the difficult second line; but the third line might be an effort (by the poet himself, or an associate, see the metrical form) to explain, or relieve, the awkward second line. Reading y«?ma and rathemd, and taking ^enay6 as in an evil sense, with spasutha as a second plural, we might render as a question: 4 Do ye, O ye twain, ye helpers of the Dr&g; do ye regard promotion (as thus to be gained)? ' But in that case verses 6 and 7 should be regarded as separated by many lost verses from the fifth verse. But is not the first line the gloss? It is merely an address.
5 The difficulty here lies in the first line which seems to declare a reward in a good sense. Miadem is hardly used of retribution. It must therefore be taken in a good sense. The following evil results must be supposed to have been avoided; and 4 Vayu 7 to be uttered in triumph. Vayu is used in an evil sense in verse 6.
If mizdem could be supposed to express retribution, then evil men and women would be threatened, and Vayu would be a cry uttered in woe. As to Vayu with his two natures, see part ii as per index.
4 The foiling of the evil here recalls adebaomsL 8 The Pahlavi translator seems to me too free in rendering zzfivyifcti (zahyaM), zanLn-homand. It also makes a curious ‘ imitation of letters in geh va mar for ^naram. It is of course far from certain that he had our present text.
8 See verse 9; also Y. XL VI, 4.
7 Recall the delivering of the evil into the two hands of Asha {Y. XXX, 8, and Y. XLIV, 14).
8 Khrfineram^a must be a gloss.
O THE GATHAS.
battle), giving peace to our dwellings, and peace to our hamlets. Let him charge 1 those deceivers, .chaining death as the strongest 2; and swift be (the issue).
9. Through false believers the tormentor makes Thy helpers 3 refusers 4; (those who once helped our heroes.shall no longer give succour). The estranged thus desires, and the reprobate 5 wills it, with the will that he harbours to conquer our honour 6. Where is then the Lord righteous who will smite them from life 7, and (beguile) them of license? Mazda! Thine is that power, (which will banish and conquer). And Thine is the Kingdom 8; and by it Thou bestowest the highest (of blessings) on the right- living poor 9!
2 Comp. mazLrta=the strongest in Y. XLIX, i, ‘the prevailer/ Lit. ‘with the chaining of death the greatest/ 3 For narpij I can only suggest the suspiciously simple nar= hero (comp, the frequent na) and pi=nourish, support. The Pahlavi translator seems likewise to have had some such rendering in mind, for he translates dastobar.
4 As to ri^ir, the Pahlavi translation, which is here more than usually difficult, hints in the direction above followed, by a word which I would restore as r&ginerid.
6 The Pahlavi translator erroneously sees ‘ bridge * in pesho, or is free with his tanap&harkano homand. See Geldner, Stud. 3.
6 See Geldner, Stud. 54. 7 See Y. XLYI, 4.
8 Comp, the Ahuna-vairya which takes its last line from this place, and Y. XXXI Y, 5. Yahy6 is a variation for vanghmx vahyd.
* Here I have endeavoured to imitate the swing of the rhythm by breaking up the sentences, especially in the second line. Literally it would be,.* with the- desire, with the virtue-conquering (desire) of the reprobate/ Such freedom as the above is often a critical" necessity in the attempts to reproduce the warmth of the original.
THE YASNA.
THE YASNA.
It is now hardly necessary to say that the Yasna is the chief liturgy of the Zarathurtrians, in which confession, invocation, prayer, exhortation, and praise are all combined as in other liturgies. Like other compositions of the kind, it is made up of more or less mutually adapted fragments of different ages, and modes of composition. The Gathas are sung in the middle of it, and in the Vendidad Sadah, the Visparad is interpolated within it for the most part at the ends of chapters.
We have no reason to suppose that the Yasna existed in its present form in the earlier periods of Zarathurtrianism, but we have also no reason to doubt that its present arrangement is, as regards us, very ancient. The word Yasna means worship including sacrifice. Introductory excerpts occur in several MSS., and are now printed by Geldner. They are to be found in Y. I, 23; Y. Ill, 25; Y.XI, 17, 18; Y.XXII, 23-27; Y. XXVII, 13, 14; Ny.1,2’.
YASNA I.
The Sacrifice Commences.
1. I announce 1 and I (will) complete (my Yasna) to Ahura Mazda, the Creator, the radiant and glo- rious, the greatest and the best, the most beautiful (?) (to our conceptions), the most firm, the wisest, and the one of all whose body 2 is the most perfect, who 1 Or, ‘ I invite; ' but the word seems equal to SvaSdhaylma; compare the Vedic vid+ni. Comp, also ni td. vaSdhaySmi and nt vd vaddhayemi in Y. I, 21, 22,_ The Pahlavi favours ’ 1 1 invite.'
* Not that Ahura was conceived of as having a body proper. The stars are elsewhere poetically described as his body, as other YASNA I.
attains His ends the most infallibly, because of His Righteous Order, to Him who disposes our mipds aright 1, who sends His joy-creating grace afar; who made us, and has fashioned us, and who has nourished and protected us 2, who is the most bounteous Spirit 3!
2. I announce and I (will) complete (my Yasna) to the Good Mind, and to Righteousness the Best, and to the Sovereignty which is to be desired, and to Piety the Bountiful, and to the two, the Universal Weal and Immortality, to the body of the Kine, and to the Kine’s Soul, and to the Fire of Ahura Mazda, that one who more than 4 (all) the Bountiful Immor- tals has made most effort (for our succour)!
3. And I announce and I (will) complete (my Yasna) to the Asnya, the day-lords of the ritual order, to Havani the holy, the lord 5 of the ritual order; and I celebrate, and I (will) complete (my Yasna) to S&vanghi and to Vlsya, the holy lord(s) of the ritual order. And I announce and (will) com- plete (my Yasna) to Mithra of the wide pastures, of the thousand ears, and of the myriad eyes, the Yazad of the spoken 6 name, and to Raman //z4stra.
divinities are said to be tanu-mathra, having the Mathra as their body; that is, incarnate in the Mathra.
1 * Disposing aright as to mind.’
8 Pahlavi parvan/.
* Elsewhere the Spe?zta Mainyu is spoken of as His possession.
4 The Fire seems almost spoken of as one of the Amesha Spe«ta.
5 Lords of the ritual because ruling as chief at the time of their mention, and in this sense regarded as genii protecting all ritual seasons and times of their class. Visya presides over the Vis; S&vanghi, over cattle.
4 Having an especial Y art YASNA X.
4. I announce and (will) complete (my Yasna) to Rapithwina, the holy lord of the ritual order, and to Frdda/fshu, and to Za«tuma, the holy lord(s) of' the ritual order; and I celebrate and complete (my Yasna) to Righteousness 1 the Best, and to Ahura Mazda’s Fire 1.
5. I announce and complete (my Yasna) to Uzayeirina the holy lord of the ritual order, and to F rada/-vira and to Da^zyuma 2, the holy lord(s) of the ritual order, and to that lofty Ahura Napi/- apam (the son of waters), and to the waters which Ahura Mazda 3 made.
6. I announce and complete (my Yasna) to Aiwisrft- thrima (and) Aibigaya 4, the holy lord(s) of the ritual order, and to Zarathustrotema, and to him who pos- sesses and who gives that prosperity in life which furthers all. And I celebrate and complete (my Yasna) to the Fravashis of the saints, and to those of the women who have many sons °, and to a pros- perous home-life which continues without reverse throughout the year, and to that Might which is well- shaped and stately®, which strikes victoriously, Ahura- made, and to that Victorious Ascendency (which it secures).
7. I announce and I complete (my Yasna) to Ushahina, the holy lord of the ritual order, and to Bere^ya (and) Nmanya, the holy lord(s) of the ritual order, and to Sraosha (who is Obedience) the blessed, endowed with blessed recompense (as a thing com- 1 Constantly associated together in the later Avesta.
3 fo/= h before y.
s As opposed to those which might belong to Angra Mainyn.
pleted 1 * ), who smites with victory, and furthers the settlements, and to Rashnu \ the most just, and to Arsti/ 3, who advances the settlements, and causes them to increase.
8. And I announce and I complete (my Yasna) to the M&hya, the monthly festivals, lords of the ritual order, to the new and the later 4 * * moon, the holy lord of the ritual order, and to the full moon which scatters night.
9. And I announce and complete (my Yasna) to the Yairya, yearly feasts, the holy lords of the ritual order. I celebrate and complete (my Yasna) to Maidy6-zaremya ®, the holy lord of the ritual order, and to Maidyd-shema, the holy lord of the ritual order, and to Paitiriiahya, and to Aydthrima the advancer, and the spender of the strength of males*, the holy lord of the ritual order, and to Maidhyairya, the holy lord of the ritual order, and to Hamaspath- maedhaya, the holy lord of the ritual order; yea, I celebrate and complete my Yasna to the seasons, lords of the ritual order.
10. And I announce and complete (my Yasna) to all those who are the thirty and three 7 lords of the ritual order, which, coming the nearest, are around about Hffvani, and which (as in their festivals) were 1 I should say that the suffix has this force here as in close con- nection with ashyo.
* Genius of rectitude. s Rectitude in another form.
* Literally, ‘ to the moon within,’ showing little light.
* See the Afrinagin. * The rutting season.
7 Haug first called attention to the striking coincidence with the Indian. In the Aitareya and.Satapatha Brahmawas, in the Atharva- veda, and in the Ramayana, the gods are brought up to the number thirty-three. The names differ somewhat however. (See Essays, YASNA I.
inculcated by Ahura Mazda, and were promulgated by Zarathuftra, as the lords of AshaVahista, who is Righteousness the Best.
11. And I announce and complete (my Yasna) to the two, to Ahura 1 and to Mithra, the lofty, and the everlasting, and the holy, and to all the stars which are Spe«ta Mainyu’s creatures, and to the star Tiitrya, the resplendent and glorious, and to the Moon which contains the seed of the Kine, and to the resplendent Sun, him of the rapid steeds, the eye 2 of Ahura Mazda, and to Mithra the province-ruler. And I celebrate and complete my Yasna to Ahura Mazda (once again, and as to him who rules the month 3 ), the radiant, the glorious, and to the Fravashis 4 * of the saints.
12. And I announce and complete my Yasna to thee, the Fire, O Ahura Mazda’s son! together with all the fires, and to the good waters, even to all th waters made by Mazda, and to all the plants whic’ Mazda made.
13. And I announce and complete (my Yasna) t the Bounteous Mathra, the holy and effective, th revelation given against the Daevas 6; the Zarathu^ 1 The star Jupiter has been called Qrmuzd by the Persians and Armenians, and it may be intended here, as stars are next mer tioned, but who can fail to be struck with the resemblance to th Mitra-Varuna of the AYg-veda. Possibly both ideas were presen to the composer.
1 Recall Aakshur Mitrasya Varuwasya Agne/i.
s The first day of the month is called Ahura Mazda.
4 The first month is called Fravashi. These are put for the par- ticular day of celebration.
* This was the Vendidtid, the name being a contraction of vida£v&-d£ta. It will not be forgotten that the Vendidad, although later put together, contains old Aryan myth’s which antedate YASNA I.
trian revelation, and to the long descent 1 of the good Mazdayasnian Faith.
14. And I announce and complete (my Yasna) to the mountain Ushi-darena 2, the Mazda-made, with its sacred brilliance, and to all the mountains glorious with sanctity 3, with their abundant Glory Mazda- made, and to that majestic Glory Mazda-made, the unconsumed * Glory which Mazda made. And I announce and complete (my Yasna) to Ashi the good, the blessedness (of the reward), and to iftsti, the good religious Knowledge, to the good Efeth* (Rectitude 6?), and to the good RasSLstA? (persisting zeal 6?), and to the Glory and the Benefit which are Mazda-made.
15. And I announce and complete (my Yasna) to the pious and good Blessing of the religious man \ the holy, and to the curse of wisdom, the swift and redoubted Yazad of potency (to blight).
16. And I announce and complete (my Yasna) to these places and these lands, and to these pastures, and these abodes with their springs of water (?) 8, and Zarathurtra, although in its present greatly later form, Zarathurtra is a demi-god in it, and his name is involved in myth.
1 ‘ The long tradition; ’ so Spiegel.
2 From this mountain the Iranian Icings were later supposed to have descended; hence the mention of the 4 glory/ • s Observe the impossibility of the meaning 'comfort/ or mere ‘ well-being ' here.
4 Or possibly ‘the unseized/ the Pahlavi agrift(P); Ner. agrzhitjb?; hvar, to eat, may have meant ‘ seize ’ originally.
5 Erethc? (r/ti?) seems without inflection.
6 The state of activity (?).
7 Shall we say, 'of the departed saint * here?
*' The Pahlavi with its afkhvar points here perhaps to a better text Recall awzhdatem^a, awzhdaungho, awrem.
YASNA I.
to the waters, land, and plants, and to this earth and to ypn heaven, and to the holy wind, and to the stars moon, and sun, and to the eternal stars without beginning 1, and self-disposing 2, and to all the holy creatures of Spewta-Mainyu, male and female, the regulators of the ritual order.
1 7* And I announce and complete (my Y asna) to that lofty lord who is the ritual Righteousness 3 (itself), and to the lords of the days in their duration, and of the days during daylight, to the moons, the years, and the seasons which are lords of the ritual order at the time of Hdvani 4.
1 8. And I announce and complete (my Yasna) to the Fravashis of the saints, the redoubted, which overwhelm (the evil), to those of the saints of the ancient lore, to those of the next of kin, -and to the Fravashi of (mine) own 5 * * soul!
19. And I announce and complete (my Yasna) to all the lords of the ritual order, and to ail the Yazads, the beneficent, who dispose (of all) aright, to those both heavenly and earthly, who are (meet) for our sacrifice and homage because of Asha Vahista, (of the ritual Order which is ‘ the best 5 ).
20. O (thou) Havani, holy lord of the ritual order, and. Savanghi, Rapithwina, and Uzayeirina, and Aiwisruthrima, (and) Aibigaya, (thou that aidest 1 Meaning ‘ without beginning to their course,’ and so ' fixed ’ (?)."
2 Self-determining, not satellites, having the laws of their own motion in themselves.
8 The divine Order par eminence, expressed in the ritual and the faith.
4 Not c to the chief of Havani/ possibly ‘ in the lordship/ the time when it is especially the object of worship. Thus each object of worship becomes in its turn a ‘ lord or chief’ of ‘ the ritual order.’
8 The soul of the celebrant or his client is 9 intended.
YASNA I.
life!) if I have offended you, and thou, O Ushahina, holy lord of the ritual order!
21. If I have offended thee \ whether by thought, or word, or deed, whether by act of will, or without intent or wish, I earnestly make up the deficiency of this in praise to thee. If I have caused decrease 1 2 in that which is Thy Yasna, and Thy homage, I announce (and celebrate 3 ) to thee (the more for this)!
22. Yea, all ye lords, the greatest ones, holy lords of the ritual order, if I have offended you by thought, or word, or deed, whether with my will, or without intending error 4, I praise you (now the more) for this. I announce to you (the more) if I have caused decrease in this which is your Yasna, and your praise.
23. I would confess myself a Mazda-worshipper, of Zarathurtra’s order, a foe to the Daevas, devoted to the lore of the Lord, for Havani, the holy lord of the ritual order, for (his) sacrifice, homage, propitiation, and praise, for Savanghi, and for Vlsya, the holy lord of the ritual order, for (his) sacrifice, homage, pro- pitiation and praise, and for the sacrifice, homage, propitiation and praise of the lords of the days in their duration, and of the days during daylight, for 1 Practised, or induced neglect, or omitted portions of it.
4 That the thought, word, and deed here were more than the mere semi-mechanical use of faculties in reciting the liturgy, is clear. At the same time all morality was supposed to bd represented in the liturgy. The evil man would offend in thought, word, and deed, if be recited it carelessly, or with bad conscience, and as guilty of any known and unrepented sins. The moral and ceremonial laws went hand in hand. - YASNA II.
those of the monthly festivals, and for those of the yearly ones, and for those of the seasons!
YASNA II.
The Sacrifice continues.
1. I desire to approach 1 the Zaothras 2 with my worship- I desire to approach the Baresman with my worship. I desire to approach the Zaothra con- jointly with the Baresman in my worship, and the Baresman conjointly with the Zaothra. Yea, I desire to approach this Zaothra (here), and with this (present) Baresman, and I desire to approach this Baresman conjoined with this Zaothra with my praise 3; and I desire to approach this Baresman with praise pro- vided with its Zaothra with its girdle, and spread with sanctity.
2. And in this Zaothra 3 and the Baresman I desire to approach Ahura Mazda with my praise, the holy 1 Referring yas to its more original sense. Or read, ‘ I desire the approach of' the various objects of worship, which may be correct, as we understand the genius of each several object to be invoked. Aside from this, a desire ‘to approach* seems quite necessary to fill out the sense here. Many of the objects referred to were already present, although some, like ‘the mountains/ needed to be spiritually approached, or indeed invoked.
2 Zaothra seems to me hardly a vocative here. If declined as other nouns, it would seem to be exceptionally a masculine; com- pare ahmya zaothre below. I should feel constrained to regard it here as a masc. plural accusative (comp, haoma).
8 If zaothr§ is not a loc. masc. it may be used with the loc. masc. pronoun irregularly. It would then equal Zaothraya. The letter X) is often simply the Pahlavi hj a little lengthened and equivalent to ya (aya). xj does not merely stand for ya (aya), but it is some- times the correct writing for those letters. (Useless repetitions are curtailed.)
YASNA II.
lord of the ritual order, and the Bountiful Immortals, (all) those who rule aright, and who dispose of all aright, these also I desire to approach and with my praise.
3. And in this Zaothra with this Baresman I desire to approach the Asnya with my praise. I desire to approach the Havani with my praise, the holy lord of the ritual order, and Savanghi and Visya.the holy lords of the ritual order. And in this Zaothra with this Baresman I desire to approach Mithra with my praise, of the wide pastures, of the thousand ears, and of the myriad eyes,theYazad ofthespoken name, and Raman HiA stra with him, the holy lord of the ritual order.
4. And in this Zaothra and with the Baresman I desire to approach Rapithwina with my praise, the holy lord of the ritual order; and Frada/-fshu and Zawtuma, the holy lords of the ritual order; and in this Zaothra with this Baresman I desire to approach toward Righteousness the Best with my praise, and with him the Fire, Ahura Mazda’s son.
5. And in this Zaothra with this Baresman I desire to approach Uzayeirina with my praise, and Fr&da/- vlra and Da^yuma l, the holy lords of the ritual order; and with them that lofty lord, the kingly and brilliant Apam-napai 2, of the fleet horses, and likewise the water Mazda-made and holy, 6. And Aiwisruthrima, (and) Aibigaya, the holy lord(s) of the ritual order, and Fradazf-vispam-hufaiti, and Zarathu-Jtrotema, the holy lord, and the good, heroic, and bountiful Fravashis of the saints, and the women who have many sons, and a peaceful and prosperous home-life that continues without reverse throughout the year, and Force well-shaped and 1 hv=\i before y.
YASNA II.
stately, and the Victorious-blow Ahura-given, and the Victorious Ascendency (which it secures), and (7) Ushahina, the holy lord of the ritual order, Berefya and Nm&nya, the holy lords of the ritual order, and Sraosha, Obedience, the blessed and the stately, who smites with the blow of victory, furthering the settlements, the holy lord of the ritual order, and Rashnu, the most just, and Arst&i, who furthers the settlements, and causes them to increase.
8. And in this Zaothra with this Baresman I desire to approach the Mahya, the monthly festivals with my praise, the new moon and the waning moon (the moon within), the holy lords of the ritual order, and the full moon which scatters night, (9) and the Yearly festivals, Maidhyo-zaremaya, the holy lord of the ritual order, and Maidhyo-shema and Paitirhahya, and. Aydthrima, the promoter, who spends the strength of males, and Maidhyairya and Hamas- pathmaedhaya, and the seasons, the holy lords of the ritual order.
10. And in this Zaothra with this Baresman I desire to approach all the lords of the ritual order with my praise, the three and thirty who come the nearest round about our Havanis, who are those lords (and seasons) of Righteousness the Best, which were incul- cated by Mazda, and spoken forth by Zarathuitra.
11. And in this Zaothra with this Baresman I desire to approach Ahura and Mithra with my praise, the lofty, eternal, and the holy two; and I desire to approach the stars, moon, and sun with the Baresman plants, and with my praise, and with them Mithra the governor of all the provinces, and Ahura Mazda the radiant and glorious, and the good, heroic, boun- tiful Fravashis of the saints, (12) -and thee, the Fire, YASNA II.
YASNA II.
Ahura Mazda’s son, the holy lord of the ritual order, with all the fires! And I desire to approach the. good waters in this Zaothra with this Baresman with my praise, all best waters, Mazda-made and holy, and all the plants which are Mazda-made and holy.
13. And I desire to approach the bounteous Mathra in this Zaothra with this Baresman, and with my praise, the most glorious as it is, and with it the law instituted against the Daevas; yea, I desire to approach the Zarathustrian law with my praise, and (with it) its long descent, and the good Mazdayasnian Religion (as complete).
14. And I desire to approach Mount Ushi-darena in this Zaothra, with this Baresman with my praise, Mazda-made, and glorious with sanctity, the Yazad- (mount). And I desire to approach all the mountains with my praise, glorious with sanctity as they are, and with abundant glory, Mazda-made, and holy lords of the ritual order; and I desire to approach the mighty kingly Glory Mazda-made and unconsumed; yea, (even) the mighty unconsumed Glory Mazda- made. And I desire to approach Ashi Vanguhi (the good blessedness) in my praise, the brilliant, lofty, powerful, and stately, saving by inherent power. Yea, I desire to approach the Glory Mazda-made with my praise; and I desire to approach the Benefit conferred by Mazda.
15. And in this Zaothra with this Baresman I desire to approach the Blessing, pious and good, and« die pious and holy man who utters it, and the mightyj and redoubted Curse of the wise, the Yazad.
16. And in this Zaothra with this Baresman I desire to approach these waters with my praise, and these lands and plants,,and these places, districts, YASNA III.
and pastures, and these dwellings with their springs of water 1, and this land-ruler, who is Ahura Mazda.
1 7. And in this Zaothra with this Baresman I de- sire to approach all the greatest lords with my praise, the day-lords, and the month-lords, those of the years, and of the seasons, and the good, heroic, bountiful Fravashis of the" saints.
18. And in this Zaothra with this Baresman I desire to approach all the holy Yazads with my praise; yea, even all the lords of the ritual order, H&vani at his time, and Savanghi at his time, and all the greatest lords of the ritual at their proper times.
YASNA III.
The Yasna advances to the Naming of the Objects of Propitiation.
1. With a Baresman brought to its appointed place accompanied with the Zaothra at the time of Havani, I desire to approach the Myazda-offering with my praise, as it is consumed, and likewise Ameretati/ 2 3 (as the guardian of plants and wood) and Haurvati/ (who guards the water), with the (fresh) meat s, for the propitiation of Ahura Mazda, and of the Bountiful * Spiegel has observed with truth that AmeretatS/ and Haurvat&/ may represent severally all the fruits and the liquids offered.
3 The modem Parsis, Haug following, render ‘butter’; but Spiegel is inclined to discredit this later tradition, holding that ‘flesh’ was originally intended; but on its becoming disused in India, milk was substituted, hence the error.
Gaur hudhou, in its primary sense, meant of course ‘ the Kine of blessed endowment' (Repetitions are again' curtailed.)
YASNA III.
Immortals, and for the propitiation of Sraosha (who is Obedience) the blessed, who is endowed with sanctity, and who smites with the blow of victory, and causes the settlements to advance.
2. And I desire to approach Haoma and Para- haoma 1 with my praise for the propitiation of the Fravashi of Spitama Zarathtutra, the saint. And I desire to approach the (sacred) wood with my praise, with the perfume, for the propitiation of thee, the Fire, O Ahura Mazda’s son!
3. And I desire to approach the Haomas with my praise for the propitiation of the good waters which Mazda created; and I desire to approach the Haoma- water, and the fresh milk 2 with my praise, and the plant Hadhdnaepata, offered with sanctity for the propitiation of the waters which are Mazda-made.
4. And I desire to approach this Baresman with the Zaothra with my praise, with its binding 3 and spread with sanctity for the propitiation of the Bountiful Immortals. And I desire with" (?) my voice the thoughts well thought, and the words well spoken, and the deeds well done, and the recital of the Gathas as they are heard. And I desire to approach the well-said Mathras with my praise, and’ this (higher) lordship with this sanctity, and this exact regulation 4 (of the Ratu), and the reverential prayer for blessings (spoken at the fitting hour); and I desire to approach them for the contentment and propitiation 1 The Haoma-juice.
2 So better than ‘fresh meat/ Fluids are the chief objects of attention here.
8 With its girdle.
4 Anghuyam — rathwam stand related as ahti and ratu; so also the Pahlavi ahftoth and raiih, and Ner. svamitaztf£a gurutaffz&L YASNA III.
of the holy Yazads, heavenly and earthly, and for the contentment of each man’s soul.
5. And I desire to approach the Asnya with my praise, the lords of the ritual order, and the Havani and Sdvanghi and Visya, the holy lords of the ritual order. And I desire to approach with the Yart 1 of Mithra of the wide pastures, of the thousand ears, of the myriad eyes, the Yazad of the spoken name,' and with him Raman i/z/astra.
6. And I desire to approach Rapithwina with my praise, the holy lord of the ritual order, and Fr&- dazf-fshu and Za«tuma, and Righteousness the Best, and Ahura Mazda’s Fire.
7. And I desire to approach Uzayeirina, and F r£da/-vira and Da/zz/yuma* with my' praise, with that lofty Ahura Napaz'-apam, and the waters Mazda- made, 8. And Aiwisrftthrima, and Aibigaya, and Frada/- vispam-hu^aiti, and Zarathurtrotema with the Yart of the Fravashis of the saints 2, and of the women who have many sons, and the year long unchanged prosperity, and of Might, the well-shaped and stately, smiting victoriously, Ahura-made and of the Victo- rious Ascendency (which it secures).
9. And I desire to approach Ushahina, Bere^ya, and Nminya with the Yart of Sraosha (Obe- dience) the sacred, the holy, who smites with the blow of victory, and makes the settlements advance, and with that of Rashnu, the most just, and Arrti/ Yefti seems used of an especial Yart here, and subsequently, as genitives intrude among datives, the form possibly taking the place of the words. ‘ for the propitiation of’; here Yart X may be referred to.
* Yart XIII.
YASNA III.
who furthers the settlements, and causes them to increase.
jo. And I desire to approach the monthly festivals, the lords of the ritual order, and the new moon and the waning moon, and the full moon which scatters night, ii. And the yearly festivals, Maidhyd-zaremaya, Maidhyd-shema, PaitLhahya, and Ayathrima the breeder who spends the strength of males, and Maidhy&irya, and H amaspathmaedhaya, and the seasons, lords of the ritual order, (12) and ail those lords who are the three and thirty, who approach the nearest at the time of Havani, who are the Lords of Asha called Vahishta (and whose services were) inculcated by Mazda, and pronounced by Zarathustra, as the feasts of Righteousness, the Best.
13. And I desire to approach Ahura and Mithra, the lofty and imperishable two, the holy, and with the Yast of those stars which are the creatures of Spe«ta Mainyu, and with the Yast of the star Tistrya, the radiant, the glorious, and with that of the moon which contains the seed of cattle, and with that of the resplendent sun, the eye of Ahura Mazda, and of Mithra, province-lord of the provinces, and with that of Ahura Mazda (as He rules this day) the radiant, the glorious, and with that of the Fravashis of the saints, (who rule this month), 14. And with thy Yast, the Fire’s, O Ahura Mazda’s son! with all the fires, and to the good waters with the Yast of all the waters which are Mazda-made, and with that of all the plants which Mazda made.
1 5. And I desire to approach with the Yast of the YASNA ni.
M&thra~Spe«ta, the holy, the effective, the law com- posed ' against the Da&vas, the Zarathurtrian, and with that of the long descent of the Religion which Mazda gave.
1 6. And I desire to approach with the Yart of Mount Ushi-darena, Mazda-made, and of all, glorious with sanctity, and abundant in brilliance, and with that of the Kingly Glory, Mazda-made; yea, with that of the unconsumed glory which Mazda made, and with that of Ashi Vanguhi, and Kisti Vanguhi, and with that of the good Ereth*, and the good Rasastd/, and the good Glory, and of the Benefit which Mazda gave.
17. And I desire to approach with the Yart of the good and pious Blessing of the pious man and of the saint, and with that of the awful and swift Curse of the wise, the Yazad-curse, (18) and to these. places, regions, pastures, and abodes, with their water-springs, and with that of the waters, and the lands, and the plants, and with that of this earth and yon heaven, and with that of the holy wind and of the stars, moon, and sun, and with that of the stairs without beginning, self-determined and self-moved, and with that of all the holy creatures which are those of Spewta Mainyu, male and female, regulators of the ritual order, (19) and with that of the lofty lord who is Righteousness (himself, the essence of the ritual), and with that of the days in their duration, and of the days during daylight, and with that of the monthly festivals, and the yearly festivals, and with those of the several seasons which are lords of the ritual at the time of Hivani.
20. And I desire to approach the meat-offering with a Yart, and Haurvati^ (who guards the water), and Ameretati/ (who guards the plants and wood), with YASNA III.
the Yaxt of the sacred flesh for the propitiation of Sraosha (Obedience) the blessed and the mighty, whose body is the Mathra, of him of the dating spear, the lordly, the Yazad of the spoken name.
21. And I desire to approach both Haoma and the Haoma-juice with a Yait for the propitiation of the Fravashi of Zarathustra Spit&ma, the saint, the Yazad of the spoken name. And I desire to approach the wood-billets with a Ya st, with the perfume for the propitiation of thee, the Fire, 0 Ahura Mazda’s son! the Yazad of the spoken name.
22. And I desire to approach with a Ya.st for the mighty Fravashis of the saints, the overwhelming, the Fravashis of those who held to the ancient lore, and of those of the next of kin.
23. And I desire to approach toward all the lords of the ritual order with a Yast, toward all the good Yazads, heavenly and earthly, who are (set) for wor- ship and for praise because of Asha Vatmta (of Righteousness the Best).
24. I will confess myself a Mazdayasnian, of Zara- thuitra’s order, a foe to the Daevas, devoted to the lore of the Lord for Havani, the holy lord of the ritual order, for sacrifice, homage, propitiation, and for praise, and for Savanghi and Visya, the holy lord(s) of the ritual order, and for the sacrifice, homage, propitiation, and praise of the day-lords of the days in their duration, and of the days during daylight, and for the month-regulators, and the year-regulatqrs, and for those of the (several) seasons, for their sacri- fice, and homage, their propitiation, and their praise.
(The Zaotar speaks *): As the Ahfi to be 1 So at least the rubric. One would think that the sentence was intended to be dictated to the Ratu to be repeated; that is; if the YASNA IV.
(revered and) ' chosen, let the priest speak 1 forth to me.
(The Ratu responds): As the Ahft to be (revered and) chosen, let him who is the Zaotar speak 1 forth to me.
(The Zaotar again): So let the Ratu from his Righteousness, holy and learned,, speak forth!
YASNA IV.
. T&e Offering takes place.
1. These good thoughts, good words, and good deeds 2, these Haomas, meat-offerings, and Zaothras, this Baresman spread with sanctity, this flesh, and the two, HaUrvatS/ (who guards the water) and Ameretatai (who guards the plants and wood), even the flesh, the Haoma and Haoma-juice, the wood- billets, and their perfume, this sacred lordship 3 and chieftainship 3, and the timely prayer with blessing, and the heard recital of the Gathas, and- the well-said Mathras, these all we offer, and make known with celebrations (here).
2. Yea, these do we announce with celebrations, and we present them to Ahura Mazda, and to Sraosha rubric is correct. The sentence as uttered by the priest seems difficult.
1 Present, or infin. for imperative (?).
2 The fact that somewhat of a more technical sumatf, sdkta, sukn’ti adheres to these expressions in this place must not for a moment induce us to suppose that their deeper meaning was lost All good thoughts, words, and deeds culminated in the ritual, as in an enlightened high ecclesiasticism. They were nourished by it, and not lost in it (Expressions are here varied.)