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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1y Angra Mainyu *, its laudation is not quite unaptly inserted in a Ya.yt devoted to the Genius of Health. The Khordad Yast can be recited at any time. It is better to recite it during the Gah U^ahin, on the day Khordad (Anquetil). The text is corrupt. o. May Ahura Mazda be rejoiced ! . . . . Ashem Vohu : Holiness is the best of all good .... I confess myself a worshipper of Mazda, a follower of Zara- thui'tra, 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 ^ . . . . Unto Haurvata/, the master ; unto the prosperity 1 Cf Sirozah I, 2. ^ As above, p. 22. ' "Who shall offer a sacrifice to Asha-Vahii'ta ; cf. Yt. I, 33 and notes. * Vend. XXII, 20 [54]. ^ As above, p. 22 and notes. KPIORDAD VAST. 49 of the seasons and unto the years, the masters of hoHness \ Be propitiation, with sacrifice, prayer, propitiation, and glori- fication. Yatlia ahu vairyo: The will of the Lord is the law of holiness .... We sacrifice unto Haurvati/, the Amesha-Spe;2ta; we sacrifice unto the prosperity of the seasons ; we sacrifice unto the years, the holy and masters of hoHness ^. 1. Ahura Mazda spake unto Spitama Zarathu^tra, saying : ' I created for the faithful the help, the enjoyments, the comforts, and the pleasures of Haurvata/. We unite them with him who would come up to thee as one of the Amesha-Spe;2tas, as he would come to any of the Amesha-Spe?^- tas, Vohu-Mano, Asha-Vahi^ta, Khshathra-Vairya, A Spe;^ta-Armaiti, Haurvata^', and Amereta/. 2, ' He who against the thousands of thousands of those Daevas, against their ten thousands of ten thousands, against their numberless myriads would invoke the name of Haurvata/, as one of the Amesha-Spe??tas, he would smite the Nasu, he would smite Hai-i ^, he would smite Bai-i ^, he would smite Saeni^, he would smite Bu^i^ 3 *. ' I proclaim the faithful man as the first [of men] ; if I proclaim the faithful man as the first ' Sir6zah I, 6. ' Strozah II, 6. ^ Names of Daevas. According to the Parsi translator of the Dinkart (vol. ii, p. 65), Ha^i is 'he who makes sceptical;' Ba^-i is 'he who gives rise to the barking disease;' Saeni is ' he who causes harm ;' Bfl^i is ' he who preys upon.' * The translation of this paragraph is quite conjectural. [23] E A , 50 YA5TS AND SIROZAHS. [of men]', then Rashnu Razii-ta^, then every heavenly Yazata of male nature in company with the Amesha- Spe;/tas will free the faithful man ^ 4.
2ho preys upon.' * The translation of this paragraph is quite conjectural. [23] E A , 50 YA5TS AND SIROZAHS. [of men]', then Rashnu Razii-ta^, then every heavenly Yazata of male nature in company with the Amesha- Spe;/tas will free the faithful man ^ 4. * From the Nasu, from Ha^i, from Gai'i^, from Saeni, from Bu^i; from the hordes with the wide front, from the hordes with the many spears uplifted, from the evil man who oppresses, from the wilful sinner ^, from the oppressor of men, from the Yatu, from the Pairika, from the straying way. 5. 'How does the way of the faithful turn and part from the way of the wicked ^ ? ' Ahura Mazda answered : 'It is when a man pro- nouncing my spell, either reading '^ or reciting it by heart, draws the furrows ^ and hides ^ there himself, [saying] : 6. "'I will smite thee, O Dru^! whomsoever thou art, whomsoever thou art amongst the Drupes that come in an open way, whomsoever thou art amongst the Drupes that come by hidden ways, whomsoever thou art amongst the Drupes that defile by contact ; whatsoever Dru^ thou art, I smite thee away from the Aryan countries ; whatsoever Dru^ thou art, I bind thee ; I smite thee down, O Dru^ ! I throw thee down below, O Dru^^!" ^ If I am one of the faithful. 2 The Genius of Truth, Yt. XII. ^ Will free me as one of the faithful. * Sic; cf. § 2. ^ Starai; cf. Etudes Iraniennes, II, 135. ^ How is the wicked known from the faithful one ? ' Marao: Phi. o^morit, Sansk. adhyeti; safarilnit, posha- yati (pustakayati ? Yasna XIX, 6 [9]). * The furrows for the Bareshnum purification (Vend. IX). ® Doubtful: gaozaiti; read yaozdaiti (? he cleanses). KHORDAD YA,ST. 5 i 7. ' He draws [then] three furrows ' : I proclaini him one of the faithful; he draws six furrows^: I proclaim him one of the faithful ; he draws nine furrows ^ : I proclaim him one of the faithful. 8. ' The names of those (Amesha-Spe//tas) smite the men turned to Nasus ^ by the Drupes ; the seed and kin of the deaf^* are smitten, the scornful^ are dead, as the Zaotar Zarathurtra blows them away to woe^ however fierce, at his will and wish, as many as he wishes. 9. ' From the time w^hen the sun is down he smites them with bruising blows; from the time when the sun is no longer up, he deals deadly blows on the Nasu with his club struck down, for the propitiation and glorification of the heavenly gods. 10.
3wishes. 9. ' From the time w^hen the sun is down he smites them with bruising blows; from the time when the sun is no longer up, he deals deadly blows on the Nasu with his club struck down, for the propitiation and glorification of the heavenly gods. 10. ' O Zarathu^tra ! let not that spell be shown to any one, except by the father to his son, or by the brother to his brother from the same womb, or by the Athravan to his pupil ^ in black hair, devoted to the good law, who, devoted to the good law, holy^ and brave, stills all the Drupes \ 1 1. 'For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto Haurvata/, the Amesha-Spewta. Unto Haurvata/, the Amesha-Spe??ta, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the ^ To perform the Bareshnum; of Vend. XXII, 20 [54]. ^ Reading nasum kereta; of. nasu-kereta (Vend. VII, 26 [67]). ^ See above, p. 26, note 2. * Sao/^a; of. Yt. XXII, 13. ^ Dusava/: both the reading and the meaning are doubtful, Mr. West suggests, 'sends to hell' (reading dusanghva/ or duzangha/). " Doubtful. ' Reading ashava instead of aso ava. « Cf. Yt. XIV, 46. E 2 A 52 YA5TS AND SIROZAHS. holy spells, the speech, the deeds, the libations, and the rightly- spoken words. 12. 'Yatha ahu vairyo: The will of the Lord is the law of holiness .... 'I bless the sacrifice and prayer, and the strength and vigour ofHaurvata/, the master ; of the prosperity of the seasons and of the years, the masters of holiness. 'Ashem Vohu : Holiness is the best of all good .... ' [Give] unto that man ^ brightness and glory, .... give him the bright, all happy, blissful abode of the holy Ones.' V. ABAN VAST. The Aban Ya^t (or Yast of the Waters) is devoted to the great goddess of the waters, the celebrated Ardvi Sura Anahita, the 'AvaiTii of the Greeks. Ardvi Sura Anahita (' the high, powerful, undefiled ') is the heavenly spring from which all waters on the earth flow down ; her fountains are on the top of the mythical mountain, the Hukairya, in the star region. Her descent from the heavens is described in §§ 85 seq. ; it reminds one of the Indian legend of the celestial Ganga. This Yaxt contains much valuable information about the his- torical legends of Iran, as it enumerates the several heroes who worshipped Ardvi Sijra and asked for her help.
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.
1y Angra Mainyu *, its laudation is not quite unaptly inserted in a Ya.yt devoted to the Genius of Health. The Khordad Yast can be recited at any time. It is better to recite it during the Gah U^ahin, on the day Khordad (Anquetil). The text is corrupt. o. May Ahura Mazda be rejoiced ! . . . . Ashem Vohu : Holiness is the best of all good .... I confess myself a worshipper of Mazda, a follower of Zara- thui'tra, 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 ^ . . . . Unto Haurvata/, the master ; unto the prosperity 1 Cf Sirozah I, 2. ^ As above, p. 22. ' "Who shall offer a sacrifice to Asha-Vahii'ta ; cf. Yt. I, 33 and notes. * Vend. XXII, 20 [54]. ^ As above, p. 22 and notes. KPIORDAD VAST. 49 of the seasons and unto the years, the masters of hoHness \ Be propitiation, with sacrifice, prayer, propitiation, and glori- fication. Yatlia ahu vairyo: The will of the Lord is the law of holiness .... We sacrifice unto Haurvati/, the Amesha-Spe;2ta; we sacrifice unto the prosperity of the seasons ; we sacrifice unto the years, the holy and masters of hoHness ^. 1. Ahura Mazda spake unto Spitama Zarathu^tra, saying : ' I created for the faithful the help, the enjoyments, the comforts, and the pleasures of Haurvata/. We unite them with him who would come up to thee as one of the Amesha-Spe;2tas, as he would come to any of the Amesha-Spe?^- tas, Vohu-Mano, Asha-Vahi^ta, Khshathra-Vairya, A Spe;^ta-Armaiti, Haurvata^', and Amereta/. 2, ' He who against the thousands of thousands of those Daevas, against their ten thousands of ten thousands, against their numberless myriads would invoke the name of Haurvata/, as one of the Amesha-Spe??tas, he would smite the Nasu, he would smite Hai-i ^, he would smite Bai-i ^, he would smite Saeni^, he would smite Bu^i^ 3 *. ' I proclaim the faithful man as the first [of men] ; if I proclaim the faithful man as the first ' Sir6zah I, 6. ' Strozah II, 6. ^ Names of Daevas. According to the Parsi translator of the Dinkart (vol. ii, p. 65), Ha^i is 'he who makes sceptical;' Ba^-i is 'he who gives rise to the barking disease;' Saeni is ' he who causes harm ;' Bfl^i is ' he who preys upon.' * The translation of this paragraph is quite conjectural. [23] E A , 50 YA5TS AND SIROZAHS. [of men]', then Rashnu Razii-ta^, then every heavenly Yazata of male nature in company with the Amesha- Spe;/tas will free the faithful man ^ 4.
2ho preys upon.' * The translation of this paragraph is quite conjectural. [23] E A , 50 YA5TS AND SIROZAHS. [of men]', then Rashnu Razii-ta^, then every heavenly Yazata of male nature in company with the Amesha- Spe;/tas will free the faithful man ^ 4. * From the Nasu, from Ha^i, from Gai'i^, from Saeni, from Bu^i; from the hordes with the wide front, from the hordes with the many spears uplifted, from the evil man who oppresses, from the wilful sinner ^, from the oppressor of men, from the Yatu, from the Pairika, from the straying way. 5. 'How does the way of the faithful turn and part from the way of the wicked ^ ? ' Ahura Mazda answered : 'It is when a man pro- nouncing my spell, either reading '^ or reciting it by heart, draws the furrows ^ and hides ^ there himself, [saying] : 6. "'I will smite thee, O Dru^! whomsoever thou art, whomsoever thou art amongst the Drupes that come in an open way, whomsoever thou art amongst the Drupes that come by hidden ways, whomsoever thou art amongst the Drupes that defile by contact ; whatsoever Dru^ thou art, I smite thee away from the Aryan countries ; whatsoever Dru^ thou art, I bind thee ; I smite thee down, O Dru^ ! I throw thee down below, O Dru^^!" ^ If I am one of the faithful. 2 The Genius of Truth, Yt. XII. ^ Will free me as one of the faithful. * Sic; cf. § 2. ^ Starai; cf. Etudes Iraniennes, II, 135. ^ How is the wicked known from the faithful one ? ' Marao: Phi. o^morit, Sansk. adhyeti; safarilnit, posha- yati (pustakayati ? Yasna XIX, 6 [9]). * The furrows for the Bareshnum purification (Vend. IX). ® Doubtful: gaozaiti; read yaozdaiti (? he cleanses). KHORDAD YA,ST. 5 i 7. ' He draws [then] three furrows ' : I proclaini him one of the faithful; he draws six furrows^: I proclaim him one of the faithful ; he draws nine furrows ^ : I proclaim him one of the faithful. 8. ' The names of those (Amesha-Spe//tas) smite the men turned to Nasus ^ by the Drupes ; the seed and kin of the deaf^* are smitten, the scornful^ are dead, as the Zaotar Zarathurtra blows them away to woe^ however fierce, at his will and wish, as many as he wishes. 9. ' From the time w^hen the sun is down he smites them with bruising blows; from the time when the sun is no longer up, he deals deadly blows on the Nasu with his club struck down, for the propitiation and glorification of the heavenly gods. 10.
3wishes. 9. ' From the time w^hen the sun is down he smites them with bruising blows; from the time when the sun is no longer up, he deals deadly blows on the Nasu with his club struck down, for the propitiation and glorification of the heavenly gods. 10. ' O Zarathu^tra ! let not that spell be shown to any one, except by the father to his son, or by the brother to his brother from the same womb, or by the Athravan to his pupil ^ in black hair, devoted to the good law, who, devoted to the good law, holy^ and brave, stills all the Drupes \ 1 1. 'For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto Haurvata/, the Amesha-Spewta. Unto Haurvata/, the Amesha-Spe??ta, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the ^ To perform the Bareshnum; of Vend. XXII, 20 [54]. ^ Reading nasum kereta; of. nasu-kereta (Vend. VII, 26 [67]). ^ See above, p. 26, note 2. * Sao/^a; of. Yt. XXII, 13. ^ Dusava/: both the reading and the meaning are doubtful, Mr. West suggests, 'sends to hell' (reading dusanghva/ or duzangha/). " Doubtful. ' Reading ashava instead of aso ava. « Cf. Yt. XIV, 46. E 2 A 52 YA5TS AND SIROZAHS. holy spells, the speech, the deeds, the libations, and the rightly- spoken words. 12. 'Yatha ahu vairyo: The will of the Lord is the law of holiness .... 'I bless the sacrifice and prayer, and the strength and vigour ofHaurvata/, the master ; of the prosperity of the seasons and of the years, the masters of holiness. 'Ashem Vohu : Holiness is the best of all good .... ' [Give] unto that man ^ brightness and glory, .... give him the bright, all happy, blissful abode of the holy Ones.' V. ABAN VAST. The Aban Ya^t (or Yast of the Waters) is devoted to the great goddess of the waters, the celebrated Ardvi Sura Anahita, the 'AvaiTii of the Greeks. Ardvi Sura Anahita (' the high, powerful, undefiled ') is the heavenly spring from which all waters on the earth flow down ; her fountains are on the top of the mythical mountain, the Hukairya, in the star region. Her descent from the heavens is described in §§ 85 seq. ; it reminds one of the Indian legend of the celestial Ganga. This Yaxt contains much valuable information about the his- torical legends of Iran, as it enumerates the several heroes who worshipped Ardvi Sijra and asked for her help.
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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