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 Yaçna, we find an elaborate exaltation of the powers of the Ahuna-Vairya, which stands second in the Khorda-Avesta. Zarathustra is represented as asking Ahura-Mazda, "What was the speech which thou spokest to me, as existing before the sky, before the water, before the earth, before the ox, before the trees, before the fire, son of Ahura-Mazda, before the pure men, before the Daevas with perverted minds, and before men, before the whole corporeal world, before all things created by Mazda which have a pure origin?" This speech, existing prior to all created objects, is declared to have been a part of the Ahuna-Vairya. The immense benefits of repeating this prayer, which is stated to ensure salvation, are then recounted to the prophet. The 20th chapter is occupied with the merits of another of these short formularies, the Ashem-vohû. These prayers are in continual use, not only in the liturgy, but among the laity. They are sometimes required to recite great numbers of Ahuna-Vairyas at one time, and at the commencement of sowing, or of any good work, it is proper to repeat it. The Ashem-vohû is to be said on various occasions, particularly on waking and before going to sleep (Av., vol. ii. pp. lxxxii., lxxxiii). The higher sanctity, as well as greater antiquity, of these prayers is evinced by the fact that we find them constantly introduced in the course of others, to which they form a necessary supplement. There are often several Ashem-vohûs in a single brief prayer. The Ashem-vohû, in fact, fulfills a function much like that of the Lord's prayer in the liturgies of some Christian Churches.

Let us now see what these most sacred forms of adoration contain. The Ashem-Vohû is to this effect:—

"Purity is the best possession. Hail, hail to him: Namely, to the pure man best in purity"

It is strange that, in a formulary occupying so conspicuous a place in Parsee devotion, there should be no acknowledgment of God. But this want is supplied in the Ahuna-Vairya, or Yathâ-ahû-vairyo, which follows it.