Yasts

I. ORMAZD YAST.

May Ahura Mazda be rejoiced! May Angra Mainyu be destroyed! by those who do truly what is the foremost wish (of God

I praise well-thought, well-spoken, and well-done thoughts, words, and deeds. I embrace all good thoughts, good words, and good deeds; I reject all evil thoughts, evil words, and evil deeds.

I give sacrifice and prayer unto you, O Amesha-Speṇtas! even with the fulness of my thoughts, of my words, of my deeds, and of my heart: I give unto you even my own life

I recite the 'Praise of Holiness :’

'Ashem Vohû: Holiness is the best of all good. Well is it for it, well is it for that holiness which is perfection of holiness!'

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura

For sacrifice prayer, propitiation, and glorification unto [Hâvani] the holy and master of holiness;

For sacrifice, prayer, propitiation, and glorification unto [Sâvanghi and Vîsya] the holy and masters of holiness;

For sacrifice, prayer, propitiation, and glorification unto the Masters of the days, of the periods of the day, of the months, of the seasons, and of the years

Unto AHURA MAZDA, bright and glorious, be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness: the riches of Vohû-Manô shall be given to him who works in this world for Mazda, and wields according to the will of Ahura the power he gave him to relieve the poor.

Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

'What of the Holy Word is the strongest? What is the most victorious? What is the most glorious? What is the most effective?

‘What is the most fiend-smiting? What is the best-healing? What destroyeth best the malice of Daêvas and Men? What maketh the material world best come to the fulfilment of its wishes What freeth the material world best from the anxieties of the heart ?’

Ahura Mazda answered: 'Our Name, O Spitama Zarathustra! who are the Amesha-Speṇtas, that is the strongest part of the Holy Word; that is the most victorious; that is the most glorious; that is the most effective;

‘That is the most fiend-smiting; that is the best-healing; that destroyeth best the malice of Daêvas and Men; that maketh the material world best come to the fulfilment of its wishes; that freeth the material world best from the anxieties of the heart.’

Then Zarathustra said: ‘Reveal unto me that name of thine, O Ahura Mazda! that is the greatest, the best, the fairest, the most effective, the most fiend-smiting, the best-healing, that destroyeth best the malice of Daêvas and Men;

‘That I may afflict all Daêvas and Men; that I may afflict all Yatus and Pairikas that neither Daêvas nor Men may be able to afflict me; neither Yatus nor Pairikas.’

Ahura Mazda replied unto him: ‘My name is the One of whom questions are asked O holy Zarathustra!

‘My second name is the Herd-giver

‘My third name is the Strong One

‘My fourth name is Perfect Holiness

‘My fifth name is All good things created by Mazda, the offspring of the holy principle. ‘My sixth name is Understanding

‘My seventh name is the One with understanding.

‘My eighth name is Knowledge;

‘My ninth name is the One with Knowledge.

‘My tenth name is Weal;

‘My eleventh name is He who produces weal.

‘My twelfth name is AHURA (the Lord)

‘My thirteenth name is the most Beneficent.

‘My fourteenth name is He in whom there is no harm

‘My fifteenth name is the unconquerable One.

‘My sixteenth name is He who makes the true account

‘My seventeenth name is the All-seeing One.

‘My eighteenth name is the healing One.

‘My nineteenth name is the Creator.

My twentieth name is MAZDA (the All-knowing One).

‘Worship me, O Zarathustra, by day and by night, with offerings of libations well accepted I will come unto thee for help and joy, I, Ahura Mazda; the good, holy Sraosha will come unto thee for help and joy; the waters, the plants, and the Fravashis of the holy ones will come unto thee for help and joy.

‘If thou wantest, O Zarathustra, to destroy the malice of Daêvas and Men, of the Yatus and Pairikas, of the oppressors, of the blind and of the deaf of the two-legged ruffians of the two-legged Ashemaoghas of the four-legged wolves;

And of the hordes with the wide front, with the many spears with the straight spears, with the spears uplifted, bearing the spear of havock; then, recite thou these my names every day and every night.

‘I am the Keeper I am the Creator and the Maintainer I am the Discerner I am the most beneficent Spirit.

‘My name is the bestower of health; my name is the best bestower of health.

‘My name is the Âthravan my name is the most Âthravan-like of all Âthravans.

‘My name is Ahura (the Lord).

‘My name is Mazdāu (the all-knowing).

‘My name is the Holy; my name is the most Holy.

‘My name is the Glorious; my name is the most Glorious.

‘My name is the Full-seeing; my name is the Fullest-seeing.

‘My name is the Far-seeing; my name is the Farthest-seeing.

‘My name is the Protector; my name is the Well-wisher; my name is the Creator; my name is the Keeper; my name is the Maintainer.

‘My name is the Discerner; my name is the Best Discerner.

‘My name is the Prosperity-producer my name is the Word of Prosperity

‘My name is the King who rules at his will; my name is the King who rules most at his will.

‘My name is the liberal King my name is the most liberal King.

‘My name is He who does not deceive; my name is He who is not deceived.

‘My name is the good Keeper; my name is He who destroys malice; my name is He who conquers at once; my name is He who conquers everything; my name is He who has shaped everything

‘My name is All weal; my name is Full weal; my name is the Master of weal.

‘My name is He who can benefit at his wish; my name is He who can best benefit at his wish.

‘My name is the Beneficent One; my name is the Energetic One; my name is the most Beneficent.

‘My name is Holiness; my name is the Great One; my name is the good Sovereign; my name is the Best of Sovereigns.

‘My name is the Wise One; my name is the Wisest of the Wise; my name is He who does good for a long time.

‘These are my names.

‘And he who in this material world, O Spitama Zarathustra! shall recite and pronounce those names of mine either by day or by night;

'He who shall pronounce them, when he rises up or when he lays him down; when he lays him down or when he rises up; when he binds on the sacred girdle or when he unbinds the sacred girdle; when he goes out of his dwelling-place, or when he goes out of his town, or when he goes out of his country and comes into another country;

‘That man, neither in that day nor in that night, shall be wounded by the weapons of the foe who rushes Aeshma-like and is Drug-minded; not the knife, not the cross-bow, not the arrow, not the sword, not the club, not the sling-stone shall reach and wound him.

‘But those names shall come in to keep him from behind and to keep him in front from the Drug unseen, from the female Varenya fiend from the evil-doer bent on mischief and from that fiend who is all death, Angra Mainyu. It will be as if there were a thousand men watching over one man

“Who is he who will smite the fiend in order to maintain thy ordinances? Teach me clearly thy rules for this world and for the next, that Sraosha may come with Vohu-Mano and help whomsoever thou pleasest .”

‘Hail to the Glory of the Kavis Hail to the Airyanem Vaêgah Hail to the Saoka made by Mazda! Hail to the waters of the Daitya Hail to Ardvi the undefiled well! Hail to the whole world of the holy Spirit!

'Yathâ ahû vairyô: The will of the Lord . . . .

'Ashem Vohû: Holiness is the best of all good. . . .

‘We worship the Ahuna Vairya We worship Asha-Vahista, most fair, undying, and beneficent We worship Strength and Prosperity and Might and Victory and Glory and Vigour We worship Ahura Mazda, bright and glorious.

‘Yênghê hâtãm All those beings of whom Ahura Mazda knows the goodness for a sacrifice [performed] in holiness, all those beings, males and females do we worship.

'Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

‘I bless the sacrifice and the prayer unto Ahura Mazda, bright and glorious, and his strength and vigour

(Bahman Yaśt

'O Zarathustra! keep thou for ever that man who is friendly [to me] from the foe unfriendly [to me]! Do not give up that friend unto the stroke (of the foe), unto vexations to be borne; wish no harm unto that man who would offer me a sacrifice, be it ever so great or ever so small, if it has reached unto us, the Amesha-Spentas.

'Here is Vohu-Manô, my creature, O Zarathustra! here is Asha-Vahista, my creature, O Zarathustra! here is Khsathra-Vairya, my creature, O Zarathustra! here is Speṇta-Ârmaiti, my creature, O Zarathustra! here are Haurvatât and Ameretât, who are the reward of the holy ones when freed from their bodies, my creatures, O Zarathustra!

‘Thou knowest this, and how it is, O holy Zarathustra! from my understanding and from my knowledge; namely, how the world first began and how it will end

‘A thousand remedies, ten thousand remedies

‘A thousand remedies, ten thousand remedies!

‘[We worship] the well-shapen, tall-formed Strength; Verethraghna, made by Ahura; the crushing Ascendant and Spenta-Ârmaiti.

'And with the help of Spenta-Ârmaiti, break ye asunder their malice, turn their minds astray, bind their hands, make their knees quake against one another, bind their tongues

‘When, O Mazda! shall the faithful smite the wicked When shall the faithful smite the Drug? When shall the faithful smite the wicked?'

Then Zarathustra said: ‘I threw you back into the earth and by the eyes of Speṇta-Ârmaiti the ruffian was made powerless

‘We worship the powerful Gaokerena made by Mazda; the powerful Gaokerena, made by Mazda.

‘We worship the memory of Ahura Mazda, to keep the Holy Word.

‘We worship the understanding of Ahura Mazda, to study the Holy Word.

‘We worship the tongue of Ahura Mazda, to speak forth the Holy Word.

‘We worship the mountain that gives understanding, that preserves understanding [we worship it] by day and by night, with offerings of libations well-accepted

'We worship that creation [of Ahura's], Speṇta-Ârmaiti; and the holy creations of that creature and of Asha [Vahista], that are foremost in holiness

‘Here I take as lord and master the greatest of all, Ahura Mazda; to smite the fiend Angra Mainyu to smite Aêśma of the wounding spear to smite the Māzainya fiends 6; to smite all the Daêvas and the Varenya fiends to increase Ahura Mazda, bright and glorious; to increase the Amesha-Speṇtas; to increase the star Tiśtrya the bright and glorious; to increase the faithful men; to increase all the holy creatures of the Beneficent Spirit.

'Ashem Vohû: Holiness is the best of all good. . . .

‘[Give] unto that man brightness and glory, give him health of body, give him sturdiness of body, give him victorious strength of body, give him full welfare of wealth, give him a virtuous offspring, give him long, long life, give him the bright, all-happy, blissful abode of the holy Ones

‘May it come according to my blessing

‘A thousand remedies, ten thousand remedies (three times.)

‘Come to me for help, O Mazda!

‘We worship the well-shapen, tall-formed Strength, and Verethraghna, made by Mazda, and the crushing Ascendant

‘We worship Râma Hvâstra, and Vayu who works highly and is more powerful to destroy than all other creatures. That part of thee do we worship, O Vayu, that belongs to Speṇta Mainyu. We worship the sovereign Sky, the boundless Time, and the sovereign Time of the long Period

'Ashem Vohû: Holiness is the best of all good . . . .'

II. HAPTÂN YAST.

May Ahura Mazda be rejoiced ! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness . . . .

I.

To Ahura Mazda, bright and glorious, and to the Amesha-Speṇtas;

To Vohu-Manô; to Peace, whose breath is friendly, and who is more powerful to destroy than all other creatures; to the heavenly Wisdom, made by Mazda, and to the Wisdom acquired through the ear, made by Mazda;

To Asha-Vahista, the fairest; to the much-desired Airyaman; to the instrument made by Mazda; and to the good Saoka, with eyes of love, made by Mazda and holy;

To Khshathra-Vairya; to the metals; to Mercy and Charity.

To the good Spenta-Ârmaiti, and to the good Râta, with eyes of love, made by Mazda and holy;

To Haurvatâṭ, the master; to the prosperity of the seasons and to the years, the masters of holiness;

And to Ameretâṭ, the master; to fatness and flocks; to the plenty of corn; and to the powerful Gaokerena, made by Mazda.

(At the Gâh Hâvan): To Mithra, the lord of wide pastures and to Râma Hvâstra.

(At the Gâh Rapithwin): To Asha-Vahista and to Âtar, the son of Ahura Mazda.

(At the Gâh Uzîren): To Apãm Napât, the tall lord, and to water, made by Mazda.

(At the Gâh Aiwisrûthrem): To the Fravashis of the faithful and to the females that bring forth flocks of males; to the prosperity of the seasons; to the well-shapen and tall-formed Strength; to Verethraghna, made by Ahura, and to the crushing Ascendant.

(At the Gâh Usahin): To the holy, devout, fiend-smiting Sraosha, who makes the world grow; to Rashnu-Razista and to Arstât, who makes the world grow, who makes the world increase

Be propitiation, with sacrifice, prayer, propitiation, and glorification!

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

II.

We sacrifice unto Ahura Mazda, bright and glorious; we sacrifice unto the Amesha-Spentas, the all-ruling, the all-beneficent.

We sacrifice unto Vohu-Manô, the Amesha-Speṇta; we sacrifice unto Peace, whose breath is friendly, and who is more powerful to destroy than all other creatures; we sacrifice unto the heavenly Wisdom, made by Mazda; we sacrifice unto the wisdom acquired through the ear, made by Mazda.

We sacrifice unto Asha-Vahista, the fairest, the Amesha-Speṇta; we sacrifice unto the much-desired Airyaman; we sacrifice unto the instrument made by Mazda; we sacrifice unto the good Saoka, with eyes of love, made by Mazda and holy.

We sacrifice unto Khshathra-Vairya; we sacrifice unto the metals; we sacrifice unto Mercy and Charity.

We sacrifice unto the good Speṇta-Ârmaiti; we sacrifice unto the good Râta, with eyes of love, made by Mazda and holy.

We sacrifice unto Haurvatâṭ, the Amesha-Speṇta; we sacrifice unto the prosperity of the seasons; we sacrifice unto the years, the holy and masters of holiness.

We sacrifice unto Ameretâṭ, the Amesha-Speṇta; we sacrifice unto fatness and flocks; we sacrifice unto the plenty of corn; we sacrifice unto the powerful Gaokerena, made by Mazda.

(At the Gâh Hâvan): We sacrifice unto Mithra, the lord of wide pastures; we sacrifice unto Râma Hvâstra.

(At the Gâh Rapithwin): We sacrifice unto Asha-Vahista and Âtar, the son of Ahura Mazda.

(At the Gâh Uzîren): We sacrifice unto Apãm Napât, the swift-horsed, the tall and shining lord, the lord of the females; we sacrifice unto the holy waters, made by Mazda.

(At the Gâh Aiwisrûthrem): We sacrifice unto the good, powerful, beneficent Fravashis of the faithful; we sacrifice unto the females who bring forth flocks of males; we sacrifice unto the prosperity of the seasons; we sacrifice unto the well-shapen, tall-formed Strength; we sacrifice unto Verethraghna, made by Mazda; we sacrifice unto the crushing Ascendant.

(At the Gâh Usahin): We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world grow, the holy and master of holiness; we sacrifice unto Rashnu-Razista; we sacrifice unto Arstât, who makes the world grow, who makes the world increase.

III.

Let the Yatus be crushed, O Zarathustra both Daêvas and men

Who is he in whose house, O Spitama Zarathustra! every Drug is destroyed, every Drug perishes, when he pronounces these words

. . . . . . . . . ?

It is he who takes the seven Amesha-Speṇtas, the all-ruling, the all-beneficent, as a shield against his enemies.

We worship the Law of the worshippers of Mazda; we worship the waters coming in the shape of a horse made by Mazda.

He has renounced trespasses and faults, O Zarathustra! he has renounced all trespasses and faults O Zarathustra! when he throws down the destroyer of Vohu-Mano and his words with a hundred times hundredfold, with a many times manifold preaching and smiting, and he takes away the Law of Mazda, that was carried away as a prisoner from the hands of the [ungodly], who are destroyed by his strength.

Ashem Vohû: Holiness is the best of all good. . . .

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I bless the sacrifice and the prayer, the strength and vigour

Of Ahura Mazda, bright and glorious, and of the Amesha-Speṇtas;

Of Vohu-Manô; of Peace, whose breath is friendly . . . .

Of Asha-Vahiśta, the fairest; of the much-desired Airyaman . . . .

Of Khshathra-Vairya, of the metals

Of the good Speṇta-Ârmaiti and of the good Râta . . . .

Of Haurvatât, the master . . . .

Of Ameretât, the master . . . .

(At the Gâh Hâvan): Of Mithra . . . .

(At the Gâh Rapithwin): Of Asha-Vahista . . .

(At the Gâh Uzîren): Of the high lord Apãm Napât . . . .

(At the Gâh Aiwisrûthrem): Of the Fravashis of the faithful . . .

(At the Gâh Usahin): Of the holy, devout, fiend-smiting Sraosha, who makes the world grow; of Rashnu-Raziśta and of Arśtâṭ, who makes the world grow, who makes the world increase.

Ashem Vohû: Holiness is the best of all good . . .

Give unto that man brightness and glory, give him health of body, give him sturdiness of body, give him victorious strength of body, give him full welfare of wealth, give him a virtuous offspring, give him long, long life, give him the bright, all-happy, blissful abode of the holy Ones.

III. ARDIBEHIST YAST.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura; For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness . . . .

Unto Asha-Vahiśta, the fairest; unto the much-desired Airyaman, made by Mazda, and unto the good Saoka, with eyes of love, made by Mazda and holy

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I.

Ahura Mazda spake unto Spitama Zarathustra, saying: 'That thou mayest increase Asha-Vahista, O Spitama Zarathustra! with hymns of praise, with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration—once to abide in the shining luminous space, in the beautiful abodes —for the sacrifice and invocation of us, the Amesha-Spentas ' . . . .

Zarathustra said: ‘Say unto me the right words, such as they are, O Ahura Mazda! that I may increase Asha-Vahista, with hymns of praise, with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration, — once to abide in the shining luminous space, in the beautiful abodes,—for the sacrifice and invocation of you, the Amesha-Speṇtas.

'. . . . I proclaim Asha-Vahista: if I proclaim Asha-Vahista, then easy is the way to the abode of the other Amesha-Speṇtas which Ahura Mazda keeps with Good Thoughts, which Ahura Mazda keeps with Good Words, which Ahura Mazda keeps with Good Deeds

'(Easy is the way to the Garô-nmâna of Ahura Mazda): the Garô-nmâna is for the holy souls, and no one of the wicked can enter the Garô-nmâna and its bright, wide, holy ways; (no one of them can go) to Ahura Mazda.

II.

‘The Airyaman prayer smites down the strength of all the creatures of Angra Mainyu, of the Yatus and Pairikas It is the greatest of spells, the best of spells, the very best of all spells; the fairest of spells, the very fairest of all spells; the fearful one amongst spells, the most fearful of all spells; the firm one amongst spells, the firmest of all spells; the victorious one amongst spells, the most victorious of all spells; the healing one amongst spells, the best-healing of all spells.

‘One may heal with Holiness, one may heal with the Law, one may heal with the knife, one may heal with herbs, one may heal with the Holy Word: amongst all remedies this one is the healing one that heals with the Holy Word; this one it is that will best drive away sickness from the body of the faithful: for this one is the best-healing of all remedies

‘Sickness fled away [before it], Death fled away; the Daeva fled away, the Daeva’s counter-work fled away; the unholy Ashemaogha fled away, the oppressor of men fled away.

‘The brood of the Snake fled away; the brood of the Wolf fled away; the brood of the Two-legged fled away. Pride fled away; Scorn fled away; Hot Fever fled away; Slander fled away; Discord fled away; the Evil Eye fled away.

'The most lying words of falsehood fled away; the Gahi addicted to the Yatu, fled away; the Gahi, who makes one pine fled away; the wind that blows from the North fled away; the wind that blows from the North vanished away.

‘He it is who smites me that brood of the Snake, and who might smite those Daêvas by thousands of thousands, by ten thousands of ten thousands; he smites sickness, he smites death, he smites the Daêvas, he smites the Daêvas’s counter-work, he smites the unholy Ashemaogha, he smites the oppressor of men.

‘He smites the brood of the Snake; he smites the brood of the Wolf; he smites the brood of the Two-legged. He smites Pride; he smites Scorn; he smites Hot Fever; he smites Slander; he smites Discord; he smites the Evil Eye.

'He smites the most lying words of falsehood; he smites the Gahi, addicted to the Yâtu; he smites the Gahi, who makes one pine. He smites the wind that blows from the North; the wind that blows from the North vanished away.

‘He it is who smites me that brood of the Two-legged, and who might smite those Daêvas, by thousands of thousands, by ten thousands of ten thousands. Angra Mainyu, who is all death, the worst-lying of all Daêvas, rushed from before him

‘He exclaimed, did Angra Mainyu: “Woe is me! Here is the god Asha-Vahista, who will smite the sickliest of all sicknesses, who will afflict the sickliest of all sicknesses;

“He will smite the deadliest of all deaths, he will afflict the deadliest of all deaths;

“He will smite the most fiendish of all fiends, he will afflict the most fiendish of all fiends;

“He will smite the most counter-working of all counter-works, he will afflict the most counter-working of all counter-works;

“He will smite the unholy Ashemaogha, he will afflict the unholy Ashemaogha;

“He will smite the most oppressive of the oppressors of men, he will afflict the most oppressive of the oppressors of men.

“He will smite the snakiest of the Snake’s brood, he will afflict the snakiest of the Snake’s brood;

“He will smite the most wolfish of the Wolf’s brood, he will afflict the most wolfish of the Wolf’s brood;

“He will smite the worst of the two-legged brood, he will afflict the worst of the two-legged brood;

“He will smite Pride, he will afflict Pride;

“He will smite Scorn, he will afflict Scorn;

“He will smite the hottest of hot fevers, he will afflict the hottest of hot fevers;

“He will smite the most slanderous of slanders, he will afflict the most slanderous of slanders;

“He will smite the most discordant of discords, he will afflict the most discordant of discords;

“He will smite the worst of the Evil Eye, he will afflict the worst of the Evil Eye.

“He will smite the most lying words of falsehood, he will afflict the most lying words of falsehood;

“He will smite the Gahi, addicted to the Yâtu, he will afflict the Gahi, addicted to the Yâtu;

“He will smite the Gahi, who makes one pine, he will afflict the Gahi, who makes one pine;

“He will smite the wind that blows from the North, he will afflict the wind that blows from the North.”

'The Drug will perish away, the Drug will perish; the Drug will rush, the Drug will vanish. Thou perishest away to the regions of the North, never more to give unto death the living world of the holy spirit

'For his brightness and glory I will offer unto him a sacrifice worth being heard namely, unto Asha-Vahista, the fairest, the Amesha-Speṇta. Unto Asha-Vahista, the fairest, the Amesha-Speṇta, we offer up the libations, the Haoma and meat the baresma the wisdom of the tongue the holy spells the speech, the deeds the libations, and the rightly-spoken words.

'Yênhê hâtãm: All those beings of whom Ahura Mazda knows the goodness . . . .

'Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

'I bless the sacrifice and prayer and the strength and vigour of Asha-Vahista, the fairest; of the much-desired Airyaman, made by Mazda; and of the good Saoka, with eyes of love, made by Mazda and holy

'Ashem Vohû: Holiness is the best of all good . . . .

'[Give] unto that man brightness and glory, give him health of body; . . . . give him the bright, all-happy, blissful abode of the holy Ones.'

IV. KHORDÂD YAST.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness . . . .

Unto Haurvatāṭ, the master; unto the prosperity of the seasons and unto the years, the masters of holiness

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

We sacrifice unto Haurvatâṭ, the Amesha-Speṇta; we sacrifice unto the prosperity of the seasons; we sacrifice unto the years, the holy and masters of holiness

Ahura Mazda spake unto Spitama Zarathustra, saying: 'I created for the faithful the help, the enjoyments, the comforts, and the pleasures of Haurvatât. We unite them with him who would come up to thee as one of the Amesha-Speṇtas, as he would come to any of the Amesha-Speṇtas, Vohu-Manô, Asha-Vahista, Khshathra-Vairya, Speṇta-Ârmaiti, Haurvatât, and Ameretât.

'He who against the thousands of thousands of those Daêvas, against their ten thousands of ten thousands, against their numberless myriads would invoke the name of Haurvatât, as one of the Amesha-Speṇtas, he would smite the Nasu, he would smite Hasi he would smite Basi he would smite Saêni he would smite Bûgi

‘I proclaim the faithful man as the first [of men]; if I proclaim the faithful man as the first [of men] then Rashnu Razista then every heavenly Yazata of male nature in company with the Amesha-Speṇtas will free the faithful man

‘From the Nasu, from Hasi, from Gasi from Saêni, from Bûgi; from the hordes with the wide front, from the hordes with the many spears uplifted, from the evil man who oppresses, from the wilful sinner from the oppressor of men, from the Yatu, from the Pairika, from the straying way.

‘How does the way of the faithful turn and part from the way of the wicked ?’

Ahura Mazda answered: ‘It is when a man pronouncing my spell, either reading or reciting it by heart, draws the furrows and hides there himself, [saying]:

"I will smite thee, O Drug! whomsoever thou art, whomsoever thou art amongst the Druges that come in an open way, whomsoever thou art amongst the Druges that come by hidden ways, whomsoever thou art amongst the Druges that defile by contact; whatsoever Drug thou art, I smite thee away from the Aryan countries; whatsoever Drug thou art, I bind thee; I smite thee down, O Drug! I throw thee down below, O Drug!"

'He draws [then] three furrows I proclaim him one of the faithful; he draws six furrows: I proclaim him one of the faithful; he draws nine furrows: I proclaim him one of the faithful.

'The names of those (Amesha-Spentas) smite the men turned to Nasus by the Druges; the seed and kin of the deaf are smitten, the scornful are dead, as the Zaotar Zarathustra blows them away to woe however fierce, at his will and wish, as many as he wishes.

‘From the time when the sun is down he smites them with bruising blows; from the time when the sun is no longer up, he deals deadly blows on the Nasu with his club struck down, for the propitiation and glorification of the heavenly gods.

‘O Zarathustra! let not that spell be shown to any one, except by the father to his son, or by the brother to his brother from the same womb, or by the Athravan to his pupil in black hair, devoted to the good law, who, devoted to the good law, holy and brave, stills all the Druges

'For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto Haurvatât, the Amesha-Speṇta. Unto Haurvatât, the Amesha-Speṇta, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words.

'Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

'I bless the sacrifice and prayer, and the strength and vigour of Haurvatât, the master; of the prosperity of the seasons and of the years, the masters of holiness.

'Ashem Vohû: Holiness is the best of all good. . . . .

'[Give] unto that man ' brightness and glory, . . . . give him the bright, all happy, blissful abode of the holy Ones.'

V. ÂBÂN YAST.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani]. the holy and master of holiness . . .

Unto the good Waters, made by Mazda; unto the holy water-spring ARDVI ANÂHITA; unto all waters, made by Mazda; unto all plants, made by Mazda

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness. . . .

I.

Ahura Mazda spake unto Spitama Zarathustra, saying: ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sura Anahita, the wide-expanding and health-giving, who hates the Daevas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material world; the life-increasing and holy, the herd-increasing and holy, the fold-increasing and holy, the wealth-increasing and holy, the country-increasing and holy;

‘Who makes the seed of all males pure who makes the womb of all females pure for bringing forth who makes all females bring forth in safety, who puts milk into the breasts of all females in the right measure and the right duality;

‘The large river, known afar, that is as large as the whole of the waters that run along the earth; that runs powerfully from the height Hukairya down to the sea Vouru-Kasha

‘All the shores of the sea Vouru-Kasha are boiling over, all the middle of it is boiling over, when she runs down there, when she streams down there, she, Ardvi Sura Anahita, who has a thousand cells and a thousand channels the extent of each of those cells, of each of those channels is as much as a man can ride in forty days, riding on a good horse.

‘From this river of mine alone flow all the waters that spread all over the seven Karshvares; this river of mine alone goes on bringing waters, both in summer and in winter. This river of mine purifies the seed in males, the womb in females, the milk in females’ breasts.

‘I, Ahura Mazda, brought it down with mighty vigour, for the increase of the house, of the borough, of the town, of the country, to keep them, to maintain them, to look over them, to keep and maintain them close.

'Then Ardvi Sûra Anâhita, O Spitama Zarathustra! proceeded forth from the Maker Mazda. Beautiful were her white arms, thick as a horse's shoulder or still thicker; beautiful was her . . . . and thus came she, strong, with thick arms, thinking thus in her heart:

‘ “Who will praise me? Who will offer me a sacrifice, with libations cleanly prepared and well-strained, together with the Haoma and meat? To whom shall I cleave, who cleaves unto me, and thinks with me, and bestows gifts upon me, and is of good will unto me? ”

‘For her brightness and glory, I will offer her a sacrifice worth being heard; I will offer up unto the holy Ardvi Sûra Anâhita a good sacrifice with an offering of libations; — thus mayest thou advise us when thou art appealed to! Mayest thou be most fully worshipped, O Ardvi Sûra Anâhita! with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the words, with the deeds, with the libations, and with the rightly-spoken words.

‘Yênhê hâtãm All those beings of whom Ahura Mazda . . . .

II.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita, the wide-expanding and health-giving, who hates the Daêvas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material world; the life-increasing and holy, the herd-increasing and holy, the fold-increasing and holy, the wealth-increasing and holy, the country-increasing and holy

‘Who drives forwards on her chariot, holding the reins of the chariot. She goes driving, on this chariot, longing for men and thinking thus in her heart: “Who will praise me? Who will offer me a sacrifice, with libations cleanly prepared and well-strained, together with the Haoma and meat? To whom shall I cleave, who cleaves unto me, and thinks with me, and bestows gifts upon me, and is of good will unto me?”

'For her brightness and glory, I will offer her a sacrifice, worth being heard . . . .

III.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘Whom four horses carry, all white, of one and the same colour, of the same blood, tall, crushing down the hates of all haters, of the Daevas and men, of the Yatus and Pairikas, of the oppressors, of the blind and of the deaf

'For her brightness and glory, I will offer her a sacrifice . . . .

IV.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘Strong and bright, tall and beautiful of form, who sends down by day and by night a flow of motherly waters as large as the whole of the waters that run along the earth, and who runs powerfully

'For her brightness and glory, I will offer her a sacrifice . . .

V.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘To her did the Maker Ahura Mazda offer up a sacrifice in the Airyana Vaêgah, by the good river Dâitya with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the words, with the deeds, with the libations, and with the rightly-spoken words

‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sura Anahita! that I may bring the son of Pourushaspa, the holy Zarathustra, to think after my law, to speak after my law, to do after my law!”

‘Ardvi Sura Anahita granted him that boon, as he was offering libations, giving gifts, sacrificing, and begging that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

VI.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

'To her did Haoshyangha, the Paradhâta offer up a sacrifice on the enclosure of the Hara with a hundred male horses, a thousand oxen, and ten thousand lambs.

‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may become the sovereign lord of all countries, of the Daevas and men, of the Yâtus and Pairikas, of the oppressors, the blind and the deaf; and that I may smite down two thirds of the Daevas of Mâzana and of the fiends of Varena .”

Ardvi Sura Anahita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . .

VII.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘To her did Yima Khshaêta the good shepherd, offer up a sacrifice from the height Hukairya with a hundred male horses, a thousand oxen, ten thousand lambs.

‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may become the sovereign lord of all countries, of the Daêvas and men, of the Yâtus and Pairikas, of the oppressors, the blind and the deaf; and that I may take from the Daêvas both riches and welfare, both fatness and flocks, both weal and Glory .”

‘Ardvi Sûra Anâhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

VIII.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

'To her did Azi Dahâka the three-mouthed, offer up a sacrifice in the land of Bawri with a hundred male horses, a thousand oxen, and ten thousand lambs.

When Yima began to sin and lost the Hvarenô (Glory), he was overthrown by Azi Dahâka (Zohâk), who seized the power and reigned in his place for a thousand years (cf. Yt. XIX, 33 seq.). Azi Dahâka, literally 'the fiendish snake,' was first a mythical personage; he was the 'snake' of the storm-cloud, and a counterpart of the Vedic Ahi or Vritra. He appears still in that character in Yast XIX seq., where he is described struggling for the Hvarenô against Âtar (Fire), in the sea Vourukasha (Vendîdâd, Introd. IV, 38; cf. this Yast, § 90). His struggle with Yima Khshaêta bore at first the same mythological character, 'the shining Yima' being originally, like the Vedic Yama, a solar hero: when Yima was turned into an earthly king, Azi underwent the same fate. In the Shâh Nâmah he is described as a man with two snakes springing from his shoulders: they grew there through a kiss of Ahriman's. For the myths referring to Azi, see Ormazd et Ahriman, §§ 91-95.

‘He begged of her a boon, saying: “Grant me this boon, O good, most beneficent Ardvi Sûra Anâhita! that I may make all the seven Karshvares of the earth empty of men.”

‘Ardvi Sûra Anâhita did not grant him that boon, although he was offering libations, giving gifts, sacrificing, and entreating her that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

IX.

'Offer up a sacrifice, O Spitama Zarathustra! unto Ardvi Sûra Anâhita . . . .

‘To her did Thraêtaona the heir of the valiant Âthwya clan, offer up a sacrifice in the four-cornered Varena with a hundred male horses, a thousand oxen, ten thousand lambs.

‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may overcome Azi Dahâka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses that most powerful, fiendish Drug, that demon, baleful to the world, the strongest Drug that Angra Mainyu created against the material world, to destroy the world of the good principle and that I may deliver his two wives, Savanghavâk and Erenavâk who are the fairest of body amongst women, and the most wonderful creatures in the world .”

Ardvi Sûra Anâhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . .

X.

'Offer up a sacrifice, O Spitama Zarathustra! unto Ardvi Sûra Anâhita . . . .

‘To her did Keresâspa the manly-hearted, offer up a sacrifice behind the Vairi Pisanah with a hundred male horses, a thousand oxen, ten thousand lambs.

‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may overcome the golden-heeled Gandarewa though all the shores of the sea Vouru-Kasha are boiling over; and that I may run up to the stronghold of the fiend on the wide, round earth, whose ends lie afar.”

A Parsi poem, of a very late date, gives further details about Gandarewa. It was a monster who lived 'in the sea, on the mountain, and in the valley;' he was called Pâshnah zarah, because the sea did not go above his heel (a misinterpretation of his Avestean epithet zairi pâshna, golden-heeled, the Zend zairi being mistaken for the Persian zarah , sea); his head would rise to the sun and rub the sky; he could swallow up twelve men at once. Keresâspa fought him for nine days and nine nights together; he drew him at last from the bottom of the sea and smashed his head with his club: when he fell on the ground, many countries were spoiled by his fall (Spiegel, Die traditionnelle Literatur der Parsen, P. 339, and West, Pahlavi Texts, II, pp. 369 seq.). In the Vedic mythology the Gandharva is the keeper of Soma, and is described now as a god, now as a fiend, according as he is a heavenly Soma-priest or a jealous possessor who grudges it to man. What was the original form of the myth in Mazdeism is not clear. In the Shâh Nâmah he appears as the minister of Azi Dahâka. Cf. Yt. XV, 27 seq., and Ormazd et Ahriman, pp. 99, note 5; 215, note 1.

‘Ardvi Sûra Anâhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . .

XI.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘To her did the Turanian murderer, Frangrasyan offer up a sacrifice in his cave under the earth with a hundred male horses, a thousand oxen, ten thousand lambs.

Frangrasyan (Afrâsyâb) was king of Tûrân for two hundred years. The perpetual struggle between Irân and Tûrân, which lasts to this day, was represented in the legend by the deadly and endless wars between Afrâsyâb and the Iranian kings from Minokihr down to Kai Khosrav (Kavi Husravah). The chief cause of the feud was the murder of Syâvakhsh (Syâvarshâna) by Afrâsyâb; Syâvakhsh, son of Kai Kaus (Kava Usa), having been exiled by his father, at the instigation of his mother-in-law, took refuge with Afrâsyâb, who received him with honour, and gave him his daughter in marriage: but the fortune of Syâvakhsh raised the jealousy of Afrâsyâb's brother, Karsîvaz (Keresavazda), who by means of calumnious accusations extorted from Afrâsyâb an order for putting him to death (see Yt. XIX, 77). Syâvakhsh was revenged by his son, Kai Khosrav, the grandson of Afrâsyâb (Yt. IX, 22).

‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may seize hold of that Glory that is waving in the middle of the sea Vouru-Kasha and that belongs to the Aryan people, to those born and to those not yet born, and to the holy Zarathustra.”

‘Ardvi Sûra Anâhita did not grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

XII.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘To her did the great, most wise Kavi Usa offer up a sacrifice from Mount Erezifya with a hundred male horses, a thousand oxen, ten thousand lambs.

'Ardvi Sûra Anâhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

XIII.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘To her did the gallant Husravah he who united the Aryan nations into one kingdom offer up a sacrifice behind the Kaêkasta lake the deep lake, of salt waters with a hundred male horses, a thousand oxen, ten thousand lambs.

'He begged of her a boon, saying: "Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may become the sovereign lord of all countries, of Daêvas and men, of the Yâtus and Pairikas, of the oppressors, the blind and the deaf; and that I may have the lead in front of all the teams and that he may not pass through the forest he, the murderer who now is fiercely striving against me on horseback .”

'Ardvi Sûra Anâhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

XIV.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sara Anâhita . . . .

‘To her did the valiant warrior Tusa offer worship on the back of his horse begging swiftness for his teams, health for his own body, and that he might, watch with full success those who hated him, smite down his foes, and destroy at one stroke his adversaries, his enemies, and those who hated him

'He begged of her a boon, saying: "Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may overcome the gallant sons of Vaêsaka by the castle Khshathrô-saoka, that stands high up on the lofty, holy Kangha that I may smite of the Turanian people their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads.”

'Ardvi Sûra Anâhita granted him that boon as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

XV.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

'To her did the gallant sons of Vaêsaka offer up a sacrifice in the castle Khshathrô-saoka, that stands high up on the lofty, holy Kangha, with a hundred male horses, a thousand oxen, ten thousand lambs.

'They begged of her a boon, saying: "Grant us this, O good, most beneficent Ardvi Sûra Anâhita! that we may overcome the valiant warrior Tusa, and that we may smite of the Aryan people their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads .”

'Ardvi Sûra Anâhita did not grant them that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

XVI.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘The old Vafra Navâza worshipped her, when the strong fiend-smiter, Thraêtaona, flung him up in the air in the shape of a bird, of a vulture

'He went on flying, for three days and three nights, towards his own house; but he could not, he could not turn down. At the end of the third night, when the beneficent dawn came dawning up, then he prayed unto Ardvi Sûra Anâhita, saying:

' "Ardvi Sûra Anâhita! do thou quickly hasten helpfully and bring me assistance at once. I will offer thee a thousand libations, cleanly prepared and well strained, along with Haomas and meat, by the brink of the river Rangha, if I reach alive the earth made by Ahura and my own house."

‘She seized him by the arm: quickly was it done, nor was it long till, speeding, he arrived at the earth made by Mazda and at his own house, safe, unhurt, unwounded, just as he was before.

'Ardvi Sûra Anâhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, entreating that she would grant him that boon

'For her brightness and glory, I will offer her a sacrifice . . . .

XVII.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . .

‘To her did Gâmâspa offer up a sacrifice, with a hundred horses, a thousand oxen, ten thousand lambs, when he saw the army of the wicked, of the worshippers of the Daêvas, coming from afar in battle array.

'He asked of her a boon, saying: "Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may be as constantly victorious as any one of all the Aryans .”

'Ardvi Sûra Anâhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . .

XVIII.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘To her did Ashavazdah, the son of Pourudhâkhsti and Ashavazdah and Thrita, the sons of Sâyuzdri offer up a sacrifice, with a hundred horses, a thousand oxen, ten thousand lambs, by Apãm Napât, the tall lord, the lord of the females, the bright and swift-horsed

'They begged of her a boon, saying: "Grant us this, O good, most beneficent Ardvi Sûra Anâhita! that we may overcome the assemblers of the Turanian Dânus Kara Asabana and Vara Asabana, and the most mighty Dûraêkaêta, in the battles of this world

'Ardvi Sûra Anâhita granted them that boon, as they were offering up libations, giving gifts, sacrificing, and entreating that she would grant them that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

XIX.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘Vistauru, the son of Naotara worshipped her by the brink of the river Vîtanghuhaiti with well-spoken words, speaking thus:

' "This is true, this is truly spoken, that I have smitten as many of the worshippers of the Daêvas as the hairs I bear on my head. Do thou then, O Ardvi Sûra Anâhita! leave me a dry passage, to pass over the good Vîtanghuhaiti."

'Ardvi Sûra Anâhita hastened unto him in the shape of a maid, fair of body, most strong, tall-formed, high-girded, pure, nobly born of a glorious race, wearing shoes up to the ankle, with all sorts of ornaments and radiant A part of the waters she made stand still, a part of the waters she made flow forward, and she left him a dry passage to pass over the good Vîtanghuhaiti

'Ardvi Sûra Anâhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon

'For her brightness and glory, I will offer her a sacrifice . . . .

XX.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .'

'To her did Yôista, one of the Fryanas offer up a sacrifice with a hundred horses, a thousand oxen, ten thousand lambs on the Pedvaêpa of the Rangha.

'He begged of her a boon, saying: "Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may overcome the evil-doing Akhtya, the offspring of darkness, and that I may answer the ninety-nine hard riddles that he asks me maliciously, the evil-doing Akhtya, the offspring of darkness."

'Ardvi Sûra Anâhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

XXI.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

'Whom Ahura Mazda the merciful ordered thus, saying: "Come, O Ardvi Sûra Anâhita, come from those stars down to the earth made by Ahura, that the great lords may worship thee, the masters of the countries, and their sons.

‘ “The men of strength will beg of thee swift horses and supremacy of Glory.

‘ “The Âthravans who read and the pupils of the Âthravans will beg of thee knowledge and prosperity, the Victory made by Ahura, and the crushing Ascendant.

‘ “The maids of barren womb longing for a lord will beg of thee a strong husband;

‘ “Women, on the point of bringing forth, will beg of thee a good delivery.

‘ “All this wilt thou grant unto them, as it lies in thy power, O Ardvi Sûra Anâhita!”

'Then Ardvi Sûra Anâhita came forth, O Zarathustra! down from those stars to the earth made by Mazda; and Ardvi Sûra Anâhita spake thus:

"O pure, holy Zarathustra! Ahura Mazda has established thee as the master of the material world: Ahura Mazda has established me to keep the whole of the holy creation.

“Through my brightness and glory flocks and herds and two-legged men go on, upon the earth: I, forsooth, keep all good things, made by Mazda, the offspring of the holy principle, just as a shepherd keeps his flock.”

'Zarathustra asked Ardvi Sûra Anâhita: "O Ardvi Sûra Anâhita! With what manner of sacrifice shall I worship thee? With what manner of sacrifice shall I worship and forward thee? So that Mazda may make thee run down (to the earth), that he may not make thee run up into the heavens, above the sun and that the Serpent may not injure thee with . . . . with . . . . with . . . . and . . . . poisons .”

'Ardvi Sûra Anâhita answered: "O pure, holy Spitama! this is the sacrifice wherewith thou shalt worship me, this is the sacrifice wherewith thou shalt worship and forward me, from the time when the sun is rising to the time when the sun is setting.

' "Of this libation of mine thou shalt drink, thou who art an Âthravan, who hast asked and learnt the revealed law, who art wise, clever, and the Word incarnate.

“Of this libation of mine let no foe drink, no man fever-sick, no liar, no coward, no jealous one, no woman, no faithful one who does not sing the Gathas, no leper to be confined

“I do not accept those libations that are drunk in my honour by the blind, by the deaf, by the wicked, by the destroyers, by the niggards, by the . . . . nor any of those stamped with those characters which have no strength for the holy Word

“Let no one drink of these my libations who is hump-backed or bulged forward; no fiend with decayed teeth .”

'Then Zarathustra asked Ardvi Sûra Anâhita "O Ardvi Sûra Anâhita! What becomes of those libations which the wicked worshippers of the Daêvas bring unto thee after the sun has set ?”

'Ardvi Sûra Anâhita answered: "O pure, holy Spitama Zarathustra! howling, clapping, hopping, and shouting six hundred and a thousand Daêvas, who ought not to receive that sacrifice receive those libations that men bring unto me after [the sun has set] .”

‘I will worship the height Hukairya, of the deep precipices made of gold, wherefrom this mine Ardvi Sûra Anâhita leaps, from a hundred times the height of a man while she is possessed of as much Glory as the whole of the waters that run along the earth, and she runs powerfully

'For her brightness and glory, I will offer her a sacrifice . . . .

XXII.

Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sara Anâhita . . . .

‘Before whom the worshippers of Mazda stand with baresma in their hands: the Hvôvas did worship her, the Naotaras did worship her the Hvôvas asked for riches, the Naotaras asked for swift horses. Quickly was Hvôva blessed with riches and full prosperity; quickly became Vîstâspa, the Naotaride, the lord of the swiftest horses in these countries

['Ardvi Sûra Anâhita granted them that boon, as they were offering up libations, giving gifts, sacrificing, and entreating that she would grant them that boon

'For her brightness and glory, I will offer her a sacrifice . . . .

XXIII.

Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘Who has a thousand cells and a thousand channels: the extent of each of those cells, of each of those channels, is as much as a man can ride in forty days, riding on a good horse In each channel there stands a palace, well-founded, shining with a hundred windows, with a thousand columns, well-built, with ten thousand balconies, and mighty.

‘In each of those palaces there lies a well-laid, well-scented bed, covered with pillows, and Ardvi Sûra Anâhita, O Zarathustra! runs down there from a thousand times the height of a man, and she is possessed of as much Glory as the whole of the waters that run along the earth, and she runs powerfully

XXIV.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

'Unto her did the holy Zarathustra offer up a sacrifice in the Airyana Vaêgah, by the good river Dâitya; with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the speech, with the deeds, with the libations, and with the rightly-spoken words

'He begged of her a boon, saying: "Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may bring the son of Aurvat-aspa the valiant Kavi Vîstâspa, to think according to the law, to speak according to the law, to do according to the law .”

'Ardvi Sûra Anâhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

XXV.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘Unto her did the tall Kavi Vîstâspa offer up a sacrifice behind Lake Frazdânava with a hundred male horses, a thousand oxen, ten thousand lambs.

'He begged of her a boon, saying: "Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may overcome Tãthravant, of the bad law, and Peshana, the worshipper of the Daêvas, and the wicked Aregat-aspa in the battles of this world!”

'Ardvi Sûra Anâhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

XXVI.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘Unto her did Zairi-vairi who fought on horseback, offer up a sacrifice behind the river Dâitya with a hundred male horses, a thousand oxen, ten thousand lambs.

'He begged of her a boon, saying: "Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may overcome Peshô-Kangha the corpse-burier Humâyaka the worshipper of the Daêvas, and the wicked Aregat-aspa in the battles of this world.

Ardvi Sûra Anâhita granted him that boon as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

'For her brightness and glory, I will offer her a sacrifice . . . .

XXVII.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

'Unto her did Aregat-aspa and Vandaremaini offer up a sacrifice by the sea Vouru-Kasha, with a hundred male horses, a thousand oxen, ten thousand lambs.

‘They begged of her a boon, saying: “Grant us this, O good, most beneficent Ardvi Sûra Anâhita! that we may conquer the valiant Kavi Vîstâspa and Zairivairi who fights on horseback, and that we may smite of the Aryan people their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads.”

'Ardvi Sûra Anâhita did not grant them that favour, though they were offering up libations, giving gifts, sacrificing, and entreating that she should grant them that favour.

'For her brightness and glory, I will offer her a sacrifice . . . .

XXVIII.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘For whom Ahura Mazda has made four horses — the wind, the rain, the cloud, and the sleet — and thus ever upon the earth it is raining, snowing, hailing, and sleeting; and whose armies are so many and numbered by nine-hundreds and thousands.

‘I will worship the height Hukairya, of the deep precipices, made of gold, wherefrom this mine Ardvi Sûra Anâhita leaps, from a hundred times the height of a man, while she is possessed of as much Glory as the whole of the waters that run along the earth, and she runs powerfully

'For her brightness and glory, I will offer her a sacrifice . . . .

XXIX.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

‘She stands, the good Ardvi Sûra Anâhita, wearing a golden mantle waiting for a man who shall offer her libations and prayers, and thinking thus in her heart:

'For her brightness and glory, I will offer her a sacrifice . . . .

XXX.

'Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . . . .

'Ardvi Sûra Anâhita, who stands carried forth in the shape of a maid, fair of body, most strong, tall-formed, high-girded, pure, nobly born of a glorious race wearing along her . . . . a mantle fully embroidered with gold;

‘Ever holding the baresma in her hand, according to the rules, she wears square golden earrings on her ears bored and a golden necklace around her beautiful neck, she, the nobly born Ardvi Sûra Anâhita; and she girded her waist tightly, so that her breasts may be well-shaped, that they may be tightly pressed

‘Upon her head Ardvi Sûra Anâhita bound a golden crown, with a hundred stars with eight rays, a fine . . . . a well-made crown, in the shape of a . . . . with fillets streaming down.

‘She is clothed with garments of beaver Ardvi Sûra Anâhita; with the skin of thirty beavers of those that bear four young ones, that are the finest kind of beavers; for the skin of the beaver that lives in water is the finest-coloured of all skins, and when worked at the right time it shines to the eye with full sheen of silver and gold.

‘Here, O good, most beneficent Ardvi Sûra Anâhita! I beg of thee this favour: that I, fully blessed, may conquer large kingdoms, rich in horses with high tributes, with snorting horses, sounding chariots, flashing swords, rich in aliments, with stores of food, with well-scented beds that I may have at my wish the fulness of the good things of life and whatever makes a kingdom thrive

‘Here, O good, most beneficent Ardvi Sûra Anâhita! I beg of thee two gallant companions, one two-legged and one four-legged one two-legged, who is swift, quickly rushing, and clever in turning a chariot round in battle; and one four-legged, who can quickly turn towards either wing of the host with a wide front, towards the right wing or the left, towards the left wing or the right.

‘Through the strength of this sacrifice, of this invocation, O Ardvi Sûra Anâhita! come down from those stars towards the earth made by Ahura, towards the sacrificing priest, towards the full boiling [milk come to help him who is offering up libations, giving gifts, sacrificing, and entreating that thou wouldst grant him thy favours; that all those gallant warriors may be strong, like king Vistaspa.

'For her brightness and glory, I will offer her a sacrifice . . . .

'Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

'I bless the sacrifice and prayer, and the strength and vigour of the holy water-spring Anâhita.

'Ashem Vohû: Holiness is the best of all good . . . .

'[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones!'

VI. KHÔRSHÊD YAST.
(YAST TO THE SUN.)

May Ahura Mazda be rejoiced . . . .

Ashem Vohû: Holiness is the best of all good . . . .

Unto the undying, shining, swift-horsed Sun

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

We sacrifice unto the undying, shining, swift-horsed Sun.

When the light of the sun waxes warmer when the brightness of the sun waxes warmer, then up stand the heavenly Yazatas, by hundreds and thousands: they gather together its Glory, they make its Glory pass down, they pour its Glory upon the earth made by Ahura, for the increase of the world of holiness, for the increase of the creatures of holiness for the increase of the undying, shining, swift-horsed Sun.

And when the sun rises up, then the earth, made by Ahura, becomes clean the running waters become clean, the waters of the wells become clean, the waters of the sea become clean, the standing waters become clean; all the holy creatures, the creatures of the Good Spirit, become clean.

Should not the sun rise up, then the Daêvas would destroy all the things that are in the seven Karshvares, nor would the heavenly Yazatas find any way of withstanding or repelling them in the material world.

He who offers up a sacrifice unto the undying, shining, swift-horsed Sun — to withstand darkness, to withstand the Daêvas born of darkness, to withstand the robbers and bandits, to withstand the Yâtus and Pairikas, to withstand death that creeps in unseen — offers it up to Ahura Mazda, offers it up to the Amesha-Spentas, offers it up to his own soul He rejoices all the heavenly and worldly Yazatas, who offers up a sacrifice unto the undying, shining, swift-horsed Sun.

I will sacrifice unto Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes.

I will sacrifice unto the club of Mithra, the lord of wide pastures, well struck down upon the skulls of the Daêvas.

I will sacrifice unto that friendship, the best of all friendships, that reigns between the moon and the sun

For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the undying, shining, swift-horsed Sun. Unto the undying, shining, swift-horsed Sun we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words

Yênhê hâtãm: All those beings of whom Ahura Mazda . . . .

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I bless the sacrifice and the invocation, and the strength and vigour of the undying, shining, swift-horsed Sun.

Ashem Vohû: Holiness is the best of all good . . . .

Give unto that man brightness and glory, give him health of body, . . . . give him the bright, all-happy, blissful abode of the holy Ones.

VII. MÂH YAST.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

Unto the Moon that keeps in it the seed of the Bull; unto the only-created Bull and unto the Bull of many species;

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

Hail to Ahura Mazda! Hail to the Amesha-Spentas! Hail to the Moon that keeps in it the seed of the Bull Hail to thee when we look at thee! Hail to thee when thou lookest at us

How does the moon wax? How does the moon wane?

For fifteen days does the moon wax for fifteen days does the moon wane. As long as her waxing, so long is the waning as long as her waning, so long is the waxing.

‘Who is there but thee who makes the moon wax and wane ?’

We sacrifice unto the Moon that keeps in it the seed of the Bull, the holy and master of holiness.

Here I look at the moon, here I perceive the moon; here I look at the light of the moon, here I perceive the light of the moon. The Amesha-Speṇtas stand up holding its glory; the Amesha-Speṇtas stand up, pouring its glory upon the earth, made by Mazda

And when the light of the moon waxes warmer, golden-hued plants grow on from the earth during the spring

We sacrifice unto the new moons, the full moons, and the Vîshaptathas

We sacrifice unto the new moon, the holy and master of holiness;

We sacrifice unto the full moon, the holy and master of holiness;

We sacrifice unto the Vîshaptatha, the holy and master of holiness.

; it has the same meaning in Vend. XVIII, 9 [23]; cf. Yt. XXII, 18.}

I will sacrifice unto the Moon, that keeps in it the seed of the Bull, the liberal, bright, glorious, water-giving warmth-giving, wisdom-giving wealth-giving riches-giving, thoughtfulness-giving weal-giving, freshness-giving prosperity-giving the liberal, the healing.

For its brightness and glory, I will offer unto it a sacrifice worth being heard, namely, unto the Moon that keeps in it the seed of the Bull.

Unto the Moon that keeps in it the seed of the Bull, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words.

Yênhê Ham: All those beings of whom Ahura Mazda . . . .

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I bless the sacrifice and prayer, and the strength and vigour of the Moon, that keeps in it the seed of the Bull, and of the only-created Bull, and of the Bull of many species.

Ashem Vohû: Holiness is the best of all good.

Give unto that man brightness and glory, give him health of body, . . . . give him the bright, all-happy, blissful abode of the holy Ones.

VIII. TÎR YAST.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness . . . .

Unto Tistrya, the bright and glorious star, and unto the powerful Satavaêsa, made by Mazda, who pushes waters forward Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I.

Ahura Mazda spake unto Spitama Zarathustra, saying: 'We worship the lordship and mastership [of Tistrya], whereby he protects the Moon, the dwelling, the food, when my glorious stars come along and impart their gifts to men. I will sacrifice unto the star Tistrya, that gives the fields their share [of waters].

‘We offer up libations unto Tistrya, the bright and glorious star, that gives happy dwelling and good dwelling; the white, shining, seen afar, and piercing; the health-bringing, loud-snorting and high, piercing from afar with its shining, undefiled rays; and unto the waters of the wide sea, the Vanguhi of wide renown and the species of the Bull, made by Mazda, the awful kingly Glory, and the Fravashi of the holy Spitama Zarathustra.

‘For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the star Tistrya.

‘Unto Tiśtrya, the bright and glorious star, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words

'Yênhê hâtãm: All those beings of whom Ahura Mazda . . . .

II.

'We sacrifice unto Tistrya, the bright and glorious star, who is the seed of the waters, powerful, tall, and strong, whose light goes afar; powerful and highly working, through whom the brightness and the seed of the waters come from the high Apãm Napât

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

III.

‘We sacrifice unto Tistrya, the bright and glorious star; for whom long flocks and herds and men, looking forward for him and deceived in their hope “When shall we see him rise up, the bright and glorious star Tistrya? When will the springs run with waves as thick as a horse’s size and still thicker? Or will they never come?”

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

IV.

‘We sacrifice unto Tistrya, the bright and glorious star; who flies, towards the sea Vouru-Kasha as swiftly as the arrow darted through the heavenlyspace which Erekhsha the swift archer, the Arya amongst the Aryas whose arrow was the swiftest, shot from Mount Khshaotha to Mount Hvanvant

Erekhsha khshviwi-ishus, in Pahlavi Aris Shîvâtîr (see Études Iraniennes, II, 220), or 'Aris of the swift arrow,' was the best archer in the Iranian army. When Minokihr and Afrâsyab determined to make peace and to fix the boundary between Irân and Tûrân, 'it was stipulated that Aris should ascend Mount Damâvand, and from thence discharge an arrow towards the east; and that the place in which the arrow fell should form the boundary between the two kingdoms. Aris thereupon ascended the mountain, and discharged towards the east an arrow, the flight of which continued from the dawn of day until noon, when it fell on the banks of the Gihûn (the Oxus),' (Mirkhond, History of the Early Kings of Persia, trans. by David Shea, p. 175; cf. Noeldeke, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 1881, p. 445.)

‘For Ahura Mazda gave him assistance; so did the waters and the plants; and Mithra, the lord of wide pastures, opened a wide way unto him.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

V.

‘We sacrifice unto Tistrya, the bright and glorious star, that afflicts the Pairikas, that vexes the Pairikas, who, in the shape of worm-stars fly between the earth and the heavens, in the sea Vouru-Kasha, the powerful sea, the large-sized, deep sea of salt waters. He goes to its lake in the shape of a horse, in a holy shape; and down there he makes the waters boil over, and the winds flow above powerfully all around.

‘Then Satavaêsa makes those waters flow down to the seven Karshvares of the earth and when he has arrived down there, he stands, beautiful, spreading ease and joy on the fertile countries (thinking in himself): “How shall the countries of the Aryas grow fertile?”

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

VI.

‘We sacrifice unto Tistrya, the bright and glorious star, who spake unto Ahura Mazda, saying: “Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘ “If men would worship me with a sacrifice in which I were invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names, then I should have come to the faithful at the appointed time

I should have come in the appointed time of my beautiful, immortal life should it be one night, or two nights, or fifty, or a hundred nights.”

‘We sacrifice unto Tistrya;

‘We sacrifice unto the rains of Tistrya

‘We sacrifice unto the first star we sacrifice unto the rains of the first star.

‘I will sacrifice unto the stars Haptôiringa to oppose the Yâtus and Pairikas.

‘We sacrifice unto Vanant the star made by Mazda; for the well-shapen strength, for the Victory, made by Ahura, for the crushing Ascendant, for the destruction of what distresses us, for the destruction of what persecutes us.

‘We sacrifice unto Tistrya, whose eye-sight is sound

‘For ten nights, O Spitama Zarathustra! Tistrya, the bright and glorious star, mingles his shape with light, moving in the shape of a man of fifteen years of age bright, with clear eyes, tall, full of strength, strong, and clever.

‘He is active as the first man was; he goes on with the strength of the first man; he has the virility of the first man.

‘Here he calls for people to assemble, here he asks, saying: “Who now will offer me the libations with the Haoma and the holy meat? To whom shall I give wealth of male children, a troop of male children, and the purification of his own soul? Now I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness.”

‘The next ten nights, O Spitama Zarathustra! the bright and glorious Tistrya mingles his shape with light, moving in the shape of a golden-horned bull

‘Here he calls for people to assemble, here he asks, saying: “Who now will offer me the libations with the Haoma and the holy meat? To whom shall I give wealth of oxen, a herd of oxen, and the purification of his own soul? Now I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness.”

‘The next ten nights, O Spitama Zarathustra! the bright and glorious Tistrya mingles his shape with light, moving in the shape of a white, beautiful horse, with golden ears and a golden caparison.

‘Here he calls for people to assemble, here he asks, saying: “Who now will offer me the libations with the Haoma and the holy meat? To whom shall I give wealth of horses, a troop of horses, and the purification of his own soul? Now I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness.”

‘Then, O Spitama Zarathustra! the bright and glorious Tistrya goes down to the sea Vouru-Kasha in the shape of a white, beautiful horse, with golden ears and a golden caparison

‘But there rushes down to meet him the Daêva Apaosha, in the shape of a dark horse, black with black ears, black with a black back, black with a black tail, stamped with brands of terror.

'They meet together, hoof against hoof, O Spitama Zarathustra! the bright and glorious Tistrya and the Daêva Apaosha. They fight together, O Spitama Zarathustra! for three days and three nights. And then the Daêva Apaosha proves stronger than the bright and glorious Tistrya, he overcomes him.

'And Tistrya flees from the sea Vouru-Kasha, as far as a Hâthrâ's length. He cries out in woe and distress, the bright and glorious Tistrya: “Woe is me, O Ahura Mazda! I am in distress, O Waters and Plants! O Fate and thou, Law of the worshippers of Mazda! Men do not worship me with a sacrifice in which I am invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names

‘ ”If men had worshipped me with a sacrifice in which I had been invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names, I should have taken to me the strength of ten horses, the strength of ten camels, the strength of ten bulls, the strength of ten mountains, the strength of ten rivers .”

‘Then I, Ahura Mazda, offer up to the bright and glorious Tistrya a sacrifice in which he is invoked by his own name, and I bring him the strength of ten horses, the strength of ten camels, the strength of ten bulls, the strength of ten mountains, the strength of ten rivers.

‘Then, O Spitama Zarathustra! the bright and glorious Tistrya goes down to the sea Vouru-Kasha in the shape of a white, beautiful horse, with golden ears and golden caparison.

‘But there rushes down to meet him the Daêva Apaosha in the shape of a dark horse, black with black ears, black with a black back, black with a black tail, stamped with brands of terror.

'They meet together, hoof against hoof, O Spitama Zarathustra! the bright and glorious Tistrya, and the Daêva Apaosha; they fight together, O Zarathustra! till the time of noon. Then the bright and glorious Tistrya proves stronger than the Daêva Apaosha, he overcomes him.

‘Then he goes from the sea Vouru-Kasha as far as a Hâthra's length: “Hail!” cries the bright and glorious Tistrya. “Hail unto me, O Ahura Mazda! Hail unto you, O waters and plants! Hail, O Law of the worshippers of Mazda! Hail will it be unto you, O lands! The life of the waters will flow down unrestrained to the big-seeded cornfields, to the small-seeded pasture-fields, and to the whole of the material world!”

‘Then the bright and glorious Tistrya goes back down to the sea Vouru-Kasha, in the shape of a white, beautiful horse, with golden ears and a golden caparison

‘He makes the sea boil up and down; he makes the sea stream this and that way; he makes the sea flow this and that way: all the shores of the sea Vouru-Kasha are boiling over, all the middle of it is boiling over.

'And the bright and glorious Tistrya rises up from the sea Vouru-Kasha, O Spitama Zarathustra! the bright and glorious Satavaêsa rises up from the sea Vouru-Kasha; and vapours rise up above Mount Us-hindu, that stands in the middle of the sea Vouru-Kasha

‘Then the vapours push forward, in the regular shape of clouds they go following the wind, along the ways which Haoma traverses, the increaser of the world Behind him travels the mighty wind, made by Mazda, and the rain, and the cloud, and the sleet, down to the several places, down to the fields, down to the seven Karshvares of the earth.

'Apãm Napât O Spitama Zarathustra! divides the waters amongst the countries in the material world, in company with the mighty wind, the Glory, made by the waters and the Fravashis of the faithful

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

VII.

‘We sacrifice unto Tistrya, the bright and glorious star, who from the shining east, moves along his long winding course, along the path made by the gods, along the way appointed for him the watery way, at the will of Ahura Mazda, at the will of the Amesha-Speṇtas.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

VIII.

‘We sacrifice unto Tistrya, the bright and glorious star, whose rising is watched by men who live on the fruits of the year, by the chiefs of deep understanding by the wild beasts in the mountains, by the tame beasts that run in the plains; they watch him, as he comes up to the country for a bad year, or for a good year (thinking in themselves): “How shall the Aryan countries be fertile?”

For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

IX.

‘We sacrifice unto Tistrya, the bright and glorious star, swift-flying and swift-moving, who flies towards the sea Vouru-Kasha, as swiftly as the arrow darted through the heavenly space, which Erekhsha, the swift archer, the Arya amongst the Aryas whose arrow was the swiftest, shot from Mount Khshaotha to Mount Hvanvant.

‘Ahura Mazda gave him assistance, and the Amesha-Speṇtas and Mithra, the lord of wide pastures, pointed him the way: behind him went the tall Ashis Vanguhi and Pârendi on her light chariot: always till, in his course, he reached Mount Hvanvant on the shining waters

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

X.

‘We sacrifice unto Tistrya, the bright and glorious star, who afflicts the Pairikas, who destroys the Pairikas, that Angra Mainyus flung to stop all the stars that have in them the seed of the waters

‘Tistrya afflicts them, he blows them away from the sea Vouru-Kasha; then the wind blows the clouds forward, bearing the waters of fertility, so that the friendly showers spread wide over, they spread helpingly and friendly over the seven Karshvares.

'For his brightness and glory, I will oar him a sacrifice worth being heard . . . .

XI.

‘We sacrifice unto Tistrya, the bright and glorious star, for whom long the standing waters, and the running spring-waters, the stream-waters, and the rain-waters:

‘ “When will the bright and glorious Tistrya rise up for us? When will the springs with a flow and overflow of waters, thick as a horse’s shoulder, run to the beautiful places and fields, and to the pastures, even to the roots of the plants, that they may grow with a powerful growth?”

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XII.

‘We sacrifice unto Tistrya, the bright and glorious star, who washes away all things of fear stunts the growth of all . . . . and brings health to all these creations, being most beneficent, when he has been worshipped with a sacrifice and propitiated, rejoiced, and satisfied.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XIII.

‘I will sacrifice unto Tistrya, the bright and glorious star, whom Ahura Mazda has established as a lord and overseer above all stars in the same way as he has established Zarathustra above men; whom neither Angra Mainyu, nor the Yâtus and the Pairikas, nor the men Yâtus can deliver unto death, nor can all the Daêvas together prevail for his death.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XIV.

‘We sacrifice unto Tistrya, the bright and glorious star, to whom Ahura Mazda has given a thousand senses and who is the most beneficent amongst the stars that have in them the seed of the waters:

‘Who moves in light with the stars that have in them the seed of the waters: he, from the sea Vouru-Kasha, the powerful sea, the large-sized, deep, and salt of waters, goes to all the lakes, and to all the beautiful caves, and to all the beautiful channels , in the shape of a white, beautiful horse, with golden ears and a golden caparison.

‘Then, O Spitama Zarathustra! the waters flow down from the sea Vouru-Kasha, mother-like friendly, and healing: he divides them amongst these countries, being most beneficent, when he has been worshipped with a sacrifice and propitiated, rejoiced, and satisfied

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XV.

‘We sacrifice unto Tistrya, the bright and glorious star, for whom long all the creatures of Speṇta-Mainyu, those that live under the ground, and those that live above the ground; those that live in the waters, and those that live on dry land; those that fly, and those that run in the plains and all those that live within this boundless and endless world of the holy Spirit.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . .

XVI.

‘We sacrifice unto Tistrya, the bright and glorious star, the healthful, wise, happy, and powerful, who is the lord of a thousand boons, and grants many boons to that man who has pleased him, whether begging or not begging for them.

‘I, O Spitama Zarathustra! have created that star Tistrya as worthy of sacrifice, as worthy of prayer, as worthy of propitiation, as worthy of glorification as myself, Ahura Mazda

‘In order to withstand, to break asunder, to afflict, to drive back the malice of that Pairika Duzyâirya whom evil-speaking people call Huyâirya

‘Had I not created that star Tistrya as worthy of sacrifice, as worthy of prayer, as worthy of propitiation, as worthy of glorification as myself, Ahura Mazda;

‘In order to withstand, to break asunder, to afflict, to drive back the malice of that Pairika Duzyâirya, whom evil-speaking people call Huyâirya;

'Then all day long, all night long, that Pairika Duzyâirya would wage war against this material world of mine, wanting to extinguish its life and she goes on, rushing upon and around it.

‘But the bright and glorious Tistrya keeps that Pairika in bonds, with twofold bonds, with threefold bonds, that cannot be overcome, with bonds all over the body: it is as if there were a thousand men keeping one man in bonds, a thousand men of those who are the strongest in strength.

‘If the Aryan countries, O Spitama Zarathustra! would perform in honour of the bright and glorious Tistrya the due sacrifice and invocation, just as that sacrifice and invocation ought to be performed in the perfection of holiness; never should a hostile horde enter these Aryan countries, nor any plague, nor leprosy, nor venomous plants nor the chariot of a foe, nor the uplifted spear of a foe.’

Zarathustra asked: ‘What is then, O Ahura Mazda! the sacrifice and invocation in honour of the bright and glorious Tistrya, as it ought to be performed in the perfection of holiness?’

Ahura Mazda answered: ‘Let the Aryan nations bring libations unto him; let the Aryan nations tie bundles of baresma for him; let the Aryan nations cook for him a head of cattle, either white, or black, or of any other colour, but all of one and the same colour.

‘Let not a murderer take of these offerings, nor a whore, nor a . . . . who does not sing the Gâthâs, who spreads death in the world and withstands the law of Mazda, the law of Zarathustra.

'If a murderer take of these offerings, or a whore, or a . . . . who does not sing the Gâthâs, who spreads death in the world and withstands the law of Mazda, the law of Zarathustra, then the bright and glorious Tistrya takes back his healing virtues.

‘Plagues will ever pour upon the Aryan nations; hostile hordes will ever fall upon the Aryan nations; the Aryans will be smitten, by their fifties and their hundreds, by their hundreds and their thousands, by their thousands and their tens of thousands, by their tens of thousands and their myriads of myriads.

'Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

'I bless the sacrifice and prayer, and the strength and vigour of Tistrya, the bright and glorious star, and of the powerful Satavaêsa, made by Mazda, who pushes waters forward.

'Ashem Vohû: Holiness is the best of all good . . . .

'[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones .'

IX. GÔS YAST.

May Ahura Mazda be rejoiced! May Angra Mainyu be afflicted! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, satisfaction, and glorification unto Hâvani, the holy and master of holiness.

Unto the powerful Drvâspa, made by Mazda and holy

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness. . . .

I.

We sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps the flocks in health, the herds in health, the grown-up (cattle) in health, the young ones in health; who watches well from afar, with a wide-spread and long-continued welfare-giving friendship;

Who yokes teams of horses, who makes her chariot turn and its wheels sound, fat and glistening strong, tall-formed, weal-possessing, health-giving, powerful to stand and powerful to turn for assistance to the faithful.

To her did Haoshyangha, the Paradhâta offer up a sacrifice on the enclosure of the Hara, the beautiful height, made by Mazda, with a hundred male horses, a thousand oxen, and ten thousand lambs, and with an offering of libations:

‘Grant me this boon, O good, most beneficent Drvâspa! that I may overcome all the Daêvas of Mâzana that I may never fear and bow through terror before the Daêvas, but that all the Daêvas may fear and bow in spite of themselves before me, that they may fear and flee down to darkness .’

The powerful Drvâspa, made by Mazda, the holy Drvâspa, the maintainer, granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

For her brightness and glory, I will offer her a sacrifice worth being heard; I will offer her a sacrifice well performed, namely, unto the powerful Drvâspa, made by Mazda and holy. We offer up libations to the powerful Drvâspa, made by Mazda and holy; we offer her the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words.

Yênhê hâtãm: All those beings of whom Ahura Mazda . . . .

II.

We offer up a sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps the flocks in health . . . .

Who yokes teams of horses . . . . for assistance to the faithful

To her did Yima Khshaêta, the good shepherd, offer up a sacrifice from the height Hukairya, with a hundred male horses, a thousand oxen, ten thousand lambs, and with an offering of libations:

‘Grant me this boon, O good, most beneficent Drvâspa! that I may bring fatness and flocks down to the world created by Mazda; that I may bring immortality down to the world created by Mazda;

‘That I may take away both hunger and thirst, from the world created by Mazda; that I may take away both old age and death, from the world created by Mazda; that I may take away both hot wind and cold wind, from the world created by Mazda, for a thousand years .’

The powerful Drvâspa, made by Mazda, the holy Drvâspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

For her brightness and glory, I will offer her a sacrifice worth being heard . . . .

III.

We offer up a sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps the flocks in health . . . .

Who yokes teams of horses . . . . for assistance to the faithful.

To her did Thraêtaona, the heir of the valiant Âthwya clan, offer up a sacrifice in the four-cornered Varena, with a hundred male horses, a thousand oxen, ten thousand lambs, and with an offering of libations:

'Grant me this boon, O good, most beneficent Drvâspa! that I may overcome Azi Dahâka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Drug, that demon, baleful to the world, the strongest Drug that Angra Mainyu created against the material world, to destroy the world of the good principle; and that I may deliver his two wives, Savanghavâk and Erenavâk, who are the fairest of body amongst women, and the most wonderful creatures in the world .'

For her brightness and glory, I will offer her a sacrifice worth being heard . . . .

IV.

We offer up a sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps flocks in health . . . .

Who yokes teams of horses . . . . for assistance to the faithful.

To her did Haoma offer up a sacrifice, Haoma, the enlivening, the healing, the beautiful, the lordly, with golden eyes, upon the highest height of the Haraiti Bareza. He begged of her a boon, saying:

‘Grant me this boon, O good, most beneficent Drvâspa! that I may bind the Turanian murderer, Franghrasyan that I may drag him bound, that I may bring him bound unto king Husravah, that king Husravah may kill him, behind the Kaêkasta lake the deep lake of salt waters, to avenge the murder of his father Syâvarshâna a man, and of Aghraêratha, a semi-man .’

For her brightness and glory, I will offer her a sacrifice worth being heard . . . .

V.

We offer up a sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps the flocks in health . . . .

Who yokes teams of horses . . . . for assistance to the faithful.

To her did the gallant Husravah, he who united the Arya nations into one kingdom, offer up a sacrifice, behind the Kaêkasta lake, the deep lake of salt waters, with a hundred male horses, a thousand oxen, ten thousand lambs, and an offering of libations:

'Grant me this boon, O good, most beneficent Drvâspa! that I may kill the Turanian murderer, Franghrasyan, behind the Kaêkasta lake, the deep lake of salt waters, to avenge the murder of my father Syâvarshâna, a man, and of Aghraêratha, a semi-man .'

For her brightness and glory, I will offer her a sacrifice worth being heard . . . .

VI.

We offer up a sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps the flocks in health . . . .

Who yokes teams of horses . . . . for assistance to the faithful.

To her did the holy Zarathustra offer up a sacrifice in the Airyana Vaêgah, by the good river Dâitya, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the speech, with the deeds, with the libations, and with the rightly-spoken words. He begged of her a boon, saying:

‘O good, most beneficent Drvâspa! grant me this boon, that I may bring the good and noble Hutaosa to think according to the law, to speak according to the law, to do according to the law, that she may spread my Mazdean law and make it known, and that she may bestow beautiful praises upon my deeds.’

The strong Drvâspa, made by Mazda, the holy Drvâspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

For her brightness and glory, I will offer her a sacrifice worth being heard . . . .

VII.

We offer up a sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps the flocks in health . . . .

Who yokes teams of horses . . . . for assistance to the faithful.

To her did the tall Kavi Vîstâspa offer up a sacrifice behind the waters of the river Dâitya, with a hundred male horses, a thousand oxen, ten thousand lambs, and with an offering of libations:

'Grant me this boon, O good, most beneficent Drvâspa! that I may put to flight Asta-aurvant, the son of Vîspa-thaurvô-asti, the all-afflicting, of the brazen helmet, of the brazen armour, of the thick neck, behind whom seven hundred camels . . . . that I may put to flight the Hvyaona murderer, Aregat-aspa that I may put to flight Darsinika the worshipper of the Daêvas;

And that I may smite Tãthravant of the bad law; that I may smite Spingauruska the worshipper of the Daêvas; and that I may bring unto the good law the nations of the Varedhakas and of the Hvyaonas and that I may smite of the Hvyaona nations their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads.'

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I bless the sacrifice and prayer, and the strength and vigour of the powerful Drvâspa, made by Mazda and holy.

Ashem Vohû: Holiness is the best of all good . . . .

[Give] unto that man brightness and glory, give him health of body, . . . . give him the bright, all-happy, blissful abode of the holy Ones.

X. MIHIR YAST.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas, and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness . . . .

Unto Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes, a Yazata invoked by his own name, and unto Rama Hvâstra

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I.

Ahura Mazda spake unto Spitama Zarathustra, saying: ‘Verily, when I created Mithra, the lord of wide pastures, O Spitama! I created him as worthy of sacrifice, as worthy of prayer as myself, Ahura Mazda

‘The ruffian who lies unto Mithra brings death unto the whole country, injuring as much the faithful world as a hundred evil-doers could do. Break not the contract, O Spitama! neither the one that thou hadst entered into with one of the unfaithful, nor the one that thou hadst entered into with one of the faithful who is one of thy own faith For Mithra stands for both the faithful and the unfaithful.

‘Mithra, the lord of wide pastures, gives swiftness to the horses of those who lie not unto Mithra.

‘Fire, the son of Ahura Mazda, gives the straightest way to those who lie not unto Mithra.

‘The good, strong, beneficent Fravashis of the faithful give a virtuous offspring to those who lie not unto Mithra.

‘For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto Mithra, the lord of wide pastures.

‘We offer up libations unto Mithra, the lord of wide pastures, who gives a happy dwelling and a good dwelling to the Aryan nations.

‘May he come to us for help! May he come to us for ease! May he come to us for joy! May he come to us for mercy! May he come to us for health! May he come to us for victory! May he come to us for good conscience May he come to us for bliss he, the awful and overpowering, worthy of sacrifice and prayer, not to be deceived anywhere in the whole of the material world, Mithra, the lord of wide pastures.

‘I will offer up libations unto him, the strong Yazata, the powerful Mithra, most beneficent to the creatures: I will apply unto him with charity and prayers: I will offer up a sacrifice worth being heard unto him, Mithra, the lord of wide pastures, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the speech, with the deeds, with the libations, and with the rightly-spoken words.

'Yênhê hâtãm: All those beings of whom Ahura Mazda . . . .

II.

‘We sacrifice unto Mithra, the lord of wide pastures, who is truth-speaking, a chief in assemblies, with a thousand ears, well-shapen, with ten thousand eyes, high, with full knowledge strong, sleepless, and ever awake

‘To whom the chiefs of nations offer up sacrifices, as they go to the field, against havocking hosts, against enemies coming in battle array, in the strife of conflicting nations.

‘On whichever side he has been worshipped first in the fulness of faith of a devoted heart, to that side turns Mithra, the lord of wide pastures, with the fiend-smiting wind, with the cursing thought of the wise

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

III.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake.

‘Whom the horsemen worship on the back of their horses, begging swiftness for their teams, health for their own bodies, and that they may watch with full success those who hate them, smite down their foes, and destroy at one stroke their adversaries, their enemies, and those who hate them

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

IV.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Who first of the heavenly gods reaches over the Hara before the undying, swift-horsed sun who, foremost in a golden array, takes hold of the beautiful summits, and from thence looks over the abode of the Aryans with a beneficent eye.

‘Where the valiant chiefs draw up their many troops in array where the high mountains, rich in pastures and waters, yield plenty to the cattle where the deep lakes, with salt waters, stand where wide-flowing rivers swell and hurry towards Iskata and Pouruta, Mouru and Haroyu, the Gava-Sughdha and Hvâirizem

'On Arezahi and Savahi, on Fradadhafshu and Vîdadhafshu, on Vourubaresti and Vourubaresti, on this bright Karshvare of Hvaniratha the abode of cattle, the dwelling of cattle, the powerful Mithra looks with a health-bringing eye;

‘He who moves along all the Karshvares, a Yazata unseen, and brings glory; he who moves along all the Karshvares, a Yazata unseen, and brings sovereignty; and increases strength for victory to those who, with a pious intent, holily offer him libations.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

V.

We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Unto whom nobody must lie, neither the master of a house, nor the lord of a borough, nor the lord of a town, nor the lord of a province.

‘If the master of a house lies unto him, or the lord of a borough, or the lord of a town, or the lord of a province, then comes Mithra, angry and offended, and he breaks asunder the house, the borough, the town, the province; and the masters of the houses, the lords of the boroughs, the lords of the towns, the lords of the provinces, and the foremost men of the provinces.

‘On whatever side there is one who has lied unto Mithra, on that side Mithra stands forth, angry and offended, and his wrath is slow to relent

‘Those who lie unto Mithra, however swift they may be running, cannot overtake riding, cannot . . . . driving, cannot. The spear that the foe of Mithra flings, darts backwards, for the number of the evil spells that the foe of Mithra works out

‘And even though the spear be flung well, even though it reach the body, it makes no wound, for the number of the evil spells that the foe of Mithra works out The wind drives away the spear that the foe of Mithra flings, for the number of the evil spells that the foe of Mithra works out.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

VI.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Who takes out of distress the man who has not lied unto him, who takes him out of death.

‘Take us out of distress, take us out of distresses, O Mithra! as we have not lied unto thee. Thou bringest down terror upon the bodies of the men who lie unto Mithra; thou takest away the strength from their arms, being angry and all-powerful; thou takest the swiftness from their feet, the eye-sight from their eyes, the hearing from their ears.

‘Not the wound of the well-sharpened spear or of the flying arrow reaches that man to whom Mithra comes for help with all the strength of his soul, he, of the ten thousand spies, the powerful, all-seeing, undeceivable Mithra.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

VII.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Who is lordly, deep, strong, and weal-giving; a chief in assemblies, pleased with prayers high, holily clever, the incarnate Word, a warrior with strong arms;

‘Who breaks the skulls of the Daêvas, and is most cruel in exacting pains; the punisher of the men who lie unto Mithra, the withstander of the Pairikas; who, when not deceived, establisheth nations in supreme strength; who, when not deceived, establisheth nations in supreme victory;

‘Who confounds the ways of the nation that delights in havoc, who turns away their Glory takes away their strength for victory, blows them away helpless and delivers them unto ten thousand strokes; he, of the ten thousand spies, the powerful, all-seeing, undeceivable Mithra.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

VIII.

'We sacrifice unto Mithra, the lord of wide pastures, . . . sleepless, and ever awake;

‘Who upholds the columns of the lofty house and makes its pillars solid; who gives herds of oxen and male children to that house in which he has been satisfied; he breaks to pieces those in which he has been offended.

‘Thou, O Mithra! art both bad and good to nations; thou, O Mithra! art both bad and good to men; thou, O Mithra! keepest in thy hands both peace and trouble for nations.

‘Thou makest houses large, beautiful with women, beautiful with chariots, with well-laid foundations and high above their groundwork thou makest that house lofty, beautiful with women, beautiful with chariots, with well-laid foundations, and high above its groundwork, of which the master, pious and holding libations in his hand, offers thee a sacrifice, in which thou art invoked by thy own name and with the proper words.

‘With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O powerful Mithra!

‘With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O most beneficent Mithra!

‘With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O thou undeceivable Mithra!

‘Listen unto our sacrifice O Mithra! Be thou pleased with our sacrifice, O Mithra! Come and sit at our sacrifice! Accept our libations! Accept them as they have been consecrated Gather them together with love and lay them in the Garô-nmâna!

‘Grant us these boons which we beg of thee, O powerful god! in accordance with the words of revelation, namely, riches, strength, and victory, good conscience and bliss good fame and a good soul; wisdom and the knowledge that gives happiness the victorious strength given by Ahura, the crushing Ascendant of Asha Vahista, and conversation (with God) on the Holy Word

‘Grant that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all our foes; that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all our enemies; that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all the malice of Daêvas and Men, of the Yâtus and Pairikas, of the oppressors, the blind, and the deaf

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

IX.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Victory-making army-governing, endowed with a thousand senses power-wielding, power-possessing, and all-knowing;

‘Who sets the battle a going, who stands against (armies) in battle, who, standing against (armies) in battle, breaks asunder the lines arrayed. The wings of the columns gone to battle shake, and he throws terror upon the centre of the havocking host.

‘He can bring and does bring down upon them distress and fear; he throws down the heads of those who lie unto Mithra, he takes off the heads of those who lie unto Mithra.

‘Sad is the abode, unpeopled with children, where abide men who lie unto Mithra, and, verily, the fiendish killer of faithful men. The grazing cow goes a sad straying way, driven along the vales of the Mithradrujes: they stand on the road, letting tears run over their chins

‘Their falcon-feathered arrows, shot from the string of the well-bent bow, fly towards the mark, and hit it not, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them.

‘Their spears, well whetted and sharp, their long spears fly from their hands towards the mark, and hit it not, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them.

‘Their swords, well thrust and striking at the heads of men, hit not the mark, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them.

‘Their clubs, well falling and striking at the heads of men, hit not the mark, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them.

‘Mithra strikes fear into them; Rashnu strikes a counter-fear into them the holy Sraosha blows them away from every side towards the two Yazatas, the maintainers of the world They make the ranks of the army melt away, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them

‘They cry unto Mithra, the lord of wide pastures, saying: “O Mithra, thou lord of wide pastures! here are our fiery horses taking us away, as they flee from Mithra; here are our sturdy arms cut to pieces by the sword, O Mithra!”

‘And then Mithra, the lord of wide pastures, throws them to the ground, killing their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads; as Mithra, the lord of wide pastures, is angry and offended.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

X.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Whose dwelling, wide as the earth, extends over the material world, large unconfined and bright, a far-and-wide-extending abode.

‘Whose eight friends sit as spies for Mithra, on all the heights, at all the watching-places, observing the man who lies unto Mithra, looking at those, remembering those who have lied unto Mithra, but guarding the ways of those whose life is sought by men who lie unto Mithra, and, verily, by the fiendish killers of faithful men.

‘Helping and guarding, guarding behind and guarding, in front, Mithra, the lord of wide pastures, proves an undeceivable spy and watcher for the man to whom he comes to help with all the strength of his soul, he of the ten thousand spies, the powerful, all-knowing, undeceivable god.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XI.

'We sacrifice unto Mithra, the lord of wide pastures, . . . sleepless, and ever awake;

‘A god of high renown and old age whom wide-hoofed horses carry against havocking hosts, against enemies coming in battle array, in the strife of conflicting nations

‘And when Mithra drives along towards the havocking hosts, towards the enemies coming in battle array, in the strife of the conflicting nations, then he binds the hands of those who have lied unto Mithra, he confounds their eye-sight, he takes the hearing from their ears; they can no longer move their feet; they can no longer withstand those people, those foes, when Mithra, the lord of wide pastures, bears them ill-will.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XII.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘For whom the Maker, Ahura Mazda, has built up a dwelling on the Hara Berezaiti, the bright mountain around which the many (stars) revolve where come neither night nor darkness, no cold wind and no hot wind, no deathful sickness, no uncleanness made by the Daêvas, and the clouds cannot reach up unto the Haraiti Bareza

‘A dwelling that all the Amesha-Speṇtas, in one accord with the sun, made for him in the fulness of faith of a devoted heart, and he surveys the whole of the material world from the Haraiti Bareza.

‘And when there rushes a wicked worker of evil, swiftly, with a swift step, Mithra, the lord of wide pastures, goes and yokes his horses to his chariot, along with the holy, powerful Sraosha and Nairyô-sangha who strikes a blow that smites the army, that smites the strength of the malicious

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XIII.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Who, with hands lifted up, ever cries unto Ahura Mazda, saying: “I am the kind keeper of all creatures, I am the kind maintainer of all creatures; yet men worship me not with a sacrifice in which I am invoked by my own name, as they worship the other gods with sacrifices in which they are invoked by their own names.

“If men would worship me with a sacrifice in which I were invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names, then I would come to the faithful at the appointed time; I would come in the appointed time of my beautiful, immortal life.”

‘But the pious man, holding libations in his hands, does worship thee with a sacrifice, in which thou art invoked by thy own name, and with the proper words.

‘With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O powerful Mithra!

‘With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O most beneficent Mithra!

‘With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O thou undeceivable Mithra!

‘Listen unto our sacrifice, O Mithra! Be thou pleased with our sacrifice, O Mithra! Come and sit at our sacrifice! Accept our libations! Accept them as they have been consecrated! Gather them together with love and lay them in the Garô-nmâna!

‘Grant us these boons which we beg of thee, O powerful god! in accordance with the words of revelation, namely, riches, strength, and victory, good conscience and bliss, good fame and a good soul; wisdom and the knowledge that gives happiness, the victorious strength given by Ahura, the crushing Ascendant of Asha-Vahista, and conversation (with God) on the Holy Word.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XIV.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Whose renown is good, whose shape is good, whose glory is good; who has boons to give at his will, who has pasture-fields to give at his will; harmless to the tiller of the ground, . . . . beneficent; he, of the ten thousand spies, the powerful, all-knowing, undeceivable god.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XV.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Firm-legged a watcher fully awake; valiant, a chief in assemblies; making the waters flow forward; listening to appeals; making the waters run and the plants grow up; ruling over the Karshwares delivering happy undeceivable; endowed with many senses a creature of wisdom;

‘Who gives neither strength nor vigour to him who has lied unto Mithra; who gives neither glory nor any boon to him who has lied unto Mithra.

‘Thou takest away the strength from their arms, being angry and all-powerful; thou takest the swiftness from their feet, the eye-sight from their eyes, the hearing from their ears.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XVI.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Who takes possession of the beautiful, wide-expanding law, greatly and powerfully, and whose face looks over all the seven Karshvares of the earth;

‘Who is swift amongst the swift, liberal amongst the liberal, strong amongst the strong, a chief of assembly amongst the chiefs of assemblies; increase-giving, fatness-giving, cattle-giving, sovereignty-giving, son-giving, cheerfulness -giving, and bliss -giving.

‘With whom proceed Ashi Vanguhi, and Pârendi on her light chariot the awful Manly Courage, the awful kingly Glory, the awful sovereign Sky, the awful cursing thought of the wise, the awful Fravashis of the faithful, and he who keeps united together the many faithful worshippers of Mazda

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XVII.

'We sacrifice unto Mithra, the lord of wide pastures, . . . sleepless, and ever awake;

‘Who drives along on his high-wheeled chariot, made of a heavenly substance, from the Karshvare of Arezahi to the Karshvare of Hvaniratha, the bright one; accompanied by the wheel of sovereignty the Glory made by Mazda, and the Victory made by Ahura;

‘Whose chariot is embraced by the great Ashi Vanguhi; to whom the Law of Mazda opens a way, that he may go easily; whom four heavenly steeds, white, shining, seen afar, beneficent, endowed with knowledge, swiftly carry along the heavenly space while the cursing thought of the wise pushes it forward;

‘From whom all the Daêvas unseen and the Varenya fiends flee away in fear. Oh! may we never fall across the rush of the angry lord who goes and rushes from a thousand sides against his foe, he, of the ten thousand spies, the powerful, all-knowing, undeceivable god.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XVIII.

'We sacrifice unto Mithra, the lord of wide pastures, . . . sleepless, and ever awake;

‘Before whom Verethraghna, made by Ahura, runs opposing the foes in the shape of a boar a sharp-toothed he-boar, a sharp-jawed boar, that kills at one stroke, pursuing wrathful, with a dripping face; strong, with iron feet, iron fore-paws iron weapons, an iron tail, and iron jaws;

‘Who, eagerly clinging to the fleeing foe, along with Manly Courage, smites the foe in battle, and does not think he has smitten him, nor does he consider it a blow till he has smitten away the marrow and the column of life the marrow and the spring of existence.

‘He cuts all the limbs to pieces, and mingles, together with the earth, the bones, hair, brains, and blood of the men who have lied unto Mithra

'For his brightness and glory, we offer him a sacrifice worth being heard . . . .

XIX.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Who, with hands lifted up, rejoicing, cries out, speaking thus:

‘ “O Ahura Mazda, most beneficent spirit! Maker of the material world, thou Holy One!

‘ “If men would worship me with a sacrifice in which I were invoked by my own name, as they worship the other gods with sacrifices in which they are invoked by their own names, then I should come to the faithful at the appointed time; I should come in the appointed time of my beautiful, immortal life .”

‘May we keep our field; may we never be exiles from our field, exiles from our house, exiles from our borough, exiles from our town, exiles from our country.

‘Thou dashest in pieces the malice of the malicious, the malice of the men of malice: dash thou in pieces the killers of faithful men!

‘Thou hast good horses, thou hast a good chariot: thou art bringing help at every appeal, and art powerful.

‘I will pray unto thee for help, with many consecrations, with good consecrations of libations; with many offerings, with good offerings of libations, that we, abiding in thee, may long inhabit a good abode, full of all the riches that can be wished for.

‘Thou keepest those nations that tender a good worship to Mithra, the lord of wide pastures; thou dashest in pieces those that delight in havoc. Unto thee will I pray for help: may he come to us for help, the awful, most powerful Mithra, the worshipful and praiseworthy, the glorious lord of nations.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XX.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Who made a dwelling for Rashnu and to whom Rashnu gave all his soul for long friendship;

‘Thou art a keeper and protector of the dwelling of those who lie not: thou art the maintainer of those who lie not. With thee hath Verethraghna, made by Ahura, contracted the best of all friendships and thus it is how so many men who have lied unto Mithra, even privily lie smitten down on the ground.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXI.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Who made a dwelling for Rashnu, and to whom Rashnu gave all his soul for long friendship;

‘To whom Ahura Mazda gave a thousand senses and ten thousand eyes to see. With those eyes and those senses, he watches the man who injures Mithra, the man who lies unto Mithra. Through those eyes and those senses, he is undeceivable, he, of the ten thousand spies, the powerful, all-knowing, undeceivable god.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXII.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Whom the lord of the country invokes for help, with hands uplifted;

‘Whom the lord of the town invokes for help, with hands uplifted;

‘Whom the lord of the borough invokes for help, with hands uplifted;

‘Whom the master of the house invokes for help, with hands uplifted;

‘Whom the . . . . in danger of death invokes for help, with hands uplifted;

‘Whom the poor man, who follows the good law, when wronged and deprived of his rights, invokes for help, with hands uplifted.

‘The voice of his wailing reaches up to the sky, it goes over the earth all around, it goes over the seven Karshvares, whether he utters his prayer in a low tone of voice or aloud.

‘The cow driven astray invokes him for help longing for the stables:

‘ “When will that bull, Mithra, the lord of wide pastures, bring us back, and make us reach the stables? when will he turn us back to the right way from the den of the Druj where we were driven ?”

‘And to him with whom Mithra, the lord of wide pastures, has been satisfied, he comes with help; and of him with whom Mithra, the lord of wide pastures, has been offended, he crushes down the house, the borough, the town, the province, the country.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXIII.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘To whom the enlivening, healing, fair, lordly, golden-eyed Haoma offered up a sacrifice on the highest of the heights, on the Haraiti Bareza he the undefiled to one undefiled, with undefiled baresma, undefiled libations, and undefiled words;

‘Whom the holy Ahura Mazda has established as a priest, quick in performing the sacrifice and loud in song. He performed the sacrifice with a loud voice, as a priest quick in sacrifice and loud in song, a priest to Ahura Mazda, a priest to the Amesha-Spentas. His voice reached up to the sky, went over the earth all around, went over the seven Karshvares.

‘Who first lifted up Haomas, in a mortar inlaid with stars and made of a heavenly substance. Ahura Mazda longed for him, the Amesha-Speṇtas longed for him, for the well-shapen body of him whom the swift-horsed sun awakes for prayer from afar

‘Hail to Mithra, the lord of wide pastures, who has a thousand ears and ten thousand eyes! Thou art worthy of sacrifice and prayer: mayest thou have sacrifice and prayer in the houses of men! Hail to the man who shall offer thee a sacrifice, with the holy wood in his hand, the baresma in his hand, the holy meat in his hand, the holy mortar in his hand with his hands well-washed, with the mortar well-washed, with the bundles of baresma tied up, the Haoma uplifted, and the Ahuna Vairya sung through.

‘The holy Ahura Mazda confessed that religion and so did Vohu-Manô, so did Asha-Vahista, so did Khshathra-Vairya, so did Speṇta-Ârmaiti, so did Haurvatât and Ameretât; and all the Amesha-Speṇtas longed for and confessed his religion. The kind Mazda conferred upon him the mastership of the world; and [so did they ] who saw thee amongst all creatures the right lord and master of the world, the best cleanser of these creatures.

‘So mayest thou in both worlds, mayest thou keep us in both worlds, O Mithra, lord of wide pastures! both in this material world and in the world of the spirit, from the fiend of Death, from the fiend Aêshma from the fiendish hordes, that lift up the spear of havoc, and from the onsets of Aêshma , wherein the evil-doing Aêshma rushes along with Vîdôtu made by the Daêvas.

‘So mayest thou, O Mithra, lord of wide pastures! give swiftness to our teams, strength to our own bodies, and that we may watch with full success those who hate us, smite down our foes, and destroy at one stroke our adversaries, our enemies and those who hate us

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXIV.

We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Who goes over the earth, all her breadth over, after the setting of the sun touches both ends of this wide, round earth, whose ends lie afar, and surveys everything that is between the earth and the heavens,

‘Swinging in his hands a club with a hundred knots, a hundred edges, that rushes forwards and fells men down; a club cast out of red brass, of strong, golden brass; the strongest of all weapons, the most victorious of all weapons

‘From whom Angra Mainyu, who is all death, flees away in fear; from whom Aêshma, the evildoing Peshôtanu flees away in fear; from whom the long-handed Bûshyãsta flees away in fear; from whom all the Daêvas unseen and the Varenya fiends flee away in fear

‘Oh! may we never fall across the rush of Mithra, the lord of wide pastures, when in anger May Mithra, the lord of wide pastures, never smite us in his anger; he who stands up upon this earth as the strongest of all gods, the most valiant of all gods, the most energetic of all gods, the swiftest of all gods, the most fiend-smiting of all gods, he, Mithra, the lord of wide pastures

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXV.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘From whom all the Daêvas unseen and the Varenya fiends flee away in fear

‘The lord of nations, Mithra, the lord of wide pastures, drives forward at the right-hand side of this wide, round earth, whose ends lie afar.

‘At his right hand drives the good, holy Sraosha; at his left hand drives the tall and strong Rashnu; on all sides around him drive the waters, the plants, and the Fravashis of the faithful.

‘In his might, he ever brings to them falcon-feathered arrows, and, when driving, he himself comes there, where are nations, enemy to Mithra, he, first and foremost, strikes blows with his club on the horse and his rider; he throws fear and fright upon the horse and his rider.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXVI.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘The warrior of the white horse, of the sharp spear, the long spear, the quick arrows; foreseeing and clever;

‘Whom Ahura Mazda has established to maintain and look over all this moving world, and who maintains and looks over all this moving world; who, never sleeping, wakefully guards the creation of Mazda; who, never sleeping, wakefully maintains the creation of Mazda.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXVII.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘Whose long arms, strong with Mithra-strength, encompass what he seizes in the easternmost river and what he beats with the westernmost river what is by the Sanaka of the Rangha and what is by the boundary of the earth

‘And thou, O Mithra! encompassing all this around, do thou reach it, all over, with thy arms.

‘The man without glory led astray from the right way, grieves in his heart; the man without glory thinks thus in himself: “That careless Mithra does not see all the evil that is done, nor all the lies that are told.”

‘But I think thus in my heart:

‘ “Should the evil thoughts of the earthly man be a hundred times worse, they would not rise so high as the good thoughts of the heavenly Mithra;

‘ “Should the evil words of the earthly man be a hundred times worse, they would not rise so high as the good words of the heavenly Mithra;

‘ “Should the evil deeds of the earthly man be a hundred times worse, they would not rise so high as the good deeds of the heavenly Mithra;

‘ “Should the heavenly wisdom in the earthly man be a hundred times greater, it would not rise so high as the heavenly. wisdom in the heavenly Mithra;

‘ “And thus, should the ears of the earthly man hear a hundred times better, he would not hear so well as the heavenly Mithra, whose ear hears well, who has a thousand senses, and sees every man that tells a lie.”

‘Mithra stands up in his strength, he drives in the awfulness of royalty, and sends from his eyes beautiful looks that shine from afar, (saying):

‘ “Who will offer me a sacrifice? Who will lie unto me? Who thinks me a god worthy of a good sacrifice? Who thinks me worthy only of a bad sacrifice? To whom shall I, in my might, impart brightness and glory? To whom bodily health? To whom shall I, in my might, impart riches and full weal? Whom shall I bless by raising him a virtuous offspring?

‘ “To whom shall I give in return, without his thinking of it, the awful sovereignty, beautifully arrayed, with many armies, and most perfect; the sovereignty of an all-powerful tyrant, who fells down heads, valiant, smiting, and unsmitten; who orders chastisement to be done and his order is done at once, which he has ordered in his anger?”

‘O Mithra! when thou art offended and not satisfied, he soothes thy mind, and makes Mithra satisfied.

‘ “To whom shall I, in my might, impart sickness and death? To whom shall I impart poverty and sterility Of whom shall I at one stroke cut off the offspring?

‘ “From whom shall I take away, without his thinking of it, the awful sovereignty, beautifully arrayed, with many armies, and most perfect; the sovereignty of an all-powerful tyrant, who fells down heads, valiant, smiting, and unsmitten; who orders chastisement to be done and his order is done at once, which he has ordered in his anger?”

‘O Mithra! while thou art satisfied and not angry, he moves thy heart to anger and makes Mithra unsatisfied.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXVIII.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

A warrior with a silver helm a golden cuirass who kills with the poniard, strong, valiant, lord of the borough. Bright are the ways of Mithra, by which he goes towards the country, when, wishing well, he turns its plains and vales to pasture grounds,

‘And then cattle and males come to graze, as many as he wants.

‘May Mithra and Ahura the high gods, come to us for help, when the poniard lifts up its voice aloud when the nostrils of the horses quiver, when the poniards . . . . when the strings of the bows whistle and shoot sharp arrows; then the brood of those whose libations are hated fall smitten to the ground, with their hair torn off.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXIX.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake.

‘O Mithra, lord of wide pastures! thou master of the house, of the borough, of the town, of the country, thou Zarathustrôtema

‘Mithra is twentyfold between two friends or two relations;

‘Mithra is thirtyfold between two men of the same group

‘Mithra is fortyfold between two partners

‘Mithra is fiftyfold between wife and husband

‘Mithra is sixtyfold between two pupils (of the same master);

‘Mithra is seventyfold between the pupil and his master;

‘Mithra is eightyfold between the son-in-law and his father-in-law;

‘Mithra is ninetyfold between two brothers;

‘Mithra is a hundredfold between the father and the son;

‘Mithra is a thousandfold between two nations

‘Mithra is ten thousandfold when connected with the Law of Mazda and then he will be every day of victorious strength

‘May I come unto thee with a prayer that goes lowly or goes highly! As this sun rises up above the Hara Berezaiti and then fulfils its career, so may I, O Spitama! with a prayer that goes lowly or goes highly, rise up above the will of the fiend Angra Mainyu

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXX.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake.

‘Offer up a sacrifice unto Mithra, O Spitama! and order thy pupils to do the same.

‘Let the worshipper of Mazda sacrifice unto thee with small cattle, with black cattle, with flying birds, gliding forward on wings.

‘To Mithra all the faithful worshippers of Mazda must give strength and energy with offered and proffered Haomas, which the Zaotar proffers unto him and gives in sacrifice Let the faithful man drink of the libations cleanly prepared, which if he does, if he offers them unto Mithra, the lord of wide pastures, Mithra will be pleased with him and without anger.’

Zarathustra asked him: ‘O Ahura Mazda! how shall the faithful man drink the libations cleanly prepared, which if he does and he offers them unto Mithra, the lord of wide pastures, Mithra will be pleased with him and without anger?’

Ahura Mazda answered: ‘Let them wash their bodies three days and three nights; let them undergo thirty strokes for the sacrifice and prayer unto Mithra, the lord of wide pastures. Let them wash their bodies two days and two nights; let them undergo twenty strokes for the sacrifice and prayer unto Mithra, the lord of wide pastures. Let no man drink of these libations who does not know the staota yêsnya Vîspê ratavô

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXXI.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake;

‘To whom Ahura Mazda offered up a sacrifice in the shining Garô-nmâna

‘With his arms lifted up towards Immortality Mithra, the lord of wide pastures, drives forward from the shining Garô-nmâna, in a beautiful chariot that drives on, ever-swift, adorned with all sorts of ornaments, and made of gold.

‘Four stallions draw that chariot, all of the same white colour, living on heavenly food and undying. The hoofs of their fore-feet are shod with gold, the hoofs of their hind-feet are shod with silver; all are yoked to the same pole, and wear the yoke and the cross-beams of the yoke fastened with hooks of Khshathra vairya to a beautiful . . . .

‘At his right hand drives Rashnu-Razista the most beneficent and most well-shapen.

‘At his left hand drives the most upright Kista the holy one, bearing libations in her hands, clothed with white clothes, and white herself; and the cursing thought of the Law of Mazda.

‘Close by him drives the strong cursing thought of the wise man, opposing foes in the shape of a boar, a sharp-toothed he-boar, a sharp-jawed boar, that kills at one stroke, pursuing, wrathful, with a dripping face strong and swift to run, and rushing all around

‘Behind him drives Âtar all in a blaze, and the awful kingly Glory.

‘On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand bows well-made, with a string of cowgut; they go through the heavenly space they fall through the heavenly space upon the skulls of the Daêvas.

‘On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand vulture-feathered arrows, with a golden mouth with a horn shaft, with a brass tail, and well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daêvas.

‘On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand spears well-made and sharp-piercing. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daêvas.

‘On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand steel-hammers, two-edged, well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daêvas.

‘On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand swords, two-edged and well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daêvas.

‘On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand maces of iron, well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daêvas.

‘On a side of the chariot of Mithra, the lord of wide pastures, stands a beautiful well-falling club, with a hundred knots, a hundred edges, that rushes forward and fells men down; a club cast out of red brass, of strong, golden brass; the strongest of all weapons, the most victorious of all weapons It goes through the heavenly space it falls through the heavenly space upon the skulls of the Daêvas.

'After he has smitten the Daêvas, after he has smitten down the men who lied unto Mithra, Mithra, the lord of wide pastures, drives forward through Arezahê and Savahê, through Fradadhafshu and Vîdadhafshu, through Vourubaresti and Vourugaresti, through this our Karshvare, the bright Hvaniratha

‘Angra Mainyu, who is all death, flees away in fear; Aêshma, the evil-doing Peshotanu, flees away in fear; the long-handed Bûshyãsta flees away in fear; all the Daêvas unseen and the Varenya fiends flee away in fear.

‘Oh! may we never fall across the rush of Mithra, the lord of wide pastures, when in anger! May Mithra, the lord of wide pastures, never smite us in his anger; he who stands up upon this earth as the strongest of all gods, the most valiant of all gods, the most energetic of all gods, the swiftest of all gods, the most fiend-smiting of all gods, he, Mithra, the lord of wide pastures

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXXII.

'We sacrifice unto Mithra, the lord of wide pastures, . . . sleepless, and ever awake;

‘For whom white stallions, yoked to his chariot, draw it, on one golden wheel, with a full shining axle.

‘If Mithra takes his libations to his own dwelling “Happy that man, I think,” — said Ahura Mazda, — ”O holy Zarathustra! for whom a holy priest, as pious as any in the world who is the Word incarnate, offers up a sacrifice unto Mithra with bundles of baresma and with the [proper] words.

‘ “Straight to that man, I think, will Mithra come, to visit his dwelling,

‘ “When Mithra’s boons will come to him, as he follows God’s teaching, and thinks according to God’s teaching.

‘ “Woe to that man, I think,” — said Ahura Mazda, —

“O holy Zarathuśtra! for whom an unholy priest, not pious who is not the Word incarnate, stands behind the baresma, however full may be the bundles of baresma he ties, however long may be the sacrifice he performs.”

'He does not delight Ahura Mazda, nor the other Amesha-Spentas, nor Mithra, the lord of wide pastures, he who thus scorns Mazda, and the other Amesha-Speṇtas, and Mithra, the lord of wide pastures, and the Law, and Rashnu, and Arstât, who makes the world grow, who makes the world increase.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXXIII.

'We sacrifice unto Mithra, the lord of wide pastures, . . . . sleepless, and ever awake.

‘I will offer up a sacrifice unto the good Mithra, O Spitama! unto the strong, heavenly god, who is foremost, highly merciful, and peerless; whose house is above a stout and strong warrior;

‘Victorious and armed with a well-fashioned weapon, watchful in darkness and undeceivable. He is the stoutest of the stoutest, he is the strongest of the strongest, he is the most intelligent of the gods, he is victorious and endowed with Glory: he, of the ten thousand eyes, of the ten thousand spies, the powerful, all-knowing, undeceivable god.

'For his brightness and glory, I will offer him a sacrifice worth being heard. . . .

XXXIV.

'We sacrifice unto Mithra, the lord of wide pastures, . . . sleepless, and ever awake;

'Who, with his manifold knowledge, powerfully increases the creation of Spenta Mainyu, and is a well-created and most great Yazata, self-shining like the moon, when he makes his own body shine;

‘Whose face is flashing with light like the face of the star Tistrya whose chariot is embraced by that goddess who is foremost amongst those who have no deceit in them O Spitama! who is fairer than any creature in the world, and full of light to shine. I will worship that chariot, wrought by the Maker, Ahura Mazda, inlaid with stars and made of a heavenly substance; (the chariot) of Mithra, who has ten thousand spies, the powerful, all-knowing, undeceivable god.

'For his brightness and glory, I will offer him a sacrifice worth being heard . . . .

XXXV.

‘We sacrifice unto Mithra, the lord of wide pastures, who is truth-speaking, a chief in assemblies, with a thousand ears, well-shapen, with a thousand eyes, high, with full knowledge, strong, sleepless, and ever awake.

‘We sacrifice unto the Mithra around countries

‘We sacrifice unto the Mithra within countries;

‘We sacrifice unto the Mithra in this country

‘We sacrifice unto the Mithra above countries;

‘We sacrifice unto the Mithra under countries;

‘We sacrifice unto the Mithra before countries

‘We sacrifice unto the Mithra behind countries.

‘We sacrifice unto Mithra and Ahura, the two great, imperishable, holy gods and unto the stars, and the moon, and the sun, with the trees that yield up baresma We sacrifice unto Mithra, the lord of all countries.

'For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto Mithra, the lord of wide pastures.

'Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

‘I bless the sacrifice and prayer, and the strength and vigour of Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes, a Yazata invoked by his own name; and that of Râma Hvâstra

'Ashem Vohû: Holiness is the best of all good . . . .

'[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones!'

XI. SRÔSH YAST HÂDHÔKHT.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness . . . .

Unto the holy, strong Sraosha, who is the incarnate Word, a mighty-speared and lordly god,

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I.

We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness.

Good prayer, excellent prayer to the worlds O Zarathustra!

This it is that takes away the friendship of the fiend and fiends, of the he-fiend and of the she-fiend; it turns away in giddiness their eyes, minds, ears hands, feet, mouths, and tongues as good prayer, without deceit and without harm, is Manly Courage and turns away the Drug

The holy Sraosha, the best protector of the poor, is fiend-smiting; he is the best smiter of the Drug.

The faithful one who pronounces most words of blessing is the most victorious in victory; the Mãthra Speṇta takes best the unseen Drug away. The Ahuna Vairya is the best fiend-smiter among all spells; the word of truth is the fighter that is the best of all fiend-smiters.

The Law of the worshippers of Mazda is the truest giver of all the good things, of all those that are the offspring of the good principle; and so is the Law of Zarathuśtra.

And he who should pronounce that word O Zarathustra! either a man or a woman, with a mind all intent on holiness, with words all intent on holiness, with deeds all intent on holiness, when he is in fear either of high waters or of the darkness of a rainy night;

Or at the fords of a river, or at the branching-off of roads;

Or in the meeting together of the faithful, or the rushing together of the worshippers of the Daêvas

Whether on the road or in the law he has to fear, not in that day nor in that night shall the tormenting fiend, who wants to torment him, prevail to throw upon him the look of his evil eye, and the malice of the thief who carries off cattle shall not reach him.

Pronounce then that word, O Zarathustra! that word to be spoken when thou fall upon the idolaters and thieves and Daêvas rushing together. Then the malice of the wicked worshippers of the Daêvas, of the Yâtus and their followers, of the Pairikas and their followers, will be affrighted and rush away. Down are the Daêvas! Down are the Daêva-worshippers, and they take back their mouths from biting

And therefore we take around us the holy-natured Sraosha, the holy, the fiend-smiter, as one does with shepherds’ dogs; therefore we sacrifice unto the holy-natured Sraosha, the holy, the fiend-smiter, with good thoughts, good words, and good deeds.

For his brightness and glory, for his strength and victorious power, for his offering sacrifices unto the gods I will offer him a sacrifice worth being heard. I will offer up libations unto the holy Sraosha, unto the great Ashi Vanguhi and unto Nairyô-sangha the tall-formed.

So may the holy Sraosha, the fiend-smiter, come to us for help!

We worship the holy Sraosha; we worship the great master, Ahura Mazda, who is supreme in holiness, who is the foremost to do deeds of holiness.

We worship all the words of Zarathustra, and all the good deeds, those done and those to be done.

Yênhê hâtãm: All those beings of whom Ahura Mazda . . . .

II.

We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness;

Who strikes the evil-doing man, who strikes the evil-doing woman; who smites the fiendish Drug, and is most strong and world-destroying; who maintains and looks over all this moving world;

Who, never sleeping, wakefully guards the creation of Mazda; who, never sleeping, wakefully maintains the creation of Mazda; who protects all the material world with his club uplifted, from the hour when the sun is down;

Who never more did enjoy sleep from the time when the two Spirits made the world, namely, the good Spirit and the evil One; who every day, every night, fights with the Mazainya Daêvas.

He bows not for fear and fright before the Daêvas: before him all the Daêvas bow for fear and fright reluctantly, and rush away to darkness

For his brightness and glory, for his strength and victorious power . . . .

III.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness;

Who with peace and friendship watches the Drug and the most beneficent Spirit: so that the Amesha-Speṇtas may go along the seven Karshvares of the earth who is the teacher of the Law he himself was taught it by Ahura Mazda, the holy One.

For his brightness and glory, for his strength and victorious power . . . .

IV.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness;

Whom the holy Ahura Mazda has created to withstand Aêshma, the fiend of the wounding spear; we sacrifice unto Peace, whose breath is friendly, and unto the two withstanders of sin and guilt

The friends of the holy Sraosha;

The friends of Rashnu Raziśta

The friends of the good Law of the worshippers of Mazda;

The friends of Arstât who makes the world grow, who makes the world increase, who makes the world prosper;

The friends of Ashi Vanguhi

The friends of the good Kisti

The friends of the most right Kista

The friends of all gods;

The friends of the Mãthra Speṇta;

The friends of the fiend-destroying Law;

The friends of the long-traditional teaching;

The friends of the Amesha-Speṇtas;

The friends of ourselves, the Saoshyaṇṭs the two-footed part of the holy creation;

The friends of all the beings of the holy world.

For his brightness and glory, for his strength and victorious power. . . .

V.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness;

The first [Sraosha], the next, the middle, and the highest; with the first sacrifice, with the next, with the middle, and with the highest We sacrifice unto all [the moments] of the holy and strong Sraosha, who is the incarnate Word;

The strong Sraosha, of the manly courage, the warrior of the strong arms, who breaks the skulls of the Daêvas; who smites with heavy blows and is strong to smite; the holy Sraosha, who smites with heavy blows; we sacrifice unto the crushing Ascendant of both the holy Sraosha and Arsti

We sacrifice for all the houses protected by Sraosha, where the holy Sraosha is dear and friendly treated and satisfied, as well as the faithful man rich in good thoughts, rich in good words, rich in good deeds.

We sacrifice unto the body of the holy Sraosha;

We sacrifice unto the body of Rashnu Raziśta;

We sacrifice unto the body of Mithra, the lord of wide pastures;

We sacrifice unto the body of the holy wind;

We sacrifice unto the body of the good Law of the worshippers of Mazda;

We sacrifice unto the body of Arśtāṭ, who makes the world grow, who makes the world increase, who makes the world prosper;

We sacrifice unto the body of Ashi Vanguhi;

We sacrifice unto the body of the good Kisti;

We sacrifice unto the body of the most right Kista;

We sacrifice unto the bodies of all the gods;

We sacrifice unto the body of the Mãthra Speṇta;

We sacrifice unto the body of the fiend-destroying Law;

We sacrifice unto the body of the long-traditional teaching;

We sacrifice unto the bodies of the Amesha-Speṇtas;

We sacrifice unto the bodies of ourselves, the Saoshyaṇṭs, the two-footed part of the holy creation;

We sacrifice unto the bodies of all the beings of the holy world

For his brightness and glory, for his strength and victorious power . . . . .

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I bless the sacrifice and prayer, the strength and vigour of the holy, strong Sraosha, who is the incarnate Word, a mighty-speared and lordly god.

[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones!

XII. RASHN YAST.

May Ahura Mazda be rejoiced

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness.

Unto Rashnu Raziśta; unto Arśtāṭ, who makes the world grow, who makes the world increase; unto the true-spoken speech, that makes the world grow

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I.

The holy (Zarathustra) asked him ‘O holy Ahura Mazda! I ask thee; answer me with words of truth, thou who knowest the truth. Thou art undeceivable, thou hast an undeceivable understanding; thou art undeceivable, as thou knowest everything.

‘What of the Holy Word is created true? what is created progress-making? what is fit to discern? what is healthful? what is wise? what is happy and more powerful to destroy than all other creatures

Ahura Mazda answered: ‘I will declare that unto thee, O pure, holy Spitama!

‘The most glorious Holy Word (itself), this is what in the Holy Word is created true, what is created progress making, what is fit to discern, what is healthful, wise, and happy, what is more powerful to destroy than all other creatures.’

Ahura Mazda said: ‘Bind up a three-twigged baresma against the way of the sun. [Address] unto me, Ahura Mazda, these words: “We invoke, we bless [Ahura] I invoke the friendship [of Ahura] towards this var prepared, towards the fire and the baresma, towards the full boiling [milk towards the var of oil and the sap of the plants.”

‘Then I, Ahura Mazda, shall come for help unto thee, towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants;

‘Along with the fiend-smiting Wind, along with the cursing thought of the wise along with the kingly Glory, along with Saoka made by Mazda.

‘We invoke, we bless Rashnu, the strong; I invoke his friendship towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants.

‘Then Rashnu the tall, the strong, will come for help unto thee, towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants:

‘Along with the fiend-smiting Wind, along with the cursing thought of the wise, along with the kingly Glory, along with Saoka, made by Mazda.

‘O thou, holy Rashnu! O most true Rashnu! most beneficent Rashnu! most knowing Rashnu! most discerning Rashnu! most fore-knowing Rashnu! most far-seeing Rashnu! Rashnu, the best doer of justice Rashnu, the best smiter of thieves;

‘The uninjured, the best killer, smiter, destroyer of thieves and bandits! in whatever part of the world thou art watching the doings of men and making the account . . . .

II.

‘Whether thou, O holy Rashnu! art in the Karshvare Arezahi we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared in whatever part of the world thou art.

III.

‘Whether thou, O holy Rashnu! art in the Karshvare Savahi we invoke, we bless Rashnu. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.

IV.

‘Whether thou, O holy Rashnu! art in the Karshvare Fradadhafshu we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.

V.

‘Whether thou, O holy Rashnu! art in the Karshvare Vidadhafshu we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.

VI.

‘Whether thou, O holy Rashn! art in the Karshvare Vouru-baresti we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.

VII.

‘Whether thou, O holy Rashnu! art in the Karshvare Vouru-baresti we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.

VIII.

‘Whether thou, O holy Rashnu! art in this Karshvare, the bright Hvaniratha we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.

IX.

‘Whether thou, O holy Rashnu! art in the sea Vouru-Kasha we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.

X.

‘Whether thou, O holy Rashnu! art on the tree of the eagle that stands in the middle of the sea Vouru-Kasha, that is called the tree of good remedies, the tree of powerful remedies, the tree of all remedies, and on which rest the seeds of all plants; we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XI.

‘Whether thou, O holy Rashnu! art on the Aodhas of the Rangha, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XII.

‘Whether thou, O holy Rashnu! art on the Sanaka of the Rangha, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XIII.

‘Whether thou, O holy Rashnu! art at one of the angles of this earth, we invoke, we bless Rashnu. I invoke his friendship towards this var prepared . . . .

XIV.

‘Whether thou, O holy Rashnu! art at the boundary of this earth, we invoke, we bless Rashnu. I invoke his friendship towards this var prepared . . . .

XV.

‘Whether thou, O holy Rashnu! art in any place of this earth, we invoke, we bless Rashnu. I invoke his friendship towards this var prepared . . . .

XVI.

‘Whether thou, O holy Rashnu! art on the Hara Berezaiti, the bright mountain around which the many (stars) revolve, where come neither night nor darkness, no cold wind and no hot wind, no deathful sickness, no uncleanness made by the Daêvas, and the clouds cannot reach up unto the Haraiti Bareza we invoke, we bless Rashnu. I invoke his friendship towards this var prepared . . . .

XVII.

‘Whether thou, O holy Rashnu! art upon the highest Hukairya, of the deep precipices made of gold, wherefrom this river of mine, Ardvi Sûra Anâhita, leaps from a thousand times the height of a man, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XVIII.

‘Whether thou, O holy Rashnu! art upon the Taera of the height Haraiti, around which the stars, the moon, and the sun revolve we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XIX.

‘Whether thou, O holy Rashnu! art in the star Vanant made by Mazda, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XX.

‘Whether thou, O holy Rashnu! art in the bright and glorious star Tistrya we invoke, we bless Rashnu, the strong. I invoke his friendship towards the var prepared . . . .

XXI.

‘Whether thou, O holy Rashnu! art in the group of the Haptôiringa stars we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XXII.

‘Whether thou, O holy Rashnu! art in those stars that have the seed of the waters in them we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XXIII.

‘Whether thou, O holy Rashnu! art in those stars that have the seed of the earth in them we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XXIV.

‘Whether thou, O holy Rashnu! art in those stars that have the seed of the plants in them we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XXV.

‘Whether thou, O holy Rashnu! art in the stars that belong to the Good Spirit we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XXVI.

‘Whether thou, O holy Rashnu! art in the moon which has the seed of the Bull in it we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XXVII.

‘Whether thou, O holy Rashnu! art in the swift-horsed sun, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XXVIII.

‘Whether thou, O holy Rashnu! art in the sovereign endless Light, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XXIX.

‘Whether thou, O holy Rashnu! art in the bright, all-happy, blissful abode of the holy Ones, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XXX.

‘Whether thou, O holy Rashnu! art in the shining Garô-demâna we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

XXXI.

‘Whether thou, O holy Rashnu! art . . . . we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .

'For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

'Yênhê hâtãm: All those beings of whom Ahura Mazda. . . .

'Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

'I bless the sacrifice and prayer, and the strength and vigour of Rashnu Raziśta; of Arstât, who makes the world grow, who makes the world increase; and of the true-spoken speech that makes the world grow.

'Ashem Vohû: Holiness is the best of all good . . . .

'[Give] unto that man brightness and glory, give him health of body, . . . . give him the bright, all-happy, blissful abode of the holy Ones.'

XIII. FARVARDÎN YAST.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness.

Unto the awful, overpowering Fravashis of the faithful; unto the Fravashis of the men of the primitive law unto the Fravashis of the next-of-kin,

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness. . . .

I.

Ahura Mazda spake unto Spitama Zarathustra, saying: ‘Do thou proclaim, O pure Zarathustra! the vigour and strength, the glory, the help and the joy that are in the Fravashis of the faithful, the awful and overpowering Fravashis; do thou tell how they come to help me, how they bring assistance unto me, the awful Fravashis of the faithful

‘Through their brightness and glory, O Zarathustra! I maintain that sky, there above, shining and seen afar, and encompassing this earth all around.

‘It looks like a palace, that stands built of a heavenly substance firmly established, with ends that lie afar, shining in its body of ruby over the three-thirds (of the earth) it is like a garment inlaid with stars, made of a heavenly substance, that Mazda puts on, along with Mithra and Rashnu and Speṇta-Ârmaiti, and on no side can the eye perceive the end of it.

'Through their brightness and glory, O Zarathustra! I maintain Ardvi Sara Anâhita, the wide-expanding and health-giving, who hates the Daêvas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material world; the life-increasing and holy, the flocks-increasing and holy, the fold-increasing and holy, the wealth-increasing and holy, the country-increasing and holy

‘Who makes the seed of all males pure, who makes the womb of all females pure for bringing forth, who makes all females bring forth in safety, who puts milk in the breasts of all females in the right measure and the right quality;

‘The large river, known afar, that is as large as the whole of all the waters that run along the earth; that runs powerfully from the height Hukairya down to the sea Vouru-Kasha.

‘All the shores of the sea Vouru-Kasha are boiling over, all the middle of it is boiling over, when she runs down there, when she streams down there, she, Ardvi Sûra Anâhita, who has a thousand cells and a thousand channels; the extent of each of those cells, of each of those channels, is as much as a man can ride in forty days, riding on a good horse.

‘Through their brightness and glory, O Zarathustra! I maintain the wide earth made by Ahura, the large and broad earth, that bears so much that is fine, that bears all the bodily world, the live and the dead, and the high mountains, rich in pastures and waters;

‘Upon which run the many streams and rivers; upon which the many kinds of plants grow up from the ground, to nourish animals and men, to nourish the Aryan nations, to nourish the five kinds of animals and to help the faithful.

‘Through their brightness and glory, O Zarathustra! I maintain in the womb the child that has been conceived, so that it does not die from the assaults of Vîdôtu and I develop in it the bones, the hair, the . . . . the entrails, the feet, and the sexual organs.

'Had not the awful Fravashis of the faithful given help unto me, those animals and men of mine, of which there are such excellent kinds, would not subsist; strength would belong to the Drug, the dominion would belong to the Drug, the material world would belong to the Drug.

'Between the earth and the sky the immaterial creatures would be harassed by the Drug; between the earth and the sky the immaterial creatures would be smitten by the Drug; and never afterwards would Angra-Mainyu give way to the blows of Speṇta-Mainyu.

‘Through their brightness and glory the waters run and flow forward from the never-failing springs; through their brightness and glory the plants grow up from the earth, by the never-failing springs; through their brightness and glory the winds blow, driving down the clouds towards the never-failing springs.

‘Through their brightness and glory the females conceive offspring; through their brightness and glory they bring forth in safety; it is through their brightness and glory when they become blessed with children.

‘Through their brightness and glory a man is born who is a chief in assemblies and meetings who listens well to the (holy) words, whom Wisdom holds dear and who returns a victor from discussions with Gaotema, the heretic

‘Through their brightness and glory the sun goes his way; through their brightness and glory the moon goes her way; through their brightness and glory the stars go their way.

‘In fearful battles they are the wisest for help, the Fravashis of the faithful.

‘The most powerful amongst the Fravashis of the faithful, O Spitama! are those of the men of the primitive law or those of the Saoshyaṇṭs not yet born, who are to restore the world. Of the Others, the Fravashis of the living faithful are more powerful, O Zarathuśtra! than those of the dead, O Spitama!

‘And the man who in life shall treat the Fravashis of the faithful well, will become a ruler of the country with full power, and a chief most strong; so shall any man of you become, who shall treat Mithra well, the lord of wide pastures, and Arstât, who makes the world grow, who makes the world increase.

‘Thus do I proclaim unto thee, O pure Spitama! the vigour and strength, the glory, the help, and the joy that are in the Fravashis of the faithful, the awful and overpowering Fravashis; and how they come to help me, how they bring assistance unto me, the awful Fravashis of the faithful .’

II.

Ahura Mazda spake unto Spitama Zarathustra, saying: ‘If in this material world, O Spitama Zarathustra! thou happenest to come upon frightful roads, full of dangers and fears, O Zarathustra! and thou fearest for thyself, then do thou recite these words, then proclaim these fiend-smiting words, O Zarathustra!

‘ “I praise, I invoke, I meditate upon, and we sacrifice unto the good, strong, beneficent Fravashis of the faithful. We worship the Fravashis of the masters of the houses, those of the lords of the boroughs, those of the lords of the towns, those of the lords of the countries, those of the Zarathustrôtemas the Fravashis of those that are, the Fravashis of those that have been, the Fravashis of those that will be; all the Fravashis of all nations and most friendly the Fravashis of the friendly nations;

‘ “Who maintain the sky, who maintain the waters, who maintain the earth, who maintain the cattle, who maintain in the womb the child that has been conceived, so that it does not die from the assaults of Vîdôtu, and develop in it the bones, the hair, the . . . ., the entrails, the feet, and the sexual organs

‘ “Who are much-bringing, who move with awfulness, well-moving, swiftly moving, quickly moving, who move when invoked; who are to be invoked in the conquest of good, who are to be invoked in fights against foes, who are to be invoked in battles;

‘ “Who give victory to their invoker, who give boons to their lover, who give health to the sick man, who give good Glory to the faithful man that brings libations and invokes them with a sacrifice and words of propitiation

‘ “Who turn to that side where are faithful men, most devoted to holiness, and where is the greatest piety where the faithful man is rejoiced and where the faithful man is not ill-treated .” ’

III.

We worship the good, strong, beneficent Fravashis of the faithful, who are the mightiest of drivers, the lightest of those driving forwards, the slowest of the retiring the safest of all bridges, the least-erring of all weapons and arms and who never turn their backs

At once, wherever they come, we worship them, the good ones, the excellent ones, the good, the strong, the beneficent Fravashis of the faithful. They are to be invoked when the bundles of baresma are tied; they are to be invoked in fights against foes, in battles and there where gallant men strive to conquer foes.

Mazda invoked them for help, when he fixed the sky and the waters and the earth and the plants; when Speṇta-Mainyu fixed the sky, when he fixed the waters, when the earth, when the cattle, when the plants, when the child conceived in the womb, so that it should not die from the assaults of Vîdôtu, and developed in it the bones, the hair, the . . . ., the entrails, the feet, and the sexual organs

Speṇta-Mainyu maintained the sky, and they sustained it from below, they, the strong Fravashis, who sit in silence, gazing with sharp looks; whose eyes and ears are powerful, who bring long joy, high and high-girded; well-moving and moving afar, loud-snorting possessing riches and a high renown.

IV.

We worship the good, strong, beneficent Fravashis of the faithful; whose friendship is good, and who know how to benefit; whose friendship lasts long; who like to stay in the abode where they are not harmed by its dwellers; who are good, beautiful afar health-giving, of high renown, conquering in battle, and who never do harm first.

V.

We worship the good, strong, beneficent Fravashis of the faithful; whose will is dreadful unto those who vex them; powerfully working and most beneficent; who in battle break the dread arms of their foes and haters.

VI.

We worship the good, strong, beneficent Fravashis of the faithful; liberal, valiant, and full of strength, not to be seized by thought, welfare-giving, kind, and health-giving, following with Ashi’s remedies, as far as the earth extends, as the rivers stretch, as the sun rises

VII.

We worship the good, strong, beneficent Fravashis of the faithful, who gallantly and bravely fight, causing havoc, wounding breaking to pieces all the malice of the malicious, Daêvas and men, and smiting powerfully in battle, at their wish and will.

You kindly deliver the Victory made by Ahura, and the crushing Ascendant, most beneficently, to those countries where you, the good ones, unharmed and rejoiced, unoppressed and unoffended, have been held worthy of sacrifice and prayer, and proceed the way of your wish.

VIII.

We worship the good, strong, beneficent Fravashis of the faithful, of high renown, smiting in battle, most strong, shield-bearing and harmless to those who are true, whom both the pursuing and the fleeing invoke for help: the pursuer invokes them for a swift race, and for a swift race does the fleer invoke them;

Who turn to that side where are faithful men, most devoted to holiness, and where is the greatest piety, where the faithful man is rejoiced, and where the faithful man is not ill-treated

IX.

We worship the good, strong, beneficent Fravashis of the faithful, who form many battalions, girded with weapons lifting up spears, and full of sheen; who in fearful battles come rushing along where the gallant heroes go and assail the Danus

There you destroy the victorious strength of the Turanian Danus; there you destroy the malice of the Turanian Danus; through you the chiefs are of high intellect and most successful; they, the gallant heroes the gallant Saoshyants the gallant conquerors of the offspring of the Danus chiefs of myriads, who wound with stones

X.

We worship the good, strong, beneficent Fravashis of the faithful, who rout the two wings of an army standing in battle array, who make the centre swerve, and swiftly pursue onwards, to help the faithful and to distress the doers of evil deeds.

XI.

We worship the good, strong, beneficent Fravashis of the faithful; awful, overpowering, and victorious, smiting in battle, sorely wounding, blowing away (the foes), moving along to and fro, of good renown, fair of body, godly of soul, and holy; who give victory to their invoker, who give boons to their lover, who give health to the sick man

Who give good glory to him who worships them with a sacrifice, as that man did worship them, the holy Zarathustra, the chief of the material world, the head of the two-footed race, in whatever struggle he had to enter, in whatever distress he did fear;

Who, when well invoked, enjoy bliss in the heavens; who, when well invoked, come forward from the heavens, who are the heads of that sky above, possessing the well-shapen Strength, the Victory made by Ahura, the crushing Ascendant, and Welfare the wealth-bringing, boon-bringing, holy, well fed, worthy of sacrifice and prayer in the perfection of holiness.

They shed Satavaesa between the earth and the sky, him to whom the waters belong who listens to appeals and makes the waters flow and the plants grow up, to nourish animals and men, to nourish the Aryan nations, to nourish the five kinds of animals and to help the faithful

Satavaesa comes down and flows between the earth and the sky, he to whom the waters belong, who listens to appeals and makes the waters and the plants grow up, fair, radiant, and full of light, to nourish animals and men, to nourish the Aryan nations, to nourish the five kinds of animals, and to help the faithful.

XII.

We worship the good, strong, beneficent Fravashis of the faithful; with helms of brass, with weapons of brass, with armour of brass; who struggle in the fights for victory in garments of light, arraying the battles and bringing them forwards, to kill thousands of Daêvas.

When the wind blows from behind them and brings their breath unto men,

Then men know where blows the breath of victory: and they pay pious homage unto the good, strong, beneficent Fravashis of the faithful, with their hearts prepared and their arms uplifted.

Whichever side they have been first worshipped in the fulness of faith of a devoted heart to that side turn the awful Fravashis of the faithful, along with Mithra and Rashnu and the awful cursing thought of the wise and the victorious wind.

And those nations are smitten at one stroke by their fifties and their hundreds, by their hundreds and their thousands, by their thousands and their tens of thousands, by their tens of thousands and their myriads of myriads, against which turn the awful Fravashis of the faithful, along with Mithra and Rashnu, and the awful cursing thought of the wise and the victorious wind.

XIII.

We worship the good, strong, beneficent Fravashis of the faithful, who come and go through the borough at the time of the Hamaspathmaedha they go along there for ten nights, asking thus

‘Who will praise us? Who will offer us a sacrifice? Who will meditate upon us? Who will bless us Who will receive us with meat and clothes in his hand and with a prayer worthy of bliss Of which of us will the name be taken for invocation Of which of you will the soul be worshipped by you with a sacrifice To whom will this gift of ours be given, that he may have never-failing food for ever and ever?’

And the man who offers them up a sacrifice, with meat and clothes in his hand, with a prayer worthy of bliss, the awful Fravashis of the faithful, satisfied, unharmed, and unoffended, bless thus:

‘May there be in this house flocks of animals and men! May there be a swift horse and a solid chariot! May there be a man who knows how to praise God and rule in an assembly, who will offer us sacrifices with meat and clothes in his hand, and with a prayer worthy of bliss .’

XIV.

We worship the good, strong, beneficent Fravashis of the faithful, who show beautiful paths to the waters, made by Mazda, which had stood before for a long time in the same place without flowing

And now they flow along the path made by Mazda, along the way made by the gods, the watery way appointed to them, at the wish of Ahura Mazda, at the wish of the Amesha-Speṇtas.

XV.

We worship the good, strong, beneficent Fravashis of the faithful, who show a beautiful growth to the fertile plants, which had stood before for a long time in the same place without growing:

And now they grow up along the path made by Mazda, along the way made by the gods, in the time appointed to them, at the wish of Ahura Mazda, at the wish of the Amesha-Speṇtas.

XVI.

We worship the good, strong, beneficent Fravashis of the faithful, who showed their paths to the stars, the moon, the sun, and the endless lights, that had stood before for a long time in the same place, without moving forwards, through the oppression of the Daêvas and the assaults of the Daêvas

And now they move around in their far-revolving circle for ever, till they come to the time of the good restoration of the world.

XVII.

We worship the good, strong, beneficent Fravashis of the faithful, who watch over the bright sea Vouru-Kasha to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.

XVIII.

We worship the good, strong, beneficent Fravashis of the faithful, who watch over the stars Haptôiringa, to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.

XIX.

We worship the good, strong, beneficent Fravashis of the faithful, who watch over the body of Keresaspa, the son of Sama the club-bearer with plaited hair, to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.

XX.

We worship the good, strong, beneficent Fravashis of the faithful, who watch over the seed of the holy Zarathustra to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.

XXI.

We worship the good, strong, beneficent Fravashis of the faithful, who fight at the right hand of the reigning lord, if he rejoices the faithful and if the awful Fravashis of the faithful are not hurt by him, if they are rejoiced by him, unharmed and unoffended.

XXII.

We worship the good, strong, beneficent Fravashis of the faithful, who are greater, who are stronger, who are swifter, who are more powerful, who are more victorious, who are more healing, who are more effective than can be expressed by words; who run by tens of thousands into the midst of the Myazdas.

And when the waters come up from the sea Vouru-Kasha, O Spitama Zarathustra! along with the Glory made by Mazda then forwards come the awful Fravashis of the faithful, many and many hundreds, many and many thousands, many and many tens of thousands,

Seeking water for their own kindred, for their own borough, for their own town, for their own country, and saying thus: ‘May our own country have a good store and full joy!’

They fight in the battles that are fought in their own place and land, each according to the place and house where he dwelt (of yore) they look like a gallant warrior who, girded up and watchful, fights for the hoard he has treasured up.

And those of them who win bring waters to their own kindred, to their own borough, to their own town, to their own country, saying thus: ‘May my country grow and increase!’

And when the all-powerful sovereign of a country has been surprised by his foes and haters, he invokes them, the awful Fravashis of the faithful.

And they come to his help, if they have not been hurt by him, if they have been rejoiced by him, if they have not been harmed nor offended, the awful Fravashis of the faithful: they come flying unto him, it seems as if they were well-winged birds.

They come in as a weapon and as a shield, to keep him behind and to keep him in front, from the Drug unseen, from the female Varenya fiend, from the evil-doer bent on mischief, and from that fiend who is all death, Angra Mainyu. It will be as if there were a thousand men watching over one man

So that neither the sword well-thrust, neither the club well-falling, nor the arrow well-shot, nor the spear well-darted, nor the stones flung from the arm shall destroy him.

They come on this side, they come on that side, never resting, the good, powerful, beneficent Fravashis of the faithful, asking for help thus: ‘Who will praise us? Who will offer us a sacrifice? Who will meditate upon us? Who will bless us? Who will receive us with meat and clothes in his hand and with a prayer worthy of bliss? Of which of us will the name be taken for invocation? Of which of you will the soul be worshipped by you with a sacrifice? To whom will that gift of ours be given, that he may have never-failing food for ever and ever ?’

We worship the perception we worship the intellect; we worship the conscience; we worship those of the Saoshyants

We worship the souls; those of the tame animals; those of the wild animals; those of the animals that live in the waters; those of the animals that live under the ground; those of the flying ones; those of the running ones; those of the grazing ones

We worship their Fravashis

We worship the Fravashis.

We worship them, the liberal;

We worship them, the valiant; we worship them, the most valiant;

We worship them, the beneficent; we worship them, the most beneficent;

We worship them, the powerful;

We worship them, the most strong;

We worship them, the light; we worship them, the most light;

We worship them, the effective; we worship them, the most effective.

They are the most effective amongst the creatures of the two Spirits, they the good, strong, beneficent Fravashis of the faithful, who stood holding fast when the two Spirits created the world, the Good Spirit and the Evil One

When Angra Mainyu broke into the creation of the good holiness, then came in across Vohû Manô and Âtar

They destroyed the malice of the fiend Angra Mainyu, so that the waters did not stop flowing nor did the plants stop growing; but at once the most beneficent waters of the creator and ruler, Ahura Mazda, flowed forward and his plants went on growing.

We worship all the waters;

We worship all the plants;

We worship all the good, strong, beneficent Fravashis of the faithful.

We worship the waters by their names

We worship the plants by their names

We worship the good, strong, beneficent Fravashis of the faithful by their names.

Of all those ancient Fravashis, we worship the Fravashi of Ahura Mazda; who is the greatest, the best, the fairest, the most solid, the wisest, the finest of body and supreme in holiness

Whose soul is the Mãthra Speṇta, who is white, shining, seen afar; and we worship the beautiful forms, the active forms wherewith he clothes the Amesha-Speṇtas; we worship the swift-horsed sun.

XXIII.

We worship the good, strong, beneficent Fravashis of the Amesha-Speṇtas, the bright ones, whose looks perform what they wish, the tall, quickly coming to do, strong, and lordly, who are undecaying and holy;

Who are all seven of one thought, who are all seven of one speech, who are all seven of one deed; whose thought is the same, whose speech is the same, whose deed is the same, whose father and commander is the same, namely, the Maker, Ahura Mazda;

Who see one another’s soul thinking of good thoughts, thinking of good words, thinking of good deeds, thinking of Garô-nmâna, and whose ways are shining as they go down towards the libations

XXIV.

We worship the good, strong, beneficent Fravashis: that of the most rejoicing fire, the beneficent and assembly-making and that of the holy, strong Sraosha who is the incarnate Word, a mighty-speared and lordly god; and that of Nairyo-sangha

And that of Rashnu Raziśta

That of Mithra the lord of wide pastures;

That of the Mãthra-Speṇta

That of the sky;

That of the waters;

That of the earth;

That of the plants;

That of the Bull

That of the living man

That of the holy creation

We worship the Fravashi of Gaya Maretan who first listened unto the thought and teaching of Ahura Mazda; of whom Ahura formed the race of the Aryan nations, the seed of the Aryan nations.

We worship the piety and the Fravashi of the holy Zarathustra;

Who first thought what is good, who first spoke what is good, who first did what is good; who was the first Priest, the first Warrior, the first Plougher of the ground who first knew and first taught; who first possessed and first took possession of the Bull of Holiness of the Word, the obedience to the Word, and dominion, and all the good things made by Mazda, that are the offspring of the good Principle;

Who was the first Priest, the first Warrior, the first Plougher of the ground; who first took the turning of the wheel from the hands of the Daêva and of the cold-hearted man; who first in the material world pronounced the praise of Asha thus bringing the Daêvas to naught, and confessed himself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas, and obeys the laws of Ahura.

Who first in the material world said the word that destroys the Daêvas, the law of Ahura; who first in the material world proclaimed the word that destroys the Daêvas, the law of Ahura; who first in the material world declared all the creation of the Daêvas unworthy of sacrifice and prayer; who was strong, giving all the good things of life, the first bearer of the Law amongst the nations;

In whom was heard the whole Mathra, the word of holiness; who was the lord and master of the world the praiser of the most great, most good and most fair Asha who had a revelation of the Law, that most excellent of all beings;

For whom the Amesha-Speṇtas longed, in one accord with the sun, in the fulness of faith of a devoted heart; they longed for him, as the lord and master of the world, as the praiser of the most great, most good, and most fair Asha, as having a revelation of the Law, that most excellent of all beings;

In whose birth and growth the waters and the plants rejoiced; in whose birth and growth the waters and the plants grew; in whose birth and growth all the creatures of the good creations cried out, Hail

‘Hail to us! for he is born, the Athravan, Spitama Zarathustra. Zarathustra will offer us sacrifices with libations and bundles of baresma; and there will the good Law of the worshippers of Mazda come and spread through all the seven Karshvares of the earth.

‘There will Mithra, the lord of wide pastures, increase all the excellences of our countries, and allay their troubles; there will the powerful Apãm-Napât increase all the excellences of our countries, and allay their troubles.’ We worship the piety and Fravashi of Maidhyo-maungha, the son of Arasti who first listened unto the word and teaching of Zarathustra.

XXV.

We worship the Fravashi of the holy Asmo-hvanvant

We worship the Fravashi of the holy Asan-hvanvant.

We worship the Fravashi of the holy Gavayan.

We worship the Fravashi of the holy Parshaṭ-gâuś the son of Frâta;

We worship the Fravashi of the holy Vohvasti, the son of Snaoya;

We worship the Fravashi of the holy Isvaṭ, the son of Varâza.

We worship the Fravashi of the holy Saêna, the son of Ahum-stut who first appeared upon this earth with a hundred pupils

We worship the Fravashi of the holy Fradhidaya.

We worship the Fravashi of the holy Usmānara, the son of Paēshata.

We worship the Fravashi of the holy Vohu-raocah, the son of Frānya;

We worship the Fravashi of the holy Ashō-raocah, the son of Frānya;

We worship the Fravashi of the holy Varesmō-raocah, the son of Frānya.

We worship the Fravashi of the holy Isat-vastra, the son of Zarathustra;

We worship the Fravashi of the holy Urvataṭ-nara, the son of Zarathustra;

We worship the Fravashi of the holy Hvare-kithra, the son of Zarathustra

We worship the Fravashi of the holy Daēvō-ṭbiś, the son of Takhma.

We worship the Fravashi of the holy Thrimithwaṇṭ, the son of Spitama

We worship the Fravashi of the holy Dāungha, the son of Zairita.

We worship the Fravashi of the holy king Vistaspa the gallant one, who was the incarnate Word, the mighty-speared, and lordly one; who, driving the Drug before him, sought wide room for the holy religion; who, driving the Drug before him, made wide room for the holy religion, who made himself the arm and support of this law of Ahura, of this law of Zarathustra.

Who took her standing bound from the hands of the Hunus and established her to sit in the middle [of the world], high ruling, never falling back, holy, nourished with plenty of cattle and pastures, blessed with plenty of cattle and pastures

We worship the Fravashi of the holy Zairivairi

We worship the Fravashi of the holy Yukhtavairi;

We worship the Fravashi of the holy Srîraokhshan;

We worship the Fravashi of the holy Keresaokhshan;

We worship the Fravashi of the holy Vanâra;

We worship the Fravashi of the holy Varâza;

We worship the Fravashi of the holy Bûgi-sravah

We worship the Fravashi of the holy Berezy-arsti;

We worship the Fravashi of the holy Tîzyarsti;

We worship the Fravashi of the holy Perethu-arsti;

We worship the Fravashi of the holy Vîzyarsti.

We worship the Fravashi of the holy Naptya;

We worship the Fravashi of the holy Vazâspa;

We worship the Fravashi of the holy Habâspa.

We worship the Fravashi of the holy Vistauru the son of Naotara.

We worship the Fravashi of the holy Fras-hãm-vareta

We worship the Fravashi of the holy Frashôkareta.

We worship the Fravashi of the holy Âtare-vanu;

We worship the Fravashi of the holy Âtare-pâta;

We worship the Fravashi of the holy Âtare-dâta;

We worship the Fravashi of the holy Âtare-kithra;

We worship the Fravashi of the holy Âtare-hvarenah;

We worship the Fravashi of the holy Âtare-savah;

We worship the Fravashi of the holy Âtare-zantu;

We worship the Fravashi of the holy Âtare-danghu.

We worship the Fravashi of the holy Huskyaothna;

We worship the Fravashi of the holy Piśkyaothna;

We worship the Fravashi of the holy and gallant Spentô-dâta

We worship the Fravashi of the holy Bastavairi

We worship the Fravashi of the holy Kavârazem

We worship the Fravashi of the holy Frashaośtra the son of Hvôva;

We worship the Fravashi of the holy Gâmâspa the son of Hvôva;

We worship the Fravashi of the holy Avâraostri

We worship the Fravashi of the holy Huskyaothna, the son of Frashaostra;

We worship the Fravashi of the holy Hvâdaêna, the son of Frashaostra.

We worship the Fravashi of the holy Hanghaurvaungh, the son of Gâmâspa

We worship the Fravashi of the holy Vareshna, the son of Hanghaurvaungh.

We worship the Fravashi of the holy Vohu-nemah, the son of Avâraostri,

To withstand evil dreams, to withstand evil visions, to withstand evil . . . . to withstand the evil Pairikas.

We worship the Fravashi of the holy Mãthravâka, the son of Sîmaêzi, the Aêthrapati, the Hamidhpati who was able to smite down most of the evil, unfaithful Ashemaoghas, that shout the hymns and acknowledge no lord and no master the dreadful ones whose Fravashis are to be broken to withstand the evil done by the faithful

We worship the Fravashi of the holy Ashastu, the son of Maidhyô-maungha .

We worship the Fravashi of the holy Avarethrabah, the son of Râstare-vaghaṇṭ.

We worship the Fravashi of the holy Bûgra, the son of Dâzgarâspa.

We worship the Fravashi of the holy Zbaurvaṇṭ;

We worship the Fravashi of the holy and gallant Karesna the son of Zbaurvaṇṭ; who was the incarnate Word, mighty-speared and lordly;

In whose house did walk the good, beautiful, shining Ashi Vanguhi, in the shape of a maid fair of body, most strong, tall-formed, high-up girded, pure, nobly born of a glorious seed who, rushing to the battle, knew how to make room for himself with his own arms; who, rushing to the battle, knew how to fight the foe with his own arms

We worship the Fravashi of the holy Vîrâspa, the son of Karesna;

We worship the Fravashi of the holy Âzâta, the son of Karesna:

We worship the Fravashi of the holy Frâyaodha, the son of Karesna.

We worship the Fravashi of the holy and good Arshya; Arshya, the chief in assemblies, the most energetic of the worshippers of Mazda.

We worship the Fravashi of the holy Dârayat-ratha;

We worship the Fravashi of the holy Frâyat-ratha;

We worship the Fravashi of the holy Skârayat-ratha.

We worship the Fravashi of the holy Arsvant;

We worship the Fravashi of the holy Vyarsvant;

We worship the Fravashi of the holy Paityarśvaṇṭ.

We worship the Fravashi of the holy Amru

We worship the Fravashi of the holy Kamru

We worship the Fravashi of the holy Drâtha;

We worship the Fravashi of the holy Paitidrâtha;

We worship the Fravashi of the holy Paitivangha.

We worship the Fravashi of the holy Frashâvakhsha.

We worship the Fravashi of the holy Nemôvanghu, the son of Vaêdhayangha.

We worship the Fravashi of the holy Vîsadha.

We worship the Fravashi of the holy Ashâvanghu, the son of Bivaṇdangha

We worship the Fravashi of the holy Garô-danghu, the son of Pairistîra

We worship the Fravashi of the holy Neremyazdana, the son of Âthwyôza.

We worship the Fravashi of the holy Bereziśnu, the son of Ara;

We worship the Fravashi of the holy Kasupatu, the son of Ara.

We worship the Fravashi of the holy Frya.

We worship the Fravashi of the holy ASTVAṬ-ERETA

XXVI.

We worship the Fravashi of the holy Gaopi-vanghu.

We worship the Fravashi of the holy and gallant Hãm-baretar vanghvãm

We worship the Fravashi of the holy Staotar-Vahistahê-Ashyêhê

We worship the Fravashi of the holy Pourudhâkhsti, the son of Khstâvaênya;

We worship the Fravashi of the holy Khshoiwrâspa, the son of Khstâvaênya.

We worship the Fravashi of the holy Ayoasti, the son of Pouru-dhâkhsti

We worship the Fravashi of the holy Vohv-asti, the son of Pouru-dhâkhsti;

We worship the Fravashi of the holy Gayadhâsti, the son of Pouru-dhâkhsti;

We worship the Fravashi of the holy Asha-vazdah, the son of Pouru-dhâkhsti

We worship the Fravashi of the holy Urûdhu, the son of Pouru-dhâkhsti.

We worship the Fravashi of the holy Khshathrô-kinah, the son of Khshvôiwrâspa

We worship the Fravashi of the holy Ashâhura, the son of Gîsti.

We worship the Fravashi of the holy Frâyazanta;

We worship the Fravashi of the holy Frenah, the son of Frâyazanta;

We worship the Fravashi of the holy Garô-vanghu, the son of Frâyazanta.

We worship the Fravashis of the holy Ashavazdah and Thrita, the sons of Sâyuzdri

We worship the Fravashi of the holy Vohu-raokah, the son of Varakasa.

We worship the Fravashi of the holy Areganghant, the Turanian

We worship the Fravashi of the holy Usinemah.

We worship the Fravashi of the holy Yukhtâspa.

We worship the Fravashi of the holy Ashaskyaothna, the son of Gayadhâsti

We worship the Fravashi of the holy Vohu-nemah, the son of Katu;

We worship the Fravashi of the holy Vohu-vazdah, the son of Katu.

We worship the Fravashi of the holy Ashasaredha, the son of Asha-sairyãk;

We worship the Fravashi of the holy Ashasaredha, the son of Zairyãk.

We worship the Fravashi of the holy Kâkhshni.

We worship the Fravashi of the holy Syâvâspi.

We worship the Fravashi of the holy Pouruśti, the son of Kavi.

We worship the Fravashi of the holy Varesmapa, the son of Ganara.

We worship the Fravashi of the holy Nanârâsti, the son of Paêshatah;

We worship the Fravashi of the holy Zarazdâti, the son of Paêshatah.

We worship the Fravashi of the holy Gaêvani, the son of Vohu-nemah

We worship the Fravashis of the holy Arezva and Srûta-spâdha.

We worship the Fravashis of the holy Zrayah and Speṇtô-khratu.

We worship the Fravashi of the holy Varśni, the son of Vâgereza.

We worship the Fravashi of the holy Frâkya, the son of Taurvâti.

We worship the Fravashi of the holy Vahmaêdâta, the son of Mãthravâka

We worship the Fravashi of the holy Uśtra, the son of Sadhanah.

We worship the Fravashi of the holy Danghu-srûta;

We worship the Fravashi of the holy Danghu-frâdhah.

We worship the Fravashi of the holy Aspô-padhô-makhsti;

We worship the Fravashi of the holy Payanghrô-makhśti.

We worship the Fravashi of the holy Ustâzanta.

We worship the Fravashi of the holy Ashasavah;

We worship the Fravashi of the holy Ashô-urvatha.

We worship the Fravashi of the holy Haomô-hvarenah.

We worship the Fravashi of the holy Fraya.

We worship the Fravashi of the holy Usnâka.

We worship the Fravashi of the holy Hvanvaṇṭ.

We worship the Fravashi of the holy Daênô-vazah.

We worship the Fravashi of the holy Aregaona.

We worship the Fravashi of the holy Aiwihvarenah.

We worship the Fravashi of the holy Huyazata.

We worship the Fravashi of the holy Haredhaspa.

We worship the Fravashi of the holy Pâzinah.

We worship the Fravashi of the holy Hvâkhshathra.

We worship the Fravashi of the holy Ashô-paoirya.

We worship the Fravashi of the holy ASTVAṬ-ERETA

XXVII.

We worship the Fravashi of the holy Hugau.

We worship the Fravashi of the holy Anghuyu.

We worship the Fravashi of the holy Gâuri;

We worship the Fravashi of the holy Yûsta, the son of Gâuri.

We worship the Fravashi of the holy Mãzdrâvanghu;

We worship the Fravashi of the holy Srîrâvanghu.

We worship the Fravashi of the holy Âyûta.

We worship the Fravashi of the holy Sûrôyazata.

We worship the Fravashi of the holy Eredhwa.

We worship the Fravashi of the holy Ravi.

We worship the Fravashi of the holy Ukhshan, the son of the great Vîdi-sravah, known afar

We worship the Fravashi of the holy Vanghu-dhâta, the son of Hvadhâta;

We worship the Fravashi of the holy Uzya, the son of Vanghu-dhâta;

We worship the Fravashi of the holy Frya.

We worship the Fravashi of the holy one whose name is Ashem-yêNhê-raokau;

We worship the Fravashi of the holy one whose name is Ashem-yêNhê-vereza;

We worship the Fravashi of the holy one whose name is Ashem-yahmâi-ustâ

We worship the Fravashi of the holy Yôista of the Fryâna house.

We worship the Fravashi of the holy Usmânara, the son of Paêshatah Paitisrîra to withstand the evil done by one’s kindred

We worship the Fravashi of the holy Spiti the son of Uspasnu;

We worship the Fravashi of the holy Erezrāspa, the son of Uspãsnu

We worship the Fravashi of the holy Usadhan, the son of Mazdayasna.

We worship the Fravashi of the holy Frādaṭ-vanghu, the son of Stivaṇṭ.

We worship the Fravashi of the holy Raokas-kaêshman

We worship the Fravashi of the holy Hvare-kaêshman

We worship the Fravashi of the holy Frasrûtâra;

We worship the Fravashi of the holy Vîsrûtâra.

We worship the Fravashi of the holy Baremna.

We worship the Fravashi of the holy Visrûta.

We worship the Fravashi of the holy Hvaspa

We worship the Fravashi of the holy Kathwaraspa

We worship the Fravashi of the holy Dawrâmaêshi.

We worship the Fravashi of the holy Fraoraostra, the son of Kaosha.

We worship the Fravashi of the holy Frînâspa, the son of Kaêva.

We worship the Fravashi of the holy Frâdaṭ-nara, the son of Gravâratu.

We worship the Fravashi of the holy Vohu-uśtra, the son of Ãkhnangha.

We worship the Fravashi of the holy Vîvareshvaṇṭ, the son of Ainyu.

We worship the Fravashi of the holy Frârâzi, the son of Tûra

We worship the Fravashi of the holy Stipi, the son of Ravaṇṭ.

We worship the Fravashi of the holy Parshaṇta, the son of Gaṇdarewa.

We worship the Fravashi of the holy Avahya, the son of Speṇta.

We worship the Fravashi of the holy Aêta, the son of Mâyu;

We worship the Fravashi of the holy Yaêtus-gau, the son of Vyâtana.

We worship the Fravashi of the holy Garśta, the son of Kavi.

We worship the Fravashi of the holy Pouru-bangha, the son of Zaosha.

We worship the Fravashi of the holy Vohudâta, the son of Kâta.

We worship the Fravashi of the holy Baungha, the son of Saungha.

We worship the Fravashis of the holy Hvareza and Aṇkasa.

We worship the Fravashi of the holy Aravaośtra, the son of Erezvaṭ-danghu.

We worship the Fravashi of the holy Frâkithra, the son of Berezvant.

We worship the Fravashi of the holy Vohu-peresa, the son of Ainyu.

We worship the Fravashi of the holy Parodasma, the son of Dastaghni, a Miza man of the Miza land.

We worship the Fravashis of the holy Fratîra and Baêshatastîra.

We worship the Fravashi of the holy and pure Avare-gau, the son of Aoighimatastîra.

We worship the Fravashi of the holy Gaomaṇṭ, the son of Zavan, a Raoždya man of the Raoždya land.

We worship the Fravashi of the holy Thriṭ, the son of Aêvo-saredha-fyaêsta, a Tanya man of the Tanya land.

We worship the Fravashi of the holy Tiro-nakathwa, of the Uspaesta-Saêna house

We worship the Fravashi of the holy Utayuti Viṭ-kavi, the son of Zighri, of the Saêna house

We worship the Fravashi of the holy Frôhakafra, the son of Merezîshmya, of the Saêna house

We worship the Fravashi of the holy Varesmô-raokah, the son of Perethu-afzem.

We worship the Fravashis of the holy Asha-nemah and Vîdat-gau, of this country.

We worship the Fravashis of the holy Parishaṭ-gau and Dâzgara-gau, of the Apakhshîra country.

We worship the Fravashi of the holy Hufravâkhs, of the Kahrkana house

We worship the Fravashi of the holy Akayadha, of the Pîdha house

We worship the Fravashi of the holy Gâmâspa, the younger

We worship the Fravashi of the holy Maidhyô-maungha, the younger

We worship the Fravashi of the holy Urvataṭ-nara, the younger

We worship the Fravashi of the holy Raokas-kaêsman;

We worship the Fravashi of the holy Hvare-kaêsman;

We worship the Fravashi of the holy Frâdaṭ-hvarenah;

We worship the Fravashi of the holy Varedaṭ-hvarenah;

We worship the Fravashi of the holy Vouru-nemah;

We worship the Fravashi of the holy Vouru-savah

The six foremost helpers of Saoshyant, each in one of the six Karshvares: 'It is said that in the fifty-seven years, which are the period of the raising of the dead, Rôshanô-kashm in Arzâh, Khûr-kashm in Savâh, Frâdad-gadman (Frâdat-hvarenô, Increaser of Glory) in Fradadâfsh, Vâredad-gadman (Varedat-hvarenô, Multiplier of Glory) in Vîdadâfsh, Kâmak-vakhshisn (Vouru-nemô, Prayer-loving) in Vôrûbarst, and Kâmak-sûd (Vouru-savô, Weal-loving) in Vôrû-garst, while Sôshâns in the illustrious and pure Khvanîras is connected with them, are immortal. The completely good sense, perfect hearing, and full glory of those seven producers of the renovation are so miraculous that they converse from region unto region, every one together with the six others' (Dâdistân XXXVI, 5-6; tr. West).

We worship the Fravashi of the holy Ukhshyaṭ-ereta

We worship the Fravashi of the holy Ukhshyaṭ-nemah

We worship the Fravashi of the holy ASTVAṬ-ERETA

XXVIII.

Whose name will be the victorious SAOSHYANT and whose name will be Astvaṭ-ereṭa. He will be SAOSHYANT (the Beneficent One), because he will benefit the whole bodily world; he will be ASTVAṬ-ERETA (he who makes the bodily creatures rise up), because as a bodily creature and as a living creature he will stand against the destruction of the bodily creatures, to withstand the Drug of the two-footed brood, to withstand the evil done by the faithful

XXIX.

We worship the Fravashi of the holy Yima the son of Vîvanghant; the valiant Yima, who had flocks at his wish to stand against the oppression caused by the Daêvas, against the drought that destroys pastures, and against death that creeps unseen

We worship the Fravashi of the holy Thraêtaona, of the Âthwya house to stand against itch, hot fever, humours, cold fever, and incontinency to stand against the evil done by the Serpent

We worship the Fravashi of the holy Aoshnara, the son of Pouru-gîra

We worship the Fravashi of the holy Uzava, the son of Tûmâspa

We worship the Fravashi of the holy Aghraêratha, the demi-man

We worship the Fravashi of the holy Manus-kithra, the son of Airyu

We worship the Fravashi of the holy king Kavâta

We worship the Fravashi of the holy king Aipivanghu

We worship the Fravashi of the holy king Usadhan

We worship the Fravashi of the holy king Arshan

We worship the Fravashi of the holy king Pisanah

We worship the Fravashi of the holy king Byârshan

We worship the Fravashi of the holy king Syâvarshan

We worship the Fravashi of the holy king Husravah

For the well-shapened Strength for the Victory made by Ahura, for the crushing Ascendant; for the righteousness of the law, for the innocence of the law, for the unconquerable power of the law; for the extermination of the enemies at one stroke;

And for the vigour of health, for the Glory made by Mazda, for the health of the body, and for a good, virtuous offspring, wise, chief in assemblies, bright, and clear-eyed, that frees [their father] from the pangs [of hell], of good intellect; and for that part in the blessed world that falls to wisdom and to those who do not follow impiety;

For a dominion full of splendour, for a long, long life, and for all boons and remedies; to withstand the Yatus and Pairikas, the oppressors, the blind, and the deaf; to withstand the evil done by oppressors

We worship the Fravashi of the holy Keresâspa the Sâma the club-bearer with plaited hair; to withstand the dreadful arm and the hordes with the wide battle array, with the many spears, with the straight spears, with the spears uplifted, bearing the spears of havoc; to withstand the dreadful brigand who works destruction the man-slayer who has no mercy; to withstand the evil done by the brigand.

We worship the Fravashi of the holy Akhrura the son of Husravah;

To withstand the wicked one that deceives his friend and the niggard that causes the destruction of the world

We worship the Fravashi of the holy and gallant Haoshyangha;

To withstand the Māzainya Daēvas and the Varenya fiends; to withstand the evil done by the Daêvas

We worship the Fravashi of the holy Fradhakhsti, the son of the jar

To withstand Aēshma, the fiend of the wounding spear, and the Daêvas that grow through Aēshma; to withstand the evil done by Aêshma.

XXX.

We worship the Fravashi of the holy Hvôvi

We worship the Fravashi of the holy Freni;

We worship the Fravashi of the holy Thriti;

We worship the Fravashi of the holy Pouru-kista

We worship the Fravashi of the holy Hutaosa

We worship the Fravashi of the holy Huma

We worship the Fravashi of the holy Zairiki.

We worship the Fravashi of the holy Vîspa-taurvashi.

We worship the Fravashi of the holy Uśtavaiti.

We worship the Fravashi of the holy Tusnâmaiti.

We worship the Fravashi of the holy Freni, the wife of Usenemah

We worship the Fravashi of the holy Freni, the wife of the son of Frâyazanta

We worship the Fravashi of the holy Freni, the wife of the son of Khshôiwrâspa

We worship the Fravashi of the holy Freni, the wife of Gayadhâsti

We worship the Fravashi of the holy Asabani, the wife of Pourudhâkhsti

We worship the Fravashi of the holy Ukhshyeiṇti, the wife of Staotar-Vahistahê-Ashyêhê

We worship the Fravashi of the holy maid Vadhût.

We worship the Fravashi of the holy maid Gaghrûdh.

We worship the Fravashi of the holy maid Franghâdh.

We worship the Fravashi of the holy maid Urûdhayaṇṭ.

We worship the Fravashi of the holy maid Paêsanghanu.

We worship the Fravashi of the holy Hvaredhi.

We worship the Fravashi of the holy Hukithra.

We worship the Fravashi of the holy Kanuka.

We worship the Fravashi of the holy maid Srûtat-fedhri

We worship the Fravashi of the holy maid Vanghu-fedhri

We worship the Fravashi of the holy maid Eredat-fedhri who is called Vîspa-taurvairi. She is Vîspa-taurvairi (the all-destroying) because she will bring him forth, who will destroy the malice of Daêvas and men, to withstand the evil done by the Gahi

We worship the Fravashis of the holy men in the Aryan countries;

We worship the Fravashis of the holy women in the Aryan countries.

We worship the Fravashis of the holy men in the Turanian countries

We worship the Fravashis of the holy women in the Turanian countries.

We worship the Fravashis of the holy men in the Sairimyan countries

We worship the Fravashis of the holy women in the Sairimyan countries.

We worship the Fravashis of the holy men in the Sâini countries

We worship the Fravashis of the holy women in the Sâini countries.

We worship the Fravashis of the holy men in the Dâhi countries

We worship the Fravashis of the holy women in the Dâhi countries.

We worship the Fravashis of the holy men in all countries;

We worship the Fravashis of the holy women in all countries.

We worship all the good, awful, beneficent Fravashis of the faithful, from Gaya Maretan down to the victorious Saoshyant May the Fravashis of the faithful come quickly to us! May they come to our help!

They protect us when in distress with manifest assistance, with the assistance of Ahura Mazda and of the holy, powerful Sraosha, and with the Mãthra-Speṇta, the all-knowing, who hates the Daêvas with a mighty hate, a friend of Ahura Mazda, whom Zarathustra worshipped so greatly in the material world.

May the good waters and the plants and the Fravashis of the faithful abide down here! May you be rejoiced and well received in this house! Here are the Athravans of the countries thinking of good holiness. Our hands are lifted up for asking help, and for offering a sacrifice unto you, O most beneficent Fravashis!

We worship the Fravashis of all the holy men and holy women whose souls are worthy of sacrifice whose Fravashis are worthy of invocation.

We worship the Fravashis of all the holy men and holy women, our sacrificing to whom makes us good in the eyes of Ahura Mazda: of all of those we have heard that Zarathustra is the first and best, as a follower of Ahura and as a performer of the law.

We worship the spirit, conscience, perception, soul, and Fravashi of men of the primitive law of the first who listened to the teaching (of Ahura), holy men and holy women, who struggled for holiness we worship the spirit, conscience, perception, soul, and Fravashi of our next-of-kin, holy men and holy women, who struggled for holiness

We worship the men of the primitive law who will be in these houses, boroughs, towns, and countries;

We worship the men of the primitive law who have been in these houses, boroughs, towns, and countries;

We worship the men of the primitive law who are in these houses, boroughs, towns, and countries.

We worship the men of the primitive law in all houses, boroughs, towns, and countries, who obtained these houses, who obtained these boroughs, who obtained these towns, who obtained these countries, who obtained holiness, who obtained the Mathra, who obtained the [blessedness of the] soul, who obtained all the perfections of goodness.

We worship Zarathustra, the lord and master of all the material world, the man of the primitive law; the wisest of all beings, the best-ruling of all beings, the brightest of all beings, the most glorious of all beings, the most worthy of sacrifice amongst all beings, the most worthy of prayer amongst all beings, the most worthy of propitiation amongst all beings, the most worthy of glorification amongst all beings, whom we call well-desired and worthy of sacrifice and prayer as much as any being can be, in the perfection of his holiness.

We worship this earth;

We worship those heavens;

We worship those good things that stand between (the earth and the heavens) and that are worthy of sacrifice and prayer and are to be worshipped by the faithful man.

We worship the souls of the wild beasts and of the tame

We worship the souls of the holy men and women, born at any time, whose consciences struggle, or will struggle, or have struggled, for the good.

We worship the spirit, conscience, perception, soul, and Fravashi of the holy men and holy women who struggle, will struggle, or have struggled, and teach the Law, and who have struggled for holiness.

Yênhê hâtãm: All those beings to whom Ahura Mazda . . .

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

The Fravashis of the faithful, awful and overpowering, awful and victorious; the Fravashis of the men of the primitive law; the Fravashis of the next-of-kin; may these Fravashis come satisfied into this house; may they walk satisfied through this house!

May they, being satisfied, bless this house with the presence of the kind Ashi Vanguhi! May they leave this house satisfied! May they carry back from here hymns and worship to the Maker, Ahura Mazda, and the Amesha-Speṇtas! May they not leave this house of us, the worshippers of Mazda, complaining!

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I bless the sacrifice and prayer, and the strength and vigour of the awful, overpowering Fravashis of the faithful; of the Fravashis of the men of the primitive law; of the Fravashis of the next-of-kin.

Ashem Vohû.: Holiness is the best of all good. . . .

[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones.

XIV. BAHRÂM YAST.

May Ahura Mazda be rejoiced

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness . . . .

Unto Verethraghna, made by Mazda, and unto the crushing Ascendant

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I.

We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

Verethraghna, made by Ahura, came to him first, running in the shape of a strong, beautiful wind, made by Mazda; he bore the good Glory, made by Mazda, the Glory made by Mazda, that is both health and strength.

Then he, who is the strongest said unto him ‘I am the strongest in strength; I am the most victorious in victory; I am the most glorious in Glory; I am the most favouring in favour; I am the best giver of welfare; I am the best-healing in health-giving.

'And I shall destroy the malice of all the malicious, the malice of Daêvas and men, of the Yatus and Pairikas, of the oppressors, the blind, and the deaf.

‘For his brightness and glory, I will offer unto him a sacrifice worth being heard; namely, unto Verethraghna, made by Ahura. We worship Verethraghna, made by Ahura, with an offering of libations, according to the primitive ordinances of Ahura; with the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words.

'Yênhê hâtãm: All those beings of whom Ahura Mazda. . . .

II.

'We sacrifice unto Verethraghna, made by Ahura.'

Zarathustra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is, the best-armed of the heavenly Gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

Verethraghna, made by Ahura, came to him the second time, running in the shape of a beautiful bull, with yellow ears and golden horns; upon whose horns floated the well-shapen Strength, and Victory, beautiful of form, made by Ahura: thus did he come, bearing the good Glory, made by Mazda, the Glory made by Mazda, that is both health and strength.

Then he, who is the strongest, said unto him: 'I am the strongest in strength . . .

'And I shall destroy the malice of all malicious . . . . '

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

III.

We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

Verethraghna, made by Ahura, came to him the third time, running in the shape of a white, beautiful horse, with yellow ears and a golden caparison; upon whose forehead floated the well-shapen Strength, and Victory, beautiful of form, made by Ahura: thus did he come, bearing the good Glory, made by Mazda, that is both health and strength.

Then he, who is the strongest, said unto him: 'I am the strongest in strength . . . .

'And I shall destroy the malice of all malicious . . . .'

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

IV.

We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

Verethraghna, made by Ahura, came to him the fourth time, running in the shape of a burden-bearing camel, sharp-toothed swift . . . . stamping forwards, long-haired, and living in the abodes of men

Who of all males in rut shows greatest strength and greatest fire, when he goes to his females. Of all females those are best kept whom a burden-bearing camel keeps, who has thick forelegs and large humps, . . . . quick-eyed, long-headed, bright, tall, and strong;

Whose piercing look goes afar . . . . even in the dark of the night; who throws white foam along his mouth; well-kneed, well-footed, standing with the countenance of an all-powerful master:

Thus did Verethraghna come, bearing the good Glory made by Mazda, the Glory made by Mazda . . . .

V.

We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

Verethraghna, made by Ahura, came to him the fifth time, running in the shape of a boar, opposing the foes, a sharp-toothed he-boar, a sharp-jawed boar, that kills at one stroke, pursuing, wrathful, with a dripping face strong, and swift to run, and rushing all around Thus did Verethraghna come, bearing the good Glory made by Mazda, the Glory made by Mazda. . . .

VI.

We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

Verethraghna, made by Ahura, came to him the sixth time, running in the shape of a beautiful youth of fifteen, shining, clear-eyed, thin-heeled.

Thus did Verethraghna come, bearing the good Glory made by Mazda, the Glory made by Mazda . . . .

VII.

We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

Verethraghna, made by Ahura, came to him the seventh time, running in the shape of a raven that . . . . below and . . . . above, and that is the swiftest of all birds, the lightest of the flying creatures.

He alone of living things, — he or none, — overtakes the flight of an arrow, however well it has been shot. He flies up joyfully at the first break of dawn, wishing the night to be no more, wishing the dawn, that has not yet come, to come

He grazes the hidden ways of the mountains, he grazes the tops of the mountains, he grazes the depths of the vales, he grazes the summit of the trees, listening to the voices of the birds.

Thus did Verethraghna come, bearing the good Glory made by Mazda the Glory made by Mazda . . . .

VIII.

We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

Verethraghna, made by Ahura, came to him the eighth time, running in the shape of a wild, beautiful ram, with horns bent round

Thus did Verethraghna come, bearing the good Glory made by Mazda the Glory made by Mazda . . . .

IX.

We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

Verethraghna, made by Ahura, came to him the ninth time, running in the shape of a beautiful, fighting buck, with sharp horns.

Thus did Verethraghna come, bearing the good Glory made by Mazda, the Glory made by Mazda. . . .

X.

We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

Verethraghna, made by Ahura, came to him the tenth time, running in the shape of a man, bright and beautiful, made by Mazda: he held a sword with a golden blade, inlaid with all sorts of ornaments.

Thus did Verethraghna come, bearing the good Glory made by Mazda, the Glory made by Mazda. . . .

XI.

We sacrifice unto Verethraghna, made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has a free way.

Unto him did the holy Zarathustra offer up a sacrifice, [asking] for victorious thinking, victorious speaking, victorious doing, victorious addressing, and victorious answering.

Verethraghna, made by Ahura, gave him the fountains of manliness the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the Kara fish that lives beneath the waters and can measure a rippling of the water, not thicker than a hair, in the Rangha whose ends lie afar, whose depth is a thousand times the height of a man

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

XII.

We sacrifice unto Verethraghna, made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has a free way.

Unto him did the holy Zarathustra offer up a sacrifice, [asking] for victorious thinking, victorious speaking, victorious doing, victorious addressing, and victorious answering.

Verethraghna, made by Ahura, gave him the fountains of manliness, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the male horse, that, in the dark of the night, in its first half and through the rain, can perceive a horse’s hair lying on the ground and knows whether it is from the head or from the tail

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

XIII.

We sacrifice unto Verethraghna, made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has a free way.

Unto him did the holy Zarathustra sacrifice, [asking] for victorious thinking, victorious speaking, victorious doing, victorious addressing, and victorious answering.

Verethraghna, made by Ahura, gave him the fountains of virility, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the vulture with a golden collar that, from as far as nine districts, can perceive a piece of flesh not thicker than the fist, giving just as much light as a needle gives, as the point of a needle gives

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

XIV.

We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘If I have a curse thrown upon me, a spell told upon me by the many men who hate me, what is the remedy for it?’

Ahura Mazda answered: Take thou a feather of that bird with . . . . feathers, the Vârengana, O Spitama Zarathustra! With that feather thou shalt rub thy own body with that feather thou shalt curse back thy enemies.

‘If a man holds a bone of that strong bird, or a feather of that strong bird, no one can smite or turn to flight that fortunate man. The feather of that bird of birds brings him help; it brings unto him the homage of men, it maintains in him his glory.

'Then the sovereign, the lord of countries, will no longer kill his hundreds, though he is a killer of men; the . . . . will not kill at one stroke; he alone smites and goes forwards.

‘All tremble before him who holds the feather, they tremble therefore before me; all my enemies tremble before me and fear my strength and victorious force and the fierceness established in my body.

‘He carries the chariot of the lords; he carries the chariots of the lordly ones, the chariots of the sovereigns. He carried the chariot of Kavi Usa upon his wings runs the male horse runs the burden-bearing camel, runs the water of the river.

'Him rode the gallant Thraêtaona, who smote Azi Dahâka, the three-mouthed, the three-headed, the six-eyed, who had a thousand senses; that most powerful, fiendish Drug, that demon, baleful to the world, the strongest Drug that Angra Mainyu created against the material world, to destroy the world of the good principle

'For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

XV.

‘We sacrifice to Verethraghna, made by Ahura.

‘Verethraghna confounds the glory of this house with its wealth in cattle. He is like that great bird, the Saêna he is like the big clouds, full of water, that beat the mountains.

'For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

XVI.

‘We sacrifice to Verethraghna, made by Ahura.’

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Where is it that we must invoke the name of Verethraghna, made by Ahura? Where is it that we must praise him? That we must humbly praise him?’

Ahura Mazda answered: ‘When armies meet together in full array, O Spitama Zarathustra! (asking) which of the two is the party that conquers and is not crushed, that smites and is not smitten;

‘Do thou throw four feathers in the way. Whichever of the two will first worship the well-shapen Strength, and Verethraghna, beautiful of form, made by Mazda, on his side will victory stand.

'I will bless Strength and Victory, the two keepers, the two good keepers, the two maintainers; the two who . . . . the two who . . . . the two who . . . . the two who forgive, the two who strike off, the two who forget

‘O Zarathustra! let not that spell be shown to any one, except by the father to his son, or by the brother to his brother from the same womb, or by the Athravan to his pupil These are words that are awful and powerful, awful and assembly-ruling, awful and victorious, awful and healing; these are words that save the head that was lost and chant away the uplifted weapon.’

XVII.

We sacrifice to Verethraghna, made by Ahura: who goes along the armies arrayed, and goes here and there asking, along with Mithra and Rashnu: ‘Who is it who lies unto Mithra? Who is it who thrusts [his oath] against Rashnu To whom shall I, in my might, impart illness and death

Ahura Mazda said: ‘If men sacrifice unto Verethraghna, made by Ahura, if the due sacrifice and prayer is offered unto him just as it ought to be performed in the perfection of holiness, never will a hostile horde enter the Aryan countries, nor any plague, nor leprosy, nor venomous plants, nor the chariot of a foe, nor the uplifted spear of a foe.’

Zarathustra asked: ‘What is then, O Ahura Mazda! the sacrifice and invocation in honour of Verethraghna, made by Ahura, as it ought to be performed in the perfection of holiness?’

'Let not a murderer take of those offerings, nor a whore, nor a . . . ., who does not sing the Gâthâs, who spreads death in the world and withstands the law of Mazda, the law of Zarathustra.

'If a murderer take of those offerings, or a whore, or a . . . ., who does not sing the Gâthâs, then Verethraghna, made by Ahura, takes back his healing virtues.

'Plagues will ever pour upon the Aryan nations; hostile hordes will ever fall upon the Aryan nations; the Aryans will be smitten by their fifties and their hundreds, by their hundreds and their thousands, by their thousands and their tens of thousands, by their tens of thousands and their myriads of myriads.'

There Verethraghna, made by Ahura, proclaimed thus: 'The Soul of the Bull the wise creature, does not receive from man due sacrifice and prayer; for now the Daêvas and the worshippers of the Daêvas make blood flow and spill it like water;

'For now the . . . . Daêvas and the worshippers of the Daêvas bring to the fire the plant that is called Haperesi, the wood that is called Nemetka

'(Therefore) when the . . . . Daêvas and the worshippers of the Daêvas bow their backs, bend their waists, and arrange all their limbs they think they will smite and smite not, they think they will kill and kill not; and then the . . . Daêvas and the worshippers of the Daêvas have their minds confounded and their eyes made giddy .'

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

XVIII.

We sacrifice to Verethraghna, made by Ahura.

I offer up Haoma, who saves one’s head I offer up the victorious Haoma; I offer him up, the good protector; I offer up Haoma, who is a protector to my body, as a man who shall drink of him shall win and prevail over his enemies in battle;

That I may smite this army, that I may smite down this army, that I may cut in pieces this army that is coming behind me.

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

XIX.

We sacrifice to Verethraghna, made by Ahura.

The prince and his son and his sons who are chiefs of myriads offer him up a bright . . . . [saying]: 'He is strong, and Victorious is his name; he is victorious, arid Strong is his name;'

That I may be as constantly victorious as any one of all the Aryans that I may smite this army, that I may smite down this army, that I may cut in pieces this army that is coming behind me.

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

XX.

We sacrifice to Verethraghna, made by Ahura.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

In the ox is our strength, in the ox is our need in the ox is our speech, in the ox is our victory; in the ox is our food, in the ox is our clothing; in the ox is tillage, that makes food grow for us.

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

XXI.

We sacrifice to Verethraghna, made by Ahura;

Who breaks the columns asunder, who cuts the columns to pieces, who wounds the columns, who makes the columns shake; who comes and breaks the columns asunder, who comes and cuts the columns to pieces, who comes and wounds the columns, who comes and makes the columns shake, both of Daêvas and men, of the Yâtus and Pairikas, of the oppressors, the blind, and the deaf.

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . .

XXII.

We sacrifice to Verethraghna, made by Ahura.

When Verethraghna, made by Ahura, binds the hands, confounds the eye-sight, takes the hearing from the ears of the Mithradruges marching in columns, allied by cities, they can no longer move their feet, they can no longer withstand.

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

Yathâ ahû vairyô: The will of the Lord is the law of holiness. . . . .

I bless the sacrifice and prayer, and the strength and vigour of Verethraghna, made by Mazda; and of the crushing Ascendant.

Ashem Vohû: Holiness is the best of all good . . . .

[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones.

XV. RÂM YAST.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas, and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness . . . .

Unto Râma Hvâstra, unto Vayu who works highly and is more powerful to afflict than all other creatures

Be propitiation from me, for sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I.

I will sacrifice to the Waters and to Him who divides them I will sacrifice to Peace, whose breath is friendly, and to Weal, both of them.

To this Vayu do we sacrifice, this Vayu do we invoke, for this house, for the master of this house, and for the man here who is offering libations and giving gifts. To this excellent God do we sacrifice, that he may accept our meat and our prayers, and grant us in return to crush our enemies at one stroke.

To him did the Maker, Ahura Mazda, offer up a sacrifice in the Airyana Vaêgah 1, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk]

He begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly that I may smite the creation of Angra Mainyu, and that nobody may smite this creation of the Good Spirit!'

Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.

We sacrifice to the holy Vayu: we sacrifice to Vayu, who works highly.

To this part of thee do we sacrifice, O Vayu! that belongs to Speṇta Mainyu

For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the awful Vayu, who works highly. We offer up a sacrifice unto the awful Vayu, who works highly, with the libations, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, the words, the deeds, the libations, and the well-spoken words.

Yênhê hâtãm: All those beings of whom Ahura Mazda . . . .

II.

I will sacrifice to the Waters and to Him who divides them . . . .

To this Vayu do we sacrifice, this Vayu do we invoke . . . .

To him did Haoshyangha, the Paradhâta, offer up a sacrifice on the Taêra of the Hara, bound with iron on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offering of full-boiling [milk].

He begged of him a boon, saying: 'Grant me, O Vayu! who dost work highly, that I may smite two-thirds of the Daêvas of Mâzana and of the fiends of Varena .'

Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda did pursue it.

We sacrifice to the holy Vayu . . . .

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

III.

I will sacrifice to the Waters and to Him who divides them . . . .

To this Vayu do we sacrifice, this Vayu do we invoke . . . .

To him did Takhma Urupa the well-armed offer up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may conquer all Daêvas and men, all the Yâtus and Pairikas, and that I may ride Angra Mainyu, turned into the shape of a horse, all around the earth from one end to the other, for thirty years.’

Vayu, who works highly, granted him that boon as the Maker, Ahura Mazda, did pursue it.

We sacrifice to the holy Vayu . . . .

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

IV.

I will sacrifice to the Waters and to Him who divides them . . . .

To this Vayu do we sacrifice, this Vayu do we invoke . . . .

Unto him did the bright Yima, the good shepherd, sacrifice from the height Hukairya, the all-shining and golden, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may become the most glorious of the men born to behold the sun: that I may make in my reign both animals and men undying, waters and plants undrying, and the food for eating creatures never-failing .’

In the reign of the valiant Yima there was neither cold wind nor hot wind, neither old age nor death, nor envy made by the Daêvas

Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.

We sacrifice to the holy Vayu . . . .

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

V.

I will sacrifice to the Waters and to Him who divides them . . . .

To this Vayu do we sacrifice, this Vayu do we invoke . . . .

Unto him did the three-mouthed Azi Dahâka offer up a sacrifice in his accursed palace of Kvirinta on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may make all the seven Karshvares of the earth empty of men .’

In vain did he sacrifice, in vain did he beg, in vain did he invoke, in vain did he give gifts, in vain did he bring libations; Vayu did not grant him that boon.

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

VI.

I will sacrifice to the Waters and to Him who divides them . . . .

To this Vayu do we sacrifice, this Vayu do we invoke . . . .

Unto him did Thraêtaona, the heir of the valiant Âthwya clan, offer up a sacrifice in the four-cornered Varena, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

He begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly, that I may overcome Azi Dahâka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Drug, that demon baleful to the world, the strongest Drum that Angra Mainyu created against the material world, to destroy the world of the good principle; and that I may deliver his two wives, Savanghavâk and Erenavâk, who are the fairest of body amongst women, and the most wonderful creatures in the world .'

Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.

We sacrifice to the holy Vayu . . . .

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

VII.

I will sacrifice to the Waters and to Him who divides them . . . .

To this Vayu do we sacrifice, this Vayu do we invoke . . . .

To him did the manly-hearted Keresaspa offer up a sacrifice by the Gudha a channel of the Rangha, made by Mazda, upon a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may succeed in avenging my brother Urvâkhshaya that I may smite Hitaspa and yoke him to my chariot.’

The Gaṇdarewa, who lives beneath the waters, is the son of Ahura in the deep, he is the only master of the deep

Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.

We sacrifice to the holy Vayu . . . .

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

VIII.

I will sacrifice to the Waters and to Him who divides them . . . .

To this Vayu do we sacrifice, this Vayu do we invoke . . . .

To him did Aurvasara the lord of the country, offer up a sacrifice, towards the White Forest by the White Forest, on the border of the White Forest, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

He begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly, that the gallant Husravah, he who unites the Aryan nations into one kingdom may not smite us; that I may flee from king Husravah ; . . . .

‘That king Husravah and all the Aryans in the Forest may smite him .’

Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.

We sacrifice to the holy Vayu . . . .

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

IX.

I will sacrifice to the Waters and to Him who divides them . . . .

To this Vayu do we sacrifice, this Vayu do we invoke . . . .

To him did Hutaosa, she of the many brothers of the Naotara house offer up a sacrifice, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of boiling milk.

She begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may be dear and loved and well-received in the house of king Vistaspa.’

Vayu, who works highly, granted her that boon, as the Maker, Ahura Mazda, did pursue it.

We sacrifice to the holy Vayu . . . .

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

X.

I will sacrifice to the Waters and to Him who divides them . . . .

To this Vayu do we sacrifice, this Vayu do we invoke . . . .

To him did the maids, whom no man had known, offer up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of boiling milk.

They begged of him a boon, saying: ‘Grant us this, O Vayu! who dost work highly, that we may find a husband, young and beautiful of body, who will treat us well, all life long, and give us offspring; a wise, learned, ready-tongued husband.’

Vayu, who works highly, granted them that boon, as the Maker, Ahura Mazda, did pursue it.

We sacrifice to the holy Vayu . . . .

For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . .

XI.

I will sacrifice to the Waters and to Him who divides them . . . .

To this Vayu do we sacrifice, this Vayu do we invoke . . . .

We sacrifice to that Vayu that belongs to the Good Spirit the bright and glorious Vayu.

My name is Vayu, O holy Zarathustra! My name is Vayu, because I go through (vyêmi) the two worlds the one which the Good Spirit has made and the one which the Evil Spirit has made.

My name is the Overtaker (apaêta), O holy Zarathustra! My name is the Overtaker, because I can overtake the creatures of both worlds, the one that the Good Spirit has made and the one that the Evil Spirit has made.

My name is the All-smiting, O holy Zarathustra! My name is the All-smiting, because I can smite the creatures of both worlds, the one that the Good Spirit has made and the one that the Evil Spirit has made.

My name is the Worker of Good, O holy Zarathustra! My name is the Worker of Good, because I work the good of the Maker, Ahura Mazda, and of the Amesha-Speṇtas

My name is He that goes forwards.

My name is He that goes backwards.

My name is He that bends backwards.

My name is He that hurls away.

My name is He that hurls down.

My name is He that destroys.

My name is He that takes away.

My name is He that finds out.

My name is He that finds out the Glory (Hvarenô).

My name is the Valiant; my name is the Most Valiant.

My name is the Strong; my name is the Strongest.

My name is the Firm; my name is the Firmest.

My name is the Stout; my name is the Stoutest.

My name is He that crosses over easily.

My name is He that goes along hurling away.

My name is He that crushes at one stroke.

My name is . . . .

My name is He that works against the Daêvas.

My name is . . . .

My name is He that prevails over malice; my name is He that destroys malice.

My name is He that unites; my name is He that re-unites; my name is He that separates.

My name is the Burning; my name is the Quick of intelligence

My name is Deliverance; my name is Welfare

My name is the Burrows; my name is He who destroys the burrows my name is He who spits upon the burrows

My name is Sharpness of spear; my name is He of the sharp spear.

My name is Length of spear; my name is He of the long spear.

My name is Piercingness of spear; my name is He of the piercing spear.

My name is the Glorious; my name is the Over-glorious.

Invoke these names of mine, O holy Zarathustra! in the midst of the havocking hordes, in the midst of the columns moving forwards, in the strife of the conflicting nations.

Invoke these names of mine, O holy Zarathustra! when the all-powerful tyrant of a country falls upon thee, rushes upon thee, deals wounds upon thee, or hurls his chariot against thee, to rob thee of thy wealth, to rob thee of thy health.

Invoke these names of mine, O holy Zarathustra! when the unholy Ashemaogha falls upon thee, rushes upon thee, deals wounds upon thee, or hurls his chariot against thee, to rob thee of thy strength, to rob thee of thy wealth, to rob thee of thy health.

Invoke these names of mine, O holy Zarathustra! when a man stands in bonds, when a man is being thrown into bonds, or when a man is being dragged in bonds: thus the prisoners flee from the hands of those who carry them, they flee away out of the prison

O thou Vayu! who strikest fear upon all men and horses, who in all creatures workest against the Daêvas, both into the lowest places and into those a thousand times deep dost thou enter with equal power

‘With what manner of sacrifice shall I worship thee? With what manner of sacrifice shall I forward and worship thee? With what manner of sacrifice will be achieved thy adoration, O great Vayu! thou who art high-up girded, firm, swift-moving, high-footed, wide-breasted, wide-thighed, with untrembling eyes, as powerful in sovereignty as any absolute sovereign in the world?’

‘Take thou a baresma, O holy Zarathustra! turn it upwards or downwards, according as it is full day or dawning; upwards during the day, downwards at the dawn

'If thou makest me worshipped with a sacrifice, then I shall say unto thee with my own voice things of health, made by Mazda and full of glory, so that Angra Mainyu may never do harm unto thee, nor the Yâtus, nor those addicted to the works of the Yâtu, whether Daêvas or men.'

We sacrifice unto thee, O great Vayu! we sacrifice unto thee, O strong Vayu!

We sacrifice unto Vayu, the greatest of the great;

we sacrifice unto Vayu, the strongest of the strong.

We sacrifice unto Vayu, of the golden helm.

We sacrifice unto Vayu, of the golden crown.

We sacrifice unto Vayu, of the golden necklace.

We sacrifice unto Vayu, of the golden chariot.

We sacrifice unto Vayu, of the golden wheel.

We sacrifice unto Vayu, of the golden weapons.

We sacrifice unto Vayu, of the golden garment.

We sacrifice unto Vayu, of the golden shoe.

We sacrifice unto Vayu, of the golden girdle.

We sacrifice unto the holy Vayu; we sacrifice unto Vayu, who works highly.

To this part of thee do we sacrifice, O Vayu! that belongs to the Good Spirit.

For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the awful Vayu, who works highly . . . .

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I bless the sacrifice and invocation unto, and the strength and vigour of Râma Hvâstra, and Vayu, who works highly, more powerful to afflict than all the other creatures: this part of thee that belongs to the Good Spirit.

Ashem Vohû: Holiness is the best of all good . . . .

[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones.

XVI. DÎN YAST.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness . . . .

To the most right Cista, made by Mazda and holy, and to the good Law of the worshippers of Mazda,

Be propitiation from me, for sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I.

We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda, the supplier of good stores, who runs quickly to the goal and frees one best from dangers who brings libations, who is holy, clever, and renowned, speedy to work and quick of work; who goes quickly and cleanses well; the good Law of the worshippers of Mazda;

To whom Zarathustra did sacrifice, saying: 'Rise up from thy seat, come forward from the Abode thou most right Kista, made by Mazda and holy. If thou art before me, stay for me; if thou art behind me, overtake me.

‘Let everything be as friendly to us as anything can be: may we go smoothly along the roads, find good pathways in the mountains, run easily through the forests, and cross happily the rivers!’

For her brightness and glory, I will offer unto her a sacrifice worth being heard, namely, unto the most right Kista, made by Mazda and holy. I will offer up a sacrifice unto the most right Kista, made by Mazda and holy, with the libations, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the words and deeds, with the libations, with the well-spoken words.

Yênhê hâtãm: All those beings of whom Ahura Mazda . . . .

II.

We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda . . . .

To whom Zarathustra did sacrifice for righteousness of thought, for righteousness of speech, for righteousness of deed, and for this boon,

That the most right Kista, made by Mazda and holy, would give him the swiftness of the feet, the quick hearing of the ears, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the Kara fish, that lives beneath the waters, and can measure a rippling of the waters not thicker than a hair, in the Rangha, whose ends lie afar and whose depth is a thousand times the height of a man

For her brightness and glory, I will offer unto her a sacrifice worth being heard . . . .

III.

We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda . . . .

To whom Zarathustra did sacrifice for righteousness of thought, for righteousness of speech, for righteousness of deed, and for this boon,

That the most right Kista, made by Mazda and holy, would give him the swiftness of the feet, the quick hearing of the ears, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the male horse, that, in the dark of the night, through the rain, the snow, the hail, or the sleet, from as far as nine districts, can perceive a horse's hair, mingled with the earth, and knows whether it is from the head or from the tail

For her brightness and glory, I will offer unto her a sacrifice worth being heard . . . .

IV.

We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda . . . .

To whom Zarathustra did sacrifice for righteousness of thought, for righteousness of speech, for righteousness of deed, and for this boon,

That the most right Kista, made by Mazda and holy, would give him the swiftness of the feet, the quick hearing of the ears, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the vulture with a golden collar, that, from as far as nine districts, can perceive a piece of flesh, not thicker than a fist, giving just as much light as a needle gives, as the point of a needle gives

For her brightness and glory, I will offer unto her a sacrifice worth being heard . . . .

V.

We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda . . . .

To whom the holy Hvôvi did sacrifice with full knowledge, wishing that the holy Zarathustra would give her his good narcotic that she might think according to the law, speak according to the law, and do according to the law.

For her brightness and glory, I will offer unto her a sacrifice, worth being heard . . . .

VI.

We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda . . . .

To whom the Âthravans, sent afar did sacrifice wishing a good memory to preach the law, and wishing strength for their own body.

For her brightness and glory, I will offer unto her a sacrifice worth being heard . . . .

VII.

We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda . . . .

To whom the king of the country, the lord of the country does sacrifice, wishing peace for his country, wishing strength for his own body.

For her brightness and glory, I will offer unto her a sacrifice worth being heard . . . .

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I bless the sacrifice and prayer, and the strength and vigour of the most right Kista, made by Mazda and holy, and of the good Law of the worshippers of Mazda.

Ashem Vohû: Holiness is the best of all good . . . .

[Give] unto that man brightness and glory, . . . . give him long, long life, give him the bright, all-happy, blissful abode of the holy Ones.

XVII. ASHI YAST.

I.

We sacrifice to Ashi Vanguhi, who is shining, high, tall-formed, well worthy of sacrifice, with a loud-sounding chariot, strong, welfare-giving, healing, with fulness of intellect and powerful;

The daughter of Ahura Mazda, the sister of the Amesha-Speṇtas, who endows all the Saoshyants with the enlivening intelligence; she also brings heavenly wisdom at her wish, and comes to help him who invokes her from near and him who invokes her from afar, and worships her with offerings of libations.

For her brightness and glory, I will offer her a sacrifice worth being heard; I will offer up unto Ashi Vanguhi a good sacrifice with an offering of libations. We sacrifice unto Ashi Vanguhi with the libations; with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the words, with the deeds, with the libations, and with the rightly-spoken words.

Yênhê hâtãm: All those beings of whom Ahura Mazda . . . .

II.

We sacrifice to Ashi Vanguhi, who is shining, high, tall-formed, well worthy of sacrifice, with a loud-sounding chariot, strong, welfare-giving, healing, with fulness of intellect, and powerful.

Homage unto Haoma, and unto the Mãthra and unto the holy Zarathustra!

Homage unto Haoma, because all other drinks are attended with Aêshma the fiend of the wounding spear: but the drinking of Haoma is attended with Asha and with Ashi Vanguhi herself

Ashi is fair; Ashi is radiant with joy; she is far-piercing with her rays. Ashi gives good Glory unto those men whom thou dost follow, O Ashi! Full of perfumes is the house in which the good, powerful Ashi Vanguhi puts her . . . . feet, for long friendship.

Those men whom thou dost attend, O Ashi! are kings of kingdoms, that are rich in horses, with large tributes, with snorting horses, sounding chariots, flashing swords, rich in aliments and in stores of food well-scented where the beds are spread and full of all the other riches that may be wished for. Happy the man whom thou dost attend! do thou attend me, thou rich in all sorts of desirable things and strong!

Those men whom thou dost attend, O Ashi Vanguhi! have houses that stand well laid up, rich in cattle, foremost in Asha, and long-supported. Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

The men whom thou dost attend, O Ashi Vanguhi! have beds that stand well-spread, well-adorned, well-made, provided with cushions and with feet inlaid with gold. Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

The men whom thou dost attend, O Ashi Vanguhi! have their ladies that sit on their beds, waiting for them: they lie on the cushions, adorning themselves, . . . . with square bored ear-rings and a necklace of gold: 'When will our lord come? when shall we enjoy in our bodies the joys of love?'

Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

The men whom thou dost attend, O Ashi Vanguhi! have daughters that sit . . . . thin is their waist, beautiful is their body, long are their fingers; they are as fair of shape as those who look on can wish. Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

The men whom thou dost attend, O Ashi Vanguhi! have horses swift and loud-neighing; they drive the chariot lightly, they take it to the battle they bear a gallant praiser (of the gods), who has many horses, a solid chariot, a sharp spear, a long spear, and swift arrows, who hits his aim, pursuing after his enemies, and smiting his foes. Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

The men whom thou dost attend, O Ashi Vanguhi! have large-humped, burden-bearing camels, flying from the ground or fighting with holy fieriness Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

The men whom thou dost attend, O Ashi Vanguhi! have hoards of silver and gold brought together from far distant regions; and garments of splendid make. Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

Do not turn thy look from me! turn thy mercy towards me, O great Ashi! thou art well-made and of a noble seed thou art sovereign at thy wish; thou art Glory in a bodily form.

Thy father is Ahura Mazda, the greatest of all gods, the best of all gods; thy mother is Ârmaiti Speṇta; thy brothers are Sraosha a god of Asha, and Rashnu tall and strong, and Mithra the lord of wide pastures, who has ten thousand spies and a thousand ears; thy sister is the Law of the worshippers of Mazda.

Praised of the gods, unoffended by the righteous the great Ashi Vanguhi stood up on her chariot, thus speaking: 'Who art thou who dost invoke me, whose voice is to my ear the sweetest of all that invoked me most?'

And he said aloud: 'I am Spitama Zarathustra, who, first of mortals, recited the praise of the excellent Asha and offered up sacrifice unto Ahura Mazda and the Amesha-Speṇtas; in whose birth and growth the waters and the plants rejoiced; in whose birth and growth the waters and the plants grew; in whose birth and growth all the creatures of the good creation cried out, Hail

'In whose birth and growth Angra Mainyu rushed away from this wide, round earth, whose ends lie afar, and he, the evil-doing Angra Mainyu, who is all death, said: "All the gods together have not been able to smite me down in spite of myself, and Zarathustra alone can reach me in spite of myself.

' "He smites me with the Ahuna Vairya, as strong a weapon as a stone big as a house he burns me with Asha-Vahista, as if it were melting brass He makes it better for me that I should leave this earth, he, Spitama Zarathustra, the only one who can daunt me." '

And the great Ashi Vanguhi exclaimed: 'Come nearer unto me, thou pure, holy Spitama! lean against my chariot!'

Spitama Zarathustra came nearer unto her, he leant against her chariot.

And she caressed him with the left arm and the right, with the right arm and the left, thus speaking: 'Thou art beautiful, O Zarathustra! thou art well-shapen, O Spitama! strong are thy legs and long are thy arms: Glory is given to thy body and long cheerfulness to thy soul, as sure as I proclaim it unto thee.'

III.

We sacrifice to Ashi Vanguhi, who is shining, high, tall-formed, well worthy of sacrifice, with a loud-sounding chariot, strong, welfare-giving, healing, with fulness of intellect and powerful.

To her did Haoshyangha, the Paradhâta, offer up a sacrifice, upon the enclosure of the Hara, the beautiful height, made by Mazda,

He begged of her a boon, saying: 'Grant me this, O great Ashi Vanguhi! that I may overcome all the Daêvas of Mâzana; that I may never fear and bow through terror before the Daêvas, but that all the Daêvas may fear and bow in spite of themselves before me, that they may fear and flee down to darkness.'

The great Ashi Vanguhi ran and came to his side: Haoshyangha, the Paradhâta, obtained that boon.

For her brightness and glory, I will offer her a sacrifice . . . .

IV.

We sacrifice to Ashi Vanguhi, who is shining, high . . and powerful.

To her did Yima Khshaêta, the good shepherd, offer up a sacrifice from the height Hukairya.

He begged of her a boon, saying: 'Grant me this, O great Ashi Vanguhi! that I may bring fatness and flocks down to the world created by Mazda; that I may bring immortality down to the world created by Mazda;

'That I may take away both hunger and thirst, from the world created by Mazda; that I may take away both old age and death, from the world created by Mazda; that I may take away both hot wind and cold wind, from the world created by Mazda, for a thousand years.'

The great Ashi Vanguhi ran and came to his side: Yima Khshaêta, the good shepherd, obtained that boon.

For her brightness and glory, I will offer her a sacrifice . . . .

V.

We sacrifice to Ashi Vanguhi, who is shining, high . . . . and powerful.

To her did Thraêtaona, the heir of the valiant Âthwya clan, offer up a sacrifice in the four-cornered Varena.

He begged of her a boon, saying: 'Grant me this, O great Ashi Vanguhi! that I may overcome Azi Dahâka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Drug, that demon, baleful to the world, the strongest Drug that Angra Mainyu created against the material world, to destroy the world of the good principle; and that I may deliver his two wives, Savanghavâk and Erenavâk, who are the fairest of body amongst women, and the most wonderful creatures in the world.'

The great Ashi Vanguhi ran and came to his side. Thraêtaona, the heir of the valiant Âthwya clan, obtained that boon.

For her brightness and glory, I will offer her a sacrifice . . . .

VI.

We sacrifice to Ashi Vanguhi, who is shining, high . . . . and powerful.

To her did Haoma offer up a sacrifice, Haoma, the enlivening, the healing, the beautiful, the lordly, with golden eyes, upon the highest height of the Haraiti Bareza.

He begged of her a boon, saying: 'Grant me this, O great Ashi Vanguhi! that I may bind the Turanian murderer, Franghrasyan, that I may drag him bound, that I may bring him bound unto king Husravah, that king Husravah may kill him, behind the Kaêkasta lake, the deep lake of salt waters, to avenge the murder of his father Syâvarshâna, a man, and of Aghraêratha, a semi-man.'

The great Ashi Vanguhi ran and came to his side. Haoma, the enlivening, the healing, the beautiful, the lordly, with golden eyes, obtained that boon.

For her brightness and glory, I will offer her a sacrifice . . . .

VII.

We sacrifice to Ashi Vanguhi, who is shining, high . . . and powerful.

To her did the gallant Husravah, he who united the Aryan nations into one kingdom, offer up a sacrifice, behind the Kaêkasta lake, the deep lake of salt waters.

He begged of her a boon, saying: 'Grant me this, O great Ashi Vanguhi! that I may kill the Turanian murderer, Franghrasyan, behind the Kaêkasta lake, the deep lake of salt waters, to avenge the murder of my father Syâvarshâna, a man, and of Aghraêratha, a semi-man.'

The great Ashi Vanguhi ran and came to his side. The gallant Husravah, he who united the Aryan nations into one kingdom, obtained that boon.

For her brightness and glory, I will offer her a sacrifice worth being heard . . . .

VIII.

We sacrifice to Ashi Vanguhi, who is shining, high . . . and powerful.

He begged of her a boon, saying: 'Grant me this, O great Ashi Vanguhi! that I may bring the good and noble Hutaosa to think according to the law, to speak according to the law, to do according to the law, that she may spread my law and make it known, that she may bestow beautiful praises upon my deeds.'

The great Ashi Vanguhi ran and came to his side: the holy Zarathustra obtained that boon.

For her brightness and glory, I will offer her a sacrifice worth being heard . . . .

IX.

We sacrifice to Ashi Vanguhi, who is shining, high . . . . and powerful.

To her did the tall Kavi Vîstâspa offer up a sacrifice behind the waters of the river Dâitya.

He begged of her a boon, saying: 'Grant me this, O great Ashi Vanguhi! that I may put to flight Asta-aurvant, the son of Vîspô-thaurvô-asti, the all-afflicting, of the brazen helmet, of the brazen armour, of the thick neck, behind whom seven hundred camels . . . .; that I may put to flight the Hvyaona murderer, Aregat-aspa; that I may put to flight Darsinika, the worshipper of the Daêvas;

'And that I may smite Tãthravant of the bad law; that I may smite Spingauruska, the worshipper of the Daêvas; and that I may bring unto the good law the nations of the Varedhakas and of the Hvyaonas; and that I may smite of the Hvyaona nations their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads.'

The great Ashi Vanguhi ran and came to his side: the tall Kavi Vîstâspa obtained that boon.

For her brightness and glory, I will offer her a sacrifice worth being heard . . . .

X.

We sacrifice to Ashi Vanguhi, who is shining, high . . . . and powerful.

And the great Ashi Vanguhi said: 'None of those libations will be accepted by me, which are sent to me either by a man whose seed is dried out or by the courtezan who produces untimely issues or by young boys, or by girls who have known no man

'When the Turanians and the swift-horsed Naotaras clapping their hands, ran after me,

'I hid myself under the foot of a bull walking under his burden; then young boys, and girls who had known no man, discovered me, even while the Turanians and the swift-horsed Naotaras, clapping their hands, were running after me.

'Even I hid myself under the throat of a ram of hundredfold energy: then again young boys, and girls who had known no man, discovered me, even while the Turanians and the swift-horsed Naotaras, clapping their hands, were running after me.'

The first wailing of the great Ashi Vanguhi is her wailing about the courtezan who destroys her fruit: 'Stand thou not near her, sit thou not on her bed!' — 'What shall I do? Shall I go back to the heavens? Shall I sink into the earth?'

The second wailing of the great Ashi Vanguhi is her wailing about the courtezan who brings forth a child conceived of a stranger and presents it to her husband: 'What shall I do? Shall I go back to the heavens? Shall I sink into the earth?'

This is the third wailing of the great Ashi Vanguhi: 'This is the worst deed that men and tyrants do, namely, when they deprive maids, that have been barren for a long time, of marrying and bringing forth children. What shall I do? Shall I go back to the heavens? Shall I sink into the earth?'

Ahura Mazda answered: 'O fair and wise Ashi, go not back to the heavens, sink not into the earth! Stay here and walk inside the fine kingly palace.'

I shall worship thee with such a sacrifice, I shall worship and forward thee with such a sacrifice as Vîstâspa offered unto thee, behind the river Dâitya The Zoatar lifted up a loud voice, with baresma before him. With that sort of sacrifice shall I worship thee? With that sort of sacrifice shall I worship and forward thee, O fair and wise Ashi?

For her brightness and glory, I will offer her a sacrifice worth being heard . . . .

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I bless the sacrifice and prayer, and the strength and vigour of Ashi Vanguhi; of the good Kisti; of the good Erethe; of the good Rasãstât; of the Glory and Weal, made by Mazda

Ashem Vohû: Holiness is the best of all good .

[Give] unto that man brightness and glory, give him health of body, . . . . give him the bright, all-happy, blissful abode of the holy Ones.

XVIII. ÂSTÂD YAST.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness . . . .

Unto the Glory of the Aryans, made by Mazda, Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô; The will of the Lord is the law of holiness . . . .

Ahura Mazda spake unto Spitama Zarathustra, saying: ‘I made the Aryan Glory, rich in food, rich in flocks, rich in wealth rich in Glory; provided with full store of intelligence, with full store of money, to withstand Need, and to withstand enemies.

‘It destroys Angra Mainyu, who is all death: it destroys Aêshma, the fiend of the wounding spear it destroys the yellow Bûshyãsta it destroys the contagion of Aêkha it destroys the fiend of death, Apaosha it destroys the non-Aryan nations.

‘And I made the great Ashi Vanguhi; she comes in, amid the family; she comes in, inside the fine royal palace

‘Let Ashi, with fulness of welfare, follow the man who gladdens the faithful with his gifts she comes in, inside his family; she comes in, inside his fine royal palace.

‘With all sorts of flocks, with all victory, with all intelligence, with all Glory, the great Ashi Vanguhi puts one foot inside his family; she comes in, inside his fine royal palace.

‘Horses multiply a thousandfold, flocks multiply a thousandfold; and so does his virtuous offspring, (as) the bright, glorious star Tistrya moves on equally and so does the strong wind made by Mazda, and so does the Glory of the Aryas.

‘And they bring increase on the tops of all mountains, down the depths of all vales; they bring increase to all the growing plants the fair, the golden-hued. And they bring (away) the contagion of Aêkha , they bring (away) the fiend of death, Apaosha.

‘Hail to the bright and glorious star Tistrya! Hail to the strong wind, made by Mazda! Hail to the Glory of the Aryas!

'Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

'Ashem Vohû: Holiness is the best of all good. . . . .

‘We worship the Ahuna Vairya.

‘We worship Asha-Vahiśta, the fairest Amesha Speṇta.

‘We worship the rightly-spoken Words fiend-smiting and healing.

‘We worship the healing, well-spoken Words, the fiend-smiting.

‘We worship the Mãthra Speṇta and the Law of Mazda, and (piety) that delights in Haoma We worship the Glory of the Aryas.

'Yênhê hâtãm: All those beings of whom Ahura Mazda . . . .

'Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

'I bless the sacrifice and prayer, and the strength and vigour of the Glory of the Aryas, made by Mazda.

'Ashem Vohû: Holiness is the best of all good . . . .

'[Give] unto that man brightness and glory, . . give him the bright, all-happy, blissful abode of the holy Ones.'

XIX. ZAMYÂD YAST.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness . . . .

Unto Mount Ushi-darena, made by Mazda, the seat of holy happiness; unto the kingly Glory, made by Mazda; unto that Glory that cannot be forcibly seized, made by Mazda

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I.

The first mountain that rose up out of the earth, O Spitama Zarathustra! was the Haraiti Barez That mountain stretches all along the shores of the land washed by waters towards the east.

The second mountain was Mount Zeredhô, outside Mount Manusha this mountain too stretches all along the shores of the land washed by waters towards the east.

From there grew up Mount Ushi-dhau Ushi-darena Mount Erezifya , and Mount Fraorepa.

The sixth was Mount Erezura

The seventh was Mount Bumya

The eighth was Mount Raoidhita

The ninth was Mount Mazisisvau.

The tenth was Mount Aṇtare-danghu.

The eleventh was Mount Erezisha.

The twelfth was Mount Vâiti-gaêsa

And Mount Âdarana, Mount Bayana, Mount Iskata Upairi-saêna with the . . . . snows; the two Hamankuna mountains, the eight Vasna mountains, the eight powerful Frâvanku, the four Vidhvana summits;

Mount Aêzakha, Mount Maênakha, Mount Vâkhedrakaê, Mount Asaya, Mount Tudhaskaê, Mount Isavaê, Mount Draoshisvau, Mount Sâirivau, Mount Nanghusmau, Mount Kakahyu, Mount Aṇtare-Kangha;

Mount Sikidava Mount Ahuna, Mount Raêmana, Mount Asha-stembana, Mount Urunyô-vâidhkaê, Mount Âsnavant , Mount Ushaoma, Mount Usta-hvarenah, Mount Syâmaka Mount Vafrayau, Mount Vourusha;

Amongst which stand Mount Gatara, Mount Adhutavau, Mount Spitavarena, Mount Speṇtô-dâta Mount Kadrva-aspa Mount Kaoirisa Mount Taêra Mount Barô-srayana, Mount Barana, Mount Frâpayau, Mount Udrya, and Mount Raêvant, and all those heights to which men have given the name of mount,

To the number of two thousand mountains, and two hundred and forty and four O Spitama Zarathustra!

For its brightness and glory, I will offer it a sacrifice worth being heard, namely, unto the awful kingly Glory. Unto the awful kingly Glory we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words

Yênhê hâtãm: All those beings of whom Ahura Mazda . . . .

II.

We sacrifice unto the awful kingly Glory, made by Mazda; most conquering, highly working, that possesses health, wisdom, and happiness, and is more powerful to destroy than all other creatures;

That belongs to Ahura Mazda, as (through it) Ahura Mazda made the creatures, many and good, many and fair, many and wonderful, many and prosperous, many and bright;

So that they may restore the world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, and master of its wish, when the dead will rise, when life and immortality will come, and the world will be restored at its wish;

When the creation will grow deathless, — the prosperous creation of the Good Spirit, — and the Drug shall perish, though she may rush on every side to kill the holy beings; she and her hundredfold brood shall perish, as it is the will of the Lord

For its brightness and glory, I will offer it a sacrifice . . . .

III.

We sacrifice unto the awful kingly Glory, made by Mazda . . . .

That belongs to the Amesha-Speṇtas, the bright ones, whose looks perform their wish, tall, quickly coming to do, strong, lordly, who are undecaying and holy;

Who see one another’s soul thinking of good thoughts, thinking of good words, thinking of good deeds, thinking of Garô-nmâna, and whose ways are shining as they go down to the libations;

Who are the makers and governors, the shapers and overseers, the keepers and preservers of these creations of Ahura Mazda.

It is they who shall restore the world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, and master of its wish, when the dead will rise, when life and immortality will come, and the world will be restored at its wish;

For its brightness and glory, I will offer it a sacrifice . . . .

IV.

We sacrifice unto the awful kingly Glory, made by Mazda . . . .

That belongs to the gods in the heavens and to those in the material world, and to the blessed ones, born or not yet born, who are to perform the restoration of the world

For its brightness and glory, I will offer it a sacrifice . . . .

V.

We sacrifice unto the awful kingly Glory, made by Mazda . . . .

That clave unto Haoshyangha, the Paradhata, for a long time when he ruled over the seven Karshvares of the earth, over the Daêvas and men, over the Yâtus and the Pairikas, over the oppressors, the blind, and the deaf, he who smote two-thirds of the Daêvas of Mâzana and of the Varenya fiends

For its brightness and glory, I will offer it a sacrifice . . . .

VI.

We sacrifice unto the awful kingly Glory, made by Mazda . . . .

That clave unto Takhma Urupa, the well-armed, while he ruled over the seven Karshvares of the earth, over the Daêvas and men, the Yâtus and Pairikas, the oppressors, the blind, and the deaf;

When he conquered all Daêvas and men, all the Yâtus and Pairikas, and rode Angra Mainyu, turned into the shape of a horse, all around the earth from one end to the other, for thirty years

For its brightness and glory, I will offer it a sacrifice . . . .

VII.

We sacrifice unto the awful kingly Glory, made by Mazda . . . .

That clave unto the bright Yima, the good shepherd, for a long time while he ruled over the seven Karshvares of the earth, over the Daêvas and men, the Yâtus and Pairikas, the oppressors, the blind, and the deaf;

He who took from the Daêvas both riches and welfare, both fatness and flocks, both weal and Glory

In whose reign both aliments were never failing for feeding creatures, flocks and men were undying, waters and plants were undrying;

In whose reign there was neither cold wind nor hot wind, neither old age nor death, nor envy made by the Daêvas in the times before his lie, before he began to have delight in words of falsehood and untruth.

But when he began to find delight in words of falsehood and untruth the Glory was seen to flee away from him in the shape of a bird. When his Glory had disappeared, then the great Yima Khshaêta the good shepherd, trembled and was in sorrow before his foes he was confounded, and laid him down on the ground.

The first time when the Glory departed from the bright Yima, the Glory went from Yima, the son of Vîvanghant, in the shape of a Vâraghna bird

Then Mithra seized that Glory, Mithra, the lord of wide pastures, whose ear is quick to hear, who has a thousand senses. We sacrifice unto Mithra, the lord of all countries, whom Ahura Mazda has created the most glorious of all the gods in the heavens.

The second time when the Glory departed from the bright Yima, the Glory went from Yima, the son of Vîvanghant, in the shape of a Vâraghna bird.

Then Thraêtaona seized that Glory, he, the heir of the valiant Âthwya clan, who was the most victorious of all victorious men next to Zarathustra;

Who smote Azi Dahâka, the three-mouthed, the three-headed, the six-eyed, who had a thousand senses, that most powerful, fiendish Drug; that demon baleful to the world, the strongest Drug that Angra Mainyu created against the material world, to destroy the world of the good principle

The third time when the Glory departed from the bright Yima, that Glory went from Yima, the son of Vîvanghant, in the shape of a Vâraghna bird. Then the manly-hearted Keresâspa seized that Glory; he who was the sturdiest of the men of strength, next to Zarathustra, for his manly courage.

For Manly Courage clave unto him. We worship Manly Courage, firm or foot, unsleeping, quick to rise, and fully awake, that clave unto Keresâspa;

Who killed the snake Srvara, the horse-devouring, men-devouring, yellow, poisonous snake, over which yellow poison flowed a thumb’s breadth thick. Upon him Keresâspa was cooking his food in a brass vessel: at the time of noon, the fiend felt the heat, and stood upon his feet: he rushed from under the brass vessel and upset the boiling water: the manly-hearted Keresâspa fell back affrighted

Who killed the golden-heeled Gandarewa, that was rushing with open jaws, eager to destroy the living world of the good principle

Who killed the brood of Pathana, all the nine and the brood of Nivika, and the brood of Dâstayana;

Known in the Minokhired (XXVII, 50) as 'the wolf Kapôd' (perhaps 'the blue wolf,' as Mr. West suggests), 'which they also call Pehan.' Those nine sons of Pathana were nine highwaymen (the very word Pathana seems to have that meaning): their defeat is told by Keresâspa in a Pahlavi Rivâyat as follows: 'I have slain the highwaymen who were so big in body that, when they were p. 296 walking, people considered in this way, that "below them are the stars and moon, and below them moves the sun at dawn, and the water of the sea reaches up to their knees." And I reached up to their legs, and they were smitten on the legs by me; they fell, and the hills on the earth were shattered by them' (West, Pahlavi Texts, II, 376). Keresâspa's Fravashi, accordingly, is invoked against thieves (Yt. XIII, 136). Perhaps the assimilation of the wolf Kapôd with Pehan is merely a guess of the author of the Minokhired.

Who killed the golden-crowned Hitâspa and Vareshava, the son of Dâna and Pitaona, attended by many Pairikas

Who killed Arezô-shamana, him of the manly courage, who was strong, well-beloved hail, energetically rushing, fully awake, never falling back. . . .

Who killed Snâvidhaka, him who killed with his nails, the stone-handed: thus did he exclaim to all around: ‘I am an infant still, I am not yet of age: if I ever grow of age, I shall make the earth a wheel, I shall make the heavens a chariot;

‘I shall bring down the Good Spirit from the shining Garô-nmâna; I shall make the Evil Spirit rush up from the dreary Hell. They will carry my chariot, both the Good Spirit and the Evil One, unless the manly-hearted Keresâspa kill me.’

The manly-hearted Keresâspa killed him, his life went away, his spirit vanished

For its brightness and glory, I will offer it a sacrifice . . . .

VIII.

We sacrifice unto the awful Glory, that cannot be forcibly seized made by Mazda . . . .

For which the Good Spirit and the Evil One did struggle with one another for that Glory that cannot be forcibly seized they flung each of them. their darts most swift.

The Good Spirit flung a dart, and so did Vohu-Manô, and Asha-Vahiśta and Âtar, the son of Ahura Mazda.

The Evil Spirit flung a dart, and so did Akem-Manô and Aêshma of the wounding spear, and Aži Dahâka and Spityura, he who sawed Yima in twain

Then forward came Âtar the son of Ahura Mazda, thinking thus in his heart: ‘I want to seize that Glory that cannot be forcibly seized.’

But Aži Dahâka, the three-mouthed, he of the evil law, rushed on his back, thinking of extinguishing it:

‘Here give it up to me O Âtar, son of Ahura Mazda: if thou seizest that Glory that cannot be forcibly seized, I shall rush upon thee, so that thou mayest never more blaze on the earth made by Ahura and protect the world of the good principle.’

And Âtar took back his hands, as the instinct of life prevailed, so much had Aži affrighted him.

Then Azi, the three-mouthed, he of the evil law, rushed forward, thinking thus in his heart: ‘I want to seize that Glory that cannot be forcibly seized.’

But Âtar, the son of Ahura Mazda, advanced behind him, speaking in these words:

‘There give it up to me thou three-mouthed Azi Dahâka. If thou seizest that Glory that cannot be forcibly seized, then I will enter thy hinder part, I will blaze up in thy jaws, so that thou mayest never more rush upon the earth made by Mazda and destroy the world of the good principle.’

Then Aži took back his hands, as the instinct of life prevailed, so much had Âtar affrighted him.

That Glory swells up and goes to the sea Vouru-Kasha. The swift-horsed Son of the Waters seizes it at once: this is the wish of the Son of the Waters, the swift-horsed: ‘I want to seize that Glory that cannot be forcibly seized, down to the bottom of the sea Vouru-Kasha, in the bottom of the deep rivers.’

We sacrifice unto the Son of the Waters, the swift-horsed, the tall and shining lord, the lord of females; the male god, who helps one at his appeal; who made man, who shaped man a god who lives beneath waters, and whose ear is the quickest to hear when he is worshipped.

‘And whosoever of you, O men,’ — thus said Ahura Mazda, — ’O holy Zarathustra! shall seize that Glory that cannot be forcibly seized, he has the gifts of an Âthravan whosoever shall long for the illumination of knowledge, he has the gifts of an Âthravan; whosoever shall long for fulness of knowledge, he has the gifts of an Âthravan;

‘And Riches will cleave unto him, giving him full welfare, holding a shield before him, powerful, rich of cattle and garments; and Victory will cleave unto him, day after day; and likewise Strength, that smites more than a year. Attended by that Victory, he will conquer the havocking hordes; attended by that Victory, he will conquer all those who hate him.’

For its brightness and glory, I will offer it a sacrifice . . . .

IX.

We sacrifice unto the awful Glory, that cannot be forcibly seized, made by Mazda . . . .

Which the Turanian ruffian Frangrasyan tried to seize in the sea Vouru-Kasha. He stripped himself naked, wishing to seize that Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathustra But the Glory escaped, the Glory fled away, the Glory changed its seat, and an arm of the sea Vouru-Kasha was produced, namely, that lake that is called Lake Husravah

Then the most crafty Turanian Frangrasyan rushed out of the sea Vouru-Kasha, O Spitama Zarathustra! thinking evil thoughts: '. . . . I have not been able to conquer the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathustra.

‘Then I will defile all corn and liquors as to greatness, goodness, and fairness.’

— ‘Ahura Mazda will come against thee, ever eager to create new creatures .’

Then the most crafty Turanian Frangrasyan rushed down into the sea Vouru-Kasha, O Spitama Zarathustra!

A second time he stripped himself naked, wishing to seize that Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathustra. But the Glory escaped, the Glory fled away, the Glory changed its seat, and an arm of the sea Vouru-Kasha was produced, namely, that lake that is called Lake Vanghazdau

‘Then I will defile all corn and liquors, as to greatness, goodness, and fairness.’

— ‘Ahura Mazda will come against thee, ever eager to create new creatures.’

Then the most crafty Turanian Frangrasyan rushed down into the sea Vouru-Kasha.

A third time he stripped himself naked, wishing to seize the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathustra. But the Glory escaped, the Glory fled away, the Glory changed its seat, and an arm was produced in the sea Vouru-Kasha, namely, the water that is called Awz-dânva.

He was not able to seize the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathustra.

For its brightness and glory, I will offer it a sacrifice . . . .

X.

We sacrifice unto the awful Glory that cannot be forcibly seized, made by Mazda . . . .

That cleaves unto him who grows up there, where lies Lake Kãsava along with the Haêtumant river; there where stands Mount Ushidhau surrounded by waters, that run from the mountain.

It runs unto him, it flows and swells unto him, bringing good pastures and fine horses, bringing plenty, full of glory; with beauty and weal; powerful and friendly, rich of pastures, prolific and golden. It runs unto him, it flows and swells unto him, bright and glorious, making the white . . . . grow, smiting away all plagues.

And there comes with him a horse’s strength, there comes with him a camel’s strength, there comes with him a man’s strength, there comes with him the kingly Glory: and there is in him, O holy Zarathustra! so much of kingly Glory as might extinguish at once all the non-Aryan nations.

And then (through it) living creatures may keep away hunger and death, living creatures (may keep away) cold and heat Such is the kingly Glory, the keeper of the Aryan nations and of the five kinds of animals made to help the faithful and the Law of the worshippers of Mazda.

For its brightness and glory, I will offer it a sacrifice . . . .

XI.

We sacrifice unto the awful kingly Glory, made by Mazda . . . .

That clave unto Kavi Kavâta, and unto Kavi Aipivôhu, and unto Kavi Usadha, and unto Kavi Arshan, and unto Kavi Pisina, and unto Kavi Byârshan, and unto Kavi Syâvarshan

So that they were all of them brave, all of them strong, all of them healthful, all of them wise, all of them happy in their wishes, all of them powerful kings.

For its brightness and glory, I will offer it a sacrifice . . . .

XII.

We sacrifice unto the awful kingly Glory, made by Mazda . . . .

That clave unto Kavi Husravah for the well-shapen Strength, for the Victory made by Ahura, for the crushing Ascendant; for the righteousness of the law, for the innocence of the law, for the unconquerable power of the law; for the extermination of the enemies at one stroke;

And for a dominion full of splendour, for a long, long life, and for all boons and remedies;

So that king Husravah [had the lead] all along the long race, and he could not pass through the forest, he the murderer, who was fiercely striving against him on horseback; the lord Kavi Husravah prevailed over all; he put in bonds Frangrasyan and Keresavazda to avenge the murder of his father Syâvarshâna, a man, and of Aghraêratha, a semi-man

For its brightness and glory, I will offer it a sacrifice . . . .

XIII.

We sacrifice unto the awful kingly Glory, made by Mazda . . . .

That clave unto the holy Zarathustra, so that he thought according to the Law, spake according to the Law, and did according to the Law; so that he was the holiest in holiness in all the living world, the best-ruling in exercising rule, the brightest in brightness, the most glorious in glory, the most victorious in victory.

At his sight the Daêvas rushed away; at his sight the (demoniac) malices were extinguished; at his sight the Gainis drew back their ways from the mortals and, lamenting and wailing, laid violent hands on the Daêvas.

And that one prayer, the Ahuna Vairya, which the holy Zarathustra sang and repeated four times, with a song that waxed louder and louder, drove back all the Daêvas beneath the earth, and took off from them sacrifice and prayer

It was it, the Glory of Zarathustra, that the Turanian ruffian Frangrasyan tried to seize to rule over all the Karshvares; round about the seven Karshvares did that ruffian Frangrasyan rush, trying to seize the Glory of Zarathustra But that Glory escaped to hidden inlets of the sea and there those two made my will roll on they entered my will, as it was my wish, Ahura Mazda’s, and as it was the wish of the Law of Mazda.

For its brightness and glory, I will offer it a sacrifice . . . .

XIV.

We sacrifice unto the awful kingly Glory, made by Mazda . . . .

That clave unto king Vîstâspa, so that he thought according to the Law, spake according to the Law, and did according to the Law; so that he professed that Law, destroying his foes and causing the Daêvas to retire.

Who, driving the Drug before him sought wide room for the holy religion; who, driving the Drug before him, made wide room for the holy religion; who made himself the arm and support of this law of Ahura, of this law of Zarathustra;

Who took her, standing bound, from the hands of the Hunus, and established her to sit in the middle [of the world], high ruling, never falling back, holy, nourished with plenty of cattle and pastures, blessed with plenty of cattle and pastures.

The valiant king Vîstâspa conquered all enemies, Tãthravant of the evil law, Peshana, the worshipper of the Daêvas, and the fiendish wicked Aregat-aspa and the other wicked Hvyaonas

For its brightness and glory, I will offer it a sacrifice . . . .

XV.

We sacrifice unto the awful kingly Glory, made by Mazda . . . .

That will cleave unto the victorious Saoshyant and his helpers when he shall restore the world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, and master of its wish, when the dead will rise, when life and immortality will come, and the world will be restored at its wish;

For its brightness and glory, I will offer it a sacrifice . . . .

XVI.

We sacrifice unto the awful kingly Glory, made by Mazda . . . .

When Astvaṭ-ereta shall rise up from Lake Kãsava a friend of Ahura Mazda, a son of Vîspa-taurvairi knowing the victorious knowledge.

It was that Glory that Thraêtaona bore with him when Aži Dahâka was killed

That Frangrasyan, the Turanian, bore when Drvau was killed, when the Bull was killed

That king Husravah bore when Frangrasyan, the Turanian, was killed

That king Vîstâspa bore, when he victoriously maintained Holiness against the host of the fiends and took off the Drub from the world of the good principle

He with the eye of intelligence shall look down upon all the creatures of the Paêsis her of the evil seed: he shall look upon the whole living world with the eye of plenty, and his look shall deliver to immortality the whole of the living creatures.

And there shall his friends come forward, the friends of Astvat-ereta, who are fiend-smiting, well-thinking, well-speaking, well-doing, following the good law, and whose tongues have never uttered a word of falsehood.

Before them shall Aêshma of the wounding spear, who has no Glory, bow and flee; he shall smite the most wicked Drug, her of the evil seed, born of darkness.

Akem-Manô smites, but Vohu-Manô shall smite him; the Word of falsehood smites, but the Word of truth shall smite it. Haurvatât and Ameretât shall smite both hunger and thirst: Haurvatât and Ameretât shall smite the evil hunger and the evil thirst. The evil-doing Angra Mainyu bows and flees, becoming powerless.

For its brightness and glory, I will offer it a sacrifice . . . .

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I bless the sacrifice and prayer, and the strength and vigour of Mount Ushi-darena, made by Mazda, the seat of holy happiness; of the kingly Glory, made by Mazda; of the Glory that cannot be forcibly seized, made by Mazda

Ashem Vohû: Holiness is the best of all good . . . .

[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones.

XX. VANAṇṭ YAST.

May Ahura Mazda be rejoiced! . . . .

Ashem Vohû: Holiness is the best of all good . . .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness . . . .

Unto the star Vanaṇṭ, made by Mazda,

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

We sacrifice unto the star Vanaṇṭ, made by Mazda, the holy and master of holiness.

I will sacrifice unto Vanaṇṭ, strong, invoked by his own name healing, in order to withstand the accursed and most foul Khrafstras of the most abominable Angra Mainyu.

Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

I bless the sacrifice and prayer, and the strength and vigour of the star Vanaṇṭ, made by Mazda.

Ashem Vohû: Holiness is the best of all good . . . .

[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones.

XXI. YAST FRAGMENT.

Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

What is the only word in which is contained the glorification of all good things, of all the things that are the offspring of the good principle?’

Ahura Mazda answered: ‘It is the praise of Holiness O Spitama Zarathustra!

‘He who recites the praise of Holiness in the fulness of faith and with a devoted heart, praises me, Ahura Mazda; he praises the waters, he praises the earth, he praises the cattle, he praises the plants, he praises all good things made by Mazda, all the things that are the offspring of the good principle.

‘For the reciting of that word of truth, O Zarathustra! the pronouncing of that formula, the Ahuna Vairya, increases strength and victory in one’s soul and piety.

‘For that only recital of the praise of Holiness is worth a hundred khshnaothras of the beings of Holiness when delivered while going to sleep, a thousand when delivered after eating, ten thousand when delivered during cohabitation, or any number when delivered in departing this life.’

‘What is the one recital of the praise of Holiness that is worth ten others in greatness, goodness, and fairness?

Ahura Mazda answered: 'It is that one, O holy Zarathustra! that a man delivers when eating the gifts of Haurvatât and Ameretât at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.'

‘What is the one recital of the praise of Holiness that is worth a hundred others in greatness, goodness, and fairness?’

Ahura Mazda answered: ‘It is that one, O holy Zarathustra! that a man delivers while drinking of the Haoma strained for the sacrifice, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’

‘What is the one recital of the praise of Holiness that is worth a thousand others in greatness, goodness, and fairness?’

Ahura Mazda answered: ‘It is that one, O holy Zarathustra! that a man delivers when starting up from his bed or going to sleep again, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’

‘What is the one recital of the praise of Holiness that is worth ten thousand others in greatness, goodness, and fairness?’

Ahura Mazda answered: ‘It is that one, O holy Zarathustra! that a man delivers when waking up and rising from sleep, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’

‘What is the one recital of the praise of Holiness that is worth this Karshvare of ours, Hvaniratha with its cattle and its chariots, without its men, in greatness, goodness, and fairness?’

Ahura Mazda answered: ‘It is that one, O holy Zarathustra! that a man delivers in the last moments of his life, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’

‘What is the one recital of the praise of Holiness that is worth all that is between the earth and the heavens, and this earth, and that luminous space, and all the good things made by Mazda, that are the offspring of the good principle in greatness, goodness, and fairness?’

Ahura Mazda answered: 'It is that one, O holy Zarathustra! that a man delivers to renounce evil thoughts, evil words, and evil deeds .'

YAST XXII.

I.

Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘When one of the faithful departs this life, where does his soul abide on that night?’

Ahura Mazda answered:

‘It takes its seat near the head, singing the Ustavaiti Gâtha and proclaiming happiness: “Happy is he, happy the man, whoever he be, to whom Ahura Mazda gives the full accomplishment of his wishes!” On that night his soul tastes as much of pleasure as the whole of the living world can taste.’

— ‘On the second night where does his soul abide?

Ahura Mazda answered: ‘It takes its seat near the head, singing the Ustavaiti Gâtha and proclaiming happiness: “Happy is he, happy the man, whoever he be, to whom Ahura Mazda gives the full accomplishment of his wishes!” On that night his soul tastes as much of pleasure as the whole of the living world can taste.’

— ‘On the third night where does his soul abide?

At the end of the third night, when the dawn appears, it seems to the soul of the faithful one as if it were brought amidst plants and scents: it seems as if a wind were blowing from the region of the south, from the regions of the south, a sweet-scented wind, sweeter-scented than any other wind in the world.

And it seems to the soul of the faithful one as if he were inhaling that wind with the nostrils, and he thinks: ‘Whence does that wind blow, the sweetest-scented wind I ever inhaled with my nostrils?

And it seems to him as if his own conscience were advancing to him in that wind, in the shape of a maiden fair, bright, white-armed, strong, tall-formed, high-standing, thick-breasted, beautiful of body, noble, of a glorious seed of the size of a maid in her fifteenth year, as fair as the fairest things in the world.

And the soul of the faithful one addressed her, asking: ‘What maid art thou, who art the fairest maid I have ever seen?’

And she, being his own conscience, answers him: ‘O thou youth of good thoughts, good words, and good deeds, of good religion, I am thy own conscience!

‘Everybody did love thee for that greatness, goodness, fairness, sweet-scentedness, victorious strength and freedom from sorrow, in which thou dost appear to me;

‘And so thou, O youth of good thoughts, good words, and good deeds, of good religion! didst love me for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which I appear to thee.

‘When thou wouldst see a man making derision and deeds of idolatry, or rejecting (the poor) and shutting his door then thou wouldst sit singing the Gâthas and worshipping the good waters and Âtar, the son of Ahura Mazda, and rejoicing the faithful that would come from near or from afar.

‘I was lovely and thou madest me still lovelier; I was fair and thou madest me still fairer; I was desirable and thou madest me still more desirable; I was sitting in a forward place and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine; and so henceforth men worship me for my having long sacrificed unto and conversed with Ahura Mazda.

‘The first step that the soul of the faithful man made, placed him in the Good-Thought Paradise;

‘The second step that the soul of the faithful man made, placed him in the Good-Word Paradise;

‘The third step that the soul of the faithful man made, placed him in the Good-Deed Paradise;

‘The fourth step that the soul of the faithful man made, placed him in the Endless Lights .’

Then one of the faithful, who had departed before him, asked him, saying: ‘How didst thou depart this life, thou holy man? How didst thou come, thou holy man! from the abodes full of cattle and full of the wishes and enjoyments of love? From the material world into the world of the spirit? From the decaying world into the undecaying one? How long did thy felicity last?’

And Ahura Mazda answered: ‘Ask him not what thou askest him, who has just gone the dreary way, full of fear and distress, where the body and the soul part from one another.

‘[Let him eat] of the food brought to him, of the oil of Zaremaya this is the food for the youth of good thoughts, of good words, of good deeds, of good religion, after he has departed this life; this is the food for the holy woman, rich in good thoughts, good words, and good deeds, well-principled and obedient to her husband, after she has departed this life.’

II.

Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘When one of the wicked perishes, where does his soul abide on that night?’

Ahura Mazda answered: ‘It rushes and sits near the skull, singing the Kima Gâtha, O holy Zarathustra!

“To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?”

‘On that night his soul tastes as much of suffering as the whole of the living world can taste.’

— ‘On the second night, where does his soul abide?’

Ahura Mazda answered: ‘It rushes and sits near the skull, singing the Kima Gâtha, O holy Zarathustra! “To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?”

‘On that night his soul tastes as much of suffering as the whole of the living world can taste.’

— ‘On the third night, where does his soul abide?’

Ahura Mazda answered: ‘It rushes and sits near the skull, singing the Kima Gâtha, O holy Zarathustra! “To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?”

‘On that night his soul tastes as much of suffering as the whole of the living world can taste.’

At the end of the third night, O holy Zarathustra! when the dawn appears, it seems to the soul of the faithless one as if it were brought amidst snow and stench, and as if a wind were blowing from the region of the north, from the regions of the north, a foul-scented wind, the foulest-scented of all the winds in the world.

And it seems to the soul of the wicked man as if he were inhaling that wind with the nostrils, and he thinks: ‘Whence does that wind blow, the foulest-scented wind that I ever inhaled with my nostrils ?'

A development similar to that in §§ 9-14 is to be supplied here: in the Ardâ Vîrâf and the Minokhired the soul of the wicked is met by a horrid old woman, who is his own conscience: 'And in that wind he saw his own religion and deeds, as a profligate woman, naked, decayed, gaping, bandy-legged, lean-hipped, and unlimitedly spotted, so that spot was joined to spot, like the most hideous noxious creatures (khrafstar), most filthy and most stinking' (cf. § 9). Then that wicked soul spoke thus: 'Who art thou? than whom I never saw any one of the creatures of Aûharmazd and Akharman uglier, or filthier or more stinking' (cf. § 10). To him she spoke thus: 'I am thy bad actions, O youth of evil thoughts, of evil words, of evil deeds, of evil religion! It is on account of thy will and actions that I am hideous and vile, iniquitous and diseased, rotten and foul-smelling, unfortunate and distressed, as appears to thee (cf. §§ 11-12). 'When thou sawest any one who performed the Yazishn and Drôn ceremonies, and praise and prayer and the service of God, and preserved and protected water and fire, cattle and trees, and other good creations, thou practisedst the will of Akharman and the demons, and improper actions. And when thou sawest one who provided hospitable reception, and gave something deservedly in gifts and charity, for the advantage of the good and worthy who came from far, and who were from near, thou wast avaricious, and shuttedst up thy door (cf. § 13). 'And though I have been unholy (that is, I have been considered bad), I am made more unholy through thee; and though I have been frightful, I am made more frightful through thee; though I have been tremulous, I am made more tremulous through thee; though I am settled in the northern region of the demons, I am settled further north through thee; through these evil thoughts, through these evil words, and through these evil deeds, which thou practisedst. They curse me, a long time, in the long execration and evil communion of the Evil Spirit (cf. § 14). 'Afterwards that soul of the wicked advanced the first footstep on Dûsh-hûmat (the place of evil thoughts), & c.' (The Book of Ardâ Vîrâf, XVII, 12-27, as translated by Haug).

The first step that the soul of the wicked man made laid him in the Evil-Thought Hell;

The second step that the soul of the wicked man made laid him in the Evil-Word Hell;

The third step that the soul of the wicked man made laid him in the Evil-Deed Hell;

The fourth step that the soul of the wicked man made laid him in the Endless Darkness.

Then one of the wicked who departed before him addressed him, saying: ‘How didst thou perish, O wicked man? How didst thou come, O fiend! from the abodes full of cattle and full of the wishes and enjoyments of love? From the material world into the world of the Spirit? From the decaying world into the undecaying one? How long did thy suffering last?’

Angra Mainyu, the lying one, said: ‘Ask him not what thou askest him, who has just gone the dreary way, full of fear and distress, where the body and the soul part from one another.

‘Let him eat of the food brought unto him, of poison and poisonous stench this is the food, after he has perished, for the youth of evil thoughts, evil words, evil deeds, evil religion after he has perished; this is the food for the fiendish woman, rich in evil thoughts, evil words, and evil deeds, evil religion, ill-principled, and disobedient to her husband.

‘We worship the Fravashi of the holy man, whose name is Asmô-hvanvant then I will worship the Fravashis of the other holy Ones who were strong of faith

‘We worship the memory of Ahura Mazda, to keep the Holy Word.

‘We worship the understanding of Ahura Mazda, to study the Holy Word.

‘We worship the tongue of Ahura Mazda, to speak forth the Holy Word.

‘We worship the mountain that gives understanding, that preserves understanding; [we worship it] by day and by night, with offerings of libations well-accepted

‘O Maker! how do the souls of the dead, the Fravashis of the holy Ones, manifest themselves ?’

Ahura Mazda answered: ‘They manifest themselves from goodness of spirit and excellence of mind .’

Then towards the dawning of the dawn that bird Parodars that bird Karetô-dãsu hears the voice of the Fire.

Here the fiendish Bûshyãsta, the long-handed, rushes from the region of the north, from the regions of the north, speaking thus, lying thus: 'Sleep on, O men! Sleep on, O sinners! Sleep on and live in sin.'

XXIII. ÂFRÎN PAIGHAMBAR ZARTÛST.

‘I am a pious man, who speaks words of blessing.’

— ‘Thou appearest unto me full of Glory.’

And Zarathustra spake unto king Vîstâspa, saying: ‘I bless thee, O man! O lord of the country! with the living of a good life, of an exalted life, of a long life. May thy men live long! May thy women live long! May sons be born unto thee of thy own body!

'Mayest thou have a son like Gâmâspa, and may he bless thee as (Gâmâspa blessed) Vîstâspa (the lord) of the country

‘Mayest thou be most beneficent, like Mazda!

‘Mayest thou be fiend-smiting, like Thraêtaona

‘Mayest thou be strong, like Gâmâspa

‘Mayest thou be well-armed, like Takhma-Urupa

‘Mayest thou be glorious, like Yima Khshaêta, the good shepherd!

‘Mayest thou be instructed with a thousand senses, like Aži Dahâka, of the evil law

‘Mayest thou be awful and most strong, like Keresâspa

‘Mayest thou be a wise chief of assemblies, like Urvâkhshaya

‘Mayest thou be beautiful of body and without fault, like Syâvarshâna!

‘Mayest thou be rich in cattle, like an Âthwyanide

‘Mayest thou be rich in horses, like Pouruś-aspa

‘Mayest thou be holy, like Zarathustra Spitama!

‘Mayest thou be able to reach the Rangha, whose shores lie afar, as Vafra Navâza was

‘Mayest thou be beloved by the gods and reverenced by men

‘May ten sons be born of you In three of them mayest thou be an Âthravan! In three of them mayest thou be a warrior! In three of them mayest thou be a tiller of the ground And may one be like thyself, O Vîstâspa!

‘Mayest thou be swift-horsed, like the Sun

‘Mayest thou be resplendent, like the moon!

‘Mayest thou be hot-burning, like fire!

‘Mayest thou have piercing rays, like Mithra!

‘Mayest thou be tall-formed and victorious, like the devout Sraosha

‘Mayest thou follow a law of truth, like Rashnu

‘Mayest thou be a conqueror of thy foes, like Verethraghna made by Ahura!

‘Mayest thou have fulness of welfare, like Râma Hvâstra

‘Mayest thou be freed from sickness and death, like king Husravah

‘Then the blessing goes for the bright, all-happy, blissful abode of the holy Ones

‘May it happen unto thee according to my blessing!

‘ Let us embrace and propagate the good thoughts, good words, and good deeds that have been done and that will be done here and elsewhere, that we may be in the number of the good.

'Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

'Ashem Vohû: Holiness is the best of all good . . . .

'[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones.'

XXIV. VÎSTÂSP YAST.

I.

‘I am a pious man, who speaks words of blessing,’ thus said Zarathustra to the young king Vîstâspa ‘She appears to me full of Glory, O Zarathustra!’ — ‘O young king Vîstâspa! [I bless thee ] with the living of a good life, of an exalted life, of a long life. May thy men live long! May thy women live long! May sons be born unto thee of thy own body

‘Mayest thou thyself be holy, like Zarathustra!

‘Mayest thou be rich in cattle, like an Âthwyanide

‘Mayest thou be rich in horses, like Pouruś-aspa!

‘Mayest thou have a good share of bliss like king Husravah!

‘Mayest thou have strength to reach the Rangha, whose way lies afar, as Vafra Navâza did

‘May ten sons be born of thy own body three as Âthravans three as warriors three as tillers of the ground May one of them be like Gâmâspa that he may bless thee with great and ever greater happiness

‘Mayest thou be freed from sickness and death, like Peshô-tanu

‘Mayest thou have piercing rays, like Mithra!

‘Mayest thou be warm, like the moon!

‘Mayest thou be resplendent, like fire!

‘Mayest thou be long-lived, as long-lived as an old man can be

‘And when thou hast fulfilled a duration of a thousand years, [mayest thou obtain] the bright, all-happy, blissful abode of the holy Ones!

'Ashem Vohû: Holiness is the best of all good . . . .

II.

‘Give him strength and victory! Give him welfare in cattle and bread !’ thus said Zarathustra to the young king Vîstâspa! ‘Give him a great number of male children, praisers [of God] and chiefs in assemblies, who smite and are not smitten, who smite at one stroke their enemies, who smite at one stroke their foes, ever in joy and ready to help.

‘Ye gods of full Glory, ye gods of full healing, let your greatness become manifest!’

Zarathustra addressed him, saying: ‘O young king Vîstâspa! May their greatness become manifest as it is called for!

‘Ye Waters, impart and give your Glory to the man who offers you a sacrifice!

‘This is the boon we beg (for thee) of Ashi Vanguhi of Râta with eyes of love.’

Pârendi of the light chariot, follows: ‘Mayest thou become manifest unto him, the young king Vîstâspa!

‘May plenty dwell in this house, standing upon high columns and rich in food Thou wilt never offer and give bad food to a priest: for a priest must be to thee like the brightest offspring of thy own blood.’

Zarathustra spake unto him: ‘O young king Vîstâspa!

‘He who supports the Law of the worshippers of Mazda, as a brother or as a friend, he who treats her friendly in any way, looks to keep off want of food from her .’

The holy Zarathustra preached that law to Frashaostra and Gâmâspa: 'May ye practise holiness and thrive, O young Frashaostra (and Gâmâspa)!'

Thus said Ahura Mazda unto the holy Zarathustra, and thus again did Zarathustra say unto the young king Vîstâspa: ‘Have no bad priests or unfriendly priests; for bad priests or unfriendly priests will bring about much harm, and, though thou wish to sacrifice, it will be to the Amesha-Speṇtas as if no sacrifice had been offered

'Ashem Vohû: Holiness is the best of all good . . . .

III.

‘When I teach thee, that thou mayest do the same to thy son O Vîstâspa! receive thou well that teaching; that will make thee rich in children and rich in milk; rich in seed, in fat, in milk

‘Thus do we announce unto thee, Ahura Mazda, and Sraosha, and Ashi, and the Law of the worshippers of Mazda, with the whole of all her hymns, with the whole of all her deeds, with the whole of her performances; the Law of Mazda, who obtains her wishes, who makes the world grow, who listens to the songs and rejoices the faithful man at his wish; who protects the faithful man, who maintains the faithful man;

‘From whom come the knowledge of holiness and the increase in holiness of the world of the holy Principle, and without whom no faithful man can know holiness.

‘To thee come every Hâvanan, every Âtare-vakhsha, every Frabaretar, every Âberet, every Âsnâtar, every Rathwiskar, every Sraoshâ-varez

‘Every priest, every warrior, every husbandman; every master of a house, every lord of a borough, every lord of a town, every lord of a province;

‘Every youth of good thoughts, good words, good deeds, and good religion; every youth who speaks the right words; every one who performs the next-of-kin marriage every itinerant priest; every mistress of a house; every wandering priest, obedient to the Law.

‘To thee come all the performers (of holiness), all the masters of holiness, who, to the number of three and thirty stand next to Havani, being masters of holiness.

‘May they be fully protected in thee, O young king Vîstâspa! While thou smitest thy adversaries, thy foes, those who hate thee, a hundred times a hundred for a hundred a thousand times a thousand for a thousand, ten thousand times ten thousand for ten thousand, myriads of myriads for a myriad.

‘Proclaim thou that word, as we did proclaim it unto thee!

‘O Maker of the good world! Ahura Mazda, I worship thee with a sacrifice, I worship and forward thee with a sacrifice, I worship this creation of Ahura Mazda.’

The young king Vîstâspa asked Zarathustra: ‘With what manner of sacrifice shall I worship, with what manner of sacrifice shall I worship and forward this creation of Ahura Mazda?’

Zarathustra answered: ‘We will make it known unto thee, O young king Vîstâspa!

‘Go towards that tree that is beautiful, high-growing, and mighty amongst the high-growing trees, and say thou these words: “Hail to thee! O good, holy tree, made by Mazda! Ashem Vohû!”

‘Let the faithful man cut off twigs of baresma, either one, or two, or three: let him bind them and tie them up according to the rites, being bound and unbound according to the rites.

‘The smallest twig of Haoma, pounded according to the rules, the smallest twig prepared for sacrifice, gives royalty to the man (who does it).’

Ashem Vohû: Holiness is the best of all good . . . .

IV.

Zarathustra said: ‘O young king Vîstâspa!

‘Invoke Ahura Mazda, who is full of Glory, Ahura Mazda, and the sovereign Heaven, the boundless Time, and Vayu who works highly.

‘Invoke the powerful Wind, made by Mazda, and Fate.

‘Repeat thou those words, that the god invoked may give thee the boon wished for; that thou, strong, and belonging to the creation of the good Spirit, mayest smite and take away the Drug and watch with full success those who hate thee; smite down thy foes, and destroy at one stroke thy adversaries, thy enemies, and those who hate thee

‘Proclaim thou those prayers: they will cleanse thy body from deeds of lust O young king Vîstâspa!

‘I will worship thee, O Fire, son of Ahura Mazda, who art a valiant warrior. He falls upon the fiend Kuṇda who is drunken without drinking, upon the men of the Drug, the slothful ones the wicked Daêva-worshippers, who live in sin.

‘He trembles at the way made by Time and open both to the wicked and to the righteous.

‘They tremble at the perfume of his soul as a sheep does on which a wolf is falling.

‘Reciting the whole collection of the Staota Yêsnya prayers brings one up all the way to the blessed Garô-nmâna, the palace beautifully made. That indeed is the way.

‘That man does not follow the way of the Law, O Zarathustra who commits the Baodhô-(varsta) crime with a damsel and an old woman ,’ said Zarathustra to the young king Vîstâspa.

‘Let him praise the Law, O Spitama Zarathustra! and long for it and embrace the whole of the Law, as an excellent horse turns back from the wrong way and goes along the right one, smiting the many Druges

‘Go forward with praises, go forward the way of the good Mazdean law and of all those who walk in her ways, men and women.

‘He who wishes to seize the heavenly reward will seize it by giving gifts to him who holds up (the Law) to us in this world here below . . .

‘Let him give (the Law) to him who is unfriendly to her, that he may become friendly.

‘Wash thy hands with water, not with gômêz and let thy son, who will be born of thy wife do the same.

‘Thus thy thought will be powerful to smite him who is not so thy speech will be powerful to smite him, who is not so; thy deed will be powerful to smite him.

“Hear me! Forgive me !” — We, the Amesha-Speṇtas, will come and show thee, O Zarathustra! the way to that world to long glory in the spiritual world, to long happiness of the soul in Paradise;

‘To bliss and Paradise, to the Garô-nmâna of Ahura Mazda, beautifully made and fully adorned, when his soul goes out of his body through the will of fate, when I, Ahura Mazda, when I, Ahura Mazda, gently show him his way as he asks for it.

'Ashem Vohû: Holiness is the best of all good . . . .

V.

‘They will impart to thee full brightness and Glory.

‘They will give him quick and swift horses, and good sons.

‘He wishes to go to the Law, the young king Vîstâspa.’

Zarathustra said: ‘Let him who is unfriendly to her become a follower of the Law of Mazda, such as we proclaim it.

‘Proclaim thou ever (unto the poor): “Ever mayest thou wait here for the refuse that is brought unto thee, brought by those who have profusion of wealth !” Thus the Drug will not fall upon thee and throw thee away; thou wilt wield kingly power there

‘The Law of Mazda will not deliver thee unto pain Thou art entreated (for charity) by the whole of the living world, and she is ever standing at thy door in the person of thy brethren in the faith: beggars are ever standing at the door of the stranger, amongst those who beg for bread.

‘Ever will that bread be burning coal upon thy head

‘The good, holy Râta made by Mazda, goes and nurses thy bright offspring .’

Zarathustra addressed Vîstâspa, saying: ‘O young king Vîstâspa! The Law of Mazda, O my son! will give thy offspring the victorious strength that destroys the fiends.

‘Let no thought of Angra Mainyu ever infect thee, so that thou shouldst indulge in evil lusts, make derision and idolatry, and shut (to the poor) the door of thy house

‘Âtarthus blesses the man who brings incense to him, being pleased with him and not angry, and fed as he required: “May herds of oxen grow for thee, and increase of sons! May fate and its decrees bring thee the boons thou wishest for! Therefore do thou invoke and praise (me) excellently in this glorious world! That I may have unceasing food, full of the glory of Mazda and with which I am well pleased.”

‘O Mazda! take for thyself the words of our praise: of these words I speak and speak again, the strength and victorious vigour, the power of health and healing, the fulness, increase, and growth.

‘Bring it together with the words of hymns up to the Garô-nmâna of Ahura Mazda. He will first enter there. Therefore do thou pronounce these prayers.

'Ashem Vohû: Holiness is the best of all good . . . .

VI.

'Converse ye with the Amesha-Speṇtas,' said Zarathustra unto the young king Vîstâspa, and with the devout Sraosha, and Nairyô-sangha, the tall-formed, and Âtar, the son of Ahura Mazda, and the well-desired kingly Glory.

‘Men with lustful deeds address the body but thou, all the night long, address the heavenly Wisdom but thou, all night long, call for the Wisdom that will keep thee awake.

‘Three times a day raise thyself up and go to take care of the beneficent cattle.

‘Of these men may the lordship belong to the wisest of all beings, O Zarathustra! May their lord belong to the wisest, O Zarathustra! Let him show them the way of holiness, let him show them at once the way thereto, which the Law of the worshippers of Mazda enters victoriously. Thus the soul of man, in the joy of perfect holiness, walks over the bridge, known afar, the powerful Kinvat-bridge the well-kept, and kept by virtue.

‘How the worlds were arranged was said to thee first, O Zarathustra! Zarathustra said it again to the young king Vîstâspa; therefore do thou praise him who keeps and maintains the moon and the sun.

‘He who has little friendship for the Law, I have placed him down below to suffer.’

Thus said Angra Mainyu, he who has no Glory in him, who is full of death: ‘This is an unbeliever, let us throw him down below; this is a liar, or a traitor to his relatives, and like a mad dog who wounds cattle and men; but the dog who inflicts wounds pays for it as for wilful murder

‘The first time he shall smite a faithful man, the first time he shall wound a faithful man, he shall pay for it as for wilful murder.

'Ashem Vohû: Holiness is the best of all good . . . .

VII.

‘Mayest thou receive O holy young king Vîstâspa! (a house) with a hundred . . . . ten thousand large windows, ten thousand small windows, all the year long O holy Vîstâspa! never growing old, never dying, never decaying, never rotting, giving plenty of meat, plenty of food, plenty of clothes to the other worshippers of Mazda.

‘May all boons be bestowed upon thee, as I proclaim it unto thee! May the Amesha-Speṇtas impart to thee their brightness and glory and plenty May they give him quick and swift horses and good sons, strong, great in all things, powerful to sing the hymns.

‘He wields his power according to the wish of Ahura Mazda, the Good Spirit, and for the destruction of the Evil Spirit, whichever of two men goes quicker to perform a sacrifice (to Ahura); but if he chooses to perform the sacrifice and prayer to us not in the right way, he does not wield the right power, he will not reign

‘He will receive bad treatment in the next world, though he has been the sovereign of a country, with good horses to ride and good chariots to drive. Give royalty to that man, O Zarathustra! who gives royalty unto thee with good will

‘Thou shalt keep away the evil by this holy spell: “Of thee [O child!] I will cleanse the birth and growth; of thee [O woman!] I will make the body and the strength pure; I make thee a woman rich in children and rich in milk; a woman rich in seed, in milk, and in offspring. For thee I shall make springs run and flow towards the pastures that will give food to the child.”

‘Do not deliver me into the hands of the fiend if the fiend take hold of me, then fever with loss of all joy will dry up the milk of the good Speṇta-Ârmaiti The fiend is powerful to distress, and to dry up the milk of the woman who indulges in lust and of all females.

‘The perfume of fire, pleasant to the Maker, Ahura Mazda, takes them away from afar; . . . . and all those that harm the creation of the Good Spirit are destroyed

‘Whom Mithra, and Rashnu Raziśta, and the Law of the worshippers of Mazda wish to be taken far away, longing for a man who is eager to perform and does perform the ceremonies he has been taught; . . .

'Ashem Vohû: Holiness is the best of all good . . . .

VIII

‘The words of the Vahistôisti Gatha are to be sung: “Happy is he, O holy Vîstâspa! happy the man, whoever he be, to whom Ahura Mazda gives the full accomplishment of his wishes.”

‘Where does his soul abide on that night ?’

Ahura Mazda answered: ‘O my son, Frashaostra! It takes its seat near the head, singing the Ustavaiti Gâtha and proclaiming happiness: “Happy is he, happy the man whoever he be!”

‘On the first night, his soul sits in Good Words on the second night, it sits in Good Deeds; on the third night, it goes along the ways (to Garô-nmâna).

‘At the end of the third night, O my son, Frashaostra! when the dawn appears, it seems to the soul of the faithful one as if it were brought amidst plants [and scents: it seems as if a wind were blowing from the region of the south, from the regions of the south] a sweet-scented wind, sweeter-scented than any other wind in the world, and it seems to his soul as if he were inhaling that wind with the nose, and it asks, saying: “Whence does that wind blow, the sweetest-scented wind I ever inhaled with my nose?”

‘And it seems to him as if his own conscience were advancing to him in that wind, in the shape of a maiden fair, bright, white-armed, strong, tall-formed, high-standing, thick-breasted, beautiful of body, noble, of a glorious seed, of the size of a maid in her fifteenth year, as fair as the fairest things in the world.

‘And the soul of the faithful one addressed her, asking: “What maid art thou, who art the fairest maid I have ever seen?”

‘And she, being his own conscience, answers him: “O thou youth, of good thoughts, good words, and good deeds, of good religion! I am thy own conscience.

‘ “Everybody did love thee for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which thou dost appear to me; [and so thou, O youth of good thoughts, good words, and good deeds, of good religion! didst love me for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which I appear to thee.

‘ “When thou wouldst see a man making derision and deeds of idolatry, or rejecting (the poor) and shutting (his door), then, thou wouldst sit, singing the Gâthas, and worshipping the good waters, and Âtar, the son of Ahura Mazda, and rejoicing the faithful that would come from near or from afar.

‘ “I was lovely, and thou madest me still lovelier; I was fair, and thou madest me still fairer; I was desirable, and thou madest me still more desirable; I was sitting in a forward place, and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine; and so henceforth men worship me for my having long sacrificed unto and conversed with Ahura Mazda.”

‘The first step that the soul of the faithful man made, placed him in the Good-Thought Paradise; the second step that the soul of the faithful man made, placed him in the Good-Word Paradise; the third step that the soul of the faithful man made, placed him in the Good-Deed Paradise; the fourth step that the soul of the faithful man made, placed him in the Endless Light.

‘Then one of the faithful, who had departed before him, asked, saying: “How didst thou depart this life, thou holy man? How didst thou come, thou holy man! from the abodes full of cattle and full of the wishes and enjoyments of love? from the material world into the world of the spirit? from the decaying world into the undecaying one? How long did thy felicity last?” ’

And Ahura Mazda answered: ‘Ask him not what thou askest him, who has just gone the dreary way, full of fear and distress, when the body and the soul part from one another.

‘[Let him eat] of the food brought to him, of the oil of Zaremaya: this is the food for the youth of good thoughts, of good words, of good deeds, of good religion, after he has departed this life; this is the food for the holy woman, rich in good thoughts, good words, and good deeds, well-principled, and obedient to her husband, after she has departed this life.’

Spitama Zarathustra said to the young king Vîstâspa: ‘To what land shall I turn, O Ahura Mazda? To whom shall I go with praying

Ashem Vohû: Holiness is the best of all good . . . .

Yasts

I. ORMAZD YAST.

II. HAPTÂN YAST.

I.

II.

III.

III. ARDIBEHIST YAST.

I.

II.

IV. KHORDÂD YAST.

V. ÂBÂN YAST.

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

X.

XI.

XII.

XIII.

XIV.

XV.

XVI.

XVII.

XVIII.

XIX.

XX.

XXI.

XXII.

XXIII.

XXIV.

XXV.

XXVI.

XXVII.

XXVIII.

XXIX.

XXX.

VI. KHÔRSHÊD YAST.(YAST TO THE SUN.)

VII. MÂH YAST.

VIII. TÎR YAST.

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

X.

XI.

XII.

XIII.

XIV.

XV.

XVI.

IX. GÔS YAST.

I.

II.

III.

IV.

V.

VI.

VII.

X. MIHIR YAST.

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

X.

XI.

VI. KHÔRSHÊD YAST.
(YAST TO THE SUN.)