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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1We sacrifice unto Mithra, the lord of all countries. ' For his brightness and glory, I will oflfer unto him a sacrifice worth being heard, namely, unto Mithra, the lord of wide pastures. 'Yatha ahft vairyo: The will of the Lord is the law of holiness .... ' I bless the sacrifice and prayer, and the strength and vigour of Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes, a Yazata invoked by his own name ; and that of Rama 'AshemVohu: 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 !' ^ Ada/zz'yum: o^l^^-i- ^ji}j^ ^j^', cf. Yasna XXVI, 9 [28]. ' Pairida^^z'yiim : cu-^l^^^J:.^ ^ji^. »5T 8 Cf. Vend. Introd. IV, 8. * Cf. Vend. p. 22, note a. * Cf. Sirozah I, 16. ^ Who sacrifices to Mithra. A_-, ,, . „ .,*„,. A SROSH VAST HADHOKHT. 1 59 XI. SROSH YA^-T HADHOKHT. There are two Yajts dedicated to Sraosha, the angel of divine wor- ship^: one is a part of the Yasna (LVII [LVI]), and this, the other, is called the Srosh Yzst Hadhokht. Whether it belonged to the so- called Hadhokht Nosk ^, one of the twenty-one Nosks of which the original Avesta was formed ', or whether it was recited in the Hadhokht sacrifice *, a particular liturgy, is a matter on which we have no sufficient information. The two Yajts have a few developments in common (see §§ 8- 9, 10-13): the Hadhokht is more liturgical, the Yasna Yast is more descriptive, and has to a greater degree the poetical imagery of a Ya^t. The Srosh Yajt Hadhokht is recited every day, during -any gah except the Rapitvin. A Pahlavi translation of this Yast is extant (East India Office, XII, 102; Paris, Supplement Persan, XXXIII, 259 ; edited in Etudes Iraniennes, II), and Anquetil mentions a Sanskrit translation. o. May Ahura Mazda be rejoiced I . . . . Ashem Vohu : Holiness is the best of all good .... I confess myself a worshipper of Mazda, a follower of Zara- thuj-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 the holy, strong Sraosha, who is the incar- nate Word, a mighty-speared and lordly god, Be propitiation, with sacrifice, prayer, propitiation, and glorification. Yatha ahu vairyo: The will of the Lord is the law of holiness .... ^ Cf. Vend. Introd. IV, 31. 2 j^id. Ill, 3. ' See an account of the Hadhokht Nosk in the Dinkart (West, Pahlavi Texts, I, 225, note); cf. Introd. to Yt. XXI. * Cf. § 18, note.
2fication. Yatha ahu vairyo: The will of the Lord is the law of holiness .... ^ Cf. Vend. Introd. IV, 31. 2 j^id. Ill, 3. ' See an account of the Hadhokht Nosk in the Dinkart (West, Pahlavi Texts, I, 225, note); cf. Introd. to Yt. XXI. * Cf. § 18, note. l6o YASTS AND SIROZAHS. I. 1. We sacrifice unto the holy, tall-formed, fiend- smiting Sraosha, who makes the world increase, the holy and master of holiness. Good prayer, excellent prayer to the worlds \ O Zarathui-tra ! 2. This it is that takes away the friendship of the fiend and fiends, of the he-fiend and of the she- fiend ; it turns away in giddiness their eyes, minds, ears ^, hands, feet, mouths, and tongues ^ ; as good prayer, without deceit and without harm, is Manly Courage *, and turns away the Dru^ ^. 3. The holy Sraosha, the best protector of the poor, is fiend-smiting; he is the best smiter of the Dru^. The faithful one who pronounces most words of blessing is the most victorious in victory ; the Mathra Spe;/ta takes best the unseen Dru^ away. The Ahuna Vairya ^ is the best fiend-smiter among all spells ; the word of truth is the fighter "^ that is the best of all fiend-smiters. The Law of the worshippers of Mazda is the truest giver of all the good things, of all those that are the offspring of the good principle; and so is the Law of Zarathu^tra, 4. And he who should pronounce that word ^, O Zarathu^tra ! either a man or a woman, with a mind all intent on holiness, with words all intent on ^ ' Has been taught to the world, namely, the Law ' (Pahl. Comm.). ^ Doubtful. ' Derezva: Pahl. huzvan; cf. Yt. I, 28, * Is the same with it, is as powerful. ^ Doubtful (varethrem dare^ta .... zak dr%- varti dajtartum), * See p. 23. ■^ Or, ' is the best of all fiend-smiters in battle.' ^ This chapter (Pahl. Comm.). SROSH YAST HADh6kHT. i6i holiness, with deeds all intent on holiness, when he is in fear either of high waters or of the darkness of a rainy night ; Or at the fords of a river, or at the branching-off of roads ; Or in the meeting together of the faithful, or the rushing together of the worshippers of the Daevas ^ ; 5. Whether on the road ^ or in the law ^ he has to fear, not in that day nor in that night shall the tormenting fiend, who wants to torment him, prevail to throw upon him the look of his evil eye, and the malice of the thief ^ who carries off cattle shall not reach him. 6. Pronounce then that word, O Zarathu^tra ! that word to be spoken ^ when thou fall upon the idola- ters ^ and thieves and Daevas rushing together.
3on him the look of his evil eye, and the malice of the thief ^ who carries off cattle shall not reach him. 6. Pronounce then that word, O Zarathu^tra ! that word to be spoken ^ when thou fall upon the idola- ters ^ and thieves and Daevas rushing together. Then the malice of the wicked worshippers of the Daevas, of the Yatus and their followers, of the Pairikas and their followers, will be affrighted and rush away. Down are the Daevas ! Down are the Daeva-worshippers, and they take back their mouths from biting'^. * Different words are used, as usual, to express the same con- flict, according as it refers to the faithful or to the idolaters. ' Aipi-ayanam: madam ras. 'Arethyanam: dadistan (from aretha, meaning dina, dadistan). * Gadha: nn'szmsa. (Neriosengh) ; the Pahlavi has ^aj, a Saka, a Scythe. ^ The praise of Sraosha. ^ Keresas/^-a: krasiak; cf. Neriosengh ad Yasna IX, 24 [75]; that name was in the later periods applied to Christians, as if keresa were the name of Christ ; cf. Bahman Yast II, 19 ; III, 2. ^ Doubtful. [23] M 1 62 YA5TS AND siROZAHS. 7. And therefore we take around us the holy- natured Sraosha, the holy, the fiend-smiter, as one does with shepherds' dogs ; therefore we sacrifice unto the holy-natured Sraosha, the holy, the fiend- smiter, with good thoughts, good words, and good deeds. 8 \ For his brightness and glory, for his strength and victorious power, for his offering sacrifices unto . the gods^, I will offer him a sacrifice worth being heard. I will offer up libations unto the holy Sraosha, unto the great Ashi Vanguhi ^, and unto Nairyo-sangha *, the tall-formed. So may the holy Sraosha, the fiend-smiter, come to us for help ! 9. We worship the holy Sraosha ; we worship the great master, Ahura Mazda, who is supreme in holi- ness, who is the foremost to do deeds of holiness. We worship all the words ^ of Zarathu^tra, and all the good deeds, those done and those to be done. Y6«h6hatam: All those beings of whom Ahura Mazda .... II. 10". We sacrifice unto the holy, tall -formed, fiend -smiting Sraosha, who makes the world increase, the holy and master of holiness ; Who strikes the evil-doing^ man, who strikes the evil-doing woman ; who smites the fiendish 1 §§ 8-9=Yasna LVII, 3-4 [LVI, i, 6-12]. 2 See Vend. Introd. IV, 31. =* See Yt. XVII. ' See Vend. XXII, 7 [22] and Sirozah I, 9. ^ The words of the law. « §§ io-i3=Yasna LVII, 15-18 [LVI, 7]. ' Cf Yt. I, 19. SROSH YA5T HADHOKHT. 1 63 Dru^, and is most strong and world - destroying ; who maintains and looks over all this moving ^ world ; 11.
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.
1We sacrifice unto Mithra, the lord of all countries. ' For his brightness and glory, I will oflfer unto him a sacrifice worth being heard, namely, unto Mithra, the lord of wide pastures. 'Yatha ahft vairyo: The will of the Lord is the law of holiness .... ' I bless the sacrifice and prayer, and the strength and vigour of Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes, a Yazata invoked by his own name ; and that of Rama 'AshemVohu: 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 !' ^ Ada/zz'yum: o^l^^-i- ^ji}j^ ^j^', cf. Yasna XXVI, 9 [28]. ' Pairida^^z'yiim : cu-^l^^^J:.^ ^ji^. »5T 8 Cf. Vend. Introd. IV, 8. * Cf. Vend. p. 22, note a. * Cf. Sirozah I, 16. ^ Who sacrifices to Mithra. A_-, ,, . „ .,*„,. A SROSH VAST HADHOKHT. 1 59 XI. SROSH YA^-T HADHOKHT. There are two Yajts dedicated to Sraosha, the angel of divine wor- ship^: one is a part of the Yasna (LVII [LVI]), and this, the other, is called the Srosh Yzst Hadhokht. Whether it belonged to the so- called Hadhokht Nosk ^, one of the twenty-one Nosks of which the original Avesta was formed ', or whether it was recited in the Hadhokht sacrifice *, a particular liturgy, is a matter on which we have no sufficient information. The two Yajts have a few developments in common (see §§ 8- 9, 10-13): the Hadhokht is more liturgical, the Yasna Yast is more descriptive, and has to a greater degree the poetical imagery of a Ya^t. The Srosh Yajt Hadhokht is recited every day, during -any gah except the Rapitvin. A Pahlavi translation of this Yast is extant (East India Office, XII, 102; Paris, Supplement Persan, XXXIII, 259 ; edited in Etudes Iraniennes, II), and Anquetil mentions a Sanskrit translation. o. May Ahura Mazda be rejoiced I . . . . Ashem Vohu : Holiness is the best of all good .... I confess myself a worshipper of Mazda, a follower of Zara- thuj-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 the holy, strong Sraosha, who is the incar- nate Word, a mighty-speared and lordly god, Be propitiation, with sacrifice, prayer, propitiation, and glorification. Yatha ahu vairyo: The will of the Lord is the law of holiness .... ^ Cf. Vend. Introd. IV, 31. 2 j^id. Ill, 3. ' See an account of the Hadhokht Nosk in the Dinkart (West, Pahlavi Texts, I, 225, note); cf. Introd. to Yt. XXI. * Cf. § 18, note.
2fication. Yatha ahu vairyo: The will of the Lord is the law of holiness .... ^ Cf. Vend. Introd. IV, 31. 2 j^id. Ill, 3. ' See an account of the Hadhokht Nosk in the Dinkart (West, Pahlavi Texts, I, 225, note); cf. Introd. to Yt. XXI. * Cf. § 18, note. l6o YASTS AND SIROZAHS. I. 1. We sacrifice unto the holy, tall-formed, fiend- smiting Sraosha, who makes the world increase, the holy and master of holiness. Good prayer, excellent prayer to the worlds \ O Zarathui-tra ! 2. This it is that takes away the friendship of the fiend and fiends, of the he-fiend and of the she- fiend ; it turns away in giddiness their eyes, minds, ears ^, hands, feet, mouths, and tongues ^ ; as good prayer, without deceit and without harm, is Manly Courage *, and turns away the Dru^ ^. 3. The holy Sraosha, the best protector of the poor, is fiend-smiting; he is the best smiter of the Dru^. The faithful one who pronounces most words of blessing is the most victorious in victory ; the Mathra Spe;/ta takes best the unseen Dru^ away. The Ahuna Vairya ^ is the best fiend-smiter among all spells ; the word of truth is the fighter "^ that is the best of all fiend-smiters. The Law of the worshippers of Mazda is the truest giver of all the good things, of all those that are the offspring of the good principle; and so is the Law of Zarathu^tra, 4. And he who should pronounce that word ^, O Zarathu^tra ! either a man or a woman, with a mind all intent on holiness, with words all intent on ^ ' Has been taught to the world, namely, the Law ' (Pahl. Comm.). ^ Doubtful. ' Derezva: Pahl. huzvan; cf. Yt. I, 28, * Is the same with it, is as powerful. ^ Doubtful (varethrem dare^ta .... zak dr%- varti dajtartum), * See p. 23. ■^ Or, ' is the best of all fiend-smiters in battle.' ^ This chapter (Pahl. Comm.). SROSH YAST HADh6kHT. i6i holiness, with deeds all intent on holiness, when he is in fear either of high waters or of the darkness of a rainy night ; Or at the fords of a river, or at the branching-off of roads ; Or in the meeting together of the faithful, or the rushing together of the worshippers of the Daevas ^ ; 5. Whether on the road ^ or in the law ^ he has to fear, not in that day nor in that night shall the tormenting fiend, who wants to torment him, prevail to throw upon him the look of his evil eye, and the malice of the thief ^ who carries off cattle shall not reach him. 6. Pronounce then that word, O Zarathu^tra ! that word to be spoken ^ when thou fall upon the idola- ters ^ and thieves and Daevas rushing together.
3on him the look of his evil eye, and the malice of the thief ^ who carries off cattle shall not reach him. 6. Pronounce then that word, O Zarathu^tra ! that word to be spoken ^ when thou fall upon the idola- ters ^ and thieves and Daevas rushing together. Then the malice of the wicked worshippers of the Daevas, of the Yatus and their followers, of the Pairikas and their followers, will be affrighted and rush away. Down are the Daevas ! Down are the Daeva-worshippers, and they take back their mouths from biting'^. * Different words are used, as usual, to express the same con- flict, according as it refers to the faithful or to the idolaters. ' Aipi-ayanam: madam ras. 'Arethyanam: dadistan (from aretha, meaning dina, dadistan). * Gadha: nn'szmsa. (Neriosengh) ; the Pahlavi has ^aj, a Saka, a Scythe. ^ The praise of Sraosha. ^ Keresas/^-a: krasiak; cf. Neriosengh ad Yasna IX, 24 [75]; that name was in the later periods applied to Christians, as if keresa were the name of Christ ; cf. Bahman Yast II, 19 ; III, 2. ^ Doubtful. [23] M 1 62 YA5TS AND siROZAHS. 7. And therefore we take around us the holy- natured Sraosha, the holy, the fiend-smiter, as one does with shepherds' dogs ; therefore we sacrifice unto the holy-natured Sraosha, the holy, the fiend- smiter, with good thoughts, good words, and good deeds. 8 \ For his brightness and glory, for his strength and victorious power, for his offering sacrifices unto . the gods^, I will offer him a sacrifice worth being heard. I will offer up libations unto the holy Sraosha, unto the great Ashi Vanguhi ^, and unto Nairyo-sangha *, the tall-formed. So may the holy Sraosha, the fiend-smiter, come to us for help ! 9. We worship the holy Sraosha ; we worship the great master, Ahura Mazda, who is supreme in holi- ness, who is the foremost to do deeds of holiness. We worship all the words ^ of Zarathu^tra, and all the good deeds, those done and those to be done. Y6«h6hatam: All those beings of whom Ahura Mazda .... II. 10". We sacrifice unto the holy, tall -formed, fiend -smiting Sraosha, who makes the world increase, the holy and master of holiness ; Who strikes the evil-doing^ man, who strikes the evil-doing woman ; who smites the fiendish 1 §§ 8-9=Yasna LVII, 3-4 [LVI, i, 6-12]. 2 See Vend. Introd. IV, 31. =* See Yt. XVII. ' See Vend. XXII, 7 [22] and Sirozah I, 9. ^ The words of the law. « §§ io-i3=Yasna LVII, 15-18 [LVI, 7]. ' Cf Yt. I, 19. SROSH YA5T HADHOKHT. 1 63 Dru^, and is most strong and world - destroying ; who maintains and looks over all this moving ^ world ; 11.
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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