Gathas (Avesta)

9. (Yea,) we present these hereby to the Bountiful Immortals who rule aright, and who dispose of all 1 Elsewhere perhaps, erroneously, as a proper name : or read angheus. 2 Pahlavi frashakan/ kan/aran. 3 ' And the heard recital of the Gathas.' aright, the ever-living, ever-helpful, who abide with the Good Mind (of the Lord and of His folk1) !

1. And we worship the Bountiful Immortals with our sacrifice, who rule aright, and who dispose of all aright ; and we worship this Haoma, this flesh and branch, (2) and these Zaothras for the good waters, havine the Haoma with them, and the flesh with them, and Hadhanaepata, and lifted up with sanctity, and we worship the Haoma-water for the beneficial waters ; and we worship the two, the stone mortar and the iron mortar; (3) and we worship this plant for the Baresman and the well-timed prayer for blessings which has approached (in its proper place within the ritual course), and also both the remembrance and the practice 2 of the good Mazdayasnian Religion, and the heard recital of the Gathas, and the well-timed prayer for blessings of the holy lord of the ritual order which has approached, and these wood-billets with the perfume, (even) thine, the Fire's, O Ahura Mazda's son ! and we worship all good objects which are Mazda-made, and which contain (and are) the seed of Righteousness. 4. And we worship Ahura Mazda with our sacrifice, the resplendent, the glorious, and the Bountiful Immortals who rule aright, and who dispose (of all) aright, and Mithra of the wide pastures and Raman //yastra ; and we worship the shining sun, the resplendent, the immortal, of the fleet horses.

1 See Y. IV, 4-25, which is repeated here. Expressions are curtailed. 2 Or the memorised recital and fulfilment. 5. And we worship the holy wind which works on high, placed higher than the other creatures in the creation ; and we worship this which is thine, O Vayu ! and which appertains to the Spe^ta Mainyu within thee ; and we worship the most true religious Knowledge, Mazda-made and holy, and the good Mazdayasnian law. 6. And we worship the Mathra Spe^ta verily glorious (as it is), even the law pronounced against the Daevas, the Zarathuitrian law, and its long descent l ; yea, we worship the good Mazdayasnian Religion, and the Mathra which is heart-devoted and bounteous (imparting heart's devotion to the saint) ; yea, we worship the Mazdayasnian Religion maintained in the understanding 2 of the saint ; and we honour that science which is the Mathra Spe?^ta, and the innate understanding Mazda-made, and the derived understanding, heard with ear, and Mazdamade. 7. Yea, we worship thee, the Fire, Ahura Mazda's son ! the holy lord of the ritual order ; and we worship all the Fires, and Mount Ushi-darena (which holds the light 3) Mazda-made and holy, the Yazad mount, brilliant with sanctity. 8. And we worship every holy spiritual 4 Yazad ; and every holy earthly Yazad (who exists) !

1 Its long tradition. 2 Or maintaining the understanding. 3 A sunrise or sunset mountain; see the word applied intellectually just previously, also previous notes on it. 4 That is, heavenly.

1. I praise, invoke, and weave my hymn to the good, heroic, and bountiful Fravashis of the saints ; (and having invoked these, then) we worship the Nmanyas, and the Visyas, and the Za^tumas, and the Da/^yumas 1, and the Zarathustrotemas. 2. And of all these prior Fravashis, we worship here the Fravashi of Ahura Mazda, which is the greatest and the best, the most beautiful and the firmest, the most wise and the best in form, and the one that attains the most its ends because of Righteousness. 3. And (having invoked them) hither, we worship the good, heroic, bountiful Fravashis of the holy ones, those of the Bountiful Immortals, the brilliant, of effective glance, the lofty, the devoted, the swift ones of the creatures of Ahura who are imperishable and holy. 4. And (having invoked them) hither, we worship the spirit and conscience, the intelligence and soul and Fravashi of those holy men and women who early heard the lore and commands (of God2), and loved and strove after Righteousness, the ritual truth ; and we worship the soul of the Kine of blessed gift. 5. And (having invoked it) hither, we worship the Fravashi of Gaya Maretan the holy, and the sanctity and Fravashi of Zarathu^tra Spitama the saint ; and we worship the Fravashi of Kavi Vistaspa the holy, and that of Isa/-vastra the Zarathustrian, the saint.

1 Dahyumas. 2 ' Of the early religion.' 6. And (having invoked them) hither, we worship the life, conscience, intelligence, soul and Fravashi of the next of kin, of the saints male and female who have striven after the ritual truth, which are those of the dead and living saints, and which are those also of men as yet unborn, of the future prophets who will help on the renovation, and complete the human progress, with them all. 7. And (having invoked them) hither, we worship the souls of the dead [(Pazand) which are the Fravashis of the saints J] ; and of all the next of kin who have passed away in this house, of the Aethrapaitis (the teachers) and of the disciples ; yea, of all holy men and women ; (8) and we worship the Fravashis of all the holy teachers and disciples ; and of all the saints both male and female. 9. (And having invoked them) hither we worship the Fravashis of all the holy children who fulfil the deeds of piety ; and we worship the Fravashis of the saints within the province ; and those of the saints without the province. 10. We worship the Fravashis of (those) holy men and holy women ; we worship all the good, heroic, bountiful Fravashis of the saints from Gaya Maretan (the first created) to the Saoshya/2t, the victorious 2.

11. Yea, we worship all the Fravashis of the saints, and we worship the souls of the dead [(Pazand) which are the Fravashis of the saints] ! 1 Whether a real distinction existed in the minds of these early writers, between a Fravashi and a departed soul, is hard to say. That a Fravashi was worshipped as existing before the person to whom it appertained was born, may be owing to a poetical, and not a dogmatic, anticipation. 2 From the Iranian Adam to the Christ of the resurrection ; see Ya^t XIX, 89, 91.

Prelude to the Chief Recital of the Ahuna-vairya. i. This is to render1 Him who is of all the greatest, our lord2 and master3 (even) Ahura Mazda. And this to smite 4 the wicked Angra Mainyu, and to smite Aeshma of the bloody spear, and the Mazainya Daevas, and to smite all the wicked Varenya Daevas. 2. And this is to further Ahura Mazda, the resplendent, the glorious, to further the Bountiful Immortals, and the influences of the star Tistrya, the resplendent, the glorious, (and) to the furtherance of the holy man, and of all the (bountiful and) holy creatures of the Bounteous Spirit. 3-5 5. 6. The Haomas are crushed, O Mazda, Khshathra, and Asha, O ye Lords ! Good is Sraosha who accompanies the sacrifice with the great glory 6, and may he be present affording strenuous help. 7. We are offering saving acts of wisdom and of worship with the sacred gift of the Ahuna-vairya intoned with sanctity, and of the two mortars here 1 Dazdyai would be an infin. for an imperative ; but it here refers to the Ahuna. We might say, ' Let this render,' &c. 2 See Y. XXXIV, 5. 3 Referring to the Ahu and Ratu of the Ahuna, but with erroneous application.

* Comp. Vend. XIX, 9 (Wg.). 5 The Ahuna appears here in the MS. with Y. XXXIV, 5, the S airymia, and the Ashem Vohu. 6 Maza raya; otherwise mazaraya, with greatness (see Y. XLIII,

brought forward1 with holy act, and with that of the correctly uttered words likewise ; and therefore may they be to us the more saving in their wise significance. 8-12 2. 13. As the Ahu is excellent, so is the Ratu (one who rules) from (his) sanctity, a creator of mental goodness, and of life's actions done for Mazda ; and the Kingdom (is) for Ahura, which to the poor may offer a nurturer. 14. (What is Your Kingdom, Your riches ; how may I be Your own in my actions, to nourish Your poor, O Mazda ? Beyond ; yea, beyond all we declare You, far from Daevas and Khrafstra-accursed mortals 3!) 1 5. We worship the Ahuna-vairya. We worship Asha Vahi^ta, the most beautiful4, the Bountiful Immortal6. With the Yasna of the ' Seven Chapters ' which ranks next in antiquity after the Gathas, we already pass into an atmosphere distinct from theirs. The dialect still lingers, but the spirit is changed. We have advanced personification of the Bountiful Immortals; that is, their personification seems more prominent, while the ideas of which they are the personification already, and to a proportionate degree, have grown dim. The name Amesha Spe»ta occurs : the Fravashis appear ; the Fire is worshipped, the Earth, and the Grass.

To the waters, to the Soul of the Kine, and to all holy or clean 1 Here the Parsi priests now manipulate the mortars. 2 See Y. XXXIII, n-14 ; and Y. I, 23, and Y. XII. 3 See Y. XXXI V, 15. The Ashem follows. * Or, ' the best.' 6 The YeNhe hatam follows. For Y. XXVIII-XXXIV, see the Gatha Ahunavaiti above, pp. 2-194. beings, the very word yazamaide is applied for the first time. On the other hand, many later objects of worship are totally absent, the six seasons of the creation, the five divisions of the day, the five Gathas, Zarathurtra, the Baresman, the Haoma, &c. A considerable period of time must have elapsed since the Gathas had been composed, and a lengthy period must also be supposed to have passed before the Avesta of the later type began to be sung and recited. The chapter numbered XLII in the Vendidad Sadah of Brockhaus (1850), and in the edition of Westergaard (1852), and numbered XLI, 18-35 in Spiegel's edition, seems a later addition ; but it cannot be very much later, as it preserves the dialect and general features. An intentional imitation is not probable. Spiegel has included it with chapter XLI to preserve the number ' seven ;' and if the entire section is to be called ' the Yasnas of the Seven Chapters,' it should most certainly not be numbered XLII ! I so number merely to follow Westergaard, as do the first two parts of these translations from the Avesta. This portion should neither be incorporated with chapter XLI, nor numbered as a separate one ; it should be noted as a supplement. The name ' Seven Chapters ' was of course given to the pieces long after their composition.

Praise to Ahura and the Immortals; Prayer for the Practice and Diffusion of the Faith. 1. We sacrifice to Ahura Mazda, the holy Lord of the ritual order, and to the Bountiful Immortals, who rule aright, who dispose of all aright ; and we sacrifice to the entire creation of the clean, the spiritual and the mundane, with the longing blessing of the beneficent ritual, with the longing blessing of the benignant Religion, the Mazdayasnian Faith. 2. We are praisers of good thoughts, of good words, and of good actions, of those now and those hereafter1 [(Pazand) of those being done, and of those 1 The Pahlavi translator, as so often, first saw the proper explanation here. completed]. We implant 1 (?) them (with our homage, and we do this) the more, and yet the more since we are (praisers) of the good (from whom they spring). 3. That, therefore, would we choose, O Ahura Mazda ! and thou, O Righteousness the beauteous ! that we should think, and speak, and do those thoughts, and words, and deeds, among actual good 2 thoughts, and words, and actions, which are the best for both the worlds; (4) and together with these gifts (?) and actions which are thus the best, we would pray for the Kine (which represents the pure creation), that she may have comfort and have fodder from the famed, and from the humble, from the potent and the weak.

5. To the best of good rulers (is) verily the Kingdom, because we render and ascribe it to Kim, and make it thoroughly His own (?), to Mazda Ahura do we ascribe it, and to Righteousness the Best. 6. As thus both man or woman knows (the duty), both thoroughly and truly, so let him, or her, declare it and fulfil it, and inculcate it upon those who may perform it as it is. 7. We would be deeply mindful of Your sacrifice and homage, Yours, O Ahura Mazda ! and the best, (and we would be mindful) of the nurture of the Kine. And that let us inculcate and perform for You according as we may, and (for) such (praisers as we are). 8. Under the shelter 3 of the ritual Order let us do so in the active fulfilment 3 of its (precepts) toward every one of the (clean) and better creatures which 1 Or, we are ' purifiers,' or ' adorners.' Tradition ' spreading from man to man,' so thoroughly implanting themselves ; comp. perhaps nid. 2 Hatam in this sense. s Or, ' in the house and stall.' are fit to live \ with a gift for both the worlds. 9. Yea, those words and sayings, O Ahura Mazda ! we would proclaim as Righteousness, and as of the better mind (?) ; and we would make Thee the one who both supports (us in our proclamation) of them, and who throws still further light upon them (as they are),

10. And by reason of Thy Righteous Order, Thy Good Mind, and Thy Sovereign Power, and through the instrumentality of our praises of Thee, O Ahura Mazda ! and for the purpose of (still further) praises, by Thy spoken words, and for (still further) spoken words, through Thy Yasna, and for (still further) Yasnas (would we thus proclaim them, and make Thee the bestower of our light).

To Ahura and the Fire. 1. We would approach You two, O (Ye) primeval ones in the house 2 of this Thy holy Fire, O Ahura Mazda, Thou most bounteous Spirit ! Who brings pollutions to this (Thy flame) him wilt Thou cover with pollutions (in his turn). 2. But as the most friendly do Thou give us zeal, O Fire of the Lord ! and approach us 3, and with the loving blessing of the most friendly, with the praise of the 1 Or, ' live-stock.' 2 Or, 'in the service of the Fire;' so the Pahlavi: consider also the occurrence of forms of var(e)z in the other sense in the close proximity. Fire temples did not exist; some shelter, however, must have been afforded. Also the dual pouruye(-ve) may refer to Ahura and the Fire. Comp. Y. XXX, 3. Or, is it ' at first ? ' 3 Possibly, ' but most favoured is he whom (y^rn).'

most adored. Yea, may'st thou approach to aid us in this our greatest (undertaking) among the efforts of our zeal. 3. The Fire of Ahura Mazda art thou verily ' ; yea, the most bounteous one of His Spirit, wherefore Thine is the most potent of all names (for grace), O Fire of the Lord ! 4. And therefore we would approach Thee, (O Ahura !) with the help of Thy Good Mind (which Thou dost implant within us), with Thy (good) Righteousness, and with the actions and the words inculcated by Thy good wisdom ! 5. We therefore bow before Thee, and we direct our prayers to Thee with confessions of our guilt, O Ahura Mazda ! with all the good thoughts (which Thou dost inspire), with all the words well said, and the deeds well done, with these would we approach Thee. 6. And to Thy most beauteous body 2 do we make our deep acknowledgments, O Ahura Mazda ! to those stars (which are Thy body) ; and to that one, the highest of the high, [such as the sun was called] ! To Ahura, the holy Creation, the Fravashis of the Just, and the Bountiful Immortals.

1. Thus therefore do we worship Ahura Mazda, who made the Kine (the living creation), and the (embodied) Righteousness (which is incarnate in the clean), and the waters, and the wholesome plants, the stars, and the earth, and all (existing) objects 1 V6i looks as if it represented vai here. 3 See Y. I, 1. that are good. 2. Yea, we worship Him for His Sovereign Power and His greatness, beneficent (as they are), and with priority among the Yazads J who abide beside the Kine (and care for her protection and support). 3. And we worship Him under His name as Lord, to Mazda dear, the most beneficent (of names). We worship him with our bones, and with our flesh, (with our bodies and our life). And we worship the 2 Fravashis of the saints, of holy men, and holy women ; (4) and Righteousness the Best do we worship, the most beauteous, the Bountiful Immortal and that which is endowed with light in all things good. 5. And we worship the Good Mind (of the Lord), and His Sovereign Power, and the Good Faith, the good law of our thrift, and Piety the ready mind (within Thy folk) !

To the Earth and the Sacred Waters. 1. And now we worship this earth which bears us, together with Thy wives3, O Ahura Mazda! yea, those Thy wives do we worship which are so desired from their sanctity. 2. We sacrifice to their zealous wishes, and their capabilities, their inquiries (as to duty), and their wise acts of pious reverence, 1 Or, ' with the priority in the Yasnas, (we who are they) who abide.' 2 T>m is interpolated ; or shall we render : ' We worship Him ' as in the F. with adverbial use as in the Greek, and often here ? 3 Compare the Indian gnas. The waters are wives, as is the earth ; below they are mothers.

and with these their blessedness, their full vigour and good portions, their good fame and ample wealth. 3. O ye waters ! now we worship you, you that are showered down, and you that stand in pools and vats, and you that bear forth (our loaded vessels ?) ye female Ahuras of Ahura, you that serve us (all) in helpful ways, well forded and fullflowing, and effective for the bathings, we will seek you and for both the worlds ! 4. Therefore did Ahura Mazda give you names, O ye beneficent l ones! when He who made the good bestowed you. And by these names we worship you, and by them we would ingratiate ourselves with you, and with them would we bow before you, and direct our prayers to you with free confessions of our debt. O waters, ye who are productive 2, and ye maternal ones, ye with heat 3 that suckles the (frail and) needy (before birth), ye waters (that have once been) rulers of (us) all, we will now address you as the best, and the most beautiful ; those (are) yours, those good (objects) of our offerings, ye long of arm to reach our sickness, or misfortune 4, ye mothers of our life !

To the Soul of the Kine, &c. 1. And now we sacrifice to the Kine's soul, and to her created body, and we sacrifice to the souls 1 Vanguhu with K4, &c. 2 Compare azi as applied to the Kine. 3 Compare agnayas, reading agnayo. Or is it agnivau with a suffix va ? ' Or, ' our sicknesses and welfare.' of cattle who are fit to live1 (for us), and whose (we ?) are, such as are the same to them. 2. And we worship the souls of those beasts which are tame and broken in, and of wild herds, and the souls of the saints wherever they were born, both of men and of women, whose good consciences are conquering in the strife against the Daevas, or will conquer, or have conquered. 3. And now we worship the Bountiful Immortals (all) the good, and both those male 2, and those female 3 (by their names). The males among them do we worship, ever living, and ever helpful, who dwell beside the pious, and the females thus the same. 4. As Thou, O Ahura Mazda! hast thought and spoken, as thou hast determined, and hast done these things (effecting) what is good, therefore do we offer to Thee, therefore do we ascribe to Thee our praises, and worship Thee, and bow ourselves before Thee ; and therefore would we direct our prayers to Thee, Ahura ! with confessions of our sin.

5. And we thus draw near to Thee together with the good kinship of our kindred, with that of Righteousness the blessed, and the good law of thrift and energy and the good Piety, the ready mind (within Thy folk) !

1. And now in these Thy dispensations, O Ahura Mazda ! do Thou wisely 4 act for us, and with abun- 1 Live-stock. 2 Y6i. 3 YauskL * A fern, noun mazda = medha.

dance with Thy bounty and Thy tenderness 1 as touching us ; and grant that reward which Thou hast appointed to our souls, O Ahura Mazda! 2. Of this do Thou Thyself bestow upon us for this world and the spiritual ; and now as part thereof (do Thou grant) that we may attain to fellowship with Thee, and Thy Righteousness for all duration. 3. And do Thou grant us, O Ahura ! men who are righteous, and both lovers and producers of the Right as well. And give us trained beasts for the pastures, broken in for riding2, and for bearing, (that they may be) in helpful 3 companionship with us, and as a source of long enduring- vigour, and a means of rejoicing grace to us for this 4. 4. So let there be a kinsman lord for us, with the labourers of the village, and so likewise let there be the clients (or the peers 5). And by the help of those may we arise. So may we be to You, O Mazda Ahura ! holy and true 6, and with free giving of our gifts. I. Praises, and songs, and adorations do we offer to Ahura Mazda, and to Righteousness the Best ; yea, we offer and we ascribe them, and proclaim them. 2. And to Thy good Kingdom, O Ahura Mazda!

1 Otherwise, ' understanding which protects ' (?). 2 So the Pahlavi and Ner. 3 Bezvaite. 4 May we be rejoicing (?). 5 Hakhi?ma (=-a) replacing the airyaman of the Gathas, and throwing light upon its meaning. The form is irregular. 6 Or, ' holy n'shis ' (ereshayo ?). may we attain for ever, and a good King be Thou over us ; and let each man of us, and so each woman, thus abide, O Thou most beneficent of beings, and for both the worlds ! 3. Thus do we render Thee, the helpful Yazad, endowed with good devices, the friend of them (who worship Thee) with (well-adjusted) ritual ; so may'st Thou be to us our life, and our body's vigour, O Thou most beneficent of beings, and that for both the worlds ! 4. Aye, let us win and conquer (?) long life, O Ahura Mazda ! in Thy grace, and through Thy will may we be powerful. May'st Thou lay hold on us to help, and long, and with salvation, O Thou most beneficent of beings ! 5. Thy praisers and Mathra-speakers may we be called \ O Ahura Mazda ! so do we wish, and to this may we attain 2. What reward most meet for our deserving Thou hast appointed for the souls, O Ahura Mazda ! (6) of that do Thou bestow on us for this life, and for that of mind 3. Of that reward (do Thou Thyself grant this advantage), that we may come under Thy protecting guardianship, and that of Righteousness for ever. We sacrifice to that brave Yasna, the Yasna Haptanghaiti 4, the holy, the ritual chief!

1. We worship You, O Ye Bountiful Immortals ! with the entire collection of this Yasna, Haptanghaiti 1 See Y. L, ir. 2 Or, 'abide.' 3 See Y. XXVIII, 3. 4 Here the Haptanghaiti once ended. 5 Of not greatly later origin. (as we sum up all). And we sacrifice to the fountains of the waters, and to the fordings of the rivers, to the forkings of the highways, and to the meetings of the roads. 2. And we sacrifice to the hills that run with torrents, and the lakes that brim with waters, and to the corn that fills the corn-fields ; and we sacrifice to both the protector and the Creator, to both Zarathustra. and the Lord. 3. And we sacrifice to both earth and heaven, and to the stormy wind that Mazda made, and to the peak of high Haraiti, and to the land, and all things good. 4. And we worship the Good Mind (in the living) and the spirits of the saints. And we sacrifice to the fish of fifty-fins \ and to that sacred beast the Unicorn 2 (?) which stands in Vouru-kasha, and we sacrifice to that sea of Vouru-kasha where he stands, (5) and to the Haoma, golden-flowered, growing on the heights ; yea, to the Haoma that restores us, and aids this world's advance. We sacrifice to Haoma that driveth death afar, (6) and to the flood-streams of the waters, and to the great flights of the birds, and to the approaches of the Fire-priests, as they approach us from afar 3, and seek to gain the provinces, and spread the ritual lore. And we sacrifice to the Bountiful Immortals all 4 !

1 See, however, Bundahw (West), p. 66. 2 See Bundahij, chap. XIX, also Darmesteter, Ormuzd and Ahriman (pp. 148-150). 3 Yoi yeya dura/ points to a migration of Zaroastrianism, coming West(?). 4 For Yasna XLIII-LI, see above, pp. 98-187.

A Prayer for Sanctity and its Benefits. 1. I pray with benedictions for a benefit, and for the good, even for the entire creation of the holy (and the clean) ; I beseech for them for the (generation which is) now alive, for that which is just coming into life \ and for that which shall be hereafter. And (I pray for that) sanctity which leads to prosperity, and which has long afforded shelter 2, which goes on hand in hand with it 3, which joins it in its walk, and of itself becoming its close companion as it delivers forth its precepts, (2) bearing every form of healing virtue which comes to us in waters 4, appertains to cattle, or is found in plants, and overwhelming all the harmful malice of the Daevas, (and their servants) who might harm this dwelling 5 and its lord, (3) bringing good gifts, and better blessings, given very early, and later (gifts), leading to successes, and for a longtime giving shelter6. And so the greatest, and the best, and most beautiful benefits of sanctity fall likewise to our lot (4) for the sacrifice, homage, propitiation, and the praise of the Bountiful Immortals, for the bringing prosperity to this abode, and for the prosperity of the entire creation of the holy,

1 Or, ' for that which is past ? ' bavaithyai-fa. 2 Daregho-varethmanem is treated as a feminine; see also daregho-varethmano in verse 3. 3 Have we hvo-aiwishaX'im, as representing some more regular form ? This Yasna was celebrated from house to house. 6 Varethmano.

and the clean, (and as for this, so) for the opposition of the entire evil creation. (And I pray for this) as I praise through Righteousness, I who am beneficent, those who are (likewise of a better mind) '. 5-8. (See Y. VIII, 5-8.) (For Y. LIII, see Gathas, pp. 190-194.) YASNA LIV2 (Sp. LIII). 1. Let the Airyaman, the desired friend and peersman, draw near for grace to the men and to the women who are taught of Zarathiutra, for the joyful grace of the Good Mind, whereby the conscience may attain its wished-for recompense. I pray for the sacred reward of the ritual order which is (likewise so much) to be desired ; and may Ahura Mazda grant 3 it, (or cause it to increase). 2. We sacrifice to the Airy^ma-ishyo, the powerful, the victoriously smiting, the opponent of assaulting malice, the greatest of the sentences of the holy ritual order. And we sacrifice to the bounteous Gathas that rule supreme in the ritual, the holy (and august). And we sacrifice to the Praises of the Yasna which were the productions of the world of old 4. 1 Citation from the Gathas (Y. XLV, 6). 2 This piece in the Gathic dialect, and in a metre supposed by some to be identical with that of the Vahi.yt6i.yti, is very old, and ranks with the Ahuna-vairya and Ashem Vohu in importance.

3 Or, can masata (sic) equal ' with his liberality, or majesty/ leaving ya7ztu to be understood with Ahuro ? 4 The later Avesta notes the antiquity of the older.

The Worship of the Gathas as concluded, and THAT OF THE StAOTA YeSNYA x AS BEGINNING. i. We present hereby and we make known, as our offering to the bountiful Gathas which rule (as the leading chants) within (the appointed times and seasons of) the Ritual, all our landed riches, and our persons, together with our very bones and tissues, our forms and forces, our consciousness, our soul, and Fravashi. 2. That which Gathas (may) be to us, which are our guardians and defenders, and our spiritual food, yea, which (may) be to our souls both food and clothing, such are these Gathas to us, guardians, and defenders, and (spiritual) food, even such they are, both food and clothing to the soul. And (may) they be to us (for this our offering) abundant givers of rewards, and just and righteous ones, for the world beyond the present, after the parting of our consciousness and body. 3. And may these (Praises of the Offering) come forth, and appear for us with power and victorious assault, with health and healing, with progress, and with growth, with preparation and protection, with beneficence and sanctity, and abounding with gifts 2 toward him who can understand ; yea, let them appear (with free liberality to the enlightened), let them appear as

1 Staota Yesnya seems to designate that part of the Yasna which begins with the Srosh Ya^t. 2 Fraraiti ; or possibly ' to the freely giving/ (the term. ' -ti ' as a dative). Mazda, the most beneficent, has produced them, He the one who is victorious when He smites, and who helps the settlements advance, for the protection, and the guarding of the religious order of the settlements which are now being furthered, and of those which shall bring salvation to us, and for the protection of the entire creation of the holy (and the clean). 4. And may'st thou, (O Asha ! who abidest within the Gathas l), give to every holy man who comes with this prayer for a blessing, and endeavouring to help himself2, according to his good thoughts, and words, and deeds. 5. We are therefore worshipping both the (divine) Righteousness and the Good Mind, and the bountiful Gathas, that rule as the leading chants within (the times and the seasons of) the holy ritual order. 6. And we worship the Praises of the Yasna which were the production of the ancient world, those which are (now) recollected and put in use 3, those which are now learned and taught, those which are being held (in mind, and so) repeated, those remembered and recited, and those worshipped, and thus the ones which further the world through grace in its advance.

And we worship the part(s)4 of the Praises of the Yasna, and their recitation as it is heard, even their memorised recital, and their chanting, and their offering (as complete). 1 Conjectural ; see Ashem below. 2 Pahlavi avo nafrman. 3 Recited from memory, and used in the ceremonial. * The part, ' each part.'

1. Let Sraosha (the listening Obedience) be present here for the worship of Ahura Mazda, the most beneficent, and holy, of him) who is desired by us as at the first, so at the last ; and so again may attentive Obedience be present here for the worship of Ahura Mazda, the most beneficent and the holy who (is so) desired by us. 2. (Yea), let Sraosha (the attentive Obedience) be present here for the worship of the good waters, and for the Fravashis of the saints which are so desired by us, [and for (their *) souls], as at the first, so at the last. And thus again may Sraosha (the listening Obedience) be present here for the worship of the good waters, and for the Fravashis of the saints, which are so desired by us, [(and) for (their) souls]. 3. Let Sraosha (the listening Obedience) be present here for the worship of the good waters ; yea, let the good Obedience be here for the worship of the good and bountiful Immortals who rule aright, and dispose (of all) aright, the good, and for the worship of the good Sanctity, or Blessedness, who is closely knit with the Righteous Order, to perfect us, and to incite us. May Sraosha (Obedience) be here present for the worship of the good waters, he the good and the holy 2, as at the first, so at the last.

1 One might be inclined to render ' who are so desired by us for our souls.' But I think that the words are Pazand to the preceding. 2 Or, ' endowed with recompense.'

4. And so again may Sraosha, (Obedience) the good, be present here for the worship of the good waters, and of the good1 and bountiful Immortals, and of Blessedness the good who is closely knit with the Righteous Order to perfect and to incite us 2. Yea, we worship Sraosha the blessed and the stately, who smites with victory, and who furthers the settlements in their advance, the holy lord of the ritual order 3. YASNA- LVII (Sp. LVI). The Srosh Yast4. 1. A blessing is Righteousness (called) the Best, &c. Propitiation be to Sraosha, Obedience the blessed, the mighty, the incarnate word of reason, whose body is the Mathra, him of the daring spear, devoted to the Lord, for (his) sacrificial worship, homage, propitiation, and praise. 1 Of the female (feminine) names. 2 Or, ' give to us.' The Ahuna and Ashem Vohu follow here. ; The YeNhe hatam, &c. follows. 4 As Sraosha is the only divinity of the later groups mentioned in the first four Gathas, this Ya^t would seem to have claims to antiquity next after the pieces in the Gathic dialect. The name Sraosha does not appear to have lost its meaning as an abstract quality, notwithstanding the materialistic imagery. With Y. XXVIII, 6 in view, where Sraosha ' finds the way ' to Ahura, or ' finds His throne,' we may understand that the worshippers, who first heard this Yajt, praised listening obedience, or repentance, as they did nearly all the remaining abstract qualities, together with their principal prayers, and hymns themselves. The rhythm of the original has been somewhat imitated in the rendering given, as it is difficult to avoid doing so, and to avoid other objectionable features at the same time.

2. We worship Sraosha, (Obedience) the blessed, the stately, him who smites with the blow of victory, and who furthers the settlements, the holy, (ruling) as the ritual lord. Him do we worship, who in l the creation of Mazda the first adored Ahura, with the Baresman spread, who worshipped the Bountiful Immortals2 (first), who worshipped both the protector and the Creator, who are :; (both) creating all things in the creation. 3. For his splendour and his glory, for his might, and the blow which smites with victory, I will worship him with the Yasna of the Yazads, with a Yasna loud intoned, him Obedience the blessed, with the consecrated waters, and the good Blessedness, the lofty, and Nairya-sangha, the stately ; and may he draw near to us to aid us, he who smites with victory, Obedience the blessed ! 4. We worship Sraosha, Obedience the blessed, and that lofty Lord who is Ahura Mazda Himself, Him who has attained the most to this our ritual, Him who has approached the nearest to us in our celebrations. And we worship all the words of Zarathmtra, and all the deeds well done (for him), both those that have been done (in times gone by),

1 So ' tradition.' 2 Sraosha was not reckoned as one of the Ameshospends at the time of the composition of this verse. 3 Comp. Y. XXX, 4; but Ahura and some one of the Immortals, or possibly Zarathu^tra (see Y. XLII, 2), must be meant here. Angra Mainyu could not have been worshipped as either protector or creator. Observe the present tense. and those which are yet to be done (for him in times to come). 5. We worship Sraosha (Obedience) the blessed and the stately, him who smites with the blow of victory, who prospers the settlements, the holy ritual lord, (6) who first spread forth the Baresman, and the three bundles, and the five bundles, and the seven bundles, and the nine, till it was heaped for us knee-hish, and to the middle of the thighs \ for the Bountiful Immortals, for their worship, and their homage, and their propitiation, and their praise. For his splendour and his glory, for his might, and the blow which smites with victory, I will worship him with the Yasna of the Yazads, with a Yasna loud intoned, him Obedience the blessed, with the consecrated waters. 7. We worship Sraosha (Obedience) the blessed, the stately, who smites with the blow of victory, who furthers the settlements, the holy ritual chief.

8. Who first chanted the Gathas, the five 2 Gathas of Zarathu^tra, the Spitama, the holy (with the fashion) of their metres 3, and after the well-constructed order of their words, together with the Zand which they contain, and the questions 4 which they 1 Le Barsom est de cinq branches dans les Darouns ordinaires. II est de sept branches pour le Daroun No naber, pour le Freoueschi, et pour le Gahanbar. II est de neuf branches pour le Daroun des Rois, et pour celui du Mobed des Mobeds (Anquetil). 2 This proves that the Gathas were greatly older than this Y&st. That the Gathas were originally five seems improbable; yet they had become reduced to that number at this time. 3 Nom. sing. ? * Comp. ta/ thwa peresa, &c. ; ' questions back and forth.' utter, and the answers which they give, for the Bountiful Immortals, for their sacrifice and homage, their propitiation, and their praise. For his splendour and his glory, for his might .... 9. We worship Sraosha (Obedience) the blessed and the stately, who smites with the blow of victory, and who furthers the settlements, the holy ritual chief, (10) who for the poor among (our) men and women built a mighty house 1, who after sunset, and with his levelled battle-axe, smites Aeshema bloody wounds, and having struck the head, casts him lightly (?)2 (to the earth), as the stronger (smites) the weaker.

For his splendour and his glory, for his might .... 11. We worship Sraosha, Obedience the blessed and the stately, him who smites with the blow of victory, who furthers the settlements, the holy ritual chief, as the energetic, and the swift, the strong, the daring (and redoubted) hero, (12) who comes back from all his battles (and comes from them) a conqueror, who amid the Bountiful Immortals sits as companion at their meeting 3. For his splendour and his glory, for his might .... 1 One of the earliest notices of the kind. 2 Hu + angh, or can sas = to be inactive, indicate a change? 3 This is possibly the origin of a later view which established Sraosha as one of the Immortals, to fill up the number seven without including Ahura. The original ' seven spirits ' included Ahura. 13. We worship Sraosha (Obedience) the blessed, who is the strongest and most persistent of the youths, the most energetic, and the swiftest, who of all the youths strikes most with terror 1 from afar (?). [Be ye desirous, O ye Mazdayasnians ! of the Yasna of Obedience the blessed 2.] 14. Far from this house, this village, and this tribe, and from this country, the evil and destructive terrors (shall) depart. In the dwelling of that man in whose abode Obedience the blessed, who smites victoriously, is satisfied and welcomed, there is that holy man who thus contents him (most) forward in the thinking better thoughts, in the speaking truthful (ritual) words, and in the doing holy deeds 3.

For his splendour and his glory, for his might .... 1 5. We worship Sraosha (Obedience) the blessed and the stately, who is the conqueror of the Kayadha, and the Kaidhya, who was the smiter of the Liedemon of the Daevas, the one veritably powerful, the destroyer of the wrorld, who is the guardian and watchman over all the migrations (?) of the tribes. 16. Who sleeplessly and vigilant guards the creatures of Ahura, who sleeplessly and with vigilance 1 =rkat-tarejtemem, comp. for form katpayam. 2 Possibly an ancient interpolation. Repetitions are curtailed. 3 This verse 14 may be an ancient extension of the Vast; it may of course be taken for granted that within a certain period at a very remote time, the Ya^-t was altered and improved. Verse 16 may have originally formed two sections; the formula ' we worship,' &c. having been omitted. saves them, who with halberd raised on high guards all the corporeal world after setting of the sun, (17) who has never slept in quiet since the two Spirits made the worlds, [the bounteous and the evil one1], who guards the homes of Asha, who battles all (?) the days long and the nights with all the Daevas [(Pazand) the Mazanian], (18) nor terror-stricken does he turn in affright before (their power) ; but before him all the Daevas turn in affright against their will, and rush to darkness in their fear.

For his splendour and his glory, for his might .... 19. We worship Sraosha (Obedience) the blessed, whom Haoma worshipped on the highest height of high Haraiti, he Haoma, the reviver 2, and the healer, the beautiful, the kingly 3, of the golden eye, (20) of the gracious words 4, of the warning and the guarding words, who intones our hymns on every side 5, who possesses understanding and of every brilliant form, which abounds in many an explanation 6 and revelation of the word, who has the first place in the Mathra. For his splendour and his glory, for his might .... 2 1 . We worship Sraosha (Obedience) the blessed, 1 This seems a gloss ; its import is correct. 2 The renovator, as completing the progress which makes things fresh, frashokereti. :! Possibly compare soma ra^an ; but see the following adjective, and read as alternative ' brilliant.' 4 Possibly 'who excites to much speech.' 5 Comp. pain gaethe, Y. XXXIV, 2. 6 Having much Zand. whose house stands with its thousand pillars, as victorious, on the highest height of high Haraiti, selflighted from within, star-studded from without, (22) to whom the Ahuna-vairya has come, the axe of victory1, and the Haptanghaiti, and the Fshushomathra which smites with victory, and all the Yasna sections.

For his splendour and his glory, for his might .... 23. We worship Sraosha (Obedience) the blessed, by whose might and victorious power, and wise conduct, and (full) knowledge, the Bountiful Immortals2 descend upon this earth of seven quarters. 24. Who as teacher of the law will stride forth upon this earth with its dwellers in the body, and ruling as he will. And in this Religion, Ahura Mazda has been confessed 3 with faith, and the Good Mind likewise with Him, and Righteousness the Best, and Khshathravairya, and Piety the Bounteous, and the Universal Weal and Immortality'; and the question to the Lord is asked, and Mazda's lore (is written). 25. O Sraosha (Obedience), thou blessed one, and stately ! protect us for the lives ; yea, for both, (for that) of this world which is corporeal, and for the world of mind, against unhappy 4 death, and the remorseless Wrath of rapine, against the hosts with ill-intent, who lift their bloody spears 5 against us ; 1 Comp.Vend. XIX, 10. 2 They listen to Obedience, and so descend. 3 The meaning ' doth confess,' if correct, would show a very great degeneration from the lore of the Gathic period.

* Lit. ' evil.' 5 Bannered spears ; spears with streamers. yea, against their assaults whom J the Wrath-demon will set on, and Vidhatu, demon-made. 26. Therefore may'st thou, O Sraosha, the blessed and the stately! orant swiftness to our teams, soundness to our bodies, and abundant observation 2 of our foes, and their smiting (as we mark them), and their sudden death. For his splendour and his glory, for his might .... 27. We worship Sraosha (Obedience) the blessed, whom four racers draw in harness, white and shining, beautiful, and powerful 3, quick to learn, and fleet 4, obeying before speech, heeding orders from the mind, with their hoofs of horn gold-covered, (28) fleeter than (our) horses, swifter than the winds, more rapid than the rain(-drops as they fall) ; yea, fleeter than the clouds, or well-winged birds, or the wellshot arrow as it flies 5, (29) which overtake these swift ones all, as they fly after 6 them pursuing, but which are never overtaken when they flee, which plunge away from both the weapons (hurled on this side and on that) and draw Sraosha with them, the good Sraosha and the blessed ; which from both the weapons (those on this side and on that) bear the good Obedience the blessed, plunging forward in their zeal, when he takes his course from India on the East, and when he lights down in the West.

For his splendour and his glory, for his might .... 1 The hosts. 2 So thePahlavi andNer. See also Y. IX, 21. 3 Spewta can hardly mean 'holy' here. 4 Asava for asaya(?) ; 'y ' miswritten for ' v.' Comp. gatava (form). 5 Reading anghamanayau for axhe manayau ; otherwise, ' swifter than one's thought ' (?). 6 Lit. ' not those after overtake.' Possibly ' these who all overtake those who fly with turned backs, who are not overtaken from behind.' 30. We worship Obedience the blessed and the stately, 'who though lofty and so high, yea, even to the girdle, yet stoops to Mazda's creatures, (31) who thrice within the day, and three times of a night, will drive on to that Karshvar 7/z'aniratha, called the luminous, as he holds in both the hands1 and poizes his knife-like battle-axe, which flies as of itself, and to cleave the Daevas' skulls, (32) to hew down Angra Mainyu, the wicked, and to hew down Rapine of the bloody spear, to hew down the Daevas of Mazendran'2, and every Demon-god. For his splendour and his glory, for his might .... ^,2- We worship Sraosha (Obedience) the blessed and the stately, him who smites with victory, both here and not here, and on this entire earth. And we worship all the (gifts) of Sraosha (Obedience) the blessed, the mighty, and the strong, whose body is the Mathra.

Yea, we worship (all the martial gifts) of Sraosha (Obedience) the mighty, both armed with shielding armour, and a warrior strong of hand, skull-cleaver of the Daevas, conquering the endowments :' of the conqueror, the holy conqueror of the conqueror, and (his) victorious powers, and the Ascendency which it bestows, and we worship 1 Snaithu must designate a two-handed weapon. 2 Observe how far West the word Daeva is applied ; also, if Hindvo is not in a gloss in verse 29, the fact proves that a vast geographical extent was familiar to the writers of the Avesta. 3 Vanaim, fem. as vispcu refers to attributes celebrated in the Ya^t. this Ascendency of Sraosha's (the same which conquers theirs) ; and that of Arrti do we praise as well. 34. And every house by Sraosha guarded do we worship, wherein the blessed friendly Sraosha is befriended and made welcome, where the holy man is far advanced (?) in holy thoughts, and righteous words and deeds. For his splendour and his glory, for his might, which smites with victory, I will worship him with the Yasna of the Yazads, with a Yasna loud-intoned, him Obedience the blessed, with the consecrated waters, and the good Blessedness, the lofty, and Nairyasangha, the stately, and may he come to us to aid us, he who smites with victory, Obedience the blessed !

1. (Introduction.) (To the increase of our homage and praise of God) we offer this service2 which, as our defence3, may shield us, which is worship4 with its beneficent results ; and Blessedness is with it of a verity5, and Piety as well. [ (Pazand) and of this worship the results here mentioned are the wellthought thought, the word well spoken, and the deed well done] ; and let this our worship shelter us from the Daeva and from the evil-minded man. 2. And to this worship do we confide0 our settle- 1 This piece in the Gathic dialect has claims to an antiquity as high as Y. XII. It recalls the Gathas in many ways. The increaser of cattle is identical with the thrifty tiller, and is the typical saint. 2 The Pahlavi has sud a partial transcription, but the word is obscure. 3 See nipatu. 4 Nem<? with Ku. e Ha + ge/; comp. Indian sa+gha/; or possibly from ha£. * ' Make mention of.' ments and persons for protection and care, for guarding, and for oversight ; (3) and in this worship will we abide, O Ahura Mazda ! and with joy. In this worship do we exercise our choices ; and to it will we approach, and to it will we belong ; yea, to revering worship will we confide our settlements and persons for protection, and for care, for guarding, and for oversight, to such worship as is the praise of such as You \

4. The owner of herds is the righteous (one), and he is victorious when he strikes, and thus he is the best ; [ (Pazand) we therefore offer (this) service (for herd-owners2)] for the herd-owner is the father of the Kine by the help of him who follows the ritual order ; and he is the father of the holy man as well, and of the sanctified creation3. He is in verity the bestower of blessings, and to him4, O Ye Bountiful Immortals5! we render, (and his do we make) Your greatness, Your goodness, and Your (spiritual) beauty, and let this man, the cattle-owner, approach to guard over us; and may he be our watchman together with the Righteous Order, and with store for our nourishment and full generous liberality, together with sharing of the goods6, with gentleness7, and with Ahura Mazda's sacred Fire ! 1 Khshmavato is often Gathic for ' You.' 2 Pazand, as fshush* is a plural, and not Gathic. Or, ' we make men cattle-owners (we invite them to be such).' 3 The creation is mentioned in connection with the Kine. The typical saint stands at the head of the clean creation. 4 Whose ? B See below.

6 Root vi + da (dhisha); so also the Pahl. 'bara dahmilh.' 7 Akinih va atashi£ 1 Auharmazd-da</. The word is difficult. 5. O Ye Bountiful Immortals! as Ye have made us3 so do Ye save us, holy men, and saintly women (as we are, and steadfast in the faith)1. Save us, O Ye Bountiful Immortals ! Ye who rule aright, and who dispose (of all) aright, for none other do I know, save You; then with Your Righteousness'- do Ye save us. 6. And we offer hereby our thoughts, and words, and actions, our herds, and men, to the Bountiful Spirit. And may the creative stars of Ahura Mazda, the Creator, shine down on us, and round about us3 with full herds and healthy settlements, with healthy herds and healthy men, and with all in vigour, and endowed with the blessing of the Lord. 7. Praise to Thee, O Fire of Ahura Mazda! may'st thou come to (us in) the greatest one of the engrossing interests4 for the help of the great (effort), for the joy-producing grace of the great (interest of our cause) ; grant us both Weal and Deathlessness ! 8. We sacrifice to the entire collection of the Praises of the Yasna, with the careful structure of their language which has reached the most its object. And we offer (our homage) in our celebrations to Thy body, O Ahura Mazda ! the most beautiful of forms, these stars, and to that one, the highest of the high [(Pazand) such as the sun was called]. Yea, we worship the Praises of the Yasna which were the production of the world of old.

1 Or, ' male and female holy ones, (the Amesha).' 3 Lit. ' may we be closely beheld by the creative lights,' &c. * Allusion to maz^-yaungho.

1-17. (See Y. XVII, 1-17.) 18-27. (See Y. XXVI, t-io.) 28. We worship Verethraghna, the Ahura-made, the victorious blow ; and we worship the Saoshya;zt, who smites with victory; and we sacrifice to this Baresman with its Zaothra and its girdle (which is its band) and which is spread with sanctity. And we sacrifice to (our) own soul(s), and to (our) own Fravashi(s). 29. (See Y. XVII, 19.) 30. (The Ratu speaks) : O thou good (servant of the Lord) ! may that be thine which is better than the good ; may'st thou acquire that which is (thine) own1 in the Zaothra ; may'st thou attain to that reward which the Zaotar has been obtaining2, who is far advanced in his good thoughts, and words, and deeds. 31. (The Zaotar speaks): May that happen to you (likewise) which is better than the good, and may that not happen which is worse than the evil, and may that likewise not be my lot. 32. As (our) Ahu (is) excellent, so (is our) Ratu (one who rules) from his Righteousness, a creator of mental goodness, and of life's actions done for Mazda, and the Kingdom (is) to Ahura which to the poor will offer a nurturer. A blessing is Asha called the Best, &c. We sacrifice to the Ahuna-vairya ; we sacrifice to Asha Vaimta3 the most beautiful, the Bountiful

2 Hanayamno aungha, a periphrastic perfect. Asha Vahi-sta occurs as immediately suggested by the Ashem Immortal. And we sacrifice to the Fshiisho-mathra, the by-spoken1. And we sacrifice to the entire collection of the Praises of the Yasna ; (yea), to the Yasna Praises which were instituted in the world of yore.

i. Thus that better than the good may he approach, who shows to us straight paths of profit appertaining to this bodily life and to the mental likewise, in the eternal (?) realms where dwells Ahura ; yea, may he approach it, who is Thy worthy servant, and good citizen, O Great giver Lord3 ! 2. May these blessings approach this house, which are the wise perceptions of the saints, the sacred blessings bestowed through the ritual, their guileless characteristics, together with their recognition of what is due ; and may the Righteous Order appear for this village, and the Divine Sovereign Power, together with the benefit and glorious welfare (which ensues), 3. And with these the long enduring prominence of this Religion of Ahura's, the Zarathu^trian Faith. And may the Kine4 be now with greatest speed within (the farm-yard of) this house, most speedily Vohu formula, Asha VahLsta seems therefore a proper name, both here and in the formula, if one place explains the other (?). 1 The ever-spoken (?). The YeNhe and Ahuna follow. 2 Said on the visitation of farm-houses by the travelling priest. 3 See Y. XLIII, 3. * Gaus seems feminine here, and used collectively, and ha£a has the Indian sense of sa&i.

may the rewarded sanctity and the strength of the holy man be here, most speedily as well Ahura's lore. 4. And may the good and heroic and bountiful Fravashis of the saints come here, and may they go hand in hand with us with the healing virtues of (their) blessed gifts as wide-spread as the earth, as far-spread as the rivers, as high-reaching1 as the sun, for the furtherance2 of the better men, for the hindrance of the hostile, and for the abundant growth of riches and of glory. 5. May Sraosha (Obedience) conquer disobedience3 within this house, and may peace triumph over discord here, and generous giving over avarice, reverence 3 over contempt, speech with truthful words over lying utterance. May the Righteous Order gain the victory over the Demon of the Lie4. 6. As in this (house) the Bountiful Immortals seek for good Yasnas and good praises from the blessed Sraosha (who governs here), and as they seek for (one) good sacrifice and act of homage (more especially their own) which is a good offering 5 (to them) for (our) salvation, and a good offering in praise, together with a long continued offering of the entire self6, (7) let not then (their) brilliant glory7 ever desert this house, nor the bright abundance, nor an illustrious 8 offspring legitimately 9 born, nor that long continued companionship which is the

1 Earth-wide, stream-long, sun-high. 2 Lrti seems a dative. The name Sraosha had not lost its original meaning; so of Ar(a)maiti. 4 Asha-Dru^em ? 5 Possibly, ' good support.' 7 /faathrava/ /zz>areno determines the sense. 5 See '^yathrava/.' * The Pahl. does not necessarily render 'heavenly;' the word elsewhere means ' original.' furtherance of that good blessedness which teaches concerning glory1. 8-10 ( = Y. VIII, 5-7). 11. In order that our minds may be2 delighted, and our souls the best, let our bodies be glorified as well, and let them, O^Mazda ! go likewise openly (unto Heaven) as the best world3 of the saints as devoted to Ahura, (12) and accompanied by Asha Vahi.5ta (who is Righteousness the Best), and the most beautiful ! And may we see Thee, and may we, approaching, come around about Thee, and attain to entire companionship with Thee ! And we sacrifice to the Righteous Order, the best, the most beautiful, the bounteous Immortal !

1. Let us peal4 forth the Ahuna-vairya in our liturgy between the heaven and earth, and let us send forth the Asha Vahi^ta in our prayer the same, and the YeNhe hatam. And let us send forth in our liturgies between the heaven and earth the pious and good prayer of the pious man for blessings, (2) for the encounter with, and for the displacement of Angra Mainyu with his creatures which are likewise evil as he is, for he is filled with death (for those whom he has made). Aye, let us send that petition forth for the encounter with, and for the dislodgment of the Ka/k-aredhas and of the individual Ka/^aredha5 the male, and the female 1 Or, 'welfare/ 2 ^unghan. The nom. is difficult. The Ashem Vohu and Ahuna follow. 4 De Harlez, 'faisons retentir.' The Pahlavi perhaps ' diminishers;' Darmesteter, ' causing to pine.'

(to the last individual of each), (3) and for the encounter with, and the dislodgment of the Kayadhas, and of the individual Kayadhians, male and female1, and of the thieves and robbers, of the Zandas2, and the sorcerers, of the covenant breakers, and of those who tamper with the covenants. 4. Yea, we send it forth for the encounter with, and for the overthrow of the murderers of the saints, and of those who hate and torment us for our Faith, and of those who persecute the ritual, and the tyrant full of death. Yea, let us peal them forth for the encounter with, and the overthrow of the wicked, O Zarathuj-tra Spitama ! whoever they may be, whose thoughts, and words, and works are not congenial to the holy ritual laws. 5. And how shall we drive the Demon of the Lie from hence from us3 ? Aye, how shall we, the prophets who are yet to serve and save (thy people), drive the Druf from hence, so that we, having power over her as being utterly without power, may drive her hence with blow from the seven Karshvars, for the encounter with, and for the dislodgment of the entire evil world 4 ?

1. I offer my sacrifice and homage to thee, the Fire, as a good offering, and an offering with our hail 1 ' Cannibals ' has been suggested as the meaning here. 2 The later Zendiks are of course not meant, unless we have an interpolation. 3 Citation from the Gathas, Y. XLV, 6. * Citations follow. of salvation, even as an offering of praise with benedictions, to thee, the Fire, O Ahura Mazda's son ! Meet for sacrifice art thou, and worthy of (our) homage. And as meet for sacrifice, and thus worthy of our homage, may'st thou be in the houses of men (who worship Mazda). Salvation be to this man who worships thee in verity and truth, with wood in hand, and Baresman ready, with flesh in hand, and holding too the mortar. 2. And may'st thou be (ever) fed with wood as the prescription orders. Yea, may'st thou have thy perfume justly, and thy sacred butter without fail, and thine andirons regularly placed. Be of full-age as to thy nourishment, of the canon's age as to the measure of thy food, O Fire, Ahura Mazda's son ! 3. Be now aflame1 within this house ; be ever without fail in flame ; be all ashine within this house ; be on thy growth 2 within this house ; for long time be thou thus to the furtherance of the heroic (renovation), to the completion ol (all) progress, yea, even till the good heroic (millennial) time when that renovation shall have become complete. 4. Give me, O Fire, Ahura Mazda's son ! a speedy glory, speedy nourishment, and speedy booty, and abundant glory, abundant nourishment, abundant booty, an expanded mind, and nimbleness of tongue for soul and understanding, even an understanding continually growing in its largeness, and that never wanders 3, and long enduring virile power, (5) an offspring sure of foot, that never sleeps on watch [not for a third part of the day, or night], and that rises quick from bed4, and

1 Or, ' for giving light." 2 Or, ' to give light ' ? conip. ukhshano and ukhsha. 3 Read apairyathrem. 4 Or, ' has the quickest place.' likewise a wakeful offspring, helpful to nurture, or reclaim, legitimate, keeping order in men's meetings, (yea,) drawing men to assemblies through their influence and word, grown to power, skilful, redeeming others from oppression, served by many followers, which may advance my line (in prosperity and fame), and (my) Vis, and my Za/ztu, and (my) province, (yea, an offspring) which may deliver orders to the Province as (firm and righteous rulers). 6. And may'st thou grant me, O Fire, Ahura Mazda's Son ! that whereby instructors may be (given) me, now and for evermore, (giving light to me of Heaven) the best life of the saints, brilliant, all glorious. And may I have experience 1 of the good reward, and the good renown, and of the long forecasting preparation of the soul. 7. The Fire of Ahura Mazda addresses this admonition to all for whom he cooks the night and morning (meal). From all these, O Spitama ! he wishes 2 to secure good care, and healthful care (as guarding for salvation), the care of a true praiser. 8. At both the hands of all who come by me, I, the Fire, keenly look : What brings the mate to his mate (thus I say to him), the one who walks at large, to him who sits at home ? [We worship the bounteous Fire, the swift-driving charioteer 3.]

9. And if this man who passes brings him wood brought (with good measure that is) with sacred care, or if he brings the Baresman spread with sanctity, or 1 Bartholomae follows tradition boldly here, rendering ' aushalten, festhalten an ; giriftar yehvunani(i).' 2 Or, ' is worshipped for.' 3 This curious gloss seems thrown in as a solace to the Fire for the expression preceding. It savours of the 7?/k. the Hadhanaepata plant, then afterwards Ahura Mazda's Fire will bless him, contented, not offended, and in (its) satisfaction (saying thus). 10. May a herd of kine be with thee, and a multitude of men, may an active mind go with thee, and an active soul as well. As a blest soul may'st thou live through thy life, the nights which thou shall live. This is the blessing of the Fire for him who brings it wood (well) dried, sought out for flaming, purified with the earnest blessing- of the sacred ritual truth1. 1 1. We strive after the flowing on of the good waters, and their ebb 2 as well, and the sounding of their waves, desiring their propitiation ; I desire to approach them with my praise 3. 12 = Y. Ill, 24, 25.

To Ardvi Sura Anahita, and the Waters. 1. I will praise the water Ardvi Sura Anahita, the wide-flowing (as it is) and healing in its influence, 1 The Ashem Vohu'occurs here. 2 Or, ' falling^ 3 See as alternative Darmesteter's masterly rendering of the Ataj Nyayi-j, 7-18. 4 This chapter is composed of short passages from other portions of the Yasna collected together possibly for the purpose of filling out the number of sections to some figure no longer known. efficacious against the Daevas, devoted to Ahura's lore, and to be worshipped with sacrifice within the corporeal world, furthering all living things1^) and holy, helping on the increase and improvement of our herds and settlements, holy, and increasing our wealth, holy, and helping on the progress of the Province, holy (as she is)? 2. (Ardvi Sura Anahita) who purines the seed of all male beings, who sanctifies the wombs of all women to the birth, who makes all women fortunate in labour, who brings all women a regular and timely flow of milk, (5) (Ardvi Sura Anahita) with a volume sounding from afar2, which is alone equal in its bulk to all the waters which flow forth upon earth, which flows down with mighty volume from high Hukairya to the sea Vouru-kasha. 4. And all the gulfs 3 in Vouru-kasha are stirred (when it falls down), all the middle doth well up when Ardvi Sura Anahita rushes in, when she plunges foaming into them, she, whose are a thousand tributaries, and a thousand outlets, and each as it flows in, or rushes out, is a forty days' ride in length to a rider mounted well.

5. And the (chief) outlet to this one water (Ardvi Sura Anahita) goes apart, dividing to all the seven Karshvars. And this outlet to my river, Ardvi Sura Anahita, bears off its waters always in summer and in winter. This my river purifies the seed of men, and wombs of women, and women's milk 4. 6. Let the saints' Fravashis now draw nea^, those of the saints who live, or have lived, of those born, or yet to be born ; yea, let them come near which 1 The Pahlavi has ga.r\, or guy, in which latter case the meanin 1 springs ' would be better. 2 Or, 'famed from afar.' 3 Lit. 'sides.' * See Darmesteter's Aban Vast, I-V. have borne these waters up stream from the nearest ones (that lie below as the outlet pours away l). 7. Let not our waters be for the man of ill intent, of evil speech, or deeds, or conscience ; let them not be for the offender of a friend, not for an insulter of a Magian 2, nor for one who harms the workmen, nor for one who hates his kindred. And let not our good waters (which are not only good, but) best, and Mazda-made, help on the man who strives to mar our settlements which are not to be corrupted, nor him who would mar our bodies, (our) uncorrupted (selves), (8) nor the thief, or bludgeon-bearing ruffian who would slaughter the disciples, nor a sorcerer, nor a burier of dead bodies, nor the jealous, nor the niggard, nor the godless heretic who slays disciples, nor the evil tyrant among men. Against these may our waters come as torments. As destructive may these come (?), may they come to him who has done those first (foul evils), as to him who does the last3.

9. O waters ! rest4 still within your places while the invoking priest shall offer. Shall not the invoker make offering to these good waters, and with the inculcated words ? (And how shall this be done ?) Shall he not be tongue-fettered, if he offers else than with the ritual? Shall (not) the words be so delivered as the Aethrapaiti teaches? Where shall the blessings be (inserted) ? Where the supplications with confessions ? Where the gifts of those that offer? 105. (It shall be only thus) as Ahura Mazda showed before to Zarathiutra, and as Zara- 1 Or, 'drawn up in vapours for the supply of the waters by the rain.' 2 So the indication of the Pahlavi. 3 i-di. 4 Or, ' rejoice ye.' 5 Response. thuitra taught the corporeal worlds (the men on earth) ! Thou shalt pray the first petition to the waters, O Zarathustra, and after that thou shalt offer the Zaothras to the waters, sanctified, and sought out with pious care ; and thou shalt pronounce these words (as follows, thus) : (1 1) O ye waters, I beseech of you this favour ; and grant ye me this great one in whose bestowal ye flow down to me for the bettering (of my state), with a never-failing truth. O ye waters, I beseech of you for wealth of many kinds (which gives) power (to its holder 1), and for an offspring self-dependent whom multitudes will bless, and for whose wasting, or defeat, or death, or vengeful punishment, or overtaking, no one prays. 12. And this do I beseech of you, O waters, this, O ye lands, and this, ye plants ! This wealth and offspring I beseech of You, O Ye Bountiful Immortals, who rule aright, who dispose (of all) aright, O Ye good beings, male and female2, givers of good things ; and this I beseech of you, O ye beneficent, mighty, and overwhelming Fravashis of the saints, and this (of thee), O Mithra of the wide pastures, and this of thee, O blest and stately Sraosha ; and of thee, O Rashnu the most just, and of thee, O Fire, Ahura Mazda's son ; and of thee, O lofty lord, the royal Apam-napa/, of the fleet horses ; aye, of You all, ye Yazads, bestowers of the better gifts and holy. 13. And this do ye therefore grant me, O ye holy waters, and ye lands 3 !

14. And grant me likewise what is still greater than this all, and still better than this all, and more ■ Powerful. 2 Some of the names are in the feminine. 3 Here repeat as above from ' O ye plants ' to ' givers of the better thing and holy.' beautiful, and more exceeding precious (and that is, Immortality and Welfare J), O Ye Yazads, holy and ruling mightily, and powerful at once, and grant it speedily according to this Gathic (?) word : (Yea), by veritable grace let that be done 2 (?) for us which is most promotive of our weal. 15. And according to this further word again : Grant me, Thou who art maker of the Kine, the plants, and the waters, Immortality and likewise Weal, O Ahura Mazda, Thou most bounteous Spirit. And grant me these two eternal gifts through Thy Good Mind in the doctrine 3. 16-18. (See Y. XV, 2 ; Y. LVI, 3-4 «.) YASNA LXVI (Sp. LXV). To the Ahurian One5. 1. I am now offering this Zaothra here with sanctity6, together with the Haoma and the flesh, and the Hadhanaepata lifted up with sacred regularity as to thee.O Ahurian One, for the propitiation of Ahura Mazda, of the Bountiful Immortals, of Sraosha (Obedience) the blessed, and of the Fire of Ahura Mazda, the ritual's lofty lord. 2. Y.VII, 5-19. 3. Y. XXII, XXVIII, 24-27.

1-4. (SeeY. XXIII, 1-4, replacing 'I desire to approach with sanctity' by ' I offer with sanctity;' see also Y.VII, 24.) 5-7. (See Y. XXXVIII, 5-5.) 1 See below. 2 See Y. L, 11. 3 See Y. LI, 7. 4 The Ahuna and Ashem Vohu follow. 5 I should say Ardvi Sura Anahita; see Y. LXVIII, 10, where the good waters are addressed as Ahurian Ones of Ahura. Or, ' for a blessing.'

To the Ahurian One, and the Waters. i. We offer this to thee, O Ahurian (daughter) of Ahura ! as a help ; (?) for life. If we have offended thee, let this Zaothra then attain to thee (for satisfaction), for it is thine with its Haoma, and its milk, and its Hadhanaepata. 2. And may'st thou approach to me for milk and for libation, O Zaothra! as health, for healing, and for progress, for growth and in preparation for ceremonial merit, for good renown, for equanimity 2, and for that victory which makes the settlements advance. 3. Yea, we worship thee with sacrifice, O thou Ahurian (daughter) of Ahura with the Zaothras of the good thought ; and we worship, O Ahura, one with the Zaothras of the good word and deed (4) for the enlightenment of the thoughts, and words, and actions, for preparation for the soul, for the settlement's advance, and to prepare the saints endowed with ritual merit. 5. And grant me, O thou Ahurian One ! Heaven, and to have an offspring manly and legitimate, who may promote my house, my village, my tribe and province, and the authority thereof. 6. We sacrifice to thee, O thou Ahurian one ! And we sacrifice to the sea Vouru-kasha, and to all waters upon earth, whether standing, or running, or waters of the well, or spring-waters which peren-

1 The Pahlavi translator saw the root av in this sense here with K4, 11; P6, but the form is strange. 2 So the Pahlavi indicates with no impossible suggestion. nially flow, or the drippings of the rains, or the irrigations of canals. 7. With this hymn from the (spirit of) the Yasna do we worship thee, and with the homage which it offers as it is the most legitimate 1 Yasna, and homage of them (all) because of Righteousness the Best. We sacrifice to the good waters, and to the best, which Mazda created. 8. And we sacrifice to the two, to the milk and to the libation, which make the waters flow, and the plants sprout forth, opposing therein the Dragon Daeva-made, for the arrest of that cheat the Pairika, and to contradict the insulting malice of the Ashemaogha (the disturber and destroyer of our Faith), and of the unholy tyrant full of death, and of the human Daeva (worshipper) of hateful malice (and intent). 9. And may'st thou hear our sacrificial chants, O thou Ahurian (daughter) of Ahura ! Yea, be propitiated by our Yasna, O Ahurian one ! and so may'st thou be present 2 at our Yasna ; may'st thou come to us to help, as we chant our full-offered Vast, with the full offering of Zaothras.

10. If any man shall sacrifice to you, O ye good waters, the Ahurian ones of Ahura ! with the best and most fitting Zaothras offered piously, (11) to that man ye give both splendour and glory, with health and vigour of the body and prominence of form ; yea, to him ye give possessions which entail abundant glory, and a legitimate scion, and a long enduring life, and (Heaven at the last), the best life of the saints, shining, all glorious. 12. And to me also do ye now give it, to me who am offering this Yasna as a priest 3. 1 Or ' virtuous/ with Darmesteter. 2 May'st thou sit. 3 Zoto 1 yajtar homanam. (Response x.) And to us Mazdayasnians who are likewise offering sacrifice, do ye grant (both the desire and knowledge of the path that is correct2), to us colleagues, and disciples, Aethrapaitis and Aethryas, men and women as well as children, and maidens of the field, (13) who think good only, for the overwhelming of oppression and of malice in the raids of the invader, and in face of foes who hate. Grant to us both the desire3 of, and the knowledge of that straightest path, the straightest because of Righteousness, and of (Heaven) the best life of the Saints, shining, all glorious. As the Arm is excellent, so is the Ratu (one who rules) from the Righteous Order, a creator of mental goodness and of life's actions done for Mazda. And the kingdom (is) for Ahura, which to the poor may offer nurture. 14. (The Zaotar speaks): I beseech with my benediction for a safe abode, for a joyful and a long abode for the dwellers in this village from whence these Zaothras (which I offer come). And I pray in my benediction for a safe abode, and a quiet and a joyful one, and a long abiding to every Mazdayasnian village, and for a succour even with my wants, for a succour with salutations of salvation, and for one with praises, O Fire 4 ! and for thee, O Ahurian one of Ahura ! do I ask the fullest Ya^t.

15. And I pray for (?) Raman Z/^astra for this Province, and for healthfulness and healing. And I pray for it with my blessing for you pious men, for all. And I pray for him who is saintly with (true) goodness, whosoever he may be, between heaven 1 Or, 'the priest continues speaking for the people.' 2 See below. 3 Or, ' this desire, the knowledge.' 4 Or, ' of the Fire.' and the earth, for a thousand healing remedies, and for ten thousand of the same. 16-19. (See Y. VIII, 5-8.) 20. Thus may it happen as I pray. 21. And by this may I gain1 (that) blessing, the good Blessedness (our sanctity rewarded). And we address, and we invoke religious zeal and capability, and the waters with our Yasna 2 thus : O ye good waters ! since (they are) yours, do ye, as you are asked, grant splendour and grant glory, ye who are well able so to give ; and do ye, O ye waters ! grant (once more) that helpful blessing which was gained from you of old ! 22. Praise (be) to Ahura Mazda, and to the Bountiful Immortals. Praise (be) to Mithra of the wide pastures. Praise to the fleet-horsed sun. Praise to (the star which so we name, and with this sun) Ahura Mazda's eyes. Praise to the Kine 3 (the herds of blessed gift). Praise to Gaya (Maretan) and to the Fravashi of Zarathiutra (first of) saints ; yea, praise to the entire creation of the holy (and the clean), to those now living, and to those just passing into life, and to those of days to come. 23. And do Thou then Ahura, as in answer to these our prayers and songs of praise, cause us to prosper to salvation through Thy Good Mind, the Sovereign Power, and Thy Righteous Order (in Thy ritual and law 4) !

1 Or, ' the good wisdom ' from the second da (good adjustment). 2 Passages follow from Y. XXXVIII, 2-5. 3 The Gathic Kine. 4 See Y. XXXIII, 10. Citations follow from Y. XXXVI, 6; Y. XLIII, 6, also the Ashem and Y. Ill, 24, 25 ; then Y. XLVII, 1-7. Then the words ' we worship the chapter Spe«ta-mainyu from the beginning,' then the YeNhe halam.

This chapter is composed of fragments : see Y. XV, 2 ; and Y. LI, 1 and 22.

To the Bountiful Immortals, and the Institutions of Religion. 1. I would worship these (the Bountiful Immortals) with my sacrifice, those who rule aright, and who dispose (of all) aright, and this one (especially) I would approach with my praise, (Ahura Mazda). He is thus hymned (in our praise-songs). Yea, we worship in our sacrifice that deity and lord, who is Ahura Mazda, the Creator, the gracious helper, the maker 1 of all good things ; and we worship in our sacrifice Zarathu^tra Spitama, that chieftain (of the rite). 2. And we would declare those institutions established for us, exact (and undeviating as they are). And I would declare forth those of Ahura Mazda, those of the Good Mind, and of Asha Vahirta (who is Righteousness the Best), and those of Khshatra-vairya (the Realm to be desired), and those of the Bountiful Aramaiti (the Piety within us), and those of Weal and Immortality, and those which appertain to the body2 of the Kine, and to the Kine's soul, and those which appertain to Ahura Mazda's Fire, (3) and those of Sraosha (Obe- 1 Reading tashvaunghem(?) (comp. dadhvaunghem), according to the indication of the Pahlavi. 8 Tashan with change of accent. So the Pahlavi indicates.

dience) the blessed, and of Rashnu the most just, and those of Mithra of the wide pastures, and of (the good and) holy Wind, and of the good Mazdayasnian Religion, and of the good and pious Prayer for blessings, and those of the good and pious Prayer which frees one from belying, and the good and pious Prayer for blessing against unbelieving words 1. 4. (And these we would declare) in order that we may attain unto that speech which is uttered with (true) religious zeal, or that we may be as prophets of the provinces, that we may succour him 2 who lifts his voice (for Mazda 3), that we may be as prophets who smite with victory, the befriended of Ahura Mazda, and persons the most useful to Him4, holy men (indeed) who think good thoughts, and speak good words, and do good deeds. 5. That he may approach us with the Good Mind 6, and that (our souls) may advance in good, let it thus come ; yea, ' how may my soul advance in good ? let it thus advance 6.' 6. We praise the flood and ebb of the good waters, and their roar, and that high Ahura, the royal Apam-napa/, the glittering one, of the fleet horses ; and this for the sacrifice, and homage, and propitiation, and praise of the entire holy creation ; and may Sraosha (Obedience) be here (to aid us). 7. (Yea), we sacrifice to Sraosha, Obedience the blessed 7.

1 Read the gloss to the Pahlavi in Visp. IX, 3, aneraniha. 2 Or, barewtu, ' let them lift.' 3 Y. XXXI, 12. 4 See Y. XXXI, 22. 5 Y. XLIV, 1 . 6 Y. XLIV, 8. 7 The YeNhe hatam.

1. Frashacstra, the holy, asked the saintly Zarathustra : Answer me, O thou most eminent Zarathuitra, what is (in very truth) the memorised recital of the rites ? What is the completed delivery of the Gathas1 ? 2. Upon this Zarathuitra said : (It is as follows.) We worship Ahura Mazda with our sacrifice (as) the holy lord of the ritual order ; and we sacrifice to Zarathuitra likewise as to a holy lord of the ritual order ; and we sacrifice also to the Fravashi of Zarathuitra, the saint. And we sacrifice to the Bountiful Immortals, (the guardians 2) of the saints. 3. And we sacrifice to (all) the good heroic and bounteous Fravashis of the saints, of the bodily (world on earth), and of the mental (those in Heaven). And we worship that one of ritual lords who attains the most his ends ; and we sacrifice to that one of the Yazads, lords of the ritual order, who is the most strenuous, who gains the most, who reaches most to what he seeks, even that well-timed Prayer which is the prayer of that holy ritual lord, and which has approached the nearest (to us for our help).

4. We sacrifice to Ahura Mazda, the holy lord of 1 This, while very ancient as regards us, is of course not genuine in its present shape. It was doubtless composed long after Frashaortra and Zarathuitra had ceased to live. It may be, however, an expansion of an earlier document. 2 ' The Amesha Spercta of the holy ones.' the ritual order, and we worship His entire body1, and we worship the Bountiful Immortals all ; and we worship all the ritual lords. And we sacrifice to the entire Mazdayasnian Faith. And we worship all the sacred metres. 5. And we worship the entire bounteous Mathra, even the entire system of the Faith set up against the Daevas ; and we worship its complete and long descent. And we sacrifice to all the holy Yazads, heavenly and earthly ; and we worship all the good, heroic, and bountiful Fravashis of the saints. 6. And we worship all the holy creatures which Mazda created, and which possess the holy institutions 2, which were established holy in their nature 3, which possess the holy lore, and the holy sacrifice, which are holy, and for the holy, and to be worshipped by the holy. And we worship all the five 4 Gathas, the holy ones, and the entire Yasna [its flow and its ebb 5, and the sounding (of its chants)]. 7. And we sacrifice to all the Praises of the Yasna, and to all the words which Mazda spake, which are the most fatal to evil thoughts, and words, and deeds; (8) and which designate G the evil thought, and word, and deed, and which then cut down and fell every evil thought, and word, and deed. [(Pazand.) One would think of it as

1 The heavenly bodies are thus termed elsewhere, and the sun is called his eye. { written for IS. 2 Possibly, ' were created pure. ' 3 ' Shaped holy.' 4 Or, ' are worshipped as holy,' vahmya/^a, or ySsnya^a. 5 This figure is too advanced to be probable. The text has been disturbed. The words describe the waters elsewhere. 0 So with the Pahlavi, referring the word to the third kar, the root of khratu, passive (?) form, with active sense. It also, however, not impossibly might mean ' cut around,' preparatory to felling. when the fire cuts, sucks out, and consumes the dry wood which has been sanctified and carefully selected (for its flame).] And we sacrifice to the strength, the victory, the glory, and the speed of all these words (as they go forth for their work). 9. And we sacrifice to all the springs of water, and to the water-streams as well, and to growing- plants, and forest-trees \ and to the entire land and heaven, and to all the stars, and to the moon and sun, even to all the lights without beginning (to their course) 2. And we sacrifice to all cattle, and to the aquatic beasts, and to the beasts that live on land, and to all that strike the wine, and to the beasts that roam the plains, and to those of cloven hoof. 10. And to all Thy good and holy female (creatures) in the creation do we sacrifice, (O Thou who art) Ahura Mazda 3 the skilful maker ! on account of which Thou hast made many things and good things (in Thy world). And we sacrifice to those male creatures in the creation which are Thine and which are meet for sacrifice because of AshaL Vahi^ta (of Righteousness the Best). And we sacrifice to all the mountains brilliant with holiness, and to all the lakes which Mazda created, and to all fires. And we sacrifice to all the truthful and correctly spoken words, (n) even those which have both rewards and Piety within them. Yea, we worship (you) for protection and shielding, for guarding and watching ; and may ye be to me for preparation.

I call upon the Gathas here, the bountiful holy ones, 1 Elsewhere rendered ' stems.' 2 Not determined like the course of a planet. 3 We should expect the vocative after ' Thy.' ruling in the ritual order ; yea, we sacrifice to you, (O ye Gathas !) for protection and shielding, for guarding and watching. Mine may ye be as a preparation. For me, for (mine) own soul I call on (you) \ and we would worship (you) for protection and for shielding, for guarding and for watching. 12. And we sacrifice to Weal, the complete welfare, holy and ruling in its course in the ritual order ; and we sacrifice to Deathlessness (the immortal being of the good), holy, and ruline in the ritual order. And we sacrifice to the question of the Lord, and to His lore, the holy chiefs, and to the heroic Haptanghaiti, the holy lord of the ritual order. 13. (Frasha.) Let the holy Zarathustra himself seek out a friend and a protector. And I say2 to thee (O Zarathustra !) to make to thee a friend holy beyond the holy, and truer than the true, for that is the better thing ; for he is evil who is the best to the evil, and he is holy to whom the holy is a friend3, (14) for these are the best of words, those which Ahura Mazda spoke to Zarathustra.

And 4 do thou, O Zarathustra ! pronounce these words at the last ending of (thy) life. 15. For if, O Zarathustra ! thou shalt pronounce these words at the last ending of (thy) life I, Ahura Mazda, will keep your soul away from Hell. Yea, so far away shall I hold it as is the breadth and extension of the earth [(Pazand) and the earth is as wide as it is long]. 16. As thou dost desire, O holy (one)! so shalt thou be, holy shalt thou cause (thy) soul to pass over 1 Or, 'I would invoke (mine) own soul;' see verse 18. 2 Possibly the rejoinder of Frashacrtra, or these are ' the best words' referred to in verse 14 ; but the section is a dialogue. 3 Y. XLVI, 6. 4 Ahura speaks. the A"inva/ Bridge ; holy shalt thou come into Heaven. Thou shalt intone the Gatha U.stavaiti, reciting the salvation hail 1. 1 7. We sacrifice to the active man, and to' the man of good intent, for the hindrance of darkness, of wasting of the strength and life, and of distraction. And we sacrifice to health and healing, to progress and to growth, for the hindrance of impurity, and of the diseases of the skin 2.

1 8. And we sacrifice to the ( Yasna's) ending words, to those which end the Gathas. And we sacrifice to the bounteous Hymns themselves which rule in the ritual course, the holy ones. And we sacrifice to the Praise-songs of the Yasna which were the products of the world of yore ; yea, we sacrifice to all the Staota-Yesnya hymns. And we sacrifice to (our) own soul and to (our) Fravashi. 19-21. (See Y. VI, 14-16.) 22. I praise, invoke, and I weave my song to the good, heroic, bountiful Fravashis of the saints, to those of the house, and of the village, the district and the province, and to those of the Zarathuitrotemas. 23. And we sacrifice to the Fire, Ahura Mazda's son, the holy ritual chief. And we sacrifice to this Baresman having- the Zaothra with it, and its girdle with it, and spread with sanctity, the holy ritual chief. And we sacrifice to Apam-napai, and to Nairya-sangha, and to that Yazad, the wise man's swift Curse. And we sacrifice to the souls of the dead, [which are the Fravashis of the saints]. 24. And we sacrifice to that lofty Lord who is Ahura Mazda Himself. 1 Y. XLIII, 1 follows. 2 Diseases arising from filth.

25. And we pray (again) for the Kine (once more) with these gifts and (ceremonial) actions which are the best1. 26-28. (See Y. VIII, 5-7.) 29-31. (See Y. LX, 11-13.)

1 See Y. XXXV. 4; Y. XLVIII, 6. i. I announce 2, and (will) complete (my Yasna) to the lords 3 of the spiritual creatures, and to the lords of the earthly creatures, to the lords 3 of those which live under the waters, and to the lords of those which live upon land, to the lords of those which strike the wing, and to the lords of those which roam (wild) upon the plains, to the lords of those of (homebeasts) of the cloven hoof, holy lords of the ritual order. 2. I announce, and I (will) complete (my Yasna) to the Yearly festivals, the lords of the ritual order, to Maidhyo-zaremaya, the milk-giver, the holy lord of the ritual order, and to Maidhyo-shema, the pasturegiver, and to PaitLmahya, the corn-giver, and to Ayathrima, the furtherer or breeder, the spender of the seed of males, and to Maidhyairya the cold 4, the holy lord of the ritual order, and to Hamaspathmaedhaya, the especial time for ritual deeds 5, holy lords of the ritual order. 1 This Visparad consists of additions to various portions of the Yasna ; and its several chapters generally follow the corresponding portions of the Yasna in the Vendidad Sadah. The word Visparad means ' all the chiefs,' referring to the ' lords of the ritual.' Chapter I should be read immediately after Yasna I, 9.

2 Or, ' I invite.' 8 Lords because ruling as chief objects of attention during their mention in the course of the sacrifice, also, as in this case, genii guarding over all of their class. 4 So De Harlez, admirably following the Pahl. sardik (sic). 6 Pavan yazun kar</arih. 3. I announce, and I (will) complete (my Yasna) to the settlements of the future one, when the future l shall produce them as it were anew, and I celebrate and will complete (my Yasna) to the Praises of the Yasna2 collected, completed, and much-offered, and to the Myazdas of the saints of the ritual, male and female. 4. And I announce, and will complete (my Yasna) to the Seasons, the lords of the ritual order, and to the heard recital of the Ahuna-vairya, and to Righteousness the Best, to him who has (?) our praise, and to the YeNhe hatam, the frequent chant of sacrifice \ the holy, and ruling in the ritual order. 5. And I announce and complete (my Yasna) to the Gatha Ahunavaiti, the holy, ruling in the ritual order, and to those women who bring forth many sons of many talents, Mazda-given, and holy lords of the ritual order, and to that (chant) which has its Ahu and its Ratu 4 (before it in the Yasna).

And I celebrate, and will complete (my sacrifice) to the Yasna Haptanghaiti 5, holy, and ruling in the ritual order, [and to the water Ardvi Anahita 6]. 6. And I announce, and I (will) complete (my Yasna) to the Gatha Urtavaiti, the holy, ruling in the ritual order, and to the mountains which shine 1 ^unghairyo, a collective, or zizanen, a participle. 2 Here is praise to a part of the Yasna itself, although not yet recited in the V. S. 3 Its chief word is yazamaide, it is 'the well-sacrificed/ the * Or, ' to him who is devoted to the Ahuna, with its Ahu and 6 Observe the priority of the Haptanghaiti ; it should be read with holiness, the abundantly brilliant * and Mazdamade, the holy lords of the ritual order. And I announce, and (will) complete (my Yasna) to the Gatha Spe^ta-mainyu, the holy, ruling in the ritual order ; and I celebrate and will complete (my Yasna) to Verethraghna (the blow of victory 2) Ahura-given, the holy lord of the ritual order. 7. And I announce, and (will) complete (my Yasna) to the Gatha Vohu-khshathra, holy, ruling in the ritual order, and to Mithra of the wide pastures, and to Raman //z^astra, the holy lords of the ritual order. And I celebrate and will complete my Yasna to the Gatha VahLrtoLm, the holy, ruling in the ritual order. And I celebrate and will complete my Yasna to the good and pious Prayer for blessings, the benediction of the pious 3, and to that Yazad, the redoubted and swift Curse of the wise, the holy lord of the ritual order.

8. And I announce, and (will) complete (my Yasna) to the AiryOTia-ishyo,the holy lord of the ritual order, and to the Fshusho-mathra, and to that lofty lord Hadhaokhdha4, the holy lord of the ritual order. 9. And I announce, and (will) complete (my Yasna) to the questions asked of Ahura, and to the lore of Ahura, to the Ahurian Da/^yuma (Dahyuma), and to the Ahurian Zarathustrotema, holy lords of the ritual order, and to the farm-house with its pastures 1 This sense is most obvious. 2 The 'fiend-smiting' is the common meaning of vr/traha; but verethra is clearly ' victory ' in Zend ; vrz'tra also equals defensive valour. 8 Can dahmahe/fo mean ' the departed saint ' here ? 4 A lost part of the Avesta, two fragments of which only survive. which give pasture to the Kine of blessed gift, and to the holy cattle-breeding man 1. i. In this Zaothra with this Baresman I desire to approach the lords of (the ritual) which are spiritual with my praise ; and I desire to approach the earthly lords (as well). And I desire to approach the lords of the water with my praise, and the lords of the land ; and I desire to approach with my praise those chiefs which strike the wing, and those which wander wild at large, and those of the cloven hoof, who are chiefs of the ritual (in their turn).

2. In this Zaothra with this Baresman I desire to approach the holy Yearly festivals with my praise, the lords of the ritual order, Maidhyo-zaremaya, the milk-giver, and Maidhyo-shema, the pasture-giver, and PaitiAahya, the corn-giver, and Ayathrima the breeder, the spender of the seed of males, Maidhyairya, the cold, Hamaspathmaedhaya, the especial time for ritual duties, the holy lords of the ritual order. 3. And in this Zaothra with this Baresman I desire to approach the future one of the settlements with my praise, the holy lord of the ritual order, when the future one shall produce (them as it were anew). And in this Zaothra with this Baresman I desire to approach all these chieftains of the ritual with my praise whom Ahura Mazda mentioned to Zarathu-stra 1 Comp. Y. XXIX, 2. Y. I, 10-23 follows. 2 Visparad II should be read after Yasna II, 8, of which it is an extension. for sacrifice and homage because of Asha Vahiita (of Righteousness the Best). 4. And in this Zaothra with this Baresman I desire to approach Thee \ the lord, with my praise, Thou who art Ahura Mazda, the spiritual lord and regulator2 of the spiritual creatures [the lord and regulator of the spiritual creation].

And in this Zaothra with this Baresman I desire to approach thee, Zarathu.stra Spitama, with my praise, the terrestrial (lord and regulator) of the terrestrial creation, [the lord and regulator of the terrestrial creation]. 5. And in this Zaothra with this Baresman I desire to approach the man who recites the ritual rites with my praise, who is maintaining thus the thought well thought, and the word well spoken, and the deed well done, and Piety the bountiful, even him 3 who maintains the Mathra of the Saoshya^t, by whose actions the settlements are advanced in the righteous order. 6. And in this Zaothra with this Baresman I desire to approach the (yearly) Seasons with my praise, the holy lords of the ritual order, and the Ahuna-vairya as it is recited, and Asha Vahirta when he is lauded 4, and the YeNhe hatam, the frequent chant of sacrifice. 7. And in this Zaothra with this Baresman I desire to approach the Gatha Ahunavaiti with my praise. 1 It is certainly not impossible that the idea of ' invoking the approach of Ahura ' was meant, but ' approaching him ' is more natural. 2 Ahum/£a ratiim/J'a, applied to the same person, the usage arising from an erroneous rendering of the Ahuna-vairya ; see Y. XIX, 12.

3 Yd, with K7b, Kn, daretem, passive form; or, 'who (has) the Mathra held.' The text must, however, be in disorder. 4 In the Ashem Vohu. And in this Zaothra with this Baresman I desire to worship those women with my praise who are wellportioned1, and of good parentage, and who are stately in their growth ; yea, I desire to approach that chant in my praise which has the Ahu and the Ratu, [for He is verily the one who has the Ahu and the Ratu, that is, Ahura Mazda 2]. And I desire to approach the heroic Yasna Haptanghaiti in my praise, the holy, and ruling in the ritual order ; and Ardvi Sura Anahita, the holy, and ruling in the ritual order. 8. And in this Zaothra with this Baresman I desire to approach the Gatha U^tavaiti with my praise, the holy, and ruling in the ritual order ; and I desire to approach those mountains 3 with my praise which shine with holiness, abundantly glorious, Mazdamade, the holy lords of the ritual order, and the Gatha Spe?^ta-mainyu, and Verethraghna, the blow of victory, Mazda-given, the holy lord of the ritual order, and the Victorious Ascendency (which it bestows).

9. And in this Zaothra with this Baresman I desire to approach the Gatha Vohu-khshathra with my praise, the holy, and ruling in the ritual order, and Mithra of the wide pastures, and Raman Zfoastra, and the Gatha VahiitoLrti, and the pious and good prayer for blessings, and the pious and holy man, and that Yazad, the redoubted and swift curse of the wise. 10. And in this Zaothra with this Baresman I desire to approach the Airy^ma-ishyo with my 1 So the Pahlavi. 2 Erroneous Pazand. s This sentence affords support to my rendering of ayese, as expressing a desire to approach, rather than one for the approach of (the Genius of) the Mountain ; at the same time the latter idea may very possibly be the correct one. (Expressions are curtailed.) praise, and the Fshusho-mathra, and that lofty lord, the Hadhaokhdha, holy lord(s) of the ritual order. 1 1. And in this Zaothra with this Baresman I desire to approach the question asked of Ahura, and the lore of the Lord (which he reveals in answer), and the farm-house of the man possessed of pastures, and the pasture produced for the Kine of blessed gift, and the holy cattle-breeding man1.

Beginning of the Haoma Offering; Roll-call 1. (The Zaotar speaks.) (I call for) the Havanan 3, and would have him here. (The Ratu answers.) I will come (and fulfil his duties). (The Zaotar speaks.) I would have the Atarevakhsha 4 here. (The Ratu answers.) I will come (and fulfil the services which fall to his charge). (The Zaotar.) I would have the Frabaretar5. (The Ratu.) I will come (and fulfil the services which fall to his charge). (The Zaotar.) I would have the Abere/6 present. (The Ratu.) I will come (for him). 1 Y. II, 10 follows Visparad II, 11. 2 This chapter 1-5 follows Y. XI, 1-8 in the Vendidad Sadah; so, appropriately. 3 The Ratu answers for all according to the rubric printed by Westergaard, but of later origin than the text. It arose from the fact that the several offices were later united in that of the Ratu. Originally the corresponding official answered to his title. The Havanan was the Mobad who pounded the Haoma in the mortar. 4 The Mobad who fed the Fire. B The Mobad who aided the presentations. 6 The water carrier. (The Zaotar.) I would have the Asnatar l. (The Ratu.) I will come (and do the duties which he serves).

(The Zaotar.) I would have the Raethwi-rkar 2 to be here. (The Ratu.) I will come (for him). (The Zaotar.) I would have the Sraoshavareza 3 present, the wisest one, the most correct and veracious in his speech. (The Ratu.) I will come. 2. (The Zaotar.) I would have the Fire-priest to be here, and the warrior, and the thrifty tiller 4 of the earth, and the house-lord, and the lords of the Vis and the Za^tu. 3. And I summon the youth of holy thoughts, words and works, and of good conscience ; (yea), the youth of good speech, given (in marriage) to his kin5. And I summon the province-ranger, and the itinerant of many arts, and the house-mistress. 4. And I summon the woman advanced in her holy thoughts, and words, and deeds, and well subordinated, whose ruler is her lord 6, the holy one, who is (as) the bounteous Aramaiti ; (yea), I summon even Thy wives, O Ahura ! And I summon likewise the holy man advanced in his good thoughts, and words, and deeds, who is learned in pious lore, and innocent of the Kayadha, and by whose deeds the settlements are furthered in the righteous order.

2 The mixer (?), or the Mobad who attended to disinfections. 3 The Mobad who attended to penance. 4 The typical layman. 5 This important custom was fully treated in the lost Nask, No. 16 (or No. 18, by another reckoning). 0 So the most, but ratukhshathra means elsewhere ' ruling in the ritual as supreme.' 5. Yea, we summon you, whoever you may be, if only chiefs of the Mazdayasnians ; and we summon the Bounteous Immortals, and the pious Saoshya^ts (the prophets for our help), the most correct and truthful in their speech, the most zealous, the most glorious in their thoughts, the greatest ones, and the powerful ; and we summon the Fire-priests, and the warriors, and the diligent husbandman of the Mazdayasnian Faith. 6 1. (The Zaotar.) As an Ahu to be (revered and) chosen, the Atarevakhsha (announcing) speaks forth 2 to me. (The Ratu [?].) So let the Ratu from his righteousness, holy and learned, speak forth. (The Ratu.) As an Ahu to be (revered and) chosen, the Zaotar (announcing) speaks forth 2 to me. (The Zaotar.) So let the Ratu from (his) righteousness, holy and learned, speak forth. (The Ratu.) Thou art the announcer for us, O Fire-priest! [(Pazand.) It is the3 Zaotar (who is meant).]

(The Zaotar.) I will come as this Zaotar, and recite the StaotaYesnya with memorised intoning, chanting, and praise. VISPARAD IV (Sp. V)4. 1. (Yea,) we sacrifice to the thoughts of the mind, and to the good wisdom, and to the good and blessed 1 This section follows Y. XI, 9-15 in the V. S., preceding a section described as Y. XI, 59, 60, in the B. V. S. 2 Probably in an imperative sense, or, with some, an infinitive. 3 Read Zaotasti which contains sandhi. It seems a gloss to explain the Athraom (sic). It is zaota asti. 4 This section, preceding Y. XI, closed in the B.V. S., seems to me sanctity, and to the good religious knowledge, and to good health (of soul and body). [At their (several) seasons, and with the presence of seasonable circumstances, they are hymned1.] 2. Confession is to be made for the Kine ; we, Zarathu^trian Mazdayasnians, celebrate at the sacrificial time for the Myazda-offering, at the time for the Ratufriti, the prayer for blessings, for the sacrificial worship, homage, propitiation, and praise of the entire creation of the holy (and the clean). VISPARAD V (Sp. VI)2. 1. I come to You, O Ye Bountiful Immortals! as a praiser priest, and invoker, as a memoriser, reciting (Your ritual), and as a chanter for Your sacrifice and homage, Your propitiation, and Your praise ; (yea, for Yours) the Bountiful Immortals, and for our preparation, (O ye holy Saoshya?^ts !) and for your well-timed prayer for blessings, and your sanctification, and for our victorious smiting of our foes, beneficial (as it is) for our souls, for ours, the Saoshya;zts, (with you), and holy. 2. And I make my offering to You, O Ye Bountiful Immortals, who rule aright, and who dispose (of all) aright! (Yea), I offer You the flesh of my very body, and all the blessings of my life as well.

3. And I confess my belief in Thee, O Ahura to belong properly after Yasna VIII, and the Myazda offering with the Ratufriti. 2 This piece should be read after Yasna XIV, with which it is nearly identical. The language of the translation is slightly varied to relieve the effect of sameness. visparad vi, vii. 345 Mazda ! and as a Mazdayasnian of the order of Zarathustra, and in accordance with his Faith. VISPARAD VI (Sp. VII)1. In accordance with the precept, with praise, and with the joyful reception of grace, with Zaothras intelligently offered, with sacrificial words correctly spoken, I call the good Amesha Spewta by their names of beauty ; yea, I worship the Bountiful Immortals by their beautiful names, with the blessing of the ritual Order, with the longing blessing of Righteousness the good. VISPARAD VII (Sp. VIII)2. i. We worship the (sacrificial) words correctly uttered, and Sraosha (Obedience) the blessed, and the good Ashi, (the blest order of our rites), and Nairya-sangha. And we worship the victorious Peace as the unprostrated and unmoved. And we sacrifice to the Fravashis of the saints, and to the Tsfinva/ Bridge, and to the Garo Nmana of Ahura, even Heaven, the best world of the saints, the shining and all glorious !

2. And we sacrifice to that better path 3 that leads to that Best World (as well). And we worship Arstat (Justice) the good, which helps the settlements to advance and flourish, benefiting them thereby, that Arsta^f which is the Mazdayasnian Faith ; and (with her) we worship Rashnu the most just, and 1 Nearly identical with Yasna XV. 2 This chapter should be read after Yasna XVII, which it appropriately follows in the Vendidad Sadah. 3 Possibly ' the best (better) course of that best world.' Mithra of the wide pastures. And we worship Parewdi the wealthy, wealthy with a wealth of thoughts, with a throng of words, and with a breadth of actions, [for she makes our persons agile (for good thoughts and words and actions)]. 3. And we worship that virile defensive1 Heroism which possesses men who think beforehand, and heroic men, which is fleeter 2 than the fleet, stronger than the strong, which comes to him who is endowed by God, which, when especially made theirs by men, produces one who is a freer of the body. And we worship Sleep3, the Mazda-made, the gladdener of the herd and men. 4. And we worship those things in the creation of the holy which are the ancient institutions, those formed before the sky, the water, the land, the plants, and the Kine of blessed gift. And we worship the sea Vouru-kasha, and the stormy wind which is made by Mazda, and the shining heaven, of old created, the first-made earthly object of (all) the earthly world.

5. And we worship thee, the Fire, O Ahura Mazda's son ! the holy lord of the ritual order, and this Baresman, having the Zaothra with it, and the girdle with it, spread out with sanctity, the holy ritual chief, and we worship Apam-napa/ (the son of waters). 1 One might consider, ' virile power which has men and heroes in the mind beforehand;' but vareti=gurdih. 2 Asyayau (sic) and takhmota-syayau (sic) agree with feminines ; possibly because of the male qualities referred to. They might be said to be in apposition rather than in agreement with the feminine. 3 Sleep is elsewhere an evil; a Demon, Bushyasta, rules it; but this is untimely sleep; see, on the other hand, Y. XLIV, 5. VISPARAD VIII, ix. 347 VISPARAD VIII (Sp. IX). i. With this word be Thou approached \ with the proper word be Thou present here, Thou who art Ahura Mazda, the holy, together with the good Yazads who are the Bountiful Immortals, who rule aright, and dispose (of all) aright, together with fifty, and a hundred, and a thousand, and ten thousand, and millions, and yet more. 2. And to Him who rules the best let the Kingdom be 2!

VISPARAD IX (Sp. X)3. i. (I desire to offer my homage and my praise 4) to the offered Haomas and Zaothras, and to those also which shall yet be offered, which smite victoriously, and are foes of hatred, and following in company (as they do) with the healing virtues of sanctity, following also in company with those of A'isti (religious knowledge), and with the remedies of Mazda, and with those of Zarathustra and the Zarathu-ftrotema, (2) and to the offered Haomas and Zaothras which accompany those remedies which belong to the holy disciple well versed in good devices 5, and accompanying those of the itinerant also versed in good devices5, and accompanying those likewise of the good Mazdayasnian Faith, and those of the pious and beneficent Prayer for blessings, and of the pious and good veracity, and 1 ' Mediated' (?), or ' known,' madhayangha (-uha). 2 See Y. XXXV, 5. 3 This section should be read before Y. XXII. 4 Supplied necessarily from Visp. X, 2 ; see its genitive. 5 Or, 'sciences' (in some cases medical). of the pious word against unbelief, (3) for information and explanation, for preparation (?) and devotion, for the libation and complete offering, for the complete

recital of the liturgy memorised as well ; and to those Haomas which are pungent, bounteous, holy, and offered with sanctity (and for a blessing), to those which are yet to be offered with sanctity, and which are now being celebrated, and which are likewise in the future to be celebrated, to those which are being pressed with sanctity, and to those which are yet to be pressed, (to these I desire to approach, and to express my homage and my praise). 4. And I desire to express my homage and my praise to the strength of the strong, and to the victorious blow of the mighty, to the powerful Rectitude and Blessedness, to iTisti and the Priority for the powerful Ascendency, and to these powerful Yazads which are the Bountiful Immortals, who rule aright, and dispose of all aright, ever-living, ever-helpful, who, male and female, dwell together with the Good Mind, (to these I desire in my homage and my praises to approach) ; (5) (yea, I desire to approach for homage and praises toward) our Universal Weal and Immortality, to the body of the Kine, and to the Kine's Soul. (And I desire to approach) the Fire of the spoken name \ and toward

that farm-house which is sanctified and which has fields and comfort2, and mercy (for the poor) ; (6) as a praiser with praise for the sacrifice, homage, which is this praise of Ahura Mazda, of the Bountiful Immortals, and of the holy and lofty Lord, for the sacrifice, and homage of the Lord that most attains his ends, and which is this praise of that blessedness 1 Having a Yajt. 2 Here is an instance where ^z/athra may mean ' comfort.' visparad x, xi. 349 which has approached us, and of that well-timed prayer for blessings offered in the ritual, (7) which is likewise the praise of the Mathra Spe^ta (the bounteous word of reason), and of the Mazdayasnian Religion, and the Praises of the Yasnas \ which is also that of all the lords of the ritual, and of all the well-timed prayers for blessings, for the sacrifice, homage, propitiation, and glorification of the entire creation of the holy (and the clean). VISPARAD X (Sp. XI)2. 1 . I desire to approach the Arezahis with my praise, and the Savahis, and Fradadhafshu,and Vidadhafshu, and Vouru-bare^ti, and Vouru-^aresti, and this Karshvar which is //^aniratha. 2. And I desire to approach the stone mortar with my praise, and the iron mortar, and the cup that holds the Zaothra, and the hair (which stays the spilling 3), and Thy Baresman spread with sanctity. And I desire to approach the Ahuna-vairya with my praise, and the ritual prayers beside Ahuna, and the standing offices of the Mazdayasnian Faith.