5. And grant me, O thou Ahurian One! Heaven, and to have an offspring manly and legitimate, who may promote my house, my village, my tribe and province, and the authority thereof.
6. We sacrifice to thee, O thou Ahurian one! And we sacrifice to^the sea Vouru-kasha, and to all waters upon earth, whether standing, or running, or waters of the well, or spring-waters which peren- 1 The Pahlavi translator saw the root a v in this sense here with K4, 11; P6, but the form is strange.
* So the Pahlavi indicates with no impossible suggestion.
YASNA LXVIII.
niajly flow, or the drippings of the rains, or the irriga- tions of canals. 7. With this hymn from the (spirit of) the Yasna do we worship thee, and with the homage which it offers as it is the most legitimate 1 Yasna, and homage of them (all) because of Righteousness the Best. We sacrifice to the good waters, and to the best, which Mazda created. 8. And we sacri- fice to the two, to the milk and to the libation, which make the waters flow, and the plants sprout forth, opposing therein the Dragon Daeva-made, for the arrest of that cheat the Pairika, and to contradict the insulting malice of the Ashemaogha (the dis- turber and destroyer of our Faith), and of the unholy tyrant full of death, and of the human Daeva (worshipper) of hateful malice (and intent).
9. And may’st thou hear our sacrificial chants, O thou Ahurian (daughter) of Ahura! Yea, be propitiated by our Yasna, O Ahurian one! and so may’st thou be present 2 at our Yasna; may’st thou come to us to help, as we chant our full-offered Yast, with the full offering of Zaothras.
xo. If any man shall sacrifice to you, O ye good waters, the Ahurian ones of Ahura! with the best and most fitting Zaothras offered piously, (1 1) to that man ye give both splendour and glory, with health and vigour of the body and prominence of form; yea, to him ye give possessions which entail abundant glory, and a legitimate scion, and a long enduring life, and (Heaven at the last), the best life of the saints, shining, all glorious. 12. And to me also do ye now give it, to me who am offering this Yasna as a priest®.
1 Or ‘ virtuous,’ with Darmesteter. 8 Zoto 1 yartar hdmanam.
1 May’st thou sit YASNA LXVIII.
(Response K) And to us Mazdayasnians who are likewise offering sacrifice, do ye grant (both the desire and knowledge of the path that is correct 1 2 ), to us colleagues, and disciples, Aethrapaitis and A£thryas, men and women as well as children, and maidens of the field, (13) who think good only, f6r the overwhelming of oppression and of malice in the raids of the invader, and in face of foes who hate. Grant to us both the desire 3 of, and the knowledge of that straightest path, the straightest. because of Righteousness, and of (Heaven) the best life of the Saints, shining, all glorious.. As the Ahti 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 the kingdom (is) for Ahura, which to the poor may offer nurture. 14. (The Zaotar speaks): I beseech with my bene- diction for a safe abode, for a joyful and a long abode for the dwellers in this village from whence these Zaothras (which I offer come). And I pray in my benediction for a safe abode, and a quiet and a joyful one, and a long abiding to every Mazda- yasnian village, and for a succour even with my wants, for a succour with salutations of salvation, and for one with praises, O Fire 4! and for thee, O Ahurian one of Ahura! do I ask the fullest Yart.
15. And I pray for(?) Riman Hv istra for this Province, and for healthfulness and healing. And I pray for it with my blessing for you pious men, for all. And I pray for him who is saintly with (true) goodness, whosoever he may be, between heaven 1 Or, ‘the priest continues speaking for the people.’ 1 See below.
VASNA LXVIII.
and the earth, for a thousand healing remedies, and for ten thousand of the same.
16-19. (See Y. VIII, 5-8.) 20. Thus may it happen as I pray.. 21. And by this may I gain 1 (that) blessing, the good Blessedness (our sanctity rewarded). And we address, arid we invoke reli- gious zeal and capability, and the waters with our Yasna 2 thus: O ye good waters! since (they are) yours, do ye, as you are asked, grant splendour and grant glory, ye who are well able so to give; and do ye, O ye waters! grant (once more) that helpful blessing which was gained from you of old!
22. Praise (be) to Ahura Mazda, and to the Bountiful^Jmmortals. Praise (be) to Mithra of the wide pastures. Praise to the fleet-horsed sun. Praise to '(the star which so we name, and with this sun) Ahura Mazda’s eyes. Praise to the Kine 3 (the herds of blessed gift). Praise to Gaya (Maretan) and to the Fravashi of Zarathustra (first of) saints; yea, praise to the entire creation of the holy (and the clean), to those now living, and to those just passing into life, and to those of days to come. 23. And do Thou then Ahura, as in answer to these our prayers and songs of praise, cause us to prosper to salvation through Thy Good Mind, the Sovereign Power, and Thy Righteous Order (in Thy ritual and law 4 )!
1 Or, ‘ the good wisdom ’ from the second da (good adjustment).
* Passages follow from Y. XXXVIII, 2-5.
3 The Gathic Kine.
.* See Y. XXXIII, 10. Citations follow from Y. XXXVI, 6; Y. XLIII, 6, also the Ashem and Y. Ill, 24, 25; then Y. XLVII, 1-7. Then the words * we worship the chapter Spewti-mainyu from die beginning,’ then the Y6 nM hitam.
YASNA LXX.
YASNA LXIX (Sp. LXVIII).
This chapter is composed of fragments: see Y.
YASNA LXX (Sp. LXIX).
To the Bountiful Immortals, and the Institutions of Religion.
1. I would worship these (the Bountiful Im- mortals) with my sacrifice, those who rule aright, and who dispose (of all) aright, and this one (es- pecially) I would approach with my praige, (Ahura Mazda). He is thus hymned (in our praise-songs). Yea, we worship in our sacrifice that deity and lord, who is Ahura Mazda, the Creator, the gracious helper, the maker 1 of all good things; and we wor- ship in our sacrifice Zarathurtra Spitama, that chieftain (of the rite).
2. And we would declare those institutions established for us, exact (and undeviating as they are). And *1 would declare forth those of Ahura Mazda, thpse of the Good Mind, and of Asha Vahista (who is Righteousness the Best), and those of Khshatra-vairya (the Realm to be desired), and those of the Bountiful Aramaiti (the Piety within us), and those of Weal and Immortality, and those which appertain to the body 2 of the Kine, and to the Kine’s soul, and those which appertain to Ahura Mazda’s Fire, (3) and those of Sraosha (Obe- 1 Reading tashvaunghem (?) (comp, dadhvaunghem), according to the indication of the PahlavL * Tashan with change of accent So the Pahlavi indicates.
YASNA LXX.
dience) the blessed, and of Rashnu the most just, and those of Mithra of the wide pastures, and of (the good and) holy Wind, and of the good Mazda- yasnian Religion, and of the good and pious Prayer for blessings, and those of the good and pious Prayer which frees one from belying, and the good and pious Prayer for blessing against unbelieving words 1. 4. (And these we would declare) in order that we may attain unto that speech which is uttered with (true) religious zeal, or that we may be as prophets of the provinces, that we may succour him 2 who lifts his voice (for Mazda 3 ), that we may be as prophets who smite with victory, the befriended of Ahura Mazda, and persons the most useful to Him 4, holy men (indeed) who think good thoughts, and speak good words, and do good deeds. 5. That he may approach us with the Good Mind 5, and that (our souls) may advance in good, let it thus come; yea, ‘ how may my soul advance in good? let it thus advance 6.’
6. We praise the flood and ebb of the good waters, and their roar, and that high Ahura, the royal Ap3.m-nap&/, the glittering one, of the fleet horses; and this for the sacrifice, and homage, and propitiation, and praise of the entire holy creation; and may Sraosha (Obedience) be here (to aid us). 7. (Yea), we sacrifice to Sraosha, Obedience the blessed 7.
1 Read the gloss to the Pahlavi in Yisp. IX, 3, anfiranthl . * Or, barewth, * let them lift.’
YASNA LXXI.
. YASNA LXXI (Sp. LXX).
The Yasna Concluding.
i. FrashaoJtra, the holy, asked the saintly Zara- thu^tra: Answer me, O thou most eminent Zara- thastra, what is (in very truth) the memorised recital of the rites?
What is the completed delivery of the Gathas 1? 2. Upon this Zarathustra said: (It is as follows.) We worship Ahura Mazda with our sacrifice (as) the holy lord of the ritual order; and we sacrifice to Zara- thurtra likewise as to a holy lord of the ritual order; and we sacrifice also to the Fravashi of Zarathartra, the saint. And we sacrifice to the Bountiful Im- mortals, (the guardians 2 ) of the saints. 3. And we sacrifice to (all) the good heroic and bounteous Fravashis of the saints, of the bodily (world on earth), and of the mental (those in Heaven). And we worship that one of ritual lords who attains the most his ends \ and we sacrifice to that one of the Yazads, lords of the ritual order, who is the most strenuous, who gains the most, who reaches most to what he seeks, even that well-timed Prayer which is the prayer of that holy ritual lord, and which has approached the nearest (to us for our help).
4. We sacrifice to Ahura Mazda, the holy lord of 1 This, while very ancient as regards us, is oi course not genuine in its present shape. It was doubtless composed long after i rasha- ortra and Zarathurtra had ceased to live. It may be, however, an expansion of an earlier document.
a ‘ The Amesha Spe»ta of die holy ones.’
YASNA LXXI.
the ritual order, and we worship His entire body 1, and we worship the Bountiful Immortals all; and we worship all the ritual lords. And we sacrifice to the entire Mazdayasnian Faith. And we worship all the sacred metres.
5. And we worship the entire bounteous Mathra, even the entire system of the Faith set up against the Daevas; and we worship its complete and long descent. And we sacrifice to all the holy Yazads, heavenly and earthly; and we worship all the good, heroic, and bountiful Fravashis of the saints. 6. And we worship all the holy creatures which Mazda created, and which possess the holy institu- tions 2, which were established holy in their nature 3, which possess the holy lore, and the holy sacrifice, which are holy, and for the holy, and to be worshipped by the holy. And we worship all the five 4 * Ghthas, the holy ones, and the entire Yasna [its flow and its ebb 8, and the sounding (of its chants)]. 7. And we sacrifice to all the Praises of the Yasna, and to all the words which Mazda spake, which are the most fatal to evil thoughts, and words, and deeds; (8) and which designate 6 * the evil thought, and word, and deed, and which then cut down and fell every evil thought, and word, and deed. [(Pizand.) One would think of it as 1 The heavenly bodies are thus termed- elsewhere, and the sun is called his eye. { written for It * Possibly, ‘ were created pure.’
s ‘ Shaped holy.'.
4 Or, ‘are worshipped as holy,' vahmyaia, or yteny&ia.
* This figure is too advanced to be probable. The text has been disturbed. The words describe the waters elsewhere.
‘ So with the Pahlavi, referring the word to the third kar, the root of khratu, passive (?) form, with active sensd. It also, however, not impossibly might niean ‘ cut around,’ preparatory to Jelling.
yasna lxxi.
yasna lxxi.
when the fire cuts, sucks out, and consumes the dry wood which has been sanctified and carefully selected (for its flame).] And we sacrifice to the strength, the victory, the glory, and the speed of all these words (as they go forth for their work). 9. And we sacrifice to all the springs of water, and to the water-streams as well, and to growing plants, and forest-trees \ and to the entire land and heaven, and to all the stars, and to the moon and sun, even to all the lights with- out beginning (to their course) 2. And we sacrifice to all cattle, and to the aquatic beasts, and to the beasts that live on land, and to all that strike the wing, and to the beasts that roam the plains, and to those of cloven hoof. 10. And to all Thy good and holy female (creatures) in the creation do we sacrifice, (O Thou who art) Ahura Mazda 3 the skilful maker 1 on account of which Thou hast made many things and good things (in Thy world). And we sacrifice to those male creatures in the creation which are Thine and which are meet for sacrifice because of Asha Vahista (of Righteousness the Best). And we sacrifice to all the mountains brilliant with holiness, and to all the lakes which Mazda created, and to all fires. And we sacrifice to all the truthful and cor- rectly spoken words, (11) even those which have both rewards and Piety within them. Yea, we worship (you) for protection and shielding, for guarding and watching; and may ye be to me for preparation.
I call upon the G&thas here, the bountiful holy ones, 1 Elsewhere rendered 1 stems.'
8 Not determined like the course of a planet 8 We should expect the vocative after ‘Thy/ YASNA LXXI.
ruling in the ritual order; yea, we sacrifice to you, (0 ye Gathas!) for protection and shielding, for guarding and watching. Mine may ye be as a preparation. For me, for (mine) own soul I call on (you) \ and we would worship (you) for protection and for shielding, for guarding and for watching. 12. And we sacrifice to Weal, the complete welfare, holy and ruling in its course in the ritual order; and we sacrifice to Death- lessness (the immortal being of the good), holy, and ruling in the ritual order. And we sacrifice to the question of the Lord, and to His lore, the holy chiefs, and to the heroic Haptanghaiti, the holy lord of the ritual order. 13. (Frasha.) Let the holy Zarathustra himself seek out a friend and a protector. And I say 1 2 * to thee (O Zarathmtra!) to make to thee a friend holy beyond the holy, and truer than the true, for that is the better thing; for he is.evil who is the best to the evil, and he is holy to whom the holy is a friend s, (14) for these are the best of words, those which Ahura Mazda spoke to Zarathuitra.
And 4 do thou, O Zarathustra! pronounce these words at the last ending of (thy) life. 15. For if, O Zarathurtra! thou shalt pronounce these words at the last ending of (thy) life I, Ahura Mazda, will keep your soul away from Hell. Yea, so far away shall I hold it as is the breadth and extension of, the earth [(Pazand) and the earth is as wide as it is long], 16. As thou dost desire, O holy (one)! so shalt thou be, holy shalt thou cause (thy) soul to pass over 1 Or, C I would invoke (mine) own soul;' see verse 18.
* Possibly the rejoinder of Frashaortra, or these are ‘the best words* referred to in verse 14; but the section is a dialogue.
YASNA LXXt.
the JCinvat Bridge; holy shalt thou come into Heaven. Thou shalt intone the Gcltha Ustavaiti, reciting the salvation hail *.
1 7. We sacrifice to the active man, and to the man of good intent, for the hindrance of darkness, of wasting of the strength and life, and of distraction. And we sacrifice to health and healing, to progress and to growth, for the hindrance of impurity, and of the diseases of the skin 2.
x 8. And we sacrifice to the (Yasna’s) ending words, to those which end the GeLthas. And we sacrifice to the bounteous Hymns themselves which rule in the ritual course, the holy ones.
And we sacrifice to the Praise-songs of the Yasna which were the products of the world of yore; yea, we sacrifice to all the Staota-Y esnya hymns. And we sacrifice to (our) own soul and to (our) Fravashi. 19-21. (See Y. VI, 14-16.) 22. 1 praise, invoke, and I weave my song to the good, heroic, bountiful Fravashis of the saints, to those of the house, and of the village, the district and the province, and to those of the Zarathuitrotemas. 23. And we sacri- fice to the Fire, Ahura Mazda’s son, the holy ritual chief.
And we sacrifice to this Baresman having the Zaothra with it, and its girdle with it, and spread with sanctity, the holy ritual chief. And we sacrifice to ApSm-napi/, and to Nairya-sangha, and to that Yazad, the wise man’s swift Curse.
And we sacrifice to the souls of the dead, [which are the Fravashis of the saints]. 24. And we sacri- fice to that lofty Lord who is Ahura Mazda Himself.
1 Diseases arising from filth.
YASNA lxxii.
25. And we pray (again) for the Kine (once more) with these gifts and (ceremonial) actions which are. the best 1. 26-28. (See Y. VIII, 5— 7.) 29-31. (See YASNA LXXII. (See Y. LXI.)
VISPARAD.
VISPARAD l\ 1. I announce a, and (will) complete (my Yasna) to the lords 1 2 3 of the spiritual creatures, and to the lords of the earthly creatures, to the lords 3 of those which live under the waters, and to the lords of those which live upon land, to the lords of those which strike the wing, and to the lords of those which roam (wild) upon the plains, to the lords of those of (home- beasts) of the cloven hoof, holy lords of the ritual order.
2. I announce, and I (will) complete (my Yasna) to the Yearly festivals, the lords of the ritual order, to Maidhyo-zaremaya, the milk-giver, the holy lord of the ritual order, and to Maidhyo-shema, the pasture- giver, and to Paitidiahya, the corn-giver, and tb AycUhrima, the furtherer or breeder, the spender of the seed of males, and to Maidhyairya the cold 4, the holy lord of the ritual order, and to Hamaspath- maedhaya, the especial time for ritual deeds 5, holy lords of the ritual order.
1 This Visparad consists of additions to various portions of the Yasna; and its several chapters generally follow the corresponding portions of the Yasna in the Vendidad Sadah. The word Visparad means; all the chiefs/ referring to the * lords of the ritual/ Chapter I should be read immediately after Yasna I, 9.
2 Or, * I invite/ 3 Lords because ruling as chief objects of attention during their mention in the course of the sacrifice, also, as in this case, genii guarding over all of their class.
4 So De Harlez, admirably following the Pahl. sardik (sic).
* Pavan yazirn kan/arih.
336 VISPARAD I.
3. I announce, and I (will) complete (my Yasna) to the settlements of the future one, when the future 1 shall produce them as it were anew, and I celebrate and will complete (my Yasna) to the Praises of the Yasna 2 3 collected, completed, and much-offered, and to the Myazdas of the saints of the ritual, male and female.
4. And I announce, and will complete (my Yasna) to the Seasons, the lords of the ritual order, and to the heard recital of the Ahuna-vairya, and to Righteousness the Best, to him who has (?) our praise, and to the Yeishe hatam, the frequent chant of sacrifice the holy, and ruling in the ritual order.
5. And I announce and complete (my Yasna) to the Gatha Ahunavaiti, the holy, ruling in the ritual order, and to those women who bring forth many sons of many talents, Mazda-given, and holy lords of the ritual order, and to that (chant) which has its Ahft and its Ratu 4 (before it in the Yasna).
And I celebrate, and will complete (my sacrifice) to the Yasna Haptanghaiti 5 6, holy, and ruling in the ritual order, [and to the water Ardvi Anahita «].
6. And I announce, and I (will) complete (my Yasna) to the Gatha Urtavaiti, the holy, ruling in the ritual order, and. to the mountains which shine 1 ^unghairyd, a collective, or zizanen, a participle.
2 Here is praise to a part of the Yasna itself, although not yet recited in the V. S.
3 Its chief word is yazamaidS, it is ‘the well-sacrificed/ the word often occurring.
4 Or, ‘ to him who is devoted to the Ahuna, with its AM and Ratu(?)/ 6 Observe the priority of the Haptanghiiti; it should be read first.
6 Interpolated.
VISPARAD I.
with holiness, the abundantly brilliant 1 and Mazda- made, the holy lords of the ritual order.
And I announce, and (will) complete (my Yasna) to the G&tha SpewtcL-mainyu, the holy, ruling in the ritual order; and I celebrate and will complete (my Yasna) to Verethraghna (the blow of victory *) Ahura-given, the holy lord of the ritual order.
7. And I announce, and (will) complete (my Yasna) to the Gatha Vohu-khshathra, holy, ruling in the ritual order, and to Mithra of the wide pastures, and to Raman Hv astra, the holy lords of the ritual order. And I celebrate and will complete my Yasna to the GStha Vahistdirti, the holy, ruling in the ritual order. And I celebrate and will complete my Yasna to the good and pious Prayer for blessings, the bene- diction of the pious 3, and to that Y azad, the redoubted and swift Curse of the wise, the holy lord of the ritual order.
8. And I announce, and (will) complete (my Yasna) to the Airyzm&-ishy6,the holy lord of the ritual order, and to the Fshfishd-mathra, and to that lofty lord Hadhaokhdha* the holy lord of the ritual order.
9. And I announce, and (will) complete (my Yasna) to the questions asked of Ahura, and to the lore of Ahura, to the Ahurian Dafc'yuma (Dahyuma), and to the Ahurian Zarathurtrdtema, holy lords of the ritual order, and to the farm-house with its pastures 1 This sense is most obvious.
* The ‘fiend-smiting’ is the common meaning ofvrrtrah£; but verethra is clearly ‘victory’ in Zendj. vrrtri also equals defensive valour.
. * Can dahmah&a mean 1 the departed saint ’ here?
*■ A lost part of the Aiwssta, two fragments of which only survive.
VISPARAD II.
which give pasture to the Kine of blessed gift, and to the holy cattle-breeding man 1.
VISPARAD II 2.
1. In this Zaothra with this Baresman I desire to approach the lords of (the ritual) which are spiritual with my praise; and I desire to approach the earthly lords (as well). And I desire to approach the lords of the water with my praise, and the lords of the land; and I desire to approach with my praise those chiefs which strike the wing, and those which wander wild at large, and those of the cloven hoof, who are chiefs of the ritual (in their turn).
2. In this Zaothra with this Baresman I desire to approach the holy Yearly festivals with my praise, the lords of the ritual order, Maidhy6-zaremaya, the milk-giver, and Maidhyd-shema, the pasture-giver, and Paitbhahya, the corn-giver, and Aydthrima the breeder, the spender of the seed of males, Maidhy- iirya, the cold, H amaspathmaedhaya, the especial time for ritual duties, the holy lords of the ritual order.
3. And in this Zaothra with this Barestnan I desire to approach the future one of the settlements with my praise, the holy lord of the ritual order, when the future one shall produce (them as it were anew).
And in this Zaothra with this Baresman I desire to approach all these chieftains of the ritual with my praise whom Ahura Mazda mentioned to Zarathuttra * Visparad II should be read after Yasna II, 8, of which it is an extension.
VISPARAD II.
for sacrifice and homage because of Asha Vahirta (of Righteousness the Best).
4. And in this Zaothra with this Baresman I desire to approach Thee \ the lord, with my praise, Thou who art Ahura Mazda, the spiritual lord and regu- lator 1 2 of the spiritual creatures [the lord and regulator of the spiritual creation].
And in this Zaothra with this Baresman I desire to approach thee, Zarathurtra Spitima, with my praise, the terrestrial (lord and regulator) of the terrestrial creation, [the lord and regulator of the terrestrial creation].
5. And in this Zaothra with this Baresman I desire to approach the man who recites the ritual rites with my praise, who is maintaining thus the thought well thought, and the word well spoken, and the deed well done, and Piety the bountiful, even him 3 who main- tains the Mathra of the Saoshyawt, by whose actions the settlements are advanced in the righteous order.
6. And in this Zaothra with this Baresman I desire to approach the (yearly) Seasons with my praise, the holy lords of the ritual order, and the Ahuna-vairya as it is recited, and Asha Vahirta when he is lauded 4, and the YeNh£ h&tam, the frequent chant of sacrifice.
7. And in this Zaothra with this Baresman I desire to approach the Gdtha Ahunavaiti with my praise.
1 It is certainly not impossible that the idea of ‘ invoking the approach of Ahura ’ was meant, but * approaching him ’ is more natural.
1 Ahfim^a ratumia, applied to the same person, the usage arising from an erroneous rendering of the Ahuna-vairya; see * Y6, with K7 b, Kir, daretem, passive form; or, ‘who (has) the Mathra held.’ The text must, however, be in disorder, * In the Ashem VohfL VISPARAD IX.
And in this Zaothra with this Baresman I desire to worship those women with my praise who are well- portioned 1, and of good parentage, and who are stately in their growth; yea, I desire to approach that chant in my praise which has the Ahh and the Ratu, [for He is verily the one who has the Ahft and the Ratu, that is, Ahura Mazda 2 ].
And I desire to approach the heroic Yasna Hap- tanghaiti in my praise, the holy, and ruling in the ritual order; and Ardvi Sura Anahita, the holy, and ruling in the ritual order.
8. And in this Zaothra with this Baresman I desire to approach the Gatha Ustavaiti with my praise, the holy, and ruling in the ritual order; and I desire to approach those mountains 3 with my praise which shine with holiness, abundantly glorious, Mazda- made, the holy lords of the ritual order, and the G&tha Spewta-mainyu, and Verethraghna, the blow of victory, Mazda-given, the holy lord of the ritual order, and the Victorious Ascendency (which it bestows).
9. And in this Zaothra with this Baresman I desire to approach the Gatha Vohu-khshathra with my praise, the holy, and ruling in the ritual order, and Mithra of the wide pastures, and Raman Hv £stra, and the Githa Vahirtdisti, and the pious and good prayer for blessings, and the pious and holy man, and that Yazad, the redoubted and swift curse of the wise.
10. And in this Zaothra with this Baresman I desire to approach the Airy<?ma-ishy6 with my 1 So the Pahlavi. 2 Erroneous Pazind.
3 This sentence affords support to my rendering of &y€s6, as expressing a desire to approach, rather than one for the approach of (the Genius of) the Mountain; at the same time the latter idea may very possibly be the correct one. (Expressions are curtailed.)
VISPARAD III.
praise, and the Fshftshd-mathra, and that lofty lord, the Hadhaokhdha, holy lord(s) of the ritual order.
1 1. And in this Zaothra with this Baresman I desire to approach the question asked of Ahura, and the lore of the Lord (which he reveals in answer), and the farm-house of the man possessed of pastures, and the pasture produced for the Kine of blessed gift, and the holy cattle-breeding man *.
VISPARAD III.
Beginning of the Haoma Offering; Roll-call of the Priest 2.
1. (The Zaotar speaks.) (I call for) the Havanan s, and would have him here: (The Ratu answers.) I will come (and fulfil his duties).
(The Zaotar speaks.) I would have the Atare- vakhsha 4 here.
(The Ratu answers.) I will come (and fulfil the services which fall to his charge).
(The Zaotar.) I would have the Frabaretar 5.
(The Ratu.) I will come (and fulfil the services which fall to his charge).
(The Zaotar.) I would have the Abere * 0 present (The Ratu.) I will come (for him).
1 Y. II, 10 follows Vfsparad II, n.
8 This chapter 1-5 follows Y. XI, 1-8 in the Vendidad Sadah; so, appropriately.
3 The Ratu answers for all according to the rubric printed by Westergaard, but of later origin than the text. It arose from the fact that the several offices were later united in that of the Ratu. Originally the corresponding official answered to his title. The Hivanan was the Mobad who pounded the Haoma in the mortar.
4 The Mobad who fed the Fire..
4 The Mobad who aided the presentations. 4 The water earner.
VISPARAD III.
(The Zaotar.) I would have the Asnatar \ (The Ratu.) I will come (and do the duties which he serves).
(The Zaotar.) I would have the Ra^thwijkar 1 2 to be here.
(The Ratu.) I will come (for him).
(The Zaotar.) I would have the Sraosh&vareza 3 present, the wisest one, the most correct and veracious in his speech - (The Ratu.) I will come. 2. (The Zaotar.) I would have the Fire-priest to be here, and the warrior, and the thrifty tiller 4 of the earth, and the house-lord, and the lords of the Vis and the Za«tu.
3. And I summon the youth of holy thoughts, words and works, and of good conscience; (yea), the youth of good speech, given (in marriage) to his kin 5. And I summon the province-ranger, and the itinerant of many arts, and the house-mistress.
4. And I summon the woman advanced in her holy thoughts, and words, and deeds, and well subordinated, whose ruler is her lord 6, the holy one, who is (as) the bounteous Aramaiti; (yea), I summon even Thy wives, O Ahura! And I summon likewise the holy man advanced in his good thoughts, and words, and deeds, who is learned in pious lore, and innocent of the Kayadha, and by whose deeds the settlements are furthered in the righteous order.
1 The washer.
2 The mixer (?), or the Mobad who attended to disinfections.
8 The Mobad who attended to penance.
4 The typical layman.
6 This important custom was fully treated in the lost Nask, No. 16 (or No. 18, by another reckoning).
6 So the most, but ratukhshathra means elsewhere ‘ ruling in the ritual as supreme/ VISPARAD IV.
5. Yea, we summon you, whoever you maybe if only chiefs of the Mazdayasnians; and we summon the Bounteous Immortals, and the pious Saoshya«ts (the prophets for our help), the most correct and truthful in their speech, the most zealous, the most glorious in their thoughts, the greatest ones, and the powerful; and we summon the Fire-priests, and the warriors, and the diligent husbandman of the Mazda- yasnian Faith.
6 1. (The Zaotar.) As an AM to be (revered and) chosen, the Atarevakhsha (announcing) speaks forth 2 * to me.
(The Ratu [?].) So let the Ratu from his righteous- ness, holy and learned, speak forth.
(The Ratu.) As an Ahh to be (revered and) chosen, the Zaotar (announcing) speaks forth 2 to me.
(The Zaotar.) So let the Ratu from (his) righteous- ness, holy and learned, speak forth.
(The Ratu.) Thou art the announcer for us, 0 Fire-priest! [(Pazand.) It is the 8 Zaotar (who is meant).]
(The Zaotar.) I will come as this Zaotar, and recite the Staota Y£snya with memorised intoning, chanting, and praise.
VISPARAD IV (Sp. V) 4.
1. (Yea,) we sacrifice to the thoughts of the mind, and to the good wisdom, and to the good and blessed 1 This section follows Y. XI, 9-15 in the V. S., preceding a section described as Y. XI, 59, 60, in the B. V. S.
2 Probably in an imperative sense, or, with some, an infinitive.
* Read Zaotasti which contains sandhi. It seems a gloss to explain the Athraom (sic). It is zaoti asti.
4 This section, preceding Y. XI, closed in the S.V. S.j seems to me VISPARAD V.
sanctity, and to the good religious knowledge, and to good health (of soul and body). [At their (several) seasons, and with the presence of seasonable circum- stances, they are hymned 1.] 2. Confession is to be made for the Kine; we, Zarathuitrian Mazda- yasnians, celebrate at the sacrificial time for the Myazda-offering, at the time for the Ratufriti, the prayer for blessings, for the sacrificial worship, homage, propitiation, and praise of the entire crea- tion of the holy (and the clean).
VISPARAD V (Sp. VI) 2.
1. I come to You, O Ye Bountiful Immortals! as a praiser priest, and invoker, as a memoriser, reciting (Your ritual), and as a chanter for Your sacrifice and homage, Your propitiation, and Your praise; (yea, for Yours) the Bountiful Immortals, and for our preparation, (O ye holy Saoshyarcts!) and for your well-timed prayer for blessings, and your sanctifi- cation, and for our victorious smiting 'of our foes, beneficial (as it is) for our souls, for ours, the Saoshyarcts, (with you), and holy. 2. And I make my offering to You, O Ye Bountiful Immortals, who rule aright, and who dispose (of all) aright! (Yea), I offer You the flesh of my very body, and all the blessings of my life as well.
3. And I confess my belief in Thee, O Ahura to belong properly after Yasna VIII, and the Myazda offering with the Ratufriti.
1 Pazand.
2 This piece should be read after Yasna XIV, with which it is nearly identical. The language of the translation is slightly varied to relieve the effect of sameness.
VISPARAD VI, VII.
Mazda! and as a Mazdayasnian of the order of Zarathustra, and in accordance with his Faith.
VISPARAD VI (Sp. VII) 1.
In accordance with the precept, with praise, and with the joyful reception of grace, with Zaothras intelligently offered, with sacrificial words correctly spoken, I call the good Amesha Sperata by their names of beauty; yea, I worship the Bountiful Immortals by their beautiful names, with the blessing of the ritual Order, with the longing blessing of Righteousness the good.
VISPARAD VII (Sp. VIII) 2.
1. We worship the (sacrificial) words correctly uttered, and Sraosha (Obedience) the blessed, and the good Ashi, (the blest order of our rites), and Nairya-sangha. Afid we worship the victorious Peace as the unprostrated and unmoved. And we sacrifice to the Fravashis of the saints, and to the K inva/ Bridge, and to the Garo Nmana of Ahura, even Heaven, the best world of the saints, the shining and all glorious!
2. And we sacrifice to that better path 3 that leads to that Best World (as well). And we worship Arrta/ (J ustice) the good, which helps the settlements to advance and flourish, benefiting them thereby, that Ar s&t which is the Mazdayasnian Faith; and (with her) we worship Rashnu the most just, and 1 Nearly identical with Yasna XV.
3 This chapter should be read after Yasna XVII, winch it appro- priately follows in the Vendidad Sadah. f * Possibly ‘ the best (better) course of that best world.
VISPARAD VII.
Mithra of the wide pastures. And we worship Parewdi the wealthy, wealthy with a wealth of thoughts, with a throng of words, and with a breadth of actions, [for she makes our persons agile (for good thoughts and words and actions)]. 3. And we worship that virile defensive 1 Heroism which possesses men who think beforehand, and heroic men, which is fleeter 2 than the fleet, stronger than the strong, which comes to him who is endowed by God, which, when especially made theirs by men, produces one who is a freer of the body. And we worship Sleep 3, the Mazda-made, the gladdener of the herd and men. 4. And we worship those things in the creation of the holy which are the ancient insti- tutions, those formed before the sky, the water, the land, the plants, and the Kine of blessed gift. And we worship the sea Vouru-kasha, and the stormy wind which is made by Mazda, and the shining heaven, of old created, the first-made earthly object of (all) the earthly world.