11. And she, being his own conscience, answers him: ' O thou youth of good thoughts, good words, and good deeds, of good religion, I am thy own conscience!
* Everybody did love thee for that greatness, goodness, fairness, sweet-scentedness, victorious strength and freedom from sorrow, in which thou dost appear to me; 12. 'And so thou, O youth of good thoughts, good words, and good deeds, of good religion! didst love me for that greatness, goodness, fairness, sweetscentedness, victorious strength, and freedom from sorrow, in which I appear to thee.
13. 'When thou wouldst see a man making derision^ and deeds of idolatry, or rejecting^ (the poor) and shutting his door ^, then thou wouldst sit singing the Gathas and worshipping the good waters and Atar, the son of Ahura Mazda, and rejoicing^ the faithful that would come from near or from afar.
' ' That is to say, from the gods' (Pahl. Comm.).
^ Of holy things.
^ Doubtful. The Pahlavi commentary has the following gloss: ' He would not give his friends what they begged for.'
* To the poor: — Urvaro-straya: urvar babai/^ kart (Pahl. Comm.): aighshan bab^ bara asrunast (star, to tie, as in frastaretem baresma). Cf. Yt. XXIV, 37, 59.
^ With alms to the poor Mazdayasnians (asho-dad).
VAST XXII. 317 14. ' I was lovely and thou madest me still lovelier; I was fair and thou madest me still fairer; I was desirable and thou madest me still more desirable; I was sitting in a forward place and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine; and so henceforth men worship me for my having long sacrificed unto and conversed with Ahura Mazda.
15. ' The first step that the soul of the faithful man made, placed him in the Good -Though t ^ Paradise; ' The second step that the soul of the faithful man made, placed him in the Good-Word^ Paradise; ' The third step that the soul of the faithful man made, placed him in the Good-Deed^ Paradise; ' The fourth step that the soul of the faithful man made, placed him in the Endless Lights *.'
16. Then one of the faithful, who had departed before him, asked him, saying: 'How didst thou depart this life, thou holy man? How didst thou come, thou holy man! from the abodes full of cattle and full of the wishes and enjoyments of love? From the material world into the world of the spirit? From the decaying world into the undecaying one? How long did thy felicity last?'
17. And Ahura Mazda answered: 'Ask him not what thou askest him, who has just gone the dreary ^ The so-called Hum at Paradise (cf.Yt. Ill, 3). ^ The so-called Hfikht Paradise. ^ The so-called Hvarsht Paradise. * The seat of the Garothman.
3l8 YASTS AND SIROZAHS.
way, full of fear and distress, where the body and the soul part from one another.
1 8. '[Let him eat] of the food brought to him, of the oil of Zaremaya ^: this is the food for the youth of good thoughts, of good words, of good deeds, of good religion, after he has departed this life; this is the food for the holy woman, rich in good thoughts, good words, and good deeds, well-principled and obedient to her husband, after she has departed this life,' 19. Zarathu^tra asked Ahura Mazda 1 'O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
( 'When one of the wicked perishes, where does his soul abide on that night.-*' 20. Ahura Mazda answered: 'It rushes and sits near the skull, singing the Kima^ Gatha, O holy Zarathui'tra!
'"To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?"
' On that night his soul tastes as much of suffering as the whole of the living world can taste.'y 21. — 'On the second night, where does his soul abide?'
22. Ahura Mazda answered: Tt rushes and sits near the skull, singing the Kima Gatha, O holy ^ Zaremaya is the spring: the word translated oil (raoghna, Persian ^^^ might perhaps be better translated 'butter;' the milk made in the middle of spring was said to be the best (Visperad I, 2; PahL Comm.; cf. Dadistan XXXI, 14).
^ The Gatha of lamenting, beginning with the word Kam (Kam neme zam: ' To what land shall I turn?'); Yasna XLVI (XLV).
Zarathui-tra! "To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?"
'On that night his soul tastes as much of suffering as the whole of the livingf world can taste.'
23^. — 'On the third night, where does his soul abide?'
24. Ahura Mazda answered: ' It rushes and sits near the skull, singing the Kima Gatha, O holy Zarathui'tra! " To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?"
'On that night his soul tastes as much of suffering as the whole of the living world can taste.'
25. At the end of the third night, O holy Zarathui-tra! when the dawn appears, it seems to the soul of the faithful one as if it were brought amidst snow and stench, and as if a wind were blowing from the region of the north, from the regions of the north, a foul-scented wind, the foulest-scented of all the winds in the world.
26-32. And it seems to the soul of the wicked man as if he were Inhaling that wind with the nostrils, and he thinks: 'Whence does that wind blow, the foulestscented wind that I ever inhaled with my nostrils V ) ^ A development similar to that in §§ 9-14 is to be supplied here: in the Arda Viraf and the INIinokhired the soul of the wicked is met by a horrid old woman, who is his own conscience: ' And in that wind he saw his own religion and deeds, as a profligate woman, naked, decayed, gaping, bandy-legged, lean-hipped, and unlimitedly spotted, so that spot was joined to spot, like the most hideous noxious creatures (khrafstar), most filthy and most stinking' (cf. § 9).
Then that wicked soul spoke thus: ' Who art thou? than whom I never saw any one of the creatures of Auharmazd and Akharman uglier, or filthier or more stinking' (cf. § 10).
To him she spoke thus: ' I am thy bad actions, O youth of evil thoughts, of evil words, of evil deeds, of evil religion I It 33. The first step that the soul of the wicked man made laid him in the Evil --Thought Hell; The second step that the soul of the wicked man made laid him in the Evil-Word Hell; The third step that the soul of the wicked^ man made laid him in the Evil-Deed Hell; The fourth step that the soul of the wicked man made laid him in the Endless Darkness.
34. Then one of the wicked who departed before him addressed him, saying: 'How didst thou perish, 0 wicked man? How didst thou come, O fiend! from the abodes full of cattle and full of the wishes and enjoyments of love? From the material world into the world of the Spirit? From the decaying is on account of thy will and actions that I am hideous and vile, iniquitous and diseased, rotten and foul-smelling, unfortunate and distressed, as appears to thee (cf. §§ 11-12).
' When thou sawest any one who performed the Yazishn and Dron ceremonies, and praise and prayer and the service of God, and preserved and protected water and fire, catile and trees, and other good creations, thou practisedst the will of Akharman and the demons, and improper actions. And when thou sawest one who provided hospitable reception, and gave something deservedly in gifts and charity, for the advantage of the good and worthy who came from far, and who were from near, thou wast -avaricious, and shuttedst up thy door (cf. § 13).
'And though I have been unholy (that is, I have been considered bad), I am made more unholy through thee; and though I have been frightful, I am made more frightful through thee; though 1 have been tremulous, I am made more tremulous through thee; though I am settled in the northern region of the demons, I am settled further north through thee; through these evil thoughts, through these evil words, and through these evil deeds, which thou practisedst. They curse me, a long time, in the long execration and evil communion of the Evil Spirit (cf. § 14).
'Afterwards that soul of the wicked advanced the first footstep on Dush-humat (the place of evil thoughts), &c.' (The Book of Arda Viraf, XVII, 12-27, as translated by Haug).
YAST XXII. 321 world into the undecaying one? How long did thy suffering last?'
35. Angra Mainyu, the lying one, said: 'Ask him not what thou askest him, who has just gone the dreary way, full of fear and distress, where the body and the soul part from one another.
36. ' Let him eat of the food brought unto him, of poison and poisonous stench ': this is the food, after he has perished, for the youth of evil thoughts, evil words, evil deeds, evil religion after he has perished; this is the food for the fiendish woman, rich in evil thoughts, evil words, and evil deeds, evil religion, ill-principled, and disobedient to her husband.
37^. 'We worship the Fravashi of the holy man, whose name is Asm6-//iyanva;^/^; then I will worship the Fravashis of the other holy Ones who were strong of faith*.
38 ^. ' We worship the memory of Ahura Mazda, to keep the Holy Word.
' We worship the understanding of Ahura Mazda, to study the Holy Word.
' We worship the tongue of Ahura Mazda, to speak forth the Holy W^ord.
' We worship the mountain that gives understanding, that preserves understanding; [we worship * Cf. Yasna XXXI, 20: 'He who would deceive the holy One, to him afterwards (will be) a long weeping in the dark place, bad food and words of insult. O wicked! this is the place down which your own conscience will bring you through your own deeds.'
^ One of the first disciples of Zoroaster; cf. Yt. XIII, 96.
it] by day and by night, with offerings of Hbations well-accepted \ 392. 'O Maker! how do the souls of the dead, the Fravashis of the holy Ones, manifest^ themselves *?'
40. Ahura Mazda answered: 'They manifest themselves from goodness of spirit and excellence of mind^.'
41^. Then towards the dawning of the dawn'', that bird Par6dar5^ that bird Kareto-dasu^ hears the voice of the F'ire.
^ A Pahlavi translation of the following two fragments is found in MS. 33, Paris, Supplement Persan (edited in Etudes Iraniennes,II).
* ' How do they manifest their assistance?' (Pahl. tr. ibid.); that is to say, when do they assist their relations and countrymen? (see Yt. XIII, 49 seq.)
? When men are instinct with good spirit and good thought.
® The Pahlavi translation of this fragment has here §§ 14-16 of the Atash Nyayij, then §§ 18-19 of Vendidad XVIII. Therefore the whole passage is to be restored as follows: Atar looks at the hands of all those who pass by: ' What does the friend bring to his friend..,.?' (Atash N. 14.)
And if that passer-by brings him wood holily brought, or bundles of baresma holily tied up..., then Atar...will bless him thus: A May herds of oxen grow for thee...(Atash N. 15-16).
In the first part of the night, Fire, the son of Ahura Mazda, calls the master of the house for help, saying: ' Up! arise, thou master of the house...' (Vend. XVIII, * Then towards the dawning of the dawn...' (see the text). ' CfVend. XVIII, 23.
* 'He who has knowledge made,' or 'He who has the knowledge of what is made' (kartak danishn); his other name Parodar.r is 'He who foresees.'
^ Here again a large passage is omitted: it can only partly be YAST XXII. 323 42. Here the fiendish Biishyasta, the long-handed, rushes from the region of the north, from the regions of the north, speaking thus, lying thus: ' Sleep on, O men! Sleep on, O sinners! Sleep on and live in sin.'
supplied from the Pahlavi translation; the words in brackets refer to Zend texts lost to us: 'Then he flaps his wings and lifts up his voice, saying: "Arise, O men! [and also women, grown-up people, and children, &c Put on well your girdle and shirt, wash your hands, put your girdle around your body, go and give food to the cattle and recite aloud the five holy Gathas of Spitama Zarathujtra."]
' Here the fiendish Bushyasta.../ (see the text). Then the Pahlavi translation has: ' Never care for the three excellent things, good thoughts, good words, good deeds' (cf. Vend. XVIII, 25).
xxiii-xxiv. AfrIn paighambar zar- TIJST AND VI6TASP YA^'T.
'God taught the Zendavasta to Zartusht— a subUme work...God said to Zartusht, "Go and before Shah Gushtasp read this book, that he may come into the faith...keep all my counsel and repeat it word by word to Shah Gushtasp \' Zartusht, in obedience to God, went to the court of Gushtasp: ' He came forward and called down a blessing on the Shah^.' Then he read to him the Zandavasta and said: ' Learn its statutes and walk therein. If your desire is towards its laws, your abode shall be in the paradise of heaven. But if you turn away from its commandments, you shall bring down your crowned head to the dust. Your God will be displeased with you, and will overthrow your prosperous condition. At the last you shall descend into hell, if you hear not the counsel of the Almighty ^' These lines of the Zartusht-Namah are a summary of the following two Yajts. The first, entitled ' The blessing of the prophet Zartu^t,' contains the words of blessing addressed by Zarathujtra w^hen appearing before the king. These words seem to have followed a similar blessing pronounced by (Pamaspa ^ the prime minister of Vii-taspa ^ Ya^t XXIV contains the exhortations of the prophet to the king to follow and closely adhere to the Law of Mazda. It is a counterpart to the XlXth Fargard of the Vendidad, as Zarathu^-tra plays here the same part to Vijtaspa as Ahura does there to Zarathujtra. It is, therefore, a summary of the Law, of the duties it ^ The Zartusht-Namah, translated by E. B. Eastwick, in Wilson's Parsi Religion, p. 495.
* See Yt. XXIII, 2; whether Anquetil's staten.ent to that effect (Zend-Avesta II, 623) rests on independent tradition or only on the text of our Yajt is not clear.
A AFRIN PAIGHAMBAR ZARTU5T. 325 enforces and of the rewards it promises. This accounts for the strange disconnection apparent in it, which makes it a crux inter pre turn, as, besides the very corrupt state of the text, the chief difficulty of this Yart arises from the fact that many passages in it are incomplete quotations from the Vendidad, or allusions to statements therein \ which, when supplied, help a good deal to relieve this Yajt from its apparent state of utter incoherence.
For this translation I was able to avail myself of a Pahlavi translation, of which a copy was kindly lent to me by Mr, West. That translation is apparently of late date and often manifestly wrong; yet it was very useful to me in several passages, besides its giving a Zend text generally more correct and more correctly divided than the text in Westergaard's edition '^.
Ya^t XXIII was originally no independent Yajt, being nothing more than the beginning of Yaj-t XXIV, detached from it, with some slight alterations and inversions.
XXIII. AfrIn PAIGHAMBAR ZARTO^T.
1. *I am a pious man, who speaks words of blessing.'
— ' Thou appearest unto me full of Glory.' And Zarathiutra spake unto king Vi.rtaspa, sayino-: ' I bless thee, O man! O lord of the country! with the living of a good life, of an exalted life, of a long life. May thy men live long! May thy women live long! May sons be born unto thee of thy own body!
2. ' Mayest thou have a son like 6^imaspa, and may he bless thee as (6^amaspa blessed) Vi^taspa (the lord) of the country ^!
2 The various readings in Mr. West's manuscript are indicated by the letter W. in the notes.
^ See the introduction to this Ya^t and Yt. XXIV, 3, text and note.
' Mayest thou be most beneficent, like Mazda! ' Mayest thou be fiend-smiting, hke Thraetaona ^! 'Mayest thou be strong, Hke 6^amaspa ^!
* Mayest thou be well-armed, like Takhma- Urupa ^!
3. ' Mayest thou be glorious, like Yima Khshaeta, the good shepherd!
' Mayest thou be instructed with a thousand senses, like Azi Dahaka, of the evil law ^!
' Mayest thou be awful and most strong, like Keresaspa ^!
' Mayest thou be a wise chief of assemblies, like UrvakhshayaM ' Mayest thou be beautiful of body and without fault, like Syavarshana "^!
4. ' Mayest thou be rich in cattle, like an Athwyanide ^!
' Mayest thou be rich in horses, like Pouru^-aspa ^!
' Mayest thou be holy, like Zarathu^tra Spitama!
' Mayest thou be able to reach the Rangha, whose shores lie afar, as Vafra Navaza was ^^^!
' Mayest thou be beloved by the gods and reverenced by men "!
* One belonging to the Athwya family, of which Thraetaona was a member. All of them bore names that show them to have been rich in cattle: Pur-tora, Sok-tora, Bor-tora, &c. ('one with abundant oxen, with useful oxen, with the brown ox, &c.,' Bundahij, tr.West, XXXI, 7, note 8).
® Pouruj^-aspa was the father of Zarathujtra. His name means, 'He who possesses many horses,' ivokv-nvnos.
'' Cf. Yt. V, 61. " Cf. Yt. XXIV, 4.
AFRIN PAIGHAMBAR ZARTU^T. 327 5. ' May ten sons be born of you M In three of them mayest thou be an Athravan! In three of them mayest thou be a warrior! In three of them mayest thou be a tiller of the ground ^! And may one be like thyself, O Vt^taspa!
6. ' Mayest thou be swift-horsed, like the Sun ^!
* Mayest thou be resplendent, like the moon! ' Mayest thou be hot-burning, like fire!
' Mayest thou have piercing rays, like Mithra! ' Mayest thou be tall-formed and victorious, like the devout Sraosha ^!
7. ' Mayest thou follow a law of truth, like Rashnu ^!
' Mayest thou be a conqueror of thy foes, like Verethraghna ^ made by Ahura!
' Mayest thou have fulness of welfare, like Rama HvdiStvdi. ''!
* Mayest thou be freed from sickness and death, like king Husravah ^!
8. 'Then the blessing goes for the bright, allhappy, blissful abode of the holy Ones ^ 'May it happen unto thee according to my blessing!
'I'' Let us embrace and propagate the good thoughts, good words, and good deeds that have been done and that will be done here and elsewhere, that we may be in the number of the good.
1 Of Vijtaspa and his wife Hutaosa.
2 Cf. Yt. XXIV, 4. ' Cf. Sirozah, § ri.
4 Cf. Yt. XI. ^ Cf. Yt. XII, Introduction.
" Kai Khosrav went alive to Paradise (Firdausi).
' He closes his blessing by wishing him bliss in heaven, f28 YA5TS AND SIROZAHS.
'Yatha ahu vairyo: The will of the Lord is the law of holiness...'Ashem Vohu: Holiness is the best of all good...
' [Give] unto that man brightness and glory,...give him the bright, all-happy, blissful abode of the holy Ones.'
I.
1. ' I am a pious man, who speaks words of blessing,' thus said Zarathurtra to the young king Vi^taspa \ — ' She - appears to me full of Glory, O Zarathunra!' — 'O young king Vi^-taspa! [I bless thee ^] with the living of a good life, of an exalted life, of a long life. May thy men live long! May thy women live long! May sons be born unto thee of thy own body *!
2. 'Mayest thou thyself'' be holy, like Zarathurtra! 'Mayest thou be rich in cattle, like an Athwyanide ^!
' Mayest thou be rich in horses, like Pourui'-aspa'^!
' Mayest thou have a good share of bliss ^ like king Husravah!
' Mayest thou have strength to reach the Rangha, whose way lies afar, as Vafra Navaza did ^.
^ Literally, O young king Vijtaspa! (or, O my son, king Vijtaspa!)
2 The law of Mazda (Pahl.).
^ Understood in ahi-vakau (who speaks blessing).
* Cf.Yt. XXIII, I.
* Immortality (cf. Yt. XXIII, 7). W. has ashem merez6 = ahlayih patmanik, amargig (Pahl.).
VWTASP YAST. 329 -1 J- 5. ' May ten sons be born of thy own body ^! three as Athravans '\ three as warriors ^, three as tillers of the ground ^! May one of them be like 6amaspa ^ that he may bless thee with great and ever greater happiness ^!
4. ' Mayest thou be freed from sickness and death, like Pesho-tanu '^.
' Mayest thou have piercing rays, like Mithra! ' Mayest thou be warm, like the moon! ' Mayest thou be ^ resplendent, like fire! ' Mayest thou be long-lived, as long-lived as an old man can be ^!
5. ' And when thou hast fulfilled a duration of a thousand years, [mayest thou obtain] the bright, allhappy, blissful abode of the holy Ones!
'Ashem Vohfi: Holiness is the best of all good...2 ' Like Aturpat, the son of Mahraspand ' (Pahl. Comm.). ^ ' Like Spenddat (Isfendyar), the son of Gmtasp ' (ibid.).
* ' Like Zav' (Uzava; ' Zav...urbes et castella, quae Afrassiab deleverat, refici jussis, aperuit fluvios, quos ille operuerat,...agros denuo coluit, qui in optimam, qua antehac floruerant, conditionem redierunt,' Hamzah Ispahensis, p. 24 of the Gottwaldt translation).
* W. has the same text as Yt. XXIII, 2: yatha dangh^ uj Vijtaspai, which is interpreted afrin pataj obdunat X-igun Gamasp kart madam matapat Gfijtasp.
"^ Peshotanu was a son of ViJtaspa: Zarathujtra made him drink of a certain sort of milk, and ' he forgot death.' He is one of the seven immortals, and reigns in Kangdez (Zartusht-Namah and Bundahij XXIX, 5).
8 Bavahi (W.).
» Doubtful. The Pahlavi translation follows Yt. XXIII, 4, though the text is the same as in Westergaard (only bavai and zarnumato instead of bavahi, zaranumato).
A_ II.
6 ^ ' Give ^ him strength and victory! Give him welfare in cattle and bread ^! ' thus said Zarathiutra to the young king Vi^taspa! ' Give him a great number* of male children, praisers^ [of God] and chiefs in assemblies, who smite and are not smitten, who smite at one stroke their enemies, who smite at one stroke their foes, ever in joy and ready to help.
7. ' Ye gods of full Glory, ye gods of full healing, let your greatness become manifest! ' 8. Zarathu^tra addressed him, saying: ' O young king Vktaspa! May their greatness become manifest as it is called for!
' Ye Waters, impart and give your Glory to the man who offers you a sacrifice!
* This is the boon we beg (for thee) of Ashi Vanguhi ^ of Rata \ with eyes of love.'
9. Pare^^di ^ of the light chariot, follows: ' Mayest thou^ become manifest unto him, the young king ViJtaspa!
'May plenty dwell in this house, standing upon high columns and rich in food ^^! Thou wilt never ^ For §§ 6-7, cf. Mah Nyayij, lo-ii. 2 The prayer is addressed to Waters. ^ Zfz^athro-nahim: asanih lahmak. * Paourvatatem: kebad farzand. ^ Stahyanam: kebad stayitar.
« See Yt. XVI. ' See Vend. Introd. IV, 30.
8 See p. II, note 5. ® Parewdi.
" Plenty will reign in thy house, if thou wilt be liberal to the priest.
vbrAsp YA-sT. 331 offer and give bad food to a priest: for a priest must be to thee like the brightest ^ offspring of thy own blood.'
10. Zarathiutra spake unto him: ' O young king Vi^^taspa!
' He who supports the Law of the worshippers of Mazda, as a brother or as a friend, he who treats her friendly in any way, looks to keep off want of food from her ^Z 11. The holy Zarathuj^tra preached that law to Frashao^tra ^ and 6'amaspa: ' May ye practise holiness and thrive, O young Frashao^tra (and 6"amaspa)!'
12. Thus said Ahura Mazda unto the holy Zarathu5tra, and thus again did Zarathui^tra say unto the young king Vi^taspa: ' Have no bad priests or unfriendly priests; for bad priests or unfriendly priests will bring about much harm, and, though thou wish to sacrifice, it will be to the Amesha-Spe/ztas as if no sacrifice had been offered *.
' Ashem Vohu: Holiness is the best of all good...in.
1 3. ' When I teach thee, that thou mayest do the same to thy son ^, O Vii-taspa! receive thou well that teaching; that will make thee rich in children and rich in milk; rich in seed, in fat, in milk ^ ^ W. has, hanaire vaem aiwi vaina/ (vaem = Sansk.vayas?).
' See Yt. XIII, 103. Frashaojtra and Gamaspa were brothers.
* Cf. Vend. XVIII, 1-13. Perhaps, ' Be not bad to the priests! Be not unfriendly to the priest I For he who is bad to the priest, he who is unfriendly to the priest...'
» Doubtful. « Cf. Vend. XXI, 6-7.
332 YAi'TS AND SIROZAHS.
14. 'Thus do we announce unto thee, Ahura Mazda, and Sraosha, and Ashi, and the Law of the worshippers of Mazda, with the whole of all her hymns, with the whole of all her deeds, with the whole of her performances; the Law of Mazda, who obtains her wishes, who makes the world grow, who listens to the songs and rejoices the faithful man at his wish; who protects the faithful man, who maintains the faithful man; 15. 'From whom come the knowledge of holiness and the increase in holiness of the world of the holy Principle, and without whom ^ no faithful man ^ can know holiness.
' To thee ^ come every Havanan, every Atarevakhsha, every Frabaretar, every Abere/, every Asnatar, every Rathwi^kar, every Sraosha-varez ^; 1 6. ' Every priest, every warrior, every husbandman; every master of a house, every lord of a borough, every lord of a town, every lord of a province; 1 7. ' Every youth of good thoughts, good words, good deeds, and good religion; every youth who speaks the right words; every one who performs the next-of-kin marriage ^; every itinerant priest; every mistress of a house; every wandering priest, obedient to the Law.
18. 'To thee come all the performers ^ (of holiness), all the masters of holiness, who, to the 1 Doubtful.
2 Saoshya;/tem, W. has srashyawtem. ^ To the Law.
* The seven priests engaged in the sacrifice (Vendidad, p. 64, note i).
^ The /zz'agtvodatha (Vend. Introd. p. xlv, note 7; see West, Pahlavi Texts, II, 389 seq.).
6 Thatu^: kar kartar (Pahl.).
VWTASP YAS'T. 32)3 number of three and thirty \ stand next to Havani, beine masters of holiness.
1 9. ' May they be fully protected ^ in thee, O young king Vii-taspa! While thou smitest thy adversaries, thy foes, those who hate thee, a hundred times a hundred for a hundred ^ a thousand times a thousand for a thousand, ten thousand times ten thousand for ten thousand, myriads of myriads for a myriad.
20. ' Proclaim thou that word, as we did proclaim it unto thee!
' O Maker of the good world! Ahura Mazda, I worship thee with a sacrifice, I worship and forward thee with a sacrifice, I worship this creation of Ahura Mazda.'
21'^. The young king Vi^taspa asked Zarathu^tra: ' With what manner of sacrifice shall I worship, with what manner of sacrifice shall I worship and forward this creation of Ahura Mazda?'
22. Zarathunra answered: 'We will make it known unto thee, O young king Vij-taspa!
' Go towards that tree that is beautiful, highgrowing, and mighty amongst the high-growing trees, and say thou these words: "Hail to thee! O good, holy tree, made by Mazda! Ash em Vohu!"
23. ' Let the faithful man cut off twigs of baresma, either one, or two, or three: let him bind them and ' He kills a hundred times a hundred of them, while they kill a hundred of his people.
* For this clause and the following two, cf. Vend. XIX, 17 seq., text and notes.
tie them up according to the rites, being bound and unbound according to the rites.
' The smallest twig of Haoma, pounded according to the rules, the smallest twig prepared for sacrifice, gives royalty to the man (who does it).'
Ashem Vohu: Holiness is the best of all good...IV.
' Invoke Ahura Mazda, who is full of Glory, Ahura Mazda, and the sovereign Heaven, the boundless Time, and Vayu who works highly.
25. ' Invoke the powerful Wind, made by Mazda, and Fate.
' Repeat thou those words, that the god invoked may give thee the boon wished for; that thou, strong, and belonging to the creation of the good Spirit, mayest smite and take away the Dru^ and watch with full success those who hate thee; smite down thy foes, and destroy at one stroke thy adversaries, thy enemies, and those who hate thee ^.
26. ' Proclaim thou those prayers: they will cleanse thy body from deeds of lust^ O young king Virtaspa!
' I will worship thee, O Fire, son of Ahura Mazda, who art a valiant warrior. He falls upon the fiend Ku/^da ^ who is drunken without drinking, upon the men of the Dru^, the slothful ones ^ the wicked Daeva-worshippers, who live in sin.
1 Cf. Vend. XIX, 13. ' Cf. Yt. V, 53.
' Paourvo vasta jaota: read jkyaothna (cf. § 40), as in Vend. XVI, 14 (paourv6-vasna j-kynothna).
* Cf. Vend. XI, 9 and Bundahi^r XXVIII, 42.
•^ Cf. Vend. XIX, 41; better: 'on the Dru^askan' (the sons of the Dru^^? see Bund. XXXI, 6).
VI^TASP YAST. 335 27. 'He^ trembles at the way^ made by Time and open both to the wicked and to the righteous.
' They ^ tremble at the perfume of his soul ^ as a sheep does on which a wolf is falling.
28. ' Reciting the whole collection of the Staota Yesnya^ prayers brings one up all the way to the blessed Garo-nmana, the palace beautifully made. That indeed is the way.
29, ' That man does not follow the way of the Law, O Zarathui^tra ^! who commits the Baodh6-(vari"ta) crime "^ with a damsel and an old woman ^,' said Zarathu^tra to the young king Vi^taspa.
* Let him^ praise the Law, O Spitama Zarathu^tra! and long for it and embrace the whole of the Law, as an excellent horse turns back from the wrong way and goes along the right one, smiting the many Drupes ^'\ 30. ' Go forward with praises, go forward the way of the good Mazdean law and of all those who walk in her ways, men and women.
^ The dead man.
2 The A"inva/-bridge (Vend. XIX, 29).
* The fiends (Vend. XIX, 33). * The soul of the righteous. ^ See page 152, note i.
® The Pahlavi has, 'the way of Zarathujtra' (la Zartuh^tig ras yakhsunit).
■^ Wilful murder (Vend. p. 84, note i).
* To procure miscarriage (see Vend. XV, 12-14). ° The sinner.
^" 'As a horseman on the back of a good horse, when he has gone the wrong way, perceiving that he has lost his way, turns back his horse from that direction and makes him go the right way; so thou, turn back thy horse to the right way; that is to say, turn him to the way of the Law of Mazda; that is to say, receive the Law' (Pahl. Comm.).
'He who wishes to seize the heavenly reward ^ will seize it by giving gifts to him who holds up (the Law) to us^ in this world here below ^...31. 'Let him* give (the Law) to him who is unfriendly to her, that he may become friendly.
'Wash thy hands with water, not with gomez^, and let thy son, who will be born of thy wife ^, do the same.
' Thus thy thought will be powerful to smite him ^ who is not so ^; thy speech will be powerful to smite him, who is not so; thy deed will be powerful to smite him.
32. ' " Hear me! Forgive me ^! " — We, the Amesha-Spe;2tas, will come and show thee, O Zarathu^tra! the way to that world ^^, to long glory in the spiritual world, to long happiness of the soul in Paradise; 33. ' To bliss and Paradise, to the Garo-nmana of Ahura Mazda, beautifully made and fully adorned, ^ Bliss, eternal life.
^ Y6 no...nidar6 anghe: lanman dm bara dashtar (Pahl).
' Naedh/^a vanghe paiti ujta vangho buya/; saoshyas dis verethraga. I cannot make anything of these words, nor reconcile them with the Pahlavi translation: ' It is not fair when he wishes weal for his own person; that is to say, when, being satisfied himself, he does not satisfy other people and wishes comfort for himself. (Make the Law of Mazda current, till the time when) the victorious Soshyosh will make it current.' The last three Zend words appear to be abridged from a longer passage.
* The faithful man.
^ This is an allusion to the Bareshnum purification (Vend. VIII, 39). The unclean man washes himself with gom^z first and with water last.
* Doubtful. "^ The sinner. * Friendly to the Law.
® He recites the prayer Sraota me, mere^data me (Yasna XXXIII, 11). '" The world above.
vii^TASP YAST. 337 when his soul goes out of his body through the will of fate, when I, Ahura Mazda, when I, Ahura Mazda, gently show him his way as he asks for it. 'Ashem Vohu: Holiness is the best of all good...V.
34. ' They ^ will impart to thee full brightness and Glory.
'They will give him^ quick ^ and swift horses, and good sons.
* He wishes to go to the Law, the young king Vi^taspa.'
Zarathujtra said: ' Let him who is unfriendly to her become a follower of the Law of Mazda, such as we proclaim it.
35. ' Proclaim thou ever (unto the poor): " Ever mayest thou wait here for the refuse that is brought unto thee, brought by those who have profusion of wealth M" Thus the Dru^ will not fall upon thee and throw thee away; thou wilt wield kingly power there ^.
36. ' The Law of Mazda will not deliver thee unto pain^ Thou art entreated (for charity) by the whole of the living world, and she "^ is ever standing at thy door in the person of thy brethren in the faith: beggars are ever standing at the door of the stranger, amongst those who beg for bread.
^ If he practises charity he will be a king even in Garothman.
* Aspahe, from a-spa (no comfort, anasanih tangih, Pahl. Comm.).
''The Law.
' Ever will that bread be burning coal upon thy head \ ' The good, holy Rata 2, made by Mazda, goes and nurses thy bright offspring ^.'
37. Zarathu5tra addressed Virtaspa, saying: 'O young king Vij-taspa! The Law of Mazda, O my son! will give thy offspring the victorious strength that destroys the fiends.
' Let no thought of Angra Mainyu ever infect thee, so that thou shouldst indulge in evil lusts, make derision and idolatry, and shut (to the poor) the door of thy house *.
38 ^ ' Atar thus blesses the man who brings incense to him, being pleased with him and not angry, and fed as he required: " May herds of oxen grow for thee, and increase of sons! May fate and its decrees bringf thee the boons thou wishest for! Therefore do thou invoke and praise (me) excellently in this glorious world! That I may have unceasing food, full of the glory of Mazda ^ and with which I am well pleased."
39. ' O Mazda! take for thyself the words of our praise: of these words I speak and speak again, the strength and victorious vigour, the power of health and healing, the fulness, increase, and growth.
' Bring it together with the words of hymns up to the Garo-nmana of Ahura Mazda. He will '^ first ^ Hvarishni dagh pun r6ii-mani lak yahv&nat (Pahl. Comm.). ^ Charity.
^ If thou art charitable, thy children will thrive. ' See Yt. XXII, 13. « Cf. Vend. XVIII, 27.
'' He who will pronounce all prayers and hymns: the full formula is found in the Aban Nyayij, § 8.
VWTASP YA5'T. 339 enter there. Therefore do thou pronounce these prayers.
' Ashem Vohu: Holiness is the best of all good...VI.
40. ' Converse ye with the Amesha-Spe;^tas,' said Zarathu^tra unto the young king Vi^tispa, * and with the devout Sraosha, and Nairyo-sangha, the tall-formed, and Atar, the son of Ahura Mazda, and the well-desired kingly Glory.
41. ' Men with lustful deeds address the body ^; but thou, all the night long, address the heavenly Wisdom 2; but thou, all night long, call for the Wisdom that will keep thee awake.
' Three times a day raise thyself up and go to take care of the beneficent cattle.
42. * Of these men may the lordship ^ belong to the wisest of all beings, O Zarathu^'tra! May their lord belong to the wisest, O Zarathui"tra! Let him show them the way of holiness, let him show them at once the way thereto, which the Law of the worshippers of Mazda enters victoriously. Thus the soul of man, in the joy of perfect holiness, walks over the bridge, known afar, the powerful A^inva/- bridge*, the well-kept, and kept by virtue.