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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1all his sons in the war against Iran. ^ Kangha was a town founded by Syavarshana, during his exile, in a part of the land of Khvarizm, which is described as an earthly paradise. This city was built on the top of a high mountain (Awtare-Kangha, Yt. XIX, 4). The Khshathro-saoka castle is called in the Shah Namah Kang dez, 'the fortress of Kangha;' and, possibly, Khshathro-saoka is a mere epithet of dvarem, ' the castle of kingly welfare.' ® According to the Shah Namah, Kang dez was stormed by Kai Khosrav himself. F 2 68 YA5TS AND SIROZAHS. XV. 56. ' Offer up a sacrifice, 0 Spitama Zarathujtra ! unto this spring of mine, Ardvi Siira Anahita .... 57. ' To her did the gallant sons ofVaesaka offer up a sacrifice in the castle Khshathro-saoka, that stands high up on the lofty, holy Kangha, with a hundred male horses, a thousand oxen, ten thousand lambs. 58. 'They begged of her a boon, saying: "Grant us this, O good, most beneficent Ardvi Sura Ana- hita ! that we may overcome the valiant warrior Tusa, and that we may smite of the Aryan people their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads \" 59. *Ardvi Sura Anahita did not grant them that boon. ' For her brightness and glory, I will offer her a sacrifice .... XVI. 60. ' Offer up a sacrifice, 0 Spitama Zarathu^tra ! unto this spring of mine, Ardvi Sfara Anahita .... 61. 'The old^ Vafra Navaza worshipped her, when the strong fiend-smiter, Thraetaona, flung him up in the air in the shape of a bird, of a vulture ^ ' Cf. §§ 53-54. ^ Doubtful (pourvo) ; perhaps 'the man of the primitive faith' (the paoiryo-Zkaesha; cf. Yt. XIII, o, note): the sacrifice he offers is quite a Zoroastrian one (cf. §§ 17, 104, and note 2 to the latter). ' An allusion is made here to a myth, belonging to the Thraetaona cyclus, of which no other trace is found in the Avesta (except in Yt. XXIII, 4). It referred most likely to the time when ABAN YA5T. 69 62. 'He went on flying, for three days and three nights, towards his own house; but he could not, he could not turn down. At the end of the third nio-ht when the beneficent dawn came dawning up, then he prayed unto Ardvi Sura Anahita, saying : 63. ' "Ardvi Sura Anahita! do thou quickly hasten helpfully and bring me assistance at once.
2but he could not, he could not turn down. At the end of the third nio-ht when the beneficent dawn came dawning up, then he prayed unto Ardvi Sura Anahita, saying : 63. ' "Ardvi Sura Anahita! do thou quickly hasten helpfully and bring me assistance at once. I will offer thee a thousand libations, cleanly prepared and well strained, along with Haomas and meat, by the brink of the river Rangha, if I reach alive the earth made by Ahura and my own house." 64. 'Ardvi Sura Anahita hastened unto him in the shape of a maid, fair of body, most strong, tall- formed, high-girded, pure, nobly born of a glorious race, wearing shoes up to the ankle, wearing a golden . . . . ^, and radiant ^. 65. ' She seized him by the arm : quickly was it done, nor was it long till, speeding, he arrived at the earth made by Mazda and at his own house, safe, unhurt, unwounded, just as he was before. [66. 'Ardvi Sura Anahita granted him that boon, as he was offering up libations, giving gifts, sacrificing, entreating that she would grant him that boon^] 'For her brightness and glory, I will offer her a sacrifice .... Thraetaona, on his march to Bawri, the capital of Asi (cf. § 29), arrived at the Tigris (the Rangha) ; an angel then came and taught him magic to enable him to baffle the sortileges of Asi (Shah Namah). We have in this passage an instance of his talents as a wizard, and one which helps us to understand why Thraetaona is considered as the inventor of magic, and his name is invoked in spells and incantations (Hamzah Ispahanensis, p. loi; Anquetil, II, pp. 135 seq.). Cf. Yt. XIV, 40 and note. ^ Urvikhi-na, a word of doubtful meaning. ^ Cf. Yt. V, 78, 126. ^ This clause is no doubt spurious here. 70 YA5TS AND SIROZAHS. XVII. 67. ' Offer up a sacrifice, O Spitama Zarathujtra ! unto this spring of mine, Ardvi Sura Anahita .... 68. ' To her did 6^amaspa^ offer up a sacrifice, with a hundred horses, a thousand oxen, ten thousand lambs, when he saw the army of the wicked, of the worshippers of the Daevas, comin<^^ from afar in battle array. 69. 'He asked of her a boon, saying : " Grant me this, O o:ood, most beneficent Ardvi Sura Anahita ! that I may be as constantly victorious as any one of all the Aryans ^." 70. ' Ardvi Sura Anahita granted him that boon, as he was offering up libations, giving gifts, sacri- ficing, and entreating that she would grant him that boon. ' For her brightness and glory, I will offer her a sacrifice .... XVIII. 7t.
3f all the Aryans ^." 70. ' Ardvi Sura Anahita granted him that boon, as he was offering up libations, giving gifts, sacri- ficing, and entreating that she would grant him that boon. ' For her brightness and glory, I will offer her a sacrifice .... XVIII. 7t. ' Offer up a sacrifice, O Spitama Zarathujtra ! unto this spring of mine, Ardvi Sura Anahita .... 72. ' To her did Ashavazdah, the son of Pouru- ^ (ramaspa, the prime minister of Vutaspa (Kai Gmtasp), appears here in the character of a warrior, though generally he is described as a sage and a prophet (Yasna XLIX [XLVIIl], 9 ; LI [L], 8 ; Zardmt Namah ; yet cf. Yt. XXIII, 2). The Shah Namah has an episode which recalls this one, although very different in its spirit, and more in accordance with the general character of (zamaspa. At the moment when the two armies meet together, Gu^tasp asks G^amasp to reveal to him the issue of the encounter : (?amasp obeys reluctantly, as the issue is to be fatal to the Iranians. G'amasp belonged to the Hvova family. ^ Or, • as all the rest of the Aryans together.' A A ABAN YAST. 7 1 dhdkh^ti \ and Ashavazdah and Thrita, the sons of Sayu^'dri^, offer up a sacrifice, with a hundred horses, a thousand oxen, ten thousand lambs, by Apam Napa/, the tall lord, the lord of the females, the bright and swift-horsed \ yT,. 'They begged of her a boon, saying : " Grant us this, O good, most beneficent Ardvi S<ira Anahita ! that we may overcome the assemblers of the Turanian Danus ^ Kara Asabana ^ and Vara Asabana, and the most mighty Duraekaeta, in the battles of this world ". 74. * Ardvi Stira Anahita granted them that boon, as they were offering up libations, giving gifts, sacrificing, and entreating that she would grant them that boon. ' For her brightness and glory, I will offer her a sacrifice .... XIX. 75. ' Offer up a sacrifice, O Spitama Zarathujtra ! unto this spring of mine, Ardvi Sfira Anahita .... 76. ' Vistauru, the son of Naotara ^, worshipped ^ Cf Yt. XIII, 112. Ashavazdah, the son of Pourudhakhjti, is one of the immortals who will come forth to help Saoshya«/ in the final struggle (Bundahij XXIX, 6 ; Yt. XIX, 95). 2 Cf. Yt. XIII, 113. ^ Cf. above, p. 6, note i. * A Turanian tribe, Yt. XIII, 37-38. ** Asabana is very likely an epithet; possibly, 'who kills with a stone ' (asan-ban) ; the sling was, as it seems, the favourite weapon of the Danus (Yt. XIII, 38). * This section is the only fragment left of the legend of Ashavazdah, which must have been an important one, since Ashavazdah is one of the immortals (Yt.
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.
1all his sons in the war against Iran. ^ Kangha was a town founded by Syavarshana, during his exile, in a part of the land of Khvarizm, which is described as an earthly paradise. This city was built on the top of a high mountain (Awtare-Kangha, Yt. XIX, 4). The Khshathro-saoka castle is called in the Shah Namah Kang dez, 'the fortress of Kangha;' and, possibly, Khshathro-saoka is a mere epithet of dvarem, ' the castle of kingly welfare.' ® According to the Shah Namah, Kang dez was stormed by Kai Khosrav himself. F 2 68 YA5TS AND SIROZAHS. XV. 56. ' Offer up a sacrifice, 0 Spitama Zarathujtra ! unto this spring of mine, Ardvi Siira Anahita .... 57. ' To her did the gallant sons ofVaesaka offer up a sacrifice in the castle Khshathro-saoka, that stands high up on the lofty, holy Kangha, with a hundred male horses, a thousand oxen, ten thousand lambs. 58. 'They begged of her a boon, saying: "Grant us this, O good, most beneficent Ardvi Sura Ana- hita ! that we may overcome the valiant warrior Tusa, and that we may smite of the Aryan people their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads \" 59. *Ardvi Sura Anahita did not grant them that boon. ' For her brightness and glory, I will offer her a sacrifice .... XVI. 60. ' Offer up a sacrifice, 0 Spitama Zarathu^tra ! unto this spring of mine, Ardvi Sfara Anahita .... 61. 'The old^ Vafra Navaza worshipped her, when the strong fiend-smiter, Thraetaona, flung him up in the air in the shape of a bird, of a vulture ^ ' Cf. §§ 53-54. ^ Doubtful (pourvo) ; perhaps 'the man of the primitive faith' (the paoiryo-Zkaesha; cf. Yt. XIII, o, note): the sacrifice he offers is quite a Zoroastrian one (cf. §§ 17, 104, and note 2 to the latter). ' An allusion is made here to a myth, belonging to the Thraetaona cyclus, of which no other trace is found in the Avesta (except in Yt. XXIII, 4). It referred most likely to the time when ABAN YA5T. 69 62. 'He went on flying, for three days and three nights, towards his own house; but he could not, he could not turn down. At the end of the third nio-ht when the beneficent dawn came dawning up, then he prayed unto Ardvi Sura Anahita, saying : 63. ' "Ardvi Sura Anahita! do thou quickly hasten helpfully and bring me assistance at once.
2but he could not, he could not turn down. At the end of the third nio-ht when the beneficent dawn came dawning up, then he prayed unto Ardvi Sura Anahita, saying : 63. ' "Ardvi Sura Anahita! do thou quickly hasten helpfully and bring me assistance at once. I will offer thee a thousand libations, cleanly prepared and well strained, along with Haomas and meat, by the brink of the river Rangha, if I reach alive the earth made by Ahura and my own house." 64. 'Ardvi Sura Anahita hastened unto him in the shape of a maid, fair of body, most strong, tall- formed, high-girded, pure, nobly born of a glorious race, wearing shoes up to the ankle, wearing a golden . . . . ^, and radiant ^. 65. ' She seized him by the arm : quickly was it done, nor was it long till, speeding, he arrived at the earth made by Mazda and at his own house, safe, unhurt, unwounded, just as he was before. [66. 'Ardvi Sura Anahita granted him that boon, as he was offering up libations, giving gifts, sacrificing, entreating that she would grant him that boon^] 'For her brightness and glory, I will offer her a sacrifice .... Thraetaona, on his march to Bawri, the capital of Asi (cf. § 29), arrived at the Tigris (the Rangha) ; an angel then came and taught him magic to enable him to baffle the sortileges of Asi (Shah Namah). We have in this passage an instance of his talents as a wizard, and one which helps us to understand why Thraetaona is considered as the inventor of magic, and his name is invoked in spells and incantations (Hamzah Ispahanensis, p. loi; Anquetil, II, pp. 135 seq.). Cf. Yt. XIV, 40 and note. ^ Urvikhi-na, a word of doubtful meaning. ^ Cf. Yt. V, 78, 126. ^ This clause is no doubt spurious here. 70 YA5TS AND SIROZAHS. XVII. 67. ' Offer up a sacrifice, O Spitama Zarathujtra ! unto this spring of mine, Ardvi Sura Anahita .... 68. ' To her did 6^amaspa^ offer up a sacrifice, with a hundred horses, a thousand oxen, ten thousand lambs, when he saw the army of the wicked, of the worshippers of the Daevas, comin<^^ from afar in battle array. 69. 'He asked of her a boon, saying : " Grant me this, O o:ood, most beneficent Ardvi Sura Anahita ! that I may be as constantly victorious as any one of all the Aryans ^." 70. ' Ardvi Sura Anahita granted him that boon, as he was offering up libations, giving gifts, sacri- ficing, and entreating that she would grant him that boon. ' For her brightness and glory, I will offer her a sacrifice .... XVIII. 7t.
3f all the Aryans ^." 70. ' Ardvi Sura Anahita granted him that boon, as he was offering up libations, giving gifts, sacri- ficing, and entreating that she would grant him that boon. ' For her brightness and glory, I will offer her a sacrifice .... XVIII. 7t. ' Offer up a sacrifice, O Spitama Zarathujtra ! unto this spring of mine, Ardvi Sura Anahita .... 72. ' To her did Ashavazdah, the son of Pouru- ^ (ramaspa, the prime minister of Vutaspa (Kai Gmtasp), appears here in the character of a warrior, though generally he is described as a sage and a prophet (Yasna XLIX [XLVIIl], 9 ; LI [L], 8 ; Zardmt Namah ; yet cf. Yt. XXIII, 2). The Shah Namah has an episode which recalls this one, although very different in its spirit, and more in accordance with the general character of (zamaspa. At the moment when the two armies meet together, Gu^tasp asks G^amasp to reveal to him the issue of the encounter : (?amasp obeys reluctantly, as the issue is to be fatal to the Iranians. G'amasp belonged to the Hvova family. ^ Or, • as all the rest of the Aryans together.' A A ABAN YAST. 7 1 dhdkh^ti \ and Ashavazdah and Thrita, the sons of Sayu^'dri^, offer up a sacrifice, with a hundred horses, a thousand oxen, ten thousand lambs, by Apam Napa/, the tall lord, the lord of the females, the bright and swift-horsed \ yT,. 'They begged of her a boon, saying : " Grant us this, O good, most beneficent Ardvi S<ira Anahita ! that we may overcome the assemblers of the Turanian Danus ^ Kara Asabana ^ and Vara Asabana, and the most mighty Duraekaeta, in the battles of this world ". 74. * Ardvi Stira Anahita granted them that boon, as they were offering up libations, giving gifts, sacrificing, and entreating that she would grant them that boon. ' For her brightness and glory, I will offer her a sacrifice .... XIX. 75. ' Offer up a sacrifice, O Spitama Zarathujtra ! unto this spring of mine, Ardvi Sfira Anahita .... 76. ' Vistauru, the son of Naotara ^, worshipped ^ Cf Yt. XIII, 112. Ashavazdah, the son of Pourudhakhjti, is one of the immortals who will come forth to help Saoshya«/ in the final struggle (Bundahij XXIX, 6 ; Yt. XIX, 95). 2 Cf. Yt. XIII, 113. ^ Cf. above, p. 6, note i. * A Turanian tribe, Yt. XIII, 37-38. ** Asabana is very likely an epithet; possibly, 'who kills with a stone ' (asan-ban) ; the sling was, as it seems, the favourite weapon of the Danus (Yt. XIII, 38). * This section is the only fragment left of the legend of Ashavazdah, which must have been an important one, since Ashavazdah is one of the immortals (Yt.
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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