5. And we worship thee, the Fire, O Ahura Mazda’s son! the holy lord of the ritual order, and this Baresman, having the Zaothra with it, and the girdle with it, spread out with sanctity, the holy ritual chief, and we worship Apam-napi/ (the son of waters).
1 One might consider, ‘ virile power which has men stnd heroes in the mind beforehand; ’ but vareti=ghrdih.
8 Asyayau (sic) and takhmdtaryayou (sic) agree with feminines; possibly because of the male qualities referred to. They might be said to be in apposition rather than in agreement with the feminine.
* Sleep is elsewhere an evil; a Demon, Bfishyasta, rales it; but k this is untimely sleep; see, on the other hand, Y. XLIV, 5.
VISPARAD VIII, IX. 347 VISPARAD VIII (Sp. IX).
1. With this word be Thou approached 1, with the proper word be Thou present here, Thou who art Ahura Mazda, the holy, together with the good Yazads who are the Bountiful Immortals, who rule aright, and dispose (of all) aright, together with fifty, and a hundred, and a thousand, and ten thousand, and millions, and yet more.
2. And to Him who rules the best let the King- dom be 2!
VISPARAD IX (Sp. X) 3.
i. (I desire to offer my homage and my praise 4 * ) to the offered. Haomas and Zaothras, and to those also which shall yet be offered, which smite victoriously, and are foes of hatred, and following in company (as they do) with the healing virtues of sanctity, following also in company with those of isTsti (religious know- ledge), and with the remedies of Mazda, and with those of Zarathurtra and the Zarathurtrdtema, (2) and to the offered Haomas and Zaothras which accompany those remedies which belong to the holy disciple we versed in good devices 6, and accompanying those of the itinerant also versed in good devices 6, and accom- panying those likewise of the good Mazdayasman Faith, and those of the pious and beneficent Prayer for blessings, and of the pious and good veracity, and 8 This section should be read before Y.
4 Supplied necessarily from Visp. X, a; see its gem iv.
• Or, ‘sciences’ (in some cases medical).
VISPARAD IX.
of the pious word against unbelief, (3) for information and explanation, for preparation (?) and devotion, for the libation and complete offering, for the complete recital of the liturgy memorised as well; and to those Haomas which are pungent, bounteous, holy, and offered with sanctity (and for a blessing), to those which are yet to be offered with sanctity, and which are now being celebrated, and which are likewise in the future to be celebrated, to those which are being pressed with sanctity, and to those which are yet to be pressed, (to these I desire to approach, and to express my homage and my praise). 4. And I desire to express my homage and my praise to the strength . of the strong, and to the victorious blow of the mighty, to the powerful Rectitude and Blessedness, to Afisti and the Priority for the powerful Ascendency, and to these powerful Yazads which are the Bountiful Immortals, who rule aright, and dispose of all aright, ever-living, ever-helpful, who, male and female, dwell together with the Good Mind, (to these I desire in my homage and my praises to approach); (5) (yea, I desire to approach for homage and praises toward) our Universal Weal and Immortality, to the body of the Kine, and to the Kine’s Soul. (And I desire to approach) the Fire of the spoken name 1, and toward that farm-house which is sanctified and which has fields and comfort 2, and mercy (for the poor); (6) as a praiser with praise for the sacrifice, homage, which is this praise of Ahura Mazda, of the Bountiful Immortals, and of the holy and lofty Lord, for the sacrifice, and homage of the Lord that most attains his ends, and which is this praise of that blessedness 1 Having a Yart.
2 Here is an instance where Aoathra may mean ‘ comfort’ VISPARAD X, XI.
which has approached us, and of that well-timed prayer for blessings offered in the ritual, (7) which is likewise the praise of the Mathra Spewta (the boun- teous word -of reason), and of the Mazdayasnian Religion, and the Praises of the Yasnas 1, which is also that of all the lords of the ritual, and of all the well-timed prayers for blessings, for the sacrifice, homage, propitiation, and glorification of the entire creation of the holy (and the clean).
VISPARAD X (Sp. XI) 2.
1. I desire to approach the Arezahis with my praise, and the Savahis, and Fradadhafshu,and Vidadhafshu, and.Vouru-barerti, and Vouru-farerti, and this Karsh- var which is Afz'aniratha. 2. And I desire to ap-. proach the stone mortar with my praise, and the iron mortar, and the cup that holds the Zaothra, and the hair (which stays the spilling 3 ), and Thy Bares- man spread with sanctity. And I desire to approach the Ahuna-vairya with my praise, and the ritual prayers beside Ahuna, and the standing offices of • the Mazdayasnian Faith.
VISPARAD XI (Sp. XII).
1. To Ahura Mazda would we present * our offered Haomas and that which is lifted up, as the most 1 Perhaps ‘the Yarts in the Yasna,’ otherwise the latter portion of the Yasna.
8 This section follows Y. XXII.
8 The varesa consists (as used at present) of three, hairs from the tail of a white bull, which are tied to ^ go Id copper, or brass ring. This can be used as long as *e bull hves, but as often as it is used it must be reconsecrated. (Hau g -) 4 The wording is purposely varied in the renderings to avoid sameness.
VISPARAD XI.
beneficial to Verethraghna (the blow of victory) which furthers the settlements; and that which is offered to the good and holy king, and that which is offered to the holy ruler which rules according to, or in the ritual, and we make known our Haomas to the Boun- tiful Immortals, and to the good waters; and we present our Haomas each to (our) own soul 1; and we announce our Haomas in our celebration to the entire creation of the holy (and the clean).
2. Yea, we present these Haomas and Haoma- implements, and these spread mats, and these Myazdas, these stones, the first in the creation, the stone mortar brought here with the yellow 2 Haoma in it, and the iron mortar brought here with the yellow Haoma in it, this Haoma-water, and this Baresman spread with sanctity, (3) these bodies, and (their) forces, these striving Zaothras (that seek to find Thy grace), this holy Haoma, and the flesh, and the holy man, and the saint’s innate thoughts, even the Saoshya»ts’ innate thoughts.
And we present this fresh milk as an offering, now lifted up with sanctity, and this Hadhanaepata plant, lifted up with sanctity; (4) and we offer, and present these Zaothras with our celebration, having the Haoma with them, and the milk, and the Hadha- na£pata, to the good waters and offered up with piety. And we present the Haoma-water in our celebrations to the good waters, and both the stone and the iron mortar, (5). and this branch for the Baresman, and the prayer for blessings uttered at the fitting moment which has approached (for our help in its order with the prayers), and the recollec- 1 To the soul of the person who may be reciting.
1 Zliri with K4..
VXSPARAD XI.
tion and practice of the good Mazdayasnian law, and the heard recital of the Gathas, the well-timed prayer for blessings as it comes uttered by the saint (and for our help), and ruling (while it is spoken) as a ritual lord, and these wood-billets, and the perfume even Thine, the Fire’s, G Ahura Mazda’s son! and all good objects (which are ours), and Mazda-made, and which have the seed of sanctity (or are that seed).
6. Yea, these we make known and we announce in this our celebration to Ahura Mazda (as our gift), and to Sraosha (Obedience) the blessed, and to Ashi (who is the recompense), and to Rashnu the most just, and to Mithra of the wide pastures, and to the Boun- tiful Immortals, and. the Fravashis of the saints, and to their souls, and to the Fire of Ahura Mazda, the lord, and to the lofty lord (the Apam-napi/?); and to the Myazda, the lord, and to the well-timed prayer for blessings as it rules in the order of our prayers, for the sacrifice, homage, propitiation, and adoration of the entire creation of the holy (and the clean). 7. Yea, these we make known in this, our celebra- tion hereby for the Fravashi of Zarathurtra Spitima, the saint, for its sacrifice, homage, propitiation, and praise, and to the (Fravashi) of Anghuyu (?) 1 who hath loved righteousness, together with all the holy Fra- vashis of the saints, of those now dead, and of those of the living, and of those of men unborn, of the prophets that shall serve us, bringing on the renova- tion of the completed world. 8-1 1, see verses 2-5.
12. Yea, we would make these known hereby in our celebrations to the Bountiful Immortals, who rule 1 Here, erroneously, a proper name as in Yart XIII. Possibly of that Zarathurtrian world (period) which loved righteousness; the word occurs after the name of Z. I think that ‘y ’ should be ‘ v.
VISPARAD XI.
VISPARAD XI.
aright, and who dispose (of all) aright, the ever-living, ever-helpful, who are good (?), and bestowers of the good, who dwell with the Good Mind [(Pctzand) for they who are the Bountiful Immortals abide with the Good Mind, they who rule aright, and dispose (of all) aright, for thence they are regulated, and thence they arose, (namely,) from the Good Mind *]. 1 3. And we make known these our celebrations as the more promotive for this 1 2 house, for the fur- therance of this house, and as benefits for this house, because of the increase of this household, as over- coming the restrictions which impede this household, and as overcoming the harmful malice which may mar this house, to bless its herds, and its retainers, born, and yet to be born, for the saints of the house as it was aforetime, of it as it 3 stands here now, and to which we likewise now belong as the Saoshyawts of the provinces, (14) [which (is that we are Saoshya«ts) for the saints who do good deeds, and of the female saints who do good deeds, and of the saints who do the deeds conspicuously good, and of the females likewise thus, of the saints who do good deeds upon good deeds, and of the females thus the same]. 1 5. And we make these known in our celebrations to the good Fravashis of the saints which are for- midable and overwhelming in their aid. 16. And we make these known in our celebrations hereby to Sraosha (Obedience) the blessed, and to the good 1 Vohu Manah certainly appears the most prominent here. They arose from the ‘ good thought ' of Ahura.
* This office was celebrated in private houses by itinerant priests.
8 Y^Nhe aem might be a citation from some lost prayer. The singular aem may, however, be taken collectively, as families are spoken of.
VISPARAD XII.
Blessedness, and to Nairya-sangha, and to the vic- torious Peace, and to Ahura Mazda’s Fire, and to the lofty lord, for sacrifice, homage, propitiation, and for praise, to the entire creation of the holy and the 1 9. (Sp. XIII.) Yea, we make that known which is lifted up in offering, and which is the Avesta 1 as the holy Ahura Mazda directed that it should be said, and as Zarathmtra, the holy, directed, and as I, the priest, who am acquainted with their sacrifice and homage, am now letting it be known. I who under- stand the lawful and legitimate Avesta 2, and the ritual prescripts (20) for Your sacrifice, homage, and propitiation, O Ye who are the Bountiful Immortals, and for our preparation (?), and for the success of our well-uttered prayer for blessings, for victory, sanctifi- cation, and die well-being of our souls, (of ours), for (we are) the holy Saoshya«ts.
21. Yea, we make these known in our celebrations here, and we offer them to Him who is Ahura Mazda, of all the greatest, the master and the Lord.
VISPARAD XII (Sp. XIV)*.
1. For the offered H aomas which have been offered in libation to that lofty Lord Ahura Mazda and to the holy Zarathurtra Spitama (produce) abundance in cattle and in men; and this 4 abundance is (as) the good Sraosha, who accompanies (us) with the great 1 Avista probably = Avesta; compart Veda. The moral and sremonial laws.
2 Avestic. ’ Follows Y. XXVII.
« Hi seems to have a certain conjunctive force like sa in com- osition, ‘And thereto the good Sraosha;' or is it an interjects?
VISPARAD XII.
splendour of sanctity, and may he 1 be here with energetic effort (to aid us in our worship).
2. We offer the wise offerings of the Ahuna-vairya intoned with sanctity and yet to be intoned, possessing their many teachings of religious wisdom (as they do), and those of the two mortars which pour the Haomas out, and which are pushed forward with precision 2, and are now in the course of being thus advanced once more 3. 3. (And so we teach as well the many teachings of the religious wisdom) contained in the words correctly spoken, in the Zarathurtrian utter- ances 4, and in the ceremonies correctly practised, and the Baresmans spread exactly, and the Haomas pressed correctly, and the praise, Yasnas, and the doctrines of the Mazdayasnian Religion with their recitations, and their movements. 4. For thus they may become to us more full of devices and of wisdom, and so we offer these wise ritual deeds in the creation, so we impart them with their many points of meaning while we (ourselves) still ponder them as those which Ahura Mazda, the holy One, delivered, which have (as if) their nourishment from Vohu Manah 5 and their growth from the Righteous Order, which are the greatest of all beings, the best, and the most beautiful; for thus shall these be to us the more full of wisest meaning, and more full of incitation 6, and may we be among those (who are) of Spewta Mainyu’s world in that we are imparting (to the chosen) these 2 With punctilious sanctity. * 5 The Parsi priests at present make appropriate manipulations here.
4 In the now ancient Gathas, &c.
0 Compare galthou vispmx yau vohft thraosta manangha.
• Or, ‘may we be more zealous than any who are in the creation of the bounteous spirit/ VISPARAD XIII.
precepts of the wisest meaning and these incitations which are contained therein. 5. And full of wisest meaning be ye two to us, O (thou) stone mortar, and (thou) the iron one, as ye are now turned, and as ye are now being advanced 1 *, ye two mortars of the house, [and of the village, of the tribe, and of the province, and ye who are in this house (itself), this village, tribe, and province]; yea, in those which are ours, Mazdayasnians, who are steadfast in our wor- ship, who appear with our wood-billets and our perfumes, and with our supplicated blessings [(Pfr- zand) for so may they be to us, the more full of wisest teaching].
VISPARAD XIII (Sp. XV)*.
1. According to the ritual we worship Ahura Mazda; according to the ritual we worship the Boun- tiful Immortals; and we sacrifice to the sacrificial word correctly spoken, and to every Mathra (as to a sacred word of reason). And we sacrifice to Zara- thurtra, him who is especially the possessor of the Mathra 3; and we sacrifice to the ‘ blessings for the saints’ 4 5; and we worship the ‘hail’ 6 addressed to the Bountiful Immortals.
2. Also we worship the three principal (chapters) uttered (in the Yasna) without addition or omission®; 1 Referring to manipulations.
* This fragment follows Y. XXX in the VendidSd Sadah, and was written in allusion to Y. XXVIII, Y. XXIX an d Y. XXX.
.* Referring to mathra srevaema in Yasna XXVIII, 8.
4 Referring to the words savaM ashavabyd in Yasna XXX, 1 1.
5 Referring to the word ujta in Yasna XXX, ix.
• The three first chapters XXVIII— XXX: the text has bad grammar, or broken connection.
VISPARAD XIV.
and we worship the three principal ones without addition or omission; we worship the three com- mencing ones entire without addition or omission 1! And we worship the entirety 2 * of the three principal ones without addition or omission;. and their His, their metrical lines, their words, and their word- structure [and their recital, memorising, chanting, and their steadfast offering].
VISPARAD XIV (Sp. XVI) 2.
i. (We worship Ahura Mazda, the holy Lord of the ritual order 4 5; and we sacrifice to the Gatha Ahuna- vaiti) with its measures, and word-structure, and its Zand, with its questions and counter-questions, with its words and its metric feet. And we sacrifice to these as well-recited, and now in the course of being recited, as well-worshipped, and now in the course of being used in worship 6. 2. (Y ea, we sacrifice to it) in 1 It is difficult to see how anapish&ta can mean ‘without retrench- ment/ but the context seems to require it, and the Pahlavi transla- tion bears evidence to it. Perhaps read anapashfita.
2 ‘The whole three first/ Some suppose the three prayers to be intended (the Ahuna-vairya, the Ashem Vohfi, and the YeNhe h&tam). I think that the three chapters XXVIII -XXX are meant. As the piece follows those three chapters in the Vendidad Sadah, so its expressions indicate a reference to them. This might tend to show that the Ahunavaiti was at one time, if not originally, divided at this place.
8 This fragment was written in evident allusion to the entire Ahunavaiti, which it follows in the Vendidad Sadah. It expresses the veneration acquired by the first Gatha long after its com- position.
* From the Vendidad S&dah.
5 Frayazewtam may be a metaplasm; otherwise ‘of the sacrifleers/ VISPARAD XV.
its own ‘ wisdom’ 1, in its own ‘ clearness ’ 2, in its own 'loving intention’ 2, in its sovereignty, and its own ritual order, and its ‘acquired boon’ 2 which is also that given by Ahura Mazda for the promotion of piety, for that thought which originates from the ‘ heart-devoted self’ 2.
3. (Sp. Chapter XVII.) Also we worship the Ahuna-vairya, the holy lord of the ritual order, the holy lord with its AM and its Ratu [(Pazand ); for He is the one with the title AM and Ratu, who is Ahura Mazda 3 4 5 ]. 4. And we sacrifice to the con- stituent parts of the Gatha Ahunavaiti, to its chapters, and its metrical lines, its words, and word-structure, [and to its heard-recital, and memorised recital, its continuous and its steadfast offering].
VISPARAD XV (Sp. XVIII)*.
1. Hold your feet in readiness, and your two hands, and your understandings 6, O ye Zarathiutrian Maz- dayasnians! for the well-doing of lawful deeds in accordance with the sacred Order, and for the avoidance of the unlawful and evil deeds which are contrary to the ritual. Let the good deeds for the furtherance of husbandry be done 6 here. Render ye the needy rich 7. 2. Let Sraosha (Obedience) be present here for the worship of Ahura Mazda, 1 Dami with K4. Possibly in their own house (dami=dani).
2 These words probably allude severally, say, to dam in Y. XXXI, 7, iithra in Y. XXXI, 22, zaoshg in Y. XXXIII, 2, 10, Syapta in Y. XXVIII, 8, to zarzdau in Y. XXXI, 1.
3 Erroneous.
4 This piece is a later composed prelude to the Haptanghaiti, which it precedes in the Vendidld Sadah.
5 Sursum corda I 6 Comp. gav6i verezyatam, Y. XL VIII, 7 ‘ Place the needy with those without need/ 358 VISPARAD XVI.
the most helpful, and the holy, who is so desired by us in the pronunciation, and for the service, and the pondering 1 2 of the Yasna Haptangh&iti, for the heart’s devotion to it, for its memorisation, and its victorious and holy recital (or for the victorious saint)* without addition or omission, (3) which has been intoned, and which shall yet be uttered as great, powerful, smiting with victory, separate from harmful malice, for the pronunciation of victorious words for Ahura Mazda’s Fire. (4, 5 are identical with Visp. IX, 6, 7.)
VISPARAD XVI (Sp. XIX)*.
1. And we worship the Fire here, Ahura Mazda’s son, and the Yazads having the seed of fire in them, and the Rashnus having the seed of fire 3 in them; and we worship the Fravashis of the saints. And we worship Sraosha who smites with victory, and the holy man, and the entire creation of the holy (and the clean). 2. And we worship the Blessedness and the Fravashi of Zarathurtra Spit&ma, the saint. And we worship the saints and their blessed Fravashis (as of one). And we worship all their Fravashis (as considered each apart), and those of the saints within the Province, and those of the saints without the Province; yea, we worship the Fravashis of holy men and holy women (wherever they may be, those devoted to the Order of the Faith). And we sacrifice to those whose (service) 2 This piece follows the Haptanghaiti in the Vendidad Sadah; it was intended as a sequel to it.
2 Having the power to propagate its worship, maintaining it unextinguished. De Harlez makes the admirable suggestion, * bright as flame'; but the Pahlavi renders tokhmak.
VISPARAD XVII, XVIII.
for us in the Yasna Ahura Mazda, the holy, has known as the better \ and of these Zarathurtra is the living chief 1 2 * and master. And we sacrifice to the fields and the waters, the lands and the plants, and to the constituent parts of the Yasna HaptangMiti, its chapters, its metred lines, its words, and word- structure;.
VISPARAD XVII (Sp. XX)*.
And we strive after the good thoughts, words, and deeds inculcated in the Yasna Haptangh&iti. A blessing is the Right (called) the Best, (there is) weal; (there is) weal for this (man) when toward Righteousness Best (there is) right VISPARAD XVIII (Sp. XXI) 4 *.
i. We worship Ahura Mazda with the urta 8. And we worship the Amesha Spewta with the urta, and the holy man, the saint And we worship the prior world of the holy (and of the clean) with an urta, and the state of weal and salvation for the holy man (the saint). 2. And we worship that life-long state of blessed- ness (for the holy) which is the evil mans calamity 6; yea, we worship his eternal 7 salvation, and with the salvation prayer. And we sacrifice to every saint who a Anghusia ratux^a here referred to the same person; comp. aha.
* An addition to chapter XVI.
* This piece having- reference to various expressions in the Githa Urtavaiti, follows it in the Vendid&d S&dah.
«• Referring to uxtS in Y. XLIII, i. * See Y. XLV 7.
7 Akaranem=the eternal thing; otherwise an adjective of two terminations; or, finally, read -am.
VISPARAD XIX.
exists, who is now coming into existence, and who shall exist in future.
VISPARAD XIX (Sf. XXII)*.
i. We worship Ahura Mazda the bountiful; and we worship the Bountiful Immortals (saying the Spewta). And we sacrifice to the bountiful saint, and to the bountiful anticipative understanding 1 2. Also we sacrifice to the good and bountiful Aramaiti (the ready mind). And we worship her together with 3 the bountiful creatures in the creation of the pure. And we sacrifice to the holy creatures who have intelligence as their first 4, (to those foremost in their mind). And we worship the omniscient understanding, and Him who is Ahura Mazda (Him- self). 2. And we sacrifice to the shining sun, which is the highest of the high; yea, we worship the sun together with the Bountiful Immortals, and the Mathras with their good ceremonies 5. Also we sacrifice to the glorious achievements, and to this glory (which we have gained). And we sacrifice to the herds which have the Fire and its blessings 6. Also we worship the holy benefit which is so widely 1 The word spenta throughout alludes to the Gatha Spe»ta- mainyu, but it is of course not without grammatical application.
5 In the Bundahir especially referred to Ahura.
3 Or, ‘together with the bountiful creatures we worship the holy creatures.’
4 This expression may have b.een accidentally determined by the position of the word man6 in the Ahuna-vairya formula; see Y. XIX. i2.
* ‘ Fire-made ’ is unintelligible; ‘ fire gifts-having ’ may refer to the flocks and herds, as expressing the source of that prosperity which is represented by the holy Fire.
VISPARAD XX.
diffused *, and that wisdom which is the bounteous Aramaiti, whose are the laws 2 of the Righteous Order, and of those holy creatures who have Righte- ousness as their first.
VISPARAD XX (Sp. XXIII) 2.
1. (Homage to the Gatha Vohu-khshathra 4! We sacrifice to the Vohu-khshathra), (the good king- dom) even the Khshathra-vairya, the kingdom to be desired; and we sacrifice to the iron-founding 5, and to the (sacrificial) words ® correctly spoken which smite (the foe) with victory, and which hold the Daevas subject.
And we worship that reward and that health, that healing and that progress, that growth and that victorious smiting 7 (2) which are between the Vohu-khshathra and the VahutSirti *, (and which are acquired by us) by the memorised recital of the good thoughts, good words, and good deeds, for the with- standing of evil thoughts, and words, and deeds; yea, for the undoing of all treacherous thoughts (directed) against me, and of all false words, and unfair deeds. 3. [And we sacrifice to the later Yasna, the heroic Haptangh&iti *, (and which as it recurs becomes) the holy ritu al chief.]
1 Pahl. fravaft sM 2 Dathra with K4.
8 This piece from the later Avesta follows Y. LI, in the Vendi- dad Sadah.
* From the Vendidad S&dah.
5 Associated with this Gatha from Y. LI, 9.
8 Between; that is, described in the space between the Vohukhshathra and the Vahutfiwti, i.e. in Y. LII. See hamist^ in Y. LII, 4, and paitistijeS inVisp. XX, 2.
* This would seem misplaced; perhaps Y. XLI 1 is meant, which follows the Haptanghaiti.
VISPARAD XXI, XXII.
VISPARAD XXI (Sp. XXIV).
1. We strive earnestly, and we take up our Yasna and our homage to the good waters, and to the fertile fruit-trees (which bear as of themselves), and to the Fravashis of the saints; yea, we take up our Yasna, and our homage earnestly to those beings which are (so) good, the waters, and the trees, and the Fravashis of the saints, (2) and to the Kine, and to Gaya (Maretan), and to the Mathra Spe»ta (the bounteous word-of-reason), the holy, which works (within and for us with effect), to these we take up our Yasnas and our homage with earnest zeal, and to Thee, O Ahura Mazda! and to thee, O Zarathurtra, we do the same; and to thee, O lofty lord (the Apam-napSi), and to the Bountiful Immortals. 3. And we sacrifice to the listening (that hears our prayers) and to that mercy, and to the hearing of (our spoken) homage, and to that mercy which is (shown In response to our offered) praise. And we sacrifice to the frariiti vidushS, which is contained in the piece ^z4da6n£Lr ashaonis; and we sacrifice to ‘ the good praise which is without hypocrisy, and which has no malice (as its end)’; and we sacrifice to the later Yasna and to its offering;, and we sacrifice to the chapters of the later Yasna, and to its metrical lines, its words, and word-structure.
VISPARAD XXII (Sp. XXV).
With this chant (fully) chanted, and which is for the Bountiful Immortals and the holy Saoshya«ts (who are the prophets who shall serve us), and by means of these (ceremonial) actions, which are (of all) VISPARAD XXIII.
the best, we desire to utter our supplications for the 'Kine. It is that chant which the saint has recognised as good and fruitful of blessed gifts, and which the sinner does not know 1. May we never reach that (ill-luck that the sinner) may outstrip us (in our charting), not in the matter of a plan (thought out), or of words (delivered), or ceremonies (done 2 ), nor yet in any offering whatever when he (?) approaches (us for harm).
VISPARAD XXIII (Sp. XXVI) 2.
1. We worship Ahura Mazda as the best 4 (worship to be offered in our gifts). We worship the Amesha Spe#ta (once more, and as) the best. We worship Asha Vahlrta (who is Righteousness the Best). And we sacrifice to those (prayers) which are evident as the best; that is, the Praises of the Yasnas.
Also we sacrifice to that best wish, which is that of Asha VahLfta, and we worship Heaven, which is the best world of the saints, bright and all-glorious; and we sacrifice likewise to that best approach which leads to 6 it. 2. And we sacrifice to that reward, 1 The parties are divided by knowledge and ignorance (compare the Gnosis). See Y. XXXI, 12...* Not in thought, word, or deed may we reach (his) priority This piece from the later Avesta follows Y. UH, in the Ven- dfd&d S&dah, and has reference to its expressions.
* It is an important suggestion which holds vahutem as equal to ‘saying vahirtem/ in allusion to the Vahuti to; but as the word te inflected further on (see vahutahfi), and as it moreover once applies to Asha, as Asha Vahirta, it. is better to render it as having adjective application throughout being none the less, of course, an intentional echo of the first word of Y. LIU, 1.
* Or, ‘of it' VISPARAD XXIII.
health, healing, furtherance, and increase, and to that victory which is within 1 the two, the Ahuna: vairya and the Airy^ma-ishyo, through the memor- ised recital of the good thoughts, words, and deeds (which they enjoin).
1 Possibly ‘ between them/ meaning the Gathas which are so placed.
AfrInagan.
AfrInagAn.
As to the present use of these blessings, says Haug (ed. West): ‘ Afrinagan are blessings which are to be recited over a meal consisting of wine, milk, and fruits, to which an angel, or the spirit of a deceased person, is invited, and in whose honour the meal is prepared. After the con- secration (which only a priest can perform) is over, the meal is eaten by those who are present. The performance of these Afrinagan is required of every Parsi at certain fixed seasons of the year. These are the six Gahanb&rs, each lasting five days (at the six original seasons of the year) for which the Afrinagan Gahanb&r is intended, the five Gdtha-days (the five last days of the year), during which the Afrinag&n Gdtha must be used; and, lastly, the third day (Ardibahixt) of the first month (Fravardin) in the year, at which the performance of Afrinagan Rapithwin, devoted to the spirit presiding over the southern quarter (who is the guardian of the way to paradise), is enjoined to every Parsi whose soul wants to pass the Kinvad after death.’ (Essays, and edition, page 224.)
x. I confess myself a Mazda- worshipper, and of Zarathartra’s order, a foe of the Dafivas, devoted to the lore of the Lord, for the holy H&vani \ the regu- lator of the ritual order (and its lord in its turn), for its sacrifice, homage, propitiation, and praise; (and I confess myself) for S&vanghi and for Visya, the holy lords of the ritual order, for their sacrifice, homage, l * The Aftfn for the morning hours from 6 to 10.
afr$n[-agan] I.
propitiation, and praise, and for that of the Asnya, the day-lords of the days during daylight, and of the days in their length, for the Mihya, month-lords, and' the YcLirya, year-lords, and for those of the especial seasons, and for the worship, homage, propitiation, and praise of that lofty lord who is the Ritual Righteousness (itself); yea, for the worship, homage, propitiation, and praise of the lords of the days, months, years, and seasons — for those lords of the ritual order who are of all the greatest, who are the regulators of the ritual at the time of Hctvani.
2. To Maidhyd-zaremya \ the lord [or to Maidhyd- shema \ the lord, or to Paitishahya *, the lord, or to Ayithrima 1, Maidhy&irya \ or H amaspathma£dhaya], be propitiation, homage, and praise.
3. O ye Mazdayasnians who are here present! offer ye 2 this ritual service, and present ye the Myazda which is that of the Maidhyo-zaremaya, taking a piece of sound flesh from a choice beast, with a full flow of milk.
4. If ye are able to do this, (well); if ye are unable to do it, ye may take then (a portion) of some liquor of equal value, it matters not which it is, and have it consumed as it is proper; and so be ye discreet from your obedience, most correctly faithful in your speech, most saintly from your sanctity, best ordered in your exercise of power, least straitened by oppressions, heart-easy with! rejoicings, most merciful of givers, most helpful to the poor, fulfilling most the ritual, the blest and longed-for Asha, (coy?) riches woman- minded (?) bringing (as reward). If ye can do this 1 The name of the season at the time present, when the text is recited, is to he used.
and with vigour, (well); (5) if not, bring wood to the Ratu’s house. It matters not what kind, so it be well cut, and very dry, and in loads of fitting size. If that is possible, (well); if not, then let a man bring wood to the Ratu’s dwelling, and heap it up as high as the ear, or to reach the fore-shoulder, or with the fore-arm measure, (or at least as high as the end of the hanging hand). If that is possible, (well); (6) but if it has not been possible, then let the worshipper (with the mind’s offering) ascribe the power to him who rules the best, Ahura, (saying 1 ): Wherefore for this cause verily we offer and ascribe the Sovereign Power to Ahura Mazda, who rules the best, and to Righteousness (the ritual and moral Order), and we complete our sacri- fice to them. Thus is the Myazda offered with the well-timed prayer for blessings.
7. In case that a man does not give of the first Myazda which is that of the Maidhyd-zaremaya, O Spitama Zarathujtra! the Ratu that has the right to that Myazda, and who has this person under his guidance, expels 2 that (false) disciple who has not his Myazda with him, as a man that does not worship, from the midst of the Mazda-worshippers. 8. In the