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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ter ^ .... Of Amereta/, the master ^ . . . . (At the Gah Havan) : Of Mithra=^ (At the Gah Rapithwin) : Of Asha-Vahi^ta^ .... (At the Gah Uziren) : Of the high lord Apam Napa/^ .... (At the Gah Aiwisruthrem) : Of the Fravashis of the faithful ^ . . . . (At the Gah U^ahin) : Of the holy, devout, fiend- smiting Sraosha, who makes the world grow ; of Rashnu-Razi-?ta and of Ar^ta/, who makes the world erow, who makes the world increase. Ashem Vohu: Holiness is the best of all good .... Give unto that man ® brightness and glory, give him health of body, give him sturdiness of body, give him victorious strength of body, give him full welfare of wealth, give him a virtuous offspring, give him long, long life, give him the bright, all-happy, blissful abode of the holy Ones. ^ The rest as above, § 2. ^ The rest as above, § 3. 3 The rest as above, § 4. * The rest as above, § 5. ^ Who shall oJfer a sacrifice to the Amshaspands. ARDIBEUWT YAST. 41 III. ARDIBEHI6^Ti YA^-T. This Y3.st is for a great part devoted to the praise of the Air- yaman prayer, which is described as driving away all the diseases and plagues that have been brought upon the world by Angra Mainyu; and when the writer passes from the glorification of Airyaman to that of Asha-Vahijta, which is put into the mouth of Angra JNIainyu himself (§§ 13 seq.), he makes him speak of Asha- Vahij-ta just in the same way, and ascribe him just the same powers, as he himself has done with regard to Airyaman. This is owing to the fact of Airyaman being invoked in company with Asha- Vahijta in the second formula of the Sirozah^, The powers ascribed to Asha-Vahi^ta have their origin in the twofold nature of that Amesha-Spewta, who being, in his abstract character, the impersonation of the highest element in Mazdeism, Divine Order and Holiness^ and in his concrete character, the genius who presides over the mightiest of physical elements, Fire^ is one of the most powerful and dreaded opponents of Angra Mainyu ■''. On the other hand, Airyaman is the genius to whom Ahura Mazda applied to heal the nine, and ninety, and nine hundred and nine thousand diseases created by Angra Mainyu **. This Yast is recited every day at the Gahs Havan, Rapithwin, and Aiwisruthrem (Anquetil). o. May Ahura Mazda be rejoiced! .... Ashem Vohia : Holiness is the best of all good ....
2inety, and nine hundred and nine thousand diseases created by Angra Mainyu **. This Yast is recited every day at the Gahs Havan, Rapithwin, and Aiwisruthrem (Anquetil). o. May Ahura Mazda be rejoiced! .... Ashem Vohia : Holiness is the best of all good .... I confess myself a worshipper of Mazda, a follower of Zara- thujtra, one who hates the Daevas and obeys the laws of Ahura ; For sacrifice, prayer, propitiation, and glorification unto [Havani], the holy and master of holiness ''.... ^ Ard-i-behi.yt is the Parsi form for Asha vahijta, ard being derived from arta, the Persian form corresponding to the Zend asha. ^ See Sirozah I, 3, and below die introductory formula, ^ See Vend. Introd. IV, 30, * Ibid. 33. * See Yt. XVII, 18. ' Fargard XXII and Introd. ' As above, Yt. I, o. *_ A , 42 YASTS AND SIROZAHS. Unto Asha-Vahi^ta, the fairest; unto the much- desired Airyaman, made by Mazda, and unto the good Saoka, with eyes of love, made by Mazda and holyi; Be propitiation, witli sacrifice, prayer, propitiation, and glori- fication. Yath^ ahu vairyo: The will of the Lord Is the law of holi- ness'^ I, 1. Ahura Mazda spake unto Spitama Zarathui"tra, saying: 'That thou mayest increase Asha-Vahi^ta, O Spitama Zarathu5"tra ! with hymns of praise, with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration — once to abide in the shining luminous space, in the beautiful abodes ^ — for the sacrifice and invocation of us, the Amesha-Spe;/tas^' .... 2. Zarathui^tra said : ' Say unto me the right words, such as they are, O Ahura Mazda ! that I may increase Asha-Vahi.s'ta, with hymns of praise, ^ Sirozah I, 3. ^ Several manuscripts add here the full invocation of the greater Sirozah : 'We sacrifice unto Asha-Vahista, the fairest, the Amesha- Spe;;ta ; We sacrifice unto the much-desired Airyaman ; We sacrifice unto the instrument, made by Mazda ; We sacrifice unto the good Saoka, with eyes of love, made by Mazda and holy.' ' The Garo-nmanem or Paradise; see Yasna XVI, 7 [XVII, 42], Phi. tr. * The principal clause appears to be wanting, unless Zarathujtra is supposed to interrupt Ahura. One might also understand the sentence in an optative sense : * Mayest thou increase . . . .' ARDIBEIII^T VAST. 4 ■^ with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration, — once to abide in the shining luminous space, in the beautiful abodes, — for the sacrifice and invocation of you, the Amesha-Spe;^tas. 3\ '. . . .
3^T VAST. 4 ■^ with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration, — once to abide in the shining luminous space, in the beautiful abodes, — for the sacrifice and invocation of you, the Amesha-Spe;^tas. 3\ '. . . . I proclaim Asha-Vahi^ta : if I pro- claim Asha-Vahii'ta, then easy Is the way to the abode of the other Amesha-Spe;^tas ^, which Ahura Mazda keeps with Good Thoughts, which Ahura Mazda keeps with Good Words, which Ahura Mazda keeps with Good Deeds ^; 4. '(Easy is the way to the Garo-nmana of Ahura Mazda) : the Garo-nmana is for the holy souls, and no one of the wicked can enter the Garo-nmana and its bright, wide, holy ways ; (no one of them can go) to Ahura Mazda. 11. 5. 'The Alryaman prayer* smites down the strength of all the creatures of Angra Mainyu, of the Yatus and Pairikas^ It is the greatest of spells, the best of spells, the very best of all spells ; the ^ Here again it seems as if a paragraph had been lost : ' Ahura Mazda answered : Proclaim thou Asha-Vahijta ; if thou proclaimest Asha-Vahi^ta . . . . — Then Zarathujtra replied : I proclaim Asha- Vahijta . . . .' ^ The Garothman. ' An allusion to the three Paradises of Humat, Hfikht, Hvar^t through which the souls of the blessed pass to Garothman (Yt. XXII, 15), * The prayer known as Airyama-ishyo; see Vendidad XXI, 11-12. ^ See Vend. Introd. IV, 20-21, ■^^ A , 44 YA5TS AND SIROZAHS. fairest of spells, the very fairest of all spells ; the fearful one amongst spells, the most fearful of all spells ; the firm one amongst spells, the firmest of all spells ; the victorious one amongst spells, the most victorious of all spells ; the healing one amongst spells, the best-healing of all spells. 6. 'One may heal with Holiness, one may heal with the Law, one may heal with the knife, one may heal with herbs, one may heal with the Holy Word: amongrst all remedies this one is the healino- one that heals with the Holy Word ; this one it is that will best drive away sickness from the body of the faithful : for this one is the best-healing of all remedies ^ 7. ' Sickness fled away [before it]. Death fled away ; the Daeva fled away, the Daeva's counter- work - fled away ; the unholy Ashemaogha '' fled away, the oppressor of men fled away. 8. ' The brood of the Snake fled away ; the brood of the Wolf fled away ; the brood of the Two-legged* fled away. Pride fled away ; Scorn fled away ; Hot Fever fled away ; Slander fled away ; Discord fled away ; the Evil Eye fled away. 9.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ter ^ .... Of Amereta/, the master ^ . . . . (At the Gah Havan) : Of Mithra=^ (At the Gah Rapithwin) : Of Asha-Vahi^ta^ .... (At the Gah Uziren) : Of the high lord Apam Napa/^ .... (At the Gah Aiwisruthrem) : Of the Fravashis of the faithful ^ . . . . (At the Gah U^ahin) : Of the holy, devout, fiend- smiting Sraosha, who makes the world grow ; of Rashnu-Razi-?ta and of Ar^ta/, who makes the world erow, who makes the world increase. Ashem Vohu: Holiness is the best of all good .... Give unto that man ® brightness and glory, give him health of body, give him sturdiness of body, give him victorious strength of body, give him full welfare of wealth, give him a virtuous offspring, give him long, long life, give him the bright, all-happy, blissful abode of the holy Ones. ^ The rest as above, § 2. ^ The rest as above, § 3. 3 The rest as above, § 4. * The rest as above, § 5. ^ Who shall oJfer a sacrifice to the Amshaspands. ARDIBEUWT YAST. 41 III. ARDIBEHI6^Ti YA^-T. This Y3.st is for a great part devoted to the praise of the Air- yaman prayer, which is described as driving away all the diseases and plagues that have been brought upon the world by Angra Mainyu; and when the writer passes from the glorification of Airyaman to that of Asha-Vahijta, which is put into the mouth of Angra JNIainyu himself (§§ 13 seq.), he makes him speak of Asha- Vahij-ta just in the same way, and ascribe him just the same powers, as he himself has done with regard to Airyaman. This is owing to the fact of Airyaman being invoked in company with Asha- Vahijta in the second formula of the Sirozah^, The powers ascribed to Asha-Vahi^ta have their origin in the twofold nature of that Amesha-Spewta, who being, in his abstract character, the impersonation of the highest element in Mazdeism, Divine Order and Holiness^ and in his concrete character, the genius who presides over the mightiest of physical elements, Fire^ is one of the most powerful and dreaded opponents of Angra Mainyu ■''. On the other hand, Airyaman is the genius to whom Ahura Mazda applied to heal the nine, and ninety, and nine hundred and nine thousand diseases created by Angra Mainyu **. This Yast is recited every day at the Gahs Havan, Rapithwin, and Aiwisruthrem (Anquetil). o. May Ahura Mazda be rejoiced! .... Ashem Vohia : Holiness is the best of all good ....
2inety, and nine hundred and nine thousand diseases created by Angra Mainyu **. This Yast is recited every day at the Gahs Havan, Rapithwin, and Aiwisruthrem (Anquetil). o. May Ahura Mazda be rejoiced! .... Ashem Vohia : Holiness is the best of all good .... I confess myself a worshipper of Mazda, a follower of Zara- thujtra, one who hates the Daevas and obeys the laws of Ahura ; For sacrifice, prayer, propitiation, and glorification unto [Havani], the holy and master of holiness ''.... ^ Ard-i-behi.yt is the Parsi form for Asha vahijta, ard being derived from arta, the Persian form corresponding to the Zend asha. ^ See Sirozah I, 3, and below die introductory formula, ^ See Vend. Introd. IV, 30, * Ibid. 33. * See Yt. XVII, 18. ' Fargard XXII and Introd. ' As above, Yt. I, o. *_ A , 42 YASTS AND SIROZAHS. Unto Asha-Vahi^ta, the fairest; unto the much- desired Airyaman, made by Mazda, and unto the good Saoka, with eyes of love, made by Mazda and holyi; Be propitiation, witli sacrifice, prayer, propitiation, and glori- fication. Yath^ ahu vairyo: The will of the Lord Is the law of holi- ness'^ I, 1. Ahura Mazda spake unto Spitama Zarathui"tra, saying: 'That thou mayest increase Asha-Vahi^ta, O Spitama Zarathu5"tra ! with hymns of praise, with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration — once to abide in the shining luminous space, in the beautiful abodes ^ — for the sacrifice and invocation of us, the Amesha-Spe;/tas^' .... 2. Zarathui^tra said : ' Say unto me the right words, such as they are, O Ahura Mazda ! that I may increase Asha-Vahi.s'ta, with hymns of praise, ^ Sirozah I, 3. ^ Several manuscripts add here the full invocation of the greater Sirozah : 'We sacrifice unto Asha-Vahista, the fairest, the Amesha- Spe;;ta ; We sacrifice unto the much-desired Airyaman ; We sacrifice unto the instrument, made by Mazda ; We sacrifice unto the good Saoka, with eyes of love, made by Mazda and holy.' ' The Garo-nmanem or Paradise; see Yasna XVI, 7 [XVII, 42], Phi. tr. * The principal clause appears to be wanting, unless Zarathujtra is supposed to interrupt Ahura. One might also understand the sentence in an optative sense : * Mayest thou increase . . . .' ARDIBEIII^T VAST. 4 ■^ with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration, — once to abide in the shining luminous space, in the beautiful abodes, — for the sacrifice and invocation of you, the Amesha-Spe;^tas. 3\ '. . . .
3^T VAST. 4 ■^ with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration, — once to abide in the shining luminous space, in the beautiful abodes, — for the sacrifice and invocation of you, the Amesha-Spe;^tas. 3\ '. . . . I proclaim Asha-Vahi^ta : if I pro- claim Asha-Vahii'ta, then easy Is the way to the abode of the other Amesha-Spe;^tas ^, which Ahura Mazda keeps with Good Thoughts, which Ahura Mazda keeps with Good Words, which Ahura Mazda keeps with Good Deeds ^; 4. '(Easy is the way to the Garo-nmana of Ahura Mazda) : the Garo-nmana is for the holy souls, and no one of the wicked can enter the Garo-nmana and its bright, wide, holy ways ; (no one of them can go) to Ahura Mazda. 11. 5. 'The Alryaman prayer* smites down the strength of all the creatures of Angra Mainyu, of the Yatus and Pairikas^ It is the greatest of spells, the best of spells, the very best of all spells ; the ^ Here again it seems as if a paragraph had been lost : ' Ahura Mazda answered : Proclaim thou Asha-Vahijta ; if thou proclaimest Asha-Vahi^ta . . . . — Then Zarathujtra replied : I proclaim Asha- Vahijta . . . .' ^ The Garothman. ' An allusion to the three Paradises of Humat, Hfikht, Hvar^t through which the souls of the blessed pass to Garothman (Yt. XXII, 15), * The prayer known as Airyama-ishyo; see Vendidad XXI, 11-12. ^ See Vend. Introd. IV, 20-21, ■^^ A , 44 YA5TS AND SIROZAHS. fairest of spells, the very fairest of all spells ; the fearful one amongst spells, the most fearful of all spells ; the firm one amongst spells, the firmest of all spells ; the victorious one amongst spells, the most victorious of all spells ; the healing one amongst spells, the best-healing of all spells. 6. 'One may heal with Holiness, one may heal with the Law, one may heal with the knife, one may heal with herbs, one may heal with the Holy Word: amongrst all remedies this one is the healino- one that heals with the Holy Word ; this one it is that will best drive away sickness from the body of the faithful : for this one is the best-healing of all remedies ^ 7. ' Sickness fled away [before it]. Death fled away ; the Daeva fled away, the Daeva's counter- work - fled away ; the unholy Ashemaogha '' fled away, the oppressor of men fled away. 8. ' The brood of the Snake fled away ; the brood of the Wolf fled away ; the brood of the Two-legged* fled away. Pride fled away ; Scorn fled away ; Hot Fever fled away ; Slander fled away ; Discord fled away ; the Evil Eye fled away. 9.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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