Hunus the standard [(Zend) which was tied], and deposited it in the impregnable fortress Maidhyôishâdha, shielding cattle and fields, [(Zend) favourable to cattle and fields]. 104. We worship the guardian-angel of Hushkyaothna, son of Frashaoshtra, that of Qâdaêna, son of Frashaoshtra, that of Hanhaurvat, son of Jâmâspa, that of Vareshan, son of Hanhaurvat, that of Vohu-nemanh, son of Avâraoshtra, to ward off the mischief done by nightmares, by ghosts disguised as black-coloured animals, by demons, and by witches. 105. We worship the guardian-angel of Sîmaêzhi, the reciter of spells, the Herbad, who slew most of the Usaghanas, who polluted the bodies and disturbed righteousness, who were irreligious, acknowledging neither patron spirit nor religious preceptor, who were charmers, frustrating the help of the guardian-angels to resist the hostilities which were crushing the righteous. 129. We worship the guardian-angel of Astvaḍ-ereta who is called the victorious Saoshyâns. He is called Saoshyâns, as he will conduce (sâvayâḍ) to the welfare of the whole animated creation. He is called Astvad-ereta, as he is keeping up the animated creation, guarding it against destruction, especially against the destruction caused by the two-legged Drukhsh (the personification of destruction), caused by the hatred of (the demons) who annihilate rightful things. 9. BEHRAM AND RÂM YASHTS. The Behram Yasht is devoted to the angel Behrâm. The original form of this name is Verethraghna, which means "killer of enemies," i.e., conqueror, and is to be identified with Indra's name Vritrahd to be found in the Vedas. He is the giver of victory, and appears personally before his 1 This nation is mentioned by the name of Húnds in Indian writings also. See Vishnu Purána, translated by H. H. Wilson, pp. 177, 194. They were hostile to the Iranians, who seem to have often been engaged in war with them. They were the white Huns who were once the terror of Europe. devotee in such different forms as he may choose to assume. He appears in the form of a wind, in that of a cow, in that of a horse, in that of a camel, in that of a boar (varâza, Sans. varaha), in that of a boy aged fifteen, in that of a warrior, &c. Zarathushtra worshipped him, and was rewarded by the angel with strength in his arms and vigour in his whole body. Zarathushtra once asking Ahuramazda in what way the angel Behrâm should be worshipped, is answered in the following manner: The Aryan countries (ie., their inhabitants, the Iranians, ancestors of the Parsis) shall consecrate water (called zaothra), arrange the sacred twigs called Barsom, and kill an animal of a reddish or yellowish colour, the flesh of which is to be cooked. Of this meal of Behrâm, which is prepared occasionally to this day, neither a criminal, nor a courtezan, nor an infidel who is an enemy of the Zoroastrian religion, is allowed to eat. Should that happen then the Aryan countries will be visited by plagues, and devastated by incursions of hostile armies. The Râm Yasht is devoted to the angel Râm, who is, however, never mentioned in it by this name, but is called vayush 1 uparô-kairyô, i.e., the wind whose business is above (in the sky), the celestial breath; or he is simply invoked by the names of Apa," who is far, remote," and Bagha,2 'destiny." He is described as being everywhere (on all sides), and as the primary cause (akhshti) of the whole universe. From these remarks we may gather that he represents that very fine and subtle substance which is called ether, and known to the Indian philosophers as âkâsha. He was worshipped by Ahuramazda and the great heroes and sages of antiquity, such as Haoshyanha, Takhma-urupa (Tahmûras), Yima, &c. Old maids beg him to grant them husbands. In the last (eleventh) section his manifold names are 1 This name seems to be connected See the first section of the fourth with the Vedic god Vâyu, "the Essay. wind," the original long & having been shortened to a. explained. Vayush is there traced to the root vi, "to go, penetrate," and to va, "both," and explained by "I go to both creatures, those of the beneficent, and those of the malevolent spirit." By this and other names he is to be invoked at the time of worship. He has then the power of defeating hostile armies. 10. DIN AND ASHI YASHTS. In the Dîn Yasht the daêna mâzdayasnish, or the Zoroastrian religion, is invoked as an angel. She was, of course pre-eminently worshipped by Zarathushtra. The way in which he invoked her is described in a short hymn commencing as follows: Yt. xvi. 2. Rise from thy place! go out from thy house! thou wisdom, created by Mazda! which is the rightest; if thou art in the front (of the house), put up with me; if thou art behind it, return to me. Ashi is a female angel whom the Dasturs at present compare with Lakshmi, the Hindu goddess of wealth. But the Yasht devoted to her does not countenance this opinion. Her full name is Ashish vaṇuhi (now corrupted to Ashishang), which means "the good truth." She is called a daughter of Ahuramazda, and a sister of the Ameshaspentas or archangels. She makes the wisdom of all prophets continue, and inspires them in their turn with the heavenly (lit. original) wisdom. She comes to help all that invoke her from far and near. The ancient heroes and sages, Yima, Thraêtaona, Zarathushtra, Kavâ Vishtâspa, &c., worshipped her, and to all she granted what they were praying for, such as wealth, victory, or children. II. ASHTÂD, ZAMYÂD, AND VANANT YASHTS. The name Ashtâd, which is to be traced to the Avesta word Arshtâd, "height," does not occur in the Yasht bearing this name. The glory of the Aryan countries (ie., their riches and wealth in trees, cows, sheep, and all other things of the good creation, which are the most effective means for destroying the works of the demons, and for pre serving everything in its original rectitude), and the Ashi vanuhi berezaiti (the good, high truth) are invoked in this Yasht. The glory (qarenô) being chiefly the subject of the Zamyâd Yasht, and the Ashi Vaņuhi that of the preceding Ashi Yasht, we cannot ascribe any independent value to this Ashtâd Yasht, which is only an appendage to those two others. The name Ashtâd, by which the Dasturs understand the height of mountains, was given to this short chapter only to distinguish it by a separate name from the two other Yashts. The name Zamyâd refers to the earth. She is not directly invoked in this Yasht, which is chiefly devoted to the praise of the "glory" (qareno) above mentioned. Its first section, which describes the origin of all mountains out of the heart of the central and primeval mountain Alborz (Harô berezaiti),1 stands separate. Several names of mountains are particularly mentioned,2 such as Ushidhao (creator of light), Ushi-darenem (district of light), &c. The number of all the mountains is said to be 2244. In the following sections of this Yasht we find always invoked "the mighty glory which was peculiar to the Kavis" (the chiefs of the Iranian community in ancient times, mostly before Zoroaster). Ahuramazda produced it at the time of creating all that is good, bright, shining, and propagating life. It attached itself generally to one of the great heroes of antiquity, such as Thraêtaona, Yima, &c., and enabled him to achieve great feats. This heavenly glory is essential for causing the dead to rise at the end of the world. About this resurrection of the dead, which is a genuine Zoroastrian doctrine, we find in this Yasht two very interesting passages, which are almost identical (Yt. xix. II, 12 and 89, 90). The following is a translation of the second passage:— 1 Here we find the peculiar form haraiti baresh, in which haraiti is an abstract noun, meaning "mountain range," and baresh, barez (in the Vedas brihas) "elevated, high." Its heart (zaredho) is here regarded as a sepa rate mountain, surrounded by its vast mountain ranges. 2 To express the word "mountain" we find here two words used: gairi and paurvata, which are both to be found also in Sanskrit (giri and parvata). "This splendour attaches itself to the hero (who is to rise 'out of the number) of prophets (called Saoshyantó) and to his companions, in order to make life everlasting, undecaying, imperishable, imputrescible, incorruptible, for ever existing, for ever vigorous, full of power (at the time) when the dead shall rise again, and imperishableness of life shall commence, making life lasting by itself (without 'further support). All the world will remain for eternity ' in a state of righteousness; the devil will disappear from 'all those places whence he used to attack the righteous man in order to kill (him); and all his brood and crea'tures will be doomed to destruction.' The Vanant Yasht is a very short prayer addressed to the star Vanant (by which the Dasturs understand the Milky-way, or Kâh-i-kashân in Persian), to kill all disturbers of the good creation. This constellation is said to stand directly over hell in order to frighten the demons.1 12. TWO FRAGMENTS OF THE HÂDÔKHT NASK; THE AFRÎN-I These four texts conclude the collection of all the Yashts extant, in Westergaard's edition. In the first fragment of the Hâdôkht Nask, the praise of Ashem or righteousness is recommended by Ahuramazda to Zarathushtra as one of the most meritorious works. By this praise we can understand only the recital of the sacred formula, Ashem vohu, which is called, in Pahlavi, "the praise of righteousness." The larger or smaller amount of merit, resulting from repeating this prayer, depends on the time and occasion when it is done. Thus, for instance, the merit is far greater if the praise is uttered at night than if uttered in the day-time. The second fragment treats of the fate of the soul immediately after death, till it reaches either heaven or hell on 1 The Dasturs are of opinion, that this constellation is the weapon (vazra) which is constantly aimed by Mithra at the head of the Devas, as stated in the Khurshêd Yasht. |