(31) And I saw other mountains, and amongst them were ⌈groves of⌉ trees, and there flowed forth from them nectar, which is named sarara and galbanum.

(11) Your praiser then (by eminence) would I be named, and (more), would be it, so long as by (Thine inspiring) Righteousness I am thus able and may have the power. And may the maker of the world give help through (His implanted) Good Mind (in my fellow-servants). And may that (all) be done (to further us) which through His veritable grace is most promotive (for the cause)! 170:1 This verse is placed here as obviously more closely related to chapter L than to chapter XLIX. Lost verses may, however, have intervened between it and Y. L, 1. 170:2 Another rendering, regarding kat as a purely interrogative participle, would be, 'Are they (tôi) helpful to the invoking Zarathustra?' But kat tôi is a familiar form; see Y. XXXIV, 12, where it must mean quid tibi. 171:1 I should be far from denying that azdâ may equal addhâ´, but a strengthening adverb seems to me of no particular force here. I formerly rested at the simple explanation az + dâ = dhâ = desire-exciting, much desired one. But the Pahlavi translator affords an explanation which may surpass that of his successors. He sees the meaning: 'When I shall call upon You,' (that is, freely, 'being invoked,') 'cause Thou (sic) me to understand fully.' This is the remnant of some predecessor's work who rendered 'tell ye me;' az = ah, otherwise lost in Zend. The plural follows the singular too often to excite much doubt; azdâ = tell ye; so zdî is from az, as syôdûm is from as (recall the well-known Indian analogies). See also the explanation of the Pahlavi at Y. XXXI, 17. If a plural cannot be admitted, then consider a form extended by d. 171:2 The Pahlavi translates freely, bavîhûnam. 171:3 The Kine must represent the people as well as their live-stock. The raids concerned the owners more than their cattle. In answer to the cry of the Kine, Zarathustra was sent to the people. 171:4 I can hardly agree to the rendering 'among people who see the sun' without a needless reconstruction of the text. The Pahlavi likewise has pavan khvârîh; for general meaning, compare Khshathrôi hveng daresôi, not as equivalent however. 171:5 Âskârak stî. 172:1 The Pahlavi translation, as usual, not literally exact, still furnishes the correct clue, Zak î nazdistô (1) gêhânŏ min valman î darvand bakhshêd [aîgas zak dên dârisn barâ yansegûnyên]. 172:2 Frô tâis vîspâis Kinvatô frâ, peretûm. 172:3 Âkau (compare the Indian âkê); 'who approach, and are therefore evident (âshkârak) to God, and seeing Him.' Comp. âkau in Y. LI, 13, which has been thought a loc. 172:4 See nau. 172:5 To vrag. 173:1 See the previous verse, where the wisher stands on the path, seeking to reach Garôdman. It seems therefore probable that hvâthrê refers to demânê garô. 173:2 Compare Y. LIII, 2, daunghô erezûs pathô. 173:3 As remarked, this entire piece recalls Y. XXVIII. Here the monarch is represented as speaking precisely as spokesmen are introduced in any other composition. We have no reason to suppose the piece to be the composition of some leading person other than Zarathustra, because of the words 'let Zarathustra speak forth my regulations.' (See page 169.) 173:4 Îshô staunghat â paithî. 173:5 Consider a suffix ishti. 173:6 Here the Pahlavi translator gives us both text and translation, aurvatô = arvand. 173:7 Or, 'yoke Thou, may’st Thou gain.' 173:8 The Kinvat Bridge, either literally or figuratively. Compare 'the bridge of the earth' (Y. LI, 12). The crises of effort, or temptation, are meant, as the Kinvat Bridge was the last crisis before salvation or perdition. The souls of the good and of the evil were met by their own consciences on the Bridge, and encouraged or reviled. 'When the soul of the pious passes over that Bridge, the width of p. 174 that Bridge becomes about one league' (West, Mainyô-î Khard,* p. 134). Possibly the extension of the Bridge for the pious arose from the plural use here. 174:1 Compare Y. XXVIII, 3. 174:2 See Y. XXVIII, 9. 174:3 See Y. XXVIII, 2. 174:4 See Y. XLVI, 9. 174:5 The Pahlavi translator accepts a ser se of acquisition here as well as of desire: Aêtûnŏ zak î valman î avŏ hû-dânâk pavan khvahîsnŏ grîftâr hômanânî [mozd]. I accede to its indication, holding that gardh certainly has such an element in its meaning. 175:1 I can here only follow the words as they are written; the meaning is clear enough although rather advanced. Reconstructions on a large scale are seldom of value. 175:2 Judging from the context, we may render argat thus. 175:3 The Pahlavi translator here renders as if he read ushâ. In Y. XLVI, 3 he translates ukhshânô. Professor Wilhelm, preferring as above, still recalls the Homeric usage favouring 'increaser.' The Pahlavi has vakhshînîdâr in Y. XLVI, 3. Here hôsh zak î arûs dên bâm I. Ner. alone understood arûs. 175:4 'Your.' 175:5 An imperative has long been recognised in varstãm; or read: 'Let him cause that which is the most furthering of deeds to grow influential through veritable grace.' So perhaps better. Next: Yasna LI Sacred Texts | Zoroastrianism « Previous: The Zend Avesta, Part III (SBE31): The Gâthas: Yasn... Index Next: The Zend Avesta, Part III (SBE31): The Gâthas: Yasn... » Sacred Texts | Zoroastrianism

(52) And these mountains which thine eyes have seen, The mountain of iron, and the mountain of copper, and the mountain of silver, And the mountain of gold, and the mountain of soft metal, and the mountain of lead, All these shall be in the presence of the Elect One As wax: before the fire, And like the water which streams down from above [upon those mountains], And they shall become powerless before his feet.