Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1' cf. Ormazd et Ahriman, p. 215, note i. ^ No other mention is made of Aurvasara in the Avesta, unless he is alluded to in Yt.V, 50. He does not appear to have been known to Firdausi. 2 Spaetinij razura is called 'the chief of forests' (Bund. XXIV, 16). According to the Bahman Ya^t (III, 9), it was the seat of the last and decisive battle between Ar^asp and Gujlasp. * Cf.Yt.V, 49 ; IX, 21. ' Cf.YtV, 50. RAM VAST. 257 'That king Husravah and all the Aryans in the Forest may smite him\' 2,3. Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it. We sacrifice to the holy Vayu .... For his brightness and glory, I will offer unto him a sacrifice worth being heard .... IX. 34. I will sacrifice to the Waters and to Him who divides them .... To this Vayu do we sacrifice, this Vayu do we invoke .... 35. To him did Hutaosa, she of the many brothers^, of the Naotara house ^, offer up a sacri- fice, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of boiling milk. 36. She begged of him a boon, saying : 'Grant me this, O Vayu ! who dost work highly, that I may be dear and loved and well-received in the house of king ViJtaspa.' 37. Vayu, who works highly, granted her that boon, as the Maker, Ahura Mazda, did pursue it. We sacrifice to the holy Vayu .... For his brightness and glory, 1 will offer unto him a sacrifice worth being heard .... X. 38. I will sacrifice to the Waters and to Him who divides them .... ^ This line looks as if it should belong to a counter-prayer by Husravah, which was heard by Vayu, as appears from Yt. V, 50. 2 See Yt. IX, 26. ^ See p. 77, note i. [23] S 258 YAi'TS AND SIROZAHS. To this Vayu do we sacrifice, this Vayu do we invoke .... 39. To him did^ the maids, whom no man had known, offer up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of boiling milk. 40. They begged of him a boon, saying : ' Grant us this, O Vayu ! who dost work highly, that we may find a husband, young and beautiful of body, who will treat us well, all life long, and give us off- spring ; a wise, learned, ready-tongued husband.' 41. Vayu, who works highly, granted them that boon, as the Maker, Ahura Mazda, did pursue it. We sacrifice to the holy Vayu .... For his brightness and glory, I will offer unto him a sacrifice worth being heard .... XI. 42. I will sacrifice to the Waters and to Him who divides them ....
2ed them that boon, as the Maker, Ahura Mazda, did pursue it. We sacrifice to the holy Vayu .... For his brightness and glory, I will offer unto him a sacrifice worth being heard .... XI. 42. I will sacrifice to the Waters and to Him who divides them .... * To this Vayu do we sacrifice, this Vayu do we invoke .... We sacrifice to that Vayu that belongs to the Good Spirit", the bright and glorious Vayu. 43. My name is Vayu, O holy Zarathujrtra ! My name is Vayu, because I go through (vyemi) the two worlds ^ the one which the Good Spirit has ^ It may be doubted whether the allusion here is to a legend of marriage en masse, following the marriage of Hutaosa with Vij- taspa, or whether the aorist is used with an indicative meaning : ' To him do the maids who have known no man .... They beg of him a boon, saying . . . .' Cf.Yt. XVI, 17. 2 Cf. § 5, note 5. ^ An attempt to an etymological explanation of the name Vayu. Cf § 53. RAM YA5T. 259 made and the one which the Evil Spirit has made. My name is the Overtaker (apaeta), O holy Zarathui'tra ! My name is the Overtaker, because I can overtake the creatures of both worlds, the one that the Good Spirit has made and the one that the Evil Spirit has made. 44. My name is the All-smiting, O holy Zarathui"tra ! My name is the All-smiting, because I can smite the creatures of both worlds, the one that the Good Spirit has made and the one that the Evil Spirit has made. My name is the Worker of Good, O holy Zara- thui-tra ! My name is the Worker of Good, because I work the good of the Maker, Ahura Mazda, and of the Amesha-Spe/;tas\ 45. My name is He that goes forwards. My name is He that goes backwards. My name is He that bends backwards. My name is He that hurls away. My name is He that hurls down. My name is He that destroys. My name is He that takes away. My name is He that finds out. My name is He that finds out the Glory (Z/z'areno). 46. My name is the Valiant ; my name is the Most Valiant. My name is the Strong ; my name is the Strongest. My name is the Firm ; my name Is the Firmest. My name is the Stout ; my name is the Stoutest. My name is He that crosses over easily. My name is He that goes along hurling away. ' He is their agent and instrument. S 2 26o YASTS AND SIROZAHS. My name is He that crushes at one stroke. My name is ... .^ My name is He that works against the Daevas. My name is ... .^ 47. My name is He that prevails over maHce ; my name is He that destroys maHce.
3and instrument. S 2 26o YASTS AND SIROZAHS. My name is He that crushes at one stroke. My name is ... .^ My name is He that works against the Daevas. My name is ... .^ 47. My name is He that prevails over maHce ; my name is He that destroys maHce. My name is He that unites ; my name is He that re-unites ; my name is He that separates. My name is the Burning ; my name is the Quick of intelHgence^, My name is DeHverance ; my name is Welfare*. My name is the Burrow^ ; my name is He who destroys the burrows^; my name is He who spits upon the burrows ^ 48. My name is Sharpness of spear ; my name is He of the sharp spear. My name is Length of spear; my name is He of the long spear. My name is Piercingness of spear ; my name is He of the piercing spear. My name is the Glorious ; my name is the Over- glorious. 49 ^ Invoke these names of mine, O holy Zara- thui'tra ! in the midst of the havocking hordes, in the midst of the columns moving forwards, in the strife of the conflicting nations. ^ Ainiva(?). ^ Keredharii'a(?). ^ Doubtful; bao/^a, cf. UJ>. * Reading sudhij. ^ Gere dha is the burrow of an Ahrimanian creature (see Vend. Ill, 10 [33] ; VII, 24 [61]) : Vayu, in that half of him that belongs to the Evil Spirit, is the seat (the burrow) of Ahriman ; but with his better half, he struggles against the fiend and destroys him. « Cf.Yt. 1,11,16. RAM YA5T. 26 1 50. Invoke these names of mine, O holy Zara- thujtra! when the all-powerful tyrant of a country falls upon thee, rushes upon thee, deals wounds upon thee, or hurls his chariot against thee, to rob thee^ of thy wealth, to rob thee of thy health. 51. Invoke these names of mine, O holy Zara- thu^tra! when the unholy Ashemaogha falls upon thee, rushes upon thee, deals wounds upon thee, or hurls his chariot against thee, to rob thee of thy strength, to rob thee of thy wealth, to rob thee of thy health. 52. Invoke these names of mine, O holy Zara- thu^tra ! when a man stands in bonds, when a man is being thrown into bonds, or when a man is being dragged in bonds : thus the prisoners flee from the hands of those who carry them, they flee away out of the prison ^ 53.0 thou Vayu ! who strikest fear upon all men and horses, who in all creatures workest against the Daevas, both into the lowest places and into those a thousand times deep dost thou enter with equal power ^ 54.
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' cf. Ormazd et Ahriman, p. 215, note i. ^ No other mention is made of Aurvasara in the Avesta, unless he is alluded to in Yt.V, 50. He does not appear to have been known to Firdausi. 2 Spaetinij razura is called 'the chief of forests' (Bund. XXIV, 16). According to the Bahman Ya^t (III, 9), it was the seat of the last and decisive battle between Ar^asp and Gujlasp. * Cf.Yt.V, 49 ; IX, 21. ' Cf.YtV, 50. RAM VAST. 257 'That king Husravah and all the Aryans in the Forest may smite him\' 2,3. Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it. We sacrifice to the holy Vayu .... For his brightness and glory, I will offer unto him a sacrifice worth being heard .... IX. 34. I will sacrifice to the Waters and to Him who divides them .... To this Vayu do we sacrifice, this Vayu do we invoke .... 35. To him did Hutaosa, she of the many brothers^, of the Naotara house ^, offer up a sacri- fice, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of boiling milk. 36. She begged of him a boon, saying : 'Grant me this, O Vayu ! who dost work highly, that I may be dear and loved and well-received in the house of king ViJtaspa.' 37. Vayu, who works highly, granted her that boon, as the Maker, Ahura Mazda, did pursue it. We sacrifice to the holy Vayu .... For his brightness and glory, 1 will offer unto him a sacrifice worth being heard .... X. 38. I will sacrifice to the Waters and to Him who divides them .... ^ This line looks as if it should belong to a counter-prayer by Husravah, which was heard by Vayu, as appears from Yt. V, 50. 2 See Yt. IX, 26. ^ See p. 77, note i. [23] S 258 YAi'TS AND SIROZAHS. To this Vayu do we sacrifice, this Vayu do we invoke .... 39. To him did^ the maids, whom no man had known, offer up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of boiling milk. 40. They begged of him a boon, saying : ' Grant us this, O Vayu ! who dost work highly, that we may find a husband, young and beautiful of body, who will treat us well, all life long, and give us off- spring ; a wise, learned, ready-tongued husband.' 41. Vayu, who works highly, granted them that boon, as the Maker, Ahura Mazda, did pursue it. We sacrifice to the holy Vayu .... For his brightness and glory, I will offer unto him a sacrifice worth being heard .... XI. 42. I will sacrifice to the Waters and to Him who divides them ....
2ed them that boon, as the Maker, Ahura Mazda, did pursue it. We sacrifice to the holy Vayu .... For his brightness and glory, I will offer unto him a sacrifice worth being heard .... XI. 42. I will sacrifice to the Waters and to Him who divides them .... * To this Vayu do we sacrifice, this Vayu do we invoke .... We sacrifice to that Vayu that belongs to the Good Spirit", the bright and glorious Vayu. 43. My name is Vayu, O holy Zarathujrtra ! My name is Vayu, because I go through (vyemi) the two worlds ^ the one which the Good Spirit has ^ It may be doubted whether the allusion here is to a legend of marriage en masse, following the marriage of Hutaosa with Vij- taspa, or whether the aorist is used with an indicative meaning : ' To him do the maids who have known no man .... They beg of him a boon, saying . . . .' Cf.Yt. XVI, 17. 2 Cf. § 5, note 5. ^ An attempt to an etymological explanation of the name Vayu. Cf § 53. RAM YA5T. 259 made and the one which the Evil Spirit has made. My name is the Overtaker (apaeta), O holy Zarathui'tra ! My name is the Overtaker, because I can overtake the creatures of both worlds, the one that the Good Spirit has made and the one that the Evil Spirit has made. 44. My name is the All-smiting, O holy Zarathui"tra ! My name is the All-smiting, because I can smite the creatures of both worlds, the one that the Good Spirit has made and the one that the Evil Spirit has made. My name is the Worker of Good, O holy Zara- thui-tra ! My name is the Worker of Good, because I work the good of the Maker, Ahura Mazda, and of the Amesha-Spe/;tas\ 45. My name is He that goes forwards. My name is He that goes backwards. My name is He that bends backwards. My name is He that hurls away. My name is He that hurls down. My name is He that destroys. My name is He that takes away. My name is He that finds out. My name is He that finds out the Glory (Z/z'areno). 46. My name is the Valiant ; my name is the Most Valiant. My name is the Strong ; my name is the Strongest. My name is the Firm ; my name Is the Firmest. My name is the Stout ; my name is the Stoutest. My name is He that crosses over easily. My name is He that goes along hurling away. ' He is their agent and instrument. S 2 26o YASTS AND SIROZAHS. My name is He that crushes at one stroke. My name is ... .^ My name is He that works against the Daevas. My name is ... .^ 47. My name is He that prevails over maHce ; my name is He that destroys maHce.
3and instrument. S 2 26o YASTS AND SIROZAHS. My name is He that crushes at one stroke. My name is ... .^ My name is He that works against the Daevas. My name is ... .^ 47. My name is He that prevails over maHce ; my name is He that destroys maHce. My name is He that unites ; my name is He that re-unites ; my name is He that separates. My name is the Burning ; my name is the Quick of intelHgence^, My name is DeHverance ; my name is Welfare*. My name is the Burrow^ ; my name is He who destroys the burrows^; my name is He who spits upon the burrows ^ 48. My name is Sharpness of spear ; my name is He of the sharp spear. My name is Length of spear; my name is He of the long spear. My name is Piercingness of spear ; my name is He of the piercing spear. My name is the Glorious ; my name is the Over- glorious. 49 ^ Invoke these names of mine, O holy Zara- thui'tra ! in the midst of the havocking hordes, in the midst of the columns moving forwards, in the strife of the conflicting nations. ^ Ainiva(?). ^ Keredharii'a(?). ^ Doubtful; bao/^a, cf. UJ>. * Reading sudhij. ^ Gere dha is the burrow of an Ahrimanian creature (see Vend. Ill, 10 [33] ; VII, 24 [61]) : Vayu, in that half of him that belongs to the Evil Spirit, is the seat (the burrow) of Ahriman ; but with his better half, he struggles against the fiend and destroys him. « Cf.Yt. 1,11,16. RAM YA5T. 26 1 50. Invoke these names of mine, O holy Zara- thujtra! when the all-powerful tyrant of a country falls upon thee, rushes upon thee, deals wounds upon thee, or hurls his chariot against thee, to rob thee^ of thy wealth, to rob thee of thy health. 51. Invoke these names of mine, O holy Zara- thu^tra! when the unholy Ashemaogha falls upon thee, rushes upon thee, deals wounds upon thee, or hurls his chariot against thee, to rob thee of thy strength, to rob thee of thy wealth, to rob thee of thy health. 52. Invoke these names of mine, O holy Zara- thu^tra ! when a man stands in bonds, when a man is being thrown into bonds, or when a man is being dragged in bonds : thus the prisoners flee from the hands of those who carry them, they flee away out of the prison ^ 53.0 thou Vayu ! who strikest fear upon all men and horses, who in all creatures workest against the Daevas, both into the lowest places and into those a thousand times deep dost thou enter with equal power ^ 54.
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.
No commentary for this page.