Gathas (Avesta)

VISPARAD XI (Sp. XII). 1 . To Ahura Mazda would we present 4 our offered Haomas and that which is lifted up, as the most 1 Perhaps ' the Yasts in the Yasna,' otherwise the latter portion of the Yasna. 2 This section follows Y. XXII. s The varesa consists (as used at present) of three, five, or seven hairs from the tail of a white bull, which are tied to a gold, silver, copper, or brass ring. This can be used as long as the bull lives, but as often as it is used it must be reconsecrated. (Haug.) 4 The wording is purposely varied in the renderings to avoid sameness. beneficial to Verethraghna (the blow of victory) which furthers the settlements ; and that which is offered to the good and holy king, and that which is offered to the holy ruler which rules according to, or in the ritual, and we make known our Haomas to the Bountiful Immortals, and to the good waters ; and we present our Haomas each to (our) own soul1; and we announce our Haomas in our celebration to the entire creation of the holy (and the clean). 2. Yea, we present these Haomas and Haomaimplements, and these spread mats, and these Myazdas, these stones, the first in the creation, the stone mortar brought here with the yellow2 Haoma in it, and the iron mortar brought here with the yellow Haoma in it, this Haoma-water, and this Baresman spread with sanctity, (3) these bodies, and (their) forces, these striving Zaothras (that seek to find Thy grace), this holy Haoma, and the flesh, and the holy man, and the saint's innate thoughts, even the Saoshya^ts' innate thoughts.

And we present this fresh milk as an offering, now lifted up with sanctity, and this Hadhanaepata plant, lifted up with sanctity ; (4) and we offer, and present these Zaothras with our celebration, having the Haoma with them, and the milk, and the Hadhanaepata, to the good waters and offered up with piety. And we present the Haoma-water in our celebrations to the good waters, and both the stone and the iron mortar, (5) and this branch for the Baresman, and the prayer for blessings uttered at the fitting moment which has approached (for our help in its order with the prayers), and the recollec- 1 To the soul of the person who may be reciting. 2 Zairi with K4. tion and practice of the good Mazdayasnian law, and the heard recital of the Gathas, the well-timed prayer for blessings as it comes uttered by the saint (and for our help), and ruling (while it is spoken) as a ritual lord, and these wood-billets, and the perfume even Thine, the Fire's, O Ahura Mazda's son! and all good objects (which are ours), and Mazda-made, and which have the seed of sanctity (or are that seed). 6. Yea, these we make known and we announce in this our celebration to Ahura Mazda (as our gift), and to Sraosha (Obedience) the blessed, and to Ashi (who is the recompense), and to Rashnu the most just, and to Mithra of the wide pastures, and to the Bountiful Immortals, and the Fravashis of the saints, and to their souls, and to the Fire of Ahura Mazda, the lord, and to the lofty lord (the Apam-napa/ ?), and to the Myazda, the lord, and to the well-timed prayer for blessings as it rules in the order of our prayers, for the sacrifice, homage, propitiation, and adoration of the entire creation of the holy (and the clean). 7. Yea, these we make known in this our celebration hereby for the Fravashi of Zarathustra Spitama, the saint, for its sacrifice, homage, propitiation, and praise, and to the (Fravashi) of Anghuyu (?)x who hath loved righteousness, together with all the holy Fravashis of the saints, of those now dead, and of those of the living, and of those of men unborn, of the prophets that shall serve us, bringing on the renovation of the completed world. 8-1 1, see verses 2-5.

12. Yea, we would make these known hereby in our celebrations to the Bountiful Immortals, who rule 1 Here, erroneously, a proper name as in Yajt XIII. Possibly of that Zarathujtrian world (period) which loved righteousness ; the word occurs after the name of Z. I think that ' y ' should be ' v.' aright, and who dispose (of all) aright, the ever-living, ever-helpful, who are good (?), and bestowers of the good, who dwell with the Good Mind [(Pazand) for they who are the Bountiful Immortals abide with the Good Mind, they who rule aright, and dispose (of all) aright, for thence they are regulated, and thence they arose, (namely,) from the Good Mind 1]. 13. And we make known these our celebrations as the more promotive for this 2 house, for the furtherance of this house, and as benefits for this house, because of the increase of this household, as overcoming the restrictions which impede this household, and as overcoming the harmful malice which may mar this house, to bless its herds, and its retainers, born, and yet to be born, for the saints of the house as it was aforetime, of it as it 3 stands here now, and to which we likewise now belong as the Saoshya^ts of the provinces, (14) [which (is that we are Saoshyawts) for the saints who do good deeds, and of the female saints who do good deeds, and of the saints who do the deeds conspicuously good, and of the females likewise thus, of the saints who do good deeds upon good deeds, and of the females thus the same]. 15. And we make these known in our celebrations to the good Fravashis of the saints which are formidable and overwhelming in their aid. 16. And we make these known in our celebrations hereby to Sraosha (Obedience) the blessed, and to the good

1 Vohu Manah certainly appears the most prominent here. They arose from the ' good thought ' of Ahura. 2 This office was celebrated in private houses by itinerant priests. 3 YeNhe aem might be a citation from some lost prayer. The singular aem may, however, be taken collectively, as families are spoken of. Blessedness, and to Nairya-sangha, and to the victorious Peace, and to Ahura Mazda's Fire, and to the lofty lord, for sacrifice, homage, propitiation, and for praise, to the entire creation of the holy and the clean. 17, i8 = Visp. X, 1, 2. 19. (Sp. XIII.) Yea, we make that known which is lifted up in offering, and which is the Avesta 1 as the holy Ahura Mazda directed that it should be said, and as Zarathiutra, the holy, directed, and as I, the priest, who am acquainted with their sacrifice and homage, am now letting it be known. I who understand the lawful and legitimate Avesta2, and the ritual prescripts (20) for Your sacrifice, homage, and propitiation, O Ye who are the Bountiful Immortals, and for our preparation (?), and for the success of our well-uttered prayer for blessings, for victory, sanctification, and the well-being of our souls, (of ours), for (we are) the holy Saoshya/^ts.

21. Yea, we make these known in our celebrations here, and we offer them to Him who is Ahura Mazda, of all the greatest, the master and the Lord. VISPARAD XII (Sp. XIV)3. 1 . For the offered H aomas which have been offered in libation to that lofty Lord Ahura Mazda and to the holy Zarathiutra Spitama (produce) abundance in cattle and in men ; and this 4 abundance is (as) the good Sraosha, who accompanies (us) with the great 1 Avista probably = Avesta; compare Veda. The moral and ceremonial laws. 2 Avestic. 3 Follows Y. XXVII. 4 Ha seems to have a certain conjunctive force like sa in composition, ' And thereto the good Sraosha ; ' or is it an interjection ? splendour of sanctity, and may he 1 be here with energetic effort (to aid us in our worship). 2. We offer the wise offerings of the Ahuna-vairya intoned with sanctity and yet to be intoned, possessing their many teachings of religious wisdom (as they do), and those of the two mortars which pour the Haomas out, and which are pushed forward with precision 2, and are now in the course of being thus advanced once more3. 3. (And so we teach as well the manyteachings of the religious wisdom) contained in the words correctly spoken, in the Zarathustrian utterances 4, and in the ceremonies correctly practised, and the Baresmans spread exactly, and the Haomas pressed correctly, and the praise, Yasnas, and the doctrines of the Mazdayasnian Religion with their recitations, and their movements. 4. For thus they may become to us more full of devices and of wisdom, and so we offer these wise ritual deeds in the creation, so we impart them with their many points of meaning while we (ourselves) still ponder them as those which Ahura Mazda, the holy One, delivered, which have (as if) their nourishment from Vohu Manah 5 and their growth from the Righteous Order, which are the greatest of all beings, the best, and the most beautiful ; for thus shall these be to us the more full of wisest meaning, and more full of incitation G, and may we be among those (who are) of Spe^ta Mainyu's world in that we are imparting (to the chosen) these

1 Recall h^a of Y. XLVI, 1. 2 With punctilious sanctity. 3 TheParsi priests at present make appropriate manipulations here. 4 In the now ancient Gathas, &c. ■' Compare ga£thau vispau yau vohu thrao^ta manangha. * Or, 'may we be more zealous than any who are in the creation of the bounteous spirit.' precepts of the wisest meaning and these incitations which are contained therein. 5. And full of wisest meaning be ye two to us, O (thou) stone mortar, and (thou) the iron one, as ye are now turned, and as ye are now being advanced \ ye two mortars of the house, [and of the village, of the tribe, and of the province, and ye who are in this house (itself), this village, tribe, and province] ; yea, in those which are ours, Mazdayasnians, who are steadfast in our worship, who appear with our wood-billets and our perfumes, and with our supplicated blessings [(Pazand) for so may they be to us, the more full of wisest teaching]. VISPARAD XIII (Sp. XV)2. 1. According to the ritual we worship Ahura Mazda; according to the ritual we worship the Bountiful Immortals; and we sacrifice to the sacrificial word correctly spoken, and to every Mathra (as to a sacred word of reason). And we sacrifice to Zarathu^tra, him who is especially the possessor of the Mathra 3 ; and we sacrifice to the ' blessings for the saints'4; and we worship the 'hail'5 addressed to the Bountiful Immortals.

2. Also we worship the three principal (chapters) uttered (in the Yasna) without addition or omission6; 1 Referring to manipulations. 2 This fragment follows Y. XXX in the Vendidad Sadah, and was written in allusion to Y. XXVIII, Y. XXIX, and Y. XXX. 3 Referring to mathra srevaema in Yasna XXVIII, 8. 4 Referring to the words savaH ashavabyo in Yasna XXX, 11. 5 Referring to the word u^ta in Yasna XXX, 11. 8 The three first chapters XXVIII-XXX; the text has bad grammar, or broken connection. and we worship the three principal ones without addition or omission ; we worship the three commencing ones entire without addition or omission1. And we worship the entirety2 of the three principal ones without addition or omission ; and their Has, their metrical lines, their words, and their wordstructure [and their recital, memorising, chanting, and their steadfast offering]. VISPARAD XIV (Sp. XVI)3. i. (We worship Ahura Mazda, the holy Lord of the ritual order 4 ; and we sacrifice to the Gatha Ahunavaiti) with its measures, and word-structure, and its Zand, with its questions and counter-questions, with its words and its metric feet. And we sacrifice to these as well-recited, and now in the course of being recited, as well-worshipped, and now in the course of being used in worship 5. 2. (Yea, we sacrifice to it) in

1 It is difficult to see how anapishuta can mean 'without retrenchment,' but the context seems to require it, and the Pahlavi translation bears evidence to it. Perhaps read anapashuta. 2 'The whole three first.' Some suppose the three prayers to be intended (the Ahuna-vairya, the Ashem Vohu, and the Yexhe hatam). I think that the three chapters XXVIII -XXX are meant. As the piece follows those three chapters in the Vendidad Sadah, so its expressions indicate a reference to them. This might tend to show that the Ahunavaiti was at one time, if not originally, divided at this place. 3 This fragment was written in evident allusion to the entire Ahunavaiti, which it follows in the Vendidad Sadah. It expresses the veneration acquired by the first Gatha long after its composition. 4 From the Vendidad Sadah. 5 Frayazewtam may be a metaplasm ; otherwise ' of the sacrificers.' its own ' wisdom ' 1, in its own ' clearness ' 2, in its own 'loving intention'2, in its sovereignty, and its own ritual order, and its ' acquired boon ' 2, which is also that given by Ahura Mazda for the promotion of piety, for that thought which originates from the ' heart-devoted self'2.

3. (Sp. Chapter XVII.) Also we worship the Ahuna-vairya, the holy lord of the ritual order, the holy lord with its Ahu and its Ratu [(Pazand) ; for He is the one with the title Ahu and Ratu, who is Ahura Mazda 3]. 4. And we sacrifice to the constituent parts of the Gatha Ahunavaiti, to its chapters, and its metrical lines, its words, and word-structure, [and to its heard-recital, and memorised recital, its continuous and its steadfast offering], VISPARAD XV (Sp. XVIII)4. 1. Hold your feet in readiness, and your two hands, and your understandings 5, O ye Zarathustrian Mazdayasnians ! for the well-doing of lawful deeds in accordance with the sacred Order, and for the avoidance of the unlawful and evil deeds which are contrary to the ritual. Let the good deeds for the furtherance of husbandry be done c here. Render ye the needy rich "'. 2. Let Sraosha (Obedience) be present here for the worship of Ahura Mazda, 1 Dami with K4. Possibly in their own house (dami = dani). 2 These words probably allude severally, say, to dam in Y. XXXI, 7, £ithra in Y. XXXI, 22, zaoshS in Y. XXXIII, 2, 10, ayapta in Y. XXVIII, 8, to zarzdau in Y. XXXI, 1.

4 This piece is a later composed prelude to the Haptanghaiti, which it precedes in the Vendidad Sadah. 5 Sursum corda ! 6 Comp. gavoi verezyatam, Y. XL VIII, 5. 7 ' Place the needy with those without need.' the most helpful, and the holy, who is so desired by us in the pronunciation, and for the service, and the pondering1 of the Yasna Haptanghaiti, for the heart's devotion to it, for its memorisation, and its victorious and holy recital (or for the victorious saint), without addition or omission, (3) which has been intoned, and which shall yet be uttered as great, powerful, smiting with victory, separate from harmful malice, for the pronunciation of victorious words for Ahura Mazda's Fire. (4, 5 are identical with Visp. IX, 6, 7.) VISPARAD XVI (Sp. XIX)2. 1. And we worship the Fire here, Ahura Mazda's son, and the Yazads having the seed of fire in them, and the Rashnus having the seed of fire3 in them; and we worship the Fravashis of the saints. And we worship Sraosha who smites with victory, and the holy man, and the entire creation of the holy (and the clean). 2. And we worship the Blessedness and the Fravashi of Zarathiutra Spitama, the saint. And we worship the saints and their blessed Fravashis (as of one). And we worship all their Fravashis (as considered each apart), and those of the saints within the Province, and those of the saints without the Province ; yea, we worship the Fravashis of holy men and holy women (wherever they may be, those devoted to the Order of the Faith). And we sacrifice to those whose (service)

2 This piece follows the Haptanghaiti in the Vendidad Sadah; it was intended as a sequel to it. 3 Having the power to propagate its worship, maintaining it unextinguished. De Harlez makes the admirable suggestion, ' bright as flame ' ; but the Pahlavi renders tokhmak. visparad xvii, xviii. 359 for us iii the Yasna Ahura Mazda, the holy, has known as the better \ and of these Zarathurtra is the living chief2 and master. And we sacrifice to the fields and the waters, the lands and the plants, and to the constituent parts of the Yasna Haptanghaiti, its chapters, its metred lines, its words, and wordstructure. VISPARAD XVII (Sp. XX)3. And we strive after the good thoughts, words, and deeds inculcated in the Yasna Haptanghaiti. A blessing is the Right (called) the Best, (there is) weal ; (there is) weal for this (man) when toward Righteousness Best (there is) right. VISPARAD XVIII (Sp. XXI)4. i. We worship Ahura Mazda with the mta 5. And we worship the Amesha Spe^ta with the usta, and the holy man, the saint. And we worship the prior world of the holy (and of the clean) with an uita, and the state of weal and salvation for the holy man (the saint). 2. And we worship that life-long state of blessedness (for the holy) which is the evil man's calamity6; yea, we worship his eternal 7 salvation, and with the salvation prayer. And we sacrifice to every saint who

1 Comp. Y. LI, 22. 2 Anghu^a ratiuX'a here referred to the same person ; comp. ahu. 3 An addition to chapter XVI. 4 This piece having reference to various expressions in the Gatha tlrtavaiti, follows it in the Vendidad Sadah. 5 Referring to mta in Y. XLIII, i. 6 See Y. XLV, 7. 7 Akaranem = the eternal thing; otherwise an adjective of two terminations ; or, finally, read -am. exists, who is now coming into existence, and who shall exist in future. VISPARAD XIX (Sr. XXII)1. i. We worship Ahura Mazda the bountiful; and we worship the Bountiful Immortals (saying the Spe/2ta). And we sacrifice to the bountiful saint, and to the bountiful anticipative understanding2. Also we sacrifice to the good and bountiful Aramaiti (the ready mind). And we worship her together with 3 the bountiful creatures in the creation of the pure. And we sacrifice to the holy creatures who have intelligence as their first4, (to those foremost in their mind). And we worship the omniscient understanding, and Him who is Ahura Mazda (Himself). 2. And we sacrifice to the shining sun, which is the highest of the high ; yea, we worship the sun together with the Bountiful Immortals, and the Mathras with their good ceremonies 5. Also we sacrifice to the glorious achievements, and to this glory (which we have gained). And we sacrifice to the herds which have the Fire and its blessings6. Also we worship the holy benefit which is so widely

1 The word spewta throughout alludes to the Gatha Spe«tamainyu, but it is of course not without grammatical application. 2 In the Bundahij especially referred to Ahura. 3 Or, ' together with the bountiful creatures we worship the holy creatures.' 4 This expression may have been accidentally determined by the position of the word mano in the Ahuna-vairya formula ; see Y. XIX. 12. 5 Or, ' the well-fulfilled.' 6 ' Fire-made ' is unintelligible ; ' fire gifts-having ' may refer to the flocks and herds, as expressing the source of that prosperity which is represented by the holy Fire. diffused \ and that wisdom which is the bounteous Aramaiti, whose are the laws2 of the Righteous Order, and of those holy creatures who have Righteousness as their first. VISPARAD XX (Sp. XXIII)3. 1. (Homage to the Gatha Vohu-khshathra4 ! We sacrifice to the Vohu-khshathra), (the good kingdom) even the Khshathra-vairya, the kingdom to be desired ; and we sacrifice to the iron-founding 5, and to the (sacrificial) words 6 correctly spoken which smite (the foe) with victory, and which hold the Daevas subject. And we worship that reward and that health, that healing and that progress, that growth and that victorious smiting7 (2) which are between the Vohu-khshathra and the Vahistoirti 8, (and which are acquired by us) by the memorised recital of the good thoughts, good words, and good deeds, for the withstanding of evil thoughts, and words, and deeds ; yea, for the undoing of all treacherous thoughts (directed) against me, and of all false words, and unfair deeds. 3. [And we sacrifice to the later Yasna, the heroic Haptanghaiti9, (and which as it recurs becomes) the holy ritual chief.]

1 Pahl. fravaft sM. 2 Dathra with K4. 3 This piece from the later Avesta follows Y. LI, in the Vendidad Sadah. 4 From the Vendidad Sadah. 5 Associated with this Gatha from Y. LI, 9. 6 Compare Y. LI, 3. 7 Y. LI, 9 ; also perhaps Y. LIII, 8, 9. 8 Between ; that is, described in the space between the Vohukhshathra and the Vahutouti, i. e. in Y. LII. See hamist^e in Y. LII, 4, and paitutatee in Visp. XX, 2. 9 This would seem misplaced ; perhaps Y. XLII is meant, which follows the Haptanghaiti. VISPARAD XXI (Sp. XXIV). 1. We strive earnestly, and we take up our Yasna and our homage to the good waters, and to the fertile fruit-trees (which bear as of themselves), and to the Fravashis of the saints ; yea, we take up our Yasna, and our homage earnestly to those beings which are (so) good, the waters, and the trees, and the Fravashis of the saints, (2) and to the Kine, and to Gaya (Maretan), and to the Mathra Spe/^ta (the bounteous word-of-reason), the holy, which works (within and for us with effect), to these we take up our Yasnas and our homage with earnest zeal, and to Thee, O Ahura Mazda ! and to thee, O Zarathuitra, we do the same ; and to thee, O lofty lord (the Apam-napa/), and to the Bountiful Immortals. 3. And we sacrifice to the listening (that hears our prayers) and to that mercy, and to the hearing of (our spoken) homage, and to that mercy which is (shown in response to our offered) praise. And we sacrifice to the fraraiti vidushe, which is contained in the piece /^adaenais ashaonis ; and we sacrifice to ' the good praise which is without hypocrisy, and which has no malice (as its end)'; and we sacrifice to the later Yasna and to its offering; and we sacrifice to the chapters of the later Yasna, and to its metrical lines, its words, and word-structure.

VISPARAD XXII (Sp. XXV). With this chant (fully) chanted, and which is for the Bountiful Immortals and the holy Saoshyawts (who are the prophets who shall serve us), and by means of these (ceremonial) actions, which are (of all) the best, we desire to utter our supplications for the Kine. It is that chant which the saint has recognised as good and fruitful of blessed gifts, and which the sinner does not know K May we never reach that (ill-luck that the sinner) may outstrip us (in our chanting), not in the matter of a plan (thought out), or of words (delivered), or ceremonies (done2), nor yet in any offering whatever when he (?) approaches (us for harm). VISPARAD XXIII (Sp. XXVI)3. 1. We worship Ahura Mazda as the best4 (worship to be offered in our gifts). We worship the Amesha Spewta (once more, and as) the best. We worship Asha Vahirta (who is Righteousness the Best). And we sacrifice to those (prayers) which are evident as the best ; that is, the Praises of the Yasnas. Also we sacrifice to that best wish, which is that of Asha Vahista, and we worship Heaven, which is the best world of the saints, bright and all-glorious ; and we sacrifice likewise to that best approach which leads to5 it. 2. And we sacrifice to that reward,

1 The parties are divided by knowledge and ignorance (compare the Gnosis). See Y. XXXI, 1 2 2 Not in thought, word, or deed may we reach (his) priority in progress. 3 This piece from the later Avesta follows Y. LIII, in the Vendidad Sadah, and has reference to its expressions. 4 It is an important suggestion which holds vahijtem as equal to ' saying vahutem,' in allusion to the Vahuta tstis ; but as the word is inflected further on (see vahi-rtahe), and as it moreover once applies to Asha, as Asha Vahi^ta, it is better to render it as having adjective application throughout, being none the less, of course, an intentional echo of the first word of Y. LIII, 1. 6 Or, ' of it.' health, healing, furtherance, and increase, and to that victory which is within 1 the two, the Ahunavairya and the Airy^ma-ishyo, through the memorised recital of the good thoughts, words, and deeds (which they enjoin). 1 Possibly ' between them,' meaning the Gathas which are so placed. As to the present use of these blessings, says Haug (ed. West) : ' Afrinagan are blessings which are to be recited over a meal consisting of wine, milk, and fruits, to which an angel, or the spirit of a deceased person, is invited, and in whose honour the meal is prepared. After the consecration (which only a priest can perform) is over, the meal is eaten by those who are present. The performance of these Afrinagan is required of every Parsi at certain fixed seasons of the year. These are the six Gahanbars, each lasting five days (at the six original seasons of the year) for which the Afrinagan Gahanbar is intended, the five Gatha-days (the five last days of the year), during which the Afrinagan Gatha must be used ; and, lastly, the third day (Ardibahi^t) of the first month (Fravardin) in the year, at which the performance of Afrinagan Rapithwin, devoted to the spirit presiding over the southern quarter (who is the guardian of the way to paradise), is enjoined to every Parsi whose soul wants to pass the K'mvad after death.5 (Essays, 2nd edition, page 234.)

i. I confess myself a Mazda-worshipper, and of Zarathustra's order, a foe of the Daevas, devoted to the lore of the Lord, for the holy Havani \ the regulator of the ritual order (and its lord in its turn), for its sacrifice, homage, propitiation, and praise ; (and I confess myself) for Savanghi and for Visya, the holy lords of the ritual order, for their sacrifice, homage, 1 The Afrin for the morning hours from 6 to io. propitiation, and praise, and for that of the Asnya, the day-lords of the days during daylight, and of the days in their length, for the Mahya, month-lords, and the Yairya, year-lords, and for those of the especial seasons, and for the worship, homage, propitiation, and praise of that lofty lord who is the Ritual Righteousness (itself) ; yea, for the worship, homage, propitiation, and praise of the lords of the days, months, years, and seasons — for those lords of the ritual order who are of all the greatest, who are the regulators of the ritual at the time of Havani. 2. To Maidhyo-zaremya1, the lord [or to Maidhyoshema \ the lord, or to PaitLmahya \ the lord, or to Ayathrima1, Maidhyairya1, or Hamaspathmaedhaya], be propitiation, homage, and praise.

3. O ye Mazdayasnians who are here present! offer ye2 this ritual service, and present ye the Myazda which is that of the Maidhyo-zaremaya, taking a piece of sound flesh from a choice beast, with a full flow of milk. 4. If ye are able to do this, (well) ; if ye are unable to do it, ye may take then (a portion) of some liquor of equal value, it matters not which it is, and have it consumed as it is proper ; and so be ye discreet from your obedience, most correctly faithful in your speech, most saintly from your sanctity, best ordered in your exercise of power, least straitened by oppressions, heart-easy with rejoicings, most merciful of givers, most helpful to the poor, fulfilling most the ritual, the blest and longed-for Asha, (coy ?) riches womanminded (?) bringing (as reward). If ye can do this 1 The name of the season at the time present, when the text is recited, is to be used. 2 Bring ye, O these Mazdayasnians ! and with vigour, (well) ; (5) if not, bring wood to the Ratu's house. It matters not what kind, so it be well cut, and very dry, and in loads of fitting size. If that is possible, (well); if not, then let a man bring wood to the Ratu's dwelling, and heap it up as high as the ear, or to reach the fore-shoulder, or with the fore-arm measure, (or at least as high as the end of the hanging hand). If that is possible, (well); (6) but if it has not been possible, then let the worshipper (with the mind's offering) ascribe the power to him who rules the best, Ahura, (saying1) : Wherefore for this cause verily we offer and ascribe the Sovereign Power to Ahura Mazda, who rules the best, and to Righteousness (the ritual and moral Order), and we complete our sacrifice to them. Thus is the Myazda offered with the well-timed prayer for blessings.

7. In case that a man does not give of the first Myazda which is that of the Maidhyo-zaremaya, O Spitama Zarathurtra ! the Ratu that has the right to that Myazda, and who has this person under his guidance, expels 2 that (false) disciple who has not his Myazda with him, as a man that does not worship, from the midst of the Mazda-worshippers. 8. In the case that a man does not give of the second Myazda, O Spitama Zarathiutra ! which is that of the Maidhyo-shema, then let 2 the Ratu to whom the Myazda should come, and who has the person under his guidance, expel that disciple, since he comes without his Myazda, as he would a man who refuses to recite his vows, from among the number of the Mazda- 1 Or, ' because we offer.' 2 Not ' renders him (detected) among the Mazdayasnians ; ' compare for form awtare-mruye ; see also fra-dasti and fra-perenaoiti ; also the present may be used for the imperative. worshippers. 9. In the case that a man does not give of the third Myazda, O Spitama Zarathiutra ! which is that of Paitiihiahya, then let the Ratu who ought to receive that Myazda, and who has had the person under his guidance, expel that disciple which brings no Myazda, as a detected * reprobate, from among the number of the Mazdayasnians. 10. In case that a man does not offer of the fourth Myazda, O Spitama Zarathu^tra ! which is that of the Ayathrima, let the Ratu who ought to receive that Myazda, and who has the person under his guidance, expel that disciple, since he brings no Myazda, as a refuse 2 beast from among the number of the Mazdayasnians. 11. In the case that a man does not give of the fifth Myazda, which is that of the Maidhyairya, then let the Ratu to whom that Myazda belongs as a perquisite, and who has that person under his guidance, expel him, since he brings no Myazda, as an alien 3, from among the number of the Mazdayasnians. 12. In case that a man does not give of the sixth Myazda, which is that of the Hamaspathmaedhaya, O Spitama Zarathustra ! let the Ratu to whom that Myazda belongs as a perquisite, and who has this person under his discipline to learn him the lore of Ahura, expel him, (as ignorant) since he brings no Myazda, from among the number of the Mazdayasnians. 13. And let him decry him afterwards without hesitation 4, and drive 5 him out ; and let that Ratu lay upon him after-

1 Possibly 'having a breast burnt by the ordeal,' and so 'detected; ' or ' hot-breasted, vehement ' (?) ; comp. uras. 2 It may be ' (his) excluded beast,' or ' his stray beast ' (?). 3 Or, possibly, ' he is rejected when offering himself as arrived from the settlements ' (?). * ' Without recoiling.' 8 Syazdayoi/. wards the expiating deeds without reserve ; and in accordance with these rules, let the disciple treat the Ratu. (Let him beware of failure to bring his Myazda, or if he fails let the disciple bear, as is befitting, what is due.) A blessing is Righteousness (called) the Best, it is weal, it is weal for this (man) when toward Righteousness Best there is right. 14. I bless with my prayer the royal Province-chiefs (who are faithful worshippers) of Ahura Mazda, the resplendent, the glorious, (beseeching) for superior strength for them, and for more important victory, and more influential rule, and desiring for them further authoritative power, and helpful support, and long duration to their reign, and the prolonged vitality of their frames, and health. 15. And I pray in my benediction for strength well-shaped and stately of growth, and which smites victoriously, Ahuramade, and crushing, and for an ascendency abundantly subduing all who are filled with furious hate, assaulting the evil-minded enemies, and destroying, as if at once, the deadly, godless x foes.

16. And I pray in my blessing that he (the province-governor) may conquer in victorious battles every malicious foe, and each malignant, profane in thoughts, and words, and actions, (17) that he may indeed be constantly victorious in his own religious thoughts, and words, and deeds, and unvarying in the smiting of every foe, and of every Daevaworshipper, and that he may, as he proceeds 2, be well rewarded, and of good repute, possessing a farforeseeing preparation of the soul. 18. And I pray with blessines thus : Live thou Ions: and blessed be 1 Unfriendly and untrue ; ' * avratya.' 2 Recall yoi zaze7zte vanghau sravahi. thou, ' hail ' to thee ; live for the aid of holy men, and for the crushing of the evil ; and I pray for Heaven (for thee) the best world of the saints, shining, all glorious. And thus may it happen as I pray — \ 19. And I bless in my prayer the sacrifice, and homage, and the strength, and swiftness of the day-lords during daylight, and of the lords of the days in their length, of the month-lords, and the year-lords, and of the lords of the seasons2 (in their course), and for the worship, homage, propitiation, and praise of the lofty lord who is the Righteous Ritual itself, and of those lords of the ritual who are of all the greatest, and who are the lords of the ritual at the time of Havani, for Maidhyo-zaremaya the lord, [(or) for Maidhyo-shema the lord, (or) for Paiti.mahya2 the lord, or for Ayathrima, Maidhyairya, or Hamaspathmaedhaya 2+3].

1. As the Ahu is (revered and) to be chosen, so (is) the Ratu (one who rules) from the Righteous Order, a creator of mental goodness, and of life's actions done for Ahura, and the Kingdom (is) to Mazda, which to the poor may offer a nurturer. I confess myself a Mazda-worshipper — for the praise of Ahura Mazda, the resplendent, the glorious, and of the Bountiful Immortals, for the bountiful and 1 See Y. XXXV, 2. The Ahuna follows. 2 The name varies with the season in which the sacrifice is made. 3 As in 18. 4 Recited during the days called after the Gathas, the last five of the year. A long period of time must have elapsed since the Gathas were composed, as they probably were not originally ' five,' and yet seem to have been only remembered as such. holy Gathas which rule in the ritual order. (Propitiation and praise be) to the Gatha Ahunavaiti, and to the Gatha Urtavaiti, to the Gatha Spe;zta-mainyu, and to the Gatha Vohu-khshathra, and to the Gatha Vahi^toi^ti. 2. Propitiation to the Fravashis of the saints, the mighty, overwhelming, even to those of the saints of yore, who held the primeval faith (the Gathic faith), and to those of the next of kin.

3. We sacrifice to Ahura Mazda, the resplendent, the glorious ; and we sacrifice to the Amesha Spe^ta who rule aright, and who dispose (of all aright). And we sacrifice to the bounteous and holy Gathas, which rule (as the first) in the ritual order. We sacrifice to the Gatha Ahunavaiti, the holy, as it rules in the ritual order ; and we sacrifice to the Gatha Ustavaiti, the holy, as it rules in the ritual order ; and we sacrifice to the Gatha Spe^ta-mainyu, the holy, as it rules in the ritual order ; and we sacrifice to the Gatha Vohu-khshathra, the holy, as it rules in the ritual order; and we sacrifice to the Gatha VahLrtoryti, the holy, as it rules in the ritual order. 4 = Yt. XIII, 49-521. 1 . I confess myself a Mazda-worshipper, of Zarathiutra's order, a foe to the Daevas, devoted to the lore of the Lord, for Rapithwina, the holy lord of the ritual order, for sacrifice, homage, propitiation, and praise, and for Frada^-fshu 3 and Za^tuma*, 1 Verses 5, 6= A. 1, 14-18 ; for verse 6, see verses 1,2; also see 2 To be recited on the third day (Ardibahut) of the first month (Fravardin). 3 A genius who furthered cattle.

4 The genius of the Zawtu, presiding over this Gah Rapithvin. the holy lord(s) of the ritual order. 2. And to Ahura Mazda, the resplendent, the glorious, and to the Bountiful Immortals, be propitiation, and to Asha Vahista (who is Righteousness the Best), and to the Fire, Ahura Mazda's son, and to all the holy Yazads, heavenly and earthly, and to the Fravashis of the saints, the mighty and overwhelming — . 3. For thus did Ahura Mazda speak to Spitama Zarathiutra the word which was spoken for the ritual time of the Rapithwina, (saying) : Ask us, O holy Zarathuitra !, what are Thy questions to be asked of us 2, for Thy question is as that mighty one when Thy ruler speaks his mighty wish1. 4. Then Zarathuitra asked Ahura Mazda : O Ahura Mazda, most bountiful 3 creator of the material worlds and holy ! what does that man acquire, what does he merit, what reward shall there be for that man (5) who shall recite the Rapithwina office with the Rapithwina prayer for blessing, and who shall sacrifice with4 the Rapithwina office with hands (well) washed, and with (well) washed mortars, with the Baresman spread, and with Haoma high uplifted, and with fire brightly flaming, with Ahuna-vairya loud intoned, with Haomamoistened tongue, and with a body Mathra-bound ? 6. And Ahura Mazda answered him : As the wind from the southern quarter, O Spitama ! causes the entire material world to advance and to increase, and as it will bless it5, rejoice it, and cause it to progress0, such a like reward does such a man receive, (7) who

1 Erroneous. 2 Ahmai ; see Y. XLIII, 10 with <?hma. 3 Insert ' spirit.' 4 Or, ' to.' 5 Saoshyati&i ; or can saoshyawti be a locative absolute, preserving a fuller form ? 6 Or, 'causes it to enter into helpful joy' (?). recites the Rapithwina-ratu with the Rapithwina blessing, and sacrifices with 1 it with (well) washed hands, and mortars, with Baresman spread, and Haoma lifted, with fire brightly flaming, and with Ahuna-vairya loud intoned, and with Haoma-moistened tongue, and a body Mathra-bound ! 8. Thus hath Ahura Mazda declared to Spitama Zarathmtra the word which (should be) spoken at the Rapithwina time. 9, io. (See A. I, 14-19.) 1 Or, ' to.' The Gahs are the five divisions of the day. The Havani from 6 to 10 A.M., the Rapithwina from 10 A.M. to 3 P.M., the Uzayeirina from 3 to 6 P.M., the Aiwisruthrima from 6 to 12 P.M., the Ushahina from 12 P.M. to 6 a.m. The Gahs here following are prayers which must be recited at the Gahs of the day; hence their name1. Unto Ahura Mazda be propitiation. A blessing is Righteousness (called) the Best — . 1. I confess myself a Mazda-worshipper, of Zarathustra's order, a foe to the Daevas, devoted to the lore of the Lord, for the holy Havani, regulator of the ritual order, for its sacrifice, homage, propitiation, and praise, and for Savanghi and Visya, the righteous regulator(s) of the ritual order, for their homage, sacrifice, propitiation, and praise, and for those of the Asnya, the day-lords during daylight, and the Ayara, lords of the days in their length, and for the Mahya, the month-lords, and the Yairya, year-lords, and for those of the especial seasons.

2. And to Mithra of the wide pastures, of the thousand ears, of the myriad eyes, the Yazad of the spoken name 3, be sacrifice, homage, propitiation, and praise, and to Raman 7/^astra. 3. 4. And we sacrifice to Ahura Mazda the holy 1 The term Gah, itself, may have arisen from the practice of chanting the Gathas at different fixed times in the day. 2 To be recited every day at the time of Havani. s Having a special Ya^t. lord of the ritual Order, and to Zarathurtra, and to the Fravashi of Zarathu.stra, the saint. And we sacrifice to the Bounteous Immortals, (the guardians) of the saints, and to the good, heroic, and bounteous Fravashis of the saints (of the living and of the dead), of the bodily, and of those in heaven. And we sacrifice to the highest of the lords, the one that most attains its ends ; and we sacrifice to the most strenuous of the Yazads, the most satisfying of the lords of the ritual order, the one who reaches (what he seeks), the most infallibly of those who have as yet approached the nearest in the ritual, even to the timely prayer of the saint who rules in the ritual order. 5. And we sacrifice to the Havani, the holy lord of the ritual order, and to the Universal Weal, the holy, ruling in the ritual order, and to Deathlessness, the holy, ruling in the ritual order. And we sacrifice to the question and lore of the holy lord of the ritual. And we sacrifice to that heroic mighty Yasna, the Haptanghaiti, the lord of the ritual order. 6. And we sacrifice to Savanghi and Visya, the holy lord(s) of the ritual order ; and we sacrifice to the Airy^ma-ishyo \ the holy lord of the ritual order, the powerful, victoriously smiting, that which no hate can reach, which overwhelms all torments, and which passes over all torments with victory, which is the uppermost, and the middle, and the foremost, for the effective invocation of that surpassing Mathra, the five Gathas.

7, 8. And we sacrifice to Mithra of the wide pastures— , and to Raman //^astra, for the worship and exaltation of Visya, the chief. And we sacrifice to 1 The personified prayer ; see Y. LIV. Visya, the holy lord of the ritual order, and to Mithra, and to Raman Z^astra — . 9-1 1. And we sacrifice to thee, the Fire, O Ahura Mazda's son, the holy lord of the ritual order. And we sacrifice to this Baresman which has the Zaothra with it, and the girdle with it, and which is spread with exact sanctity, itself the holy lord. And we sacrifice to the Apam-napa/, and to Nairya-sangha, and to that Yazad, the swift curse of the wise. And we sacrifice to the souls of the dead, [which are the Fravashis of the saints]. And we worship that exalted Lord who is Ahura Mazda, the highest object of the ritual order, who is the one who has attained the most to homage in the ritual. And we sacrifice to all the words which Zarathuitra spake, and to all the deeds well done, and to those which shall yet be done in days to come. (And) we sacrifice to that male one of beings whose (gift) in the offering Ahura doth know to be better, and of female saints, the same. As the Arm is to be (revered and) chosen, 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) to Ahura, which to the poor shall offer a nurturer — .

1. Propitiation to Ahura Mazda. A blessing is Asha Vahista. I confess as a Mazda-worshipper, and of Zarathuitra's order — for Rapithwina, the holy lord of the ritual order, for sacrifice, homage, propitiation, and for praise, and for Frada/-fshu and Za/^tuma, the holy lord(s) of the ritual order, for sacrifice, homage, 1 Recited every day at the hour of Rapithwina. propitiation, and for praise. 2. And propitiation be to Asha Vahrsta, and to Ahura Mazda's Fire, for sacrifice, homage, propitiation, and praise1. 3, 4. (See Y. LXXI, 2, 3.) 5. And we sacrifice to the Rapithwina, the holy lord of the ritual order, and to the Gatha Ahunavaiti, the holy, and ruling in the ritual order ; and to the Gatha U^tavaiti, and to the Gatha Spewta-mainyu, and to the Gatha Vohu-khshathra, and to the Gatha Vahi.st6i.rti, holy, and ruling in the ritual order. 6. And we sacrifice to Frada^-fshu, and to Za^tuma, and to the Fshiisho-mathra, even to the word correctly spoken, and we sacrifice to the (many) words correctly spoken, even to the victorious ones which slay the Demongods (the Daevas -). And we sacrifice to the waters and the lands, and to the plants, and to the heavenly Yazads who are givers of the holy and the good. And we sacrifice to the Bountiful Immortals, (the guardians) of the saints.

7. And we sacrifice to the good, heroic, bountiful Fravashis of the saints, and to the heights of Asha (called) Vahista, and to the greatest Mathras as moving us to action, the greatest as teaching faithfulness to holy vows, the greatest as referring to actions which are evidently just, and the greatest for the acquisition of the Mazdayasnian Faith. 8. And we sacrifice to that assembly and reunion which the Bountiful Immortals hold when they gather (?) on the heights of Heaven, for the sacrifice and homage of Za^tuma, the lord. And we (therefore) sacrifice to Za;ztuma (as) the holy lord of the ritual order. 9. And we sacrifice 1 The Ahuna follows. 2 Zarathujtra conquered the Demon with the Ahuna-vairya. to Asha VahLyta (who is Righteousness the Best), and to the Fire, Ahura Mazda's son — . 10. Yea, we sacrifice to Thee, the Fire, Ahura Mazda's son, the holy ritual lord — . I bless the sacrifice, homage, strength, and swiftness of Asha Vahista, and of the Fire, of Ahura Mazda — . And to this one be the glory ! 1. Propitiation to Ahura Mazda! A blessing is Asha VahLsta — . I confess myself a Mazdayasnian of the order of Zarathnstra, a foe to the Daevas, devoted to the lore of the Lord, for the Uzayeirina,the holy lord of the ritual order, for sacrifice, homage, propitiation, and praise, and for Frada^-vira and Da/^yuma, the holy lord(s) of the ritual order, for their sacrifice, homage, propitiation, and praise. 2. And to that lofty Ahura, Apam-napa^, and to the waters which Mazda created be sacrifice, homage, propitiation, and praise2! 3, 4. (G. I, 3, 4.) 5. We sacrifice to the Uzayeirina, the holy lord of the ritual order. And we sacrifice to the Zaotar, the holy lord of the ritual order,

and to the Havanan, and to the Atarevakhsha, and to the Frabaretar, and to the Abere/, and to the Asnatar, and the Raethwukar, and to the Sraoshavareza, holy lords of the ritual order. 6. And we sacrifice to Frada^-vira and Da/^yuma, the holy lord of the ritual order. And we sacrifice to the stars, the moon, and the sun, and to the constellations (?), and we sacrifice to the stars without beginning (to their course ?), and to the glory of the doctrinal proclama- 1 Recited every day at the hour of Uzayeirina. 2 The Ahuna follows. tions which are the evil man's distress l. 7. And we sacrifice to the manifest performer of the truth (the correct maintainer of the rites), the holy lord of the ritual order. And we sacrifice to the later lore ; yea, we sacrifice to the manifest fulfiller of the truth, and to the (entire) creation of the holy (and the clean) by day and by night with Zaothras together with offered prayers, for the sacrifice and homage of Da/foyuma, the lord. And we sacrifice to Da/wyuma, the holy lord of the ritual order. 8. And we sacrifice to that lofty and royal lord, the brilliant Apamnapaz* of the fleet horses ; and we sacrifice to the water which is Mazda-made and holy. 9, 10. And we sacrifice to thee, the Fire, Ahura Mazda's son 2. 1 1 3. And I bless the sacrifice, homage, strength, and swiftness of that lofty Ahura Napa/'-apam, and of the water which Mazda created 4.

1. Propitiation be to Ahura Mazda. A blessing is Asha Valmta — . I confess myself a Mazdayasnian, and of Zarathu^tra's order, a foe to the Daevas, devoted to the lore of the Lord, for Aiwisruthrima, and Aibigaya 6, the holy lord(s) of the ritual order, for their sacrifice, homage, propitiation, and praise, and for Frada^-vispam-hu^yaiti 7 and Zarathurtrdtema 8, the holy lord(s) of the ritual order, for their sacrifice, homage, propitiation, and praise. 2. And to the 1 See Y. XLV, 7. 2 The YeNhe hatam here follows. 3 The Ahuna follows. 4 The Ashem follows. 5 Recited every day at the hour of Aiwisruthrima. 6 Or, ' that furthers life.' 7 The genius presiding over all that furthers happiness. 8 The genius presiding over the highest office in a province. Fravashis of the saints, and to the women who have many sons, and to that prosperity of home which lasts without reverse throughout the year, and to Strength, well-shaped and stately, and to the victorious Blow Ahura-given, and for the crushing Ascendency which it bestows, (to all) be propitiation — . 3, 4. (See Gah I, 3, 4.) 5. And we sacrifice to Aiwisruthrima (and) Aibigaya, the holy lord(s) of the ritual order, and to thee, O Ahura Mazda's Fire ! And we sacrifice to the stone-mortar, and to the iron-mortar, and to this Baresman spread with sanctity, with the Zaothra, and with its girdle, holy lords of the ritual order. Also we sacrifice to the sacred two, to the waters and the plants, and to the sacred vows for the soul, (as) holy lord(s) of the ritual order. 6. Also we sacrifice to FradaZ-vispam-hu^yaiti (as) ruling in the ritual order ; and we sacrifice to Zarathu^tra, the holy lord of the ritual ; also we sacrifice to the Mathra Spe^ta, (the bounteous word of reason1), and to the soul of the Kine, and to the Zarathustrotema 2. 7. Also we sacrifice to the Firepriest, the holy lord of the ritual order, and to the charioteer (the warrior), the holy lord of the ritual order. Also we sacrifice to the thrifty tiller of the earth, the holy lord of the ritual order. And we sacrifice to the house-lord, and to the village-chief, and to the Za/ztu-chief, and to the province-chief of the province, the holy lord of the ritual order. 8. And we sacrifice to the youth of the good thoughts, good words, and good deeds, even to the youth of good conscience, the holy lord of the ritual order ; yea, we

1 The Gathas and Vendidad ; the first verse of the Gathas mentions the Kine's soul. 2 ' And to Zarathmtra.' sacrifice to the youth of the spoken word (who spoke the words which we hold so dear 1), the holy lord of the ritual order. Yea, we sacrifice to the youth who is given to his kin (and married to his blood), the holy lord of the ritual order. And we sacrifice to him who ranges through the province 2, and to the itinerant with his many arts 3, the holy ritual lords. And we sacrifice to the house-mistress, holy, and ruling in the ritual order. 9. And we sacrifice to the holy woman forward 4 in good thoughts, and words, and deeds, receiving her instructions well, having her husband as her lord, the holy, and such as Aramaiti, the bounteous, is, and such as are thy wives, O Mazda, Lord ! And we sacrifice to the holy man most forward in good thoughts, and words, and works, wise as to piety, simple as to sin, by whose deeds the settlements advance in the holy order, for the worship and homage of the Zarathustrotema, the lord. And we sacrifice to the Zarathustrotema, the holy lord of the ritual order. 10. And we sacrifice to the good, heroic, bountiful Fravashis of the saints, and to the women who have many sons, and to that Prosperity which endures throughout the year, and to the wellshaped and stately Strength. And we sacrifice to the Blow of Victory, Ahura-given, and to the crushing Ascendency which it secures. 11, 12. (See Gah I, 9, 10.) 13. (The Ahuna-vairya, &c.)

1 See Vast XXII. 2 It is very probable that the Yasna was at that period celebrated from house to house. 4 Is it possibly, ' favouring good thoughts,' &c. ? 1. Propitiation to Ahura Mazda. I confess myself a Mazda-worshipper, of the order of Zarat.hu.stra, a foe to the Daevas, devoted to the lore of the Lord, for the Ushahina, for sacrifice, homage, propitiation, and praise, and to Bere^ya and Nmanya, the holy lord(s) of the ritual order. 2. Propitiation be to Sraosha (Obedience) the blessed, endowed with recompense, smiting with the blow of victory, and causing the settlements to advance and to increase. 3, 4. (See Gah I, 3, 4.) 5. We sacrifice to Ushahina, the holy lord of the ritual order ; and we sacrifice to the beautiful Aurora, and to the dawn of morning; yea, we sacrifice to the morning, the shining2, of the glittering horses, having the men of forethought (as its servants), yea, having men of forethought and heroes (awake and at their work), to the morning which gives light within the house 3. And we sacrifice to the lights of dawn which are radiant with their light and fleetest horses which sweep over (?) the sevenfold earth. And we sacrifice to Ahura Mazda, the holy lord of the ritual order, and to the Good Mind, and to Asha Vahiita (who is Righteousness the Best), and to Khshathra-vairya, and to Aramaiti, the bounteous and the good.

6. And we sacrifice to Bere^ya, even the holy lord of the ritual order, even to Nmanya with the longing desire for the good Asha, and with the longing desire for the good Mazdayasnian law, for the worship 1 Recited every day at the hour of Ushahina. 2 So, better than ' royal,' which is, however, possible. 3 Or, ' while it abides.' and homage of Nmanya, the lord. 7. And we sacrifice to Sraosha, and to Rashnu, the most just, and to Arcta/, who causes the settlements to advance and to increase. 8, 9. (See Gah I, 9, 10.) 10. And I bless the sacrifice, homage, strength, and swiftness of Sraosha (Obedience) the blessed, endowed with sanctity, smiting with the blow of victory, and who causes the settlements to advance ; and I bless the sacrifice of Rashnu, the most just, and that of Ansta^, who causes the settlements to advance and to in- 1 The Ashem and the Ahmai rae^a. i. (An incitation to the priest or worshipper.) As thou keepest company with the Good Mind, and with Righteousness the Best, and with Khshathravairya (the Kingdom to be desired), speak to the male and female disciples of Zarathuitra Spitama the saint, (and declare) the praise which is to be spoken, that of the Yasna, even the words against which no anger l shall prevail.

2. And do thou, O Zarathuitra2! declare our words for sacrifice and worship, ours, the Bountiful Immortals', that the waters may (thus) be sacrificed to by thee, and the plants, the Fravashis of the saints, and the created Yazads, heavenly and earthly, which are holy and beneficent. i. I confess myself a Mazda-worshipper — for the praise of Thraetaona, the Athwyan. Let them declare it — . Propitiation be to the Fravashi of Thrae- taona, the Athwyan, the saint. 2. We sacrifice to Thraetaona, the Athwyan, the holy lord of the ritual order ; and may we be free from the dog Kuro 3, and the Tarewani 3, and the Karpan, (we who are) of4 those who sacrifice in order. 3. (The Ahuna 1 Others ' the unrestricted words.' 2 Perhaps ' Zarathujtra ' is here merely the equivalent of ' priest.' 3 Obscure. * Awkward formations. follows.) Sacrifice, homage, strength, and swiftness be to the Fravashi of Thraetaona, the saint. (The Ahem and Ahmai rae^a follow.) 1. All good thoughts, and all good words, and all good deeds are thought, and spoken, and done with intelligence ; and all evil thoughts, and words, and deeds are thought, and spoken, and done with folly. 2. And let (the men who think, and speak, and do) all good thoughts, and words, and deeds inhabit1 Heaven (as their home). And let those who think, and speak, and do evil thoughts, and words, and deeds abide in Hell. For to all who think good thoughts, speak good words, and do good deeds, Heaven, the best world, belongs. And this is evident, and as of course (?) (or, ' and therewith their seed ').

i. I proclaim the Airy^ma-ishyo as the greatest of all authoritative prayers, O Spitama ! as the most influential and helpful for progress ; and may the Saoshya^ts (who would further us) use it and revere it. 2. I am speaking in accordance with it, O Spitama! and therefore I shall rule as sovereign over creatures which are mine, I who am Ahura Mazda. Let no one rule as Angra Mainyu 2 over realms that are his own, O Zarathiutra Spitama ! 3. Let Angra Mainyu be hid beneath the earth 3. Let the Daevas likewise 1 Ashaeta=a + shaeta used subjunctively. 2 Insert ' of the evil faith.' 3 In Y. IX, 14, 15, it is the Ahuna-vairya which drives the Daevas beneath the earth. disappear. Let the dead arise (unhindered by these foes), and let bodily life be sustained in these now lifeless bodies. 1. To Ahura Mazda, the radiant, the glorious, to the Bountiful Immortals, to Force well-shaped and stately, to the Blow of Victory, Ahura-given, to the Victorious Ascendency (which it secures), to the path of pleasantness, to the good Zarenuma^t1, to the ' Glowing ' Mountain made by Mazda, and to all the Yazads ! 2. We sacrifice to Ahura Mazda, the radiant, the glorious, and to the Bountiful Immortals who rule aright, who dispose (of all) aright, and to Force well-shaped and stately, and to the Blow of Victory, and to the Ascendency of Victory, and to the path of pleasantness, and to Zarenumawt, the good, which Mazda created, and to the ' Glowing ' Mount, and to every saint.

Propitiation be to the created body of the Kine of blessed endowment, and to the Kine's soul (so, if there is one cow presented 3). Propitiation be to the body and soul of you two (so, if there are two 3). — To your body and soul (if there are three, or the entire herd 3). (The Ahuna follows.) 1 According to the Bundahij, the name of a lake. 2 This fragment was spoken when the milk was drawn from the cow, or cows, for the offering, and when the water was received with which the udder of the cow was to be washed. (Sp. transl. vol. iii, p. 254.) 3 These words are in Persian introduced as rubric. i . To the good waters, and to all the waters which Mazda created, and to that lofty lord, Apam-napai, and to thee, O Ahurian One of Ahura, that water which Mazda created ! be sacrifice, homage, propitiation, and praise. (The Ahuna follows.) 2. We utter our praises forth to thee, O Ahurian One of Ahura ! and we complete good sacrifices, and deeds of adoration, with good gifts of offering, and gifts with praise, which are appropriate to thee among the holy Yazads. I will seek to render thee content. I will pour thee out. [Let them now recite the lofty Gathas which belong to the ritual.]

1. The moons* of the season will wane. Let the Mazdayasnian (pray) for a smiter who may destroy quickly (the demon who causes their decrease). And quickly indeed may the malignant one die off — . For no one of her adherents can maintain this Dru^-(k) by prayers. 2. Smiting fiercely 3 with her weapon, she, the Dnjyr(k), goes on, and most mighty she has been. And she wanders on, O Zarathustra ! as mindful of her might, and strong 4 in proportion as she advances 1 This was to be spoken when the vessel containing the Zaothras was taken in hand (Sp.). 2 This fragment is very much broken in its connections, and most corrupt in its grammatical forms. The translation is entirely conjectural. Section IX has also irregularities. 3 Some form of dva may be conjectured. 4 ' With her weapon.' as the sinful Druf (k). But may Khshathra 1 be with me — , so that .... the deadly one may die away, for thereupon the blow of destruction shall come upon the Drii^(k) 2. i. The Ahuna-vairya is a prayer to be (revered and) chosen as the choice one of Mazda. The Khshathra-vairya is likewise such, and the Ya daena3. They (it) will gain the reward. Yatha ahu vairyo. It is the word of Mazda. They are the words in season. It is the Mathra-spe^ta word, the unsubdued, the undeceived, the victorious, the opponent of malice, the healing and victorious word of Mazda, which, as it is pronounced 4, gives most the victory to him who utters it. 2. I have declared the hymn which is most helpful and victorious against the words of Aeshma, which is healthgiving and healing, and conducive to progress, the multiplier, and the furtherer of growth. And let the worshipper present it with a liberal offering .... with its pleasing words. Let that be done through veritable grace which helps us on the most 5. The Kingdom (is) to Ahura, which to the poor may grant a nurturer i;.

1 Khshathra/^a ? 2 See Y. XXX, 10. 3 So I conjecture as the commencing words of some piece. 4 'For healing.' B Y. L, 11. 6 Last line of the Ahuna. Aeshma, page xix, xxi, 161, 280, 393. Aethrapaiti, 279, 318, 323. Age of the Gathas, &c, xxviii-xxxvii ; age as compared with one another, xxvii, 92. Ahuna-vairya, 2, 194, 227, 228, 254, 260, 261, 264, 293, 303, 309, 312, 336, 349, 354, 356, 357, 360, 364, 372, 374, 375, 384, 386, 391, 392, 393. Ahunavaiti(i), xxvii, 2, 3, 91, 92, 336, 339, 373, 382. Ahurian, 287, 320, 321, 322, 323, Ahu, 228, 230, 255, 259, 262, 281, .309, 323, 336, 357, 372, 381. Aibigaya, 197, 201, 204, 209, 215, 219, 384, 385. Airymia-ishyo, 293, 337, 340, 364, 380, 390. Airyena Vae^ah, 235. Aiwisruthrima, 197, 201, 204, 209, 215, 219, 224, 379, 384, 385Aka Manah, xviii, xix, 60. Alborg-, 19. Alexander, xl. AmeretataV, 66, 76, 207, 211, 213, 226, 227, 228, 252, 256. Amesha Spe«ta, xxx, 281, 327, 345, 35i, 363Ameshospends, n, 13, 14, 27, 145, 148, 269 ; (bidden to approach, Angra Mainyu, xxx, 25, no, 233, 272, 298, 312, 390. Apam-napa/, 197, 204, 209, 215, 219, 224, 319, 326, 331, 346, 351, 362, 381, 383, 384, 392.

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