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The Zend Avesta, Part III (SBE31), L.H. Mills, tr. [1886], at sacred-texts.com
1. With a Baresman brought to its appointed place accompanied with the Zaothra at the time of Hâvani, I desire to approach the Myazda-offering with my praise, as it is consumed, and likewise Ameretatât 2 (as the guardian of plants and wood) and Haurvatât (who guards the water), with the (fresh) meat 3, for the propitiation of Ahura Mazda, and of the Bountiful
[paragraph continues] Immortals, and for the propitiation of Sraosha (who is Obedience) the blessed, who is endowed with sanctity, and who smites with the blow of victory, and causes the settlements to advance.
2. And I desire to approach Haoma and Parahaoma 1 with my praise for the propitiation of the Fravashi of Spitâma Zarathustra, the saint. And I desire to approach the (sacred) wood with my praise, with the perfume, for the propitiation of thee, the Fire, O Ahura Mazda's son!
3. And I desire to approach the Haomas with my praise for the propitiation of the good waters which Mazda created; and I desire to approach the Haoma-water, and the fresh milk 2 with my praise, and the plant Hadhânaêpata, offered with sanctity for the propitiation of the waters which are Mazda-made.
4. And I desire to approach this Baresman with the Zaothra with my praise, with its binding 3 and spread with sanctity for the propitiation of the Bountiful Immortals. And I desire with (?) my voice the thoughts well thought, and the words well spoken, and the deeds well done, and the recital of the Gâthas as they are heard. And I desire to approach the well-said Mãthras with my praise, and this (higher) lordship with this sanctity, and this exact regulation 4 (of the Ratu), and the reverential prayer for blessings (spoken at the fitting hour); and I desire to approach them for the contentment and propitiation
or the holy Yazads, heavenly and earthly, and for the contentment of each man's soul.
5. And I desire to approach the Asnya with my praise, the lords of the ritual order, and the Hâvani and Sâvanghi and Vîsya, the holy lords of the ritual order. And I desire to approach with the Yast 1 of Mithra of the wide pastures, of the thousand ears, of the myriad eyes, the Yazad of the spoken name, and with him Raman Hvâstra.
6. And I desire to approach Rapithwina with my praise, the holy lord of the ritual order, and Frâdat-fshu and Zantuma, and Righteousness the Best, and Ahura Mazda's Fire.
7. And I desire to approach Uzayêirina, and Frâdat-vîra and Dahvyuma* with my praise, with that lofty Ahura Napât-apãm, and the waters Mazda-made,
8. And Aiwisrûthrima, and Aibigaya, and Frâdat-vîspãm-hugaiti, and Zarathustrôtema with the Yast of the Fravashis of the saints 2, and of the women who have many sons, and the year long unchanged prosperity, and of Might, the well-shaped and stately, smiting victoriously, Ahura-made and of the Victorious Ascendency (which it secures).
9. And I desire to approach Ushahina, Beregya, and Nmânya with the Yast of Sraosha (Obedience) the sacred, the holy, who smites with the blow of victory, and makes the settlements advance, and with that of Rashnu, the most just, and Arstât
who furthers the settlements, and causes them to increase.
10. And I desire to approach the monthly festivals, the lords of the ritual order, and the new moon and the waning moon, and the full moon which scatters night,
11. And the yearly festivals, Maidhyô-zaremaya, Maidhyô-shema, Paitishahya, and Ayâthrima the breeder who spends the strength of males, and Maidhyâirya, and Hamaspathmaêdhaya, and the seasons, lords of the ritual order, (12) and all those lords who are the three and thirty, who approach the nearest at the time of Hâvani, who are the Lords of Asha called Vahishta (and whose services were) inculcated by Mazda, and pronounced by Zarathustra, as the feasts of Righteousness, the Best.
13. And I desire to approach Ahura and Mithra, the lofty and imperishable two, the holy, and with the Yast of those stars which are the creatures of Spenta Mainyu, and with the Yast of the star Tistrya, the radiant, the glorious, and with that of the moon which contains the seed of cattle, and with that of the resplendent sun, the eye of Ahura Mazda, and of Mithra, province-lord of the provinces, and with that of Ahura Mazda (as He rules this day) the radiant, the glorious, and with that of the Fravashis of the saints, (who rule this month),
14. And with thy Yast, the Fire's, O Ahura Mazda's son! with all the fires, and to the good waters with the Yast of all the waters which are Mazda-made, and with that of all the plants which Mazda made.
15. And I desire to approach with the Yast of the
[paragraph continues] Mãthra Spenta, the holy, the effective, the law composed against the Daêvas, the Zarathustrian, and with that of the long descent of the Religion which Mazda gave.
16. And I desire to approach with the Yast of Mount Ushi-darena, Mazda-made, and of all, glorious with sanctity, and abundant in brilliance, and with that of the Kingly Glory, Mazda-made; yea, with that of the unconsumed glory which Mazda made, and with that of Ashi Vanguhi, and Kisti Vanguhi, and with that of the good Erethe, and the good Rasãstât, and the good Glory, and of the Benefit which Mazda gave.
17. And I desire to approach with the Yast of the good and pious Blessing of the pious man and of the saint, and with that of the awful and swift Curse of the wise, the Yazad-curse, (18) and to these places, regions, pastures, and abodes, with their water-springs, and with that of the waters, and the lands, and the plants, and with that of this earth and yon heaven, and with that of the holy wind and of the stars, moon, and sun, and with that of the stars without beginning, self-determined and self-moved, and with that of all the holy creatures which are those of Spenta Mainyu, male and female, regulators of the ritual order, (19) and with that of the lofty lord who is Righteousness (himself, the essence of the ritual), and with that of the days in their duration, and of the days during daylight, and with that of the monthly festivals, and the yearly festivals, and with those of the several seasons which are lords of the ritual at the time of Hâvani.
20. And I desire to approach the meat-offering with a Yast, and Haurvatât (who guards the water), and Ameretatât (who guards the plants and wood), with
the Yast of the sacred flesh for the propitiation of Sraosha (Obedience) the blessed and the mighty, whose body is the Mãthra, of him of the daring spear, the lordly, the Yazad of the spoken name.
21. And I desire to approach both Haoma and the Haoma-juice with a Yast for the propitiation of the Fravashi of Zarathustra Spitâma, the saint, the Yazad of the spoken name. And I desire to approach the wood-billets with a Yast, with the perfume for the propitiation of thee, the Fire, O Ahura Mazda's son! the Yazad of the spoken name.
22. And I desire to approach with a Yast for the mighty Fravashis of the saints, the overwhelming, the Fravashis of those who held to the ancient lore, and of those of the next of kin.
23. And I desire to approach toward all the lords of the ritual order with a Yast, toward all the good Yazads, heavenly and earthly, who are (set) for worship and for praise because of Asha Vahista (of Righteousness the Best).
24. I will confess myself a Mazdayasnian, of Zarathustra's order, a foe to the Daêvas, devoted to the lore of the Lord for Hâvani, the holy lord of the ritual order, for sacrifice, homage, propitiation, and for praise, and for Sâvanghi and Vîsya, the holy lord(s) of the ritual order, and for the sacrifice, homage, propitiation, and praise of the day-lords of the days in their duration, and of the days during daylight, and for the month-regulators, and the year-regulators, and for those of the (several) seasons, for their sacrifice, and homage, their propitiation, and their praise.
(The Zaotar speaks 1): As the Ahû to be
[paragraph continues] (revered and) chosen, let the priest speak 1 forth to me.
(The Ratu responds): As the Ahû to be (revered and) chosen, let him who is the Zaotar speak 1 forth to me.
(The Zaotar again): So let the Ratu from his Righteousness, holy and learned, speak forth!
207:1 See note on Y. I, 16.
207:2 Spiegel has observed with truth that Ameretatât and Haurvatât may represent severally all the fruits and the liquids offered.
207:3 The modern Parsis, Haug following, render 'butter'; but Spiegel is inclined to discredit this later tradition, holding that 'flesh' was originally intended; but on its becoming disused in India, milk was substituted, hence the error.
Gaus hudhau, in its primary sense, meant of course 'the Kine of blessed endowment.' (Repetitions are again curtailed.)
208:1 The Haoma-juice.
208:2 So better than 'fresh meat.' Fluids are the chief objects of attention here.
208:3 With its girdle.
208:4 Anghuyãm—rathwãm stand related as ahû and ratu; so also the Pahlavi ahûŏîh and radîh, and Ner. svâmitâmka gurutâmka.
209:1 Yestî seems used of an especial Yast here, and subsequently, as genitives intrude among datives, the form possibly taking the place of the words 'for the propitiation of'; here Yast X may be referred to.
209:2 Yast XIII.
212:1 So at least the rubric. One would think that the sentence was intended to be dictated to the Ratu to be repeated; that is, if the p. 213 rubric is correct. The sentence as uttered by the priest seems difficult.
213:1 Present, or infin. for imperative (?).