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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Mazda "^ ; to the instru- ment made by Mazda ^ ; and to the good Saoka ^ with eyes of love ^°, made by Mazda and holy. ^ SeeYt. I, 24-33. ^ Akh^ti does not so much mean Peace as the power that secures peace ; see note 4. ^ Ham-vai«ti, from ham-va (Yt. X, 141); possibly from van, to strike : ' Peace that smites.' * Taradhatem anyaij' daman, interpreted : tarvinitartftm min zaki Sn daman pun anashtih akar kartan (Phi. Comm.), ' more destroying than other creatures, to make Non-peace (Ana- khjti) powerless.' ^ Asnya khratu, the inborn intellect, intuition, contrasted with gaosho-sriita khratu, the knowledge acquired by hearing and learning. There is between the two nearly the same relation as between the paravidya and aparavidya in Brahmanism, the former reaching Brahma in se (parabrahma), the latter jabda- brahma, the word-Brahma (Brahma as taught and revealed). The Mobeds of later times interpreted their name Maguj, i^jJ^^, as meaning, ' men without ears,' (_Py\.*, ' pour insinuer que leur Docteur avait puisd toute sa science dans le ciel et qu'il ne I'avait pas apprise par I'ouie comme les autres hommes ' (Chardin, III, 1 30 ; ed. Amsterdam). ' See Yt. III. ' See Vend. XXII. * The 'golden instrument' mentioned in Nyayii- I, 8. ® A personification of the Ormazdean \veal; cf. Vend. XXII, 3 [8], andYt. XIII, 42. ^° Vouru-doithra, kamak doisr; she is 'the genius of the good SIROZAH I. 5 4. Shahrevar. To Khshathra-vairya; to the metals^; to Mercy and Charity. 5, Sapendarmad. To the good Spe;^ta-Armaiti ^, and to the good Rata ^, with eyes of love, made by Mazda and holy. 6. Khordad. To Haurvata/^ the master; to the prosperity of the seasons and to the years, the masters of holiness. 7. Murdad. To Amereta/f ^, the master ; to fatness and flocks ; to the plenty of corn ; and to the powerful Gaoke- rena ^ made by Mazda. (At the gah^ Havan) : to Mithra ^ the lord of wide pastures and to Rama //it'astra '\ (At the gah Rapithwin) : to Asha-Vahi^ta and to Atar^'\ the son of Ahura Mazda". eye, minoi hu/Ja^'mih' (Vend. XIX, 56 [123]), the reverse of the evil eye (Yasna LXVII, 62 [LXVIII, 22]; of. :fitudes Iraniennes, II, 182). ^ Vend. Introd. IV, 33; Ormazd et Ahriman, §§ 202-206. 2 Ibid. ' Vend. Introd. IV, 30. * See Yt. IV. ^ See Vend. Introd. IV, 34. ^ The white Horn, or plant of immortality ; see Vend. Introd. IV, 28. ' SeeGahs. ' See Yt. X. '' See Yt. XV. Cf. Yasna I, 3 (7-9), where Mithra and Rama are invoked in company with the genius of the Havani period of the day. ^° The Genius of Fire. " Cf.
2The white Horn, or plant of immortality ; see Vend. Introd. IV, 28. ' SeeGahs. ' See Yt. X. '' See Yt. XV. Cf. Yasna I, 3 (7-9), where Mithra and Rama are invoked in company with the genius of the Havani period of the day. ^° The Genius of Fire. " Cf. Yasna I, 4 (10-12), where Asha-Vahi^ta and Atar are invoked in company with the genius of the Rapithwin period of the day. YA,STS AND SIROZAHS. (At the gah Uziren) : to Apam Napa/\ the tall lord, and to the water made by Mazda ^. (At the gah Aiwisruthrem) : to the Fravashis '^ of the faithful, and to the females that bring forth flocks of males "* ; to the prosperity of the seasons ; to the well-shapen and tall-formed Strength, to Verethraghna ^ made by Ahura, and to the crushing Ascendant ^. (At the gah Ushahin) : to the holy, devout, fiend- smiting Sraosha '^, who makes the world grow ; to Rashnu Razii-ta ^ and to Arsidit ^ who makes the world grow, who makes the world increase ^°. 8. Dai pa Adar ^^ To the Maker Ahura Mazda, bright and glorious, and to the Amesha-Spe/ztas. ^ Literally ' the Son of the Waters ; ' he was originally the Fire of lightning, as born in the clouds (like the Vedic Apam napat); he still appears in that character, Yt. VIII, 34 ; he is for that reason ' the lord of the females ' because the waters were con- sidered as females (cf Yasna XXXVIII, i [2]). But, as napa/ means also ' navel' (the same words having often the two meanings of 'navel' and 'offspring;' cf. nabhi in the Vedas and the Zend nafyo, 'offspring,' from nafa 'navel'), Apam Napa/ was inter- preted as ' the spring of the waters, the navel of the waters,' which was supposed to be at the source of the Arvand (the Tigris; Neriosengh ad Yasna I, 5 [15] ) ; cf. Yt. V, 72. 2 Cf. Yasna I, 5 [13-15]. ^ See Yt. XIII. * Perhaps better: 'to the flocks of Fravashis of the faithful, men and women.' ^ The Genius of Victory; see Yt. XIV. " Cf. Yasna I, 6 [16-19]. ^ See Yt. XI and Vend. Introd. IV, 31 ; Farg. XVIII, 14 seq. « The Genius of Truth ; see Yt. XII. « Truth; seeYt. XVIII. i« Cf. Yasna I, 7 [20-23]. • " The day before Adar (Dai is the Persian (^j, 'yesterday,' which is the same word as the Sanskrit hyas, Latin heri). The eighth, fifteenth, and twenty-third days of the month are under the SIROZAII I. A 9. Adar. A To Atar, the son of Ahura Mazda ; to the Glory and to the Weal, made by Mazda ; to the Glory of the Aryas ^ made by Mazda ; to the awful Glory of the Kavis -, made by Mazda.
3and twenty-third days of the month are under the SIROZAII I. A 9. Adar. A To Atar, the son of Ahura Mazda ; to the Glory and to the Weal, made by Mazda ; to the Glory of the Aryas ^ made by Mazda ; to the awful Glory of the Kavis -, made by Mazda. A To Atar, the son of Ahura Mazda ; to king Husravah^; to the lake of Husravah*; to Mount A Asnava;// ^, made by Mazda ; to Lake A'ae/^^asta **, made by Mazda ; to the Glory of the Kavis, made by Mazda \ rule of Ahura and the Amesha-Spewtas, like the first day ; they have therefore no name of their own and are named from the day that follows. The month was divided into four weeks, the first two numbering seven days, the last two numbering eight. ^ Or better ' the Glories of the Aryas ' (Eramdeja^ri«am) : the Glory or Hvaxtno (Vend. Introd. IV, 11, p. Ixiii, note i) is threefold, according as it illuminates the priest, the warrior, or the husbandman. Ya^t XIX is devoted to the praise of the HvdiXQx\o. ^ Or ' the awful kingly glory : ' Kavi means a king, but it is particularly used of the kings belonging to the second and most celebrated of the two mythical dynasties of Iran. The Kavis succeeded the Paradhata or Peshdadians, and Darius Codo- manes was supposed to be the last of them. For an enumeration of the principal Kavis, see Yt. XIII, 132 seq. The HvsiVQwo alluded to in this clause is the ^^'areno of the priest; 'it is the fire known as Adarapra [Adar Froba]; or better Adar Farnbag : see Etudes Iraniennes, II, 84 ; its object is the science of the priests ; by its help priests become learned and clever ' (Sanskrit transl. to the Atash Nyayish). ■' See Yt. V, 41, note. * See Yt. XIX, 56. ® A mountain in Adarbai^'an (Bundahij XII, 26), where king Husravah settled the fire Gushasp. « SeeYt.V, 49. '' The glory of the warriors, the fire known ,as Adar Gushasp orGushnasp; with its help king Husravah destroyed the idol- temples near Lake A'e/^ast, and he settled it on Mount Asnava«/ (Bund. XVII, 7). t„ *. . 8 YA5TS AND SIROZAIIS. To Atar, the son of Ahura Mazda ; to Mount Raeva;// \ made by Mazda ; to the Glory of the Kavis, made by Mazda ^. To Atar, the beneficent, the warrior ; the God who is a full source of Glory, the God who is a full source of healing. To Atar, the son of Ahura Mazda, with all Atars^• to the God Nairyo-Sangha ^ who dwells in the navel of kings ^. lo. Aban. To the good Waters, made by Mazda; to the holy water-spring Ardvi Anahita^'; to all waters made by Mazda ; to all plants made by Mazda. II.
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.
1Mazda "^ ; to the instru- ment made by Mazda ^ ; and to the good Saoka ^ with eyes of love ^°, made by Mazda and holy. ^ SeeYt. I, 24-33. ^ Akh^ti does not so much mean Peace as the power that secures peace ; see note 4. ^ Ham-vai«ti, from ham-va (Yt. X, 141); possibly from van, to strike : ' Peace that smites.' * Taradhatem anyaij' daman, interpreted : tarvinitartftm min zaki Sn daman pun anashtih akar kartan (Phi. Comm.), ' more destroying than other creatures, to make Non-peace (Ana- khjti) powerless.' ^ Asnya khratu, the inborn intellect, intuition, contrasted with gaosho-sriita khratu, the knowledge acquired by hearing and learning. There is between the two nearly the same relation as between the paravidya and aparavidya in Brahmanism, the former reaching Brahma in se (parabrahma), the latter jabda- brahma, the word-Brahma (Brahma as taught and revealed). The Mobeds of later times interpreted their name Maguj, i^jJ^^, as meaning, ' men without ears,' (_Py\.*, ' pour insinuer que leur Docteur avait puisd toute sa science dans le ciel et qu'il ne I'avait pas apprise par I'ouie comme les autres hommes ' (Chardin, III, 1 30 ; ed. Amsterdam). ' See Yt. III. ' See Vend. XXII. * The 'golden instrument' mentioned in Nyayii- I, 8. ® A personification of the Ormazdean \veal; cf. Vend. XXII, 3 [8], andYt. XIII, 42. ^° Vouru-doithra, kamak doisr; she is 'the genius of the good SIROZAH I. 5 4. Shahrevar. To Khshathra-vairya; to the metals^; to Mercy and Charity. 5, Sapendarmad. To the good Spe;^ta-Armaiti ^, and to the good Rata ^, with eyes of love, made by Mazda and holy. 6. Khordad. To Haurvata/^ the master; to the prosperity of the seasons and to the years, the masters of holiness. 7. Murdad. To Amereta/f ^, the master ; to fatness and flocks ; to the plenty of corn ; and to the powerful Gaoke- rena ^ made by Mazda. (At the gah^ Havan) : to Mithra ^ the lord of wide pastures and to Rama //it'astra '\ (At the gah Rapithwin) : to Asha-Vahi^ta and to Atar^'\ the son of Ahura Mazda". eye, minoi hu/Ja^'mih' (Vend. XIX, 56 [123]), the reverse of the evil eye (Yasna LXVII, 62 [LXVIII, 22]; of. :fitudes Iraniennes, II, 182). ^ Vend. Introd. IV, 33; Ormazd et Ahriman, §§ 202-206. 2 Ibid. ' Vend. Introd. IV, 30. * See Yt. IV. ^ See Vend. Introd. IV, 34. ^ The white Horn, or plant of immortality ; see Vend. Introd. IV, 28. ' SeeGahs. ' See Yt. X. '' See Yt. XV. Cf. Yasna I, 3 (7-9), where Mithra and Rama are invoked in company with the genius of the Havani period of the day. ^° The Genius of Fire. " Cf.
2The white Horn, or plant of immortality ; see Vend. Introd. IV, 28. ' SeeGahs. ' See Yt. X. '' See Yt. XV. Cf. Yasna I, 3 (7-9), where Mithra and Rama are invoked in company with the genius of the Havani period of the day. ^° The Genius of Fire. " Cf. Yasna I, 4 (10-12), where Asha-Vahi^ta and Atar are invoked in company with the genius of the Rapithwin period of the day. YA,STS AND SIROZAHS. (At the gah Uziren) : to Apam Napa/\ the tall lord, and to the water made by Mazda ^. (At the gah Aiwisruthrem) : to the Fravashis '^ of the faithful, and to the females that bring forth flocks of males "* ; to the prosperity of the seasons ; to the well-shapen and tall-formed Strength, to Verethraghna ^ made by Ahura, and to the crushing Ascendant ^. (At the gah Ushahin) : to the holy, devout, fiend- smiting Sraosha '^, who makes the world grow ; to Rashnu Razii-ta ^ and to Arsidit ^ who makes the world grow, who makes the world increase ^°. 8. Dai pa Adar ^^ To the Maker Ahura Mazda, bright and glorious, and to the Amesha-Spe/ztas. ^ Literally ' the Son of the Waters ; ' he was originally the Fire of lightning, as born in the clouds (like the Vedic Apam napat); he still appears in that character, Yt. VIII, 34 ; he is for that reason ' the lord of the females ' because the waters were con- sidered as females (cf Yasna XXXVIII, i [2]). But, as napa/ means also ' navel' (the same words having often the two meanings of 'navel' and 'offspring;' cf. nabhi in the Vedas and the Zend nafyo, 'offspring,' from nafa 'navel'), Apam Napa/ was inter- preted as ' the spring of the waters, the navel of the waters,' which was supposed to be at the source of the Arvand (the Tigris; Neriosengh ad Yasna I, 5 [15] ) ; cf. Yt. V, 72. 2 Cf. Yasna I, 5 [13-15]. ^ See Yt. XIII. * Perhaps better: 'to the flocks of Fravashis of the faithful, men and women.' ^ The Genius of Victory; see Yt. XIV. " Cf. Yasna I, 6 [16-19]. ^ See Yt. XI and Vend. Introd. IV, 31 ; Farg. XVIII, 14 seq. « The Genius of Truth ; see Yt. XII. « Truth; seeYt. XVIII. i« Cf. Yasna I, 7 [20-23]. • " The day before Adar (Dai is the Persian (^j, 'yesterday,' which is the same word as the Sanskrit hyas, Latin heri). The eighth, fifteenth, and twenty-third days of the month are under the SIROZAII I. A 9. Adar. A To Atar, the son of Ahura Mazda ; to the Glory and to the Weal, made by Mazda ; to the Glory of the Aryas ^ made by Mazda ; to the awful Glory of the Kavis -, made by Mazda.
3and twenty-third days of the month are under the SIROZAII I. A 9. Adar. A To Atar, the son of Ahura Mazda ; to the Glory and to the Weal, made by Mazda ; to the Glory of the Aryas ^ made by Mazda ; to the awful Glory of the Kavis -, made by Mazda. A To Atar, the son of Ahura Mazda ; to king Husravah^; to the lake of Husravah*; to Mount A Asnava;// ^, made by Mazda ; to Lake A'ae/^^asta **, made by Mazda ; to the Glory of the Kavis, made by Mazda \ rule of Ahura and the Amesha-Spewtas, like the first day ; they have therefore no name of their own and are named from the day that follows. The month was divided into four weeks, the first two numbering seven days, the last two numbering eight. ^ Or better ' the Glories of the Aryas ' (Eramdeja^ri«am) : the Glory or Hvaxtno (Vend. Introd. IV, 11, p. Ixiii, note i) is threefold, according as it illuminates the priest, the warrior, or the husbandman. Ya^t XIX is devoted to the praise of the HvdiXQx\o. ^ Or ' the awful kingly glory : ' Kavi means a king, but it is particularly used of the kings belonging to the second and most celebrated of the two mythical dynasties of Iran. The Kavis succeeded the Paradhata or Peshdadians, and Darius Codo- manes was supposed to be the last of them. For an enumeration of the principal Kavis, see Yt. XIII, 132 seq. The HvsiVQwo alluded to in this clause is the ^^'areno of the priest; 'it is the fire known as Adarapra [Adar Froba]; or better Adar Farnbag : see Etudes Iraniennes, II, 84 ; its object is the science of the priests ; by its help priests become learned and clever ' (Sanskrit transl. to the Atash Nyayish). ■' See Yt. V, 41, note. * See Yt. XIX, 56. ® A mountain in Adarbai^'an (Bundahij XII, 26), where king Husravah settled the fire Gushasp. « SeeYt.V, 49. '' The glory of the warriors, the fire known ,as Adar Gushasp orGushnasp; with its help king Husravah destroyed the idol- temples near Lake A'e/^ast, and he settled it on Mount Asnava«/ (Bund. XVII, 7). t„ *. . 8 YA5TS AND SIROZAIIS. To Atar, the son of Ahura Mazda ; to Mount Raeva;// \ made by Mazda ; to the Glory of the Kavis, made by Mazda ^. To Atar, the beneficent, the warrior ; the God who is a full source of Glory, the God who is a full source of healing. To Atar, the son of Ahura Mazda, with all Atars^• to the God Nairyo-Sangha ^ who dwells in the navel of kings ^. lo. Aban. To the good Waters, made by Mazda; to the holy water-spring Ardvi Anahita^'; to all waters made by Mazda ; to all plants made by Mazda. II.
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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