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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1- carnate Word, a mighty-speared and lordly god. [Give] unto that man^ brightness and glory, .... give him the bright, all-happy, blissful abode of the holy Ones ! ^ Cf. §§ 16-17. ^ Who sacrifices to Sraosha. 1 68 YA5TS AND SlRdZAHS. XII. RASHN VAST. Rashnu Razi^ta, 'the truest True,' is the Genius of Truth : he is one of the three judges of the departed, with Mithra and Sraosha : he holds the balance in which the deeds of men are weighed after their death : ' he makes no unjust balance . . . . , neither for the pious nor yet the wicked, neither for lords nor yet rulers ; as much as a hair's breadth he will not vary, and he shows no favour V He is an offshoot either of Mithra, the God of Truth and the avenger of lies, or of Ahura Mazda himself, the all-knowing lord (§ 2 seq.). This Yai-t seems to be an appeal made to Rashnu to come and attend the performance of the var nirang or ordeal (see p. 170, note 3), of which Rashnu, as the Genius of Truth, was the natural witness and arbiter (cf. Vend. IV, 54-55 [154-156]). As a god of Truth must know everything and be present everywhere, he is called from whatever part of the world he may actually be in. This brings about an enumeration of all the parts of the world, from this earth (§§ 9-22) to the highest heaven (§ 37), passing through the Alborz (§§ 23-26), the star region (§§ 26-32), the moon region (§ 33), and the sun region (§ 34 ; cf. p. 73, note^2). This Ya^t is recited on the days of Rashn, Murdad, Ashtad, and Zemyad (the i8th, 7th, 26th, and 28th of the month). o. May Ahura Mazda be rejoiced ! . . . . AshemVohu: 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 Rashnu Razi^ta ; unto Ar^tat, who makes the world grow, who makes the world increase ; unto the true-spoken speech, that makes the world grow^; ^ Minokhirad II, 120-12 1 (tr. West). ^ Sirozah I, 18. RASHN YA5'T. 1 69 Be propitiation, with sacrifice, prayer, propitiation, and glorifi- cation. YathS ahii vairy6: The will of the Lord is the law of holiness .... I. 1. The holy (Zarathuj'tra) asked him M ' O holy Ahura Mazda! I ask thee ; answer me with words of truth, thou who knowest the truth. Thou art unde- ceivable, thou hast an undeceivable understanding ; thou art undeceivable, as thou knowest everything.
2s .... I. 1. The holy (Zarathuj'tra) asked him M ' O holy Ahura Mazda! I ask thee ; answer me with words of truth, thou who knowest the truth. Thou art unde- ceivable, thou hast an undeceivable understanding ; thou art undeceivable, as thou knowest everything. ' What of the Holy Word is created true? what is created progress-making ? what is fit to discern ? what is healthful ? what is wise .'* what is happy and more powerful to destroy than all other creatures ^ V 2. Ahura Mazda answered : ' I will declare that unto thee, O pure, holy Spitama ! 'The most glorious Holy Word (itself), this is what in the Holy Word is created true, what is created progress making, what is fit to discern, what is healthful, wise, and happy, what is more powerful to destroy than all other creatures.' 3. Ahura Mazda said : ' Bind up a three-twigged baresma against the way of the sun, [Address] unto me, Ahura Mazda, these words : " We invoke, we bless [Ahura]'^; I invoke the friendship [of Ahura] towards this var* prepared, towards the fire and the baresma, towards the full boiling [milk^], towards the var ^ of oil and the sap '^ of the plants." * Ahura Mazda. 2 q^ Yt. I, i seq. ' The text is apparently corrupt and has Uterally, ' We invoke, we bless me, Ahura Mazda.' * See following page, note 3. ^ Possibly, waters; cf. Yt. V, 132 and Vend. IV, 46 [128], 54 [154] seq. " Literally, the fat. 170 YA5TS AND SIROZAHS. 4. 'Then I, Ahura Mazda, shall come for help unto thee, towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants ; 'Along with the fiend-smiting Wind, along with the cursing thought of the wise \ along with the kingly Glory, along with Saoka -, made by Mazda. 5. ' We invoke, we bless Rashnu, the strong ; I invoke his friendship towards this var ^ prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants. 6. 'Then Rashnu the tall, the strong, will come for help unto thee, towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants : 'Along with the fiend-smiting Wind, along with the cursing thought of the wise, along with the kingly Glory, along with Saoka, made by Mazda. 7. ' O thou, holy Rashnu ! O most true Rashnu ! most beneficent Rashnu ! most knowing Rashnu ! most discerning Rashnu ! most fore -knowing Rashnu! most far-seeing Rashnu! Rashnu, the ^ See p. 12, note 13. ^ See Vend.
3along with Saoka, made by Mazda. 7. ' O thou, holy Rashnu ! O most true Rashnu ! most beneficent Rashnu ! most knowing Rashnu ! most discerning Rashnu ! most fore -knowing Rashnu! most far-seeing Rashnu! Rashnu, the ^ See p. 12, note 13. ^ See Vend. XXII, 3. ^ Var 6; this seems to be the Var nirang or ordeal which is alluded to in several passages of the Avesta ; of. Afrigan I, 9 ; Yasna XXXI, 3 b (see Pahl. Comm. ; of. Coram, ad XXXIV, 4 a) ; cf. Vend. IV, 46, 55. According to the Dinkart, there were thirty- three kinds of var ordeals (Haug, Arda Viraf, p. 145); the most common was to pour melted copper upon the breast of the man whose truth was to be tested : if he went off uninjured, he was considered to have spoken the truth. Cf Vend. Inirod. Ill, 9. RASHN VAST. I7I best doer of justiceM Rashnu, the best smiter of thieves ; 8. ' The uninjured, the best killer, smiter, de- stroyer of thieves and bandits ! in whatever part of the world thou art watching the doings ^ of men and making the account , . . . ^ II. 9. ' Whether thou, O holy Rashnu ! art in the Karshvare Arezahi*, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared^ .... in whatever part of the world thou art III. 10. ' Whether thou, O holy Rashnu ! art in the Karshvare Savahi^ we invoke, we bless Rashnu. I invoke his friendship towards this var prepared .... in whatever part of the world thou art. IV. 11. 'Whether thou, O holy Rashnu! art in the Karshvare Fradadhafshu *, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... in whatever part of the world thou art. V. 12. 'Whether thou, O holy Rashnu! art in the ^ ArethamaZ-bairishta: aretha is dina, dadistan (law, justice). ' Keja=kartari (Pahl. Comm. ad Vend. XXI, 3 [14]). ^ I cannot make anything of the rest of the sentence hadhana tanasuj; cf. § 38. * See Yt. X, 15, note 5. ** The rest as in §§ 5-8. 6„ 4. 172 VASTS AND SIROZAHS. Karshvare Vidadhafshu ^, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... in whatever part of the world thou art. VI. 13. 'Whether thou, O holy Rashnu! art in the Karshvare Vouru-barei"ti \ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... in whatever part of the world thou art. VII. 14. 'Whether thou, O holy Rashnu ! art in the Karshvare Vouru-^are^ti \ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... in whatever part of the world thou art.
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.
1- carnate Word, a mighty-speared and lordly god. [Give] unto that man^ brightness and glory, .... give him the bright, all-happy, blissful abode of the holy Ones ! ^ Cf. §§ 16-17. ^ Who sacrifices to Sraosha. 1 68 YA5TS AND SlRdZAHS. XII. RASHN VAST. Rashnu Razi^ta, 'the truest True,' is the Genius of Truth : he is one of the three judges of the departed, with Mithra and Sraosha : he holds the balance in which the deeds of men are weighed after their death : ' he makes no unjust balance . . . . , neither for the pious nor yet the wicked, neither for lords nor yet rulers ; as much as a hair's breadth he will not vary, and he shows no favour V He is an offshoot either of Mithra, the God of Truth and the avenger of lies, or of Ahura Mazda himself, the all-knowing lord (§ 2 seq.). This Yai-t seems to be an appeal made to Rashnu to come and attend the performance of the var nirang or ordeal (see p. 170, note 3), of which Rashnu, as the Genius of Truth, was the natural witness and arbiter (cf. Vend. IV, 54-55 [154-156]). As a god of Truth must know everything and be present everywhere, he is called from whatever part of the world he may actually be in. This brings about an enumeration of all the parts of the world, from this earth (§§ 9-22) to the highest heaven (§ 37), passing through the Alborz (§§ 23-26), the star region (§§ 26-32), the moon region (§ 33), and the sun region (§ 34 ; cf. p. 73, note^2). This Ya^t is recited on the days of Rashn, Murdad, Ashtad, and Zemyad (the i8th, 7th, 26th, and 28th of the month). o. May Ahura Mazda be rejoiced ! . . . . AshemVohu: 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 Rashnu Razi^ta ; unto Ar^tat, who makes the world grow, who makes the world increase ; unto the true-spoken speech, that makes the world grow^; ^ Minokhirad II, 120-12 1 (tr. West). ^ Sirozah I, 18. RASHN YA5'T. 1 69 Be propitiation, with sacrifice, prayer, propitiation, and glorifi- cation. YathS ahii vairy6: The will of the Lord is the law of holiness .... I. 1. The holy (Zarathuj'tra) asked him M ' O holy Ahura Mazda! I ask thee ; answer me with words of truth, thou who knowest the truth. Thou art unde- ceivable, thou hast an undeceivable understanding ; thou art undeceivable, as thou knowest everything.
2s .... I. 1. The holy (Zarathuj'tra) asked him M ' O holy Ahura Mazda! I ask thee ; answer me with words of truth, thou who knowest the truth. Thou art unde- ceivable, thou hast an undeceivable understanding ; thou art undeceivable, as thou knowest everything. ' What of the Holy Word is created true? what is created progress-making ? what is fit to discern ? what is healthful ? what is wise .'* what is happy and more powerful to destroy than all other creatures ^ V 2. Ahura Mazda answered : ' I will declare that unto thee, O pure, holy Spitama ! 'The most glorious Holy Word (itself), this is what in the Holy Word is created true, what is created progress making, what is fit to discern, what is healthful, wise, and happy, what is more powerful to destroy than all other creatures.' 3. Ahura Mazda said : ' Bind up a three-twigged baresma against the way of the sun, [Address] unto me, Ahura Mazda, these words : " We invoke, we bless [Ahura]'^; I invoke the friendship [of Ahura] towards this var* prepared, towards the fire and the baresma, towards the full boiling [milk^], towards the var ^ of oil and the sap '^ of the plants." * Ahura Mazda. 2 q^ Yt. I, i seq. ' The text is apparently corrupt and has Uterally, ' We invoke, we bless me, Ahura Mazda.' * See following page, note 3. ^ Possibly, waters; cf. Yt. V, 132 and Vend. IV, 46 [128], 54 [154] seq. " Literally, the fat. 170 YA5TS AND SIROZAHS. 4. 'Then I, Ahura Mazda, shall come for help unto thee, towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants ; 'Along with the fiend-smiting Wind, along with the cursing thought of the wise \ along with the kingly Glory, along with Saoka -, made by Mazda. 5. ' We invoke, we bless Rashnu, the strong ; I invoke his friendship towards this var ^ prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants. 6. 'Then Rashnu the tall, the strong, will come for help unto thee, towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants : 'Along with the fiend-smiting Wind, along with the cursing thought of the wise, along with the kingly Glory, along with Saoka, made by Mazda. 7. ' O thou, holy Rashnu ! O most true Rashnu ! most beneficent Rashnu ! most knowing Rashnu ! most discerning Rashnu ! most fore -knowing Rashnu! most far-seeing Rashnu! Rashnu, the ^ See p. 12, note 13. ^ See Vend.
3along with Saoka, made by Mazda. 7. ' O thou, holy Rashnu ! O most true Rashnu ! most beneficent Rashnu ! most knowing Rashnu ! most discerning Rashnu ! most fore -knowing Rashnu! most far-seeing Rashnu! Rashnu, the ^ See p. 12, note 13. ^ See Vend. XXII, 3. ^ Var 6; this seems to be the Var nirang or ordeal which is alluded to in several passages of the Avesta ; of. Afrigan I, 9 ; Yasna XXXI, 3 b (see Pahl. Comm. ; of. Coram, ad XXXIV, 4 a) ; cf. Vend. IV, 46, 55. According to the Dinkart, there were thirty- three kinds of var ordeals (Haug, Arda Viraf, p. 145); the most common was to pour melted copper upon the breast of the man whose truth was to be tested : if he went off uninjured, he was considered to have spoken the truth. Cf Vend. Inirod. Ill, 9. RASHN VAST. I7I best doer of justiceM Rashnu, the best smiter of thieves ; 8. ' The uninjured, the best killer, smiter, de- stroyer of thieves and bandits ! in whatever part of the world thou art watching the doings ^ of men and making the account , . . . ^ II. 9. ' Whether thou, O holy Rashnu ! art in the Karshvare Arezahi*, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared^ .... in whatever part of the world thou art III. 10. ' Whether thou, O holy Rashnu ! art in the Karshvare Savahi^ we invoke, we bless Rashnu. I invoke his friendship towards this var prepared .... in whatever part of the world thou art. IV. 11. 'Whether thou, O holy Rashnu! art in the Karshvare Fradadhafshu *, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... in whatever part of the world thou art. V. 12. 'Whether thou, O holy Rashnu! art in the ^ ArethamaZ-bairishta: aretha is dina, dadistan (law, justice). ' Keja=kartari (Pahl. Comm. ad Vend. XXI, 3 [14]). ^ I cannot make anything of the rest of the sentence hadhana tanasuj; cf. § 38. * See Yt. X, 15, note 5. ** The rest as in §§ 5-8. 6„ 4. 172 VASTS AND SIROZAHS. Karshvare Vidadhafshu ^, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... in whatever part of the world thou art. VI. 13. 'Whether thou, O holy Rashnu! art in the Karshvare Vouru-barei"ti \ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... in whatever part of the world thou art. VII. 14. 'Whether thou, O holy Rashnu ! art in the Karshvare Vouru-^are^ti \ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... in whatever part of the world thou art.
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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