(Response of the individual worshipper (?). ) Where- fore whichever of persons, or whatever of bodily in- fluences, is most helpful and preserving in that abode (thus owned by Mazda) let this meet me in mine abode, and there may it abide for summer and for winter. (Or 7 let that one meet me in all my house, 1 We cannot mistake a connection here with yd ahkrc ^aghana — avasnrgat sartave sapta sfndhun.
2 Or is it possible that a plague of mice is meant, mw being here indeclinable?
3 Ordering the execution of many of his subjects.
8 Later association of A. and the earth.
6 Originally recited in private houses.
7 Alternative.
fcO S YASNA XVII.
in whom are what of influences are the most mighty power for the body and the person’s life; yea, let that one meet me there, and there abide for summer and for winter (for my help)!)
YASNA XVII.
To the Fires, Waters, Plants, &c.
i-io 1, 11. We worship thee, the Fire, O Ahura Mazda’s son! We worship the fire Berezi-savangha (of the lofty use 2 ), and the fire Vohu-fryfina (the good and friendly 3 ), and the fire UrvazLrta (the most beneficial and most helpful 4 ), and the fire Vazuta (the most supporting 5 ), and the fire Spmirta (the most bountiful 6 ), and Nairya-sangha the Yazad of the royal lineage 7, and that fire which is the house-lord of all houses and Mazda-made, even the son of Ahura Mazda, the holy lord of the ritual order, with all the fires.
12. And we worship the good and best waters Mazda-made, holy, all the waters Mazda-made and holy, and all the plants which Mazda made, and which are holy.
1 See chapter VI, which is nearly identical with XVII, 1-10.
2 This fire is that before Ahura Mazda and the kings.
3 This fire dwells in the bodies of men and beasts ( animal heat).
4 This is in trees and plants.
* This in the clouds (lightning).
6 This is the fire which is applied in the world (Bundahir, West, page 61).
7 That N. is here referred to as connected with the fire, seems certain; this fire corresponds with that of Vahram in places of worship.
YASNA XIX.
13. And we worship the MSthra-spe’rata (the boun- teous word-of-reason), the Zarathurtrian law against the Daevas, and its long descent.
14. And we worship Mount Ushi-darena which is Mazda-made and shining with its holiness, and all the mountains shining with holiness, and of abundant glory, and which Mazda made —.
1 5. And we worship the good and pious prayer for blessings, (16) and these waters and (these lands), (17) and all the greatest chieftains, lords of the ritual order 1; 18. And I praise, invoke, and glorify the good, heroic, bountiful Fravashis of the saints, those of the house, the Vis, the Za^tuma, the Da/zzyuma 2, and the Zarathmtrotema, and all the holy Yazads 3!
YASNA XVIII 4.
1. Grant me, Thou who art maker of the Kine, plants and waters, Immortality, Mazda! Grant, too, Weal, Spirit bounteous —.
YASNA XIX.
Zand or Commentary on the Ahuna-vairya Formulas®.
(As the Ahh is excellent, so (is) the Ratu (one who rules) from the righteous Order, a creator of mental goodness and of life’s actions done for Mazda; and 1 1-17 occur also in MSS. as Y. LIX, i— 17 * 2 Dahyuma. The Yewhe hitSm. follows.
* The obvious errors contained in this ancient comment cannot YASNA XIX.
the Kingdom (is) for Ahura which to the poor shall offer a nurturer.)
i. Zarathu'rtra asked of Ahura Mazda: O Ahura Mazda, Thou most bounteous Spirit! maker 1 of the corporeal worlds, the holy One! which was that word which Thou didst declare to me, (2) which was before the sky, and before the water, before the earth, and before the cattle, before the plants, and before the fire, and before the holy man, and the Demon-gods (the Daevas), before the Khrafstra- men 2, and before all the incarnate world; even before all the good creatures made by Mazda, and which contain (and are) the seed of righteousness?
3. Thereupon Ahura Mazda said: It was this piece 3, the Ahuna-vairya, O Spitama Zarathustra! which I pronounced as thine (4) before the sky, and before the waters, before the land, and before the cattle and the plants, and before the fire, Ahura Mazda’s son, before the holy man *, and before the Daevas, and Khrafstra-men, and before the entire corporeal world, even before the good creatures made by Mazda, which contain (and are) the seed of righteousness.
5. It was these part(s) of the Ahuna-vairya, O Spidestroy its great interest as a specimen of early exegesis. Where I hold it to be erroneous may be seen from my rendering of the Ahuna without further observations. The Ahuna-vairya is,in the Gathic dialect, and the Ahunavaiti metre. This Zand is in the Zend (sic). Ahft gives better sense as a nom.
1 See duunghdi/ para below.
2 May not khrafstra be a degeneration from kehrp-astar? While the term may be applied to wild beasts, one is strongly inclined to hold that foul insects are chiefly referred to.
* This part of the Ahuna (?), meaning its several parts.
* Tradition naturally specifies Gaya Maretan.
YASNA XIX.
tama Zarathurtra! which especially belongs to me, and when each is intoned aloud without the (needless) re- petition 1 * of verses and of words, and without their omission, it is worth a hundred of their other stanzas, even although they are prominent in the ritual, and likewise equally as well recited without additions or omissions; nay, further, when it is intoned imperfectly but added to, and with omissions, it is even then in effect equivalent (not to a hundred indeed, but) to ten other (stanzas) that are prominent.
6. And whoever in this world of mine which 'is corporeal shall mentally recall, O Spitama* Zarathu- rtra! a portion of the Ahuna-vairya, and having thus recalled it, shall undertone it, or beginning to recite it with the undertone, v shall then utter it aloud, or chanting ‘it with intoning voice, shall worship thus, then with even.threefold (safety and with speed s ) I will bring his soul over the Bridge of Kinvat, I who am Ahura Mazda (I will help him to pass' over it) to Heaven (the best life), and to Righteousness the Best, and to the lights of heaven 3 * 5.
7. And whoever, O Spitama Zarathurtra! while undertoning the part(s) of the Ahuna-vairya (or this piece the Ahuna-vairya), takes ought therefrom, whether the half, or the third, or the fourth, or the fifth, I who am Ahura Mazda will draw his soul off 1 I do not think that mispronunciation is here intended; the Pahiavi has abari shhtakih; aighaj bard la khelmftn&f; Ner.
na rete. I am strongly inclined to read anapashhta for ana- pishflta.
* Three times seems to me to lack meaning, but it may have given rise to a foolish belief that the soul went three times before death to heaven.
5 Vahiftaeibyd retaining tins sense here.
YASNA XIX.
from the better world; yea, so far off will I withdraw it as the earth is large and wide; [and this 1 earth is as long as it is broad 1 2 ].
8. And I pronounced this saying which contains its AhU and its Ratu 3 before the creation of this heaven, before the making of the waters, and the plants, and the four-footed kine, before the birth of the holy biped man, before this sun with its body made for the acquisition of the creation of the Bountiful Immortals 4.
g. 5 And the more bountiful 6 of the two Spirits . (Ahura) declared to me 7 (Zarathurtra) the entire creation of the pure, that which exists at present, that which is in the course of emerging into exist- ence 8, and that which shall be, with reference to the performance and realisation ‘ of the actions of a life devoted to Mazda 9.’
io. And this word is the most emphatic of the words which have ever been pronounced, or which are 10 now spoken, or which shall be spoken in future; for (the eminence of) this utterance is a thing of such a nature, that if all the corporeal and living world 1 1m here equals iyam. * PSzand.
3 So, referring to the wording of the Ahuna.
4 Enabling us to receive the blessings which they bestow through the influence of the sun. ‘ The sun-shaped matter ’ would give us a materialism. The Pahlavi has ‘ levino min zak khurkhsh&S brtno (?) kerpo tanfl t khfirkhsh&Z pavan barfl ayfipakih t ameshd- spendino yehabftnrf.’
5 I hold that Ahura speaks no further here.
4 See Y. XLV, i.
7 Of course fictitious, as Z. had long been among the dead.
* Through th$ state of action; rkyaothanan am anghmx Mazdii.
18 Can mray£(-v6) be a third singular like ghne, ise?
YASNA XIX. 263 should learn it, and learning should hold fast by it they would be redeemed from their mortality!
11. And this our word I have proclaimed as a symbol to be learned \ and to be recited, as it were, to every one of the beings under the influence of and for the sake of Righteousness the Best.
12. And ‘as ’ (the worshipper has) here spoken it forth, when he has thus ‘ appointed ’ the ‘ Lord and regulator V so (by thus reciting these authoritative words), he acknowledges Ahura Mazda (as prior to, and supreme) over, those creatures who have ‘ the mind* 1 2 3 as their first. ‘ As ’ he acknowledges Him as the greatest of them all, ‘ so ’ he assigns the crea- tures to Him (as to their originator).
13. As he undertones the third sentence, he there- by announces that ‘all the amenities of life appertain to the ‘good’ Mazda 4 *, (and come) from Him. As he recites * dazda manangho,’ ‘ the creator of mind,’ he acknowledges Him as superior and prior to mind; and as he makes Him the one who indicates (the truth) to mind, (saying) ‘ mananghd of mind,’ which means that by this much he makes Him (its director), and then he makes Him ‘ the lord of actions *.’
14. And when he acknowledges Him for the crea- tures thus, ‘ O Mazda 6!’ he acknowledges Him (as 1 Or, ‘ it has been declared to us, the learner, and the one in charge of the ritual.’
2 In the words yathi ahd vairyd, athd ratur.
* See dazda mananghd, coming * before ’ rkyaothananam anghrur, khshathrem, and vistdrem.
* Can the Ahuna have lost words, and is Mazdau hqgitir vang- hrur a citation? At all events, the Zandist errs in separating vanghwtr from mananghd. He attributes mystical meaning to every word.
YASNA XIX.
their ruler) when he assigns the creatures to Him thus. He then assigns the Kingdom to Ahura * saying: ‘ Thine, O Mazda! is the Kingdom.’ And he assigns a nourisher and protector to the poor, say- ing: Yim drigubyd dada^ v&starem; that is, as a friend to Spitama 1 2 3. This is the fifth sentence, (and it concludes) the entire recital and word, (even) the whole of this word of Ahura Mazda s.
15. He who is the best (of all) Ahura Mazda, pro- nounced the Ahuna-vairya, and as He pronounced it as the best, so He caused it to have its effect 4, (He, ever) the same, (as He is).
The evil one at once 5 arose (to oppose Him), but He (Ahura) repelled that wicked one with His inter- dict, and with this repelling renunciation: Neither our minds are in harmony, nor our precepts, nor our comprehensions, nor our beliefs, nor our words, nor our actions, nor our consciences, nor our souls 6!
Catechetical Zand 7.
16. And this saying, uttered by Mazda, has three stages, or measures 8, and belongs to four classes (of men as its supporters), and to five chiefs (in the political world, without whom its efficiency is 2 As having the interest of the poor at heart.
3 Supposing Ahura (?) to be meant by Ahfi and Ratu; see Mazdai Ahurai. The Zandist may have rendered: As Ahura is the (first) to be chosen, so He is our Ratu from His righteousness, the creator of Vohftman (including all good creatures), &c.
4 ‘ Praised '(?).
6 Reading haithwa/; Pahlavi tiz: possibly * being present.* • See Y. XLV, 2.
7 This Zand differs, as to the application of Ahfi and Ratu, from the former.
* Afsxnan elsewhere applies to metre.
YASNA XIX.
marred), and it has a conclusion, ending with a gift. (Question.) How are its measures (constituted)? (Answer.) The good thought, the good word, and the good deed. 17. (Question.) With what classes of men? (Answer.) The priest, the charioteer (as the chief of warriors), the systematic tiller 1 of the ground, and the artisan 2. These classes therefore accompany the religious man throughout his entire duty 3 with the correct thought, the truthful word, and the right- eous action. These are the classes and states in life which give attention to the rulers *, and fulfil the (laws) of religion; (yea, they are the guides and com- panions of that religious man) through whose actions the settlements are furthered in righteousness.
18. (Question.) How are the chiefs (constituted)? (Answer.) They are the house-chief, the village-chief, and the tribe-chief, the chief of the province, and the Zarathmtra 5 as the fifth. That is, so far as those provinces are concerned which are different from, and outside of the Zarathiutrian regency, or domain. [Ragha 6 which has four chiefs (only) is the Zarathu- jtrian (district) ]. (Question.) How are the chiefs of this one constituted? (Answer.) They (are) the house- chief, the village-chief, the tribe-chief, and the Zara- thustra as the fourth. 19. (Question.) What is the thought well thought? (Answer.) (It is that which the holy man thinks), the one who holds the holy thought to be before all other things 7. (Question.)
1 These are £ the poor/ but not mendicants.
2 A class not in the Gathas; observe the rise of a caste system* 5 The title of a governor.
3 It did not need the fifth. It was a centre of rule.
1 Ashavan manas paoiryo.
YASNA XX.
What is the word well spoken? (Answer.) It is the Mathra Spe^ta 1, the bounteous word of reason (Question.) What is the deed well done? (Answer.) It is that done with praises 2, and by the crea- tures who regard Righteousness as before all other things. 20. (Question.) Mazda made a proclamation, whom did He announce? (Answer.) Some one who was holy, and yet both heavenly and mundane 3 4 *. (Question.) What was His character, He who made this sacred enunciation? (Answer.) He who is the best (of all), the ruling one. (Question.) Of what character (did He proclaim him the coming one)? (Answer.) As holy and the best, a ruler who exer- cises no wanton or despotic power *.
21. We sacrifice to the (several) part(s) of the Ahuna-vairya. We sacrifice to the memorised re- cital of the Ahuna-vairya, and its regular chanting and its use in the full Yasna.
YASNA XX.
Zand, or Commentary, on the Ashem VohD.
i. A blessing is Righteousness (called) the best; there is weal, there is weal to this man when the Right (helps) the Righteousness best, (when the pious man serves it in truth 6 ). Ahura Mazda spake forth: Ashem vohfi vahirtem astl. To this Asha, the holy ritual sanctity, one attributes the 1 Probably the Gathas with their lost portions, also the Vendidad.
* Ritual strictness based upon practical piety.
* The Saoshyawt 4 The latter part, of this Zand shows that the Ratu was recognised as a human ruler in it * Elsewhere verbally different; *when Asha is for A.V.’
YASNA XX.
qualities of * good ’ and ‘ best,’ as one attributes pro- . perty to an owner; thus this sentence vohh vahirtem asti is substantiated (at once 1 2 ).
2. U^ta astl urta ahmai; by this attribution of blessedness (the praiser) assigns every person (or thing) of a sacred nature to every holy person, and as one usually (?) and regularly (?) 2 assigns every person or thing (?) 3 * that is holy to every holy man.
3. Yya / ashai vahirtai *; by these words the wor- shipper ascribes the entire Mathra (to Asha Vahirta), and ascribes all to the Mathra, as one ascribes the kingdom to Righteousness, and as one ascribes righteousness to the invoking saint; yea, as one ascribes righteousness to us who are the prophets (who shall help and bless the people). The three maxims of the sentences (are thus fulfilled). And every word (in its detail), and the entire utterance in its proclamation, is the word of Ahura Mazda.
Catechetical Addition 5.
4. Mazda has made a proclamation. (Question.) Whom did He announce? (Answer.) That holy one who is both heavenly and earthly. (Question.) Of what character is He who has thus announced Him? (Answer.) He is the best, and the one who is exercising sovereign power. (Question.) Of what character is the man whom H e announced? (Answer.)
1 It is carried into effect; possibly ‘rendered fit for praising ’(?).
2 The Pahlavi indicates na staitya (?).
* Ashavanem here and in Y. XIX, 19 might be a neuter from a transition, or addition.
. Ashem.’
8 This Catechetical addition is identical with that in Y. XIX. The wording alone is slightly altered in the translation to relieve the sameness.
YASNA XXI.
The holy and the best, the one who rules with no capricious tyranny.
We sacrifice to the (several) part(s) of the Asha Vahiita (prayer). We sacrifice to the heard-recital of the Asha VahLsta, to its memorising, its chant- ing, and its sacrificial use 1!
YASNA XXI.
Catechetical Zand, or Commentary upon the Yenh£: hatam 2 (The Y^Nhe. (To that one) of beings do we offer, whose superior (fidelity) in the sacrifice Ahura Mazda recognises by reason of the sanctity (within him; yea, even to those female saints also do we sacrifice) whose (superior fidelity is thus likewise known; thus) we sacrifice to (all, to both) the males and females (of the saints)!)
2 The Yexhe hatam follows.
2 The expressions in this prayer were suggested by Y. LI, 22; but the Zand does not consistently follow the thoughts in the Gatha. l>m understood should be supplied as an object for yazamaid£ in connection with yexhe, as well as tousH for yming- ham. In Y. LI, 22, it is, however, by no means certain that yazai applies to a t<?m yehya. Holding the twenty-first verse in mind, I am obliged to refer y£hya to na spewto. Here, however, men and women are worshipped, as it is improbable that the 4 Immortals ' whosp names are in the feminine are meant The prayer is in the- Gathic dialect, and ancient metre would hardly contain so artificial a formation. It can only be defended from the teng yazii hv&is nam<?nu of Y. LI, 22.
YASNA XXI.
YASNA XXI.
1. A word for the Yasna by Zarathurtra, the saint. Y£n1i£, &c. Here the worshipper indicates and offers the Yasna (which is the sacrificial worship) of Mazda as by the command (or as the institution) of Ahura 1. HcLtam. Here the worshipper offers the sacrificial worship as if with the beings who are among those who are destined to live 2. 2. Yaungham. Here he indicates and offers the sacrificial worship of those holy females who have Aramaiti at their head 3 as homage to the Immortals. These are the three sentences which comprehend all the Yasnian speech. (Question.) To whom is this Yasna addressed? (Answer.) To the Bountiful Immortals (in the course of the Yasna). 3. Thereupon spake Mazda: Salva- tion to this one, whosoever he may be! May the absolute ruler Ahura grant it. (Question.) 4. Whom did He answer with this answer? (Answer.) He answered: The state of salvation; and with this answer, ‘ the state of salvation,’ he answered every saint who exists, every one who is coming into exist- ence, and every one who shall exist in the future. (Question. Who answered thus? Answer.) The best One. (Question. What did He answer?) (Answer.) The best thing. (That is,) the best One, Mazda, answered the best and the holy (answer) for the better and the holy man. 5. We sacrifice to this piece, the YeNhe hatam, the prominent and holy Yart.
1 Referring ySrihe to Ahura (?). 2 Fit to live, clean.
s The Ameshospends whose names are in the feminine; so the Zandist erroneously.
2 JO YASNA XXII.
YASNA XXII.
The Sacrifice continues.
i. With the Baresman brought hither together with the Zaothra, for the worship of the Creator Ahura Mazda, the resplendent, the glorious, and for that of the Bountiful Immortals, I desire to approach this Haoma with my praise, offered (as it is) with punctilious sanctity (or, for a blessing), and this fresh milk, and this plant Hadh&naepata. 2. And, as an act of worship to the beneficent waters, I desire to approach these Zaothras with (my) praise offered (as they are) with punctilious sanctity, having the Haoma with them, and the flesh, with the Haclha- naepata. And I desire to approach the Haoma- water with my praise for the beneficent waters; and I desire to approach the stone mortar and the iron mortar with my praise. 3. And I desire to approach this plant for the Baresman with my praise, and the well-timed prayer for blessings, that which has approached (to accept our homage), and the memo- rised recital and the fulfilment of the good Mazda- yasnian Faith, and the heard recital of the Gathas, and the well-timed and successful prayer for bless- ings, that of the holy lord of the ritual order. And I desire to approach these wood-billets, and their perfume with my praise, — thine, the Fire’s, O Ahura Mazda’s son! Yea, I desire to approach all good things with my praise, those which Mazda made, and which have the seed of sanctity (within them), (4) for the propitiation of Ahura Mazda and of the Bountiful YASNA XXII.
Immortals, and of Sraosha the blessed, and of Ahura Mazda’s Fire, the lofty ritual lord 1!
20. And I desire to approach this Haoma with (my) praise, that which is thus lifted up with sanctity, and this milk (fresh as it is, and as if) living and lifted up with sanctity, and this plant the Hadhanae- pata lifted up with sanctity. 21. And I desire to approach these Zaothras with (my) praise for the bene- ficial waters, these Zaothras which have the H(a)oma with them and the milk with them, and the Hadhanae- pata, and which are lifted up with sanctity. And I desire to approach the Haoma-water with (my) praise for the beneficial waters, and the two mortars, the stone one and the iron one, (22) and I desire to approach this branch for the Baresman with my praise, and the memorised recital and fulfilment of the Mazdayasnian law, and the heard recital of the Gathas, and the well-timed and persistent prayer for blessings (uttered) by the holy lord 2 of the ritual order, and this wood and perfume, even thine, O Fire, Ahura Mazda’s son, and all good objects Mazda-made (23) for the propitiation of Ahura Mazda, the resplendent, the glorious, and of the Bountiful Immortals, and of Mithra of the wide pastures, and of Raman ZAastra 3, (24) and of the resplendent sun, immortal, radiant, of the fleet horses, and of Vayu, (of predominant influ- ence and) working on high, set over the other beings in the creation [(Pazand); that is for thee thus (O Vayu) when thine influence is that which apper- 3 The priest? (Repetitions are, as everywhere, curtailed and varied.)
3 For closer rendering, of details, see verses 2, 3, 4, which differ chiefly in the final dedication.
YASNA XXIII.
tains to Spewta Mainyu 1 ], and for the propitiation of the most just knowledge Mazda-given, and of the holy and good Religion, the Mazdayasnian Faith; (25) for the propitiation of the Mathra Spe«ta, (the bounteous) and holy, and the effective, instituted against the Daevas, the Zarathustrian law, and of the long descent of the good Mazdayasnian Faith 2 [the holding in mind and devotion to the Mathra Spewta, and knowledge of the Mazdayasnian Religion] for the propitiation of the understanding which is innate and Mazda-made, and of that which is heard by the ear; (26) and for thy propitiation, the Fire’s, O Ahura Mazda’s son! [(Pazand); (yea) thine, the Fire’s, 0 Ahura Mazda’s son]' with all the fires, and for the propitiation of Mount Ushi-darena, the Mazda-made, radiant with sanctity; (27) and of all the holy Yazads, spiritual and earthly, and of the holy Fravashis, the redoubted and overwhelming, those of the ancient lore, and those of the next of kin and of the Yazad of the spoken name!
YASNA XXIII.
The Fravashis of the Saints; Prayers for THEIR APPROACH 3.
1. I desire to approach with my praise 4 those Fravashis which have existed from of old, the Fravashis of the houses, and of the villages, of the communities, and of the provinces, which, hold the 1 And not the evil Vayu, which appertains to Angra Mainyu.
2 Insert, * and of the good Zarathustrian devotion.’
2 This chapter is said to be reserved for funeral occasions.
4 Or, ‘I pray for the approach.’ See' Y. XXVI.
yasna XXIII.
heaven in its place apart, and the water, land, and cattle, which hold the children in the wombs safely enclosed apart so that they do not miscarry. 2. And I desire to approach toward the Fravashi 1 of Ahura Mazda, and with my praise, and for those of the Bountiful Immortals, with all the holy Fravashis which are those of the heavenly Wads. And I desire to approach the Fravashi of Gaya Maretan (the life-man) in my worship with my praise, and for that of Zarathu^tra Spitama, and for those of Kavi Vistispa, and of Isa^-vastra 2 *, the Zarathmtrian, with all the holy Fravashis of the other ancient counsellors as well. 3. And I desire in my worship to approach toward every holy Fravashi whosesoever it may be, and wheresoever dead upon this earth (its possessor may have lain), the pious woman, or the girl of teiider years, the maiden diligent (among the cattle) in the field (who) may have dwelt (here; yea, all) which are now worshipped from this house®, which are attentive to, and which attain to (our) good Yasnas and (our) homage. 4. Yea, I desire to approach the Fravashis of the saints with my praise, redoubted (as they are) and overwhelming, the Fravashis of those who held to the ancient lore, and the Fravashis of the next-of-kin; and I desire to ap- proach toward the Fravashi of mine own 4 soul in my worship with my praise 5 and I desire therewith to approach toward all the lords of the ritual, and with 1 Fravashi seems a dative; comp. M.
8 Zarathurtra’s eldest son by his wife Padokhshah; he was the chief of priests according to tradition.
8 This Yasna was recited from house to house.
4 The ‘own’ soul; notice the seeming distinction between Fravashi and soul.
T YASNA XXIV.
praise; and I desire to approach all the good Yazads with my praise, the heavenly and the earthly, who are meet for sacrifice and homage, because of Righteousness the Best!
YASNA XXIV.
Presentations.
1. (And having approached these Haomas with our worship), we present them to Ahura Mazda; (yea, we present) these Haomas, Myazdas, Zaothras, and the Baresman spread with punctilious sanctity, and the flesh, and the milk, fresh as if living, and lifted up with punctilious sanctity, and this branch the Hadh- dnaepata likewise lifted up with sanctity.
2. (And having approached these Zaothras in our worship), we present them to the good waters having theHaoma with them, and the milk, and the Hadhana£- pata, and lifted up with scrupulous sanctity; and (with them) we present the Haoma- water to the good waters, and both the stone and the iron mortar.
3. And we present this plant of the Baresman, and the timely prayer for blessings, which has approached in the due course of the ritual, and the recollection and practice 1 of the good Mazdayasnian Religion, and the heard recital of the Githas, and the timely prayer for blessings which has approached as the prayer of the holy lord of the ritual order; and these wood-billets, and the perfume, (even) thine, the Fire’s, O Ahura Mazda’s son! and all good objects Mazda- made, which have the seed of righteousness, we offer and present. 4. And these we present hereby to Ahura Mazda, and to Sraosha (Obedience) the 1 Ox the memorised recital and performance of its rites.
YASNA XXIV.
blessed (and Righteous), and to the Bountiful Im- mortals; and to the Fravashis of the saints, even to the souls of the saints, and to the Fire of Ahura Mazda, the lofty lord of entire holy, creation, for sacrifice, homage, propitiation, and for praise.
5. And these we present hereby to the Fravashi of Zarathustra Spitdma, the saint, for sacrifice, pro- pitiation, and for praise, and to that of the people 1 who love Righteousness, with all the holy Fravashis of the saints who are dead and who are living, and tp those of men who are as yet unborn, and to those of the prophets who will serve us, and will labour to complete the progress and renovation of the world 2.
6. And we present these Haomas, Myazdas, Zao- thras, and the Baresman spread with sanctity, and the flesh, and the milk (fresh as if) living, and lifted up with sanctity, and the HadhdnaSpata branch.
7. And we present these Zaothras to the beneficial waters having the Haoma with them, and the flesh, and the Hadhdna£pata lifted up with sanctity, and tiie Haoma- water, to the good waters, with the stone and iron mortars, (8) and this plant of the Baresman, (and) the timely Prayer and the recollection and practice of the good Mazdayasnian Faith 3, and these wood-billets, and the perfume, thine, the Fire’s, 0 Ahura Mazda s son! and all objects which are Mazda-made, and which have, and are, the seed of Righteousness, these we offer and present.
9. (Yea,) we present these hereby to the Bountiful Immortals who rule aright, and who dispose of all 1 Elsewhere perhaps, erroneously, as a proper name: or read angheur.
5 Pahlavi frashakanf kanfaran.
’ ‘ And the heard recital of the Githas.’
YASNA XXV.
aright, the ever-living, ever-helpful, who abide with the Good Mind (of the Lord and of His folk 1 ) I YASNA XXV.
1. And we worship the Bountiful Immortals with our sacrifice, who rule aright, and who dispose of all aright; and we worship this Haoma, this flesh and branch, (2) and these Zaothras for the good waters, having the Haoma with them, and the flesh with them, and Hadh&na&pata, and lifted up with sanctity, and we worship the Haoma-water for the beneficial waters; and we worship the two, the stone mortar and the iron mortar; (3) and we worship this plant for the Baresman and the well-timed prayer for blessings which has approached (in its proper place within the ritual course), and also both the remembrance and the practice 2 of the good Mazdayasnian Religion, and the heard recital of the Gdthas, and the well-timed prayer for blessings of the holy lord of the ritual order which has approached, and these wood-billets with the perfume, (even) thine, the Fire’s, O Ahura Mazda’s son! and we worship all good objects which are Mazda-made, and which contain (and are) the seed of Righteousness.
4. And we worship Ahura Mazda with our sacri- fice, the resplendent, the glorious, and the Bountiful Immortals who rule aright, and who dispose (of all) aright, and Mithra of the wide pastures and RAman Hi jfistra; and we worship the shining sun, the re- splendent, the immortal, of the fleet horses.
* See Y. IV, 4-25, which is repeated here. Expressions are curtailed.
* Or the memorised recital and fulfilment.
YASNA XXV.
5. And we worship the holy wind which works on high, placed higher than the other creatures in the creation; and we worship this which is thine, O Vayu! and which appertains to the Spewta Mainyu within thee and we worship the most true religious ' Knowledge, Mazda-made and holy, and the good Mazdayasnian law.
6. And we worship the MSthra Spewta verily glorious (as it is), even the law pronounced against die Daevas, the Zarathostrian law, and its long de- scent 1; yea, we worship the good Mazdayasnian Religion, and the MSthra which is heart-devoted and bounteous (imparting heart’s devotion to the saint); yea, we worship the Mazdayasnian Religion main- tained in the understanding 2 of the saint; and we honour that science which is the MSthra Spewta, and the innate understanding Mazda-made, and the de rived understanding, heard with ear, and Mazda- maae.