4. And he who should pronounce that word ^, O Zarathu^tra! either a man or a woman, with a mind all intent on holiness, with words all intent on ^ ' Has been taught to the world, namely, the Law ' (Pahl. Comm.).
^ Doubtful. ' Derezva: Pahl. huzvan; cf. Yt. I, 28, * Is the same with it, is as powerful.
^ Doubtful (varethrem dare^ta...zak dr%- varti dajtartum), ■^ Or, ' is the best of all fiend-smiters in battle.' ^ This chapter (Pahl. Comm.).
SROSH YAST HADh6kHT. i6i holiness, with deeds all intent on holiness, when he is in fear either of high waters or of the darkness of a rainy night; Or at the fords of a river, or at the branching-off of roads; Or in the meeting together of the faithful, or the rushing together of the worshippers of the Daevas ^; 5. Whether on the road ^ or in the law ^ he has to fear, not in that day nor in that night shall the tormenting fiend, who wants to torment him, prevail to throw upon him the look of his evil eye, and the malice of the thief ^ who carries off cattle shall not reach him.
6. Pronounce then that word, O Zarathu^tra! that word to be spoken ^ when thou fall upon the idola- ters ^ and thieves and Daevas rushing together. Then the malice of the wicked worshippers of the Daevas, of the Yatus and their followers, of the Pairikas and their followers, will be affrighted and rush away. Down are the Daevas! Down are the Daeva-worshippers, and they take back their mouths from biting'^.
* Different words are used, as usual, to express the same con- flict, according as it refers to the faithful or to the idolaters.
' Aipi-ayanam: madam ras.
'Arethyanam: dadistan (from aretha, meaning dina, dadistan).
* Gadha: nn'szmsa. (Neriosengh); the Pahlavi has ^aj, a Saka, a Scythe.
^ The praise of Sraosha.
^ Keresas/^-a: krasiak; cf. Neriosengh ad Yasna IX, 24 [75]; that name was in the later periods applied to Christians, as if keresa were the name of Christ; cf. Bahman Yast II, 19; III, 2.
^ Doubtful.
7. And therefore we take around us the holy- natured Sraosha, the holy, the fiend-smiter, as one does with shepherds' dogs; therefore we sacrifice unto the holy-natured Sraosha, the holy, the fiend- smiter, with good thoughts, good words, and good deeds.
8 \ For his brightness and glory, for his strength and victorious power, for his offering sacrifices unto. the gods^, I will offer him a sacrifice worth being heard. I will offer up libations unto the holy Sraosha, unto the great Ashi Vanguhi ^, and unto Nairyo-sangha *, the tall-formed.
So may the holy Sraosha, the fiend-smiter, come to us for help!
9. We worship the holy Sraosha; we worship the great master, Ahura Mazda, who is supreme in holi- ness, who is the foremost to do deeds of holiness.
We worship all the words ^ of Zarathu^tra, and all the good deeds, those done and those to be done.
Y6«h6hatam: All those beings of whom Ahura Mazda...II.
10". We sacrifice unto the holy, tall -formed, fiend -smiting Sraosha, who makes the world increase, the holy and master of holiness; Who strikes the evil-doing^ man, who strikes the evil-doing woman; who smites the fiendish 2 See Vend. Introd. IV, 31. =* See Yt. XVII. ' See Vend. XXII, 7 [22] and Sirozah I, 9.
^ The words of the law.
Dru^, and is most strong and world - destroying; who maintains and looks over all this moving ^ world; 11. Who, never sleeping, wakefully guards the creation of Mazda; who, never sleeping, wakefully maintains the creation of Mazda; who protects all the material world with his club uplifted, from the hour when the sun is down; 12. Who never more did enjoy sleep from the time when the two Spirits made the world, namely, the good Spirit and the evil One; who every day, every night, fights with the Mazainya Daevas.
13. He bows not for fear and fright before the Daevas: before him all the Daevas bow for fear and fright reluctantly, and rush away to darkness ^ For his brightness and glory, for his strength and victorious III.
14. Yatha ahii vairyo: The will of the Lord is the law of holiness...We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness; Who with peace and friendship* watches the Dru^ and the most beneficent Spirit: so that the Amesha-Spe/2tas may go along the seven Karsh- vares of the earth ^; who is the teacher of the ^ Cf. above, p. 145, note i. ^ To hell.
^ As above, §§ 8-9, * To the creation of Ormazd.
- Doubtful. The Yasna has: 'Through whose strength, vic- torious power, wisdom, and knowledge the Amesha-Spewtas go (avan; Phi. satiinand) along the seven Karshvares of the earth' Law 1: he himself was taught it by Ahura Mazda, the holy One.
For his brightness and glory, for his strength and victorious power...IV.
15. Yatha ahft vairyo: The will of the Lord is the law of holiness...We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness; Whom the holy Ahura Mazda has created to withstand Aeshma, the fiend of the wounding spear; we sacrifice unto Peace, whose breath is friendly, and unto the two withstanders of sin and guilt 2, 16. The friends of the holy Sraosha; The friends of Rashnu Razi^ta^ The friends of the good Law of the worshippers of Mazda; The friends of Arsta.^\ who makes the world o-row. who makes the world increase, who makes the world prosper; The friends of Ashi Vanguhi 5; The friends of the good A^isti ^; The friends of the most right iTista^; ^ He teaches the law to the three saviours to come, Oshedar Bami, OshSdar Mah, and Soshyos (Yasna LVII, 24 [LVI, 10, 2]; Phi. tr.).
2 Pare^tasy^a mravaya^^s-^a, to be corrected, according to various readings, into staretas^a m^-vaydoska. or something like it; the two genii here alluded to are An a star eta and Amuyamna, Sinlessness and Innocence, who are invoked in company with Akhjti hamvaiwti in Visperad VIII, 4.
» See Yt. XII. * See Yt. XVII.
^ See Vend. XIX, 39. ' See ibid.
^ See Yt. XVI, I.
SROSH YA^T HADIIOKHT. 165 1 7. The friends of all gods; The friends of the Mathra Spe/^ta; The friends of the fiend-destroying Law; The friends of the long-traditional teaching; The friends of the Amesha-Spe;^tas; The friends of ourselves, the Saoshya;//s \ the two-footed part of the holy creation; The friends of all the beings of the holy world.
For his brightness and glory, for his strength and victorious power...V.
18. Yatha ahu vairyo: The will of the Lord is the law of holiness...We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness; The first [Sraosha], the next, the middle, and the highest; with the first sacrifice, with the next, with the middle, and with the highest 2. We sacrifice unto all [the moments]^ of the holy and strong Sraosha, who is the incarnate Word; 19. The strong Sraosha, of the manly courage, the warrior of the strong arms, who breaks the skulls of the Daevas; who smites with heavy blows ^ and is strong to smite; the holy Sraosha, who smites ^ The faithful, as helping through their good deeds in the work of final restoration, to be performed by Saoshya«/ (cf. Yt. XIII, 1 7).
^ The first sacrifice is the Yasna sacrifice; the next (literally, superior) is the Visperad; the middle sacrifice is the Hadhokht [and] evak homast; the highest sacrifice is the Dvazdah homast (Pahl.Comm.). Sraosha is called the first, next, middle, and highest, accordingly as he presides over one or the other of those sacrifices. For a definition of the evak homast and Dvazdah homast, see West, Pahlavi Texts, I, 212, note 5.
' Vispan, translated harvisp zaman.
* Literally, the smiter who smites with smitings.
t66 YA5TS AND siROZAHS.
with heavy blows; we sacrifice unto the crushing Ascendant of both the holy Sraosha and Ar^ti ^ 20. We sacrifice for all the houses protected by Sraosha, where the holy Sraosha is dear and friendly treated and satisfied, as well as the faithful man^ rich in good thoughts, rich in good words, rich in good deeds.
21. We sacrifice unto the body of the holy Sraosha; We sacrifice unto the body of Rashnu Razi^ta; We sacrifice unto the body of Mithra, the lord of wide pastures; We sacrifice unto the body of the holy wind; We sacrifice unto the body of the good Law of the worshippers of Mazda; We sacrifice unto the body of Ari-ta/, who makes the world grow, who makes the world increase, who makes the world prosper; We sacrifice unto the body of Ashi Vanguhi; We sacrifice unto the body of the good A"isti; We sacrifice unto the body of the most right /Tista; We sacrifice unto the bodies of all the gods; 22. We sacrifice unto the body of the Mathra SpeJtta.; We sacrifice unto the body of the fiend-destroying Law; We sacrifice unto the body of the long-traditional teaching; We sacrifice unto the bodies of the Amesha- Spe?^tas; 1 The same as Arsta/. Cf. Yasna LVII, 34-35 [LVI, 13, 3-7]. ^ He receives alms (the asho-dad).
SROSH YAST HADHOKHT. 167 We sacrifice unto the bodies of ourselves, the Saoshya;2/s, the two-footed part of the holy crea- tion; We sacrifice unto the bodies of all the beings of the holy world ^ For his brightness and glory, for his strength and victorious power...23. Yatha ahfi vairyo: The will of the Lord is the law of holiness...
I bless the sacrifice and prayer, the strength and vigour of the holy, strong Sraosha, who is the in- carnate Word, a mighty-speared and lordly god.
[Give] unto that man^ brightness and glory,...give him the bright, all-happy, blissful abode of the holy Ones!
^ Cf. §§ 16-17. ^ Who sacrifices to Sraosha.
XII. RASHN VAST.
Rashnu Razi^ta, 'the truest True,' is the Genius of Truth: he is one of the three judges of the departed, with Mithra and Sraosha: he holds the balance in which the deeds of men are weighed after their death: ' he makes no unjust balance..., neither for the pious nor yet the wicked, neither for lords nor yet rulers; as much as a hair's breadth he will not vary, and he shows no favour V He is an offshoot either of Mithra, the God of Truth and the avenger of lies, or of Ahura Mazda himself, the all-knowing This Yai-t seems to be an appeal made to Rashnu to come and attend the performance of the var nirang or ordeal (see p. 170, note 3), of which Rashnu, as the Genius of Truth, was the natural witness and arbiter (cf. Vend. IV, 54-55 [154-156]). As a god of Truth must know everything and be present everywhere, he is called from whatever part of the world he may actually be in. This brings about an enumeration of all the parts of the world, from this earth (§§ 9-22) to the highest heaven (§ 37), passing through the Alborz (§§ 23-26), the star region (§§ 26-32), the moon region (§ 33), and the sun region (§ 34; cf. p. 73, note^2).
This Ya^t is recited on the days of Rashn, Murdad, Ashtad, and Zemyad (the i8th, 7th, 26th, and 28th of the month).
o. May Ahura Mazda be rejoiced!...AshemVohu: Holiness is the best Of all good...I confess myself a worshipper of Mazda, a follower of Zara- thujtra, one who hates the Daevas and obeys the laws of Ahura; For sacrifice, prayer, propitiation, and glorification unto [Havani], the holy and master of holiness.
Unto Rashnu Razi^ta; unto Ar^tat, who makes the world grow, who makes the world increase; unto the true-spoken speech, that makes the world grow^; Be propitiation, with sacrifice, prayer, propitiation, and glorifi- cation.
YathS ahii vairy6: The will of the Lord is the law of holiness...I.
1. The holy (Zarathuj'tra) asked him M ' O holy Ahura Mazda! I ask thee; answer me with words of truth, thou who knowest the truth. Thou art unde- ceivable, thou hast an undeceivable understanding; thou art undeceivable, as thou knowest everything.
' What of the Holy Word is created true? what is created progress-making? what is fit to discern? what is healthful? what is wise.'* what is happy and more powerful to destroy than all other creatures ^ V 2. Ahura Mazda answered: ' I will declare that unto thee, O pure, holy Spitama!
'The most glorious Holy Word (itself), this is what in the Holy Word is created true, what is created progress making, what is fit to discern, what is healthful, wise, and happy, what is more powerful to destroy than all other creatures.'
3. Ahura Mazda said: ' Bind up a three-twigged baresma against the way of the sun, [Address] unto me, Ahura Mazda, these words: " We invoke, we bless [Ahura]'^; I invoke the friendship [of Ahura] towards this var* prepared, towards the fire and the baresma, towards the full boiling [milk^], towards the var ^ of oil and the sap '^ of the plants."
' The text is apparently corrupt and has Uterally, ' We invoke, we bless me, Ahura Mazda.'
* See following page, note 3.
^ Possibly, waters; cf. Yt. V, 132 and Vend. IV, 46 [128], 54 " Literally, the fat.
170 YA5TS AND SIROZAHS.
4. 'Then I, Ahura Mazda, shall come for help unto thee, towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants; 'Along with the fiend-smiting Wind, along with the cursing thought of the wise \ along with the kingly Glory, along with Saoka -, made by Mazda.
5. ' We invoke, we bless Rashnu, the strong; I invoke his friendship towards this var ^ prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants.
6. 'Then Rashnu the tall, the strong, will come for help unto thee, towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants: 'Along with the fiend-smiting Wind, along with the cursing thought of the wise, along with the kingly Glory, along with Saoka, made by Mazda.
7. ' O thou, holy Rashnu! O most true Rashnu! most beneficent Rashnu! most knowing Rashnu! most discerning Rashnu! most fore -knowing Rashnu! most far-seeing Rashnu! Rashnu, the ^ Var 6; this seems to be the Var nirang or ordeal which is alluded to in several passages of the Avesta; of. Afrigan I, 9; Yasna XXXI, 3 b (see Pahl. Comm.; of. Coram, ad XXXIV, 4 a); cf. Vend. IV, 46, 55. According to the Dinkart, there were thirty- three kinds of var ordeals (Haug, Arda Viraf, p. 145); the most common was to pour melted copper upon the breast of the man whose truth was to be tested: if he went off uninjured, he was considered to have spoken the truth. Cf Vend. Inirod. Ill, 9.
RASHN VAST. I7I best doer of justiceM Rashnu, the best smiter of thieves; 8. ' The uninjured, the best killer, smiter, de- stroyer of thieves and bandits! in whatever part of the world thou art watching the doings ^ of men and making the account,...^ II.
9. ' Whether thou, O holy Rashnu! art in the Karshvare Arezahi*, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared^...in whatever part of the world thou art III.
10. ' Whether thou, O holy Rashnu! art in the Karshvare Savahi^ we invoke, we bless Rashnu. I invoke his friendship towards this var prepared...in whatever part of the world thou art.
IV.
11. 'Whether thou, O holy Rashnu! art in the Karshvare Fradadhafshu *, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...in whatever part of the world thou art.
V.
12. 'Whether thou, O holy Rashnu! art in the ^ ArethamaZ-bairishta: aretha is dina, dadistan (law, justice).
' Keja=kartari (Pahl. Comm. ad Vend. XXI, 3 [14]).
^ I cannot make anything of the rest of the sentence hadhana tanasuj; cf. § 38.
* See Yt. X, 15, note 5. ** The rest as in §§ 5-8.
172 VASTS AND SIROZAHS.
Karshvare Vidadhafshu ^, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...in whatever part of the world thou art.
VI.
13. 'Whether thou, O holy Rashnu! art in the Karshvare Vouru-barei"ti \ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...in whatever part of the world thou art.
VII.
14. 'Whether thou, O holy Rashnu! art in the Karshvare Vouru-^are^ti \ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...in whatever part of the world thou art.
VIII.
15. 'Whether thou, O holy Rashnu! art in this Karshvare, the bright ^6^aniratha \ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...in whatever part of the world thou art.
IX.
16. 'Whether thou, O holy Rashnu! art in the sea Vouru-Kasha ^, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...in whatever part of the world thou art.
RASIIN VAST. 173 X.
1 7. ' Whether thou, O holy Rashnu! art on the tree of the eagle ^, that stands in the middle of the sea Vouru-Kasha, that is called the tree of good remedies, the tree of powerful remedies, the tree of all remedies, and on which rest the seeds of all plants; we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...XI.
18. 'Whether thou, O holy Rashnu! art on the Aodhas ^ of the Rangha, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...XII.
19. 'Whether thou, O holy Rashnu! art on the Sanaka^ of the Rangha, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...
^ The SaSna, in later mythology the Si namril or Simfirgh; his 'resting-place is on the tree which is Ja.d-hesh (opposed to harm) of all seeds; and always when he rises aloft, a thousand twigs will shoot forth from that tree; and when he alights, he will break off the thousand twigs, and he sheds their seed therefrom. And the bird Chanmr6sh for ever sits in that vicinity; and his work is this, that he collects that seed which sheds from the tree of all seeds, which is JatZ-besh, and conveys it there where Tishtar seizes the water, so that Tishtar may seize the water with that seed of all kinds, and may rain it on the world with the rain' (Minokhirad LXII, 37; tr. West).
"^ By the floods (? Vend. I, 26); it has probably a geographical meaning; cf. the following paragraph; perhaps the marshy country at the mouth of the Tigris.
^ Cf.Yt.X,io4; aodhas and sanaka may refer to the southern and northern basin of the Tigris.
YA5'TS AND SIROZAHS.
XIII.
20. 'Whether thou, O holy Rashnu! art at one of the angles of this earth, we invoke we bless Rashnu. I invoke his friendship towards this var prepared...XIV.
21. 'Whether thou, O holy Rashnu! art at the boundary of this earth, we invoke, we bless Rashnu. I invoke his friendship towards this var prepared...XV.
22. 'Whether thou, O holy Rashnu! art in any place of this earth, we invoke, we bless Rashnu. I invoke his friendship towards this var prepared...XVI.
23. 'Whether thou, O holy Rashnu! art on the Hara Berezaiti, the bright mountain around which the many (stars) revolve, where come neither night nor darkness, no cold wind and no hot wind, no deathful sickness, no uncleanness made by the Daevas, and the clouds cannot reach up unto the Haraiti Bareza^; we invoke, we bless Rashnu. I in- voke his friendship towards this var prepared XVII.
XVII.
24. 'Whether thou, O holy Rashnu! art upon the highest Hukairya, of the deep precipices ^ made of gold, wherefrom this river of mine, Ardvi Sura Anahita, leaps from a thousand times the height of a man, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...2 Reading vispo-vaemem; cf. Yt.V, 96, note 7.
RASHN YAST. I 75 XVIII.
25. * Whether thou, O holy Rashnu! art upon the Taera of the height Haraiti, around which the stars, the moon, and the sun revolve ^ we Invoke, we bless Rashnu, the strong. I invoke his friend- ship towards this var prepared...XIX.
26. 'Whether thou, O holy Rashnu! art in the star Vana??/ ^, made by Mazda, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...27. 'Whether thou, O holy Rashnu! art in the bright and glorious star Tii'trya ^ we invoke, we bless Rashnu, the strong. I invoke his friendship towards the var prepared...XXI.
28. 'Whether thou, O holy Rashnu! art in the group of the Haptoiri/^ga stars ^, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...XXII.
29. 'Whether thou, O holy Rashnu! art in those stars that have the seed of the waters in them ^, we 2 Cf. Yt. XX and Yt. VIII, 1 2. ' Cf. Yt. VIII, 12.
* ' The star of water essence is for the increase of water; and the star of earth essence, for the increase of earth; and the star of tree essence, for the increase of trees; and the star of cattle essence, 176 YASTS AND siROZAHS.
invoke, we bless Rashnu, the strong. I invoke his friendship tOAvards this var prepared...XXIII.
30. * Whether thou, O holy Rashnu! art in those stars that have the seed of the earth in them \ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...XXIV.
31. 'Whether thou, O holy Rashnu! art in those stars that have the seed of the plants in them\ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...XXV.
32. 'Whether thou, O holy Rashnu! art in the stars that belong to the Good Spirit ^ we invoke, we bless Rashnu, the strong. I invoke his friend- ship towards this var prepared...XXVI.
33. 'Whether thou, O holy Rashnu! art In the moon which has the seed of the Bull in it^ we in- voke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...for the increase of cattle; and the essence of water, and earth, and trees, and cattle is created for the increase of man ' (Minokhirad XLIX, 7, tr. West).
* See preceding note.
^ Excluding the planets which belong to Ahriman (Minokhirad RASHN YAST. 177 XXVII.
34. ' Whether thou, O holy Rashnu! art in the swift-horsed sun, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...XXVIII.
35. 'Whether thou, O holy Rashnu! art in the sovereign endless Light, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...XXIX.
36. ' Whether thou, O holy Rashnu! art in the bright, all-happy, blissful abode of the holy Ones, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...XXX.
Sy. 'Whether thou, O holy Rashnu! art in the shining Garo-demana^ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...XXXI.
38. 'Whether thou, O holy Rashnu! art...2 we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared...39. ' For his brightness and glory, I will ofler unto him a sacri- fice worth being heard...' The highest heaven, the abode of Ormazd. ^?Upa hadhana hadhana tanasui'; cf. § 8, p. 171, note 3.
178 YA^-TS AND stROZAHS.
' Yewhe hatam: All those beings of whom Ahura Mazda...40. ' Yatha ahft vairy6: The will of the Lord is the law of holiness...' I bless the sacrifice and prayer, and the strength and vigour of Rashnu Razi^ta; of Ar^-ta/, who makes the world grow, who makes the world in- crease; and of the true-spoken speech that makes the world grow.
'AshemVohu: Holiness is the best of all good...' [Give] unto that man^ brightness and glory, give him health of body,...give him the bright, all-happy, blissful abode of the holy Ones.'
^ Who shall have worshipped Rashnu.
XIII. farvardIn ya^t.
The Fravashi is the inner power in every being that maintains it and makes it grow and subsist. Originally the Fravashis were the same as the Pitr/s of the Hindus or the Manes of the Latins, that is to say, the everlasting and deified souls of the dead (see §§ 49~52); but in course of time they gained a wider domain, and not only men, but gods and even physical objects, like the sky and the earth, &c. (§§ 85-86), had each a Fravashi (see Ormazd et This Yajt is to be divided into two parts. The former part (§§ 1-84) is a glorification of the powers and attributes of the Fravashis in general; the latter part (§§ 85-158) is an enumeration of the Fravashis of the most celebrated heroes of Mazdeism, from the first man, Gaya Maretan, down to the last, Saoshyaw/.
This latter part is like a Homer's catalogue of Mazdeism. The greatest part of the historical legends of Iran lies here con- densed into a register of proper names. This enumeration is divided into seven chapters: The first (XXIV, §§ 85-95) contains the names of several gods, of the first man, Gaya Maretan, the first law-giver, Zarathujtra, and his first disciple, Maidhyo-maungha; The second part (XXV, §§ 96-110) contains the names of the disciples of Zarathujtra, most of them belonging to the epical cyclus of Vii'taspa (Gui'tasp); The third part (XXVI, §§ 111-117) is of uncertain character, and no name contained in it is found in the epical legends; The fourth part (XXVII, §§ 118-128) seems to be devoted to the heroes of the other Karshvares and to mythical beings, born or unborn (cf. §§ 121, 122, 127, 128); The fifth part (XXVIII, § 129) is devoted to Saoshyaw/ alone; The sixth part (XXIX, §§ 130-138) is devoted to the heroes before the time of Zarathujtra; The seventh part (XXX, §§ 139-142) is devoted to the holy women of Mazdeism from Hvovi, Zarathujtra's wife, down to SrutaZ-fedhri, Vanghu-fedhri, and EredaZ-fedhri, the future mothers of his three unborn sons.
The second, third, and fourth enumerations all end with the l8o YA^-TS AND stROZAHS.
name of AstvaZ-ereta (that is to say, Saoshya«/), which shows that they do not refer to successive generations, but to three inde- pendent branches, which are each developed apart down to the time of the Saviour.
o. May Ahura Mazda be rejoiced!...Ashem Vohu: Holiness is the best of all good...I confess myself a worshipper of Mazda, a follower of Zara- thujtra, one who hates the Daevas and obeys the laws of Ahura; For sacrifice, prayer, propitiation, and glorification unto [Havani], the holy and master of holiness.
Unto the awful, overpowering Fravashis of the faithful; unto the Fravashis of the men of the pri- mitive law^; unto the Fravashis of the next-of-kin, Be propitiation, with sacrifice, prayer, propitiation, and glori- fication.
Yatha ahii vairyo: The will of the Lord is the law of holi- ness...I.
1. Ahura Mazda spake unto Spitama Zarathu^tra, saying: ' Do thou proclaim, O pure Zarathui^tra! the vigour and strength, the glory, the help and the joy that are in the Fravashis of the faithful, the awful and overpowering Fravashis; do thou tell how they come to help me, how they bring assistance unto me, the awful Fravashis of the faithful ^.
2. ' Through their brightness and glory, O Zara- thu^tra! I maintain that sky, there above, shining and seen afar, and encompassing this earth all around.
3. 'It looks like a palace, that stands built of a * The so-called paoiryo-Zkaesha: the primitive law is what 'is considered as the true Mazdayasnian religion in all ages, both before and after the time of Zaratia^t ' (West, Pahlavi Texts, I, heavenly substance ', firmly established, with ends that lie afar, shining in its body of ruby over the three-thirds (of the earth)-; it is like a garment inlaid with stars, made of a heavenly substance, that Mazda puts on, along with Mithra and Rashnu and Spe;zta-Armaiti, and on no side can the eye perceive the end of it.
4. * Through their brightness and glory, O Zara- thui-tra! I maintain Ardvi Siira Anahita, the wide- expanding and health-giving, who hates the Daevas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material w^orld; the life-increasing and holy, the flocks-increasing and holy, the fold-increasing and holy, the wealth-increasing and holy, the country- increasing and holy^^; 5 *. ' Who makes the seed of all males pure, who makes the womb of all females pure for bringing forth, who makes all females bring forth in safety, who puts milk in the breasts of all females in the right measure and the right quality; 6. * The large river, known afar, that is as large as the whole of all the waters that run along the earth; that runs powerfully from the height Hukairya down to the sea Vouru-Kasha.
7. ' All the shores of the sea Vouru-Kasha are boiling over, all the middle of it is boiling over, ' Reading mainyu-taj-to; cf. Yt. X, 90, 143, and in this very paragraph vanghanem mainyu-tajtem.
^ A division of the earth different from and older than the division into seven Karshvares; cf. Yasna XI, 7 [21]; this division was derived by analogy from the tripartite division of the universe (earth, atmosphere, and heaven).
when she runs down there, when she streams down there, she, Ardvi Sura Anahita, who has a thousand cells and a thousand channels; the extent of each of those cells, of each of those channels, is as much as a man can ride in forty days, riding on a good horse.
8. ' From this river of mine alone flow all the waters that spread all over the seven Karshvares; this river of mine alone goes on bringing waters, both in summer and in winter. This river of mine purifies the seed in males, the womb in females, the milk in females' breasts ^ 9. ' Through their brightness and glory, O Zara- thui'tra! I maintain the wide earth made by Ahura, the large and broad earth, that bears so much that is fine, that bears all the bodily world, the live and the dead, and the high mountains, rich in pastures and waters; 10. * Upon which run the many streams and rivers; upon which the many kinds of plants grow up from the ground, to nourish animals and men, to nourish the Aryan nations, to nourish the five kinds of animals ^, and to help the faithful.
1 1. * Through their brightness and glory, O Zara- thui-tra! I maintain in the womb the child that has been conceived, so that it does not die from the