3 The prominence and supremacy of each deity, or genius,* while he is especially the object of worship in the ritual order, the expressions being taken from the • Ahuna-vairya. * YASNA IV.
(Obedience) the blessed, and to the Bountiful Immor- tals, and to the Fravashis of the saints, and to their souls, and to the Fire of Ahura Mazda, the lofty lord of the entire creation of the holy, for sacrifice, homage, propitiation, and praise.
3. Yea, further, we present (them to the Bountiful Immortals with an especial gift) these thoughts well thought, these words well spoken, these deeds well done, these Haomas, Myazdas, Zaothras, and this Baresman spread with sanctity, the flesh, and HaurvatSi (who guards the water), and Ameretatdi (who guards the plants and wood), even the flesh, Haoma and Parahaoma, the wood-billets, the perfume, and this their lordship and their sanctity, and this chieftainship, this prayer for blessing, the heard recital of the G&thas, and the well-said Mathras.
4. We offer with our celebrations, and we announce them (of a verity) to the Bountiful Immortals, those who exercise their rule aright, and who dispose (of all) aright, the ever-living, ever-helpful, the male divinities among their number who dwell with the Good Mind \ [and the female 1 2 ones as well].
5. And we announce them in our celebrations as more propitious for this house 3 j and for the fur- therance of this house, of its herds, and of its men, of those now born, and of those yet to be born, the holy, yea, for the furtherance of that house of which these (men) are thus.
6. And we present these offerings to the good 1 Vohu Manab, Asha, and Khshathra.
s It would seem that the Yasna must have been at the time celebrated in the houses of the worshippers. Hence perhaps some of the priests were paingathans.
YASNA IV.
Fravashis of the saints who are mighty and over- whelming for the succour of the saints.
7. Yea, we present these hereby to the Creator Ahura Mazda, the radiant, the glorious, and the heavenly spirit, for the sacrifice, homage, propitiation, and praise of the Bountiful Immortals (all).
8. And we present these hereby to the Day-lords of the ritual order, to Hivani, to Sivanghi, and to Vlsya, the holy lords of the ritual order, for sacrifice, homage, propitiation, and for praise, and to Mithra of the wide pastures, and the thousand ears, and the myriad eyes, the Yazad of the spoken name, 9. And to Rapithwina, Frida/-fshu, and Za«tuma, the holy lords of the ritual order, and to Righteous- ness the Best, and to Ahura Mazda’s Fire, 10. And to UzaySirina, Fr£da/-vira, and Da hv- yuma 1, the holy lords of the ritual order, and to that lofty lord Napi/-apam, and to the water Mazda-made, 11. And to Aiwisrhthrima, the life-furtherer 2, and to FridaZ-vlspam-hu^yditi and Zarathortrdtema, the holy lords of the ritual order, and to the Fravashis of the saints, and to the women who bring forth many sons, and to the Prosperous home-life which endures without reverse throughout the year, and to Force, well-shaped and stately, and to the Blow of victory which Mazda gives, and to the Victorious Ascendency which it secures, for their sacrifice, homage, their propitiation, and their praise, 12. And to U shah ina, with Bere^ya and N minya, and Sraosha (Obedience) the blessed, smiting with the blow of victory and furthering the settlements, and to Rashnu, the most just, and to Ami/, furthering the settlements, and causing them to increase.
1 Dahyuma. 3 Aibigaya.
2 16 YASNA IV.
1 3. And these we announce and we present hereby to the Month-lords of the ritual order, to the new moon and the waning moon (the moon within), and to the full moon which scatters night, the holy lord of the ritual order, for (their) sacrifice, homage, their propitiation, and their praise.
14. And these we announce hereby and we present to the Y early festivals, to Maidhy 6-zaremaya, Maidhy6- shema, Patishahya, and to Ayathrima,to Maidhyairya, Hamaspathmaedhaya, and to the- Seasons as holy lords of the ritual order, for sacrifice, homage, propi- tiation, and for praise.
15. And these we announce and we present hereby to all those lords who are the three and thirty lords of the ritual order, who approach the nearest around about our Havani, and which are the festivals of Righteousness the Best, inculcated by Mazda, and uttered forth by Zarathurtra for their sacrifice, homage, propitiation, and praise.
16. And these we announce and we present to Ahura and to Mithra, the lofty, and imperishable, and holy two, to the stars, the creatures of Spewta Mainyu, and to the star Tistrya, the radiant, the glorious, and to the Moon which contains the seed of cattle, and to the resplendent Sun, of the swift horses, Ahura Mazda’s eye, and to Mithra, the lord of provinces, for their sacrifice, homage, their propitia- tion and their praise; yea, these we present hereby to Ahura Mazda (as he rules this day) and to the Fravashis of the saints (as they rule this month), for their sacrifice, homage, their propitiation and their praise.
1 7. And these we announce hereby to thee, the Fire, O Ahura.Mazda's son! with all the fires for YASNA XV.
thy sacrifice, homage, propitiation, and praise, and to the good waters fpr the sacrifice, homage, pro- pitiation, and praise of all the waters Mazda-made and to all the plants which Mazda made t 1 8. And to the Mathra Spe»ta, the holy, the effective, the law against the Daevas, the Zarathur- trian statute, and to the long descent of the good Mazdayasnian religion.
19. And these we announce and we present hereby to Mount Ushi-darena, Mazda-made, brilliant with sanctity, and to all the mountains shining with their holiness, abundantly luminous, and Mazda-made, and to the Kingly glory, the unconsumed 1 glory Mazda- made, and to the good Blessedness, and the good Religious-knowledge, and the good Rectitude, and to the good RasSsti/, and to the Glory and the Benefit which Mazda created.
20. And these we offer, and present to the pious and good Blessing of the pioufi, and to the swift and dreadful Yazad, the Curse of wisdom.
21. And to these places, pastures, and dwellings with their springs of water, their rivers, to the lands and to the plants, to this earth and yon heaven, to the holy wind, to the stars, moon, and sun, to the stars without beginning, self-disposed, and to all the holy creatures of the Sperata Mainyu, male and female (the rulers as they are of the ritual order).
22. And these we announce and we present hereby to that lofty lord who is Asha, the ritual righteousness itself, to the Day-lords, and the Month- lords, the Year-lords, and the Seasons who are the lords of the ritual at the time of Hivani, and for 1 Unseized (?).
YASNA V.
their sacrifice, homage, their propitiation and their praise.
23. Yea, these we announce and we present to Sraosha, the blessed and mighty, whose body is the MSthra, him of the daring spear, the lordly one, and to the holy F ravashi of Zarathurtra Spit&ma, the saint And these we announce and we present to thee, the Fire, O Ahura Mazda’s son! for thy sacrifice, homage, thy propitiation, and thy praise.
24. And these we announce and we present to the Fravashis of the saints, the mighty and overwhelming, of the saints of the ancient lore, and of the next of kin.
25. And these we announce and we present hereby to all the good Yazads, earthly and heavenly, who are (meet) for sacrifice, homage, propitiation, and for praise, because of Asha VahLsta (who is Righteousness the Best).
We worship the Bountiful Immortals who rule aright, and who dispose of all aright 26. And that one of beings (do we worship) whose superior (service) in the sacrifice Ahura Mazda knows, and from his righteousness (which he maintains, and those of all female beings do we worship) whose (higher service is thus likewise known; yea, all) male and female beings do we worship (who are such) 1!
YASNA V.
This chapter is identical with Yasna XXXVII.
1 Elsewhere with slight verbal change.
YASNA VI.
YASNA VI 1.
The Sacrifice continues with fuller expression.
t. We worship the Creator Ahura Mazda with our sacrifice, and the Bountiful Immortals who rule aright, and who dispose of all aright.
2. And we worship the Asnya with our sacrifice, and Hfivani, S&vanghi and Visya, the holy lords of the ritual order, and Mithra of the wide pastures, of the thousand ears, and myriad eyes, the Yazad of the spoken name, and we worship Raman Hv& stra.
3. And we worship Rapithwina with our sacrifice, and FridaZ-fshu, and the Za#tuma, and Righteousness the Best, and the Fire, Ahura Mazda’s son, holy lords of the ritual order.
4. And we worship Uzay£irina, and Fr&da/-vlra, and Daiztyuma*, the holy lord of the ritual order, and that kingly Ahura, the radiant NapSi-apam, of the fleet horses, and the water holy, and Mazda-made.
5. And we worship Aiwisrfithrima and Aibigaya in our sacrifice, the holy lord of the ritual order, and Fr&da/-vispam-hu£yiiti and the Zarathortrdtema, the holy lord of the ritual order, and the good, heroic, bountiful Fravashis of the saints, and the women who bring forth many sons, and the Prosperous home-life which endures without reverse throughout the year, and Force which is well-shaped and stately, and the Blow which brings the victory, which is Ahura-given, and the Victorious Ascendency (which it secures).
6. And we worship Ushahina with our sacrifice, and 1 This chapter differs from Y. II only in having yazamaidfc instead of the formula ahmya zaothrS barestpana&la — iyfisfi yard. Expressions for the same Zend words are purposely varied.
220 YASNA VI.
Berefya, and N many a, arid Sraosha (Obedience) the blessed and the stately who smites with victory, and makes the settlements advance, and Rashnu.the most just, and Aritaz 1 who makes the settlements advance and causes them to increase, the holy lords of the ritual order.
7. And we worship the M&hya in our sacrifice, the new moon and the waning moon (the moon within) and the full moon which scatters night, the holy lord of the ritual order.
8. And we worship the Yearly festivals in our sacrifice, Maidhyo-zaremaya, Maidhyd-shema, Paitir- hahya, and Aylthrima, the furtherer (or breeder), the spender of virile strength, and Maidhyiirya, the holy lord of the ritual order, and HamaspathmaMhaya, and the Seasons (in which they are).
9. And we worship with our sacrifice all the lords of the ritual order, who are the thirty and three who approach the nearest around about us at Havani, who are the lords of Righteousness the Best, and whose observances were inculcated by Ahura Mazda, and uttered forth by Zarathustra.
10. And we worship Ahura and Mithra with. our sacrifice, the lofty, and imperishable, and holy two, and the stars, moon, and sun, among the plants of the Baresman, and Mithra, the.province-lord of all the provinces, even Ahura Mazda, the radiant, the glo- rious, and the good, valiant, and bountiful Fravashis of the saints.
11. And we worship thee, the Fire, Ahura Mazda’s son, together with all the fires, and the good waters, the best and Mazda-made, and holy, even all the waters which are Mazda-made and holy, and all the plants -which Mazda made.
YASNA VI.
12. And we worship the Mathra Spe«ta with our sacrifice, the glorious and of a truth, the law revealed against the DaSvas, the Zarathurtrian law, and we worship with our sacrifice its long descent, and the good Mazdayasnian Religion.
1 3. And we worship Mount U shi-darena, theMazda- made, the glorious Yazad, shining with holiness, and all the mountains that shine with holiness, with abundant brilliance, Mazda-made, the holy lords of the ritual order. And we worship the mighty Kingly glory Mazda-made, the mighty glory, unconsumed and Mazda-made, and the good Sanctity, the brilliant, the lofty, the powerful and the stately, delivering (men) with its inherent power. Yea, we worship the Glory, and the Benefit which are Mazda-made.
14. And we worship the pious and good Blessing with our sacrifice, and the pious man, the saint, and that Yazad, the mighty Curse of wisdom.
15. And we worship these waters, lands, and plants, these places, districts, pastures, and abodes with their springs of water, and we worship this lord of the district with our sacrifice, who is Ahura Mazda (Himself).
16. And we worship all the greatest lords, the Day-lords in the day’s duration, and the Day-lords during daylight, and the Month-lords, and the Year- lords.
17. And we worship Haurvatii? (who guards the water) and Ameretat&^ (who guards the plants and the wood), and Sraosha (Obedience) the blessed and the stately, who smites with the blow of victory, and makes the settlements advance, the holy lord of the ritual order.
18. And we worship Haoma With our sacrifice YASNA VII.
and the Haoma-juice. And we Worship the sacred Fravashi of Zarathurtra Spit&ma the saint.
And we worship the wood-billets, and the perfume and thee, the Fire* Ahura Mazda’s son, the holy lord of the ritual order.
19. And we worship the good, heroic, bountiful Fravashis of the saints.
20. And we worship all the holy Yazads, and all the lords of the ritual order at the time of H&vani, and S&vanghi, and all the greatest lords at their (proper) time. (The Y6Nh6 hitSm. follows.)
21. The Ratu, As an Ah£t (revered and) to be chosen, the priest speaks forth to me.
The Zaotar. So let the Ratu from his Right- eousness, holy and learned, speak forth!
YASNA VII.
Presentation of Offerings by the Priest with the Object of Propitiation named.
1. With a complete and sacred offering 1 I offer and I give this meat-offering, and (with it) Haurvati/ (who guards the water), and Ameretata/ (who guards the plants and the wood), and the flesh of the Kine of blessed gift, for the propitiation of Ahura Mazda, and of the Bountiful Immortals (all, and) for the pro- pitiation of Sraosha (Obedieftce) the blessed, endowed with sanctity, who smites with the blow of victory, and who causes the settlements to advance.
1 With Ashi; possibly ‘ for a blessing/ as Ashi often has the sense of f reward/ but scrupulous sanctity and completeness seem to be the sense here. (Expressions here are as usual varied.)
YASNA VII.
2. And I. offer the Haoma and Haoma-juice with a. complete and sacred offering for the propitiation of the Fravashi of Zarathmtra Spitima the saint, and I offer the wood-billets with the perfume for Thy propitiation, the Fire’s, O Ahura Mazda’s son!
3. And I offer the Haomas with a complete and sacred offering for propitiation [to the good waters] for the good waters Mazda-made. And I offer this Haoma-water with scrupulous exactness and with sanctity, and. this fresh milk, and the plant Hadh&- naepata uplifted with a complete and sacred offering for the propitiation of the waters which are Mazda- made.
4. And I offer this Baresman with its Zaothra (and with its. binding) for a girdle spread with com- plete sanctity and order for the propitiation of the Bountiful Immortals, and I offer with my voice the thoughts well-thought, the words well-spoken, and the deeds well-done, and the heard recital of the G&thas, the Mathras well-composed and well-de- livered, and this Lordship, and this Sanctity, and this ritual mastership, and the timely Prayer for blessings, with a complete and sacred offering for the propitia- tion of the holy Yazads, heavenly and earthly, and for the contentment of the individual soul!
5. And I offer to the Asnya with a complete and sacred offering, as lords of the ritual order, and to H&vani, and to SAVanghi and Visya, holy lords of the ritual order, and to Mithra of the wide pastimes, of the thousand ears, and-myriad eyes, the Yazad of the spoken name, and to R&man Z/z4stra.
6. And I offer with a complete and sacred offering to Rapithwina, the holy lord of the ritual order; and I offer to Fr£da/-fshu and to the Za^tuma, and to 224 YASNA VII.
Asha Vahiita (who is Righteousness the Best) and to Ahura Mazda’s Fire.
7. And I offer with a complete and sacred offering to Uzayeirina, Frada/-vira, and to the Da/^yuma*, the holy lord of the ritual order, and to that lofty Ahura Napa/-apam, and to the waters which Mazda created.
8. And I offer with a complete and sacred offering to Aiwisruthrima, the life-furtherer, and to Fr&da/- vlspdm-hufyaiti, and to the Zarathuytfdtema, and to the Fravashis of the saints, and to the women who have many sons, and to the Prosperous home-life which endures (ivithout reverse) throughout the year, and to Force, the well-shaped and stately, and to the Blow which smites with victory Ahura-given, and to the Victorious Ascendency (which it secures).
9. And I offer with a complete and sacred offer- ing to Ushahina, the holy lord of the ritual order, and to Bere^ya, and Nmanya, and to Sraosha (Obedi- ence) the blessed, endowed with sanctity, who smites with the blow of victory, and makes the settlements advance, and to Rashnu the most just, and to Arctic who furthers the settlements and causes them to increase.
10. And I offer with a complete and sacred offer- ing to the Mahya, lords of the ritual order, to the new and the waning moon (the moon within), and to the full moon which scatters night, holy lords of the ritual order.
11. And I offer with a complete and sacred offer- ing to the Yearly festivals, the lords of the ritual order, to Maidhyo-zaremaya, and Maidhyd-shema, to Paitbhahya, and to Ay&thrima the furtherer (the breeder), the spender of the strength of males, and YASNA VII.
to Maidhydirya and Hamaspathmaedhaya, holy lords of, the ritual order, and I offer with sanctity to the several seasons, the lords of the ritual order.
12. And I offer with a complete and sacred offer- ing to all those lords who are the thirty and three, who approach the nearest round about our Hivani and who are the lords of Asha (the ritual by-emi- nence), of Righteousness who is (the Best), whose observances are inculcated as precepts by Mazda, and uttered forth by Zarathustra.
1 3- And f offer with a complete and sacred offer- ing to Ahura and Mithra, the lofty and imperishable, and holy two, and to the stars which are the creatures of Spe»ta Mainyu, and to the star Tirtrya, the radiant, the glorious, and to the Moon which 'con- tains the seed of cattle in its beams, and to the re- splendent Sun of the fleet horses, the eye of Ahura Mazda, and to Mithra, the lord of the pro- vinces. And I offer with a complete and sacred offering to Ahura Mazda, the resplendent, the glo- rious, (who rules this day), and to the Fravashis of the saints (who name the month).
14. And I offer with a complete and sacred offer- ing to thee, the Fire, O Ahura Mazda’s son! together with all the fires, and to the good waters, even to the waters which are Mazda-made, and to all the plants which Mazda made.
1 5- And I offer with a complete and sacred offer- ing to the Mathra Spe%ta, the holy, the effective, revealed against the Daevas, the Zarathurtrian law, and to the long descent of the good Religion, of the Mazdayasnian faith.
16. And I offer with a complete and sacred offer- ing to Mount Ushi-darena, the Mazda-inade, brilliant YASNA VII.
with holiness, and to all the mountains shining with holiness, of abundant brightness, and which Mazda made, and to the Royal glory unconsumed and Mazda-made. And I offer with a complete and sacred offering to Ashi Vanguhi, and to A'isti Vanguhi, and to Ereth*, and to Rasasta/, and to the Glory (and the) Benefit which Mazda made.
i y. And I offer with a complete and sacred offer- ing to the good and pious Prayer for blessings of the pious man, and to that Yazad, the swift and dread- ful Curse of the wise.
1 8. And I offer with a complete and sacred bless- ing to these places, districts, pastures, and abodes with their springs of water, and to the waters and the lands, and the plants, and to this earth and yon heaven, and to the holy wind, and to the stars, and the moon, even to the stars without beginning (to their course), the self-appointed, and to all the holy creatures of Spewta Mainyu, be they male or female, regulators (as they are) of the ritual order.
19. And I offer with a complete and sacred bless- ing to that lofty lord who is Righteousness (the Best), and the Day-lords, the lords of the days during their duration, and to those of the days during daylight, and to the Month-lords, and the Year-lords, and to those of the seasons, the lords who are lords of the ritual, and at the time of Havani.
20. And I offer the Myazda meat-offering with a complete and sacred offering, and Haurvata/ (who guards the water), and Ameretatai (who guards the wood), and the flesh of the Kine of blessed gift, for the propitiation of Sraosha (Obedience) the blessed, whose body is the Mathra, him of the YASNA VII.
daring spear, the lordly, the Yazad of the spoken name.
21. And I offer the Haoma and the Haoma-juice for the propitiation of the Fravashi of Zarathurtra Spitima the saint, the Yazad of the spoken name.
And I offer the wood-billets with the perfume for Thy propitiation, the Fire’s, Ahura Mazda’s son, the Yazad of the spoken name.
22. And I offer with a complete and sacred offer- ing to the Fravashis of the saints, the mighty and overwhelming, to those of the saints of the ancient lore, and to those of the next of kin.
23. And I offer with a complete and sacred offer- ing to all the lords of the ritual order, and to all the good Yazads heavenly and earthly who are (meet) for sacrifice and homage because of Asha who is Vahirta (of Righteousness who is the Best).
24. May that approach to us, and with a sacred blessing (O Lord!) whose benefits the offerers are seeking for. Thy praisers and Mathra-speakers, O Ahura Mazda! may we be named; we desire it, and such may we be. What reward, O Ahura Mazda! adapted to myself Thou hast appointed unto souls, 25. Of this do Thou Thyself bestow upon us for this world and for that of mind; (yea, do Thou be- stow) so much of this as that we may attain to Thy ruling protection and to that of Righteousness for ever.
26. We sacrifice to the Ahuna-vairya, and to the veracious word correctly uttered, and to the good and pious prayer for blessings, and to the dreadful curse of the wise, the Yazad, and to HaurvatS/ and Ameretata/, and to the flesh of the Kine of blessed gift, and to the Haoma and Haoma-juice, and to the wood-billets, and tire perfume, for the praise of the pious and good prayer for blessings.
YASNA VIII.
The Y6 nM h&t&m.
27. (To that one) of beings do we sacrifice whose superior (fidelity) in the sacrifice Ahura Mazda knows through his Righteousness (within him, yea, even to those female saints do we sacrifice) whose (superior sanctity is thus known. We sacrifice to all) both males and females whose (superiority is such). (The Ratu speaks.) As an Ahft (revered and) to be chosen, he who is the Zaotar speaks forth to me.
(The Zaotar.) So let the Ratu from his Right- eousness, holy and learned, speak forth!
YASNA VIII.
Offering of the Meat-offering in particular.
The Faithful Partake.
x. A blessing is Righteousness (called) the Best It is weal; it is weal to this (man), When toward Righteousness Best there is right I offer the Myazda (of the) meat-offering with a complete and sacred offering; and I offer Haur- vatatftf (who guards the water), and AmeretatfL/ (who guards the plants and the wood), and the flesh of the blessed Kine; and I offer the Haoma and the Haoma-juice, the wood-billets and the perfume for the praise of Ahura Mazda, and of the Ahuna-vairya, the veracious word, and for that of the pious and beneficent Prayer for blessings, and for the redoubted Curse of the wise, and for the praise of the Haoma, and of the Mathra of the holy Zarathu-rtra; and may it come to us with sacred fulness (to accept and to recompense our gift).
YASNA VIII.
2. (The Ratu speaks.) Eat, O ye men, of this Myazda, the meat-offering, ye who have deserved it by your righteousness and correctness!
3. O ye Bountiful Immortals, and thou, the Maz- dayasnian law, ye just men and just women, and ye Zaothras, whoever among these Mazdayasnians would call himself a Mazdayasnian desiring to live in the practice of the liberality of Righteousness [for by sorcery the settlements of Righteousness are ruined], do ye cause (such an one) to be (still further) taught, (ye), who are the waters, the plants, and the Zaothras!
4. And whoever of these Mazdayasnians, adults, when he invokes with earnestness, does not adhere to these words, and (so) speaks, he approaches to that (word) of the magician; (but, as against that magician’s word) ‘a blessing is Righteousness (called) the Best.’
5. May’st Thou, O Ahura Mazda! reign at Thy will, and with a saving rule over Thine own crea- tures, and render Ye the holy (man) also a sovereign at his will over waters, and over plants, and over all the clean and sacred (creatures) which contain the seed of Righteousness. Strip ye the wicked of all power!
6. Absolute in power may the holy be, bereft of all free choice the wicked! Gone (may he be),, met as foe, carried out from the creatures of Spe«ta Mainyu, hemmed in 1 without power over any wish!
7. I will incite, even I who am Zarathustra *, the 1 Or ‘ shut out,’ which would seem better adapted.
1 This piece is a reproduction, or cldse imitation, of some earlier fragment. It sounds like an exhortation delivered while the Faith was still new.
YASNA IX.
heads of the houses, villages, Za«tus, and provinces, to the careful following of this Religion which is that of Ahura, and according to Zarathustra, in their thoughts, their words, and their deeds.
8. I pray for the freedom and glory of the entire existence of the holy (man) while I bless it, and I pray for the repression and shame 1 of the entire existence 2 3 of the wicked.
9. Propitiation to Haoma who brings righteous- ness (to us) for sacrifice, homage, propitiation, and for praise. (The. Zaotar?) As the Ahft to be (revered and) chosen, the Zaotar speaks forth to me. (The Ratu.) As an Ahu to be (revered and) chosen, the Zaotar speaks forth to me. (The Zaotar.) So let the Ratu from his Righteousness, holy and learned, speak forth!
YASNA IX.
The H6m Ya-st.
The Haoma-yart has claims to antiquity (owing to its subject, bit not to its dialect), next after the Srox-ya^t. H(a)oma=Soma, as a deity, flourished not only before the Gathas, but before the J?fks of the Veda, in Aryan ages before Iranian and Indian became two peoples.
The astonishing circumstance has been elsewhere noted that a hymn, which is a reproduction of an Aryan original, should, not- withstanding its earlier characteristics, be necessarily assigned to 1 The Pahlavi translator, as I think, had a text before him which read duafoathrem; I so correct. Against the keen and most interesting suggestion of du z -f athrem, I am compelled to note a^z/aihre, showing a compositum a -f £z>athra, which seems not probable if = a + hu -f athra. Duzathra, not a£z>athr§, would have been written. Cp. ybeng=>foan for root.
YASNA IX.
a date much later than the Gathas in which H(a)oma worship is not mentioned.
Probably on account of bitter animosities prevailing between their more southern neighbours and themselves, and the use of Soma by the Indians as a stimulant before battle, the Iranians of the Gathic period had become lukewarm in their own H(a)oma worship. But that it should have revived, as we see it in this Yart, after having nearly or quite disappeared, is most interesting and re- markable. Was it definitively and purposely repudiated by Zara- thustra, afterwards reviving as by a relapse? I do not thint- that it is well to hold to such deliberate and conscious antagonisms, and to a definite policy and action based upon them. The Soma- worship, like the sacramental acts of other religions which have be- come less practised after exaggerated attention, had simply fallen into neglect, increased by an aversion to practices outwardly similar to those of ‘ Daeva-worshippers.’ The Yart is, of course, made up of fragments, which I have endeavoured to separate by lines. In the translation I have given a rhythmical rendering, necessarily somewhat free. It was difficult to import sufficient vivacity to the piece, while using a uselessly awkward literalness. The freedom, as elsewhere, often consists in adding words to point the sense, or round the rhythm. (Expressions for identical Zend words have been here, as elsewhere, purposely varied.)
1. At the hour of Hfrvani 1. H(a)oma came to Zarathuitra, as he served the (sacred) Fire, and sanctified (its flame), while he sang aloud the Githas.
And Zarathu.stra asked him: Who art thou, O man! who art of all the incarnate world the most beautiful in Thine own body 2 3 of those whom I have seen (thou) glorious [immortal]?
2. Thereupon gave H(a)oma answer®, the holy one who driveth death afar: I am, O Zarathortra 1 In the morning from six to ten.
* Qr, ‘ beautiful of life.’
3 ‘Me,’ omitted as interrupting rhythm, seems to be merely dramatic; or did it indicate that there was an original Zarathu- ftrian Haoma Gatha from which this is an extension?
YASNA IX.
H(a)oma, the holy and driving death afar; pray to me, O Spitama, prepare me for the taste. Praise toward me in (Thy) praises as the other [Saosh- ya»ts] praise.
3. Thereupon spake Zarathmstra: Unto H(a)oma be the praise 1 *. What man, O H(a)oma! first prepared thee for the corporeal world? What blessedness was offered him? what gain did he acquire?
4. Thereupon did H(a)oma answer me, he the holy one, and driving death afar: Vivanghvawt a was the first of men who prepared me for the incarnate world. This blessedness was offered him; this gain did he acquire, that to him was born a son who was Yima, called the brilliant, (he of the many flocks, the most glorious of those yet bom, the sunlike-one of men 3 ), that he made from his authority both herds and people free from dying, both plants and waters free from drought, and men could eat imperishable food.
5. In the reign of Yima swift of motion was there neither cold nor heat, there was neither age nor death, nor envy 4 * * demon-made. Like fifteen-year- lings 8 walked the two forth, son and father, in their stature and their form, so long as Yima, son of Vlvanghva»t ruled, he of the many herds!
6. Who was the second man, O H (a)oma! who 1 Might not the entire sixteenth verse be placed here?
s The fifth from Gaya Maretan the Iranian Adam, but his counterpart, the Indian Vivasvat, appears not only as the father of Yama, but of Manu, and even of the gods, (as promoted mortals?).
5 Compare svar-drfras pavamanas.
4 So the Pahlavi.
Males, like females, seem to have been considered as developed at fifteen years of a'ge.
YASNA IX.
prepared thee for the corporeal world? What sanc- tity was offered him? what gain did he acquire?
7. Thereupon gave H(a)oma answer, he the holy one, and driving death afar: Athwya 1 was the second who prepared me for the corporeal world. This blessedness was given him, this gain did he acquire, that to him a son was born, Thraetaona 2 of the heroic tribe,.
8. Who smote the dragon Dahaka 3, three-jawed and triple-headed, six-eyed, with thousand powers, and of mighty strength, a lie-demon of 4 the Daevas, evil for our settlements, and wicked, whom the evil spirit Angra Mainyu made as the most mighty Druf(k) [against the corporeal world], and for the murder of (our) settlements, and to slay the (homes) of Asha!
9. Who was the third man, O H(a)oma! who prepared thee for the corporeal world? Wh'at blessed- ness was given him? what gain did he acquire?
xo. Thereupon gave H(a)oma answer, the holy one, and driving death afar: Thrita 5 * *, [the most helpful of the Simas 8 ], was the third man who prepared me for the corporeal world. This blessedness was given 1 Comp. Tritd &ptia.
* Comp, the Indian Traitana connected with Trita.
8 Let it be remembered that Trita smote the Ahi before Indra, Xndra seeming only to re-enact the more original victory which the Avesta notices. Concerning Azhi Dahaka, see Windischmann's ® In the ifrg-veda. &ptya seems only an epithet added to the name Trita *; and the two serpents of the Avesta are suspicious. Two names seem to have become two persons, or has the Avesta the more correct representation?
® Have we the Semites here? They certainly penetrated as conquerors far into Media, and it seems uncritical to deny their leaving traces. The gloss may be very old.
* And to that of other gods.'
YASNA IX.
him, this gain did he acquire, that to him two sons were born, Urvakhshaya and Keres&spa, the one a judge confirming order, the other a youth of great ascendant, ringlet-headed \ bludgeon-bearing.
11. He who smote the horny dragon swallowing men, and swallowing horses, poisonous, and green of colour, over which, as thick as thumbs are, green- ish poison flowed aside, oh whose back once Keres- aspa cooked his meat in iron caldron at the noon- day meal; and the deadly, scorched, upstarted 2, and springing off, dashed out the water as it boiled. Headlong fled affrighted manly-minded 3 Keresaspa.
12. Who was the fourth man who prepared thee, 1 Comp. Kapardinam.
2 I abandon reluctantly the admirable comparison of hvis with the Indian svid (Geldner), also when explained as an inchoative (Barth.), but the resulting meaning is far from natural either here or in Vend. Ill, 32 (Sp. 105). That the dragon should begin to sweat (!) under the fire which was kindled upon his back, and which caused him to spring away, seems difficult. The process was not so deliberate. He was scorched, started, and then sprang.
Also in Vend. Ill, 32 when the barley is produced the demons hardly ‘ sweat (with mental misery)/ The idea is too advanced for the document. Bumouf s and Hang's ‘ hiss ’ was much better in both places. But I prefer the hint of the Pahlavi laid vazlfimf.
In Vend. Ill, 32 (Sp. 105), khist-homand. Ner. tapta^a sa nriszm- sa£ ^ukshubhe [dvipado * babhfiva]. Whether /msa/£a==hisa/£a (?) has anything to do with hiz or khiz= Pahlavi akhizidano +, N. P.
Tizidan, is a question. I follow tradition without etymological help; perhaps we might as well write the word like the better known form as a conjecture.