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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1thee when thou lookest at us ^! 2, How does the moon wax ? How does the moon wane ? For fifteen days does the moon wax*; for fifteen days does the moon wane. As long as her waxing, so long is the waning^; as long as her waning, so long is the waxing. * Who is there but thee ^ who makes the moon wax and wane '?' ^ Sirozah I, 12. ^ See Vend. XXI, i, text and note. * When the moon allows itself to be perceived. * The Pahlavi translation has the following interesting details : ' For fifteen days they take good deeds from the earthly creatures and the rewards for virtue from the heavens ; for fifteen days they make the rewards pass to the earth and the good deeds pass to the heavens.' The moon is thus a sort of moral clearing-house between earth and heaven, ^ According to the Parsis this waning does not refer to the moon, but to the constellations that help it in the struggle against the planets, which are supposed to belong to the Ahrimanian world (see Ormazd et Ahriman, §§ 223-226): 'while it waxes — namely, the moon — they wane, — namely, those that are opposed to the planets, to the bad stars ; for instance, Haftoiring, Va.na.nd, Tijtar, Satves ; . . . . while it wanes — namely, the moon — they wax, that is to say, they are strong for doing good.' Thus the moon and the stars relieve each other in the batde against Ahriman. « Ahura. ' Quoted from Yasna XLIV [XLIII], 3. 90 YA^TS AND SIROZAHS. 3. We sacrifice unto the Moon that keeps in it the seed of the Bull, the holy and master of holiness. Here I look at the moon, here I perceive the moon ; here I look at the light of the moon, here I perceive the light of the moon. The Amesha- Spe;^tas stand up \ holding its glory ; the Amesha- Spe;^tas stand up, pouring its glory upon the earth, made by Mazda ^. 4. And when the light of the moon waxes warmer, golden-hued plants grow on^ from the earth during the spring ^ We sacrifice unto the new moons, the full moons, and the Vtshaptathas^. We sacrifice unto the new moon, the holy and master of holiness ; We sacrifice unto the full moon, the holy and master of holiness ; We sacrifice unto the Vishaptatha, the holy and master of holiness. ^ As soon as the moon appears. ^ Cf. Yt. VI, 2. ' Mijti, meaning sada, &..t . » fe ; cf. mi-^a/^i. * Zaremaem, meaning vasantamase,^lp. ^J^p. ; it has the same meaning in Vend. XVIII, 9 [23] ; cf. Yt. XXII, 18.
2Vishaptatha, the holy and master of holiness. ^ As soon as the moon appears. ^ Cf. Yt. VI, 2. ' Mijti, meaning sada, &..t . » fe ; cf. mi-^a/^i. * Zaremaem, meaning vasantamase,^lp. ^J^p. ; it has the same meaning in Vend. XVIII, 9 [23] ; cf. Yt. XXII, 18. ^ New moon and full moon are not used here in the English meaning : the month was divided into six parts, of five days each (the Norse fimt or five days' week; see Vigfusson, Icelandic Dictionary, s. v.): the first five days (pan/^ak fartum) formed the new moon or awtare-mcz/ngha, literally ' the moon within ;' the next five days (pan/^ak datigar) formed the peren6-maMngha, literally ' the moon full,' which in fact partly answered to our first quarter ; the next five days (pan/^ak sitigar), belonging to the full moon, were called the Vishaptatha; no mention is made of the last three pan;6ak, forming the second half of the month. It may be they were not mentioned, as belonging to the waning period, when the powers of the moon are suffering an eclipse. Cf. Neriosengh to Yasna I, (23.) MAH YA5T. 9 1 5. I will sacrifice unto the Moon, that keeps in it the seed of the Bull, the liberal, bright, glorious, water - giving \ warmth - giving, wisdom - giving ^, wealth-giving ^ riches-giving, thoughtfulness-giving ^, weal-giving, freshness -giving^, prosperity -giving^, the liberal, the healing. 6. For its brightness and glory, I will offer unto it a sacrifice worth being heard, namely, unto the Moon that keeps in it the seed of the Bull. Unto the Moon that keeps in it the seed of the Bull, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words. Ye?/he hatam : All those beings of whom Ahura ]\Iazda .... 7. Yathaahiivairyo: The will of the Lord is the law of holi- ness .... I bless the sacrifice and prayer, and the strength and vigour of the Moon, that keeps in it the seed of the Bull, and of the only-created Bull, and of the Bull of many species. Ashem Vohu : Holiness is the best of all good. Give unto that man brightness and glory, give him health of body, .... give him the bright, all-happy, blissful abode of the holy Ones. ^ Or possessing: giving may be replaced by possessing in this word as in the following. ^ Vare>^angha«tem: danak (Phi.); ^wanitaram (Sansk.). * Khjtavawtem : lakshmivantam (Sansk.). * Yaokhjtiva«tem, 'pondering on what good is to be done' (vi/^aryavantam karyanyayanam ; J jj: . XS sjo ,b dLo is^AJl).
3d by possessing in this word as in the following. ^ Vare>^angha«tem: danak (Phi.); ^wanitaram (Sansk.). * Khjtavawtem : lakshmivantam (Sansk.). * Yaokhjtiva«tem, 'pondering on what good is to be done' (vi/^aryavantam karyanyayanam ; J jj: . XS sjo ,b dLo is^AJl). ^ Zairimyavawtem: haritavarwavantam, kila pr/thivi(m) sardra- taram karoti (Sansk.). * Vohvavawtem: uttamasamr/ddhimantam (Sansk.). 92 YA5TS AND SIROZAIIS. VIII. TIR YA^T. Tijtrya is the leader of the stars against the planets, as stars and planets belong, respectively, to the worlds of Ahura Mazda and Angra Mainyu (Vend. Introd. IV, 36 ; Bund. II, 5 seq.). This Yast is a description of the production of the rain through the agency of the star Tij-trya. It has to struggle against the Daeva of Drought, Apaosha, is first overcome and conquers at last. This seems to be a refacimento of the old storm myths, which have been in so far renewed as the role of the hero in the original myth has been transferred to a star. It is to be noticed, however, that Apaosha is not described as a planet. Tijtrya is Sirius \ It presides over the first month of summer (21 June-2i July). This Ya^t appears thus to have been written in a part of Iran where the dog-days must have fallen in July, and the rainy season began in the last days of July, unless the place of Tijtrya in the calendar has been changed at some later period. This Yajt is recited on the days of Tijtrya, Haurvata/ (as the Genius of Waters), Farvardin (as the Fravashis are his allies in the struggle; § 34), and Bad (the wind; § 32). The struggle between Tiotrya and Apaosha is described in the Bundahij- (VII), but it has there a cosmological character : it has not for its object the annual and regular return of the rains after the dog-days, but the production of the seas and lakes in the first ages of the world. o. May Ahura Mazda be rejoiced I . . . . Ashem Voh{i : 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 .... Unto Ti.ytrya, the bright and glorious star, and unto the powerful Satavaesa, made by Mazda, who pushes waters forward ^, ^ "Eva S' dcrrepa npo ndvTcov, olov (})v\aKa Koi Trpoonrrjp fyKarearrjae, top 2(ipiop (Plutarchus, de Iside et Osiride, § 47 ; cf. infra, § 48). ^ Sirozah I, 13. TIR VAST. 93 Be propitiation, with sacrifice, prayer, propitiation, and glorification.
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.
1thee when thou lookest at us ^! 2, How does the moon wax ? How does the moon wane ? For fifteen days does the moon wax*; for fifteen days does the moon wane. As long as her waxing, so long is the waning^; as long as her waning, so long is the waxing. * Who is there but thee ^ who makes the moon wax and wane '?' ^ Sirozah I, 12. ^ See Vend. XXI, i, text and note. * When the moon allows itself to be perceived. * The Pahlavi translation has the following interesting details : ' For fifteen days they take good deeds from the earthly creatures and the rewards for virtue from the heavens ; for fifteen days they make the rewards pass to the earth and the good deeds pass to the heavens.' The moon is thus a sort of moral clearing-house between earth and heaven, ^ According to the Parsis this waning does not refer to the moon, but to the constellations that help it in the struggle against the planets, which are supposed to belong to the Ahrimanian world (see Ormazd et Ahriman, §§ 223-226): 'while it waxes — namely, the moon — they wane, — namely, those that are opposed to the planets, to the bad stars ; for instance, Haftoiring, Va.na.nd, Tijtar, Satves ; . . . . while it wanes — namely, the moon — they wax, that is to say, they are strong for doing good.' Thus the moon and the stars relieve each other in the batde against Ahriman. « Ahura. ' Quoted from Yasna XLIV [XLIII], 3. 90 YA^TS AND SIROZAHS. 3. We sacrifice unto the Moon that keeps in it the seed of the Bull, the holy and master of holiness. Here I look at the moon, here I perceive the moon ; here I look at the light of the moon, here I perceive the light of the moon. The Amesha- Spe;^tas stand up \ holding its glory ; the Amesha- Spe;^tas stand up, pouring its glory upon the earth, made by Mazda ^. 4. And when the light of the moon waxes warmer, golden-hued plants grow on^ from the earth during the spring ^ We sacrifice unto the new moons, the full moons, and the Vtshaptathas^. We sacrifice unto the new moon, the holy and master of holiness ; We sacrifice unto the full moon, the holy and master of holiness ; We sacrifice unto the Vishaptatha, the holy and master of holiness. ^ As soon as the moon appears. ^ Cf. Yt. VI, 2. ' Mijti, meaning sada, &..t . » fe ; cf. mi-^a/^i. * Zaremaem, meaning vasantamase,^lp. ^J^p. ; it has the same meaning in Vend. XVIII, 9 [23] ; cf. Yt. XXII, 18.
2Vishaptatha, the holy and master of holiness. ^ As soon as the moon appears. ^ Cf. Yt. VI, 2. ' Mijti, meaning sada, &..t . » fe ; cf. mi-^a/^i. * Zaremaem, meaning vasantamase,^lp. ^J^p. ; it has the same meaning in Vend. XVIII, 9 [23] ; cf. Yt. XXII, 18. ^ New moon and full moon are not used here in the English meaning : the month was divided into six parts, of five days each (the Norse fimt or five days' week; see Vigfusson, Icelandic Dictionary, s. v.): the first five days (pan/^ak fartum) formed the new moon or awtare-mcz/ngha, literally ' the moon within ;' the next five days (pan/^ak datigar) formed the peren6-maMngha, literally ' the moon full,' which in fact partly answered to our first quarter ; the next five days (pan/^ak sitigar), belonging to the full moon, were called the Vishaptatha; no mention is made of the last three pan;6ak, forming the second half of the month. It may be they were not mentioned, as belonging to the waning period, when the powers of the moon are suffering an eclipse. Cf. Neriosengh to Yasna I, (23.) MAH YA5T. 9 1 5. I will sacrifice unto the Moon, that keeps in it the seed of the Bull, the liberal, bright, glorious, water - giving \ warmth - giving, wisdom - giving ^, wealth-giving ^ riches-giving, thoughtfulness-giving ^, weal-giving, freshness -giving^, prosperity -giving^, the liberal, the healing. 6. For its brightness and glory, I will offer unto it a sacrifice worth being heard, namely, unto the Moon that keeps in it the seed of the Bull. Unto the Moon that keeps in it the seed of the Bull, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words. Ye?/he hatam : All those beings of whom Ahura ]\Iazda .... 7. Yathaahiivairyo: The will of the Lord is the law of holi- ness .... I bless the sacrifice and prayer, and the strength and vigour of the Moon, that keeps in it the seed of the Bull, and of the only-created Bull, and of the Bull of many species. Ashem Vohu : Holiness is the best of all good. Give unto that man brightness and glory, give him health of body, .... give him the bright, all-happy, blissful abode of the holy Ones. ^ Or possessing: giving may be replaced by possessing in this word as in the following. ^ Vare>^angha«tem: danak (Phi.); ^wanitaram (Sansk.). * Khjtavawtem : lakshmivantam (Sansk.). * Yaokhjtiva«tem, 'pondering on what good is to be done' (vi/^aryavantam karyanyayanam ; J jj: . XS sjo ,b dLo is^AJl).
3d by possessing in this word as in the following. ^ Vare>^angha«tem: danak (Phi.); ^wanitaram (Sansk.). * Khjtavawtem : lakshmivantam (Sansk.). * Yaokhjtiva«tem, 'pondering on what good is to be done' (vi/^aryavantam karyanyayanam ; J jj: . XS sjo ,b dLo is^AJl). ^ Zairimyavawtem: haritavarwavantam, kila pr/thivi(m) sardra- taram karoti (Sansk.). * Vohvavawtem: uttamasamr/ddhimantam (Sansk.). 92 YA5TS AND SIROZAIIS. VIII. TIR YA^T. Tijtrya is the leader of the stars against the planets, as stars and planets belong, respectively, to the worlds of Ahura Mazda and Angra Mainyu (Vend. Introd. IV, 36 ; Bund. II, 5 seq.). This Yast is a description of the production of the rain through the agency of the star Tij-trya. It has to struggle against the Daeva of Drought, Apaosha, is first overcome and conquers at last. This seems to be a refacimento of the old storm myths, which have been in so far renewed as the role of the hero in the original myth has been transferred to a star. It is to be noticed, however, that Apaosha is not described as a planet. Tijtrya is Sirius \ It presides over the first month of summer (21 June-2i July). This Ya^t appears thus to have been written in a part of Iran where the dog-days must have fallen in July, and the rainy season began in the last days of July, unless the place of Tijtrya in the calendar has been changed at some later period. This Yajt is recited on the days of Tijtrya, Haurvata/ (as the Genius of Waters), Farvardin (as the Fravashis are his allies in the struggle; § 34), and Bad (the wind; § 32). The struggle between Tiotrya and Apaosha is described in the Bundahij- (VII), but it has there a cosmological character : it has not for its object the annual and regular return of the rains after the dog-days, but the production of the seas and lakes in the first ages of the world. o. May Ahura Mazda be rejoiced I . . . . Ashem Voh{i : 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 .... Unto Ti.ytrya, the bright and glorious star, and unto the powerful Satavaesa, made by Mazda, who pushes waters forward ^, ^ "Eva S' dcrrepa npo ndvTcov, olov (})v\aKa Koi Trpoonrrjp fyKarearrjae, top 2(ipiop (Plutarchus, de Iside et Osiride, § 47 ; cf. infra, § 48). ^ Sirozah I, 13. TIR VAST. 93 Be propitiation, with sacrifice, prayer, propitiation, and glorification.
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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