MAGI - ZOROASTRIANISM: THE AVESTA

[Bianca]

AVESTA: YASNA - Ahunavaiti Gatha



Translation by C. Bartholomae, from I.J.S. Taraporewala, The Divine Songs of Zarathushtra






They then take the "Nirang," wash their faces and the exposed portion of their body, perform the "Kusti "and say the "Patet" or the repentance prayer; mentioning the name of the deceased in the last portion of the prayer and thus ask the forgiveness of God upon the deceased. This being done, all return home and take a bath before following their ordinary avocations.

The Towers of Silence are generally built on tops of hills or on an elevated ground.

"O Holy Creator of the material world! where are we to carry the bodies of the dead? O Ahura Mazda! where are we to place them?' Ahura Mazda replied 'O Spitama Zarathushtra, on the most elevated place.'" (Vend. 7.44-45)

On such an elevated place a spot apart from human dwellings is chosen for the Tower.

A short description of the Tower will not be out of place here. Its construction all along is just in accord with the view held in the performance of the ceremonies for the disposal of the dead, viz., the sanitary view, which enjoins, that while disposal of the dead body with all respect due to the deceased, no injury or harm should be done to the living.

The Tower is a round massive structure built throughout of solid stone. A few steps from the ground lead to an iron gate which opens on a circular platform of solid stone with a circular well in the center. The following is a short description of the tower with a plan as given by Mr. Nusserwanjee Byrawjee, the late energetic Secretary of the public charity funds and properties of the Parsi community.

"The circular platform inside the Tower, about three hundred feet in circumference, is entirely paved with large stone slabs well cemented, and divided into three rows of shallow open receptacles, corresponding with the three moral precepts of the Zoroastrian Religion -- 'good deeds,' 'good words,' 'good thoughts'. (Vide plan attached.)

[Bianca]

The clothes wrapped round the corpses are removed and destroyed immediately after they are placed in the Tower -- 'Naked we came into this world and naked we ought to leave it.'

"Footpaths for corpse-bearers to move about. A deep central well in the Tower, 150 feet in circumference (the sides and bottom of which are also paved with stone slabs), is used for depositing the dry bones. The corpse is completely stripped of its flesh by vultures within an hour or two, and the bones of the denuded skeleton, when perfectly dried up by atmospheric influences and the powerful heat of the tropical sun, are thrown into this well, where they gradually crumble to dust, chiefly consisting of lime and phosphorus; -- thus the rich and the poor meet together on one level of equality after death.


"There are holes in the inner sides of the well through which the rain water is carried into four underground drains (marked F), at the base of the Tower, These drains are connected with four underground wells (marked G), the bottoms of which are covered with a thick layer of sand. Pieces of charcoal and sandstone are also placed at the end of each drain, which are renewed from time to time.


These double sets of filters are provided for purifying the rain water passing over the bones, before it enters the ground thus observing one of the tenets of the Zoroastrian religion that 'The Mother Earth shall not be defiled.'

[Bianca]

"There are holes in the inner sides of the well through which the rain water is carried into four underground drains , at the base of the Tower, These drains are connected with four underground wells, the bottoms of which are covered with a thick layer of sand. Pieces of charcoal and sandstone are also placed at the end of each drain, which are renewed from time to time. These double sets of filters are provided for purifying the rain water passing over the bones, before it enters the ground thus observing one of the tenets of the Zoroastrian religion that 'The Mother Earth shall not be defiled.'

"The vultures (nature's scavengers) do their work much more expeditiously than millions of insects would do, if dead bodies were buried in the ground. By this rapid process, putrefaction with all its concomitant evils, is most effectually prevented. According to the Zoroastrian religion, Earth, Fire, and Water are sacred and very useful to mankind, and in order to avoid their pollution by contact with putrefying flesh, the Zoroastrian religion strictly enjoins that the dead bodies should not be buried in the ground, or burnt, or thrown into seas, rivers, etc.

"In accordance with their religious injunctions, the Parsis build their Towers of Silence on the tops of hills if available. No expense is spared in constructing them of the hardest and the best materials, with a view that they may last for centuries without the possibility of polluting the earth or contaminating any living beings dwelling thereon.

"However distant may be the home of a deceased person, whether rich or poor, high or low in rank, he has always a walking funeral -- his body is carried to the Tower of Silence on an iron bier by official corpse-bearers and is followed in procession by the mourners, relatives and friends, dressed in white flowing full-dress robes, walking behind in pairs and each couple joined hand in hand by holding a white handkerchief between them in token of sympathetic grief."

[Bianca]

The construction of a Tower is accompanied by religious ceremonies which are performed at different times during the progress of the structure and are therefore divided into three classes:--

1. The ceremony of digging the ground.

2. The "tana" ceremony, or the ceremony of laying the foundation.

3. The consecration ceremony, after which the Tower is laid open for public use.

1. In the center of the spot chosen for a Tower, a priest encloses a certain place with a "pavi" [21] and thereon performs the "Baj" ceremonies in honor of Srosh, the guardian angel guiding the souls of the deceased, of Ahura Mazda, of Spenta Armaiti, -- the Archangel presiding over land, a portion of which is now being enclosed for the construction of the Tower, -- of "Ardafrawash," i.e., all the departed souls, and of Haft Amahraspands, i.e., the seven archangels. Having performed the prayers and ceremonies the priest digs with his own hand a part of the ground required for the Tower.

2. A few days after, when the whole of the necessary spot of ground is excavated by the laborers, two priests perform in the morning the "Tana" ceremony for laying the foundation of the Tower. The ceremony is so called from the fact of "Tana" or a very fine thread being used to mark out the circumference of the Tower for the laying of the foundation. One hundred and one [22] threads are woven into one strong thread or string. The thread so prepared should be as long as would suffice to go round the circumference three times. [23] Some time before its use this thread is made "pâv," [24], i.e., washed, purified, and dried.

To hold this thread, the priests have to fix in the excavated ground three hundred and one nails of different sizes. After saying the "Srosh-Baj" prayer up to "Ashahê," they proceed to fix the three hundred and one nails, reciting the "Yatha Ahu Vairyo" while fixing each nail. These nails are placed in different directions and lines pointing the position of the underground drains and wells of the Tower referred to in the construction of the Tower. The thread is then passed round these nails and is not allowed to touch the ground. All this is intended to mark out the ground for the Tower and for the different parts of its structure.

3. The consecration ceremony lasts for four days. The Tower is surrounded by a "Pâvi," and in the central well of the Tower, called the "Bhandâr," two priests perform the Yasna ceremonies during the day in the "Hawan Gah," and the Vendidad ceremonies at night in the "Ushahin Gah" for three consecutive days. These ceremonies are in honor of the angel Srosh, who is guiding the soul of the deceased person for three days and nights after death. On the morning of the fourth day or the opening day of the Tower, a Yasna ceremony is performed in honor of Ahura Mazda.




Then the "Baj" and "Afrinagan" ceremonies are performed in honor of Ahura Mazda, of "Ardafrawash," i.e., the departed souls, of Spandarmad, i.e., the Yazad presiding over mother-earth, a portion of which is now occupied for laying the dead upon, and of Srosh.

In the Afrinagan ceremony, known as the Jashan [25] ceremony, which is performed in the presence of a large number of the community assembled to witness it, the name of the donor at whose expense the Tower is built is mentioned and the blessings of God invoked upon him. If the Tower is constructed by the donor in honor of, or to commemorate the memory of, a deceased relative, the name of that relative is publicly mentioned.

When the ceremony is over, the Parsis assembled go into the Tower to see it and throw into the central well, gold, silver or copper coins as their mite in the expenses of the construction of the Tower. Some throw even their rings and ornaments. These go to make up the sum necessary for building the Tower, if it is built at the expense of the anjoman or the whole community. If it is built at the expense of a generous donor, the amount thus collected goes to the head priest of the district in whose ecclesiastical jurisdiction the Tower lies.

[Bianca]

We have described at great length the funeral ceremonies of the Parsis up to the time of the disposal of the body in the Tower. We have also described at length the construction of the Tower and the ceremonies accompanying it. It appears that at the bottom of a good many of them lies a great solicitude, on the part of the great law-giver who framed the rules and dictated the ceremonies, to attend to the sanitary good of the survivors. At first sight, the details may appeal irksome, but from the standpoint of sanitation and health, most of them, though enjoined about 3,000 years ago, appear essential and indispensable. Every precaution is enjoined, so that, in disposing of the dead body, no contamination or injury may result to the living. After a certain time after death, no man, except the official corpse-bearers, is allowed to touch the dead body or to come into any contact with it. If somebody accidentally or unavoidably does touch the body he is enjoined to keep himself aloof from others and not to touch them before he bathes and undergoes a prescribed ceremonial of different washings.

Not only should a man not come into contact with the dead body, but even utensils and other articles of furniture should be kept away from the corpse. If wearing clothes have been defiled by the sweat, vomit, etc., of the dead, they should be altogether rejected and destroyed. (Vend. 7.13.) If not defiled, they may be purified by the "gomez" [26] and water. If the clothes are made of leather they must be washed thrice with "gomez," rubbed with dry earth thrice, washed with water thrice, and exposed for three months in the air before being used again. If they are made of woven cloth, which is more porous than leather and therefore likely to carry more germs of disease and infection, the above process of cleaning and washing must be repeated six times, and they must be exposed to the air for a period of six months. (Vend. 7.14-15.) Even the clothes thus purified cannot be used again for religious purposes or for ordinary domestic purposes, but they can be used for other petty purposes. (Vend. 7.18-19.)

Utensils for domestic purposes, if they have come into contact with a dead body, require to be washed several times according to the specific gravity of the metal of which they are made. If the utensil is made of gold it requires one washing with "gomez" and water and a rubbing with dry earth. An utensil of silver, which is more porous than gold and therefore likely to carry more contagion, requires two similar cleanings and washings. An iron one requires three, a zinc one four, and a stone six washings. An utensil of porcelain, wood or clay is to be condemned altogether. (Vendidad 7.73-75.) In the same way, if accidentally a dead body happens to come into contact with stores of grain (Vendidad 7.32-35) or of drinking water (Vendidad 6.26-41), it is enjoined to reject and condemn a certain quantity in the approximate vicinity of the body.

[Bianca]

Thus at the bottom of all religious injunctions and restrictions in connection with the funeral ceremonies and the disposal of the dead body, lies the sanitary principle of segregation, prevention of contamination and infection, sad the idea of observing simplicity and equality.

We will now speak of some of the observances attended to in the house even after the removal of the corpse. They also point to the same end.

After the removal of the body to the Tower all the members of the family are required to bathe. Fire is generally kept burning for three days at the spot where the body was placed before removal. Fragrant sandal and incense are burnt over it. We have spoken above about the good attributed to the fire in destroying the germs of the disease lurking at the spot where the decomposing body was placed.

Again, the spot where the body was placed before removal is generally set apart and not used for some time. Nobody is allowed to go on the spot for a period of ten days if the season at the time be winter, and for a period of thirty days, if the season be summer, when the decomposition and contamination are generally more rapid.

Near the spot where the body was placed, a lamp is kept burning for a period of nine days or thirty days, according as it is winter or summer. In a small pot full of water fresh flowers are kept and changed every morning and evening. On the expiry of the above period the chamber is washed throughout.

For three days after death the family abstains from meat, and takes food chiefly consisting of vegetable and fish, which is called "parhîzî" (abstinence). Not only do the family, but even nearest and dearest friends abstain from meat diet. The abstinence is observed as a sign of mourning. Up to recently in Bombay, and even now in some of the mofussil towns, no food is cooked in the house where death has taken place. The nearest relations of the family prepare the food for the bereaved family and send it over to the place.


http://www.avesta.org/ritual/funeral.htm

[Bianca]

                          
Zoroastrianism originated in ancient Iran sometime around 2000 B.C.E. In March 2000 at the Zoroastrian Qasr-e-Firoozeh cemetery in Teheran, Zoroastrian priests prayed at the funeral of the religious leader of the Iranian Zoroastrian community, Dastur Rostam Dinyar Shahzadi. AFP/CORBIS

[Bianca]

The method of the disposal of the dead is a controversial subject among Zoroastrians in the twentyfirst century. The methods used are the system of the Dakhma ("Tower of Silence" as it is called by Westerners), the burial system, and, less frequently, cremation.

Dakhma is a stone-surfaced tower, built on an elevated earth outside town, on which the corpse is exposed to be devoured by vultures. The heavy bones left behind are either buried or placed in a drain beneath the surface of the Dakhma where they are destroyed with chemicals. No Dakhma dating before the Arab conquest of Iran has been unearthed. Historians suggest that this practice started later in the Arab period to avoid desecration of the dead by the Muslims and that the low walls of the Dakhma increased during the period of the Turk and Mongol invasions.

If the practice of using the Dakhma existed at all in the pre-Islamic period, as it is insisted by the Parsees in India, it must have been in order to preserve the environment, a concept Zoroastrians diligently observed; the Dakhma was used to prevent the pollution of soil and water and to avoid making land unusable for agriculture.

In 1937 the Zoroastrians in Iran started using the burial system along with the old system of Dakhma, but currently they use the latter almost to the exclusion of Dakhma. In contrast, the Zoraostrians of India still rely solely on the Dakhma. In the West, with some exceptions, the burial system and cremation are used.

Tradition requires the performance of certain rituals for the departure of the soul. According to traditional belief (not specified in the Gathas), the soul of a dead person lingers on earth for three days and nights following the death and stays near the place where the head of the dead was resting immediately before death, recounting all the acts the person had done in his or her life. The righteous soul chants the sacred hymns, experiencing great joy while the wicked soul recalls the evil acts, experiencing great sorrow.

At the dawn of the fourth day, the soul starts its journey to the next existence or world. At the Chinavat bridge, it is met with his or her conscience ( Daena) that accompanies the soul to its final destination.

Certain prayers and rites are performed during the three days and at the morning of the fourth day. Remembrance ceremonies are performed on the tenth day following the death, thereafter on each thirtieth day of the month for one year and finally annually for thirty years. Jews also believed that the soul fluttered in the neighborhood of his or her house for three days.

[Bianca]

                                                         






                                       T H E   Z O R O A S T R I A N   C R E E D





Translation by J. H. Peterson, 1997. This creed probably dates to the earliest days of the faith, but seems to have undergone some linguistic shift and subsequent recasting in the Old Avestan dialect. It was probably intended to be recited before an open assembly. See discussion in Boyce, Zoroastrianism - Its Antiquity and Constant Vigour, (Costa Mesa, Mazda Pub, 1992, p. 84 and 104 ff). The last phrase of verse 7, plus all of verses 8 and 9, are incorporated into the daily Kusti ritual.




---------------------------------------------------------------------------------------------------

1.
I curse the Daevas.
I declare myself a Mazda-worshipper, a supporter of Zarathushtra, hostile to the Daevas, fond of Ahura's teaching, a praiser of the Amesha Spentas, a worshipper of the Amesha Spentas. I ascribe all good to Ahura Mazda, 'and all the best,' Asha-endowed, splendid, xwarena-endowed, whose is the cow, whose is Asha, whose is the light, 'may whose blissful areas be filled with light'.

2.
I choose the good Spenta Armaiti for myself; let her be mine. I renounce the theft and robbery of the cow, and the damaging and plundering of the Mazdayasnian settlements.

3.
I want freedom of movement and freedom of dwelling for those with homesteads, to those who dwell upon this earth with their cattle. With reverence for Asha, and (offerings) offered up, I vow this: I shall nevermore damage or plunder the Mazdayasnian settlements, even if I have to risk life and limb.

4.
I reject the authority of the Daevas, the wicked, no-good, lawless, evil-knowing, the most druj-like of beings, the foulest of beings, the most damaging of beings. I reject the Daevas and their comrades, I reject the demons (yatu) and their comrades; I reject any who harm beings. I reject them with my thoughts, words, and deeds. I reject them publicly.
Even as I reject the head (authorities), so too do I reject the hostile followers of the druj.

5.
As Ahura Mazda taught Zarathushtra at all discussions, at all meetings, at which Mazda and Zarathushtra conversed;

6.
as Ahura Mazda taught Zarathushtra at all discussions, at all meetings, at which Mazda and Zarathushtra conversed -- even as Zarathushtra rejected the authority of the Daevas, so I also reject, as Mazda-worshipper and supporter of Zarathushtra, the authority of the Daevas, even as he, the Asha-endowed Zarathushtra, has rejected them.
 
7.
As the belief of the waters, the belief of the plants, the belief of the well-made (Original) Cow; as the belief of Ahura Mazda who created the cow and the Asha-endowed Man; as the belief of Zarathushtra, the belief of Kavi Vishtaspa, the belief of both Frashaostra and Jamaspa; as the belief of each of the Saoshyants (saviors) -- fulfilling destiny and Asha-endowed --

so I am a Mazda-worshipper of this belief and teaching.

8.
I profess myself a Mazda-worshipper, a Zoroastrian, having vowed it and professed it. I pledge myself to the well-thought thought, I pledge myself to the well-spoken word, I pledge myself to the well-done action.

9.
I pledge myself to the Mazdayasnian religion, which causes the attack to be put off and weapons put down; [which upholds khvaetvadatha], Asha-endowed; which of all religions that exist or shall be, is the greatest, the best, and the most beautiful: Ahuric, Zoroastrian. I ascribe all good to Ahura Mazda. This is the creed of the Mazdayasnian religion.

[Bianca]

                                                            






                                                  INVOCATIONS AND DEDICATIONS.





[Y13.1-6 and the beginning of 7 is in the Old Avesta dialect.]



1.
I address (my invocation to) Ahura Mazda. And I invoke (among guardian beings) the chief of the house-lord, and the chief of the Vis-lord, and the chief of the Zantu-lord. And I invoke the chief of the province-lord. And the chief of women I invoke, the Mazdayasnian Faith, the blessed and good Parendi, her who is the holy one of human-kind. And I invoke this (holy) earth which bears us.
 
2.
And I invoke the friendly and most helpful person's lord, the Fire of Ahura Mazda, and also the most energetic lords of holy men, those who are most strenuous in their care of cattle and the fields, and the chief of the thrifty tiller of the earth. And I invoke the steady settler of sanctity, (and) the chief of the charioteer.

3.
And I invoke the chief of the fire-priest by means of the most imposing sciences of the Mazdayasnian Faith. And I invoke the chief of the Atharvan, and his pupils I invoke; yea, the lords of each of them. I invoke these lords, and I summon the Bountiful Immortals here, and the Prophets who shall serve us, the wisest as they are, the most scrupulous in their exactness (as) they utter words (of doctrine and of service), the most devoted (to their duties likewise), and the most glorious in their thoughts(?). And I invoke the most imposing forces of the Mazdayasnian Faith, and the fire-priests I invoke, and the charioteers, the warriors, and the thrifty tillers of the soil.

4.
And to You, O Ye Bountiful Immortals! Ye who rule aright, and dispose (of all) aright, I offer the flesh of my very frame, and all the blessings of my life.
-------
Thus the two spirits thought, thus they spoke, and thus they did;
 
5.
And therefore as Thou, O Ahura Mazda! didst think, speak, dispose, and do all things good (for us), so to Thee would we give, so would we assign to Thee our homage; so would we worship Thee with our sacrifices. So would we bow before Thee with these gifts, and so direct our prayers to Thee with confessions of our debt.

6.
By the kinship of the good kindred, by that of Righteousness the good (Thy righteous servant's nature) would we approach Thee, and by that of the good thrift-law, and of Piety the good.

7.
And we would worship the Fravashi of the Kine of blessed gift, and that of the holy Gaya Mareyan [Gayomard], and we would worship the holy Fravashi of Zarathushtra Spitama, the saint. Yea, that one of beings do we worship whose better (service) in the sacrifice Ahura Mazda knows; (even those women do we worship) whose (better service thus is known). Yea, both (holy) men and women (do we worship whom Ahura Mazda knows).
As the Ahu is excelling....
A blessing is the Right called the best....

8.
We worship the Ahuna-vairya; and we worship Asha Vahishta the best(?), the bountiful Immortal. And we sacrifice to the Ha fraoreti, even to the confession and laudation of the Mazdayasnian Faith!


http://www.avesta.org/yasna/y13to27s.htm

[Bianca]

                                                         DEDICATIONS.

1.
I will come to You, O Ye Bountiful Immortals! as a praiser and a priest, and an invoker and sacrificer, as a memorizing reciter and a chanter, for Your sacrifice and homage, which are to be offered to You, the Bountiful Immortals, and for our dedication and sanctification; (yea, for ours) who are the holy prophets (destined to benefit the saints).

2.
And to You, O Ye Bountiful Immortals! would I dedicate the flesh of my very body, and all the blessings of a prospered life.

3.
In this Zaothra with this Baresman, I desire to approach the holy Yazads with my praise, and all the holy lords of the ritual order at their times, Havani at his time, and Savanghi and Visya at their times.

4. I confess myself a Mazdayasnian, and of Zarathushtra's order.

5.
The Zaotar speaks: As an Ahu (revered and) chosen, the Zaotar (?) speaks forth to me (?).
The Ratu speaks: As an Ahu (revered and) to be chosen, the Zaotar speaks forth to me.
The Zaotar: So let the Ratu from his Righteousness, holy and learned, speak forth!

[Bianca]

                                                THE SACRIFICE CONTINUES.





1.
With precept, praise, and with delight produced by grace, I call upon the Bountiful Immortals the good, and also therewith the beautiful by name; and I sacrifice to them with the blessing of the good ritual, with the earnest blessings of the good Mazdayasnian Faith.

2.
Whose best gift from his Righteousness is mine in the offering Ahura this knoweth; who have lived, and live ever, by their names these I worship, while I draw near with praises. The Good Kingdom is to be chosen, that lot which most of all bears on (our blessings).

3.
Let Sraosha (Obedience) be here present for the sacrifice of Ahura Mazda, the most beneficent, the holy, who is so dear to us as at the first, so at the last; yea, let him be present here.

4.
As the Ahu (revered and) to be chosen, the Atarevakhsha thus speaks forth to me.
(Response): So let the Ratu from his righteousness, holy and learned, speak forth!

[Bianca]

                       THE SACRIFICE CONTINUES WITH INCREASED FULLNESS OF EXPRESSION.





1.
We worship Ahura Mazda, the holy lord of the ritual order, who disposes (all) aright, the greatest Yazad, who is also the most beneficent, and the one who causes the settlements to advance, the creator of good creatures; yea, we worship Him with these offered Zaothras and with truthfully and scrupulously delivered words; and we worship every holy Yazad of the heaven (as well)!

2.
And we worship Zarathushtra Spitama in our sacrifice, the holy lord of the ritual order with these Zaothras and with faithfully delivered words; and we worship every holy earthly Yazad as we worship him; and we worship also the Fravashi of Zarathushtra Spitama, the saint. And we worship the utterances of Zarathushtra and his religion, his faith and his lore.

3.
And we worship the former religions of the world devoted to Righteousness which were instituted at the creation, the holy religions of the Creator Ahura Mazda, the resplendent and glorious. And we worship Vohu Manah (the Good Mind), and Asha Vahishta (who is Righteousness the Best), and Khshathra-vairya, the Kingdom to be desired, and the good and bountiful Armaiti (true piety in the believers), and Haurvatat and Ameretat (our Weal and Immortality).

4.
Yea, we worship the Creator Ahura Mazda and the Fire, Ahura Mazda's son, and the good waters which are Mazda-made and holy, and the resplendent sun of the swift horses, and the moon with the seed of cattle (in his beams); and we worship the star Tishtrya, the lustrous and glorious; and we worship the soul of the Kine of blessed endowment, (5) and its Creator Ahura Mazda; and we worship Mithra of the wide pastures, and Sraosha (Obedience) the blessed, and Rashnu the most just, and the good, heroic, bountiful Fravashis of the saints, and the Blow-of-victory Ahura-given (as it is). And we worship Raman Hvastra, and the bounteous Wind of blessed gift, (6) and (its) Creator Ahura Mazda, and the good Mazdayasnian Religion, and the good Blessedness and Arshtat.

[Bianca]

7.
And we worship the glorious works of Righteousness in which the souls of the dead find satisfaction and delight [(Pazand) which are the Fravashis of the saints], and we worship (Heaven) the best world of the saints, shining, all glorious.
 
8.
And we worship the two, the milk-offering and the libation, the two which cause the waters to flow forth, and the plants to flourish, the two foes who meet the Dragon demon-made; and who are set to meet, to defeat, and to put to flight, that cheat, the Pairika, and to contradict the insulting malice of the Ashemaogha (the persecuting heretic) and that of the unholy tyrant full of death.

9.
And we worship all waters and all plants, and all good men and all good women. And we worship all these Yazads, heavenly and earthly, who are beneficent and holy.

10.
And we worship thee (our) dwelling-place who art the (earth, our) bounteous Armaiti, and Thee, O Ahura Mazda, O holy Lord of this abode! which is the home of healthy herds and healthy men, and of those who are both endowed with health and lover(s) of the ritual right.
(Response of the individual worshipper (?).) Wherefore whichever of persons, or whatever of bodily influences, is most helpful and preserving in that abode (thus owned by Mazda) let this meet me in mine abode, and there may it abide for summer and for winter. (Or let that one meet me in all my house, in whom are what of influences are the most mighty power for the body and the person's life; yea, let that one meet me there, and there abide for summer and for winter (for my help)!)

[Bianca]

                                           TO THE FIRES, WATERS, PLANTS, &C.





1-10.
(See Y6, which is nearly identical with verses 1-10.)
 
11.
We worship thee, the Fire, O Ahura Mazda's son! We worship the fire Berezi-savangha (of the lofty use), and the fire Vohu-fryana (the good and friendly), and the fire Urvazishta (the most beneficial and most helpful), and the fire Vazishta (the most supporting), and the fire Spenishta (the most bountiful), and Nairya-sangha the Yazad of the royal lineage, and that fire which is the house-lord of all houses and Mazda-made, even the son of Ahura Mazda, the holy lord of the ritual order, with all the fires.

12.
And we worship the good and best waters Mazda-made, holy, all the waters Mazda-made and holy, and all the plants which Mazda made, and which are holy.

13.
And we worship the Mathra-spenta (the bounteous word-of-reason), the Zarathushtrian law against the Daevas, and its long descent.

14.
And we worship Mount Ushi-darena which is Mazda-made and shining with its holiness, and all the mountains shining with holiness, and of abundant glory, and which Mazda made ---.

15.
And we worship the good and pious prayer for blessings, (16) and these waters and (these lands), (17) and all the greatest chieftains, lords of the ritual order;

18.
And I praise, invoke, and glorify the good, heroic, bountiful Fravashis of the saints, those of the house, the Vis, the Zantuma, the Dahvyuma, and the Zarathushtrotema, and all the holy Yazads!