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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1, ' I praise ...,'' I give unto you . . . ,' are taken from Yasna XI, 17, 18 [XII]. ^ The Ashem Vohu, one of the holiest and most frequently recited prayers. ^ The Fravarane or profession of faith of the Zoroastrian (Yasna I, 23 [65-68]). ORMAZD VAST. For sacrifice S prayer, propitiation, and glorification unto [Ha- vani]", the holy and master of holiness ; For sacrifice, prayer, propitiation, and glorification unto [Savan- ghi and Visya] ^, the holy and masters of holiness; For sacrifice, prayer, propitiation, and glorification unto the Masters of the days, of the periods of the day, of the months, cf the seasons, and of the years *; Unto Ahura Mazda, bright and glorious, be propitiation, with sacrifice, prayer, propitiation, and glorification. Yatha ahii vairyo : The will of the Lord is the law of holiness : the riches of Vohu-Mano shall be given to him who works in this world for Mazda, and wields according to the will of Ahura the power he gave him to relieve the poor. 1, Zarathui"tra asked Ahura Mazda: *0 Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One ! ' What of the Holy Word is the strongest ? What is the most victorious ? What is the most glorious ? What is the most effective ? 2. ' What is the most fiend-smiting ? What is the best-healing ? What destroyeth best the malice of Daevas and Men ? What maketh the material world best come to the fulfilment of its wishes^ ? What freeth the material world best from the anxieties of the heart''.'*' ^ He shows himself a Zoroastrian by offering sacrifice .... ^ The actual Gah during which the Ya^t is being recited must be mentioned here. Havani is the first Gah (see Gahs). ^ The Genii who co-operate with Havani, his hamkars; for each Gah the names of its proper hamkars should be mentioned (see Gahs). * See Vendidad VHI, 19, text and notes. ^ Pun minishn it bara matartum, mandfim frarfm (Phi, tr.); manasas asti prapakatara (Sansk. tr.); »j^l^ A^ (Pers. tr.). * Pun akhu it bara mflshitartflm : pim(i) umandiim i aparun 24 YA5TS AND SIROZAHS. 3. Ahura Mazda answered : ' Our Name, O Spi- tama Zaratluutra ! who are the Amesha-Spe/^tas, that is the strongest part of the Holy Word; that is the most victorious ; that is the most glorious ; that is the most effective ; 4. 'That is the most hend-smiting; that is the best- healing ; that destroyeth best the malice of Daevas and Men ; that maketh the material world best come to the fulfilment of its wishes ; that freeth the material world best from the anxieties of the heart.' 5.
2'That is the most hend-smiting; that is the best- healing ; that destroyeth best the malice of Daevas and Men ; that maketh the material world best come to the fulfilment of its wishes ; that freeth the material world best from the anxieties of the heart.' 5. Then Zarathu^tra said : ' Reveal unto me that name of thine, O Ahura Mazda ! that is the greatest, the best, the fairest, the most effective, the most fiend-smiting, the best-healing, that destroyeth best the malice of Daevas and Men ; 6. ' That I may afflict all Daevas and Men ; that I may afflict all Yatus and Pairikas ^ ; that neither Daevas nor Men may be able to afflict me ; neither Yatus nor Pairikas.' 7. Ahura Mazda replied unto him : ' My name is the One of whom questions are asked^ O holy Zarathui-tra ! 'My second name is the Herd-giver ^ ' My third name is the Strong One^ (Phl.tr.); vitarkawam asti mushakatara (Sansk. tr.); ^:y^J Li. UJi;V ^i^* r^- ^'^•^ ^^ (Pers. tr.). ^ See Vendidad, Introd. IV, 20-21. ^ As the revealer of the law, which is generally expounded by a process of questions from Zarathujtra and answers from Ahura. The revelation itself is called spe«t6 frasna, ' the holy questions' (Vendidad XXII, 19). ^ ' That is, I give herds of men and cattle ' (Phi. tr.). * * Strong, that is, I have strength for the works of the law ' (Phl.tr.); the Sanskrit translation has, ' powerful, that is, I have power to create.' ORMAZD YAST. 25 * My fourth name is Perfect Holiness \ * My fifth name is All good things created by Mazda, the offspring of the holy principle. * My sixth name is Understanding'^; 'My seventh name is the One with under- standing. 'My eighth name is Knowledge; ' My ninth name is the One with Knowledge. 8. ' My tenth name is Weal ; ' My eleventh name is He who produces weal. ' My twelfth name is Ahura (the Lord) 3. ' My thirteenth name is the most Beneficent. 'My fourteenth name is He in whom there is no harm*. 'My fifteenth name is the unconquerable One. ' My sixteenth name is He who makes the true account ^ ' My seventeenth name is the All-seeing One. ' My eighteenth name is the healing One. 'My nineteenth name is the Creator. ' My twentieth name is Mazda (the All-knowing One). 9. ' Worship me, O Zarathu^tra, by day and by ^ Asha-Vahii-ta, which is the name of the second Amesha- Spewta too. The commentary has : ' That is, my own being is all holiness.' 2 Literally: 'My sixth name is that I am Understanding.' The same construction is used with regard to the eighth, the tenth, and the nineteenth names.
3s the name of the second Amesha- Spewta too. The commentary has : ' That is, my own being is all holiness.' 2 Literally: 'My sixth name is that I am Understanding.' The same construction is used with regard to the eighth, the tenth, and the nineteenth names. ^ ' It follows from this passage that a man is not fit to be a king, unless he possesses twelve virtues' (Phi. tr.). * ' Some say : I keep harm from man ' (Phi. tr.). ^ ' That is, I make the account of good works and sins ' (Phi. tr.); praka/am gawanakaras kila puwyapapayos sahkhyam aham karomi (Sansk. tr.). Cf. Yasna XXXII, 6, b. 26 YA5'TS AND SIROZAHS night, with offerings of libations well accepted ^ I will come unto thee for help and joy, I, Ahura Mazda ; the good, holy Sraosha will come unto thee for help and joy ; the waters, the plants, and the Fravashis of the holy ones will come unto thee for help and joy. 10. 'If thou wantest, O Zarathu-ftra, to destroy the malice of Daevas and Men, of the Yatus and Pai- rikas, of the oppressors, of the blind and of the deaf ^, of the two-legged ruffians", of the two-legged Ashemaoghas ^, of the four-legged wolves ; 11. 'And of the hordes with the wide front, with the many spears ^, with the straight spears, with the spears uplifted, bearing the spear of havock ; then, recite thou these my names every day and every night. ^ Yaso-bereta: praptena danena; ,.j ^^-aj> !i.-:iib. ^ The Kavis and the Karapans, the blind and the deaf, are those ' who cannot see nor hear anything of God.' Those terms were current in the theological language of the Sassanian times to designate the unbelievers. An edict, promulgated by king Yazd- gard III (fifth century a. c.) to make Zoroastrism the state religion in Armenia, had the following words : ' You must know that any man who does not follow the religion of Mazda is deaf, blind, and deceived by Ahriman's devs ' (Elisaeus, The War of Vartan). ^ Or murderers (m airy a); according to the Parsis highway- men (^^j ii\j). ^ The heretics. Casuists distinguish three kinds of Ashemaogha: the deceiver (friftar), the self-willed (khot doshak), and the deceived (friftak). The first and worst is one who knowingly leads people astray, making forbidden what is lawful, and lawful what is forbidden ; the second is one who follows his own will and reason, instead of applying to a Dastur (a spiritual guide) for direction ; the third is one who has been led astray by another. ^ Drafi'a means also banner: the Persian ^_;^9,.i, derived from drafja, has preserved the two meanings.
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, ' I praise ...,'' I give unto you . . . ,' are taken from Yasna XI, 17, 18 [XII]. ^ The Ashem Vohu, one of the holiest and most frequently recited prayers. ^ The Fravarane or profession of faith of the Zoroastrian (Yasna I, 23 [65-68]). ORMAZD VAST. For sacrifice S prayer, propitiation, and glorification unto [Ha- vani]", the holy and master of holiness ; For sacrifice, prayer, propitiation, and glorification unto [Savan- ghi and Visya] ^, the holy and masters of holiness; For sacrifice, prayer, propitiation, and glorification unto the Masters of the days, of the periods of the day, of the months, cf the seasons, and of the years *; Unto Ahura Mazda, bright and glorious, be propitiation, with sacrifice, prayer, propitiation, and glorification. Yatha ahii vairyo : The will of the Lord is the law of holiness : the riches of Vohu-Mano shall be given to him who works in this world for Mazda, and wields according to the will of Ahura the power he gave him to relieve the poor. 1, Zarathui"tra asked Ahura Mazda: *0 Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One ! ' What of the Holy Word is the strongest ? What is the most victorious ? What is the most glorious ? What is the most effective ? 2. ' What is the most fiend-smiting ? What is the best-healing ? What destroyeth best the malice of Daevas and Men ? What maketh the material world best come to the fulfilment of its wishes^ ? What freeth the material world best from the anxieties of the heart''.'*' ^ He shows himself a Zoroastrian by offering sacrifice .... ^ The actual Gah during which the Ya^t is being recited must be mentioned here. Havani is the first Gah (see Gahs). ^ The Genii who co-operate with Havani, his hamkars; for each Gah the names of its proper hamkars should be mentioned (see Gahs). * See Vendidad VHI, 19, text and notes. ^ Pun minishn it bara matartum, mandfim frarfm (Phi, tr.); manasas asti prapakatara (Sansk. tr.); »j^l^ A^ (Pers. tr.). * Pun akhu it bara mflshitartflm : pim(i) umandiim i aparun 24 YA5TS AND SIROZAHS. 3. Ahura Mazda answered : ' Our Name, O Spi- tama Zaratluutra ! who are the Amesha-Spe/^tas, that is the strongest part of the Holy Word; that is the most victorious ; that is the most glorious ; that is the most effective ; 4. 'That is the most hend-smiting; that is the best- healing ; that destroyeth best the malice of Daevas and Men ; that maketh the material world best come to the fulfilment of its wishes ; that freeth the material world best from the anxieties of the heart.' 5.
2'That is the most hend-smiting; that is the best- healing ; that destroyeth best the malice of Daevas and Men ; that maketh the material world best come to the fulfilment of its wishes ; that freeth the material world best from the anxieties of the heart.' 5. Then Zarathu^tra said : ' Reveal unto me that name of thine, O Ahura Mazda ! that is the greatest, the best, the fairest, the most effective, the most fiend-smiting, the best-healing, that destroyeth best the malice of Daevas and Men ; 6. ' That I may afflict all Daevas and Men ; that I may afflict all Yatus and Pairikas ^ ; that neither Daevas nor Men may be able to afflict me ; neither Yatus nor Pairikas.' 7. Ahura Mazda replied unto him : ' My name is the One of whom questions are asked^ O holy Zarathui-tra ! 'My second name is the Herd-giver ^ ' My third name is the Strong One^ (Phl.tr.); vitarkawam asti mushakatara (Sansk. tr.); ^:y^J Li. UJi;V ^i^* r^- ^'^•^ ^^ (Pers. tr.). ^ See Vendidad, Introd. IV, 20-21. ^ As the revealer of the law, which is generally expounded by a process of questions from Zarathujtra and answers from Ahura. The revelation itself is called spe«t6 frasna, ' the holy questions' (Vendidad XXII, 19). ^ ' That is, I give herds of men and cattle ' (Phi. tr.). * * Strong, that is, I have strength for the works of the law ' (Phl.tr.); the Sanskrit translation has, ' powerful, that is, I have power to create.' ORMAZD YAST. 25 * My fourth name is Perfect Holiness \ * My fifth name is All good things created by Mazda, the offspring of the holy principle. * My sixth name is Understanding'^; 'My seventh name is the One with under- standing. 'My eighth name is Knowledge; ' My ninth name is the One with Knowledge. 8. ' My tenth name is Weal ; ' My eleventh name is He who produces weal. ' My twelfth name is Ahura (the Lord) 3. ' My thirteenth name is the most Beneficent. 'My fourteenth name is He in whom there is no harm*. 'My fifteenth name is the unconquerable One. ' My sixteenth name is He who makes the true account ^ ' My seventeenth name is the All-seeing One. ' My eighteenth name is the healing One. 'My nineteenth name is the Creator. ' My twentieth name is Mazda (the All-knowing One). 9. ' Worship me, O Zarathu^tra, by day and by ^ Asha-Vahii-ta, which is the name of the second Amesha- Spewta too. The commentary has : ' That is, my own being is all holiness.' 2 Literally: 'My sixth name is that I am Understanding.' The same construction is used with regard to the eighth, the tenth, and the nineteenth names.
3s the name of the second Amesha- Spewta too. The commentary has : ' That is, my own being is all holiness.' 2 Literally: 'My sixth name is that I am Understanding.' The same construction is used with regard to the eighth, the tenth, and the nineteenth names. ^ ' It follows from this passage that a man is not fit to be a king, unless he possesses twelve virtues' (Phi. tr.). * ' Some say : I keep harm from man ' (Phi. tr.). ^ ' That is, I make the account of good works and sins ' (Phi. tr.); praka/am gawanakaras kila puwyapapayos sahkhyam aham karomi (Sansk. tr.). Cf. Yasna XXXII, 6, b. 26 YA5'TS AND SIROZAHS night, with offerings of libations well accepted ^ I will come unto thee for help and joy, I, Ahura Mazda ; the good, holy Sraosha will come unto thee for help and joy ; the waters, the plants, and the Fravashis of the holy ones will come unto thee for help and joy. 10. 'If thou wantest, O Zarathu-ftra, to destroy the malice of Daevas and Men, of the Yatus and Pai- rikas, of the oppressors, of the blind and of the deaf ^, of the two-legged ruffians", of the two-legged Ashemaoghas ^, of the four-legged wolves ; 11. 'And of the hordes with the wide front, with the many spears ^, with the straight spears, with the spears uplifted, bearing the spear of havock ; then, recite thou these my names every day and every night. ^ Yaso-bereta: praptena danena; ,.j ^^-aj> !i.-:iib. ^ The Kavis and the Karapans, the blind and the deaf, are those ' who cannot see nor hear anything of God.' Those terms were current in the theological language of the Sassanian times to designate the unbelievers. An edict, promulgated by king Yazd- gard III (fifth century a. c.) to make Zoroastrism the state religion in Armenia, had the following words : ' You must know that any man who does not follow the religion of Mazda is deaf, blind, and deceived by Ahriman's devs ' (Elisaeus, The War of Vartan). ^ Or murderers (m airy a); according to the Parsis highway- men (^^j ii\j). ^ The heretics. Casuists distinguish three kinds of Ashemaogha: the deceiver (friftar), the self-willed (khot doshak), and the deceived (friftak). The first and worst is one who knowingly leads people astray, making forbidden what is lawful, and lawful what is forbidden ; the second is one who follows his own will and reason, instead of applying to a Dastur (a spiritual guide) for direction ; the third is one who has been led astray by another. ^ Drafi'a means also banner: the Persian ^_;^9,.i, derived from drafja, has preserved the two meanings.
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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