'G^^ •- ' f. 1. 1 B R A^ I^ Y Theological Seminar y, PRINCETON, N. J. Oi^i sec Shelf SP.SS Book '' ■ " 1 AYE ST A THE EELIGIOUS BOOES OF TEE PAllSEES; PROFESSOR SPIEGEL'S GERMAN TRANSLATION ORIGINAL MANUSCRIPTS. ARTHUR HENRY BLEECK, AUTHOR OF A PERSIAN GRAMMAR, ETC. IN THREE VOLUMES. HERTFORD: PRINTED FOR MUNCHERJEE HORMUSJEE CAMA, BY STEPHEN AUSTIN. 1864. PHINTER, UERTFOBU. PREFACE In presenting to the public this the first English ver- sion of the Avesta, the Translator deems it necessary to state in few words the circumstances connected with its appearance. The translation itself was commenced more than three years ago, at the request of Mr, Muncherjee Hormusjee Cama, who was anxious to have it published for the use of his countrymen. The manuscript of the first volume, the Vendidad, was then sent to Professor Spiegel, of Erlangen, who had kindly ofi'ered to revise it, and make such alterations as several years of addi- tional study (Vol. I. of the German Translation was published in 1852), might have suggested to him. These corrections are pointed out in the Notes, except in a few instances where the dilference between the English and the original German renderings is merely nominal. After the MS. had been returned with Professor Spiegel's corrections, Mr. Cama and the Translator VI PREFACE. carefully compared it with a Gujerati manuscrijDt trans- lation—perhaps the best which the Parsees possess— and the principal variations between this translation and that of Professor Spiegel are added in the foot- notes to each page. On the whole, there is less dif- ference between Professor Spiegel's version and the Gujerati translation than might have been expected. They agree in most essential points; and although the number of verbal discrepancies might have been con- siderably enlarged, it did not appear necessary to swell the number of the notes with these trifling variations. With regard to the second and third volumes, con- taining the Yispered and Yacna, and the Khordah- Avesta, Professor Spiegel did not think it worth while to have the MS. submitted to him, the rather that it was but a short time since the appearance of the German edition, and all doubtful points could be more fully discussed in the " Commentary."* The Translator has, however, so far as his knowledge would permit, compared the more, difficult passages with the original Zend, not for the purpose of criticising Professor Spiegel, but to guide him a little in his choice of words; for it need hardly be said that the translation of a work which is itself a translation, does not allow of so much freedom as may be admissible when translating from a • Mr. Cama has procured from Professor Spiegel the right of translating this Commentary, and it will shortly appear. PREFACE. VU native writer. Hence the present translation is much more literal than elegant ; and the Translator fears that many of his English readers will pronounce a consider- ahle portion of the Gathas and some part of the Yashts to be almost as unintelligible in their present form as in the Zend itself. On this point the Translator ventures to bespeak the indulgence of critics ; and to prove that the obscurity is not of his creating, he begs to refer in particular to the German version of two passages, viz., Yasht 10, 51, and Yasht 13, 26, as a specimen of the difficulties he has had to encounter.* The Parsee reader will observe that in the Khordah- Avesta Professor Spiegel has frequently omitted passages which had occurred elsewhere, in order to avoid repeti- tion, whereas in the Gujerati translation these passages are given entire. It should be mentioned that the Introductions to Pro- fessor Spiegel's three volumes are not included in this Translation, and the Notes, especially those of Vols. II. and III., have been considerably abridged, because many of the subjects treated of can be discussed more advan- tageously in the forthcoming Commentary. In conclusion, the Translator wishes to state that this • In his note to this verse the Translator omitted to state that he had ventured to render the word fravazemnananm actively. Professor Spiegel has [die schiiellsten] der Beforderten. The participle vazr-mn6 (Middle Voice) signifies "dl•a^vn" or " carried" (by horses in a chariot, etc.), and perhaps this may be the real meaning hrie. The only question is how far the prefix fra changes the signification of the original v«rb. Mil PREFACE. edition lias been printed by Mr. Cama for the purpose of distributing it gratuitously to his Parsee brethren in India; but the Translator having expressed a wish that a few copies might be sold in this country, to introduce the ancient religion of Zarathustra to the English public, Mr. Cama has kindly acceded to the Translator's request. INTRODUCTION. The history of the Zend writings, of the many vicissitudes through which they have passed, and the perils they have escaped, would form one of the most interesting chapters in the annals of the human race. Little as we know respecting the more ancient period of the Old Iranians, we know enough to be aware of its importance in the annals of the world, and to be desirous of recovering, as far as possible, the records of a race whose influence was once felt throughout the greater part of Asia, who ruled over Egypt, and who were of kindred blood with the races which peopled Europe. The first great struggle for empire of which detailed and authentic accounts have reached us, is the contest -ijetween the Greeks and Persians a.c. 490,* more than twenty-three centuries ago ; and even at this early date the reli- gion of Zarathustra was already so old that the language in which it was originally composed differed essentially from the language spoken by Darius.f Thus much we have learned from the Cunei- form Inscriptions ; but when we attempt to go farther, and fix the date of the Iranian Prophet, we are met by difficulties at present insuperable, and we can neither deny nor confirm the statement of Aristotle, who places Zoroaster six thousand years before his own time, or rather that of Plato (about a.c. 360). Comparative philology teaches us that the Zend and Sanskrit * Of course I do not mean to ignore the Chaldean, Assyrian, and Bahylonian monarchies, but there was no Herodotus to chronicle their story : " Vixere fortes ante Agamennwna." t Tin's difference may be partly due to dialect; but there is no doubt that the languaj^e of the Avesta la centuries older than the language of the Cuneiform Inscriptions. b X INTRODUCTION. are sister tongues, and comparative mythology shows that the people whose traditions and legends culminated respectively in the Vedas and the Avesta were originally of one family. We can also perceive distinct traces of a religious schism between the two great branches of the Aryan family, but whether this schism was due to the introduction of the Zarathustrian creed or not, we have no certain means of determining. For the present, then, we can say but little respecting the pre-historic period of the Iranians ; and even when we arrive at the firmer ground of Cyrus the Great (about a.c. 550) we are still left in almost complete ignorance as to the precise form of the Zarathustrianism of his day. In the reign of Darius the name of Ahura-Mazda (in the form Auramazda) is indeed of frequent occurrence, but the name of Zarathustra does not occur. This need not surprise us when we reflect that the Inscriptions of Darius are simple historic records. The limits of an Introduction will not allow us to attempt more than the merest outline of Persian history, and we must content ourselves with saying, that in the reign of Darius the Persian Empire attained its greatest splendour, and the list of conquered countries in the famous Inscription of Behistun shows us the extent of the dominions of the great king. Still the frequent rebellions which are also recorded show us by how feeble a band the kingdom was held together. For two cen- turies, the Persian monarchy remained in the family of the Acha^menians, until the overthrow of the kingdom by the Greeks under Alexander. For five hundred years the history of Persia as an independent nation is a blank; it was divided into petty kingdoms, ruled over first by the Greeks and then by the Parthians, from B.C. 331 to A.D. 226. In the latter year, Ardeshir Babcgan, a Persian officer of royal descent, who was serving in the army of Artaban the Parthian, revolted and succeeded in recovering the empire. The first care of Ardeshir was to restore the national religion to its primitive splendour, and it is to his reign (or possibly to the reign of one of his successors) that the ivritten INTRODUCTION. Xl text of the Avesta must be referred. The long period, however, of five centuries, or fifteen generations, during which the followers of Zarcathustra had been in subjection to an alien race, must no doubt have seriously interfered with the traditions, and hence the deranged orthography of the Zend texts. Hence also the confused notions among the Persians respecting their own his- tory, which led them to accept the fabulous accounts of Zara- thustra and Gushtasp as preserved in the Arda-i-Viraf-Xameh.* At the same time the Mobeds whom Ardeshir summoned to collect the writings and traditions of the ancient faith, appear to have discharged their task honestly, and in truth it would have been difficult for them to interpolate any new doctrines of their own, even had they desired it, because the language of the Avesta had long since ceased to be spoken, and the contempo- raries of Ardeshir could no more have composed a chapter of the Vendidad than an English gentleman of this century could imitate the Anglo-Saxon of King Alfred. Occasionally, when the original text was imperfect, the Mobeds introduced a i^ew words to connect tlie sense ; " but these," says Professor Wester- gaard, " are merely simple clauses, or introductory words, partly found already in the ancient texts, and even these betray a want of real knowledge." We may, therefore, consider it certain that the text of the Avesta whicli we now possess is such as had been preserved by tradition from a very early period, and that whatever may be its imperfections it is at least genuine. Unfortunately the im- perfections are very numerous, and hence the difficulty of an exact translation is greatly increased. Westergaard says on this point : " From the fall of the Achsemenians to the rise of that [the Sassanian] dynasty, more than five centuries had gone by. This is a space in which much may be forgotten and mistaken * Persian history resembles the course of those rivers whose sources are unknown and which occasionally disappear into subterraneous channels and only come to li^ht some miles farther on. Thus of the Arian kingdom of b.c. 2234 we know nothing but the name ; nor is it till the reign of Cyrus, or more strictly speakin;r Darius him° self, that we really have authentic records. These continue for two hundred years, and then we are in the dark for five hundred years. Then wc have history for four hundred years, and then comes the Mohammedan Conquest. XU IKTRODrCTION. even by the most tenacious memor}^, must be lost and corrupted in spite of the greatest carefulness, and this even under favorable circumstances, much more so when distress and contempt pre- vail. That this actually has been the case tradition confesses, stating as it does that most of the ancient texts were already lost. This the texts also imitate by their fragmentary state (which is no doubt of greater extent than it appears), by the unintelligible passages, mutilated sentences and uncouth words, where recol- lection must have failed, or where only defective pieces of written documents were preserved." Our space will not permit of a detailed history of Persia under the Sassanian dynasty, and to give a barren list of the thirty-one kings who composed it would be neither interesting nor instruc- tive. We can, however, well dispense with the history of this period, because nothing during it could be added to the written law of Zarathustra. Sufhce it to say that the Sassanian kings extended the empire of Persia, till in the reign of Nushirwan the Just (a.d. 531 to 579) it reached from the banks of the Phasis to the shores of the Mediterranean, from the Red Sea to the Jaxartes and the Indus. The coinage of the Sassanian monarchs, many specimens of w^hich have fortunately been pre- served, bear infallible witness to the nature of their religion. On almost all of these the word Jl/azc?i^sw=*' Adorer of Hormazd," precedes the title of the reigning king, while on the obverse is a representation of a Fire altar. The last of the Sassanians was Yezdegird 111., who ascended the throne a.d. G32. In his reign occurred the Mohammedan invasion, which swept away for ever the dominion of the fol- lowers of Zarathustra. Althongh the Persians fought with the utmost braver}', and were victorious in a tirst engagement, it was impossible to resist the fanatic valour of the Moslems, and on the plains of Cadesia, after a carnage of four days, the Sacred Banner — the Dir(.'f:;li-i-Ka\vani — was captured, and the Persian general, Rustem (a nnmesake of the national hero) slain. The Persians made one more great effort; but at Nahavcnd. to the south of Hamadan, the loss of one hundred thousand men put I3STR0DUCTI0N. xiii an end to the struggle (a.d, 641). Yezdegird fled, and some time afterwards was murdered while he slept, by a miller, for the sake of his rich arras and robes (a.d. 651). The Mohammedan Conquest was far more fatal to the religion of Zarathustra than any of the early disasters which had befallen the Persian empire. The Greeks and Parthians were more or less tolerant of all religions, and when they conquered a country did not attempt to extirpate the national faith ; but to the Mos- lems, who fought to establish their own creed, toleration was unknown, and when violence failed to convert they resorted to extirpation. Hence, in a short time, the Zarathustrian religion was all but rooted out of Persia, and the Parsees were confined to the oasis of Yezd. Still there lingered for many years amongst the landed nobility of Persia a fond, though secret, attachment to the religion of their ancestors, particularly in the eastern provinces, remote from the capital and less influenced by foreign dominion. It is to this reverence on the part of the Persian nobles for the ancient faith and traditions, that we owe the preservation of those materials which served Firdusi as the groundwork of his noble epic ; and amidst all the fabulous legends in which Oriental imagination delights to veil the ex- ploits of national heroes, we can trace a dim outline of historic facts and connect the mythic tales of the Mohammedan poet with the most ancient heroes and divinities of the Avesta and the Vedas.* Thus far we have given an outline of the historical part of the Zarathustrian religion ; we must now relate how the Zend language was first brought to Europe, and how the labours of modern scholars have succeeded in restoring, at least, some knowledge of an ancient and all but extinct tongue, which had remained in obscurity for upwards of a thousand years. Xhe___ Parsees emigrated to India about the middle of the seventh century,t and for more than a thousand years may be said to * The old Persian creed and moral system exercised a greater influence on Moham- medan writers than is generally known. In Saadi, for example, are many precepts which evidently emanated from the Zoroastrian religion, and it is a significant fact that in Saadi all the good kings are Persians. t The date of the first immigration into India is uncertain. A second immigration appears to have taken place a century later. XIV INTRODUCTION. have been all but unknown to Europe. The mode in which the Avesta was first brought to Europe has almost the appearance of a chapter of romance, for it was owing to what may be termed a sudden fancy on the part of a single man that the discovery of the Zend Manuscripts is due. It is now rather more than a century ago that a young Frenchman, by name Anquetil du Perron, happened to see a few pages in the Zend character which had been copied from a Manuscript of the Vendidad Sade in the Bodleian Library.* He immediately conceived the idea of going out to India in search of the original Zend writings ; and having no other means of making the journey (a long and hazardous one in those days), he actually enlisted in a regiment about to proceed to India. His friends now took his cause warmly in hand, and he was soon released from his enlistment, and sent out to India with a pension from the King to enable him to prosecute his design. After various adventures Anquetil was successful in his attempt : he procured copies of the Avesta and other works relating to the Zarathustrian religion, made translations with the help of the Destur Darab, and returned in triumph to Europe. So far the courage and perseverance of Anquetil du Perron merit the highest encomiums; but, unfortunately for his own reputation, Anquetil's vanity was of a nature beyond what could be tolerated even in a successful discoverer, and instead of modestly allowing his achievements to speak for themselves, he published his translation of the Avesta with as triumphant an air as if he had discovered two or three new worlds, and at the same time he filled nearly a quarto volume with his own adventures (written in a bad style and for the most part excessively uninteresting), even inserting puerile anecdotes bearing upon his personal appearance, and hinting that he was a very handsome fellow, especially before son teint rose had been spoiled by an Indian sun. As if this were not enough he spoke slightingly of the University of Oxford, and thereby roused the ire of Sir William Jones (then a young man), * This MS. was procured at Surat, by George Bourchier, in 1718. INTRODUCTION. XV who, in a celebrated letter (written in French, because, says Sir William, it was the only language of which M.A. . . . du P. . . . understood — a little), not only inflicted a most severe castigation upon Anquetil's presumption, but so far as wit and ridicule were concerned, went far to disprove the very existence of the Zend itself. In this Sir W. Jones was of course wrong ; but looking at Anquetil's translation, we cannot feel surprised at the doubts which Sir W. Jones entertained of its authenticity. For this Anquetil is not to blame ; since, when we consider the dis- advantages he had to contend with, we can only wonder that he was able to produce any translation at all. In the first place, his teacher, the Destur Darab, though well acquainted with the Parsee traditions, possessed no grammatical knowledge of the Zend at all,— in fact, it would seem as if very little grammatical learning existed even so far back as the date of the Huzvaresh translation ; and in a thousand years of subjection and exile it was not to be expected that the Parsee priests could do more than preserve the Avesta and the literal translation. Add to this that the Destur and Anquetil communicated with each other through the medium of Persian ; and we find the case to re- semble that of a man attempting to teach a language which he does not understand himself, by means of a language which his pupil understands but indifierently. In Germany, Anquetil's book fared better than in England. The Germans, not greatly caring about the University of Oxford, and thinking that vanity sat as lightly on an author as feathers on a bird, set themselves soberly to examine the merits of Anquetil's discovery, and very soon a German translation of Anquetil's three volumes, with an " Appendix " of two volumes, was published by Kleuker, who successfully vindicated Anquetil from the charge of having attempted to impose a fabricated language upon the learned of Europe. Anquetil's book was published in 1771 (he returned from India in 1762), and Kleuker's translation appeared in 1781. For many years after this the study of Zend made scarcely any progress. Erskine and some other scholars regarded it as merely iVl INTRODUCTION. a corruption of Sanskrit, and this opinion was pretty generally received until Professor Rask* completely overturned it, and proved that Zend, though allied to Sanskrit, was a distinct lan- guage ; and, farther, that modern Persian was derived from Zend, as Italian is from Latin. But the real founder of Zend philology was Eugene Burnouf, whose " Commentaire sur le Yagna," and " Etudes sur les Langue et les Textes Zends," are a monument of patient learn- ing and critical acumen. Taking the translation of Anquetil du Perron as a starting point, he proceeded to compare it with the Sanskrit version of Neriosengh, and to carefully analyze every word of the original Zend. The result of his investigation was to prove that Anquetil's translation could by no means be looked upon as exact, but at the same time Burnouf did ample justice to the memory of the adventurous traveller to whose energy and perseverance Europe was indebted for the means by which the acquisition of Zend was rendered possible. Burnouf's labours extended over a period of more than twenty years (1829-1852), and during this time other scholars had begun to apply themselves to the study of Zend. The discovery that it was one of the languages of the Cuneiform Inscriptions gave a fresh importance to the language of the Avesta, and the progress of Zend philology was now rapid.f The Avesta had been already made accessible to European students by Burnouf, who caused the Vendidad-Sade to be lithographed and published in a magnificent folio volume (1829-1843). In 1850 Professor Brockaus, of Leipzig, published an edition of the Vendidad-Sade in Roman characters, and added to it a Glossary of such words as had been explained by Burnouf, Benfey, Bopp, Roth, Lassen, and others. Professor Westergaard next gave a complete edition of the Avesta and Khordah-Avesta in Zend characters (1852-54). • Eask's Treatise was translated into German by F. H. von dcr Ilagcn, and published in 1826. I have not been able to procure a copy of the Danish original, which was published only a short time earlier. t In England Sir H. C. Rawlinson was the first to translate a large portion of the Cuneiform Inscriptions by means of Zend. INTRODUCTION. XVU In the year 1862 Professor Haug published at Bombay some " Essays on the Sacred Language, Writings, and Religion of the Parsees," a work which, with the exception of the criticism on Professor Spiegel, (in which the Translator can by no means acquiesce), is a really useful one, since it places before the student much information in a condensed form, and also contains an outline of Zend grammar. The works of several other scholars who have devoted them- selves more or less to the study of Zend will be found in the " List of Books relating to the Avesta, the Zend Language, the Old-Iranian Religion and Antiquities," printed at the end of the work. We must now briefly mention the labours of Professor Spiegel, who has contributed so much to our knowledge not merely of Zend but of the previously unknown Huzvaresh, a language of the utmost Importance for the correct interpretation of the Avesta. In consequence of his reputation as an Orientalist, and particularly as a student of Zend, Professor Spiegel was com- ' missioned some years ago by the Bavarian Government to visit the various Public Libraries of Europe which contained Zend, Huzva- resh, and other Manuscripts, and make copies of all which might be necessary. This laborious task Spiegel accomplished, and at once commenced preparing an edition of the original Texts and a German Translation of the same. Before any part of this was ready, he published a Parsi Grammar in 185L Next appeared his German Translation of the Avesta in 1852, followed shortly after by Vol. I. of the Zend Text, accompanied by the Huzva- resh Translation. A Grammar of the Huzvaresh was pub- lished in 1856, and followed in 1860 by a second part con- taining a history of the Traditional Literature of the Parsees, copious extracts in Huzvaresh, and a Vocabulary. In 1859 Spiegel gave us his version of the Vispered and Yagna, and in 1863 completed his translation of the extant Zend Texts by publishing the Khordah-Avesta. We are aware that Professor Spiegel's labours have been somewhat harshly criticized by more than one of his country- . XVUl INTRODUCTION. men, but without saying anything of a controversial nature, which would be quite out of place in this Introduction, we would observe that Professor Spiegel is the first to give us a complete translation of all the Zend writings now extant, and to say that his translation is not perfect is simply to confess that the study of Zend is still far from perfect. No one is better aware of this than Professor Spiegel himself; and, in truth, it would be easy for a captious critic to find abundant fault with every work which has ever been written respecting the Zend language ; but as this could lead to no useful result, would it not be better if Zend scholars were to exercise a little mutual forbearance with respect to each other's errors, and adopt the motto, " Scimus et banc veniam petimusque damusque vicissim." At present the study of Zend is only in its infancy ; and although so much has been done of late years for Zend philology, much more remains to do before our knowledge of the Old- Iranian Religion and Antiquities can be said to be complete. As yet the language itself is- confined to a few of the learned, and seems likely to remain so, as there is neither a Grammar * nor a Dictionary of Zend yet published. This is the more to be regretted, because the whole subject of the Mazdaya^nian religion deserves more attention than has hitherto been paid to it. A religion which is probably as ancient as Judaism, and which certainly taught the immortality of the soul and a future state of rewards and punishments for centuries before those doctrines were prevalent among the Jews, — a religion which for ages prior* to Christianity announced that men must be pure in thought as well as in word and deed, and that sins must be repented of before they could be atoned for, — a religion whose followers were forbidden to kill even animals wantonly, at a time when the ancestors of the French and English nations * The so-called Zend Grammar of S. Pietraszewski (an English translation of which has been published at Bombay) does not deserve the name. The author is an ex-Dragoman (formerly in the Russian service), and has conceived the extraordinary idea that the Zend language is to be interpreted by means of Polish, that Zarathustra was a Fole, and that the Vendidad contains an account of the march of the Polish nation into Poland, with rules for their guidance on the way. In Europe M. Pietraszewski is simply laughed at, and no scholar condescends to even notice his works. INTRODUCTION. XIX were accustomed to sacrifice human victims to their sang-uinary Deities,— such a pui'e and venerable religion is one which must always command the respect of the civilized world, and of which a Parsee may well be proud. And yet till recently, at least, the Parsees seem to have taken but little interest in their own legends, their own language. It was not a Parsee, but the Mohammedan Firdiisi, who collected the stories of Old-Persian heroes and kings and embodied them in an immortal poem ; and now, again, it is not Parsees but Euro- pean scholars who have restored to some degree of intelligibility the all but forgotten language of Zarathustra. No doubt there are obstacles in the way of the Parsees which are not felt in Europe. Greek, Latin, French, and German (without which scarcely a step can be taken in the study of Zend), are familiar to all European students, while they are little known in Bombay; but, on the other hand, the Parsees find it comparatively easy to acquire Sanskrit and Persian, languages which present so many difficulties to a European scholar, and a knowledge of which is also indispensable for the acquisition of Zend. We believe, however, that many of the Parsees are now desirous of doing everything in their power for promoting the study of their ancient language and religion. As we have said already, the Mazdaya^nian religion is one which well deserves the attention, not only of the Parsees themselves, but also of European scholars, and lest we should be thought partial in pro- nouncing this opinion, we feel we cannot do better than conclude this introduction with a translation of the words of the talented founder of Zend philology :— " One of the most evident and best known features of the system whose origin is attributed to Zoroaster, is the place which human personality and human morality occupy in it. The proportions of this system, as far at least as we have a glimpse of it in the fragments of the Zend books which remain to us, are no doubt less vast than those of Brahmanism, as it appears in the gigantic con- ceptions of Vedic naturalism. But in detaching itself more decidedly from God and Nature, Zoroastrianism has certainly XX INTRODUCTION. taken more account of man than Bralimanisra, and it may be said that to a certain point it has gained in depth what it has lost in extent. It does not belong to me to point out here what influence a system which tends to develope the noblest instincts of our nature, and which imposes on man as the most important of his duties that of striving constantly against the principle of evil, has exercised on the destinies of the peoples of Asia, among whom it has been adopted at different epochs. It may, however, be said that the character at once martial and religious, which appears with such heroic traits in most of the Yeshts, could not have been without influence on the masculine discipline under which, if we may believe classic antiquity, the monarchy esta- blished by Cyrus rose to grandeur." — Burnouf, Etudes sur la Langue et sur les Textes Zends, p. 81. CONTENTS OF THE VENDIDAD. FARGARD I. Ahiira-Mazda created sixteen principal places, besides other regions and places, etc. The object of this creation was to prevent the whole world from going to Airyana-vacjo. Then Anra-mainyus created sixteen evils in opposition to each of those places 3 FARGARD II, Yima declines to become a Lawgiver, but agrees to enlarge the world upon certain conditions. Ahui-a- Mazda warns Yima of the approaching evil of winter. Yima makes a circle as advised, and saves the chosen people and animals from harm 14 FARGARD III. Five things most acceptable and five most displeasing to the earth. Five persons rejoice the earth with the greatest joy. Proper place for the dead bodies. The advantages of cultivation. The sin of burying the dead bodies of dogs and men. The punishments and atonements for the same 21 FARGARD IV. Repudiating debt and breach of contracts are sinful. Punishments for the same. Injuring men by inflicting wounds is sinful. Its punishment and atone- ment. Married persons are before the unmarried, and the rich before the poor. Sinning after repentance — its consequence and punishment 30 FARGARD V. No corpse which has been canned away by birds, beasts, or flies, defiles a man, a cornfield, or water. "Water and fire do not destroy a man. Proper place for the dead in the house before exposing them to the sun and to the birds. Punish- ment for disobedience of the same. It is Ahura-Mazda who brings down water with wind and clouds, and pours it on unclcanness also. The efficacy of rain for producing corn for men and pasture for the cow. Purity and superiority of the Mazduya^nian law. The defilement by a dead body in the same house or bed according to the class of person or dog deceased. The body of the impure man does not defile, it only defiles when living. On the death of a dog or man, fire Beru^ma, etc., should be removed and not returned before a certain time. Pun- ishment for neglecting this. Proper place and food of a woman in confinement ; process of purifying her body and clothes ; prohibition against using such clothes again. Frugality is enjoined. Punishment for neglecting it 40 XXll CONTENTS. FARGARD VI. PAGE Aot to cultivate the land on -which dogs and men die. Must not be cultivated within a year. Punishment for disobeying this command. Treatment of land on which a dead body has been found. Punishments for those who have wilfully defiled the land by throwing about portions, or the whole of a dead body, either of a man or dog. Conduct of a Mazdaya9nian who finds a dead body floating in the water. The purification of water which has been polluted by imcleanness. Purification of the unclean Haoma. Rules for the treatment of dead bodies 51 FARGARD VII, The time when the Drukhs Nacjus take possession of a dead body, with some other details already given in Farg. V. Of the purification of clothes, etc., •B-ith a digression respecting the water Ardvi-9ura, and further repetitions of parts of Farg. V. Concerning men who have eaten corpses. The treatment of unclean wood. A sudden digression respecting the art of healing, the mode in which it is to be studied, and the fees to be paid to the successful physician. The uncleanness of land in which corpses have been interred. The uncleanness of Dakhmas, etc. The treatment of women prematurely delivered, with literal extracts from Farg. V. Concerning the purification of eating-utensils polluted by contact with a dead body, of an animal which has eaten part of a dead dog, or body, with other similar observations 57 FARGARD VIII. Management of dwellings in which dead bodies lie. Conduct to be observed when the inclemency of the weather prevents the dead body from being carried out ; together with some injunctions respecting the urine to be used for purifying those who carry it. Management of the roads along which dead bodies have been carried, and prayers to be recited on such occasions. Injunctions against placing new garments on a dead body, with the punishments appointed for so doing. Commandments against certain vicious habits, and unnatural crimes. After a declaration that a body which has been dead mure than a year does not defile, follows a minute description of the mode of purifying those who have come in contact witli a dead body, whether man. or dog. The purification of fire which has been polluted. Conduct to be observed by those who have come in contact with a dead body in a lonely or desert place 69 FARGARD IX. Description of the ceremonies necessary for the purification of tho.se who have been in contact with dead bodies. Scale of recompenses to be paid to the priest who has officiated at the cciemony of the Barashnom, together with severe denunciations against the performance of it by unauthorized persons, and various punishments for those who have been guilty of doing so. Denunciations against the unclean Ashi-maogha, and rules for restoring to purity the places polluted by the AshSmaSgha 8 3 FARGARD X. The words called Bisliumruta, Tlirishamruta, Chathrushamriita, are to be used to combat the Drukhs Na(,'us and the Dacvas. Purity is the best thing for men after birth. The Mazdaya9nian Law is purity 92 CONTENTS. XXIU FARGARD XI. PACK How to purify the fire, the water, earth, cattle, ti-ees, etc 95 FARGARD XII. Prayers to be recited for deceased relatives, and rules for purifpng the houses. Kindred of another faith do not defile, but are like the lizard whose moisture is dried up 98 FARGARD XIII. The dog Yanhapara, — punishment for killing him. The Daeva Zairimanyura. Reward for slaying him. Management and treatment of dogs, and punishments for injuring them , 103 FARGARD XIV. The TJdra, or water-dog. Punishments for killing him Ill FARGARD XV. Enumeration of five sins whereby a man becomes Pesho-tantis. Observations respecting the guilt of seduction, together with the treatment of the girl who has been seduced, the support of illegitimate children, and strict injunctions against attempts to procm-e abortion. Regulations as to whose duty it is to support a bitch who has had puppies. Some further observations respecting the breeding of dogs llo FARGARD XVI. Rules for the treatment and behaviour of Persian women during the periods of menstruation, and after child-birth, together with injunctions against connec- tion with a woman at such times 121 FARGARD XVII. Injimctions respecting the paring of nails and cutting of hair, and certain ceremonies connected therewith 124 FARGARD XVIII. A mention by Ahura-Mazda of various men who follow the precepts of the Mazdaya(,'nian faith in part, but omit the most important. In contrast to the preceding is a brief description of a true Athrava. Ahura-Mazda commands Zarathustra to ask him questions, whercui)on follow various interrogations and answers respecting certain sins and a kind of bird called ParAdars. A conversa- tion between (j"ra6sha and the Drukhs respecting the various kinds of sins which occasion pregnancy to the Drukhs, or, in other words, cause an incrc;ise of pollution. Ahura-Mazda is again introduced as ordering Zarathustra to ask questions. These questions relate to two kinds of sins, one new, namely, the promoting man-iage between the godly and the wicked, etc. ; the other, the same already mentioned, of lying with a woman during the period of uncleanness 127 XXIV CONTENTS. FARGAED XIX. PXQB Anra-mainyus and the Drukhs attempt to slay Zarathustra, who defeats them by reciting the Ahuna-vairya. Conversation between Zarathustra and Anra- main}-us, wlio tempts the prophet by offering him worldly prosperity if he will curse the good Mazdayac^niau law; but Zarathustra rejects the proposal, and remains victorious. Zarathustra asks Ahura-Mazda in what Avay he shall protect men and women from the Drukhs, and purify them, and is ordered in reply to praise the good Mazdaya^nian law, the AmSsha-^pentas, the heavens, etc. etc. These praises occupy the greater part of the Fargard, and are mixed up with notices respecting the future state of the souls of the pure, and other matters. On hearing the preceding, Anra-maiu)-us and the Daevas, after vainly counselling how to destroy Zarathustra, departed vanished and baffled into hell.. 137 FAEGARD XX. Account of Thrita, the first physician I'io FARGARD XXI. InTOcation to the Bull. Invocations to the Clouds and Rain, to th<3 Sun, Moon, and Stars 148 FARGARD XXII. Anra-mainjnis has created sickness in the world, and Ahura-Mazda is com- pelled to seek a remedy against it. He first addresses himself to Manthra- 9penta, the Holy Word, who, however, declines the task on the ground of his incapacity. Upon this Ahura-Mazda sends Nairy6-9anha, who seems to be the embodied word of Ahura-Mazda himself, to Airyama, with the order to practise healing by the production of various kinds of useful animals which arc specially enumerated. The Fargard concludes abruptly with a statement that Airyama performed the injunctions given him 161 AVESTA. \^EKDIDAD. VOL. I. VENDIDAD. FARGARD I.— INTRODUCTION.* In the first Fargard of the Avesta we have a most important geographical record of the countries known to the early Iranians, It was formerly held that this Fargard contained a series of traditions relating to the most ancient migrations of the Arian race ; but the best authorities are now agreed that the idea of "successive migrations" by the Arians into the various countries enumerated must be given up. Bunsen and Ilaug, however, we believe, still adhere to their previous opinion ; and we have accordingly thought it best to subjoin their explanation of this Fargard. Professor Spiegel now translates verse 2 as follows : 2. " I created the (home-)place, a creation of pleasantness, not anywhere (else) whore joy." With this translation the Huzvaresh Gloss suits very well : "Where a man is born there is he brought up, and he accounts that as the fairest [place]." Thus the meaning of the commencement of Fargard I. is this: Ahura-Mazda has implanted in human breasts the love of home, so that in spite of all defects men love their native country, and prefer to remain in it and not wander into other lands. In other respects the Fargard is simple and intelligible. Ahura-Mazda relates to Zarathustra the various countries he created, all of which were at first good and perfect, until corrupted by Aura- mainyus, to whom, as the Principle of Evil, all " oppositions," or evils, are attributed. There is, however, no mention of re- ligious ordinances in this first Fargard, which seems originally not to have belonged to the ^'endidad itself, though it was early prefixed to it as an historical introduction. * The substance of this Introduction is taken from Professor Spicfrel's " Commentary on the Avesta," now publisliiuji^. 'i he Introductions to the other Fargards have been adapted from Spiegel's translation of the Avesta, but they are not translated literally. FAEGARD I. 1. Ahura-Mazda spake to the holy Zarathustra. 2. I created, 0 holy Zarathustra, a place, a Creation of de- light, (but) nowhere was created a possibility (of approach). 3. For had I not, 0 holy Zarathustra, created a place, a creation of delight, where nowhere was created a possibility, 4. The whole corporeal world would have gone after Airyana- vaeja. [A place, a Creation of delight, not so delightful as the first (have I created) ; the second, an opposition of the same — one destroying men (has Anra-mainyus created)] .* ^ 5. The first and best of regions and places have I created, I who am Ahura-Mazda : 6. The Airyana-vaeja of the good creation.' 7. Then Anra-mainyus, who is full of death, created an op- position to the same ; 8. A great Serpent and Winter which the Daevas have created. 9. Ten winter-months are there, two summer-months, 10. And these are cold as to the water, cold as to the earth, cold as to the trees. 11. After this to the middle of the earth, then to the heart of the earth, 12. Comes the winter ; then comes the most evil. 13. The second and best of regions and places have I created, I who am Ahura-Mazda. 14. Gafi the dwelling-place of Sughdha.^ 15. Then Anra-mainyus, who is full of death, created an opposition to the same. 16. A wasp which is very death to the cattle and fields. 17. The third and best of regions and places have I created, I who am Ahura-Mazda. 18. Mouru, the high, the holy.* 19. Then Anra-mainyus, who is full of death, created an opposition to the same. 20. Evil reports.f 21. The fourth and best of regions and places I created, I who am Ahura-Mazda. * The small figures refer to the Notes at the end of each Fargard. t Evil Thoughts. — Gujerati Translatmi. 4 VENDIDAD. 22. Bakhdhi* the beautiful, with lofty standards.^ 23. Then Anra-mainyus, who is full of death, created an opposition to the same. 24. Devouring beasts. f 25. The fifth and best of regions and places I created, I who am Ahura-Mazda. 20. Nisa"! which lies between Mouru and Bakhdhi.^ 27. Then Anra-mainyus, who is full of death, created an opposition to the same. 28. Doubt [i.e. Unbelief], 29. The sixth and best of regions and places I created, I who am Ahura-Mazda. 30. Har6yu,§ which is rich in clans."'' 31. Then Anra-mainyus, who is full of death, created an opposition to the same. 32. Slothfulness and poverty. || 33. The seventh and best of regions and places I created, I who am Ahura-Mazda. 34. Vaekereta, the dwelling-place of Dujak.lf^ 35. Then Anra-mainyus, who is full of death, made an oppo- sition to the same. 36. A Pairika, Khnanthaiti, who attached herself to Kere- ca^pa.* * ^ 37. The eighth and best of regions and places I created, I who am Ahura-Mazda. 38. Urvaft which is full of pasture-grounds.^'' 39. Then Anra-mainyus, who is full of death, created an opposition to the same. 40. Evil defilement. 41. The ninth and best of regions and places I created, I who am Ahura-Mazda. 42. Khnenta the dwelling-place of Vehrkana,^^ 43. Then Anra-mainyus, who is full of death, made an oppo- sition to the same. , 44. Wicked inexpiable deeds, psederastism. 45. The tenth and best of regions and places I creatted, I who am Ahura-Mazda. 46. The beautiful ITaraqaiti. J^^^ 47. Then Anra-mainyus, who is full of death, made an oppo- sition to the same. • Bokhar. — Guj. Tr. f Ants carrying away grain. — Guf. Tr. \ Nisapoor. — Guj. Tr. ^ IluUub. — Guj. Tr. II A certain beautiful singing fly. — Gtij. Tr. H Cabool. Tbe place of evil sbadow. — Guj. Tr. • ♦ The worship of idols which were destroyed by Kcre^atjpa.— C/y. Tr. 1 1 Oruvatoos. — Gty. Tr. % % llermund. — Guj. Tr. FARGARD I. 0 48. Wicked inexpiable deeds, the burying of corpses. 49. The eleventli and best of regions and places I created, I who am Ahura-Mazda. 50. Haetumat,* the brilliant, the shining. ^^ 51. Then Arira-mainyus, who is full of death, made an oppo- sition to the same. 52. The sin Yatu.t^* 53. This is their manifest sign. 54. This is their manifest mark. 55. Wherein they always become the Yatus' own through murder. 56. Then are they very much the Yatus' own. 57. Then come those to light who are for murdering and for smiting the heart. 58. . . . [Text illegible] .t 59. The twelfth and best of regions and places I created, I who am Ahura-Mazda. 60. Ragha,§ which consists of three tribes. ^^ 61. Then made Anra-mainyus, who is full of death, an oppo- sition to the same. 62. Wicked monstrous doubt. 63. The thirteenth and best of regions and places I created, I who am Ahura-Mazda. 64. Chakhra the strong. ||'^ 65. Thereupon Anra-mainyus, who is full of death, made an opposition to the same. 66. Wicked inexpiable deeds ; the burning of the dead. 67. The fourteenth and best of lands and places I created, I who am Ahura-Mazda. 68. VarenaH with the four corners.^''' 69. For which was born Thraetaono, who killed the serpent Dahaka.^^ 70. Then Anra-mainyus, who is full of death, made an oppo- sition to the same. 71. Wicked signs** and un-Arian plagues of the region. 72. The fifteenth and best of places I created, I who am Ahura-Mazda. 73. Hapta Hendu.'^ 74. Then Anra-mainyus, who is full of death, made an oppo- sition to the same. 75. Wicked tokens** and a wicked heat. 76. The sixteenth and best of places I created, I who am Ahura-Mazda. • S\sta.n.—G>- = Chihrera. " Y. 68. Yarena is explained variously. Lassen (Ind. Alterthk. I. p. 425, 527) identifies it with the Fa-lu-nu of a Chinese writer, and looks in it for a part of Cabul. Roth (Zeitschr. der D.M.G. II. 219) seeks it in the south-east of the Arian territories. The Parsee tradi- tions place it in Taberistan. The Huzvaresh translation explains it by Patasqar-ger, the name of a mountain in Taberistan. The historian of Taberistan, Sche-ed-dln (p. 11, ed. Dorn) makes Eredun born in the village Werek or Wereki {^S ^} ^.'^i)- Another tradition mentioned by the same author makes Eeridun dwell in Gosh, evidently one of the gaoshas (a; ized, pi. ^^>->Jj yezdan. The jMohammedan Persians apply both epithets to God. ® V. 61. The word "circle " must not be taken in its geometrical sense, but rather as the French " arrondissement." "■ Perimeter ^^ would be more accurate, but is somewhat pedantic. "We have there- fore substituted " enclosure " in most of the passages, to avoid the incongruity of "circular" and "four-cornered." The Giij. Tr. has "square" instead of "circle;" and Windischmanu retains the original word "Varem" (the Var of the Mkh.), without translating it, and instead of the phrase "the length of a riding-ground," he has "of the length of a path" (bahnlang). The verses 47-61 are considered by the modern Parsees as a prophesy of the reign of " Malkoshan " who will come at the time of the last things. ^ V. 65. Hathra is the Parsee Hesar. Anquctil (Z. Av. II., p. 464) says that a Hathra is about a thousand paces more than a Farasang. * V. 79. According to the later Parsees these men lived 300 years. See Parsi Gram., pp. 141, 171. * V. 80. The words frakavo and apakavo are both doubtful. I agree with Professor Roth in deriving them from the Sanskrit root ku = "to shout," whence kavatnu, in the Vedas, an opprobrious epithet. ^° V. 96. The Vendidad-sades have here a passage which is wanting in the MSS with the translations, and in the Huzvilresh. It runs : " Then did Yima as Ahura-^Fazda wished ; he trod on this earth with his heels, he smote it with his hands so as to cause the man-inhabited earlh to cleave asunder." * The bird-shaped Karshipta.— C/y. Tr. t Thy Urvatat-jiaro.— (?(/;■. Tr. 20 VENDIDAD. " V. 130. The words in brackets are not in the Huzvaresh transla- lion. Though not absolutely necessary, they are desii-able for the sake of clearness. 1- V. 131. Here follow in the text some words which are evidently a gloss on verse 124. Both translates them: "All the everlasting lights shine from above, all the created lights from below." '^ V. 132. This means, according to the Huzvaresh translation, "they are not there," which is correct. The difference between day and night is unknown to the blessed in Yima's circle. FARGARD III.— INTRODUCTION. After two introductory historical chapters follows a third, which is more of a law-giving character. Whether, however, it belonged to the original Vendidad, or whether it is a fragment of some ancient work containing agricultural precepts, is uncer- tain. The contents of the Fargard are clear enough. In answer to his questions Zarathustra is informed of five things which are most pleasing to the earth and five things which are most dis- pleasing to it. Next follow five things which especially afibrd contentment to the earth, bat between these are inserted a variety of remarks which interrupt the connection and are evidently, in many cases, interpolations from other Fargards to which they properly belong. This will be shown more clearly in the notes to the respective passages. The things which are respectively the most pleasing and the most displeasing to the earth are also mentioned in the Mino- khired (p. 105 ff.), but with some variations, and the number of each is doubled. FARGARD III. 21 FAEGAED III. 1. Creator of the corporeal world, Pure One ! 2. What is in the first place most acceptable to this earth? 3. Then answered Ahura-Mazda : Where a holy man walks about, 0 holy Zarathustra, 4. Offering-wood in the hand, Beregma in the hand, the cup in the band, the mortar in the hand, 5. In accordance with the law speaking these words : Mithra with his broad territories will I invoke, and Raina-qagtra.* ^ 6. Creator of the corporeal world. Pure One ! 7. What is in the second place most acceptable to this earth? 8. Then answered Ahura-Mazda : That a holy man should build himself there a habitation, 9. Provided with fire, provided with cattle, provided with a wife, children, and good flocks. 10. Then is there in this habitation abundance of cattle, abundance of righteousness, abundance of provender, of dogs, of women, of youths,t of fire, of all that is requisite for a good life.2 11. Creator of the corporeal world. Pure One! 12. What is in the third place most acceptable to this earth? 13. Then answered Ahura-Mazda : Where by cultivation there is produced, 0 holy Zarathustra, most corn, provender, and fruit-bearing trees •,^ 14. Where dry land is watered, or the water is drained from the too-moist land.'^ 15. Creator of the corporeal world, Pure One ! 16. What is in the fourth place most acceptable to this earth? 17. Then answered Ahura-Mazda : Where most cattle and beasts of burden are born.'^ 18. Creator of the corporeal world, Pure One! 19. What is in the fifth place most acceptable to this earth ? 20. Then answered Ahura-Mazda: Where cattle and beasts of burden most leave their urine. 21. Creator of the corporeal world. Pure One ! 22. What is in the first place most displeasing to this earth ? 23. Thereupon answered Ahura-Mazda : The conception of the Arezura,:}: 0 holy Zarathustra;^ * Speaks loudly the peaceful words of the Law, " I invoke Mithra the glorious, peaceful, and protector of the forest." — Guj. Tr. t Children.— (?((/■. Tr. % Deep holes.— (?((/'. Tr. 22 VENDIDAD. 24. When the Daevas with the Drujas come together to it out of hell. 25. Creator of the corporeal world, Pure One ! 26. What is in the second place most displeasing to this earth ? 27. Then answered Ahura-Mazda : Where most dead dogs and dead men are buried in it. 28. Creator of the corporeal world, Pure One ! 29. What is in the third place most displeasing to this earth? 30. Then answered Ahura-Mazda : Whore most heaps of Dakhmas are made, where they lay upon them dead men. 31. Creator of the corporeal world, Pure One! 32. What is in the fourth place most displeasing to this earth ? 33. Then answered Ahura-Mazda : Where are most holes of the (beasts) created by Ahriman. 34. Creator of the corporeal world, Pure One ! 35. What is in the fifth place most displeasing to this earth ? 36. Then answered Ahura-Mazda : When, 0 holy Zarathustra, the wife or son of a [deceased] righteous man goes in the way of perversity,* 37. And makes lamentations, covered with earth and dust." 38. Creator of the corporeal world, Pure One I 39. WJio first rejoices this earth with the greatest joy ? 40. Then answered Ahura-Mazda : He who especially digs up where dead men and dogs are buried. 41. Creator of the corporeal world, Pure One! 42. Who secondly rejoices this earth with the greatest joy? 43. Then answered Ahura-Mazda : He who especially levels the Dakhmas where dead men are laid down. 44. No where shall a single [man] carry a dead body. 45. If a single [man] carries it, the dead body, 46. The Nacus defiles [him] from the nose, from the eyes, from the tongue, from the face, from the back.f 47. On their nails (i.e. of those who commit this sin) springs J this Drukhs Nacus, 48. And they are unclean hereafter for ever and evet. 49. Creator of the corporeal world, Pure One ! 50. Where is the place for the men who carry the dead? 51. Then answered Ahura-Mazda : It must be the most water- less and treeless [part] of this earth ; 52. The purest and the driest ; * When a holy man, woman, or children die and become dust, still their rela- tions weep and keep mourning after them ; wherever those mourners sit and walk that earth is displeased through those persons. — GuJ. Tr. t From the sexual parts. — Gty'. Tr. X Euns.— (??{;■. Tr. FARGARD III. 23 53. Where the cattle and beasts of burden least walk along the ways : 54. And the fire of Ahura-Mazda, and the Bere^ma that is bound in holiness, and the holy man. 55. Creator of the corporeal world, Pure One ! 56. How far from fire, how far from water, how far from the Bcrc9ma which is bound together, how far from the pure man? 57. Then answered Ahura-Mazda : Tliirty paces from the fire, tliirty paces from the water, thirty paces from the BSre^ma which is bound together, three paces from the pure man. 58. So shall these Mazdayacnians heap up a heap upon this earth there-for. 59. Afterwards with food shall these Mazdayacnians bring them here, afterwards with clothes shall these Mazdaya9nians bring them here. 60. In the worst.* 61. In the meanest.f 62. This food shall [they] eat, these clothes shall [they] wear ; 63. All, even to the aged, the old who have no more seed. 64. After that whatever is aged, old, ixxid has no more seed. — 65. Strong, swift, and pure, the Mazdayacnians shall after- wards leave if him upon the mountains. 66. At the broad of his back shall they cut off his head. Let them give the body to the devouring creatures of Qpciita-main- yus, to the carnivorous birds and Kahrkacas. 67. Thus let them say : " This one repents himself of all evil in thoughts, words, and deeds." 68. " If he has committed other sinful deeds ; " 69. " The punishment is confessed "§ [i.e. is remitted through confession]. 70. " If he has not committed other sinful deeds ; " 71. "They are repented offer evermore."^ 72. Creator of the corporeal world. Pure One ! 73. Who thirdly rejoices this earth with the greatest joy ? 74. Then answered Ahura-Mazda : He who most levels (fills up) the holes of the creatures of Aiira-mainyus. 75. Creator of the corporeal world, I'ure One ! 76. Who fourthly rejoices this earth with the greatest joy? 77. Then answered Ahura-Mazda : He who most cultivates the fruits of the field, grass and trees, which yield food, 0 holy Zarathustra. 78. Or, he who provides waterless land with water, or gives water to the waterless (land). 79. For the earth is not glad which lays long uncultivated. * The most— Gu/. Tr. t The least.— (7«y. Tr. X Carry. — Guj. tr. \ Confession (patet) is atonement— 6' («. — GuJ. Tr. § He who gives out corn wounds the Daevas. — Guj. Tr. II He who gives clean corn destroys the' Daevas. — Guj. Tr. 11 lie who teaches the cultivation of corn to others causes wailing to the Daevas. —Guj. Tr. fahgard III. 25 108. When there are thick ears of corn then the Daevas fly.*!^ 109. There are the Daevas most smitten in the dwelling- places where the ears of corn are found. 110. To hell they go, melting like glowing ice-f^^ 111. After that let this Maiithra be recited : 112. " No one, if he eats nothing, has any strength; 113. " lie is not able to be of pure conduct, 114. " Not (able) to be employed in cultivation : % 115. "Since witli food lives the whole corporeal world, and without food it dies." IIG. Creator of the corporeal world, Pure One ! 117. Who fifthly rejoices this earth with the greatest joy? 118. Then answered Ahura-Mazda: When one, 0 holy Zara- thustra, labours on this earth for the holy man — [but] if he does not give in holiness ; '-^ 119. He will be thrown from off this Qpeiita-armaiti (earth) into darkness ; 120. Into sorrow, into the very worst places j 121. Into all the sharp-pointed grasses. ^^ 122. Creator of the corporeal world, Pure One ! 123. If one buries in this earth dead dogs and dead men and does not dig them up again for half a year ; § 124. What is the punisliment for this V^ 125. Then answered Aluira-Mazda : Let them strike him five liundred blows with the horse-goad, five hundred with the Qraosho-charana. || "^ 126. Creator of the corporeal world. Pure One ! 127. When one buries in this earth dead dogs and dead men and does not dig them up again for a year ; 128. What is the punishment for this ? 129. Then answered Ahura-Mazda : Let them strike him a thousand blows w^ith the horse-goad, a thousand with the (^raosho- charana. 130. Creator of the corporeal world, Pure One ! 131. When one buries in this earth dead dogs and dead men and does not dig them up again for two years ; 132. What is the punishment there-for ? 133. What is the atonement there-for? 134. What is the purification there-for? 135. Then answered Ahura-Mazda : For this there is no pun- ishment ; for this there is no atonement ; for this there is no purification ; * He who gives some wheat cuts the Daevas asunder. — Guj. Tr. ■f He who gives much corn burns the Daevas' mouths with red-hot iron. — Guj. Tr. t Not able to beget chiUlren. — Guj. Tr. \ Under a year.— Gwy. Tr. |1 Whip.— G^/y. Tr. 26 VENDIDAD. 136. For these inexpiable deeds for evermore. 137. [Tliey are to be atoned for] In the following manner :^" 138. (It is asked) Whether any one praises and hears the Mazdaya9nian law. 139. Or whether any one does not praise and hear the Mazda- yagnian law ; 140. Since it (the law) will take away these (sins) from those who praise the Mazdayagnian law, 141. If afterwards they do not again commit wicked deeds. 142. For this Mazdayagnian law, 0 holy Zarathustra, takes away the bonds from the man who praises it. 143. It takes away deceit.^^ 144. It takes away the murder of a pure man. 145. It takes away the burying of the dead. 146. It takes away the inexpiable deeds. 147. It takes away the high sin of debts. ^^ 148. It takes away all the sins that one commits. 149. In this wise, 0 holy Zarathustra, does the Mazdayagnian law take away all the evil thoughts, words and deeds, of a pure man, even as the strong swift wind clears the sky from the right side. 150. Well is it here, 0 Zarathustra, when one has performed good works. 151. The good Mazdayapnian law cuts completely away all punishment.* NOTES TO FARGARD III. ^ V. 5. The Minokhired {I. c.) throws verses 3--5 into one. The sense is the same, i.e., "that land is most joyful where a holy truth- speaking man fixes his dwelling." ^ V. 10. The Minokhired lays the whole stress on the fire : " In the second place [is that land most joyful] where one prepares a place for the fire." ' V. 13. The Mkh, : "ThircUy, where great and small cattle sleep." * V. 14. The Mkh. : "Fourthly, where one tills and cultivates untillcd and uncultivated land." ' * V. 17. The Mkh. : "Fifthly, where one digs up the holes of the Khar/esters ( = noxious animals). The five other things added in the Mkh. are — 1. Invocation of the Yazatas. 2. Cultivation of waste land. 3. Where the good become lords over the bad. 4. Where the fruits of the earth are shared with the Yazatas and the good, 5. Where the Zaothra and Yagua are ofi"ered. ^ V. 23. The word "grevaya" (allied to "gerew" and "garewa" = foetus) seems to signify "conception." The Huzvaresh translation ex- plains verses 23-24 of the fleshly copulation of the Daevas and Drujas. ■' V. 37. This paragraph also' is obscure; but it appears to contain * In the good Mazdaya(;niaa law is created an atonement for sins. — Guj. Tr, FARGARD III. 27 an injunction against the Semitic mode of lamenting the dead. Tliat such lamentation was forbidden to the Parsees is clear from several passages in the later writings. Cf. Arda-Viraf-nameh, p. 33, Pope'3 translation: "The river that you see before you is composed of the tears of mankind, tears shed (against the express command of the Almighty) for the departed; therefore, when you return again to the earth, inculcate this to mankind — that to grieve immoderately for the departed is in the sight of God a most heinous sin," etc. Also in the Sad-der Port, xcvii., Hyde's translation, it is said : " If any one departs out of this evil world, no one ought to weep for him, because all the water that flows from his eyes will be a bar to him before the gate China var." The Minokhired contains also a statement of ten things which are displeasing to the earth: 1. The land where hell is created ; 2. Where a pure man is killed; 3. Where Devs and Drujas come together; 4. Where an idolatrous temple is built; 5. Where a wicked man fixes his habitation ; 6. Where dead bodies are buried ; 7. Where Khar festers make their holes; 8. Where people turn from good to bad; 9. Where cultivated land is made waste; 10. Where hair and nail-parings are thrown about. ' Vv. 44-71. These verses are an evident interpolation, and almost all the passages are found in other places. V. 58-59 occur in Fargard VII. Y. 60-61 are o.-na.l \i-y6ixiva. and are only translated conjecturally. y. 66 occurs in Fargard IX; and v. 68-71 occurs several times in connection with great sins. In v. 47 the words in parentheses are taken from the Huzvuresh translation. Burnouf (Journ. Asiat., Juillet 1840, p. 27) translates verses 68-71 thus: And if having committed other culpalle actions he confesses having committed them, that is his ex- piation; but if having committed other culpable actions he [^does not confess that he'] has committed them, he shall repent of it for ever and ever. I cannot agree with this translation. The contrast is evidently between fravarsta and noit fi'avarsta = committed and not committed : — the first implies those sins which are to be punished ; the second, mental sins, for which repentance only is sufScient. ' Vv. 81-83. An evident interpolation which is somewhat obscure. I have followed the Huzvaresh as closely as possible. The word charaiti (in Huzvaresh pTlNI?) signifies, I think, " an animal which ' goes on pastures," i.e., grazes. Cf. N. P. ^Jujl -=^. '" Vv. 102-104. I have retained the Persian words as it is not clear what we are here to understand by them. The meaning of verse 104, however, is obvious : Whoever cultivates the fruits of the earth furthers the Mazdaya9nian law as much as if he were to ofi'er a hundred Yaqnas. " V. 108. Gundo, which I translate " ears of corn," does not occur again. '- V. 110. Zafare is ana^ \fy6fievov. In the Huzvaresh it is idiv or "1Q3V- Anquetil and the modern Parsees usually render it by ^,U)-^ = "the mouth;" but the Huzvaresh for this is "iQV- I consider iqiv as allied to xD3t = J^n' " deep," which often occurs in the Bundehesh, and is used of the abode of Anra-mainyus. 28 VENDIDAD. '^ V. 118. According to tlie text of the Vendidad Sade it must be translated : " If, 0 holy Zarathustra, one labours on this earth for the holy man and gives it in holiness. If, 0 holy Zarathustra, one labours on this earth and does not give it in holiness," etc. The omission in our text is certainly harsh, but not impossible, and I have not felt inclined to alter anything contrary to the best MSS., and the Huzvaresh translation. " V. 121. Nimata=" grass." Cf. vefxeiv^ nemus and Ags. nimid. ^^ V. 124. The Huzv&rcsh alvrays explains the enclitic he by "for this sin in order that it may not exist." '^ V. 125. The Parsees translate Astra by I-J .;c\,r^= a sharp dagger;" but Eoth has proved (Zeitschr. der D. M. G. IV., p. 264) that i^. is the Vaidik Ashtra= " an ox-goad." Craosho-charana is very obscure, and the Parsees, according to Anquetil, no longer know what it means. It can scarcely be a gold coin, as has been imagined, for there is no passage in the Vendidad to prove that coinage was known, and besides, the buying off punishment with money appears to have been a later custom. " Y. 137 ff. Evidently an interpolation, though made at an early time, as the Huzvaresh translation contains these paragraphs. The motive for inserting them was doubtless to mitigate what appeared to be too severe a denunciation. In accordance with the tenour of the Huzvaresh translation, I have supplied the words in brackets to render the passage intelligible, and connect it with the preceding verses. ^* V. 143. Draosha is connected with the root Druj. The Huzvaresh translation explains it in detail : "If any one teaches that we may not steal, yet accounts it a good deed to rob the rich and give it to the poor." " V. 147. It is a sin not to pay one's debts. Vide the following Fargard. FARGARD IV, 29 FARGARD IV.— INTRODUCTION. The fourth chapter of the Vendidad is one of the most difficult in the whole book, although its general purport is obvious enough. After an obscure passage relating apparently to debt (verses 1-3) follows an enumeration of certain sins called Mithra-drigas, or breaches of promise (verses 4-23). These were of various grades, and it is worthy of note that they were held to affect not only the guilty person, but also his nearest relations. The punishment appointed was excessive in comparison with the punishments assigned to other crimes, which rarely exceeded two hundred strokes, whereas for the Mithra-drujas the number varied from three hundred to one thousand (verses 24-53). These strokes were to be inflicted partly with a horse-goad, and partly with an in- strument called Qrabshd-charana ; but what this was we do not exactly know {vide Note to Fargard III., v. 125). Next follows the punishment appointed for inflicting wounds in the body of different degrees (verses 54-114). The remainder of the chapter (verses 115-158) is exceedingly obscure, and consists of frag- ments, many of which seem quite misplaced, and which have evidently been interpolated. 30 VENDIDAD. FAEGAED lY. 1. Who to a lending man does not pay back the debt ; 2. Is a thief of the loan, a robber of what is lent to him ; * 3. For him (the debtor) one must preserve night and day as well as (his own property).^ 4. Creator ! How many are these thy Mithras [i.e. contracts] Ahura-Mazda's ? 5. Then answered Ahura-Mazda : Six, 0 pure Zarathustra — 6. The first takes place with the word. 7. The second by joining hands. 8. The third is of the value of a bullock. 9. The fourth of the value of a beast of burden. 10. The fifth of the value of a man.f 11. The sixth of the value of a tract of land — 12. Namely of a tract which has good increase, is wide, fruitful, strong, and profitable.^ 13. The word makes the first Mithra ; J 14. The value of a hand takes it afterwards away. 15. He gives afterwards, as an atonement, of the value of a hand ; 16'. That of the value of a bullock takes it then away. 17. Then he gives atonement of the value of a bullock ; § 18. That of the value of a beast of burden takes it then away. 19. Then he gives atonement of the value of a beast of burden ; 20. That of the value of a man|| takes it away. 21. Then he gives atonement of the value of a man ; 22. That of the value of a tract of land takes it away. 23. Then he gives atonement of the value of a tract of land.^ 24. Creator ! Witli how much does the contract when broken H affect [i.e. pollute or make guilty] which is committed by the word?'' * 1. He who docs not recite the Neyaesh; 2, becomes a thief of the Ncyaesh, a highwayman, a rcpudiator of debts. — G/tj. Tr. t Apprenticeship or betrothal. — (?;y. Tr. + Oblijjation. — Giij. Tr. § Sheep.— C«/. Tr. \\ Betrothal.— (^/y. Tr. U Creator! IIow much to him by committing ]\[clir-daniji (breach of contract) guilty becomes who .speaks.— C^y". Tr. The Guj.Tr. goes on to explain this: "How much atonement is to him who breaks a promise." Altliough the sense of these verses is obvious, they are awkward to render into intelligible English, on account of the ellipse. The full question might run, " To wliat extent does a contract when broken cause the breaker of the contract to ineur pollution (and hence i)unishment) ? " and the full answer, " It causes him to incur so much pollution as to briug thi-ce hundred unishments equal to his own upoa his nearest relations." FARGARD IV. 31 25. Then answered Abura-Mazda : With three hundred similar punishments * which it brings upon the nearest relations. 26. Creator ! With how much does the contract when broken affect which is committed by the joining hands ? 27. Then answered Ahura-Mazda : With six hundred similar punishments which it brings upon the nearest relations. 28. Creator ! With how much does that breach of contract afiect of the value of a bullock '! 29. Then answered Ahura-Mazda: With seven hundred similar punishments which it brings upon the nearest relations. 30. Creator ! With how much does the breach of contract affect of the value of a beast of burden ? 31. Then answered Ahura-Mazda : With eight hundred similar punishments which it brings upon the nearest relations. 32. Creator ! With how much does the breach of contract affect of the value of a man ?t 33. Then answered Ahura-Mazda: With nine hundred similar punishments which it brings upon the nearest relations. 34. Creator ! With how much does that breach of contract affect of the value of a tract of land ? 35. Then answered Ahura-Mazda: With a thousand similar punishments which it brings upon the nearest relations. 36. Creator! lie who breaks a Mithra (contract) in words ;| 37. What is the punishment for it ? 38. Then answered Ahura-Mazda : Let them strike three hundred blows with the horse-goad, three hundred with the ^raosho-charana. 39. Creator ! He who breaks the Mithra of the value of a hand; 40. What is the punishment for it ? 41. Then answered Ahura-Mazda: Let them strike six hun- dred strokes with the horse-goad, six hundred with the Qraosho- charana. 42. Creator ! He who breaks a Mithra of the value of a bullock ; 43. What is the punishment for it ? 44. Then answered Ahura-Mazda : Let them strike seven hundred strokes with the horse-goad, seven hundred with the Qraosho-charana. 45. Creator ! He who breaks a Mithra of the value of a beast of burden : 4G. What is the punishment for it? * Atonements.— fi'/y. Tr. f Betrothal of children.— (7'y. Tr. I Lit. He who lies to Mitlira. Strictly speakiuij, Mithra is the divinity who pre- sides over contracts, so that "to lie to Mithra" and "to break a contract or promise" arc identical. ^ 32 VENDIDAD. 47. Then answered Aliura-Mazda : Let them strike eight hundred strokes with the horse-goad, eight hundred with the Qraosho-charana. 48. Creator ! He who breaks a Mithra of the value of a man ; * 49. What is the punishment for it? 50. Then answered Ahura-Mazda : Let them strike nine hundred strokes with the horse-goad, nine hundred with the Qraoshu-charana. 51. Creator ! He who breaks a Mithra of the value of a tract of land ; 52. What is the punishment for it ? 53. Then answered Ahura-Mazda : Let them strike a thou- sand strokes with the horse-goad, a thousand with the Qra6sh6- charana. 54. He who prepares to strike a man that is to him Agerepta ; 55. If he knocks him down it is to him Avaoirista ; 5Q. If revenge sits in his mind it is to him Aredus.^ 57. At the tifth of the sins Aredus (the man) fills up his body [i.e. with sin].^ 58. Creator ! He who commits the Agerepta on a man ; 59. What is the punishment for it? 60. Then answered Ahura-Mazda : Strike five strokes with the horse-goad, and five with the Qraosho-charana ; 61. The second time strike ten strokes with the horse-goad, ten with the Qraosho-charana ; 62. The third time strike fifteen strokes with the horse-goad, fifteen with the Qraosho-charana ; 63. The fourth time strike thirty strokes with the horse-goad, thirty with the Qraosho-charana ; 64. The fifth time strike fifty strokes with the horse-goad, fifty with the Qraosho-charana ; 65. The sixth time strike sixty f strokes with the horse-goad, sixty with the QraeshO-charana ; 6Q. The seventh time strike seventy J strokes with the horse- goad, seventy with the Qraosho-charana. 67. If he commits this deed for the eighth time without the former being atoned for ; 68. What is the punishment for it ? 69. Then answered Ahura-Mazda : Let them strike this sinful body two hundred blows with the horse-goad, two hundred with the Qraosho-charana.''' 70. Creator ! If he who has committed Agerepta on a man has not atoned for it ; • Engagement of children.— G'jy. Tr. f Seventy.— (?wy. Tr. X Ninety.— (?«{/■. Tr. FARGARD IV. 33 71. What is the punishment there-for? 72. Then answered Ahura-Mazda : Let them strike his sinful body two hundred blows with the horse-goad, two hundred with the Qraoshu-charana. 73. Creator ! He who commits Avaoirista ; 74. What is the punishment for it ? 75. Then answered Ahura-Mazda : Let them strike ten strokes with the horse-goad, ten with the Qraoshu-charana ; the second time fifteen strokes with the horse-goad, fifteen with the Qraosho- charana ; the third time strike thirty blows with the horse-goad, thirty with the Qraosho-charana ; the fourth time fifty blows with the horse-goad, fifty with the Qraosho-charana ; the fifth time strike seventy blows with the horse-goad, seventy with the Qraoslio-charana ; the sixth time strike ninety blows with the horse-goad, ninety with the Qraosho-charana. If he commits the deed the seventh time without having made atonement for the former times, what is the punishment for it? Then answered Ahura-Mazda: Let them strike his sinful body two hundred blows with the horse-goad, two hundred with the (^raosho-charana. 76. Creator ! If he who has committed the Avaoirista does not atone for it. 77. What is the punishment for it ? 78. Then answered Ahura-Mazda : Let them strike his sinful body two hundred blows with the horse-goad, two hundred with the Qraosho-charana. 79. Creator ! He who smites a man with the blow Aredus ;* 80. What is the punishment for it ? 81. Then answered Ahura-Mazda : Let them strike fifteen blows with the horse-goad, fifteen with the Qraosho-charana; the second time thirty strokes with the horse-goad, thirty with the Qraosho-charana ; the third time strike fifty blows with the horse-goad, fifty with the Qraoshd-charana; the fourth time strike seventy blows with the horse-goad, seventy with the Qraoshu-charana : the fifth time strike ninety blows witli the horse-goad, ninety with the Qraosho-charana. If he commits this deed the sixth time without having made atonement for the former times, what is the punishment for it? Then answered Ahura-Mazda: Let them strike his sinful body two hundred blows with the horse-goad, two hundred with the Qraosho-charana. 82. Creator! If he who has injured a man with the stroke Aredus does not make atonement for it ; 83. What is the punishment for it ? 84. Then answered Ahura-Mazda : Let them strike liis sinful body two hundred blows with the horse-goad, two hundred with the QraoshO-charana. * A blow with a weapon. — Guj, Tr. 34 VENDIDAD. 85. Creator ! If a man strikes a hard sore* on a man,^ 86. What is the punishment for it ? 87. Then answered Ahura-Mazda : Strike thirty strokes with the horse-goad, thirty with the Qraosho-charana. 88. The second time strike fifty blows with the horse-goad, and fifty with the Qraosho-charana. 89. The third time strike seventy blows with the horse-goad, seventy with the Qraosho-charana; the fourth time strike ninety blows with the horse-goad, ninety with the Qraosho-charana. If he commits the deed the fifth time without having atoned for the former, what is the punishment ? Then answered Ahura-Mazda : Let them strike his sinful body two hundred blows with the horse-goad, two hundred with the Qraosho-charana. 90. Creator ! If he who has struck a hard sore on a man does not atone for it ; 91. What is the punishment for it ? 92. Then answered Ahura-Mazda : Let them strike his sinful body two hundred blows with the horse-goad, two hundred with the Qraoshu-charana. 93. Creator ! He who wounds a man so that the blood flows ; 94. What is the punishment for it ? 95. Then answered Ahura-Mazda : Let them strike fifty strokes with the horse-goad, fifty with the ^raosho-charana; the second time strike seventy blows with the horse-goad, seventy with the Qraosho-charana ; the third time ninety blows with the horse-goad, ninety with the Qraosho-charana. If he commits the deed a fourth time without having atoned for the former, what is the punishment for it ? Then answered Ahura-Mazda : Let them strike his sinful body two hundred strokes with the horse-goad, two hundred with the Qraosho-charana. 96. Creator ! If he who has wounded a man so that the blood comes, does not atone for it ; 97. What is the punishment there-for? 98. Then answered Ahura-Mazda : Let them strike his sinful body two hundred strokes with the horse-goad, two hundred with the Qraosho-charana. 99. Creator-] He who strikes any one a blow so as to break a bone ; 100. What is the punishment foV it ? 101. Then answered Ahura-Mazda: Let them strike seventy strokes with tlie horse-goad, seventy with the Qraosho-charana ; the second time strike ninety blows with the horse-goad, ninety with the Qraosho-charana. 102. If he commits the deed the third time without having atoned for the former, what is the punishment for it .'* * That is, a wound, or perhaps " a bruise." FARGARD IV. 35 103. Then answered Ahura-Mazda : Let them strike his sin- ful body two hundred strokes with the horse-goad, two hundred with the Qraosho-charana. 104. Creator! If he wlio has wounded a man so that a bone has been broken, does not atone for it ; 105. What is the punishment there-for? Then answered Ahura-Mazda : Let them strike his sinful body two hundred blows with the horse-goad, two hundred with the Qraosho- charana. 106. Creator ! He who inflicts a dangerous wound on a man ; 107. What is the punishment for it? 108. Then answered Ahura-Mazda : Let them strike ninety blows with the horse-goad, ninety with the Qraosho-charana. 109. If he commits this deed the second time without having atoned for the first ; 110. What is the punishment there-for? 111. Then answered Ahura-Mazda : Let them strike his sinful body two hundred strokes with the horse-goad, two hundred with the Qraosho-charana. 112. Creator! If he who has inflicted a dangerous wound on a man, does not atone for it ; 113. What is the punishment there-for? 114. Then answered Ahura-Mazda : Let them strike his sinful body two hundred blows with the horse-goad, two hundred with the Qraosho-charana. 115. Afterwards are their deeds compensated ;^ 116. In the way of purity; 117. According to the precept of purity. 118. If then, men, in conformity with the law* come hither, a brother or a friend, 119. Desirous (to atone) with gold or with women, or with the understanding — 120. If they wish (to atone) with gold they may bring gold hither. 121. If they wish (to atone) by means of women they may bring hither women. 122. If they wish (to atone) by the understanding they may recite the Marithra-cpenta. 123. Within the first and second (part) of the day, within the first and second (part) of the night. 124. For the increase of the understanding which withdraws itself from purity. f • If any man, a co-reline \^the money^ does not remember it; he is a first-rate thief; he is as guilty as if he actually stole the pro- perty of another. From such a transgression Daruj obtains pregnancy. 3. He as if in the midst of the day in the midst of the night habitation himself high may keep. Gloss : That man is like one that, having abused kindness \_cf. Sadder xxviii.] is held guilty day and night. The preceding translation is not very clear, but both it and the Huz- varesh translation agree in making the passage refer to debt, which was accounted disgraceful by the old Persians. Thus Herodotus, I. 183, says: "Amongst them (the Persians) to tell lies is accounted the most shameful thing, and next to owe a debt, both for many other reasons, and especially because they say a debtor is compelled to tell some falsehood." Plutarch says : " The Persians account lying as the second of crimes, and to be in debt as the first," etc. '^ V. 2 is a manifest interpolation, intended as a gloss on verse 1 1 . ^ The general sense of verses 4-23 appears to be that whoever breaks an agreement of a certain value must make reparation to the amount of the next higher value. In the Gujerati-English version above quoted the passage runs as follows : 13. By icords first promise making. Gloss : Whatever man first makes a promise, or that says, etc. 14. Hands covenant breaking after more. Gloss : After joining hand to hand in * As he who gives impure waters of various kinds, such as of miscarriage or men- struation, etc., and says it is pure water, etc. — Guj. Tr. 38 VENDIDAD. making a covenant, if the speaker turn aside, he falls into guilt, and the guilt of the hand is upon him, [^and so great is this guilt thaf] the guilt of hreahing former covenants is hid hy it, that is, the guilt of breaking this covetiant is greater than the guilt of hrealcing those covenants. ^ Yv. 24-25. Mithro aiwi draokhto = "a broken contract," or " breach of contract." A<;taraiti and agtarayeiti, = *' to affect with, to make unclean, or pollute." The noun actar is met with in Parsi. Mkh. 35-36, where it is translated by dosha in the first passage, and duhkha in the second. The Huzvaresh translation takes nabanazdistananm as a dative, and para baraiti, which in other places =r ''to take away," is here expressly rendered " to bring to " (or " upon "). « Yv. 54-56. These three crimes, Agerepta, Avaoirista, and Aredus, are frequently mentioned, but their exact importance is doubtful. Per- haps Avaoirista, = " a wound inflicted in anger, without premeditation," and Aredus, = " a wound inflicted out of revenge and premeditatedly." ^ Y. 57. In the Huzvaresh translation: he becomes " Tanafur." I translate pere, ' ' to flll up ' ' (see Guj. Tr.). The meaning is, perhaps, that when a man commits the sin Aredus for the fifth time, there is no longer room for bodily punishment; the sin takes entire possession of his soul. ' Y. 69. There is some difficulty in translating the often-recurring epithet pesho-tanus. It is evident from Farg. Y. v. 14, that the two words form a compound. The reading pe^o is certainly wrong. ^ Y. 85. I translate Qara by " a sore " (Schware), because I take the two words to be etymologically identical. ^ From verse 115 to the end of the Fai-gard is the most difficult pas- sage in the Yendidad, as it is composed entirely of fragments thrown together without order, and not in their original connection. The first of these fragments, like many other interpolated passages, expatiates on the duty of reading the Avesta as an atonement for sins. These sins may also be atoned for with gold, or by the giving a female relation in marriage. Yerse 128 proves the lateness of the interpola- tion, as it refers to a legend of the time of the Sassanian dynasty, viz., the story that Adcrbad Mahresfand caused melted lead to flow from his body. The Huzvaresh translation also expressly refers to this legend. ^° Yerscs 130-141 appear originally to have belonged to a chapter in recommendation of agiiculture and the breeding of cattle. It need not excite astonishment that the rich are placed before tlie pooi;, because amongst the Parsces wealth acquired in purity was accounted as some- thing meritorious. Yohu-mano (verse 134) may either signify Ized Bahman, the protector of cattle, or it may mean a man possessing a good mind, as in Farg. XIX. v. 66, " Y. 155. I really do not know the exact meaning of this difficult passage. It may possibly refer to a kind of ordeaL FARGARD V. 39 FARGARD V.— INTRODUCTION. The fifth chapter relates particularly to the nncleanness occa- sioned by dead bodies and the means of removing the same. Its contents arc briefly as follows : 1. A mention of various circum- stances under which uncleanness is not incurred, although the contrary might be expected, together with the reasons for this exemption (v. 1-23). 2. A declaration that Fire and Water do not kill any man, but only attract to themselves the parts which belong to Ahura-Mazda : and hence the contradiction is removed that two elements so pure, and belonging to Ahura-Mazda, could destroy any creation of Ahura-Mazda's, and thus work against their own purpose (v. 24-34). 3. The treatment of dead bodies in summer and winter (v. 35-49). 4. The purification of water which has flowed over corpses (v. 50-64). 5. An episode on the high value of the Vendidad (v. 65-82). 6. The uncleanness which the death of a person or animal occasions to the persons living in the same house (v. 83-122), 7. The management of Fire, the Bere§ma, etc., on the occasion of a death (v. 123-135). 8. The treatment of women who have been delivered of a still- born child, together with general instructions for the manage- ment of women in child-bed (v. 136-160). 9. The use of clothes which have become unclean (v. 161-178). 40 VENDIDAD. FARGARD V. 1. A man dies in the depths of the vallies : 2. Hither fly the birds from the heights of the mountains down to the depths of the vallies, 3. Down to this body of the dead man, and devour it. 4. Then the birds fly up again from the depths of the vallies to the heights of the mountains ; 5. They fly to a tree, either a hard or a soft one ; * 6.t They vomit on it, they dung it, they deposit on it (part of the corpse). 7. A man goes up from the depths of the valley to the heights of the mountain ; 8. He goes to the tree where the bird is — he wishes firewood for the fire — 9. He fells this tree, he cuts it in pieces, he cleaves it, he burns it with the fire, the Son of Ahura-Mazda ; 10. What is the punishment for this ? 11. Then answered Ahura-Mazda : No corpse which has been carried away by dogs, birds, wolves, winds, or flies, defiles a man.^ 12. Were these corpses which have been carried away by dogs, birds, wolves, winds, or flies, to defile men, 13. Then would almost all my corporeal world be little allied to purity, but become Khraojdat-urva and Peshu-tanus ;2 14. On account of the multitude of these corpses which have perished on this earth. 15. Creator ! A man pours water over a corn-field ; 16. The water flows' over this field for the second, for the third time ; 17. After the fourth time a dog, or a panther, or a wolf, brings a corpse into the field ; 18. What is the punishment for this ? 19. Then answered Ahura-Mazda : No corpse which the dogs, birds, wolves, winds, or flies, have brought defiles a man. 20. Were these corpses which dogs, birds, wolves, winds, or flies, have brought to defile men, * That is, a tree of close grain like the oak, or a softer-wooded one, as a fir-tree. t In SpicTCl's translation the verses after 5 are wrongly numbered, as the 6 has been dropped. Therefore to find the corresponding verses in Spiegel, after verse 5 add one to the numbers here printed. FARGARD V. 41 21. Then in a short time my whole corporeal world would little love purity, but become Khraojdat-urva and Pesho-tanus ; 22. On account of the number of these corpses which have perished on the earth. 23. Creator ! Does the water destroy a man ? 24. Then answered Ahura-Mazda : The water does not destroy a man. 25. Agto-Vidhotus binds him,* the birds carry the bound one away ; 3 26. The water carries him up, the water carries him down, the water washes him ; 27. Afterwards the birds eat him up. 28. There (in the other world) he goes up and down by destiny.* 29. Creator ! Does the fire destroy a man ? 30. Then answered Ahura-Mazda : Fire destroys no man. 31. Acto-Vidhotus binds him,t the birds J carry away the bound one, 32. The fire burns his bones and his vital principle. 33. There (in the other world) he goes up and down by destiny. 34. Creator ! When the summer is over, then in winter^ 35. How shall the Mazdaya^nians act? 36. Then answered Ahura-Mazda : In every house, in every village, they shall erect three Katas§ for him who is dead. 37. Creator! How shall these Katas for the dead be made? 38. Then answered Ahura-Mazda : They shall not touch against the uplifted head ; 39. They shall not reach farther than his feet and his hands ; 40. For this is the lawful Kata for a dead body. 41. There shall they lay down the soulless bodies during two nights, three nights, or a month long. 42. Until the birds Hy up, the trees grow up, 43. The pernicious ones (the Daevas)|| hasten away, and the wind makes the earth dry.^ 44. After this, when the birds fly awaj^, the trees grow up, the pernicious ones^ hasten away, and the wind makes the earth dry; 45. Then shall the Mazdayacnians expose these bodies to the Sun. 46. If the Mazdayacnians do not expose the bodies to the Sun, 47. Command thou the same punishment for a year long that is prescribed for the murder of a pure man. * His breath.— {?((/'. TV. t His breath.— 6' «y. Tr. X The Daevas. — Ouj. Tr. § A place of three corners. — (?«y. Tr. II Of the \vinter.— 6'My. Tr. U The winter.— ffiy. Tr. 42 ■ VENDIDAD. 48. Until the corpses are purified, the Dakhmas purified, the un- cleanness is carried away, and the birds have eaten (the corpse). 49. Creator ! Dost thou, who art Ahura-Mazda, bring the water 60. Out of the sea Vouru-kasha with Wind and Clouds?'' 51. Dost thou bring it down to the corpses, Thou who art Ahura-Mazda ? Dost thou bring it to the Dakhnia, Thou who art Ahura-Mazda? Dost thou bring it to uncleanness, Thou who art Ahura-Mazda? Dost thou pour it over the bones, Thou who art Ahura-Mazda? Dost thou bring it away clandestinely (no- body perceiving it). Thou who art Ahura-Mazda? 62. Dost thou bring these things to the sea Puitika ? 63. Then answered Ahura-Mazda: It is as thou, 0 Zara- thustra ! who art pure, say est, 64. The water bring I away, I who am Ahura-Mazda, from the sea Vouru-kasha with wind and clouds ; 55. I bring it to the corpses, I who am Ahura-Mazda ; I bring it to the Dakhma, I who am Ahura-Mazda ; I bring it to un- cleanness, I who am Ahura-Mazda; I pour it over the bones, I who am Ahura-Mazda; I bring it away secretly, I who am Ahura-Mazda. 56. I bring these things to the sea Pfiitika : they are seething in the midst of the sea. 67. Purified do the waters flow from out the sea Puitika to the sea Vouru-kasha. 68. To the Tree Hvapa. 69. There grow my trees, all, of all kinds. 60. These I cause to be rained down from thence, I who am Ahura-Mazda ; 61. As food for the pure man, as fodder for the cow created by the good [principle, Ahura-Mazda].* 62. The corn may men eat, the pastures are for the cow created by the good [principle]. 63. This is the Good, this is the Beautiful, as Thou who art pure sayest. 64. By these words the pure Ahura-Mazda rejoiced him, the pure Zarathustra. 65. Purity is the best thing for men after birth.^ 66. This is purity, 0 Zarathustra ! the Mazdayacnian law. 67. He who keeps himself pure by good thoughts, words, and deeds. 68. Creator! How is the greatness, goodness, and beauty in this Zarathustrian law, given against the Daevas (Vendidad), which is great, good, and beautiful above all other words ? 69. Then answered Ahura-Mazda: Similarly, 0 holy Zara- * The cow, the giver of goodness. — Guj. Tr. FARGARD V. 43 thustra, is this Zarathustrian law, given against the Daevas, above all other words in greatness, goodness, and beauty, 70. As the sea Vouru-kasha is higher than other waters, 71. As the greater waters flow superior to the lesser, 72. As the greater trees surpass the smaller, 73. As (the heavens) are around this earth. 74. Spoken by Ratu,* spoken by Qraoshavareza,^ 75. ^^'ith an uplifted Dra6na,t or one not uplifted, 76. With [one] entrusted or not entrusted, 77. With [one] given or not given,;}: 78. The Ratu can remit him a third part of the punishment. 79. If he has committed other sinful deeds, 80. Then the punishment is repented \_i.e. remitted through repentance] ; 81. If he has not committed other sinful deeds {i.e. spiritual), then they are repented of for ever.^° 82. Creator ! If men are in the same house together, on the same bed, or on the same mat, 83. Two others opposite one, 84. Or five, or fifty, or a hundred, together with their wives :^ 85. Then one of these men dies,— on how many of the men does the Drukhs Nacus settle with corruption, rottenness, and filth P^^ 86. Then answered Ahura-Mazda : If it is a priest, 0 holy Zarathustra, the Drukhs Nacus rushes up;^- 87. If it comes to the eleventh it defiles the tenth. 88. If it is a warrior, 0 holy Zarathustra, the Drukhs Na9U3 rushes up ; 89. If it comes to the tenth it defiles the ninth. 90. If it is a husbandman, 0 holy Zarathustra, the ;Drukh3 Nacus runs up; 91. If it comes to the ninth it defiles the eighth. 92. If it is a dog belonging to cattle, O holy Zarathustra, the Drukhs Nacus runs up ; 93. If it comes to the eighth it defiles the seventh. 94. If it is a dog belonging to a village, 0 holy Zarathustra, the Drukhs Nacus rushes up ; 95. If it comes to the seventh it defiles the sixth. 96. If it is a dog, a bloodhound, 1|^3 q holy Zarathustra, the Drukhs Nacus runs up ; 97. If it comes to the sixth it defiles the fifth. 98. If it is a young dog, 0 holy Zarathustra, the Drukhs Na9us rushes up ; * Eatu = " High-priest." t Dra6na = " a ceremonial cake for departed souls." X These verses appear to refer to the Parsee custom of entrusting the performance of certain ceremonies for departed souls to the nearest relations or to a priest. § The Guj. Tr. omits the words " with their wives." II A helpless dog, or without a master. —GuJ. Tr. 44 VENDIDAD. 99. If it comes to the fifth it defiles the fourth. 100. If it is a dog which cannot see,* 0 holy Zarathustra, the Drukhs Na§us rushes up ; 101. If it comes to the fourth it defiles the third. 102. If it is a dog just born, 0 holy Zarathustra, the Drukhs N a§us runs up ; 103. If it comes to the third it defiles the second. 104. If it is a dog just come to life, 0 holy Zarathustra, the Drukhs Nacus runs up ; 105. If it comes to the second it defiles the first. 106. If it is a dog as yet without life,t 0 holy Zarathustra, the Drukhs Nacus runs up. 107. If it conies to the first it defiles the first. 108. Creator ! If it is the dog Urupis,:]: 109. How many creatures of (^penta-mainyus does the dog Urupis defile directly ? how many indirectly ? 110. Then answered Ahura-Mazda: The dog Urupis does not defile the creatures of Qpenta-mainyus, neither directly nor in- directly, 111. Except the person who strikes or kills him : 112. (This person) he does follow always. § 113. Creator ! If it is a pernicious, bad two-legged being, a very noxious and impure one, || 114. How many creatures of Qpenta-mainyus does it defile directly ? how many indirectly ? 115. Then answered Ahura-Mazda : Like a lizard If whose mois- ture is dried up, which has been dead above a year.'* 116. For living, 0 holy Zarathustra ! the pernicious being, the two-legged one, very noxious and impure (defiles) : 117. It defiles the creatures of Qpenta-mainyus directly; 118. It defiles them indirectly. 119. Living, it injures the water; living, it extinguishes the fire ; living, it leads the cattle the wrong way ; living, it smites the pure man a blow which injures his consciousness and his vital power ; but not so when it is dead. > 120. For whilst it is alive, O holy Zarathustra ! this deadly serpent, the two-footed, is very hurtful and impure ; 121. (Living), it takes the pure man away from the world, food, pastures, trees, bushes, and iron ; but not so when it is dead. 122. Creator ! We bring to the habitations in this corporeal world, 0 pure Ahura-Mazda ! fire, the Berecma, the cup, the Haoma, and the mortar. ♦ A sagacious and black-cared dog.— GiiJ. Tr. f A long-eared dog.— Cf//'. TV. X Mangoos.— G'?// Tr. ^ Defiles him for ever.— C/y. TV. II III the Gitj. Tr. this is explained to 'be a vicious man, an infidel, or highwayman, and the meaning is that such a one is impure to the touch in his life-time. H Frog. — Guj. Tr. FARGARD V. 45 123. If afterwards a dog or a man dies in this habitation, 124. How shall the Mazdayai^'nians conduct themselves? 125. Then answered Ahura-Mazda: They shall bring; out from this habitation, 0 holy Zarathiistra ! the tire, the Uereyma, the cup, the Haoma, and the mortar. 126. They shall bring out the dead body ; 127. Like as a man, according to the law, is brought to the place for bodies,* and is there consumed. 128. Creator ! How shall the Mazdayacnians bring fire back again to the dwelling in which the man died ? 129. Then answered Ahura-Mazda : Nine nights shall the Mazdayacnians wait in Winter, a month long in Summer. 130. Afterwards the Mazdayacnians may bring back the fire to the dwelling where the man died. 131. Creator ! If the Mazdayacnians bring back fire to the house in which the man died ; 132. Within nine nights, within a month, 133. What is the punishment for it? 134. Then answered Ahura-Mazda : Let them inflict on their sinful bodies two hundred blows with the horse-goad, two hundred with the Qraoshu-charana. 135. Creator ! If a woman becomes pregnant in a Mazdaya^- nian house, 136. For one month, two months, three months, four months, five months, six months, seven, eight, nine, or ten months ; 137. Then the woman is delivered, without a child, of some- thing lifeless : 138. How shall the Mazdayacnians act ? 139. Then answered Ahura-Mazda : (They shall bring it) to the purest place which is in this Mazdayaynian dwelling,^^ 140. Which is the driest ; 141. Where the cattle and the beasts of burden go about the roads least, 142. And the fire of Ahura-Mazda, the Bert'cma which is bound in holiness, and the pure man. 143. Creator ! How far from the fire, how far from water, how far from the Berecma bound in holiness, and the pure man ? 144. Then answered Ahura-Mazda: Thirty f steps from the fire, thirty steps from the water, thirty steps from the Berecma. 145. Then shall the Mazdayacnians make a raised place on the earth ; 146. The Mazdayacnians shall bring thither (the same), with food and with clothes shall the Mazdayacnians bring them. 147. Creator ! What Ibod shall this woman first eat ? * For devouring. — Guj. Tr. t Three. — GuJ. Tr. 46 YENDIDAD. 148. Then answered Ahura-Mazda : Ashes mixed with cow's urine, 149. Three drops, or six, or nine. 150. (Thereby) they sprinkle the Dakhmas, which are within the fruitful child-bearing women. 151. Then they may enjoy the warm milk of mares, cows, sheep, and goats, 152. Large and small fruits/^ 153. Cooked meat without water, pure corn without water, and wine without water. 154. Creator ! How long shall they (who have been confined) wait, how long must they wait before they enjoy flesh, corn, and wine ? 155. Then answered Ahura-Mazda: Three nights shall they wait, three nights must they wait before they enjoy meat, corn, and wine. 156. After three nights let them wash the naked body of (the child-bearing woman)* with cow's urine and water, at nine holes,^''' then is she clean. 157. Creator ! How long shall they (who have borne children) wait, how long must they wait after the three nights before they return to the place, to food, and to clothing, with the other Mazdayacnians ? 158. Then answered Ahura-Mazda : Nine nights shall they wait, nine nights must they wait after the three nights before they return again to the place, the food, and the clothes, with the other Mazdayacnians ? 159. After nine nights they may wash their naked bodies t with cow's urine and water, then are they clean. 160. Creator! When are these clothes, after cleaning and washing them again, united [with other clothing] % 161. For the Zaota, the Havanan, the Atart-vakhsa, the Fra- bereta, the Aberet, the Acnata, the Eaethwiskara, the Qraosha- vareza,^^ the priests, the warriors, and the husbandmen ? 162. Then answefred Ahura-Mazda : These clothes are not again united {i.e. to be used) after cleansing and washing ; 163. By the Zaota, the Havanan, the Atarevakhsa, the Frabereta, the Aberet, the Agnata, the Raethwiskara, the Qraosha- vareza, the priests, the warriors, and the husbandmen. 164. If a woman is suffering menstruation in this Mazda- yacnian dwelling ; 165. Or if a limb is broken, or the house is stained in con- sequence of a wound ; ^^ * And let them wash the clothes.— (rwy. TV. f The clothes.— Ciy. Tr. X That is, When may they be used again ? FARGARD V. 47 166. Then this is the bed for it, this is the covering with which they cover. 167. Until she brings out her hand with prayer and praise.* 20 168. For Ahura-Mazda does not throw away even things of the smallest value ; 169. Not of the value of a thread ; not even so much in value : 170. As a single reel throws oil' in quantity. 171. If the Mazdayacnians throw on a dead body-^ 172. As much as a reel yields in quantity, 173. Then are they not pure in life, and after death they take no share in Paradise. 174. Thy fill up the place which is appointed for the wicked, 175. The dark, which comes from darkness. 176. Darkness. t 177. This place ye make, ye who are wicked, through your own deeds and your own law, the worst of places. NOTES TO FARGARD V. ' V. 11. This passage seems, at first sight, to disagree with Farg. YI. V. 100 ff., but the contradiction is only apparent, not real, because that passage relates to the way in which dead bodies are to be disposed of when it is in the power of the Mazdayacnians to perform the neces- sary ceremonies, whereas this passage has reference solely to bodies which have accidentally and unintentionally become the prey of bii'ds or beasts. ' V. 13. Khraojdat-urva="hardne8sof heart" (or "hard-hearted"); a term applied to a class of great sins. ^ V. 25. Aqto-vidhotu = "the destroyer of the bones" {vide Bumouf Ya^na, p. 465, note) is the Aqta vahat or Actahvat of the later Parsee mythology.' He appears at the judgment of souls at the bridge Chinvat to support the claims of Anra-mainyus against (^'rush and Bahram. * Y. 28. Bakhta, in the Huzviiresh translation nS3 pD, i.e. ',_ -~^ ^i>. * Y. 43. Nyuoucho, which I have translated "pernicious" (die Yer- dcrblichen), means properly "downwards," and is always used with reference to the Daevas. The root hich, whence hiskn and highnvi, means " to dry up." Cf. The Sanskrit sikatii and Latin siccus. ^ Yerses 49-63 are discussed at length in the treatise "Ueber einige cingeschobene Stelien des Yendidad." The passage is important for the development of religious ideas * She must use them until they would not give way by pulling with both hands. — t Such darkness that a man could touch it. — Giij. Tr. 48 VENDIDAD. amongst the Parsees, as it shows that at a later period many functions were no longer attributed to Ahura-Mazda, but bestowed on an inferior order of beings. The opinion respecting the arrival of water from the sea Vouru-kasha to the sea Puitika, and from thence to the sea Youru- kasha again, has remained in the later Parsee mythology ; but Ahura- Mazda has nothing to do with it, only Tistrya and his associates Catevis. See Farg. XIX. v. 126. In verse 511 take ahgaithim adverbially, not as an adjective. The Huzvaresh translation makes it an adjective, and supplies the word nagum = " dead bodies." In verse 60 I translate vivarayemi " I cause to rain down," agreeably to the later Parsee opinion which makes Tistar send down plants with the rain {vide Parsi Gram., p. 143, 173). ® Verse 65 is evidently an interpolation, and is written in the dialect of the second part of the Ya^na. ^ Y. 74. Craoshavareza is an appellation of some kind of priest ; but what his office was is not clear. ^° Yt. 68-81. Another interpolated passage respecting the efficacy of having the Yendidad read by a Priest for hire {vide Farg. III. V. 136 ff.). " Y. 85. Akhtis, from anj = "to penetrate, prevail;" pavaiti, from pu = " to be corrupt," — hence coiTuption, rottenness ; ahiti = " filth " {cf. anahita= "pure," and the Sanskrit asita = "black"). '■^ Y. 86. Since the death of a pure man is a victory gained by Anra-mainyus, it is easily understood that the pollution is greatest when it is a priest who dies, and the pollution diminishes step by step according to the rank of the individual. ^ Y. 96 ff. The Huzvaresh translator could not explain the names jajus, vizus, and aiwizus. All three belong to the root ju= "to live," and signify a dog in the earliest stages of its existence. " Y. 115. ThatYazagha= "lizard" we learn from the Persian cj^. It is worth while to note here the consequences of the Parsee doctrine. "When Ahra-mainyus or one of his demons slays a pure creature he diminishes the number of the creatures of Ahura-Mazda, and occasions an amount of impurity or pollution proportionate to the rank of the creature (whether person or animal) destroyed. On the other hand the destruction of a creature of Ahra-raaniyus is a victoiy of Ahura- Mazda ; and no pollution can be occasioned by the death of an impure animal. Hence the Parsees were enjoined to kill certain noxious animals. »= Y. 139 {Vide^ Farg. III. v. 50 ff.). It will be noted that the regulations prescribed in the case of a woman delivered of a still-born child show her to have incuiTcd the same amount of uncleanness as a man who has carried a dead body to the place appointed for it. '^ Y. 152. Doubtful; the Huzvaresh translation is obscure. Pro- fessor Roth has shown that vaoiri, which Anquetil's Parsees rendered by Sy^ = "fruit," is the vavri of the Yedas (Nir. ii. 9 ; Nigh. iii. 7). " Y. 156. Anquetil translates Magha by "a stone," but it must signify "a hole " {cf. N.P. LLi\x^). The ceremony seems here to be somewhat altered. FARGARD V. 49 '® V. 161, According to Anquetil, Za6ta="the priest who holds the Zour ;'" Havanan:=**he who carries the Havan ; " Atarevakhsa=;" he who prepares the fire;" rrabereta="he who carries whatever is necessary;" Aberet="he who carries the water " (?). With regard to the remaining names, Adnata must signify "he who performs the wash- ing ; " llaethwiskara " he who makes atonement for the uncleanness ; " and Craoshavareza is probably " he who appoints the punishment." '' V. 165. Ckenda is certainly connected with ^^J^-^^^^^, ij^^- It also reminds us of the Sanskrit " skand." ^'' Sad-der, Porta xlv. : JFhen eating bread, let [the child-bearing wo- man] cover her hand in her sleeve ; let her also ivrap an old piece of linen about the sleeve, and then in that manner she mag eat bread. The same rule also applied during the usual periods of uncleanness. '^^ V. 171 fF. Cf. Sad-der, Porta xii. : It is enjoined not to make a winding-sheet of linen which is new and wholly undefiled, because Zera- tusht ordained the contrary .... but let it be old, loorn, and well washed .... If a woman has taken a thread from a basket, the length of a palm, and sewed it i7ito a tvinding-sheet, it will be like a serpent and viper in her body, and will cleave to her liver for ever, etc. The Huzvaresh merely transcribes the word Charaitika. The later Parsees translate it by ^^^y^ = "a wheel," or "reel."* A^perena is translated by^U=:" thread." Manm is rendered by |SQnD, i.e. ^\^,' The root is ma=" to measure." ♦ The original is no doubt " a spinning wheel.'' 60 VENDIDAD. FARGARD VI.— INTRODUCTION. The sixth Fargard contimies the subject of uncleanness oc- casioned by dead bodies : 1. Treatment of land on which a dead body has been found (v. 1-15). 2. Punishments for those who have wilfully defiled the land by throwing about portions, or the whole, of a dead body, either of a man or dog (v. 16-53). 3. Conduct of a Mazdayacnian who finds a dead body floating in the water (v. 54-64). 4. The purification of water which has been polluted by uncleanness (v. 65-83). 5. Purification of the unclean Ilaoma (v. 84-91). 6. Rules for the treatment of dead bodies (v. 92-106). FARGARD VI. 51 FAEGARD YI. 1. How long must the earth be left uncultivated on which dogs and men die ? 2. Then answered Ahura-Mazda : A year long, 0 pure Zara- thustra ! shall the land remain uncultivated on which dogs and men die. 3. The Mazdayagnians shall not tillthis land ; they shall not pour water on it within a year when dogs or men die upon it. 4. After their desire shall the Mazdaya9nian8 till the other land ; after their desire shall they pour water on it. 5. If the Mazdaya9nian3 till this land ; if they pour water on it when dogs or men die thereupon, within a year : 6. Then these Mazdayacnians commit the sin of burying the dead with respect to the water, to the earth, to the trees. 7. Creator ! If the Mazdayacnians till the land upon which men and dogs have died ; if they pour water on it within a year ; 8. What is the punishment for this ? 9. Then answered Ahura-Mazda : Let them strike their sin- ful bodies two hundred blows with the horse-goad, two hundred with the Qraosho-charana. 10. Creator ! If the Mazdayacnians wish to water the land for irrigation, lor cultivation, for digging up ; 11. How shall the Mazdayacnians act? 12. Then answered Ahura-Mazda : These Mazdayacnians shall look about on the earth for the bones, hair, nails, impurity, and flowing of blood. 13. Creator! If they do not look about for bones, hair, nails, impurity, and flowing of blood ; 14. What is the punishment for this ? 15. Then answered Ahura-Mazda : Let them strike their sinful bodies two hundred blows with the horse-goad, two hundred with the Qraosho-charana. 10. Creator ! He who throws away the bone of a dead dog or a dead man, were it only so large as the top joint of the little finger, 17. And there melts out^ upon it (the earth) grease and marrow; 18. What is the punishment for this ? 52 VENDIDAD. 19. Then answered Abura-Mazda : Strike thirty strokes with the horse-goad, thirty with the (^raosho-charana. 20. Creator ! He who throws away the bone of a dead dog or a dead man, 21. As large as the top joint of the middle finger : 22. If grease or marrow run out there ; 23. What is the punishment for this ? 24. Then answered Abura-Mazda: Let them strike fifty strokes with the horse-goad, fifty with the (^raoshu-charana. 25. Creator ! He who throws away the bone of a dead dog or a dead man, 2Q. As large as the top joint of the largest finger : 27. If grease or marrow runs out there ; 28. What is the punishment for this? 29. Then answered Abura-Mazda : Let them strike seventy blows with the horse-goad, seventy with the Qraosho-charana. 30. Creator ! He who throws away the bone of a dead dog or a dead man, 31. Of the length of a finger, the size of a rib : 32. And grease or marrow runs out there ; 33. What is the punishment for this ? 34. Then answered Abura-Mazda : Let them strike ninety blows with the horse-goad, ninety with the Qraoshu-charana. 35. Creator ! He who throws away the bone of a dead dog or a dead man, 36. As long as two fingers, as large as two ribs : 37. If grease or marrow runs out there; 38. What is the punishment for this? 39. Then answered Abura-Mazda : Let them strike his sinful body two hundred blows with the horse-goad, two hundred with the Qraosbo-cbarana. 40. Creator ! He who throws away the bone of a dead dog or a dead man, 41. Of the length of an arm, of the size of a hip :* 42. If there runs out there grease or marrow, 43. What is the punishment for this? ' 44. Then answered Aliura-Mazda : Let them strike four hun- dred strokes with the horse-goad, four hundred with tbeQraosho- charana. 45. Creator ! He who throws away the bone of a dead dog or a dead man, 46. As big as the head of a man : 47. If marrow or grease runs out there; 48. What is the punishment for this? 49. Tlien answered Abura-Mazda: Let them strike six hun- * Breast-bone. — O'tij. Tr. FARGARD VT. 53 dred blows with the horse-goad, six hundred with the Qraosho- charana. 50. Creator ! He who throws away the whole body of a dead dog or a dead man, 51. And grease or marrow runs out there; 52. What is the punishment for this ? 53. Then answered Ahura-Mazda : Strike a thousand blows with the horse-goad, a thousand with the Qraosho-charana.^ 54. Creator ! If the Mazdaya^'uians, [whilst] going a- foot, running, riding, or driving, come to a dead body floating in the water : 55. How shall the Mazdayacnians act ? 56. Then answered Ahura-Mazda : Laying aside their shoes, pulling oft" their clothes, 57. They shall remain there, 0 Zarathustra: 58. They shall go in, they shall drag the dead out of the water, 0 Zarathustra. 59. They shall [go] into the water as far as the feet, as far as the knee, as far as the middle of the body, as far as the height of a man. 60. Until they reach the dead body. 61. Creator! If these dead bodies are stinking and rotten ; 62. How shall the Mazdaya9nians act ? 63. Then answered Ahura-Mazda : As much as they can grasp of it with both hands, so much shall they drag out of the water and lay it on the dry ground. 64. By throwing about bones, hair, nails,^ impurities, and blood, one does not defile the water. 65. Creator ! Upon how much of the water which is in the pool does the Drukhs Nacus settle with dissolution, rottenness, and defilement. 66. Then answered Ahura-Mazda: Six paces in all four direc- tions ; 67. So far is the water impure, and not to be used until the corpse is taken away. 68. They shall therefore take the corpses out of the water and lay [them] on the dry land. 69. From this water they shall drain the half, the third, the fourth, or the fifth, 70. According as they can or can not. 71. Afterwards, when the corpse has been brought out, when [part of] the water has been drained oft', this water is pure, and may be used after their desire by cattle and men, just as before. 72. Creator ! Upon how much of well-water ^ which springs up does the Drukhs Nacus place himself with dissolution, rotten- ness, and tilth ? 54 VENDIDAD. 73. Then answered Ahura-Mazda : So long is this water im- pure and not to be used until the corpse is taken out. 74. Creator ! Upon how much of snow and hail-water does this Drukhs Nacus place himself with dissolution, rottenness, and filth? 75. Then answered Ahura-Mazda : Three paces in all four quarters ; 76. So far is this water impure and not to be used, until the corpse is taken out. 77. They shall take out the corpse and lay [it] on the dry land. 78. When the corpses are taken out, when the water is thawed, then is this water pure, and may be used according to their desire by men and cattle, just as before. 79. Creator! Upon how much of running water does the Drukhs Na9us settle ? 80. Then answered Ahura-Mazda : Three paces backwards, three paces forwards, six paces on the sides ; 81. So far is the water impure and not to be used, until the dead body is taken out. 82. They shall take the dead body out of the water and lay it on dry land. 83. When the corpses have been taken out, and when it has rained on it three times, then this water is pure, and may be used according to their desire by cattle and men, just as before. 84. Creator ! When is the Haoma pure which has been brought to a dead dog or man, 0 pure Ahura-Mazda ? 85. Then answered Ahura-Mazda : It is pure, 0 pure Zara- thustra ! S6. The prepared Haoma has neither dissolution nor death ; 87. Not even when it is brought to a dead body. 88. Only that which is not prepared, as much as four fingers long, 89. This shall they lay on the ground, in the midst of the dwelling, 90. Until a year is gone by. 91. After the expiration of a year, it can be used according to [his] desire by the pure man, just as before. 92. Creator ! Where shall we carry the bodies of the dead, 0 Ahura-Mazda ! where shall we lay them down ? 93. Then answered Ahura-Mazda : On the highest place, 0 holy Zarathustra ! 94. Where they are most perceived by carnivorous dogs and birds. 95. The Mazdaya9nian3 shall fasten these dead bodies by their own feet and hair,* ♦ Carry them walking and by men wearing hair. — Guj. Tr. FARGARD VI. 65 96. With* iron, stone, or lead.f 97. If not, then will the carnivorous dogs and birds carry away [some] of the bones to the water, and to the trees. 98. Creator I If they do not fasten them, and the carnivorous dogs and birds take some of the bones to the water and the trees; 99. What is the punishment for this? 100. Then answered Ahura-Mazda : Strike their sinful bodies two hundred strokes with the horse-goad, two hundred with the Qraosho-charana. 101. Creator ! Where shall we bring the carcases^ of the dead, 0 Ahura-Mazda! where shall we lay them down? 102. Then answered Ahura-Mazda : They shall turn them up- wards [or, place them up high], 103. Above the dogs, above the panthers, above the wolves,:}:^ 104. So that they cannot be rained upon from above by the rain. lOo. If the Mazdayagnians can, they shall lay them on stone, mortar, or carpet;'^ 106. If they cannot, then they shall lay them down on the earth, on their own bed, and their own mat, exposed to the light, looking towards the Sun. NOTES TO FARGAKD VI. 1 Y. 17. The root " irith," which usually signifies "to die," is, in this solitary instance, rendered by "to go" in the Huzvaresh. Apparently it is derived from ri or ri, as dath from da. The translation of utho and utho ta^ is according to the tradition. * V. 53. This is the same punishment as that appointed for burying the dead {vide Farg. III. v. 29). ^ V. 64. ^piima = " a nail," according to the later tradition. Van- ghutat, from vaiighu = Sanskrit vasu = " fluidity," "blood " (payah Cf. Mahidi. on Tajurv. I. 3a, ed. Weber). * 72. Chata is the N. P. iW = " a well." Uzaita is from i -f- uz = "to go forth," "to spring or gush forth." ® V. 101. I translate the difficult word azdebis by "carcases" (or "bodies"), in accordance with the tradition, although this meaning seems scarcely appropriate. * V. 103. That is, higher than the dogs, etc., can easily reach. Raoja is perhaps the N. I*- Jy.. ■ V. 105. The Huzvaresh translates the obscure word vichiehaeshva by y^}, which must be the N. P. S^= " a mortar," or •; = " silk." As for the word tutukhshva, I incline with Professor Eoth to take it for the N. P. C^y = " a carpet." * Upon. — Guj. Tr. t Inferior metal. — Guj. Tr. X This verse is not in the Gujerati MS. 56 VENDIDAD. FARGARD VIL— INTRODUCTION. The seventh Fargard is a continuation of the preceding, and treats especially of the management of various objects which have come in contact with a dead body. There are, however, other passages inserted which do not seem at all in their right place. The following is an outline of the contents of this chapter: 1. The time when the Drukhs Nacus takes possession of a dead body, with some other details already given in Farg. V, (v. 1-24.) 2. Of the purification of clothes, etc., with a digression respecting the water Ardvigura, and further repeti- tions of parts of Farg. V. (v. 25-57.) 3. Concerning men who have eaten corpses (v. 58-71). 4. The treatment of unclean wood (v. 72-93). 5. A sudden digression respecting the art of healing, the mode in which it is to be studied, and the fees to be paid to the successful physician (v. 94-121). The unclean- ness of land in which corpses have been interred (v. 122-127). 7. The uncleanness of Dakhmas, etc. (v. 128-150.) 8. The treat- ment of women prematurely delivered, with literal extracts from Farg. V. (v. 151-183.) 9. Concerning the purification of eating- utensils polluted by, contact with a dead body, of an animal which has eaten part of a dead dog, or body, with other, similar observations (v. 184-196). FARGARD VII. 67 FAEGAKD VII. 1. Zaratlnistra asked Ahura-Mazda : Ahura-Mazda, the Heavenly, the Holy, Creator of the corporeal world. Pure One ! 2. When does the Drukhs Nacus rush to the dead men? 3. Then answered Ahura-Mazda : immediately after death, 0 holy Zarathustra ! consciousness* departs. 4. The Drukhs Nacus rushes hither from the region of the North, in the form of a fly, pernicious when she comes bringing immense filth from her anus, as (do) the most hideous of the Khrafctras.^ 5. Creator ! When these (corpses) have been slain by dogs, wolves, sorcerers, by wounds, f by falls,^ by men, by violence, by anguish, J after how long a time does Drukhs Nacus arrive? 6. Then answered Ahura-Mazda : After the next division of the day. 7. Creator! Tf several men all together in the same place, or on the same bed and the same mat. 8. If two other persons are there opposite one, 9. Or five, or fifty, or a hundred, together with [their] wives. § 10. Then one of these men dies : upon how many of the men does the Drukhs Na^us settle with corruption, rottenness, and impurity ? 11. Then answered Ahura-Mazda: If it is a priest, 0 holy Zarathustra! the Drukhs Nacus rushes up;|l 12. If he settles on the eleventh, he defiles the tenth. 13. If it is a soldier, then rushes up the Drukhs Na§us, 0 holy Zarathustra ! 14. If he settles on the tenth, he defiles the ninth. 15. If it is an husbandman, then the Drukhs Nacus flies up, 0 holy Zarathustra ! 16. If he settles on the ninth, he defiles the eighth. 17. If it is a dog belonging to the cattle, then the Drukhs Na9us flies up, 0 holy Zarathustra ! 18. If he settles on the eighth, he defiles the seventh. 19. If it is a house-dog, then the Drukhs Na^us flies up, 0 holy Zarathustra ! 20. If he settles on the seventh, he defiles the sixth. • Ufo.—GuJ. Tr. t ToTtuTC.—Giij. Tr. % Starvation.— ffiy. Tr. § " With their wives " is not in the Guj. Tr. || Runs up. — Guj. Tr. 58 VENDIDAD. 21. Then if it is a blood-hound the Drukhs Nagus rushes up, 0 holy Zarathustra ! 22. If he settles on the sixth, he defiles the fifth. 23. If it is a young dog, then the Drukhs jN'acus flies up, 0 holy Zarathustra ! 24. If he settles on the fifth, he defiles the fourth. 25. This one has a bed or a mat with which they cover him;' 26. Creator ! Upon how many of these — the bed and the mat* — does the Drukhs Nacus settle ? 27. Then answered Ahura-Mazda : Up on the top of this bed,* on the out-most covering thereof, the Drukhs Nacus settles with corruption, rottenness, and impurity. 28. Creator! How do these garments become pure again, 0 pure Ahura-Mazda ! which have been placed on the body of a dead dog or a dead man ? 29. Then answered Ahura-Mazda : They become pure, 0 pure Zarathustra ! 30. In this way : 31. If they aref stained with matter, with dirt, or with vomit, J 32. Then the Mazdayagnians shall cut these garments in pieces and bury them, 33. If they are not stained with matter, dirt, or vomit, 34. Then shall the Mazdayacnians wash these garments with cow's urine. 35. If they [the garments] consist of hair,§^ then they shall wash them three times with cow's urine, rub them three times with earth, wash them three times with water, air them three months at the window of the house. 36. If they are woven, ||^ they shall wash them six times with cow's urine, rub them six times with earth, wash them six times with water, air them six months at the window of the dwelling. 37. The water which is called, Ardvi-cura, 0 holy Zarathustra ! purifies my waters ; ^ , 38. This (purifies) the seed of men ; 39. This (purifies) the fruit of the body** of women; 40. This (purifies) the milk of women.'' 41. Creator! how are these garments again suitable after the purification and the washing ; 42. For the Zaota, for Havana, for the Atarevakhs, the Fra- berCta, the Aberet, the A9nata, the Raethwiskara, the (^raosha- vareza, for the priests, the soldiers, and the husbandmen P * The dress and the pillow, — G^wy. TV.- f (Of leather or vegetables.)— C/y. Tr. X Urine.— Guj. Tr. § Leather,— Cjy. Tr. || Of cotton.— (?«>. Tr. f Is my water which purifies. — Uuj. Tr. •* Wombs,— Cr»{;. Tr. FARGARD VII. 69 43. Then answered Ahura-Mazda : These garments are not serviceable again after the purification and washing, 44. Not for the Zaota, not for the Havanan, not for the Atar6vakhs, not for the Frabereta, not for the Aberet, not for the Acnata, not for the Raethwiskara, not for the Qraosha- vareza, not for the priest, not for the warrior, not for the hus- bandman. 45. If a woman in a Mazdaya9nian dwelling is afflicted with menstruation ; 46. Or if a limb has been broken and a wound stains the house ; 47. Then is this her bed and her mat wherewith they cover her ; 48. Until she brings out her hands in praise and prayer. 49. For Ahura-Mazda does not throw away pieces of garments;^ 50. Not the size of a thread, not even so much in size 51. As a reel* throws off according to proportion. 52. If the Mazdaya^nians throw upon a dead body as much 53. As a reel yields in quantity, 54. Then they are not pure in life, and after death they re- ceive no share in Paradise ; 55. They fill the place which is appointed for the wicked ; 56. The dark which comes from darkness ; 57. Darkness. 58. This place make ye, you who are evil by your deeds and your law, the most hateful place. 59. Creator ! When are those men pure, 0 pure Ahura-Mazda ! who have eaten of the body of a dead dog or a dead man ? 60. Then answered Ahura-Mazda : They are unclean, 0 holy Zarathustra ! 61. These men are made for the holes.^'' 62. Let them bring these men away from the white eye ; ^^ 63. On their nails springs the Drukhs Na9us ; 64. Hereafter they are unclean for ever. 65. Creator ! How do those men become clean, 0 pure Ahura- Mazda ! who bring a corpse with dirt to the water or the fire with uncleanness ?^'' (56. Then answered Ahura-Mazda : They are unclean, 0 pure Zarathustra ! 67. The wicked who have defiled themselves with corpses are the most helpful to the dog Madhakha ; 68. They are most helpful to the drought which destroys the pasture, those who have defiled themselves with corpses ; 69. They are most helpful to the winter which the Daevas have created, which kills the dogs, is full of snow, the slowly- * Or, " Spinning-wheel." 60 VENDIDAD. passing, wounding, evil, wicked-knowing, those who have defiled themselves with corpses ; ^^ 70. The Drukhs Nacus springs on their nails, 71. Then are they unclean for ever. 72. Creator ! When is the wood pure, 0 pure Ahura-Mazda ! which has been brought to the body of a dead dog or man ? 73. Then answered Ahura-Mazda : It is clean, 0 pure Zara- thustra ! 74. In this way : 75. If the body has not yet been gnawed by carnivorous dogs or birds, 76. Then they shall (of this wood), of the length of a Vitasti if it is dry, of the length of a Frarathni ^^ if it is green, 77. Lay down on the earth in four directions ; they shall sprinkle it once with water, then it is pure. 78. If the body has already been gnawed by carnivorous dogs and birds, 79. Then shall they the length of a Frarathni if dry, the length of a Frabazu if green, 80. Lay down on the earth in all four directions ; they shall sprinkle it once with water, then it is pure. 81. Thus shall they the dry wood, thus the green, 82. Thus the hard, thus the soft, lay down on the earth in all four directions ; they shall sprinkle it with water, then is it pure.^^ 83. Creator ! How do corn and fodder become pure, O pure Ahura-Mazda ! which have been brought to the body of a dead dog or man ? 84. Then answered Ahura-Mazda : They become pure, 0 pure Zarathustra ! 85. In this way : 86. If the corpse has not been gnawed by carnivorous dogs or birds, 87. Then the length of a Frarathni if dry, the length of a Frabazu if green, shall they 88. Lay down upon the earth towards all four quarters ; they shall sprinkle it with water, then it is pure. 89. But if the body has already been gnawed by carnivorous dogs and birds, 90. Then the length of a Frabazu if dry, the length of a Vibazu if green, shall they 91. Lay down upon the earth in all four directions ; they shall sprinkle it with water, then is it pure. 92. So much of dry, so much of green ; 93. So much of the cultivated, so much of the uncultivated ; so much of the reaped, so much of the unreaped produce ; so much of those with husks, so much of those without husks ; so FARGARD VIT. 61 much of the mixed fruits, sliall they lay down in the earth in all four directions, and sprinkle them once with water, then are they pure.'^ 94. Creator ! "When the Mazdaj'^acnians wish to make them- selves physicians, 95. Whom shall they first cure, the Daevayacnians* or the Mazdayacnians ? 90. Then answered Ahura- Mazda : They shall make trial of healing on the Daevaya9nians before the Mazdayacnians. 97. If he begins to cut a Daeva3^acnian for the first time and he dies ; if he begins to cut a Daevayacnian for the second time and he dies ; if he cuts a Daevaya^-nian for a third time and he dies, 98. Then is he incapable for ever. 99. The Mazdayacnians sliall not try (consult) him after- wards ; he shall not cut the Mazdayacnians ; he sliall not wound by cutting. 100. If the Mazdayacnians afterwards try him, if he cuts the Mazdayacnians, if he wounds them by cutting, 101. Then shall he atone for the wound of the wounded (man) with the punishment of the Baodho-varsta.^''' 102. If he begins to cut a Daevayacnian for the first time and he recovers ; if he cuts a Daevayacnian for the second time and he recovers ; if he cuts a Daevayacnian for the third time and he recovers, 103. Then is he capable for ever. 104. According to (their) wish shall the Mazdayacnians after- wards make trial of him ; he shall cut the Mazdaycnians as he pleases; he shall heal them by cutting at his will. 105. Let him cure a priest for a pious blessing. 106. Let him cure the master of a house for the value of a small beast of burden. 107. Let him cure the ruler of a clan for the value of a middle- sized beast of burden. 108. Let him cure the chief of a tribe for the value of a large beast of burden. 109. Let liim cure the ruler of a territory for the value of a chariot with ibur oxen. 110. If he first cures the mistress of a house, then a female ass is his reward. 111. If he cures the wife of the chief of a clan, then a cow is his reward. 11'2. If he cures the wife of the chief of a tribe, then a mare is his reward. 113. If he cures the wife of the ruler of a district, then a female camel is his reward. • Idolaters.— (?m;'. Tr. 62 VENDIDAD. 114. Let him cure a boy from the village for the price of a large beast of burden. 115. Let him cure a large beast of burden for the price of a middle-sized beast of burden. 116. Let him cure a middle-sized beast of burden for the price of a small beast of burden. 1 17. Let him cure a small beast of burden for the price of small animals, and small animals for the price of food. 118. When many physicians come together, 0 holy Zara- thustra ! 119. Physicians with knives, physicians with herbs, physicians with holy sayings [incantations ?] ; 120. Then is it the most healing among physicians who use the Manthra-(^penta as a remedy. 121* * * * * * ^^ 122. Creator ! how long does a dead man lie on the earth ex- posed to the light, the sun beholding him, and the earth is (pure) ? 123. Then answered Ahura-Mazda : A yeav long, 0 pure Zara- thustra ! does the dead man lie on the earth exposed to the light, the sun beholding him, and the land is (pure). 124. Creator ! How long can the body of a man be buried in the earth until the earth becomes pure ? 125. Then answered Ahura-Mazda : Fifty years, 0 holy Zara- thustra ! must the body of a man remain buried in the earth before the earth is pure. 126. Creator! How long can the bodies of men be laid on the Dakhmas until the earth is pure ? 127. Then answered Ahura-Mazda : (It is not pure), 0 holy Zarathustra! before this dust is amalgamated (with the earth). 128. Exhort, 0 holy Zarathustra ! all men in the corporeal world to destroy these Dakhmas.t'^ 129. He who destroys so much of these Dakhmas as is equal to his own body, 130. He has cdnfessed (his sins) in thoughts, and words, and deeds. ' 131. He has atoned with regard to thoughts, words, and deeds; 132. For the two heavenly powers will not begin a strife against this man,'^" 133. In his progress to Paradise. 134. They praise him, 0 Zarathustra ! stars, moon, and sun. 135. I praise him, I, the Creator Ahura-Mazda. 136. " Hail to thee, 0 man ! thou who art come from the perishable places to the imperishable."-^ * As by pure beautiful man Qms) cure.— Gii/. Tr. f Cemeteries. — Gtij. Tr. FARGARD VIT. 63 137. Creator ! Where are the Daevas, where the worshippers of the Daevas, where is the flocking together of the Daevas, where the assembling of the Daevas, where do the Daevas come together to the slaying of fifty for the slayers of a hundred, to the slaughter of a hundred for those who slay a thousand, to the slaughter of a thousand for those who slay ten thousand, to the slaughter of ten thousand for those who slay innumerable ones.^^ 138. Then answered Ahura-Mazda : In these Dakhmas which are raised up on the earth, where they lay dead men, 0 holy Zarathustra 1^3 139. There are the Daevas, there the Daeva-worshippers, there is the flocking together of the Daevas, there the assembling of the Daevas, there the coming together of the Daevas to the slaying of fifty for the slayers of a hundred, to the slaughter of a hundred for those who slay a thousand, to the slaughter of a thousand for those who slay ten thousand, to the slaughter of ten thousand for those who slay a countless (number). 140. Similarly, 0 holy Zarathustra ! do the Daevas collect together at these Dakhmas and copulate ; 141. As you, ye who are men in this corporeal world, make ready cooked food and eat cooked flesh.^* 142. Therefore take heed, ye men, and consider what ye eat;^ 143. For that is the joy of the Daevas, 144. All to which stench cleaves. 145. For in these Dakhmas there are together dissolution, sickness, fever, uncleanness, cold fever, shivering, and old re- mains of hair.*"" 146. In these Dakhmas the men are the deadliest. 147. After the Hiifrashmo-daiti,t" 148. They envy who have little understanding, not those who have much. 149. The third part of this corruption Jannaya keeps 150. With the loins, the hands, and Gae(,-us. 151. Creator! If in this Mazdayagnian dwelling a woman become pregnant, 152. One, two, three, four, five, six, seven, eight, nine, or ten months ; 153. If then this woman lies in with a lifeless child, 154. How shall the Mazdaya^-nians act ? 155. Then answered Ahura-Mazda : Where in this Mazdayag- nian dwelling the earth is purest 156. And driest : 157. Where least there go about on the ways the cattle, the beasts of burden, the tire of Ahura-Mazda, the Bere^ma bound together in holiness, and the pure man. * The hair is unclean. — Spiegel. t Midnight. — GuJ. Tr. 64 VENDIDAD. 158. Creator ! How far from the fire, how far from water, how far from the lierecma which is bound up, how far from the pure man ? 159. Then answered Ahura-Mazda : Thirt}^ steps from fire, thirty steps from water, thirty steps from the Beregma bound together, thirty steps from pure men. 160. The Mazdayacnians shall make a raised place on the earth. 161. Afterwards the Mazdayacnians shall bring her here with food ; the Mazdayacnians shall bring her here with clothes. 162. Creator ! What food shall this woman first eat? 163. Then answered Ahura-Mazda : Ashes mixed with cow's urine, 164. Three drops, six drops, or nine. 165. She sprinkles (with this) the Dakhmas which are inside the fruitful child-bearing women, 166. Then let her drink warm milk of mares, cows, sheep, or beasts of burden ; 167. Large and small fruits. 168. Let her have cooked meat without water, pure vegetables without water, wine without water. 169. Creator ! How long must she wait, how long must one wait until she may have meat, vegetables, and wine ? 170. Then answered Ahura-Mazda : Three nights shall she wait, three nights must one wait until she may have meat, vegetables, and wine. 171. After three nights let her wash her naked body with the urine of a cow and with water by nine holes, then is she clean. 172. Creator ! But if a fever ensues whilst her body is un- clean ;'^ 173. If two bad sicknesses befall her; hunger and thirst;-^ 174. Shall this woman drink water? 175. Then answered Ahura-Mazda : She shall drink, 176. For that is her greatest advantage, if she purifies her vital powers. 177. With the exception of any of the holy prayers known to the pure and pious men {i.e. the advantage of such prayers is greater than that which follows from purilication) ; -^ 178. But if she drinks the water witii her hands, 179. Then she brings punishment to you who are Mazdaya9- nians. 180. (The recitation of the Ratu and the Qraosha-vareza takes the punishment away.) 181. What is the punishment? ^ 182. Then answered Ahura-Mazda : As a punishment for her sinful body, let them strike two hundred blows with the horse- goad, two hundred with the Qraosho-charana. FARGARD VII. 65 183. Creator ! How do the vessels out of which one eats be- come clean which have been brought to the carcass of a dead dog: or man ? 184. Then answered Ahura-Mazda : They are clean, 0 pure Zarathustra ! 185. In the following manner : 186. If they are of gold, wash them once with cow's urine, lift them once up from the earth, wash them once with water, then are they clean. 187. If they are of silver, wash them six times* with cow's urine, lift them up from the earth six times, wash them six times with water, then are they clean. 188. If they are of earth, wood, or lead, then are they unclean for ever.3^ 189. Creator ! How are the beasts pure which have eaten of the carcass of a dead dog or man ? 190. Then answered Ahura-Mazda : They are pure, 0 Zara- thustra ! 191. Only let them not bring cheese (from them) as an offer- ing, or flesh as an offering for the BerCcma within a year : 192. After a year can they be used according to tlieir wish by pure men, just as before. 193. Who is that, 0 pure Ahura-Mazda ! who, thinking purity, wishing purity, nevertheless ruins purity ; who thinks purity, wishes purity, and nevertheless furthers the Drujas ? 194. Then answered Ahura-Mazda : lie it is, 0 pure Zara- thustra ! who, meditating purity, wishing purit}^, (yet) ruins purity ; who thinks purity, wishes purity, and nevertheless furthers the Drujas ; 195. Who carries out water in which the uncleanness of a carcass is contained, without purification ; 196. Who carries out water in the darkness of night without purification. 32 NOTES TO FARGARD VII. ' V. 4. A most difficult passage. The sense of the words " apa zadhahgho akaranem driwyao," is not quite clear. f Driwi, from the root dri = " to cleave," is correctly explained by the Parsees with i ,b = "a piece." Ziiizdistaor zuijdista ^=" unclean," " hateful," ^U. 21 V. 228. See Farg. VII., 4, 75. " V. 236. Uzdanem, literally, "those turned upwards." Cf. Farg. VI., 102. ^ V. 237. Banuwe is rendered " anew," conjecturally. " V. 245. The words in parentheses are not in the Huz. Translation. ^ V. 252. Literally, " the bones and vital consciousness." " V. 254. This verse contains many difficult words, which have been translated chiefly in accordance with the tradition. The Persians probably learned the art of working metals from the Semitic nations, amongst whom it was practised at a very remote antiquity. ^ V. 256 ff. The order of the verses seems wi'ong. " V. 259-60. Very doubtful. 2» V. 271. Eazanhaiim. Cf. Skr. "rahas," N. P. j\j. The Huz. Tr. has -|:q. ipiy = jlCi. Cf. Bundehesh, cap. XV. ^° V. 301. A gloss in the Huz. Tr. has : " If he puts his foot in it," which is probably the oldest instance in which this phrase is fairly susceptible of a double meaning. 3' V. 305. This passage probably has reference to the fire which exists in trees and plants. According to a passage in the 'Ulema-i- Islam (Col. Ouseley, 540, fol. 28), the Parsees reckon five species of fije : — ^ j^^ ^T _j c:--:VL) jJ^;a-j J^^3- ^ji^ ^--^ i 82 VENDIDAD. ^^S^ji ^^\ (•^s^ '^.J^ " One (fire) is that -whicli is above, it destroys nothing ; the second is in the bodies of animals, it destroys all things ; the third is m plants, it destroys water, but destroys nothing else ; the fourth is that which is before us, it destroys everything except water ; the fifth is that concerning which thou hast asked," etc. FAKGAED IX.— INTRODUCTION. This chapter contains — 1. A lengthened description of the ceremonies necessary for the purification of those who have been in contact with dead bodies. The ceremony is the same as that known as the " Barashnom nail shabeh," which is accounted by the Parsees as the most eificacious of all purifications (v. 1-145). 2. A scale of recompenses to be paid to the priest who has ofliciated at the ceremony of the Barashnom, together with severe de- nunciations against the performance of it by unauthorized per- sons, and various punishments for those who have been guilty of doing so (v. 146-186). 3. Farther denunciations against the unclean Ashemaogha, a term which seems to be specially applied to a breaker of the above injunction, together with rules to be followed for restoring the places polluted by the Ashemaogha to purity (v. 187-196). FARGAUD IX. 83 FAEGAED IX. 1. Zaratliustra asked Ahura-Mazda : Almra-Mazda ! Heavenly, Holiest, Creator of the corporeal world, Pure ! 2. How shall the men in the corporeal world provide them- selves (with a person) 3. Who will purify the body of one who is affected with im- purity, who has come in contact with dead bodies ? 4. Then answered Ahura-Mazda : (They shall look about) for a pure man, 0 holy Zarathustra, 5. Who speaks true words, and recites the Manthra (Avesta), 6. Who is best acquainted with the Mazdayacnian law from a purifier. 7. Let this one hew down the trees on the breadth of this earth, 8. To the length of nine Vibazu* on all four sides. 9. Where it is driest and most free from trees upon this earth, where the land is very clean and dry ; 10. Where the cattle, the beasts of burden, the fire of Ahura- Mazda, the Bcrecma bound together in holiness, and the pure man, least travel upon the ways. 11. Creator! How far from fire, how far from water, how far from the bound-up Berccma, how far from the pure men ? 12. Then answered Ahura-Mazda : Thirty steps from fire, thirty steps from water, thirty steps from the Berecma, three steps from the pure men. 13. Thou shalt dig a first hole, two fingers deep in summer and four fingers deep in winter. f 14. Thou shalt dig a second hole, a third, fourth, fifth, sixth, each one step from the other. 15. How a step ? As three feet. 16. Three other holes shalt thou dig. 17. Two fingers deep in summer, four fingers deep in winter. 18. How far from the former ? As much as three paces. 19. How three paces ? As one puts the feet together.:!: 20. How docs one put the feet together ? So as to make nine feet. 21. Draw a furrow with a pointed metal tool.^ ♦ This measure is not exactly known. Anquetil makes the bu:it almost equal to the ffihii, or about three feet. t This verse and v. 1 7 have been corrected by Prof. Spiegel. X As one steps, putting one foot from the other. — Guj. Tr. 84 VENDIDAD. 22. How far distant from the holes ? As much as three paces. How three paces ? As one sets the feet together. 23. How does one set the feet together? so as to make nine feet. 24. Then make twelve furrows. 25. Three within, which three holes are divided off. 26. Three within, which six holes are divided off. 27. Three within, which nine holes are divided off. 28. Make three together,* divided, upwards and downwards. 29. Bring to the (place comprising) nine feet three stones.^ 30. (^afa, or Dadru, or Zao-vareta, or any other of the hard earths.^ 31. Then let him who is unclean come to these holes. 82. Then place thyself, 0 Zarathustra, on the outermost of the furrows. 33. Then recite these words : NCmaccha ya armaitis, ijacha.* 34. Then let the unclean [person] repeat : Nemaccha ya, etc. 35. Then the Drukhs is made powerless at each of the words. 36. To the blow (overthrow) of the evil Anra-mainyus. 37. To the overthrow of the Aeshma, the fiercely-assaulting. 38. To the overthrow of the Mazanian Daevas.^ 39. To the overthrow of all the Daevas. 40. Cow's urine is then to be poured into an iron or leaden (vessel), t 41. Therewith shalt thou sprinkle ; a staff shalt thou take with nine knots, 0 Zarathustra, and fasten 42. This leaden (vessel) in front to this stick. 43. First wash his hands (those of the person who is to be purified). 44. If his hands are not washed first, 45. He makes his whole body unclean. 46. When his hands are washed three times, 47. Then with washed hands, 48. Sprinkle him on the fore-part of his head.^ 49. Then the Drukhs Nacus flies ;{: to the space between the eye-brows of this man. 50. Sprinkle this man between the ej^e-brows. 51. Then the Drukhs Nacus flies to the back of his head. 52. Sprinkle the back of his head. 53. Then the Drukhs Nacus flies to his chin.§ 54. Sprinkle his chin. 55. Tlien the Drukhs Na9us flies to liis right ear. 5Q. Sprinkle his right ear. 57. Then the Drukhs Nacus flies to his left ear. 58. Sprinkle his left ear. • Lit., into one another. t Spoon or ladle. — Guj. Tr. ■ X Runs.— G'ty. Tr. § Pace.— (/jy; Tr. FARGARD IX. 85 59. Then the Drukhs Nacus flies to his right shoulder. 60. Sprinkle his right shoulder. 61. Then the Drukhs Nacus flies to his left shoulder. 62. Sprinkle his left shoulder. 63. Then the Drukhs Nacus flies to his right arm-pit. 64. Sprinkle his right arm-pit. 65. Then the Drukhs Nacus flies to his left arm-pit. 6Q. Sprinkle his left arm-pit. 67. Then the Drukhs Nacus flies to his breast. 68. Sprinkle his breast. 69. Then the Drukhs Nacas flies to his back. 70. Sprinkle his back. 71. Then the Drukhs Nacus flies to his right nipple. 72. Sprinkle his right nipple. 73. Then the Drukhs Nacus flies to his left nipple. 74. Sprinkle his left nipple. 75. Then the Drukhs Na^us flies to his right rib. 76. Sprinkle his right rib. 77. Then the Drukhs Na9us flies to his left rib. 78. Sprinkle his left rib. 79. Then the Drukhs Nacns flies to his right hip. 80. Sprinkle his right hip. 81. Then the Drukhs Nacus flies to his left hip. 82. Sprinkle his left hip. 83. Then the Drukhs Nacus flies to his bellj^* 84. Sprinkle his belly. 85. If it is a man, sprinkle him first behind, then before ; 86. If it is a woman, sprinkle her first before, then behind. 87. Then the Drukhs Nagus flies to his right thigh. 88. Sprinkle his right thigh. 89. Then the Drukhs Nacus flies to his left thigh, 90. Sprinkle his left thigh. 91. Then the Drukhs Nacus flies to his right knee. 92. Sprinkle his right knee. 93. Then the Drukhs Na^us flies to his left knee. 94. Sprinkle his left knee. 95. Tlien the Drukhs Nacus flies to his right shin. 96. Sprinkle his right shin. 97. Then the Drukhs Nacus flies to his left shin. 98. Sprinkle his left shin. 99. Then the Drukhs Nacus flies to his right fcot.t 100. Sprinkle his right foot. 101. Then the Drukhs Nacus flies to his left foot. 102. Sprinkle his left foot.' 103. Then the Drukhs Nacus flies to his right ankle.:|: * Sexual parts.— G'wy. Tr. t Ankle.— G^(/y. T>: J Instep.— Ciy. Tr. 86 VENDIDAD. 104. Sprinkle his right ankle. 105. Then the Drukhs Nacus flies to his left ankle. 106. Sprinkle his left ankle. 107. Then is the Drukhs Nacus driven under the sole of his feet like a gnat's wing. 108. With toes pressed down, with heels upraised, 109. Sprinkle the sole of his right foot. 110. Then flies the Drukhs Nacus to the sole of his left foot. 111. Sprinkle the sole of his left foot. 112. Then is the Drukhs Nagus driven back under the toes like the wings of a gnat. 113. With heels turned down, with toes upraised, 114. Shalt thou sprinkle his right toes. 115. Then the Drukhs Nacus flies to the left toes. 116. Sprinkle th^ left toes. 117. Then is the Drukhs Nagus driven away to the regions of the North in the form of a fly, crying out loudly, unbounded ■ dismemberment for the most hateful Khrafctras. 118. Then shalt thou speak these words, the very victorious and salutary : Yatha ahu vairyo. 119. At the first hole the man becomes free from the Nagus. 120. Then shalt thou speak these words, also at the second, third, fourth, fifth, and sixth holes. Then shall the unclean (person) sit down in the middle of a hole below the other holes.''' 121. As far as four fingers. 122. With the dust from these (holes) he may purify himself by plentiful rubbings; (he may rub himself with dust plentifully).^ 123. Fifteen times shall they rub him with earth.* 124. They shall wait so long until he is dry on his head from the topmost hair. 125. Until his body is dry, until the dust is dry.^ 126. Then shall the unclean [person] come to the other holes. 127. At the first hole shall he (wash himself) once with water, then he purifies his, body. 128. At the second hole shall he (wash himself) t,wice with water, then he purifies his body. 129. At the third hole shall he (wash himself) thrice with water, then he purifies his body. 130. Then let them fumigate him with Urvagni, Vohu-gaona, Vohu-kereti, nadha-naepala,t or any of the odoriferous trees. 131. Then he shall gird himself with [his] garment. 132. To his dwelling then shall he go, the unclean [person]. 133. In the place of uncleanness shall he sit down in the midst of the dwelling afar from the other Mazdayagnians. * This verse is not in the Ouj. Tr. t Sandal-wood, Benzoin, Sweet aloes, Pomcgrauate tree. — Guj. Tr, FARGARD IX. 87 134. He may not come to fire, water, earth, cattle, trees, nor to the pure man, and not to the pure woman, 135. Until that three nights are passed. 13G. After three nights he shall wash his naked body with cow's urine, and water, then is he clean. 137. He shall sit down in the place of uncleanness in the midst of the dwelling, remote from the other Mazdayacnians. 138. He may not come to the fire, or water, not to the earth, cattle, or trees, not to the pure man, and not to the pure woman, 139. Until that six nights are flown. 140. After six nights shall he wash his naked body with cow's urine and water, then is he clean. 141. He shall sit down in the place of uncleanness in the midst of the dwelling remote from the other Mazdayacnians. 142. He cannot come to the fire, not to the water, not to the earth, not to the cattle, not to the trees, not to the pure man, and not to the pure woman, 143. Until that nine nights are flown. 144. After nine nights he shall wash his naked body with cow's urine and water, then is he clean. 145. Then can he come to the fire and to the water, to the earth, to the cattle, to the trees, to the pure man, to the pure woman. ^° 146. Let them purify an Athrava for a pious blessing. 147. The lord of a district let them purify for a large male camel.* 148. The lord of a tribe let them purify for a large male horse. 149. The lord of a clan let them purify for a large bull. 150. The master of a house let them purify for a walkingf cow. 151. The mistress of a house let them purify for a ploughing J cow.^^ 152. The dweller in the clan, if he is [a man] of substance, let them purify for a cow that bears burdens. § 153. A little child, || let them purify for a a small beast.^ 154. If the Mazdayacnians are able, then shall they give to the man who purifies (them) this cattle or these beasts of burden. 155. If the Mazdayacnians are not able to give him this cattle or these beasts of burden, then shall they bring to this man (who purifies), other goods. 156. Until this man who purifies departs from these dwellings contented and without hatred. 157. If the man who purifies depart from these dwellings dis- contented and with hatred ; * * * For the value of a young camel. — Guj. Tr. t Three year old. — Guj. Tr. X Fast walking. — Guj. Tr. § A four year old cow. — Gttj Tr. || A poor man. — GkJ. Tr. H A she goat giving sweet milk. — Guj. Tr. • * Displeased. — Guj. Tr. OO VENDIDAD. 158. Then afterwards, 0 holy Zarathustra, thisDrukhs Nagus defiles then from the nose, the eyes, the tongue, the cheeks, the hinder parts.* 159. On their nails (the evil doers') springs the Drukhs Nacus. 160. Then are they unclean for ever. 161. For unwillingly, 0 holy Zarathustra, shines the sun upon the unclean, unwillingly the moon, unwillingly these stars. 162. For he who purifies makes content, he who removes the Nagus from the unclean, 0 holy Zarathustra ; 163. He makes the fire content,t he makes the water content, he makes the earth content, he makes the cattle content, he makes the trees content, he makes the pure man content, he makes the pure woman content. 164. Zarathustra asked : Creator of the corporeal world, Pure ! 165. What does that man receive as a reward, when body and soul have separated, who removes the Na9U3 from an unclean [person] ? 166. Then answered Ahura-Mazda : Let them promise this man, J as his reward in the next world, the attaining of Paradise. 167. Zarathustra asked him : Creator of the corporeal world. Pure One ! 168. How shall I subdue the Drukhs which assaults the living from the dead ; how shall I subdue the Nacus which defiles the living from the dead ? ^^ 169. Then answered Ahura-Mazda: Speak the words which are called Bishamruta§ among the Gathas.'^ 170. Speak the words which are called Thrishamruta, speak the words which are called Chathrushamruta. 171. Like as an arrow [which is] shot away, like as grass which has been dead for a year, like as the annual covering (of the earth), so, 0 holy Zarathustra, does this Nagus melt away. 172. Creator! If such a man performs the sprinkling who has not learned to know the Mazdayacnian law from one who purifies : 173. How shall I tlien subdue the Drukhs which flies from the dead upon the living? ' 174. How shall I subdue this Nacus which defiles the living from the dead ? 175. Then answered Ahura-Mazda : This Drukhs Nagus be- comes as it were more deadly than it was before. 176. It increases sickness, death, and opposition, just as before. 177. Creator! What is the punishment for this? 178. Then answered Ahura-Mazda: With a chain shall the Mazdayagnians chain him : * The sexual parts.— -. . ^,,.7,^ t rrotects, etc.-Guj. Tr. X Would let her he m.-Guj. Tr. \ To protect her as the fire protects children, ^ic.—Ouj. Ir. II The word "three" is not in the Guj. Tr. 120 VENDIDAD. NOTES TO FARGARD XV. ' V. 11. Garemo = "the throat." Cf. Skr. gri and N. P. ^. "^ V. 17. Aputhra (literally, "childless"), signifies "pregnant." The Huzvarcsh has D1QN, which compounded with tanu == " the body," makes l^riDISS, whence the N. P. ,ju>*i\ . ^ V. 31. Katu here no doubt signifies "the parents," though it may also mean guardians. ^ V. 36. The Huz. Tr. omits the words in parentheses (although it translates them above), which explains why they are omitted in the Gujerati Translation, without having recourse to unjust imputations, as Wilson has done in " The Pars'i Religion,''^ etc. * Vv. 41-48. This passage was totally misapprehended by Anquetil, and afterwards by "Wilson, who made it the groundwork of a serious charge against the morality of the Vendidad, as if the passage in ques- tion enjoined infanticide, whereas, on the contrary, it expressly prohihits it, declaring all the parties implicated equally guilty. With regard to the herbs mentioned, Eaha is the cannabis sativa, Skr. bhamga. The other words are derived from roots which signify "to destroy," but the plants are not known. ® V. 60. This verse is probably a gloss. '' V. 68. Frajagann means, I believe, literally "to appear," (or " come to light"), " to show one's-self," and perhaps also " to be found." In this and the following verses the sense is evidently that given in our text, although "nijaQ" is more frequently used in this signification. « V. 131. The Huz. Tr., "They shall fasten him away from the children (gloss, ' that he may not bite them'), from the fire, etc. (gloss, ' that it may not hurt him')." ^ V. 133. This verse has been re-translated by Professor Spiegel. FARGARD XVI.— INTRODUCTION. The whole of this Fargard consists of rules for the treatment and behaviour of Persian women during tlie periods of menstrua- tion, and after cliild-birth, together with injunctions against con- nection with a woman at such times. • FARGAKD XVI. 121 FAEGAED XVI. 1. Creator ! When in these Mazdayacnian dwellings a woman is aflfected with signs, marks, and blood ; ^ 2. How shall the Mazdayacnians act ? 3. Then answered Ahura-Mazda: These Mazdayacnians must choose a way, ^ 4. Remote from the trees which grow up for fire-wood. 5. Let this place be strewed with dry dust; 6. Let tliem make it somewhat higher than the other dwellings; 7. The half, a third, a fourth, a fifth. 8. Unless this takes place the woman might look into the fire.' 9. Creator ! How far from the fire, how far from the water, how far from the Berecma which is bound together, how far from the pure men ? 10. Then answered Ahura-Mazda : Fifteen steps from the fire, fifteen steps from the water, fifteen steps from the Berecma which is bound together, three steps from the pure men. 11. Creator ! How far may he approach, who brings food to a woman who is affected with tokens, marks, and blood. 12. Then answered Ahura-Mazda : Even to three steps may he approach who brings food to a woman who is affected with marks, signs, and blood. 13. Wherewith shall he bring her food, wherewith shall he bring her fruit ? 14. On iron, lead, or the meanest metal. 15. How much* food, how much fruit, shall he bring her? IC. Two Danare of that which proceeds from living creatures, one Danare of seed fruits, f 17. Unless this happens the woman might flow out (i.e. lose too much blood). % 18. When a child comes to light; 19. They shall first wash its hands ; 20. Then shall the child be washed on the whole body. 21. If a woman sees blood when three nights are passed then shall she sit down in the place of uncleanness until four nights are passed. 22. If she sees blood when four nights are passed she shall sit down in the place of uncleanness until five nights are passed. If she sees blood when five nights are passed she shall sit down * How many times.— (?«/ T>: f This verse is not in tlie GuJ. Tr. X If the woman is not satisfied. — Gnj. Tr. 122 VENDIDAD. in the place of uucleanness till six nights are passed. If she sees blood when six nights are passed she shall sit down in the place of uncleanness till seven nights are passed. If she sees blood when seven nights are passed she shall sit down in the place of uncleanness till eight nights are passed. If she sees blood when eight nights are passed she shall sit down in the place of un- cleanness till nine nights are passed. If a woman sees blood when nine nights are passed ; * 23. Then have the Daevas brought an opposition to her for praise and invocation for the Daevas. 24. Then shall these Mazdayacnians seek out a way ; ^ 25. Remote from the trees which grow up for fire-wood. 26. Then shall these Mazdayacnians dig three holes in this earth. 27. Two holes shall they wash out with cow's urine, one with water. 28. They shall kill noxious beasts, two hundred ants, which carry away corn in the summer. 29. An}^ of the noxious beasts which proceed from the Anra- mainyus shall they kill in the winter. 30. Then shall they atone for the marks of the Mazdayacnian woman who is afiected with marks, signs, and blood, f 31. What is the punishment for this ? 32. Then answered Ahura-Mazda : For her sinful body let them strike two hundred blows with the horse-goad, two hundred with the Qraosho-charana. 33. Creator ! He who with full will pollutes his body with a woman who is affected with marks, signs, and blood ; 34. Whilst the marks are manifest on her ; 35. What is the pymishment for this ? 36. Then answered Ahura-Mazda : Let them strike thirty blows with the horse-goad, thirty with the Qraosho-char'ana. 37. If he goes (to her) the second time, sits down there the second time, let them strike fifty blows with the horse-goad, fifty with the Qraosho-charana. 38. If he goes for the third time, sits down there for the third time, let them strike seventy blows with the horse-goad, seventy with the QraoshO-charana. 39. lie who lies with a woman who is afiected with marks, signs, and blood ; 40. He does no better deed than if he were to burn the unclean body of his own son and bring the unclean flux to the fire. 41. All the wicked are corporeal Drujas who heed not the Faith. 5 • She shall sit down in the place of uncleanness till then. — Guj. Tr. t If she will not keep according to the law, etc.— G^k^. Tr. FARGARD XVII. 123 42. All those heed not the Faith who do not hear it. 43. All those hear it not who are unclean. 44. All those are unclean who are sinners. NOTES TO FARGARD XVL ' Y. 1. " Chithravaiti " is merely transcribed in the Huz. Tr., but in the gloss, it is explained by rnV ^ wSj , otherwise chithra = "[Xn^S = \x>J {cf. Farg. I. 53, XI. 6). Neriosengh translates it hy praka t a )7i. "Dakhstavaiti," from dakhsta, signifies "marks," "signs," or "tokens" {cf. Farg. II. 86), but it is especially applied to the tokens of menstrua- tion : the modern "dastan" is derived from it ("rajasvalarudhira." — Nerios.). Vohunavaiti, fromY6huna= "blood," is allied to "vanhutata" {cf. Farg. VI. 64); and by dropping the "i?" we have the N. P. ^i^. ^ V. 3. According to the gloss, "The way to the^ place where the menstruous women are to remain." Vichi=N.P. .JjjS^ " to choose." ^ V. 8. The Sad-der also in reference to women recently delivered says (Porta xlv.): ^^ Every tvomati in this world who has been delivered ought to he careful She ought to keep three steps away from a holy man also she ought not to look at runnitig water, nor look towards the sky, nor the stars, nor the sun, nor moon, nor water, nor fire, nor trees, nor a holy man,'''' etc. (Porta Ixxv.): " If the eye of a woman ivho has been delivered shall have lighted upon the fire it will be to her a sin of the weight of fifteen Direm,'^ etc. * Vv. 24-29. These verses are evidently interpolated, as they interrupt the sequence between v. 23 and 30. * V. 41 ff. The conclusion of the Fargard seems to be a later addition. Almost the same words are repeated at the end of Fargard XVII. FARGARD XVIL— INTRODUCTION. This short Fargard contains only injunctions respecting the paring of nails and cutting of hair, and certain ceremonies con- nected therewith. 124 VENDIDAD. FAEGAED XYII. 1. Zaratlmstra asked Ahura-Mazda: Ahura-Mazda, Heavenly, Holiest, Creator of the corporeal world, Pure One ! 2. Wherewith, as the greatest deadly sin* does a man honour (as it were) the Daevas with words ? 3. Then answered Ahura-Mazda : This, 0 pure Zarathustra. 4. When they dress their hair on the corporeal world, cut the hair, pare the nails ; 5. When they shear their locks (?) or their beard ;t^ 6. Then come tog-ether the Daevas to this polluted spot of the earth. 7. Then come together to this polluted spot of the earth the Khrafgtras, 8. Which men call lice.^ 9. Which destroy men's corn in the corn, the clothes in the clothes.^ 10. For this reason, 0 Zarathustra, trim thou the hair in the corporeal world, cut the hair, pare the nails :* 11. Then carry them away ten steps from the pure men. 12. Twenty steps from the fire, thirty steps from the water, fifty steps from the Bere^ma. 13. Then dig a hole, a Disti:|: deep in hard earth, a Vitagti^; deep in soft. 14. Carry thither (the hair or nails). j] 15. Then speak the following words, the victorious, 0 Zara- thustra, ' 16. At aqya (Vend. Sade, p. 387). 17. With the knife make these circles, three, six, or nine. 18. Speak the Ahuna-vairya, three, six, or nine times. 19. WithH the nails (of both hands) dig a hole beyond the house ; 20. As deep as the top joint of the longest finger. 21. Thither carry them. 22. Then speak these words, the victorious, 0 Zarathustra. 23. Asha vohu, etc. (V. S. p. 221). 24. With the knife make circles, three, six, or nine. 25. Speak the Ahuna-vairya three, six, or nine times ; (after- wards) : * Vcsti\ence. — Gitj. Tr. f Not in the Oig. Tr. X Finger.— Guj. Tr. § Span.— Cwy. Tr. 11 This verse is not in the Gitj. Tr. U For.— Guj. Tr. FARGARD XVII. 125 26. "To thee, 0 Bird Ashu-zusta, I show these nails -y"^ 27. " These nails I devote to thee." 28. May these nails, 0 Bird Asho-zusta, be thy lances,* swords, bows,t thine arrows the swift flying, thy sling-stones which are to be employed against the Mazanian Daevas. 29. If they do not annonnce these nails, then they belong after- wards to the Mazanian Daevas ; the lances, swords, bows, these swift flying arrows and these sling-stones which should be em- ployed against the Mazanian Daevas. 30. All those are evil and noxious Drujas, who do not heed the Faith. 31. All have not the Faith who do not hear it. 32. All hear it not who are unclean. 33. All are unclean who are sinners. X NOTES TO FARGARD XVII. ' V. 5. This verse is translated conjocturally. 2 V. 8. Cpis, i.e. N.P. ^j**^ = " a louse." ^ V. 9. Ihe meaning is that if they are in the corn they spoil the corn, if in the clothes they spoil the clothes. * V. 10 if. Cf. Sad-der Porta xiv, : "/^ ts enjoined to all that in cutting their nails they are to place {the parings) before themselves on paper. When they have placed them before themselves, let them recite the Vctgj, and recite the Yathd ahd vairy6 for their health. It is necessary to recite a Patiti openly against the birds .... Carry out the nails from the inner part of the three lines, and thou shouldest carry them to some plain ; carry, I say, thy nails towards death, that thou mayest drive away from thee misery and grief and sorrow If thou dost not recite the Patiti for the nails, the birds tvill devour them in the passage ; if thou dost not recite it, the demons and sorcerers will carry them away and exercise sorcery icith those nails ; therefore do 7iot leave the nails, lest thou make a feast for sorcerers and demons. * V. 26. Ashd-zusta is perhaps an appellative = "loving-purity." * Scimitars.— ij. Tr. X belonging to. — Guj. Tr. § Without proper seusc. — Giy. Tr. FARGARD XXJU. 133 Zarathustra asked : Ahiira-Mazda, Heavenly, Holy, Creator of the corporeal world, Pure One ! 123. Who practises on thee, Thou who art Ahura-Mazda, the greatest revenge, who inflicts on thee the greatest wound ? 124. Then answered Ahura-Mazda : He who mixes the seed of the pious and* the impious,t of the worshippers of the Daevas and those who do not worship the Daevas, of the sinners and the sinless. 125. A third (part) J of the water, the wet-flowing, the strong, does he make dry by looking at it,§ 0 Zarathustra. 126. Of a third of the trees, the flourishing, the beaatiful, with golden fruit, does he destroy the increase, by looking at them, 0 Zarathustra. 127. A third of the covering || of Qp6nta-armaiti does he destroy by looking at it, O Zarathustra.^^ 128. A third of the pure men, who think, speak, and do much good, who are strong, victorious, and very pure, does he destroy by going up to^f them, 0 Zarathustra. 129. On account of these, I say to thee, 0 holy Zarathustra, that they are rather to be killed than poisonous snakes; ** 130. Than wolves with claws ;tt 131. Than a female wolf which goes hunting when they attack the world. Il 132. Than a lizard 5;§ which consists of a thousand droughts (when) it ascends to the water. 133. Ask me, nil 0 Pare! me the Creator, the Holiest, Wisest, who willingly gives answer when he is asked, so will it be well with thee, so wilt thou obtain holiness, if thou askest me. Zarathustra asked : Ahura-Mazda, Heavenly, Holiest, Creator of the corporeal world, Pure One ! 134. He who lies with a woman affected with marks, signs, and blood, with full consciousness (and) knowledge of his culpa- bility, who (is) knowing, aware, and culpable ; 135. What is his repentance there-for, what his atonement ; what are the acts (wherewith) the sinner removes (the punish- ment) ? 136. Then answered Ahura-Mazda : He who lies with a woman affected with marks, signs, and blood, designedly, and in con- • Within. — Guj. Tr, f Commits fornication. — Guj. Tr. J Strength of the water which flows from mountains. — Guj. Tr. \ The German has "through heedlessness." This and the three following verse.s have been corrected by Professor Spiegel. II Protection. — G^tt/'. Tr. f Into argument with, — Guj. Tr. *• They are very pernicious, like a black adder. — Guj. Tr. tt As a roaring tiger. — Guj. Tr. J J As a tiger when he pounces in the wilderness. — (r«y. Tr. §§ As a thousand land-frogs leap in the water. — Guj. Tr. nil Again.— Gwy. Tr. 134 VENDIDAD. sciousness of his culpability, who is knowing, aware, and culp able ; 137. He shall kill* a thousand head of small cattle.f 138. Of all cattle let him bring the small cattle | as an offering to the fire, with purity and goodness: 139. With the arms shall he bring (offerings) to the good water ; 140. A thousand loads of§ hard wood, well-hewn, || well-dried, shall he carry to the fire in purity and goodness ; 141. A thousand loads of soft wood, Urvanii, Vohu-gaona, Hadha-naepata,1I or any other of the odoriferous woods, let him bring to the fire in purit}?- and goodness :^^ 142. Let him bind together a thousand bundles for the Berecma ; 143. A thousand Zaothras witli Haoma and flesh, proven pure, purified with Dahmas, proven with Dahmas, together with the trees which I call Hadha-naepata, let him bring to the good water with purity and goodness. 144. Let him kill a thousand snakes which creep upon the belly ; two thousand others : 145. Let him kill a thousand lizards** which live on land ; two thousand water-efts : 146. Let him kill a thousand ants which carry away the corn ; two thousand others : 147. Let him lay thirty bridges over running water : 148. Let him strike one thousand blows with the horse-goad, one thousand with the Qraosho-charana : 149. That is his punishment, his atonement, his counter-per- formance, wherewith tlie guilty one removes (the punishment). 150. If he removes it he comes to the place of the pure. 151. If he does not remove it, then he comes to the place which is appointed for the wicked ; 152. The dark, which springs from darkness, to darkness. NOTES TO FARGARD XVIII. * V. 2. The words, " without being girded accordiag to the law," are explained in tlie Huzvaresh gloss, "they do not think of the law." ^ V. 12. It is possible that the words acjikhsho and a^atjhayo are interpolated, as tliey are wanting in the Huz. Tr. This, however, can- not be affirmed with certainty, because the whole Fargard is in evident disorder in all the MSS. with a translation. * Bring. — Guj. Tr. f (Owned) by great exertions. — Guj. Tr. X All these cattle, with silver and odoriferous wood.— G'k/. Tr. ^ " A thousand loads of" is not in the Guj. Tr. \\ Inspected, — Guj. Tr. f romegrauate.— Cm/'. Tr. *• Frogs.— Gm;'. Tr. FARGARD XVIII. 135 ^ V. 15. Gloss. " Who learns something good." * Vv. 27-28. This passage is beyond doubt corrupt. The Huz. Tr. breaks off in the middle and commences another passage which does not belong to this part. As the words stand they arc almost meaningless. * V. 37. Or, as the Huz. Tr. has it, "the Daevas are driven away." For the Daeva Bushyangta, in v. 38, see the Note to Farg. XI. 29. ^ V. 40. Cachaiti does not here mean "to go," but is impersonal and = N. P. w^; J. ' Vv. 43-45. Cf. Burnouf, Etudes, i., p. 351 ff. The grammatical construction of v. 45 is not very clear, but I have kept to the tradition as it is found in Wilson's translation {The Pars'i Religion, etc., p. 224), which runs : " Because Azis fDevaJ, the production of the devil from the beginning, wishes to put me out of the loorld^ To which is added in a Note : " Or, as the Desturs explain it, to extinguish me hy damp^ ® V. 46. This is the only passage in the Veudidad in which the word fshtiya is actually translated. See my treatise, " Ueber einige einges- chobene Stcllen, etc.," p. 41 ff. ^ Vv. 51-52. It is easy to sec from the context that the bird Par6- dars or Eahrkatdg is the cock. The name Kahrhatdg is, as lloth justly observes, onomatopoetic, like the Skr. Krikavdka. In the Sad-der (Porta xxxvi.) occurs the following curious passage : " Those who are sincere in religion . . . ivhen they observe the crowing of a cock (uttered by J a hen ought not to kill that hen on account of the omen, because they have no right to kill her For in Persia if a hen becomes a cock she will break the wicked devil," etc. '" V. 54. The text is corrupt and the verse only translated conjecturaUy. " V. 67. Namely, "to the pure man," as the Huz. gloss adds. " V. 71. There is a gloss to this verse : "Hence it is clear that a confession through fear is no confession." [According to this gloss, the translation should be, "With club laid aside," as in the German text ; but Professor Spiegel approves of the Gujerati Translation, which is exactly the reverse.] It should be noted that the Drukhs is here ST^eciallj tenned feminine; Daevi, not Daeva. " v.* 72. Although the Parsees believe that in the beginning man- kind did not cat, and that at the end of all things they will return to a like condition {cf Buudchesh, cap. xxxi. init.), yet, under present cir- cumstances, they regard eating as something good (see also Farg. III. 112 ff.) Hence it follows that the bad spirits are represented as eating nothing. In the Sad-der (Porta xxv.) it is said: ''Beware of fasting, for to eat nothing from morning until evening is not good in our religion.''^ '^ V. 101-110. Cf Anquetil, Z. A. v. ii., p. 119: " /S'«7 arrive que pendant la nuit on $e souille involontairement il faut se lever, dire le Khoschnoumen de Sapandomad, prendre de Vurine de basuf {laver son habit on son drap avec cette urine) et verser cela sur la terre. Sapan- domad qui preside a la terre en formera nn enfant qui dans le ciel sera dotme d celui qui a obei a ce precepte. In v. 110, " Friishmo-kereti " is the Parsee " frashegard " (vriddhi-karita in Nerios.), = " the time of the resurrection of the dead," or perhaps the time immediately before the resurrection, the period during which the separated limbs will again unite. 136 VENDIUAD. '* Y. 111. The words "paiti parstera fraQanhem " are important, as they must refer either to the Yendidad composed in form of dialogue, or some work resembling it. In the former case this passage must be of somewhat later date. ^* Y. 115. The Sad-der, Porta Ixix., says: *^ It is enjoined that thou heware of having intercourse with a harlot. Whoever has laiti once with a harlot, intellect and knowledge will dejmrt from him during forty days,'" etc. " Y. 1 16. This verse has dropped out of the Huz. Tr. The MSS. here are in great confusion. ^^ Y. 127. That is, the shrubs and grasses. Cpenta-armaiti is here put for the earth itself. " Y. 141. Cf Fargard XI Y. 5 ff. FARGARD XIX.— INTRODUCTION. Like the preceding, this Fargard seems to be but slightly connected with the rest of the Yendidad. It is, however, im- portant in itself, and was probably the original foundation of the Zertusht Nameh. 1. The Fargard commences Avith attempts on the part of Ahra-mainyus and the Drukbs to slay Zarathustra, who, however, defeats and renders them powerless, by reciting the Ahuna-vairya, whereupon a conversation ensues between Zarathustra and Anra-mainyus, who tempts the Prophet by offering him worldly prosperity if he will curse the good Mazdayacnian law ; but Zarathustra rejects the proposal, and remains victorious (v. 1-35). 2. Zarathustra asks Ahnra-Mazda in what way he shall protect men and women from the Drukhs, and purify them, and is ordered in reply to praise the good Mazdaya9nian law, the Amesha-9pentas, the heavens, etc. etc. These praises occupy the greater part of the Fargard, and are mixed up with notices respecting the future state of the souls of the pure, and other matters (v. 36-139). 3. On hearing the preceding, Arira-mainyus and the Daevas, after vainly counselling how to destroy Zaratliustra, departed vanquished and baffled into hell (v. 140-147). Many parts of this Fargard have evidently been interpolated ; some earlier, some later, particularly the in- vocations V. 42-57 (except v. 49), and the praises in v. 113-139. These interpolations are further commented on in the notes to the respective passages. FARGARD XIX, 137 FAEGAED XIX. 1. From the north region, from the north regions, rushed forth Arira-mainyus, he who is full of death, the Daeva of the Daevas.^ 2. Thus spake this evil-witting Anra-mainyus, who is full of death : 3. " Drukhs ! run up, slay the pure Zarathustra." 4. The Drukhs ran round* him, the Daeva Buiti, the perish- able,t the deceiver of mortals. 5. Zarathustra recited the prayer Ahuna-vairya : Yatha ahvL vairyo. May they praise:{: the good waters of the good Creation, and honour the Mazdaya9nian law. 6. The Drukhs ran away from him grieved,§ the Daeva Buiti, the perishable, the deceiver of mortals. 7. The Drukhs answered him (Anra-mainyus) : Tormentor, Anra-mainyus ! 8. I do not see death in him, in the holy Zarathustra. 9. Full of brightness is the pure Zarathustra. 10. Zarathustra saw in the spirit : the wicked, evil-witting Daevas consult over my death. 11. Zarathustra arose ; Zarathustra went forward ; 12. Un-injured|| by Aka-mana's very tormenting questions ; 13. Holding stones 5[ in the hand — they are of the size of a Kata — the pure Zarathustra ;2 14. Which he had received from the Creator Ahura-Mazda ; 15. To keep them on the earth, the broad, round, hard to run through, in great strength, in the dwelling of Fourushacpa."'' Ifi. Zarathustra informed Anra-mainyus : " Evil-witting Anra- mainyus ! 17. I will smite the creation which was created by the Daevas, I will smite the Na9us which the Daevas have created." 18. " I will smite the Pari whom one prays to (?)** until Qaoshyan9 {i.e. the Profiting) is born, the victorious, out of the water Kancaoya." * 19. " From the east region, from the eastern regions." 20. Him answered Anra-mainyus, who has created the wicked creatures :t+ • Upon. — Ghj. Tr. f The secret promoter of death. — Guj. Tr. X He praised, etc. —G^iy. Tr. § "Grieved" is not in the Guj. Tr. II To injure. — Guj. Tr. II " Nogara" in the Gttj. Tr. ** Idol worship. — Guj. Tr. tf Of evil understanding. — Guj. Tr. 138 VENDIDAD. 21. " Do not slay my creatures, O pure Zarathustra I" 22. " Thou art the son of Pourushagpa, and hast life from a (mortal) mother." 23. " Curse* the good Mazdayacnian law, obtain happiness as Vadhaghna,t the lord of the regions, has obtained it." 24. Him answered the holy Zarathustra : 25. " I will not curse* the good Mazdayacnian law ;" 26. " Not if bones, soul, and Yital-power, were to separate themselves asunder.":}: 27. Him answered Anra-mainyus who has created the evil creatures : 28. " By whose § word wilt thou smite, by whose § word wilt thou annihilate, by what well-made arms (smite) my creatures, Anra-mainyus ?" 29. Him answered the holy Zarathustra : 30. " Mortar, cup, Haoma, and the words which Ahura- Mazda has spoken ; " 31. " These are my bestH weapons ; " 32. " By this word will I smite, by this word will I annihilate, by these well-formed weapons (smite) 0 evil Anra-mainyus." 33. " Which Qpenta-mainyus {i.e. Ahura-Mazda) created ; he created in the infinite time."^'^ 34. " Which the Amesha-cpentas created,** the good Rulers, the Wise." 35. Zarathustra pronounced the Ahuna-vairya : Yatha ahii vairyo. 36. The pure Zarathustra spake : This, I ask thee : tell me the right, 0 Lord ! 37-38 tt 39. IIow shall I protect them from this Drukhs, from the evil Anra-mainyus ? :{::j: 40. How shall I take away the nncleanness, that of [d man's] self, how the nncleanness through others, how the Nacus from this Mazdaya9nian dwelling-place? 41. How shall I purify the pure man, how shall I bring purifi- cation to the pure woman? 42. Then answered Ahura-Mazda : " Praise thou, 0 Zarathus- tra, the good Mazdaya9nian law. * Forsake.— ffwy. TV. t Zohak.— G^?y. Tr. X Not for body, not for soul, etc. (will I) change. — Gitj. Tr. § What.— 6'My. Tr. ■ \\ Mightiest.— (?i/y. Tr. II Which .... has given, which is given by the infinite time — Guj. Tr. «* Ga.\Q.—Gt•. + Receives reward.— (;«y. Tr. ^ \i.—Guj. Tr. II To the bridge Chinvat createa by Ahura-JIazda, where the soul wishes the re- ward for its conduct. — Guj. Tr. IT His chililien, labour, and good actions, accompniiy him in the shape of a dog. — Guj. Tr. ** The other words are uot clear. — Hpiegel. 142 VENDTDAD. 110. The pure men are together with him ; 111. Nairyo^anha is together with him. 112. A messenger of Ahura-Mazda is Nairyocanha. 113. Of thyself praise, Q Zarathustra, the Creation of Ahura- Mazda. 114. Zarathustra gave me for answer :* 115. I praise Ahura-Mazda, who has made the pure Creation. 116. I praise the earth which Ahura has created, the water which Ahura has created, and the pure trees : 117. I praise the sea, Vouru-kasha ; ^3 118. I praise the shining heaven ; 119. I praise the lights without a beginning,! the self-created ; 120. I praise the best place of the pure (Paradise), the shining, adorned with all brightness. 121. I praise Garo-nmana, the abode of Ahura-Mazda, the abode of the Amesha-^pentas, the abode of the other pure.^^ 122. I praise the mid-world, the self-created, J and the bridge Chinvat created by Ahura-Mazda.^^ 123. I praise the good Qaoka, who possesses many eyes. §^^ 124. I praise the strong Fravashis of the pure, which are profitable to all creatures. 125. I praise Vercthraghna created by Ahura-Mazda, the carrier of light created by Ahura-Mazda. 126. I praise the star Tistar, the shining, brilliant, who has the body of a bull and golden hoofs. || ^"^ 1 27. I praise the Gathas, the holy, who rule the times,1I the pure. 128. I praise the Gatha Ahuna-vaiti ; I praise the Gatha Usta- vaiti ; I praise the Gatha Qpenta-mainyus ; I praise the Gatha Vohu-khshathrem ; I praise the Gatha Vahistuistois.^^ 129. I praise that Karshvare Arezahe Qavahe ; I praise that Karshvare Fradadafshu Vidadhafshu ; I praise that Karshvare Vouru-barsti Vuuru-jarsti ; I praise the Karshvare Qp,niratha- bami.^^ 130. I praise Ilaetumat, the beaming, shining. 131. I praise Ashi-vanuhi ; I praise the right wisdom. 132. I praise the brightness of the Aryan regions ; I praise Yima-khshaeta, possessing good herds. 133. The holy Qraosha when he is praised is content and ac- cepts with love. Beautiful and victorious is the holy Qraosha. 134. Bring Zaothra for the fire, bring hard wood for the fire, bring diflerent kinds of odoriferous (woods). 135. Praise the fire Vazista, which smites the Daeva Qpen- jaghra. * Praise mc 0 Zarathustra. — Guj. Tr. f Innumerable. — Guj. Tr. + I praise always the sclf-actin;; throne. — Guj. Tr. § Who is the fountain of hope. — Guj. Tr. ' \\ Horns. — Guj. Tr. H The ruler. — Giij. Tr. FARGARD XIX. 143 136. Bring dressed food, perfect,* seething. 137. Praise the holy Qraosha. 138. May Qraosha smite the Daeva Kiinda, Bana, and Vibana. 139. He who seizes the sinful life of the men who belong to the Drnjas, the godless Daeva-worshippers. 140. Thus spake the evil-witting Arira-mainyus, who is full of death : What will the wicked, evil-witting Daevas bring to- gether to the head of ArCzura?^'' 141. They run, they consult, f the wicked evil-witting Daevas : 142. " The evil eye," thought the wicked evil-witting Daevas, ** this will we bring together to the head of Arczura." 143. ** Born, alas ! is the pure Zarathustra in the dwelling of Pourushacpa." 144. " How shall we compass his death? He is the weapon with which they smite the Daevas; he is the opposition of the Daevas." 145. "This one takes away their might from the Drukhs, there (flee away) the wicked Daeva-worshippers." 146. " (Away hastens) the Nacus whom the Daevas have created, and the false lie." 147. They consult, they run, the wicked evil-witting Daevas to the bottom of Hell, the dark, the bad, the evil. NOTES TO FARGARD XIX. ' V. 1. " Apakhtara" is the North region from whence the Daevas issue, and to which they retreat when driven away by the Mazdaya9niaa cei'emonics. ^ V. 13. " AQano " probably =: Skr. " a9na." ' V. 15. This verse is by no means clear. See my treatise Ueber den xix. Fargard des Vendidad, and Weber, Indische Studicn, i., p. 364 fF. * V. 18. Caoshyang is the future part, of ^u = " to profit," and denotes the King, the Saviour, who is expected by the Parsees to come at the end of all things and accomplish the resurrection, after which he will establish a kingdom full of untroubled happiness. * V. 33. Verses 33, 44, and 55 are important as regard the doctrine of the "endless time" (Zrvana-akarana). See my treatise on this in the Zeitschr. der Deutsch morgenl. Gcs. v., p. 221 ff. ® y. G8. Ahura-Mazda is without sleep, because Ahra-mainyus has no power over him. According to the Parsees, sleep is accounted as something bad, and ordained by Anra-mainyus. See also Earg. XI. 28, and Farg. XVIII. 38-39. ' V. 69. The chief difficulty of this verse lies in the word Vohu- mano, which usually signifies one of the Amesha-qpcntas (Bahman). * Svieet.—Guf. Tr. \ Cried.— <7!y". Tr. 144 VENDIUAD. The Huz. Tr. explains it by "man," but the word should be translated here "the good-rainded." * V. 74. All the prescribed prayers are written in the dialect of the second part of the Yaqna. ' V. 77. In this verse, and in v. 83, Bashina and hdvaya {" right" and "left") are adverbs; hence the awkwardness of the literal translation. ^" Y. 89 fF. This passage is an important one, and taken in conjunc- tion with T. 26, is a proof that at the time the Yendidad was composed the resurrection of the body was not recognized by the Parsees. The souls of the pious go direct to Paradise, and the souls of the wicked to hell. In the Khorda-Avesta, xxxviii., there is a similar account of the future state, but with many amplifications. '' Y. 94. The fate of the wicked is here rather hinted at than ex- pressed clearly. In the Khorda-Avesta (1. c.) is a much fuller account. '^ Y. 99. I have preserved this singular translation (" with the dog"), because it is attested by the tradition, although gpdnavati seems rather compounded of gpdnd = " holiness," than gpd = " a dog." Yov paguvaiti I can find no better explanation than " with cattle." '^ Y. 117. " Youru-kasho" (= " having far shores") is the name of the fabulous sea already mentioned in Farg. Y. 50 if. ^* Y. 121. Paradise and Garo-nmana, the abode of Ahura-Mazda, appear to have been distinguished apart in the earliest times. The adoption of three Paradises [cf. Parsi Gram., p. 180) and seven heavens is later. In the TJlema-i-lslam the seven heavens are thus enumerated : J->. 3 ^h *^ J^' 3 h\j^ ^.3 ^h j^ i ^h ^V ^/i {i.e. 9ti) ^ ^.j cr^J^>^^ ^J-^..3 ^^ ^J3^ '* Y. 122. Migvana, from mith=^ "to unite," is the world named above . In the Yiraf-Nameh and Mkh. it is called Hameg- tegiin, and is the world in which the souls are placed whose good and bad deeds are equally balanced. Mi(^vaua is between heaven and earth, and the souls in it have to suff'er both cold and heat. '* Y. 123. Caoka, literally " profit," is the name of a female divinity. " Y. 126. Tistrya is the star so often mentioned in the Khorjla-Avesta. '® Y. 128. These are the five festivals which are distinguished by the name " Fravardian," or " Fravardeghan." '* Y. 129. The Kareshvarcs are the later Keshvars, viz., the seven parts which came into existence when the earth became softened by the water which Tistar poured down upon it to destroy the Khrafgtras created by Ahra-mainyus. They are probably related to the seven Dvipas of the Indians {cf. Zeitsch. der Deutsch. morgenl. Gesellsch. vi., 85 ff), and must not be confounded with the seven Klimas. ^ Y. 140. Arezura is a mountain, not a Daeva. FARGARD XX.— INTRODUCTION. This Fargard contains merely an account of Tlirita, tlie first physician, together with a few invocations, etc., apparently interpolated. FABGARD XX. 145 FAEGAED XX. 1. Zarathustra asked Ahura-Mazda : Ahiira-Mazda, Heavenly, Holiest, Creator of the corporeal world, Pure! "Who is the first of the men skilled in medicine?*^ 2. Of the acting,t2 3. Of the sovereign, J 3 4. Of theable,§* 5. Of the brilliant,^ 6. Of the strong,^ 7. Of the first-established, IP 8. Who kept back sickness to sickness,^ death to death ; 9. Who kept back Vazemn6-a9ti ;** 10. Who kept back the heat of the fire from the body of men ? 11. Then answered Ahura-Mazda : Thrita was the first of men, 0 holy Zarathustra of the healing, of the active, of the sove- reign, of the able, of the brilliant, of the strong, of the first- established, who kept back sickness to sickness, who kept back death to death, who kept back Vazemno-a^ti, the heut of the fire from the body of men. 12. He desired a means as a favour from Khshathra-vairya ; 13. To withstand sickness, to withstand death, to withstand pain, to withstand fever-heat. 14. To withstand the evil rottenness and the dirt which Aiira- mainyus has brought to the bodies of men. 15. Then brought I forth, I who am Ahura-Mazda, the heal- ing trees. 16. Many hundreds, many thousands, many tens of thousands, 17. Round about the one Gaokerena.^ 18. All praise we, all laud we, all pray we here to this body of the man. 19. Sickness I curse thee, death I curse thee, pain I curse thee, fever I curse thee ; 20. Wickedness I curse thee. 21. Through whose increase do we smite the Druj ? We smite the Druj through increase. 22. Whose reign is strengthening for those like us, 0 Ahura?^ * "Who are the pious men ? — Guj. Tr. f Wise.— Gwy. Tr. X Successful. — Guj. Tr. § Fortunate.— Cry. Tr. \\ First just.— G^fy. Tr. % That is, preveutcd sickness from spreading. ** Smiting scimitar. — Gtij.Tr. 10 146 VENDIDAD. 23. I combat sickness, I combat death, I combat suffering, I combat fever ; 24. I combat evil corruption, the dirt which Ahra-mainyus has created in the bodies of these men ; 25. I combat all sickness and all death, all Yatus and Pairikas, all the slaying, wicked (Daevas). 26. Hither may the wished-for Airyema come for joy to the men and women of Zarathustra. 27. For joy for Vohu-mano ; may he grant the reward to be desired after the law. 28. I wish the good purity of the pure. Great be Ahura- Mazda.^o 29. May Airyema, the desirable, smite every sickness and death, all Yatus and Pairikas, all the slaying, wicked (Daevas). NOTES TO FARGARD XX. ^ V. 1. Thamauanuhataiim=" skilled in healing." The name Qama is evidently allied to this word. See Roth in the Zoitschr. der Deutsch. morgenl. Gesell. ii., p. 216 ff. The Huz. Tr. has -|3t3!inxSD. Cf. Parsi "paharej." 2 V. 2. The Huz. Tr. has a gloss, " The wise as Kaus." 3 V. 3. Gloss, "As Jamshid." * V. 4. Gloss, "Rich as Pat9rub." 6 V. 5. Gloss, " Eminent as Zartusht." 6 V. 6. Gloss, "As Kcrsaqp." ^ Y. 7. Gloss, "As Hoshang." " Paradhiita " = ^\xS^^. Gloss, "The meaning of * first- established' is that he first introduced, govern- ment into the world." * V. 17. " Gaukerena" is expressly explained in the Huz. Tr. as the " white Homa," respecting which there are many passages in the later Parsi writings. Thus in the Bundehesh (fol. 119, vso. 1. 1): "Near hy this tree (namely Jat-Msj grows the white Horn in the source of Ard- visur, whosoever eats of it becomes immortal ; it is called the tree Gokarn." According to the Mkh. {cf Parsi Gram., p. 172) it grows in the Sea Var-kash (Vouru-kasha), in the most hidden part, and the fish Khar- mahi moves continually round it to keep off the frogs and other evil creatures which seek to destroy it. ' Vv. 21-22. These verses seem corrupt, and the translation is doubt- ful. Part of the passage occurs also in Yagna xxxi. ^^ Yv. 26-28. An interpolation, written in the dialect of the second part of the Ya^na. FARGARD XXI. 147 FARGAKD XXI.— INTRODUCTION. This Fargard, though only a fragment, and not one of the most intelligible, is interesting as a relic of that old Persian literature which related to Sabeanism or Star-worship. In its views, however, it belongs to the later development ; and a passage in the Minokhired throws much light on its contents. In the passage alluded to, the Minokhired assigns the chief rank to the star Tistrya ; next to him, to one called "ctara i aw chihara" {i.e. "afs chithra") or "water-seeds;" a second is named **zami chihara" (earth-seeds); a third, "urvar chihara" (tree- seeds) ; and a fourth, "gocpend chihara" (cattle-seeds). All these stars were said to be created solely for the sake of men, doubtless because by furthering the growth and increase of those parts of the creation specially entrusted to them, they laboured for the prosperity of mankind. In further explanation of the passage affirming that the care of the water, etc., was entrusted to these stars, a passage may be cited from the Bundehesh (Cod. llavn. XX., fol. 104, ret. 1. 5 ff.) in which it is stated that on the death of Gayo-mard a portion of his seed was given to the sun. That in a dry and arid region the clouds and rain should be regarded as the source of healing is not surprising. The Fargard com- mences with an invocation to the bull, which seems not to belong to it (v. 1-2). 2. Invocations to the clouds and rain (v. 3-19). 3. Invocations to the sun (v. 20-30). 4. Invocations to the moon (v. 31-32). 5. Invocations to the stars (v. 33-35). 148 VENDIDAD. FAEGAED XXI. 1. Praise be to thee, 0 holy bull, praise to thee, well-created cow, praise to thee thou who multipliest, praise to thee thou who makest to increase, praise to thee, gift of the Creator, for the best pure, for the pure yet unborn. * 2. Whom Jahi slays, the very hurtful, unclean, and wicked man, the godless, f 3. The cloud gathers, it gathers 4. The water up, the water down. | 5. Down to the water it rains, as thousand-fold, ten thousand- fold rain, — speak, 0 pure Zarathustra ; ^ 6. For the driving away of sickness, for the driving away of death ; 7. For the driving away of the sickness which smites (kills), for the driving away of death which smites ; § 8. For the driving away of illness. || 9. If it slays in the evening then may it (the cloud) heal in the clear day. 10. If it slays in the clear day then may it heal in the night. 11. If it slays in the night then may it heal in the morning- dawn. 12. It shall rain down, ^ 13. With the rain, H 14. Fresh water, fresh earth, fresh trees, fresh remedies, * * fresh preparations of remedies. 15. As the Sea Vouru-kasha is the meeting of the waters. 16. Lift up thyself; go from the air to the earth, / 17. From, the earth to the air. 18. Lift up thyself, arise, 19. Thou, for the sake of whose birth and increase Ahura- Mazda lias created the air, 20. Go up, 0 shining Sun, with thy swift steeds over Hara- berezaiti and illumine the creatures. 21. Lift up thyself thus if thou art worthy of honour, 22. On the way which Ahura-Mazda has created ; in the air * Praise, etc., 0 cow, eiver of goodness .... giver of increase .... giver of re- freshment, (who) givest gifts to the best pure, etc. — Guj. Tr. t Fornicator. — G'ty'. 'Tr. X V. 3-4. The cloud gathers by gathering the best new water from above waters down — Cliij. Tr. § For smiting sickness, for smiting death.— C;/;'. Tr. \\ Kxm^.—Guj. Tr. f By the raiu.— (?«/ Tr. * * Health.— £?«{/'. Tr. FARGARD XXI. 149 which the Baghas have created, on that created (way) abound- ing with water.* 3 23. Then (spake the Holy Word) before that Manthra-cpenta : f * 24. I will here purify thy birth and thy growth ; 25. I will purify thy body and thy strength ; 26. I will make thee rich in children, and rich in milk f 27. In activity, milk, fatness, bounds, and posterity.:]: .28. For thy sake will I purify here a thousand-fold ; § 29. Riches in cattle which runs about and is || nourishment for children. 30. As the Sea Vouru-kasha is the meeting of the waters, lift up thyself, go from the air to the earth, from the earth to the air. Lift up thyself, arise, thou for whose birth and increase Ahura-Mazda has created the earth. 31. Go up, 0 Moon, thou who containest the seed of the cattle, 32. Over Hara-berezaiti (Alborj) and illumine the creatures. Lift up thyself, then, if thou art worthy of honour, on the way which Ahura-Mazda has created ; in the air which the Baghas have created, on that created way abounding with water. Then spake [the Holy Word] before that Manthra-9penta : I will purify thy birth and thy growth, I will purify thy body and thy strength, I will make thee rich in children and rich in milk, in activity, milk, fatness, bounds, and posterity. For thy sake will I purify here a thousand-fold, riches in cattle which runs about and is nourishment for children. As the Sea Vouru- kasha is the meeting of the waters, lift up thyself, spring from the air to earth, from earth to the air. Lift up thyself, arise, thou for whose birth and increase Ahura-Mazda has created the earth.^ 33. Go up. Stars, hidden,^ ye who contain the seed of the water, 34. Over Hara-berezaiti and illumine the creatures. Lift up thyself, then, if thou art worthy of honour, on the way which Ahura-Mazda has created, in the air which the Baghas have created, on that created way abounding with water. Then (spake) before that Manthra-cpenta, ** I will purify thy birth and thy growth, I will purify thy body and thy strength, I will make thee rich in children and rich in milk, in activity, milk, fatness, bounds, and posterity. For thy sake will 1 purify here a thousand-fold, riches in cattle which runs about and is nourish- ment for children. As the Sea Vouru-kasha is the meeting of the waters, lift up thyself, spring from the air to earth, from the ♦ Prosperity and strength from water. — GuJ. Tr. t Either for the evil-doer or Manthra-ijp^nta. — Guj. Tr. i Active, full of milk, of seed, of fat, intellectual, and prolific. — Gitj. Tr. § Houses. — Guj. Tr. || I will advance the cow-stalls which are, etc.— (re(;'. Tr. U Brilliant.— (?h;". Tr, 150 VENDIDAD. earth to the air. Lift up thyself, stand up, thou for whose birth and increase Ahura-Mazda has created the rising. 35. Go up to torment Kaquji, to torment Ajehje, and to torment the Jahi who is provided with Yatus."*''' NOTES TO FARGAED XXI. ' V. 5. The words ** Speak, 0 pure Zarathustra," are an evident interpolation. ^ V. 12. Cf. Fargard V., 64. 3 V. 22. "Bagho" = "God," seldom used in the Avesta, though frequent in the Cuneiform Inscriptions. In Huzvaresh Ji . Cf. Skr. "Ehaga," and Slav. "Bog." * V. 23. This verse is obscure. ^ V. 26. Gloss: "Thou thyself art become, and milk originates from thee." ^ V. 32. An allusion to the waxing and waning of the Moon. ^ V. 35. This verse is very obscure. I have followed the Huz. Tr. as far as possible. * The destroyer of the shining cries loudly, the sorcerer cries. — Guj. Tr. In the GuJ. Tr. here follow some additional verses as follows : — " Be helpless, sorrow ; be helpless, sickness; be helpless, death; be helpless, disease; be helpless, fever; be helpless, headache; be helpless, oppressor ; be helpless, evil; be helpless, evil-doer ; be helpless, revengeful ; be helpless, jealousy; be helpless, lie ; be helpless, sin ; be helpless, impurity, which was created on the body of man by Anra-mainyus ; be help- less all illness, all death, all sorcery, all Pairikas and all Jahis which are infernal." FARGARD XXII.— INTRODUCTION. The last Fargard of the Vendidad is also a fragment, ap- parently derived from the same source from which Fargard XX. and perhaps also Fargard XXI. was taken. The whole contents of this Fargard betray its late origin. 1. Anra-mainyus has created sickness in the world, and Ahura-Mazda is compelled to seek a remedy against it. He first addresses himself to Matithra- 9penta, the Holy Word, who, however, declines the task on the ground of his incapacity (v. 1-21). 2. Upon this Ahura-Mazda sends Nairyo-canha, who seems to be the embodied word of Ahura-Mazda himself, to Airyama, with the order to practise healing by the production of various kinds of useful animals which are specially enumerated (v. 22-51). 3. The Fargard concludes abruptly with a statement that Airyama performed the injunctions given him (v. 52-58). FARGARD XXII. 151 FAEGARD XXII. 1. Ahura-Mazda spake to the holy Zarathustra : • 2. I, who am Ahura-Mazda ; I, who am the Giver of good ; 3. When I created this abode, the beautiful, brilliant, admir- able : 1 4. (Saying), I will go forth, I will go over. 5. Then the serpent (Anra-mainyus) looked at me. * 6. Thereupon the serpent Anra-mainyus, who is full of death, made, in reference f to me, nine sicknesses, and ninety and nine hundred, and nine thousand, and nineteen thousands. J 7. Therefore do thou heal me, § Manthra-gpenta, the very brilliant. 8. I will give thee as a recompense a thousand horses, swift, swift running. || 9. I praise thee, 0 Qaoka, the good, created by Ahura-Mazda, pure. ^ 10. I will give thee as a recompense a thousand camels, swift, with strong humps. 11. I praise thee, 0 Qaoka, good, created by Ahura-Mazda, pure. 12. I will give thee as a recompense a thousand horned cattle, enduring, whose bodies are not yet full grown. ^ 13. I praise thee, 0 ^aoka, good, created by Ahura-Mazda, pure. 14. I will give thee as a recompense a thousand head of small cattle, fed, * * of all kinds, f f 15. I praise thee, 0 Qaoka, good, created by Ahura-Mazda, pure. 16. I will bless thee with fair, pious blessings, with dear pious blessings ; 17. Which make want full, 18. And make fulness overflow ; 19. Which bind the friend and make the band fast, JiJ:^ 20. Manthra-cpenta, the very brilliant, replied : 21. " How shall I heal thee, §§ how shall I keep off the sick- * Opposed me.—GuJ. Tr. t Opposition.— (7(y. Tr. % Nine times ten thousand.— G'fy. Tr. § Mine.— Guj. Tr. jl Of extraordinary strength.— (?My. Tr. H Of sinless bodies.— Guj. Tr. ** Pregnant Gitj. Tr. ft All of various colours.— pure, lord wit\^nS7e' ^LTh'^'aI^' Zaothra and Barecma I wish hither wi n pra se. the Gatha Ahunavaiti, the pure mistress of purity. a iL >ift'^''';i'"l ^^'' ??'^ goddesses, who are descended from a good father the beautiful,* wish I hither with praise. i«. Here by means of the Zaothra and Barecma I wish hither lord^LTt'h;- '•^^"T ^'f ''.^r'y' P^^^^^^^ ^-^^^^ overseers and lords, for this is the Lord and Master, Ahura-Mazda. with nrSr. ^;^;?^^"V^ the Zaothra and Barecma I wish hither with praise . the high \ acna Haptarihaiti, the pure, lord of purity wisTil[tes^X«;^^'^^-' ''' '^''' ^''^''' '' ^-'^' witi^nr^r.^'tLTn? 'tt^^,' ^'°^^? "°^ ^^^^5^^ I ^i«h hither with praise, the Gatha Ustavaiti, the pure, mistress of purity. much bri'hJ^Pr '. 5°f '\T". P"'' brightness, possessing ?hfther ;it/,";Ssr'''' '^ ""'''''' p"^^' ''''' '' p^"^^' --^ matnya'^^he pure. ' ""' '^''" "^'^ P^^^^^ ^ ^^^ "^'^^ ^P-*- 24. Victory created by Ahura I wish hither with praise The blow which springs from above I wish hither with pSe khshathra, the pure, mistress of purity naftnri ""'t^ ^\^\Z "^'^^^ P'^^'" ^'^^''''' who possesses large pastures. I wish hither with praise Eama-qa^tra • ZjV.," well -grown," or "well-increased." 10 VISPERED II. III. 27. Here, etc., I wish hither with praise : the Gatha Vahistoisti, the pure, mistress of purity. 28. I wish hither with praise, the good pious blessing. I wish hither with praise, the pious pure man. I wish hither with praise, the strong mighty (genius), highest in wisdom, worthy of honour. 29. Here, etc., I wish hither with praise : the pure Airyama- ishya, the pure, lord of purity. 30. I wish hither with praise the pure Fshusha-manthra, the pure, lord of purity. 31. I wish hither with praise the great lord Hadhaokhta, the pure, lord of purity. 32. Here, etc., 1 wish hither with praise : the Ahurian question, the pure, lord of purity. 33. I wish hither with praise the Ahurian custom, the pure, lord of purity. 34. Here, etc., I wish hither with praise : the dwelling provided with, fodder, the well-created fodder for the cow : — the cattle- breeding man, the pure, lord of purity, wish I hither with praise. NOTES TO VISPERED II. ^ V. 1 . After the simple announcement, or, as it were, proclamation, in the first chapter, there follow prayers desiring the (spiritual) presence of the various beings invoked. Zaothra is the holy water, i.e. water over which certain prayers have been recited at a particular time, etc. ; and the Bare^ma is a twig, or rather bundle of twigs, of a certain ti'ee, either date, pomegranate, or tamarisk, also prepared with ceremonies. ^ V. 8. That is, he who has the holy writings in his memory, and hence keeps them before his eyes. There is no single equivalent word in any European language. ^ V. 10. ^penta-armaiti is "perfect wisdom," as well as the genius of the earth. In both capacities she is femmine. In this verse the former meaning must be adopted. , * V. 10. By " the profitable " (Caoshyanto) is meant a kind of prophets, or persons who have devoted themselves particularly to the Zarathustrian doctrines. * V. 15. See note to Visp. i. 9. * y. 17. Who these women are is not known. The " good father " may perhaps signify Horraazd. '' V. 20. Ardvi-9ura is the personification of water. See Ya9na Ixiv. and Khorda-Avesta x., xxi., etc. III. 1. I desire the HavanaBa hither.^ 2. I obey. 3. I desire the Atarevakhsha hither. 4. I obey. VISPERED III. 11 5. I desire the Fraberata hither. 6. I obey. 7. I desire the Aberet hither. 8. I obey. 9. I desire the Agnata hither. 10. I obey. 11. I desire the Raethwiskare hither. 12. I obey. • 13. I desire the Qraoshavareza, 14. The very wise, who employs very truthful speech. 15. I obey. 16.1 desire the priests, the soldiers, [and] the active husband- men.' 17. The lords of the houses, of the clan, of the society, the lords of the region 18. The young man who thinks well, speaks well, acts well, who is devoted to the law, I desire. I desire the youth who utters the words.* Those who have married amongst kindred ^ I desire. 19. I invite the furtherers of the region,* I desire the willing worshippers. I desire the mistresses of the house. 20. I desire the woman who especially thinks good, speaks good, does good, lets herself be commanded well,-^ who obeys her lord, the pure. 21. Qpenta-armaiti, and who (besides) are Thy women, 0 Ahura-Mazda. 22. I desire the pure man, who especially thinks, speaks and does good. 23. Who knows the faith, does not know sins. 24. Through whose deeds the worlds increase in purity. 25. Then we call you, every lord of the Mazdayagnians, hither ; we invite you, the lords. 26. The Amesha-Qpentas and the profitable ones,^ the very wise. 27. The very wise-speaking (helpful) hastening hither, bril- liant in understanding. 28. The greatest, powerful (followers) of the Mazdaya9nian law, call we hither. 29. Priests, soldiers, and husbandmen."' 30. Yatha ahu vairyo. Let him who is Atarevakhsha tell it to me. 31. {Ragp'i). Thou art our priest as Zaota! ^ * That is, prayers. 12 VISPERED IV. V. NOTES TO VISPERED III. * V. 1-2. This chapter has no immediate connection with the preced- ing, but is recited at the Haoma-offering. See Ta^na xi. 23. The first verse is spoken by the Zaota, the second by the Ea^pi, and so on. The names Hdvandna, etc., are the titles of the different priests. The •words '*I obey," mean, "I am present and ready to perform the duties of my office." * V. 16. The rest of the chapter is spoken by both priests together. ' V. 18. Marriage between relations has always been accounted praiseworthy among the Parsees. In the ancient times it was even permitted for brothers to marry sisters. Diogenes Laertius says the Persians held it lawful ^lyrpl ^ QvyaTpX /ilyvvtrdai. Strabo makes similar assertions. See also "Abhandl. der Kais. Bayr. Acad, der Wissensch." vii., p. 675-93. * Y. 19. The Huz. Tr. makes "the furthercr of the region," a priest, but this is doubtful. The "willing worshippers" seems to mean the faithful generally. * V. 20. Obedience is the first duty of a Mazdayagnian wife. « V. 26. See ii. 10. ' V. 29. Between verses 29 and 30 is recited a passage from the Yagna (xi. 25 ff.). ^ V. 31. The Yendidad Sades distribute the invocations and answers in this chapter somewhat more minutely between the Zaota and Ragpi. 1 . I, as Zaota, bind myself to this : 2. To the reciting, 3. To the uttering, 4. To the singing, 5. To the praising of the offering-prayer. Y. 1. We praise that which is thought in the soul, 2. And the good knowledge, the good holiness, the good wis- dom, the good steadfastness. 3. There praise it in the time, at the periods of time,* 4. To protect the cattle, the Mazdaya§nians, the followers of Zarathustra. 5. To them we make it known as at the right time for the Myazda, as the right time for prayer.-}- 6. The whole world of the pure for praise, adoration, appeas- ing, and laud. * These verses are extremely difficult and obscure. t Neriosengh explains this word (prayer) as the heavenly commentary on the Nosks. I take it rather as the prayer which is performed at the right time, when it is effi- cacious. VISPERED VI. VII. VIII. 13 VI. 1. I do homage to you, Amesha-^penta, as singer of praises, as Zaota, as speaker of praises, as praiser, as speaker, as glorifier.* 2. For the praise, adoration, appeasing, and praise of ye, 3. Amesha-9pentas. 4. For our preparation, for the right-fulfilling of prayer ; for hallowing, f for victory, for the well-being of the souls of those who are pure and will profit. 5. To you, ye Amesha-cpentas, ye good rulers, ye wise, give I the soul from my body, and all enjoyment. 6. In Thee I believe, according to this law, 0 pure Ahura- Mazda. 7. As a Mazdayacnian, a Zarathustrian, an adversary of the Daevas, an adherent of the belief in Ahura-Mazda. With Zaothra, with Aiwyaoiihana, is this Barecma bound together in purity. I wish hither with praise the pure lord of purity. VII. 1. According to instruction, 2. With friendship, with joy, with skilled Zaothras, with right- spoken speech, J 3. I invoke the Amesha-cpentas, the good, by their beautiful names. 4. The Amesha-9pentas praise we, the good, with beautiful names, from desire for the good purity, from desire for the good Mazdayagnian law. Yenhe me, etc. VIII. 1. The right-spoken words praise we. 2. The holy (^raosha praise we, the good purity praise we, Nairyo-^anha praise we. 3. The victorious peaces praise we. 4. The undaunted, ^ who do not come to shame, praise we. 5. The Fravashis^ of the pure praise we. 6. The bridge Chin vat ^ praise we. 7. Garo-nmanem, * the dwelling of Ahura-Mazda, praise we. 8. The best place of the pure ^ praise we, the shining, wholly brilliant. * All these expressions are synonymous, and we are not acquainted with the precise shades of dilfercncc between them. t The "hallowing of the profitiiblc" perhaps signifies that by the prayers of the pious, the power of the Yazatas, and other beings sernceablc to mankind, is increased. J According to the Huz. Tr. the meaning is : " As is rightly enjoined to me, I in- voke you, Am£sha-(jpentas with friendship (towards you), for' joy (for myself) with knowledge of the Zaothra, with right-spoken prayers, namely, liishdoirutas." "What "knowledge of the Za6thra" signifies is, however, obscme. 14 VISPERED VIII. 9. The best arriving at Paradise praise we. 10. Arstat (probit}^) praise we. 11. The good spreading of the world, the good increase of the world, the profit of the world, the good Mazdayacnian law. 12. Rashnu-razista ^ praise we, Mithra who possesses great pastures praise we. 13. The friendly Parendi''' we praise, who is rich in friendly thoughts, words and deeds, who makes the bodies light. 14. The manly strength we praise, which thinks on men, thinks on men and mankind, which is swifter than the swift, stronger than the strong. 15. Which comes to him (man) as something given by the gods, ^ that which when received serves as a purifier for bodies. 16. The sleep given by Mazda we praise, the delight of men and cattle. ^ 17. Those pure creatures we praise which were brought forth before, were created before, 18. Ere the heaven, ere the water, ere the earth, the trees, the well-created cow. 19. The sea Vouru-Kasha we praise. The strong wind created by Mazda we praise. 20. We praise the shining heaven, the first brought- forth, first- created earthly, of the earthly creation. 21. Thee, the fire, the son of Ahura-Mazda, the pure, lord of purity, we praise. 22. This Bare§rna, with Zaothra, with Aiwyaonhana, bound together in purity, we praise, the pure, lord of purity. 23. The navel of the waters praise we. Nairyo-cariha praise we. NOTES TO VISPERED YIII. ^ Y. 4. This must refer to the good genii, who combat the Daevas fearlessly, whereas the latter are easily terrified. ^ Y. 5. The word " Fravashis " signifies both the souls of the de- parted and the souls of those yet unborn, who, according at least to the later opinions, were created by God in the beginning, and descend in turn to the world, from whence they return to Ahura-Mazda and ofier up prayers at his throne for mankind. ' Y. 6. Chinvat is the bridge to which all the souls must arrive. The good pass over it easily, the wicked fall off into hell. * Y. 7. Garo-nmiinem is the dwelling of Ahura-Mazda, the highest in the heavens. » Y. 8. " The best place of the pure " = " Paradise." ^ Y. 12. liashnu-razista is the genius of justice. ' Y. 13. According to a remark in Weriosengh, the P&rendi is the goddess VISPERED IX. X. 15 who presides over hidden treasures. According to the Yashts, she must he a star (in IST. P. ^J = "the Sun," and "the Pleiades"). According to Anquetil's MS. note, she is the protectress of mankind. ^ y. 15. The expression " Bagho-bakhta " has become a terminus technicus with the later Parsces. The Minokhired distinguishes be- tween Bagh6-hakhta and bakhta thus : " Bakht is that which is assigned from the beginning (thus fate) ; Bagho-bakht, what they \the gods'\ send otherwise.'^ In the religion of the Avesta, fate is not absolutely un- alterable : Ahura-Mazda can, if he so will, interrupt its course, though according to the Mkh. he seldom does this. ^ V. 16. Sleep, as we have seen in the Vendidad (xviii. 37-39), was accounted as something bad in the Parsee religion, which esteemed activity above everything. The distinction here alluded to, between "good" and "bad" sleep, appears to be of later origin. IX. 1. Through these words mediate,* tbrouf^h the words of this combat (Thou who) art Ahura-Mazda, the Pure ; 2. Together with the good Yazatas, the Amesha-cpentas, who have a good empire (and) good wisdom. 3. With fifty (of them), with hundreds, with thousands, with ten thousands, innumerable, with yet more than these (men- tioned). 4. (May) the kingdom (belong) to the best ruler, for whose sake we this 5. To Ahura-Mazda, to Asha-vahista, give, bestow, ofler. f 1. The uplifted Haomas, the Zaothras, which are raised on high. 2. Those now uplifted, those which shall be lifted up hereafter, 3. The victorious remedies, 4. Which contain in themselves the remedy of Ashis-vanuhi, contain in themselves the remedy of Cicti, 0. Which contain in themselves the remedy of Mazda, contain in themselves the remedy of Zarathustra, 6. Which comprise in themselves the remedy of the Zarathus- trotema, § which comprise in themselves all those remedies. 7. W'hich for the serviceable pure, which for the serviceable worshippers, 8. For the good Mazdaya^nian law, 9. For the good pious blessing, * Not clear. t These verses (4, 5) form a concluding prayer, ■which does not properly belong to the Yispered. See Ya^na xsxv. 10-15. X This chapter follows Ya9ua rsi. § The High Priest. 16 VISPERED X. XI. 10. For the good benediction against the Drujas, the good benediction against the Demons, 11. For information, for making known, for preparation, 12. For offering, for pouring out, for sacrifice, for uttering. — 13. Which are the Haomas, the strong, holy, pure, 14. Those now uplifted with holiness, those about to be lifted up in future, 15. Those now announced with holiness, those too which will be announced in future, 16. Those now being prepared with holiness, those too which m future will be prepared, (may they be) 17. For strength to the strong, for victory to the strong, 18. For the strong righteousness, for the strong holiness, for the strong wisdom, 19. For the strong preceding, for the strong height, 20. For the strong Yazatas, 21. For the Amesha-cpentas, those endowed with good rule, wise, ever living, ever profiting, 22. Who dwell together with Vohu-mano, and the women likewise. 23. To our Haurvat, to Ameretat, to the body of the bull, the soul of the bull, the fire with praised names, 24. To the abode provided with holiness, with fodder, provided with food, enduring * ^D. Be praise for sacrifice, adoration, and praise. 26. For Ahura-Mazda, for Amesha-cpenta. 27. For the lords the pure, great for offering and adoration, the highest lords. 28. For the helpful purity, the helpful prayer at the right time. 29. For the Manthra-cpenta, for the Mazdayacnian law, for the prayer of praise belonging to the Yacna. 30. For all times, for all prayers at the right time. 31. For the whole world of purity, for offering, prayer, pacifi- cation and praise. May the hearing be here as in the begiiyiing so in the end. t XI. 1. I desire (good) with praise for (the Kareshvares) Arezahe, ^avahe; Fradadhafshu, Vidadhafshu; Youru-barsti, Youru-jarsti : for this Kareshvare Qaniratha. * Or, perhaps, charitable. See Windischman, Mithra, etc., p, 19. Verses 1 to 24 are extremely difficult, and are made still more so by our ignorance of the precise ceremonies •which were to be performed during their recital. According to a note in Anquetil's MS. translation at verse 1, the Haoma is laid on the up-turned mortar, then the mortar is replaced— the Haoma laid in it vritb some twigs from a certain tree and pounded. Thus prepared, the Haoma-juiee was serviceable alike to Ahura-Mazda and his hosts and to all pious men for gaining a victory over Anra-mainyus. t These words are an often-repeated formula. VISPERED XII. 17 2. I desire (good) with praise for the stone mortars, the iron mortars, the cups which contain the Zaothra, the hair* which does not allow the Haoma to be poured out, and thee the Bare9ma, bound together in purity. 3. 1 desire (good) with praise for the Ahuna-vairya and the continuance of the Mazdayacnian law. XII. 1. To Ahura-Mazda announce we this Haoma, the uplifted, 2. The very profitable (to Him) the Victorious, the Promoter of the world, 3. To Him the good Ruler, the pure ; to Him the Ruler over the lords of purity. 4. To the Amesha-cpentas make we the Haomas known. 5. To the good waters we make the Haomas known. 6. To [our] own souls we make known the Haomas. 7. To the whole world of purity we announce the Haomas. 8. These Haomas, these Haoma-utensils. 9. These covers, these Myazdas. 10. These stones, the first among the creations, f 11. These stone mortars, these brought hither, 0 golden Haoma. 12. These iron mortars, brought hither, 0 golden Haoma. 13. This Haoma-juice, this Barecma, which is bound together in holiness. 14. These bodies, these strengths, these flowing Zaothras. 15. This pure Haoina, this well-created cow, this pure man. 16. The heavenly souls of the pure, the heavenly souls of the profitable. 17. This flesh of living beings, uplifted with puritj^ ; this tree Hadha-naepata, uplifted with purity; these Zaothras of the good waters, those provided with Haoma, those provided with flesh, those provided with Hadha-naepata, lifted up with purity, of the good waters the Haoma water, the stone mortars, the iron mortars, the Barecma branch, the helpful prayer at the right time, the successful recitation and doing of the good Mazda- yacnian law, the singing of the Gathas, the helpful right prayer to the pure lords of purity, this wood, these odoriferous [woods] for thee, the fire, the son of Ahura-Mazda, all the acceptable * Tt is the custom of the Parsees to place a hair from a cow in the ressel containing the Haoma. t The word a<;ma signifies originally " a stone," and then "heaven." According to the Mkh., heaven is constructed of precious stones, and hence the stone mortars are termed " the first of created beings." 18 VISPERED XIT. (things) created by Mazda, which have a pure origin, we give and make them known. Then we make them known : * 18. To Ahura-Mazda, to the holy Qraosha, to Rashnu the most righteous, to Mithra with large pastures. 19. To the Amesha-cpentas, to the Fravashis of the pure, to the souls of the pure, to the fire, the son of Ahura-Mazda, and to the great lord. 20. To the time for the Mazda, to the time for the right prayer. 21. For the offering, prayer, satisfaction, f and praise of the whole world of purity. Then we make them known : to the Fravashi of Zarathustra, the holy, pure, for offering, prayer, con- tenting, and praise ; to him who desires purity in both worlds, together with all the pure Fravashis of the departed pure, of the living pure, of the yet unborn pure, of the profitable who progress forwards. These Haomas, these Ilaoma-utensils, these covers, these Myazdas, these stones, the first among created things, these stone mortars, brought hither, 0 golden Haoma, these iron mortars, brought hither, 0 golden Haoma, this Haoma- juice, this Bare^ma bound together in holiness, these bodies and strengths, these flowing Zaothras, this pure Haoma, the well-created cow, the pure man, the heavenly souls of the pure, the heavenly souls of the profitable, this flesh of living beings, uplifted in purity, this tree Hadha-naepata, uplifted with purity, these Zaothras of the good waters, with Haoma, flesh, and Hadha-naepata lifted up with purity, the Haoma-juice of the good waters, the stone mortars, the iron mortars, the Barccma- branch, the helpful prayers at the right time, the successful recitation and doing of the good Mazdayagnian law, the singing of the Gathas, the helpful right prayer to the pure lords, the wood, the odoriferous for thee, the fire, the son of Ahura-Mazda, all good (things) created by Ahura-Mazda, and which have a pure origin, we give and we make known. Then we make them known : to the Amesha-cpentas, the good rulers, the wise, the ever-living, the ever-profitable. 22. Which (themselves are) good, which are the givers of good, which dwell together with Vohu-mano. 23. The Amesha-cpentas, the good rulers, the wise, which are hereafter to be created, hereafter to be formed, by Vohu-mano. J 24. Then we make them known : 25. For the advancement of the dwelling, for the enlargement * Or, announce them. f The word khslmauthra, here rendered "satisfaction," frequently recurs in both the Vispered and Ya(,'na. It signifies " the making contented," or "satisfying." ■ See also note to Ya(,'na iv. 50. X Although Vohu-mano is the highest of the creatures of Ahura-Mazda, it is nowhere said that he himself has the power of creating. Therefore, the particle which is literally translated as usual " by " ought probably to be rendered " like." VISPERED XIII. 19 of the dwelling, for profit for tlils dwelling, for increase for this dwelling; 26. For the removal of the sins of this dwelling, for the removal of the plagues of this dwelling, 27. Of the cattle, of the men who are born, and of those who are first about to be born, 28. Of the pure, who were here, who are here ; we who are, 29. Which are the profitable to the regions, 30. Of the good- working pure men, of the good-working pure women, 31. Of the open-working pure men, of the open-working pure women, 32. Of the pure men who perform good works, of the pure women who perform good works. 33. Then we make them known : to the good Fravashis of the pure, who are strong, striving for the protection of the pure. 34. Then we make them known : to the holy Qraosha, the sub- lime, to Ashi-vanuhi, to Nairyo-caiiha, to peace, the victorious, to the fire, the son of Ahura-Mazda, and to the great lord. 35. To the whole world of purity for oftering, prayer, content- ment, and praise. Then we announce them to Arezahe, Cavahe, to Fradadhafshu and Vidadhafshu, to Vouru-barsti and Vuuru- jarsti, and this Kareshvaro Qaniratha, for ofiering, adoration, pacification, and praise. Then we announce them : to the stone mortars, to the iron mortars, to the cup which contains the Zaothra, to the hair which does not allow the Haoma to be poured out, to thee, Barecma, bound together in purity, for offer- ing, adoration, pacification, and praise. Then to the Ahuna- vairya to the permanence of the Mazdayacnian law. XIII. 1. Since it is lifted up, since it is announced, 2. As the pure Ahura-Mazda informed them (the genii), as the pure Zarathustra informed them, as I informed them, I the Zaota. 3. I who know the offering and the praise of the same, I who know the right information, I who know the right time of the information, 4. For ofiering, prayer, contentment, and praise, 5. To you, Amesha-9pentas. 6. For our preparation, right fulfilment of prayer, hallowing, for victory, and for good health of the souls of the profitable pure. 7. Thus we make them known and give them here to the greatest Lord and Master, Ahura-Mazda.* * The meaning of this chapter appears to be, that whereas in the preceding 20 VISPERED XIV. XIV.* 1. "When the Haomas are pounded, which are pounded for the great lord, 2. For Ahura-Mazda the Pure, for the holy Zarathustra, 3. May fulness in cattle and in men, 4. (And) the good Qraosha who is bound with the fulness of purity, be here united. 5. We teach the well-arranged adorations. 6. Of the Ahuna-vairya, which is now recited with purity, which will be recited in future. 7. The mortar, in which the Haoma is prepared, that now brought hither in purity, and that which hereafter will be brought hither in purity. 8. The right-spoken discourses, the Zarathustrian prayers, the well-performed actions, the Barecmas which are bound together in purity, the Haomas prepared with purity, the prayers which are employed in the ya9na, the thoughts, words, and deeds of the Mazdaya9nian law, 9. May they now be salutary to us ; we give these salutary (things) to the creatures, we announce these salutary (things), we think on these salutary (things), which Ahura-Mazda, the Pure, has created. 10. Those brought up by Vohu-mano, grown up in purity as the greatest, best, and most beautiful of creatures : 11. May we also thus be well provided with remedies and food, we who belong to the creatures of Ahura-Mazda, 12. Since we impart to them the serviceable and as nourish- ment. 13. Be serviceable to us, ye stone mortars, ye iron mortars, turned upside-down and again placed upright, 14. As belonging to this house, clan, line,t region, 15. In this house, this clan, this line, this region, ' 16. For us, the Mazdayacnians, who bring od'ering with wood, with sweet odours, with prayers at the right time, 17. Thus may they be serviceable to us. chapters tlie HaS ma-preparation was merely announced to the various genii, etc., in this the Haoma is not only announced, but also given as an offering to Ahura-I\Iazda. * This chapter is recited by the priests during the preparation of the Ilauma. At the first verse, according to Anquutil, the lijouti puts the pestle into the Huvan (mortar) and turns it round from left to right. At verse 9 the Ljottti holds the Bar- som, placed upon the Mdh-rii, in his luft hand and places the pestle and a morsel of the liom in the saucer, and removes them after having wetted them a little. At verse 11 Djouti places the Uom on the Barsom and takes it away again. At verse 13 he turns the mortar upside-down and then replaces it. At verse 17 he dips the Honi and the pestle in water and places them on the stone, etc. In conclusion, the Djouti and lliis])! recite prayers alternately. t That is, line = " race," "branch of a family," etc. VISPERED XV. XVI. XVII. 21 XV.* 1. As pure we praise Ahura-Mazda, as pure we praise the Amcsha-9pentas, as pure we praise the true discourse ; 2. As pure we praise all Manthras, (as pure) we praise Zara- thustra, who is provided with Manthras. 3. (May they be) profitable to the pure (whom) we praise, hail to the Amesha-cpentas (whom) we praise. 4. The first of three we praise, the (one) to be spoken without fault, without negligence. 5. The three tirstf we praise, those to be spoken without fault, without negligence. 6. Three the first of all we praise, those to be spoken without fault, without negligence. The three, the first of all we praise, those to be spoken without fault, without negligence. 7. The Has, the effectual prayers, the words, the text, the singing, reciting, uttering and praising, thee, the fire, the son of Ahura-Mazda, the pure, lord of purity, we praise. XVI.J 1. With the efficacious prayers, § with the texts, with the com- mentaries, 2. With questions, with counter questions, with measured texts, II ■ 3. The well-spoken, 4. Those which shall be well spoken, 5. The well-praised, C. Those which shall be well praised, 7. According to the own wisdom, 8. According to the own publishing, 9. According to the own will, 10. According to the own rule, 11. According to the own supremacy, 12. According to the own wish, 13. Of Ahura-Mazda, let one speak, (I praise) for increase for the believing mind, from the memory.^ XVII. 1. Ahuna-vairya, the pure lord of purity, we praise. 2. Ilim who possesses rulers and lords we praise, the pure Lord of purity, for He is the Lord and Master, Ahura-Mazda. * This chapter has nothing to do with the preceding, hut belongs after Yaij'na xxx. t By " the three first" are meant — 1, the Yatha ahu vaii-yo ; 2, the Ashem vohu ; 3, the Yeiihe hatanm. X This and the next chapter follow Yaqna xxxiv. § According to the Huz. Tr. "the effectual prayers" = "the Guthus." II The Huz. Tr. explains the " measured texts "to be the Bishanu-utas. il Not clear ; in fact, the whole chapter is full of difficulties. 12 22 VISPERED XVIII. XIX. 3. The portion of the Ahuna-vaiti-Gatha we praise, the Gatha Ahuna-vaiti we praise. 4. The Has, the efficacious prayers, the words, the text, the singing, reciting, uttering and praising, thee, the fire, the son of Ahura-Mazda, we praise, the pure lord of purity. XVIII. 1. Keep ready feet, hands, and understanding, 0 Mazda- ya§nians, Zarathustrians,* 2. For the performance of good works according to the law and the commandment,t 3. For the avoidance of unlawful, forbidden, wicked works. 4. Accomplish here good deeds. 5. Afford help to the helpless. J 6. May we here be heard for the offering of Ahura-Mazda, the most Profitable, who is desired by us, 7. Through the recitation, worship, hallowing, and for the spreading of the Yacna-haptanhaiti. 8. For reciting, for uttering, for victory to purity. 9. If it is spoken unmutilated, without fault ; 10. If (one) has spoken (it), if it is spoken, § 11. (Then is it) great, strong, victorious, without adversary, before all victorious prayers. 12. For the praise of the fire of Ahura-Mazda : 13. Prayer for the oifering, praise and adoration, 14. Namely of Ahura-Mazda, of the Amesha-cpentas, of the great lord of purity. 15. For the offering, praise, satisfaction, and adoration of the highest lord, of Ashi swift to help, of the prayer at the right time, swift to help, of Marilhra-gpenta, of the Mazdayacnian law, of the praiseworthy psalms ; to all lords, all prayers, at the right time, to all the pure world for offering praise, appeasement, and adoration. 16. May it be heard here from the beginning to the end. XIX. 1. The fire, the son of Ahura-Mazda, praise we here. 2. The descendants of the fire, the Yazatas we praise, the * An exhortation to perform good work* both with the body and mind. t The words "according to the commandment," may also be translated, "at the right time." J Lit. " Make the wanting info not-wanting." § Or, " He who utters it (the Ya^na-haptanluiiti), he who shall utter it, he is great, strong, ^^ctorious, without adveisary, as well for the praise {i.e. uttering) of the victorious prayer as of the fire of Ahura-Mazda. lie is a praiser, etc. VISPERED XX. XXI. XXTI. 23 descendants of the fire, those sojourning in the (dwelling) of Rashnu, we praise. 3. The Fravashis of the pure we praise, Qraosha the vic- torious praise we, the pure man praise we. 4. The whole world of purity praise we. 5. The holiness and the Fravashi of Zarathustra, the holy, (the) pure here, praise we, the holiness and the Fravashis of all the pure here* praise we. 6. All the Fravashis of the pure praise we, the Fravashis of the pure at home praise we, the Fravashis of the pure abroad praise we, the Fravashis of the pure men praise we, the Fra- vashis of the pure women praise we. 7. What Ahura-Mazda recognizes as good in the offering, 8. Whose lord and master is Zarathustra : — the waters belong- ing to the region, the tracts, and trees praise we. 9. The portion of the Yagna-haptarihaiti praise we. 10. The Yacna-haptarihaiti praise we. — The Has, the effica- cious prayers, etc. XX. 1. We lay hold on the good words, thoughts, and acts of the Yacna-haptanhaiti. We lay hold on 2. Purity. XXI. 1. Hail If Ahura-Mazda praise we. Hail ! the Amesha-cpentas praise we. Hail ! the pure man praise w^e. 2. Good luck ! the first world of purity praise we. 3. Happiness for the pure man praise we. 4. The entire prosperity praise we, the coming to nought is for wicked men. 5. The unbounded prosperity praise we. As fortunate praise we those pure, him who is, was, or is to be. The elements of the Gatha Ustavaiti praise we. The Gatha Ustavaiti praise we. The Has, the efficacious prayers, etc. etc.J XXII. 1. Holy!§ we praise Ahura-Mazda. H0I3M we praise the Amesha-cpenta. Holy ! we praise the pure man. 2. Holy ! we praise the fore-knowledge. || • That is, in this world. t The expression " hail ! " (usta) is intended to call to mind Ustavaiti (the Gatha), in praise of which this invocation is recited. I Yispered xv. 7. ^ Holy ! fpentem, used here (like ttsta in the preceding chapter) in remembrance of the Gathiis (,"penta-mainyus, in praise of which this invocation is recited. II That is, the seeing beforehand the consequences of one's actions. It is a cha- racteristic of Anra-mainyus that he never sees consequences imtil too late. 24 VESPERED XXIII. XXIV. 3. Holy ! we praise the good Qpenta-armaiti. 4. The creatures created by the Holy One, the Pure, praise we. 5. The first after the understanding* among the pure creatures praise we. 6. The omniscient understanding praise we (namely), Ahura- Mazda. The sun's light praise we. The sun, the highest among those on high, praise we. Together with the sun, we praise the Amesha-cpentas. The well-performed Maiithras praise we,t 7. The shining actions praise we. 8. Brightness praise we. 9. The herds created by the fire praise we. 10. The pure profit which has come praise we. 11. Wisdom praise we. Qpenta-armaiti we praise by her creation and (the creation) of the Asha (vahista), the pure, and the first creatures in purity.J XXIIL§ 1. The Vohu-Khshathra praise we. Khshathra-vairya || praise we, the metals praise we. 2. The right-spoken discourse praise we, the victorious (words) which smite the Daevas praise we. 3. This reward praise we, this health praise we, 4. This remedy we praise. 5. This advancement we praise, this spreading abroad we praise, this victory we praise, 6. Which is in (the Gatha) Vohu-khshathra and Vahistoisti. 7. In order, through the utterance of good thoughts, words, and works, 8. To withstand evil thoughts, words, and works, 9. For an atonement for my false thoughts, words, and works. 10. The second Ya^-na Ilaptanhaiti, the sublime, pure,, lord of purity, praise we. XXIV, 1. We lay hold on (begin) praise and adoration of the good waters, the trees bearing fruit of themselves, the Fravashis of the pure. 2. We lay hold on praise and adoration of those who (are) good, water, trees, and Fravashis of the pure. 3. We begin praise and adoration of the bull, of Gaya- (ineretan), of Manthra-cpenta, the pure, efficacious. 4. We begin thy praise, thy adoration, 0 Ahura-Mazda. * According to the tradition, Onyn-maratlmo (Gaiomard). t 'J'hat is, actions agreeing willi tliu Mantlnas and tlieir precepts. t In the Liturgy the whole chapter must be repeated. f After Ya(;ua xlix. || See note to Ya(;na i. 5. VISPERED XXV. XXVI. XXVII. 25 5. We begin thy praise, thy adoration, 0 Zarathustra. 6. We begin thy offering, thy praise, 0 great lord. 7. We begin your offering, your praise, 0 Amesha-cpCntas. 8. Hearing and pardoning praise we. 9. The praiseworthy hearing we praise. 10. The praiseworthy forgiveness w^e praise. 11. " Fraraiti-vidushe " praise we, which (prayer) is in qadae- nais ashaonis.* 12. " Vohu advim advaeshem " praise we. 13. The second part of the Yacna praise we. The Yacna of the second Yacna praise we. The second part of the Yacna praise we. The Has, etc. XXV. 1. Through this laying hold on, through this praising of the Amesha-cpentas, the profitable, pure, 2. Would we praise through " gave adais tais skyaothnais yais vahistais." t 3. The good purity which the pure knows. 4. May the bad not know it, may we not procure that he may surpass, neither with thoughts, nor with words, nor with works. At no time may he attain to it. XXVI. 1. The greatest Hail !;{: we praise Ahura-Mazda. The greatest Hail f we praise the Amesha-cpcnta. The greatest Hail ! we praise the pure man. 2. The best purity praise we. 3. The Qtaota-yacnya praise we. 4. The best wish praise we of the best purity. 5. The best place of purity praise we, the shining, endued with all brightness. 6. The best arrival at the best place praise we. XXVII. 1. This reward praise we, this health, this remedy, this advance- ment, this victory. 2. Those which are in the Ahuna and Airyama, § in order through the utterance of good thoughts, words, and works, to resist wicked thoughts, words, and works, to atone for my false thouglits, words, and works. We praise the portion of the Air- yama-ishya. We praise the Airyama-ishya. The Has, etc. * The words (in verses 11 and 12) which are untranslated are not clear. The verse may possibly be rendered, " We praise liberality in distributing among the pure believers." ' t These words are taken from Tacjna xxxv. 10. t Because Yacjna Hi. (which this chapter follows) commences with the word Vahista. f Name of Ya(;na liii., after which this chapter is to be recited. YACNA. I. 1. I invite and announce to :* the Creator Ahura-Mazda, the Brilliant, Majestic, Greatest, Best, Most Beautiful, 2. The Strongest, Most Intellectual, of the best body, the Highest through holiness ; 3. Who is very wise, who rejoices afar, 4. Who created us, who formed us, who keeps us, the Holiest among the heavenly. 5. I invite and announce to : Vohu-mano, Ashavahista, Ksha- thra-vairya, Qpenta-armaiti, Haurvat, and Ameretat ; ^ 6. The body of the cow, the soul of the cow, ^ the fire (the son) of Ahura-Mazda, the most helpful ^ of the Amesha-cpentas. 7. I invite and announce to: the day-times,* the lords of purity, the pure Havani lord of purity. 8. I invite and announce to : Qavanhi^ Vi§za, the pure, lords of purity. 9. I invite and announce to : Mithra,^ who possesses wide pastures, has one thousand ears, ten thousand eyes, possesses a renowned name, the worthy of adoration, and the Ramaqactra.''' 10. I invite and announce to : Rapithwina, the pure, Iprd of purity. 11. I invite and announce to : Fradat-fshu and Zantuma,^ the pure, lord of purity. 12. I invite and announce to : Asha-vahista and the fire, the son of Ahura-Mazda. 13. I invite and announce to : Uzayeirina, the pure, lord of purity. 14. I invite and announce to : Fradat-vira and Daqyuma,^ the pure, lord of purity. 15. I invite and announce to : the great lord, the navel of the waters ^^ and the water created by Ahura-Mazda. 16. I invite and announce to : Aiwi9ruthrema Aibigaya, the pure, lord of purity. * See Note to Vispered I. 1. YA9NA I. 27 17. I invite and announce to : Fradat-vi9panmhujyati and Zarathustrotema, ^^ the pure, lord of purity. 18. I invite and announce to : the Fravashis of the pure, the women who have bands of men, the yearly good dwelling. 19. To strength the well-formed, beautiful, to Veretragna (victory) created by Ahura-Mazda, and the Vanainti (blow) which descends from above. * ^^ 20. I invite and announce to : Ushahina, the pure, lord of purity. 21. I invite and announce to : Berejya and Nmanya, the pure, lords of purity. ^^ 22. I invite and announce to : Qraosha, the holy, sublime, victorious, who advances the world. ^^ 23. To Rashnu the justest, and Arstat who promotes and extends the world. 24. I invite and announce to : the monthly festivals, ^'^ lords of purity, the pure New Moon, Mistress of purity. 25. I invite and announce to : the Full Moon, and Vishap- tatha,t the pure. Mistress of purity. 26. I invite and announce to : the yearly festivals, the lords of purity, the pure Maidhyo-zaremaya, lord of purity. 27. I invite and announce to : Maidhyoshema, the pure, lord of purity. 28. I invite and announce to : Paitishahya, the pure, lord of purity. 29. 1 invite and announce to : Ayathrema, the promoter, who distributes strength, the pure, lord of purity. 30. I invite and announce to : Maidhyairya, the pure, lord of purity. 31. I invite and announce to : Hama^pathmaedaya, the pure, lord of purity. 32. I invite and announce to : the years, lords of purity. 33. I invite and announce to : all the lords who are lords of purity ; the thirty-three nearest,^*' who are round about Havani, of the best pure, whom Aliura-Mazda has taught, Zarathustra announced. 34. I invite and announce to : Ahura'" and Mithra, both great, imperishable, pure ; and to the stars, the creatures of Qpcnta- mainyus. 35. And the star Tistrya, '^ shining, brilliant, and the moon which contains the seed of earth and the shining sun with the swift horses, the eye of Ahura-Mazda and Mithra, the lord of tlie region. * Lit., " The smiting height ;" Vanainti is an adjective. t That is, "destroyer of the darkness of night." See Yacjna ii. 33, and Khorda- Avesta xxiii. (Mah-yast). 28 YAQNA I. 36. I invite and announce to: Ahura-Mazda, ^^ the shining, brilliant. 37. I invite and announce to : the Fravashis of the pure. 38. I invite and announce to : thee, the fire, the son of Ahura- Mazda, together with all fires. 39. I invite and announce to : the good waters, all the waters created by Mazda, all the trees created by Mazda. 40. I invite and announce to : Manthra-gpenta, the pure, efiicacious, the adversary against the Daevas, the Zarathustrian, the long precept, ^^ the good Mazdaya^nian law. 41. I invite and announce to: the mountain Ushi-darena,^^ created by Mazda, which possesses pure brightness ; all the mountains which have pure brightness, have much brightness, which are created by Mazda. 42. And the kingly majesty ^^ created by Mazda, and the indestructible majesty created by Mazda. 43. I invite and announce to : Ashis-vaiiuhi, the good wisdom, the good righteousness, the good Ra9an^tat, the brightness, the utility created by Mazda. ^ 44. I invite and announce to : the pious good blessing, the pious pure man, the strong, mighty (genius), highest in wisdom, worthy of adoration.^* 45. I invite and announce to : these regions and places, pas- tures, dwellings, fountains, waters, climates, trees, this earth, this heaven, the pure wind, the stars, the moon, the sun, the eternal lights, the self-created, all pure creatures of Qpenta- mainyus, male and female, the lords of purity. 46. I invite and announce to : the great lord over purity, the day, day-times, month-feasts, year-feasts, years which are the times of purity, ^^ (and especially) the time Havani. 47. I invite and annvounce to : the Fravashis of the pure, the strong, very mighty, the Fravashis of those who had the first belief, the Fravashis of the nearest relations, ^ the Fravashi of (my) own soul. 48. I invite and announce to : all lords of purity. 49. I invite and announce to: all those who have good wis- dom, the genii of heaven, and the world worthy of adoration, who are to be worshipped and praised on account of the best purity. 50. Havani, pure, lord of purity. 51. Qavahhi, pure, lord of purity. 52. Kapithwina, pure, lord of purity. 53. Uzayeirina, pure, lord of purity. 54. Aiwi9ruthrema Aibigaya, pure, lord of purity. 55. Ushahina, pure, lord of purity. 56. If I have pained thee, YACNA I. 29 57. Be it with thoughts, be it with words, be it with works, 58. Be it willingly, be it against (my) will, 59. I praise thee (now) there-for; I invite thee, if I have neglected thee in praise and prayer. 60. All ye lords, greatest, pure, lords of purity. 61. If I have pained you, 62. Be it with thoughts, be it with words, be it with works, 63. Be it willingly, be it unwillingly, 64. I praise you (now) there-for, I invoke you, if I have neglected you in praise and prayer. 65. I profess (myself) as a Mazdayagnian, a follower of Zara- thustra, an adversary of the Daevas, a worshipper of Ahura.^'^ 66. To llavani, the pure, lord of purity, praise, prayer, con- tentment, and praise. 67. To Qavauhi and Vi93'a, the pure, lords of purity, praise, prayer, contentment, and commendation. 68. To the lords, the days, day-times, monthly feasts, year feasts, years, praise, prayers, contentment, and commendation. NOTES TO YAQNA I. ' Yv. 1-5. After an invocation to Ahura-Mazda, as the Supreme God, and the first of the Amesha-qpentas, these latter are also invoked as being the protectors of the world, each having a separate portion under his (in one case "her") special care. These Amesha-qpentas are as follows — 1. Vohu-mano (Bahman), the protector of all living creatures. His especial adversary is Ako-mano. 2. Asha-vahista (Ardibehist), the genius of fire. His opponent is Andar. According to the later mythology, Asha-vahista's especial function is to keep mankind joyful £Uid cheerful. Those who are gloomy and melancholy are forfeited to Andar. 3. Khshathra-vairya (Shahrevar) is the lord and protector of metals. The care of the poor is also entrusted to him. His opponent is Caurva (Saval). 4. Cpenta-armaiti (Cpandarmat or Cpandomat) is a female genius, the goddess of the earth. In the older writings she is especially the goddess of wisdom ; in the later, she bestows a good way of life, fluency of speech, etc. Her opponent is Naonhaithi (= the Skr. " Nasatya," an appellation of A^vina). 5 and 6. Haurvat and Ameretat are almost always named together. The former is the lord of the waters, the latter of the trees. According to the Sad-der Bundehesh, it is they who afford what is profitable and agreeable in food. Their opponents are Taric and Zaric (Taura and Zaiiica). According to the above, there are only six Amesha-(;pentas, Ahura- Mazda being counted as the seventh ; but in the later mythology, Ahura- Mazda is no longer reckoned among the Amesha-t^pentas, and Craosha (Crosh) completes the number. See also note to v. 22. * V. 6. In the old Persian mythology, a Primeval Bull (or Cow) was the first and sole inhabitant of the earth ; and being slain by Anra- 30 YAgNA I. mainyus, all kinds of profitable com and grain were produced from his body, while his soul went to heaven, where it complained that the world was now without protection, and would be destroyed by Ahra- mainyus. Hereupon the Fravashi (soul) of Zarathiistra was shown to the disconsolate animal, who forthwith became pacified. ^ V. 6. Lit., " who most comes near," viz., when he is invoked for assistance. * V. 7. "With regard to the "day-times," the Bundehesh says: — "When it is morning then it is the Gah Havan (Havani), mid-day is the Gah Kapitwin (Kapithwina), at twilight is the Gah Uziren (Uza- yeirina), when the stars appear it is the Gah Aibigrutem ( Aiwi9ruthrema), and from midnight till the stars disappear is the Gah Ushahina." With the last-named Gah began the recital of the Vendidad-Sade, which could only be performed efficaciously during the night, whereas the Tac^na by itself might be recited in the morning. Therefore in this passage Havani is placed first. For the Gahs see also the Khorda- Avesta. * y. 8. According to the gloss, Cavahhi is the assistant of Havani, who increases the cattle ; and Vi9ya is the tutelary genius of the clan. * V. 9. Mithra is the lord of light, and one of the most important of all the secondary divinities. See especially Khorda-Avesta xxvi., Mihr-yast, and the notes thereto. ' Y. 9. Eama-qagtra (ilameshne-qarom) is the genius through whom we have enjoyment in food. ^ V, 11 . Fradat-fshu is the genius who increases the cattle. Zantuma, " the head of an assembly." * V. 14. Fradat-vira, the genius who increases mankind. Daqyuma, " the head of a whole province." ^° V. 15. By "the great lord, the navel of the waters," the glosses understand the fabulous mountain Arburj (Alburj), -which, according to the old Persian cosmogony, surrounds the world. The Bundehesh also says that all waters flow from Arburj and return to it. It is worthy of note that the prefix " ar" is the Semitic ns, in = " mountains," and not the Ii'anian gairi. I'ossibly the idea may have been derived from a Semitic source. Instead of the " navel of the waters," "^e may translate " the moisture of the waters." " V. 17. Vi^panm-hujyaiti is " good-health " personified. Zara- thustrotema is the high prietit. Cf. Yagna xix. 50 fi". '^ V. 19. These three things, " strength," " victory," and " smiting," are here especially referred to as proceeding from Ahura, because there is also a bad strength, etc., which proceeds from Ahra-mainyus. " V. 21. Berejya= "a genius who watches over the growth of com." Nmanya = " head of a house." " V. 22. Craosha, as before stated, is the seventh Amesha-^penta. His especial duty was to watch over the world, and above all, to pro- tect it in the night-time, during which he was to traverse the whole world three times, and combat the Daeva Aeshma seven times. Accord- ing to the Parsees, the night is an especial development of the power of Anra-mainyus, and the Daevas work their deeds in darkness. Hence morning and evening prayers were addressed to Craosha. The cock YA9NA II. 31 also was sacred to him. The later mythology made Craosha the mes- senger of the gods, an office formerly attributed to Nairy-canha {cf. Vend. xxii.). In the older period Craosha was sometimes held to be an invisible warning voice, like the " Bathqol " of the Somites. ^* V. 24. By the "monthly feasts," are meant the Gathas, which are celebrated during the last ten'^' days of the year. '" V. 33. What these thirty-three things are is extremely doubtful. Anquetil says: '■'These thirty-three things are twenty-six vases and instru- menls of religion, fiesh, the Eom, the Perahom, the Larouns, the roots of a tree, the flowers, and the odours^ " Y. 34. Ahura here signifies the planet Jupiter, which was called by the Armenians Ahura-Mazda. Mithra is probably the sun. " V. 35. Tistrya is Sirius, a mighty star in Parsee mythology. See Khorda-Avesta xxiv., Tistar-yast. " V. 36. Ahura-Mazda here signifies the day Ormazd, the first of the month. ^° V. 40. What "the long precept " signifies is not quite clear, but it seems to refer to the explaining [or teaching] the holy writings. *' V. 41. Ushi-darena is the mountain Hoshdastar of the later mythology, from which the fabulous kings descended. It is a doctrine of the Parsee works that kings originally came down endowed with a peculiar brightness from heaven. {Cf. Exodus xxxiv. 30-35, " I'he skin of Moses^ face shone, ''^ etc.) -- V. 42. The "kingly majesty" refers to a peculiar ray, or divine light, possessed by Yima, which was afterwards taken away from him on account of his bad deeds, and with it disappeared happiness and blessing. {Cf. Weber, Indisch. Studien, iii. p. 412.) The "imperish- able majesty" refers, according to the gloss, to the spiritual majesty of the Atliravas and Herbeds, which is to be obtained through wisdom. " V. 43. The beings here invoked are merely abstract personifications. ^* V. 44. Neriosengh explains the " strong mighty genius" to imply " an oath," which is accounted by the later Parsees a holy thing. The Huzviiresh Tr., however, has no such gloss, nor is it in accordance with the older system. '^ V. 46. " The great lord over purity " is probably Ahura-Mazda. " The times of purity " may also be translated " the lords of purity. ^ V. 47. By "nearest relations" are meant those for whose souls it is enjoined to make offerings. Cf. Weber's Indisch. Stud, iii., p. 418 fi". "" V. 65. The chapter ends properly with verse 64, the remaining four verses are a prayer spoken by the Zaota and Ra9pi together. II. 1. Zaothra, I wish (thee) hither with praise.^ 2. Bart'cma, I wish (thee) hither with praise. 3. Bare(,'ma, I wish (thee) hither with praise. Zaothra, I wish (thee) hitlior with praise. 4. Zaothra, united with Barecma, I wish (thee) hither with praise. • Qifve, according to the modem Parsees. 32 TACNA II. 5. Barecma, united with Zaothra, I wisli (thee) hither with praise. 6. Here by means of the Zaothra, I wish this Barecma hither with praise. 7. By means of this Barecma, I wish this Zaothra hither with praise. 8. Tog-ether with Zaothra, I wish this Barecma hither with praise. 9. This Barecma, together with Zaothra, together with bind- ing, the bound together with purity, wish I hither with praise. 10. Here, with this Zaothra, with this Barecma, I wish hither with praise : Ahura-Mazda, the pure, lord of purity. 1 1 . The Amesha-9pentas, the good rulers, the very wise, wish I hither with praise. 12. Here, with Zaothra and Bare9ma, I wish hither with praise : the day-times, the pure, lords of purity. 13. Havani, the pure, lord of purity, wish I hither with praise. 14. Qavanhi and Vicya, the pure, lords of purity, wish I hitlier with praise. 15. Here, with Zaothra and Barecma, wish I hither with praise : Mithra, who possesses wide pastures, has one thousand ears, ten thousand eyes, who possesses a renowned name, the worthy of adoration ; — Rama-qactra, wish I hither with praise. 16. Here, with Zaothra and Baregma, I wish hither with praise : Rapithwina, the pure, lord of purity. 17. Fradat-fshu and Zantuma, the pure, lords of purity, wish I hither with praise. 18. Here, with Zaothra and Barecma, I wish hither with praise : Asha-vahista, the fire, the son of Ahura-Mazda. 19. Here, with Za6thra and Bare9ma, I wish hitlier with praise : Uzayeirina, the pure, lord of purity. 20. Fradat-vira and Daqj'^uma, the pure, lords of purity, wish I hither with praise. 21. Here, witli Zaothra and Barecma, I wish hither with praise : the great lords possessing women, shining, the navel of the waters, possessing swift horses, - 22. And the water created by Mazda, I wish hither with praise. 23. Here, with Zaothra and Barecma, I wish hither with praise : Aiwicruthrcma Aibigaya, the pure, lord of purity. 24. The Fradat-vicpanm-hujyaiti and the Zarathustrutema, wish I hither with praise, the pure lords of purity. 25. Here, with Zaothra ami Barecma, I wish hither with praise : the good, strong, holy Fravashis of the pure ; the women who have an assembly of men, wish I hither with praise. The YA^NA II. 33 yearly good dwelling, wish I hither with praise. The powers, the well-formed, beautiful, wish I hither with praise. The Verethrag'hna (victory) created by Ahura, wish I hither with praise. The Vanaiiiti (blow), which descends from on high, wish I hither with praise. 26. Here, with Zaothra and Barecma, I wish hither with praise : Ushahina, the pure, lord of purity, 27. And Berejya and Nmanya, the pure, lords of purity, wish I hither with praise. 28. Here, with Zaothra and Barecma, I call hither with praise : the holy Qraosba, the beautiful, victorious, advancing the world, the pure, lord of purity, 29. And Rashnu, the justest, wish I hither with praise, 30. And Arstat, who advances and increases the world, wish I hither with praise. 31. Here, with Zaothra and Barecma, I wish hither with praise : the monthly feasts, the pure, lords of purity. 32. The New-Moon, the pure. Mistress of purity, wish I hither with praise. 33. The Full-Moon, Vishaptatha,^ the pure. Mistress of purity, wish I hither with praise. 34. Here, with Zaothra, with Barecma, I wish hither with purity : the yearly festivals, tbe pure, lords of purity. 35. Maidhyo-zaremaya, the pure, lord of purity, wish I hither with praise. 36. Here, etc., Maidhyoshema, the pure, lord of purity, I wish hither with praise. 37. Here, with the Zaothra and Barecma, I wish hither with praise : Paitishahya, the pure, lord of purity. 38. Here, with the Zaothra and Barecma, I wish hither with praise : Ayathrema, the advancer, who distributes strength, the pure, lord of purity. 39. Here, with the Zaothra and Barecma, wish I hither with praise : Maidhyairya, the pure, lord of purity. 40. Here, with the Zaothra and Barecma, I wish hither with praise : Uamacpathmaedaya, the pure, lord of purity. 41. Here, with the Zaothra and Barecma, 1 wish hither with praise : the pure years, lords of purity. 42. Here, with the Zaothra and Barecma, I wish hither with praise : all lords of purity. 43. "Which are the lords of purity, the three-and-thirty nearest, w^hich are round about Havani, which belong to the best purity, which Ahura- Mazda has taught, Zarathustra announced. 44. Here, with the Zaothra and Barecma, I wish hither with praise : Ahura and Mithra, the great, indestructible, pure, 45. And the stars, the moon, the sun, the trees which bear 34 YACNA II. Barecma,* [and] Mithra, the lord of all regions, wish I hither with praise. 46. Here, with the Zaothra and Bare9ma, I wish hither with praise : Ahura-Mazda, the Shining, Majestic. 47. Here, with the Zaothra and Barecma, I wish hither with praise : the good, strong, holy Fravashis of the pure. 48. Here, with the Zaothra and Barecma, I wish hither with praise : thee, the fire, the son of Ahura-Mazda, the pure, lord of purity, together with all fires. 49. Here, with the Zaothra and the Barecma, I wish hither with praise : the good waters, the best, created by Mazda, pure ; all the pure waters created by Mazda, I wish hither with praise, all the pure trees created by Ahura, I wish hither with praise. 50. Here, with the Zaothra and Barecma, I wish hither with praise : the Manthra-Qpenta, the very brilliant. 61. The law, that given against the Daevas (Vendidad), wish I hither with praise. 52. The law, the Zarathustrian, wish I hither with praise. 53. The long precept, wish I hither with praise : the good Mazdayacnian law, I wish hither with praise. 54. Here, with the Zaothra and Barecma, I wish hither with praise : the mountain Ushi-darena, created by Mazda, possessed of pure brightness, worthy of adoration ; all mountains possessed of pure brightness, possessed of much brightness, created by Mazda, pure, lords of purity, I wish hither with praise. 55. The strong, kingly majesty, created by Mazda, I wish hither with praise. 56. The strong, imperishable majesty, created by Mazda, wish I hither with praise. 57. Here, with the Zaothra and Barecma, I wish hither with praise : Ashi-vanuhi, 'Kshoithni, the great, strong, beautiful, enduring ; the brightness created by Mazda, I wish hithe'r with praise. The profitableness, created by Mazda, I wish hither with praise. 58. Here, with the Zaothra and Bare9ma, I wish hither with praise : the good benediction, the pure pious man, I wish hither with praise : the strong, steadfast (genius), highest in wisdom, worthy of adoration, 1 wish hither with praise. 59. Here, with the Zaothra, with the Barecma, I wish hither with praise : these waters, and the earth, and the trees. These regions, and places, and pastures^ and dwellings, and fountains, I wish hither with ])raise. This, lord of the regions, I wish hither with praise, Ahura-Mazda. 60. Here, with the Zaothra and Barecma, I wish hither with praise : all the very great lords ; day-times, days, monthly festivals, yearly festivals, years. v"YA9NA II. III. 36 61. Here, with the Zaothra and Barecma, I wish hither with praise : the good, strong, holy Fravashis of the pure. 62. Here, with the Zaothra and Baregma, I wish hither with praise : all pure (genii), worthy of adoration. 63. All lords of purity, I wish hither with praise. 64. At the time Havani, at the time Qavahhi and Vi9ya, at the great times.^ NOTES TO YAgNA II. ' V. 1-10. To understand this chapter it must be noted that while the preceding contained a general invitation to all good spirits, etc., whose presence was desired, the present chapter invokes them still more earnestly by means of the Zaothra, or consecrated water, and the Bangma, or bundle of sacred twigs, both of which the priest must hold in his hand during the oifering. The Zaota (priest) wishes, therefore, first for the Zaothra and Bare9ma separately (v. 1-2), next for both together, only inverting the order (v. 3), and finally for the joining together of the two. This part of the ceremony is effected at v. 6, during the recitation of which, as the liturgical notes inform us, a por- tion of the holy water is poured over the Barecma. At v. 10, the priest places his hand on the consecrated Barecma, and commences an invoca- tion to Ahura-Mazda and all the good genii invited in chap. i. The words, "I wish hither with praise," run in the translations, " I wish hither for this ofi'ering, or in this offering." Amongst the Parsees, " offering" and "worship" are so closely connected that it is difficult to find a suitable expression in another language. - V. 21. It is to be observed that all the adjectives in this verse, "provided with women," "shining," and "having swift horses," are wanting in Yagna i. 15, with which this verse corresponds. 3 V. 33. That is, " the destroyer of the darkness of night." * V. 45. An addition peculiar to this chapter, which is wanting in the parallel passage, Yaqna i. 34-35 ; whilst in that chapter are some additions which are wanting here. * V. 64. The "great times," are those mentioned in v. 60. III. 1. With Barecma laid down,^ which is hound with Zaothra, I desire at the time of Havani, 2. Food, Myazda — Uaurvat, Ameretat, and the well-created cow,2 3. For the satisfaction of Ahura-Mazda, (and) the Amesha- cpentas, 4. For satisfying Qraosha, the holy, worthy of honour, vic- torious, advancing the world. 5. The Uaoma and Para-haoma,^ I wish hither with com- mendation. 36 YACNA III. 6. To satisfy the Fravaslii of the holy Zarathustra, the pure. 7. The wood, I wish hither with praise, and the fragrancy,* 8. For thy satisfaction, lire, son of Ahura-Mazda. 9. The Haomas, I wish hither with praise, 10. For satisfaction to the good waters, to the good waters created by Ahura-Mazda. 11. The Haoma-water, I wish hither with praise. 12. The flesh of living beings, I call hither with praise. 13. The tree Hadha-naepata, uplifted with purity, I wish hither with praise. 14. To satisfy the waters created by Ahura-Mazda. 15. This Baregma, bound with Zaothra, provided with binding- round, which is bound together in holiness, I wish hither with praise, to satisfy the Amesha-cpentas.^ 16. The well-thought, well-spoken, and well-performed^ words, I wish hither with praise. 17. The singing of the Gathas, I wish hither with praise. 18. The well-made Manthras, I wish hither with praise. 19. The lordship, holiness, righteousness, and the prayer at the right time, I wish hither with praise. 20. For contentment of the pure Yazatas, heavenly and earthly, for the satisfaction of (my) own soul. 21. I wish hither with praise i"^ for the day-times, the lords of purity, Havani, the pure, lord of purity. 22. I wish hither with praise : for Qavanhi and Vi§ya, the pure, lord of purity. 23. I wish hither with praise : for Mithra, who possesses wide pastures, has a thousand ears, ten thousand eyes, is possessed of a renowned name, and for Eama-qactra. 24. I wish hither with praise : for Rapithwina, the pure, lord of purity. 25. 1 wish hither with praise : for Fradat-fshu and Zantuma, the pure, lord of purity. 26. I wish hither with praise : for Asha-Vahista and the fire, the son of Ahura-Mazda. 27. 1 wish hither with praise : for Uzayeirina, the pure, lord of purity. 28. I wish hither with praise : for Fradat-Vira and Daqyuma, the pure, lord of purity. 29. 1 wish hither with praise: for the great lord, the navel of the waters, the water created by -Mazda. 30. I wish hither with praise : for Aiwi9ruthrcma Aibigaya, the pure, lord of purity. 31. I wish hither with praise : for Fradat-vi^pahm-hujyaiti and tlie Zaratliustrutema, tlic pure, lord of purity. 32. I wish hither with praise : for the Fravashis of the pure, YA9NA III. 37 the women who are possessed of hosts of men, the yearly good dwelling. 33. For the well-formed, beautiful, strength, [for] the Vereth- ragna, created by Ahura-Mazda and Vanainti, which descends from on high. 34. I wish hither with praise : for Ushahina, the pure, lord of purity. 35. I wish hither with praise : for Berejya and Nmanya, the pure, lord of purity. 36. I wish hither with praise : for Qraoslia, the holy, worthy of adoration, yictorious, advancing the world. 37. For Rashnu, the most righteous, and Arstat, who fur- thers and increases the world. 38. I wish hither with praise : for the monthly festivals, the- lords of purity, for the New Moon, Mistress of purity. 39. I wish hither with praise : for the Full Moon and Vishap- tatha, the pure, Mistress of purity. 40. I wish hither with praise : for the yearly festivals, the lords of purity, for Maidhyo-zaremayo, the pure, lord of purity. 41. I wish hither with praise : for Maidhyoshema, the pure, lord of purity. 42. I wish hither with praise : for Paitishahya, the pure, lord of purity. 43. I wish hither with praise : for Ayathrema, the furtherer, the distributor of strength, tlio pure, lord of purity. 44. I wish hither with praise : for Maidhyairya, the pure, lord of purity. 45. I wish hither with praise : for Hama§pathmaedaya, the pure, lord of purity. 46. I wish hither with praise : for the j'^ears, the lords of purity. 47. I wish hither with praise : for all the lords who are the lords of purit}", the thirty-three nearest about Ilavani, of the best purity, which Ahura-Mazda has taught, Zarathustra announced. 48. I wish hither with praise : for Ahura and Mithra, both great, imperishable, pure, and the stars, the creatures of Qpenta- mainyus, 49. And for Tistrya, the shining, lu-illinnt Star, the Moon which contains the seed of cattle, and for the Sun, the shining, possessing swift horses, the eye of Ahura-Mazda, the lord of the regions. 50. I wish hither with praise : for Ahura-Mazda, the shining, brilliant.^ 51. 1 wish hither with praise : for the Fravashis of the pure. 52. I wish hither with praise : for thee, the tire, the son of Ahura-Mazda, together with all tires. 13 38 YACXA III. 53. I wish hither with praise : for the good water, for all waters created by Ahura-Mazda, and all trees created by Mazda. 54. I wish hither with praise : for the Mahthra Qpenta, the pure, efficacious, the law which is given against the Daevas, for the Zarathustrian law, for the long precepts, the good Mazda- yagnian law. 55. I wish hither with praise : for the mountain Ushi-darena, created by Mazda, endowed with pure brightness, for all moun- tains endowed with pure brightness, endowed with much bright- ness, created by Mazda. 56. For the kingly majesty created by Mazda, for the im- perishable majesty created by Mazda. 57. I wish hither with praise : for Asliis-vanuhi, for the good wisdom, the good Erethc, the good Ra^^anctat, for the bright- ness, the profit, created by Mazda. 58. I wish hither with praise : for the pious good blessing, for the pious pure man, for the strong steadfast Yazata, highest in wisdom. 59. I wish hither with praise : for the regions, places, pas- tures, dwellings, fountains, waters, territories, trees, this earth, this heaven, the pure wind : for the stars, the moon, the sun, the eternal self-created lights, for all creatures of Cpenta-mainyus, for the pure men and women, the lords of purity. 60. I wish hither with commendation : the great lords of purity, the days, day-times, monthly festivals, yearly festivals, years, which are the lords of purity, for the time Havani. 61. I wish hither with praise: Mj^azda, food, Haurvat and Ameretat, the well-created cow, for the satisfaction of Craosha, the holy, strong, wliope body is the Manthra, with a strong weapon, descended from Ahura-Mazda, possessing a renowned name, worthy of adoration. 62. The liaoma and I'ara-haoma I wish hither with praise: for the satisfaction of the Fravashi of the holy Zarathustra, the pure, possessing a renowned name, worthy of adoration. 63. Tbc wood wish I hither with praise, together with fra- grance, for thy satisfaction, fire, the son of Ahura-Mazda, the pure, possessing a renowned name, worthy of honour. 64. Food and Myazda, etc.^ G5. I wish hither with praise: for the Fravashis of the pure, strong, very mighty, who first had tlie I'aith, the Fravashis of the nearest relations. GG. I wish hither with purity : for all lords of purity. 67. I wish hither witli purity : for all good-created Yazatas, the heavenly and the earthly, who arc worthy of praise and worthy of adoration, on account of the best purity. YA^XA III. IV. 39 6S. I confess myself a Mazdayacnian, following Zarathustra, hoetilely-minded to the Daevas, given to the faith in Abura.^*' G9. To Ilavani, the pure, lord of purity, for praise, prayer, satisfaction, and laud. 70. To Qavanlii and Vicya. the pure, lord of purity, for praise, for adoration, satisfaction, and laud. 71. To the lords of the days, the day-times, monthly feasts, yearly feasts, years for praise, for adoration, satisfaction, and laud. NOTES TO YAQNA III. ^ V. 1. The glosses explain the word, "laid down," "the Bare9ma which is laid upon the Baregma-supporter." * V. 2. Myazda (Jj.^* with the later Parsees) signifies originally, as the etymology of the word shows, flesh in general ; hut in the Avcsta it is particularly employed of the flesh offered to Ahura-Mazda and the genii. Haurvat and Ameretat here stand for the water and the trees, not the genii themselves : " the well-created cow " (or the cow " created hy the good princij^Ie," as hidhdo may also be translated) is invoked as the giver of the flesh required in the off'ering. ^ V. 5. Pai'a-haoma is the juice obtained from the Haoma plant. * V. 7. This verse refers to the odoriferous woods placed on the fire at the off'ering. * Y. 15. See Yacjna ii. 9. ^ V. 16. See note to Vispered xxii. 6. ^ Y. 21. Suhaudi, all the objects mentioned in the preceding verses. 8 V. 50. See Ya^na i. 3G. ' Y. 64. Here Ya^na iii. 2-63 must be repeated again. '" Y. 68. See Ya^na i. 65. lY. 1. These good thoughts, words, and works, 2. These llaoraas, Myazdas, Zaothras, this Baregma, bound together in holiness, Uaurvat, Ameretat, the well-created cow, the well-created flesh, the Ilaoma and Tara-haoma, wood and fragrance. "6. This lordship, purity, righteousness, prayer at tlie right time, the reciting of the Gathas, the well-made Mafithras, we give, and we make known. We make them known : * 4. To Ahura-Mazda and the holy Qraosha, to the Amcsha- ^pc-ntas, to the Fravashis of the pure, the souls of the pure, the fire, the son of Ahura-MazJa, to the great lord and the whole world of purity, for praise, for prayer, satisfaction and commendation. 5. Then we make known these good thoughts, words, and deeds ; * In the provimis cliaptor wc have seen that the various things requisite for the ofiFering were desireil : in thi< chapter they are considered as present and arc solemnly presented to Ahura-Mazda and all tbe good genii. 40 YACNA IV. 6. These Haomas, Mj^azdas, and Zaothras, this Barecma, bound together in holiness, the well-created cow, Hanrvat, Ameretat, the well- created flesh, the Haoma and Para-haoma, wood and fragrance ; 7. This lordship, purity, punctualit}^, utterance of prayer at the right time, the recitation of the Gathas, the well-made Manthras we offer and we make them known. 8. "We make them known : to the Amesha-cpentas, possessed of good lordship, wise, ever-living, ever-profitable : 9. Which live together with Vohu-mano, and to the women also.* 10. Then we make them known : for the filling of this dwell- ing, for the furtherance of this dwelling,! of the cattle, of the men born (earlier), and those who are yet to be born, of the pure who are (now) here. 11. Then w^e make them known : to the good Fravashis of the pure, who are strong, mighty, for protection to the pure. 12. Then we make them known : to the Creator Ahura-Mazda, the Brilliant, Majestic, the Heavenly Spirit, to the Amesha- cpentas, for praise, for adoration, satisfaction, and laud. 13. Then we make them known : to the pure day-times, the lords of purity, to Havani, the pure, lord of purity, for praise, for adoration, satisfaction, and laud. 14. Then we make them known : to Qavanhi and Vi9ya, the pure, lord of purity, for praise, for adoration, satisfaction, and laud. 15. Then we make them known : to Mithra, who has wide pastures, possesses a thousand ears and ten thousand eyes, the Yazata with the renowned name, and to Rama-qactra, for praise, for adoration, contentment, and laud. IG. Then we make tliem known : to Rapithwina, the pure, lord of purity, for praise, for adoration, satisfaction, and laud.' 17. Then we make them known : to Frtidat-fshu and Zantuma, the pure, lord of purity, for, etc. 18. Then we make them known : to Asha-vahista and the fire (the son) of Ahura-Mazda, for praise, adoration, satisfaction, and laud. 19. Then we make them known : to Uzaycirina, the pure, lord of purity, for praise, for adoration, satisfaction, and laud. 20. Then we make them known : to Fradat-vira and Daqyuma, the pure, lord of purity, for praise, etc. 21. Then we make them known : to the great lord, the navel * Tliat is, wc announce this offering to the female Amesha-c^pentas as well as to the male. t The gloss says, "that the dwelling may increase in number," i.e. that the family may increase. YA9NA IV. 41 of the waters, and to the waters created by Ahura-Mazda, for praise, for adoration, satisfaction, and laud. 22. Then we make them known : to Aiwicruthrema Aibigaya, the pure, lord of purity, for praise, etc. 23. Then we make them known : to the Fradat-vicpanm-huj- yaiti and the Zarathustrutema, the pure, lord of purity, fur praise, etc. 24. Then we make them known : to the Fravashis of the pure, the women who have hosts of men, and the yearly good dwelling-, the strong, well-formed, well-increased, to the victory created by Ahura-Mazda, the blow that descends from on high, for praise, etc. 25. Then we make them known : to Ushahina, the pure, lord of purity, for praise, for adoration, satisfaction, and laud. 26. Then we make them known : to Berejya and Nmanya, the pure, lord of purity, for praise, for adoration, satisfaction, and laud. 27. Then we make them known: to the holy Qraosha, the sublime, victorious, advancing the world. 28. To Rashnu, the most just, and to Arstat, who furthers and increases the world, for praise, for adoration, satisfaction, and laud. 29. Then we make them known : to the monthly festivals, the lords of purity, to the pure New Moon, Mistress of purity, for praise, for adoration, satisfaction, and laud. 30. Then we make them known : to the Full Moon Vishaptatha, the pure, Mistress of purity, for praise, for adoration, satisfac- tion, and laud. 31. Then we make them known : to the yearly festivals, the lords of purity, to Maidhyo-zaremaya, the pure, lord of purity, for praise, for adoration, satisfaction, and laud. 32. Then we make them known : to Maidhyoshema, the pure, lord of purity, for praise, for adoration, satisfaction, and laud. 33. Then we make them known : to Paitishahya, the pure, lord of purity, for praise, for adoration, satisfaction, and laud. 34. Then we make them known : to Ayathrema, the furtherer, the distributor of strength, the pure, lord of purity, for praise, for adoration, satisfaction, and laud. 35. Then we make them known : to Maidhyairya, the pure, lord of purity, for praise, for adoration, satisfaction, and laud. 36. Then we make them known : to Hama^-pathmacdaya, the pure, lord of purity, for praise, for adoration, satisfaction, and laud. 37. Then we make them known : to the years, the lords of purity, for praise, for adoration, satisfaction, and laud. 38. Then we make them known : to all the lords who are the lords of purity, to the thirty-three nearest which are round about 42 YACNA IV. Havani, which spring from the best purity which Ahnra-Mazda has taught, Zarathustra announced, for praise, for adoration, satisfaction, and laud. 39. Then we make them known : to Ahura and Mithra, the great, imperishable, pure, to the Stars, the creatures created by Qpenta- mainyus, to the star Tistrya, the brilliant, shining, to the Moon which contains the seed of the cattle, to the shining Sun with swift horses, the eye of Ahura-Mazda, to Mithra, the lord of the regions, for praise, for adoration, satisfaction, and laud. 40. Then we make them known : to Ahura-Mazda, the Bril- liant, Majestic, for praise, for adoration, satisfaction, and laud. 41. Then we make them known : to the Fravashis of the pure, for praise, for adoration, satisfaction, and laud. 42. Then we make them known : to thee, Fire, son of Ahura- Mazda, together with all fires, for praise, for adoration, satisfac- tion, and laud. 43. Then we make them known : to the good waters, to all waters created by Mazda, all trees created by Mazda. 44. Then we make them known : to the Maiithra-cpenta, the pure, efficacious, to the law that is given against the Daevas, to the Zarathustrian law, the long precept, to the good Mazda- ya^nian law, for praise, for adoration, satisfaction, and laud. 45. Then we make them knovi^n : to the mountain Ushidarena, created b}^ Mazda, possessed of pure brightness, to all moun- tains which are endued witli pure brightness, endued with much brightness, created by Mazda, to the kingly majesty created by Ahura-Mazda, the imperishable majesty created by Mazda, for praise, for adoration, satisfaction, and laud. 4b*. Then we make them known : to Ashis-vanuhi, to the good Qisti, the good Erethe, the good Racanctat, to the brightness, to the profit, created by Mazda, for praise, etc. 47. Then we make them known : to the pious, good blessings, the pious man, to the pure and strong, Yazata, mighty, highest in wisdom, for praise, etc. 48. Then we make them known : to these regions, and places, pastures, dwellings, fountains, waters, territories, trees, to this earth, to this heaven, to the pure wind, to the stars, to the moon, to the sun, to the eternal self-created lights, to all the creatures of Qpcnta-mainyus, to tlie pure men and women, to the lords of purity, for praise, for adoration, satisfaction, and laud. 49. Then we make them known : to the great lord of purity, to the days, day-times, monthly feasts, yearly feasts, years, which are the lords of purity, to Havani, the lord, for praise, for adora- tion, satisfaction, and laud. 50. Then we make them known : to Qraosha, the holy, strong, whose body is the Manthra, who has a strong weapon, who YA9NA V. VI. 43 originates from Ahura, as Khshnaothra,* for praise, for adora- tion, satisfaction, and laud. 51. Then we make them known : to the Fravashi of Zara- thustra, the holy, pure, as Khshnaothra, for praise, for adoration, satisfaction, and laud. 52. Then we make them known : to thee, Fire, the son of Ahura- Mazda, as Khshnaothra, for praise, for adoration, satisfaction, and laud. 53. Then we make them known : to the Fravashis of the pure, the strong, combating, to the Fravashis of those who first had the faith, to the Fravashis of the nearest relations, for praise, etc. 54. Then we make them known : to all lords of purity, etc. 55. Then we make them known : to all wise Yazatas, the heavenly and earthly, to whom is to be oftered, who are to be praised on account of the best purity. Y.t 1. Here we praise now Ahura-Mazda, who has created the cattle, who has created purity, the water, and the good trees, etc. VI. 1. The Creator, Ahura-Mazda, praise we. 2. The Amesha-QpCntas, the good rulers, the wise, we praise, 3. The day-times, the pure, lords of purit}^, praise we. 4. Havani, the pure, lord of purity, praise we. 5. Qavaghi and \ icya, the pure, lord of purity, praise we. 6. Mithra, who possesses wide pastures, a thousand ears, ten thousand eyes, who is of renowned name, the worthy of adora- tion, praise we. 7. Eama-qactra praise we. 8. Eapithwina, the pure, lord of purity, praise we. 9. Fradat-fshu and Zantuma, the pure, lord of purity, praise we. 10. Asha-vahista, and the fire, the son of Ahura-Mazda, praise we. 11. Uzayeirina, the pure, lord of purity, praise we. 12. Fradat-vira and Daqyuma, the pure, lord of purity, praise we. * I have retained the word " Ehslinauthra " (which I transkte elsewhere hy " con- tentment," or "satisfaction"), because it is the technical expression for a particular kind of prayers. Tbc modern Parsees use the word " Khoshnumen " in a similar manner. See note to Vispered xii. 21. t This chapter is only inserted here for liturgical reasons. It is identical with Ya(,'na xxxvii., and forms a part of the Yac^'na Haptaiihuiti. It is, moreover, written in a different dialect to this part of the Ya^ua, 44 YA9NA VI. 13. The great lord, possessing women, shining, the navel of the waters, endowed with swift horses, praise we. 14. The pure water created by Mazda, praise we. 15. Aiwigruthrema Aibigaya, the pure, lord of purity, praise we. 16. The Fradat-vicpanm-hujyaiti and the Zarathustrotema, the pure, lord of purity, praise we. 17. The good strong Fravashis of the pure, praise we. The women who have troops of men, praise we. The yearly good dwelling, praise we. The powers, the well-formed, well-in- creased, praise we. The victory created by Ahura, praise we. The blow that comes from on high, praise we. 18. Ushahina, the pure, lord of purity, praise we. 19. Berejya and Nmanya, the pure, lord of purity, praise we. 20. Qraosha, the holy, well-increased, victorious, promoting the world, pure, lord of purity, praise we. 21. Rashnu, the justest, praise we. 22. Arstat, who furthers the world, and increases the world, praise we. 23. The monthly festivals, the pure, lords of purity, praise we. 24. The New-Moon, the pure. Mistress of purity, praise we. 25. The Full-Moon, Vishaptatha, the pure, Mistress of purity, praise we. 26. The yearly festivals, the pure, lords of purity, praise we. 27. Maidhyozaremaya, the pure, lord of purity, praise we. 28. Maidhyoshema, the pure, lord of purity, praise we. 29. Paitishahya, the pure, lord of purit}^, praise we. 30. Ayathrema, the furtherer, the distributor of strength, the pure, lord of purity, praise we. 31. Maidhyairya, the pure, lord of purity, praise we. 32. Ilamacpathmaedtlya, the pure, lord of purity, praise we. 33. The years, the pure, the lords of purity, praise we. ' 34. All lords of puritj^ praise we, 35. Which are tlie lords of purity, the thirty-three nearest round about llavani, whic'li spring from the best purity, which Ahura-Mazda has taoglit, Zarathustra announced. 3G. Ahura and Mithra, both great, imperishable, pure, praise we, and tlic Stars and the Moon, the Sun, the trees, those possess- ing IJarrcma: — Mithra, the lord of all regions, praise we. 37. Ahura-Mazda, the brilliant, majestic, praise we. 38. The good, strong, hoi}'- Fravashis of the pure, praise we. 39. Thee, the fire, the son of Ahura-Mazda, the pure, lord of purity, praise we ; together with all fires. 40. The good waters, the best, created by Mazda, pure, praise we. All waters created by Mazda, pure, praise we ; all trees created by Mazda, pure, praise we. YA9NA All. 45 41. The Mantlira-cpc-nta, the very shining, praise we. 42. The law, that given against the Daevas, praise we. 43. The Zarathustrian law praise we. 44. The long precept praise we, the good Mazdayagnian law praise we. 45. The mountain Ushi-darena, created by Mazda, possessing pure brightness, worthy of adoration, praise we. All mountains possessing pure brightness, possessing much brightness, created by Mazda, pure, lords of purity, praise we. 4G. The strong kingly majesty, created by Mazda, praise we. The strong imperishable majesty, created by Mazda, praise we. 47. We praise Ashis Vaiiuhi, we praise Khshoitni,* the great, strong, well-increased, enduring. The brightness created by Mazda praise we. The profit created by Mazda praise we. 48. The pious good blessing praise we. The pious pure man praise we. The strong steadfast Yazata, highest in wisdom, praise we. 49. These waters, climates, and trees, praise we. These regions and places, pastures, dwellings, and fountains, praise we. This lord of the places, Ahura-Mazda, praise we. 50. All the lords, the very great, praise we : the days, day- times, monthly-feasts, yearlj^'-feasts, years. 51. Ilaurvat and Amerelat praise we. The well-created cow praise we. Qraosha, the holy, beautiful, victorious, furthering the world, the pure, lord of purity, praise we. 52. The llaoma and Para-haoma praise we. The holiness and the Fravashi of the holy Zarathustra, the pure here,t praise we. 53. The wood and the fragrance praise we ; thee, the fire, the son of Ahura-Mazda, the pure, lord of purity, praise we. 54. The good, strong, holy Fravashis, of the pure, praise we. 53. All pure Yazatas praise we. All lords of purity praise we. 56. At the time of the Havani, Qavahhi and Viyya, at all great times. VII. 1. "With purity give I food, Myazda, water, trees, and the well-created cow, for the satisfaction of Ahura-Mazda, for the satisfaction of the Amosha-cpentas, of the holy Qraosha, the sublime, victorious, advancing the world. 2. With purity give I llaoma and Para-haoma, for the satis- faction of the Fravashi of the holy Zarathustra, the pure. 3. With purity give I wood and odours for thy satisfaction, fire, son of Ahura-Mazda. * That is, "the shining," or "the dwelling," accorJing to the derivation of the word, t That is, in this world. 46 YA§NA VII. 4. With purity I oifer : Haoma for satisfaction to the good waters, of the good waters created by Mazda. 5. With purity I offer : the Haoma-water. 6. With purity I offer : the flesh of living beings. 7. With purity I offer : the tree Hadha-naepata, the uplifted with purity, for the satisfaction of the waters created by Mazda. 8. With purity I offer : this Barecma, together with Zaothra, together with binding, that bound together in holiness, for the satisfaction of the Amesha-Qpentas. 9. With purity I offer : well-thought, well-spoken, well-per- formed words. 10. With purity I offer : the recitation of the Gathas. 11. With purit}^ I offer: the well-made Maiithra. 12. With purity I offer : this lordship, holiness, punctualit}'-, the right prayer, for the satisfaction of the heavenly and earthly, pure Yazatas, for the satisfaction of our own soul. 13. With purity I offer it: to the day-times, the lords of purity, to Havani the pure, lord of purity. 14. With purity I offer it : to Cavahhi and Vicya, the pure, lord of purity. 15. With purity I offer it : to Mithra, who possesses wide pas- tures, is gifted with a thousand ears, ten thousand eyes, who has a renowned name, worthy of adoration, and to Rama-qactra. 16. With purity I offer it : to Eapithwina, the pure, lord of purity. 17. With purity I offer it: to Fradat-fshu and Zantuma, the pure, lord of purity. 18. With purity I offer it : to Asha-vahista, and the fire (the son) of Ahura-Mazda. 19. With purity I offer it : to Uzayeirina, the pure, lord of purity. 20. With purity I offer it : to Fradat-vira and Daqyuma, the pure, lord of purity. ' 21. With purity I offer it : to the great lord, the navel of the waters, the water created by Mazda. 22. With purity I offer it : to Aiwicruthrema Aibigaya, the pure, lord of purity. 23. With purity I offer it : to Fradat-vicparim-hujyaiti and the Zarathustrotema, the pure, lord of purity. 24. With purity I offer it : to the Fravashis of the pure, to the women who have a band of men, to the yearly good dwelling. QS. To strength, the well-formed, well-increased, to the vic- tory created by Ahura, to the blow that descends from on high. 26. With purity I offer it : to Ushahina, the pure, lord of purity. YA9NA VII. 47 27. With purity I offer it : to Berejya and Nmanya, the pure, lord of purity. 28. With purity I offer it: to Qraosha, the holy, sublime, Yictorious, advancing the world. 29. To Rashnu, the justest, to Arstat, who furthers and in- creases the world. 30. With purity I offer it : to the monthly feasts, the lords of purity, to the New Moon, the pure. Mistress of purity. • 31. With purity I offer it : to the Full Moon and Vishaptatha, the pure, Mistress of purity. 32. With purity I offer it : to the yearly feasts, the lords of purity, to Maidhyo-zargmaya, the pure, lord of purity. 33. With purity I oficr it : to Maidhyoshema, the pure, lord of purity. 34. With purity I offer it : to the Paitishahya, the pure, lord of purity. 35. With purity I ofier it : to Ayathrema, the furtherer, dis- tributor of strength, the pure, lord of purity. 36. With purity I offer it : to Maidhyairya, the pure, lord of purity. 37. With purity I offer it : to Hamacpathmaedaya, the pure, lord of purity. 38. With purity I offer it: to the years, lords of purity. 39. With purity I offer it : to all the lords who are lords of purity, to the thirty-three nearest round about Havani, which spring from the best purity, which Mazda has taught, Zara- thustra announced. 40. With purity I offer it : to Ahura and Mithra, both great, imperishable, pure ; to the Stars, the creatures of Qpenta-mainy us ; to the star Tistrya, the brilliant, shining ; to the Moon, which con- tains the seed of the cattle ; to the bright Sun with swift horses, the eye of Ahura-Mazda, and to Mithra, the lord of the regions. 41. With purity I offer it: to Ahura-Mazda, the brilliant, shining.- 42. With purity I offer it : to the Fravashis of the pure. 43. With purity I offer it : to thee, the fire, the son of Ahura- Mazda, together with all fires. 44. With purity I offer it : to the good waters, to all waters created b}^ Mazda, to all trees created by Mazda. 4.5. With purity I offer it : to the Maiithra-cpcnta, the pure, efhcacious, to the law against the Daevas, the Zarathustrian law, to the long precept, to the good Mazdaya9nian law. 46. With purity I offer it: to the mountain Ushi-darena, created by Mazda, endued with pure brightness, and all moun- tains endued with pure brightness. 48 YAgNA VII. 47. And to the kingly majesty created by Mazda, the im- perishable majesty, created by Mazda. 48. With purity I oiler it : to Ashis-vahuhi, to the good Qicti, to the good l^irethre, the good Kacanctat, to the brightness, (and) the profit, created by Mazda. 49. With purity I oiler it : to the good pious blessing, to the pious pure man, to the strong mighty Yazata, highest in wisdom. 50. With purity I ofler it : to these regions and places, pas- tures, dwellings, fountains, waters, territories, trees; to this earth, this heaven, to the wind, the pure, to the stars, to the moon, the sun, the eternal self-created lights, to all creatures of Qpcnta-mainyus, the pure male and female, to the lords of purity. 51. With purity I ofter it : to the great lords of purity, to the lords of the day, the day-times, monthly feasts, yearly feasts, years, to the lords of purity, to the lord Havani. 52. With purity I ofter : food, Myazda, water and trees, the well-created cow, for the satisfaction of Qraosha, the holy, strong, whose body is the Maiithra, the mighty, Ahurian, vv^ho has a re- nowned name, the worthy of adoration. 53. W^ith purity I offer: the Ilaoma and Para-haoma, for satisfaction to the Fravashi of the holy Zarathustra, the pure, who possess a renowned name, the worthy of adoration. 54. With purity I ofter : wood and fragrance for thy satisfac- tion, fire, son of Ahura-Mazda, thou who art of a renowned name and worthy of adoration. 55. AVith purity I ofter it : to the Fravashis of the pure, the strong, combating, to the Fravashis of those who first had the faith, to the Fravashis of the nearest relations. 56. With purity I ofter it : to all lords of purity. 57. With purity I offer it : to all well-created Yazatas, hea- venly and earthly, who are to be praised and worshipped on account of the best purity. / 58. With purity may (he) come to us whose profit the givers desire.* 59. As thy praisers and singers, 0 Ahura-Mazda, CO. We come, we desire, and we devote ourselves. 61. Wliat reward thou hast given to such as are of the same law as mj^self, 0 Ahura,t 62. That give also to me, for earth as well as for heaven. 63. May we also come 64. Under thine authority, and that of Asha, for all eternity. 65. The Ahuna-vairya praise we, the right-spoken speech praise we. J * So far the introductory formulas : with this verse begins the eating the Damn's bread, and what is plaeed on it. Cf. Yarna xxxix. t Verses 61-64 correspond to Ya(,'na xl. 3-6. X After verse 6-1 a Yathil ahu vairjO is to be recited. YAgNA VIII. 49 OG. The pious, good blessing, praise we. The strong, mighty Yazata, highest in wisdom, praise we. G7. Haiirvat and Anieretat, the well-created cow, honour we. 6S. Ilaoma and Para-haoma praise we. Wood and fragrance praise we. 69. Praise (be) to the pious, good blessing. * VIII. t 1. "With purity give I food, Myazda, waters, trees, the well- created cow, Haoma and Para-haoma, wood and fragrance. Laud (be) to Ahura-Mazda, to the x\huna-vairya, to the well-spoken speech : 2. To the pious, good blessing, to the strong, highest in wisdom. 3. To the Ilaoma, to the Maiithra, to the pure Zarathustra. May he come to us in holiness. — 4. " Eat, ye men, of this Myazda, ye who are worthy of it, through purity and piety." :j: 5. Ye Am(;sha-(;pe'ntas, thou Mazdaya9nian law, ye good men and women, and ye Zaothras. 6. Whoso among these Mazdaya(jnians speaks as a Mazda- yacnian : may he live on pure good. 7. Ye magicians (who) destroy the possessors of the pure world : 8. May you punish them, ye waters, trees, and Zaothras. 9. But whoso of the Mazdayafnians of full age, speaking, does not receive (and) utter these words, may he come to the state of the Yatus.§ — 10. According to desire, and with happiness, mayest Thou rule over Thy creatures, Ahura-Mazda. || 11. Over the water, as Thou wilt over the trees, as Thou wilt over all good that has a pure origin. 12. Make that the pure may rule, the impure may not rule, 13. May the pure rule as he will, may the godless not rule as they will. 14. May the foe disappear, driven away by the creatures of Qpenta-mainyus, conquered, not ruling as he would. * At the conclusion of tliis chapter the prayer YenhO Ilatanm is to be repeated. Then the Ra(,-pi takes up the word, and says Yatha ahu vairyo, and the Zaota con- tinues with Atlui ratus, etc. t Before the commencement of this chapter the Zaota has to pray the Ashem-vohu three times. X This verse is spoken hy the Rac^pi, and is evidently an invitation to the pure men to partake of the meal offered to the good genii. It is singular that the language of the verse is older than that of the rest of the chapter. Fuither esplaiiations in the Commentary. § At these words the ZaSta eats the Myazda, after repeating the Ashcm-vohii. The Huz. Gloss adds that he must first wash his hands and dean his teeth. II This is an entirely new prayer, uaconnected with the preceding verses. 50 YA§NA IX. lo. I urge, I who am Zarathustra, the first of the families, clans, societies, regions, * 16. To thinking, speaking, and acting, according to this law which originates from Ahura and Zarathustra. 17. The wide extent and brightness of the whole creation of purity, I bless. 18. The narrowness and trouble of the whole evil creation, I bless. IX. 1 1. At the time of the morning-dawn came Haoma to Zara- thustra, 2. As he was purifying the fire and reciting the Gathas. 3. Zarathustra asked him : Who, O man, art thou? 4. Thou, who appearest to me as the most beautiful in the whole corporeal world, endued with Thine own life, majestic, and immortal ? 5. Then answered me Haoma, the pure, who is far from death. 6. I am, 0 Zarathustra, Haoma, the pure, who is far from death. 7. Ask me, thou Pure one, make me ready for food. 8. Praise me with songs of praise, as also the other Profitable have praised me. 9. Then spake Zarathustra: Praise be to the Haoma! 10. Who first, 0 Haoma, prepared thee in f the corporeal world ? What holiness became thereby his share ? What wish was bestowed on him ? 11. Then answered Haoma, the pure, who is far from death : 12. Vivanhao'^ has first of men in the corporeal world prepared me. This holiness became thereby his portion, this wish was granted to him : 13. That a son was born to him, Yima, the bright, possessing a good congregation ; 14. The most majestic of beings, who most gazes at the sun among men ; ^ 15. Since on account of his rule men and cattle were immortal, water and trees not dried up, 10. The eatable food inexhaustible. 17. In the wide rule of Yima there was no cold, no heat, 18. No old age and death, no envy created by the Dacvas. 19. Father and son walked abng, fifteen years old in coun- tenance, each of the two, 20. So long as Yima of the good rule, the son of Yivanhao, governed. — * Altlu)U2rli tlicsc words are placed in the mouth of Zarathustra, it is more than doubtful whether they belong to him. f Oi-, perhaps, /o;- the corporeal world. YACNA IX. 51 21. Who, 0 Haoma, has prepared tbee, as the second man in the corporeal world .'' What holiness became thereby his portion '! What wish was granted to him ? 22. Then answered Ilaoma, the pure, who is far from death : 23. Athwya^ has prepared me as tlie second man in the cor- poreal world ; this holiness became thereby his portion, this wish was granted to him, 24. That a son was born to him with valiant clan : Thrae- taonu, 25. Who smote the serpent Dahaka, which had three jaws, three heads, six eyes, a thousand strengths. 26. The very mighty Druj, derived from the Daevas, the bad for the world, the evil, 27. Which Ahra-mainyus brought forth as the mightiest Druj in the corporeal world, for the destruction of purity in the world. — 28. Who has prepared thee, 0 Haoma, as the third man in the corporeal world ? What holiness became thereby his portion ? What wish was fulfilled to him ? 29. Then answered me Ilaoma, the pure, who is far from death : 30. Thrita,-'' the most profitable of the Qamas, has prepared me as the third man in the corporeal world; this holiness became thereby his portion, this wish became fulfilled to him : 31. That two sons were born to him, Urvakhshya and Kere- cacpa. 32. The one, a disposer in relation to custom and law ; 33. The other, endued with higher activity, a youth, bearer of the club Gaecus, 34. Who smote the serpent Qruvara, the poisonous, green, wliich destroyed horses and men. 35. On which the green poison flowed of the thickness of a thumb ; 36. On which Kerecacpa cooked his food in a caldron, 37. About the time of mid-day : then it burnt the serpent and he took himself off; 38. Away from the caldron sprang he ; he went back to the hurrying waters. 39. Backwards fled amazed the bold Kerecacpa/' — 40. Who has prepared thee, 0 Ilaoma, as the fourth man in the corporeal world .'' What holiness became thereby his portion ? W^hat wish was fulfilled to him .'' 41. Then answered me Ilaoma, the pure, who is far from death : 42. Pourushacpa" has prepared me as the fourth man in the corporeal worhl, this holiness became thereby his portion, this wish was fulfilled to hiui : 52 YACNA IX. 43. That Thou wert born to him, thou pure Zarathustra,® in the dwelling- of Pourusliacpa, created against the Daevas, devoted to the belief in Ahura, 44. The renowned in Airyana-vaejo. Thou, as the first, 0 Zarathustra, hast recited the Ahuna-vairya, which spreads itself abroad fourfold,^ 45. (Afterwards) the other (prayer) with mighty voice.^*^ 46. Thou madest that all the Daevas hid themselves in the earth, 0 Zarathustra, which before were going about on the earth in the shape of men. 47. Thou, the mightiest, strongest, most active, swiftest, the most victorious amongst the heavenly beings. 48. Then answered Zarathustra: "Adoration to the Haoma! 49. Good is Haoma, well-created is Haoma, rightly created is Haoma. 50. Well-created and health-bringing, 51. Gifted with good body, rightly acting, 52. Victorious, golden, with moist stalks. 53. He is very good when one eats him, and the surest for the soul. 54. Thy wisdom, 0 Golden, praise I ; 55. Thy powers, thy victory, 5G. Thy healthfulness,^^ thj healing power, 57. Thy furtherance, ihj increase, 58. Thy powers in the whole body, thy greatness in the whole form. 59. That^^ I may go about in the world as Ruler, paining the tormentors, smiting the Drujas ; 60. That I may torment all the torments, ^^ the tormenting Daevas and men. Gl. Tlie Yatus, PaiHkas, Qathras, Koyas, and Karafnas.^^ 62. The serpents with two feet, ^-^ the very deadly twc5-footed (men), the wolves with four feet. 63. The armies with great masses,^'' the running, rushing. — 64. For this, as the lirst favour, pray I thee, 0 Haoma, thou who art I'ar from death : for the best place of the pure (Paradise) the shining, adorned with all brightness. G5. Fur tliis, as the second favour, I pray thee, 0 Haoma, thou who art i'ar from death : for health for this body. GQ. For tills, as the tliird favour, pray I thee, 0 Haoma, thou who art far from death : for long life for the vital powers. 67. For this, as the fourth favour, I praj^ thee, 0 Haoma, thou who art far I'rom death : that 1 ma}^ go about upon the earth joyous, strong, well-fed, plaguing the tormentors, smiting the Drujas. 68. For this, as the fifth favour, I pray thee, 0 Haoma, thou YAgNA IX. 63 who art far from death : that T may go about upon the earth vic- torious, smiting* the bad, plaguing the tormentors, smiting the Drujas. 69. For tliis, as the sixth favour, pray I thee, 0 Haoma, thou who art far from death : May we first mark the thief, the robber, the wolf 70. May no one mark him sooner than we ;^''' may we first mark him. 71. Ilaoma gives to those who as mighty ones make teams to hasten, horses, might, and strength. 72. Ilaoma gives to the women who wish to bear, brilliant children, pure posterity. 73. Haoma gives to those who recite the Nackas as masters of houses, holiness and greatness. 74. Ilaoma makes manifest to those who are maidens and were long unwedded, a spouse, who quickly sues, and is endowed with good understanding. 75. Haoma has diminished the rule of Kerecani,^^ who bad arisen eager after rule ; 7G. Who spake : Not hereafter shall an Athrava, a teacher, wander at will through my regions. 77. This (Kerecani) would slay all increase, annihilate all increase. — 78. Hail to thee, thou who through thine own strength art illimitable ruler, 0 Haoma ! 79. Hail to thee, thou who art acquainted with many pure- spoken speeches ! 80. Hail to thee, thou who askest not^^ for the pure-spoken speech ! 81. To thee has Ahura-Mazda first brought the girdle studded with stars, prepared in heaven according to the good Mazda- yacnian law.-'' 82. Begirt with this, thou tarriest on the heights of the mountains, to hold upright the commandments and precepts of the Manthra. 83. Haoma is the lord of the house, of the clan, of the con- federacy,* of the region, through his holiness, (also) lord of wisdom.-^ 8-1. I invoke thee, for strength, for victory, for the body, as very pure nourishment. 85. Bring us away from the plagues of the tormentors, away our spirit (from the torments) of the poi.^oners. 86. ^^'llat man in this house, this clan, this society, this region, is revengeful ? 87. From his feet take away strength, * Or " society," or "race ;" but there is uo Englisli equiralent (or zanlu. 14 54 TAQNA IX. 88. Cast a sliadow on his spirit, 89. Inflict a blow on his spirit. 90. May he not hasten forwards with the feet, have no strength in the hands ; 91. May he not see the earth with his eyes, not see the cattle with his ej^es, 92. Who hates our soul, who hates our body. 93. Against the serpent, the green, terrible, bringing forth poison, 94. Come hither with a remedy for the pure, to protect the bod}'-, 0 golden Haoma.-- 95. Against the wicked, corrupt, tormenting, and plaguing (men), 9G. Come hither with a weapon for the pure, to protect the body, 0 golden Ilaoma. 97. Against the head of the wicked, profligate, hindering men, 98. Come hither with a weapon for the pure, to protect the body, 0 golden Ilaoma. 99. Against the very wicked, impure destroyer of the world, who certainly has in remembrance the words of this law, but does not perform, 100. Come hither with a weapon for the pure, to protect the body, 0 golden Ilaoma. 101. Against the harlots,^^ endowed with magic art, causing concupiscence, exciting to lust, whose spirit goes forward like a cloud driven by the wind, 102. Come hither with a weapon for the pure, to protect the body, 0 golden Ilaoma. 103. Yes, 0 golden Ilaoma, bring hither a weapon for th,/ pure, to protect the body. / NOTES TO YAQNA IX. ^ After the ceremony of eating the !Myazda is com2)Ietcd, the offei* of the Haoma commences. This chapter is entitled in so'^e M! Hom-yesht, and coincides in general with the Ycsht, so called la * Khonla-Avcsta. "With regard to the personality of Haoma, it mus*) particularly borne in mind that in this, as well as in many other c in the Avcsta, the same word is at once a genius, and the thing wh'i under the especial protection of the genius. Thiis Yohu-mano . stand for either an Aniesha-(jpenta or the living creation, while Kh., thra-vairya is cither a genius or metal in general. In like nii> Haoma is sometimes a Yazata and sometimes the juice of a i)lant. identity of Haoma with tlie Indian Soma has been long since p: , See especially F. "Wiiidischman, " Ueber den Somacultus dor A^ The Indian Soma plant is distinctly six-cified as the Asclepias ^he the Persian is not so specified ; but as the plant in both cases scribed as growing on the mountain-heights, it must originalbOU YACNA IX. 65 been the same. Plutarch {de Iside et Osiride) mentions it by the name of 8^ft)/x«. The juice of the Haoma when pressed out is called in the Avesta Para-lia6ma. * Vv, 12-13. Respecting the myth of Yivahhao and his son Yima, cf. "Windischman (Ursagen dcr Arischer Ycilker in den Abh. der 1 CI. der K. B. Academic der AYissensch. Bd. vii. 1 Abth.) and Westergaard (Weber's Ind. Stud. iii. 402 ff.). These investigations show that Yima was regarded as the bringer of the golden age upon earth, and also as the founder of a place of delight (much resembling tlie Grecian Elysium) known as the Vara of Y'ima, which is more particularly de- scribed in Ycndidad ii. According to other accounts, Yima afterwards became a sinner on account of pride and self-exultation, Avhereupon Ahura-Mazda abandoned him, and he was shiin. This agrees with the legend in Firdiisi's Shah-Nameh. The epithet " possessing a good congregation," implies that Yima possessed large herds, and was also surrounded by a troop of valiant men. Somewhat analogous in its origin is the Greek ttoijuV ^auv, the Persian c^j il-i. ^ V. 14. Yima was so pure that he could look at the sun, which blinds other men who are less pure. * Vv. 23-27. It has been already mentioned that Thraetaono is the Fredun or Feridun ^of the later Parsees. Athwya, the name of the father, is the Indian Aptya. The epithet, " with bold clan," ai')plied to Thraetaono, implies that he was the progenitor of a warlike race of kings. In fact, he was the ancestor of Mauoscihr (Minocehr) and the royal family of the Kiivyas. The story of the war of Thraetaono with the snake (^2/2) Dahiika is of extremely ancient origin, and is mentioned in the Vcdas, where Trita corresponds to the Thraetaono of the Avesta. * Y. 30. The Camas are the third family here mentioned. In the Shah-Nameh, Cum is the oldest of this race, but in the Avesta their ancestor is Thrita, already sjioken of in Vendidad xx. as the first phy- dcian. Of his two sons, IJrvakhshya is seldom mentioned, and his ■•fficacy appears to have been of a spiritual nature. His brother Cam .ere(ja9pa was a more famous personage, and is alluded to in the Shah- ^^'imeh. In the Avesta his chief achievements were the slaying the yS'Spent Cruvara, the demon Zairi-piishna (the golden-heeled), and cer monsters. mO' v. 59. The circumstances of the case appear to have been these: thee -lUgo serpent was lying on the bank of a river, and Iverc(ja(^pa, ^ei%ed by the green colour, mistook the monster for land, and lit a fede ^^ ^^'^ hack to cook his dinner. The heat disturbed the serpent, ^jg^vfi-jrlhwith plunged into the Abater, and Kere^ac^pa naturally drew Qi, somewhat startled.* V. 42. According to the later Parsees the dwelling of Pouru- g-P^ ^3s on the mount Zebar. ^^\. 43. Zarathustra is the chiefest among the heroes enumerated, our Sot only has he destroyed single monsters, like them, but has so 86. (.'tely anniliilated the whole host of Daevas that from henceforth regiODhave no corporeal bodies, but ordy souls. Hence the weapons 87. with the souls of the Daevas can now be smitten are not corporeal * This leffeud was doubtless the foundation of cue of Siudbad's adventures. 56 YACNA X. but S2nritiial, viz., the words of the Avesta which Zarathustra has given to men. ' V. 44. The Ahuna-vairya is called "four-fold," because it belongs to the so-called Chathrusunu-uta, that is, it must be recited four times. Cf. Vendidad x. 19 ff. 1° V. 45. This is, perhaps, the prayer Ashem-vohu. " V. 56. That is, the health which arises from the enjoyment of the Haoma-juice. ^2 Y. 59. The word "that" is to be taken with " I praise," in verse 54. ^^ V. 60. The word "torment" must be taken in the concrete, to signify everything hostile to the creation of Ahura-Mazda. " Y. 61. The beings named in this verse are a kind of Koholds. The best known are the Yatus, i.e. " the wandering," who were sorcerers with human bodies and the souls of Daevas. The Pairikas were beauti- tul females who sought to entice and pervert the pure men. Wester- gaard translates Qdthras by "hostile beings" (Indisch. Studien, iii. p. 408). According to the tradition, the Kayas arc the demons of blind- ness, and the Karafnas of deafness. '= Y. 62. Perhaps this refers to lizards, crocodiles, and all similar reptiles. The word rendered "serpent" means literally "the de- Btroving." ^^'Y. 63. The word rendered "armies" (or "hosts") is used both in the Avesta and the Cuneiform Inscriptions of bad beings only. " Y. 70. The plural " we " may also stand for " I." ^8 Y. 75. Kcreqani is the Indian KriQanu {cf. \Yeber's Ind. Studien, ii. p. 313 ff.). In the Indian mythology he is the protector of the Soma-juice, but here he appears as a foe to Haoma. '5 Y. 80. That is, "thou speakest only what Ahura-Mazda has told thee."' 2" Y. 81. The "girdle studded with stars," is perhaps the origmal of the Parsee Kosti. ^21 Y. 83. That is, Ha'oma united spiritual merit with the highest political authority. / 2' Y. 94. It is doubtful whether this difficult verse is correctly translated. 23 Y. 101. The "harlot" is, as the name Jahika betokens, a creature of Jahi, the demon of lewdness, who supplies her Avith the necessary strength and ability for her profession. X. 1. Away shall then the Daevas hasten wliicli are here, away the male, away the female Daevas. 2. May the good Qrauslia liasten, 3. May Ashis-vaiiuhi luistcn' liither, may Ashis-vannhi rest here, in this Aliuriau dwelling of tlio Haoma, tlie pm-e born. . 4. At the beginning- of the morning-dawn I praise thee with words, 0 Intelligent, whilst I seize the branches. 5. At the forthcoming of the morning-dawn I praise thee with words, 0 Intelligent, whilst I slay willi the strength of a man.^ YAgNA X. 67 G. I praise the clouds and the rain, which make thy body to grow on the tops of the mountains. 7. I praise the lofty mountains, where thou, 0 Ilaoma, growest. 8. I praise the earth, the expanded, broad, efficacious, patient, thy mother, 0 pure Ilaoma. 9. I praise the tracts where thou growest, sweet-smelling over the wide field. 10. As a good growth of Mazda, growest thou upon the mountains. 11. Mayest thou increase on the way of the bird!' Mani- festly art thou the seat of purit}^ increase through my speech, 12. In all buds, in all boughs, in all branches. 13. Ilaoma increases when lie is praised, therefore is he who praises him the most victorious. 14. The smallest preparation, the smallest praise, the smallest enjoyment (of thee), 0 Haoma, serves for the slaughter of thou- sands of the Daevas. 15. Away vanishes the impurit}^ brought hither,^ out of such a dwelling, 16. Wherever one brings in, wherever one praises the healing Haoma, 17. (There are) manifest remedies for health for this clan, this dwelling, 18. For all other sciences depend upon Aeshma, the cunning, 19. (liut) the knowledge of the Ilaoma depends upon Asha, the rejoicer.^ 20. Easy is the knowledge of the Ilaoma. 21. Whoso receives the Ilaoma as a .young son. 22. To his body Haoma devotes himself for healing. 23. 0 Haoma, give me of thy remedies, on account of which thou art (becomest known as) the giver of remedies. 24. 0 Ilaoma, give me of thy arms of victory, on account of which thou art called the victoriously-smiting. 23. I submit myself to thee as a friendly-minded singer of praise. The friendly singer of praise Ahura-Mazda has an- nounced as a better being than Asha-vahista himself.'' 26. Thee, the great dispenser of wisdom, a skilful god created. 27. Thee, the great dispenser of wisdom, a skilful god set down 28. On high mountains, then from there have thee, the pos- sessors of holy signs,* 29. The birds flying everywhere, carried away, to the heights, above the eagle.'' 30. Away to the cliffs, to the tops of the cliffs, from the crags, * The order is: " The birds, the possessors of, . . . have carried thee from there, etc. 58 YA§NA X. from tlie craggy ways, away to the summits, the ways for the birds, away to the white-hued mountains.' 31. There growest thou upon these mountains,^ of Diany kinds, 0 Haoma, sweet and golden. 32. To thee flow the healing powers, through the wisdom of Vohu-mano ; 33. Therefore destroy the soul of him who recites evil against me,^ 34. Destroy utterly the soul of every one who steps forth as a foe against me. 35. Praise be to the Haoma, for he makes the soul of the poor in greatness like that of the richest.^o ' 36. Praise be to the Haoma, who makes the mind of the poor 80 large in greatness that it soars on high with wisdom. / 37. Many men makest thou very holy, and clothed with much y/isdom, 38. Whoso givest to thee, 0 golden Haoma, what is connected with beasts. ^^ ' 39. Mayest thou not pass over quickly, like the cow-banner.^- 40. May thy sciences progress, msij they come (to us) effi- cacious. •41. I give Lo thee, 0 pure Haoma, thou who art born pure, this body which appears to me beautiful. 42. I send back the diminution of the deadly Janyi,^^ who has little understanding. 43. Who thinks to calumniate the Athrava and the Haoma, who when it has calumniated disappears. 44. What woman eats not the Draona^^ of the Haoma, to her gives he no Athravas as posterity, no good posterity. — 45. To five I belong, to five 1 belong not. 40. I belong to those who think good ; to those who think evil I belong not. 47. I belong to those who speak good ; to those who speak evil I belong not. 48. I belong to those who do good ; to those who do evil I belong not. 49. I belong to those who hear, not to those who hear not.^^ 50. I belong to the pure, not to the bad. 51. So also henceforth until the end, when the extinction of the spiritnal creation will be.^'^ 52. Tlien spake Zarathustra :' Praise to the Haoma, created by Mazda! Good is Haoma, created by Mazda! Praise to the liarnna ! 53. All Haomas praise I, which are found on the tops of the mountains, and in the abysses of the valleys, and which are kept in the defiles, in the bands of the JaiiiLs. YA9NA X. 59 54. I pour from the silver cup into the golden.^''' 55. May I spill nothing of thee upon the earth, since thou hast so high a value. 56. These, 0 Haoma, are thy songs ; these thy hymns of praise. 57. These are thine enjoyments, ^^ these the right-spoken speeches. 58. [Whoever praises him (the Haoma),] 59. (He is) healthful, victorious, provided with remedies against the plagues. ^^ GO. May this — namel}^ thou — arrive to us ; may thy wisdom progress illumining, swiftly flies wisdom 61. Victoriously to him who praises w^ith these speeches spoken at the place. ^^ 62. Praise to the Bull ! Praise to the Bull ! 63. For the Bull (is) the speech, for the Bull the victory. 64. For the Cow is the food, for the Cow the fodder. 65. Labour for the Cow, this is salutary to us for food. NOTES TO YAQNA X. ' Y. 5. That is, I slay the Daevas, as far as a man has power to do so, by recitiug the prayers of the Avcsta. Haoma, as a supernatural being, has greater power. ^ V. 11. Ey "the way of the bird," is meant, probably, the in- accessible summits of the mountains on which the Haoma grows. ^ V. 15. The word rendered "brought hither," is only used of the bad creation. " Impurity " includes every evil thing which may arise in a dwelling. * V. 19. Possibly "the knowledge of the Haoma" may be an alhi- sion to its healing powers, and the connecting Asha with this may imply a supernatural art, but both allusions are obscure. * V. 25. Or, " a better creation than the best purity itself." As usual, the same word denotes alike the protecting genius and the crea- tures protected by him. * V. 29. That is, heights which eagles themselves cannot fly over. '' V. 30. The verses 26-30 appear to contain an allusion to a mytho- logical account of the origin of the Haoma with which we are not acc^uainted. Moreover, the word for God (Bagha) is not used in the Avcsta to signify Ahura-Mazda, though it is applied to Him in the Cuneiform Inscriptions. « V. 31. Or, "in these many places." ' V. 33. That is, "he who knows and utters the magic formulas which are able to injure me." ^° Y. 35. If, as is conjectured, the Haoma was a narcotic (or alcoholic) preparation, this verse contains an allusion which implies that temper- ance dogmas were not in favour in the golden age of the Avcsta. ^\ V. 38. That is, "he who always oflfers to thee, the heads of the slain beasts," which were said to belong especially to Haoma. 60 YA^NA XI. '^ V. 39. The text is corrupt and the translation doubtful. " V. 42. The word "Janyi" appears to be connected with the Latin "genius," or rather, perhaps, with the Arabic "Jinn." According to verse 53 the Janyi seems to be an adversary of Haoma. " V. 44. The Draona usually signifies a little round cake, eaten on certain ceremonial occasions. See Yispered, Introduction, p. 3. '* Y. 49. Subaiidi, "the law of Ahura-lMazda." ^^ Y. 51. The word for "dissolution" {nivditis) may perhaps be con- nected with the Buddhistic nfndna, but a discussion of this point would lead us too far, and must be reserved for the Coniraentaiy. " Y. 54. Anquetil remarks on this verse, " The!/ place the Horn on the stone Arvis, or in a vase^ ^* Y. 57. According to the gloss, the " enjoyments " refer to the portion of food set apart for Haoma. " Yv. 58-59. Yerse 58 is one of the few passages in the Ya9na ■which may be regarded as interpolated. Were it left out the sense would be equally good, and verse 59 might be taken as an invocation, "Thou, health}', victorious, etc." ^^ Y. 61. Or, perhaps, "with the speech resembling the Gathas." The rest of the chapter is merely a concluding prayer, taken from the Yasht Behram. XI. 1. Three beings, manifestly pure, which bring words of blessing with them, curse : 2. The cow, the horse, and Haoma. ^ 3. The cow curses him who keeps her : 4. Mayest thou remain without posterity, ever continuing of evil report, 5. Thou who dost not distribute to me food, 6. And yet cansest me to labour for thy wife, th}^ children, and thine own \)c\\j. 7. The horse curses 'his owner : * 8. Mayest thou not be he who harnesses swift horsed, not one of those who sit on swift horses, not one who makes swift liorses hasten away, 9. Thou who dost not wish strengtii for me 10. In the numerous assembly, in the circle of many men. 11. Haoma curses the preparer of food : 12. Mayest thou remain without posterit}", ever continuing of evil fame, 13. Thou who keepest back from preparing me,^ 14. As a thief, the chief of sinuers. 15. I am not the chief of sinners, I, Haoma, who is far from death. IG. The Pure Father, Ahura-Mazda, has given to me, the Haoma, a portion to eat : together with the tongue, the left eye.^ * Lit., " nylu-islier.'' YAyNA XI. 61 17. Whoso takes away from me this portion, bestows it on others, steals what Ahnra-Mazda has given me to eat : together with the tongue, tlie left e3'e. 18. There will not be born in this dwelling an Athrava, not a warrior, not an husbandman, 19. In this house will be born biting, and destroying, and liairy beings of many kinds. ^ ' 20. Quickly mayest thou cut off from the flesh a Draona for the very strong Haoma, 21. In order that the Haoma may not bind thee as he bound the pernicious Frarira^yana, the Turanian, in the middle third of the earth, ^ 22. Which is surrounded with iron. 23. Then spake Zarathustra : praise to the Haoma, the created by Mazda ! Good is Haoma, the created by Mazda ! Praise to the Haoma ! 24. Thou who (art) alone of us — may that which comes from thee (be) double, three-fold, four-fold, five-fold, six-fold, seven- fold,^ eight, nine, and ten-fold. <^ 20. I give to thee, 0 pure Haoma, pure born, this body which appears to me beautiful,"^ 26. To the lusty Haoma, for wisdom, preparation, and holi- ness. 27. Send thou me also, 0 Haflma, pure, the far from death, to tlie best place of the pure, to the brilliant, adorned with all brightness. NOTES TO YAgNA XL V. 2. The later Parsees accounted it meritorious to keep all kinds of domestic animals; but if these were not properly fed they brought a curse upon the house. {Cf. Sad-der Bundehcsh.) Among the old Iranians, only the cow and the horse are spoken of in this manner, and Haoma is joined to them, because the head of every animal killed for food was to be offered to him ; if this was not done, Ha^ma also in- flicted a curse. ; V. 13. According to the tradition, "thou who hindcrest me from being prepared." ^ Y. 16. It seems from this passage that formerly it was not the whole head but only the left eye and tongue which were offered to Haoma. * Y. 19. The three adjectives probably refer to thi-ee distinct kinds of beings, whatever they may have been. » Y. 21. For the legend of Fraiiratjyana (Afra^iab or Fra(^iak in the later writers), see the Khorda-Avcsfa, Gosh-Yast, chap. iv. The expres- sion, "the middle third of the earth," is noteworthy, as showin- that at the time of the composition of the Avesta the division of the earth into seven Kareshvares was not known. 62 YACNA XII. XIII. * Vv. 23-24. It should be noted that in the Liturgical order Yispered iii. is recited between verses 23 and 24. Anquetil remarks (at v. 24): "TAe Raspi places the vase containing the Haoma in the right hand of the Ljouti, ivho says," etc. Verse 24 is difficult, and the translation doubtful. ' V. 25. Cf. Ya9na x. 41. These words and the following are spoken by the Zaota. XII.* 1. I praise the well-thought, well-spoken, well-performed thoughts, words, and works. 2. I lay hold on all good thoughts, words, and works. 3. I abandon all evil thoughts, words, and works. 4. I bring to you, 0 Amesha-cpentas, 5. Praise and adoration, 6. With thoughts, words, and works, with heavenly mind, the vital strength of my own body. XIII. t 1. I drive away the Daevas, I profess myself a Zarathus- trian, an expeller of the Daevas, a follower of the teaching of Ahura, 2. A hymn-singer of the Amesha-cpentas, a praiser of the Amesha-cpentas. 3. To Ahura-Mazda, the good, endued with good wisdom, I offer all good. 4. To the Pure, Rich, Majestic : 5. Whatever are the best goods to Him, to whom the cow, to whom purity belongs, from whom arises the light, the brightness which is inseparable from the lights. G. Qpenta-armaiti, the good, choose I, may she belong to me. 7. By my praise will I save the cattle from theft and robbery, 8. (To keep far off,) hurt and affliction from the Mazdaya^nian clans. 9. I promise to the heavenly free course, dwelling according to their desire. 10. That tliey may dwell on this earth with the cattle. 11. With prayer to Asha, with uplifted (Dra6na?)J pray I as follows : * This short chapter forms one of the favourite Mazdaya^nian prayers. It was to be recited at the coinmenccmunt of the offering ceremonies, and hence in most of tlie MSS. it stands first. "NVester^aard prints it with Yac^na xi., but it seems to me it should either be taken witli Ya(,'na xiii., or made into a separate chapter. The Faicts also commence with this prayer. t The commencement of this cliapter constitutes another favourite formula. Ac- cording to Anquetil, chapters xiii. xiv. bear the namo fraoreti ( = " confession of faith "). J It is not easy to say what is meant here by " the uplifted." The term is applied to the DraOnas in Yeudidad v. 75, and to the llaonia in Yendidad xiii. 174. YACNA XIV. 63 12. May I not hereafter bring harm and affliction on tlie Maz- da_ya5nian clans. 13. Not on account of love for tlie body, not for the love of life. 14. I deny rule to the bad, wicked, wandering m error, evil- witting Daevas, 15. The most lying of beings, the most wicked * of beings, the most reprobate of beings. 16. I deny to the Daevas, to those possessed with Daevas, to the sorcerers, the possessed by sorcerers, to all evil beings : 17. I deny with thoughts, words, works, and tokens, rule to those that are bad and fearful. 18. Thus has Ahura-Mazda commanded Zarathustra, 19. In all questionings, in all meetings in which Ahura-Mazda and Zarathustra conversed with one another. 20. So also has Zarathustra renounced the rule of the Daevas, 21. In all questionings, in all meetings in which Ahura-Mazda and Zarathustra conversed with one another. 22. Thus I also, as a Mazdayacnian, a follower of Zarathustra, renounce the rule of the Daevas, as the pure Zarathustra has re- nounced them. 23. As the water, as the trees, as the well-created cow, as Ahura-Mazda who created the cow, who (created) the pure man. 24. Like Zarathustra, like Kava-vistacpa, like Frashaoctra and Jamacpa, like any one of the Profitable, open-working, pure, of such belief am I too,t 25. A Mazdayacnian. As a Mazdayagnian, a follower of Zara- thustra, will I confess myself, 26. As a praiser, as a follower. 27. I praise the well-thought sentiment, the well-spoken speech, the well-performed action. I praise the good Mazdayacnian law, the free from doubt, removing strife. 28. (I praise) marriage between relations,^ the pure of the (women) who are, and are about to be, the best, greatest, fairest, the Ahurian, Zarathustrian. 29. To Ahura-Mazda I offer every good. Let this be the laud of the Mazdayacnian law. ^ XIV. 1. I invoke Ahura-Mazda, the Lord of the head of the house, the Lord of the lord of the clan, the Lord of the chief of the confederacy, the Lord over the lord of the regions. * The -word here rendered "most vriekcd," appears to mean literally "stinking." Cf. Huzviiresh Gram. § 54. ,, t All these personages occur in the legend of Gusta(,'p. For " the Profitable, sec note to Vispered ii. 10. . + It has been already mentioned in the note to Vispered in. 18, that marnage amongst relations was esteemed highly meritorious by the old Iranians. 64 YACXA XV. 2. The lord of women I invoke, the Mazdayagnian law, Ashis-vauuhi, the Parendi,* 3. The two-leg-g-ed, pure, and this earth which supports us. 4. The lord of the beloved swift body, I invoke ; the fire (the son) of Ahura-Mazda. 5. Those who suffer much trouble, perform business for the pure men, — the Mistresses of the husbandmen,t I invoke. 6. The swift strength of purity, the mistress of war, 1 invoke. 7. The greatest sciences of the Mazdayacnian law, the mis- tresses of the Athrava I invoke, and the teachers of the same. 8. As master I invoke, as master I place myself : J to the Amesha-9pentas, to the Profitable, the wisest, most rightly speaking, most helpful, most endued with understanding. 9. The greatest strength of the Mazdaya§nian law I invoke: priests, warriors, and husbandmen. 10. To you, ye Amesha-9pentas, good rulers, wise, I give the vital powers of my bod^T-. 11. To you (I give) all enjoyment. 12. Thus thinks the heavenly, so he speaks, so he acts, 13. As Thou, 0 Ahura-Mazda, hast thought, spoken, created, and made what is good ; 14. yo we also give to Thee, ofler, and praise, drawing nigh ; 15. So we adore Thee, so we pray to Thee, 0 Ahura-Mazda.§ 16. Through the existence of the good self, the good holiness, come we to Thee. 17. (Through the existence) of the good rule over the cattle, the good wisdom. || 18. We worship the Fravashi of the well-created cow, and Gayo-marathan, the pure.1[ 19 We worship the holiness and the Fravashi of the holy Zarathustra, who is pure here [?. Chapters xix., xx., and xxi. are entitled in the MSS. " the pro- perties of the Eag]ias" (that is, "of.the portions"), because they contain the three principal prayers, viz., Ahuna-vairya, Ashem-vohu, and Yerihe-hutaiim. * Vv. 2-3. This passMfre may also imply that the prayer was taught to the Fravmhi of Zuratliustra before the creation of the heavens, etc. The terra " pure men " here means only Gayo-mard. The meaning, "with perverted soul," which I have here attached to the word YAQNA XIX. 71 Khraf^tra, belongs properly to the dialect of the second part of the Ya^na. _ ^ V. 4. More correctly, "division :" the Ahuna-vairyabein'^ subdivided into, apparently, three parts. The word used is bagha. Cf. note 1. . * ^- ?• ^^ the Avesta was to be recited principally in the nio^ht injunctions against negligence, or going to sleep during its recital,°are easily intelligible. ' . ^ V. 9. It is diflScult to find suitable equivalents for these three original phrases in this verse. The first word, "uttering," refers to the simple recital, the second implies a peculiar kind of half-whispered prayer, and the third a kind of chanting, used expressly in praise of God. *i.^ 7' }^' ^^ ^^ ^^ °° means clear why Ahura-Mazda is said to brin« the feoul into Paradise thrice. The question will be discussed in the Commentary. ^v' 7\P' '^y^\ ^^' ^^® ^h° ^^ h^^ h^'^st^ o°iits as much as amounts to tlie half, or third, etc., of the prayer. V. 16. The Ahuna-vairya is termed "possessing a lord and master" [ahumat, ratumat), because both the words aAw and ratu occur in the first line. ' V. 23. That is, " as the works are prescribed in the Ahuna-vairya, so must they be performed in the whole world." V. 2G. Gloss, "he becomes immortal." _ " V. 27. The meaning of the words, "on account of the best purity " IS not clear. Perhaps they imply that the Ahuna-vairya is derived trom Ahura-Mazda, the most perfect purity. ,r. V- 29. The meaning is, that he who by reciting Yathd ahu vairm atharatus, etc., acknowledges Ahura-Mazda as Lord and Master, thereby teaches others to follow his example. The following verses, down to verse 39, are in many places extremely difficult to translate, because the writer takes up separate words of the prayer Ahuna-vairya, and comments upon their importance. 'M^ 31. According to the Gloss, the sense is that he who utters the words Vanheus, etc., confesses that all the good gifts of life have their origin m Ahura-Mazda. The words from Vahheus to skmothammu'un inclusive, form the third part of the prayer. *.\!^ n^' ^^' " ^^ ^^^^^ *^^ kingdom to Ahura," signifies, according to the Gloss, that he makes Ahuru-Mazda the ruler over his body The second part of the verse appears to mean, " if he does this then will he also give food to the poor." These are the concluding words of the Ahuna-vairya. A-!^ \ ^^' """ ^^J^ *^^^^ ^^^ ^^^'^ Cpitama as a proper name in this ditticult verse It is usually an epithet of Zarathustra, and may pos- sibly refer to him here. ^1, '^^''i^'*' -^^'"h'H^s the meaning is that tlie Aliuna-vairya contains all the fundamental regulations of the Zarathustrian state, and at the end of the prayer charity is inculcated. " V 46. The Yendidad and the older part of the Yarna only mention three classes. •« Y. 49. The word "his" refers to the pure man. This verse seems to be an interpolation. 72 YA9NA XX. XXI. " V. 52. The passage respecting the " four lords " is of the highest importance for the political condition of the Zarathustrians at the time when this part of the Ya^na was composed. We must reserve explana- tions for the Commentary. ^° Y. 55. According to the Gloss, this refers to the bringing of oflferings. XX. 1. Ahura-Mazda spake : " Ashem vohu valiistem a^ti." He gives to him thereby the best good (vohu-vahistem), namely, for himself bis own existence, if he fulfils the law which lies in vobuvabistem acti. * 2. Usta a^ti usta abmai (whilst be speaks these words), be gives what is good, for every pure all purity, namely, all the purity which belongs to every single man gives be to every pure one.f 3. Hyat asbai vabistai asbem. (Thereby) gives be the whole Maiitbra to him who knows the Maiitbra. 4. lie entrusts dominion to the pure. 5. To the praying pure one gives be purity. 6. To you, the Profitable, gives be purity : three maxims. 7. The whole speech is of Abura; it is wholly the speech of Ahura-Mazda. 8. Ahura-Mazda has uttered the speech ; to whom has be spoken it? To the pure, the heavenly, and the earthly. 9. In what qualit}'- has be uttered the speech ? As the Best Ruling. 10. To whom (in what quality to be found) ? To the pure, not ruling according to will. XXI. :j: 1. (It is) the praiseworthy speech of the pure Zaratbustra : Yenbe batarim aat yc^ne paiti. — Yeube (to whom), w'itb this brings he praise to Mazda, who, according to the law of Abura — Ilatanm (to the existing) be oilers praise, 2. Namely, to those of tbe existing who desire to be friendly, To all pure (women), brilliant in understanding, be ofi'ers praise. § * This chapter contains a commentary on the second principal praj'er of the Parsccs — the yl-s/om vohu. The words "Ahura-Mazda spake," merely sifjnify that it was Ahura-Mazda wlio first pronounced tlie prayer, and have no connection with the rest of the cliapter. The words " for himself his own existence," etc., mean that he who litters this prayer offers himself thereby to Ahui'a-Mazda, provided also he acts in conformity to it. t It appears from the Glosses that the utterance of this prayer makes every man a participator in the jjurity (pui-e deeds) performed by all pure men. In this we per- ceive tlie idea of a mystic bond which, as it were, united all true believers as members of an invisible church. X This chapter is a commentary on the third prayer, ■which commences with the Words Yeii/ie liAtnnm. § This verse appears to be corrupt. YAgxA XXII. 73 3. Namely, for praise for the Immortal. Here are three sen- tences in the whole praiseworthy speech. To whom is the invocation addressed ? To the Amesha-cpcntas at every oflering. 4. Then spake Ahura-Mazda : Hail to each, whoever it may be! 5. May Ahura be made ruling according to will. 6. What has he annomiced through this speech? 7. Happiness has he announced, namely, happiness for every pure one, the existing, having been, and about to be. 8. The Best has announced the best, the Best Mazda has announced the best purity to the best pure.* XXII. 1. With Barecma laid aside,t bound with Zaothra, I desire for the Creator Ahura-Mazda, the Brilliant, Majestic, for the Amesha-cpentas, 2. Tills Haoma, uplifted with purity, with praise. 3. This flesh of living beings, uplifted with purity, wish I hither with praise. 4. This tree Hadha-naepata, uplifted with purity, I wish hither with praise. 5. These Zaothras, which spring from the good water, bound with Uaoina, and flesh bound with Hadha-naepata, uplifted with purit}^ wish I hither with praise. 6. Of the good waters, I wish the Haoma-water hither with praise. 7. The stone mortars wish I hither with praise, the iron mor- tars wish I hither with praise. 8. And the Bare9ma, the helpful prayer at the right time, and the reciting and practice of the Mazdayacuian law, 9. And tlie reciting of the Gathas, and the helpful prayer for the pure, lord of purity, at the right time.:}; 10. This wood and this fragrance for the fire, son of Ahura- Mazda, 11. And all goods created by Mazda, which have a pure origin, invoke I hither with praise. 12. For the satisfiiction of Ahura-Mazda, and tlie Amesha- cpentas, and the holy Qraosha, the tire, the son of Ahura- Mazda, the great lord of purity. 13. I wish hither with praise : for the day-times, the lords of purity, for the Havani, the lord of purity, etc.§ 14. This Haoma, uplifted with purity, wish I hither with praise. • This verse contains a play upon words, and the adjective vafiisfa = "the best," is used both as masculine and neuter, t Cf. Ya<;na iii. 1. J Cf. Yispered v. 5. § Cf. Ya9na iii. 21-60. 74 YA§NA XXII. 15. This flesh of living beings, uplifted with purity, wish I hither with praise. IG. This tree lladha-naepata, uplifted with purity, wish I hither with praise. 17. From the good waters, wish I hither with praise these Zaothras, bound with Ilaoma, and flesh, with Iladha-naepata, uplifted with purity. 18. Of the good waters, I wish the Haoma-water hither with praise. 19. The stone mortars wish I hither with praise, the iron mortars wish I hither with praise. 20. This branch of Barecma, the helpful prayer, at the right time, the saying and doing of the good Mazdaj^acnian law, 21. The recitation of the Gathas, and the helpful prayer, at the right time, of the pure, lord of purity. 22. This wood, this fragrance, wish 1 hither with praise, for thee, fire, son of Ahura-Mazda. 23. All the good things created by Mazda, which have a pure origin, wish I hither with praise, 24. For the satisfaction of Ahura-Mazda, the Brilliant, Ma- jestic,— of the Amesha-cpentas, 25. Of Mithra, possessing many pastures, and of Rama-qactra, 26. (And) of the Sun, the immortal, brilliant, with swift horses,* 27. (And) of the wind which works on high, is higher than the other creatures, namely, that of thee, 0 air, which springs from Qpenta-mainyus,t 28. Of the most righteous wisdom, created by Mazda, pure, of the good Mazdayacnian law ; 29. Of the Manthra-^-penta, the pure, efficacious, of the law against the Daevas, of the law of Zarathustra, of the lotig pre- cci)t, of the good Mazclaya9nian law, of the keeping of the Maiithra-^^penta, — (the keeping in mind the good Mazdayacnian law, the knowledge of the Maiithra-cpcnta), of the heavenly un- derstanding, of the understanding heard with the ears, created by Mazda ; % 80. Of the fire, the son of Ahura-Mazda ; of thee, 0 fire, son of Ahura-Mazda, with all fires ; * In the IIuz. Tr. it is sttitod that other interpreters render the adjective aurva(- afpa (= " posscssinrr swift steeds") by " who bestows swift horses." t The words, "higher than the otiior creatures," are rendered in the traditional versions, "which torments or aiiniliihites tlic other creatures;" and the Nerioscngh translation has " bird " instead of " air." The orii^inal word is susceptible of cither interpretation, and in the later Parsce niythology there is mention of two birds, one good and one bad, who accompany men over the bridge Chinvat. There arc also two winds. X The words in parentheses appear to be an interpolation. YAgNA XXIII. XXIV. 75 31. Of the mountain Ushi-darena, created by Mazda, adorned with pure brightness ; 32. Of all Yazatas, the pure, heavenly and earthly ; 33. Of the Fravashis of the pure, the strong, attacking, of the Fravashis of the Paoiryu-tkaeshas, of the Fravashis of the Naba- nazdistas, of the Yazata with renowned name.* XXlII.t 1. I wish hither with praise : the Fravashis who were first in these dwellings, clans, confederacies, and regions ; 2. Which support the heaven, which support the water, which support the earth, which support the cattle, which support the children in the mothers, so that they are protected and do not die. 3. I wish hither with praise : the Fravashi of Ahura-Mazda, of the Amesha-9pentas, together with all pure Fravashis of the heavenly Yazatas. 4. I wish hither with praise : the Fravashis of Gayo- marathan, of the holy Zarathustra, of Kavi-vistacpa, of Icat- Yactra,:J: the Zarathustrian, together with all pure Fravashis of the Paoiryo-tkaeshas. 5. I wish hither with praise : every pure female Fravashi, (of those) who have ever died on this earth, pious women, maidens grown up and not grown up, diligent, who dwelt here, and are gone out of these dwellings, who meditate and perform good offering and praise. 6. 1 wish hitlier with praise : the Fravashis of the pure, the strong, attacking, the Fravashis of the Paoiryo-tkacshas, the Fravashis of the Nabanazdistas, the Fravashi of my own soul. 7. I wish hither with praise : for all lords of purit3\ 8. I wish hither with praise : for all well-created Y'azatas, heavenly and earthly, which are to be honoured and to be praised on account of the best purity. 9. I confess myself a Mazdayacnian, etc.§ XXIV. 1. To Ahura-Mazda make we the Ilaomas known. 2. This llaoma, Myazda, Zaothra, Parcij-ma, bound together in purity, and the well-created cow. 3. This flesh, which proceeds from living beings, uplifted in purity. 4. This tree Hadha-naepata, uplifted in purity. * In the liturgy, the whole passngc, from verse 14, is repeated again. t The chapters xxiii., xxiv. belong properly to the service for departed souls ; and as they form no part of the daily liturgy, they are frequently wanting in tiie Veudidad Sides. X See Ya(jna xxvi. 17. § See Ya(;na iii. 69 S. 76 YAgNA XXIV. 5. From the good waters, these Zaothras, bound with Haoma, flesh, and Uadlia-naepata, uplifted with purity. 6. From the good waters, this Haoma-water. 7. The stone mortars, the iron mortars, 8. This Barecma-branch, the helpful prayer at the right time, the recital and fulfilment of the good Mazdayacnian law, 9. The recital of the GAthas, and the helpful prayer of the pure, at the right time, lord of purity. 10. This wood, this fragrance, fur thee, the fire, the son of Ahura-Mazda, and all good things created by Mazda which have a pure origin, 11. We give and we make them known : 12. To Ahura-Mazda, to the holy Qraosha, to the Aniesha- 9pentas, to the Fravashis of the pure, to the souls of the pure, to the fire, the son of Ahura-Mazda, to the great lord, to the whole pure world, for praise, adoration, satisfaction, and laud. 13. Then we make them known : to the Fravashi of Zara- thustra, the holy, pure, for praise, adoration, satisfaction, and laud. 14. To those who desire purity in both worlds, together with all holy Fravashis of the deceased pure, of the yet living pure, of the unborn pure, of the forward-stejjping Profitable. 15. These Haomas, Myazdas, Zaothras, this Barecma, bound together in holiness, the well-created cow, 16. This flesh of living beings, uplifted in purity, 17. This Barecma-branch, uplifted in purity, 18. Of the good waters, these Zadthras, bound with Haoma, flesh, and lladha-nacpata, uplifted in purity, 19. Of the good waters, tliis Haoma-water, 20. The stone mortars, the iron mortars, ^ 21. This Barecma-branch, the helpful prayer at the, right time, the recitation and practice of the good Mazdayafuian law, 22. The recitation of the Gathas, the helpful prayer of the pure, lord of purity. 23. This wood and the fragrance, for thee, the fire, the son of Ahura-Mazda, and all good things created by Mazda, which have a pure origin, 24. We give and make them known. Then we make them known : 25. To the Amesha-9pentas, the good rulers, the wise, the ever living, ever profiting, 26. Who dwell together with Vohu-mano ; also to the women. 27. Then we make them known : to the increase of these dwellings, for help for these dwellings, for cattle and men, born and about to be born in future, for the pure who are here. 28. Then we make them known : to the good Fravashis of YACXA XXV. 77 the pure, who are strong and mighty, for protection to the pure. 29. Then we make them known: to the Creator Ahura- Mazda, the Brilliant, Majestic, Ilcavenly, of heavenly descent, to the Amesha-cpentas, for praise, for adoration, satisfaction, and laud. 30. Then we make them known : to the day-times, the pure, lords of purity, to the Havani, the pure, lord of purity, for praise, for adoration, satisfaction, and laud, etc. XXV. 1. The Amesha-cpentas, the good rulers, the wise, praise we. 2. This Haoma, uplifted with purit}^, praise we. 3. This flesh, that proceeds from living beings, uplifted with purity, praise we. 4. This tree Hadha-naepata, uplifted with purity, praise we. 5. Of the good waters, these Zaothras, bound with Haoma, flesh, and Hadha-naepata, uplifted with purity, praise we. 6. Of the good waters, the Haoma-water praise we. 7. The stone mortars praise we. 8. The iron mortars praise we. 9. This Barcgma-branch, the helpful prayer at the right time, the recitation and practice of the good Mazdaya^nian law. 10. The recitation of the Gathas, the helpful prayer of the pure, lord of purity. 11. This wood, this fragrance, for thee, fire, son of Ahura- Mazda, and all good things created by Mazda, which have a pure origin, praise we. 12. Ahura-Mazda, the Brilliant, Majestic, praise we. 13. The Amesha-9pentas, the good rulers, the wise, praise we. 14. Mitlira, who has a wide territory, praise we ; Rama- q^tra praise we. 15. The Sun, the immortal, shining, with swift horses, praise we. 16. The pure wind praise we, the air which works on high, is raised above the other creatures, that of thee, 0 air, which belongs to (^penta-mainj^u.* 17. The most righteous wisdom, created by Mazda, pure, praise we, the good Mazdayacnian law praise we. 18. The Manthra-cpenta, the very brilliant, praise we, the law against the Daevas praise we, the Zarathustrian law praise we, the long precept praise we, the good Mazdayacnian law praise we, the spreading abroad of the Manthra-cpenta praise we, the keeping in mind the good Mazdaya9nian law praise we, the knowledge of the Manthra-cpenta praise we, the heavenly * Cf. Yacjna xxii. 27. 78 YACNA XXVI. wisdom created by Mazda praise we, the wisdom heard with the ears, created by Mazda, praise we.* 19. Thee, the fire, the son of Ahura-Mazda, lord of purity, praise we. 20. The fire, the son of Ahura-Mazda, praise we. 21. All fires praise we. 22. The mountain Ushi-darena, created by Mazda, adorned with pure brightness, worthy of worship, praise we. 23. All pure heavenly Yazatas praise we. 24. All pure earthly Yazatas praise we. XXVI. 1. The good, mighty, holy Fravashis of the pure, praise I, 2. Invoke I, make I my own; — I praise (the Fravashis) of the dwellings, clans, confederacies, regions, those of the priests. 3. All the earlier Fravashis praise we here : the Fravashi of Ahura-Mazda, 4. The Greatest, Best, Fairest, 5. The Strongest, Most Intelligent, Best Formed. 6. The Ilighest on account of llis purity. 7. The good, mighty, holy Fravashis of the pure, praise we. 8. Of the Amosha-Qpentas, the kings, beholding at will,i 9. The great, mighty, strong, proceeding from Ahura, 10. Who are imperishable, the pure of the first faith, the first disciples.^ 11. We praise the place, the law, the consciousness, the souls, the Fravashis of the pure men and women here,^ 12. Who were protectors of purity. 13. The soul of the well-created Cow praise we, 14. Which was the protectress of purity. The Fravashi of Gayo-marathan, the pure, praise we. 15. The holiness and Fravashi of Zarathustra, the hojy, pure here, praise we. 16. The Fravashi of Kavi-Vistacpa, the pure, praise we. 17. The pure Fravashi of Icat-vactra,* the Zarathustrian, praise we. 18. We praise the place, the law, the consciousness, the souls, the Fravashis of the Nabazdistas, the pure here, 19. Who were protectors of purity, 20. Together with all pure Fravashis of the deceased pure, the living i)ure, the yet unborn, forward-stepping profitable.f 21. We praise the souls of the pure deceased here, which are Fravashis of the pure. 22. We praise the Fravashis of all the pure relations, the * Cf. Ta(jna xxii. 29. t Cf. Yacjna xxiv. 14. YA^NA XXVI. 79 Aethrapaitis,^ deceased in this dwelling, of the disciples, of the men and women, the pure here. 23 The Fravashis of all pure Aothrapaitis praise we. 24. The Fravashis of all pure disciples praise we. 25. The Fravashis of all pure men praise we. 26 The Fravashis of all pure women praise we. 27 The Fravashis of all youths, ^ the pious, pure, praise we. 28. The Fravashis of all the pure who belong to the region, ^^29? The Fravashis of all the pure beyond the region,^ praise we. 30. The Fravashis of the pure men praise we. 31 The Fravashis of the pure women praise we. 32! All the good, mighty, holy Fravashis of the pure, praise we . 33. From Gayo-marathan unto Qaoshyaiig. the victorious. 34. All Fravashis of the pure praise we. 35. The souls of the deceased praise we, which are the J^ra- vashis of the pure. NOTES TO YAQNA XXVI. ' V 8 [The phrase, "behokling at will," is all but unintelligible in Enslish; and with due respect for Professor Spiegel, I doubt if it is the best renrlcrin" of the Zend (Uithrananm herezatarim. Doithra signiUes, I believe, "°eye;" and in many Oriental languages— for instance, Arabic, Persian, and Gujerati-the same word denotes "the eye and "a fountain." Now, in" Gujerali there is a phrase, muradna cheshma "fountain (eye) of desire," which is applied to the rich and liberal, to signify that they are, as it were, fountains at which the needy may quench their desires, and perhaps some such meaning may lurk behiucl the obscure Zend phrase.] i, i 4.1 „ ■' V. 10. " The first disciples," lit., " those who have heard the ^^3^Y Yl "The pure men and women here," signifies "those who were pure' during their lives in this world." In this verse we find a three-fold division of the soul. Baddhd is " spiritual activity ; lTna,i (= " the soul ") is the Will, or the ability to choose between good and bad; Frarashi, which is usually applied to the power which holds body and soul together, seems here to be equivalent to "the conscience. in the later systems the soul was made to consist of fee parts. * V 17. Iqat-vaqtra is the eldest son of Zarathustra. According to the Bundehesh, he died a hundred years after the promulgation of the law. He is regarded as the head of the priests. , . ^. « V. 22. Aethrapaiti (= Herbed) signifies properly "the lord of the precept," and the phrase is applied to one who has given proofs of his acquaintance with the truths of the Zarathustrian religion. « V 27 By "the pious youths," are meant those who, though not of sufficient age to understand all the duties of a Mazdayaqnum are nevertheless leai-ning and practising them to the best ot theu: ability. 80 YAgNA XXVI 1. ^ Vv. 28-29. The distinction between the pious within and without the region proves that the Zarathustrian religion was not confined to a single territory. XXVII. 1. Now will we make Ilim, the greatest of all, as Lord and Master : Ahura-Mazda. 2. To smite Anra-mainjm, the evil, to smite the Aeshma, the bad, to smite the Mazanian Daevas, to smite all Daevas, those bringing rain,* evil. 3. To further Ahura-Mazda, the Brilliant, Majestic, 4. To further the Amesha-cpentas, 5. To further the Star Tistrya, the bright, shining, 6. To further the pure man, 7. To further all pure creatures of Qpenta-mainyus. * Cf, Vendidad x. 24. YAQNA XXVIII. 81 THE GATHAS.* I. GATHA AHUNAVAITI. XXVIII. (Good is the thought, good flie speech, good the work of the pure Zarathustra. — May the Amesha-9pCntas accept the Gathaa. — Praise be to you, pure songs. )^ 1. I desire by my prayer with uplifted hands this joy : First the entirely pure works of the Holy Spirit, Mazda, (Then) the understanding of Vohu-mano,^ (and that) which rejoices the soul of the Bull.^ 2. I draw near to You,^ 0 Ahura-Mazda, with good-minded- ness, Give me for both these (worlds), the corporeal as well as the spiritual, Gifts arising out of purity, which make joyful in bright- ness.^ 3. I praise ye first, 0 Asha and Yohu-mauo, And Ahura-Mazda, to whom belongs an imperishable king- dom, May Armaiti,^ to grant gifts, come hither at my call. 4. I who have entrusted" the soul to heaven with good dis- position. Acquainted with the reward for the actions of Ahura-Mazda, So long as 1 can and am able will I teach according to the wish of the pure. * We now commence what is termed the second part of the Ya} "Gloss, " in heaven." II Hvu-gva is taken by the translators as a family name of FrashaSstra. IT The words, "the measured" and "the unmeasured," seem to refer to hymns composed in honour of Ahura-Mazda. 110 yA§NA XLVI. 18. Whoso for my sake here continually does the best To him grant I of my goods through Vohu-mano (reward), Oppressing him who oppresses us. Mazda and Asha, in your desire I find contentment, That is the decision of my understanding and soul. 19. He who to me from holiness thus works openly That which according to his will is the first to Zarathustra, To him they grant as reward the world beyond, Together with all good things known to me * That hast Thou said to me, Mazda, Thou who knowest it best. IV. GATHA gPENTA-MAlNYU. XLVI. (Praise be to you, pure Gathas.) 1. Through the holiest Spirit and through the best-mindedness, Which springs from purity with words and works. To us has given fullness and immortality, Good things and understanding, Mazda-Ahura. 2. Of this holiest Spirit best does he. The best through the loud prayers by means of the mouth of Vohu-mano, With the hands of Armaiti performs he pure deeds. Through His own wisdom is Mazda the Fatlier of purity. 3. Thou who art also the Holy in Heaven, Thou who hast created the cow as a helpful gift, Thou who givest her fodder and delight according to Thy wisdom. When thou, Mazda, hast consulted with Vohu-mano. 4. Hurt arises from this Spirit, the wicked, Not so from the Pure Hoi}'- Mazda. Even in a small thing man desires for the pure,t In a great one, if he is able, the bad for the evil. 5. That, f^pc'nta-Mainyu, Mazda-Ahura, Mayest Tliou give to the pure, what is best. Without Thy will the wicked takes a share In his J works; he who springs from the dwelling of Ako-mano. G. That hast Thou created, Qpcnta-Mainyu, Mazda-Ahura, Through the fire gives He decision for the combatauts,§ Througli the greatness of Armaiti and Asha, For this teaches perfectly him who wishes it. * Quite unintelligible. t Gloss, " Even in small things lie performs good works." X That is, the pure man's. § Perhaps by " the combatants," the good and the bad are meant. YAgNA XLVII. Ill XLVII. 1. When the coming Asha shall smite the Drukhs, When there comes what was announced as delusive : Immortality for men and Daevas, Then shall Thy profitable laud increase, 0 Ahura ! * 2. Tell me, for Thou knowest it, 0 Ahura ! . Before that (the man) reaches to the double f bridge, How shall the pure, 0 Mazda, smite the wicked ? For that is acknowledged in the world as a good accomplish- ment. 3. To know as the best of teachings are (Those) which the wise Ahura teaches with purity. Thou, the Iloly, knowest (also) the hidden teachings, (And) he who resembles Thee, Mazda, through the under- standing of Vohu-mano. 4. Whoso makes the mind better, and performs good works, He (acts) according to the law with word and deed, Wealth unites itself with him according to [his] desire and will. According to Thy mind is at last everyone. 5. May good kings rule, may bad kings not rule over us, With deeds of good wisdom, 0 Armaiti. Purity is to man the best thing after birth, For the cattle is it laboured, (let) the diligent (bestow) us this for food. % C). This§ has to us brightness, this has to us strength (And) might, given, according to the desire of Vohu-mano, So too has it made trees grow with purity for Mazda At the birth of the first world. 7. Drive away wrath, drive away hatred, (Ye) who are created for the bringing-up of Vohu-mano, For that pure, pleasant thing that the holy man should know, So becomes this creation Thy creation, 0 Mazda. \\ 8. How is the desire for Thy good kingdom, 0 Mazda, Which (is it) according to Thy Holiness, for me, 0 Ahura, What shall I desire of thee, 0 Asha, as manifest reward, Living with the deeds of the good Spirit ? 9. How shall I know whether Ye rule over something, Mazda and Asha, whereof a doubt comes to me ? if' • The Gloss refers this to the Resurrection. t The bridge (Chinvat) may be regarded as " double," because it conducts to both heaven and hell. ; The iluz. Tr. is : He who labours for the cattle (Gloss : the husbandman) shall procure us food through his labour. J - This " refers to the cattle. II 1 his verse is extremely diflicult and obscure. % According to the tradition : " When shall I know when the time arrives when lou rule." (An allusion, apparently, to the Kesurrcction.) 112 YAQNA XLVIII. The weightiest life is the destruction of Vohu-mano, * Let the profitable know how he may attain to purity. 10. "When, 0 Mazda, do the men of imderstanding come, When will they drive away the dregs of the world, (?) f Which protect the disobedient in badness, And with understanding the wicked rulers of the regions ? 11. When will Mazda, Asha, together with Armaiti, Come, (and) Khshathra, the good dwelling with fodder? J Who will command peace to the rude wicked ? To whom arrives the wisdom of Vohu-mano ? 12. They are the Profitable of the regions, AVho take to themselves contentment through Vohu-mano, W^ith the works of Thy teaching, 0 pure Mazda, These are created as adversaries against the wUl § XLVIII. 1. Protect me so long as the perishable world endures as the greatest, I who teach holiness to the wickedly brought up, 0 Mazda, From goodness come hither to those displeasing to me, May I work their destruction through Vohu-mano. 2. To this perishableness fetters me The bad according to the law, |1 the deceitful, who is wounded by the Holy, He does not hold upright perfect wisdom for this world, He does not ask, 0 Mazda, with good mind, 3. To this belief, 0 Mazda, is added Purity as profit for those true to the law, as wounding for the Drukhs, Therefore will I resign myself to the protection of A^ohu-mano. To all Daevas I make known friendship. [?] 4. They who with evil mind increase Aeshma, the wrathful, ^ With their tongues, — inactive among the active. They desire not after good deeds, but after evil, They give themselves to the wicked Daevas through their law. 5. May he, 0 Mazda, possess sweetness and fatness W' ho possesses the law through good-mindedness. Every one is wise through the purity of Armaiti, * If the translation is correct, these ■words must signify that the true life will only commence at the time of the Resurrection, when this present world is annihilated. t Very doubtful. i The "good dwelling " seems here personified as a genius. § The last word is uninti'lligible. II The tradition explains " the bad according to the law," to signify the unjust judge. The Gloss adds that such will be wounded {i.e. punished) when righteous judgment is passed. H Or, Aeshma and Eama, the second word being taken as a noun, signifying the demon of envy. TACNA XLIX. 113 All that [is] in Thy kingdom. Alnira!* 6. I pray from You, Mazda and Asha, let it be said : What through the spirit which comes from Your understanding Shall be rightly determined, that we may announce it, The law, (namely), Yours, 0 Ahura ! 7. May Mazda hear this, together with Vohu-mano, Hear it Asha, hear it Thou Aliura ! Who is the obedient, who the kinsman, t among the created, Who may place the good blessing in effectiveness ? 8. To Frashaestra hast thou given the friendship of Asha, I desire from Thee him as a master, 0 Mazda-Ahura, And for me (that) whereby one (comes) in goodness to Thy kingdom. May we evermore be beloved (by Thee). 9. May the active, created for profit, hear the precepts. Mayest Thou not give the true words as dominion to the wicked, For with the law is bound the best reward (What) with purity the warlike Jamacpa bound. 10. That, 0 Mazda, will I protect in Thy Creation, The good mind and the souls of the pure, Praise (shall be) to the good things of wisdom, (But) let the wicked riches be extinguished through their badness. J 1 1 . Thither come to the wicked rulers, the evil-doing, evil-speaking, Possessing wicked laws, the evil-minded bad, The souls to meet [them] with evil food. They remain manifest members in the dwelling of the Drujas. § 12. What reward grantest thou, Asha, to the praying Zarathustra, what (grantest thou) through Vohu-mano? (To me) I who worship You with praises, Mazda-Ahura, Desiring that which is wished for by you as the best. XLIX. 1. How and whose protection shall my soul desire, Who is for the cattle, what man is acknowledged as my pro- tector? Besides Asha and Thee, Mazda-Ahura, The Desired, the Invoked, by the best spirit. 2. How shall he, Mazda, desire the helpful cow Who wishes her active jj for this world * According to the tradition : " Through perfect wisdom every one possesses the knowledge of purity ; all these make thy kingdom, 0 Alnira ! " t This obscure expression occurs in Ya(;na xixii. 1, and Ya^na xxxiii. 3. X This line is translated conjecturally. § Cf. Ya(,Mia xxxi. 20. II Or, that she may be provided wiih fodder. 114 YACNA XLIX. To live well during many years ? Give me in the world manifest dwellings as a gift.* 3. There is to the man, Mazda, purity as a portion, Which Khshathra, together with Vohu-mano, imparted to him, Who through the power of holiness seeks to increase This nearest world, in which the wicked takes a share. 4. So will I praise You with laud, Mazda-Ahura, Together with Asha and Vohu-mano And Khshathra that he may stand on the way of the desiring,t (And) I give open offerings in Garo-nemana. 5. Perfectly may You, Mazda-Ahura, Asha, Your announcers kindly Instruct with open protection, With mighty, which brings us to brightness. 6. Whoso, 0 Mazda, spreads abroad the words of the Manthra : The friend Zarathustra with pure praj'^er. Let him make his tongue to the way of understanding, May he teach me the secrets through Vohu-mano. 7. I unite myself to You, the friendliest companion, To reach to the bridges of Your praise, J To (you) the strong : Mazda, Asha, together with Vohu-mano, That you may be guides (?) for my protection. 8. With hymns which are s[)oken on account of fullness § Come I to You, Mazda, with uplifted hands, To You, with the pure prayer of the offering, || To You, with the virtues of Vohu-mano. 9. With these Yacnas I offer You praise : Mazda, Asha, with the deeds of \'ohu-man6 — ^ When I by reason of my purity rule according to wish. Then will I willingly lay hold on ** the wise. 10. I do that which others have done before. What appears worthy in the eyes through Vohu-mano-, By the light, by the Sun, the day of the morning .... To Your praise, Asha, Mazda-Ahura! ft 11. Thy praise will I announce, 0 Mazda, with the mouth So long as I, 0 Asha, can and am able, Let the Creator of the world bestow through Vohu-mano, What is best for the wish of those working openly. * Lines three and four of this verse are translated conjecturally. f Gloss : " Who desires good works." J The IIuz. Tr. : "To the bridges, on account of Your praise." Gloss : " I wish to arrive there, where it will be jxtssible for me to praise You." ^ That is, perhaps, on account of tlie fullness nf good things which I have obtained. II That is, probably, witii prayers accompanied with sacntices and ofl'erings. 11 That is, with, or through, goodness. ** "What " lay hold on" means is doubtful. It is possibly equivalent to " to pro- tect" or " support." tt Very difficult, and translated for the most part conjecturally. YAgNA L. 115 V. GATHA VOHU-KHSHATHRA. L. (Praise to you, pure Gathas.) 1 . The best kingdom, the unbounded, the portion which must be given.* To the distributor of gifts (which) he distributes with right- eousness, The best through deeds, that (give) us now to cultivate. 2. That, which belonged to You first, Mazda-Ahura and Asha, And to thee, Armaiti, (that) give me as the kingdom of (my) wish, Give profit to your praise through Vohu-mano.f 3. To You come listening they who rule through Your deeds, Ahura and Asha, with the prayers of Yohu-mano, Which Thou, Mazda, hast first taught. 4. Where is the Lord of fullness, where is pardon found? Where does one attain to Asha, where is Q pen ta- armaiti? Where is Yohu-mano, where are Thy realms, 0 Mazda? 5. After all this asks, to support the Cow, from Asha, The active, the pure, with deeds, the wise with praj^ers, W^ho is mighty and holy, and announces to the created the right guide, Who gives better than the good, who grants to him according to wish. To Ahuru-Mazda the kingdom, but him who (arises) from the bad as Holy, Does not requite (until) the final dissolution of the world. J 7. Give me, Thou who hast created the Cow and the water, and the trees, Immortality and fullness, Holiest, Heavenly Mazda, Power and strength, instruction through the Best Spirit. 8. Thy sayings, 0 Mazda, may the man announce for knowledge As something hurtful for the wicked, for health (to him) who maintains purity. For he rejoices the Mauthra, who utter it for knowledge. 9. The wisdom which Thou givest to the warriors through Thy red fire. Through the metal, that give as a token in both worlds, To wound the wicked, to profit the pure. • Or, " which was given (at the coniraenceraent of the world)." The sense of the whole verse appears to be, tliat dominion in the world belongs properly to him only who distributes the good things of the world with justice. t That is : Give profit, that you may be praised by Vohu-niano (man). X That is, the wicked will not be fully punished until the Day of Judgment. 116 YA§NA L. 10. Whoso slays me, except that,* 0 Mazda, He is a companion of the creation of the Drujas, evil (amonj^st those) who are there. For me, I pray for purity, may Thy purity come in good. 11. What man is a friend of the holy Zarathustra, 0 Mazda, Who Your pure disciple, what is the holy wisdom ? What pure one has announced You, to the glorification of Vohu-mano ? 12. These two did not satisfy him, the Vaepayas and the Kevinas at the Bridge of the Earth,t The holy Zarathustra, when (his) body grew up there When to him :|: 13. The law thinks openly of the wicked 'as well as the good, Whose soul trembles on the bridge Chiavat, the notorious. Wishing to attain through their deeds and tongue the path of purity. § 14. The Karapas are not friendly to beings, on account of their activity. Grant Thou also to the Cow fullness through Thy deeds and precepts. But he who (follows) their precepts comes at last to the dwelling of the Drujas. 15. The reward which Zarathustra before imparted to the be- liever. That he should first come to the shining abode of Ahura- Mazda, This profit will also be bestowed on you, through Vohu- mano and Asha. 16. Wisdom has Kava-Vistacpa acquired as a mighty kingdom, Which, with the words of Vohu-mano, witli purity, formed Tlie Holy Aliura-Mazda, may we (also) learn them.|| 17. May Frashaostra Hvo-gva show me the beloved bojiies. For tlie law may he in goodness give his beloved (daughter).^! Mighty is Ahura-Mazda, lay hold on llim to desire after purity. 18. This wisdom, Dejamacpa-Hvo-gva, the brightness of the wish,** • That is, rxcopt in case T bolong to the wicked. + The Vaepayas and Kevinas are probably two kinds of demons. Instead of the Bridge of the 'Earth (Cliinvat), tlie tradition has "the Bridge of Winter." The •whole verse seems to contain allusions to legends respecting Zarathustra, with which ■we are not acquainted. J The rest is unintelligible. § The meaning appears to be : The Law remembers the deed? oi men in this world, when they arrive at the Bridge Chinvat, and endeavour to reach Paradise. II The meaning is: Aiiura- Mazda has clothed the Heavenly "Wisdom iu human language, — Vistac^'pa acce])t('d it, — may we also accept it. H Gloss : Give me thy (laughter to wife. •* D6jama(,'pa, usually Jama(,'pa : the tradition makes the prefix JJc = " Dcftur." YACNA LI. 117 They desire with purity, who know this kingdom of Vohu- mano. Give me, Ahura, that which conduces to Thy joy. 19. To this man, Maidyomaoiiha,* the holy, is (reward) to be given, For the law which he taught the world with desire, (He who) to the creatures of Mazda has through his works announced the best of life. 20. This profit must ye grant us, all ye compliant : Purity, the prayer of Vohu-mano, in which wisdom lays. (Ye) to whom it is offered with prayer, ye who desire the joy of Mazda. 21. He is the holy man of wisdom, according to knowledge, words, and deeds. (To whom) according to the law, holy purity through Vohu- mano, the kingdom Ahura-Mazda has given, to this pray we for his good blessing. 22. Through whose offering to me from purity the best (comes). That knows Mazda-Ahura (as well as) those who were and are. To these I offer according to their names, and approach them with friendship. Ll.t 1. The good men and women of the whole world of purity, praise I, 2. Of the being, the having been, the about to be, 3. Ashis (vanuhi), the coming, the long wished for. J 4. The everlasting female-companion, § the self-attaching,|| the everlasting female-companion, the instructing, 5. Who brings hither all remedies for the water, cattle, and trees. 6. Who torments all the tormentings, of the Daevas and men, 7. So that they do not wound this dwelling, the lord of the dwelling. 8. And the good gifts (praise I), the good alms, 9. The good former,^ the later,** coming, long wished for, 10. That there may flow to us the greatest and fairest blessings, * Maulhyomaoiiba (the Madiomah of later tradition) is the uncle of Zarathustra, and his first disciple. The oral traditions are ascribed to him. f This cliapter. which is neither written in verse, nor in the same dialect as the preceding chapters, appears to be a later addition. X "We do not know what these phrases signify. § "Female-companion," in German, " Begleiterin. " The Zend word mishachim does not occur elsewhere. II Lit., " who clings close to (one) of herself." H " The teachers." *• " The disciples." 18 118 YA9NA LII. 11. For the offering, praise, satisfaction, and laud of the Amesha-Qpentas. 12. For the advancement of this dwelling, for the advance- ment of the whole world of purity, 13. For resistance to the whole world of evil. 14. Praise with purity, etc. * V. GATEA VAHISTOISTI. LII. (Praise to you, pure Gathas.) 1. The best wish will be uttered of Zarathustra The holy, if to him perhaps favour might grant Out of purity, Ahura-Mazda : the welfare of the soul for ever And those wjio deceive him, as disciples of the good law, with words and works. 2. May they learn from him with thoughts, words, and works, Wisdom for Mazda, prayer for believing offering. Kava-Vistacpa, the Zarathustrian, and the holy Frashaostra, They know the right paths, the law which Ahura gave to the Profitable, 3. These mayest thou too Paouruchicta.f related to Ilaechat-acpa, Holy, worthy of adoration among the daughters of Zarathustra, (Whom) with agreement of Vohu-mano and Asha, Mazda has given thee for a lord, To ask after thy understanding, holiest, w-ise, female- worker :]: of wisdom. 4. ''Thus for him, yours, will I be zealous, and choose that he ma,y give the fathers As relationship for the active, as pure ancestors For the pure. May I possess the shining, perfect/ under- standing of Vohu-mano, (Which) Mazda created for the good law for ever." § 5. To you, the Maiden, speak I the words. The marriageable, II I, the Bridegroom, this encourages me; Learn to know, after tliis law-, the place of Vohu-mano, W^ith purity may one of you clothe the other, that will give himll great joy. * Cf. Ya(;na xliv. 6. t Paouruchi(,'ta is the daughter of Zarathustra. According to a gloss, she •would appear to have married Jamri(,'pa; but this is doubtful. Uaechat-a(,'pa is one of the remote ancestors of Zaratluistra. t No other English cfiuivalcnt for Bewirkerin. \ This verse seems rather to be the answer of Paourucln(,'ta than to belong to the speaker of the preceding verses. II Tlio construction is : " To you, the marriageable maiden," etc. 1 " Him" may possibly refer to Aliura-Mazda. YACNA LIII. 119 So are both these manifest, ye men and ye women, The way away from the Drukhs (is) : whoso is thankful to me for a benefit, (Since) I demand from the Drukhs : Be far away from the body. To those who cleave the air, may the brightness of the evil kingdom reach. May the wicked be completely overcome, that they may no more be able to slay the spiritual world.* That will be your reward for the great deed : That Azhuf who lies in the heart, from the possessed inward parts, Stealing himself away, arrives thither where the soul of the bad (stays). Strive after this greatness, it will be friendly with you even to the last word.:}: Away may be the deceivers, away to the evil-doers. May all be benumbed who are to be smitten. The good rule and the pleasure of good and evil men may, to the kindred clans, give The Greatest ^ above death, may he throw the deceivers through their own bonds. Soon may it happen. Through evil belief are brought hurts, wounds to thy teachers, (Who) desire that the sinners may be completely overcome. Where is the pure Ahiira, who may drive them away from life and free ffoinpr about? May Thy kingdom come, 0 Ahura, wherewith thou makest good for the right-living poor.|| VII. AIRYAMA ISIIYO.^ LIII. 1. May the desirable obedience come hither, for joy to the men and women of Zarathustra, 2. For joy to Vohu-mano, may he grant the reward to be desired according to the law. 3. I wish the good purity of the pure. Great be Ahura- Mazda ! * This vprsc is translated conjecturally. t Azhu is perhaps = Ahzi, the demon of lust. X Purely coujeetural. § The construction is, " Jfay the Greatest, etc., give, etc." || Conjectural. II The Airijnmd-ishya is one of the most effective prayers. It has already been translated, Vondidad xx. 26-28, where, however, the word Airyama = " obedience," is wrongly retained as a proper name. 120 YACNA LIV. LIV. 1. The whole world : bodies together with bones, vital power and form, strength and consciousness, soul and Fravashi,* 2. We give and make known. We make them known : to the holy Gathas, the lords over the times, the pure. 3. Which Gathas are ruling and protecting for us, heavenly food. 4. Which are for our soul both : food and raiment. 5. These Gathas it is who govern and protect us, our hea- venly food. 6. These Gathas are for our soul both : food and raiment.f 7. May they bring us good reward, much reward, pure reward, 8. For the next world, after the separation of the vital powers and consciousness. 9. May they to us as strength, as victory., 10. As health, as remedy, 11. As advancement, as enlargement, 12. As help, as defence, 13. As wise, as very pure, 14. As oftering ; may they for those w^ho know J 15. Come to light, the praiseworthy prayers, as Ahura-Mazda has created them, IC. The Most Profitable, Victorious, the Furtherer of the world, 17. For the protection of purity in the world, for ruling over purity in the world, for those who profit and will profit, 18. And for the whole world of purity. Give to every pure one wlio comes hither with this distinguished sheltering prayer, good thoughts, words, and actions. 19. Asha and Volm(-manu) ]>raise we. The holy Gathas, the lords over the times, praise we. 20. The laudable prayers praise we, the creations of the first world. § 21. Whilst we recite them from memory, act thereafter, learn them, teach them, keep tliem in memory, desire to remind our- selves of them. * This passage is important, as shoAvinp: that, at the time it was composed, the division of the soul into parts was ideatiaal with that wliich prevails in the later writings. t Aiiquetil says in a note: " The Guhs, female Izeds, have formed the bodies, preserve them, and are employed in spinning robes for the Just in heaven." I do not know from what source Antiuetil took this note. X The words /ni/diVi = " ofl'iriiig," and ridushe = "for those who know," or " for knowledge," appear to bo a quotation, since they wiil not pass into the construction. \ That is, the spiritual world. YA^NA LV. LVI. 121 22. Whilst we utter tliem, praise tliem, with intent to further the world. 23. We praise the division of the laudable prayers, 24. And the reciting, uttering, singing,, and praising the praise- worthy prayers. LV.* 1. May hearing here have place, for praise to Ahura-Mazda, the Most Profitable, Pure, Who is desired by us from the begin- ning even to the end. 2. Thus : may hearing here have place for the praise of Ahura-Mazda, the Most Profitable, Pure, Who is desired by us. 3. May hearing here have place ibr the praise of the good waters, and the Fravashis of the pure, which are desired by us, (and) for the souls, from the beginning even to the end. 4. Thus : May hearing here have place for the praise of the good waters, and the Fravashis of the pure, which are desired by us, (and) for the souls. 5. May hearing here have place for the praise of the good waters, as the male and female good Amesha-gpentas, the good Rulers, the wise, ibr praise to the good things of Ashis-variuhi, who is bound with purity, for our perfection and uplifting.t 6. May hearing here have place for the praise of the good waters, good, uplifted,:}: from the beginning to the end. 7. Thus : may hearing here have place for the praise of the good waters, of the male and female Amesha-cpcntas, the good llulers, the wise, for the praise of the good things of Ashis- vanuhi, who is bound with purity, for our perfection and up- lifting. 8. May hearing here have place, good, uplifted for praise for the good waters, from the beginning to the end. LVI. gROSH-YASHT. L Khshnaothra § for the praise, adoration, satisfaction, and laud of the holy Qraosha, the strong, whose body is the Marithra, whose weapon is uplifted, the Ahurian. * This chapter seems to he an introduction to the following Crosh-Yasht. It is worthy of notice that the traditions here expressly translate the word Cruosha hy "hearing" (or "obedience"), thus supplying anotlicr example of the mode in which abstract ideas and persons are interchanged. t That is. May hearing be (serve) for our uplifting, etc. t The adjectives good and uplifted belong to " hearing." f Cf, Ya(,na iv. /50. 122 YA§NA LVI. 1. Qraosba the holy, beautiful, victorious, furtherer of the world, the pure, lord of purity, praise we, 2. "Who first among the creatures of Ahura-Mazda with Barecma bound together 3. Offered to Ahura-Mazda, offered to the Amesha-cpentas, 4. Offered to the Protector and the Maintainer,* Who created all creatures. 5. For his brightness, his majesty, 6. For his strength, his victoriousness, 7. For his offering to the Yazatas, will I praise him with audible praise ; 8. Qraosha, the holy, with Zaothras and Ashis-varmhi, the great, and Nairyo-canha, the beautiful. 9. May the victorious, holy Qraosha come to us, to protect us. 10. We praise the holy Qraosha, the Great Lord praise we, Ahura-Mazda, 11. Who is the Highest in purity, the Most Helpful in purity. 12. All Zarathustrian words praise we, all well-done deeds praise we, done, and such as will in future be done. 2. 1. Qraosha the holy, beautiful, victorious, the furtherer of the world, the pure, lord of purity, praise we, 2. Who tirst bound together the Barecma, 3. Three twigs, live twigs, seven twigs, nine twigs. t 4. As far as the knee, as far as the middle of the feet, for the Amesha-cpentas, for praise, adoration, satisfaction and laud. 5. For his Brightness, for his Majesty, etc.:}; 3. 1. Qraosha, the hoi}'-, beautiful, victorious, furtherer of the world, the pure, lord of, purity, praise we, 2. Who first sang the five Gathas of the holy pure Zarathustra, 3. As holy prayer, as text, together with commentary, and imprecations, § ^ 4. For praise, for prayer, satisfaction, and laud of the Amesha- cpentas, 5. For his Brightness, etc. * The words "Protector" and "Maintainer" are in the d/ial, and, according to the Old-Bactrian syntax, they may either refer to Ahura-Mazda alone, as possessing different attributes, or to Ahura-Mazda and the Amesha-cpentas. t Or, three-fold, five-fold, etc. Anquetil says : " T/ie liarsom is of Jive branches in the ordinary Bar ouns. It is of seven branches for the JDaroun Ao naber, for the Ircouschi, and for the Guhunbur. It is of nine branches for the Daroun of kings and for that of the Mobed of Mobeds." X liere and in the following sections, ^ 1, v. 5-12 is to be repeated. ^ "Commentary and cursings" (or"imprecations"), seems a curious admixture. The IIuz. Tr. explains the second word, paiti-fra<;uo, by nerang, i.e. "magic-incantations." [The word nerang was anciently employed in a good sense to signify certain religious cere- monies, and there seems little doubt Wi'iX paiti-fra^ao must also be taken iu a good sense.] YA^NA LVI. 123 4. 1. Qraosha, the holy, etc.* 2. Who (is) a firm well-chambered dwelling for the poor men and women, after the rising of the sun ; who smites Aeshma with levelling blow a hard sore.f 3. Who, while he smites him, breaks his head, for him who despises his strength.:}: 4. Through whose Brightness, etc. 5. 1. Qraosha, etc. 2. The strong, swift, mighty, terrible, heroic, very deadly,§ 3. Who goes forth from all fights victoriously smiting, 4. As companion of the Amesha-cpcntas. 5. Through whose Brightness, etc. 6. 1. Qraosha, etc. 2. The strongest among the youths, the firmest among the youths, the most lusty among the youths, the swiftest among the youths, who first among the youths accomplishes deeds. 3. Desire, 0 Mazdayacnians, for the oftering of the holy Qraosha, 4. Far from this dwelling, far from this clan, far from this confederacy, far from this region, shall the bad, pernicious hind- rances be driven away. 5. In whose dwelling the holy victorious Qraosha receives nourishment, there is also the man pure, thinks much good, speaks much good, and does good. C. Through whose Brightness, etc. 7. 1. Qraosha, etc. 2. Who smites the vicious man, the vicious || woman, who smites the Daevi Drukhs, the very mighty, the world-destroying, 3. Who is the supporter, the furtherer of all worldly advance- ment, 4. Who without sleeping preserves with watchfulness the crea- tures of Mazda, who without sleeping protects with watchfulness the creatures of Ahura-Mazda, 5. Who protects with upraised weapon the whole corporeal world, after the rising of the sun, 6. Who no more sleeps softly since the two Heavenly Beings have created the world : Qpenta-mainyus and Anra-(mainyu8), * The first verse of every section is identical. f That is, "a severe wound." X That is, (Qraosha breaks the head of him who despises, etc. § That is, to the Daevas. 11 The Huz. Tr. makes "vicious" = "unchaste." 124 YACNA LVI. 7. Because he will protect the world of purity. 8. Who all days and nights wars with the Mazanian Daevas, 9. Who does not bow himself afirighted from fear of the Daevas, 10, But before whom, of necessity* all the Daevas bow afirighted, hasten affrighted to darkness. 11. Through whose Brightness, etc. 8. 1. Qraosha, etc. 2. Whom Haoma praised, the furtherer, the healing, fair, kingly, having golden eyes, 3. On the highest summit of the high mountain, 4. He who speaks well, speaks protecting words, speaks at the suitable time, 5. Who possesses greatness of all kinds : perfect wisdom, the priority of the Maiithra.f 6. Through whose Brightness, etc. 9. 1. Qraosha, etc. 2. Whose victorious dwelling is formed with a thousand pillars, 3. On the highest top of the great mountain, 4. Shining inwardly with its own light, star-like outwardly, 5. For whom the Ahuna-vairya has given itself as a weapon, and the victorious Yacna-ha])tarihaiti, 6. And the victorious Fshusha-maiithra, and all portions of the Ya9na. 7. Through whose Brightness, etc. 10. 1. Qraosha, etc. 2. Through whose sti'ength, whose victory, whose good strokej and knowledge, these Amesha-^pentas (rule) over the earth, con- sisting of seven Kareshvares, who is the law-giver for the laws, 3. Who as unbounded Ruler steps along over the corporeal world. Through this law are gracious to him Ahura-Mazda, 4. Vohu-mano, Asha-vahista, Khshathra-vairya, Qpenta-arma- itis, Ilaurvat and Ameretat, the Ahurian Question, the Ahurian Custom, 5. In both worlds, the corporeal and the spiritual. 6. Mayest thou against death rushing hither, Aeshma rushing hither, against the hosts rushing hither, 7. Who uplift the terrible banners before the runners § of * Or, against their wills. t That is, he first of all beings was made acquainted with the Manthra. X The word haozanthwa may also mean " good birth," or " good wisdom." f This word is seldom used, and seems only applied to bad beings. YACNA LVI. 125 Aeshma, whom the evil-knowing Aeshina lets run, together with Vidliotus, created by the Daevas, 8. Grant us strength, 0 Qraosha, holy, beautiful, for the horses, but health of the body, 9. Perfect subjection of the tormentors, killing against the evil- souled, 10. Destruction for the foes, the hostile, hating. 11. Through whose Brightness, etc. 11. 1. Qraosha, etc. 2. Whom four horses carry, spotless, bright-shining, beautiful, hoi}'', wise, swift, obeying heavenl}^ commands. 3. Of lead are their hoofs, gold is wrought therein, 4. They are swifter than the horses, swifter than the wind, swifter than the storms,* swifter than the clouds, swifter than the birds with good wings, swifter than the well-aimed arrow (?), all these they overtake. 5. If one hastens behind them one overtakes them not, who hastens forward with two-fold strokes, carrying the good Qraosha, the holy.f 6. What is in the Eastern Indies he seizes, what is in the Western he smites. 7. Through whose Brightness, etc. 12. 1. Qraosha, etc. 2. Who great (in form), high-girt, abides among the creatures of Mazda. 3. Who thrice in each day, in each night, decends upon this Kareshvare Qaniratha, 4. Holding a weapon in the hand, the axe of a wood-cutter, which of itself strikes against the head of the Daevas, 5. To smite the wicked Arira-mainyus, to smite Aeshma with the terrible weapons, to smite the Mazanian Daevas, to smite all Daevas. 6. Through whose Brightness, etc. 13. 1. Qraosha, etc. 2. Llere and elsewhere, and here also afterwards on the whole earth, we wholly praise Qraosha, the holy, strong, whose body is the Maiithra. 3. The strong, capable-of-bearing arms, who possesses strength * Lit., than the rain. t That is, they do not allow themselves to he hindred hy those who oppose them : they overthrow all foes, and hasten forwards without loss of time. 126 YACNA LVII. in the arms, has the strength of a warrior, smites the head of the Daevas. 4. Who accomplishes victorious strokes, and gives victorious strokes to the pure, who smite victoriously — victoriousness which springs from above. 5. (The victoriousness) of the holy Qraosha and Arsti, worthy of adoration, 6. All dwellings protected by Qraosha praise we, 7. Where the holy Qraosha accepts as a beloved friend, where there are pure men who think, speak, and do much good. 8. Through whose Brightness, etc. LVII. 1. This profit, this victory give we : namely, the prayer which has a good seed. 2. Which is united with purity, united with wisdom, 3. Whose seeds are good thoughts, words, and works. 4. May this pra^^er protect against torment from the Daevas and the (bad) men. 5. To this prayer we make known : to protect property and body, to shelter, to rule, to oversee. 6. In prayer we rejoice, Ahura-Mazda, in prayer we desire, 7. To prayer we submit ourselves, on prayer we call, 8. To protect property and body, to shelter, to rule, to control, 9. (Inclusive of) prayer as for such as Thee. (Whoso) is fruitful, pure, victorious, (his) fruits we desire to inherit. 10. 0 Father over the cattle, and over those who belong to the Holy One : the pure, and those wishing purity in the worid.* 11. Thou open Giver of good! Whose greatness, goodness, and beauty amongst you we desire. 12. May he shelter us, the rich in goods, control us with purity, t with activity, with liberality, with knowledge, with gentleness, with the fire of Ahura-Mazda. 13. As you created us, 0 Amesha-^penta, so support us. 14. Support us ; good men, support us : good women, support us, Amesha-^pcnta, good Ruler, wise. 15. I know no one save you, ye pure ; therefore support us. 16. Thoughts, words and works, cattle and men, commit we to Qpenta-mainyu. 17. All cattle, the healthful goods, the healthful cattle, the healthful men, all healthful pure. * The following verses are spoken by the Rafpi, who during their recital fre- quently changes his position, standing sometimes to the left of the JJjouti, sometimes to the right, and sometimes between him and the lire, etc. t The construction is : " May he amongst you whose greatness, etc., who is rich in goods, oversee us who are endowed with purity, activity, etc." YA9NA LVIII. 127 18. All the creatures of the Creator would we, together with the created lights of Ahura-Mazda, keep.* 19. Praise to thee, fire (son) of Ahura-Mazda, inayest thou come hither to the greatest of affairs.f 20. Give us for great friendship, for great delight, Haurvat and Ameretat. 21. We praise the whole composition of the Qtaota-Yacnya. 22. With the liighest pra^^er inform we Thy body, the fairest among bodies, Mazda-Ahura, 23. Among these lights the highest of the uplifted, that which is called the Sun. 24. We praise the Qtaota-Ya^nya, the creations of the first world. LVIII. 1. Ahura-Mazda, etc. J 2. The good, mighty, § etc., from Gayo-marathan to the vic- torious Qaoshyaiic. 3. The victory, created by Ahura, praise we : Qaoshyan9 the victorious, praise we. 4. This Barecma, provided with Zaothra, with binding, bound together with purity, praise we. 5. Our own souls praise we, our own Fravashis praise we. 6. All pure Yazatas praise we, all lords of purity praise we. 7. At the time llavani, at the time Qavaiihi and \ icya, at the time Yicpe-mazista. 8. " Good art thou,|| mayest thou maintain that which is still better than the good. 9. " Since thou fittest thyself worthily as a Zaota. 10. *' Mayest thou receive the reward which is earned by the Zaota, 11. "As one who thinks, speaks, and does, much good." 12. May that come to you which is better than the good, may that not come to you which is more evil than the evil, may that not come to me which is more evil than the evil. 13. The Ahuna-vairya praise we. — Asha-vahista praise we, the fairest Amesha-cpcnta. — The Fshusha-maiithra-hadhaokhta praise we. The whole composition of the Qtaota-yacnya praise we, the creations of the first world. * That is, mankind are to unite their efforts to those of the Stars to maintain the world of purity. In that case the passage would contain an allusion to the later Star- worship, but the whole verse is most difEcult. t Cf. Ya(,'iia XXX. 2. I Cf. Yatjna xvii. 56, and \i. 4-33. § Cf. Ya9na xxvi. 1-33. II Verses 8-11 are addressed by the Ila9pi to the Zaota. 128 YAgXA LIX. LX. LIX. 1. May that man obtain the best, Who teaches us to know the right path to profit For this world, the bodily as well as for the spiritual The manifest awa}^ to the worlds where Ahura is enthroned, And the offerer, like Thee, a wise, holy one, 0 Mazda ! 2. May there now come to this dwelling, contentment, bless- ing, guilelessness, and wisdom of the pure. May there appear for this clan : Purity, dominion, profit, majesty, and brightness, 3. Long dominion of the law, the Ahurian, Zarathustrian. 4. Quickly may cattle arise out of this clan, 5. Quickly purity, quickly the strength of the pure man, 6. Quickly Ahurian Custom. 7. May there come hither the good, strong, holy Fravashis of the pure, bound with the remedies of purity, according to the breadth of the earth, the length of a river, the height of the Sun, with desire after good things, for withstanding against the foes, for increase for riches and brightness. 8. May Qraosha (obedience) in this dwelling smite disobe- dience, peace dissension,* liberality avarice, wisdom slighting, truthful speech the lie, which hates purity. 9. That here the Amesha-cpentas may be able to wish from the holy Qraosha : 10. Good ofiering and prayer, good offering and prayer,t 11. Good maintenance, fortunate maintenance, friendly help, 12. That they may long remain supported. 13. Never may the brilliant Majesty;}: be extinguished for this dwelling, 14. Not the brilliant riches, not the bright heavenly descendants, 15. By the long (continual) friendship of him who teaches to know brightness, and Ashis-vaiiuhi, 16. According to wish mayest Thou Ahura-Mazda, etij-^ 17. That joyful may be our mind, happy our souls 18. Endued with brilliant bodies for Paradise, 19. So may there openly come hither, O Ahura-Mazda, the best purity, the fairest purity. 20. May we see Thee, attain to Thee, to Thy perfect friendship. LX. 1. We praise the Ahuna-vairya, on earth and in heaven. 2. We praise the Asha-vahrsta on earth and in heaven. * The verb is understood between each pair of nouns. t The Glosses explain the lirst offering, etc., to be for men, the second for women. X This " majesty" is probably that of the father of the household, which resembled the " kingly majesty," only less in degree. § Cf. Yacjna viii. 10. YA9NA LXI. 129 3. We praise the Yenhe-bataum, the well-praised, on earth and to heaven. 4. We praise the pious, good blessing, of the pious, pure man, on earth and in heaven. 5. To strive against, to drive away Anra-mainyus, who is pro- vided with creation, with evil creation, who is full of death, 6. To withstand, to drive away the wicked,* male and female. 7. To withstand, to drive away the wicked, the female-wicked. 8. To strive against, to drive away the evil-doers, male and female. 9. To strive against, to drive away the evil-doers, the female evil-doers. 10. To withstand, to drive away thieves and robbers. 11. To withstand, to drive away wizards and magicians. 12. To withstand, to drive away those who harm Mithra, lie to Mithra. 13. To withstand, to drive away those who slay the pure, tor- ment the pure. 14. To withstand, to drive away the very hurtful impure spoiler, who is full of death. 15. To withstand, to drive away every wicked one, who thinks, speaks, and acts unbecomingly. 0 holy Zarathustra, 16. How shall we drive away the Drukhs from here, how shall we, O ye Profitable, drive away the Drukhs, how smite them, as mighty the powerless,t away from all seven Karesh- vares ? 17. To withstand, to drive away the whole evil creation, praise (to these) with purity, thou wise, and (to you) ye who exist. LXI. 1. Offering and praise, good nourishment, fortunate nourish- ment, helpful nourishment, I vow to thee, 0 fire, son of Ahura- Mazda. 2. To thee it is to be offered, thou art to be praised, mayest thou (continually) be provided with oflering and praise, in the dwellings of men. 3. Hail to the man who continually offers to thee, 4. HoKIing firewood in tlie hand, holding Barecma in the hand, holding flesh in the hand, liolding the mortar in the hand. 5. Mayest thou continually obtain right firewood,:}: right fragrance, right nourishment, right increase. (5. Mayest thou be in complete aliment, in good aliment, 0 fire, son of Ahura-Mazda. * This -word is not found elsewhere, and is translated conjecturally. t That is, as mit^hty ones smite the powerless. j It is accounted a sin to place damp wood on the fire. 130 YA9NA LXI. 7. Mayest thou burn in this dwelling, ever majest thou burn in this dwelling, mayest thou be in brightness in this dwelling, mayest thou be in increase in this dwelling: 8. Throughout the long time,* until the perfect resurrection, the perfect good resurrection included. 9. Give me, 0 fire, son of Ahura-Mazda, 10. Swift brightness, swift nourishment, swift blessings of life, 11. Greatness in holiness, fluency for the tongue, but for the soul sense and understanding, which afterwards increases, not diminishes, — then manly courage,t 12. Activity, sleeplessness the third part of the night, easy going, watchfulness, 13. Well-nourished, heavenly posterity, w'hich makes a circle,]: collects itself together, . 14. Which grows up, is enduring, pure from crime, and manly, 15. Which can help me in the house, in the clan, in the con- federacy, in the region, in the district.^ 16. Give me, 0 fire, son of Ahura-Mazda, what instructs me now and for all time concerning the best place of the pure, the shining, wholly brilliant. 17. May I attain good reward, good renown, good sanctifica- tion, for the soul. 18. With all speaks the fire, Ahura-Mazda's (son), 19. For whom he shines throughout the night, and cooks food,|| 20. From all desires he good nourishment, healthful nourish- ment, helpful nourishment, 21. All who come, the fire looks at their hands, 22. (Saying), " What brings the friend to the friend, the one who comes hitlier to the one who sits alone ?" 23. We praise the holy fire, the strong, the warrior. ' 24. If one brings hither for the same, wood, Bart^cma which is bound together in holiness, or the tree lladlia-naepata. 25. Then blesses the fire (the son) of Ahura-Mazda, 2G. Content, without hate, satisfied : • That is, the twelve thousnnd j-ears to which the duration of this world is limited. After the destruction of the world, the fire will still continue to be mighty. t Difficult and in part conjectural. j Cf. Ya(,na xi. 10, "In the circle of many men." 6 This is one of the few places in the Avcsta in which a larsrer " district" is spoken of than the "region." [It is difficult to find even moderately suitahlc English equivalents for the Zend terms. " Kegion" must be taken in a limited sense, as in the New Testament ))hrase, "the region that lieth round about" (Lystra, or any city). Perhaps it would be better to substitute district for ret/ion in all previous passages, and to use province for the largest subdivision], II Difficult and uncertain. YAgNA LXII. LXllI. LXIV. 131 27. " May there arise around thee herds of cattle, abundance of men." 28. " May it go according to the desire of thy spirit, according to the desire of thy soul." 29. " Be glad, live thy life,* the whole time that thou wilt live." This is the blessing of the fire 30. For him who brings it dry fire-wood, sought for burning, purified in the wish after purity. LXII. 1. What to me from Purity, etcf 2. May hearing be here, etc. J 3. Ahura-Mazda, the Pure, Lord of purity, praise we. The Amesha-cpentas, the good kings, the wise, praise we. 4. We praise the water, etc. The souls and Fravashis of the pure praise we.§ LXIIL 1. To the support of the pure world tliey go forwards, etc. || 2. Whoso, 0 Mazda, spreads abroad the Maiithra-word, etcH LXIV. 1. I praise the water: Ardvi-cura,** the pure, 2. The fuU-fiowing, healthful, averse to the Daevas, devoted to the faith in Ahura, 3. The praiseworthy for the corporeal world, the worthy of adoration for the corporeal world, 4. The pure for those which further life, the pure for those which further the cattle, 5. The pure for the furtherers of the world, the pure for the furtherers of the kingdom, 6. The pure for the furtherers of the region, 7. T\'hich purifies the seed of all men, 8. Which purifies the body of all women for delivery,tf 9. "Which grants to all women easy deliveries, :]::J: 10. "Which brings to all women fit and suitable milk, 11. The great, widely renowned. 12. "Whicli is as great as all the (other) waters which hasten away on this earth, 13. Which flow away mightily, * That is, live joyously. t Cf. Ta(;na xvi. 4-7. \ Cf. Ya(,'na Iv. 3-4. { Cf. Yac^na xxxviii. 7. II An extract from Ya^na xlv. 3-6. IT Cf. Y'a9na xlix. 6 flf. ♦* For a full account of Ardvi-^ilra see Khordab-Avesta xxi. ft Gloss : If a woman becomes pregnant a second time, tbis happens through the power of Ardvi-(,ura. XX Gloss : Whenever a woman is delivered easily, this happens through the power of Ardvi-ijura. 132 YAQNA LXIV. 14. From Hukairya the lofty, down to the sea Vouru-Kasha. 15. All (rivers) flow into the boundary-sea Vouru-Kasha, every one flows into the midst of the same. 16. From whence has made them flow out, has poured them out, Ardvi-cura the pure, 17. Who lias a thousand canals, a thousand channels, 18. Each of these canals, each of these channels, is forty days' journey (long), for a well-mounted man. 19. The flowing* of this my water alone comes to all the seven Kareshvares. 20. It brings from this my water alone continually thither, in summer as in winter. 21. This my water purifies the seed of men, the body of women, the milk of vvomen, 22. The living, those who have been, the born, the unborn. 23. May the Fravashis of the pure come hither, who have led them (the waters) against the stream from the nearest water hither.* 24. May our water not appertain to him who thinks, speaks, or does evil, or to the unbelievers, 25. Not to him who torments the friend, torments the com- panion, torments the neighbour, torments the relation. 26. May our good, best water, created by Mazda, pure, not be helpful to him 27. Who seeks to injure our uninjured goods. 28. May our good, best water, created by Mazda, pure, not be helpful to him 29. Who seeks to harm our unharmed bodies, who is a thief, a robber, a criminal, a murderer of a pure man, 30. Who is a wizard, or one who buries the dead, a foe, a miser,t or a wicked sinner. 31. What man is evil, hostilely minded, him may ^plagues light on. 32. With destructive intent (may she come to him) who is here, destructively ma}'' she come to him who is there. "J; 33. Water, rejoice yourself in your places, as long as the Zauta oflcrs. 34. Uow shall the Zaota with learnt speech, § ofler to the good waters ? 35. How shall his tongue be bound, when he oflers in im- proper manner Z 36. ilow shall the words arrive which the Aethra-paiti has taught him ? * It is not known what circumstance is alluded to in this obscure verse. t Or, perhaps, one who does not oiler p;ifts. j A difficult verse, the translation of which is doubtful. § Gloss : the Avesta. YA9NA LXV. 133 37. How shall the pra3'ers, the invocations,* the offerings take place, 38. "Which Ahnra-Mazda has taught to Zarathustra, Zara- thustra to the corporeal world ? 39. First pray the waters, O Zarathustra, that they may come hither, then bring us of the water Zaothra pure, filtered with prayer. 40. Speak these words : 41. 0 water, I desire from you happiness, grant me the great (happiness), through whose granting, gift of good, freedom from harm takes place. 42. Water, I pray you for goods of many kinds, mighty, 43. Mighty posterity, as many wish it. 44. No one wishes himself this for harm, 45. Not for trouble, not for death, not for revenge, not for destruction. 46. For that pray I the water, for that the earth, for that the trees, 47. For that the Amesha-cpentas, the good kings, the wise, the good men and women, the givers of good. 48. For that the Fravashis of the pure, the strong, 49. For that (thee), 0 Mithra, with wide pastures, 50. For that (thee), 0 (^raosha, holy, beautiful, 51. For that (thee), 0 llashnu, most righteous, 52. For that (thee), 0 fire, son of Ahura-Mazda, 53. For that (thee), 0 great lord, possessed of women. Navel of the waters, possessing swift horses, 54. For that all you, 0 Yazatas, givers of good things, pure, 55. For that pray 1, for myself, the water, etc.f 56. And for that which is yet greater than this, better than this, of more worth than this. 57. This gives us, ye Yazatas, pure, 58. "Whom we wish mighty, and quick, and swift, 59. With this right-timed speech 60. (To us), the upright doers, that which is the most desired. 61. Give me, etc. J LXV. 1. With purity give I this Zaothra, provided with Haoma, provided with fiesh, provided with lladha-naepata, uplifted with purity, 2. To thee, 0 Ahurian,^ descended from Ahura, * The -word means, I believe, those prayers in which one confesses one's self a debtor to the Ileuvcnly Beinijs. t Here the whole passage from v. 46 must be repeated. i Cy. Ya(,>na 1. 7. § Either the daughter, or the wife of Ahura ; probably the former. 19 134 YA9NA LXVI. LXVII. 3. For the satisfaction of Ahura-Mazda, of the Amesha- cpentas, of the holy (^raosha, of the fire (the son) of Ahura- Mazda, of the great lord over purity. 4. With purity give I to the day-times, the lords of purity ; to Havani, the pure, lord of purity. 5. With purity give I to Qavanhi and to Vi^ya, the pure, lord of purity. 6. With purity give I to Mithra, who possesses wide pastures, has a thousand ears, and ten thousand eyes, a renowned name, the worthy of honour, (and) to Rama-qactra. 7. With purit}^ give I, etc.* 8. With purity give I this Zaothra, etc. {Cf. v. 1.) 9. To Thee, Ahurian daughter of Ahura, for satisfaction, etc. f LXVI. 1. With purity give I, etc., J Avith purity may he come to us. 2. We praise the waters, etc. § LXVII. 1. Thus make we Thee, Ahurian of Ahura, inclined by this. 2. Have we offended Thee, so may this Zaothra arrive (to Thee), 3. That provided with Haoma, flesh, and Iladha-naepata, 0 Ahurian, (daughter) of Ahura. 4. For sweetness and fatness mayest thou, 0 Zaothra, arrive to me : || 5. For health and healing, for help and furtherance, for spreading abroad and hallowing, for renown and good-health of the soul, for victory, and for lurthcring the world. 6. We praise thee, 0 Ahurian, (daughter) of Ahura, with the Zaothrasif of good-mindedness. 7. We praise thee, 0 Ahurian, (daughter) of Ahura, with the Zaothras of good speech. 8. We praise thee, 0 Ahurian, (daughter) of Ahura, with the Zaothras of good works, 9. For the enlightenment of thoughts, words, and works. 10. For purilication for the souls, for furthering for the worlds, for preparation for the very pure. 11. Give me, 0 Ahurian, (daughter) of Ahura, the best place of the pure, the shining, wholly brilliant. * As Ya^navii. 16-51. t ^. Ya<^na xxii. 24-33. \ Cf. Ya(;na xxiii. 1-9, and vii. 58. § Vf. Ya(,'ua xxxviii. II That is, that Thou, 0 Ahurian, mayest receive tlicreby sweetness and fatness (gratification). H Zaothra seems here to be used for "ofTcring" in general. YA^NA LXVII. 135 12. Give me, 0 Ahurian, (daughter) of Ahnra, male, heavenly posterity, 13. Who may further me the dwelling, the clan, the con- federacy, the region, the district.* 14. Thee, the Ahurian, we revere, the sea Vouru-Kasha we revere. 15. All the waters which are on the earth we revere, the stand- ing, the hurrying forwards, the waters in the deeps, those which are in streams, those in hail (?) and in rain. 16. Herewith for oflering, for praise. 17. As is your best oflering, your best praise, from the best purity. 18. The good best waters, created by Mazda, the pure, wo praise. 19. Of the good waters praise we. 20. Their sweetness, their fatness,t praise we, 21. The running water, the water of the growing trees, 22. As an adversary against Azlii, created by the Daevas, 23. Against this Pairika, the withstanding, 24. To withstand, to destroy, to drive away, the hostile tor- menting, 25. And the Ashemaogha, the impure, smiting, who is full of death. 20. To withstand the plague of the Daevas as of men. 27. Hear our ofl'ering, Ahurian, (daughter) of Ahura; be con- tent with our offering, Ahurian, (daughter) of Ahura. 28. Seat thyself here at our oflering. 29. Come to our help for the sake of these many oflferings, the good off'erings, for the sake of the good oflerings of Zaothras. 30. Whoso oflers the good waters to you, 0 Ahurian, (daughter) of Ahura, 31. With the best Zaothras, the Zaothras poured out with prayers, 32. To him belong riches, brightness, to him health of body, 33. To him health of body, victoriousness of body, 34. To him gifts of fortune of much briglitness, 35. To him heavenly posterity, to him lung, long life, 30. To him the best place of the pure, the shining, wholly brilliant. — 37. Give, 0 good waters to me, the oflering of Zaota ; 38. To us the oflering Mazdayagnians, the friends, who will- ingly prepare oflering (the disciples), 39. The Herbads, the teachers, men, women, 3-ouths, maidens, who act, 40. Who think good, to every one who guards himself froin * Cf. Ya(,'na Ixi. 15. f That is, their fertilizing qualities. 136 YA§NA LXVII. sin, guards against torment, against the hindrances of the hostile hosts,* against the hostile tormentors. 41. The wish and the attainment of the good faith, (the path) which is the most right to the best place, the shining wholly brilliant. — 42. Good dwelling, pleasant dwelling, long dwelling (pray I) for this clan from which spring these Zaothras. 43. Good dwelling, pleasant dwelling, long dwelling wish I hither for all Mazdaya9nian clans. 44. Good nourishing, healthful nourishing, helpful nourishing, wish I for the fire. 45. Good offering for thee, Ahurian (daughter) of Ahura, pray I. 46. Rama-qa9tra pray I for this region. 47. Health (and) remedy implore I for you ye pious pure men. 48. For all entreat I, 49. Who are good, pure, on earth and in heaven, 50. For a thousand remedies, for ten thousand remedies. 51. According to wish, etcf 52. So may it come as I entreat. — 53. Good thoughts, etc. J 54. The good wisdom here, the good holiness, 55. We call hither, we invite 56. Goods and remedies. The waters we invoke, namely, the good waters of you. Being invoked, do you who are able, give to us riches and brightness. 57. Waters ! grant us the happiness that has been already be- fore obtained by you. 58. Praise to Ahura-Mazda. 59. Praise to the Amesha-gpentas. 60. Praise to Mithra, who possesses many pastures. 61. Praise to the Sun, who is endowed with swift horses. 62. Praise to the two eyes of Ahura-Mazda.§ 63. Praise to the Fravashi of the Bull, of Gay6(marathan) of the holy Zarathustra, the pure. 64. Praise to the whole world of purity, which is, has been, and is to be. 65. Increase through Vohu-mano (and) Khshathra-(vairya), witli fortunate bod}''. 66. Unto the lights, the most brilliant (lights) of the high, 67. Where ^pcuta-mainyu at the end will come to thee. ♦ The word rendered "hosts" is used of bad beings only. t Cf. Ya<;na viii. 10-18. J Cf. Ya9na xxxv. 4-6. § Perhaps the Sun and Moon. YA§NA LXVIII. LXIX. 137 LXVIII. 1. What from purity, etc.* 2. The best kingdom, the unbounded, etc. f LXIX. 1. To these I offer, to him draw I near as a friend : to the Amesha-cpentas, the good kings, the wise. 2. 1 lay hold on this God, this Lord we praise : Ahura-]\Iazda, 3. The Creator, the Rejoicer, the Maker of all good things. 4. This lord we praise : Zarathustra, the holy. 5. That created for us, the pure, X 6. Praise we, praise I, 7. Namely, the (creatures) of Ahura-Mazda, of Vohu-mano, of Asha-Vahista. 8. Of Khshathra-vairya, of Qpenta-armaiti, of Haurvat and Araeretat, 9. Which appertain to the body of the Bull, to the soul of the Bull, to the fire (the son) of Ahura-Mazda. 10. The (creatures) of the holy Qraosha, of Eashnu, the most righteous, of Mithra, who possesses wide pastures, 11. Of the pure wind, of the good Mazdayacnian law, 12. Of the good pious blessing, of the good pious blessing against the Drujas, the good pious blessing against the Demons. 13. That we may employ fruitful speech, that we as profitable to the regions 14. May employ profitable speech, that we may be profitable, victorious ; be friends of Ahura-Mazda ; may have vigorous bodies, § 15. As pure men, who think good, speak good, do good, 16. That we may attain through Vohu-mano (good-minded- ness) to rejoice in good things, to obtain them. 17. How shall my soul enjoy the good things, obtain tlicm ? 18. We praise the going forwards and the going backwards of the good waters, and their coming hither. 19. The great lord, possessing women, brilliant, the Navel of the waters, having swift horses, praise we. 20. For the praise, adoration, satisfaction, and laud of the whole world of purity, may hearing find place. 21. Qraosha, the holy, praise we. The great Lord praise we, namely Ahura-Mazda, 22. Who is the Highest of purity, the most Helpful of purity. * Cf. Ta(;na xvi. 4-7. f Cf. Yacjna 1. 1. X Gloss : " Those things by means of which we can accomplish good deeds." § Zit., "the bodies of Yazista," i.e. lightning, which appears to be considered identical with the fire which dwells in the bodies of men. 138 YAgNA LXX. 23. All sayings of Zarathustra praise we. All well-done actions praise we, as well those already done as those which will yet be done. LXX. 1. Frashaostra asked the holy Zarathustra: Say, 0 first* Zarathustra, 2. Wherein consists the recitation of the Ratus, wherein lies the conclusion of the Gathas ? 3. Then answered Zarathustra : Ahura-Mazda the Pure, Lord of purity, praise we. 4. Zarathustra the pure, lord of purity, praise we. 5. The Fravashi of the pure Zarathustra praise we. 6. Tlie Amesha-cpentas, the pure, praise we. 7. The good, strong, holy Fravashis of the pure, praise we. 8. The earthly and the heavenly, 9. The highest of the lords praise we. The most helpful of the Yazatas, the most worthy, most desirable of the lords of purit}'-, the most helpful prayer at the right time, for the pure lords of purity, praise we. 10. Ahura-Mazda, the Pure, Lord of purity, praise we. 11. The whole body of Ahura-Mazda praise we. 12. All Amesha-cpentas praise we. 13. All lords of purity praise we. 14. The whole Mazdayacnian law praise we. 15. All efficacious prayers praise we. f 16. The whole Manthra-^pentas praise we. 17. The whole law, which is created against the Daevas, praise we. 18. The collected long precept praise we. 19. All pure, the Yazatas, heavenly and earthly, praise we. 20. All good, strong,' holy Fravashis of the pure, praise we. 21. All creatures, created by Mazda, pure, praise we. ' 22. Which are purely created, purely formed, 2'fi. Have pure conduct, pure ollering, 24. Which are pure before the pure, which are manifest among the pure. 2.J. All five Gathas, the pure, praise we. 2G. The whole Ya^*na praise we, the going forward, going backward, and arriving (of the same). 27. All the ^taota-ya^-nyas praise wc. All words spoken by Mazda praise we, 28. Which best smite the wicked thoughts, 29. Which best smite the wicked sayings, * That is, first or chiefest with regard to religion. t That is, apparently, those prayers to which a magic power was assigned. YAQNA LXX. 139 30. Which best smite the wicked actions, 31. Which mark the wicked thoughts, 32. Which mark the wicked sayings, 83. Which mark the wicked actions, 34. Which exterminate all wicked thoughts, 35. Which exterminate all wicked sayings. 36. Like as the fire, dry, pure, sought out wood 37. Destroys, devours and burns up. 38. The strength, victoriousness, majesty and might of all these sayings praise we. 39. All waters, the fountains as well as those flowing down in streams, praise we. 40. All trees, the growing, adorned with tops, praise we. 41. The whole earth praise we. 42. The whole heaven praise we. 43. All Stars, the Moon and Sun, praise we. 44. All lights, without beginning, praise we. 45. All cattle, that which lives under the water, under the heaven, the birds, the wide-stepping, the beasts with claws, praise we. * 4G. All the good pure creatures, working well for Ahura- Mazda, praise we, 47. Through which lie created fullness and blessings, 48. Which are to bo praised and adored on account of the best purity. 49. All mountains which have a pure brightness praise we. 50. All Varas, created by Mazda, praise we. 51. All fires praise we. 52. All right spoken sayings praise we. 53. All these which are united with purity, with wisdom, praise we, for protection and shelter, rule and overseeing.f May ye serve me for preparation : 54. The Gathas, the holy, the lords over the times, the pure, I invite and I praise, for protection, shelter, dominion, and su- pervision. May they serve me for preparation, 55. For me, for my own soul implore I and praise I, for pro- tection, defence, dominion, supervision. 50. llaurvat. the pure, lord of purity, praise we. Ameretat, the pure, lord of purity, praise we. 57. The Ahurian Questions, the pure, lord i of purity, praise we. 58. The Ahurian Custom, the pure, lord of purity, praise we. 59. The holy Yacna-IIaptaiihaiti, the pure, lord of purity, praise we. * Cf. Vispercd i. 1. t That is, that they may protect us, etc. X The Zend ratum is in the singular. 140 YA^NA LXX. 60. This pure Zarathustra — (him) let one wish for a friend (and) protector, CI. Thee call I pure, as the pure, to distribute blessing, as a friend who is better than (every) friend, for that is the best. 62. For he is a wicked one who is the best for the wicked, 63. But he is a pure one to whom the pure is dear. 64. Here, these words, the best, Ahura-Mazda has taught Zarathustra : 65. " These, 0 Zarathustra, utter at the final dissolution of life. 66. " If thou, 0 Zarathustra, utterest these words at the final dissolution of life, 67. " Then bring I, I who am Ahura-Mazda, thy soul away from the worst place. 68. " As far in breadth and length as this earth, 69. " Now this earth is as broad as long."* 70. " If thou wilt, 0 pure — thou who art pure in this world — that thou shouldest let thy soul wander further over the Bridge Chinvat, and it should arrive pure at Paradise." 71. Make to sound the Gatha Ustavaiti, whilst thou wishest hither Hail.f 72. Hail to him, etc. % 73. The acting and the good-mindedness praise we. The good-mindedness and the acting praise we. 74. To withstand the darknesses, to withstand the valueless disappearance. 75. The acting, etc. § 76. Health and remedies, praise we. Furthering and increase praise we. 77. To withstand sicknesses and troubles. 78. The concluding words praise we. 79. The non-mutilation of the Gathas praise we. 80. The holy Gathas, the Rulers of the times, the pure, praise we. 81. The Qta6ta-Ya9nya praise we, the creatures of the first creation. 82. The whole collection of the Qta6ta-ya9nya praise we. 83. Our own souls praise we. 84. Our own Fravashis praise we. 85. The good pious blessing praise we. 86. And the pious, etc. || 87. The good, strong, holy Fravashis, etc. If • Cf. Ya9naxii. M-16. t Z7si(i = {tom mid-day till the commencement of twilight. 4. Uzai/eirhia = irom the commencement of twilight till the appearance of the stars. 6. Aiwifr&thretna ={rom the appearance of the stars till midnight. "With each of the Gahs different Genii were associated. The time Havan is under the protection of Mithra, together with (j'ovanhi and Vi9ya. t The frequent use of the siugular {latum) when two Genii have been named is curious. — Translator. X That is, " a renowned name," or, perhaps, the phrase may signify that he is invoked by name. The Zend phrase is aukht6-ndman6, — Translator. § See note to verse 2, KHORDAH-A'V'ESTA. 17 Aiwyaonhana,* the pure, lord of purity, we praise. The Navel of the Waters we praise. 10. Nairya-canha, the strong, highest in wisdom, worthy of honour, we praise. The souls of the departed we praise : the Fravashis of the pure. The Great God we praise, Ahura-Mazda, the Highest in purity, the Most Helpful in purity. All the words which come from Zarathustra we praise. All good works we praise, those done, and those which shall yet be done. — Yenhu-hataiim. 11. Yatha ahu vairyo (2). — Offering, praise, strength, and might implore I for Mithra, who possesses wide pastures, has a thousand ears and ten thousand eyes, a named name, worthy of honour, (and) Rama-qactra. Ashem-vohu. — To Him belongs brightness, etc. — A thousand, etc. Come to me, etc. — For a reward, etc. — Ashem-vohu, etc. 2. GAH RAPITAN.t 1. Satisfaction to Ahura-Mazda. Ashem-vohu (3). — I confess (myself) a Mazdayacnian, a disciple of Zarathustra, an adver- sary of the Daevas, devoted to the belief in Ahura ; to Rapith- wina, the pure, lord of purit}', praise, adoration, satisfaction, and laud ; to Fradat-fshu and Zautuma, the pure, lord of purity, praise, etc. 2. To Asha-vahista and the fire (the son) of Ahura-Mazda, satisfaction, etc. As it is, etc. 3. 4. To Ahura-Mazda, etc. (Yacna Ixx. 3-9, as in Gah 1.) 5. Rapithwina, the pure, lord of purity, praise we. The Gatha Ahunavaiti, the pure, mistress of purity, we praise. The Gatha Ustavaiti, the pure, mistress of purity, we praise. The Gatha (^penta-mainyu, the pure, mistress of purity, we praise. The Gatha Vohu-Khshathra, the pure, mistress of purity, we praise. The Gatha Vahistuisti, the pure, mistress of purity, we praise. 6. Fradat-fshu, and Zaiituma, the pure, lord of purity, we praise. Fshusha-manthra we praise. The right-spoken speech we praise. The victorious, which destroys the Daevas, we praise. The waters and lands we praise, the trees and the heavenly Yazatas we praise, who grant blessings, the pure, the Amesha- ^pentas, praise we, the pure. 7. The good, strong, holy Fravashis of the pure we praise. The points of Asha-vahista | we praise. The greatest Maiithras, * Aiwyaonhana, or " binding:," is the later Kit^ti. See Note to Yasht 1, 25. + The Protectors of the time Kapithwina arc Asha-vahista, the Fire — Frudat-fshu, the increaser of cattle — ami Zantuma, the protector of confederacies. X The tradition makes Asha-vahista =Ardibehest. Perhaps "the points " are the Mauthras, etc., in the subsequent part of the verse, but the whole passage is dilficult and obscure. 18 KHORDAH-AVESTA. the greatest as to works, the greatest as to fulfilling, the greatest as to manifest works, the greatest as to the attainment of the Mazdayacnian law, we praise. 8. That assembly and meeting of the Amesha-^pentas we praise, which is prepared in the height of heaven, for the praise and adoration of Zautuma, the lord. Zautuma, the pure, lord of purit}^ we praise. 9. Asha-vahista and the fire, the son of Ahura-Mazda, we praise. 10. 11. Thee, the fire, the son of Ahura-Mazda, the pure, lord of purity, we praise. This Barecma, etc. (as in Gah 1, 9 ff.). 12. Yatha ahu vairyo (2). Offering, praise, strength, might, implore I for Asha-vahista and the fire (the son) of Ahura-Mazda. Ashem-vohu. — To Him belongs brightness, etc. (as in Gah 1). 3. GAH UZIREN.* 1. Satisfaction to Ahura-Mazda. Ashem-vohu (3). — I confess (myself) a Mazdayagnian, a follower of Zarathustra, an adver- sary of the Daevas, devoted to belief in Ahura. To Uzayeirina, the pure, lord of purity, for praise, adoration, satisfaction, and exaltation. To Fradat-vira, and Daqyuma, the pure, lord of purity, for praise, etc. 2. Satisfaction to the great lord, the Navel of the Waters, and the water created by Mazda, etc. As it is, etc. 8, 4. To Ahura-Mazda, etc. 5. VznyoirmsL, the pure, lord of purity, we praise. Zaota, the pure, lord of purity, we praise. Ilavanan, the pure, lord of purity, we praise. Atarevakhsha, the pure, lord of purity, we praise. Frabcrc'ta, the pure, lord of purity, praise we. Aberet, the pure, lord of purity, praise we. Acnata, the pure, lord of purity, praise we. Raethwiskara, the pure, lord of purity, praise we. Qraoshavareza, the pure, lord of purity, praise we.^ G. Fradat-vira, and Daqyuma, the pure, lord of purity, praise we. The Stars, the Moon, the Sun, the Lights, praise we. The Lights without a beginning we praise. The brightness of the precepts t we praise, which are the annihilation of the wicked man. 7. The manifest acts of the pure, lords of purity, we praise. The later instruction J we praise. The openly working pure, lords of purity, we praise, b}' day and by night, with gifts which are oflered in prayer, for praise and adoration to Daqyuma the lord. Daqyuma, the pure, lord of purity, we praise. * "With the time Uzayeirina are associated: the Navel of the Waters {Apanm- nap&t), Fradat-vira, the preserver of mankind, and Daqpima, the protector of the district. t Cf. Vispered xxi. 4. % Obscure: The Guz. Tr. has "the higher justice." KHORDAH-AVESTA. 19 8. The great lord, possessing* women, shining, the Navel of the Waters, having swift horses,* we praise. The water, created by Mazda, we praise. 9, 10. Thee, the fire, the son of Ahura-Mazda, the pure, lord of purity, we praise. This Barecraa, etc. (as above 1, 9). 11. Yatha ahii yairyo (2). — Offering, praise, strength, might, I implore for the great lord, the Navel of the Waters, the water created by Mazda. Ashem-vohu, etc. (as in Gah 1). 4. GAH AIWigRUTHREMA.t 1. Satisfaction to Ahura-Mazda. Ashem-vohu (3). — I confess (myself) a Mazdayacnian, a follower of Zarathustra, an adver- sary of the Daevas, devoted to belief in Ahura : to Aiwicruthrema Aibigaya. the pure, lord of purity, for praise, adoration, satisfac- tion, and laud; to Fradat-vi^paiim-hujyaiti and Zarathustrotema, the pure, lord of purity, praise, etc. 2. Satisfaction to the Fravashis of the pure, and to the women who have troops of men, and the yearly good dwelling; and to the well-created strength, beautiful, to Victory and the smiting that comes from above, praise, etc. As it is, etc. (as above). 3. 4. To Ahura-Mazda, etc. (as above). 5. Aiwi^^ruthrema, the pure, lord of purity, we praise. Aibi- gaya, the pure, lord of purity, we praise. Thee, the fire, the son of Ahura-Mazda, the pure, lord of puritj^, we praise. The stone mortars, lords of purity, we praise. The iron mortars, lords of purity, we praise. This Barecma with oflering and binding, bound in holiness, the pure, lord of purity, we praise. Water and trees we praise. Perfection for the souls we praise, the pure lords of purity. 6. Fradat-viCj-paum-hujyaiti, the pure, lord of purity, we praise. Zarathustra, the pure, lord of purit}^, we praise. The Mantlira- 9penta, the pure, lord of purity, we praise. The pure Soul of the Bull, Mistress of purity, we praise. Zarathustrotema, the pure, lord of purity, we praise. Zarathustra, the pure, lord of purity, we praise. 7. The pure Priests, lords of purity, we praise. The pure Warriors, lords of purity, we praise. The active pure Husband- men, lords of purity, we praise. The pure lords of the house, lords of purity, we praise. The pure lords of the clan, lords of purity, we praise. The pure lords of the confederacy, lords of • Cf. Ya^na ii. 21. t The time Aiwi<;rulhnma is under the especial care of the Fravashis, with whom are associated Victory, tlic Stroke from on High, Fradat-vi(;panm-hujyaitis (worldly prosperity), and ZarathustriSttma, the protector of the priests. 20 KHORDAH-A VESTA. purity, we praise. The pure lords of the region, lords of purity, we praise. S. The youth who thinks good, speaks good, does good, belongs to the good law, the pure, lord of purity, we praise. The youth, the speaker of prayers,* the pure, lord of purity, we praise. Him who marries amongst relations, the pure, lord of purity, we praise. Him who wanders through the region, f the pure, lord of purity, we praise. The willing worshipper, the pure, lord of purity, we praise. The mistress of the house, the pure, mistress of purity, we praise. 9. The pure woman we praise, who especially thinks good, speaks good, does good, lets herself be ruled well, obeys the master, the pure : Qpenta-armaiti, and what else are Th}^ women, 0 Ahura-Mazda. The pure man we praise, who especially thinks good, speaks and acts, who knows the faith, does not know sins, through whose deeds the worlds increase in purity, for offering and adoration to Zarathustrotema. Zarathustrotema, the pure, lord of purit}^, we praise. 10. The good, strong, holy Fravashis of the pure, we praise. The women who have an assembly of men we praise. The yearly good dwelling we praise. Strength, the well-formed, beautiful, we praise. Victory, created by Ahura, we praise. The smiting that comes from above we praise. 11. 12. Thee, 0 Fire, etc. (as in 1, 9). 13. Yatha ahu vairyo (2). Offering, praise, strength, might, implore I for the Fravashis of the pure, for the women who have troops of men, for the yearly good dwelling, for strength, the well-formed, beautiful, for the victory which comes from Ahura, for the smiting which comes from above. Ashem-vohu, etc. 5. USAHIN.J 1. Satisfaction to Ahura-Mazda. Ashem-vohu (3). ^I confess (myself) a Mazdaya^nian, a follower of Zarathustra, an adver- sary of the Daevas, devoted to belief in Ahura : To Ushahina, the pure, lord of purity, for praise, etc., to Berejya, and Nmanya the pure, lord of purity, praise, etc. 2. Satisfaction to (^raosha, the hol}^, sublime, victorious, who advances the world, and to Rashnu, the most upright, and Arstat, who furthers the world, increases the world, praise, etc. As it is, etc. * Cf. Yispercd, iii. 18. t So I now translate the word in preference to my former rendering in Yispered, iii. 19. X The time Ushahina is under the peculiar care of (^raSsha, the Heavenly "Watcher, witli whom are Berejya (who presides over the increase of corn), and Is'munya (the genius who attends to the prosperity of families). KHORDAH-AA'ESTA. 21 3, 4. To Aliura-Mazda, etc. 5. Ushahina, the pure, lord of purity, we praise. The fair morning-dawn we praise. The dawn we praise, the brilliant, with brilliant horses, which thinks of men, which thinks of heroes, which is provided with brightness, with dwellings. The dawn we praise, the rejoicing, provided with swift steeds, which floats over the earth, consisting of seven Keshvars. That dawn we praise. Ahura-Mazda, the pure. Lord of purity, we praise. Vohu-mano we praise. Asha-vahista we praise. Khshathra- vairya we praise. Qpcnta-armaiti we praise. 6. Berejya, the pure, lord of purity, we praise, out of longing for the blessing of purity, from longing for the good Mazda- yacnian law, for praise and adoration to the lord Nmanya. Nmanya, the pure, lord of purity, we praise. 7. Craosha, the holy, beautiful, victorious, advancing the world, pure, lord of purity, we praise. Rashnu, the most up- right, we praise. Arstat, who advances the world, who increases the world, we praise. 8. 9. Thee, the fire, etc. 10. Yatha ahfi vairyo (2). Offering, praise, strength, might, implore I for Qraosha, the holy, sublime, victorious, who ad- vances the world, and Rashnu the most upright, and Arstat who advances the world, increases the world. Ashem-vohu, etc. XVII. (1) ORMAZD-YASHT.* In the name of God, Onnazd, the lord of Increasing. May the Creator Ormazd i?icrease in great brilliancy ; the Bright, the Majestic, Heavenly of the Heavenly, may He the Highest come (to our help). Of all sins I rcpejit, etc. I praise with good thoughts, etc. (Ya^na xii.) I confess (myself), etc., for praise to Ahura-Mazda, the Shin- ing, Majestic, satisfaction, etc.f 1. Zarathustra asked Ahura-Mazda: Ahura-Mazda! Heavenly, Holy, Creator of the corporeal world. Pure One ! 2. What is the mightiest of the Marithra Qpt'ota, what the most victorious, what the most majestic, what that which most brings fulfilment to prayers, what the most victoriously smiting, what the most healing, what most torments the tormcntings of the Daevas and (evil) men, what is of the whole corporeal world the most helpful to me, what is that of the whole corporeal world which most purifies the inward parts ? 3. Then answered Ahura-Mazda : [As to] Our Names, the • The Ormazd-Yasht was to be recited especially at the time Ilavani. t This introduction is common to all tho Tashts, and consists of passages which occur elsewhere. 22 KHORDAH-AVESTA. Amgsha-cpentas, 0 holy Zarathustra, that is the mightiest of the Mauthra-9penta, that the most victorious, that the most majes- tic, that that which most brings fulfihnent to prayers, that the most victoriously smiting, that the most healing, that inflicts most torments on the Daevas and (wicked) men, that is of the whole corporeal world the most helpful from me, that it is of the whole corporeal world which most purifies the inward parts. 4. Then spake Zarathustra : Tell me then the Name, 0 pure Ahura-Mazda, which is Thy greatest, best, and fairest, which is most efficacious for prayers, the most victoriously smiting and the most healing, which most torments the torments of the Daevas and the (wicked) men. 5. That I also may torment all Daevas and (wicked) men, that I may torment all sorcerers and Pairikas, that no one may torment me, neither Daeva, nor man, nor sorcerer, nor Pairika. 6. Then answered Ahura-Mazda : My Name is : The to be questioned, 0 pure Zarathustra ; the second : the Gatherer;* the third : the Spreader abroad ; the fourth : Best Purity ; the fifth : All good things created by Mazda which have a pure origin ; the sixth: I am the Understanding; the seventh: I am Endowed with understanding; the eighth: I am Wisdom ; the ninth: 1 am Endowed with Wisdom; the tenth: I am the Increaser ; the eleventh : I am Endowed with Increase ; the twelfth : the Lord ; the thirteenth : the Most Profitable ; the fourteenth : He who is without harm ; the fifteenth : the Steadfast ; the six- teenth : the Reckoner of service ;t the seventeenth : the All- observing ; the eighteenth : the Healing ; the nineteenth : that I am the Creator ; the twentieth : that I bear the Name Mazda. 7. Praise me, Zarathustra, day and night with gifts which are brought hither midst prayers. 8. I will come to thee for protection and joy, I who am Ahura- Mazda ; there shall eome to thee for protection and joy : the good Qraosha, the holy : there shall come to thee for protection and joy: W^ater, trees, and the Fravashis of the pure. 9. If thou wishest, 0 Zarathustra, thou mayest torment these torments of the Daevas and men, of tlie sorcerers and Pairikas, of the Qathras, Kavis and Karapanas;^ 10. Of the destructive two-legged, of the two-legged Ashem- aoga3.§ • Ahura-lVfazda is called "the Gatherer," because He created mankind and animals and plants, and gathered them together upon the face of the earth. t Ahura-Mazda is called " the Reckoner of service," because He takes account of the actions of mankind for the purpose of reward or punishment. J Cf. Ya(,'na ix. Gl. According to Tradition, the Cuthras are tyrants, the Kavis men who neither can nor will see anytliin;^ good in tlie creation of Ahura-Mazda, and the Ktirapus are those who will not liear the precepts of Ahura-Mazda. § 'i'he Tradition makes the Asht-mcivt/as to be those who stir up strife amongst men and deceive tbcm. (1) ORMAZD-YASHT, 23 11. The wolf with four feet, the hosts consisting of many foes, with many banners, with high banners, with uplifted banners, carrying a wounded banner.* 12. These Names preserve, (and) utter them day and night. 13. I am the Protector, I am the Creator, I am the Nourisher, I am the Knowing, I am the Holiest Heavenly One. 14. My name is : The Healing ; my name is : The Most Heal- ing ; my"^name is : The Priest ; my name is : The Most Priestly ; my name is: God(Ahura); my name is: Great Wise One (Mazda); 15. My name is : The Pure ; my name is : The Purest ; I am called. The Majestic ; I am called The Most Majestic ; 16. I am called. The Much-seeing ; I am called. The Most Much-seeing ;t I am called, The Far-seeing; I am called. The Most Far-seeing ; 17. I am called, The Watcher; I am called, The Desirer; :}: I am called, The Creator ; I am called. The Protector ; I am called, The Nourisher ; I am called, The Knower ; I am called. The Most Knowing ; 18. I am called. The Augmenter; I am called, Possessing increasing Manthras ; § I am called, The Ruler at Will ; I am called. The Most Ruling at Will ; 19. I am called. The Ruling with Name ; || I am called, The Most Ruling with Name ; I am called. The Not to be Deceived ; I am called. The Undeceived ; 20. I am called, The Protecting; I am called, The Tormentor of Torment; I am called, The Smiting here;^ I am called. The All-smiting; I am called. The All-creating; 21. I am called,The All-Majestic; I am called, Endued with much Majesty; I am called, The Very Majestic ; I am called. Endued with Very Great Majesty ; I am called, The Effecting-profit ; I am called, The Working-gain ; I am called. The Profitable ; 22. I am called, The Strong; I am railed, The Most Profit- able; I am called, The Pure; I am called. The Great; 23. I am called. The Kingly ; I am called. The Most Kingly; I am called, The Well-wise ; 1 am called. The Well-wisest ; I am called, The Far-seeing.** 24. These my names — he who in the corporeal world, 0 holy Zarathustra, maintains and speaks these my names : ♦ That is, the hosts who are under the hanner seek to wound. t That is, I see more than the other Yazatas, j Thiit is, because I desire good for My creatures. § Fshusha-manlhra. C/". Vispered i. 18, II That is, ruling under Mine own Name. IT Or, perhaps. The Smiting Once. ** The number of Names here given is seventy-Jive, but, according to the Parsees, it should be seventy-two, which is a sacred number with them. As most of the MSS. omit the Name "Endued with Very Great Majesty," in verse 21, and the thirteenth and eighteenth Names are repeated in verses 14 and 22, the difference is easily accounted for. — Translator. 21 24 ' KHORDAH-AVESTA. 25. By day and night, standing or sitting, sitting or standing, girt with the Aiwyaorihana,* or drawing oti' the Aiwyaonhana, 26. Going forwards out of the house, going forwards out of the- confederacy, going forwards out of the region, coming into a^ region, f 27. Such a man the points of the Drukhs-souled, proceeding from Aeshma, will not injure in that day or that night, not the slings, not the arrows, not knives, not clubs, the missiles will not penetrate, (and) he be injured. 28. And on account of accepting (it) the same take upon themselves with names to be a support and wall against the invisible Drukhs, the Varenian, wicked. 29. Against the striving to hurt, greedy of revenge, all slay- ing, wholly evil Aiira-mainyus. SO. Like as a thousand men can control one single man. — 31. Who is the victoriously smiting? etc. (Yacna xliii. 16). 32. Praise to the kingly majesty, praise to Air3^ana-vaeja, praise to the profit created by Ahura- Mazda, praise to the water Daitya, praise to the water Ardvi-cura the pure, praise to the whole world of purity. 33. Yatha ahu vairyo (10). Ashem-vohu (10). The Ahuna- vair^'-a praise we. Asha-vahista, the fairest Amesha-cpenta, praise we. Strength, might, power, vicloriousness, and strength, praise we, Ahura-Mazda, the Shining, Majestic, praise we. 34. Protect the kinsmen evermore, 0 Zarathustra, from the hostile evil-minded. J 35. Do not abandon the friend to the stroke, not to the endur- ing of evil, not to the touching of harm. 36. Do not wish a gift for the man who, instead of the great- est offering, offers us the least ; of that which is to be offered, complete praise for us, the Amcsha-cpentas.§ 37. Here is Yohu-mano, my creature, 0 Zarathustra ; Asha- vahista, my creature, 0 Zarathustra; Klishathra-vairya, my crea- ture, 0 Zarathustra ; Qpenta-armaiti, my creature, 0 Zarathustra; here are Haurvat and Amerctat, ni}^ creatures, 0 Zarathustra, which are a reward for the pure who attain to incorporeality. |1 38. Know also how it (is), 0 pure Zarathustra : through • The Aiwy&oiihana is the later Engti, or religious girdle. (See note to p. 4.) In the Avcsta the word is generally used of the binding the Bar^(;ma. t Tlie Ormazd-Yasht was to be recited on arriving at a strange place. X The remainder of the chapter, from this verse, is not considered by the Parsees, as b(dongiiig properly to tlie Ormazd-Yasht, but rather to the Hahman-Yaslit. If so, it must havo been a different Baliman-Y'asbt from that which we possess in 11 uzvaresh, as well as in Zend. § 'I'lie meaning seems to be, that a man must expect no gifts who, in return for the blessings bestowed upon him, endeavours to acquit himself of his duties in the ea-iest and least costly manner. II The Guj. Tr. refers this to the state of men before bii'th. (1) ORMAZD-YASHT. 25 My wisdom, through which was the beginning of the world, so also its end shall be. 39. A thousand remedies, ten thousand remedies (3). Come to my help, 0 Mazda.— To strength, the well-created, beautiful, and the victory created by Mazda, and the smiting which comes from above, and ^penta-armaiti. 40. 0 Qpenta-armaiti ! smite their torments, surround their understanding, bind their hands, summer and winter smite, restrain the hinderers. 41. When, 0 Mazda, will the pure smite the wicked, when the pure the Drukhs, when the pure the evil ? 4'2. The understanding of Ahura-Mazda we praise, to lay hold of the Manthra-cpcnta. The understanding of Ahura-Mazda we praise, to maintain the Manthra-cpenta in remembrance. Tlie tongue of Ahura-Mazda we praise, to be able to utter the Manthra-cpenta. This mountain praise we, Ushi-darena, be- stowing understanding, day and night, with gifts brought amidst prayers. 43. Then spake Zarathustra : I come to you, the eyes of ^penta-armaiti, who annihilate what is desert in the earth, to hunt the wicked. 44. The Fravashi of that pure man I praise, who bears the name of Agmo-qanvao.* More than the other pure will I here- after praise as a Believer, Gaokerena, the strong, created by Mazda. Gaokrrena, the strong, created by Mazda, we praise. The understanding of Ahura-Mazda we praise, to inculcate in the Maiithra-cpenta. The understanding of Ahura-Mazda we praise, to maintain the Manthra-cpenta. The tongue of Ahura-Mazda we praise, to be able to utter the Maiithra-cpenta. The moun- tain Ushi-darena, which bestows understanding, we praise by day and night, with gifts brought amidst prayers. Ashem-vohu. — The Fravashi, etc. (as above.) Wisdom praise I. Qprnta-armaiti praise I. The purity of these gifts, and the purity of the pure, former, who belong to the pure creatures. To him belongs brightness, etc. XVIII (2). YASET OF THE SEVEN AMSHASPANDS. In the name of God, the Lord Ormazd, the Incrcaser. May the seven Amshaspands increase to great brilliancy, may they come. — Of all my sins, etc. Satisfaction, etc. I confess myself, etc. * It is not known who this personage was. The name occurs also in Yasht 24, V. 96, and Yasht 38, v. 37. 26 KHORDAH-AVESTA. 1. To* Aliura-Mazda, the Shining, Majestic, to the Amesha- 5pentas, to Vohu-mano, to the peace which smites victoriously, which is placed over other creatures, to the heavenly under- standing created by Ahura-Mazda, to the understanding heard with the ears, created by Mazda : 2. To Asha-vahista, the fairest, to Airyama-ishya,t the strong, created by Mazda, to Qaoka the good, gifted with far-seeing eyes, created by Mazda, pure, to Khshathra-vairya, the metal, to charity which feeds the beggars : 3. To the good Qpenta-armaiti, to skilfulness, the good, gifted with far-seeing eyes, created by Mazda, pure, to Haurvat the lord, to the yearly good dwelling, to the years, the lords of purity, to Ameretat, the lord, to fullness which concerns the cattle, to the corn which belongs to horses, to Gaokerena, the strong, created by Mazda : 4. (Gah Havani) — To Mithra, who possesses wide pastures, has a thousand ears and ten thousand eyes, who has a named name, the Yazata ; to Rama-qactra — (Gah Rapitan) ; to Asha- vahista, and to the fire, (the son) of Ahura-Mazda, — (Gah Uziren) : to the great lord, the Navel of the Waters, to the water created by Mazda : 5. (Gah Aiwi9ruthrema) — To the Fravashis of the pure, and to the women who have a congregation of men, to the yearly good dwelling, to strength, the well-created, beautiful, to victory created by Mazda, to the smiting which comes from on high. (Gah Ushahina) — To Qraosha, endued with holy blessing, vic- torious, who advances the world, to Rashnu, the most upright, and to Arstat, who advances the world, increases the world : Khshnaothra, etc. 6. Ahura-Mazda, the Shining, Majestic, praise we. The Amesha 9pentas, the good, wise kings, praise we. The Amesha-cpenta Vohu-jnano, praise we. Peace, the victo- riously smiting, praise we, which is set above other creatures. The heavenly understanding, created by Mazda, praise we.' The understanding which is heard with the ears, created by Mazda, praise we. 7. Asha-vahista, the fairest Amesha-cpenta, praise we. The Airyama-ishya, praise we ; the Strong, created by Mazda, praise we. Qaoka, the good, gifted with far-seeing eyes, created by Mazda, pure, we praise. Khshathra-vairj^a, the Amesha-cpcuta, praise we. Metal praise we. Charity, which feeds the poor, praise we. * [AH the names invoked in this and the following verses arc in the dalt're case, and governed by Khslinnothra at the end of the fifth verse. Instead of the preposi- tion to we might use /or, which would be closer to the German /a>, but I prefer the simple dative, as being neiirer to the original Zenil.] t Airyama-ishya is the prayer iu Ya(,na liii. which commences with those words. (2) AMSHASPANDS'-YASHT. 27 8. The good (^penta-armaiti praise we. The good skilfulness, gifted with far-seeing eyes, created by Mazda, pure, praise we. Haurvat, the Amesha-^penta, praise we. The yearly good dwelling praise we. The years, the pure lords of purity, praise we. The Amesha-gpenta Ameretat praise we. Fatness which belongs to the herds, praise we. Fodder which belongs to the horses, praise we. Gaokerena, the strong, created by Mazda, praise we. 9. (Gah Havani) — Mithra, who possesses wide pastures, a thousand ears and ten thousand eyes, has a named name, the Yazata, praise we. Eama-qactra praise we. — (Gah Rapitan.) Asha-vahista and the fire, the son of Ahura-Mazda, praise we. — (Gah Uziren)— The great lord, the kingly, brilliant, the Navel of the Waters, gifted with strong horses, praise we. Water created by Mazda, pure, praise we. 10. (Gah Aiwicruthrema) — The good, strong Fravashis of the pure, praise we. The women possessing an assembly of men praise we. The yearly good dwelling praise we. Strength, the well-created, beautiful, praise we. Victory, created by Mazda, praise we. The smiting which comes from above praise we. — (Gah Ushahina) — Qraosha, the holy, beautiful, victorious, advancing the world, pure, lord of purity, praise we. Rashnu, the justest, praise we. Arstat, who furthers the world, who increases the world, praise we. 11. May the sorcerers, Zarathustra, smite the Daevas and men who (are) in the house. Always, 0 holy Zarathustra, smite every Drukhs, drive away every Drukhs, till they are terrified at these words. 12. To thy body cleave they, thy priests smite they — Priest and Warrior — so that he becomes altogether disobedient through the strength of those to be driven away. 13. lie who takes for his protection the seven Amesha-cpentas, the good kings, the wise — (the virtuous Mazdayagnian law, which has the body of a horse, the water created by Mazda, praise we). 14. May he renounce the storming up and the storming away,* 0 Zarathustra ; may he renounce the up-and-away-storming, 0 Zarathustra, against Vohu-mano, against the more manifest driving away, slaying, and annihilation of prayers. lo. A hundred, hundred-fold drag they (else) out (and) away like a bound one the Mazdaya^nian law of the Fravashis (?) through the power of the to-be-driven-away, Ashem-vohu, Yatha ahii vairyo (2). I implore praise, adoration, strength, and might, for Ahura-Mazda, etc. (as above, v. 1-5 to), increases the world. Ashem-vohu (3). * Who the "storming up," etc., are is not known; hut of course they helong to the creation of Anra-mainyus. 28 KHORDAH-AVESTA. XIX. (3). YASHT ARDIBIHIST.* In the name, etc. May the A^nshaspand Ardlb'ihist increase 171 great majesty, may he come. Of all my sins, etc. To Asha-valiista, the fairest, to Airyama-ishya, to strength created by Mazda, to Qaoka the good, endowed with far-seeing eyes, created by Mazda, pure, be satisfaction, etc. Asha-vahista, the fairest Amesha-cpenta, praise we. Airyama-ishya praise we. Strength created by Mazda praise we. Qaoka, the good, endued with far-seeing eyes, created by Mazda, pure, praise we. 1. Ahura-Mazda spake to the holy Zarathustra : As to what then belongs to the assistance of Asha-vahista, 0 holy Zara- thustra, (so is he) Psalmist, Zaota, Praiser, Reader, Offerer, Lauder, Celebrator of good, eflecting that the bright lights shine for the praise and adoration of us, Amesha-cpcntas.f S. Then spake Zarathustra : Speak the words, the true words, 0 Ahura-Mazda, how are the succours % of Asha-vahista become as Singer, Zaota, Praiser, Reader, Oflerer, Lauder, Celebrator of good, efiecting that the good lights may shine to the praise and adoration of you, Amesha-gpentas ? 3. I will praise Asha-vahista : if I praise Asha-vahista, then praise I him as the helper of the other Amesha-^pentas, whom Mazda protects through good thoughts, whom Mazda protects through good works, whom Mazda protects through good words. 4. To the pure man belongs Garo-nemana, none of the wicked can approach to Garo-nemana, to the dwelling pure in joy, manifest, Ahura-Mazda. 5. He (Asha-vahista) smites all the sorcerers and Pairikas be- longing to Ahra-mainyus through Airyama,§(which is) thegreatest of the Maiithras, the best of the Maiithras, the fairest of the Maiithras, the most fairest of the Maiithras, the strong of the Manthras, the strongest of the Manthras, the fast among the Maiithras, the fastest among the Maiithras, the victorious among the Manthras, the most victorious among the Maiithra's, the healing among the Manthras, the most healing among the Mantliras. 6. He it is who is healing with purit}^ healing with the law, healing with knives, healing with plants, healing with Manthras; with the best medicaments heals he who heals with the Maiithra- * The Yasht Ardibihist may be recited every day at the times Havani, Rapith- winai, and Aiwi^'ruthrema. t Asha-vahista is the Genius of Fire and the most powerful of the AmSsha- (jpentas. Light and Fire terrify all evil beings. X Neither succours nor assiatanccs arc used in English in the plural ; but since the Zend is in the plural there is no help for it. J Prayers, in the Avesta, are constantly regarded as spiritual weapons. (3) YASHT ARDIBIHIST. 29 cpenta, who heals the pure man with charms, for he is the most healing- of medicaments.* 7. Sickness runs away, death runs away, the Daevas run away, the oppositions run away, Ashemaoga, the impure, runs away, the siniul hostile man runs away. 8. Those who spring- from the seed of the serpents run away, those who spring- from the wolves run away, those who spring from the (evil) two-legg-ed beings run away, contempt runs away, haughtiness t runs away, fever runs away, cruelty runs away, quarrelsomeness runs away, the evil eye runs away. 9. The lying, very false, speech runs away ; Jahi, J allied to sorcerers, runs away ; the wicked harlot runs away, the wind which comes straight from the north runs away, the wind which comes straight from the north is utterly undone. 10. Who (Asha-vahista) smites for me of these those who spring from the seed of the serpents, of these Daevas a thousand times a thousand, ten thousand times ten thousand, he smites sickness, he smites death, he smites the Daevas, he smites the oppositions, he smites the impure Ashemaoga, he smites the hostile men. 11. lie smites those who spring from the seed of the serpents : he smites those who spring from the seed of the wolves ; he smites those who spring from (wicked) two-legged beings ; he smites contempt, he smites haughtiness, he smites the fever, he smites cruelty, he smites quarrelsomeness, he smites the evil eye. 12. He smites the lying, very false speech ; he smites Jahi, possessing sorcerers ; he smites the whore, the wicked ; he smites the wind which comes direct from the north ; the wind which comes direct from the north is undone. 13. Who (Asha-vahista) smites for me of these those who spring from the seed of the (wicked) two-legged (beings), which smites of these Daevas a thousand times a thousand, ten thou- sand times ten thousand, whilst there looks on in the front the most lying of the Daevas, Arira-mainyus, who is full of death. 14. Then spake Anra-mainyus : Of these my beings will Asha- vahista smite the most violent of the sicknesses, will torment the most violent of the sicknesses ; will torment the most violent of the bringers of death ; will smite the most violent of the Daevas, torment the fiercest of the Daevas ; smite the fiercest of the oppositions, torment the fiercest of the oppositions ; smite Ashemaoga the impure, torment Ashemaoga the impure ; smite the most hostile of hostile men, torment the most hostile of hostile men. * Cf. Vendidad vii. 120, which passage is no doubt an interpolation from this. t As is frequently the ease in the Avesta, abstract conceptions, such as contempt, haughtiness, etc., are regarded as personified beings and Drujas. X Jahi is the demon of lewdness. 30 KHORDAH-A VESTA. 15. Of those who spring from the seed of the serpents will he smite the fiercest, torment the fiercest; of those who spring from the seed of the wolves will he smite the fiercest, torment the fiercest ; of those who spring from the seed of the (wicked) two-legged (beings) will he smite the fiercest, torment the fiercest. He will smite contempt, he will torment contempt ; smite haughtiness, torment haughtiness ; he will smite the fiercest of the fevers, torment the fiercest ; he will smite the fiercest of the cruelties, torment the fiercest ; he will smite the fiercest of the quarrellings, torment the fiercest ; he will smite the most evil of the evil eyes, torment the most evil. 16. The most lying, falsest speech will he smite ; the most lying, falsest speech will he torment. Jahi, provided with sor- cerers, will he smite ; Jahi, provided with sorcerers, will he torment. The wicked harlot will he smite, the wicked harlot will he torment. The wind which comes direct from the north will he smite, the wind which comes direct from the north will he torment. 17. Ruined will be the Drukhs, perish will the Drukhs, run from thence will the Drukhs, disappear will the Drukhs, go away to the north to the world of death. For the sake of his fullness and briglitness, we praise this Asha-vahista, the fairest of the Amesha-gpentas, with gifts : Asha-vahista, the fairest Amesha-gpenta, praise we. With Haoma, etc. Yatha abil vairyo. — I implore, etc. To Asha-vahista, etc. (As at the com- mencement). Ashem-vohu. — To him belongs, etc. XX (4). YASHT KHORDAT.* In the name, etc. May the Amshaspand Khordat increase in great hrilUancy, may he come. Of all my sins, etc. Khshnaothra for Haurvat, the lord, for the yearly good dwelling, for the years,' the lords of purity, etc. The Amesha-9pcnta Haurvat, praise we. The yearly good dwelling praise we. The years, the pure, lords of purity, praise we. 1. Ahura-Mazda spake to the holy Zarathustra : I have created for the pure men these rejoicings, purify ings, peculiar properties of Haurvat. These grant we (to him) of Thine, who comes to the AmCsha-gpentas as one comes to the Amesha-cpentas : to Vohu-mano, to Asha-vahista, to Khshathra-vairya, to Qpenta- armaiti, to Haurvat and Ameretat. • This Yasht may be recited at any time, but more especially on the day Khordad, at the time Ushahina. The MSS. of this little piece are very corrupt, and the trans- lation, in many places, is doubtful. I have followed a Bombay edition, which dilfers from most of tbe MSS. (4) TASHT-KHORDAT. 31 2. He who against these Daevas, the thousand times a thou- sand, the ten thousand times ten thousand, the countless times countless, utters the name of Ilaurvat (especially), of the Amesha- 9pentas, he smites the Na^u, he smites the Hashi, he smites the Bashi, he smites Qaeni, he smites the Buji.* 3. Therefore say I to him (the name) as the first : to the pure man before that of the Rashnu-razista, before that of the Amesha- 9pentas. Whichever are the strong names of the heavenly Ya- zatas, which purify the pure man : 4. From the Nacu, from Hashi, from Bashi, from Qaeni, from Buji, from the hosts of many foes, from the banners uplifted by man}^ from the men with evil hostility, from the naked dagger, from hostility to men, from sorcerers, from the Pairika, Urva9ta.t 5. How does one separate one's self from the path of the pure, how from that of the wicked? Then answered Ahura-Mazda : If he utters my Manthra, keeps in mind reciting, draws a circle uttering, guards his own body."]: 6. I will for thee: every Druja which runs about openly, every one which is concealed, every one which pollutes — for thee every Druja, for the Arian land will I smite away, for thee will I bind the Druja with cords (?), I will curse away the Drujas.§ 7. I will say to the pure man, he shall draw three circles, right, round circles shall he draw, round will I say to the pure man, nine circles shall he draw, nine say I to the pure man. 8. The names of these Amesha-cpentas smite the Na^ni with a knife, smitten, destroyed in seed and relations, dead (is it). Zarathustra, the Zaota (free) from the evil-minded, according to his own desire and will, as it is ever his will, 9. Will at Sun-rise smite the North region, this (Sun) will, when not risen, || drive away the Na9u with stretched out weapons, with hard death, for praise and for satisfaction for the lieavenly Yazatas. 10. Zarathustra ! may est thou teach this Manthra to none other than the father, or the son, or the whole brother, or the Athrava^ possessed of nourishment, who will order all circles as a believer not erring. — For his brightness and majesty praise we him with loud praise : The Amesha-cpenta Haurvat praise we. * The names of these evil spirits do not occur elsewhere. [Instead of Bashi, Westcrnjaard has Ghsi, with the v. r. Gasi."] t [Westergaard has, from the Pairika, from Urvacjti.] t That is, keep it far from impurity. § This verse is ditficult and obscure, nor is it clear to whom it is to be assigned. II That is, the Suu will drive away all impurity even before his rising. il Cf. Yasht 14, 46. This passage is important as showing that the Avesta was to be preserved by tradition ia the Friestly families only. 32 KHORDAH-AVESTA. XXI (5). ABAN-YASHT.* In the name, etc. May the Queen Ardvigur increase in great strength, may She come. Of all may sbis, etc. Satisfaction, etc. I confess mj^self, etc. To Ardvi-gura, the Spotless Water, etc. 1. Ahura-Mazda spake to the holy Zarathustra if Praise Me her, 0 holy Zarathustra, Ardvi-9ura,''the pure, the full-tiowing, healing, rejecting the Daevas, devoted to the law of Ahura, the praiseworthy for the corporeal world, the worthy of honour for the corporeal world, the pure for those who advance life, the pure for those who advance the cattle, the pure for those who advance the world, the pure for those who advance the kingdom, the pure for the advancers of the region. 2. Who purifies the seed of all men, who purifies the bodies of all women at childbirth, who gives to all women good childbirth, who brings to all women fitting and proper milk. 3. She is the great and far-famed, who is as great as all the (other) waters which liasten away on this earth, which flow mightily from Ilukairya the lofty, away to the sea Vuuru-kasha. 4. They purify themselves all (waters) in the great sea Youru- kasha, all the middle ones purify themselves, for she makes them flow out, she pours out, Ardvi-cura, the spotless, who has a thou- sand canals and a thousand channels ; all these canals, all these channels are forty days' journey long for a well-mounted man. 5. The outflow of this my water alone comes down to all Kareshvars, the seven, and brings from this my water alone always thither in summer and winter. This my water purifies the seed of men, the bodies of women, the milk of women. 6. Which I, Ahura-Mazda, maintain upright with good strength, for advancement of the dwelling and the clan, the confederacy and the region, for protection and shelter, for ruling, overseeing, and watching over. 7. Then went forward Zarathustra (saying), Ardvi-cura, the spotless, (comes) from the Creator Mazda, fair are her arms, very shining, greater than horses. With fair will goes forward, 0 Uoly One, the mighty-armed, thinking this in her mind : S. " Who will praise me, who will oiler to me with offerings of Ilaoma and flesh, with oflcrings which are purified and strictly sought out, to whom shall I attach myself,:]: to the faithful, like- minded, offering, well-intentioned?" * This Yasht is to be recited on the-day^Wn (over which the Water presides), find on the days Cpend&rmat, J)in, Ard, and Mahreqpand, because these Genii were regarded as the helpers of the Water. t Verses 1-5 arc identical with Yacjna Ixiv. 1-21. X According to the Parsee mythology, the Genii stands in as much need of the (5) ABAN-YASIIT. 33 9. For Her brif^litness, for Her Majesty, will I praise Iler with audible praise, will I praise Her with well-offered offerings, xVrdvi- cura, the Spotless, with offerings ; thereby art thou called to help, tliereby well-praised, 0 Ardvi-ciira, Spotless! through the Haoma which is (bound) with flesh, with Barecma, with the Manthra which gives wisdom to the tongue, with word, with deed, with gifts, with right-spoken speech. 10. Praise Me Her, the pure Ardvi-9ura, 0 holy Zarathustra, etc. (as Iff.). 11. Who first conducts the chariot, who holds the reins of the chariot, whilst she mightily drives the chariot along, thinking on men,* thinking this in mind : " \Yho will praise me, who will offer to me with offerings of Haoma and flesh, with ofterings purified and exactly sought out, to whom shall I attach myself as to the faithful, like-minded, offering, well-meaning?" For her brightness, for her majesty, etc. 3. 12. Praise her, the pure, etc. 13. Who possesses four draught-cattle, white, all the same colour, of like race, great, which torment the torment of all Daevas and (bad) men, sorcerers and Pairikas, Qathras, Kaoyas, and Karapanas. For her brightness, for her majesty, etc. 4. 14. Praise her, the pure, etc. 15. The strong, brilliant, great, beautiful, whose flowing waters come hither by day as by night, namely all the waters which flow along on the earth, which hasten away mightily. For her brightness, etc. 5. 16. Praise her, the pure, etc. 17. Her praised the Creator, Ahura-Mazda, in Airyana-vaeja, of the pure creation, with Haoma which is bound with flesh, with Barctj-ma, with the Manthra which gives wisdom to the tongue, with word, with deed, with offering, with right-spoken speech. 18. Then Hcf prayed her for a favour: "Give Me, 0 good, most profitable Ardvi-cura, Spotless, that I may unite myself with the son of Puurushacpa, the pure Zarathustra, so that he may assistiincc of mankind as mankind of the Genii's ; and if the Latter do not receive the offerings due to them, they become powerless and unable to perform their duties aright, unless Ahura-Mazda intervenes, and assists them in supernatunil ways. • Female occupants of carriages now-a-days sometimes follow Ardvi-(ju.ra's example. — Translator. t Ilere, as elsewhere in the Yashts, Ahura-Mazda is represented as requesting the assistance of his own Genii, which docs not seem in accordance with the view that they derive all their power from Him. 34 KHORDAH-AVESTA. think accordinf^ to the law, speak according to the law, act ac- cording; to the law." 19. Then afforded Him this favour, Ardvi-cura, the spotless, him the ever-bringing offerings, giving, offering, him who prays the female givers* for a favour. For her brightness, for her majesty, etc. 6. 20. Praise her, the pure, etc. 21. To her offered Haoshyariha, the Paradliata, on the top of the mountain, a hundred male horses, a thousand cows, tea thousand small-cattle. 22. Then prayed he her for this favour : Give me, 0 good, most profitable Ardvi-cura, Spotless, that I may bear the chief rule over all regions, over all Daevas and men, over sorcerers and Pairikas, over the Qathras, Kaoyas, and Karapanas ; that I may smite two-thirds of the wicked Mazanian and A'arenian Daevas. 23. Ardvi-cura, the spotless, granted him this favour, him always bringing gifts, giving offerings, him who prays the female givers for a favour. For her brightness, etc. 7. 24. Praise her, the pure, etc. 25. To her offered Yima the brilliant, possessing a good con- gregation t on the mountain Hukairya, a hundred male horses, a thousand cows, ten thousand small-cattle. 26. Then prayed he her for this favour : Grant me, 0 good, most profitable Ardvi-9ura, Spotless, that I may be the chiefest ruler over all regions, over Daevas and men, over sorcerers and Pairikas, over the Qathras, Kaoyas, Karapanas ; that I may bring away from X the Daevas both gifts of fortune and profit, both of fullness and herds, both food and praise. 27. Ardvi-cura, the spotless, granted him this favour, him the ever-offering gifts, 'giving, oflering, praying the female-givers for a favour. For her brightness, etc. ' 8. 28. Praise her, the pure, etc. 29. To her offered the snake Dahaka with three jaws, in the region of Bawri, § a hundred male horses, a thousand cows, ten thousand small cattle. 30. Then prayed he her for this favour : Grant me, 0 good, most profitable Ardvi-^ura, Spotless, that I may make the seven Kareshvares empty of men. || • See note to Yasht 9, 6. f That is, rich in cattle, and surrounded by a warlike band. See note to Yacjna ix. 12-13. J Or, perhaps, " that I may save from the Daevas," etc. § Bawri is doubtless Babylon. Cf. Ilamza Isfahaiii, p. 32, ed. Gottwaldt. ' II This is Professor Spiegel's amended translation. In the text it rune " That I may make all immortal," etc. (5) ABAN-YASHT. 35 31. Ardvi-gura, the spotless, did not grant him this favour. For her brightness, for her majesty, etc. 9. 32. Praise her, etc. 33. To her offered the offspring of the Athwyanian clan, the strong clan, Thraetaona* in Varena, the four cornered, a hundred male horses, a thousand cows, ten thousand small cattle. 34. Then prayed he her for this favour : Grant me, 0 good, most profitable Ardvi-cura, Spotless, that I may slay the snake Dahaka, with three jaws, three stings, six eyes, a thousand strengths, the ver}^ strong Druj springing from the Daevas, the evil of the world, the wicked, whom Anra-mainyus has brought hither to the corporeal world as the mightiest Druj for the destruc- tion of purity in the world. May I, when smiting him, drive away those who profit (him), and are bound (to him), tliose who are the fairest in body, — thrust them away, those who (are) in the most hidden parts of the world. f 35. Ardvi-9ura, the spotless, granted him this favour, etc. 10. 36. Praise her, etc. 37. To her offered the manly-minded Kereca9pa, behind Vara Pishinauha,:]: a hundred male horses, a thousand cows, ten thousand small cattle. 38. Then prayed he her for this favour: Grant me, 0 good, most profitable Ardvi-cura, Spotless, that I may slay Gaiidarewa the golden-heeled, who is a slayer on the shore of the sea Vouru- kasha. I will run to the strong dwelling of the wicked one on the broad, round, far-to-walk-through (earth). 39. Ardvi-cura, the spotless, granted him this favour, etc. 11. 40. Praise her, etc. 41. To her offered the destroying Turanian Franra9e,§ in a hole in this earth, one hundred male horses, a thousand cows, ten thousand small cattle. 42. Then prayed he her for this favour : Grant me, 0 good, • Of. Vendidad i. 68. t This passage is very obscure. It seems to contain an allusion to the hiding of Dahiik under the mountain Demavend. Itrecursin Yasht 9, 14 ; and 15, 24. [The translator has made an adaptation from the other passages, as being a trifle more in- telligible. The Zend text is identical in all three cases.] X Probably the modern Tishin, or Pishing, in Eastern Sejestan. The River Lora flowa through this valley, which is about twelve hours' journey broad. Cf. Bitter, Asien viii. 165 fl'. The traditions place Kere9a9pa and his family in Sejestan. \ The Afrasiab of FirdQsi. 36 KHORDAH-AVESTA. most profitable Ardvi-cura, Spotless, that I may attain the majesty which flies into* the midst of the sea Vouru-kasha, which is peculiar to those born and yet unborn in the Arian region, and which is peculiar to the pure Zarathustra. 43. Ardvi-cura, the spotless, did not grant him this favour. For her brightness, etc. 12. 44. Praise her, etc. 45. To her offered the agile very brilliant Kava Uc, on the mountain Erezifya, a hundred male horses, a thousand cows, ten thousand small-cattle. 46. Then prayed he her for this favour : Grant me, 0 good, most profitable Ardvi-cura, Spotless, that I may be chief ruler over all regions, over Daevas and men, over sorcerers and Pairikas, over Qathras, Kaoyas, and Karapanas. 47. Ardvi-cura, the spotless, granted him this favour, etc. 13. 48. Praise her, etc. 49. To her offered the valiant uniter of the Arian regions into one kingdom : Hucrava,t behind the Vara Chaechacta, deep, rich in water, a hundred male horses, a thousand cows, ten thousand small-cattle. 50. Then prayed he her for this favour : Grant me, 0 good, most profitable Ardvi-cura, Spotless, that I may be chief ruler over all regions, over Daevas and men, over sorcerers and Pair- ikas, over Qathras, Kao^^as, Karapanas ; that I of all the allies may first destroy the long obscurity, but not cut down the wood which destructive once damaged the understanding of my horses.j: 51. Ardvi-cura, the spotless, granted him this favour, etc. 14. 62. Praise her, etc. 53. To her oflered the strong Tu9a,^ the warrior, on the back of a horse, praying for strength for the team, health for the bodies, much power against the tormentors, for victory over the evil-minded, ibr the disappearance from hence of the deadly hos- tile tormentors. 54. Then prayed he her for this favour : Grant me, 0 good, most profitable Ardvi-^'ura, Spotless, that I may slay the Aurva- Hunava |1 in Vaeshaka, at the gate Khshathro-9a6ka, the upper- * Cf. Yasht 19, 56. f Huqrava is tlie Kai-Khosru of the later mythology. X This passage is obscure, and we do not know the legend alluded to. \ The later Tus. II The Aurva-Uunava are, perhaps, the sons of Aurva, against whom Tu9a was to fi^ht. (5) ABAN-YASHT. 37 most in Kanlia, the great, pure ; that I may slay of the Tura- nians fifty of the shiyers of hundreds, a hundred of the shiyers of thousands, a thousand of the slayers of ten thousands, ten thou- sand of those who slay innumerable ones. 55. Ardvi-cura, the spotless, granted him this favour, to him ever bringing gifts, etc. 15. 56. Praise her, etc. 57. To her ofl'ered the Aurva-Hunava, in Vaeshaka, at the •gate Khshathro-caoka, whicli is the uppermost in Kaiiha, the great, pure, a hundred male horses, a thousand cows, ten thou- sand small cattle. 58. Then prayed they her for this favour : Give us, 0 good, most profitable Ardvi-cilra, Spotless, that we may overcome the strong Tuca, the warrior, may we overthrow the Arian regions, fifty of the slayers of hundreds, a hundred of the slayers of thousands, a thousand of the slayers of ten thousands, ten thou- sand of the slayers of countless. 59. Ardvi-cCira did not grant them this favour. For her brio;htness, etc. . 16. 60. Praise her, etc. 61. To her oflered the former Vifra-navaza, when the vic- torious, strong Thraetaona summoned him in the form of a bird, of a Kahrkaca.* 62. He flew thither during three days and three nights to his own dwelling, not downwards, not downwards did he arrive nourished.f He wont forward towards the morning-dawn of the third night, the strong, at the melting of the dawn, and prayed to Ardvi-cCira, the spotless : 63. " Ardvi-cCira, Spotless ! hasten quickly to help me, bring now to me assistance, I will bring to thee a thousand ofierings with Haoma and flesh, purified, well sought, here to the water Rahha, if I come away alive to the earth created by Mazda, away to my dwelling." ■ 64. Ardvi-cCira, the spotless, ran thither in the form of a beauteous maiden, a very mighty one, beautiful, girt up, pure with brilliant countenance, noble, clad with shoes beneath her feet, with a golden diadem on her crown. 65. She seized him by the arm, soon was it, not long was it that he struggled mighty, to the earth created by Ahura, sound, as uninjured as before, to his own dwelling. Q6. She granted him this favour, etc. * Eespcctiiiii tlie following Icgcinl, cf. Weber's Iiul. Studicn iii. 421. t This is obscure. The Zend word here rendered " nourished " {thraostra), only occurs once in the Avesta,— viz., Vispered xiv. 10 (xii. 4, W\-stergaard). The mean- ino- ma.)' possibly be, " he could not descend to obtain food." — Translator. 38 KHORDAH-AVESTA. 17. 67. Praise thou, etc. 68. To her offered Jamagpa, when he saw the hosts of the Daevayacnas advancing from afar, hastening to combat, a hun- dred male horses, a thousand cows, ten thousand small cattle. 69. Then prayed he her for this favour : Grant me, 0 good, most profitable Ardvi-cura, Spotless, that I may here victoriously assail all the non-Arians. 70. This favour she granted him, etc. 18. 71. Praise her, etc. 72. To her offered Ashavazdao, the son of Pouru-dakhsti, Ashavazdao and Thrita, the sons of Qayuzhdri, at the high Lord, the kingly shining Navel of the Waters, having swift steeds, a hundred male horses, a thousand cows, ten thousand small cattle. 73. Then prayed they her for this favour : Grant to us, 0 good, most profitable Ardvi-gura, Spotless, that we may smite the Danus,* the Turanian, gathering themselves together, the Kara Acbana and the Vara Acbana ; the very strong, shining from afar, here in the wars of the world. 74. She granted them this favour, Ardvi-gura, the spotless, etc. 19. 75. Praise her, etc. 76. To her offered Vis-taurusha, the descendant of Naotairya, at the water Vitanuhaiti, with well-spoken speech, thus speaking with words : 77. "This is rightly, this is truly spoken, 0 Ardvi-9ura, Spotless, that as many Daevaya^nians have been slain by me as I have hairs on the head ; thus pour out for me, 0 Ajdvi-cura, Spotless, a dry ford across the good Vitanuhaiti." 78. Ardvi-9ura ran there, the spotless, in the form 'of a fair maiden, one very powerful, beautiful, girt-np, pure, with shining face, noble, shod with golden shoes, who, at the height of the whole ford, made the one waters stand still and the others flow forward, — she made a dry (way) across the good Vitanuhaiti. 79. She granted him this favour, etc. 20. 80. Praise her, etc. 81. To her offered Yajto-Fryanananm at the shore (?) of Rariha, a hundred male horses, a thousand cows, ten thousand small cattle. • The Dd)iua seem to be related to the Ddnavas of Indian mythology. (5) ABAN-YASHT. 39 82. Then prayed he her for this favour : Grant me, 0 good, most profitable Ardvi-^ura, Spotless, that I may smite the evil Akhtya,* the dark, and that I may answer him the ninety-nine questions, the fearful, allied to torment, when Akhtya, the evil, dark, asks me. 83. She granted him this favour, Ardvi-gura, the spotless, etc. 84. Praise her, etc. 85. TowhomAhura-Mazdacommittedthewatersit "Go hither, come hither, 0 Ardvi-^*ura, Spotless, from those campsij: down to the earth created by Mazda, the excellent lords, the lords of the region, the sons of the lords of the region will oiler to you. 86. " From thee will brave men pray for swift horses and majesty which comes from above, thee will the Athravas, the reciting Athravas, pray for greatness for those affording food, and for victory, for the blow given by Ahura, that comes from on high. 87. ** Thee will maidens, young women fit for marriage, pray sister-like, for a strong master of the house,!! women who shall bear will pray thee for a fortunate delivery, thou art able to bestow this to them, Spotless Ardvi-9ura." 88. Then came, 0 Zarathustra, Ardvi-cura, the spotless, from those places down to the earth created by Ahura. Then spake Ardvi-cura, the spotless : 89. "0 brilliant, pure, holy (Zarathustra), thee has Ahura- Mazda created as lord of this corporeal world, me has Ahura- Mazda created as protectress of the whole world of purity ; through my brightness and majesty walk about upon this earth cattle, beasts of burden, and two-legged men. I protect tor him all these blessings, created by Mazda, which have a pure origin, as (one keeps) cattle and fodder for cattle." 90. Zarathustra asked Ardvi-^ura, the spotless : 0 Ardvi-cura, Spotless ! with what otTering shall I ofl'er to thee, with what offering shall I praise thee, whereby Ahura-Mazda may not make thy course a course in height above the sun, that serpents may not injure thee with sweat, spittle, copulation, and copulating tiuids r H 91. Then answered Ardvi-cCira, the spotless : 0 brilliant, pure, holy (Zarathustra), with this offering shalt thou offer to me, with * The Demon Akhtya seems to have been a kind of Sphinx, who would let no one go without answering certain questions. The mention of Ranha perhaps implies an allusion to a war in the north. t Or, the waters of the Sun. J Or, from these Stars. § That is, greatness in undci-standing and wisdom. II Kntuno-paitum=lit. "house-master," i.e. "husband." — Translator. IF The meaning of this obscure passage seems to be : " That Ahura-Mazda may not keep back the waters in the sky, but suffer them to be poured down upon the earth, and that the noxious animals which live in the water may not pollute it." 22 40 KHORDAH-AVESTA. this offering shalt thou praise me from tlie rising of the sun till daj'break,* thou shalt eat of these offerings (and) the priest who shall be asked for prayers, who have read the prayers, — he who knows the Mauthras, is endued with virtue, whose body is the Mai'ithra. 92. There shall not eat of these my offerings : a foe, a pas- sionate one, a liar, no slanderer, no detractor, no woman, none who spurns praying, no deformed. 93. I do not count it as an offering to those who eat for me : blind, deaf, evil, destroying, hostile, evil offerers, smitten with tokens which are not declared tokens of life, of all according to the Manthras. There shall not eat of thee my offerings : the contentious, the quarrelsome, not those whose teeth exceed the due proportion. t 94. Zarathustra asked Ardvi-cura, the spotless : 0 Ardvi-cura, Spotless ! To whom come thy offerings when the wicked wor- shippers of the Daevas offer to thee at day-break ? 9.3. Then answered Ardvi-cura, the spotless : 0 shining, pure, holy Zarathustra! the terrifiers, the pursuers, the leapers, the shouters, these take them instead of me, and bring them away, a thousand together with six hundred, secretly come they who openly brings offerings to the Daevas. "j: 96. I will praise the height llukairya, which deserves all praise, the golden, from which flows down to me Ardvi-cura, the spotless, with the strength of a thousand men. May she be as much in greatness of majesty as all the collected waters which ilow on this earth, she who flows mightily. For her bright- ness, etc. 22. 97. Praise her, etc. 98. Around whom stand the Mazdaya^nians holding Barecma in the hand, — to her'ofl'ered the llvo-vas,^ to her oO'ered the off- spring of Naotara ; dominion desire the IJvo-vas, swift horses the Kaotaire. tSoon after were the livo-vas the most blessed with good things, soon alter was the offspring of Naotara, Vista- ^pa, in this region gifted with the swiftest horses. 99. She granted him tliis favour, etc. * Lit., "The ^mw^ forward of tlic sun," whicli includes Loth sun-rise and the precodin;^ t\vili;jlit. The import of the passage is that Ardvi-cjura is to be honoured tlirouj,'liout the entire day and ni,<;ht. t l'>odily deformities of every kind are regarded as the tokens of Anra-mainyus. [Simihirly in the Jewish Law, no priest having a blemisli might approach to offer the lioly bread. Cf Leviticus xxi. 17 ff.] X Kespecting this dithcult passage, f/.Windischmann," Ueber die persischeAnahita," p. lio, note. This verse seems to imply that ))eoplc of anotlicr creed offered to ,\nahita, and may thus ])oint to an admixture of Semitic witli Iranian customs. 'J'liere seem also to have l)een Lanians who worshipped the Iranian Divinities without being 8trony:ly attached to the Avesta. § Uto-va is the Hvo-yia of the Ya9na. It seems to be a family name. (5) ABAN-YASHT. 41 23. 100. Praise her, etc. 101. Who has a thousand basins, a thousand channels; each of these basins, each of these channels, is fort}'^ days' journey long, for a well-mounted man who rides. At each canal stands a well-built house with a hundred windows, a loft}'' one with a thousand pillars, l^autifull}' built with ten thousand props, a firm one. 102. In each house stands a ^irone with fine, stufied, sweet- smelling pillows. To these hastened away Ardvi-^ura, the spot- less, with the strength of a thousand men. In greatness of majesty she is as mighty as all the waters which flow on this earth, which flow mightily. For her brightness, etc. 24. 103. Praise her, etc 104. To her offered the pure Zarathustra in Airyana-vaeja, of the good creation (saying) : " Through the Haoma (bound) with flesh, with Barecma, with the Maiithra which gives wisdom to the tongue, with word, with deed, with gift, with well-spoken speech." 105. Then prayed he her for this favour : Grant me, 0 good most profitable Ardvi-cura, k>potless, that I may ally myself with the son of Aurvat-acpa, the stronir Kava-\'istcicpa, that he may think according to the law, speak after the law, act after the law. 106. She granted him this favour, etc. 107. Praise her, etc. 108. To her offered the Berezaidhi,*' Kava-Yistaypa, behind the water Frazdanu,t with a hundred male horses, a thousand cows, ten thousand head of small cattle. 109. Then he prayed her for this favour: Give me, 0 good most profitable Ardvi-^-Cira, Spotless, that I may slay him spring- ing from darkness, the evil-knowing and hostile Daeva-wor- shipper, and the evil Arejat-acpa,+ here in the war of the world. 110. She granted him this favour, etc. 26. 111. Praise her, etc. 112. To iier ottered Aypayaodha Zairivairis,§ behind the water Daitya, a hundred male horses, a thousand cows, ten thousand small cattle. • It is not clear why Kava-Vistac^pa is called the Berezaidhi. t Frazdanu is the Var Frazduii. which the Huiuleliesh places in Sejestnn. X Arejat-n(,pa is theArilja(,-p, a Tnranian king, of the later mytholngy. § Ziiirivairis is the Zerir of later legends. A^payaodha signifies " fighting on horseback." 42 KHORDAH-AVESTA. 113. Then prayed he her for this favour: Grant me, 0 good most profitable Ardvi-^ura, Spotless, that I may smite the PCsho-chiriha Asto-Kana, endued with much craft, worshipping the Daevas, and the wicked Arejat-acpa in the wars of the world. 114. She granted him this favour, etc. 27. 115. Praise her, etc. 116. To her offered Arejat-agpa, the son of Vandaemano, at the sea Vuuru-kasha, a hundred male horses, a thousand cows, ten thousand small cattle. 117. Then prayed he her for this favour: Grant me, 0 good, most profitable Ardvi-gura, Spotless, that I ma}'' smite the strong Kava-Vistagpa, the Agpayaodha Zairivairi ; that I may smite in the Arian region, fifty of the slayers of hundreds, a hundred of the slayers of thousands, a thousand of the slayers of ten thou- sand, ten thousand of the slayers of innumerable. 118. Ardvi-cura, the spotless, did not grant him this favour. For her brightness, etc. 28. 119. Praise her, etc. 120. For whom Ahura-Mazda created four male beings : the Wind, the Eain, the Clouds, the Uail.* She pours me this down, 0 holy Zarathustra, as rain, as snow, as ice, as hail ; who possesses so many hosts, a thousand with nine hundred. 121. I will praise the height Hukairya, which deserves every praise, the golden, from which flows down Ardvi-gura, the spot- less, with the strength of a thousand men. In greatness of majesty she is as powerful as all these waters which flow upon the earth, she who hastens mightily away. For her brightness, etc. 29. 122. Praise her, etc. 123. The good Ardvi-gura. the spotless, holds a golden Paiti- dhaiia, speaking offering-words, thinking this in the soul : 124. " Who will laud me, who will praise me with gifts of Ilaoina and flesh, pure, well sought out ? To whom shall I attach myself, the devoted, like-minded, offering, well-minded." Fort her brightness, etc. • Theso four arc the bciugs through whose instrumentality the waters of Ardvi- ^ur;i arc poured down on tlic earth. t Professor Spiegel li:is (lurch = " tlirough," but I retain " for," as the Zend is un- changed. Tliis point escaped my notice in Yatjua Ivi. \ 4 If., where it would be better to read, " For his brightness, etc." (5) ABAN-YASHT. 43 30. 125. Praise her, etc. 126. Who stands, surveys,* Ardvi-cura, the spotless, in the form of a fair maiden, one very mighty, beautiful, girt-up, pure, with brilliant face, noble, wearing an out-waving under-garment with many folds, a golden one.f 127. Ever, — according to the (prescribed) proportion, — with Barecma in the hand, ear-rings, four-cornered, hanging down, a golden necklace, bears the very noble Ardvi-cura, the spotless, up to her fair head. She has girded the middle of her body, that her breasts may be well-looking, swelling downwards.:]: 128. On her head binds she a diadem, Ardvi-cura, the spot- less, one set with a hundred stars, golden, eight-sided, unusual,^ adorned with banners, beautiful, thick, well-fashioned. 129. Garments of beaver || (skin) puts she on, Ardvi-cura, the spotless, of thirty of the four-bearing beavers, which are the fairest beavers, which are beavers, which have the most precious colours of such as live in the water, namely, made at the fit time of skins, shining, brilliant, most silver and gold. 130. Then pray I, good Ardvi-gura, most profitable here. Spotless, for this favour ; that I after my own pleasure may pro- tect wide realms, feeding horses, possessing much food, snorting horses, possessing gleaming home-thrusting daggers, very great, provided with food, sweet-smelling. I give on the plains protec- tion to him who fills with entire delight, and makes the kingdom increase. ^ 131. Then, good Ardvi-cura, I desire here from thee two strong (companions), a two-legged strong one, and a four-legged strong one, the two-legged strong one who shall be swift, stand- ing fast upright, rushing forwards well in a chariot in the fight : the other four-legged strong one, who shall seize the birds of the host consisting of many foes, left and right, right and left. 132. To these oflerings, to these praises come hither, 0 Ardvi- 9ura, Spotless, from these places down to the earth created by Ahura, down to the offering Zaota, down to the fullness which decays not, as a protection to the offerers of gifts, to the giver, to the offerer who desires the granting of a favour from the female-givers, that all strong, well-created may come as (obeying) Kava-Vistacpa. For her brightness, her majesty, etc. • Or, perhaps, invites. t An "■out-waving under-garment of many folds," m\x%i be cither a petticoat or the prototype of a modern crinoline (Ondiiia jupon), which, true to its origin, is still the most anti-Turanian of all feminine f^arments. — Translator. X Cf. Windischmann, — Aniihita, etc., p. 30 ff. § Or, chariot-like. [A diadem like a chariot would be, beyond doubt, an unusual one.] II According to the Avesta, the beaver is a sacred animal. H Very difficult and obscure. 44 KHORDAH-AVESTA. XXII. (6) QARSIIET YASHT. In the name, etc. May the immortal^ brilliant Sun., with swift horses, increase in great majesty^ Of all my, etc. Satisfaction to Ahura-Mazda, etc. Satisfaction to the Sun, the immortal, shining, with swift steeds, praise, etc. Yatha ahu vairyo. 1. The Sun, the immortal, shining, with swift steeds, praise we. "When the Sun shines in brig-htness, when the sunshine beams, then stand the heavenly Yazatas, hundreds, thousands. They bring brightness together, they spread abroad brightness, they portion out brightness on the earth created by Ahura, and advance the world of the pure, and advance the body of the pure, and advance the Sun, the immortal, shining, having swift horses. 2. When the Sun waxes* then is the earth created by Ahura pure, the tlowing waters jnire, the water of seed pure, the water of the seas pure, the water of the ponds pure, the pure creatures are purified which belong to Qpenta-mainyu, 3. For if the Sun does not rise, then the Daevas slay all which live in the seven Kareshvars. Not a heavenly Yazata in the corporeal world would find out defence nor withstanding {the same). 4. Who then oflers to the Sun, the immortal, shining, with swift horses, to withstand the darknesses, to withstand the Daevas which spring from darkness, to oppose the thieves and robbers, to oppose the Yatus and Pairikas, to oppose the perish- ing destroying (Arira-mainyus), he oflers to Ahura-Mazda, he offers to the Amesha-cpentas, he offers to his own soul,' he gives ^satisfaction to all heavenly and earthly Yazatas, who oilers to the Sun, the immortal, shining, with swift horses. 5. I will praise Mithra, who has wide pastures, has a thousand ears and ten thousand eyes : praise the club well employed against the head of the Daevas, which belongs to Mithra, who possesses wide pastures. I praise the friendship, which is the best of friendships, l>etween the Moon and the Sun.f 6. For his briglitness, for his majesty, will I offer to him with audible praise. The immortal Sun, shining, with swift horses, praise we. With Haoma, etc. {cf. Yasht 5, 104). Offering, praise, strength, might, implore I for the Sun, the immortal, shining, with swift horses. Ashem-vohu. To him belongs, etc. • Lit. " when the Sun p^rows up." Tlic Sun, as the mightiest light, is an especial terror to all evil beings wlio work in darlvness. t The Suu and Moon are in intimate friendship because thej- work in common. ;7) MAH-YASHT. 45 XXIII. (7) MAH-YASET. In the name of God Ormazd, the Lord, the Increaser. May the Moon, the pure, wort hj of honour, increase. May She come. Of all my sins, etc. Satisfaction, etc. I confess, etc., for the Moon, which con- tains the seed of the Bull, for the only-begotten Bull, ibr the Bull of many kinds. 1. Praise to Ahura-Mazda, praise to the Amesha-9penta3, praise to the Moon, which contains the seed of the Bull, praise to the seen, praise through the beholding. 2. When does the Moon wax, when does the Moon wane ? Fifteen (days) the Moon waxes, fifteen (days) the Moon wanes. As much as is her increase, so much is her decrease ; her decrease is as much as her increase. " Who (other than) Thou causes that the Moon wanes and waxes ? "* 3. The Moon which contains the seed of the Bull, the pure, Mistress of purity, praise we. At the time when I see the Moon, at the time when I submit myself to the Moon, when I behold the shining Moon, submit myself to the shining Moon, then stand the Amesha-9pcntas and guard the majesty, then stand the Amesha-cpentas and distribute the beams over the earth created by Ahura. 4. When the Moon shines in the clear space, then she pours down green trees, in Spring they grow out of the earth during the New Moon, the Full Moon, and the time which lies between both. The New Moon, the pure. Mistress of purity, praise we. The Full Moon, the pure, Mistress of Purity, praise we. Vishap- tatha,t the pure. Mistress of purity, praise we. 5. I will praise the Moon, which contains the seed of the Bull, the bestower,J shining, majestic, provided with water, with warmth, the beaming, supporting, peace-bringing,§ strong, prc.fit- bringing, wliich brings greenness, which brings forth good tlnngs, the health-bringing Genie. 6. For her brightness, her majesty, will I praise her with aud- ible praise ; the Moon containing the seed of the Bull, with gifts. The Moon, the pure. Mistress of purity, praise we, with Haoma, which is bound, etc. (as Yacna, v. 104). Otlering, praise, might, strength, implore I for the Moon, which possesses the seed of the Bull, the only-begotten Bull, the Bull of many kinds. Ashem-vohu. To her be brightness, etc. * A quotation from Yacjna xUii. 3. t That is, " destroyer of the darkness of night." Cf. Yacjna ii. 33. + Or, the Bdffha. ' The Moon is here placed amongst those genii termed Bagha$. § Or, wealth -bestowing. 46 KHORDAH-AVESTA. XXIV. (8) TISTAR-YASHT. In the name of Ormazd, the Ruler, the Increaser of great majesty/. May He increase. May Tistar, the brilliaiit, majestic, come. Of all my sins, etc. I confess, etc., for the Star Tistrya, the brilliant, majestic, for Qatavaeca, the distributor of water, the strong, created b}^ Mazda, for the JStars which contain the seed of the water, contain the seed of the earth, contain the seed of the trees, created by Mazda, for Vanant, the Star created by Mazda ; for the Stars which are the Haptu-iriilg-a,* the brilliant, healthful, Khshnaothra, etc. Yatha abu vairyo. 1. Ahura-Mazda, spake to the holy Zarathustra: In order to protect sovereignty, the supreme rule, the Moon, the dwelling, will we praise the M3'azda, that My Stars, the brilliant, may unite themselves and give light to the Moon. Praise thou the distributor of the field, the Star Tistrya, with offering. 2. The Star Tistrya praise we, the shining, majestic, with pleasant good dwelling, light, shining, conspicuous, going around, healthful, bestowing joy, great, going round about from afar with shining beams, the pure, and the water which makes broad seas, good, far-famed, the Name of the Bull created bj- Mazda, tlie strong kingly majesty, and the Fravashi of the holy, pure, Zarathustra. 3. For his brightness, for his majesty, will I praise him, the Star Tistrya, with audible praise. We praise the Star Tistrya, the brilliant, majestic, with offerings, with Haoma bound with flesh, with Barecma, with Marithra which gives wisdom to the tongue, with word and deed, with offering, with right-spoken speech. 2. 4. The Star Tistrya, the bright, majestic, praise we, which contains the seed of the water, the strong, great, mighty, far- profiting, the great, worliing on high, renowned from this height, shining from the ISavel of the Waters. f For his brightness, etc. 3. 5. The Star Tistrj'^a, the shining, majestic, praise we, on whom think the cattle, the beasts of burden, and men, looking for him * The Stars mentioned in this verse arc the watchers in the four quarters of the heavens : Tistrya in the East, (^^atavae^a in the West, Vanant in the South, and Hapto-iringa in the North. t Or, receiving his seed from the Navel of the "Waters. (8) TISTAR-YASHT. 47 beforehand, the worms lying beforehand.* "When will the Star Tistrya arise to us, the shining, majestic, when will the water springs flow, which are stronger than horses, trickling away V For his brightness, etc. 4. 6. The Star Tistrya, the brilliant, majestic, we praise, who glides so softly to the sea Yourii Kasha like an arrow, who fol- lows the heavenly will, who is a terrible pliant arrow, a very pliant arrow, worthy of honour among those wortliy of honour, who comes from the damp mountain to the shining mountain, + 7. Then to him brings help Ahura-Mazda, the water and the trees, him advances Mithra, who possesses wide pastures, on the way. For his brightness, etc. 5. 8. The Star Tistrya, the shining, majestic, praise we, who torments the Pairikas, seeks to overthrow the Pairikas which fly about like Fish-Stars :|: between heaven and earth, at the sea Vuuru-Kasha, the strong, beautiful, deep, rich in waters, then goes he to a circle with the pure body of a horse. He purifies the waters ; there blow strong winds. 9. Then Qatavaega causes the water to go down to the (earth) of seven Keshvars. "Wlien he comes to this (water) then stands the fair§ joyfully there, (sa3ing) to the blessed regions, "When will the Arian regions be fruitful V For his brightness, etc. 6. 10. Tlie Star Tistrya, the brilliant, majestic, praise we, who spake to Ahura-Mazda, saying: Ahura-Mazda, Heavenly, Holiest, Creator of the corporeal world, Pure One ! 11. When men will ofter to me with offerings by name, as they offer to the other Yazatas with offerings by name, then will I come to the pure man at the appointed time, at the (time) appointed in my own life, the bright, immortal, will I come hither, on one night, on two, or on fifty, or on a hundred. 12. Tistrya praise we. Tlie female-companions^ of Tistrya praise we. The first (Star) praise we. The female-companions • The meaning is : all beings wait upon Tistrya, — the good with confidence, the bad without hoping anything, or doubting the fulfilment of their wishes. The word rendered " worms " (or " vermin ") signities the base or vile. t Seenoteto verse 37. J Or, "Worm-Stars;" probably »/;oohis-vuhulii and Parendi are the genii of domestic prosperity and wealth, and they follow Tistrya because it is through him that these are sent down to man- kind. t In the Minokhired also Tistrya is placed at the head of all the stars. 52 KHORDAH- AVESTA . 14. 45. The Star Tistrya, the shining-, majestic, we praise, to whom Ahura-Mazda has given a thousand strengths, the most profitable among tlie (stars) containing the seed of the waters. 46. Who comes hither to the (stars) which contain the seeds of the water, flying in the clear space, he goes to all the circles of the sea Voiiru Kasha, the strong, beantifnl, deep, with deep waters, to all beautiful channels, to all beautiful outlets, in the shape of a horse, a brilliant one, beautiful, with yellow ears, witL golden housings. 47. Then they bring, 0 holy Zarathustra, the waters, out of the sea Vouru Kasha, the flowing, friendly, health-bringing, these distributes he there amongst the regions, the most profitable if he is offered to, if he is satisfied, he who accepts with love. For his brightness, etc. 15. 48. The Star Tistrya, the brilliant, majestic, praise we, on whom think all the creatures of Qpenta-main^^is, which are under the earth and on the earth, which are in the water and under heaven, and the winged, and the wide-stepping, and the world of the pure, the illimitable, endless, which is above this.* 49. The Star Tistrya, the shining, majestic, praise we, the abid- ing, shining, powerful, mighty, ruling over a thousand of the gifts which he gives to him who has satisfied him, to the man who prays for many gifts, without being prayed to (again). 50. I have created, 0 holy Zarathustra, this Star Tistrya as praiseworth}'-, as worthy of adoration, as worthy to be satisfied, as rightly created as I Myself, Ahura-Mazda. 51. That he may withstand this Pairika, that he may destroy, drive away hostile torment : the Duzhyairyaf (deformity), which evil-speaking men call Iluydii-ya (good j'ear). 52. For if I, 0 holy Zarathustra, had not created the Star Tistrya as praiseworthy, as worthy of adoration, as ^^orthy to be satisfied, as well-created as I Myself, Ahura-Mazda; 53. That he might withstand this Fairika, that he might destroy and drive away the hostile torment, the Duzhyairya, which evil-speaking men call Iluyairya ; 54. Then would every day and every night this Pairika Duz- hyairya make war against the whole corporeal world, she would seize the world wliilst she runs round about (it). 55. For Tistrya, the shining, majestic, fetters this Pairika with two, wilii three fetters, with, unconquerable, with all fetters ; * That is, tlic spiritual world. t The Deiiiou huzhyuirya is mentioned as Diisiytha in tlie Inscriptions of Darius, ■which proves that the worbhip of Tistrya is at least as old as that date. (9) GOSH-YASHT. 53 like as a thousand men who are the strongest in bodily strength would fetter one single man. 56. For if, 0 holy Zarathustra, the Arian regions will ofler to Tistrya, the shining, majestic, right ottering, and adoration, as for him is the fittest oflering and adoration of the best purity, then there will not come forward here to the Arian regions troops nor hindrances, nor crime, nor poison,* no hostile chariots, nor uplifted banners. 57. Zarathustra asked him : What is then, 0 Ahnra-Mazda, the fittest oflering and adoration, of the best purity, for Tistrya, the shining, majestic? 58. Then answered Ahura-Mazda : Offering shall the Arian regions offer him, Barecma shall the Arian regions strew for liini, cattle shall the Arian regions cook for him, light, well- coloured, or what amongst colours has the colour of the Haoma. 59. Not may a destroyer lay hold of it, not a harlot, not an unbeliever who does not recite the Gathas, one who slaj'S the world, an adversary of the Ahurian Zarathustrian law. GO. If a destroyer lays hold of it, a harlot, an unbeliever who does not recite the Gathas, who slays the world, an adversary of the Ahurian Zarathustrian law, then Tistrya, the shining, majestic, seizes the healing remedies ; f continually there come to the Arian regions hindrances, continually rush troops on the Arian region, continuall}' is the Arian region damaged, so that fift}' sla}' the slayers of hundreds, a hundred sla}^ the sla3'ers of thousands, a thousand the slayers of ten thousand, ten thousand those who slay countless. For his brightness, etc. Offering, praise, etc. XXV. (9) GOSH-YASHT. In the name of God, Ormazd the Lord, the Incrcascr. May Geus-urva Dndgpa% increase iii great strength. May Majesty covie. Of all my sins, etc. Ivhshnaothra to Ahura-Mazda, etc. 1. 1. Drvacpa the strong, created by Mazda, pure, we honour, who gives health to the cattle, health to the beasts of burden, health to the friends, health to the minors, keeps much watch stepping from afar, the shining, long-friendly. * The words rendered "crime" and "poison" are doubtful. t That is, perhaps, he keeps them to himself. X It appears from this that the Genius Gosh is identical with Geus-urva. or the Soul of the Bull, the especial Protector of cattle. The appellation Drvtigpa signifies "possessing sound horses." 64 KHORDAH-AVESTA. 2. Who has harnessed horses, armed chariots, sparkling wheels, is fat, pure, the strong, beautiful, profitable of herself, the firm- standing, strongly-armed for protection to the pure men, 3. To her oflered the Paradhata Haoshayariha on the top of a high mountain, a beautiful one, created by Mazda, a hundred horses, a thousand horned cattle, ten thousand small cattle, ofier- ing gifts. 4. " Grant me, 0 good, profitable Drvagpa, the favour that I may smite all Mazanian Daevas, that I may not bow myself in terror from fear of the Daevas, that from henceforth all Daevas may be forced to bow themselves in terror, and hasten away terrified to darkness." 5. Drvacpa the strong, pure, created by Mazda, granted this favour to him the nourisher, bringer of offerings, the dispenser, the offerer, the implorer of the female-givers for a favour.* 6. For her brightness, for her majesty, will I offer to her with audible praise, will I offer to her with well-oflered oflerings ; Drvacpa the strong, created by Mazda, pure, praise we with gifts. With Haoma, etc. 2. 7. Drvacpa, etc. 8. To her offered Yima-Khshaeta, with good assembly,! from the high Uukairya, a hundred horses, a thousand horned cattle, ten thousand head of small-cattle, bringing ofiering. 9. " Grant me, 0 good, profitable Drvagpa, the favour that I may bring fat herds to the creatures of Mazda, that I may bring immortality to the creatures of Mazda : 10. " That I may remove far away hunger and thirst from the creatures of Mazda, that I ma}^ take away old age and death from the creatures of Mazda, that I may remove far away hot wind and cold from the creatures of Mazda for a thousand j^ears." 11. Drvacpa, the strong, pure, created by Mazda, granted this favour to him the Nourisher, the bringer of offerings, the dis- penser, the ofierer, the implorer of female-givers for a 'favour. For her brightness, etc. 3. 12. Drvacpa, etc. 13. To her offered the son of the Athwj^anian Clan, the strong Clan ; Thraetaona in \' arena the four-cornered, a hundred horses, ten thousand horned cattle, ten thousand head of small cattle. 14. " Grant me, 0 good, most profitable Drva^-pa, the favour * In Zend, jaidhi/aiitAi d&thris ui/nptem, lit. " the prajnng the female-givers (for) a favour." The want offiniininc nouns and adjectives in English often makes the translation extremely clumsy. In German rfu^//;-J4- is correctly rendered Gebcrinnen. — Translator. t Or, " possessing a good congregation." Sec note to Ya(,ua ix., v. 12-13. (9) GOSH-YASHT. 55 that I may slay the snake Dakaka, with triple jaws, three bodies, six eyes, a thousand strengths, the very strong Druja, derived from the Daevas, the evil for the world, the bad, which Aiira- mainyus has created as the mightiest Drukhs towards the corporeal world, for death to the world of the pure, that I may drive away as a conqueror those who profit him, are bound to him, who are fairest in their bodies, to throw him away into the most hidden parts of the world.* 15. Drva(;pa, the strong, created by Mazda, pure, granted • this favour to him, the JN'ourisher, the bringer of offerings, the distributor, the offerer, the implorer of female-givers for a favour. For her brightness, etc. 4. 16. Drvacpa, etc. 17. To her offered Haoma, the Promoter, the healing, fair, kingly, with golden eyes, on the highest height, on the high mountain. 18. Then prayed he her for this favour : Grant me, 0 good most profitable Drvacpa, this favour, that I may bind the mur- dering Turanian Franracyana, that 1 may carry him away bound as a prisoner of king Hucrava. May Kava Hu^rava t slay him behind Vara Chaechacta, the deep, with broad waters, the son of the daughter of Qyavarshana, the man slain by vio- lence, and Agrac-ratha, the son of Naru. 11). Drvacj^pa, the strong, created by Mazda, pure, granted this favour to him, the Nourisher, the bringer of offerings, the distributor, the offerer, the implorer of female-givers for a favour. 5. 20. Drvacpa, etc. 21. To her offered the valiant uniter of the Arian regions into one kingdom, Hucrava, behind the sea Chaechacta, the deep, abounding in waters, a hundred horses, a thousand cattle, ten thousand small cattle, bringing oflering. 2'2. Grant me, 0 good, most profitable Drvacpa, this favour, that I may smite the murdering Turanian Fraiiracyana, behind the sea Chaechacta, the deep abounding in waters, 1, the son of the dangliter of ^yavarshana, the man slain by violence, and of Aghrae-ratha, the descendant of Naru. 2'3. Drvacpa, the strong, created by Mazda, pure, granted this favour to him, the Xourisher, the offerer of gifts, the distri- * Cf. Yasht 5, 34. t In Ya(,'na, xi. 21, it is HaSma himself who sltiys Franracyana {A/tdsiub),^ AghruO-ratha is, no doubt, the t»i-? J -cl {Aghrerath) of Fiidiisi, a brother of Afrasiab, by whom he is slain. Cyavarshaua is Cyuvakhs, the son of Kai-kdus. 23 56 KHORDAH-AVESTA. butor, the offerer, the implorer of female -givers for a favour. For her brightness, etc. 6. 24. Drvappa, etc. 25. To her offered the pure Zarathustra, in Airyana-vaeja, of the good creation, Haoma which is bound with Barecma, with flesh, with the Manthra which gives wisdom to the tongue, with word, with deed, with offerings, with right-spoken speech : 26. Then prayed he her for this favour: " Grant me, 0 good most profitable Drvacpa, this favour, that I may join myself to the good noble Hutaoca,* in order to think the law, to speak after the law, to act after the law. She shall impress the good Mazdayacnian law from Zarathustra in my memory, and then praise (it), she who shall bestow on me good praise for service." 27. Drvacpa, the strong, created by Mazda, pure, granted this favour to him, the Nourisher, the offerer of offerings, the distri- butor, the offerer, the implorer of the female-givers for a favour. For her brightness, etc. 7. 28. Drvacpa, etc. 29. To her offered the Berezaidhi Kava Yistagpa behind the water Daitya, with a hundred horses, a thousand horned cattle, ten thousand small cattle, bringing offering : 30. " Grant me, 0 good, most prolitable Drvacpa, this favour, that I may drive away in the combat Asta-aurva, the son of Vicpo-thaurvo-Acti.t the all-tormenting, and having a broad helmet, great boldness, a large head, who has seven hundred live (!) camels, that after him I may slay in the battle, in the flight, the murdering Qyaonian Arejat-acpa, that in the flight I may drive away Darshinika, the Daeva worshipper. 31. " That I may smite the dark unbelievers, that I may smite Qpinjairista, the Daeva worshipper, that I may attain by good wisdom to the regions of Varedhaka and Qyaonya, that I may smite the Qyaonian regions, to the slaying of fltty of the hundred- slayers, to the slaying of hundreds of the thousand-slayers, to the slaying of a thousand of the ten thousand-slayers, to the slaying of ten thousand of those who slay innumerable ones. J • Huta6(,'a is the wife of Vista(jpa, and, like him, became converted to the \fazda- ya(;nian relif^ion. Of. Vasht 15, 36. t J'iV/w-/- 1./'") the hundred slayers," etc., and sometimes by of {von). We prefer the"latter, as more intelligible. The Zend, however, has the dative. (10) MIHR-YASHT, 57 lavour to liim, the nourislier, the offerer of gifts, the dispenser b4hfre:s^^ et ""''"" '' female-givers for 1 favour. C hT; XXVI. (10) MIHR-YASHT. 7/2 f/ie name of God, the Lord Ormazd, the Increaser Mav pasmres may the righteous judge come. Of all s'ms, etc. 1. Khshnaothra for Ahura-Mazda, etc. Praise to Mitlira wlm 6ihA ei} """"""^ °^''''' "°^ Rama-qa^«tra. Khshna- created'^nH^''^f '^'^' *' *^^' ^^^^^ Zarathiistra : When I created Mithra, who possesses wide pastures, 0 lioly I created him a^ worthy of honour, as praisewo'rthy, as' I Ujlell, Ahura' he davs'.^l^o°^'"^ *^'^''"^'' °^ ^^'^^'^ '^^y' the whole region : he slays as many pure ones as a hundred evil doers Slav nn he Mithra 0 holy, which thou desirest from tl^ evil no? from the good, devoted to his own teaching. For the Mithra is fhr both, or the wicked as well as for the'pure.* ' ^'' ^- Mithra, who possesses wide pastures, bestows swift horses f one does not lie to Mithra ; the ire (the son) of A ura-Ma da affords the rightest path, if one does not lie to Mithra the o^od strong, holy Fravashis of the pure afford godly dscendanis if one does nut lie to Mithra. ^ uubceuuants, it audi'bl^'ilraL^'MiHTf ' ^i" '"' ^^^J^^^'ty, will I praise him with ino? W^e ?'^'\;^^v^'^^^^^^^ ^'^7 P"^^^^^^^« ^^ide pastures, with offer- aweinng, (who bestows) good dwelling on the Arian regions may he aHnVto'nV? "' ^'^^^f-^^^^^'^"' ^''^ 1^^ come to us for'joy, may ne come to us for rej..icing, may he come to us for meivv Say he' IZl to n?f'" '^^'""^ '''^'^ ''' ^^^ '^ -^^^, S' the strong rn^) P'-^I'^^!'"'^-' "'fy he come to us for hallow! o°be li^d to f;I rr? P'-T'?^'"'"'-^'' "'°''^^>.^ «f adoration, not 10 De Jied to -towards the whole corporeal world to.rether b. Ihis strong, worthy of adoration, n.i.rhty nZst orofitihle Of created beings, Mithra. will I honour with orr norwill I tZrZ AiidlV'^h"' '''''' ''-''^''' '^ ''^^ will /2:'a:d 1 praise, to Mithra, who possesses wide pastures, Mitlira who 58 KHORDAH-AVESTA. possesses wide pastures, praise we with offerings. "With Haoma, etc. 2. 7. Mithra, who possesses wide pastures, we praise, the truth- speaking, purifying, thousand-eared, well-shaped, who has ten thousand eyes, the great, with wide watch towers, the strong, sleepless, increasing : 8. Whom the lords of the regions praise at early dawn, advanc- ing to the frightful among the hostile squadrons, to the gathered- together for the fight in the war for the regions. 9. Where one first offers to him for increase for the soul out of believing mind, there comes Mithra with wide pastures, with vic- torious winds, with the oath of the wise. For his brightness, etc. 3. 10. Mithra, etc. 11. Whom the warriors praise on the backs of the horses, pray- ing strength for the team, health for the bodies for subduing the tormentors, for overthrowing the foes, for complete subjection of the adversaries, the unfriendly, tormenting. For his brightness, etc. 4. 12. Mithra, etc. 13. Who, as the first heavenly Yazata, rises over Hara before the sun,* the immortal, with swift steeds, who first, with golden form, seizes the fair summits, then surrounds the whole Arian- place, the most profitable. 14. Where Rulers, excellent, order round about the lands, where mountains, great with much fodder, abounding in water, afford wells for the cattle, where are canals deep full of water, where flowing waters, broad with water, hurry to Iskata and Pouruta, to Mouru and llaraeva, to Gau, Quuhda, and Qairizao.f 15. To Arezahe, to Qavahe, to Fradadhafshu, to Vidadhafshu, to Vouru-barsti and Vouru-jarsti, to this Kareshvare Qaniratha, the lofty. The dwelling-place of the cattle, the dwelling of the cattle, Mithra, the health-bringing goes round. 16. Who marches into all Kareshvares as a heavenly Yazata bestowing brightness, who marches into all the Kareshvares as a heavenly Yazata bestowing rule, he increases the victory of * From this passa<]^c it appears that Mithra was typified as the first sun-beams •which illumine the mountain tops, and that he then became separated from the Sun and hastened in front of him, like the Indian Agvi»s. t This verse is importarit in a g(?oj;iaphical point of view, and proves that the writer must have lived in the nortli-east of Eran, otherwise he could scarcely have represented all the rivers as flowin<^ north and south, rouriita is probably the coun- try of the napi/TjTol, a people whom Ptolemy places in the north of Arachosia. Qairizdo (in the Cun, Inscriptious Uvdrazmi) is the modern Choaresm. (10) MIHR-YASHT. 59 those who offer to him piously, knowingly, purely, with alms. For his brightness, etc. 5. 17. Mithra, etc., who lies for no one,- not for the lord of the house, not for the lord of the clan, not for the lord of the con- federacy, not for the lord of the region. 18. But if one lies to him, be it the lord of the house, the lord of the clan, the lord of the confederacy, the lord of the reo-ion, then Mithra, the wrathful, offended, destroys the dwelling" the clan the confederacy, the region, and the lords of the dwelling, the lords of the clan, the lords of the confederacy, the lords of the region, or the chiefs of the regions. * 19. To that side comes Mithra, wrathful and offended, on which side is the Mithra-liar; he does not make them sure with heavenly protection. 20. He of the Mithra-liars who is swiftest ('although) very strong, he reaches not the goal, riding he advances not, march- mg he progresses not. Backwards go the lances which the opponent of Mithra throws, on account of the many evil Manthras which the opponent of Mithra makes. 21. Also if he shoots a well-aimed arrow, even if it reaches the body, it does not wound, this on account of the multitude of evil Manthras, which the opponent of Mithra makes. The wind carries away the lance which the opponent of Mithra darts, on account of the multitude of evil Maiithras, which the opponent of Mithra makes, f For his brightness, etc. 6. 22. Mithra, etc., who when he is not lied to, takes men out of trouble, takes them away from destruction. A ??•' T^^^''^^ ^^°^^ trouble, away from the troublers, bring us, U i^ithra, thou who art not lied to. Thou bringest thereby fear to the own bodies of Mithra-lying men ; from their arms thou, U Mithra, who art grim and strong, takest away might, strength Irom their feet, sight from their eyes, hearing from their ears. . ^4. ^ever does a well-hurled lance, or a flying arrow penetrate his limbs, to whom Mithra comes as protection, as increase to his imbs, he who spies with ten thousand (eyes), the strong, all- knowing, not to be lied to. . For his brightness, etc. ^prJ!,^"°*r°'"*^-^'*''*''5 ^^'^^^^l'^ here represented as a "wrathful" Deity, who ttmes ^sii P 't'JT"" f'':\% ^\'' conception seems to belong to the more ancient foprh'v ^>i;/ i**" ^^l Zarathustrian system, Mithra would merely punish his [hem withdrawing hi» protection, in which case the evil beings would icon destroy trayo^thSSS."""'' '^ ''^''"'^ °PP°^^"* ^'^'^'^ ^" ^ff-^ directly con- 60 KHORDAH-AVESTA. 7. 25. Mithra, etc., the lord, the profiting, strong, bestower of profit, the gatherer, who receives adoration, the strong, gifted with the virtues of purity, whose body is the Mauthra, the strong- armed warrior. 26. The smiter of the skulls of the Daevas, the worst for the culpable, (?) the adversary* of the Mithra-lying men, the foe of the Pairikas, who, if he is not lied to, aSbrds the highest strength to the region, who if he is not lied to, affords the highest victory to the region. 27. Who takes away from a godless region the straightest (ways), turns away brightness, takes away victory, does not pro- tect purposely, delivers up the slayers of ten thousand, he who sees with ten thousand eyes, the strong, all-knowing, not to be lied to. For his brightness, etc. 8. 28. Mithra, etc., who supports the pillars of the lofty-built dwelling, makes them strong and unshakeable; then to this dwell- ing he gives a multitude of men and cattle, namely, where he is satisfied ; the other (dwellings) where he is angered he destroys. 29. Thou art alike to the bad and the best, 0 Mithra ; to the regions thou art alike, to the bad and to the best ; to men thou, 0 Mithra, art lord over peace and discord for the regions. 30. Thou makest famed through women, famed through chariots, spotless, the dwellings with lofty gables, the great, very great dwellings. Thou makest renowned through women, renowned through chariots, spotless, the lofty dwelling with lofty gables, when the pure otTers to thee with offerings by name, bring- ing gifts with opportune speech. 'dl. With offerings by name, with fitting speech, 0 strong Mithra, will I offer to thee with gifts. With offerings by name, with fitting speech, 0 most profitable Mithra, will I offer to thee with gifts. With offerings by name, with fitting speech, 0 un- erring f Mithra, will I offer to thee with gifts. 32. Ilear, 0 Mithra, our offering, be content, 0 Mithra, with our offering, come to our offering, accept our alms, accept the offered gifts, carry them together to the gathering-place J (Chinvat), lay them down in the place of praise (Garo-nemana). 33. Give us the favours we pray thee for, 0 Hero, in accord- ance with the given prayers : Kingdom, strength, victoriousness, fullness, and sanctification, good fame, and purity of soul, great- ness, and knowledge of holiness, victory created by Ahura, the • Lit. " He who does not bestow." t Adhao i/amna = " aot to be made to err." X Instead of "to the gathering-place," the word may also be rendered "for joy." (10) MIHR-YASHT. 61 blow which springs from aboTe, from the best purity, instruction in the holy word. 34. That we may be well-wishing and friendly-minded, loved and honoured, may slay all foes; that we, well-wishing and iriendly-minded, loved and honoured, may slay all evil- wishing; that we, well-wishing and friendly-minded, loved and honoured may slay all torment ; (that we) may torment (the torment) of the Daevas and men, sorcerers and Pairikas, Qathras, Kaoyas, and Karapanas. 9. 35. Mithra, etc., the debt-paying, host-desiring, gifted with a tiiousand strengths, ruling, mighty, all-wise. 36. Who leads forwards in the fight, stands in the fight, who, placing himself in the tight, breaks the lines of battle. They fight at all ends of the line of battle which is led to battle ; but he confounds the middle of the hostile hosts. 37. To them brings he, the mighty, punishment and fear ; he sweeps away the heads of the Mithra-lying men, he carries away the heads of the Mithra-lying men. 38. Horrible are the dwellings, the abodes not blessed with offsprmg, m which dwell the Mithra-liars, the wicked who openly slay the pure. In a horrible manner goes the cow, walkino- on hoofs on the wrong way, who has crawled into the narrow passes* of the Mithra-lying men. In their chariots stand teams pouring out tears, which run down into their mouths.f 39. Their arroAvs, swift-tlying from well bent bows, flyino- swiftly out of sight, hit not the mark when Mithra, who pos° sesses wide pastures, comes enraged, angered, displeased. Their lances, well-sharpened, pointed, long-handled, reach not the mark when they fly from their arms, when Mithra, who pos- sesses wide pastures, comes enraged, offended, displeased. Their slinging stones, flying from their arms, hit not the mark, when Mithra, who possesses wide pastures, comes wrathful, oS^ended, not satisfied. 40. Their swords, well-fashioned, when they smite on the heads of men, hit not the mark, because Mithra, who possesses wide pastures, comes wrathful, offended, displeased. Their clubs dexterous, when they fall on the heads of men, hit not the mark when Mithra, who possesses wide pastures, comes wrathful, offended, not satisfied. 41. Mithra afi'rights on the one side, Rashnus on the other. Vraosha, the holy, blows together on all sides against the saving • Or, '< fastnesses.'- The passage seems to refer to the mountain robbers of Eran, who were accustoniud to drive off cattle as their booty. t [So, too, the horses of Achilles wept for Patrocliis. Cf. Iliad, ivii. 437-8 :— Sa/cpi/a Sf ;pentas desired, who have all like wills with the Sun, — for increase of the soul from believing heart, — as lord and master for the worlds, as questioner con- cerning the law which is best for beings. 93. At whose birth and growth the waters and trees increased, at whose birth and growth the waters and trees augmented, at whose birth and growth all the creatures created by the lloly One announced to themselves Hail ! X 94. (Saying) : " Ilail to us ! the priest is born, the holy Zara- thnstra : He will ofier for us with gifts. — Zarathu?tra is provided with Bare^'ma spread abroad : hereafter will the Mazdayacnian law spread itself abroad over the seven Kareshvares. 9o. " Here will in future Mithra, who possesses broad pas- tures, bring forth everything which is chiefest for the regions, and rejoice those § who unite themselves. Here will in future the Navel of the Waters, the strong, promote all that is chiefest for the regions, and those who keep themselves allied." — The * According to Parsee mythology the first descendants of Gayo-marathan were Meshia and Mcs/iiihia, the parents of all mankind. Their names do not occur in the Avesta itself, but are frequent in the later writings. t Very obscure. j Or, happiness. § That is, the regions. This is an exhortation to the various Mazdayaqniau tribes to dwell harmoniously together. 92 KHORDAH-A VESTA. holiness and the Fravashi of Maidh^-o-mao, the son of Ara^ta, praise we, who first heai'd from Zarathustra the Mauthra and his teaching. 25* 96. The Fravashi of Acmo-qanvao, the pure, praise we. The Fravashi of the Shining* Heaven, praise we. The Fravashi of the pure Gavya, praise we. [we. The Fravashi of Parshat-gaus, who is gone forwards, praise The Fravashi of Vohva^ti, the sinewy (?)t pure, praise we. The Fravashi of the strong Boar, the pure, praise we. 97. The Fravashi of Qaena, who praises the -world,:}: the pare, who first came forth on this earth with a hundred disciples, praise we. The Fravashi of the pure Fradidhaya (foreseeing) praise we. The Fravashi of the pure Ucmanara-Paeshata, praise we. The Fravashi of the pure Vohu-raoclio, § descended from Frana, praise we. The Fravashi of the pure Asho-raocho, descended from Frana, praise we. The Fravashi of the pure Vare^-mo-raocho, descended from Frana, praise we. 98. The Fravashi of the pure Icat-vagtra, the Zarathustrian, praise we. The Fravashi of the pure Urvatat-naro, the Zara- thustrian, praise we. The Fravashi of the pure Hvare-chithra, the Zarathustrian, praise we. The Fravashi of the pure Dauvo- tbis, the strong, praise we. The Fravashi of the holy Three, || the pure, praise we. The Fravashi of the wise Zairita, the pure, praise we. 99. The Fravashi of Kavi-Vistacpa, the pure, praise we ; the mighty, whose body is the Mauthra, who has might}^ weapons ; the Ahurian, who, with a weapon piercing many, made a broad road for purity ; who, with a many-piercing weapon, announced a broad way for purity ; who, as assistance and help, subjected himself to the Zarathustrian law. 100. Who brought forth the firm-placed, bound (Law) from the llunus,^ and made it sitting in the midst, high-working, tcacliing (?), pure, tlie nourisher of the cow and of fodder, the beloved of the cow and of fodder. * The following is a list of the Fravashis of celebrated personages, respecting whom, in most cases, wc know nothing whatever beyond the names, and even with regard to these we cannot always be certain whether the Zend word is a proper name or merely an adjective. f V'j/ivafti = " strong-bodied." J Or, perhaps, " who is praised throughout the world." (^acna is the Shnwgh of later mythology. § J'f>//e<-?aw/(o = " good brightness." ^s/iS-rac; = " pure brightness," etc. II " The holy Three " are, doubtless, the three sons of Zarathustra who arc to be born hereafter, viz., Oshedar-bami, Oshcdar-mab, and ^'aoshyanc,-. The three first names in the verse are the sons of Zarathustra, aud the progenitors of tlie three ulasses, Priests, Warriors, and Husbandmen. H Vf. Yasht 5, 53 ff. (13) FARVARDIN-YASIIT. 93 101. The Fravaslii of Zairi-vairi, the pure, praise we. The Fravashi of Yukhta-vairi, the pure, praise we. The Fravashi of Qriraokhshan,* the pure, praise we. The Fravashi of Kereraokhshan, the pure, praise we. The Fravashi of A'yareza, the pure, praise we. The Fravashi of Vanara, the pure, praise we. The Fravashi of Bujicravo, the pure, praise we. The Fravashi of Berejyarsti,t the pure, praise we. The Fravashi of Tizhyarsti, the pure, praise we. Q'he Fravaslii of Pt-rcthwarsti, the pure, praise we. The Fravashi of Yizhyarsti, the pure, praise we. 102. The Fravashi of Naptya, the pure, praise we. The Fravashi of Vazhacpa, the pure, praise we. The Fravashi of Ilabacpa, the pure, praise we. The Fravashi of Yictavaru, the descendant of Naotara, the pure, praise we. The Fravashi of Frans-harim-vareta, the descendant of Naotara, the pure, praise we. The Fravashi of Frasho-kareta, the descendant of Naotara, the pure, praise we. The Fravashi of Atare-vanu, the descendant of Naotara, the pure, praise we. The Fravashi of Atare-pata,^ the descendant of Naotara, the pure, praise we. The Fravashi of Atare-chithro, the descendant of Naotara, the pure, praise we. The Fravashi of Atare-qarena, the desceudant of Naotara, the pure, praise we. The Fravashi of Atarc-cavo, the descendant of Naotara, the pure, praise we. The Fravashi of Atare-zautu, the descendant of Naotara, the pure, praise we. The Fravashi of Atare-danhu, the descendant of Naotara, the pure, praise we. 103. The Fravashi of Huskyaothna, the pure, praise we. The Fravashi of Pashi-skyaothna, the pure, praise we. The Fravashi of the strong Qpento-.data, the pure, praise we. The Fravashi of Bagtavari, the pure, praise we. The Fravashi of Kavaracmo, the pure, praise we. The Fravashi of Frashaostra-Ilvova, the pure, praise we. The Fravashi of Jamacpa-IIvova, the pure, praise we. The Fravashi of Avaraostri, the pure, praise we. * Ci'iniijkhshan = "having fat oxen." Ktri-faokhshan = "having lean oxen." t ' BerPjyarsti = " having a long spear.'' Tizhyarsti = " having a sharp spear." Pprethicarsti — "having a broad spear." X AtiDP-pdta is the later Adetbut. This and the other seven names are all com- pounds of the word Fire {Atari). 94 KHORDAH-AVESTA. 104. The Fravashi of Ilaskyaotlina, the pure, the descendant of the pure Frashaostra, praise we. The Fravashi of Qadaena, the pure, descended from Frashaostra, praise we. The Fravashi of Hauhurus, the son of Jamacpa, the pure, praise we. The Fravashi of Vohu-nemo, the son of Avaraostri, the pure, praise we, for withstanding evil sleep, evil dreams, evil loss of seed, evil Pairikas. 105. The Fravashi of Manthravaka,* the son of Qimacca, the teacher, the lord of the congregation (?), the pure, praise we, who smote the most of the sinful, psalm-defiling, naught Ashe- maoghas, who are without lord and ma3ter,t terrihle, having wicked Fravashis, — in order to withstand the torment which overcomes the pure. 106. The Fravashi of Ashactu, the son of Maidhyomaohha, the pure, praise we. The Fravashi of Avarethraba, the son of Rastare-vaghcnta, the pure, praise we. The Fravashi of Budhra, the son of Dazgaracpa, the pure, praise we. The Fravashi of Zbaurvao, the pure, praise we. The Fravashi of Karacna, the son of the daughter of Zbaurvao, the pure, praise we, the strong, whose body is the Manthra, who possesses a strong weapon, the Ahurian. 107. In whose dwelling Ashis-vanuhi, the fair, shining, steps forwards with the body of a maiden, a fair one, very mighty, beautiful, girt-up, pure, noble as to her sljining countenance ; who at the non-departure of sleep most procures with her arms amplitude for bodies, who at the non-departure of sleep most with her arms X combats the foe. 108. The Fravashi of Vira^pa, the pure son of Karacna, praise we. The Fravashi of Azata, the pure son of Karacna, praise we. The Fravashi of Frayudha, the pure son of Kara9na, praise we. The Fravashi of the pure Vanhus-Arshya, praise we. The Fravaslii of the pure Arshya, the Gatherer, praise we, the most active among the Mazdayacnians. The Fravashi of the pure Darayat-ratha, praise we. The Fravashi of tlie pure Frayat-ratha, praise we. The Fravashi of tUe pure Qkarayat-ratha, praise we. 109. The Fravashi of the pure Arshvao, praise we. The Fravashi of the pure Vyarshvao, praise we. Tlie Fravaslii of tlie pure Paiti-arshvao, praise we. The Fravashi of the pure Amru, praise we. * Manthraviika = "the speaker of the Mauthras," — evidently a made-up name, applied to the first disciples of Zarathustra. t That is, they recognize no lord and master, as do the Zarathustrians." J Not weapons, but those limbs which terminate in hands. The confusion in Englbh between anna = " weapons," and armt = " limbs," is deplorable. (13) FARVARDIN-YASHT. 95 Tlie Fravaslii of the pure (^ainru,* praise we. The Fravaslii of the pure Dvata, praise we. Tlie Fravashi of the pure Paiti-drata, praise we. The Fravaslii of the pure I'aiti-vaiiha, praise we. The Fravashi of the pure Frasha-vakhsha, praise we. [we. The Fravashi of tlie pure ISoniu-vauhu-vardhayanha, praise 110. The Fravashi of the pure Vicadha, praise we. The Fra- vashi of the pure Asha-vaiihu (the son of) Bivaiidanha, praise we. The Fravashi of the pure Jaro-daiihus (the son of) Paiti- stira, praise we. The Fravashi of the pure Nara-myazdana (the son of) Athwyoza, praise we. The Fravashi of the pure Bcrczishnu (son of) Ara, praise we. The Fravashi of the pure Kacu-patu (son of) Ara, praise we. The Fravashi of the pure Fr^'a, praise we. The Fravashi of the pure Actvat-ereto, praise we. 2G. 111. The Fravashi of Gaopi-vanhus praise we. The Fravashi of the Bring-er together of blessings, the strong, pure, praise we. The Fravashi of Qtaota-vahista, the pure, praise we. The Fravashi of Pouru-dakhsti, the son of Khstavaena, the pure, praise we. The Fravashi of Kh3huiwracpa,t the pure, the son of Khstavaena, praise we. 112. The Fravashi of the pure Ayo-a^ti, the son of Pouru- dakhsti, praise we. The Fravashi of the pure Vohii-agti, the son of Pouru- dakhsti, praise we. The Fravashi of the pure Gayada9ti, the son of Pouru- dakhsti, praise we. The Fravashi of the pure Asha-vazdao, the son of Pouru- dakhsti, praise we. The Fravashi of the pure Urudhu, the son of Pouru- diikhsti, praise we. The Fravashi of the pure Khshathro-chino, the son of Khshoiwracpa, praise we. 113. The Fravashi of the pure Asha-lmra, the son of Jisti, praise we. The Fravashi of the pure Frayazahta, praise we. The Fravashi of the pure Freno, the son of Frayazanta, praise we. * In the Bundolicsh there are two fabulous Birds, Amrosh and Camrosh, one of whom guards the Fruit-treo in the sea Vouru-kasha, and the other spreads abroad its seeds upon the earth. These arc evidently identical witli Amru and C'amru. t This is "Westergaard's reading. Professor Spiegel has Khihuiuru^pa, which may be a pretty name enough, but is awkward to pronounce. 96 KHORDAH-AVESTA. The Fravashi of the pure Jaro-vanhu, the son of Fraya- zarita, praise we. The Fravashi of the pure Ashavazdao, Thrita, the son of (^ayuzhdri, praise we. The Fravashi of the pure Vohu-raocho, the son of Vara- kaca, praise we. The Fravashi of the pure Arejanhao, the Turanian, praise we. The Fravashi of the pure Uci-nemo praise we. 114. The Fravaslii of the pure Yukhtacpa praise we. The Fravashi of Asha-skj^aothna, the son of Gayadacti, praise we. The Fravashi of the pure Vohu-nemo-Katu praise we. The Fravashi of the pure Vohvazdao-Katu praise we. The Fravashi of the pure Asha-careda Asha-cair^^ans praise we. The Fravashi of the pure Asha-caredha Zairyans praise we. The Fravashi of the pure Chakhshni praise we. The Fravashi of the pure Qyavacpi praise we. The Fravashi of the pure Pourusti-Kavi praise we. 115. The Fravashi of the pure Varecmapa Janara praise we. The Fravashi of the pure Nanaracti-Paeshato praise we. Tlie Fravashi of the pure Zarazdati-Paeshato praise we. The Fravashi of the pure Gaevani-vohu-neaio praise we. The Fravashi of the pure Erezvao-criito-cpadha praise we. The Fravashi of the pure Zarayanhao-gpento-khratavao praise we. The Fravashi of tlie pure Varshni-A^agercza praise we. The Fravashi of the pure Frachya-Taurvati praise we. The Fravashi of the pure Vahmae-datha, (son of) Maiithra- vaka, praise we. The Fravashi of the pure U9tra-Qadhanao praise we. 116. The Fravashi of the pure Danhu-cruta praise we., Tlie Fravashi of tlie pure Dauhu-liadho jiraise we. The Fravashi of the pure Acpo-padho-makhsti praise we. The Fravashi of the pure Payai'iharo-makhsti praise we. The Fravashi of the pure Usta-zaiita praise we. The Fravashi of the pure Asha-cavo praise we. The Fravashi of the pure Asho-urvatha praise we. The Fi'avashi of the pure Haouio-qareno praise we. The Fravashi of the pure Varshna praise we. 117. The Fravashi of the pure Frava praise we. The Fravashi of the pure U^naka praise we. The Fravashi of the pure Qanvao praise we. The Fravashi of the pure Daenavarezo praise we. The Fravashi of the pure ArPjaona praise we. The Fravashi of the pure Aiwi-qareno praise we. (13) FARVARDIN-YASHT. 97 The Fravashi of the pure Iluyazata praise we. The Fravashi of the pure Ilaredhaypa praise we. The Fravashi of the pure Paziuo praise we. The Fravashi of the pure Qakhshathra praise we. The Fravashi of the pure Aslio-paoirya praise we. The Fravashi of the pure Agtvat-ereto praise we. 27. 118. The Fravashi of the pure Ilugaus praise we. The Fravashi of the pure Anhu}^! praise we. The Fravashi of the pure Gauri praise we. The Fravashi of the pure Yusta, the son of Gauri, praise we. The Fravashi of the pure MaiizJravanhu praise we. The Fravashi of the pure Qriravanhii praise we. The Fravashi of the pure Ayuta praise we. The Fravashi of the pure (^uro-yazata praise we. 119. The Fravaslii of the pure Eredhwa praise we. The Fravashi of the pure Kavi praise we. The Fravaslii of the pure Ukhshan, who obtained renown, the far-famed, great, praise we. The Fravashi of the pure Vanhu-dhata, the King-, praise we. The Fravashi of the pure Uz^^a, the son of Yaiihu-dhata, praise we. The Fravashi of the pure Frya praise we. 120. The Fravashi of the pure Ashem-yenhe-raochao by name praise we. The Fravashi of the pure Ashem-yerihe-vareza by name praise we. The Fravashi of the pure Ashem-yahmai-usta by name praise we. The Fravashi of the pure Ya§to-Fryanananm praise we. The Fravashi of the pure Ucmanara-Paeshato praise we, the fair, to withstand the torment which is caused by relations. 121. The Fravashis of the pure Qpiti-U^pau9nu praise we. The Fravashi of the pure Ereza^pa-Ucpaucnu praise we. The Fravashi of the pure Ucadhau, the Mazdaya9nian, praise we. The Fravashi of the pure Fradhat-vanhu-ctivao praise we. The Fravashi of the pure Raochac-chaeshman praise we. •The Fravashi of the pure Ilvare-chaeshman praise we. The Fravashi of the pure Fracutara praise we. The Fravashi of the pure Viyrutara praise we. The Fravashi of the pure Baremna praise we. The Fravashi of the pure Vigruta praise we. 122. The Fravashi of the pure Hvacpa praise we. The Fravashi of the pure Chathwara9pa praise we. 98 KHORDAH-AVESTA. The Fravashi of the pure Dawramaeslii praise we. The Fravashi of the pure Fraoraoctra, (the son of) Kaosha, praise we. The Fravashi of the pure Frinacpa, (the son of) Kaeva, praise we. The Fravashi of the pure Fradhat-nara-<^ravarCtu praise we. The Fravashi of the pure Vohu-ustra-aiikhno praise we. The Fravashi of the pure Vivareshvao praise we. 123. The Fravashi of the pure Frarazi, the Turanian, praise we. The Fravashi of the pure ^tipi, the going*, praise we. The Fravashi of the dripping Gandarewa* praise we. The Fravashi of the pure Avahj^a-cpeuta praise we. The Fravashi of the pure Aeta, the descendant of Mayu, praise we. The Fravashi of the pure Yaetus-gaus, the son of Vyata, praise we. The Fravashi of the pure Garsta, the Kavi, praise we. 124. The Fravashi of the pure Pouru-banha, descended from Zusha, praise-we. The Fravashi of the pure Vohu-data-kata praise we. The Fravashi of the pure Baoiiha-Qaonha praise we. The Fravaslii of the pure Hvareza, the daughter of Ankaca, praise we. The Fravashi of the pure Aravaostra, the pure of the region, praise we. Tlie Fravashi of the pure Frachithra, the high, praise we. The Fravashi of the pure Vohu-pereca-Anj^ava praise we. 125. The Fravashi of the pure Paro-dacma, the son of Da- staghna, the destroyer of the desert region (?), praise we. The pure Fravashi of Fratura and Baeshataotura praise we. The Fravashi of the purcAvare-gaus, the shining, and of Aoighman, the Turanian, praise we. The pure Fravashi of Gaon"Kao praise we, wlio on invocation affords watering to the region which is to be watered. The Fravashi of tlie pure Thrita, who possesses most of one kind, the sjtreader of the extended region, praise we. 126. The Fravashi of the pure Tiro-uakathwa, among the experienced Qaerias, praise we. The Fravashi of the pure Uta- yuti Vit-kaevi, the sullicing ^aena, praise we. The Fravashi of the pure Fru-IIakafra, the purifying (?) amongst the ("aenas, praise we. The pure Fravashi of \'arecmo-ra6chao, witii wide bounds, praise we. 127. The Fravaslii of the pure Asha-nemauha, who distributes cattle over this region, praise we. The Fravashi of the pure ♦ This must he a different personage from Gandarewa the golden-heeled (Yasht 5, 38), since the Demons have no Fravas/iis. [It does not appear why the epithet dripping shoxild be applied to him.] (13) FARTARDIX-YASHT. 99 Parshat-g'aus, the helper of the cows which are without milk in this region, praise we. The Fravashi of the pure llufravrikhs- kahrka-nanaiim, praise we. The Fi-avashi of the sinless amongst the Pudhas, praise we. The Fravashi of the pure Jama9pa, the after-born, praise ^ve. The Fravashi of the pure Maidhyo- niaonha, the after-born, praise we. The Fravashi of the pure Urvatat-nara, the after-born, praise we. 128. The Fravashi of the pure Eaocha9-chaeshman, praise we. The Fravashi of the pure Hvare-chaeshman, praise we. The Fravashi of the pure Fradhat-qareiio, praise we. The Fra- vashi of the pure Taredat-qareno, praise we. The Fravashi of the pure Vouru-nemo, praise we. The Fravashi of the pure Vouru-^^avo, praise we. The Fravashi of the pure Ukhshyat- ereta, praise we. The Fravashi of the pure Ukhshyat-nemo, praise we. The Fravashi of the pure Agtvat-ereto, praise we. 28. 129. Who will there be Qra6shyan9 (the Helper), the victorious by name, and Actvat-creta* by name. He is so helpful that he will save the whole corporeal world ; he is so high amongst the corporeal, that he, endowed with body and vital powers, will withstand the destroyer of the corporeal, for withstanding the Druja of the race of the two-footed,t for withstanding the tor- ment which will overcome the pure. 29. 130. The Fravashi of the pure Yima, the son of Vivaiihao, praise we, the strong, possessing much congregation, for with- standing the misfortune that will be brought by the Daevas, and the drought which destroys the pasturage, and the perishable deadly. 131. The Fravashi of the pure Thraetaona, the son of Atwya, praise we; for withstanding sickness, fever-heat, impurity, cold- fever, and being bewitched ; for withstanding the torment occa- sioned by the serpent, i The Fravashi of the pure Aoshnara, the very living, praise we. The Fravashi of the pure Uzava, the son of Tumacpa, praise we. The Fravashi of the pure Aghrae- rath-narava praise we. The Fravashi of the pure Manus-chithra,§ the son of Airya, praise we. 132. The Fravashi of the pure Kavi-kavata|| praise we. The Fravashi of the pure Kavi-Aipi-vahhu praise we. The Fravashi * Jfivat-ereta signifies literally, '< uplifted among the corporeal." t That is, evil beings in the shape of men. X Tliraetaoiia is of the race of Thrita, the first physician. (Cf. Yendidad xx.) The mention of the " serpent" is noteworthy. Could the Iranians have known of the serpent of iEsculapius ? § Manoshihr in later legends. || Kai-Kobad in later legends. 100 KHORDAH-AVESTA. of the pure Kavi-U^adhan * praise we. The Fravashi of the pure Kavi-Arshan praise we. The Fravashi of the pure Kavi-Pishino praise we. The Fravashi of the pure Kavi-Bj^arshan praise we. The Fravashi of the pure Kavi-Qyavarshan praise we. The Fra- vashi of the pure Kavi-Ha65ravo praise we : 133. Fort Strength, the well-formed, for the victory created by Ahura, for the blow which comes from above, for well-taught precepts, for precepts which cannot be disarranged, for precepts not to be overcome, for the overthrow of the adversaries : 134. For firm strength, for brightness created by Mazda, for health of body, for heavenly, good posterity, wise, congregating, shining, white-eyed, purifying from guilt, f heroic, — for wisdom against future desecration of the best place : 135. For a brilliimt kingdom, for a long life, for all favours, for all healing-remedies ; to withstand the Sorcerers and Pairikas, Qathras, Kaoyas, and Karapanas ; to withstand the torment occasioned through (evil might) ruling. 136. The Fravashi of the pure Qama-kerecacpa praise we, who is provided with the weapon Gaecus, to withstand the strong- armed and the hosts of many foes, with many banners, high banners, uplifted banners, who carry a terrible banner, — to be able to resist the robber who causes harm, the fearful, men- slaying, not showing mildness, — to withstand the torment which the robbers occasion. 137. The Fravashi of the pure Akhrura, the son of Ilaocravo, praise we, to be able to withstand the Daeva Hashi, the evil, and covetousness which slays the world. The Fravashi of the pure Haorfhyanha praise we, to withstand the wicked Mazanian and Varanian Daevas, to withstand the torment occasioned by the Daevas. 138. The Fravashi of the pure Fradakhsti, the son of Khuiiba, praise we, to withstand Aeshma with terrible weapons, the wicked helpers of Aeshma, to withstand the torment occasioned by Aeshma. 30. 130. The Fravashi of the pure ITvuvi praise we. The Fravashi of tlie pure Frciii |)raise we. The Fravashi of the pure Thriti praise we. The Fravashi of the pure I'uuru-chicta praise we. The Fravashi of the pure nuta69a praise we. The Fravaslii of the pure lluma jiraise we. The Fravashi of the pure Zairichi praise we. The Fravashi of the pure Vicpa-taurvashi praise we. * Probably identical with KaviiK^'. Kai-kaus. In Firdusi, Kai-kaus has four sons. t [In Zend the preposition pniti follows all the nouns in this and the two following verses.] The construction is, wc praise (or invoke) the Kaianian Fravashis in order to obtain strcnj^th, victory, etc. X The sou could atone by prayers for the sins of his forefathers. (13) FARVARUIN-YASHT. 101 The Fravashi of tlie pure Usta-vaiti praise we. The Fravashi of the pure Tushna-maiti praise we.* 140. The Fravashi of the pure Freni, the wife of Uccnemo, praise we, The Fravashi of the pure Freni, the wife of Fraya- zauta, praise we. The Fravashi of the pure Freni, the wife of Khshoiwra^pa, praise we. The Fravashi of the pure Freni, the wife of Gayadacti, praise we. The Fravashi of the pure Acbana, the wife of Pouru-dakhsti, praise we. The Fravashi of the pure Uksh3^eiriti, the wife of Qtaota-vahista, praise we. 141. The Fravashi of the pure girl of Vidhut praise we. The Fravashi of the pure girl of Jaghrut praise we. The Fravashi of the pure girl of Franhat praise we. The Fravashi of the pure girl of Urudhayan praise we. The Fravashi of the pure girl of Paecahhanu praise we. The Fravashi of the pure Hvaredha praise we. The Fravashi of the pure Huchithra praise we. The Fravashi of the pure Kanuka praise we. The Fravashi of the pure girl Qrutat-fedhri praise we. 142. The Fravashi of the pure girl Vanhu-fedhri praise we. The Fravashi of the pure girl Eredhat-fedhrif praise we, who also bears the name Vicpa-taurvairi (All-destroying). She is called Yicpa-taurvairi, because she will give birth to the being who will destroy everything : — the torments which proceed from Daevas and men, to withstand the torment occasioned by Jahi. 31. 143. The Fravashis of the pure men in the Arian regions praise we. The Fravashis of the pure women in the Arian regions praise we. The Fravashis of the pure men in the Turanian regions praise we. The Fravashis of tlie pure women in the Turanian J regions praise we. The Fravashis of the pure men in the Qairi- mian regions praise we. The Fravashis of the pure women in the Qairimian regions praise we. 144. The Fravashis of the pure men in the Qanian regions praise we. The Fravashis of the pure women in the Qanian regions praise we. The Fravashis of the pure men in the Dahian regions praise we. The Fravashis of the pure women in the Dahian regions praise we. The Fravashis of the pure men in • In this paragraph the pious women are praised. Hvovi is the wife of Zara- thustra ; and Freni, Thriti, and Pouru-chicjta are three of his dauj^liters. t Eredhat-f<''dhri signifies "possessing exalted ancestors." We do not know any- thing respecting the girls (kaine, Skr. kanya = "pueNa") named in verses 141-42; but since there are to be mmdens amongst the helpers at the Kesurrection, it is pos- sible that some of these may be named here. X It would appear from this passage that there were pious persons also among the Turanians. The ^'airiniians may possibly be the Sarmatians. We do not know who the (j'aninns were. The Dahians appear to have been a people of Scythian origin, dwelling south-east of the Caspian Sea. 102 KHORDAH-AVESTA. all regions praise we. The Fravashis of the pure women in all regions praise we. 145. All the good, strong, holy Fravashis of the pure, praise we, from Gayo-marathan to the victorious Qaoshyarig. May the Fravashis of the pure soon desire for us here, may they come to us for protection. 146. They support us, who are in misfortune, with provi- dent help, protected by Ahura-Mazda, and by the holy, strong ^raoslia, and by the Manthra-cpenta, the wise, which is the greatest adversary of the Daevas amongst the adversaries of the Daevas, a friend "of Ahura-Mazda, which Zarathustra praised as like himself for the corporeal world. 147. Rejoice yourselves here below, ye blessings : Waters, Trees, and the Fravashis of the pure !^ Be contented, accepting here in this house. Here are the Athravas of the regions, honoured with good, with purity. Lift up your hands for our protection, ye Jr^trong; at your offering, ye most Profitable. 148. The Fravashis of all pure men and women praise we here, whose souls are worthy-of-oftering, (?) whose Fravashis are mighty. The Fravashis of all pure men and women praise we here, from whom Ahura-Mazda announced to us good in ofler- ing. Of all these have we heard, Zarathustra is the first and best lord as to what concerns the Ahurian faith. 149. We praise the lord,* the law, the consciousness, the 80ul,t and the Fravashi of the pure men and women here amongst the Paoiryu-tkaedhas]: who first heard the precepts, who have done battle ibr purity. We praise the lord, the law, the consciousness, the souls and the Fravashis of the pure men and women here amongst the Nabanazdistas§ who have warred for purity. 150. We praise the Paoiryo-tkaeshas of the dwellings, clans, confederacies, and regions, who were. We praise the JPaoiryo- tkaeshas of the dwellings, clans, confederacies, and regions, who existed. We praise the Paoiryu-tkaeshas of the dwellings, clans, confederacies, and regions, who are. 151. We ])raise the Paoiryu-tkaeshas of the dwellings, clans, confederacies, and regions, who shall be in the dwellings, clans, confederacies, and regions, who are in purity, in the Maiithra, in the souls, in all good. 152. Zarathustra the lord and master of the whole corporeal world, the Paoiryu-tkaesha, praise we; the most learned of beings, the mightiest of beings, the most shining of beings, the most ma- •Aturn. t Cf. Ya9na liv. 1. X Trobiibly, "those of the former fiiith," or "the Patriarchs." Cf. "NVeber's Ind. Stud, iii.448. § [Professor Spiegel elsewhere translates this word, " nearest relations."] (14) BAHRAM-YASHT. 103 jestlc of beings, the most praiseworthy of beings, the most worthy of adoration of beings, the most to-be-satisfied among beings, the most to-be-praised among beings, who was announced to us as desired, praiseworthy, worthy of adoration, for each of the beings which proceeds from the best purity. 153. This earth praise we. That heaven praise we. Those good things praise we which stand between (botli), the praise- worthy, worthy of adoration, worthy of offering, for the pure man. 154. The souls of the goers a-foot and of the riders praise we. The souls of the pure praise we. The souls of the pure men and women born anywhere praise we, who (possess) very good law, (who) war, or shall war, or have warred. 155. The lord, the law, the consciousness, the soul, the Fra- vashi of the pure men and women here, — of the warring, of those who will war, or have warred, praise we. 15G. The Fravashis of the pure Fravashis, the strong, storming- up, the bold, victorious, of the Paoiryo-tkaeshas, of the Nabanaz- distas, shall come liither contented to this dwelling, go about in this dwelling. 157. Contented may they, blessing, wish hither in this dwelling Ashi-vanuhi, the steadfast; may they go away contented from this dwelling, may they take away with them praise and adora- tion for the Creator Ahura-Mazda and the Amesha-^pentas. May they never go away from this dwelling weeping over any one of us Mazdayacnians. Offering, praise, etc. XXX. (14) BAHRAM-YASHT. In the name of the God Ormazd, the King, the Increase): May he increase in great strength, the Izad Bahrdni, the vic- torious ; may he come. Of all sins, etc. Khshnaothra to Ahura-Mazda, etc. Satisfaction to Vereth- raghna, created by Ahura, and the Smiting that comes from above, for praise, etc. 1. 1. Verethraghna created by Ahura praise we. Zarathustra asked Ahura-Mazda, Ahura-Mazda, Heavenly, Holiest, Creator of the corporeal world, Pure ! Who among the heavenly Yazatas is the best armed? Then answered Ahura-Mazda, Verethraghna, created by Ahura, 0 holy Zarathustra. 2. To him* came first Verethraghna, created by Ahura, flying • That is, to Zarathustra. 26 104 KHORDAH-AVESTA. with the body of a strong wind, a fair one, created by Mazda, — he bore the good majesty created by Mazda; the majesty created by Mazda, healing-remedies and strength. 3. Then (spake) to hira the Strongest : " In strength am I the strongest, in victoriousness the most victorions, in majesty the most majestic, in favour the richest in favour, in profit the most profitable, in remedies the most healing. 4. Therefore will I torment the torments of all tormentors; the torments of the Daevas and men, the sorcerers and Pairikas, the Qathras, Kaoyas, and Karapanas." 5. For his brightness, for his majesty, will I praise this one with audible praise, Verethraghna, created by Ahura, with offer- ings. To Verethraghna, created by Ahura, will I offer with the first creatures of Ahura. With Haoma, etc. 2. 6. Verethraghna, created by Ahura, praise we. Zarathustra asked Ahura-Mazda : Ahura-Mazda, Heavenly, Holiest, Creator of the corporeal world, Pure! who amongst the heavenly Yazatas is the best-armed? Then answered Ahura-Mazda, Verethraghna, created by Mazda, 0 holy Zarathustra. 7. To him came the second time Verethraghna, created by Ahura, flying with the body of a Bull, a male one,* beautiful, with golden ears, with golden hoofs, above whom by his hoofs floated Strength, the well-created, beautiful : Verethraghna, created by Ahura, 0 holy Zarathustra, — he came near, he bore the good majesty created by Ahura, — the majesty created by Ahura, heal- ing remedies and strength. Then spake to him the Strongest : " In strength am I the strongest, in victoriousness the most vic- torious, in majesty the most majestic, in favour the richest in favour, in protit the most profitable, through remedies the most healing. Therefore Will I torment the torments of all tormentors: the torments of Daevas and men, of sorcerers and Pairikas, of the Qathras. Kaoyas, and Karapanas." — For his brightness, for his majesty, will I praise this one with audible praise: Vereth- raghna created by Ahura, with oflerings ; to Verethraghna created by Ahura, will I ofier with the first creatures of Ahura- Mazda. With Haoma, etc. 3. 8. Verethraghna created by Ahura, praise we. Zarathustra asked Ahura-Mazda, etc. 9. To liim came for the third time VCrSthraghna, created by Ahura, tlying with tlie body of a horse, a shining one, fair, with golden ears and golden housing; above him hovered at his face (?) • [Or, a valiant one :— the Zend word is arshAm, but in Vendidad xiii. 6i-57 the word rendered " male " is written amhana, or ars/itia.] (14) BAHRAM-YASHT. 105 the well-created, beautiful Strength: — Yerethraghna, created by Ahura, thus came he near, etc. 4. 10. Yerethraghna, created by Ahura, praise we. Zarathustra asked, etc. 11. To him came for the fourth time Yerethraghna, created by Ahura, Hying in the form of a docile camel, a biting one, assailing, great,' stepping-forwards, with a weapon which con- sumes men, 12. Which brings strength to the greatest of the out-pouring* men, to the greatest in understanding, which goes to the women, for those amongst women are well-protected whom the camel pro- tects,— the tractable, with great arm, the great-humped, strong, (?) lively in appearance, shining of head, powerful in height. 13. The power of far-seeing in the distance brings he to the team, in the dark night, which tosses white foam about the head in its contentment, by its good standing, which stands look- ing like a ruler over a whole kingdom, — so came he near, etc. 5. 14. Yerethraghna, created by Ahura, praise we. Zarathustra asked, etc. 15. To him came for the fifth time Yerethraghna, created by Ahura, flying with the beautiful body of a boar, an assaulting one, with strong tusks, valiant, with sharp hoofs, a boar striking only once, a fat, wrathful, dripping,t strong, armed, circling around. Thus came he, etc. 6. 16. Yerethraghna, created by Ahura, praise we. Zarathustra asked, etc. 17. To him came for the sixth time Yerethraghna, created by Mazda, flying with the body of a j^outh of fifteen, a shining bright-eyed :{: one, with small heels, a beautiful one. Thus came he near, etc. 7. 18. Yerethraghna, created by Ahura, praise we. Zarathustra asked, etc. 19. To him came for the seventh time Yerethraghna, created by Ahura, flying with the body of a bird, one with great flapping wings beneath, one wounding above, as the swiftest of birds, the swiftest of the flying. 20. This alone among beings with soul reaches with sure flight, he or none, because he rides (as it were) a good horse. * Perbaps, those who march forwards to the battle. t [^^ith foam.] X [Lit. " white-eyed."] 1 06 KHORDAH-AVESTA. Who comes carried at the first rising, at the morning dawn, wishing" that the darkness may not 'be dark, unarmed desiring the armed.* 21. He swept away over the tops (?) of the humps, over the lieights of the mountains, the openings of the vallies, the sum- mits of the trees, having heard the voice of the birds. f Thus came he, etc. 8. 22. Vercthraghna, etc. 23. To him came for the eighth time Verethraghna, created by Aliura, tiying with the body of a ram, a wild, beautiful one, with sounding (?) hoofs. So came he, etc. 9. 24. Verl^thraghna, etc. 25. To him came Verethraghna, created b}' Ahura, for the ninth time, flying with the body of a goat, a warlike one, fair, with sharp hoofs. So came he, etc. 10. 26. Verethraghna, etc. 27. To him came for the tenth time Veretliraghna, created by Ahura, flying with the body of a man, a shining one, fair, created by Mazda, bearing a sword with a golden hilt, adorned in every manner. So came he, etc. 11. 28. Verethraghna, created bj" Ahura, praise we ; the worker of manhood, the worker of death, tlie worker of continuance ; J who stands of himself, averts by himself. To him offered the pure Zarathustra, in the mind of Verethraghna, in the speech of Verethraghna, in thg act of Verethraghna, in tlie sajnngs of Verethraghna, in the answers of Verethraghna. 29. To him gave Verethraghna, created by Ahura, tlie foun- tain of right, strength of arms, health of the wiiole body, thriving of the whole body, and strength of sight as Karo-macyO^ possesses it, who is under the water, who in Rahha, the far-to-step-over, deep, a thousand men (deep), has (each) water-drop of the size of a hair (always) in mind. For his brightness, etc. 12. 30. Verethraghna, created by Ahura, praise we : the worker of manhood, the worker of death, the worker of continuance ; * Difficult and obscure. t To understand the language of birds has always been considered in the East as a sign (if wisdom. t Tliat is, until the Resurrection. f Kbar-rauLi, the Fish of later legend. (14) BAHRAM-YASHT. 107 ^vho Stands of himself, guards of himself. To him offered the pure Zarathustra in the mind of Yerethraghna, m the word ot Verethraghna, in the utterances of Verethraghna, m the answers of Verethraghna. ^ , ,, ,. „ 31. To him gave Verethraghna, created by Ahura, the loun- tain of rio-ht, strength of arm; health of the whole body, thrivmg of the whole body, and visual power as the male horse* possesses it, who in a dark night, beamless, clouded, sees a horse-hair lying on the ground, whether it is a hair from the head or the tail. For his brightness, etc. 13. 32. Verethraghna. created by Ahura, praise we : the worker of manhood, the worker of death, the worker of contmuance etc. 33. To him gave Verethraghna, created by Ahura, the toun- tain of right, strength of arm, health of the whole body, thrivmg of the whole body, and power of sight as the Golden \u ture possesses it, who nine-fold from the region (viz., being distant) sees something frightful, (were it even) of the size of a fast,^ so much as the brightness of a shining needle, as a needle-point. For his brightness, etc. 14. 34. Vcrt'thraghna, created by Mazda, praise we. Zarathustra asked Ahura-Mazda: AhuraMazda, Heavenly, Holiest, Creator of the corporeal world. Pure! If I shall be an adversary, an opponent, against many tormenting men, what is tlien tlie reinedv 35. Then answered Ahura-Mazda : Seek thee the feather of a bird, which has feathers like the owls,t and strikes with the wino-3, 0 holy Zarathustra! AVith this feather shalt thou rub thy°bodv, with this feather shalt thou exorcise the foe. 36. ('Saying) what supports us (is) the bodies of the strong Bird, the perfections % of the strong Bird, not ever does (the bird.) smite a shining man, he does not drive him, richly he brings him adoration, richly he spreads abroad his majesty, helptuL is the feather of the Bird of birds. 37. This the lord of the foes, the king, the hero-slayer smites not by hundreds, he smites it not once : a single one he smites with both claws (?) and goes forwards. 38. All are afraid before the Bird, just as before my body,— the strengths from my body frighten all foes, the victory and the soul which is created for the body, ♦ Probably some Ic-endary animal is here alluded to,— not an ordinary horse. [The word nude may also be rendered valiant. Cf. note to verse /.] •■ + Prsh6.parhia means, perhaps, "bexntched with owls feathers, etc. (C/. ^Mtli pelho theX. r. Jij). Exorcism, by means of a feather, is an Old-Iranian conception. + Or, perhaps, " the feathers." 108 KHORDAH-AVESTA. 39. To which (Bird) the lords pray, the followers of the lords pray, tlie descendants of Kava-Haocrana, to which prayed Kava- Uca. Wliom the valiant horse carries, whom the tractable camel carries, wliom the flowing water carries. 40. Wliom Thraotaona, the strong*, carried, he who slew the snake Dahaka with three jaws, three heads, six eyes, a thousand strengths, the very mighty Druja proceeding from the Daevas, the evil for the world, the wicked, whom Arira-mainyus has created as the mightiest Druja against the corporeal world, for death to purity in the world. For his brightness, etc. 15. 41 . Verethraghna created by Ahura-Mazda praise we. Vereth- raghna decks this world with majesty through his arms like that great bird Qaena,* like as the clouds full of water sink down on the high mountains. 16. 42. Zarathustra asked Ahura-Mazda: Ahura-Mazda, Heavenly, Holiest, Creator of the corporeal world, Pure ! Where is the invocation of Verethraghna created by Ahura, where is his praise, where his laud ? 43. Then answered Ahura-Mazda. Where hosts clash together, 0 holy Zarathustra, each one of whom has placed himself in ordered battle-array. There are the marshalled not conquered, the smitten not slain. 44. Distribute then the feathers on the ways. Each one does victory follow, where one sufficiently offers to the well- created strength, to Verethraghna created by Ahura. 45. Strength and Verethraghna bless I, the two protectors, the two defenders, the t^^vo lords; both shall drive up, both shall drive away, both shall drive on, both shall clear away, bgth shall take away, both shall sweep away.f 40. Zarathustra! this Manthra shalt thou teach to no other than to the father, or the son, or the brother, who is born with thee, or to the serving priest. ;{: These are for thee words which are strong, fast, strong for gathering, strong for victory, strong and healing. These prayers are for thee those whicirpurify a sinful head, turn a reaching stroke backwards. For his bright- ness, etc. 17. 47. Verethraghna created by Ahura praise we, who goes about * The Simurgh. t Slrenyth and Victory disdain all secret ways ; they go straight-forwards, sweep- ing all hindrances out of the way. X Of. Yasht 4, 10. (14) BAHRAM-YASHT. 109 between the battle-ranks set in array, and asks with Mithra and Eashnu : Who lies to Mithra, who offends Rashnu, to whom shall I give sickness- and death, I who am able? 48. Then- spake Ahura-Mazda : When men offer to Vereth- rag'hna created by Almra, when of things bestowed there abides with him tlie lawful offering and praise of the best purity, then there come not here to the Arian region hosts nor hindrances, no debt, no poison, no hostile chariot, no uplifted banner.* 49. Zarathnstra asked iiim, 0 Ahnra-Mazda! what is then the most fitting offering and praise of the best purity for Verethraghna created by Ahnra 't 50. Then answered Ahura-Mazda: Gifts shall the Arian regions offer him, Barecma shall the Arian regions strew for him, cattle shall the Arian regions cook for him, light or well-coloured, which has of colours the colour of the llaoma. 51. Not may a destroyer seize them, nut a whore, not an un- believer who utters not the Gathas, one who slays the world, an adversary of the Ahurian Zarathustrian law. 52. If a destroyer seizes them, a whore, an nnbeliever, who recites not the Gathas, who slays the world, an adversary of the Ahurian Zarathustrian law, — then Verethraghna, created by Ahura, seizes the healing-remedies. 53. Ever come then to the Arian regions hindrances, ever rush upon the Arian regions hosts, ever are the Arian regions injured, so that fifty slay the hundred-slayers, a hundred the thousand- slayers, a thousand the ten-thousand-slayers, ten thousand the countless-slayers. 54. Then spake Verethraghna, created by Ahura, thus : Not, 0 men, can the Soul of the Bull created by the Creator be offered to and praised, for the lacerating (?) Daevas and Daeva-worshippiu^ men pour out now blood, and wound with the nails. 55. For lacerating Daevas and Daeva-worshipping men bring now to the fire of the tree which bears the name Ilaperesha, the firewood which bears the name Nimadhaka.t 5Q. The lacerating Daevas and Daeva-worshipping men bow now the backs and stretch out the middle of the body, all limbs stretch they out | the lacerating Daevas and Daeva- worshipping men hold now understanding back, — then turns this (the Soul of the Bull) the face away. For his brightness, etc. 18. 57. Verethraghna, created by Ahura, praise we. The Haoraa • Cf. Tasht 8, 56. t Ximadhaka is probably " damp wood." X The words here are quite unintelligible. 110 KHORDAH-AVESTA. bring I ; the chief portion — the Haoma the ■victorious, bring I ; the protector of the good bring I, the protector of the body bring I ; the Haoma. When he comes down hither, then he reaches the evil-customed, wicked.* 58. That I may conquer this host, that I may smite down this host that marches there behind me. For his brightness, etc. 19. 59. Vcrethraghna, created by Ahura, praise we. The Son of Ahnra brought hither the weapon which springs from Qighuire.f — The sons are the lords of ten thousand. Strong is the vic- torious with name ; victorious is he, the strong with name. 60. That I may join myself to victoriousness more than all un-Arian ; that I may smite this host, that I may vanquish this liost, that I may beat down this host which marches behind me. For his brightness, etc. 20. 61. Vcrethraghna, created by Ahura, praise we. Yatha ahu vairyo. To the Cow belongs strength, to the Cow adoration, to the Cow speech, to the Cow victory, to the Cow food, to the Cow fodder, labour for the Cow, she is conducive to us for food. :J: For Her brightness, etc. 21. 62. Verethraghna, created by Ahura, praise we. — Who des- troys the battle-ranks, cuts to pieces the battle-ranks, brings the battle-ranks near, joins the battle-ranks, who destro3^s the battle-ranks, who cuts to pieces the battle-ranks, who brings the battle-ranks near, who joins the battle-ranks of the Daevas and men, the sorcerei'S and Pairikas, the Qathras, Kaoyas, and Karapanas, (that is) Verethraghna, created by Ahura. , 22. 63. Verethraghna, created by Ahura, praise we. — For Vere- thraglma, created by Ahura, keeps back tlie hands of the terrible battle-ranks, the allied hands and the Mithra-lying men ; lie wraps round their faces, he stops up their ears, does not let tlieir feet march forward, not are they mighty. For his brightness, etc. The offering, the praise, the. miglit, (lie strength of Vereth- raghna, created by Ahura, praise I, and the Smiting that comes from above, etc. * Vcrv obscure. + Nothing is known respecting Cighuire. X Cf. Ya^na x., 62-66. (15) RAM-YASHT. HI XXXI. (15) KAM-YASHT. Satisfaction for Abura-Mazda, etc.— Asliem-voliu.— I confess, etc.— Satisfaction for Rama-qactra, for the Air which works on hio-h, which is set over the other creatures ; that of thee, 0 Air, which belongs to Qpenta-mainyus, for praise, etc. Yatha ahu vairyo. 1. I praise the Water,* and the distributors (of the same). ,_ I praise peace the victorious, and each one of the profits. Him will we praise, him will we invoke for this dwelling, for the lords of this dwelling, for the givers of gifts, for the ofierers. Against the foes of the Bull, the praiseworthy, against those among the foes slaying here, we invoke the best Yazatas. 2. To It offered the Creator Ahura-Mazda, in Airyana-vaeja of tiie good creation, on a golden throne, a golden footstool, (0 on a golden cover, with Barecma bound together, with overflow- ing fullness. t ,, ^ . . J. ,-, 1 3. It prayed He for this favour : Give Me, 0 Air,t thou who workest on high, that I may smite among the creatures of Anra- mainvus, as one who appertains to Qpenta-mainyus. 4. "The air which works on high granted Him this favour, as the Creator Ahura-Mazda approved this. 0 We will praise the Air, we will praise the Air which works on high, that of thee, 0 Air, which belongs to Qpenta-mainyu. For Its bnglitness, for Its majesty, will we praise It with audible praise: the strong Air which works on high, with ofierings. We praise the strong Air which works on high. With Haoma, etc. 2. 6 I praise the Water and the distributors of the same, etc. 7! To It offered Haoshyauho, the Paradhata, on Taera, the mountain united with iron, on a golden throne, on a golden footstool, (?) on a golden cover, with Bare9ma bound together, with overflowing fullness. ^ . . i i 8. It prayed he for this favour : Grant me, 0 Air, thou who workest on high, that I may smite two-thirds of the Mazanian Daevas, and the Varenian, wicked. 9. The xVir which works on high granted him this favour, as the Creator Ahura-Mazda approved of this. For Its brightness, etc. ♦ Or the Waters, as the noun is here used collectively. . t I Lit "fullnesses," or " ahundances." This often recurring phrase (in Zend, perenaeihyo paiti ;/h/drayatbyo) is obscure, and it seems doubtful whether j^aiii should be rendered by "with," "on," "upon," or "at."] ^ ^, ., c if v^;.*^r.^ + Tlie Air appears here to be considered as one of the Qadhutas, or bclt-bsistent Deities, and hence co-existent with Ahura-Mazda. Further on this point in the Commentary. 112 KHORDAH-AVESTA. 3. 10. I praise the Water, etc. 11. To It otlered Takma-urupa,* unarmed, (?) on a golden throne, on a golden footstool, on a golden cover, with Baregma bound together, with overflowing fullness. 12. It prayed he for this favour: Grant me, 0 Air, thou who workest on high, that I may smite all Daevas and men, all sorcerers and Pairikas, that I may rule Aiira-mainyus, tamed in the form of a horse,t thirty years long at both ends of the earth. 13. The Air which works on high granted him this favour, as the Creator Ahura- Mazda approved of this. For Its brightness, etc. 4. 14. I praise the Water, etc. 15. To It offered Yima, the shining, with good congregation, from the high Ilukairya, the wholly shining, golden, on a golden throne, on a golden footstool, with bound Barecma, with over- flowing fullness. 16. It prayed he for this favour: Give me, 0 Air, thou who workest on high, that I may be the most majestic of born beings, the most beholding the Sun of men; J that I may make for me in my rule the men and cattle immortal, the water and trees not drying up, the eatable food inexhaustible. In the wide rule of Yima was no cold wind, no hot one, there was not old age, not deatli, no envy created by the Daevas. 17. The Air, created by Mazda, granted him this favour, as the Creator Ahura-Mazda approved this. For Its brightness, etc. 5. 18. I praise the Water, etc. 19. To It offered -the Snake Dahaka, with three jaws, in the evil desert, on a golden throne, on a golden footstool, on,a golden covering, with bound Barecma, with overflowing fullness, etc. 20. It prayed he for this favour: Grant me, 0 Air, thou that workest on high, that 1 may make all immortal who are in the seven Kareshvares.§ 21. The air which works on high did not grant this favour to him oflering, not to him praying, not to him invoking, not to the giver, not to the oflerer of gifts. For Its brightness, etc. * Usually Takmo-unipis—i.e., "the strong fox." He is the Tahmuraop of later legends. t In Parsee mythology, Tahmura9p rides on Ahriman for thirty years; and hence, even in Mohammedan legends, Tahniura9p is termed "the Dev-binder." t Cy. Ya(,'ua ix. 14, and Note. § Or, perhaps, " that I may make the seven Karcshvares empty of men." Cf. Yasht 5, 30.— Translator. (15) RAM-YASHT. 6. 113 22. I praise the Water, etc. n -u ^A 23. To It offered the son of the Athwyaman clan, the bold clan, Thraetaona in Varena, the four-cornered, on a g-olden throne, a golden footstool, a golden covering, with bound Barecma, with overflowing fullness. 24. It prayed he for this favour : Grant me, 0 Air, thou who workest on high, that I may slay the snake Dahaka with three ■jaws, three heads, six eyes, a thousand strengths, the very strung Druja belonging to the Daevas, the evil for the worlds, the wicked, which Anra-mainyus created as the strongest Druja to- wards the corporeal world, for death to purity in the world, and that I as a conqueror may drive away those who profit him and are bound to him, who are fairest as to their bodies, to throw them away (who) are in the most hidden part of the world.* 25. The Air which works on high granted him this favour as the Creator Ahura-Mazda approved of it. For Its brightness, etc. 7. 26. I praise the Water, etc. 27. To It offered the manlv-minded Kereca9pa at the hidden (.) outlet of Rahha created by Mazda, on a golden throne, a golden foot-stool, a golden covering, with bound Baregma, with over- flowing fullness. ^4.1 1 28. It prayed he for this favour : Grant me, 0 Air, thou who workest on high, that I may overthrow in revenge for my bro- ther Urvakhshaya, that I may smite Hitacpa, that he may draw the chariot. t So belongs the deep to Ahura, so does the deep now to one Lord, so belongs Gaiidarcwa under the water (to Ahura). 29. The Air which works on high granted him this favour, as the Creator Ahura-Mazda approved of this. For Its brightness, etc. 8. 30. I praise the Water, etc. . 31. To It offered Aurvacara, the lord of the regions, at the white wood, at the boundaries of the wood, on a golden throne, a golden foot-stool, a golden covering, with bound Barecma, with over- flowing fullness. ^ . . ., 1 32. It prayed he for this favour : Grant me, 0 Air, thou who workest on high, that the valiant uuiter of the Arian region into one kingdom, Haocrava, may not smite us : that I may escape before Kavi Haocrava, then may Kavi Haocrava smite all the un-Arian in the wood. * Cf. Yasht 5, 34 ; 9, 14. t Hitdrpn = ''homid horse." It seems as if the legend represented Hita9pa as bound to a chariot like Ahriman. 114 KHORDAH- AVEST A. 33. The Air which works on high gTanted him this favour, as the Creator Ahura-Mazda approved of this. For Its brightness, etc. 9. 34. I praise, etc. 35. To It ofl'ered Hutaoca with many brothers, for the clan of the Naotaras, on a golden throne, a golden foot-stool, a golden covering, with bound Barecma, with overflowing fullness. 36. It prayed she for this favour: Grant me 0 Air, thou who workest on high, that I may be loved, received with love in the dwelling of Kavi Vistacpa. 37. The Air which works on high granted her this favour, as the Creator Ahura-Mazda approved this. For Its brightness, etc. 10. 38. I praise, etc. 39. To It offered the maidens who were not yet sought by men, on a golden throne, a golden footstool, a golden covering, with bound Barecma, with overflowing fullness. 40. Then prayed they It for this favour: Grant us, 0 Air, thou who workest on high, that we may obtain a lord,* a youth of surpassing body, who may nourish us well as long as we live, and procure us offspring, with wise tooth, speaking with the tongue. + 41. The Air which works on high granted them this favour, as the Creator Ahura-Mazda approved of this. 11. 42. I praise, etc. — The kindred of Qpenta-mainyu, the shin- ing, majestic, praise we. 43. I bear the name Air (Yayu), 0 holy Zarathustra, — for this reason I bear the name of Air, because I lead away (vayemi) the creatures, both those which Qpenta-mainyus has created, and those which Ahra-mainj^us has created. 1 bear the name of Leader-away, 0 holy Zarathufetra, — fur this reason I bear the name of Leader-away, because I lead away the creatures, both those which Qpenta-mainyus has created and those which Afira- mainyus has created. 44. I bear the name All-smiting, 0 holy Zarathustra, — for this reason I bear the name All-smiting, because I smite both sorts of creatures, those wliich Qpc-nta-main^'us has created and those which Anru-mainyus has created. 1 bear the name Doing- food, 0 holy Zarathustra, — for this reason bear I the name >oing-good, because I do good to the Creator Ahura-Mazda. and the Amc'sha 9pt'nta3. 45. I am called, The Forerunner; I am called. The Follower; * [That is, a husband.] t That is, speaking wisely. (15) RAM-YASHT. H^ I am called. The Tursuer ; I am called, The Sweeping-awav ; I am called, The SNveeidng-down ; I am called, The Biting, 1 am called, The Taking-away ; I am called. The Obtaiiier; I am called! The Obtainer of Brightness. 46. I am called, The S^Yirt ; I am called, The Sv^ftest ; I am called, The Strong; I am called, The Strongest ; I^»; fj l^^ The Fast ; I am called, The Fastest ; I am called The Mighty I am called, The Mightiest; I am called, The ^v el-vyinged ; I am called, The Well-tm-ning-aroimd ; I am called, The iiere- smiting; I am called, The Bringer-hither ; I am called. The Driver aAvay of the Daevas ; I am called The Tearer (? 47. I am called, The Freed-from-troubles ; I am called 1 he Freeing-from-troubles; I am called, The Mighty Here ; I am called, The Strong-for-protection ; I am called The Mighty-tor- overthrowing; I am called. The Burning; I am called. The Pure (?); I am called, Purity; I am called. Perfection; I am called. The Howling; I am called. The Ho^Yling-speaklng ; I am called, The Howling-spitting. 48 I am called, Provided with sharp lances ; I am called. The Sharp lances ; 1 am called, Having broad lances ; 1 am called, Broad Lances ; I am called. Having brig-ht lances ; i am called. The Shining Lance ; I am called, The Most Majestic ; i am called. The Most Majestic above all. ^ ^ ^, ^ , 49 These my names shalt thou invoke, 0 Zarathustra, when thou art in the oppressions of the hosts, when thou art at the meetino- of the battle-ranks, in the wars of the regions. 50 These my names shalt thou invoke, when a commander in a region, all-ruling, falling, crouching down, wounded, struck on the chariot, prays for food, prays for healing-remedies. 51 These my names shalt thou invoke, 0 pure /.aratliustra, as ao-ainst a bad. impure, falling, bending himself, wounded, smitten on the chariot, praying for strength, praymg lor food, praying for remedies. 52. These my names shalt thou invoke, 0 Zarathustra, when a fettered one stands, a fettered one is sent forwards, a fettered one is led to be brought forwards to the prison-keeper, to be brought away to the jailer. 53. 0 Air, thou art with horses, with men, with all, a driver- away of doubts, amongst all a driver-away of the Daevas,— in the undermost places, in thousand-fold darknesses, It comes to whoso desires It. . , i i n- • 54. With what ofiering shall I praise thee, with what otlenng laud thee, with what otlering does an invitation reach thee? The Air is swifter, higher-girt, hastier, more contentious, with higher feet, broader breast, broader hips, sharper face than the others, who rule over regioua rule with supreme power. 116 KHORDAH-AVESTA. 55. Seek thou Bare^ma, 0 pure Zaratliustra, choice, selection for the advancing to the light, high, the going over to the morn- ing-dawn.* 56. If thou offerest to me then will I praise thee with speech created hy Mazda, with shining healing, that Afira-mainyus who is full of death may not harm thee, not the sorcerers, not the workers of sorcerj^, no Daeva, no man. 57. Air, thou swiil one, we praise (thee). Air, thou strong one, (thee) praise we. The Air, the swiftest of the swift, praise we. The Air, the strongest of the strong, praise we. The Air, with golden helm, praise we. The Air, with golden tuft, [?] praise we. The Air, wdth golden necklace, praise we. The Air, with golden chariot, praise we. The Air, with golden wheel, praise we. The Air, with golden armour, praise we. The Air, with golden apparel, praise we. The Air, with golden shoes, praise we. The Air, with golden girdle, praise we. The pure Air praise we. 58. Yatha ahu vairyo. — Offering, praise, strength, might, vow I to Rama-qactra, to the Air which works on high, which is set over other creatures, — that of thee, 0 Air, which belongs to Qpenta-mainyus. XXXII. (16) DIN-YASHT. In the name of God, Ormazd the Lord, the Increaser. May the good 3Iazdayagnian law increase in great majesty, may it come. — Of all sins, etc. Satisfaction to Ahura-Mazda. Ashem Vohu. — I confess (my- self), etc. Satisfaction to the Tightest Wisdom created by Mazdas pure, the good Mazdayacnian Law for praise, adoration, satisfaction, and laud. — Yatha ahu vairyo. 1. 1. The Tightest Wisdom created by Mazda, pure, praise we ; (the good Mazdayacnian law praise we) ; the good provision for the way,t the swift hastening, very pardoning, gift bringing, pure, virtuous, renowned, switl working, soon working, averting of itself, pure of itself, the good Mazdayacnian Law. 2. To which Zaratliustra olfered (saying), " Lift up thyself from the throne, come forth from (thy) dwelling Rightest Wis- dom, created by Mazda, pure. . If thou art before, then wait for me; if thou art behind, then come to me. * This sentence is somewhat [?] obscure. t The MazdayaCj'nian Law is called "the good provision for the \ray" {Iiu-path- mainyo), because it is most fitted to strengthen men on their way to Paradise. (16) DIN-YASHT. 117 3. Then shall there be peace, that the ways may be protected of themselves, the mountains to be visited of themselves, the woods to be run through of themselves, the flowing waters easy to step over on account of this protection ; for announcing the speech, the further to be thought of. 4. For Its brightness, for Its majesty, will I praise It with audible praise, the Rightest Wisdom created by Mazda, pure, with offerings. We praise the Rightest Wisdom created by Mazda, pure. With Haoma, etc. 2. 5. The Rightest Wisdom created by Ahura, etc. 6. To which offered Zarathustra for good thoughts for the mind, for good words for the speech, for good works for the doing, for this favour : 7. That to him might the Rightest Wisdom created by Mazda, pure, grant : Strength for the feet, hearing for the ears, power for the arms, health for the whole body, thriving for the whole bod}', and strength of vision, as Karu-magyo possesses it, who is under the water which is in Raiiha, the far to pass over, the deep, a thousand men (deep), 3. 8. The Rightest Wisdom, etc. 9. To which offered Zarathustra for good thoughts for the soul, for good words for the speech, for good works for the doing, — for this favour : 10. That to him the Rightest Wisdom, created by Mazda, the pure, might grant : Strength for the feet, hearing for the ears, health for the whole body, thriving for the whole body, and strength of vision as the male* horse possesses it, which in a dark night, rainy, snowy, ir^y, hailing, ninefold (distant) from the kingdom, sees a hair lying upon the earth, whether it is a hair of the head or a hair of the tail.f For Its brightness, etc. 4. 11. The Rightest Wisdom, etc. 12. To which offered Zarathustra for good thoughts for the soul, for good words for the speech, for good works for the doing, for this favour : 13. That to him the Rightest Wisdom, created by Mazda, might grant : Strength for the feet, hearing for the ears, strength for the arms, health for the whole body, thriving for the whole body, and power of vision as the Golden Vulture possesses it, who ninefold remote from the region sees something frightful, of the size of a fist, as much as the brightness of a shining needle, as much as a needle-point. J For Its brightness, etc. • [Or, valiant.] t Cf. Yasht 14, 31. t Of- ^asht 14, 33. 118 KHOKDAH-AVESTA. 14. The Eig-btest Wisdom, etc. 15. To which offered Hvovi, the pure, wise, wishing' a good lot, namel}^ the pure Zarathustra, in order to think the law, speak according to the law, act according to the law. For Its brightness, etc. 6. 16. The Rightest Wisdom, etc. 17. To which offered the priest created afar, wishing memory for the law, wishing strength for the body. For Its bright- liess, etc. 7. 18. The Rightest Wisdom, etc. 19. To which offered the commander of the region, the lord of tbe region, wishing peace for the region, wishing strength for the body. For Its brightness, etc. 20. Yatha ahii vairyo. — Offering, praise, strength, mig'ht, devote I to the Rightest Wisdom, created by Mazda, pure, etc. XXXIII. (17) ASHI-YASHT. Satisfaction to Ahura-Mazda. Ashem-vohii. — I confess (my- self), etc. Satisfaction to the good Ashi, the good Wisdom, the good Justice, the good Uprightness, to the Majesty, the Profit created by Ahura, for praise, adoration, satisfaction, and laud. — Yatha ahu vairyo. 1. 1. Ashis-vanubi praise we, the shining, great, beautiful, very worthy of honour, with her shining wheel, the strong, the bestower of profitable gifts, the healing, provided with man}^ men, the bold. 2. The Daughter of Ahura-Mazda, the Sister of the Amesha- 9pentas, who confirms all the profitable with forward-going under- standing, and bestows the heavenly understanding as a gift. She comes to him calling for help, near as well as afar, who offers to Ashi with gifts. 3. For ller brightness, for Her majesty, will I praise Her with audible praise, will I ofler to Her with well-ofiered ofierings, with ofTeriugs to x\shis-vaiiuhi. We praise Ashis-vaiiuhi. With Haoma, etc. ■ 2. 4. Ashi-vanuhi praise we, the shining, etc. 5. Praise to the Haoma, to tlie Maiithra, to the pure Zara- thustra. Praise be to Haoma, because all other knowledge is (17) ASHl-YASHT. 119 connected with Aeshma, with fearful weapons, but the knowledge of Haoina is connected with purity, through his good purity.* 6. Ashi, thou art fair; Ashi, thou art beaming; with pleasure comest thou hither, out of the beams. Ashi, thou art the giver of much brightness to the men whom thou, the sweet smelling, followest. The house gives forth fragrance, in whose house the strong Ashi-vanuhi places her feet with friendly mind, for long friendship. 7. These men rule kingdoms, cooking much, bestowing great portions, provided with swift horses, with lightning wheel, with pliant dagger, much producing, food-bestowing (?), sweet smell- ing, where the house is prepared, and other shining blessings. To these thou joinest thyself, Ashis-vahuhi — llailf be to him to whom thou joinest thyself; attach thyself to me, thou manifold, strong ! 8. Their dwellings are well-foundationed, strongly armed stand they, rich in purity, possessing long assistance. To whom thou attachest thyself, Ashis-vanuhi — Hail be to him to whom thou joinest thyself; join thyself to me, 0 manifold, strong! 9. Their thrones are well-spread, well-clothed, (?), well-pro- vided with coverings, and also the feet with golden coverings. To whom thou joinest thyself, Ashis-vanuhi — Hail be to him to whom thou attachest thyself; attach thyself to me, manifold, strong ! 10. Their beloved wives who are found in the house sit on thrones . . . . :J: with heels bound, earrings hanging down, and a golden necklace. (They say) when will the master of the house come, what shall we, the beloved, wish him with joy for his body? To whom thou joinest thyself, Ashis-vahuhi — Hail be to him to whom thou joinest thyself; join thyself to me, 0 mani- fold, strong ! 11. Their maidens sit there adorned (?) with ankle-jewels, slim (?) waists, with renowned bod}^, long toes: in body are they as beautiful as is the wish of those to whom they are to be given. To whom thou attachest thyself, Ashi-vauuhi — Hail be to him to whom thou attachest thyself; attach thyself to me, 0 manifold, strong ! 12. Their horses are swift, far-snorting: with strength (?) draw they the chariots, for those going after the word they harness themselves, they draw along the strong praisers ; those provided with swift horses, with strong chariots ; those with pointed lances, having long shafts ; those with pliant arrows, circumspect, going behind the foes, the slayers in front of the foe. To whom thou attachest thyself, Ashi-vaiiuhi — Hail to * Of. Ya(,'ua x. 18, 19. t Or, Happiness. X The text of this verse is extremely corrupt and obscure. 27 120 KHORDAH-AVESTA. him to whom thou attachest thyself; attach thyself to me, 0 manifold, strong ! 13. Their camels are strong-humped who let themselves he guided with pure mind, springing from the earth,* tractable. To whom thou attachest thyself, Ashis-vahuhi — Hail to him to whom thou attachest thyself; attach thyself to me, 0 mani- fold, strong ! 14. To them brings she silver and gold out of other regions, and garments, shining girdles.f To whom thou attachest thy- self, Ashis-vanuhi — Hail be to him to whom thou attachest thyself; attach thyself to me, 0 manifold, strong ! 15. Look on me. Come to me with charitableness, Ashis, High ! Well-created art thou, of good descent, free will, mighty art thou, majesty art thou, created for the bodies. 16. Thy Father is Ahura-Mazda, the greatest of the Yazatas, the best of the Yazatas. Thy Mother is Qpenta-armaiti. Thy Brother the good Qraosha, the holy, and Rashnus the high, strong, and Mithra, who possesses wide pastures, who watches with ten thousand (eyes), and has a thousand ears. Thy Sister is the Mazdayacnian law. 17. Praised by the Yazatas, not held back by the justest. Ashis-vahuhi, the high, placed herself on a chariot,:J; saying thus with words : Who art thou who oiferest to me, whose speech I have heard as by far the fairest of the praying ? 18. Then spake thus the holy Zarathustra; who as the first man praised Asha-vahisti, offered to Ahura-Mazda, offered to the Amesha-cpentas, — at whose birth and growth the water and trees were rejoiced, at whose birth and growth the water and trees increased. 19. At whose birth and growth away ran Ahra-mainyus from the earth, the broad, round, far-to-wander-through. Thus spake the evil-knowing Aliira-mainyus who is full of death : Not do all the Yazatas drive me out against my will, Zarathustra alone reaches me against my will. 20. He smites me with the Ahuna-vairya, with such a weapon as a stone the size of a Kata;§ he makes me hot hj Asha- vahista, 1| like as a metal in furnace ; he brings me best away from this earth, he alone makes me go, the holy Zarathustra. 21. Then spake thus Ashis-vahuhi the high: Place thyself near to me, right-created, pure, holy, approach my chariot. * That is, they -walk -with clastic step, although loaded. t Verses 8-14 are important, as showing us the domestic condition of the Old- Iranians. X From this description it would appear that Ashi-vanuhi was not a mere abstrac- tion, but regarded as a personal goddess. § Cf. Vendidad xix. 13. II Because Asha-vahista is the genius of Fire. (17) ASHI-YASHT. 121 Then came nigh to lier the holy Zarathustra, he approached her chariot. 22. She stroked him with the left hand and the right, with the right hand and the left, speaking tlms with words : Fair art thou, 0 Zarathustra; well-created art thou, 0 holy, with fair calves and long arms. To thee is given majesty for the body, great purity for the soul. (So is it) as I say to thee. 3, 23. Ashis-vanuhi we praise, etc. 24. To her offered Haoshyanha. the Paradhata, on the summit of the high mountain, a beautiful one, created by Mazda. 25. Then prayed he her for this favour : Grant me, 0 Ashis- vanuhi, thou high one, that I may smite all Mazanian Daevas, that I may not bow affrighted from fear of the Daevas, but from henceforth may all the Daevas bow themselves affrighted, hasten terrified to darkness.* 26. Ashis-vanuhi, the higb, ran round, came up,— Haosh- yanha, the Paradhata, obtained this favour. 4. 27. Ashis-vanuhi praise we, etc. 28. To her offered Yima, the shining, with good congregation, from the high Hukairya. 29. Then prayed he her for this favour : Grant me, 0 Ashis- vanuhi, high, that I may bring fat herds to the creatures of Mazda, that I may bring immortality to the creatures of Mazda. 30. Further, that I may bring away both, hunger and thirst from the creatures of Mazda, that 1 may bring away both, old age and death, from the creatures of Mazda, that I may bring away both, hot wind and cold, from the creatures of Mazda, throughout a thousand years. 31. Ashis-vanuhi, the high, ran round, came near,— Yima, the shining, having a good congregation, obtained this favour. 5. 32. Ashis-vanuhi praise we, etc. 33. To her offered the son of the Athwyanian Clan, the bold clan, Thraetaona, at Varena, the four-cornered. 34. Then prayed he her for this favour: Grant me, 0 Ashis- vanuhi, high, that I may smite the Snake Daluika, with triple jaws, three heads, sis eyes, a thousand strengths, the very strong Druja proceeding from the Daevas, the evil for the world, the bad, whom Ahra-mainyus created as the strongest Druja towards the corporeal world, for death for the world of purity, and that 1 * Cf. Yasht 5, 21 ; 9, 3, etc. 122 KHORDAH-AVESTA. as his conqueror may drive away those who profit him and are bound to him, who are fairest in their bodies, to drive them away, and thej^ (are) in the most hidden part of the world.* 35. Ashis-vanulii, the high, ran round, came up, — the son of the Athwyanian Clan, the bold Clan, Thraetaona obtained this favour. For her brightness, etc. 6. 36. Ashis-vanuhi praise we, etc. 37. To her offered Haoma, the Promoter, the health-giving, fair, kingly, with golden eyes, on the highest height of the high mountain. 88. Then prayed he her for this favour : Grant me, Ashis- vanuhi, high, that I may bind the destroying Turanian Fran- racyana, and that I may lead him away bound, bring him bound as a prisoner of the king Ilucrava. May Kava Hucrava slay him behind the sea Chaechacta, the deep, rich in waters, — the son of the daughter of Qyavarshana, the man slain by violence, and of Aghrae-ratha, of the race of Naru.f 39. Ashis-vanuhi, the high, ran round, came up — Ilaoma, the Promoter, obtained this favour, the health-giving, fair, kingly, golden-eyed. 7. 40. Ashis-vaiiuhi praise we, etc. 41. To her offered the valiant uniter of the Arian regions into one kingdom, Hucrava, behind the sea Chaechacta, the deep, abounding in water. 42. Then prayed he her for this favour : Grant me, 0 Ashis- vanuhi, the high, that I may smite down the destroying Turanian Franracyana behind the sea Chaecha9ta, the deep, abounding in Avaters, — I the son, of the daughter of ^yavarshana, the man slain by violence, and of Aghrae-ratha, the descendant of Naru. 43. Ashis-vanuhi, the higli, ran round, came up, the valiant uniter of the Arian regions into one kingdom, Hucrava, obtained this favour. Fur her brightness, etc. 44. Ashis-vanuhi praise we, etc. 45. To her offered the pure Zarathustra in Airyana-vaeja of the good creation, with Ilaoma })rovided with tlesh, and ]3art'cma, with Manthra which gives wisdom to the tongue, with words, with deeds, with -ollerings, with true-spoken speech. 46. Then prayed he her for this iavour : Grant me, 0 Asliis- vanulii, that I may all}' myself with the good, noble Hutaoca. for thinking the law, speaking after the law, acting after the * Cf. Yaslit 15, 24. t Cf. Taslit 9, 18. (17) ASH1-YA8HT. 123 law. She shall guard me the Mazdayacnian law in the heart, and afterwards praise ; she who shall afford me good praise for the work.* 47. Ashis-vahuhi, the high, ran round, came up,— the pure Zarathustra obtained this favour. For her brightness, etc. 9. 48. Ashis-vahuhi praise we, etc. 49. To her offered Berezaidhi Kava Vistacpa behind the water Daitya. /-> » i • 50. Then prayed he her for this favour : Grant me, U Ashis- vaiiuhi, high, that I may drive away in the light Asta-aurva, the son of Vigpo-thaurvo-acti, the all tormenting, with broad helm, great bravery, large head, who possesses seven hundred living (?) camels, that after him I may drive away in the figlit the destroying Qyaonian Arejat-acpa, that I may drive away in the fight Darshinika, the Daeva worshipper, t 51. That I may smite down the unbelievers belonging to darkness; that I may smite down Qpinjairista, the iinbclievii)g, that I may attain as well-wise to the regions of Varedhakas and Qyaonya ; that I may smite of the Qyaonian regions fifty of the slayers of hundreds, a hundred of tlie slayers of thousands, a thousand of the slayers of ten-thousand, ten-thousand of those who slay innumerable ones. ^ ^ 52. Ashis-vanuhi, the high, ran round, came np. Berezaidhi Kava Vistacpa obtained this favour. 10. 53. Ashis-vanuhi praise we, etc. , 54. Then spake Ashis-vanuhi, the high : Let there not obtain of these my gifts, which one bestows me, among men ; a man who has no more seed, nor a harlot who has no more tokens, :|: no child under age, no unsought maiden, because foes follow me ■with swift horses very youthlul. 55. Then hide I the body under the foot of a valiant steer, who protects his burden ; then shall the youths under age, the maidens unsought amongst men, hide me because the foes follow me with swift horses very youthful. 56. Then hide I the body under the throat of a ram— a valiant one, a hundred-fold active. Then shall the youths not of age, the maidens not sought among men, hide me because the foes follow me.§ • Cf. Yasht 9, 25. t Cf. Yasht 9, 30. J Cf. Vendidad xv. 33. 5 The meaning is this : When the kingdom is invaded the warriors are to tight, whilst the women and children, and all who arc unahle to fight, are to hide away aU the valuables, so that, in case of defeat, the enemy may find little booty. 124 KHORDAH-AVESTA. 57. The first weeping wept Ashis-vanuhi, the High, because of a harlot, who bears no children — set not thy foot to her ; do not sit (thee) down in (her) house. What shall I do to them? shall I ascend up to heaven ? shall I crawl on the earth ? 58. The second weeping wept Ashis-yanuhi, the High, on account of the harlot who bears a child: one begotten by another man, and places it on the way.* What shall I do to them ? Shall I ascend up to heaven ? Shall I crawl on the earth ? 59. The third weeping wept Ashis-vanuhi, the High : That is the greatest deed which hostile men do, when they do not marry maidens, long unmarried, not provided with a bridegroom. What shall I do for them ? shall I mount up to heaven, shall I crawl upon the earth ? 60. Then answered Ahura-Mazda: Fair Ashis, created by the Creator ! Do not ascend up into heaven, do not creep upon the earth, go thou hither in the midst of the dwelling of a fair king. 61. With this oflering will I praise thee, with this offering will I laud thee, as the Kava Visiacpa offered to thee behind the water Daitya. High speech shall the Zaota hold, standing behind the Barecma. With this offering will I laud thee, with this offering praise thee — Aslii, Fair, created by the Creator. For Her bright- ness, etc. 62. Offering, praise, strength, might, vow I to Ashis-vanuhi, to the good wisdom, the good justice, the good equity, the bright- ness, the profit created by Mazda. Ashem-vohu. XXXIV. (18) ASTlD-YASHT. Satisfaction to Ahura-Mazda. Ashem-vohu. — I confess myself, etc. Satisfaction to' the Majesty of the Arians, created by Mazda, for praise, adoration, satisfaction, and laud. 1. Aluira-Mazda spake to the holy Zarathustra : I created the Ai'ian Majesty, many herds of cattle, much kingdom, very bril- liant, well-won understanding, well-won wealth, as an adversary against Azi, as an adversary against the evil-minded. f 2. It torments Anra-mainyus, who is full of death ; it torments Aeshma with terrible weapons; it torments Bu8hyau9ta, the yellow. It torments the sickness spread abroad, it torments the deadly Daeva Apaosho, it torments the non-Arian regions.^ 3. I have created Ashis-vanuhi the high, who goes forward to • This verse is important, as showing that the custom of deserting new-born chil- dren was not unfrequcnt amongst the Okl-Iranians. t By " the evil-minded ' ' are probably meant all the evil beings mentioned in the next verse. t Cf. Yasht 8, 21. (19) ZAMYAD-YASHT, 125 the abode, (?) who goes to the midst of the dwelling- of the hand- some, who has collected himself a kingdom. 4. To him is joined Ashis, possessing- much brightness, to the man who contents the pure through offerings, she goes forward to (his) residence, in the midst of the abode of the handsome, who has gathered himself a kingdom, provided with all herds, with all capability of self-defence, all understanding, all majesty. One foot set Ashis-vanuhi the high in the residence, she goes forward in the midst of the dwelling of the handsome, who has collected himself a kingdom. 5. He is provided with a thousand horses, a thousand berds, with heavenly descendants ; he unites himself with Tistrya, who is like unto him, the shining, majestic Star, the strong Wind created by Mazda, the Arian Majesty are like unto him. 6. They bring furtherance to all tops of the mountains, in all depths of the valleys, they bring furtherance to all trees, the growing-up, fair, golden-hued. They bring away the sicknesses spread abroad ; they bring away the deadly Daeva Apaosho. 7. Praise be to Tistrya, the brilliant, majestic Star ; praise be to the strong wind created by Mazda; praise to the Arian Majesty. Yatha ahu vairyo. Ashem-vohu. 8. The Ahuna-vairya praise we. Asha-vahista, the fairest Amesha-^^penta, praise we. The right-spoken prayer, the vic- torious, salutary, praise we. The Manthra-^penta, the Mazda- yacnian law, the gatherer of the Haoma, praise we. The Arian Majesty praise we. — Yeiihe hatanm. 9. Offering, praise, might, strength, devote I to the Majesty of the Arians created by Mazda. Ashem-vohu. To him belongs brightness, etc. XXXV. (19) ZAMYAD-YASET. Satisfaction be to Almra- Mazda. I confess (myself) etc. Satisfaction be to the Mountain Ushi-darena, created by Mazda, possessing much brightness, to the Kingly Majesty created by Mazda, the Imperishable Majesty, created by Mazda, for praise, adoration, etc. 1. 1. As the first mountain, 0 holy Zaratlmstra, there stood on this earth the height Haraiti.* This surrounds the whole of the region flowed round by water towards the East (?). The second mountain is Zeredhu, below Aredho-mamisha. This also sur- rounds the whole of the water-surrounded region towards morn- ing (?). * The first seven verses of this Yasht are important in a geographical point of view, but it is impossible to discuss the various questions fully in a note. Most of the mountains occur, with some variation in the names, in the Buudehesh. 126 KHORDAH-AVESTA. 2. From there forth are grown up the mountains Ushidhao, Usliidarena, Erezifya, Fraorepa, sixth ArGzAira, seventh Bumya, eighth Raoidhita, ninth Mazisisvao, tenth Antare-danhus, eleventh Erezisho, twelfth Vaiti-gaeco. 3. And Adarana, Bayana, Iskata, which is above the eagles ; Kango-tafedlira, Vafra, two mountains Hamailkuna; eight mountains Vacua ; eight strong mountains Fravaiiku ; four A'idhwana. 4. Aezaka, Maenaka, Vakhedhrakae, Acaya, Tudhagkae, Ish- vakae, Draoshisvao, Qairivao, Nanhusmao, Kakahyu, Aiitare- kahha. 5. (^ichindava, Ahuna, Raemana, Asha-ctembana, Urunyo- vaidhkae, Asnavao, Ushaoma, Usta-garenao, Qyaraaka, Vafrayao, Vourusha. 6. At which (lies) Jatara, Adhutavao, Qpitavarenao, ^pento- data, Kadrva-acpa, Kaoirica, Taera, Baro-^rayana, Barana, and the mountain Frapayao, and Udrya, and Raevao, on account of their nearness and superintendence, have men retained the names of the mountains.* 7. There are also, 0 holy Zarathustra, four mountains, and forty, and two hundred and two thousand. Now when a travel- ler (?) goes to the mountains, he shall always offer a loaf for the priests, the warriors, the active husbandmen. 8. For Its brightness and Its Majesty will I offer to It, with audible praise, to the strong Kingly Majesty with gifts. The Majesty created by Mazda praise we. Haoma with flesh, etc. 9. The strong Kingl}'- Majesty created by Mazda, praise we, the much-obtaining, working on high, salutary, shining, pos- sessing strength, which is placed over other creatures, 10. Which belongs to Ahura-Mazda. Ahura-Mazda created the creatures very good, very fair, very high, very furthering, very lofty. 11. That they might make the world progressive, not growing old, not dying, not becoming corrupt and stinking, but ever- living, ever-profiting, — a kingdom as one wishes it ; that the dead may arise, and there may come Immortality for the living,t which furthers the world at will. 12. The worlds wliich teach purity will be immortal, the Drukhs will disappear at the time. As soon as it comes to the pure to slay him and his hundred-fold seed, then is it (ripe) for dying and Heeing away. Yatha ahu vairyo. 13. For Its brightness, etc. * These words are doubtful. t I'it "That which is alive." (19) ZAMYAD-YASHT. 127 3. 14. The stronf^ Kingly Majesty, etc. 15. Which belongs to the Amesha-cpentas, the shining, hav- ing efficacious eyes, great, helpful, strong, Ahurian, — who are imperishable and pure. 16. Which are all seven of like mind, like speech, all seven doing alike, like is their mind, like their word, like is their action, like their Father and Ruler, namely, the Creator Ahura-Mazda. 17. Of whom one sees the soul of the other, how it thinks on good thoughts, how it thinks on good words, how it thinks on good deeds, thinking on Garo-nemana. Their ways are shining when they come hither to the otiering-gifts. 18. Which are there the creators and the destroyers of the creatures of Ahura-Mazda, their creators and overseers, their protectors and rulers. 19. They it is who further the world at will so that it does not grow old and die, does not become corrupt and stinking, but ever-living, ever-profiting, a kingdom as one wishes it, that the dead may arise, and Immortality for the living may come, which gives according to wish furtherance for the world. 20. The worlds which teach purity will be immortal, the Drukhs will disappear at the time. So soon as it comes to the pure to slay him and his hundred-fold seed, then is it (ripe) for dying and fleeing away. Yatha ahu vairyo. For Its brightness, etc. 4. 21. The strong Kingly Majesty, etc. 22. Which belongs to the "heavenly and earthly Yazatas, the born and unborn, the progressing, profitable. 23. 24. They it is who at will, etc. 5. 25. The strong Kingly Majesty, etc. 26. Which belonged to Haoshyanha, the Paradhata, for a long time, when he ruled over the seven-portioned earth, [over] Daevas and men, sorcerers and Pairikas, the Qathras, Ilaoyas, and Karapanas, who then smote two-thirds of the Mazanian Daevas, and of the Varenian, wicked. For Its brightness, etc. 6. 27. The strong Kingly Majesty, etc. 28. Which united itself to Takhma-urupa,* the weaponless, when he ruled over the seven-portioned earth ; over Daevas and * Cf. Tasht 15, 11. 128 KHORDAH-AVESTA. men, over sorcerers and Pairikas, over Qathras, Kaoyas, and Karapanas. 29. So that he was a smiter of all Daevas and men, all sorcerers and Pairikas, that he ruled Anra-mainyus, tamed in the shape of a horse, thirty years long, round both ends of the earth. For Its brightness, etc. 7. 30. The strong Kingly Majesty, etc. 31. Which united itself with Yima, the shining, possessing a good congregation, for a long time when he ruled over the seven- portioned earth, over men and Daevas, over sorcerers and Pairikas, over Qathras, Kaoyas, and Karapanas. 32. He took away from the Daevas both blessings and profits, both fatness and herds, both food and praise, in whose rule were poured out for the body imperishable foods, immortal were men and beasts, the water and trees not dried up. 33. In his rule was no cold, no heat, no old age, no death, no envy created by the Daevas, on account of the absence of the Lie, formerly before he (himself) untrue, began to love lying speech.* 34. Then when he, untrue, began to love lying speech, then flew away visibly from him the Majesty, with the body of a bird. When the ruler Yima, the shining, with good congregation, no longer saw the Majesty, then Yima displeased, staggered away to evil thoughts, he fell atirighted down on the earth. 35. First removed itself the Majesty, the Majesty from Yima the shining, the Majesty went away from Yima, the son of Vivanhao, with the body of a bird, flapping with the wings. There seized this Majesty Mithra, who possesses wide pastures, hears with ears, has a thousand strengths. We praise Mithra, the Ruler of all regions, whom Ahura-Mazda created as the most majestic of the heavenly Yazatas. 36. When for the second the Majesty departed, the Majesty from Yima, then went the Majesty away from Yima, the son of Vivafihao, in the form of a bird flapping with its wings. Then seized this Majesty the son of the Athwyanian clan, the strong- clan, — Thraetaona, because he was the most victorious among victorious men, except Zarathustra. 37. Who slew the snake Dahaka with three jaws, three heads, six eyes, a thousand strengths, the very strong Druja, belonging to the Daevas, the evil fur the world, the wicked, which very strong Druja Anra-mainyus has created towards the corporeal world, for the slaying of purity in the world. * The legend in this and the following verses is important, as showing that the conception of Yima's fall through haughtiness of miud is of very aucient date. (19) ZAMYAD-YASHT. 129 38. When for the third time went away the Majesty from Yima, the shining, then went the Majesty from Yima, the son of Vivanhao, in the form of a bird flapping with the wings, then the valiant-minded Kerecacpa seized this Majesty, because he was the strongest among ' bold men, except Zarathustra, except the Manly Valour. 39. Because with him united itself the Manly Courage, the strong. The Manly Courage praise we, the high-footed, not sleeping, having swift going, increasing, which united itself to Kerecacpa. 40. Who smote the Serpent (^ruvara, the horse-devouring, men-devouring, the poisonous, green, on which flowed the green poison of the thickness of the thumb,— on which Kerecacpa cooked food in an iron kettle, about mid-day,— it burned the deadly one, and he made oft'; away from the kettle sprang he, towards the flowing waters hastened he ; back retreated the bold Keregagpa dismayed.* 41. Who smote Gandarewa, the golden-heeled, who went about with open mouth, seeking to slay the corporeal world of purity. Who smote the descendants of the nine robbers, the sons of Nivika, the sons of Dastayani, who smote Hitacpa with the golden-tuft, and Vareshava, the son of Dana and Pitaona, pos- sessing many Pairikas. 42. Who smote Arezo-shamana, the gifted with manly courage, strong, beloved, desired, living, supple, gromng . . . . t 43. Whe smote Qnavidhaka, smiting with hoofs, with stone- hands, who thought thus : I am not of age, a minor : when I shall once be of age, then will 1 make the earth for a wheel, the heavens a chariot : ;{; 44. I will lead away Qpenta-mainyu from the shining Garo- nemana. I will make Anra-mainyu ascend from the bad hell ; both these shall fasten themselves to my chariot : Qpcnta-mainyu and Anra-mainyu— if the bold Kerega^pa does not slay me. Him slew the bold Kerecacpa with destruction of life, annihila- tion of the vital powers. For Its brightness, etc. 8. 45. The strong Kingly Majesty, etc. 46. In which viewed themselves Qpenta-mainyus and Aiira- mainyus. In this each of the twain plunged his imperishable, very swift limbs. § Qpenta-mainyus drew through the body || of * Cy. Yatjna ix. 34-39. f The rest is unintelligible. + Unfortunately we know nothing further respecting Cnuvidhaka, who must have been a mighty hero, if he could do as he threatened. § Bathing in the beams of the ''Majesty" appears to have been considered as affording a peculiar strength to bodies. II [Or, perhaps, " caused them to draw theii- bodies through." The Zend is astern franharechayat.'] 130 KHORDAH-AVESTA. Vohn-mano and Asha-vahista, and the Fire, the son of Ahiira- Mazda. Aura-mainyus drew through the body of Ako-mano and Aeshma, with frightful weapons, and Azhi-dahaka and (^pityura, the cutter-to-pieces of Yima.* 47. Tlien stepped forwards the Fire (the son) of Ahura-Mazda, thinking thus : This Majesty, the Imperishable, will I seize. Then ran after him and overtook him Azhis (Dahaka), with three jaws, possessed of evil mind, laughing, saying : 48. Swiftly show it, 0 Fire of Ahura-Mazda, if thou boldest it fast, this Imperishable, then shalt thou hereafter no more make thyself shine in pathless places, on the earth created by Ahura, for the preserving the world of the pure. Then opened the Fire the hands from excess of love for life, when Azhiz (Dahaka) ter- rified it. 49. Then rushed forwards Azhiz (Dahaka) with three jaws, with evil law, thinking thus : I will seize this Majesty, the Im- perishable. Then stepped behind him the Fire of Ahura-Mazda, speaking thus with words : 50. Swiftly show it, Azhi-dahaka, with three jaws, if thou boldest fast this Imperishable, then will I grow up behind thee, shine in thy mouth, thou shalt not hereafter rush forward on the earth created by Mazda for the slaying of the worlds of purity. Then opened Azhis the hands from excess of love for life, when the Fire terrified him. 51. This Majesty spread itself abroad to the Sea Vouru-kasha ; there the Navel of the Waters with swift horses seized it, the Navel of the Waters with swift horses desired it (saying) : I will seize this Imperishable Majesty (and bring it) to the depths of the Sea Vouru-kasha the deep, in the depth of the canals, the deep. 52. We praise the great lord, possessing women, the Shining Navel of the Wafers, having swift horses, valiant, profiting at call, who created mankind, formed mankind, who is worthy of honour under the water, most hearing with the ears when one ofl'ers to him. 53. Then to you, to each one of men, has Ahura-Mazda thus said : 0 pure Zarathustra, let (them) desire after the Imperishable Majesty of the Athrava ; let them desire after the shining satis- faction, with gifts for the Athravas ; let them desire after much satisfaction with gifts for the Athravas. 54. With such a one will Ashis unite, the very shining, who has a shield, the strong, cattle and pastures. With him unites itself power of defence, which last the whole year through ; and the smiting with strength, beyond the year. Allied to such power of defence will he smite the terrible in the hellish host ; ♦ This legend is related in the Bundehesh, cap. ixxii. (19) ZAMYAD-YASHT. 131 allied to such power of defence \Yill be smite all the hating. For Its brightness, etc. 9. 55. The strong Kingly Majesty, etc. 66. Which the destroying Turanian Franrace desired from the sea Vouru-kasha. Naked laid he his clothes aside, desiring after the Majesty which belongs to the Arian regions, the born and the unborn, to the pure Zarathustra. Then flew away this Majesty, away hastened this Majesty, aside placed itself this Majesty ; then rose that outflow of the sea Vouru-kasha, which bears the name of Hucravao. 57. Then ran Franrace, the Turanian, out of the sea Vouru- kasha, the very brilliant, 0 holy Zarathustra, addressing the evil eye : Here, here on this (side) ; I have not found the Majesty which belongs to the Arian regions, to the born and unborn, to the holy Zarathustra. 58. I will mix myself* with both : all creatures and all seed (which is there) with greatness, goodness, and beauty, Ahura- Mazda will come to thee rejoicing, creating creatures. Then ran away Franrace, the Turanian, the very brilliant, 0 holy Zara- thustra, to the sea Vouru-kasha. 59. Then threw he for the second time his clothes away naked, desiring after the Majesty which belongs to the Arian regions, to the born, the unborn, and the pure Zarathustra. Then flew this Majesty away, away ran this Majesty, aside placed itself this Majesty. Then arose the out-flow of the sea Vouru-kasha, the canal which bears the name Vanhazdao. 60. Then ran Franrace, the Turanian, out of the sea Vouru- kasha, the very shining, 0 holy Zarathustra, addressing the evil eje : Hither, hither, namely, on this (side), so also hither on any (side). I have not found the Majesty which belongs to the Arian regions, to the born, the unborn, and the pure Zarathustra. 61. I will mix myself with both; with ever}^ created and all seed that is with greatness, goodness, and purity. Ahura-Mazda will come to thee rejoicing, creating creatures. Then ran away the Turanian Franrace, the very shining, 0 holy Zarathustra, to the sea Vouru-kasha. 62. For the third time threw he his clothes away, desiring after the Majesty which belongs to the Arian regions, to the born, the unborn, and the pure Zarathustra. Then flew this Majesty away, away hastened this Majesty, aside placed itself this Majesty. Then arose the out-flow of the sea ^'ouru-kasha, the water which bears the name Awzdanva. 63. Then ran the Turanian Franrace out of the sea Vouru- * [Or, copulate with.] 132 khordah-a-vt:sta. kasha, the very shining, 0 holy Zarathustra, addressing the evil eye : Hither, hither, namely on this side, here also on this — woe to thee — here, namely on this. I have not found this Majesty which belongs to the Arian regions, to the born, the unborn, and the pure Zarathustra. 64. lie did not find this Majesty which belongs to the Arian regions, the born, the unborn, and the pure Zarathustra. For Its brightness, etc. 10. 65. The strong Kingly Majesty, etc. 66. "Which united itself with what is mighty there, namely with the sea Kancu, which is in connection with Haetumat, as the mountain Ushidhao, about which many waters connected with mountains, flow around.* 67. To itf hastens, to it goes, food, kingdom in horses, shining furtherance, the fair, fortunate, strong, increasing with many pastures, right, golden. To it hastens, to it goes, the shining, majestic, washing away the white skins (?) and drying up the many hindrances. 68. There joins itself to it the strength of the horse ; there joins itself to it the strength of the camel ; there joins itself to it the strength of a man ; there joins itself to it the Kingly Majesty ; there is on it so much (more) Kingly Majesty, 0 pure Zarathustra, than the un-Arian regions here could destroy at once. 69. (Their inhabitants) would here perceive destruction, w^ould perceive hunger and thirst, cold and . . . . J Then is the KingljT- Majesty the Saviour of the Arian regions, of the cow which is harnessed for the way, as protection for the pure men and the Mazdayacnian law. For Its brightness, etc. 11. 70. The strong Kingly Majesty, etc. 71. Which united itself to Kavi Kavata, to Kavi Aipivohu, to Kavi Ucadhan, to Kavi Arshna, to Kavi Pishina, to Kavi Byarshana, to Kavi Cyavarshana. 72. That they might all be swift, all strong, all healing, all shining, all mfted with might, all kings, accomplishing great deeds. For Its brightness, etc. 73. The strong Kingly Majesty, etc. 74. Which united itself with Kavi Hucrava, for the well- • The Bumlehesh places thesca Kau(,'u in Sejestan. Here it is evidently the sea Zareb, into which the river Haetumat (Uilmaud) flows. The future Saviour, Ca&h- yan(j, is to come forth from it. t That is, to the mountain Ushidhao. X Unintelligible. Verses 67-69 are very obscure. (19) ZAMYAD-YASHT. 133 created strength, for victory created by Abiira, for the smiting which comes from above, for the well-learned precept, for the precept not to be disarranged, for the precept which cannot be smitten, for the smiting of the foes here. 75. For robust strength, for the Majesty created by Ahura, for health of body, for heavenly good offering, wise, gathering, shining, white-eyed, helping out of distress, manly, for wisdom for future attaining to Paradise. 76. For brilliant kingdom, for long life, for all favour, for all healing-remedies. 77. Therefore that we, 0 Kavi Hucrava, that we and not cut down the wood* when the destroyer injured (the understanding) in the horses. May the lord Kavi Hucrava smite down all, may lie bind the destroying Turanian Franra9- yana, the rider of foals, the son of the maiden of Qyavarshana, the man slain by violence, and Aghrae-ratha, the descendant of Naru. For Its brightness, etc. 13. 78. The strong Kingly Majesty, etc. 79. Which attached itself to the pure Zarathustra for thinking the law, speaking the law, fulfilling the law, because he was of the whole corporeal world, in purity the purest ; in rule the best ruling ; in brightness the most shining ; in majesty the most majestic ; in victory the most victorious. 80. Visibly flew before him the Daevas, visibly furthered he the sciences, surely then hunted these the Jainis away from men, then they did violence to them tearful, weeping, to the Daevas. 81. Then caused the only Ahuna-vairya which the pure Zara- thustra uttered, the spreading itself abroad, manifold, afterwards the other (pra3^er) with mighty voice, that all Daevas, tlie not- to-be-honoured, not-to-be-praised, hid themselves in the earth. 82. Whose Majesty the destroying Turanian Frahrace desired in all Keshvares. Over the seven Keshvares ran the destroying Franrace desiring after the Majesty of Zarathustra. Then glided this Majestj' away to the Air without water,t swiftly hastened it away to My hiding-place (?). It came to the hiding-place as was My will, Ahura-Mazda's and the Mazdaya^nian law's. For Its brightness, etc. 14. 83. The strong Kingly Majesty. 84. Which attached itself to Kavi Yistagpa for thinking the law, speaking the law, for fulfilling the law, when he j>raised this law, driving away the evil-minded, the Daevas, the impure. • Cf. Yasht 5, 50. t Cf- Yasht 13, 99. 134 KHORDAH-AVESTA. 85. Who with the much-penetrating weapon of purity made a broad way, who with the much-penetrating weapon of purity announced a broad way, Avho threw himself beneath as arm and protection of this Ahurian, Mazdayagnian law. 86. Who brought out the same, the fast-placed, chained by the Hunus, teaching, who made it sitting in the middle, higii, uplifted, pure, fullness of flesh and fodder, the beloved of flesh and fodder. 87. When the strong Kava Vista^pa smote those belonging to darkness, possessing wicked law, and Peshana the honourer of the Daevas, and the wicked Arejat-agpa and the other wicked friends, the Qyaonians. For Its brightness, etc. 15. 88. The strong Kingly Majesty, etc. 89. Which attached itself to the victorious Qaoshyanc and the other friends that he might make the world progressive, not growing old, immortal, not stinking, not rotten, ever-living, ever- profiting, a kingdom according to wish, that the dead may rise, that immortality may come for the living. 90. The worlds will become, etc. (as before, v. 12). 16. 91. The strong, Kingly Majesty, etc. 92. When Actvat-eretO* uplifts himself from the water Kan- cuya, a messenger of Ahura-Mazda, son of Vicpa-taurvi, who purifies the victorious wisdom. Which the strong Thraetaono bore (possessed) when Azhis-dahaka was slain. 93. Which the Turanian Frafirace bore when the wicked was slain, the Cow was slain, — which Kava llu^-rava bore when the Turanian Frafirace was slain, — which Kava Victiicpa bore when he set purity before the wicked hosts, drove these away to the Druja out of the worlds of purity. 94. This (Actvat-Crt'to) will see with the eyes of understanding, he will view all creatures, the images of the wicked seed. lie will see the whole corporeal world with the eyes of fullness, beholding he will make the whole corporeal world immortal. 95. The companions of this A^tvat-creto go forwards victorious, thinking good, speaking good, perfecting good deeds, attached to the good law, speaking no lie. Tiiey have their own tongue, be- fore them Aeshma, with terrible weapon, with evil brightness, bows himself. He (Aytvat-crcto) will smite the verj' wicked Drukhs, which proceeds from wicked seed out of darkness. 96. Vohu-mano will smite Ako-mano, the truth smites the lie. Haurvatat, and Amorctat subdue hunger and thirst ; the evil-doer Anra-mainyu bows himself robbed of the rule. Vatha ahu vairyd. * The future Saviour. (21) FRAGMENT. 135 Offering and praise, streng-th and might, implore I for the moun- tain Ushi-darcna created by Mazda, witli pure brightness, the Kingly Majesty created by Mazda, the imperishable Majesty created by Mazda. Ashem-vohu, etc. XXXVI. (20) VANANT YASHT. Satisfaction be to Ahura-Mazda. Ashem-vohu. I confess, etc. Khshnaothra, for the praise, adoration, satisfaction, and laud of the Star Vanant, created by Mazda. Yatha ahu vairyo. 1. The Star Vanaiit created by Mazda, pure, lord of purity, we praise. I praise Vanant, the strong, whose name is named,* the salutary, to withstand the sinful, very hateful Khraf^tras of the to-be-rejected Ahra-main^m. 2. Yatha ahu vairyo. Offering praise, strength devote I to the Star Vanaiit, created by Mazda. Ashem-vohu. To him belongs brightness, etc. XXXVII. (21) FRAGMENT. 1. Zarathustra asked Ahura-Mazda: Ahura-Mazda, Heavenly, Holiest, Creator of the corporeal world. Pure ! Wherein alone (is contained) Thy word, which expresses all good, all that springs from purity ? 2. Uim answered Ahura-Mazda : The prayer Ashem, 0 Zara- thustra. 3. Whoso utters the prayer Ashem with believing mind, from the memory, he praises Me, Ahura-Mazda; he praises the water, he praises the eartli, he praises the Cow, he praises the trees, he praises all good things created by Mazda, wliich have a pure origin. 4. For this speech, the right-spoken, 0 Zarathustra, when it is spoken, (reaches to) the prayer Ahuna-vairya, the out-spoken, one furthers (!) strength and victoriousness for the pure soul and the law. 5. For it is worth, 0 hol}^ Zarathustra, the mere prayer Ashem, as a Khslmaothra of the pure, a hundred sleep-(prayers), a thou- sand tlesh meals, ten thousand head of small cattle, all that is come from bodies to incorporealit}^ 6. What is that prayer Ashem-vohu which in greatness, good- ness, and beauty is worth as much as ten other prayers, Ashem- vohu ? 7. Uim answered Ahura-Mazda: That, 0 pure Zarathustra, whicli a man eating prays with purity for llaurvat and Amcretat, praising good thoughts, words, and works, putting away all evil thoughts, words, and works. * That is, reuowued. 28 136 KHORDAH-AVESTA. 8. Whicli is that one praj^er Ashem-Yoliu, which in greatness, goodness, and beanty is worth a hundred other pra^^ers Ashem- vohu? 9. Him answered Ahura-Mazda : That, pure 0 Zarathustra, which a man after having eaten of the prepared Haoma, prays with purity, praising good thoughts, words, and works ; putting away evil thoughts, words, and works. 10. Which is the one prayer Ashem-vohu, which in greatness, goodness, and beauty, is worth a thousand other prayers Ashem- vohu ? 11. Him answered Ahura-Mazda : That one, 0 pure Zarathus- tra, which a man stretched out for sleep, speaks waking with purity, praising the good thoughts, words, and works ; removing evil thoughts, words, and works. 12. Which is the one prayer Ashem-vohu, which in greatness, goodness, and beauty, is worth ten thousand other prayers Ashem- vohu ? 13. Him answered Ahura-Mazda : That one, 0 pure Zara- thustra, which a man waking from sleep, prays with purity, lifting himself up, praising good thoughts, words, and works ; putting away evil thoughts, words, and works. 14. Which is the one prayer Ashem-vohu, which in greatness, goodness, and beauty, is worth as much as the whole Karashvare Qaniratha, with cattle, with chariots, with men ? 15. Him answered Ahura-Mazda : That one, 0 pure Zara- thustra, which a man at the latter end of his life prays with purity, praising all good thoughts, words, and works ; "^putting away all evil thoughts, words, and works. 16. Wliich is the one praj-er Ashem-vohu, which in greatness, goodness, and beauty, is worth all that is between heaven and cartli. and this earthj. those Lights, and all good things created by Mazda which have a pure origin ? 17. Uim answered Ahura-Mazda : Tliat one, 0 pure Zara- thustra, when one renounces all evil thoughts, words, and works. XXXVIII. (22) FRAGMENT.* 1. Zarathustra asked Ahura-Mazda: Ahura-Mazda, Heavenly, Holiest, Creator of tlie corporeal world, Pure ! When a pure man dies, wliere docs his soul dwell during this night .'' 2. Then answered Ahura-Mazda: Near his head it sits itself down, reciting the (jatlia Ustavaiti, praying happiness ior itself: • This iKiUwiirtliy Frii-rimnt nsj)icliii}r tlu> future state is fouiul witli some varia- tions in tlie Miniikliind. ;im(1 is truusliited iu Spiegel's " Traditiouelle Literatur der Parseu," vol. ii. j). 138 IT. (22) FRAGMENT. 137 " Happiness be to the man who conduces to the happiness of each. May Ahiira-Mazda create, ruling after His wish."* On this nig-ht the soul sees as much joy fulness as the whole living world possesses. 3. Where does the soul dwell throughout the second night? 4. Then answered Ahura-Mazda : Near his head it sits itself, etc. (as in verse 2). 5. Where does his soul stay througliout the third night ? 6. Then answered Ahura-Mazda : Xenr its head it sits itself, etc. fas in verse 2). Also in this night this soul sees as much joy fulness as the whole living world (possesses). 7. When the lapse of the third night turns itself to light, then the soul of the pure man goes forward, recollecting itself at the perfume of plants. A wind blows to meet it from the mid-day region, from the mid-day regions, a sweet-scented one, more sweet-scented than the other winds. 8. Then it goes forward, the soul of the pure man, receiving the wind in the nose (saying) : Whence blows this wind, the sweetest- scented which I ever have smelt with the nose ? 9. In that wind (.'')t there comes to meet him his own law* iti the figure of a maiden, one beautiful, shining, with shining arms ; one powerful, well-grown, slender, with large breasts, praiseworthy body ; one noble, with brilliant face, one of fifteen years, as fair in her growth as the fairest creatures. 10. Then to her (the ;naiden) speaks the soul of the pure man, asking: What maiden art thou whom I have seen here as the fairest of maidens in body ? 11. Then replies to him his own law : I am, 0 youth, thy good thoughts, words, and works, thy good law, the own law of thine own body. Which would be in reference to thee (like) in greatness, goodness, and beauty, sweet-smelling, victorious, harmless, as thou appearest to me. 12. Thou art like me, 0 well-speaking, well-thinking, well- acting youth, devoted to the good law, so in greatness, goodness, and beauty as I appear to thee. 13. If thou hast seen one there practise witchcraft, practice unlawfulness and bribery, fell trees, then thou didst set thyself down whilst thou recitedst the GathAs. offeredst to the good waters and to the fire of Ahura-Alazda, whilst thou didst seek to satisfy the pure man who came near and from far. 14. Thou hast (made) the ])leasant yet more pleasant to me, the fair yet fairer, the desirable yet more desirable, that sitting * Cf. Y.Kjna xlii. 1. t The word reiulered " wind " is illegible in the ^fSS., but it is so translated in the Huz. Tr. t That is, the rule of life to which he has conformed. 138 KHORDAH-AVESTA. in a high place, sitting in a yet higher place, in these (Paradises) Hiimata, Iliikta, Hvarsta. Afterwards men praise me, and ask Ahura-Mazda, praised long ago. 15. The soul of the pure man goes the first step and arrives in (the Paradise) Humata ; the soul of the pare man takes the second step and arrives at (the Paradise) Hukhta; it goes the third step and arrives at (the Paradise) Hvarsta ; the soul of the pure man takes the fourth step and arrives at the Eternal Lights. 16. To it speaks a pure one deceased before, asking it : How- art thou, 0 pure deceased, come away from the fleshly dwellings, from the earthly possessions (?), from the corporeal world, hither, to the invisible, from the perishable world hither to the imperish- able, has it happened to thee — to whom (be) Hail ! — long ? 17. Then speaks Ahura-Mazda : Ask not him whom thou askest, (for) he is come on the fearful, terrible, trembling * way, the separation of body and soul. 18. Bring him hither of the food, of the full fatness, that is the food for a youth who thinks, speaks, and does good, who is devoted to the good law after death, that is the food for the woman ■who especially thinks good, speaks good, does good, the follow- ing, obedient, t pure, after death. 19. Zarathustra asked Ahura-Mazda : Ahura-Mazda, Heavenly, Holiest, Creator of the corporeal world, Pure ! when a wicked one dies where does the soul dwell throughout this night ? 20. Then answered Ahura-Mazda : There, 0 pure Zarathustra, near the head it runs about whilst it utters the prayer Ke maiim,;^ etc. " Which land shall 1 praise, whither shall 1 go praying, 0 Ahura-Mazda?" In this night the soul sees as much displeasing § as the whole living world. 21. "Where does this soul then keep itself the second night through ? 22. Throughout the second night it runs about near the head, etc. (as in v. 20). 2:3. Where does this soul keep itself the third night ? 24. Throughout the third night it runs, etc. (as in v. 20). 25. When tlie lapse of the third night approaches towards light, 0 pure Zarathustra, then goes the soul of tlie wicked man to the impure jilace, recollecting itself continually by the stench. To it comes a wind blowing from the North region, from the North Kegion, an evil-smelling one, more evil-smelling than other winds. 26. When the soul of tlie wicked man receives this wind into the nose it goes (saying) Whence comes this wind which I smell with the nose as the most evil-smelling wind? ♦ Lit. earning to tremble. t Cf. Vispered iii. 20. X Yti<,'iKi xlv. ^ Zi7. " unjoyt'uliiess." FRAGMENT. 139 27-32. In tliat wind, etc.* 33. The fourth step takes the soul of the wicked man and arrives at the darknesses without beginning. 34. To it speaks a formerly deceased wicked one, asking it : How, 0 deceased wicked one, art thou come awaj^ from the Drukhs, from the fleshly abode, from the earthly possessions, from the corporeal world to the spiritual, from the perishalde world to the imperishable, how long — woe to theet — was it? 35. Then speaks Anra-mainyu:t Ask it nothing, it whom thou askest which has wandered on the fearful, terrible, trembling way, the separation of body and soul. 36. Bring hither food, poison, and mixed with poison, for that is the food for a youth who thinks, speaks, and does evil, belongs to the wicked law, after his death. This is the food for a harlot who most thinks, speaks, and does evil, is indocile and disobedient, the wicked, after her death. 37. We praise the Fravashi of this pure man who bears the name Acmo-qanvao, more than the other pure will I praise as a believer. 38. The understanding of Ahura-Mazda praise we, to inculcate the Manthra-9penta ; the understanding of Ahura-]\Iazda praise we, to maintain the Maiithra-cpenta ; the tongue of Ahura-Mazda praise we, to be able to utter the Maiithra-cpenta ; the mountain, Ushi-darena, which bestows understanding, praise we, by day and by night, with gifts oHered amidst prayers. XXXIX. FRAGMENT. 1. Creator! Whence are here the souls of the deceased, the Fravashis of the pure?:}: 2. Then answered Ahura-Mazda: From Qpenta-mainyu is their origin, from Vohu-mano. 3. There before the coming of dawn speaks this bird Paro- dars,§ the bird wounded with knives, words towards the fire. 4. At its speech runs Bushy an^-ta, with long hands from tlie North region, from the North regions, saying thus, thus speak- ing : Sleep, 0 men, sleep, sinful livers, sleep ye who lead a sinful life. • The MSS. omit these verses, which must, however, of course, have contained a description exactly the converse of verses 9-15 In the Minokhircd the verses corns- ponding to this piissage say that the soul of the wicked meets the ugliest and most hateful maiden that can be conceived, and on asking her who she is he is told that she is his own wicked deeds, etc. t It is characteristic of Anra-mainyus and the Daevaa to mock as well as to inflict torments. X The Fravashis are of spiritual origin, created before the corporeal world, to which they at first hesitated to descend. § Cy. Yendidad xviii. ol If. 140 KHORDAH-AVESTA. XL. AFERIN PAIGAMBAR ZARTUSHT. (When Zartusht came to Vistu^-p, he 'pronounced this blessing over the Ving Vistdgp.) * 1. Pious am I, speaking blessings, majestical appearest thou to me. Then spake Zarathustra to Kavi A istacpa : I praise thee, 0 man, Ruler of the lands! Thou who possessest a good life, an exalted life, a long life. May there be life to thy men, life to thy ■women, life to thy children who shall be born of thy body. 2. So mayest thou be as Jaraagpa, may this one bless thee, Vistacpa, the (lord) of the region. Mayest thou be very profit- able, like Mazda ! victorious as Thraetaona, strong as Jamacpa, very brilliant like Kava-Uc, full of life like Aosnara ; mayest thou be armed like Takmo-Urupa. 3. Mayest thou be majestic like the shining Yima with a good congregation ; with a thousand strengths like the evil law of A/.his-Dahaka. Mayest thou be bold, very strong, like Kerecacpa ; wise and gathering-together like Urvaksha. Maj'est thou be unspotted, with fair body, like Qyavarshana. 4. Mayest thou be rich in cattle like (the son) of the Athwy- anian (clan) ; rich in horses like Pourushacpa. Mayest thou be pure like the holy Zarathustra ; mayest thou arrive at Raiiha, the far-to-walk-through, like Vifra-navaza.+ Mayest thou be a friend of Yazatas like a binder-together of men. 0. May there be born of you ten sons : three like those of a priest, three like those of a warrior, three like those of a husband- man ; may there be one to thee as Vistacpa. 6. Be gifted with swift horses like the Sun, be shining as the Moon, be beaming as the Fire, sharp as Mithra, be beautiful and victorious like the holy Qraosha. 7. Be of right conduct as Rashnu ; a conqueror of foes like Vrrethraghna, created by Ahura. Be full of brightness like Itaina-qa(,'tra ; witliout sickness and death like Kava Hucrava. 8. According to the blessing comes he (the praised) to the best place of the pure, the shining, very brilliant. So may it happen as I wish. With good thoughts, etc. Yatha ahu vairyo. — Ashem-vohu. To him belongs brightness, etc. XLI. AFRIGAN GAIIANBAR.J 1. Yatha ahu vairyo. — Ashem-vohu. — I confess, etc., for praise, prayer, adoration, satisfaction, and praise of the lords * This introductory passage is only found in the Paris MS. All the other MSS. of this piece arc in a very corrupt state. t vr. Yasht 5, 61. t The Galianbars are the six great Festivals in commemoration of the creation of the world. Cf. note to Vispercd i., verses 2-7. AFRICAN GAHANBAR. 141 of the da}^ day-times, montlily feasts, 3'early feasts, years ; for the great lords of purity, for the lords of the days, day-times, monthly feasts, yearly feasts, years ; for the lords, the greatest of all, which are the lords of purity at the time ilavani. 2. Khshnaothra for the praise, prayer, contentment, and praise of the lord Maidhy(j-zarema3^a. Yatha ahii vair\^6. 3. Offer, ye Mazdayacnians, at this time Myazda, to Maidhyo- zart'Uiaya : the young of a cow, a sound one, milk-giving, if it can be done. 4. But if it cannot, then give so much Hura,* and honour this on account of Qraosha (saying) : 0 wisest, most truth-speaking, purest in purity, mightiest in rule, most sinless (?), most lar- rejoicing, most merciful, most supporting the poor, most learned in purity, bringing the treasures which are bound with women, — if this can be done. 5. If not, then shall they bring well-cleaved, selected wood in loads, or more than this, into the house of the lord, if it can be done. But if not, then they shall bring into the house of the lord selected, well-split wood, as much as reaches to the ears, as much as goes on the arms (?), as much as they can carry in the hands, — if they can. 6. But if they cannot, then shall they impart the kingdom to the best Ruler, to Ahura-Mazda (sajung) : " Let the kingdom belong to the best Ruler, wherefore we give it to Him, impart, otfer [it] to Ahura-Mazda, to Asha-vahista." f Then is the Myazda given to him which satisfies him at the right time. 7. If a man docs not give the first Myazda, 0 hoi}'' Zarathus- tra, for the Maidhj^o-zaremaya, then the lord provided with Myazda makes his subjects not provided with Myazda unworthy for offering among the Mazdayac^-nians.;^ 8. If a man, 0 holy Zarathustra, does not give the second Myazda for the Maidhyo-shcma, then the lord provided with Myazda makes the subjects not provided with Myazda unbeliev- ing among the Mazdayacnians. 9. If a man, 0 holy Zarathustra, does not give the third Myazda for the Paitis-hahya, then the lord provided with M}^- azda makes the gifts unserviceable for the subjects not provided with Myazda § among the Mazdayacnians. 10. If a man, 0 holy Zarathustra, does not give the fourth * Cf. Vendidad xiv. 72. t From Yacjnaxxxv. 13 ff. The foregoing verses appear to refer to the reward which was to be given to the priest on the occasions of the Gahanbars. This was to correspond with the means of the offerer, while such as were absolutely unable to give must recite the prayer appointed. t Cf. with this and the following verses the Aferin Gahanbar (li. 1-1-19). } In tliis verse the words " not provided with Mvazda," are not in the German; but as the Zind text has them, I presume the omission is merely a typographical error. — Translator, 142 KHORDAH-AYESTA. Myazda for the Aj-athrema, then the lord provided with Mj'azda brings the subjects not provided with Myazda on a forbidden beast among the Mazdayacnians. 11. If a man, 0 holy Zarathustra, does not give the fifth Myazda for the Maidhyairya, then the lord provided with Myazda removes from the subjects not provided with Myazda the blessings of life among the Mazdayacnians. 12. If a man, 0 holy Zarathustra, does not give the sixth Myazda for the Hama9pathmaedaya, then the lord provided with Myazda puts away from the subjects not provided with Myazda the Ahurian Conduct among the Mazdayacnians. 13. Let the sinless call to him, let him drive him away, let the sinless then lay on him the works of atonement; the lord on the subject, the subject on the lord. Ashem-vohu. 14. I im.plore for the ruling princes of Ahura-Mazda, the Shining, Majestic, surpassing strength, surpassing victory, sur- passing rule ; for the rule and the attainment (of the same), long rule of the kingdom, long life of the vital powers, health for the body. 15. (1 implore) Strength, the well-formed, beautiful, Victory, created by Ahura, the Smiting which comes from above, the entire subjugation of the tormentors, conquest of the foes, annihilation of the deadly, hostile tormentors. 16. I implore: may he vanquish in victorious fight every hostile tormentor, every wicked tormentor, who does not think, speak, and act right. 17. May he conquer with right, through right speech, right work, may he smite all foes, all Daeva-worshippers. May he attain to much reward, good renown, to much holiness for the soul. 18. I implore : liv-e long, live happy, as a protection for the pure man, an atfiiction for the evil-doers; (I implore) /for the best place of the pure, the shining, wholly-brilliant. Thus may it be as I implore. Of good thoughts, words, and works, etc. — Yatha ahu vairyo. — Ashcm-vohu. 19. Yatha ahu vairyo. Offering, praise, strength, might, vow I to the lords of the day, day-times, monthly-times, year-feasts, years; for praise, adoration, satisiiaction, and laud, for the great lords of purity, lor the lords of the days, day-times, monthly- times, yearly-feasts, years ; for the lords which are the greatest of all, which are the lords of purity at the time Ilcivani. — Khshnaothra for the lord Maidhyo-zaromayo, the lord Maidhyo- slic-ma, the lord Paitis-hahya, the lord Ayathrema, the lord Maidhyairya, the lord IlamaypathmaOdaya, for praise, adoration, satisfaction, and laud. — Yatha aim vairyo. AFRICAN GATHA. 143 XLII. AFRIGAN GATHA.* 1. Yatha aliu vairyo. — Ashem-vobu. — 1 confess myself, etc. To Ahura-Mazda, the Shining, Majestic, to the Amesha-gpentas, the holy Gathas, the rulers of the times, tlie pure, the Gatha Ahuna-vaiti, the Gatha Ustavaiti, the Gatha Qpenta-mainyu, the Gatha Vohii-Khshathra, the Gatha Vahistuisti. 2. Satisfaction be to the Fravasbis of the pure, the strong, con- straining Fravashis, devoted to the first law, the Fravasbis of the Nabanazdistas, for praise, prayer, satisfaction, and laud. 3. Ahura-Mazda, the Shining, Majestic, praise we. The Amesba-gpr'ntas, the good kings, the wise, praise we. The holy Gathas, the lords of the times, the pure, praise we. The Gatha Ahunavaiti, the pure, Mistress of purity, praise we. The Gatha Ustavaiti, the pure. Mistress of purity, praise we. The Gatha Qpenta-mainyu, the pure. Mistress of purity, praise we. The Gatha Vobu-Klishatbra, the pure. Mistress of purit}'', praise we. The Gatha Vabistoisti, the pure, Mistress of purity, praise we. 4. The good, strong, holy Fravasbis of the pure praise we, which come hither from their dwelling at the time Hamagpath- maedaya, then they go about ten days and ten nights, long wishing to know that protection : "Who will praise us, who will oHer to us, who make us his own with hand provided with flesh, provided with clothes, with prayer, which desires after purity? Which of our names will they here utter, to whose soul of you offer, to which of us here give gifts, that there may be to him there-for eatable food, imperishable, of eatable things for ever- more?" What man oilers to them with hand provided with flesh, provided with clothes, with prayer which desires purity, then the strong Fravashis of the pure bless him, contented, not revengeful, not displeased : " In this dwelling will be fullness of cattle and men, there will be there swift horses and a firm chariot, the man will be honoured, the head of a congregation, who always offers to us here with hand provided with flesh, pro- vided with prayer, which desires after purity." 0. The strong, storming, bold, victorious Fravasbis of the pure, the Fravashis of the former law, the Fravashis of the nearest relations, may they go contented in this dwelling, wander contented in this dwelling, bless contented in this dwelling. G. (Wishing hither) Ashis-vahubi, the enduring, go they forth contented from this dwelling. Praise and adoration shall they bring before the Creator Ahura-Mazda and the Amesha-cprntas, — may they not go away weeping from this our Mazdayaij-nian dwelling. I implore, etc. (as before, xli. 14 fl'.) ♦ Cf. Yasht 13, 49 ff. 144 KHORDAH-A VESTA. XLIII. AFRIGAN RAPITHWIN. 1. Yatha ahu vairyo — Ashern-vohu — I confess as a Mazda- yacnian, a Zarathustrian, a foe to the Daevas, devoted to the faith in Ahura : to Rapithwina, the pure, lord of purity, for praise, adoration, satisfaction, and laud ; to Fradatfshu and Zantuma, the pure, lords of purity, for praise, adoration, satis- faction, and laud. 2. Khshnaothra for the praise, adoration, satisfaction, and laud ; of Ahura-Mazda, the Shining*, Majestic ; of the Amesha- 9pentas, of Asha-vahista, and the Fire, the son of Ahura- Mazda, of all pure Yazatas, heavenly and earthly ; of the Fra- vashis of the pure, the bold, warring; the Fravashis of those devoted to the former law ; of the Fravashis of the nearest rela- tions.— Yatha ahu vairyo. 3. Thus spake Ahura-Mazda to the holy Zarathustra : Ask Us about the prayer for the lord Rapithwina, 0 pure Zara- thustra, the questions which thou hast for Us ; for this which is asked (will make) thee powerful ; for the Mighty will make thee strong* according to (thy) wish. 4. Zarathustra asked Ahura-Mazda: Ahura-Mazda, Heavenly, Holiest, Creator of the corporeal world, Pure ! What does the man deserve, what does the man gain, what is the reward for the man : 5. Who with right prayer for Rapithwina praises the lord Rapithwina with washed hands, with washed mortars, with bound Barecma, with uplifted Haoma, at the shining fire, with uttered Ahuna-vairya, moistened (?) on the tongue by the Haoma, — of a Maiithra-bound body ? 6. Him answered Ahura-Mazda : As the wind (coming) from the mid-day region-, 0 holy Zarathustra, furthers the whole corporeal world, increases it and makes it attain to profitable happiness — so deserves also this man, that will be the reward for this man : 7. Who with right prayer for Rapithwina praises the lord Rapithwina, with waslied hands, washed mortars, with bound Barc9ma, with uplifted Haoma, at a shining fire, with uttered Ahuna-vairya, the tongue wetted with the Haoma, the bod}' bound with tlie Mantlira. 8. Ahura-Mazda announced to the holy Zarathustra, the prayer to be spoken for the lord Rapithwina. — Ashem-vohii. 9. I implore, etc. — Yatha ahu vairyo. Ashem-vohu. 10. Yatha ahu vairyu.— Ofi'ering, praise, strength and might, vow I for the praise, adoration, satisfaction, and laud of Ahura- Mazda, the Shining, Majestic, of the Ainesha-cpentas, of Asha- vahista, and the Fire, the son of xVhura- Mazda, of all pure SIROZAH. 145 Yazatas, heavenly and earthly, the Fravashis of the pure, the bold, warring, the Fravashis of those devoted to the first law, the Fravashis of the nearest relations. So may it come as I implore. The good thoughts, etc. XLIV. SIEOZAH.* I. 1. Ormazd. (For praise) to Ahura-Mazda, the Shining, Majestic ; to the Amesha-cpentas. 2. Bahman. To Yohu-mano ; to the victorious Peace, which is placed over other creatures; to the Heavenly Understanding, created by Mazda ; to the Understanding heard with the ears, created by Mazda. 3. Ardibehesht. To Asha-vahista, the fairest ; to Airyama-ishya, to the good Strength created by Mazda, to Qaoka, the good, gifted with far- seeing eyes, created by Mazda, pure. 4. Ska/irevar. To Khshathra-vairya, to Metal, to the charity which feeds the beggars. 5. Cpcnddrmat. To the good Qpenta-armaiti, to the good Liberality, gifted with far-seeing eyes, created by Mazda, pure. 6. Khorddt. To Haurvatat, the lord ; to the yearly good dwelling, to the years, the lords of purity. 7. Amcrdat. To Ameret^t, the lord ; to the fullness which concerns the herds, to the corn-fruits which belong to the horses, to Gaokcrena, the strong, created by jNIazda. (At the time Ilavani) : to Mithra, who possesses wide pastures, and to Eama-qa^tra. (At the time Rapitan) : to Asha-vahista and the Fire (the son) of Ahura-Mazda. (At the time Uziren) : to the great lord, the Navel of the Waters, to the "Water created by Mazda. • "^ 8. Dai-pa- Adar. To the Creator Ahura-Mazda, the Shining, Majestic ; to the Amesha-cjpcntas. * Sirozah signifies " thirty days." It contains the name of every clay in the month together with that of the Deity, or Genius who presided over it. The 1st, 8th, loth, and 23rd days are sacred to Ormazd ; so that although the Parsees have no weeks their division of the month corresponds very nearly to ours. 146 KHORDAH-AVESTA. 9. Aclar. (a). To the Fire, the son of Ahura-Mazda ; to the Majesty, to the Profit created by Mazda ; to the Brightness of the Arians created by Mazda. To the Kingly Majesty created by Mazda — {b). To the Fire, the son of Ahura-Mazda; to the King Haogravahha, to the mountain Acnavaiita created by Mazda, to the Vara Chaechagta created by Mazda, to the Kingly Majesty created by Mazda. — (c). To the Fire, the son of Ahura-Mazda ; to the mountain Raevauta created by Mazda, to the Kingly Majesty created by Mazda. — (d). To the Fire, the son of Ahura-Mazda ; 0 Fire, holy warlike Tazata, full of majesty, Yazata with many healing remedies ! — (e). To the Fire, the son of Ahura-Mazda, with all iFires ; to the Navel of the Kings, to Nairyo-^anha, the praiseworthy.* /» 10. Aban. To the good Waters created by Mazda. To the Water Ardvi,t the spotless, pure ; to all the waters created by Mazda, to all the trees created by Mazda. 11. Qarshet. To the Sun, the immortal, shining, with swift steeds. \2. Mdh. To the Moon which contains the seed of cattle, to the onlj^ be- gotten Bull, J to the Bull of many kinds. 13. Tistar. To the Star Tistar, the brilliant, majestic ; to (^atavaneca, the superintendent of the water, the strong, created by Mazda ; to the Stars which contain the seeds of the water, the seed of the earth, which support the trees created by Mazda ; to the Star Vanaiit created by Mazda, to the stars which are called Hapto- iriilga, which proceed from Mazda, and are brilliant aiid health- bringing. 14. Gosh. To the body of the Bull, to the soul of the Bull ; to Drva^pa, the strong, created by Mazda, pure. * According to the Gloss, these fires are as follows : — (a) The Fire Adar-fra or B^r^zi(,-avanha, on the mountain Kunkarch, which hcstows strength and majesty on the De(;turs and Priests, {b) Tlie P'ire Adar-Gusa(,'t, the Protector of Cran anil the Wan-iors, on the mountain A(,'navant. (c) The Fire Adar liurzin protects the husbandmen; it is on the mountain Itaevand. { who presides over water, the strong, created by Mazda, praise we ; all the Stars which contain the seeds of water, praise we ; all the Stars which contain the seeds of the earth, praise we ; all the Stars which contain the seeds of the trees, praise we. The Star Vanaut, created by Mazda, praise we. Those Stars praise we which '(are called) Ilaptuiriiiga, created by Mazda, majestic, health-bringing, a resistance against the ,Yatus and Pairikas. 14. Gosh. The soul of the well-created Cow, praise we ; Drva§pa the strong, created by Mazda, pure, praise we. 15. Dai-pa-Mihr. Tlie Creator Ahura-Mazda, the Shining, Majestic, praise we. The Amesha-9pentas, the good kings, the wise, praise Ave. 16. Mihr. Mithra, who possesses wide pastures, has a thousand ears, ten thousand eye^, the Yazata, with renowned name, praise we. Eama-qactra, praise we. SIROZAH. 151 17. Crosh. Qraosha the holy, beautiful, virtuous, furthering the world, pure, lord of purity, praise we. 18. Rashnu. Rashnu, the justest, praise we. Arstat, who furthers the world, increases the world, praise we. The 'true-spoken speech, which furthers the world, praise we. 19. Farvardin. The good, strong, holy Fravashis of the pure praise we. 20. Dahram. Strength, the well-created, beautiful; Verethraghna, created by Ahura, praise we ; the Smiting which comes from above praise we. 21. Edm. Rama-qactra praise we, the pure Air praise we, the Air which works on high praise we, which is set over other creatures, that of thee we praise, 0 Air, which belongs to gpenta-mainyus. The Space of Heaven, which follows its own law, praise we ; the Endless Time praise we ; the Time, the ruler of the lono- period praise we. ' 22. Ydt. The holy, well-created Wind, praise we ; (the wind) below praise we; (the wind) above praise we ; (the wind) before praise we ; (the wind) behind praise we ; the manly power of defence praise we. 23. Dai-pa-cUn. The Creator Ahura-Mazda, tlie Shining, Majestic, praise we. The Amesha-cpentas, the good kings, the wise, praise we. 24. D'm, The Rightest Wisdom created by Mazda, pure, praise we. lue good Mazdayacnian law praise we. 25. Asheshing. Ashi-vanuhi praise we, the shining, great, powerful, beautiful, enduring; the Majesty created by Mazda praise we; the Profit created by Mazda praise we ; the Pareudi, with light chariot praise we; the Arian Majesty, created by Mazda, praise we- the mighty Kingly Majesty, created by Mazda, praise we; the mighty Imperishable Majesty, created by Mazda, praise we • the brightness of Zarathustra, created by Mazda, praise we. ' 29 152 KHORDAH-AVESTA. 26. Agtat. Arstat (capability of self-defence), which furthers the world, praise we. The mountain Ushi-darena, created by Mazda, pro- Tided with pure brightness, worthy of honour, praise we. 27. A^man. The Heavens, the Shining, praise we. The Best Place of the pure praise we, the shining, very brilliant. 28. Zemyat. The Earth, the well-created Yazata, praise we. These places, these localities, praise we. The mountain Ushi-darena, created by Mazda, provided with pure brightness, worthy of honour, praise we. All mountains with pure brightness, with much brightness, created by Mazda, pure, lords of purity, praise we. The mighty Kingly Majesty, created by Mazda, praise we. The mighty Imperishable Majesty, created by Mazda, praise we. 29. Manger gpant. The Mauthra-cpenta, with much brightness, praise we. The law given against the Daevas praise we. The Zarathustrian law praise we. The long-teaching praise we. The good Mazda- yacnian law praise we. The maintaining in heart the Maiithra- 9pc'nta praise we. The keeping the Mazdayacnian law in mind praise we. The knowledge which concerns the Marithra-cpenta praise we. The Heavenly Understanding, created by Mazda, praise we. The Understanding gifted with ears, created by Mazda, praise we. 30. An^ran. The Lights without beginning, which follow theip own law, praise we. The shining Garo-nemana, praise we. The ever- protiting House, which follows its own law, praise we. The bridge Chinvat, created by Mazda, praise we. The great lord, the kingly, brilliant, the Navel of the Waters, with swift horses, praise we. The Water created by Mazda, pure, praise we. Haoma, the golden, great, praise we. Haoma, the furtherer, who furthers the worhl, ])raise we. Haoma, who is far from death, praise we. The ])ions, good blessing, praise we. The mighty, strong Yazata, highest in wisdom, praise we. All pure heavenly Yazatas, praise we. All pure earthly Yazatas, })raise we. The good, strong, holy Fravashis of the pure, praise we. PATET ADERBAT. 153 XLV. PATET ADERBAT.* Yatlux ahu vairyo (5). / rejicnt of all sins. All wicked thoughts^ rvords, and works nlucli I have meditated in the world, — thoughts^ words, and works, corporeal, spiritual, earthly, and heavenly, I repent of, in your presence, ye believers. 0 Lord, pardon through the three words.f Yatlia aim vairyo (o). Asliem vohii (3). I confess myself a Mazdayagnian, a Zarathustrian, an opponent of the Daevas. devoted to belief in Almra, for praise, adoration, satisfaction, and laud. J To Qraoslia the holy, strong, whoso body is the Maiithra, with strong weapons, Ahurian, — Khshnaothra, for praise, adora- tion, satisfaction, and laud. As it is the will of God, let the Zaota say to me, thus announces the Lord, the Pure out of Holiness. Let the wise speak : (Yatha ahii vairyo). 1. / praise all good thoughts, ivords, and works through thought, word, a?id deed. I curse all evil thoughts, words, and works away from thought, word, and deed. I lay hold on all good thoughts, words, and tvorks, jvith thoughts, words, and works, i.e. I perform good actions. I dismiss all evil thoughts, words, and works, from thoughts, words, and works, i.e. / commit no sins.\ 2. I give to you, ye who are Amshaspands, offenng and praise, with thoughts, words, and works, with the heart, with the body, ivith my own vital powers, body and vital powers, which bear the name Ravahn. The whole powers which I possess I possess in depe?idence on the Yazatas. To possess in dependence upon the Yazatas means (as much as) this : if anything happens so that it behoves to give the body for the sake of the soul, I give it to them. 3. 1 praise the best purity, I hunt away the Decs, I am thank- * The Patets are forniularics of confession. They are written in Parsi with occasional passaj^es inserted in Zend. f That is, Thoughts, words, and works. J Here the name of the Gi'th in which the Patet is recited should be inserted. j The words " i.e. I perform good actions," and " i.e. I commit no sins," may also be rendered, " that I may perform good actions," and " that I may commit no sin." Cf. Ya^na lii. with verses 1 and 2. 154 KHORDAH-AVESTA. Jul for the good of the Creator Ormazd, with the opposition and unrigliteousness which come from Gand-mainyo, am I contented* and agreed in hope of the resun-ection. Hie Zarathiistrian law created hy Onnazd, uprightness and righteousness, the actions of the Paoiryd-tkaeshas I take as a plummet. For the sake of this way f / repent of all sins. 4. / repent of the sins 7vhich can lay hold of the character of men, or which have laid hold of my character, % small and great (?), ivliich are committed amongst men, the three Qradsho- c]iaranahmgandh\ the meanest sins, to a thousand times a thousand Margerzan, \ as much as is {and) can he, yet more than this, namely : all evil thoughts, words, and works which (/ liave com- mitted) for the sake of others, or others for my sake, or if the hard {?) sin has seized the character of an evil doer on my account, — such sins, thoughts, words, and works, corporeal, mental, earthly, heavenly, I repent of with the three words: pardon, 0 Lord, I repent of the sins with Patet. 5. These si?is which burden the co?iscience, as : Hafidrakhtha, Maidhydfafta, Afidarjframann, Baoidhyozat, Kdidhydzat, the sin Agereft, the sin Avoirist, the sin Aredus, the sin Qor, the sin Bdzd, the sin Yatu, the sin Tanavalgdn, the sin Margerzdn,^ the sins of scoffing, of whoredom, of going with menstruous women, of paederastism, of unnatural connection with women, of onanism, of going with womert of another religion, of deceit, the sins for * See Note to v. 22. f That is, if I have deviated from the ri-^/j-«-A:u«/i7i»«a/i (^i^xJLil^ ?r*)« PATET ERANI. 165 Bahman have been injured by me and not contented with me, I repent, etc. 5. Of all kinds of sins which I have committed in reference to Heaven against the Amshaspand Ardibihist, in reference to the World against the Adcrdns and Ateshdns, if I have not main- tained the Fire good and pure, if I have extinguished the Fire, if I have not strewed the last incense,* if I have poured water over the Fire, if I have burned and cooked corpses therein, if I have brought umvashed hands to the Fire, if I have blown the Fire with my mouth, if I have laid wood less than a year old, still green, on the Fire, if 1 have laid on the Fire ivood and incense ivhich I have not examined thrice, if I have given no gifts for Aderdns and Ateshdns,^ if I have done ill to any one in whose protection the Fire was, and have not shown him good and affection, if I have employed the house-fire in excessive uses,X so that alike the good things and the Amshaspand Ardibihist have been offended by me and not contented with me, I repe^it, etc. 6. Of all kinds of sins which I have committed in reference to Heaven against the Metals and the various kinds of Metals, if I have not kept the Metal pure and clean, if I have laid it in a damp place so that rust has laid hold of it, if I have taken it out of the protection of the good, if I have not purified in the lawful manner, metal out of which a woman has eaten anything during menstruation, if I have given gold, silver, ore, copper, iron, brass, and bronze, to sinners, so that they commit sin there- with and great profit might accrue to them therefrom, and ivhereby I myself have become an evil-doer, so that alike the good things and the Amshaspand Shahrevar have been thereby injured and displeased, I repent, etc. 7. Of all kinds of sins which I have committed in reference to Heaven against the Amshaspand Aspauddrmat, and in reference to the world against the Earth, and the various kinds of Earth ; * That is, apparcntlj-, if I have not placed incense (or odoriferous woods) on the fire before retiring to rest. t The Parsees of India are accustomed to make charitable bequests for the support of their Fire-temples. X Cf. Vendidad viii. 254 ff. 166 KHORDAH-AVESTA. if I have not kept the earth pure and cultivated, if I have not removed the holes of the Kharf esters, if I have made fruitful land waste, or have not made waste land fruitful, if I have gone on the earth afoot ivith only one shoe on, if I have buried corpses in the Earth, if I have not dug up what was buried, if I as a menstruous woman have gone on the Earth without shoes, if I have thrown seed upon the Earth, if I have treated ill the land which was under my protection, so that alike all good things and Aspenddrmat have been injured by me and not contented with me, I repent, etc, 8. Of all kinds of sins which I have committed in reference to Heaven against the Amshaspand Khordat, in reference to the ivorld against the ^Yater and the various lands of Water ; if 1 have poured water over a corpse, if I have washed the yet unwashed hands iv'ith running water before they were pure from the moistest water (urine) ,* if I have poured Water over a menstruous woman, if I have thro7on anything polluted with filth or impurity of corpses into running water, if I have washed head, hands, and face with running ivater only, so that alike all good things and the Amshaspand Khordat, etc. 9. Of all kinds of sins which I have committed in reference to Heaven against the Amsliaspand Amerddt, in reference to the world against the Trees and the kinds of Trees ; if I have cut round young Trees, if I have collected unripe fruits, if I have kept back medicine and healing-remedies from the worthy a?id given them to the umcorthy, if I have given food to eat to sinners and taken it away from the pure, so that alike all good things and the Amshaspand Amerddt, etc. 10. Of all kinds of sins, such as: Ba-Fcrmdn, Agereft, Avoi- rist, Ardus, Qor, Bdzd, Ydtu, Tandfur to the rank Margerzdn, from those sins which bear the na^ne of three Qrabsho-charanas upwards, from those chief sins upwards, such as, Tandfur, Margerzdn ; if they have come into my mind, if I have spoken * In the morning, after the Kucjti-prayer, the Parsee must use the " Cow-urine," and then wash his hands, and say the prayer No. iii. PATET ERANI. 167 them Tvith the tongue, if I have done them with my hand, I ■repent rcith thoughts, words, and deeds, etc. 11. Of all hinds of sins ; the sins against towns, lands, against souls, the sins Kaidhgozat, Kaidhjo-hvarest, Vaidhyozat, Mdgh, Bdgh, Aftat'S, Apvartua/m, sins which draw after them the high punishment,* the utterance of incantations, the striking with terror, the desire to requite wound with wound, the frequent sins,'\ the separating from the pure, Navid-nasapt, Adut-aq~aosma,% the sins which bear the name of three Craosho-charanas, generally, of all kinds of sins, repent 1, with thoughts, words, and works, etc. 12. Of wrong thought, % wrong speech, wrong action, un- righteous questioning, speaking before or after without grounds,\\ theft, lie, false witness, % violent judgment, shamelessness, pride, thanklessness, mocking, insatiability, self-exaltation, dis- obedience against the law, contentiousness, liard-heartedness, wrathfulness, revenge, envy, excessive lamentation* * approbation of sins, disapprobation of a good deed, friendship with sinners, self-will, witchcraft, honouring sorcerers, teaching sorcery, enmity towards the Yazatas, hostility towards the law, hostility towards the Demurs, the calling the names of the Yazatas together with those of the Devs, or the najues of the Devs 7vith those of the Yazatas, unnatural sins with women, boys, or cattle, unchastity, pcederasty, going ?vith menstruous women, adultery ?vith the wives of others, going with one shoe, going without Kosti, interrupting the low prayer {at eating), the omission of the low prayer at eating, the satisfying natural wants without prayer, if I have made water standing upright,^ ^ if 1 have honoured the Devs, thought on them, brought them offering, have broken the adoption, 1 repent, etc. 13. Of all kinds of sins which I have committed against the * This translation is conjectural ; we do not know the nature of the four last named sins. t In the text, hehe.rin, the meaning of which I do not know. The translation given is according to Anquetil. J I do not know what these sins are. § Lit., thinking without way or rule. II Anquetil : " to question and answer without reason." IT Lit., "violence-witness," that is, perhaps, witness extorted from another by oppression. * ♦ 6/. Vendidad iu. 37. \\ Cf. Yendidad xviii. 89 ff. 30 168 KHORDAH-A"\rESTA. Yazatas and Amshaspands, against the kings, the lords, the Moheds, the Demurs, the Herbeds, the teachers, the disciples, against fathers, mothers, brothers, sisters, friends, neighbours, equals, wives, sons, relations, strangers, inhabitants of the same or another tow7i, as well as against superiors, I repent with thoughts,etc. 14. Everg offering and Danmsfcast, every day of the de- parted and Geti-hhirid^ which I should have performed and have not performed, or which I have performed, but not performed as was fitting : for the souls of ancestors, of fathers, mothers, bro- thers, sisters, relations, strangers, relations for those who stand %mder my superintendence, — which I have not 'performed, and that which if 1 have performed it my sins have made it nought, I repent, etc, 15. If I ham not helped the poor, have not observed the manner and custom of the Paoiryo-tkaeshas, the feast of blessings, the Nauroz, the Mihir-jdn, if I have not displayed friendship to man- kind, so repeiit I with thoughts, etc. 16. If I have not celebrated the Gahafibdrs, not offered, not prepared,-\ not poured out, if I have not bestowed alms six times every year, prayed the Qarshed-Nydyis three times every day, if I have not prayed the Mihr-Nydyis three times a day, if I have not prayed the Mdh-Nydyis three times at every New Moon, and every year offered the Rapithwina three times, and have not performed the Fravardidns, then I repent, etc. 17. All kinds of flesh of men, dogs, Khraf^tras, as /veil dead as alive, which I brought to the water or the fire,— cooked, ate, — whose bodies I carried out alone, % which I {found) on a fruitful place (and) did not remove and bring to the proper place, if 1 have brought beard-hairs or other impurity to the water or fire, cooked, eaten,~if I (found) them in a fruitful flace (and) have not removed them and brought them to the j^roper place, I repent, etc. • The word Odti-Jchirid {lit., " the purchase of the world," a Parsee cerempny re- sembling the Christian Confinnatiou), stands here on Anquetil's authority; — my MSS. read a<;tapn>it, a word which does not occur elsewhere. t That is, if I have not prepared what was requisite for these festivals. t Cf. Vendidad iii. 4-i-5. PATET ERANI. 169 18. Every Avesta that I have not spoken, read, learned,— the Avestd-i-jamas,* the Khorda-Avesta, — if I have not rightly learned or recited the Avesta, or if I have forgotten again nhat was learned, so repent I with thoughts, etc. 19. All kinds of sins which I have committed in the state of menstruation, if I have not kept myself from forty steps to the circle of three steps away from pure men, from the Fire of Bekrdm, from Sun a7id Moon and Baregma, and that which is washed with Pddidb, so repent I with thoughts, etc. 20. 0?i account of a crime worthy ofdeath—ifjjcrhaps, evil Ahriman and the Devs should have j)revailed over me — am I con- tented, if it is fitting, to atone for it by death, (7 am co?itented) that the JDegtur should take away from me what lays upon me and free me from sin, namely , from the Margerzdns from one to ten, from ten to a hundred, from a hundred to a thousand, from a thousand to ten thousand, from ten thousand to countless {?) Mar- gerzdns. Of all evil thoughts, words, and works whereby men may become sinners, whereby I have become a sinner, repent I with thoughts, etc. 21 . Of all kinds of sins which the Creator Ormazd has declared as sins in the good Mazdayapiian law, at which, if one commits them, the Yazatas feel pain, the Devsjoy ; of that ivhich I have thought, committed, spoken, done, ivliereby I have become a sinner, what has been ejiumerated by me and not enumerated, what was known to me by name and what was not known to me, what I do not yet know, what I have committed on account of others, what others have committed on my account, everything whereby I am a sinner, in reference to everything whereby I have become a sinner, for every sin, for everything kept back, repent la thousand times and ten thousand times before the ruler Ormazd, the Accom- plisher of good deeds, the Shining, Majestic, the First of the Heavenly and earthly (Genii), before the Amshaspands, and before every other heavenly good being, before Mihr, (^ros, and Basn-rdft, before Adar-qara, Adar-Gusasp, Adar-burzhi-mihr, * The expression is not very clear, but it is evident that the Avesta is referred to in contradistinction to the Khordah-Avesta. 170 KHORDAH-AVESTA. before the Frohar of Zartusht the descendant of Qpitama, before the Law and mine own soul^ before every good thing before which I come, 'With thoughts, etc. 22. With three words, with a hundred words, with a thou- sand words, with ten thousand words am I a right-believing good Mazdaya^nian, I am in that faith which the Lord Ormazd and the Amshaspands have given to Zartusht with holy Frohar, the son of Cpitama, Zartusht to the hing Vistdfp, Vistdgp to Frashabqtra and Jdmcifp and Afpendydr^ and these have taught to the good in the world, until in succession of descent it came to the restorer of purity, Aderbdt, the son of Mahrcfpand, who made it right and purified it. I stand in the faith and will not be unbelieving, not for good Ifc, nor for longer life, nor for dominion, nor possessions. From love towards purity do I not depart, and if thereby my head is cut off so depart I not from this belief, for I am affrighted before the terror of the punish- ment,* and the requital of hell. I am full of hope for that attain- ing to Paradise and the shining Garothmdn, which possesses all majesty. I accomjolish this Patet in the thought that as I here- after may become more zealous to accomplish good worhs, I may also keep myself more from sin and that my good deeds may serve for the lessening of sin, for the increase of good worhs,'\ until the resurrection and the last body comes to me. I cherish hope in the coming of the last body to behold Ormazd and the Amshaspiands. I have 7vrought and still work for this, that when that time arrives, and my mouth is in bonds through the smiting of the wicked Gand-mainyo, A^fo-vahdt, and the bad Bird, ye may declare my thoughts, and if I with my own tongue can no longer speak the Patet, the Amshaspands, i7i friendship to my soul, may cause this Patet to arrive and bestow it on my soul that my soul may attain to the light place and not arrive at the * The word rendered punishment {pazdoh, and in some MSS. l * Vj) does not occur elsewhere. It seems to refer to a punislinicnt at the Bridge. f Wc see in this Patet that f^uod deeds are not rej^arded merely from an individual point of view, but as tendinjj to the result that ultimately the total of f;ood diods will oulweif^h the total of bad ones, and the superiority of Ormazd over Ahrimau be manliest. PATET ERAM. 171 dark place, a?id the wicked Ahriman and ike diminishers may not torment my soul and not cause sorrow to it. On account of every si7i nfdch has remained in the ivorld without atonement, am I contented and agreeing to give retribution and atonement rcith thrice cutting off the head,* only (?) I pray from the Highest Creator, Ormazd, the Supporter, For giver, and Pardoner, that the Yazatas may throw to us and give us an equipme?it. If any one after my departure, out of love to my soul, or if my son performs the Patet before one of those set over who is at the place, so am I agreed thereto. May Ormazd and the Amshas- pands and the other Heavenly come to my soul for good help and companionship, and loose it from anguish and fear and affliction, from Ahriman and the Devs and from the coming to the terrors of Hell. In these thoughts have I laid hold on all good thoughts, words, and works ; in this mind have I renounced all evil thoughts, words, and works from thoughts, words, and works. {The following verse is to be sjmken low.) 23. This heavenly Patet shall be a fast brazen wall like as the earth is broad, the mountaiyis high, the Heavens strong, that it may keep the gate of hell fast in bonds, and the way to Paradise open, the way to that best place:— to the shiimg Garothmdn which possesses all majesty, that our soul and the souls of the ^;«;'C at the Bridge Chinvat, the great, may step over freed from trouble and easily, and may the pure ^ros, the victorious, friend^ protector, overseer, hearer, be the protector and the watcher of my soul. Yatba ahu vairyu. Offering and praise, etc. To Qraosha, etc. To Iliin belongs briglitness, etc. • That is, of course, in the future world. 172 K HORDAH- AVESTA. XLVIII. PRAYER AFTER THE AFERGlNS. 1. May this N'lrang* be victorious. May the brightness of the good Mazdayacman Law be spread abroad in the seve7i Kcsh- vares, ivhat may be the name {of the land) let it be according to )vish. There is a tow?!, iti this town N. N. may fullness, victoriousness, cheerfulness and joy spread themselves abroad, may fortunate majesty increase and yet more increase. May majesty be fortune-bringing I May this Khosnumen (for N. N.) arrive to Ormazd the Ruler and the strong Fravashis. 2. I have performed the offering, J have offered the Darims, I now offer the Myazda. May it arrive-\ wholly and comijletely into the treasury \ of Ormazd, the shining, Majestic, and of the Amesha- ^pentas. May strength, 'power, might, firmness, activity, mctori- ousness arrive from this Khsnumaire to the strong Fravashis I May they accept it from us, protect us, procure good, hold back unrighteousness and opposition, implore gifts (for us) ! For the others have I made the Myazda as the Myazda of one thousand men — so far as I am able. 1 have done this without trouble and with jjleasure; may the one of us accept one thousand {men). 3. May The blessed souls N, N. here be mentioned by name.\ May Zartusht, the descendant of (^pitama, with pure Frohar and blessed soul here be mentioned. May all Fravashis of the pure, together on the fourt'h, tenth, thirtieth day, at the aniversary, || from Gayomart to (^osios here be mentioned! May the escisting , having been, about to be, the born, the unborn, those belonging to the region, those belonging to other regions, the pious men and rcomen, not of age, of age, all who have died upon this earth in good belief, all Fravashis of the pure together, from Gayomart to (^osios here be mentioned. May those who have died in this dwelling, this clan, this confederacy, this region, all Fravashis * Niraiij:f = " formula of enchantment," and also prayer in general t Tlio words, "may it arrive," are inserted on Anquetil's authority. They are wanting in the MSS. X That is, the treasury of good works, which is called name'sa-fut. [The German has Sc/iu/z, an evident misprint for Schaiz.] § The person praying here inserts tlic names of those dearest to him. II These are the days on which offerings are to be made to the souls of the departed. NIKAH OR MARRIAGE-PRAYER. 173 of the pure from Gayomart to (^os'ios here he mentioned. May the Fravashis of the pure, the Fravashis of the hold, the Fravashis of the assailing, the Fravashis of the victorious, the Fravashis of the Paoiryo-tkaeshas, the Fravashis of the nearest relations, all Fravashis of the pure together from Gayo- mart to ^osios here he mentioned. May the souls of fathers, mothers, descendants, forefathers, sons, kindred, servants, relations, all Fravashis of the pure together from Gayomart to gosios here he mentioned. All Priests, all Warriors, all Hushandmen, all Artizans, all Fravashis of the pure together from Gayomart to Qosios shall here he mentioned. May all Fravashis of the pure in the seven Keshvarcs of the earth ; in Arzahe, Qavahe, Fradadhafs, Vidadhafs, Youruharest, Vouru- jarest, Qanirag-hdmi, and Kafigdezh, the pure in the Var which Twia has made, those who have Mahthras as treasures; all Fravashis of the pure together from Gayomart to ^osios here he mentioned. XLIX. NIKAH OR MARRIAGE-PRAYER. 1. In the name of God. Yatha aim vairyo. {l.)—May the Creator Ormazd give you many descendants, with men as grand- children, much food, friends with heart-ravishing hody and countenance, walking through a long life, to the duration of a hundred and fifty years. 2. On the day N N., in the month N. K, in the year 1067, since the king of kings, the ruler Yezdegert, of tlie stock of Sdsdn, a congregation is come together in the circle of the fortunate town N. N., according to the law and custom of the good Mazdayafnian Law, to give this maiden to a husband ; this maiden, this ivouian, N. N. hy name, according to the con- tract of two thousand NisApurian gold diiiars.* 3. Do you join with your relations in agreement for this mar- * The MSS. state that at this place the gold is to be laid down. ^ According to Anquctil the concluding passage runs differently in Kirman, viz. : " ^f'^P'f htr for the earth and for heaven . . . . lo be one body and one soul, mistress of the house, the chief ir. j)Iace. You give her,— she who is of the law ; who^ tcill assist her husband, who it well-conducted." The father answers : " I give her." 174 KHORDAH-AVESTA. r'lagey ro'itli honourable mind, with the three ivords, to promote their own good deed for the beheving N. N. this contract for Ife?* 4. Do ye both accept the contract for Ife with honourable mind, that pleasure may increase to ye twain ? "j* f5. In the name and friendship of Ormazd. Be ever shining, be very enlarged! Be increasing! Be victorious! Learn purity ! Be wortJiy of good praise ! May the miiid tJtink good thoughts, the words speak good, the worlis do good ! May all wicked thouglits hasten away, all wicked words be dimiiiished, all wiclted works be burnt up. Let tliem praise purity and tJirust away sorcery. (Let tJiem read:) Be a Mazdayagnian, accom- plish 7vorks according to thy mind.X Win for tJiyself j)roperty by right-dealing. Speak truth with the rulers and be obedient. Be modest with friends, clever, and well-wishing . Be not cruel. Be not wrathful-minded. Commit no sin through shame. Be not covetous. Torment not. Cherish not wic/icd envy, be not haugJdy, treat no one despitefully , cherish no lust. Bob not the property of otJiers, Iteep thyself from the wives of others. Do good norlis with good activity. Impart to the Yazatas and the faitlful {of thine oron). Enter into no strife with a revengeful man. Be no companion to a covetous one. Go not on the same way with a cruel one. Enter into no agreement with one of ill fame. 'Enter not into work in common rcith a?i un- slulful one. Combat the adversaries with right. Go with' friends as is agreeable to friends. Enter into no strife with those of evil repute. Before an assembly speak only pure words. Before kings speak with moderation. From ancestors inlierit {good) names. In no wise displease thy mother. Keep thine own body pure injustice. C. Be of immortal body, like Kai-Iihosru. Be ujiderstanding, • According to Annuetil, v. 3 is addressed to the betrothed, who answers : " I promise it." The words appear to me to be addressed to the bridegroom's rehitions. t Here Anquetil has the words, " The Mohed adds." According to AnquCtil, verses 1-4 are to be repeated thrice. I believe that at this point the betrothcii join hands. The rest of the cliapter consists of blessings and exhortations. X These words are not clear in the original. Anquetil translates, " Being a Mazdayagnian, think and do good." NIKAH OR MARRIAGE-PRAYER. 175 like Kdus. Be sUning as the Sim. Be pure as the Moon. Be renowned as Zartusht. Be powerful as Ru^tam. Be fruitful as the earth {(^penddrmat) . Keep good friendship with friends, brothers, wife, and children, as body and soul {hold together). Keep always the right faith and good character. Recognize Ormazd as Ruler, Zartusht as lord. Exterminate Ahriman and the Devs. 7. May Ormazd* send you gifts, Bahman, thinking with the soul, Ardibihist good speech, Sharei'ar good working, {let) ^pen- ddrmat (give) wisdom, Khorddt sweetness and fatness, Amerdat fruitfulness ! 8. May Ormazd bestow gifts on you, the Fire brightness, Ardvi-^ura purity, the Sun exalted rule, the Moon ivhich con- tains the seed of the Bull increase, Tir liberality, Gosh good abstemiousness (?). 9. 3Iay Ormazd give you gifts, Mithra fortune, (^rosh obedience, Rasn right conduct, Farvardin increase of strength, Behram is the bcstojver of victory. Bat bestows great might. 10. May Ormazd bestow gifts on you, Arshasvangh enlighten- ment of wisdom, inheritance of majesty, Astdt increase of virtue, Agmdn great activity, Zamydd firmness of place, Mahrc^pant good heed, An^rdji distinction of body. ^ 1\.% Good art thou, may est thou maintain that which is still better for thee than the good, since thou fittest thyself worthily as a Zaota. Mayest thou receive the reward which is earned by the Zaota as one who thinks, speaks, and does mucli good. 12. May that come to you which is better than the good, may that not come to you which ia worse than the evil, may that not come to me which is worse than the evil. So may it happen as I pray. * The writer now goes through the days of the month severally, and implores a gift for the new couple on each day. t The Gujerati Marriage-Prayer is considerably longer than this, and contains many more exhortations and beiieiiictions. X Ver. xi.-xii. are from Ya(,'na Iviii. 8-12. 176 KHORDAH-AVESTA. L. AferIn of the seven amshaspands. 1. May there he wholly powerful : Ormazd the Ruler, of great majesty. May he increase with the thirty Vifpaeshaiim * which work united with him, labour united with him, united with him smite the cursed Gandmainyo, the wicked, together ivith all Devs and Drujas which he has brought forth to smite the creatures of Ormazd. 2. May there be wholly powerful : Bahman, the Amshaspand of great majesty. May he increase together with the Aderdns, ^ros and Behrdm, who work united with him, labour united with him, united with him smite Asmog with fearful 7veapon, the Druja Akoman, the Brija Faromata. 3. May there be wholly powerful: Ai^dibihist, the Amshaspand of great majesty. May he increase together with the Aderdns, (^ros and Behrdm, who work u?iited with him, labour united with him, smite the Druja of winter with his thirty kinds of unfruitful- ness, thirty kinds of weakness.-^ 4. May there be wholly powerful : Shahrevar, the Amshas- pand of great majesty. May he increase together with the Aderdns, (^ros and Behrdm, who work united with him, labour united with him, united with him smite the Druja Busya^p, (^araosaok,% the Druja of rottenness, the Druja of laziness {?). 5. May (^penddrmat the Amshaspand of great majesty possess all might. May he increase together with Avdn, Din, Ardd- Makrefpant, who work united with him, labour united with himy united with him smite Afta-vahdt of evil character. 6. May Khorddt the Amshaspand of great majesty possess all might. May he . increase together with Tistar, Vdt a?id Ardd- fracas who work united with him, labour united with him, united with him smite Az {concupiscence) created by the D4vs, the D6v Tdrik and Zdrik. • These words are excessively ohscurc. t It is very doubtful how the word /Tt/rf should be translated. X ^araosaok is perhaps a mistake for the Iluzvaresh translation of daregho- gava = (having long hands), an epithet of Bushyan(,'ta. ■'* AFERIN OF THE SEVEN AMSHASPANDS. 177 7. May there possess all strength: Amerdcit the Amshaspand of great majesty. May he increase together with Rasn, Astdt, Zamydt re ho work united rvith him, labour united with him, united with him smite Tusiis, the first created Oppositio7i ?vhich AUra-mainyus brought forth, 8. May the creation of Ormazd increase, may the creation of Ahnman diminish. May the heights and mountai7is with pure brightness, much brightness, created by Ormazd, possess all might, together with the timber, the food-bearing trees, the golden- hued trees May the mountain Arvant possess all might, may the mountain Raevant possess all might, may the mountain Arpar fin possess all might, may the mountain Demuxend in which the wicked Baevard^p is chained, possess all might. May the mountain Ilos-ddstdr which possesses pure brightness, possesses much brightness, which is created by Ormazd, possess all might. 9. May the fountains, the foundations of the waters, the rivers, possess all might. May the river UrvaM * possess all might. May the river Veh-f possess all might. May the sea Rahhsahc possess all might. May the sea Ferahkant possess all might. May the sea P iiitih possess all might, may the sea Ky an ps possess all might. 1 0 . May the praiseworthy souls possess all might, who- believing to the last in righteousness and well-doing, have spread abroad law and equity. 11. May there possess all might : the Lord, the King of Kings. May the Great Cominander possess all might. 12. May the seven Keshvares of the earth possess all might : Arzahe, ^avahe, Fradadhafs, Vidadhafs, Vourubarest, Vouru- jarcst, Qanira^-bdmi, which lies in the midst {and) the most for- tunate of the born, the purest, best, the praised by the Yazatas: Zartusht, the descendant of (^pitama, with pure Frohar. 13. May there possess all strength ; the Leader of the Priests, the victorious lord, the Fire Adar-frd, the firm created. May the Leader of the Warriors possess all might, thefirm-created, desired * According to Anquetil, Urvant-rut = Arij-rut, probably the Jaiartes. t Accordiug to the Parsecs, Veh = tlie Indus. 178 KHORDAH-AVESTA. Adar-gusasp. May the victorious lord of the Husba7idmen possess all might, the ruler who performs good deeds, the victorious Adar- burzin. 14. Blessed be the souls of the lords, Dc^turs, Mobeds, Her- beds, believers, propagators of the faith, the disciples who have died 071 this corporeal earth. Blessed be the soul of Gayo- mars, and Hoshang, and Tahmiir, and Jamshed, and Frediai, and Minochihr-bami, and Zav the son of Tahmasb, and Kai-Kobad, ajid Kai-Kaus, and Kai-Qjdvakhs, Kai-Khosro, Kai-Lohrdgp, Kai-Gustafp, Bahman, and Acpendydr. 15. Blessed be the soul of Zartusht, the descendant of (^pi- tama, with pure Frohar, together nith all Priests, W^arriors, Husbandmen, Artizans, * pious, who offer in purity, and are worthy of good. May joy, cheerfulness, fortune, good, come hither from the region of the South ; may sorrow, sickness, obscurity, injustice, stiff-neckedness, and all oppositions remove themselves to the side of the North. The good shall be rulei's, the bad shall not be rulers. They shall pray for pardon for their evil deeds and be repentant. And may our thoughts, words, and works continue in righteousness. 16. May each from the midst {of us) suffer harm from idol- worship, be it in body, or in property, or in soul. He who must have more {than he has) let him have more ; he who must have good thbigs, let him have good things ; he who 7nust have a 7vife, let him have a wife : he who must have a son, let him "have a son. May the earthly be so as the body desires it i7i righteousness ; 77iay the heavenly be as the soul desires it i7i pianty. 17. May this Afe7^m pertain to your body, ye good members of the community, believing, for great increase accordi7ig to 7vish. J wish good for every living thi7ig which the C7'eator Ormazd has created, a7id that the wicked Ahrima7i 7nay remai7i (?) afar from life and woi'k, and may each one of the nearest relatio7is i7icrcase a hundredfold. 1 desire that the wise may be fortunate, the truthful blessed, that the wise may be a ruler, the un7vise 7iot a * This word is doubtful. AFERIN GAUANBAR. 179 ndcr. May the good Mazdayaqnian Law spread itself in the seven Keshvars of the earth arid be limng. The nater shall JIow, the trees grow, the corn ripen {?)* May our thoughts, speech, and doings he right and upright, that that portion at last may reward men, and that it may bring us also much reward in the world as well as in Heaven. Blessed be now the soul of Zartusht, to- gether with all Priests, Warriors, Husbandmen, Artizans, pious, who have come hither on account of this Myazda, may there, — since to them is come a share of this Myazda, since they have acccjHcd a share of this Myazda, — at every step of the twelve thousand steps to Paradise a drcellcr of Garothmun come to meet {me). 18. May good deeds increase through prayers and words ; may sins become utterly annihilated. May the world be good, the Heaven be good, at last may the good purity increase, the souls come to Garothmdn. Be pure, live long ! So may it come as I wish. Good thoughts, etc. Yatha ahu yairyo (21). To Ilitn belongs brightness, etc. LI. aferIn gahanbar. 1. Be wholly strength, be wholly pure. May all strength, all blessings he pireseiit. May the Creator Ormazd possess all strength, the Shining Ormazd, the Majestic Ormazd, and the Amshaspands. May the Aderdns and Ateshdns jjosscss all strength. May the Fravashis of the pure possess all strength. May the good Mazdayapiian Law possess all strength. May the good in the seven Keshvars of the cattle possess all strength, who are believing according to the law, according to the kind of the Paoiryo-tkacshas, and who are constant in the pure good Mazda- ya^nian Law, that with us, that with us.\ ♦ This word is doubtful. t The author of this passage understands by the Seven Keshvars the often-named seven divisions, each of which is a world in itself, and separated from tiie rest. All the known land belongs to Qanimi;, and hence comprises only one seventh of the world. As Zartusht and his Law were only sent to Qaniraf, the faithful in the rest of the world cannot be disciples of Zartusht, but arc only believers after the way of the raoiryu-tkuishas : that is, they were created pure by Ormazd, and contiBue to preserve this purity. Ilence they live according to the Law, but without knowing it. They form therefore, as it were, an invisible community with the true Parsees. 180 KHORDAH-AVESTA. 2. Mcnj tliere possess all strength and ever be helpful: the Ardd-Frohars, the victorious, for whom I have accomplished the offering, offered the Dariins, am offering the Myazda. May all this together arrive to the treasury of the Creator Ormazd, the shining Ormazd, the majestic Ormazd, and the Amshaspands. May strength, mighty firmness, activity, victoriousness, come to all Frohars of the pure. May all Fravashis of the pure be mentioned here. 3. I pray for the favour, that the good norhs, the offering of the Darims, and the Myazda, the pure gifts,* liberality and the offering of gifts nhich shall be given for the rejoicing of the pure and every other good deed which I accomplish among the creatures whatever may he their name, may be here done a?id accomplished, to have a share in the good worhs of the faithful, and that they through the acceptance of the Frohars of the pure as their property and their satisfaction may arrive at the trea- sury of the Creator Ormazd, the shining Ormazd, the majestic Ormazd. May brightness, increase, continuance, be the reward of the offerer {so long as) the water {remains). 4. May the heavenly Yazaias, the earthly Yazatas, the heavenly Time, the Frohars of the pure from Gayomart, to ^osios, the victorious, the very majestic, the being, having been, about to be, the born, unborn, belonging to the region, belonging to other regions, the pious 'men and women, not of age and of age, who have deceased upon this earth in the faith — all Froha/s and souls of the same be here mentioned. May the Frohars and souls of the same, who are deserving of it, he here mentioned. On those of them ovho set their hope on us have I here thought. Let their good deeds, their believing offering, their offering of the Myazda, be here brought in remembrance. 14.t Pancliacha, etc. In forty five days have I, Ormazd, together with the Amshaspands, produced :% namely, I have * In the text Asodat ; that is, a gift, or alms, to a pure person. t [So numbered in Spiegel's translation. It does not appear why the Nos. 5-13 are not ins'crted.l X [That is, " I have been employed in creating during forty-five days," etc. The same -words are repeated at the commencement of the five following verses.] AFERIN GAHANBAR. 181 created the heaven and celebrated the Gahallbdr and given to it the name Giih Maidhyozaremaya : i?i the month Ardlblhist, on the day Daepamihr. Take the ti7ne from the day Khor, on the day Daepamihr shall the end be,* Maidhyozaremaya nas the time in which I perfected the creation of the heaven, and toy ether ivith the A?)2shaspands offered Myazda, and men must do it like- wise in accordance. Thus all who celebrate the GahaTibdr, or perform, or eat, or give, have thereby as much merit as if any one in the corporeal world had given a thousand ewes, together with lambs, from love towards the purity of pure souls as a pure gift to pure men. Again, respecting the purity, from love of the believing souls (for these are better than the living amongst me7i)'\ the Avesta bears witness in the Hddokht, as aj)pearsfrom this passage : " Let one give ewes with young in goodness to the pure men for the souls, for the house-companion of living beings, Asha-vahista. X But all who do not offer, do not p>erform, do not eat, do not give, they are not worthy to offer among the Mazdayacnians ; that is, the Yazatas do not accept their offhing, and it is also not fitting {that he offer it) and he has from that Gahaflbdr on every day% one hundred and eighty (^ter sins. 15. Khshvas Maidhyoshemahe, etc. — In sixty days have I, Ormazd, together with the A^Jishaspands, wrought ; that is, I have created the Water, celebrated the GahaTibdr and given it the na7)ie Gdh Maidhyosh{>?na, in the month Tir, on the day Daepa- mihr. Take the time from the day Klior, the day Jiocpamihr shall be the last. In which Maidhyoshema was it that I made troubled watei- clear, and together with the Amshasp>ands offered the Myazda, mankind shall also do it in accordance. All, there- fore, who offer the Gahafibdr , perform, eat or give, have thereby as much 7nerit as if in the corporeal world one had given a * That is, this Gahailbar is to be celebrated from the eleventh to i\i^ fifleaith day (inclusive) of the mouth Ardibihist. t A difficult and obscure passage. X The concluding -words of the text are not clear. [Asha-valiista is probably termed the JiOHsc-comjjanion as being the Genius wiio presided over Fire and clieerfuliiess.] § That is, until the next Gahanbar, on which only can he first make atonement for his sins. 182 KHORDAH-AVESTA. thousand female coivs together with yearling cakes as a pure gift from love of the purity of believing souls. Respecting love for the ptirity of the believing souls, ivhich are bettei" than the beings among mankind, the Avesta bears n-itness, as is clear from this passage: Let them give a thousand cows with calves in purity and goodness for the souls to the pure men, and the house-companion of beings, Asha-vahista. But all nlio do not offer, do not cat, do not give, let one give no heed to their speech, amongst the Mazdayapiians : let them hold their words for lies, and listen not to what they say. From one GahaTibdr to another has he each day a hundred and eighty Qer sins. 16. Panchacha-haptaitim, etc. In seventy fve days have I, I who am Ormazd, wrought, together with the Amshaspands : I have created the Earth and celebrated the Gahafibar and given it the name Gdh Paitishahya, in the month Shahrevar, on the day Anerdn, take the time at the day Aftdt, Anerdn shall be the last.* The Paitishahya was the time in which I made manifest the steadfastness of the earth and the water, and, together with the Amshaspands, offered the Myazda, mankind also shall do the same in accordance. All, therefore, who offer this Gahafibar, perform, eat and give, they have therefrom as much merit as if in the corporeal world one had given a thousand mares with fillies, from love towards the purity of the believing souls as a pure gift to the pure men. Again, respecting the purity out of love towards believing souls, which are better than living men, the Anesta bears witness in the Ilddohht, as is clear from this passage: a thousand mares together with fdlies let him give in purity and goodness for the souls of the pure men, for the house-companion of beings, Asha-valiista. But all who do not offer this Gahafibar, do 7iot perform, do not eat, do not give, they pass for babblers amongst the Mazdayaqnians, that is, account them amongst the Mazda- yafnia?is for a time as untrustivorthy , and accept not what they give,— they have from this Gahafibar to the Gahafibdrf every day a hmdrcd and eighty Qer sins. ♦ That is, the month Shahrdvar, from the 26-30. t [That is, to the next Gahailbur.] AFERIN GAHANBAR. 183 17. Thri^atem, etc. In thirty days have I, I who am Ormazd, wrought together with the Ainshaspands, I have created the Trees, and celebrated the GahaTibdr, and given it the name Gdh Aydthrema, in the month Mithra, on the day Ancrdn. Take the time at the day Aptdt, Anerdn shall be the end* Aydthrema was it when I brought forth taste and colour, and the Trees according to their different kinds, and with the Amshaspands offered the Myazda, mankind shall do the same in accordance. All, therefore, who offer this Gahafibdr, perform, eat and give, have therefrom so much merit as if in the corporeal world one had given a thousand female camels together with their young, f'om love for the purity of believing souls as a pure gift. Again, respecting the purity from love towards the believing souls, which are better than living men, the Avesta gives witness in the Hddokht, as is clear from this passage : a thousand female camels with their j^oung let him give witJi purity for the souls of the pure men, for the house-companiou of beings, Asha-vahista. But all who do not offer this Gahafibdr, do not perform, do not eat, do not give, they f II a free beast {with burdens) beyond what is fitting amongst the Mazdaya^nians, that is, amongst the Mazdayapiians scat {them) not upon a beast, he dare not seat himself thereupon,^ he has from this Gahafibdr to the {next) Gahafibdr every day a hundred and eighty Qter sins. 18. Astaitim, etc. In eighty days have I, I who am Ormazd, wrought with the Amshaspands. I have created the Cattle and celebrated the Gahafibdr and given it the name Gdh Maidhydirya, in the month Dai, on the day Bahrdm. Take the time from the day Mihr, let the day Bahrdm be the last.% The Gahafibdr Maidhydirya was it on which I produced the Cattle of five kinds, and with the Ainshaspands offered the Myazda, mankind shall do the saf?ie in accordance. Therefore all who offer this Gahafibdr, perform, eat and give, they have therefrom as much merit as if • In the month Mithra. 26-30. t In this anil the preceding passages the punishment is written in Old Bactrian, agreeing with the At'ergau Gahanbar, aud accompanied by a translation iu Parsi. Tne latter only is given here. I In the mouth Dai, 16-20. 31 184 KHORDAH-AVESTA. in the corporeal world one had given six thousand herds of all hinds from love for the purity of believing souls as a pure gift. Again i respecting the love for the purity of the believing souls which are better than living beings, the Avesta bears rvitness in the Hddohht, as is clear from this passage : a thousand herds of every kind let him give in purity and goodness for the souls of the pure men. But all who do not offer this GahaTibdr, do not perform, do not eat, do not give, they forfeit the blessi^igs of the world amongst the Mazdayapiians, that is, all earthly possessions which they ha.ve are not due to them, and they have from this GahaTibdr to the next Gaha^bdr every day a hundred and eighty ^ter sins. 19. Panchacha-haptaitim, etc. In seventy-five days have I, 1 who am Ormazd, wrought together with the Amshaspands. 1 have created Manhind and celebrated the Gahanbdr and given it the name Gdh Hama^pathmaedaya, i?i the month Aqpenddrmat, in the {day) Vahistoist-Gdh. Take the time at the {day) Ahunavat- Gdh, the {day) Vahistoist-Gdh shall be the last.* The GahaTibdr Hamaymthmaedaya was it on which I created man, created the whole creation'\ and offered the Myazda with the Amshaspands, men shall do the same in accordance. All, therefore, who offer this GahaTibdr, perform, eat, give, have therefrom as much merit as if in the corporeal world one were to give to all inhabitants of the same, warm bread for a year long, and then in wine sweetness from joy to one . . . . {?)%as a pure gift out of love towards the purity of believing souls. Again, respecting the purity from love for the believing souls which are better than living men, the Avesta bears witness in the Ilddohht, as is clear from this passage: All kinds of seeds, according to their greatness, goodness, and beauty, let them give in purity and goodness to the pure men, out of love for the soul. But all who do not offer this GahaTibdr, do not perform, do not eat, do not give, they forfeit the Jilazda- yafnian Custom amongst the Mazdayaqnians, that is, they do not * That is, the last five days of the last month. t That is, as Anquetil rightly observes, the whole creation was finished on this day. X The construction is not clear. PRAYER AT EATING. 185 make confession, and give at last 7io account. From this Ga/iaHbdr to the next Gaha^bdr they have every day a hundred and eighty Qter sins. 20. Let the sinless call to him thereupon, let him drive him away, let the sinless lay upon him works of atonement, the lord upon the subject, the subject upon the lord.* Those ?vho do not celebrate the GahaTihdr, they commit the different si^is Tanafur and Margerzan a hundred-fold, a thousand-fold, ten tliousand- fold, of the breadth of the earth, the length of a river, the height of the Sun.f 21. May this Aferin come to the souls of the lords and the just, through the friendship and victoriousness of the Heavenly Lord, the great Gdh Gahafibdr N.N.% May it come to the soul of the blessed Zartusht, the descendant of (^pitama with j)ure Frohar, who has received this good Mazdayapiian Law from Ormazd m the right way, and brought it hither according to the way of the Paoiryo-tkaeshas. May the pious who have come hither on account of this Myazda, since they have beco7ne partakers of this Myazda, have received of it, at every step of the twelve hundred to the Shining Paradise, meet a soul from Garothndn. Through the aiiival here {of the souls of the faithful) may merit increase, — through their departure, siiisfy away : may the world be good, the heaven be good, finally, may purity increase, may the souls come to Garothmdn. Be pure, live long. So may it come as I pray. Good thoughts, etc. LII. TRAYER AT EATING. Ill the Name of God, the Forgiving, Pardoning, Loving,— th.i Ruler Ahura-Mazda. Here praise I now Ahura-Mazda who has created the cattle, has created purity, the zvater and the good trees, who created the splendour of light, the earth, and all good. Ashem-vohu (3). {Hereupon the person eats and after eating prays as follows :) Yatha ahu vairyo (2). Ashem-vohu (1). To him belongs brightness, etc. A thousand, etc. Come, etc. For reward, etc. Ashem-vohii (1). • From the Aferjjaii Galianbar. f Cf. Yasht 13. 32. X Here insert the uaine of the Gah which is being celebrated. 186 KHORDAH-AVESTA. LIII. YAJ-PESHAB. ( The jpcrson remams standing three paces from the place of the Peshcib and recites). May sin be smitten a thousand ti?nes / YathA aliu vairyu (1). (After having satisfied the necessity, purified himsef ?vith dry earth a7id taken hold of the strings of the clothes he goes three steps and says:) Ashem-vobu (3). Of the good tbonghts, \Yorcls, and works,* etc. (2). May the kingdom belong to tbe Best Enler,"]' etc. (3). Yatba abu vairyo (4). Abura praise we. Asba-vabista, tbe fairest Amesba-cpenta praise we. Yehbe-bataiim. Asbem-vobu (1). {The Parsee then washes Ids face and hands and puts on the Kosti.) LIV. PRAYER ON RECITING THE ASHEM-VOHU TWELVE HUNDRED TIMES. In the Name of God Ormazd, the Ruler, the Increaser. May there increase to great Majesty ; The Ardd-Frohars, may they come. Of all my sins repetit I with Patet. All nicked thoughts, words, and works, etc. (as in iv.) Satisfaction for Abura-Mazda. Contempt for Aura-mainyus (as it) is tbe best according to tbe wills of tbe well-doers. I praise Asbem-vobu. I confess [myself] a Mazdayacnian, a follower of Zaratbnstra, devoted to tbe belief in Abura, for tbe praise of N. N.$ Kbsbnaotbra to Abura-Mazda, tbe Sbining, Majestic, to tbe Amesba-cpentas, to tbe Fravasbis of tbe pure, tbe strong, to tbe J'ravasbis of the Paoiryu-tkaesbas, to tbe Fravasbis of tbe nearest relations, for praise, adoration; satisfac- tion, and laud. As it is tbe will of tbe Lord so let tbe Zaota say it to me. {TliC Zaota says) \ Tbus announces tbe Lord out of purity, let the pure wise say : Abura-Mazda, the Shining, Majestic, praise we. Tbe Amesba- cpentas, tbe good kings, tbe wise, praise we. The good, strong, holy Fravasbis of tbe pure,' praise we. {Here one prays the twelve hundred Ashem-vohd and then speaks in a low voice:) Ormazd, Lord, Increaser, etc. (as in vi. 5). * Ya9na xxxv. 4-6. t Taijna xxxv. 13-15. X Here name the Gab in which this prayer is read. PRAYER ON RECITING THE YATHA-AHU-VATRYO. 187 Yatba aliu vairyo (2.) Offering, praise, niiglit, strength, implore I for Ahura-Mazda, the Shining, Majestic, for the Amesha-9pentas, for the Fravashis of the pure, the strong, crowding, for the Fravashis of the Paoiryo-tkaeshas, the Fra- vashis of the nearest relations. Ashem-vohu (1). To Him belongs brightness, etc. One thousand, etc. Come, etc. For reward, etc. Ashem-vohu, etc. LV. PRAYER ON RECITING THE YATHA-AHU-VAIRY6 TWELVE HUNDRED TIMES. In the Name of God, Ormazcl the Rider, the Increaser. May the Gdthcis increase to great majesty. May the Gdthd Ahunavat, the Gdthd Ustavaiti, the Gdthd Qpenta-mainyu, the Gdthd Vohu-Khshathrem, the Gdthd Vahistdisti, the Gdthd Gdtydbya,* the Arda-frohars come. Of all my sins repe7it I Kith Patet. All had tliouglits, etc. Satisfaction for Ahura-Mazda, contempt for Anra-mainyus, (as it) is the best according to the will of the well-doers. I praise Ashem-vohu (3). I confess (myself) a Mazdayacnian, a follower of Zarathustra, devoted to the belief in Ahura for the praise of N. N. Khshnaothra for Ahura-Mazda the Shining, Majestic, for the Amesha-^pentas, for the holy Gathas, the lords of the times, the pure ; the Gathti Ahunavaiti, the Gatha Ustavaiti, the Gatha ^pcnta-mainyu, the Gatha Vohu-khshathrem, the Gatha Vahistoisti, for the Fravashis of the pure, the strong, crowding, the Fravashis of the Paoiryo-tkaeshas, the Fravashis of the nearest relations for praise, adoration, satisfaction, and laud. As it is the will of God, etc., say : Ahura-Mazda, the Shining, Majestic, praise we. The Amesha- 9pentas, the good kings, the wise, praise we. The holy Gatlias, the pure lords of the times, praise we. The Gathei Almnavaiti, the pure, mistress of purity, praise we. The Gatha Ustavaiti, the pure, mistress of purity, praise we. The Gatha Qpenta- mainyu, the pure, mistress of purity, praise we. The Gatha Vohii Khshathrem, the pure, mistress of purity, praise we. The * This Gatha is not mentioned elsewhere. ] 88 KHORDAH-AVESTA. Gatha Vahistoisti, the pure, mistress of purity, praise we. The good, strong, holy Fravashis of the pure, praise we. The Ahuna-vairya (which) protects the body. {Hereupon the Ahuna-vairya is to he spoken twelve hundred times, and then in lo7v jwayer to he added :) Ormazd, Ruler, Increaser of mankind, etc. Yatha ahii vairyo (2). Offering, praise, might, strength, pray I for Ahura-Mazda, the Shining, Majestic, for the Amesha-gpentas, for the holy Gathas, the rulers of the times, the pure, for the Gatha Ahunavaiti, for the Gatha Ustavaiti,- for the Gatha Qpenta-mainyu, for the Gatha Vuhu-Khshathrem, for the Gatha Vahistoisti, for the Fravashis of the pure, the strong, storming, for the Fravashis of the Paoiryo-tkaeshas, for the nearest relations. Ashem-vohu (1). To Him belongs brightness, etc. A thousand, etc. Come, etc. For reward, etc, Ashem-vohfi (1). LVI. PEAYER TO PREVENT THE SPORT OF SATAN.* Of all my sins 1 repent with Patet. All had thoughts, etc. Satisfaction for Almra, etc, {as ahove). I confess (myself), a Mazdaya9nian, a follower of Zarathustra, devoted to the belief in Ahura for praise, for N. N.; Khshnaothra for Qpenta-armaiti, the good bountifulness, with large eyes, created by Mazda, pure, for praise, adoration, satisfaction, and laud. As it is the Lord's-will, say : The good Qpenta-armaiti praise we. The good liberality, gifted with far eyes,t created by Mazda, pure, praise we. Then shall one say to Qpenta-armaiti : 0 ^penta-armaiti ! this man give I to thee ; give me back again this man at the holy Resurrection, acquainted with the Gathas, acquainted with the Ya9na, who has read the Questions, is wise, virtuous, possessing the Manthra as a body. Then give liim a name : " Fire-given," " Fire-originated," " Companion of the Fire," " Fire-region," or any other name of those given by Fire. Ashem-vohu (1). Yatha ahu vairyo (2). Offering, praise, etrength, might, devote I to the good Qpenta-armaiti, the good * Cf. Vcndidad xviii. 101 ff. f [That is, far-seeing.] TAX-DURUCTI. 189 liberality, gifted with far e3'es, created by Mazda, pure. Ashem- vohu. To Him belongs brightness, etc. One thousand, etc. Come, etc. For rercard, etc. Ashem-vohu (1). LVII. LAMP-PRAYER.* In the Name of the Lord Ormazd, the Ruler, the Increascr. May the Fire of Dddgdh Aderfrd increase in great majesty. Of all my sins I repeiit nith Patct. All evil thoughts, etc. Khslmaothra for Ahura-Mazda. Praise be to thee, 0 Fire (son) of Ahura-Mazda, wise, greatest, Yazata Ashem-vohu (3). To him belongs brightness, etc. A thousand, etc. Come, etc. For the reward, etc. Ashem-vohu (1). LVIII. DAKIIMA-PRAYER. Of all my sins I repent ivith Patet. Praise to you : the souls of the deceased praise we, which are the Fravashis of the pure. Ashem-vohu (3). To Ilim belongs brightness, etc. A thou- sand, etc. Come, etc. For renard, etc. Ashem-vohii (1). LIX, MOUNTAIN-PRAYER. Of all my sins I repent with Patet. All mountains praise we, endued with pure brightness, with much brightness, created by Mazda, pure, lords of purit3\ Ashem-vohii (3), etc. (as in LVIII). LX. PRAYER ON BEHOLDING WATER. Of all my si7is I rep>ent with Patet. Praise be to thee, most profitable, Ardvi-^ura, pure. Ashem-vohu (3), etc. (as above). LXI. PRAYER ON SEEING TREES. Of all my sins I rcpe^it with Patet. Praise be to the Trees, the good, created by Mazda, pure. Ashem-vohu (3), (as above). LXII. TAN-DURUgTI. Health is needful throughout the whole length of life. May brightness eyidure, bound with purity. May the heavenly Ya- zataSf the earthly Yazatas, the seven Amshaspands, come hither to the shining Myazda. May my prayer arrive. May my ivish * The preceding Prayers (lii.-lvi.) bear the name of Vuj, by which is meant that they are to be uttered in a low voice : this and the following Prayers (Ivii.-lxi.) arc entitled Kamaskar, or Invocations. 190 KHORDAH-AVESTA. he fulfilled! May the Zarathustrian Lam ever he '/veil. So may it he ! 0 Creator, Ruler ! Keep the lords of the world, the whole community and N. N.,* together iv'ith descendants for a thousand years long, keep cheerful, keep in health. So keep them. Keep them on the tops of the worthy many years, throughout countless periods, pure and continuing. A thousand times a thousand beiiedictions ! May the year be prosperous! May tlie day he good, may tJie 77i07ith be blessed. Keep pure many years, days, months, many, many years long, the Yacna and Nydyish, the liberality and tlie offerings. May health be tlie j)ortion for all good wor/is, may good be present, may well-being be p>resent. So be it ! In this way may it be. May it be according to the wish of the Yazatas and Amsliaspands. Asliera-voliu (1). LXIII. PRAYER AFTER READING THE ORMAZD- YASHT. 0 Ormazd! Thou art the Creator, Ahriman is the uplifter of death. I drive away the Daevas and am without doubt iii the coming of tlie Resurrection and the last body. Asliem-vohu. LXIV. PRAYER AFTER READING THE gROSH- YASHT. May tlie lioly Qrosh increase to great majesty, may he be strong and victorious, tlie helper of souls, the guardian of the nliole body, the pure amongst tlie pure, tlie watcher over days, mont/is, and nigfits. May (Jros be tlie refuge of all Eranians, the Padiryo-tkacshas, the creatures of tlie world, the faithful, the wearers of crowns, those who have girded on tlie Kosti, arc devoted to Zartuslit, the good and pure in the seven Keshvars of the earth. Ashem-voliu (3). LXV. PRAYER FOR DRIVING AWAY THE DEVIL. / break, smite, annihilate your, body, ye Devs and Drujas, and sorcerers and Pairikas, through the Horn and Barsom, and the righteous, just law, the good, which has been taught me by the Creator Ormazd. Ashem-vohu (1). * Here mention the name of the person for wliom this prayer is made. FRAGMENTS. 191 LXVI. CONFESSION OF FAITH. TJie (/ood, righteous, right Religion which the Lord has sent to the creatures is thai which Zartusht has brought. The religion is the religion of Zartusht, the religion of Ormazd, given to Zartusht. Ashem-vohu.* FRAGMENTS. 1. Allied with Vohii-mano, with Asha-vahista, with Khsha- thra-vairya shalt tliou announce the praise, the praiseworthy speech, with uninterrupted speech, to the men and women of tiie pure Zarathustra. 2. Speak the words, 0 Zarathustra, for the offering and praise of us Anieslia-cpentas, that by thee may be praised the waters, praised tiie trees, praised the Fravashis of the pure, praised the heavenly Yazatas and the earthl}'-, the created gifts of the very good, the pure.f 2. 1. I confess, etc. Satisfaction for the Fravaslii of Thraetaona the son of Athwya, the pure. Praise, adoration, satisfaction, and laud. As it is, etc. {as in V. Qros-vaj, to let the pure, wise, speak). 2. Thraetaona, the descendant of Athwya, the pure lord of purity, praise we X 3. Yatha ahii vairyo. Ollering, praise, strength, might, im- plore I for the Fravashi of Tiiraetaona, the son of Athwya. Ashem-vohCi. — To him belongs brightness, etc. 3. 1. The Airyama-ishya call I thee, 0 holy, pure, as the greatest of all prayers, this as that working on high of all prayers, the helpful Airyama-ishyas, it honour (?) the Profitable. 2. Because I speak this am I Lord over My Own Creation, 0 holy, I who am Ahura-Mazda. Never will Ahra-mainyus, possessing evil law, be Lord over his own creation, 0 Zara- thustra, holy ! ^ * [Here ends the Khordah-Avesta properly so called,— what follows consists merely of Frngmcnts.] t Or, " the very good created gifts for the pure." The passage is somewhat difficult. X The rest is corrupt. § Cf. Ya9na ix. 46. 192 KHORDAH-AVESTA. 3. Anra-mainyus will be hidden in the earth, in the earth will the Daevas hide themselves. Up will the dead arise in living (?) bodies, corporeal life will be made. 4.* 1. For Ahura-Mazda, the Shining, Majestic, for the Amesha- cpentas, for strength, the well-created, beautiful, for the victory created by Ahura, for the Smiting that comes from above, for the acceptableness of the way, for the excellent gold-mine, for the mountain Qaokenta, created by Ahura, for all Yazatas. 2. Ahura-Mazda the Shining, the Majestic, praise we. The Amesha-gpentas, the good kings, the wise, praise we. Strength, the well-created, beautiful, praise we. The victory created by" Ahura, praise we. The Smiting that comes from on high, we praise. The acceptableness of the ways praise we. The Gold- mine, the excellent, created by Mazda, praise we. The moun- tain Qaekeuta, created by Mazda, praise we, and all pure. 5.t 1. I confess, etc. (If it is a single beast, a single animal :) — For the Body of the Cow, for the Soul of the Cow, for thine — the well-created Cow's — soul, satisfaction, for praise, adoration, contentment, and laud. Yatha ahu vairyo. 2. (If there are two :) For the Body of the Cow, for the Soul of the Cow, for the souls of ye twain, well-created cows, satis- faction, etc. Yatha ahu vairyo. 3. (If there are three, or a whole herd :) For the Body of the Cow, for the soul of the Cow, for the souls of ye well-created cows, satisfaction, etc. Yatha ahu vairyo. 64 1. Satisfaction to the good Waters, to all Water created by Mazda, to the great lord, the Navel of the Waters, to'the water created by Mazda, to thee. Daughter of Ahura, for praise, adoration, satisfaction, and laud. Yatha ahu vairyo. 2. We praise thee, Ahurian, Daughter of Ahura, with good offering and praise, with good oflerings, with pious oH'erings. Whilst we wish to satisfy the pure Yazatas and the great lord we bring thee out.§ May he sing the Gathas.|| * This fragment is identical with part of the Siroza. Cf. also vii. 2. t This fragment occurs in a little tract called by Anquetil Vajar-kard. It is to be spoken on taking the vessel in which is the water for washing the udders of cattle ; apparently only when the milk was required for offerings. X From the same tract as No. 5. It is to be spoken on taking up the Zauthra, or holy water. § Here the water is poured out. II The concluding words appear to belong to another place. EXCURSUS RESEMBLANCE BETWEEN THE PARSEE RELIGION AND CERTAIN PORTIONS OF FREEMASONRY. A comparison of the Avesta and the various ceremonies of the Parsee religion with some accredited works on Freemasonry has shown so many curious points of resemblance between them, that Mr. Cama has thought it worth while to set forth the principal passages of the kind alluded to in parallel order — the extracts from the Dictionary of Freemasonry and those from the Avesta and other works, and also the present practice of the Parsees, being printed side by side, so that the reader may be enabled to judge for himself. Since the Parsee religion is, beyond doubt, of far more ancient origin than Freemasonry (no matter how great may be the antiquity of the latter), it appears highly probable that Freemasonry is indebted to the religion of Zarathustra for some of its nwstic ceremonies. EXTKACTS FEOM MACKEY'S DICTIONAEY OF FREEMASONRY.* 1. AiJLrTiox. — A purification by water, whereby, in some of the higher degrees of Masonry, the candidate is supposed, as in the religious systems of antiquity, to be cleansed from the taint of an inferior and less pure condition, so as to be prepared for initiation into a higher and piirer degree. Lustkation. — A purification by water. This was an indispensable pre-requisite to initiation into all the ancient mysteries. The lustration in Freemasonry is mental. No aspirant can be admitted to participate in our sacred rites until he is thoroughly cleansed from all pollution of guilt. In some of the higher degrees of the ancient and accepted rite a lustration or ablution is practised. 2. Abeaxas. — .... It is asserted that Masons conceal, among other secret arts in their possession, "the facultye of Abrac." This is an evident allusion to the word Abraxas It, like the incommunicable name of God among the Jews, was supposed to be possessed of magical virtues The deity Abraxas is said to be identical with Mithras or the sun. It is a singular coincidence, that Belenus, the deity of the Gauls, .... to be identical with Mithras. The seven letters of these names, taken according to theii- numerical value in the Greek language, amount exactly to 365, thus : — X a ^ = 365 = 365 = 365^ 3. Acacia. — The ancient name of a plant, most of whose species are evergreen, and six of which at least are natives of the East. The acacia of Freemasonry is the Mimosa nilatica of Linnaeus, a shrub which grew in great abundance in the neighbourhood of Jerusalem that its evergreen nature, united to other circumstances, is intended to remind us of the immortality of the soul Acacian is a term derived from hKuKia, " innocence," and signifying a Mason. * A Lexicon of Freemasonry, by Albert G. Mackey, M.D., Grand Secretary and Grand Lecturer of the Grand Lodge of South Carolina. Revised by Donald Camp- bell, S.P.R.S. (Sublime Prince of the Royal Secret), 32nd Degree. Loudon, 1861. A b r a X a 5 1 2 100 1 60 1 200 M ^ t h r a s 40 5 10 9 100 I 200 B e I . ^ 7i u s 2 8 30 5 50 70 200 EXTRACTS FROM THE AYESTA AND OTHER WORKS. 1. Then answered Ah ura-Mazda : "Three times let them wash the body, three times let them wash the clothes, three times let them recite the Gathas." Ven.F.xii., v. 6. " The (water) well-flowing, well-washing, desirable for both worlds." Yas. xxxviii., v. 9. " I praise the water : Ardvi-9ura, the pure, which purifies the seed of all men, which purifies the body of all v\'omen for delivery, which grants to all women, easy deliveries, which brings to all women fit and suitable milk, the great, widely renowned." Yas. Ixiv., v. 1 and 7 to 11. Ablution and purification by water are especially requisite among the Parsees for performing religious ceremonies, and also for cleanliness from defile- ments. " Cleanliness is next to godliness." 2. " "With purity I otFer it : to Aliura and Mithra, both great, imperish- able, pure ; to the stars, the creatures of Cpenta-mainyus ; to the star Tistria, the brilliant, shining ; to the moon, which contains the seed of the cattle ; to the bright sun with swift horses, the eye of Ahura- Mazda, and to Mithra, the lord of the regions." Yas. vii., v. 40. "The blazing star, or glory in the centre, refers Masons to that grand lumi- nary the sun, which enlightens the earth, and by its benign influence dispenses its blessings to mankind in general. The sun rises in the east to open the day, and dispenses light, life, and nourishment to the whole creation. The sun in the centre with its diverging rays is an emblem of the Deity." Manual of Freemasonry, by Carlisle, pp. 20, 25, and 124. See K. A. pp. 5, 6, 8 and 44. 3. The acacia of the Parsees is the pomegranate tree, or another plant called chheenee. They make cord of six threads ^' of the leaves of the date tree to bind Bareqma. "The trees which produce Bare9ma praise we." K. A. viii., p. 9. " I am, 0 Zarathustra, Haoma, the pure, who is far from death. He (Haoma) is very good when one eats him, and the surest for the soul." Yas. ix., v. 6 and 53. "I praise the earth, the expanded, broad, efficacious, patient, thy mother, 0 pure Haoma." Yas. X., V. 8. ... " The preparation and consecration of the Raoma or Horn, which was the juice of a certain mountain plant, and held in the highest veneration as being the emblem of immortality." Introduction to Yispered and Ya^na, p. 3. • Or, fibres. 196 EXTRACTS FROM MACKEY's DICTIONARY OF FREEMASONRY. 4. All-seeing Eye. — Ecminds us of that superintending Providence who knows the most secret thoughts of our hearts, and rewards us according to our merits. 5. Apeon. — The lambskin or white leather apron is the badge of a Mason, and the first gift bestowed by the Master upon the newly initiated apprentice By the whiteness of its colour, and the inno- cence of the animal from which it is obtained, we are admonished to preserve that blameless purity of life and conduct which will alone enable us hereafter to present ourselves before the Grand Master of the universe, unstained with sin and unsullied with vice In Persia, in the mysteries of Mithras, the robes of investiture were the girdle, on which were depicted the signs of the Zodiac, the Tiara, the White Apron, and the Purple Tunic 6. Chain Mystic — To form a mystic chain is for the brethren to make a circle, holding each other by the hands, as in surrounding a grave, etc 7. Cock. — .... The cock we know was a symbol among the early Christians, and is repeatedly to be found on the tombs in the catacombs of Rome. Sence I am on further reflection induced to believe that we should give a Christian interpretation to the jewel of a Knight Templar* as symbolic of the resurrection. 8. Cross Legged. — It was an invariable custom in the middle ages, in laying out the body of a Knight Templar after death, to cross one leg over the other When, in the sixteenth century, a portion of the Knight Templars of Scotland united themselves with a masonic lodge at Stirling, they were' commonly known by the name of the Cross- legged Masons ' 9. Eae of Cokk. — This was among all the ancients an emblem of plenty. . . . Com is one of the masonic elements of consecration. 10. Expulsion. — .... A Mason who is a bad man is to the fraternity what a mortified limb is to the body, and should be treated with the same mode of cure — he should be cut off, lest his example spread, and disease be propagated through the constitution ♦ "WTiich is a cock. EXTRACTS FROM THE AVESTA AJJD OTHER "WORKS. 197 4. " All-observing," is the seventeenth name of God. See K. A. p. 22. "[Not to be deceivecl is Ahura, the All-knowing." Tas. xliv. 4, v. 5. "Zarathustra asked Ahura-Mazda: All- wise Ahura-Mazda." Ven. F. xix., V. 67. 5. To thee (0 Haoma) has Ahura-Mazda first brought the girdle studded with stars, prepared in heaven according to the good Mazdaya^nian law." Yas. ix., v. 81. The Parsees invest their children of both sexes, at the age of seven,* with a white cotton shirt of nine joints, having a small bag in the centre hanging on the chest ; and a girdle of white wool, made of seventy -two threads f first divided into twelve parts of six threads each — it is the function of the pi'iestesses to weave such girdles. This investiture must be worn by Parsees night and day till death, the times for bathing and changing the shirt for a clean one, and taking a new girdle, only excepted. "The pocket in the middle is intended to keep the keys of the plans in Irish Master's Degi'ee." Manual of Freemasonry, by Carlisle, p. 273. 6. The Parsee priests, on the day of a great feast, after finishing all other prayers, stand in a circle, holding each other by the hands, and recite the Atas Nyayis. 7. This bird (the cock) lifts up his voice at every godly morning dawn: "Stand up, ye men, praise the best purity, destroy the Daeva." Ven. F. xviii., v. 36 and 37. "Blessed art thou, 0 Lord our God I King of the universe, who grantest to the cock understanding to distinguish between day and night." (Jewish prayer.) The Parsees do not eat a cock after it has begun to crow.J 8. The Parsees, with a very few exceptions, carry their dead bodies cross-legged. 9. "When thci'e are thick ears of corn, then the Daevas fly." Ven. F. iii., v. 108. ""With an uplifted Draona, or one not iipliftcd." Ven. F. v., v. 75. 10. " Creator! If it is a pernicious, bad two-legged being, a very noxious and impiire one." Ven. F. v., v. 113. " When one of the seed (kindred) dies, who has another faith, another opinion, how many of the creaturesof Cpenta-maiuyus does he defile directly, how manyiudirectly? Then answered Ahura-Mazda: (He is) like the lizard whose moisture is dried up, who has been dead more than a year. For (only) living, * Seven years is the emblematic age of the Master Mason. Mackey's Lexicon, p. 13. t That is, single threads or filaments. X Its crowing awakes and convinces us that what we saw in sleep was nothing but a dream, and in like manner when we die we shall know that the corporeal world was the same. Hence the cock is the symbol of the resurrection. 198 EXTRACTS FROM MACKEY's DICTIONARY OF FREEMASONRY. 11. Faith. — .... Faith may be lost in sight; Hope ends in fruition ; but Charity extends beyond the grave, through the boundless realms of eternity 12. Feast An^nual. — The convocation of the craft together at an annual feast, for the laudable purpose of promoting social feelings, and cementing the bonds of brotherly love by the interchange of courtesies is a time-honoured custom, which is still, and, we trust, will ever be observed 13. Five. — One of the sacred numbers of Freemasonry Among Freemasons, five is more particularly symbolical of the five orders of architecture, and the five human senses,* but still more especially of the five points of fellowship. 14. Genuflection. — Bending the knees has, in all ages of the world, been considered as an act of reverence and humility .... and Alasons use the same posture in some portions of their ceremonies as a token of solemn reverence. 15. Innovation. — Nothing is more offensive to the true Mason than any innovations on the ancient usages and customs of the order. It is in consequence of this conservative principle that Masonry, notwithstand- ing many attempts have been made to alter, or, as it was supposed, to amend it, still remains uuchanged now, as it has always been Modern Masons is the most opprobrious epithet that can be ^applied to a Masonic body. 16. Knight OF THE East. — This is a very interesting degree. . . .Cyrus, King of Persia, was a great conqueror, and after having reduced nearly all Asia, he crossed the Euphrates, and laid siege to Babylon, wliich he took by diverting the course of the river which ran through it. The Jews, who had been carried away by Nebuchadnezzar, on the destruc- tion of the temple, were then remaining as captives in Babylon. These Cyrus released, a.m. 3466, or b.c. 538, and sent them back to Jerusa- lem to rebuild the house of God, under the care of Joshua, Zei'abbabel, and Ilaggai. The council chamber f is illuminated by seventy-two lights in memory of seventy -two yeai'sof captivity, and also for another reason. • Seeing, hearing, feeling, smelling, and tasting. f Of this degree. EXTRACTS FROM THE AVESTA AND OTHER WORKS. 199 0 holy Zarathustra, the deadly snake, the two-footed, very noxious and unclean (defiles)." Ven. F. xii., v. 63-66. 11. It is customary with the Parsees to contribute to Charitable Insti- tutions on the third day after the death of a friend or relation, for his soul, believing that the soul passes on the bridge Chinvat on the fourth morning dawn.* " Come to our offering, (0 Mithra) accept our alms, accept the offered gifts, carry them together to the gathering-place (Chinvat), lay them down in the place of praise (Garo-nemana)." K. A. Mihr Yasht c. 8, v. 32, p. 60. 12. All the lords, the very great, praise we : the days, daytimes, monthly feasts, yearly feasts, years. Tas. vi., v. 50. The Parsees have grand feasts many times in a year, to which the whole male community is invited, where rich and poor meet together, and partake of very simple but substantial food. These Festivals, at which they do not eat animal food, are called Gahambar Feasts. 13. "Five things acceptable, five displeasing, and five rejoice the earth." Yen. F. iii. " Five sins of commission." Yen. F. xv. "To five 1 (Haoma) belong, to five I belong not." Yas. x., v. 45. " That will I ask Thee, tell me the right, 0 Ahura ! Thy fivefold precept, 0 Mazda." Yas. xliii., v. 8. The Gahambars consist of five days each, and the daytimes are five.f 14. "The aspirant was taught to kneel before the pot of incense." Manual of Freemasonry, p. 196. Mark Master's Degree. The Parsees also kneel in their church, and at home before the fire. 15. "In order to preserve our ceremonies from the hand of innova- tion, it is essentially necessary that every officer should be thoroughly acquainted with them, and that a firm determination should exist among the craft to admit no changed Masonic Manual, published in America. J The Parsees in general have strictly adhered to their time-honoured customs. 16. " Eloah, Adonai, Jehovah, Jashe, Job, Elohim, Echad, Ozze, and Jesai. The nine words are composed of letters which compose seventy- two names, and are taken from the name of the Divinity, according to the angels' alphabet and the cabalistical tree." Manual of Freemasonry, p. 221. Secret Master's Degree. The Yatjna has seventy-two chapters. The girdle, or kusti, of Parsees has seventy-two threads. The names of God in the Ormazd- Yasht are seventy-two. K. A. pp. 22 and 23. ". . . . lighted with seventy § lamps, to represent seventy § years of the captivity of the Jews." Manual of Freemasonry, p. 281. But here a little mistake in the figures seems to have been committed, as the • Ven. F. xix., v. 89-97. t See Notes to Yas. i., v. 7, p. 30. J See on this subject Ven. F. ix., verses 1-6, 172-181, and 187-196 ; and note to V. 181, p. 90, and Ven. F. xviii., verses 1-13. § Kot seventy-two. 32 200 EXTRACTS FROM MACKEY's DICTIONARY OF FREEMASONRY. 17. Light. — Light was the object, and its attainment the end, of all the ancient mysteries In Persian rites the Divine Lights were dis- played before the aspirant at the moment of illumination The Persians consecrated fire, as containing the principle of light, and the Druid worshipped the sun as its eternal source Masons remem- bering that they are brought out of darkness into light, are admonished to let the light which is in them so shine before all men, that their good works may be seen, and the great fountain of that light be glorified. 18. Mason, Deeivatio:n- OF Some have derived them from the Persian Magi, or disciples of Zoroaster 19. MopsES. — In 1 738, Pope Clement XII. had issued a bull condemn- ing and forbidding the practice of the rites of Freemasonry. Several brethren in the Catholic States of Germany .... formed in 1740, under the name of Mopses The title is derived from the German word mojys, signifying a young mastiff, and was indicative of the mutual fidelity and attachment of the brethren, these virtues being character- istic of that noble animal 20. MoEALiTY OF FREEMASo^Tny. — .... Eequircs us to deal justly with others ; not to defraud, cheat, or wrong them of their just dues and rights. But it goes farther : regarding all as the children of one great father, it regards man as bound by piety, masonic morality, and fraternal bonds, to minister to the wants of the destitute and afflicted ; and that we may be enabled to fulfil this high behest of humanity, it strictly enjoins industry and frugality, that so our hands may ever be filled with the means of exercising that charity to which our hearts should ever dispose us. 21. jSTine. — If the number three is sacred among Masons, the number nine, or three times three, is scarcely less so. The Pythagoreans, remarking that this number has the power of always reproducing itself by multii)lic!ation— (thus 2x9 = r8; 3x9 = 27 ; 4x9 = 36; 5x9 = 45; 6x9=54; 7x9=63; 8 X 9=72 ; and 9x9 = 81,)*— consider it as an emblem of matter, which, though continually changing its form, is never annihilated. It was also consecrated to tlie spheres, because the circumference of a sphere is three hundred and sixty degrees, and three * Add each product and the amount will also be nine. EXTRACTS FROM THE AVESTA AKD OTHER WORKS. 201 three numbers, 37, 23, and 12, taken together make seventy-^wo, not seventy (shepherds). Book of Enoch, p. xxxii. 17. " Worshipful Master to the Aspirant — Having been kept a con- siderable time in a state of darkness, what, in your present situation, is the most predominant vrish of your heart ? Aspirant would answer — Light." Manual of Freemasonry, p. 8. First Degree. "I do that which others have done before, what appears worthy in the eyes through Vohu- mano, by the light, by the sun, the day of the morning, to your praise, Asha, Mazda Ahura ! " Tas. xlix., v. 10, p. 114. " Shining inwardly with its own light, starlike outwardly." Yas. Ivi., c. 9, v. 4, p. 124. The Parsees have a light at childbirth, near the dead bodies, at the sepulchre, and on the occasion of other ceremonies. 18. Freemasons in India do not admit Daeva worshippers into their craft. The Disciples of Zoroaster were opponents of the Daevas. See the beginnings of all Chapters in the Khordah A vesta. 19. ''Which (the dog) every morning at the rising of the sun comes forth as a thousand- slayer of Anra-mainyus." Ven. F. xiii., v. 5. "Thither comes the beautiful, well-created, swift, and well- formed (soul). Accompanied by a dog." Yen. xix., v. 98 and 99. "The dog represents the unknown person, or good citizen, who conducted the nine elect to the retreat of the murderers of Hiram AbifF." Manual of Freemasonry, pp. 256 and 261. Nine Elected Knights' Degree. The Parsees ex- hibit their dead bodies to a dog.* 20. " Who to a lending man does not pay back the debt ; is a thief of the loan, a robber of what is lent to him ; Creator ! how many are these thy Mithras {i.e. contracts) Ahura-Mazda ? Tlicn answered Ahura-Mazda : Six, 0 pure Zarathustra." Yen. F. iv., v. 1, 2, 4 and 5. " For the Mithra (contract) is for both, for the wicked as well as for the pure." K. A. p. 57, v. 2. (For the wants, see the word Relief.) "Always thou (who dost not cultivate this earth) standest there, going to the doors of other.s to beg for food. Always they bring food to you thou who beggest lazily out of doors." Yen. F. iii., v. 93, 94. "For Ahura-Mazda does not throw away even things of the smallest value ; not of the vahie of a thread ; not even so much in value as a single reel throws off in quantity." Yen. F. v., v. 168 to 170. The Parsees dress their dead bodies in the oldest white clothes. 21 . "Thereupon the serpent Ahra-mainyus, who is full of death, made, in reference to me, nine sicknesses, and ninety and nine hundred and nine thousand, and ninety thousands." Yen. F. xxii., v. 6.-|- " Nine sorts of male horses, nine sorts of male camels, nine sorts of male horned cattle, nine sorts of male small cattle, brought the desirable Airyama." Yen. F. xxii., v. 54 to 57. " Nine sorts of willows brought he, he drew nine circles." Yendidad, last verse. The Parsees' white shirt has nine * Veil. F. viii., note 7, p. 80 ; ami F. xiii., v. 21-2-5. t See also K. A. p. 88, verses 59-62, aud p. "9, uote f. 202 EXTRACTS FROM MACKEY's DICTIONARY OF FREEMASONRY. and six and nought are equal to nine. In Freemasoniy nine derives its value from its being the product of three multiplied into itself, and con- sequently in masonic language the number nine is always denoted by the expression three times three ; for a similar reason, twenty-seven, which is three times nine, and eighty-one, which is nine times nine, are esteemed as sacred numbers in the higher degrees. Nine "was called by Pythagoras perfect or finished, because nine months is the period required for the perfection of a human being in the womb before birth. 22. Numbers. — The mystical meaning and divine virtue of numbers form an important part of the philosophy of Pythagoras, and from him have been transmitted to the masonic system of symbolism In numbers; Pythagoras saw the principle of all things ; he believed that the creation of the world was produced by their harmonious com- bination, and that they existed before the world. For fui'ther observa- tions on some of these numbers, see in this work the words, three, five, seven, and nine. One, the Monad, represented the central fire, or God, without beginning and without end, the point within the circle. 23. North. — The north is masonically called a place of darkness. The sun, in his progress through the ecliptic, never reaches farther than 23'' 28' north of the equator. A wall being erected on any part of the earth farther north than that will, therefore, receive the rays of the sun only on its south side, while the north will be entirely in shadow at the hour of meridian. 24. Pomegranate. — The pomegranate, as an emblem, was known to and highly esteemed by the nations of antiquity .... (which) is added another to the many already existing proofs of the antiquity, as well as the beauty, of our beloved order. ' 25. Pot of Incejtse. — The " sweet smelling savour" of fragrant herbs has, among all nations and modes of worship, been considered an acceptable offering in sacrifice to the Deity, as an evidence of the desire of the worshipper to honour and please the object of his adora- tion Hence the pot of incense, with a view to remind us of this truth, has been adopted as au emblem in the third degree. EXTRACTS IROM THE AVESTA A^JD OTHER WORKS. 203 joints. The Draona which they prepare for consecration has nine marks, three in each row. Certain of their religious performances called Bareqma last for nine nights in three equal parts, the place of which has nine circles; they apply the cow urine wilh a spoon joined to a stick of nine knots.* The sieve for sifting Haoma has nine holes. After deducting the last five days of Gathas, the remaining three hun- dred and sixty days of the year make also nine. Even their secret name among themselves is "Nuv," or nine (and the ceremony of Investiture is called Nurjote, or ** Light of Nine." 22. " (The words) which (^penta-mainyus {i.e. Ahura-ilazda) created, he created in the infinite time." Ven. F. xix., v. 33. " Then answered Ahura-Mazda : This portion of the Ahuna-vairya it was, 0 holy Zara- thustra, which I have taught thee : (as being) before the heaven, before the water, before the fire, son of Ahura-Mazda, before the pure man, before the Daevas who are of perverted soul, and before mankind, before the whole corporeal world, before all the good things created by Mazda, which have a pure origin." Yas. xix., v. 4 and 5.\ " Who (Craopha) first bound together to Bare^ma, three twigs, five twigs, seven twigs, nine twigs." Yas. Ivi., c. 2, v. 2 and 3. " The lights without a beginning we praise." K. A. p. 18, v. 6. "The endless time we praise." K. A. vii., p. 7. 23. From the north region, from the noi-th regions, rushed forth Aiira- raainyus, he who is full of death, the Daeva of the Daevas." Yen. F. xix., V. 1. " The wind which comes straight from the north runs away, the wind which comes straight from the north is utterly undone." K. A. p. 29, c. 9. "Will at the rising of the sun smite the north region." K. A. p. 31, c. 9. 24. "Pomegranates, from the exuberance of their seed, denote plenty." Manual of Freemasonry, p. 50. Fellow-craft's Degree. "Eat, ye men, of this Myazda, ye who are worthy of it, through purity and piety." Yas. viii., v. 4. Amongst the Parsees the Pomegranate is essentially necessary in the Myazda of Afringan. Its grains are thrown on the head of the child, accompanied with blessing, by the priest, at the time of investiture, and they are also squeezed into the mouth of the dying person. Its twigs are required for the Bare^ma and the wood for fire. 25. "... . They (angels) admonish each other not to quench the fire; they are supported by the mighty strength of him whose divine pre- sence is as fire. Thou art the holy One who is as consuming fii-e " Extracts from sublime Poem in Jewish Prayer. " The office of the High Priest is to burn incense to the honour and glory of the Most High." Manual of Freemasonry, p. 75. Master Mason's or Third Degree. " There I beheld choice trees, particuhirly those ichich produce the sweet smelling drugs." Book of Enoch, cxxviii., v. 2. " They shall fumigate the dwelling with .... and all kinds of sweet smelling • Yen. F. ii., verses 40-42. t See Yas. xix., verses 44-58, and Yas. xx. 204 EXTRACTS FROM MACKEY's DICTIONARY OF FREEMASONRY. 26. Peocessioxs. — . . . . The brethren in a masonic procession always walk two and two. They should be dressed in proper masonic costume which is a suit of black, white shoes and white stockings, white gloves, and white leather aprons. The aprons must be of lamb's skin. 27. Qualifications of Candidates. — Are of three kinds — mental, moral, and physical. Of sane mind, shall be no " irreligious libertine," of twenty-one years old or more, free born, of able body and " of limbs whole as a man ought to be." Another important moral qualification is that the candidate must come of his "own free will and accord." Masonry does not delight in proselytism 28. Relief. — Of the philanthi*opic tendency of Masonry abundant evidence is aff'orded in every country in which a lodge exists. Its charities are extended to the poor and destitute, to the widow and the orphan, with a liberal hand ; and its numerous institutions for improv- ing the physical and moral condition of the human race prove that "Brotherly Love, Relief, and Truth," ai-e not the mere idle and un- meaning language of a boastful motto, but the true and guiding prin- ciples of our association 29. Right Hand. — . . . The joining of the right hands was esteemed among the Persians and Parthians as conveying a most inviolable obligation of fidelity A fact which will account for the important station which it occupies among the symbols of Freemasonry. 30. Secrecy. — The objection which has been urged against Free- masonry on the ground of its secret character is scarcely worthy of serious refutation The traditions and esoteric doctrines of our order are too valuable and too sacred to be permitted to become the topic of con- versation for every idler who may desire to occupy his moments of leisure in speculating upon subjects which require much previous study and preparation to qualify the critic for a ripe and equitable judgment. 3 1 . Six Peeiods, the Geand Aechitects. — * ' The Grand Architects, six periods," is an expression used by Masons to designate the six days of the creation EXTRACTS FROM THE AVESTA AND OTHER WORKS. 205 trees." Yen. F. viii., v. 7. The Parsees fumigate their dwellings twice every day, at the dawn and the dusk, and for almost all kinds of ceremonies, and at the places of prayers, they have a pot of incense. 26. "Nowhercshallasingle(man)carryadeadbody." Ven.F.iii.,v. 44. "Two men shall take him (the dead) up — pure and strongones."Ven.F. viii. V. 25. Parsees follow their dead in processiontwoandtwo, every pair hold- ing a handkerchief between them; all wearing a long coat of white muslin. 27. " I deny rule to the bad, wicked, wandering in error, evil-wilting Daevas ; the most lying of beings, the most wicked of beings, the most reprobate of beings." Tas. xiii., v. 14 and 15. " No teeth exceeding the due proportion ; no stature exceeding the due proportion of the body ; no other tokens which are the tokens of Anra-mainyus, which he has made amongst men." V. F. ii., v. 84 to 86 ; also K. A., p. 40, notef. The Parsees observe the qualifications for their priests only, and they are even reluctant to admit others into their sect. 28. "Accomplish here good deeds; afford help to the helpless." Vis. xviii., V. 4 and 5. " With purity and good-mindedness will I support your poor." Yas. xxxiv., V. 5. "And the kingdom (we give) to Ahura when we offer succour to the poor." K. A. p. 1, ii., v. 3. " Charity which feeds the poor praise we." K. A. xviii., p. 26, v. 7. The Parsees' charity is proverbial ; they provide for their poor, there is no beggar amongst them ; they contribute largely for the support of persons of other professions and of foreign countries ; there is no earthly law to force them to such benevolent acts. 29. " Creator ! with how much does the contract when broken affect which is committed by the joining hands? Then answered Ahura-Mazda: With six hundred similar punishments which it brings upon the nearest relations." V. F. iv., v. 26 and 27. In a Parsce marriage, bridegroom and bride join their right hands. 30. " Violation of secrecy to have my (apprentice's) throat cut across, my tongue torn out by the root, and my body buried in the sand of the sea at low water mark." Manual of Freemasonry, p. 8. " Obligations for second and third degrees are still more severe, and all equivalent to signing one's own death-warrant. " Zarathustra ! mayest thou teach this Manthra to none other than the father, or the son, or the whole brother, or the Athrava possessed of noui-ishment, who will order all circles as a believer not erring." K. A. xx., p. 31, v. 10. " The good purity which the pure knows. May the bad not know it ; may we not procure that he may surpass, neither with thoughts, nor with words, nor with works. At no time may he attain to it." Vis. xxv., v. 3 and 4. The Parsees do not admit those of another creed into their church and ceremonies. 31. " (I keep) pure the six powers : thought, speech, work, memory, mind, and understanding." K. A. p. 15, c. 5. Among Parsees the six periods of creation are six Gahambars, each of five days.* * See notes to Vis. i., v. 2 to 7 p. 7. 206 EXTRACTS FROM MACKEY's DICTIONARY OF FREEMASONRY. 32. Sqttaee. — The square is an angle of ninety degrees, or fourth part of a circle. It is one of the working tools of a fellow-craft, and the distinctive jewel of the master of a lodge An adjustment of Masons can only be preserved by a constant application of the square of morality. 33. Symbol. — A sensible image used to express an occult but analogical signification. Almost all the instructions given in Masonry is by symbols. Such was also the case in the ancient mysteries 34. Thirty-third degree or Supreme Council of Grand Inspectors General Not more than one Supreme Council can exist in each nation. ... 35. Three. — One of the sacred numbers of Freemasonry. Three was considered among all the Pagan nations as the chief of the mystical numbers, because, as Aristotle remarks, it contains within itself a beginning, a middle, and an end. Hence we find it designating some of the attributes of almost all the Gods In the rites of Mithras, the Empyrean was said to be supported by three intelligences — Ormazd, Mithra, and Mithras. The thunder-bolt of Jove was three-forked, the sceptre of Neptune was a trident ; Cerberus, the dog of Tluto, was three-headed. There were three Fates, and three Furies. The Sun had three names — Apollo, Sol, and Liber ; and the Moon three also — Diana, Luna, and Hecate. 36. TKiTTn. — Truth is one of the three principal tenets of our order, Brotherly Love and Belief being the other two. To be "true and trusty " is one of the first lessons in which the aspirant is instructed. .... Truth alone is immutable and eternal; it is the attribute of Him in whom there is no vaoablcness nor shadow of changing. 37. AYniTE. — One of the emblematic colours of Masonry, which is pre- served in the apron and gloves with which the initiate is invested. It is a symbol of innocence and purity. The white investiture, as may be seen throughout this work, was a part of the ceremonies of all the ancient mysteries. 38. Woman. — The objection so often made by the fair sex, that they are most ungallantly refused entrance into our order, and a knowledge of our secrets, is best answered by a reference to the originally operative cliaracter of our institution. Tliat woman is not admitted to a par- ticipation in our rites and ceremonies is .most true. But it is not be- cause we deem her unworthy or unfaithful, or deny her the mind to understand, or the heart to appreciate our principles; but simply because, in the very organisation of Masonry, man alone can fulfil the duties it inculcates, or perform the labours it enjoins. EXTRACTS FROM THE AVESTA AND OTIIEK WORKS. 207 32. The Parsces have short sleeves to their shirt, so arranged that their joints would appear like squares. 33. "The sign of sympathy or sorrow is given by bending the head a little forward, and by striking the right hand gently on the forehead." Manual of Freemasonry, p. 71. Third or Master Mason's Degree. It is exactly a Parsee's salutation. 34. ** I invite and announce to : all the lords who are lords of purity : the thirty-three nearest who arc round about Havana." Yas. i., v. 33. " May the three and thirty Amshaspands and Ormazd be victorious and pure." K. A. iii., p. 1. 35. " The first of three we praise, the three first we praise, three the first of all we praise, those to be spoken without fault, without negli- gence." Vis. XV., V. 4 to 6. " I lay hold on all good thoughts, words, and works. I abandon all evil thoughts, words, and works." Yas. xii., v. 2 and 3. " All good thoughts, words, and works lead to Paradise. All evil thoughts, words, and works lead to hell." K.A.xiii., v. 3 and4,p. 14. * His (Zoroaster's") great axiom, so full of intelligence, was that — ' the highest Trinity {Drigii) is Thought, "Word, Deed.' These three he considers to be pure in the pure, evil in the evil : from the thought emanates the word, from the two together the deed." Bunsen and Haug on the Zend account. The Kusti goes tliree times round the waist, and it has three tassels to each end.* 36. The love of the Parsees for truth is recognized by all the ancient writers, particularly Herodotus, Xenophon, and Plato. The Avesta abounds in passages directed against falsehood. See especially the Mihr-Yasht. 37. The dress of the Parscc priests and tliat of a corpse and its bearers is entirely white ; the latter have a white pouch to cover their hands; the shirt and girdle are white. And almost all their rites are performed in a white dress. "Purity is the best good. Prosperity, prosperity is to him, namely, to the best pure in purity." K. A. 1, p. 1 . " To this (Mithra's) chariot are yoked four white horses .... white, a similitude of the Mazdaya(,-uiau law." K. A. p. 71, verses 123-126. 38. " Blessed art thou, 0 Lord, our God ! King of the Universe, who hast not made me a woman. (The woman says) : Blessed, etc., who hath made me according to his will." Jewish prayer. " The Fravashis of the pure men praise we. The Fravashis of the pure women praise we." Vis. xix., V. 6. " Thou art our Kuler, possessed of the good kingdom, ♦ For further, ste K. A. p. 4, note *. 208 EXTRACTS FROM THE AVESTA AND OTHER WORKS. for men as well as for women." Yas. xli., v. 4. " The good men and women of the whole world of purity praise I. Of the heing, the having been, the about to be." Yas. li., v. 1 and 2. " The pure woman we praise, who especially thinks good, speaks good, does good, lets herself be ruled well, obeys the master, the pure." K. A. xvi. 4, p. 20, r. 9. LIST OF WORKS RELATING TO THE AVESTA, THE ZEJTD LANGUAGE, THE OLD IRA^^rAN RELIGION AND ANTIQUITIES, ETC. Anquetil du Perron (Abraham Hyacinthe.) — Zend-Avesta, ouvrage de Zoroastre traduit en FraiK^ois, etc. 3 vols. 8vo. Paris, 1771. Benfey (Th.)— Einige Beitriige zur Erklarung des Zend.— Weitere Beiti'age, etc. 2 Parts. 8vo. Gottingcn, 1850-53. BoHLEN (P. A.)— De Origine Lingua; Zendicaj e Sanscrita Repetenda. 8vo. Regi- montii, 1831. BoNOMi (J.) — Xineveli and its Palaces. 8vo. London, 1857. Bopp (F.)— A Comparative Grammar of the Sanskrit, Zend, etc. 3 vols. 8vo. London, 1845-50. Breal (M.) De la Geographic de I'Avesta, etc. (Journal Asiatiquc.) 8vo. Paris, 1862. Brockhavs (H.)— Vcudidad Sade. [The Zend Text in Roman characters ; ^vith an Index and Glossary.] 8vo. Leipzig, 1850. Bi-RNOUF (E.)— Commentairc sur le Ya(,'na. 2 vols. 4to. Paris, 1833. Etudes sur la Langue et sur les Testes Zends. 8vo. Paris, 1840-50. Extrait d'un Commentaire, etc., du Yeudidad Sade. Svo. [From the Nouvcau Journal Asia ti que, 1829.] Vendidad Sade, lithographic d'apr&s le Manuscrit Zend de la Biblio- th^que Royalc. Fcp. Paris, 1829-43. BuNSE.v (C. C. J.)— Outlines of the Philosophy of Universal History. 2 vols. 8vo. London, 1854. BuNSEX and IIaug— On the Zend Account.— 8to. [From Bunsen's Egj-pt.] Lon- don, 1858. Desatir, the, or Sacred "Writings of the Ancient Pei-sian Prophets, in the Original tongue .... vrith an English Translation, etc. 2 vols. Svo. Bombay, 1818. Fr.vser (J. B.)— Persia, History of. 8vo. Edinburgh, 1834. FiRnusi— Shah-Namch. Le Li^Te dcs Rois public .... par Jules Mohl. [Persian and French.] 4 vols. Folio. Paris, 1838-1855. Hardwick (C.)— Christ and other Masters, an ... . Inquiry into some of the ... . Contrasts between Christianity and the Religious Systems of the Ancient "World. 4 Parts. Svo. Cambridge, 1855-1859. Havg (M.)— Essays on the Sacred Language, etc., of the Parsees. 8vo. Bombay, 1862. 210 LIST or WORKS. Hacg (i\I.)— Uebcr Schrift und Sprache der Zweiten Keilschrift- Gattung. 8vo. Gottingen, 1855. Ueber die Pehlewi-Spracbe und der Biindchesh. 8vo. Gottingen, 1854. Die Gatbas des Zaratbustra. 8vo. Leipzig, 1858. Herodotus, translated by H. Gary. 8vo. London, 1858. Hyde, (Tb.) — Historia Religionis veterum Persarum. 4to. 1760. Kleuker (J. r.) — Zend-Avesta. Anbang zum Zend-Avesta. 5 vols. 4to. Leipzig and Riga, 1781-86. Lepsius (R.)— Uebcr das Lantsystera der Persiscben Keilscbrift. 4to. Berlin, 1863. Das urspriinglicbe Zendalpbabet. 4to. Berlin, 1863. LoNGPERiER (A.) — Essai sur M^dailles des Rois Perses do la Djuastie Sassanide, 4to. Paris, 1840. Lord (Henry) — Tbe Religion -of tbe Persees, as it was compiled from a Booke of tbeirs, contayning tbe Forme of tbeir "Worsbippe, written in tbe Persian ebar- acter, and by tbeni called Znndavastaw. Svo. London, 1630. Menaut (I.) — Zoroastre, etc. 8vo. Paris, 1844. MoHL (J.) — Fragments Relatifs a la Religion de Zoroastre. Persian. 8vo. Paris. 1829. Mueller (F.) — Zendstudien. 8vo. Wien, 1863. Mueller (M. J.) — deber den Aufang des Bundebescb. 2 Parts. 4to. (Abband- lungen d. L 01. d. Akad. d. Wissen. III. Bd. Abtb. III.) Mt'iR (J.) — Original Sanskrit Texts . . . . translated, etc. 4 parts, 8vo. London, 1858-63. Oppert (J.) — L'Honover, le Verba Createur de Zoroastre. [An Extract from tbe " Annalcs de Pbilosopbie Cbretienne."] Svo. Paris, 1862. PiCTET (A.) — Les Origincs Indo-Europeennes. 2 vols. 8vo. Paris, 1859-63. Pope (J. A.)— The Ardai Viraf Nameb. Svo. London, 1816. Rask (R. C.) — Ueber das Alter und die Ecbtbeit der Zend Spracbe und des Zend- Avesta. Svo, Berlin, 1826. Rawlinson (G.)— Tbe Five Great Monarcbies of tbe Ancient Eastern World. In 3 vols. Svo. [Only vol. i. is-yet publisbed.] London, 1802, etc. Rawlinson (Sir H. C.) — Tbe Persian Cuneiform Inscriptions. (Tbe Babylonian and Assyrian Inscriptions. ) [Journal of tbe Asiatic Society.] Svo London, 1846-51. Notes on tbe Early History of Babylonia. Svo. London, 1854. Rhode (J. G.) — Die beilige Sage und das gesaramte Religions-system der alten Baktrer, Meder und Perser oder des Zendvolks. Svo. Frankfurt auf Main, 1820. Schwenck (K.) — Die Mytbologie der Perser, Svo. Frankfurt am Main, 1855. Sharastani — Book of Religicfus and Pbilosopbical Sects. [Translated from tlic Arabic] 2 vols. Svo. London, 1842. Shea (D.) — History of tbe Early Kings of Peraia from tbe Persian of Mirkbond. Svo. London, 1832. Shea (D.) and Troyer (A.) — The Dabistan translated from the Original Persian. 3 vols. Svo. Paris, 1843. Spiegel (F.) — Avesta. [Translated into German.] 3 vols. Svo. Leipzig, 1852-63. Avesta. [Tbe Zend Text, with tbe Uuzviiresch Translation.] Vols. 1. 2. Svo. "Wien, 1853-58. Einleitung in die Traditionellen Schriften der Parsen. Vol. i., Huz- varcsch Grammatik ; vol. ii., Die Traditionelle Literatur, etc. Svo. "Wien. 1856-60. Eran das Land Zwischen'dem Indus und Tigris. Svo. Berlin, 1803. LIST or WORKS. 211 Spiegel (F.) Grammatik der Parsisprache. 8vo. Leipzig, 1851. Die Altpersischen Keilinschriften. Svo. Leipzig, 1862. — Neriosenghs Sankrit-Uebersetzung des Ya(,-ua herausgegcbcn et eilaeutert von F. S. Svo. Leipzig, 1861. Ueber einige eingeschobene Stellen im Yendidad. — Der neunzehnte Fargard des Vendidad. 2 Parts. 4to. Ueber die Iranisehe Stammvcrfassung. 8vo. Miinchcn, 1855. Thonnelier (J.) — Vendidad Sadc, traduit enLangue Huzvarescbou Pehlewi .... Texte autograpbie' d'apres Ics Manuscrits Zend-Peblewis de la Bibliotheque Imperiale de Paris, etc. Folio. Paris, 1855-1860. Vries (Simon de)— De Origine et Progressu Religionis Christiana; in veteri Persarum regno. 4to. Trajecti ad llbemim, 1744. VuLLEKS (J. A.) — Lexicon Persico-Latinuni Etymologicum cum Unguis maxime cognatis Sanskrit, Zendica et Peblevica comparatum. Accedit Appendix vocum dialecti antiquioris Zend et Pazend dicta;. [In progress.] Vols, i., ii. 4to. Bonn, 1855, etc. Fragmentc ueber die Religion der Zoroaster. Svo. Bonn, 1831. Weber (A.) — Indiscbe Skizzen. Svo. Berlin, 1857. Indiscbe Studien. Vols. 1-4. Svo. Berlin, 1850-58. Westerg.vard (N. L.)— Bundehesh Liber Pehlvicus. 4to. Havnice, 1851. Zendavesta. Vol. i. The Zend Texts. 4to. Copenhagen, 1852-54. Wilson (H. H.)— Big-Veda-Sanbita, translated from the Sanskiit, etc. 3 vols. 8vo. London, 1857. Wilson (J.) — Tbe Parsi Religion, etc. Svo. Bombay, 1843. WiNDiscHMANN (F.)— Die Persiscbe Anahita oder Anaitis. 4to. Miinchen, 1856. Mithra. Svo. Leipzig, 1857. Ueber den Somacultus der Arier. 4to. Zoroastriscbe Studien. Svo. Berlin, 1863. The above Works 7nay he procured of Ber^a.rd Quakitch, 15, Piccadilly, London; and of other Oriental Booksellers. INDEX. Aban-Yasht, iii.32. See also Ardvi- (|) «>;