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The Zend Avesta, Part III (SBE31), L.H. Mills, tr. [1886], at


1. (I desire to offer my homage and my praise 4) to the offered Haomas and Zaothras, and to those also which shall yet be offered, which smite victoriously, and are foes of hatred, and following in company (as they do) with the healing virtues of sanctity, following also in company with those of Kisti (religious knowledge), and with the remedies of Mazda, and with those of Zarathustra and the Zarathustrôtema, (2) and to the offered Haomas and Zaothras which accompany those remedies which belong to the holy disciple well versed in good devices 5, and accompanying those of the itinerant also versed in good devices 5, and accompanying those likewise of the good Mazdayasnian Faith, and those of the pious and beneficent Prayer for blessings, and of the pious and good veracity, and

p. 348

of the pious word against unbelief, (3) for information and explanation, for preparation (?) and devotion, for the libation and complete offering, for the complete recital of the liturgy memorised as well; and to those Haomas which are pungent, bounteous, holy, and offered with sanctity (and for a blessing), to those which are yet to be offered with sanctity, and which are now being celebrated, and which are likewise in the future to be celebrated, to those which are being pressed with sanctity, and to those which are yet to be pressed, (to these I desire to approach, and to express my homage and my praise). 4. And I desire to express my homage and my praise to the strength of the strong, and to the victorious blow of the mighty, to the powerful Rectitude and Blessedness, to Kisti and the Priority for the powerful Ascendency, and to these powerful Yazads which are the Bountiful Immortals, who rule aright, and dispose of all aright, ever-living, ever-helpful, who, male and female, dwell together with the Good Mind, (to these I desire in my homage and my praises to approach); (5) (yea, I desire to approach for homage and praises toward) our Universal Weal and Immortality, to the body of the Kine, and to the Kine's Soul. (And I desire to approach) the Fire of the spoken name 1, and toward that farm-house which is sanctified and which has fields and comfort 2, and mercy (for the poor); (6) as a praiser with praise for the sacrifice, homage, which is this praise of Ahura Mazda, of the Bountiful Immortals, and of the holy and lofty Lord, for the sacrifice, and homage of the Lord that most attains his ends, and which is this praise of that blessedness

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which has approached us, and of that well-timed prayer for blessings offered in the ritual, (7) which is likewise the praise of the Mãthra Spenta (the bounteous word of reason), and of the Mazdayasnian Religion, and the Praises of the Yasnas 1, which is also that of all the lords of the ritual, and of all the well-timed prayers for blessings, for the sacrifice, homage, propitiation, and glorification of the entire creation of the holy (and the clean).


347:3 This section should be read before Y. XXII.

347:4 Supplied necessarily from Visp. X, 2; see its genitive.

347:5 Or, 'sciences' (in some cases medical).

348:1 Having a Yast.

348:2 Here is an instance where hvâthra may mean 'comfort.'

349:1 Perhaps 'the Yasts in the Yasna,' otherwise the latter portion of the Yasna.

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