Persian stream·The Avesta·Khordeh Avesta·Khordeh Avesta

Source context

Theme

daily Zoroastrian liturgical prayers, hymns, and devotional texts for lay practice

Soul-faculty

Sentient Soul

Steiner

not engaged in the GA corpus

Cross-tradition

• Zoroastrianism — Avestan liturgyThe Khordeh Avesta compiles Yasnas, Yashts, and Nyayishes addressed to Ahura Mazda and the Amesha Spentas, structuring devotional life around cosmic spiritual hierarchies that parallel the angelic orders described in other ancient mystery traditions.
• Ancient Persian religion — Yazata venerationVeneration of the Yazatas (divine beings of light) as intermediaries between the supreme divine and the human soul shows cross-tradition congruence with the role of angelic hierarchies in Neoplatonic and early Christian cosmology.
• Vedic tradition — daily liturgical recitationThe Khordeh Avesta's function as a lay breviary for morning, noon, and evening prayers shows cross-tradition congruence with the Sandhya rites of Vedic practice, wherein rhythmic daily invocation maintains the soul's orientation toward supersensible realities.

I. Âfrînagân Gahanbâr

p. 366 p. 367

ÂFRÎNAGÂN.

As to the present use of these blessings, says Haug (ed. West): 'Âfrînagân are blessings which are to be recited over a meal consisting of wine, milk, and fruits, to which an angel, or the spirit of a deceased person, is invited, and in whose honour the meal is prepared. After the consecration (which only a priest can perform) is over, the meal is eaten by those who are present. The performance of these Âfrînagân is required of every Parsi at certain fixed seasons of the year. These are the six Gahanbârs, each lasting five days (at the six original seasons of the year) for which the Âfrînagân Gahanbâr is intended, the five Gâtha-days (the five last days of the year), during which the Âfrînagân Gâtha must be used; and, lastly, the third day (Ardibahist) of the first month (Fravardin) in the year, at which the performance of Âfrînagân Rapithwin, devoted to the spirit presiding over the southern quarter (who is the guardian of the way to paradise), is enjoined to every Parsi whose soul wants to pass the Kinvad after death.' (Essays, 2nd edition, page 224.)

I. ÂFRÎN[-AGÂN] GAHANBÂR 1.

1I confess myself a Mazda-worshipper, and of Zarathustra's order, a foe of the Daêvas, devoted to the lore of the Lord, for the holy Hâvani 1, the regulator of the ritual order (and its lord in its turn), for its sacrifice, homage, propitiation, and praise; (and I confess myself) for Sâvanghi and for Vîsya, the holy lords of the ritual order, for their sacrifice, homage,
propitiation, and praise, and for that of the Asnya, the day-lords of the days during daylight, and of the days in their length, for the Mâhya, month-lords, and the Yâirya, year-lords, and for those of the especial seasons, and for the worship, homage, propitiation, and praise of that lofty lord who is the Ritual Righteousness (itself); yea, for the worship, homage, propitiation, and praise of the lords of the days, months, years, and seasons—for those lords of the ritual order who are of all the greatest, who are the regulators of the ritual at the time of Hâvani.

2To Maidhyô-zaremya 1, the lord [or to Maidhyô-shema 1, the lord, or to Paiti*s*hahya 1, the lord, or to Ayâthrima 1, Maidhyâirya 1, or Hamaspathmaêdhaya], be propitiation, homage, and praise.

3O ye Mazdayasnians who are here present! offer ye 2 this ritual service, and present ye the Myazda which is that of the Maidhyô-zaremaya, taking a piece of sound flesh from a choice beast, with a full flow of milk.

4If ye are able to do this, (well); if ye are unable to do it, ye may take then (a portion) of some liquor of equal value, it matters not which it is, and have it consumed as it is proper; and so be ye discreet from your obedience, most correctly faithful in your speech, most saintly from your sanctity, best ordered in your exercise of power, least straitened by oppressions, heart-easy with rejoicings, most merciful of givers, most helpful to the poor, fulfilling most the ritual, the blest and longed-for Asha, (coy?) riches woman-minded (?) bringing (as reward). If ye can do this
and with vigour, (well); (5) if not, bring wood to the Ratu's house. It matters not what kind, so it be well cut, and very dry, and in loads of fitting size. If that is possible, (well); if not, then let a man bring wood to the Ratu's dwelling, and heap it up as high as the ear, or to reach the fore-shoulder, or with the fore-arm measure, (or at least as high as the end of the hanging hand). If that is possible, (well); (6) but if it has not been possible, then let the worshipper (with the mind's offering) ascribe the power to him who rules the best, Ahura, (saying 1): Wherefore for this cause verily we offer and ascribe the Sovereign Power to Ahura Mazda, who rules the best, and to Righteousness (the ritual and moral Order), and we complete our sacrifice to them. Thus is the Myazda offered with the well-timed prayer for blessings.

7In case that a man does not give of the first Myazda which is that of the Maidhyô-zaremaya, O Spitama Zarathu*s*tra! the Ratu that has the right to that Myazda, and who has this person under his guidance, expels 2 that (false) disciple who has not his Myazda with him, as a man that does not worship, from the midst of the Mazda-worshippers. 8. In the case that a man does not give of the second Myazda, O Spitama Zarathu*s*tra! which is that of the Maidhyô-shema, then let 2 the Ratu to whom the Myazda should come, and who has the person under his guidance, expel that disciple, since he comes without his Myazda, as he would a man who refuses to recite his vows, from among the number of the Mazda-worshippers.
[paragraph continues] 9. In the case that a man does not give of the third Myazda, O Spitama Zarathu*s*tra! which is that of Paiti*s*hahya, then let the Ratu who ought to receive that Myazda, and who has had the person under his guidance, expel that disciple which brings no Myazda, as a detected 1 reprobate, from among the number of the Mazdayasnians. 10. In case that a man does not offer of the fourth Myazda, O Spitama Zarathu*s*tra! which is that of the Ayâthrima, let the Ratu who ought to receive that Myazda, and who has the person under his guidance, expel that disciple, since he brings no Myazda, as a refuse 2 beast from among the number of the Mazdayasnians. 11. In the case that a man does not give of the fifth Myazda, which is that of the Maidhyâirya, then let the Ratu to whom that Myazda belongs as a perquisite, and who has that person under his guidance, expel him, since he brings no Myazda, as an alien 3, from among the number of the Mazdayasnians. 12. In case that a man does not give of the sixth Myazda, which is that of the Hamaspathmaêdhaya, O Spitama Zarathu*s*tra! let the Ratu to whom that Myazda belongs as a perquisite, and who has this person under his discipline to learn him the lore of Ahura, expel him, (as ignorant) since he brings no Myazda, from among the number of the Mazdayasnians. 13. And let him decry him afterwards without hesitation 4, and drive 5 him out; and let that Ratu lay upon him afterwards the expiating deeds without reserve; and in accordance with these rules, let the disciple treat the Ratu. (Let him beware of failure to bring his Myazda, or if he fails let the disciple bear, as is befitting, what is due.) A blessing is Righteousness (called) the Best, it is weal, it is weal for this (man) when toward Righteousness Best there is right. 14. I bless with my prayer the royal Province-chiefs (who are faithful worshippers) of Ahura Mazda, the resplendent, the glorious, (beseeching) for superior strength for them, and for more important victory, and more influential rule, and desiring for them further authoritative power, and helpful support, and long duration to their reign, and the prolonged vitality of their frames, and health. 15. And I pray in my benediction for strength well-shaped and stately of growth, and which smites victoriously, Ahura-made, and crushing, and for an ascendency abundantly subduing all who are filled with furious hate, assaulting the evil-minded enemies, and destroying, as if at once, the deadly, godless 1 foes.

16And I pray in my blessing that he (the province-governor) may conquer in victorious battles every malicious foe, and each malignant, profane in thoughts, and words, and actions, (17) that he may indeed be constantly victorious in his own religious thoughts. and words, and deeds, and unvarying in the smiting of every foe, and of every Daêva-worshipper, and that he may, as he proceeds 2, be well rewarded, and of good repute, possessing a far-foreseeing preparation of the soul. 18. And I pray with blessings thus: Live thou long and blessed be
thou, 'hail' to thee; live for the aid of holy men, and for the crushing of the evil; and I pray for Heaven (for thee) the best world of the saints, shining, all glorious. And thus may it happen as I pray— 1. 19. And I bless in my prayer the sacrifice, and homage, and the strength, and swiftness of the day-lords during daylight, and of the lords of the days in their length, of the month-lords, and the year-lords, and of the lords of the seasons 2 (in their course), and for the worship, homage, propitiation, and praise of the lofty lord who is the Righteous Ritual itself, and of those lords of the ritual who are of all the greatest, and who are the lords of the ritual at the time of Hâvani, for Maidhyô-zaremaya the lord, [(or) for Maidhyô-shema the lord, (or) for Paiti*s*hahya 2 the lord, or for Ayâthrima, Maidhyâirya, or Hamaspathmaêdhaya  2+ 3]

Footnotes

367:1 The Âfrîn for the morning hours from 6 to 10.

368:1 The name of the season at the time present, when the text is recited, is to be used.

368:2 Bring ye, O these Mazdayasnians!

369:1 Or, 'because we offer.'

369:2 Not 'renders him (detected) among the Mazdayasnians;' compare for form antarê-mrûyê; see also fra-dasti and fra-perenaoiti; also the present may be used for the imperative.

370:1 Possibly 'having a breast burnt by the ordeal,' and so 'detected;' or 'hot-breasted, vehement' (?); comp. uras.

370:2 It may be '(his) excluded beast,' or 'his stray beast' (?).

370:3 Or, possibly, 'he is rejected when offering himself as arrived from the settlements' (?).

370:4 'Without recoiling.'

370:5 Syazdayôit.

371:1 Unfriendly and untrue; '*avratyá.'

371:2 Recall yôi zazentê vanghâu sravahî.

372:1 See Y. XXXV, 2. The Ahuna follows.

372:2 The name varies with the season in which the sacrifice is made.

II. Âfrînagân Gâtha

II. ÂFRÎN[-AGÂN] 4 GÂTHA 4.

1As the Ahû is (revered and) to be chosen, so (is) the Ratu (one who rules) from the Righteous Order, a creator of mental goodness, and of life's actions done for Ahura, and the Kingdom (is) to Mazda, which to the poor may offer a nurturer.
I confess myself a Mazda-worshipper—for the praise of Ahura Mazda, the resplendent, the glorious, and of the Bountiful Immortals, for the bountiful and holy Gâthas which rule in the ritual order. (Propitiation and praise be) to the Gâtha Ahunavaiti, and to the Gâtha U*s*tavaiti, to the Gâtha Spe*n*tâ-mainyu, and to the Gâtha Vohu-khshathra, and to the Gâtha Vahi*s*tôi*s*ti. 2. Propitiation to the Fravashis of the saints, the mighty, overwhelming, even to those of the saints of yore, who held the primeval faith (the Gâthic faith), and to those of the next of kin.

3We sacrifice to Ahura Mazda, the resplendent, the glorious; and we sacrifice to the Amesha Spe*n*ta who rule aright, and who dispose (of all aright). And we sacrifice to the bounteous and holy Gâthas, which rule (as the first) in the ritual order.
We sacrifice to the Gâtha Ahunavaiti, the holy, as it rules in the ritual order; and we sacrifice to the Gâtha U*s*tavaiti, the holy, as it rules in the ritual order; and we sacrifice to the Gâtha Spe*n*tâ-mainyu, the holy, as it rules in the ritual order; and we sacrifice to the Gâtha Vohu-khshathra, the holy, as it rules in the ritual order; and we sacrifice to the Gâtha Vahi*s*tôi*s*ti, the holy, as it rules in the ritual order. 4 = Yt. XIII, 49-52 1.

Footnotes

372:3 As in 18.

372:4 Recited during the days called after the Gâthas, the last five of the year. A long period of time must have elapsed since the Gâthas were composed, as they probably were not originally 'five,' and yet seem to have been only remembered as such.

373:1 Verses 5, 6 = Â. I, 14-18; for verse 6, see verses 1, 2; also see Â. I, 19.

III. Âfrînagân Rapithvin

III. ÂFRÎN[-AGÂN] 2 RAPITHVIN 2.

1I confess myself a Mazda-worshipper, of Zarathu*s*tra's order, a foe to the Daêvas, devoted to the lore of the Lord, for Rapithwina, the holy lord of the ritual order, for sacrifice, homage, propitiation, and praise, and for Frâda*t*-fshu 3 and Za*n*tuma 4,
the holy lord(s) of the ritual order. 2. And to Ahura Mazda, the resplendent, the glorious, and to the Bountiful Immortals, be propitiation, and to Asha Vahi*s*ta (who is Righteousness the Best), and to the Fire, Ahura Mazda's son, and to all the holy Yazads, heavenly and earthly, and to the Fravashis of the saints, the mighty and overwhelming—.

3For thus did Ahura Mazda speak to Spitama Zarathu*s*tra the word which was spoken for the ritual time of the Rapithwina, (saying): Ask us, O holy Zarathu*s*tra 1, what are Thy questions to be asked of us 2, for Thy question is as that mighty one when Thy ruler speaks his mighty wish 1. 4. Then Zarathustra asked Ahura Mazda: O Ahura Mazda, most bountiful 3 creator of the material worlds and holy! what does that man acquire, what does he merit, what reward shall there be for that man (5) who shall recite the Rapithwina office with the Rapithwina prayer for blessing, and who shall sacrifice with 4 the Rapithwina office with hands (well) washed, and with (well) washed mortars, with the Baresman spread, and with Haoma high uplifted, and with fire brightly flaming, with Ahuna-vairya loud intoned, with Haoma-moistened tongue, and with a body Mãthra-bound? 6. And Ahura Mazda answered him: As the wind from the southern quarter, O Spitama! causes the entire material world to advance and to increase, and as it will bless it 5, rejoice it, and cause it to progress 6, such a like reward does such a man receive, (7) who
recites the Rapithwina-ratu with the Rapithwina blessing, and sacrifices with 1 it with (well) washed hands, and mortars, with Baresman spread, and Haoma lifted, with fire brightly flaming, and with Ahuna-vairya loud intoned, and with Haoma-moistened tongue, and a body Mãthra-bound! 8. Thus hath Ahura Mazda declared to Spitama Zarathu*s*tra the word which (should be) spoken at the Rapithwina time. 9, 10. (See Â. I, 14-19.)

Footnotes

373:2 To be recited on the third day (Ardibahist) of the first month (Fravardin).

373:3 A genius who furthered cattle.

373:4 The genius of the Zantu, presiding over this Gâh Rapithvin.

374:1 Erroneous.

374:2 Ahmâi; see Y. XLIII, 10 with ehmâ.

374:3 Insert 'spirit.'

374:4 Or, 'to.'

374:5 Saoshyatika; or can saoshyanti be a locative absolute, preserving a fuller form?

374:6 Or, 'causes it to enter into helpful joy' (?).

375:1 Or, 'to.'

I. The Gâh Hâvan

p. 376 p. 377

p. 378 p. 379

THE GÂHS.

THE Gâhs are the five divisions of the day. The Hâvani from 6 to 10 A.M., the Rapithwina from 10 A.M. to 3 P.M., the Uzayêirina from 3 to 6 P.M., the Aiwisrûthrima from 6 to 12 P.M., the Ushahina from 12 P.M. to 6 A.M. The Gâhs here following are prayers which must be recited at the Gâhs of the day; hence their name 1.

I. THE GÂH HÂVAN 2.

Unto Ahura Mazda be propitiation. A blessing is Righteousness (called) the Best—.

1I confess myself a Mazda-worshipper, of Zarathu*s*tra's order, a foe to the Daêvas, devoted to the lore of the Lord, for the holy Hâvani, regulator of the ritual order, for its sacrifice, homage, propitiation, and praise, and for Sâvanghi and Vîsya, the righteous regulator(s) of the ritual order, for their homage, sacrifice, propitiation, and praise, and for those of the Asnya, the day-lords during daylight, and the Ayara, lords of the days in their length, and for the Mâhya, the month-lords, and the Yâirya, year-lords, and for those of the especial seasons.

2And to Mithra of the wide pastures, of the thousand ears, of the myriad eyes, the Yazad of the spoken name 3, be sacrifice, homage, propitiation, and praise, and to Râman *H**v*âstra.
3, 4. And we sacrifice to Ahura Mazda the holy lord of the ritual Order, and to Zarathu*s*tra, and to the Fravashi of Zarathu*s*tra, the saint. And we sacrifice to the Bounteous Immortals, (the guardians) of the saints, and to the good, heroic, and bounteous Fravashis of the saints (of the living and of the dead), of the bodily, and of those in heaven. And we sacrifice to the highest of the lords, the one that most attains its ends; and we sacrifice to the most strenuous of the Yazads, the most satisfying of the lords of the ritual order, the one who reaches (what he seeks), the most infallibly of those who have as yet approached the nearest in the ritual, even to the timely prayer of the saint who rules in the ritual order. 5. And we sacrifice to the Hâvani, the holy lord of the ritual order, and to the Universal Weal, the holy, ruling in the ritual order, and to Deathlessness, the holy, ruling in the ritual order. And we sacrifice to the question and lore of the holy lord of the ritual. And we sacrifice to that heroic mighty Yasna, the Haptanghâiti, the lord of the ritual order. 6. And we sacrifice to Sâvanghi and Vîsya, the holy lord(s) of the ritual order; and we sacrifice to the Airy*e*mâ-ishyô 1, the holy lord of the ritual order, the powerful, victoriously smiting, that which no hate can reach, which overwhelms all torments, and which passes over all torments with victory, which is the uppermost, and the middle, and the foremost, for the effective invocation of that surpassing Mãthra, the five Gâthas. 7, 8. And we sacrifice to Mithra of the wide pastures—, and to Râman *H**v*âstra, for the worship and exaltation of Vîsya, the chief. And we sacrifice to [paragraph continues] Vîsya, the holy lord of the ritual order, and to Mithra, and to Râman *H**v*âstra—. 9-11. And we sacrifice to thee, the Fire, O Ahura Mazda's son, the holy lord of the ritual order. And we sacrifice to this Baresman which has the Zaothra with it, and the girdle with it, and which is spread with exact sanctity, itself the holy lord. And we sacrifice to the Apãm-napâ*t*, and to Nairya-sangha, and to that Yazad, the swift curse of the wise. And we sacrifice to the souls of the dead, [which are the Fravashis of the saints]. And we worship that exalted Lord who is Ahura Mazda, the highest object of the ritual order, who is the one who has attained the most to homage in the ritual. And we sacrifice to all the words which Zarathu*s*tra spake, and to all the deeds well done, and to those which shall yet be done in days to come. (And) we sacrifice to that male one of beings whose (gift) in the offering Ahura doth know to be better, and of female saints, the same. As the Ahû is to be (revered and) chosen, so (is) the Ratu, one who rules from the Righteous Order, a creator of mental goodness, and of life's actions done for Mazda, and the Kingdom (is) to Ahura, which to the poor shall offer a nurturer—.

Footnotes

379:1 The term Gâh, itself, may have arisen from the practice of chanting the Gâthas at different fixed times in the day.

379:2 To be recited every day at the time of Hâvani.

379:3 Having a special Yast.

380:1 The personified prayer; see Y. LIV.

II. Gâh Rapithvin

II. GÂH RAPITHVIN 1.

1Propitiation to Ahura Mazda. A blessing is Asha Vahi*s*ta. I confess as a Mazda-worshipper, and of Zarathu*s*tra's order—for Rapithwina, the holy lord of the ritual order, for sacrifice, homage, propitiation, and for praise, and for Frâda*t*-fshu and Za*n*tuma, the holy lord(s) of the ritual order, for sacrifice, homage,
propitiation, and for praise. 2. And propitiation be to Asha Vahi*s*ta, and to Ahura Mazda's Fire, for sacrifice, homage, propitiation, and praise 1. 3, 4. (See Y. LX XI, 2, 3.)

5And we sacrifice to the Rapithwina, the holy lord of the ritual order, and to the Gâtha Ahunavaiti, the holy, and ruling in the ritual order; and to the Gâtha U*s*tavaiti, and to the Gâtha Spe*n*tâ-mainyu, and to the Gâtha Vohu-khshathra, and to the Gâtha Vahi*s*tôi*s*ti, holy, and ruling in the ritual order. 6. And we sacrifice to Frâda*t*-fshu, and to Za*n*tuma, and to the Fshûshô-mãthra, even to the word correctly spoken, and we sacrifice to the (many) words correctly spoken, even to the victorious ones which slay the Demon-gods (the Daêvas 2). And we sacrifice to the waters and the lands, and to the plants, and to the heavenly Yazads who are givers of the holy and the good. And we sacrifice to the Bountiful Immortals, (the guardians) of the saints.

7And we sacrifice to the good, heroic, bountiful Fravashis of the saints, and to the heights of Asha (called) Vahi*s*ta, and to the greatest Mãthras as moving us to action, the greatest as teaching faithfulness to holy vows, the greatest as referring to actions which are evidently just, and the greatest for the acquisition of the Mazdayasnian Faith. 8. And we sacrifice to that assembly and reunion which the Bountiful Immortals hold when they gather (?) on the heights of Heaven, for the sacrifice and homage of Za*n*tuma, the lord.
And we (therefore) sacrifice to Za*n*tuma (as) the holy lord of the ritual order. 9. And we sacrifice to Asha Vahi*s*ta (who is Righteousness the Best), and to the Fire, Ahura Mazda's son—. 10. Yea, we sacrifice to Thee, the Fire, Ahura Mazda's son, the holy ritual lord—. I bless the sacrifice, homage, strength, and swiftness of Asha Vahi*s*ta, and of the Fire, of Ahura Mazda—. And to this one be the glory!

Footnotes

381:1 Recited every day at the hour of Rapithwina.

382:1 The Ahuna follows.

382:2 Zarathustra conquered the Demon with the Ahuna-vairya.

III. Gâh Uziren

III. GÂH UZIREN 1.

1Propitiation to Ahura Mazda! A blessing is Asha Vahi*s*ta—. I confess myself a Mazdayasnian of the order of Zarathu*s*tra, a foe to the Daêvas, devoted to the lore of the Lord, for the Uzayêirina, the holy lord of the ritual order, for sacrifice, homage, propitiation, and praise, and for Frâda*t*-vîra and Da*h**v*yuma, the holy lord(s) of the ritual order, for their sacrifice, homage, propitiation, and praise. 2. And to that lofty Ahura, Apãm-napâ*t*, and to the waters which Mazda created be sacrifice, homage, propitiation, and praise 2! 3, 4. (G. I, 3, 4.) 5. We sacrifice to the Uzayêirina, the holy lord of the ritual order. And we sacrifice to the Zaotar, the holy lord of the ritual order, and to the Hâvanan, and to the Âtarevakhsha, and to the Frabaretar, and to the Âbere*t*, and to the Âsnatar, and the Raêthwi*s*kar, and to the Sraoshâvareza, holy lords of the ritual order. 6. And we sacrifice to Frâda*t*-vîra and Da*h**v*yuma, the holy lord of the ritual order. And we sacrifice to the stars, the moon, and the sun, and to the constellations (?), and we sacrifice to the stars without beginning (to their course?), and to the glory of the doctrinal proclamations
which are the evil man's distress 1. 7. And we sacrifice to the manifest performer of the truth (the correct maintainer of the rites), the holy lord of the ritual order. And we sacrifice to the later lore; yea, we sacrifice to the manifest fulfiller of the truth, and to the (entire) creation of the holy (and the clean) by day and by night with Zaothras together with offered prayers, for the sacrifice and homage of Da*h**v*yuma, the lord. And we sacrifice to Da*h**v*yuma, the holy lord of the ritual order. 8. And we sacrifice to that lofty and royal lord, the brilliant Apãm-napâ*t* of the fleet horses; and we sacrifice to the water which is Mazda-made and holy. 9, 10. And we sacrifice to thee, the Fire, Ahura Mazda's son 2. 11 3. And I bless the sacrifice, homage, strength, and swiftness of that lofty Ahura Napâ*t*-apãm, and of the water which Mazda created 4.

Footnotes

383:1 Recited every day at the hour of Uzayêirina.

383:2 The Ahuna follows.

384:1 See Y. XLV, 7.

384:2 The YêNhê hâtãm here follows.

384:3 The Ahuna follows.

384:4 The Ashem follows.

IV. Gâh Aiwisrûthrima

IV. GÂH AIWISRÛTHRIMA 5

1Propitiation be to Ahura Mazda. A blessing is Asha Vahi*s*ta—. I confess myself a Mazdayasnian, and of Zarathu*s*tra's order, a foe to the Daêvas, devoted to the lore of the Lord, for Aiwisrûthrima, and Aibigaya 6, the holy lord(s) of the ritual order, for their sacrifice, homage, propitiation, and praise, and for Frâda*t*-vîspãm-hu*g*yâiti 7 and Zarathu*s*trôtema 8, the holy lord(s) of the ritual order, for their sacrifice, homage, propitiation, and praise. 2. And to the
[paragraph continues] Fravashis of the saints, and to the women who have many sons, and to that prosperity of home which lasts without reverse throughout the year, and to Strength, well-shaped and stately, and to the victorious Blow Ahura-given, and for the crushing Ascendency which it bestows, (to all) be propitiation—. 3, 4. (See Gâh I, 3, 4.) 5. And we sacrifice to Aiwisrûthrima (and) Aibigaya, the holy lord(s) of the ritual order, and to thee, O Ahura Mazda's Fire! And we sacrifice to the stone-mortar, and to the iron-mortar, and to this Baresman spread with sanctity, with the Zaothra, and with its girdle, holy lords of the ritual order. Also we sacrifice to the sacred two, to the waters and the plants, and to the sacred vows for the soul, (as) holy lord(s) of the ritual order. 6. Also we sacrifice to Frâda*t*-vîspãm-hu*g*yâiti (as) ruling in the ritual order; and we sacrifice to Zarathu*s*tra, the holy lord of the ritual; also we sacrifice to the Mãthra Spe*n*ta, (the bounteous word of reason 1), and to the soul of the Kine, and to the Zarathu*s*trôtema 2. Also we sacrifice to the Fire-priest, the holy lord of the ritual order, and to the charioteer (the warrior), the holy lord of the ritual order. Also we sacrifice to the thrifty tiller of the earth, the holy lord of the ritual order. And we sacrifice to the house-lord, and to the village-chief, and to the Za*n*tu-chief, and to the province-chief of the province, the holy lord of the ritual order. 8. And we sacrifice to the youth of the good thoughts, good words, and good deeds, even to the youth of good conscience, the holy lord of the ritual order; yea, we sacrifice to the youth of the spoken word (who spoke the words which we hold so dear 1), the holy lord of the ritual order. Yea, we sacrifice to the youth who is given to his kin (and married to his blood), the holy lord of the ritual order. And we sacrifice to him who ranges through the province 2, and to the itinerant with his many arts 3, the holy ritual lords. And we sacrifice to the house-mistress, holy, and ruling in the ritual order. 9. And we sacrifice to the holy woman forward 4 in good thoughts, and words, and deeds, receiving her instructions well, having her husband as her lord, the holy, and such as Âramaiti, the bounteous, is, and such as are thy wives, O Mazda, Lord! And we sacrifice to the holy man most forward in good thoughts, and words, and works, wise as to piety, simple as to sin, by whose deeds the settlements advance in the holy order, for the worship and homage of the Zarathu*s*trôtema, the lord. And we sacrifice to the Zarathu*s*trôtema, the holy lord of the ritual order. 10. And we sacrifice to the good, heroic, bountiful Fravashis of the saints, and to the women who have many sons, and to that Prosperity which endures throughout the year, and to the well-shaped and stately Strength. And we sacrifice to the Blow of Victory, Ahura-given, and to the crushing Ascendency which it secures. 11, 12. (See Gâh I, 9, 10.) 13. (The Ahuna-vairya, &c.)

Footnotes

384:5 Recited every day at the hour of Aiwisrûthrima.

384:6 Or, 'that furthers life.'

384:7 The genius presiding over all that furthers happiness.

384:8 The genius presiding over the highest office in a province.

385:1 The Gâthas and Vendîdâd; the first verse of the Gâthas mentions the Kine's soul.

385:2 'And to Zarathustra.'

386:1 See Yast XXII.

386:2 It is very probable that the Yasna was at that period celebrated from house to house.

386:3 Medical?

386:4 Is it possibly, 'favouring good thoughts,' &c.?

V. Gâh Ushahin

V. GÂH USHAHIN 1.

1Propitiation to Ahura Mazda. I confess myself a Mazda-worshipper, of the order of Zarathu*s*tra, a foe to the Daêvas, devoted to the lore of the Lord, for the Ushahina, for sacrifice, homage, propitiation, and praise, and to Bere*g*ya and Nmânya, the holy lord(s) of the ritual order. 2. Propitiation be to Sraosha (Obedience) the blessed, endowed with recompense, smiting with the blow of victory, and causing the settlements to advance and to increase.
3, 4. (See Gâh I, 3, 4.) 5. We sacrifice to Ushahina, the holy lord of the ritual order; and we sacrifice to the beautiful Aurora, and to the dawn of morning; yea, we sacrifice to the morning, the shining 2, of the glittering horses, having the men of forethought (as its servants), yea, having men of forethought and heroes (awake and at their work), to the morning which gives light within the house 3. And we sacrifice to the lights of dawn which are radiant with their light and fleetest horses which sweep over (?) the sevenfold earth. And we sacrifice to Ahura Mazda, the holy lord of the ritual order, and to the Good Mind, and to Asha Vahi*s*ta (who is Righteousness the Best), and to Khshathra-vairya, and to Âramaiti, the bounteous and the good.

6And we sacrifice to Bere*g*ya, even the holy lord of the ritual order, even to Nmânya with the longing desire for the good Asha, and with the longing desire for the good Mazdayasnian law, for the worship
and homage of Nmânya, the lord. 7. And we sacrifice to Sraosha, and to Rashnu, the most just, and to Ar*s*tâ*t*, who causes the settlements to advance and to increase. 8, 9. (See Gâh I, 9, 10.) 10. And I bless the sacrifice, homage, strength, and swiftness of Sraosha (Obedience) the blessed, endowed with sanctity, smiting with the blow of victory, and who causes the settlements to advance; and I bless the sacrifice of Rashnu, the most just, and that of Ar*s*tâ*t*, who causes the settlements to advance and to increase 1.

Footnotes

387:1 Recited every day at the hour of Ushahina.

387:2 So, better than 'royal,' which is, however, possible.

387:3 Or, 'while it abides.'

388:1 The Ashem and the Ahmâi raêska.

I

I.

1(An incitation to the priest or worshipper.) As thou keepest company with the Good Mind, and with Righteousness the Best, and with Khshathra-vairya (the Kingdom to be desired), speak to the male and female disciples of Zarathu*s*tra Spitama the saint, (and declare) the praise which is to be spoken, that of the Yasna, even the words against which no anger 1 shall prevail.

2And do thou, O Zarathu*s*tra 2! declare our words for sacrifice and worship, ours, the Bountiful Immortals’, that the waters may (thus) be sacrificed to by thee, and the plants, the Fravashis of the saints, and the created Yazads, heavenly and earthly, which are holy and beneficent.

Footnotes

389:1 Others 'the unrestricted words.'

389:2 Perhaps 'Zarathustra' is here merely the equivalent of priest.

II

II.

1I confess myself a Mazda-worshipper—for the praise of Thraêtaona, the Âthwyan. Let them declare it—Propitiation be to the Fravashi of Thraêtaona, the Âthwyan, the saint. 2. We sacrifice to Thraêtaona, the Âthwyan, the holy lord of the ritual order; and may we be free from the dog Kuro 3, and the Tarewani 3, and the Karpan, (we who are) of 4 those who sacrifice in order. 3. (The Ahuna
follows.) Sacrifice, homage, strength, and swiftness be to the Fravashi of Thraêtaona, the saint. (The Ahem and Ahmâi raê*s**k*a follow.)

Footnotes

389:3 Obscure.

389:4 Awkward formations.

III

III.

1All good thoughts, and all good words, and all good deeds are thought, and spoken, and done with intelligence and all evil thoughts, and words, and deeds are thought, and spoken, and done with folly. 2. And let (the men who think, and speak, and do) all good thoughts, and words, and deeds inhabit 1 Heaven (as their home). And let those who think, and speak, and do evil thoughts, and words, and deeds abide in Hell. For to all who think good thoughts, speak good words, and do good deeds, Heaven, the best world, belongs. And this is evident, and as of course (?) (or, 'and therewith their seed').

Footnotes

390:1 Ashaêta= â + shaêta used subjunctively.

IV

IV.

1I proclaim the Airy*e*mâ-ishyô as the greatest of all authoritative prayers, O Spitama! as the most influential and helpful for progress; and may the Saoshya*n*ts (who would further us) use it and revere it.

2I am speaking in accordance with it, O Spitama! and therefore I shall rule as sovereign over creatures which are mine, I who am Ahura Mazda. Let no one rule as Angra Mainyu 2 over realms that are his own, O Zarathu*s*tra Spitama! 3. Let Angra Mainyu be hid beneath the earth 3. Let the Daêvas likewise
disappear. Let the dead arise (unhindered by these foes), and let bodily life be sustained in these now lifeless bodies.

Footnotes

390:2 Insert 'of the evil faith.'

390:3 In Y. IX, 14, 15, it is the Ahuna-vairya which drives the Daêvas beneath the earth.

V

V.

1To Ahura Mazda, the radiant, the glorious, to the Bountiful Immortals, to Force well-shaped and stately, to the Blow of Victory, Ahura-given, to the Victorious Ascendency (which it secures), to the path of pleasantness, to the good Zarenuma*n*t 1, to the 'Glowing' Mountain made by Mazda, and to all the Yazads! 2. We sacrifice to Ahura Mazda, the radiant, the glorious, and to the Bountiful Immortals who rule aright, who dispose (of all) aright, and to Force well-shaped and stately, and to the Blow of Victory, and to the Ascendency of Victory, and to the path of pleasantness, and to Zarenuma*n*t, the good, which Mazda created, and to the 'Glowing' Mount, and to every saint.

Footnotes

391:1 According to the Bundahis, the name of a lake.

VI

VI 2.

Propitiation be to the created body of the Kine of blessed endowment, and to the Kine's soul (so, if there is one cow presented 3). Propitiation be to the body and soul of you two (so, if there are two 3).—To your body and soul (if there are three, or the entire herd 3). (The Ahuna follows.)

Footnotes

391:2 This fragment was spoken when the milk was drawn from the cow, or cows, for the offering, and when the water was received with which the udder of the cow was to be washed. (Sp. transl. vol. iii, p. 254.)

391:3 These words are in Persian introduced as rubric.

VII

VII 1.

1To the good waters, and to all the waters which Mazda created, and to that lofty lord, Apãm-napâ*t*, and to thee, O Ahurian One of Ahura, that water which Mazda created! be sacrifice, homage, propitiation, and praise. (The Ahuna follows.) 2. We utter our praises forth to thee, O Ahurian One of Ahura! and we complete good sacrifices, and deeds of adoration, with good gifts of offering, and gifts with praise, which are appropriate to thee among the holy Yazads. I will seek to render thee content. I will pour thee out. [Let them now recite the lofty Gâthas which belong to the ritual.]

Footnotes

392:1 This was to be spoken when the vessel containing the Zaothras was taken in hand (Sp.).

VIII

VIII 2.

1The moons* of the season will wane. Let the Mazdayasnian (pray) for a smiter who may destroy quickly (the demon who causes their decrease). And quickly indeed may the malignant one die off—. For no one of her adherents can maintain this Dru*g*(k) by prayers.

2Smiting fiercely 3 with her weapon, she, the Dru*g*(k), goes on, and most mighty she has been. And she wanders on, O Zarathu*s*tra! as mindful of her might, and strong 4 in proportion as she advances
as the sinful Dru*g*(k). But may Khshathra 1 be with me—, so that . . . . the deadly one may die away, for thereupon the blow of destruction shall come upon the Dru*g*(k) 2.

Footnotes

392:2 This fragment is very much broken in its connections, and most corrupt in its grammatical forms. The translation is entirely conjectural. Section IX has also irregularities.

392:3 Some form of dva may be conjectured.

392:4 'With her weapon.'

393:1 Khshathraka?

393:2 See Y. XXX, 10.

IX

IX.

1The Ahuna-vairya is a prayer to be (revered and) chosen as the choice one of Mazda. The Khshathra-vairya is likewise such, and the Yâ daêna 3. They (it) will gain the reward. Yathâ ahû vairyô. It is the word of Mazda. They are the words in season. It is the Mãthra-spe*n*ta word, the unsubdued, the undeceived, the victorious, the opponent of malice, the healing and victorious word of Mazda, which, as it is pronounced 4, gives most the victory to him who utters it. 2. I have declared the hymn which is most helpful and victorious against the words of Aêshma, which is health-giving and healing, and conducive to progress, the multiplier, and the furtherer of growth. And let the worshipper present it with a liberal offering . . . . with its pleasing words. Let that be done through veritable grace which helps us on the most 5. The Kingdom (is) to Ahura, which to the poor may grant a nurturer 6.

Footnotes

393:3 So I conjecture as the commencing words of some piece.

393:4 'For healing.'

393:5 Y. L, 11.

393:6 Last line of the Ahuna.

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