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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ng Garo-demana^ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... XXXI. 38. 'Whether thou, O holy Rashnu! art ... .2 we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... 39. ' For his brightness and glory, I will ofler unto him a sacri- fice worth being heard .... ' The highest heaven, the abode of Ormazd. ^ ?Upa hadhana hadhana tanasui'; cf. § 8, p. 171, note 3. [23] N 178 YA^-TS AND stROZAHS. ' Yewhe hatam : All those beings of whom Ahura Mazda .... 40. ' Yatha ahft vairy6 : The will of the Lord is the law of holiness .... ' I bless the sacrifice and prayer, and the strength and vigour of Rashnu Razi^ta ; of Ar^-ta/, who makes the world grow, who makes the world in- crease ; and of the true-spoken speech that makes the world grow. 'AshemVohu: 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.' ^ Who shall have worshipped Rashnu. FARVARdJn YA.ST. I 79 XIII. farvardIn ya^t. The Fravashi is the inner power in every being that maintains it and makes it grow and subsist. Originally the Fravashis were the same as the Pitr/s of the Hindus or the Manes of the Latins, that is to say, the everlasting and deified souls of the dead (see §§ 49~52) ; but in course of time they gained a wider domain, and not only men, but gods and even physical objects, like the sky and the earth, &c. (§§ 85-86), had each a Fravashi (see Ormazd et Ahriman, §§ 111-113). This Yajt is to be divided into two parts. The former part (§§ 1-84) is a glorification of the powers and attributes of the Fravashis in general; the latter part (§§ 85-158) is an enumeration of the Fravashis of the most celebrated heroes of Mazdeism, from the first man, Gaya Maretan, down to the last, Saoshyaw/. This latter part is like a Homer's catalogue of Mazdeism. The greatest part of the historical legends of Iran lies here con- densed into a register of proper names. This enumeration is divided into seven chapters : The first (XXIV, §§ 85-95) contains the names of several gods, of the first man, Gaya Maretan, the first law-giver, Zarathujtra, and his first disciple, Maidhyo-maungha ; The second part (XXV, §§ 96-110) contains the names of the disciples of Zarathujtra, most of them belonging to the epical cyclus of Vii'taspa (Gui'tasp) ; The third part (XXVI, §§ 111-117) is of uncertain character, and no name contained in it is found in the epical legends ; The
2§§ 96-110) contains the names of the disciples of Zarathujtra, most of them belonging to the epical cyclus of Vii'taspa (Gui'tasp) ; The third part (XXVI, §§ 111-117) is of uncertain character, and no name contained in it is found in the epical legends ; The fourth part (XXVII, §§ 118-128) seems to be devoted to the heroes of the other Karshvares and to mythical beings, born or unborn (cf. §§ 121, 122, 127, 128) ; The fifth part (XXVIII, § 129) is devoted to Saoshyaw/ alone; The sixth part (XXIX, §§ 130-138) is devoted to the heroes before the time of Zarathujtra ; The seventh part (XXX, §§ 139-142) is devoted to the holy women of Mazdeism from Hvovi, Zarathujtra's wife, down to SrutaZ-fedhri, Vanghu-fedhri, and EredaZ-fedhri, the future mothers of his three unborn sons. The second, third, and fourth enumerations all end with the N 2 l8o YA^-TS AND stROZAHS. name of AstvaZ-ereta (that is to say, Saoshya«/), which shows that they do not refer to successive generations, but to three inde- pendent branches, which are each developed apart down to the time of the Saviour. o. May Ahura Mazda be rejoiced ! . . . . Ashem Vohu : 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 the awful, overpowering Fravashis of the faithful ; unto the Fravashis of the men of the pri- mitive law^; unto the Fravashis of the next-of-kin, Be propitiation, with sacrifice, prayer, propitiation, and glori- fication. Yatha ahii vairyo: The will of the Lord is the law of holi- ness .... I. 1. Ahura Mazda spake unto Spitama Zarathu^tra, saying : ' Do thou proclaim, O pure Zarathui^tra ! the vigour and strength, the glory, the help and the joy that are in the Fravashis of the faithful, the awful and overpowering Fravashis ; do thou tell how they come to help me, how they bring assistance unto me, the awful Fravashis of the faithful ^. 2. ' Through their brightness and glory, O Zara- thu^tra ! I maintain that sky, there above, shining and seen afar, and encompassing this earth all around. 3. 'It looks like a palace, that stands built of a * The so-called paoiryo-Zkaesha: the primitive law is what 'is considered as the true Mazdayasnian religion in all ages, both before and after the time of Zaratia^t ' (West, Pahlavi Texts, I, 242, note i); of. § 150. ' Cf. §19. farvardJn yas'T.
3ds built of a * The so-called paoiryo-Zkaesha: the primitive law is what 'is considered as the true Mazdayasnian religion in all ages, both before and after the time of Zaratia^t ' (West, Pahlavi Texts, I, 242, note i); of. § 150. ' Cf. §19. farvardJn yas'T. i8i heavenly substance ', firmly established, with ends that lie afar, shining in its body of ruby over the three-thirds (of the earth)-; it is like a garment inlaid with stars, made of a heavenly substance, that Mazda puts on, along with Mithra and Rashnu and Spe;zta-Armaiti, and on no side can the eye perceive the end of it. 4. * Through their brightness and glory, O Zara- thui-tra ! I maintain Ardvi Siira Anahita, the wide- expanding and health-giving, who hates the Daevas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material w^orld ; the life-increasing and holy, the flocks-increasing and holy, the fold-increasing and holy, the wealth-increasing and holy, the country- increasing and holy^^; 5 *. ' Who makes the seed of all males pure, who makes the womb of all females pure for bringing forth, who makes all females bring forth in safety, who puts milk in the breasts of all females in the right measure and the right quality; 6. * The large river, known afar, that is as large as the whole of all the waters that run along the earth ; that runs powerfully from the height Hukairya down to the sea Vouru-Kasha. 7. ' All the shores of the sea Vouru-Kasha are boiling over, all the middle of it is boiling over, ' Reading mainyu-taj-to ; cf. Yt. X, 90, 143, and in this very paragraph vanghanem mainyu-tajtem. ^ A division of the earth different from and older than the division into seven Karshvares ; cf. Yasna XI, 7 [21]; this division was derived by analogy from the tripartite division of the universe (earth, atmosphere, and heaven). ' Yt.V, I. * §§5-8=Yt.V, 2-5. 1 82 YAS'TS AND stROZAHS. when she runs down there, when she streams down there, she, Ardvi Sura Anahita, who has a thousand cells and a thousand channels ; the extent of each of those cells, of each of those channels, is as much as a man can ride in forty days, riding on a good horse. 8. ' From this river of mine alone flow all the waters that spread all over the seven Karshvares ; this river of mine alone goes on bringing waters, both in summer and in winter. This river of mine purifies the seed in males, the womb in females, the milk in females' breasts ^ 9.
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.
1ng Garo-demana^ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... XXXI. 38. 'Whether thou, O holy Rashnu! art ... .2 we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... 39. ' For his brightness and glory, I will ofler unto him a sacri- fice worth being heard .... ' The highest heaven, the abode of Ormazd. ^ ?Upa hadhana hadhana tanasui'; cf. § 8, p. 171, note 3. [23] N 178 YA^-TS AND stROZAHS. ' Yewhe hatam : All those beings of whom Ahura Mazda .... 40. ' Yatha ahft vairy6 : The will of the Lord is the law of holiness .... ' I bless the sacrifice and prayer, and the strength and vigour of Rashnu Razi^ta ; of Ar^-ta/, who makes the world grow, who makes the world in- crease ; and of the true-spoken speech that makes the world grow. 'AshemVohu: 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.' ^ Who shall have worshipped Rashnu. FARVARdJn YA.ST. I 79 XIII. farvardIn ya^t. The Fravashi is the inner power in every being that maintains it and makes it grow and subsist. Originally the Fravashis were the same as the Pitr/s of the Hindus or the Manes of the Latins, that is to say, the everlasting and deified souls of the dead (see §§ 49~52) ; but in course of time they gained a wider domain, and not only men, but gods and even physical objects, like the sky and the earth, &c. (§§ 85-86), had each a Fravashi (see Ormazd et Ahriman, §§ 111-113). This Yajt is to be divided into two parts. The former part (§§ 1-84) is a glorification of the powers and attributes of the Fravashis in general; the latter part (§§ 85-158) is an enumeration of the Fravashis of the most celebrated heroes of Mazdeism, from the first man, Gaya Maretan, down to the last, Saoshyaw/. This latter part is like a Homer's catalogue of Mazdeism. The greatest part of the historical legends of Iran lies here con- densed into a register of proper names. This enumeration is divided into seven chapters : The first (XXIV, §§ 85-95) contains the names of several gods, of the first man, Gaya Maretan, the first law-giver, Zarathujtra, and his first disciple, Maidhyo-maungha ; The second part (XXV, §§ 96-110) contains the names of the disciples of Zarathujtra, most of them belonging to the epical cyclus of Vii'taspa (Gui'tasp) ; The third part (XXVI, §§ 111-117) is of uncertain character, and no name contained in it is found in the epical legends ; The
2§§ 96-110) contains the names of the disciples of Zarathujtra, most of them belonging to the epical cyclus of Vii'taspa (Gui'tasp) ; The third part (XXVI, §§ 111-117) is of uncertain character, and no name contained in it is found in the epical legends ; The fourth part (XXVII, §§ 118-128) seems to be devoted to the heroes of the other Karshvares and to mythical beings, born or unborn (cf. §§ 121, 122, 127, 128) ; The fifth part (XXVIII, § 129) is devoted to Saoshyaw/ alone; The sixth part (XXIX, §§ 130-138) is devoted to the heroes before the time of Zarathujtra ; The seventh part (XXX, §§ 139-142) is devoted to the holy women of Mazdeism from Hvovi, Zarathujtra's wife, down to SrutaZ-fedhri, Vanghu-fedhri, and EredaZ-fedhri, the future mothers of his three unborn sons. The second, third, and fourth enumerations all end with the N 2 l8o YA^-TS AND stROZAHS. name of AstvaZ-ereta (that is to say, Saoshya«/), which shows that they do not refer to successive generations, but to three inde- pendent branches, which are each developed apart down to the time of the Saviour. o. May Ahura Mazda be rejoiced ! . . . . Ashem Vohu : 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 the awful, overpowering Fravashis of the faithful ; unto the Fravashis of the men of the pri- mitive law^; unto the Fravashis of the next-of-kin, Be propitiation, with sacrifice, prayer, propitiation, and glori- fication. Yatha ahii vairyo: The will of the Lord is the law of holi- ness .... I. 1. Ahura Mazda spake unto Spitama Zarathu^tra, saying : ' Do thou proclaim, O pure Zarathui^tra ! the vigour and strength, the glory, the help and the joy that are in the Fravashis of the faithful, the awful and overpowering Fravashis ; do thou tell how they come to help me, how they bring assistance unto me, the awful Fravashis of the faithful ^. 2. ' Through their brightness and glory, O Zara- thu^tra ! I maintain that sky, there above, shining and seen afar, and encompassing this earth all around. 3. 'It looks like a palace, that stands built of a * The so-called paoiryo-Zkaesha: the primitive law is what 'is considered as the true Mazdayasnian religion in all ages, both before and after the time of Zaratia^t ' (West, Pahlavi Texts, I, 242, note i); of. § 150. ' Cf. §19. farvardJn yas'T.
3ds built of a * The so-called paoiryo-Zkaesha: the primitive law is what 'is considered as the true Mazdayasnian religion in all ages, both before and after the time of Zaratia^t ' (West, Pahlavi Texts, I, 242, note i); of. § 150. ' Cf. §19. farvardJn yas'T. i8i heavenly substance ', firmly established, with ends that lie afar, shining in its body of ruby over the three-thirds (of the earth)-; it is like a garment inlaid with stars, made of a heavenly substance, that Mazda puts on, along with Mithra and Rashnu and Spe;zta-Armaiti, and on no side can the eye perceive the end of it. 4. * Through their brightness and glory, O Zara- thui-tra ! I maintain Ardvi Siira Anahita, the wide- expanding and health-giving, who hates the Daevas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material w^orld ; the life-increasing and holy, the flocks-increasing and holy, the fold-increasing and holy, the wealth-increasing and holy, the country- increasing and holy^^; 5 *. ' Who makes the seed of all males pure, who makes the womb of all females pure for bringing forth, who makes all females bring forth in safety, who puts milk in the breasts of all females in the right measure and the right quality; 6. * The large river, known afar, that is as large as the whole of all the waters that run along the earth ; that runs powerfully from the height Hukairya down to the sea Vouru-Kasha. 7. ' All the shores of the sea Vouru-Kasha are boiling over, all the middle of it is boiling over, ' Reading mainyu-taj-to ; cf. Yt. X, 90, 143, and in this very paragraph vanghanem mainyu-tajtem. ^ A division of the earth different from and older than the division into seven Karshvares ; cf. Yasna XI, 7 [21]; this division was derived by analogy from the tripartite division of the universe (earth, atmosphere, and heaven). ' Yt.V, I. * §§5-8=Yt.V, 2-5. 1 82 YAS'TS AND stROZAHS. when she runs down there, when she streams down there, she, Ardvi Sura Anahita, who has a thousand cells and a thousand channels ; the extent of each of those cells, of each of those channels, is as much as a man can ride in forty days, riding on a good horse. 8. ' From this river of mine alone flow all the waters that spread all over the seven Karshvares ; this river of mine alone goes on bringing waters, both in summer and in winter. This river of mine purifies the seed in males, the womb in females, the milk in females' breasts ^ 9.
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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