(16) (And) this entire (reward of the righteous) is from that Best One who teaches in the wide (mental) light of the pious , ruling (as supreme), O Mazda Ahura ! whose are my woes and my doubtings (yea, they lie in His power to heal), when I shall make (my prophets) men to be sought for the harm of the wicked. And this I shall do by the word of my mouth (to defend and avenge my saints)! 56:1 See, however, the notes. 56:2 Compare XXXI, 15, 18. 57:1 Some prominent teacher, representing the entire Daêva-party, is alluded to; see verses 6, 7, 9, 10. 57:2 Compare yâsâ in XXVIII, 2. 57:3 Or, 'his are the Daêvas;' but the verb yâsat perhaps affords a sufficient expression for Daêvâ; yâsen or hentî may be understood. We may also understand the Daêvas here, as the embodied Daêvas, in the manner in which the pious worshipper is called Vohu Manah. That Daêva should however be used quite simply for Daêva-worshipper in this early composition is not probable. In the later Avesta it is frequent usage. 57:4 Or, 'the friend;' I recoil as much as possible from abstracts, but the Pahlavi has hû-ravâkh-manîh, and Geldner admirably proposed brahman. 57:5 Aîghsân min Lekûm lakhvâr yakhsenunêm; so the Pahlavi translation, first venturing on the meaning 'holding back from;' dar in the sense of pâ, which latter in Iranian can mean hold back from advantages as well as from misfortunes. High modern authority coincides with the most ancient authority on this latter point. It is apt to be a subject of scepticism with some who neglect the evidence of tradition. 57:6 'Pavan sardârîh î Vohûman;' Ner. svâmîtâyâm*. It seems difficult to apply the meaning 'being as a refuge' here; see the following 'from His Kingdom.' 57:7 Lit. 'glorious.' This casts light upon the expression hvanvaitîs verezô. 58:1 Aîgh Spendarmad Lekûm raî sapîr dôshêm [bûndak minisnîh] zak î lanman aîtŏ [aîghmânŏ pavan tanû mâhmân yehevûnâd]. Neryosangh: To these the Great Wise (One), the Lord, answered in the lordship of the highest (best) mind; [that is, if, or since, Gvahmana had arrived, as a guest, within (their) body]; from Saharevara he answered [ ] through (their) righteousness, from the well-inclined, and through good conduct, [if truly good conduct had arrived as a guest within (their) body]. And he said: I befriend your Earth (so Âramaiti was later understood), the perfect-minded one, and your highest one; she is mine [ ]. 58:2 Compare Yasna XXX, 6. Where the Daêvas are approached by the worst mind as they are consulting. 58:3 As those who offer sacrifice to these Daêvas are mentioned separately, we are forced to concede a large idea to the composer. He addresses the Daêvas as poetically conceived to be present, and not merely their worshippers as in verse 1. And this must have its weight in the exegesis of other passages. 58:4 The Pahlavi translator has kabed. Or mas for mashyô (?). 58:5 Or possibly arrogance, avarmînisntar; Ner. apamanastaraska. 58:6 Sâtûnînêd freely, but indicating the root. The word is a locative. 58:7 The seven karshvars, or quarters of the earth, were already known. 58:8 I correct frô me (= man) mathâ (adj. nom. pl.; compare yimâ keredushâ and ma mashâ). I do so after the admirable reading of the Pahlavi translator, as frâz mînisnŏ vardînêd [aîghas barâ frîfêd, afas mînisnŏ barâ avŏ vinâs kardanŏ vardînêd]. Ner. prakrishtam manah—mathnâti. Notice that akistâ is awkward as a masc., although I have so rendered as more personal. 58:9 Vakhshyentê stood in the ancient writing used by the Pahlavi translator, as also now in some of our surviving MSS.; otherwise p. 59 reading vakhshentê with Justi and most others, and mîmathâ with Bartholomae: 'Ye have caused that men who produce the worst results are flourishing, loved of the Daêvas (as they are).' But in the Casuslehre, Hübschmann preferred 'sie sprechen was den Devas angenehm ist,' also reading vakhshentê (?) (page 240). 59:1 So the Pahlavi also indicates asân Vohûman sîzd; Ner. Gvahmanah* dûre* âste. 59:2 Improper subjunctive; otherwise ye (have) beguiled. 59:3 The Pahlavi also freely frîfêd ansûtâân pavan hû-zîvisnîh. 59:4 Frakinas far from necessarily means 'gave'; 'assigned,' 'indicated' renders it more closely. The Pahlavi has here correctly, but freely, kâshêd. 59:5 The Pahlavi has here salîtâîh for khshayô, and in XXVIII, 8 it has pâdakhshâ for khshayâ. I do not think that the word is an accusative there. A simple accusative does not so naturally fall to the end of the sentence in Gâthic; it is generally in apposition when so situated. The nominatives tend toward the end of the sentence. 59:6 Ner.: It is through both of these that he is deceiving (sic, unable to follow the Pahlavi which probably renders as a second plural; see mûn lekûm) mankind in regard to prosperity and immortality, [(saying) if it is possible to live, immortality lies in our path]. Since he is yours, O ye base-minded! O ye base Devas! he is inculcating the lowest actions [of the miscreants; he says that sovereignty [is from Âharmana; (that is, the sovereignty) of certain ones (meaning over every one)]. The Gâthic verbatim is as follows: Therefore ye beguiled (would beguile) man of-happy-life, of-immortality-and since you with-evil mind (you) who-(are)-and Daêvas’ (worshippers) the evil-and spirit with an-evil (-word as concerning) action with-word (rules), by p. 60 which (same) means (has-)commanded the wicked (his) ruler (nom. sing. masc.; see Y. XXVIII, 8). The nom., as in Vedic, at the end. 60:1 Or, Full of crime ye have striven to attain your ends (?) by those things which are reported. (If verse 5 originally preceded) enakhstâ would naturally be regarded as a singular as paouru-aênâo is an impossible plural masculine. It might, however, be a singular used collectively. In that case we could put the verb in the plural with verse 5 in view. As to concrete or abstract, the first is obviously correct, and is also so rendered by the Pahlavi translation. 60:2 Vid (with the perf. vaêdâ) seems to occur in the Gâthas in this sense. Or, 'Thou knowest with the Best Mind.' 60:3 Or 'in the memorised recital;' Ner. prakatam kalayati. 60:4 Parsi-persian MS.: Bisyâr kînah-varzandah kînah ‘hwâhad, [kûs wanâh-kârân pâdafrâh kûnêd], kih, guft + srûd îstêd [kih guft îstêd]; kû, kih ôsân bî-sumâr [kû, pâdafrâh pah ân zamân tamâm bih kunand, kih ruwân bâz ân tan dehad]. Z̤âhir sumâr-kunandah Hôrmuzd [kû pah wanâh wa kirfah sumâr-kunand]; wân i buland âgâh pah Bahman [muzd dânad; kû ân kih bâyad dâdan]. Pah ân i Tû i Sumâ, Hôrmuzd! ‘hudâ, ân i Ṣawâb âmû‘htan bih dânêstuwân (sic vid); [kih Sumâ padisâhî tamâm bih bêd + ya‘hnî + bâsad, har kas pah nêkî âgâh bih bâsad]. 60:5 The Pahlavi has kînîkânŏ. 60:6 The hvaêtu of the first verse, the dussasti of the ninth, &c. 60:7 The Pahlavi curiously errs with his rôshanŏ = clear; Ner. parishphutatarah. It would be straining a point to call him free in interpreting what is 'collected' and so 'obvious' as 'clear.' We must, however, never forget that the supposed error of the Pahlavi is sometimes the reflex of our own (often necessary) ignorance. Vîdvau must refer back to the same subject as a yâ in the first verse, or possibly to Aka Manah, going a step further back. 61:1 Possibly, 'which are by Thee announced as destined and proper to be smitten.' The Pahlavi has mûn zanisnŏ âmûkhtênd (sic). Jôyâ = jâyâ to jan, as âkâyia is to kan. 61:2 Compare other allusions to weapons, snaithisâ, and possibly dakhshtem. 61:3 So also the Pahlavi, ristak and pâdafrâs. 61:4 Naêkît vîdvau and vaêdistô ahî are in antithesis and emphatic. 61:5 A literal rendering of this difficult verse would be as follows: Of these wretches, nothing knowing (is he that) for the smiting (dat. jâ, jan; cp. form Sk. jâ, jan) (are) the-collected-things, which things (as) victorious (read jayâ) are declared forth, by which things) he has been heard (of) through glittering iron, of which things Thou, O-Ahura I the ruin, O-Mazda! most knowing art. Others take senghaitê in the sense of 'cut' (?) and render very differently. 61:6 The Pahlavi has shedâân; Ner. tân dveshinah. 61:7 Or 'teaching,' so the Pahlavi; Ner. samâsvâdayati. 61:8 The Pahlavi translator hits the true rendering here: 'from among these I am chosen out by Thee.' Otherwise we have a question: Am I of these? The allusion is to the fall of Yima. As to the first eating of the flesh of beasts, recall Genesis ix. 3. Some have rendered: With regard to these I am of Thine opinion, O Mazda (?). 61:9 The Pahlavi may be rendered as follows: Among (of) these demons Yima of the Vîvanhânas is famed to have been a wicked scourge. It was he who taught men thus: Eat ye our flesh in pieces [wide as the beast, long as the arm—(or better with West, 'in lapfuls and armfuls')]. From among these [ ] I am chosen out by Thee, O Aûharmazd! hereafter; [that is, even by Thee I am considered as good]. 62:1 An improper subjunctive. Otherwise: He (has) destroyed (not irretrievably, of course; the case was not decided, and finally issued favourably). 62:2 Apô—yantâ; otherwise 'they would take'; Ner. apaharati. 62:3 Zak î li îshtî avôrtŏ [—khvâstak î pavan dastôbar]. 62:4 Pavan valmansân milayâ î mînavadîhâ; Ner. vâgbhih mânasavrittyâ aham—âkrandaye (not following our present Pahlavi text, the gloss however). Observe that in reading Ner. we by no means ipso facto read the Pahlavi, either in correct translation, or as following our texts., Compare XLVI, 2. 62:5 One thinks somewhat of the familiar foes of the Vedic kine; but there can be of course no connection. The Iranian sacred Cow did not represent the rain cloud, at least not at all directly. 62:6 Read viyâpat as a demon. without sign: 'v' was miswritten for 'y' as often 'y' for 'v.' The Pahlavi language, not to speak of the Pahlavi translation, suggests it. How are we to account for the word vîyâvânînêd? We should not arrest our philology at the Zend and Sanskrit. The long vowel is most awkward for a comparison with the Indian vap = shear. And I think that 'destroying the means of irrigation' gives good a meaning as 'shearing the land.' Notice that elsewhere a more correct form appears, vîâpôtemem (Vd. III, 15, (51 Sp.))=viyâpôtemem. 62:7 Literally, 'he will discharge his club at the righteous.' 63:1 The Pahlavi translator erroneous, or free, as to kikôiteres, indicates the proper sense of mazibîs by pavan masâî [—pavan pêshpâyîh va pâspâyîh—]; but Neryosangh, mahattayâ-purah-saratayâ. 63:2 Comp. XXXI, 12, 'there high his voice lifts the truthful or liar.' 63:3 Literally, 'he takes.' 63:4 Riknah vindisnŏ. 63:5 Kadak-khûdâî gabrâ nêsman. 63:6 Reshînênd; see V, 10. The ablative of the cause, comp. ashât hakâ; otherwise with Hübschm., 'Sie die Schaden nehmen mögen durch den besten heiligen Geist, O Mazda!' (Casuslehre, s. 241.) 63:7 The Pahlavi translator had probably before him a text reading rashayen; he renders freely rêsh srâyênd. With such a text which is far preferable to the one afforded by the MSS. we may read: Whereby (yéna) men will be opposing and retarding (literally wounding) the doctrines which (are derived) from the best (moral and ceremonial) action; but to these men Mazda declared: Evil (are ye). See the previous verse. 63:8 See the previous verse. 63:9 The Pahlavi has hû-ravâkh-manîh yemalelûnd. 64:1 So also indicated by the Pahlavi bavîhûnd. 64:2 There is elsewhere evidence enough of a desire to encroach upon the truth. 64:3 So also indicated by bavîhûnêd. 64:4 Or, 'which kingdoms, sovereign power.' 64:5 Comp. XXX 6. 64:6 Or, 'they gladly complain;' so also the Pahlavi: Mûn—garzisnŏ kâmak. The singular gîgerezat is difficult with yaêkâ. Many would alter the text at once, and the temptation is great. 64:7 Hübschm., 'ye îs pât daresât ashahyâ der sie abhalte vom Schauen des Asha' (Casus. 241). So of XLVI, 4. So also indicated by pâdênd mîn nikêzisnŏ î Aharâyîh; evidence of a struggle, or at least of a desire on the part of a rival party to possess themselves of some religious privilege or precedence. See the previous verse; also XXXI, in: Never, O Mazda! never shall the thriftless and thieving one share the good doctrine. See still further XLIV, 15, where the two hosts meet in hostility 'on account of the doctrinal vows.' 64:8 Grehma appertains to, but is not the particular evil teacher referred to throughout. The Pahlavi translator indicates bribery as the meaning of the word. Possibly some impious chieftain is meant whose procedure was of that nature. The word omits in the plural. 64:9 Â hôi; Thwôi is difficult. Or (see Y. XLIV, 14), 'Thine understanding has subdued the Kavis.' The Pahlavi translator renders masîh, as if he had read ahuthwôi, offering an important alternative. p. 65 Read: In his dominion he has established the Kavis and their intended plans. Reading hôithôi, 'his G. is to be bound.' 65:1 The predecessors of the Pahlavi translator seem to have understood the word var(e)kau as conveying the idea of power rather than that of brilliancy. He renders freely pavan zak î varzânân avârûnŏ dânâkânŏ. Supposing the text to stand, and not supplying a formation from var(e)z, we may hold that there existed a var(e)k beside var(e)z, as there undoubtedly was a har(e)k (see hareke) beside har(e)z. This casts light on the Vedic várkas. 65:2 Amatik padîrênd valman darvandân aîyyârîh [ ] amatik avŏ Tôra zanisnŏ gûftŏ. The sufferings of the sacred Kine form the central thought of much that occurs. 65:3 Can gâus be a genitive here? But if a nominative, must not ye refer to it? How then could the Kine 'kindle' the aid of grace? A genitive looks difficult. It is, however, accepted by Spiegel, although he renders differently from my translation. The Pahlavi may give us invaluable relief here by restoring the text. The ancient translator read vaokayat. Reading with him, we might render: When the Kine which (yâ?) caused a death-removing help to be declared, was said to be meet for subjection (or slaying, reading an infinitive from gan). This rendering is more probable than that from saokayat. The Kine distinctly caused this help to be declared. See XXIX. But I make it a matter of principle to follow the MSS. in a first translation, where that is at all possible. 65:4 The Pahlavi translator differs greatly here, having taken anâis with adverbial force, and as possessing the a priv. (they being p. 66 not inclined). He also read somewhat as follows: anâis avaênî(?) as ye = from his non-inclination he was blind who (belongs to the Karpan and to the Kavi). Whether a truer text is indicated by him here is doubtful on account of XLIV, 13, and its nâshâmâ; but the unvarying explanation of the Kavis as blind probably derives its origin from some such reading here, or elsewhere in lost documents. Certainly if âis can be used as a particle, anâis is not altogether impossible in some such sense. Moreover, the Pahlavi translation here and elsewhere has afforded us such a multitude of valuable concretes, that we shall do well to think twice before we reject its most startling suggestions. Lit. trl. 'what (things are) of the K.' 66:1 The Pahlavi translation gives a fine suggestion in the concrete sense here; seeing the dual âbyâ, it explains it as referring to Haurvatât and Ameretatât, which is very probably correct. So Spiegel also renders. It is very difficult to decide in which sense yeng daintî nôit jyâteus khshayamaneng vasô is to be taken. If in an evil sense (as vase-khshayant is sometimes elsewhere taken) one might think of such a rendering as this: I have driven the Karpans' and Kavis' disciples hence to those (evil rulers) whom they (my servants) render no longer wanton tyrants over life. But these (my champion saints) shall be borne by the two to the home of Thy Good Mind. But strict grammar demands of us that tôi should refer back to yeng. Accordingly I suggest as above first. 66:2 Observe that Vohu Manah equals heaven. Recall XXX, 4, 'but for the holy Vahista Manah; that is heaven.' 66:3 The Pahlavi has ham; Neryosangh has sarvam. 66:4 Reading sâk(a)yãskît (P11, skyaskît; Pahlavi, âmûkhtisnŏ (sic); Ner., sikshâpanam). Otherwise syaskît, which may well mean 'lying, reposing' in the wide (mental) light of the pious (or of the offering). Geldner lately admirably suggests a 2nd sg. 66:5 Pavan farâkhû hûshîh. 66:6 If this 'best one' is the Ratu of XXXIII, 1, all is grammatically clear; but the expressions are rather strong in view of p. 67 XLVIII, 9, where similar language is certainly applied to Ahura. If Ahura is here meant, we have only one instance more to add to the many in which Ahura is spoken of in the third person, with an address to Him thrown in. See the differing views of XLV, 11. Possibly the 'Best One' was Ahura's Spenta Mainyu. 67:1 Zak î pavan gûmânîkîh. As to âithi, âithivant seems to prove that its meaning must be calamity also in this place. Otherwise one is strongly tempted to heed the vigorous indication of the Pahlavi translator. Here and in XLVIII, 9, he renders 'manifest,' 'what is clear in the midst of my doubt.' The etymology would be far simpler. Alternatively dvaêthâ = terror (bî). 67:2 Valman î pûmman khvâstâr. The Pahlavi sees 'to be desired' in ishyeng. Otherwise one might render: I will cause (verbal) missiles (comp. zastâ-istâis) to be cast forth from the mouth for the harm of the wicked. (SUPPLEMENTARY NOTE. 'Parch with drought' in verse 10 may be regarded as having figurative application. The destruction of the means of irrigation, so often resorted to in the same regions later, would point also to a literal sense, but 'waste our meadows like drought' is a safer expression. See further vivâpat, and vî âpem = vîyâpat, viyâpem.) Next: Yasna XXXIII 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

(12) (To whom? The answer lieth near.) Such shall be the Saviours of the Provinces, and they who, through Thy Good Mind's grace, shall go on hand in hand with mental keenness (as it spreads among Thy saints) by the doing every deed of Thy commandment, O Ahura! through the help of, and in accordance with, Thy Holy Order; for such as these are set (for us), as steadfast foes of hate! 153:1 The Pahlavi has also pavan zak dahisnŏ; but a false gloss gives an erroneous concrete [pavan tanû î pasînŏ]. Recall âdâi paitî. 153:2 See ashaônô, ashâunê (sic) (Y. XLVII, 4, 5). 153:3 Read 'as âshûtâ'—has been pushed on, enacted. I correct here as seems so evidently necessary; but the Pahlavi anticipates with its amat zak yâmtûnêd. 153:4 Pavan friftârîh. 153:5 See Y. XXIX, 4. 153:6 See Y. XXX, 11, savakâ ashavabyô. 154:1 Meng = mãm or man; -eng is the nasalised vowel. Man is suspiciously significant here; 'mental battles' is rather advanced for the circumstances. It is, however, not impossible. The Pahlavi favours mãm (?) here; it has avŏ li. We might even read menâ on its evidence. The Pahlavi indicates the meaning 'crises' under the figure of the 'Bridge,' which was the last great crisis to every man in the eye of the earlier, as well as of the later, Faith; so also in Y. LI, 12. The 'straits of life' would be an admirable meaning; I differ with hesitation. 154:2 Pahlavi kardârîh. 154:3 See Y. XLIII, 14. 154:4 Yaêkît gûzrâ-senghaunghô. Or, 'knowing also those who are the teachers of secret doctrines.' 154:5 We may, with some effort, connect thwâvãs with vaêdemnâi. Spentô vîdvau, however, must refer to the immediately foregoing Ahurô, especially in view of the tvem vîdvau, Ahurâ, of verse 2. 'The one like Thee' might even, as in other cases, be only an oblique way of rendering 'Thyself;' but the expression 'with the understanding of Vohu Manah' induces me to refer the word Thwâvãs to the servant of Ahura; in this case, however, this last line must of course be drawn to verse 4, although not mechanically separated from verse 3. 155:1 See verse 2. 155:2 Present for imperative, as sometimes in modern languages in giving directions. 155:3 The words are anticipated from the third line. 155:4 I follow the Indian sense here with great reluctance. Nanâ may well be, in Iranian, equivalent to 'each several one,' and in fact may not impossibly teach us the origin of the word ('man, man.' comp. narem,* narem*). The Pahl. trlr. is so decided for a personal sense, that he renders gabrâ nêsman = man and woman. Did he suppose 'woman' to be literally (!) expressed in the text? 155:5 Âramaiti is addressed, unless indeed an instrumental is read without MSS. An instrumental is of course preferable. 155:6 The Pahlavi has, with admirable freedom, zakatŏ hû-khûdâî pâdakhshâyînisn, va al lanman zak î dûs-khûdâî salîtâ yehavûnâdŏ. I read hukhshathrâ khshayeñtãm, mâ ne dûs-khshathrâ, to bring the metre somewhat into order, as some gross irregularity is present; the caesura only, not the sense, is affected by the change. 155:7 Or, 'from the birth-hour on;' so the Pahlavi. Its gloss reads [akhar min zerkhûnisnŏ avinâsîh pâhlûm]. 156:1 So Bartholomae, who now holds to a third singular here, leaving the text undisturbed, and explaining as an optative. 156:2 The Pahlavi seems to render 'comfort' here, using khvârîh in that sense. 156:3 So the Pahlavi correctly indicates by its arzûk; Ner. priyataram. 156:4 Compare Y. LI, 7. Are the plants here mentioned as in connection with Âramaiti in her figurative association with the earth? 156:5 See verses 1, 2. 156:6 Or, 'against the blow,' Y. XXIX, 1. The Pahlavi translator here renders padîrak î arêshak, while in Y. XXIX, 1 he renders î rêshkûn. The variations are probably not real; the renderings referring to some forgotten differences of text; or, as often, he may have anticipated modern freedom, and 'changed his text;' that is, rendered it as if changed to a seemingly more intelligible form; so in a throng of similar cases. This is the only rational explanation of some of his errors. (He was able to render, and has rendered, most grammatical forms in different places.) 156:7 The Pahlavi has, however, navîdîh. Did he read vidhyãm, in itself a very possible text? 157:1 Compare emavantem aêshem, also peresâ nau yâ tôi ehmâ parstâ. Observe that the Pahlavi translator distinguishes the two senses of îsti. In Y. XLVI, 2 he transcribes the Gâthic word, the Persian rendering ‘hezânah; Ner. punyalakshmîm; here, however, he has: Kadâr lak, Aûharmazd, zak î sapîr khvahîsn î khûdâyîh. 157:2 Compare verse 5. 157:3 Ashâ might certainly equal ákhâ here (so Bartholomae) if the constant and intentional repetition of the name and idea of Asha, = the personified Order, would not have caused confusion. 157:4 The Pahlavi translator renders a word which occupied the place of gavarô by yakhsenunîdârîh; Ner. following as to root (freely as to form). As he, however, renders related forms elsewhere by 'living,' 'live,' our only safe conclusion is that he had a different word from gavarô (givarô) before him in his MS. 157:5 Compare Y. XXVIII, 6. 157:6 I am very far from certain that we do not seriously blunder in not following the indication of the Pahlavi here. See remarks Y. XXXII, 16. 157:7 Or, 'let me enjoy as my own;' but môi is difficult. Ûkãm might otherwise be a first personal form in the sense of the Vedic uk. p. 158 Bartholomae's third sing. imper. is also of course well possible; but were not the originally abnormal third singulars in -âm, duhâ´m sayâm, vidâm, taken over from third pl. subj. '-âm' really equalling the nasal vowel merely*? Comp. also Indian ádrisram, ábudhram, ásrigram, Zend vavazirem, -am = an. 'Tradition' has, Pahl. zîvisnîh; Ner. gîvitam; Pers. zîstan, for ûkãm, as if rendering 'enjoyment,' 'experience of life.' *(âm = tâm is more difficult.) 158:1 Comparing vápus; otherwise, with the Pahlavi, 'knowing the destruction (of the evil) which Vohûman works;' see Y. XXIX, 6, where the rendering of the Pahlavi is supported by the previous verse. 158:2 Comp. Y. XLVI, 3. Kadâ Mazda; frârentê*—saoshyantãm khratavô? 158:3 Compare Y. XXXII, 15. 158:4 Is Soma-intoxication here referred to? And was the Haoma-worship in abeyance at the time? The Pahlavi seems to have understood 'magic' here, and in the evil sense, that is, judging from the perhaps later gloss. Aside from the gloss, however, the Pahlavi may well have been, nay, more probably was, intended to be read madîh as = madahyâ. 158:5 As to this word, we cannot do better than follow Justi (although his work is now a score of years old). The Indian várpas, in the sense of deceit, has also been compared. The last Pahlavi translator was probably confused by finding this word, as so often, divided in his MS. He rendered as best he could, or rather he handed down the shattered documents, or oral teachings, of his predecessors with his own too often lame additions, the whole mass being rich in the relics of the truth. 158:6 See verse 5. 159:1 Mat following Ashâ shows that we may also have the preposition in pôi mat. 159:2 As Âramaiti is here spoken of as 'having pasture,' that is, as inspiring the thrifty husbandmen who cultivate the meadows by irrigation, or drainage, she became associated herself with those meadows, and so later with the earth; see Y. XLVII, 2. 159:3 The Pahlavi sees in râmãm enforced quiet not 'from' but 'to' the wicked; 'who shall deal the finishing blow to the wicked?' 159:4 So also the Pahlavi, shnâsinîdârîh. Next: Yasna XLIX 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

(11) And when shall the (Divine) Righteousness, the Good Mind (of the Lord, and His) Sovereign Power (come) hastening to me (to give me strength for my task and mission), O Great Creator, the Living Lord! (For without his I cannot advance or undertake my toil.) Do ye now therefore assign unto us your aid and in abundance for our great cause. May we be (partakers) of the bountiful grace of these your equals (your counsellors and servants) ! 4:1 Something like this is implied. 4:2 If verses 4, 5, 6, were originally connected. 4:3 Or possibly a company of the religious chiefs poetically conceived to be present. 6:1 Ke ma tashat can only mean this here. The Pahlavi translator probably read kahmâi. He has val mûn li tukhshîd (?) hômanam. 6:2 One might think of 'inertia' as a rendering for remô, (if read), but the afflictions complained of seem rather to imply active violence. 6:3 Or read tâyuskâ (robbery?) with the Pahlavi translation; 'yu' and 'vi' would be written much alike in a manuscript. 6:4 Vastâ has been found, as I understand, in some manuscripts. The Persian manuscript of Haug has a curious vâstîrîdâr (vâsta-rîdâr?) in the Pahlavi text, which seems to confirm vastâ in the sense given. 6:5 As there are very many non-specialists to whom it is important to weigh this present subject as closely as it may be possible, and as everything here is a matter of the keenest questioning among experts, I add occasionally a word-for-word rendering, although necessarily very uncouth: To you the Kine's soul cried-complaining: For whom me did ye fashion? Who me made? Against me assaulting-rapine, violence-and, desolations-[blow], daring-insolence-and, (thievish) might-and (possibly change the text). Not for me a pasture-giver than-you other; therefore to-me teach-ye good (things) for-the-pasture (adj. acc. pl. neut.). 6:6 I fear that I cannot follow Haug in his later view, where he follows tradition in rather an extreme manner, rendering 'the cutter (wounder) of the Ox.' Neither Spiegel nor Justi would confide to a later myth to this degree (see Y. XXXI, 9 and XLVI, 9). This is p. 7 mentioned, however, not as complaining of an error, but solely to guard the reader against the mistake of an eminent authority. (See also Roth, Z.D.M.G., Bd. 25, s. 9.) 7:1 Observe the personification of righteousness. 7:2 Or, 'what salvation-lord,' governed by dâtâ from the preceding line; so also the Pahlavi translator mûn avo pavan nadûkîh khûdâî. Ustâ occurs only here as a verbal form. Supply anghat in b. 7:3 The Pahlavi aêshmo anâêr zanisno. 7:4 Or read ashem. The Pahlavi has ashavahisto pasukhvo gûft. I am not at all inclined to accept vocatives for nominatives in the Gâthas. 7:5 Sar-gan, compare Verethragan. The Pahlavi indicates this by tanû sardârîh. 7:6 Possibly, 'by which he approaches.' 7:7 The Pahlavi rôshano î râsto. 7:8 Cp. Y. XXX, 1: yâ raokebîs daresatâ urvâzâ. 7:9 The Pahlavi indicates a third person; and keredushâ is far the most simply explained as a nom. pl. Recall mâ mashâ and man (?) mathâ. Otherwise, 'to whom I will come with activity and invoking.' 8:1 A verse or verses may here have fallen out. 8:2 I cannot persuade myself to accept the nearly universally accepted comparison of Mazdau and medhâ. See note on p. 104. 8:3 Or, 'He has done by Daêvas?' If thus, absolute and not qualified sovereignty would be indicated. See the last line 8:4 Observe that while 'by Daêva-worshippers' would be an admirable rendering for Daêvâis, because more commonplace and therefore safer, it is here impossible on account of mashyâiskâ. We are closely confined to the acceptance of a large idea. Ahura was mindful of what transpired in the deeds of Daêva-gods and not in those of Daêva-worshippers alone. The inst. must be modified. 8:5 As varshaitê is elsewhere used in an active sense, it is possible, but not probable, that a special predestination may be indicated. 'He shall do by means of Daêvas and men.' 8:6 'To us men,' not to us Ameshôspends, of course! 8:7 Verbatim. Mazda the-words most-mindful which for have-been-fulfilled before by-means-of- (the actions of) Daêvas-and men-and what-and (shall)-be-done after, He the discriminating lord; so to-us shall-it-be as He shall-choose. 8:8 This seems to prove positively that a human being speaks here and in the previous verse; 'the soul of Righteousness' is of course impossible. 8:9 Some have referred the word to the root zan obscurely present in it; otherwise a drivable cow; one mature and fit for use. The term used in the Vendîdâd in a common meaning as merely p. 9 designating a cow at a certain age, may be the familiar use of an adjective here applied in the ancient Gâtha in a sacred sense. 9:1 This passage is one of the strongest for the comparison of Mazdau and medhâ. The sense 'asking wisdom in our doubt,' is admirable. I cannot however accept the comparison. 9:2 Pavan gômânîkîh hampûrsânî; root dî. 9:3 The Pahlavi awasînisnîh*, but in other connections fragyâitis might well mean 'continued life;' 'life long endured with the wicked.' 9:4 The Pahlavi has vishûpisnŏ, which here affords a better meaning; see however Y. XLVIII, 9. We might read as alternative here, 'knowing the calamity to be averted.' 9:5 Uncertain. The Pahlavi however indicates 'discernment.' 9:6 One is strongly tempted to read aêvô, 'not a single chief,' but the ancient writing read by the Pahlavi translator had aêvâ ahû. 9:7 This indicates that Zarathustra had been the speaker in the previous verses. 9:8 Appointed. 9:9 Verbatim. Thereupon spake Ahura Mazda knowing the-wonderful (thing) through-insight (?) not thus a master found, nor a ruler righteous-order-from-even from, therefore for thee to-the-thrifty-and to-the-husbandman-and (I) as-a-creator I-have-made. 10:1 Or a company of the saints conceived to be present. 10:2 So some writers, accepting an irregular reading hvarushaêibyô after the indication of the Pahlavi translation. Otherwise compare 'rush' (?), uru = ru, and render 'to the estranged.' We have often to stretch the meaning more than this. Converting instructions are elsewhere suggested for 'all mankind.' 10:3 The translation of Neryosangh is added here not merely because it is of interest, but because it is, together with the Pahlavi translation, of the last importance in forming correct conclusions. It may be rendered as follows; and the reader may regard it as a specimen, but by no means a particularly favourable one. At the words âzûtôîs and maretaêibyô different texts were before him and the Pahlavi translator as well. Those words are elsewhere rendered by the latter karpîh and ansûtâân: This greatest magnitude (sic) of the Mãthra, the Lord produced together with righteousness as his fellow-worker [ ]. The Great Wise One discloses the herds to the eaters; and he discloses also the great matter to the well-taught scholars. Who is thine, who endowed with the best mind, gives the two things, with the mouth to those who are prosecuting studies (sic)? To expect an ancient rendering to be closer would be unreasonable. The errors (as to root) are not errors, but the certain signs of differing MSS. This constantly occurs; and it is hardly necessary to add that sometimes from such supposed mistakes we get the only possible means of recovering the original text. 10:4 Repeating the announcement in verse 6. The aêvâ in 6 would incline one to read aêvâ (ye ne aêvâ), but the manuscript before the Pahlavi translator read aêvô = khadûk. It is quite out of the question to suppose his aêtûno and khadûk to be accidental. A sharp distinction is made. 11:1 So the Pahlavi translator, giving the only critical etymology in his hûdemûnîh, the gloss aside. 11:2 The Pahlavi text corrected by the Persian MS. may be rendered as follows: This gift I obtained [ ]. For this one is he who was listening to that which is our teaching, Zartûsht, the Spitâmân. For us, Aûharmazd, and for Aharâyîh is his desire, [that is, that perfectly performed duty, and good works are desired by him]. He recites also a remedy-making (free or erroneous), [that is, he declares a remedy-making against the Drûg who is in the world]; on account of which saying for his word of piety which he utters, they give him a good abode [ ]. (The glosses are often from a later hand and erroneous. Sometimes, however, they contain the truth while the text is futile. I drop them in the present citations when they are of no importance.) 11:3 Observe that Zarathustra, like other prophets, met at times little honour from his fellow-countrymen who are here well represented by the voice of the Kine's Soul. (See Y. XLVI, 1.) 11:4 Or could not hôi be taken in a reflective sense, and referred to the first person like the possessive sve; see the connection. 11:5 Verbatim. Thereupon-and the Kine's Soul wept: (I) who p. 12 (lament) one-not-able-to-effect-his-wish in-wounding as-a-master (or, I established?) [ ], whom as-against I-wish one wish-controlling-and-effecting-as-a-sovereign. When ever he may-(shall)-be who to her (possibly to-me-myself?) shall-give effected-by-the-hand help. 12:1 Zarathustra, having accepted his call to be the Ratu or his substitute, at once interposes with a prayer for his suffering charge. 12:2 See verse 1, to which reference is continually made as the chief expression of the sufferings to be remedied. 12:3 The Pahlavi without glosses may be rendered as follows: Give ye assistance to these, O Aûharmazd, Ashavahist and Khshatraver! So also Vohûman, who gives him a pleasing habitation, and also joy. I also think that the first gain and obtaining of this is from thee. (With the gloss slightly different; but valman should be rendered according to ahyâ.) The text literally is as follows: (Do) ye to these, O Ahura! happiness (? possibly strength; see the Pahlavi) grant, O Asha! Khshathra-and (=the Kingdom) such (kingdom as) by Vohu Manah by-which amenities peaceful-joy-and (one) may give-or-establish; I-even of this, O Mazda! Thee I thought foremost possessor. 12:4 So the Pahlavi translation indicates; compare gimâ and frâ man (?) mathâ; otherwise mâmashâ = I hasten (to fulfil my mission). 13:1 The Pahlavi has kabed. For the fundamental idea compare priksh + suffix. 13:2 The Ameshôspends just mentioned, together with whom Ahura governs and blesses His people. Ahmâ (so conjecturing with Barth.), is also quite sufficiently indicated by the lanman of the Pahlavi. Whether an instrumental ehmâ can be accepted is doubtful. The form should be altered. If ehmâ stands, istem must be understood, or the instrumental taken in a possessive sense. Ahmâ has no authority from MSS., but is better than anghâmâ, as being nearer the MSS. 13:3 As an impartial specimen I render Ner. thus: Whence will that gift come to me, (the gift which is) Asavahista, Gvahmana, and Saharevara, [that is, sanctity, the highest (best) mind, and the sovereignty, where is the place of the reward which will thus come to me?]. (Here the translation falls into confusion from an error which is most interesting and instructive, because it is corrected by Ner. in an alternative rendering in the gloss. As has been seldom noticed his original was the Pahlavi word pâdadahisnînêd, rather than the Gâthic paitî-zânatâ. This Pahlavi form he could not at first believe to be a second plural. Indeed the Pahlavi glossist may have taken it as a third sg. Neryosangh therefore abortively renders word-for-word as follows: You, O Great Wise One! it offers or presents more excellently through the 'greatest exaltation' (the holy cause). But he recovers himself in the gloss by reading the Pahlavi pâdâdahisnŏ vâdûnyên as an imperative: [Provide a reward through that spotless exaltation (the irreproachable cause)] continuing: Here, O Lord! is the gift (which is) ours, and (which comes) to us from Thee.) Next: Yasna XXVIII Sacred Texts | Zoroastrianism « Previous: The Zend Avesta, Part III (SBE31): The Gâthas: Intr... 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(19) (Yea, this I earnestly announce.) He who from Righteousness (in mind and life) shall verily perform for me, for Zarathustra, that which is thus most helpful (for my cause) according to my earnest wish (and through my words of urgent zeal) on him shall they bestow reward(s) beyond this earth, with all the mental blessings gained through the sacred mother-kine . And these things (all) did’st Thou (Thyself) command to me, O Mazda, Thou most wise ! 134:1 The Pahlavi translator sees the usual meaning in nemôi and nemô. He also accepts kãm zãm adverbially after the constant Greek usage. 'In what land shall I establish my religion (as it is here rejected); whither with my praises (of the true God) shall I go?' The rendering is so much richer that I turn from it with great reluctance. 134:2 It is to be regretted that able scholars should so hastily change the Gâthic text here without first trying to render it as it is. This is all the more necessary, as each independent writer disputes emendations. Pairî I think ought to stand. The hvaêtu, airyaman, and verezenem are also elsewhere alluded to, as appertaining to the hostile party sometimes, and therefore not among those from among whom (parâ?) the prophet would be expelled. 134:3 Dadaitî as a third plural has long been suggested with the eagerness of discovery. Its subjects would then be khshnâus, and that implied in yâ verezenâ. But the construction is difficult thus, and it may be greatly doubted whether we had not better alter our discovery back into the singular with the Pahlavi. I am greatly confirmed in my view of the grammatical form of khshnâus by Bartholomae's decision for a nominal form. Otherwise it would be a third singular, with loss of the final dental. 134:4 Hekâ seems to be an irregular form (see Y. LVIII, 4). I can p. 135 only make an exclamatory isque = talisque of it. The Pahlavi renders freely as if some form of hi = to bind were before him (recall hôis?), or perhaps he read hakâ, rendering as = these all together, hamsâyakik; Ner. ye svasrenayo. 135:1 So the Kine complained of him in Y. XXIX, 9 as anaêsha; so also the Pahlavi, explaining akhvâstar [aîgham denman atûbânîkîh maman râî khavîtûnam]. He proceeds li amat kam ramak va amatik kam-gabrâ hômanam, explaining anaêshô as not being an îshâ-khshathra. Mâ = smâ notwithstanding position (?). 135:2 'Nim wahr' has long since circulated as a rendering for âkhsô; and with îstîm in the sense of 'prayer,' it has afforded the admirable sense 'observe, take heed of the desire of the pious.' But we have a positive proof of the meaning 'teach,' 'declare' for khsa; see Y. LXV, 9 (Wg.). So also in Y. XXVIII, 5. That Ahura possessed an îsti is clear from Y. XXXIV, 5. And if the sage could ask, 'What is your îsti (wealth)? what is your kingdom (power over possessions)?' it is certainly not strained to suppose that he could say here; 'tell me concerning your wealth,' especially as he bewails his poverty. Îsti is in antithesis to the idea expressed in kamnafshvâ and kamnânâ. So also the Pahlavi as translated by the Persian ‘hezânah. 135:3 Ukshâno would seem to be an ancient error for ushâno, as the Pahlavi translator renders as if reading ushâ in Y. L, 10, and p. 136 not ukhshâ. Otherwise 'increasers of the days' is a fine expression, but suspicious in view of the Pahlavi rendering in Y. L, 10. Ner.'s *vikâsayitryo (sic) is striking, but I cannot claim for it all that it seems to offer, as Ner. elsewhere renders forms of vakhsh by those of kas. The Persian follows the Pahlavi. 136:1 Comp. Y. XLIV, 1. 136:2 Pa in the sense of 'keeping back from welfare' as well as in that of 'protection,' a sense first taught us by the Pahlavi writers, is now at last generally acknowledged. It now, like many other suggestions of the Pahlavi, actually casts light in the rendering of the analogous Vedic word. 136:3 So the mass of MSS. with the Pahl. min fravâmisnŏ; Persian az raftan. The expression might refer to the 'going of the kine,' as representing the people in her 'path.' 136:4 Comp. Y. XXXI, 18. 136:5 Pahl. zak î pavan dûs-stahamak; Ner. dushto balâtkârî. The elements seem to be duz + hazô + bâo(= vâo). 136:6 Ush in Iranian seems to have the sense of destruction combined with it sometimes; hence aoshah, aoshisnŏ. 136:7 Kar can well mean 'attain to.' Pathmeng as = paths (so I formerly rendered) gives a far feebler sense than that indicated by the first Zendist, the Pahlavi writer. The 'wisdom' of preparing stores for the kine, even if we suppose an animal only to be meant; p. 137 is obvious. The Iranian winter was something very different from that in India. But the kine is not alluded to without a certain figurative meaning: she represents the people, and as such she cried aloud; and Zarathustra received the commission to relieve her sufferings as such. That the word hukistôis stands in the genitive should not disturb us. The 'care for the kine' was a matter of national importance, and 'wisdom' could not better be exercised than in this direction. 137:1 Or we may render 'he who as ruler does not bestow favours upon him who approaches with injury.' The hint of the Pahlavi favours this. 137:2 Hvaêtavê is here, as in Y. XXXIII, 4; Y. XXXII, 1, and the first verse of this chapter, the hostile chieftain called 'kinsman' in an aristocratic sense by Zarathustra and his group. 137:3 I compare uzûithyauska which is used of the breaking forth of water. The Pahlavi translator seems to have had some such idea 'mûn lâlâ hengîdŏ,' but with him the entire line, which divides all writers, favours the sense 'in saving him from his impiety.' Khrûnyât is a verbal form (with Bartholomae). 137:4 The Pahlavi translator sees the root is = to wish in ismanô, 'who does not willingly approach him;' or 'who does not approach desiring (and seeking?) him.' 137:5 I am gratified to see that another takes nearly this view of this line. He has 'verfolgt.' 138:1 Haêthahyâ, as a masculine, is awkward, as would be baêthahyâ, so the Pahl. (of the terrifier). A loc. of haithya may be correct, taking dâmãn also as a loc. Otherwise 'to the creatures of the Lie, and the enchainer (or terrifier).' 138:2 Or, 'as Thou didst make the souls at first.' 138:3 So with K6, K9 (Barth.). 138:4 Some render 'me' here, who seem elsewhere loath to translate thwâvant as = like thee, thee. Khshmâvatô, thwâvãs, and mavaitê, in Y. XLIV, 1, may be rendered, 'of you,' 'thou,' and 'to me.' 138:5 So the Pahlavi indicates. I have, however, elsewhere, as against tradition, rendered as if the root were dar(e)s; 'has set his eye on me for vengeance.' 138:6 One might be tempted to read tat môi dãs tvem; 'that granting me, do Thou speak forth for the faith.' 138:7 The Pahlavi translator indicates the root sâ by his rêsh; so read as alternative, 'let him not wound us.' 138:8 The meaning 'but contrariwise' has been ventured on. The indication of the Pahlavi is 'in opposing;' pavan padîrak yâmtûnisnŏ. 138:9 The Pahlavi here misses the point, and taking pâyât in its usual p. 139 sense, falls into confusion. The ancient scholars, like some of their successors, could not always believe that pâ could mean 'to hold back from good' as well as from evil. They recognised it sometimes, giving us our instruction on the subject, but not here. 139:1 Did the composer appeal to some powerful coadjutor here, or does he rhetorically express his perplexity? 139:2 Zevîstîm must equal forms of hû; but from the constant evidence of the Pahlavi to the meaning 'endearing,' one is much inclined to suggest a reading as if from zush. 139:3 Ashavanem is applied to Ahura, and cannot so well mean 'righteous' here. 'Holy' is the more proper term in this connection, while spentem is necessarily excluded from that meaning by its occurrence with ashavanem in immediate connection. 139:4 Notice that the word tashâ occurs here with no mention of wounding in the connection (see note 6 on page 6). 139:5 I am here recalled to the Pahlavi by some who rarely name it. I had rendered, 'these words are inciting me (in duty) through Thy Good Mind;' so ish often in the Veda. The Pahlavi translator, like his successors, scandalised at the difficult forms, also anticipated his successors (as elsewhere often) in getting free from the difficulty. He did what is exactly equivalent to what is now practised by scholars (sometimes too often). He rendered the text as if changed from what he could not understand to what he could understand, adhering to the right roots however, which I now follow. He knew that ishenti mâ did not mean, 'I am seeking,' but he could not credit the words before him. 139:6 We have now a suggestion which must often have presented itself to those who read the Rig-veda constantly, and that is (so p. 140 Bartholomae) that mâ may equal smâ here and often elsewhere. It is well possible, as the 's' often disappears. 140:1 Notice once more the expression, 'Thou hast known;' so in Y. XXVIII, II, the composer confides the very direction of his petitions to the discrimination of the Deity. We gain from this the true sense of peresâ nau yâ tôi ehmâ parstâ; Ahura's question and prayer are mighty when repeated by us, because He has known what is best, and what are the true dâtheng for which we should ask. 140:2 This sense corresponds admirably with the connection; Ner. utthâpayâmi. 140:3 Such as you = you as in the plural of majesty, or as referring to Ahura and His Bountiful Immortals (so often). 140:4 'Go forth.' 140:5 Or, 'with kings;' but the Pahlavi has, avŏ khûdâyîh ayûgênd mûn Kîk va Karapŏ. 140:6 So the Pahlavi indicates. Otherwise 'will harden,' or, if khraodat is read, 'will rage (against).' 140:7 Inserted to shed light on the last line; so the later Parsism. 141:1 I am again brought back to the Pahlavi, having formerly rendered 'bodies,' which I would now put in the second place. 141:2 The Pahlavi, although as usual free or erroneous as to forms, gives us the valuable hint of hengî-aît for uzgen (sic = gayen). 141:3 Here we have the clear evidence of the conversion of a border tribe. The Zarathustrians had saved some Turanian clan from plunder or annihilation, and so secured their friendship. These became known as the 'friendly people.' That true Zarathustrian piety may have arisen among them is of course possible. 141:4 It need hardly be said that this reference to Z. in the third person, does not prove that the composer was not Z. himself. One might even say that his authorship was even not less probable on this account. 141:5 Let it be noted that the Pahlavi translator gives us our first critical knowledge as to the true writing and meaning of mehmaidî; or will scholars object that he renders in the singular? Valman pavan zak î Lekûm Aharâyîh hamîshak minâm khûp hamkhâk; Ner. dhyâyâmi suddha-sakhâyam. 142:1 Shall we regard this verse as misplaced because the subject is in the second person? It is probable (as of very many verses) that it was often recited by the composer, or others, in a different connection, and perhaps originally so; but it was a happy thought for the effect to introduce it here. Let it be supposed that this and the previous verse were arranged to be spoken by another voice during the public recital. We see that the interest is much increased by the intruding strophe. 142:2 This passage may be regarded as recording the call of Vîstâspa to the holy work. Zu = hû need not always express the invocation of the gods. 142:3 Others, 'unite.' 142:4 Or, 'ye take to you the righteous character to yourselves,' as the infinitive is difficult; but in that case Khshmaibyâ becomes awkward. The translation of dâ as 'take' has long been familiar. 142:5 Obviously composed for an occasion when the several parties would be present. 143:1 Ar(e)dra seems to be especially applied, and might be left unrendered. 143:2 I see no impossibility whatever in such a rendering, literally in 'his choice-abode;' so also the Pahlavi indicates: tamman aîgh Aûharmazd pavan kâmak dên demânŏ ketrûnêd. The question is of 'going' and 'dwelling,' and the meaning 'abode' is quite in point. As to var, see îstâ khshathrâ; and compare mazdâvarâ. Aside from this, vardmãm = in blessing. 143:3 The Pahlavi again, with its followers, gives us our first hint at the general meaning here. What else can his padmân and apadmânîk mean, but the regularity, that is, the rhythm and cadence of the words? 143:4 Dâthemkâ adâthemkâ would be 'the truth and the heresy' in general. 143:5 If mantû is taken as an instrumental, (can it be an act. imper.?) vistâ might occupy the place of a preterit, but it looks far more like a participle, and might be regarded as forming a compositum with vahmeng. Supply the dat. (?) pers. pron. understood before ye. 143:6 The alteration to yaus, considered as an aorist, has long circulated, but seems now, like so many of the bolder conceptions, to be given up. Yaos is the sister word of the Vedic yós, and p. 144 shows us that some shade of sanctity may inhere in that word. The Pahlavi renders more indefinitely by 'yân' = a helpful blessing. 144:1 The Pahlavi translator, however, saw menâ, rendering avŏ li. His text may well have justified him. 144:2 Bearing; or is it 'fit to drive?' 144:3 The Pahlavi here reports another text. (SUPPLEMENTARY NOTES. Askît, in verse 18, may equal 'verily indeed.' Vahistâ, &c.= 'the best things of my wealth will I assign to him through the Good Mind.' The meaning 'wealth' seems much called for here, and if here, then in verse 2. Vasnâ in verse 19 may mean 'through grace.') Next: Yasna XLVII 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

(20) (And how as to our deluded foes?) Have Daêva-(worshippers) e’er reigned as worthy kings? (This verily I ask of Thee, the Daêva-worshippers) who fight for these (who act amiss? Have they well reigned) by whom the Karpan and the Usig(k) gave the (sacred) Kine to Rapine , whence, too, the Kavian in persistent strength has flourished? (And these have also never given us tribal wealth nor blessings), nor for the Kine have they brought waters to the fields for the sake of the Righteous Order (in our hosts), to further on their growth (and welfare)! 111:1 Some who seldom cite the Pahlavi follow it here; nîyâyisno zak mûn aêtûno nîyâyisno î Lekûm [dînô]. Otherwise one might p. 112 read nemê with B.V.S. (variation) in Y. LVIII, 3, and render, 'how shall I bow myself in your worship?' 112:1 The Pahl. hamkardâr is likewise followed. The alteration to hâkôrenâ is very interesting, but, I think, hardly necessary. 112:2 Observe the great difficulty in referring Khshmâvatô to a human subject. Here we have 'the homage of the One like You (of Yours(?)' some would say); in Y. XXXIII, 8 we have Yasnem Mazdâ (Ahurâ) Khshmâvatô; in Y. XXXIV, 2 Khshmâvatô vahmê; in Y. XLIX, 6 Tãm daênãm yâ Khshmâvatô Ahurâ. Khshmâvatô is sometimes merely a way of saying 'of Thyself,' as mavaitê = to me. 112:3 Observe also the emphasis on his 'drawing near'; otherwise 'let Your one declare it to my friend' (?). 112:4 See Roth, Y. XXXI, 8. See, however, also de Harlez's suggestion, perhaps after the hint of the Pahlavi: 'qu’elle a été l’origine?' Here we have another instance where an entire verse seems to allude to Ahura in the third person with an address to Him thrown in, or at the close. In connection with angheus vahistahyâ Ahura must be the pourvya, as in Y. XXXI, 8, where Roth renders vornehmster. The guardian is also Ahura (see Y. XXXI, 13). 112:5 I cannot fully accept the hint of the Pahlavi here as others do who seldom heed it. I do not think that 'sin' is so much indicated as 'destruction.' 112:6 Mainyû is suspiciously expressive as a vocative; perhaps 'by spiritual power' would be safer. 113:1 'As a generator (?).' 113:2 Bartholomae follows the Pahlavi here as rendered by Ner. putting hveng and starem (-ãm) in the genitive, which is in itself far better than to regard dât as governing two accusatives. One would, however, rather expect hveng starãm adhvânem dât. 113:3 All follow the Pahlavi here, which renders with allowable freedom. Nerefsaitî (= Pahl. nerefsêd; Ner. nimîlati; Persian kâhad) might possibly be explained as a nasalised form of an Aryan correspondent to arbha, as nas = as. 113:4 Possibly from thine influence (?). 113:5 The infinitive vîduyê (= vîdvê) lies here in an unusual place, at the end of the sentence. It is because the word has no stress upon it. The emphasis rests on the objects which he desires to know about; the entire connection deals with 'knowing'; it has no prominence. 113:6 This rendering is not supported by the Pahlavi, which seems to report a rendering from some text with an a privative, and a form of dar. The 'unsupported' object might mean the 'air-space.' See the suggestion of Bartholomae 'the earth and the air-space,' comparing the later Sanskrit. 113:7 Or 'for velocity,' adverbially. Velocity, however, in the abstract as the object yoked-on, is rather too finely drawn. I should prefer p. 114 the fleet ones, the lightnings. My rendering follows the indication of another, as a dual, but not as to full exegesis. One naturally supposes the yoking together of the winds and dark clouds to be meant. 114:1 Recall svàr yád ásmann adhipâ´ u ándho.—Rv. VII, 88, 2. 114:2 Ner.: 'Who gave us the lights with his keen discrimination? And who the darkness? Who, in his keen discrimination, gave (us our) sleep and waking; [that is, our diligence and activity?] Who is he who gave us the time of husaina, and the time of rapithvana [ ], and the method and calculation of him who discerns by means of the just rule [ ]?' 114:3 So also the Pahlavi indicates by 'stavar.' 114:4 So I prefer; but the indication of the Pahlavi deserves an alternative 'giver of bounty'; skar = kar. 'Geus azyau' was later a common expression for a mature animal, but possibly vulgarised from its older special use here. 114:5 Root nî (?). 114:6 I thus add as the Pahlavi translator indicates such an element in uzemem. 115:1 Frakhshnî = in abundance (Pahl. kabed; Ner. prakuram; Persian MS. bisyar). The thought refers back to anyâkâ vîduyê [-vê]. 115:2 Haug sagaciously renders as if mendâidyâi were a miswriting for pendâidyâi, which is in itself very possible, as an 'm' looks much like an inverted in MSS. So the Pahlavi records the irregularity also, from which Haug derived his idea. But Haug explains the word as an allusion to the five prayer-hours of the day. I doubt very greatly whether the five prayer-hours existed at the date of the composition of this passage. Such regulations grew up much later. The Pahlavi translator indicates elsewhere an accusative (meng = mãm) with an infinitive 'that I should give forth,' which is in itself far from impossible. He was aware (!) that meng could also equal man; see Y. LIII, 5. 115:3 Vaêdyâi is infinitively used for vôizdyâi. 115:4 I do think that it is necessary on the whole to postulate two similar words here (although Geldner's suggestion is most keen and interesting). Urvâkhsanguha and urvâkhsukhti do not favour a comparison with vrag here. The Pahlavi is indifferent: Kîgûn denman î li rûbânŏ zak î sapîr hû-ravâkh-manîh? So Ner. uttamânandah. Barth. beglückend. 115:5 Kâ-tâ = kéna-téna. 115:6 Or, 'let those things happen to me;' gam means 'come' more frequently than 'go,' here. Lit. 'let it thus advance.' 115:7 Kîgûn denman î li dînô yôs-dâsar î avêgak yôs-dâsaryôm? Ner.: Katham idam aham yat* dînim pavitratarâm pavitrayâmi; [kila, dînim katham pravartamânâm karomi]? As Zarathustra is p. 116 represented as sanctifying the Fire (in Y. IX, 1), so here he would doubly sanctify the Faith itself. He would 'hallow its name' and meaning. 116:1 Pavanas-hamdemûnîh-ketrûnêd [pavan hamkhadûkîh]. 116:2 I cannot regard the caesura in this verse as possessing ordinary importance, the mahvyau (mahyau) kistôis is especially dependent on the following words. The Pahlavi translator hints at an important solution, which is, that a pause should be made before usen; 'the wish of mine understanding wishes, and I wish (am wishing); Khûrsand hômanam = I am content.' If we can accept a break (a possibility far too little recognised), the usen as representing a nom. sing. would refer back to the meaning in mahvyau (mahyau). But reading îstîs (as irregular for îstayô on account of the metre) we might regard usen as a third pl. Or shall we take it as a quasi-third singular, usen being usãm (en = the nasal vowel; comp. ûkãm as a third sing. imper. after Barth)? Let 'the wish (îstis) of my enlightened understanding wish for Thee.' 116:3 Compare 'aêshãm tôi, Ahura! ehmâ pourutemâis dastê.' p. 117 Auserkoren is a fine but a bold rendering. Election is, however, included in all divine prescience. 117:1 I have no doubt whatever, but that mainyeus and dvaêshanghâ belong together. 117:2 The Pahlavi translation is as follows: 'That which I ask of Thee, tell me aright, O Aûharmazd! when shall the perfect mind come to those persons [that is, when does the mind of my disciples become perfect]? When shall it come to those who declare this Thy Religion, O Aûharmazd? Grant to me before these the proclamation of the truth. Against every other spirit which is malevolent I keep my guard.' 117:3 Yâis adverbially, or possibly, 'with whom I question.' 117:4 Kyanghat is, I think, simply the equivalent for kî (?) anghat = quî fit, how does it happen that? 'Stands' free for 'comes.' 117:5 The Pahlavi on the contrary takes perenaunghô in the sense of combating, pavan anyôkhshîdâ´rîh patkârênd = '(who) are opposing you through disobedience.' It is far from certain that he does not indicate some improvement in text, or rendering. 117:6 Or, 'the counsels of holy men.' 118:1 Ashâi with Geldner. 118:2 The Pahlavi anticipates us in the correct general sense here. It has nas,hônisnŏ. The Persian MS. renders the Pahlavi, hamâvandî nîst dehand î darwand. 118:3 Anâshê seems regarded as an infinitive by the Pahlavi translator, anayâtûnisno. 'For the destruction of those deceivers' is an obvious alternative to the rendering above (â nashê?). 118:4 Geldner and Roth render mat = Sanskrit mad; otherwise 'with complete protection.' Or is mat ablative for genitive: If thou rulest over me to afford me protection? The Pahlavi affords no indication. 118:5 The Pahlavi translator erred widely in his attempt to render the word anaokanghâ. As it is certain that his MSS. differed from ours often, they probably did so here. The verse alludes beyond a question to some expected battle in a religious war, and perhaps in a religious civil war. It is the most positive allusion to the 'strife of the two parties' (V. XXXI, 2) which has come down to us. It was a struggle concerning the religious vows, or doctrines; avâis urvâtâis yâ tû Mazdâ dîdereghzô. 118:6 The Pahlavi renders vananãm by 'good thing,' explaining 'the sovereign power.' 119:1 Verethrem-gâ thwâ, following the Pahlavi with Westergaard, Geldner, and Bartholomae. 119:2 Compare Y. XXIX, 2 and Y. XXVIII, 3; or it may mean 'promise to establish' (Barth.). Kizdî, however, hardly seems to need an infinitive with it; it may mean 'appoint.' Compare dámsu (patnî) for a better sense than 'house-lord,' also for deng patôis. 119:3 This casts additional light on the 'one that should come' in Y. XLIII, 7, 9, 11, 13, 15. 119:4 This recalls ahmâi yahmâi ustâ kahmâikît. 119:5 The comparison with gar has long circulated among Zendists. Many adopt it. It agrees admirably with the Pahlavi as to sense: Aîmat, Aûharmazd! damânŏ kardârîh î Lekûm, when is Your appointment of the time? 119:6 The Pahlavi va mûnik zak i li gôbisno hômand khvâstar. 119:7 Va sardâr yehevûnisnîh madam Haurvadad va Amerôdâd; Ner. Svâmino bhavishyanti upari Avirdâde Amirdâde; comp. also Y. XLIX, 8 fraêstaunghô aunghâmâ. Professor Jolly compares bûzdyâi with φύεσθαι (Inf. s. 194). The long since circulated comparison with bhug seems to me hardly so probable. It may, however, deserve an alternative: 'to enjoy Weal and Immortality'; but accusatives p. 120 do not fall so naturally to the end of the sentence in Gâthic or Vedic, without preceding related or qualifying words. 120:1 Those suspected of no partisanship for the Pahlavi translation follow it here as against Haug, who translated the words ustremkâ by et amplius! It means a camel; so the Pahlavi translator rendered many centuries ago before Europeans even knew what the Indian úshtra meant, which simple analogy Neryosangh first drew. Horses were material for sacrifice among the Persians according to Herodotus. The reasons for the prayer are not fully expressed. 120:2 So better than as a first person aorist subjunctive, if taêibyô is to be read. The Pahlavi, however, read taibyô, which is not lightly to be passed over. 120:3 The rendering 'take' has long circulated. I do not, however, prefer it here. 120:4 Weal and Immortality, but hî might refer to the two objects, 'the mares' and the 'camel.' 120:5 The ideal Zarathustrian; comp. Y. XXXI, 15; XLIX, 9. 121:1 So also the Pahlavi followed by all. Kadâr valman pavan zak vinâsisnŏ aîtŏ fratûm; [aîgas pavan-vinâskârîh pâdafrâs fratûm maman]? Âkâs hômanam zak mûn valman aîtŏ afdûm [mamanas darvandîh]? Ner. (with regard to him) who does not give the reward which has come for the one fitted for, or deserving of, it [to Garathustra's equal], (the reward) which the truthful man; [that is, the good man] is giving to him, what is the first thing which happens through this sin of his? [that is, what is his first chastisement in consequence of this fault?] (For) I am aware of what his punishment shall be in the end [ ]. 121:2 The Pahlavi translator either had a text with some form of pâ, or was otherwise misled. He renders mûn netrûnd, but gives the word the adverse sense of 'hindering' in the gloss. Ner., however, has pratiskhalanti which points to peshyêintî, and also tends to show that other MSS. of the Pahlavi (and among them the one used by Ner.) read differently from our three, K5, D. J., and the Persian transliteration. Kãm = Ved. kám with dat. 121:3 See Y. XXIX, 1. 121:4 Professor Wilhelm 'vigour' (De Infin. p. 14). Next: Yasna XLV 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

(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

(22) For Ahura Mazda knoweth the man whose best gift for the sacrifice is given unto me, and from the motive of Righteousness; (and in thankfulness for all, and in prayer for yet still further grace), I will worship (the eternal ones); yea, I will worship those who have ever lived, and who still live, and by their own (holy) names, and to their (thrones ) will I draw near with my praise! 178:1 It is far better to take Khshathra in its usual and often necessary sense. And it is especially desirable not to confound it with shôithra = kshétra. 178:2 The choice one. 178:3 One is somewhat inclined to regard vîdushemnâis as a monstrous form of vid, which has crept into the text under the influence of the two words vîdushê in verse 8, and owing to an attempt to fill out the metre, the original word having been vîdemnâis. The Pahlavi gives no indication except for a form of dû = to give. Leaving the MSS. intact, I compare dush + vi. I render as above on the principle that the text in the MSS. should not be violated where it is possible to translate it at all. Reading vîdemnâis we might render, 'that kingdom's privileges are shared (it is entered and penetrated) by men who act (by actions) in a manner to further its security, (by actions gaining it).' 179:1 I have rather reluctantly read yêkâ with long ê. Having in mind Y. XXX, 1, where Sp.'s B. reads yaêkâ, and reading yaêkâ here, we might regain the lost dual neuter of the pronoun here as in Y. XXX, 1, and so render, 'and which two things belong to thee, the possession (rule) of wealth and the blessings.' Roth, cited by Geldner, changes to ashayaêkâ here and in Y. XXX, 1; and it is certainly striking that ashâ yêkâ should occur twice. I render as above, first, as, nearer our MSS., and as affording a good sense. 179:2 See Y. XXXI, 17. 179:3 See verse 5. 179:4 See Y. XXIX, 1; Y. XXXII. 180:1 It is hardly necessary to call attention to the fact that these abstracts are personified here, as in so many other places in the Gâthas. We may indeed doubt whether the idea of personification was ever wholly absent, the original meaning being likewise never lost. Professor Wilhelm prefers taking Ashem as an accusative, 'how does one (do they) come to Asha?' This is admirable; but I am, on the whole, inclined to regard Ashem as a nominative with fseratus, Âr(a)maitis, &c., taking the plurals yasô hvyen (hyen) as irregularly extending to the other subjects. 180:2 So Wilhelm (by letter), taking a form of the pronoun as understood. It is difficult to suppose that the vâstrya could be referred to as appointing the Ratu through the influence of his devotion and pious supplications; as Wilhelm justly says, the third line must apply to Ahura. 180:3 See Y. XLIII, 3; notice ahmâi as referring to hôi. 181:1 See Y. XXXI, 17 where the faith of the dregvant is sufficiently recognised to form the basis for a question, rhetorical indeed, but still a question. 181:2 From this and similar occurrences of the 'water and the plants' beside 'Immortality and Welfare' probably arose the later peculiar identification of those names with water and plants. 181:3 Compare perhaps verse 20. 181:4 Otherwise; 'I will speak for Thee, O Lord! for the (all)-wise one should speak.' 181:5 Or, 'from the two arani;' see notes on Y. XXXI, 3 and Y. XLIII, 12. 182:1 Compare Y. XXXII, 7, hvaênâ ayanghâ (lit. iron). Others see the ordeal of fire here, and the bath of melted metal from which the righteous suffers nothing, but in which the sinner is consumed, but râshayanghê seems to point to injury produced otherwise than by dipping, and dakhshta certainly designates a metallic instrument elsewhere; 'sign' is, however, the original meaning. 182:2 So several times; comp. Y. XXVIII, 3, where the depth is unmistakable; see also Y. XXXI, 18 with ahûbîs in the next verse. 182:3 The Pahlavi while not strictly correct, affords the indication of a causative, sûdînêd. 182:4 From this verse probably arose the later association of khshathra-vairya and metal founding and forging. 182:5 As invoking Asha is in the antithesis, I regard ashât as understood here. Gat seems a particle, but also not impossibly = gât. As it is twice followed by tê (tôi), the interesting change is suggested to gatê, infin. 182:6 Or a proper name. 182:7 See the third verse. 182:8 See Y. XLVI, 9, 14. 182:9 See the fourth verse. 183:1 Some other portion of the human body, suggested by the context, may be meant by aodares. The word looks like a verbal form, 3rd pl., but see the preceding dual. 183:2 I render the Pahlavi of this most difficult verse as follows: Far from satisfying me is the Kîk, the paederast, in regard to both of the two particulars [food and clothing] on the path of winter; (far from satisfying me) who am Zartûsht, the Spîtâman, with whom he is; that is, (or 'where') he incites me with his incitation in my bodily (?) (sensations; reading astak (?)); [that is, a person comes, and thus also they, or he, would do it to me]; and this one who (is doing) [that to us] is also leading us on, even in our progress in the cold [of a winter] of accustomed sin, (or in the cold iniquitous winter). This verse seems a very ancient interpolation. 183:3 Haithîm is an adverb; its position also does not so much favour an accusative substantive. 183:4 So our texts; but the Pahlavi translator saw khraozhdaitî (see Y. XLVI, 11) in his MSS., rendering khrûsisnŏ yehabûnd = utter cries: 'while his soul cries fiercely.' 183:5 The occurrence of peretau(âo) in this verse sheds light upon the peretô in the previous one. Âkau(âo) seems to be an attracted form for a loc. as elsewhere. Perhaps it is miswritten. 184:1 Nãsvau(âo) would naturally mean 'reaching'; but the word is also elsewhere used in an evil sense, 'reaching to harm.' Y. LIII, 7. The Pahlavi, however, indicates the reading nasvau by its nasînênd. Does the Avesta show an original evil sense to nas = to reach? May the two nas possibly have some original connection? That hvâis skyaothnâis means here 'by means of' rather than 'because of' is the more probable from the same words in the next verse, and this notwithstanding Y. XXXI, 20. 184:2 So general a term as 'creatures' should be avoided where possible; but see ye dâthaêibyô eres ratûm khshayãs ashavau kistâ (verse 5). 184:3 As to the grammatical structure, all depends on sendâ. Shall we bring down nôit from the verse above; or shall we regard sendâ as in an evil sense from sad as in sadrâ? The Pahlavi favours the former, as also in Y. XXXVIII, 5 (Sp. 15). The general result is not, however, affected. Read as alternative: No friends to the creatures are the Karpans as to perfect (harvests) from the fields, (not) blessing us in the matter of perfect (care and fodder) for the cattle, &c.; (sad in the sense of blessing with nôit). 184:4 Free. 184:5 Or, 'doctrines.' 184:6 See the eleventh verse. 184:7 Alternatives would be, 'Ahura will meet these engagements (?) made when the reward was promised;' or, 'the reward which Zarathustra promised before Ahura came into Garôdman.' According p. 185 to the general form of the Gâthic sentence, kôist parâ go more naturally together than if the force of the parâ was extended to gasat. The coming of Ahura is elsewhere mentioned; here He enters His audience-chamber before His approaching saints. 185:1 Maga may have some such cast of meaning. I have, moreover, more than once suspected that the origin of 'magian' may, notwithstanding the môghu of the later Avesta, be simply this maga so often used in the Gâthas to designate 'the cause.' 185:2 See verse 20. 185:3 So also the Pahlavi translator in his gloss; aîgham bartman pavan nêsmanîh barâ yebabûnêdŏ. 185:4 So also of Zarathustra's daughter, Y. LIII, 4. 185:5 Or, 'cry ye for the gaining of Asha,' as in Y. XXIX, I. 185:6 Or, reading a nominative, 'Gâmâspa is choosing,' which is itself well possible, as var is also conjugated with n; but rapen seems a plural, and vîdô likewise. 186:1 I concede this shade of meaning to the indications of the Pahlavi. 186:2 The Pahlavi gives us our first indication here. 186:3 If Gâmâspô (nom.) is read in verse 18, ahmâi might here refer to him; 'to this one.' 186:4 Or, 'let them grant;' infinitive as imperative. 186:5 Seeking; a dual is here disapproved by the source from which the suggestion originated. 187:1 I refer tem to Ahura, supposing it to stand; reading tãm, I would refer it to ashi. 187:2 Compare Vend. XIX, 31. Next: Yasna LIII Sacred Texts | Zoroastrianism « Previous: The Zend Avesta, Part III (SBE31): The Gâthas: Yasna L Index Next: The Zend Avesta, Part III (SBE31): The Gâthas: Yasn... » Sacred Texts | Zoroastrianism

(16) Thus, O Ahura Mazda! this Zarathustra loves the Spirit , and every man most bounteous prays (beside him): Be Righteousness life-strong, and clothed with body. In that (holy) Realm which shines (with splendour) as the sun, let Piety be present; and may she through the indwelling of Thy Good Mind give us blessings in reward for deeds ! 95:1 Anaêshem manô, anaêshem vakô, anaêshem skyaothnem prove that the thought, word, and deed referred to were not limited to a ritual meaning. 98:1 Ahmâi as = to us, does not seem to be good grammar here, as it necessitates a forced separation between it and yahmâikahmâikît. Cp. ahmâi yahmâi-kahmâikît in Y. XLIV, 16. 98:2 I turn from the fine rendering of the Pahlavi with the greatest reluctance: Nadûk valman mûn zak î valman nadûkîh kadârzâî [aîgh kadârzâî ansutâ min nadûkîh î valman nadûkîh], happy is he whose benefit is for every one; [that is, for every man there is happiness from his benefit]; Ner. follows. 98:3 There is a question whether the particle gat (ghat?) may not have originated from gât. Barth. here follows the Pahlavi, reading gatôi (?) = pavan yâmtûnisnŏ. Lak may have been added, as often, to serve as an alternative rendering. 98:4 Or 'I will,' so Prof. Jolly (infinitive for imper.). 98:5 So also the Pahl. rayê-hômand, not as a rendering merely, but as a philological analagon. Otherwise 'riches.' 98:6 Gaêm recalls sraêsta gaya g(i)vainti. 98:7 As ahmâi would more naturally mean 'to this one' in the previous verse, it is desirable to render it in the same way here. 99:1 It is to the last degree improbable that hvâthrôyâ (hvâthravâ; 'y' miswritten for 'v') indicates a condition of ease and comfort here. The 'easy man' is the farthest possible from the thoughts of the composer. The 'best of all things' makes a word kindred to hveng (hvan) appropriate here. 99:2 Kîkî (?), if an imperative (?), may mean guard over; but the Pahlavi translator gives us the better view; he has lak pêdâkînŏ; Ner. tvam prakâsaya. Geldner's kîkîthwâ is important. 99:3 Thwâ = thy properties. 99:4 The Pahl. has merely padmânŏ. 99:5 This shade of meaning is expressed by the Pahlavi. 99:6 Ayâre, acc. pl. 99:7 This expression seems to equal the summum bonum; so also 'worse than the evil' is the ultimate of woe. 99:8 Cp. Y. XXVIII, 3. 99:9 Does haithyeng mean 'eternal,' with every passage in which it occurs considered? 99:10 Thwâvant may, however, like mavant, simply express the personal pronoun here. The position of aredrô, &c. is awkward if thwâvant = thy: 'Where dwells Ahura, Thyself, O Mazda! beneficent, wise, and bountiful.' But aredra is almost a special term for a zealous partisan. 99:11 The Pahl. has khûp-dânâkîh, indicating a meaning which would p. 100 better apply to Ahura than the one given, which cannot be applied to Him. 100:1 Subjunctive (see Prof. Jolly, V.S. p. 28). 100:2 'By Thy hand.' 100:3 The holy Fire of the altar. 100:4 Gimat may be regarded as an improper subjunctive here. 100:5 The Pahlavi: 'and that too which renders justice to the wicked and also to the righteous. And this Thy Fire is burning, since by it the strength of him who lives in Righteousness is (maintained) when that violence which approaches with a good intention comes to me.' 100:6 See Y. XXXI, 8, where the word is also rendered as = vornehmster. 100:7 Literally, 'When Thou didst render deeds provided with rewards.' We are forced to put the action in the past on account of zãthôi, but the influences originally set in motion were to have their issue in the end of the world. 100:8 I render hunarâ literally, and bring its Pahlavi translation to the same sense as necessarily. Otherwise hûmar would generally mean 'skill.' Ner. has tava guneshu. The Pahlavi would here be recognised by all reasonable scholars as striking in its closeness. 101:1 The word ratûs reminds one of the work of the Ratu for the afflicted kine. In the last changing, which shall complete the Frashakard, he, or his representatives, will appear as the last Saoshyant, introducing 'millennial' blessedness. 101:2 I render the Pahlavi here as in evidence: 'Through Thee, O (?) bountiful Spirit! the changing comes [(later (?) gloss) from wickedness to goodness]. And it comes likewise through Aûharmazd's supremacy within a good mind, through whose action the progress of Aharâyîh's settlements is furthered, those which the master is instructing with a perfect mind [ ], and in which this Thy wisdom shall in no wise be deceived thereby.' 101:3 As the kine thought little of her deliverer (see Y. XXIX, 9), so Sraosha, the obedient host, is here represented as inquiring as to the antecedents of the newly-appointed prophet. But he asks more properly concerning the settlements from which he comes than the lands. Gaêtha is not dahv(h)yu. An origin external to that of other chieftains is not at all necessarily indicated by the question. 101:4 The Pahlavi sees a denominative in isôyâ (isôvâ; y for v); it is denom. in the Altiranisches Verbum. It differs, however, as to root. I offer an alternative in its sense. An open tormentor; [that is, I openly torment the wicked] even as much as I desire, do I torment (them) [(later (?) gloss) Ganrâk mînavad]. 102:1 We must be cautious in accepting the statement that the Pahlavi translations attempt to be literal. Here is one which is free and far from erroneous: Aêtûnŏ avŏ aharûbŏ min valman î aôg-hômand aîtŏ; [aîghas, râmînam]. 102:2 The Pahlavi here shows only the correct root. 102:3 Mâ = smâ? 102:4 'So long as I can, will I be of this mind,' seems hardly expressed here. Observe the nearly parallel construction in verse 8. 102:5 The Pahlavi, Sanskrit, and Persian translations would here be regarded once more as extremely close even by opponents, if reasonable in their estimates. Manayâî seems to me hardly an infinitive, as it is comparatively seldom that an infinitive falls to the end of a sentence either in Gâthic or Vedic. I prefer the indication of the Pahlavi with Justi and Bartholomae (in the Altiranisches Verbum). 102:6 Read perhaps daidhîs (later shortened to suit the metre). 102:7 Or, 'ask us that we may be questioned by Thee.' 103:1 The Pahlavi translation bears evidence to a less subtle, and therefore more probable sense here, but at the same time to a rarer grammatical form. It renders dîdaiNhê as a third person, indicating an instance of a third person in ê, and not in the perfect. It also recognises a reduplicated form by its pavan nikêzisnŏ nikêzêdŏ. 103:2 The Pahlavi translator with a curious error, or still more curious freedom, has rûbâk-dahisnîh here and elsewhere. Possibly the Gâthic text before the last compiler differed from ours. 103:3 I still prefer Professor Bartholomae's earlier rendering, after the Pahlavi, as more in harmony with mraotâ and mraos. 103:4 Professor Jolly has the important rendering 'das will ich thun;' the infinitive in a future or imperative sense. 103:5 'Ye said.' 103:6 The Pahlavi unvaryingly kabed. 103:7 Here we probably have the missing subject in the other verses. 103:8 Reading mãzâ rayâ. (Rayâ cannot well mean 'riches' here.) The Pahlavi also indicates the division by its free or erroneous mas ratû (rad). Sraosha, an obedient will personified, guides the soul as in the later Parsism. Cp. the Ardâ Vîrâf. 104:1 Here we have the important reading rânôibyô as against the dual of K4, &c. (see Geldner). No mention of the fire occurs; and as the form does not agree with arani, we may well doubt that comparison in view of ãsayau in Y. XXXI, 2, and the unvarying and uniform patkardârânŏ of the Pahlavi. The rendering 'with the sticks' is, however, admirably adapted, and must be considered as an emphatic alternative. 104:2 The Pahlavi supports the reading vî for ve; it has barâ. Ashî might also mean merely 'holy,' as adjective. 104:3 In Y. XXVIII, 7, he asks for it that he may crush the malice of the foe. 104:4 Justi admirably suggested yânem understood. 104:5 The Pahlavi divides dârstaitê, and, as I hold, mistakes the root as was inevitable. The ancient scribe feared to restore the severed fragments, which appeared, as so often, in the MSS. before him. I would read darsaitê with Spiegel's c(?) (so Bartholomae, later, however, recurring to a division, with Geldner after the Pahlavi, for the sake of bringing out an infinitive). 104:6 Vairyau contracted from vairyayau by a corrupting improvement to regulate the metre. 104:7 So the Pahlavi indicates, Bartholomae following as against the rendering 'possessing.' 104:8 With regard to Mazdau and medhâ, I should perhaps long p. 105since have stated that I object to the comparison, not only because medhâ´ is a feminine, and, as Grassmann has supposed, possibly represented by the Zend madh, Greek math, but because 'wisdom' is an abstract (while su-medhâ´s, as a compound, does not apply so directly). I hold, however, that mazdâ, the fem. noun in Y. XL, 1 = medhâ´. It is also not impossible that this word may be represented (with differing shades of meaning) by both madh and mazdãm (fem.) in Zend. 105:1 Read, perhaps, frâkhstâ; or frâstâ, 'with Thine advancing kingdom I (am) to go forth to'; (frâ + as, participle.) 105:2 Prof. Jolly has the important rendering, 'Ich will mich erheben;' the infinitive in a a future or imperative sense. 105:3 Chieftainships. Compare (not with exactness, however) sárdhâmsi. 105:4 The idea of reciting from memory seems to be included in marentê. 105:5 The rendering pourûs (?) as=pl. of pûrús is attractive, but dregvatô hardly needs, and seldom has, a substantive. The wicked = wicked men; and, on the other hand, nâ constantly claims an accompanying word; (nâ ismanô; nâ vaêdemnô; hvô nâ-erethwô; nâ spentô, ye-nâ, ke vâ-nâ, &c.) Also it is improbable that the words nâ and pourûs, as = pûrávas, should come together; 'let not a man men evil ingratiate (?).' Compare for sense here purviâs in one or more of its applications. Possibly the meaning is, 'let not a man be foremost in conciliating the wicked.' The Pahlavi likewise has kabed (freely). Ner. has: Mâ narah* prakuram durgatinâm bhûyât* yathâ kathamkit satkartâ. An important rendering is that of Professor p. 106 Jolly, V.S. s. 47, 'möchte es wenige Verehrer des Lügners geben.' Cp. Y. XLVI, 1, where the composer speaks of the chefs as on their side, 'not contenting' him. 106:1 Or, with the Pahl.: Mûn aêtûnŏ lak harvisp-gûnŏ aharûbânŏ pavan anâk yakhsenund, for they consider all Thy saints as wicked. The rendering above is less natural as conveying the idea of a conversion (comp., however, yâ g(i)vantô vîspeng vaurayâ), but it renders the grammatical forms more simply. It is bad policy to force a text to express what we happen to believe to be a more natural idea. Using the hint of the Pahlavi here in an understanding manner, we might then render 'for they hold all sinners as holy.' 106:2 I had long since compared verentê with vrinîte (-devâ´nâm ávas); and am now sustained by Bartholomae's view. 106:3 Possibly the Spenista mainyu of Ahura. (See also Y. XLIV, 2.) 106:4 The Pahlavi, on the contrary, bears evidence to the meaning 'comes,' which I cannot accept as 'tradition' in view of the following precatives. 106:5 Ner.: 'The kingdom becomes established (in a manner completely manifest) in sun-publicity through mental perfection [ ]; and upon the workers of righteousness the Good Mind bestows it.' Next: Yasna XLIV 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

(6) Aye, these things wilt Thou give (to him), O Thou Ahura Mazda! and through Thy bounteous spirit, (and) by Thy Fire as in a good bestowal to the two striving (throngs) through the prosperous increase of our Piety, and of the Righteous ritual and moral Truth; for that (Piety of ours instructing) doth teach the many coming ones who seek her (face)! 147:1 Or, 'to us;' but in that case it would be the Kine who 'took counsel' as mentioned in the third verse. This is, however, far from impossible, as she is mentioned as uttering her wail, and being answered by her maker in Y. XXIX, 1, 2. So understanding, 'to us' becomes an admirable rendering for verse 1; but in verse 3, it is strained, as the Kine for whom (Y. XXIX, 9) Zarathustra was appointed, could not so readily be declared to be the one which was given to 'us,' she representing 'us' in that place to a great extent. There is a certain plausibility about the rendering 'to us,' but I think ahmâi refers to ashaonê understood (see verses 4 and 5). The Pahlavi, moreover, is against a first person. 147:2 Dãn (Geldn.) seems to be a 3rd plural aorist subjunctive; the p. 148 plural being owing to the fact that Ahura gives with the other Ameshôspends. Dã, might also be the relic of the proper word which represents the participle; comp. dãs (sic). 148:1 The idea of the summum bonum seems to have early developed itself, and from this constant use of this word in the neut. singular and plural, and also with anghu. 148:2 Notice once more the pronounced personification of both Vohu Manah and Âramaiti; see Y. XXX, 8, and Y. XLIV, 14, &c. The Pahlavi translation notices the dual form pavan kolâ II yadman. 148:3 The Pahlavi seems to lead those who regard ôyâ as = a form of ava; it has zak î. 148:4 This is the ahmâi of the first verse, (but always possibly = 'to us,' if the verses are not to be brought into any kind of connection.) Otherwise it obviously refers to ashâunê* in 4 and 5; so the Pahlavi throughout. See ahmâi and hôi in LI, 6. 149:1 Many would say that we have here an instance in which the identity of Âramaiti with the earth is recognised in the Gâthas. I would say, on the contrary, that here we have an instance in which a poetical conception gave rise to a later error or fantastical association. Piety, with frugal virtue, induced a thorough husbandry; and secured the hushiti, peaceful home-life. She gave meadow to the Kine; at the next step she poetically represents the meadows, and then the earth. If vâstrâi, it would be for 'nurture.' 149:2 Or 'she,' as she once bewailed in a colloquy. Otherwise the person who was appointed to care for her interests is meant. Compare Y. XXXIII, 6, where the righteous Zaotar speaks as desiring counsels (hemparstôis) in the interest of the pastures, and the laws of the sacred agriculture. Cp. also the later reproduction of the idea in an extended form in the Vendîdâd. The zaotar of Y. XXXIII, 6, may have been the ashavan of verses 4 and 5. 149:3 Voc. with K5 (Barth.). 149:4 The Pahlavi gives us, as usual, our first surmise as to the meaning of 'kâthê;' I follow Geldner with regard to it as against Haug. The expressions here are not literal. 149:5 Isvâkît connects only indirectly with kaseuskît, as kâthê intervenes. I regard paraos akô dregvâitê as presenting the true antithesis to kaseuskît nâ ashâunê. The isvâ may have kît merely from the influence of jingle, being at the head of the line like kaseus; isvâ means p. 150 of itself 'possessing means.' Paraos may depend on kâthê understood, as kaseus depends on it expressed. Moreover, his in all the instances in which it is used ends the sense, and here is separated by the caesura from paraos, which, however, is of no great importance. The discourse is of the wicked; the holy are incidentally mentioned, and here their ill-treatment is signalised. Akô cannot well mean 'hostile' here; see also akât in the following verse. Isvâkît, if understood with nâ, alters nothing. 'A man was desirous of (little for the service of the saint, but even when he himself was rich, in the desire) of much was the evil for the evil.' Or, taking kaseuskît as governed by isvâkît understood with kâthê as before understood in the last line: 'Only a man (men) (possessed) of little was at the service of the righteous, while an evil man (men) possessed of much (was at the service) of the wicked.' The other translation is: 'Even a man of little means stands to the willing service of the saint, but a man even of large means is hostile (?) to the wicked.' This is very glib and so attractive, but I cannot accept it in view of the context. Gâthic expression is often unfortunately far from glib; but cramped, awkward, and apt to contain more thought than could be conveniently expressed within the counted number of syllables. The glib rendering needs other language than that in the MSS. See the following verse, which directly contrasts the treatment of the good and evil by Ahura Himself. 150:1 See ahmâi in verse 1, and ashaunê in verse 4. Ahura treats the saint in a manner the reverse from that practised by the nâ kaseus* and akô, not giving sparingly to the good, nor much to the wicked. 150:2 The Pahlavi gives us our first surmise here, as usual, by gavîd min hanâ î lak dôshisnîh. 151:1 Or, 'by the two aráni;' but compare the ãsayau in Y. XXXI, 2 just preceding ranôibyâ; so here the ashavan and dregvant are mentioned in a preceding verse. The Pahlavi is unvarying with patkardârânŏ. I will not positively decide as to this point; generally, however, the preferred rendering is in the text, while on very many questions there is nearly an even balance of probabilities. 151:2 Or, 'chooses to herself;' but a causative sense may be expressed by an intensive form; the Pahlavi also here bears evidence in the same sense to a causative by hêmnunêd, itself, however, meaning only the object caused; namely, the belief. Next: Yasna XLVIII 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

(11) (But as to faithless reprobates); the souls (of the evil dead) shall meet those evil men who serve their evil rulers, who speak with evil words, and harbour evil consciences, these souls (in Hell) shall come with evil food (to welcome them), and in the Lie's abode their dwelling verily shall be ! 162:1 If this word does not simply mean 'a band,' one might suspect a relation of root with bãnayen. The Pahlavi has expressively and freely badtûm here, and vîmarîh in the next verse, with a like word in Y. XXX, 6. This enemy may have been roughly dubbed 'the polluted,' or even 'diseased one;' analogous occurrences are not wanting. 162:2 I cannot agree to rendering ashâ 'really,' when applied in an evil sense. The sacred word may mean 'really' when applied to the righteous, but then, in that case, the reality indicated has an element of sanctity in it, and that of no low order. I am also not aware that riténa is applied in an evil sense in the Rig-veda. The use of Asha, like that of Vohu Manah and Khshathra, &c., is obvious in the Gâtha; the six sacred words were, like the theme of a symphony, brought in at every opportunity, with all shades of meaning from those of proper names to those of adverbs. With slight change of text to a nom., we might render, 'He who seeks to please the evil-minded, O Thou A.!' 162:3 Comp. Y. XXXIII, 2, 162:4 I cannot agree that arapâ should be read rapâ for the sake of a syllable in the metre. The line has more than eleven syllables here, as the Vedic Trishtup often has. Moreover the ancient writing before the Pahlavi translator read likewise arapâ, and the sense demands it. 162:5 Or, 'may I obtain.' 162:6 See Y. LIII, 9. 162:7 See the first verse. 163:1 I would gladly accede to a subjunctive 2nd singular intensive here in a causative sense, but a 3rd singular precedes, and a 3rd singular follows. I cannot therefore recognise a subjunctive in a precative, or imperative, sense here. I think the word is a nominative, as its position in the verse corresponds well to that form. It may mean 'delivering against us many a wound.' 163:2 Possibly 'for us in (this) land.' 163:3 Comp. Y. XLIV, 13. 163:4 Comp. Y. XXX, 2. 163:5 See mazistô in the first verse. 163:6 The Pahlavi mûn rêshînêd pavan Drûg. 163:7 The Pahlavi translator gave as our first rendering here: Andarg harvîsp-gûnŏ darvandânŏ min hamkhâkîh andarg yemalelûnam; [aîgh, min dôstîh î levatman valmansân gavîdâk yehevûnam]. 163:8 The Pahlavi has arêshkŏ = envy. 164:1 The Pahlavi gave us our first surmise as to the general meaning of vãs; it renders kâmak. 164:2 Or, 'by that which is the evil's Faith.' 164:3 The Pahlavi translator gave us our first general indication here as elsewhere; he has shîrînîh and karpîh. Reading 'Mazdau,' we have 'Mazda (is our source of) abundance and refreshment.' 164:4 See the fourth verse. 164:5 The Pahlavi has, however, khûp shinâsakîh. I differ with hesitation; possibly views may be harmonised. 164:6 Compare Y. XXIX, 3, where Asha answers. I cannot well accept mrûitê as an infinitive. Geldner has keenly pointed out that fraêshyâ is inclined to unite with an infinitive, but so are other forms of ish and vas. Moreover the infinitive does not so naturally fall to the end of the sentence in Gâthic or Vedic. (See above, note on Y. XXXIV, 1.) If an infinitive is insisted upon (so long since) let us at least bring the word into more usual shape, using the Pahlavi translator, as in one of his most valuable offices, as an indirect evidence, where his translation is at fault as a rendering. He has: Frâzŏ avŏ zak î Lekûm farmâyêm, Aûharmazd, va Ashavahistŏk râî yemalelûnam. He had 'mrûvê' before him, which might be an infinitive. 165:1 I think that khshmâvatô equals simply 'yourself' here, as often (so mavant = me); otherwise 'of your disciple,' which would be feeble. Professor Jolly has, V.S., s. 97, 'damit wir ihn verkündigen möchten den Glauben, welcher der euere ist, o Ahura.' 165:2 See the ninth verse. 165:3 Ahura is elsewhere addressed in close connection with human beings; here the human subject is half lost in Vohûman and Asha. I hardly think that it is wise to change the text without MSS. A lost verse may have relieved all difficulty. 165:4 Others 'the good doctrine,' or again 'the good repute;' but as to the latter, frasasti is coupled so constantly in the later Avesta with yasna, and vahma, &c., that I do not feel at liberty to depart from that sense. The Pahlavi has also vâfrîgânîh, quite in harmony with the connection. 165:5 This verse is clearly an answer to the questions contained in verse 7. It is a half answer, even if we render dau (dâo) as a subjunctive. As the question in verse 7 certainly concerns a chief of some kind, I cannot see how we can avoid rendering sarem analogously. We need one who gives a refuge rather than one who receives it. Compare the Pahlavi, and also the Persian, sar. The Pahlavi p. 166 translation gives its evidence without intermission for this meaning, a fact largely overlooked. 166:1 I think that the connection fairly proves this meaning; and it has likewise the powerful support of the Pahlavi translation: Hamâi vad avŏ vîspŏ farmânpatŏ hômanânî [aîgh, Frashostar [ ] vad tanû î pasînŏ hamâî salîtâîh yehabûn]. 166:2 It is not to be forgotten that su is the root of Saoshyant. 166:3 Comp. Y. XXXI, 15. 166:4 Or 'gives;' compare peresâ avat yâ mainis ye dregvâitê khshathrem hunâitî. Professor Jolly, V.S., s. 36: 'Nicht soll wer das Rechte redet, die Herrschaft dem Lügner überlassen.' 166:5 Yâhî remains a singular, whereas we should expect a dual; (can it be such, the form being altered, as so often by later reciters, to accommodate the metre?) For Gâmâspâ and yukhtâ as duals compare utayûitî tevîsht. Yâhî probably refers to Vîstâspa (Y. XLVI, 14). Was it an especial epithet for the kings? The later Persian kings took prominent places in battle. If the duals are not admitted, my rendering would be, 'the souls are united with the reward through the (influence and example of the) valiant Gâmâspa.' Perhaps Gâmâspô is to be read. 167:1 This is probably the foundation for the later identification of Vohû Manah and the faithful disciple. 167:2 Here all is conjectural. The Pahlavi reports an adjective from a form of man (or a participle). They who think upon the throne (to seize it) do so with dying power. Wilder conjectures have been made; but the Pahlavi translators seldom wilfully guessed. They took the shattered results of their predecessors, and worked them feebly over; hence their great value, and the unimportance of their errors. They used what intelligence they possessed in redelivering what they heard and read. Vazdanghâ cannot well be taken in an evil sense, as it is used in a good sense elsewhere. The connection mãzâ with râ has long circulated; mãzâ avêmî râ (?). As the souls of the departed are thought of, perhaps 'undying' is the meaning; compare avemîra (for form) with the Zend avimithris. 167:3 See Yast XXII by Darmesteter, as supplemented. 167:4 So the Pahlavi; otherwise 'their bodies shall so lie.' 167:5 Verse 12 belongs to the next chapter. Next: Yasna L Sacred Texts | Zoroastrianism « Previous: The Zend Avesta, Part III (SBE31): The Gâthas: Yasn... Index Next: The Zend Avesta, Part III (SBE31): The Gâthas: Yasna L » Sacred Texts | Zoroastrianism

(22) And to the wise are these things clear as to the one discerning with his mind (not blinded by the perverter ). With Thy Good Mind and Thy (holy) Kingdom he follows the Righteous Order both in his words and his actions. And to Thee, O Ahura Mazda! such a man shall be the most helpful and vigorous being (for he serves with every power )! 40:1 Roth, 'wollen wir Worte künden—ungern gehört von denen, welche nach des Unholds Geboten,' &c. Hübschmann preferring 'wir sprechen Worte nicht anhörbar für diejenigen' (Casuslehre, s. 223). A dative of the pronoun is certainly more natural than the ablative as inst. But on the whole agushtâ seems better in its ordinary sense, although in so rendering we are obliged to supply a word. 40:2 Valmansân mûn pavan âfrîngânîh î Drûg zak î Aharâyîh gêhân barâ, marenkînênd. 40:3 The Pahlavi may be rendered as follows: Both these benedictions, which I (we) recite as yours [the Avesta and Zand], we are teaching by word to him who is no hearer, [to the destroyer of sanctity (the heretical persecutor) [ ]]. Those who utterly slay the world of righteousness through the benedictions of the Drûg [ ], even those might be an excellent thing, if they would cause progress in what belongs to Aûharmazd. 40:4 Read perhaps advayâo; see the Pahlavi. Otherwise 'the way' advâo as panthâs; but the participle does not agree. Compare for meaning kavím ádvayantam, sákhâ ádvayâs.* 40:5 The Pahlavi renders 'in the soul' freely by 'believes:' Pavan nikîrisnŏ la hêmnunêdŏ as pavan zak î agûmânîkîh. The general indications are to be observed. 40:* Is it a loc.? 41:1 Comp. chap. XXIX, 2, where the Ratu is discussed; here the word might be the abstract. 41:2 Roth 'dieser beiden Parteien (Yasna XXXI).' 41:3 He repels and condemns the evil, and he hallows and helps the good. 41:4 Most striking is the use of mainyu. It is 'the Spirit' = God. It is 'His Spirit.' It is also used of man's spirit. 41:5 Or, 'from the two arani;' but see ãsayâo in verse 2. The Pahlavi translator has avŏ patkârdârânŏ shnâkhtârîh; so uniformly. In Y. XLIII, 12, K5 and most MSS., except K4, and likewise excepting the printed B.V.S., read ranôibyô which excludes the dual form; also the fire is not mentioned there. It is however far from impossible that the present Pahlavi translation may be a growth beyond an earlier one more in accordance with arani. The strivers, or fighters, might describe the two rubbing-sticks (?). 41:6 Aîmar (sic), vigârdâr. This meaning suits the connection admirably. The word is otherwise difficult, and this general sense is followed by some who do not so often cite the Pahlavi translator. 41:7 See verse 1. 41:8 Roth, 'wie ich alle lebenden bekehren soll.' So also the general indication of the Pahlavi translator. Pavan hûzvânŏ î Lak—zîvandakân harvist-gûn hêmnund. Observe that the religious system contemplated universal proselytism. 42:1 The general indications karîtûntâr and bavîhûnam point to the proper sense. 42:2 Or, with Roth, 'wenn wirklich sich rufen lassen die Ahura-Mazdas.' Otherwise, 'O Mazda and the Ahuras.' Hübschmann also maintained that Mazdau was here a plural; (see his Y. XXX, 10.) 42:3 Roth, rendering ishasâ in accordance with the Pahlavi, 'erbitte ich.' 42:4 Mûn pavan zak î valman gûrdîh—khûshîdŏ Drûgŏ aê sufficiently indicates the proper sense. Roth, 'kraft deren wir den Unhold bemeistern mögen.' 42:5 The Pahlavi may he rendered thus: Since in that dispensation [in the final body], I shall be an invoker of Ashavahist, and of Aûharmazd also [ ]; and of her who is veneration 'Spendarmad' [ ], I desire [that best of things which is the reward], of Vohûman. Let also that authority which belongs to my people [ ] be from the strong one [ ] by whose fortitude [ ] the Drûg is overcome [ ]. 42:6 Literally, 'Ye gave.' 42:7 I am far from sure that the indication of the Pahlavi is not correct here. According to it, when properly understood, we have here an accusative with the infinitive; 'that I should establish.' Its own translation is however avŏ li yehabûnâi. Men = man or mãm; en(g) = ã the nasal vowel. The Pahl. translator recognises men elsewhere as = mînisnŏ. It was from no ignorance (!) of the particular word that he wrote 'li' here. 42:8 Or 'my prophet;' comp. rishi; that is, 'that with which my prophet is concerned.' 43:1 Or, possibly, 'which shall not be, or which shall be.' Is the subjunctive here used to express obligation? Roth has 'was nicht sein soll oder was sein soll.' Ner. may be rendered as follows: Tell it to me distinctly [ ], that which is the highest gift, and which is given to me through sanctity; [that is, because duty and righteousness are fulfilled by me, the best gift of thy reward (is gained) by this means; but how is it possible to make it (actually) one's own?]. Grant me the knowledge through the best mind; [that is, declare that intelligence to me which comes through good conduct], and by which also safety is (secured) to me [ ]. And declare either that which is not, or that which is, O Great Wise One, the Lord! [ ]. 43:2 An interval of silence seems here to intervene, or lost verses leave an unexplained transition. The sage turns again to the people. 43:3 Vaokât K4 (Barth.). 43:4 See verse 4. 43:5 The Pahlavi has Aûharmazd având (sic) khûdâyîh kand dên valman vakhshêd Vohûmanŏ. 43:6 The Parsi-persian MS. is as follows: Û hast buland, kih ân man âgahîhâ (sic) gû-î âskârah [ ] mânsar i tamâm raftanî; [kû, tamâm pêdâisn pah râh i mânsar bâz ân ‘hwêsî i Hôrmuzd rasêd], kih pah Ṣawâb dârad—bî-marg raftanî azas [ ]. Hôrmuzd—‘hudâî kand andar û afzayêd Bahman [Kûs pâdisâhî pah tan i mard—kandî (?) Hôrmuzd pah tan mihmân]. 44:1 Mûnas avŏ rôshanîh gâmîkhtŏ khvârîh. Hvâthrâ and khvârîh can hardly mean 'comfortable' here. 'Ease' is the later sense. 44:2 Raokebîs certainly means, with illuminating objects, stars or shining lights. 44:3 Hübschmann, 'der Schöpfer des Asha.'—Casuslehre, s. 190. 44:4 Pavan mînavadîkih vakhshînêd [ ] mûn kevanik ham khûdâî. 44:5 Compare the frequent expression 'spentem at Th###vâ meNhî,' in chap. XLIII. 44:6 Roth, 'vornehmsten.' 44:7 When I seized Thee (took Thee in) with my eye. The Pahlavi: Amatam [ ] pavan hamkashmîh avŏ ham vakhdûnd hômanih. 44:8 Dên ahvânŏ pavan kûnisnŏ khûdâî hômanih. Ner. may be rendered as follows: Thus thou wert thought at the first by me, O Great Wise One, the Lord! when thou wert engaged in the production of Gvahmana [ ]. In which (production) they apprehend the father of the Best Mind when they observe him with a full-faced look [ ]. (And thou art the father) of that creation which is manifestly righteous; [that is, thou makest the purer creation good in conduct]. Thou art a King in the world as to action; [that is, where it is fitting to confer a benefit, and also where it is fitting to inflict a punishment, in each of these thou art capable]. 45:1 His spenta mainyu; otherwise 'spiritual (understanding),' but mainyu is used elsewhere (verse 3 and 7) alone, and certainly not as an adjective even with a substantive understood. The rendering 'spirit' as 'Thy spirit' is suspiciously significant; but what is the help? We are forced by grammar so to translate. 45:2 The ablative has this force as in Ashât hakâ. 45:3 I can hardly accede to an infinitive here: -tê is a rare infinitive termination in Gâthic. Also the infinitive seldom falls to the end of the sentence. The Pahlavi has yâtûnêd, a present; but the Pahlavi should never be positively cited for the forms, as it is free. 45:4 Observe that we are forced by every dictate of logic and common sense to avoid the commonplace rendering here. Cattle do not have 'paths' made for them, nor do they cry aloud for an overseer, or complain at the appointment of one who does not appear to them promising; nor is it one main effort of religion 'to content the soul of cattle.' Cattle, as the chief article of wealth, are taken to signify all civic life. The 'path' is the path for the people to walk in, securing safety for soul and life and herds. The adhvan is 'the way' which 'is the religious characteristics and teachings of the prophets' (XXXIV, 13). 45:5 Observe that this cow (some would say 'ox') chooses her master, unlike other cattle. But observe also, what is more interesting, that she seems reconciled to the guardian appointed by Ahura. In Y. XXIX, 9, she actually 'wept' at the naming of the pusillanimous Zarathustra, desiring a kingly potentate. Now, however, we see that she must have dried her tears, as she is satisfied with the simple workman whom he represents notwithstanding high rank. 45:6 In the later Avesta this first vâstrya fsuyant is declared to be Zarathustra. 45:7 Mûn fsuîh pavan Vohûmanŏ. 46:1 Pahlavi davãsahak; Ner. pratârayitre. 46:2 Khûpŏ-hôshmûrisnîh. 'Judicial blindness' is everywhere indicated. (The wicked are kept from the sight of the truth.) Hübschm., Casuslehre, 'der frohen Botschaft.' 46:3 This seems implied. 46:4 Or, 'madest the worlds and the souls (?).' 46:5 Geldner admirably 'flesh.' The Pahlavi: tanû-hômandânŏ gân yehabûnd. Notice that 'bodily life or flesh' is mentioned after 'understanding.' Compare Y. XXX, 7, where Âramaiti gives 'a body' after previous creations. 46:6 The Pahlavi has the following interesting gloss: [That is, even the actions and teachings of the pious are given forth by thee; and this was also given in this wisdom of thy mind]. And when there is a person in whom there is a desire for the other world, that desire is granted to him by thee; [that is, what is necessary when he is arriving in the other world, this which is thus required (or desired) by him at that time, is given by thee—through that which is thy mind and wisdom]. Although not able to follow the indications of the Pahlavi fully, I think that there is no question but that we have an important statement in the last line. It does not seem to me possible to render less profoundly than 'where the wisher may place his choices,' his religious preferences and beliefs, including all moral volition. 47:1 Avŏ zak libbemman. 47:2 See verse 13. 47:3 Pavan hagisnŏ î: the Persian MS. (Haug XII, b) transliterates khêzisnŏ: Ner. has mano-utthânena (sic). Or, 'immediately.' 47:4 The evil as well as the good spirit is questioned. The two spirits of Y. XXX, 3-6 were here inspiring the conflict. 47:5 The Pahlavi unvaryingly in the sense of mihânŏ [-as gâs tamman yehevûnêdŏ]; Ner. paralokanivâsân. See Y. XXX, 9; XXXIII, 9; XXXIV, 6. A questioning which was lightly made would indicate a willingness to tamper with error. The Persian MS. following the Pahlavi has: Anga bang i buland ân i durûgh guftâr [Ganâ Mînû] wa ân ham i râst guftâr [Hôrmuzd], &c. But Neryosangh is more accurate or literal: Atra bumbâm* karoti [antar gagati], mithyâvaktâ vâ satyavaktâ vâ, &c. 47:6 Pavan zak î âshkârakŏ. 47:7 Nîhânîk. 47:8 Thou seest even the questions and decisions of our thoughts as to matters which are simple or difficult, permitted or occult. 47:9 I have not followed what may yet possibly be a valuable and correct hint of tradition. I render Neryosangh: He who asks through what is open [through righteousness], or he who asks through what is secret [through sin]; or he (also) who through, or on account of, a little sin which has been committed, commits the great one to secure a purification; [that is, who for the sake of purification necessary on account of a little sin which has been committed, commits a greater one, in order that the first may not p. 48 become known], upon these two, each of them, look with thy two eyes. [Over sins and righteous actions thou art in one way, everywhere and again, the Lord.] The concretes here may give the right indication. 48:1 See verse 5. 48:2 Man madŏ, mûnik yâmtûnêdŏ, 'What has come? And what is coming?' 48:3 Mûn âvâm. 48:4 Hakâ in the Indian sense. 48:5 Angardîkîh, the judgment; but Ner. vipâkatâ, consummation. 48:6 Neryosangh has as follows: Tad dvitayam tvattah* prikkhâmi, Svâmin! yad âgatam, âyâtika, yo* rinam dadate dânebhyah* punyâtmane [Hormigdâya yathâ yugyate dâtum], yeka, Mahâgñânin! durgatimadbhyah; katham teshâm asti vipâkatâ* evam [kila, yah tat kurute, tasmai nidâne prasâdadânam kim bhavati, yaska tat kurute, tasmaika kim bhavatî ’ti; me brûhi!] This seems to me very close, far more so than we have any right to expect as a general rule from a Parsi living in India, and only five or six centuries ago, too late for 'tradition,' and too early for close criticism. 48:7 Roth, 'Ich frage—was die Strafe ist?' 48:8 The head of a party seems to have been plotting to introduce a hostile sovereign. 48:9 Î dûs-kûnisnŏ. 48:10 The Pahlavi translator, nîvîdînêdŏ, (otherwise nivêkînêd, which I much suspect has become confused with nîvîdînêdŏ through a clerical blunder); Ner. labhate. They both refer vînastî to vid (so Justi) followed by most. Roth (Yasna XXXI, p. 11), 'der sein Brot nicht findet ohne Gewalthat an der Heerde.' 48:11 The Pahlavi translator sees the root han in the sense of p. 49 acquisition, and not from ignorance of the sense given above. In another place, he renders vigîd min; (see XLVII, 5.) 49:1 Neryosangh may be rendered as follows: Thus I ask thee: What is for him who seizes upon destruction, and who provides the sovereignty for the wicked [ ], and commits that evil action. O Lord! from which he does not acquire life even through a bribe* (so meaning), [ ] and who is a calamity to the man who acts for herds and men removing calamities from them [ ]? 49:2 Roth, 'der die Herrschaft über Hof Gau and Land um das rechte zu fördern hat.' 49:3 Pahlavi, Lak hâvand; Neryosangh, tvattulyo; Roth, 'deiner werth.' 49:4 I render the Sanskrit of Neryosangh thus (it improves on the Pahlavi): I ask (thee) thus: How [dost thou bestow] the sovereignty upon one when he is beneficently wise? [ ] (in the body) of him who, through the increase of sanctity, is no opposer (of prosperity) in provinces or villages; [that is, with him who is discharging his duty and performing acts of sanctity. He is this teacher's teacher, he does not contend]. Thine equal, O Great Wise One, the Lord! thus is he verily, who (is such) in action, [who is thus Thine equal through activity]. 49:5 Possibly mazyô has the sense of mazista in chap. L, 1. There 'the most prevailing' seems to be the proper rendering. 50:1 Literally, 'Which of the two (creeds as) the greater does the righteous (the believing saint) or the wicked (opponent) believe?' 50:2 See verse 12. 50:3 Or with others 'be Thou'; but the gloss of the Pahlavi translation contains an explanation which may well afford the true solution as in so many instances in which he is both consciously and inadvertently followed. It reads [aîghmânŏ barâ khavîtûnînŏ—]. May we not see an az = ah in the form, or at least a separate Iranian root, as also in azdâ (L, r), where the Pahlavi translator gives the same explanation admirably suited to the context. Neryosangh: Which is it, the pure of soul, or the wicked who teaches as the great one? [ ] The intelligent speaks to the intelligent [ ]. Be not thou ignorant after this; because (ignorance is) from the deceiver. Instruct us, O Great Wise One, the Lord! [ ] Furnish us with a sign through the Best Mind; [that is, make me steadfast in good conduct through the recognition of the dîn]. Such renderings may suffice to show that an examination of these ancient translations in our search for hints is imperative. Yet the practice prevails of omitting a knowledge of the Pahlavi language, on which not only the oldest translation of the Avesta, but also the irregular Sanskrit of Neryosangh, closely depends. 50:4 Jolly, 'Keiner von euch höre auf die Lieder and Gebote des Lügners.' Roth, 'Rath and Befehle.' 50:5 Compare evîdvâo in verse 17. 50:6 Dûs-rûbisnîh. 50:7 Sazêd sanêh, 'prepare the sabre.' It was however a two-handed weapon; see Y. LVI, 12, (4 Sp.). The Parsi-persian MS.: Wa ma kas aêdûn az sumâ kih û p. 51 darwand mânsar sunawad wa âmû‘htisn (sic); [kû az Âsmôkân (?) Awestâ wa Zand ma sunawad], kih andar—mahall sahar wa deh dehad bad-raftisn wa marg an i Âsmôgh; aêdûn (sic) ôsân Âsmôghân râ sâzad silâh. (Again very close.) 51:1 So conjecturally. 51:2 Compare chap. XXX, 2. 'Behold ye the flames with the better mind;' possibly, also chap. XXX, 1, the signs in the lights seen friendly.' 51:3 According to the grammatical forms the agent here must be a divine being, as ye manta ashem ahûbis (see verse 7) is characteristic of the Deity. The vocative, strange as it may seem, does not necessarily exclude Ahura, as the subject referred to in ye. Several analogous cases occur. The Deity may here however represent His prophet, as the Daêvas do their worshippers in the later Avesta. Some writers force the language into a reference to the human subject for the sake of the greatly to be desired simplicity. One places Ahurâ in the instrumental, a case in which the Almighty seldom appears. The above translation needs no alternative, as the language would be the same whoever ye refers to. 51:4 See note on verse 3, and read as alternative 'from the two arani.' As an inferior rendering of tradition I cite Neryosangh here: The matter should be heard (taking gûshtâ as a third singular in a subjunctive sense); [that is, a study should be made of it by him] who is even (in any degree) acquainted with the righteous design of Hormigda for both the worlds. He is independent in the literal truth of his words, in his freedom of speech, [and his fear has no existence]. Thy brilliant fire gives the explanation to the contenders. [It makes purity and impurity evident.] 52:1 I follow the admirable lead of the Pahlavi here, as the previous verse mentions veracity. Its indication is pavan frîfisnŏ, freely. 52:2 I differ with diffidence from the hint of the Pahlavi here (as elsewhere). It has shîvan = tears, which however is free for 'calamity' and 'sorrow.' Nom. sing.; see its position. 52:3 Anâk rûbisnîh yemalelûnêdŏ. This, placed together with such passages as XLVI, 11, XLIX, 11, and LI, 13, formed the basis for the more complete Yast XXII. 52:4 Others prefer 'place,' but see âyû in line b. 52:5 'Has led on'? 52:6 I cite Ner.: He who betrays the pure through his fraud, may (deceit) be (also his portion) at the last; [that is, let it be so afterwards; it is in his soul]. Long is his journey, and his arrival is in darkness; and evil food and increasing lawlessness is his [ ]. Darkness is your world, O ye wicked! your in-bred deeds, and your dîn, are leading you on. 52:7 That Ameretatât means more than long life is clear from amesha. 52:8 Afas nafsman patîh. The Gâthic would be more literally perhaps 'from His own Dominion.' 52:9 Sardârîh. 52:10 Vazdvarîh; Ner. pîvaratvam. 52:11 One naturally thinks of urvatha (vratha), as having something of the sense of vratyá. But usage compels also the sense of friendship. Hübschmann, Casuslehre, s. 259, 'der durch Gesinnung and Thaten sich ihm als freund erweist.' 52:12 Ner.: Mahâgñâni dadau Svâmî* avirdâdât* an irdâdât sampûrnatvam p. 53 punyâtmane [ ] nigam prabhutvam râgñe* âdhipatyena [ ] uttamena pîvaratvam manasâ [-tasmâi dadate], yo nigasya adrisyamûrteh karmanâ mitram. 53:1 So according to frequent indications. 53:2 Tanû aîtŏ. Ner.: Sa te—mitram asti nivedîtatanuh. 53:3 See chap. XXXIII, 14. The Pahlavi translator renders freely as follows: Manifest things (so possibly; otherwise 'manifestly') (are) these to (so a MS. not yet elsewhere compared) the wise when according to his understanding he disposes and reflects, [that is, he who meditates with thought upon that which his lord and dastur declares to him]. Good is the King for whom they would effect righteousness in word and deed, the man whose body is a bearer of Thee, O Aûharmazd! 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(12) (Yea, I approach Thee with my prayers, I) who by these (great gifts of grace) will protect ((Thy) Divine Righteousness, and (Thy) Good Mind within us) for ever. And do Thou therefore, O Ahura Mazda! teach me from Thyself, yea, from Thine own mouth of spirit, that I may declare it forth to (these Thy waiting people) by what (powers and according to what laws ) the primeval world arose ! 17:1 Yânîm cannot well mean 'revealed,' except by the most farfetched conception. The Indian yâna, as in devâ´yna, should give the fundamental idea, easily reconcileable as it is with the ancient rendering of the Pahlavi translator. 17:2 Notice that the Ameshôspends are mentioned in this early heading. In the Gâthas themselves the name, 'Bountiful Immortals,' does not occur. 17:3 Possibly, 'take up and continue on the Gâthas.' Literally, 'seize forth.' 17:4 It is hardly necessary to say that this is no part of the Gâthas. It is, however, in the Gâthic dialect, and as it needs not, or perhaps cannot, be considered an intentional imitation, it must be very old. 17:5 Vocative with the Vendîdâd Sâdah, otherwise the accumulation of genitives would be suspicious. Ahura is, however, beyond any question elsewhere spoken of as 'the most bounteous Spirit.' The usage is like that of the Semitic scriptures; the Holy Spirit is both God and 'of God.' As to the rendering 'bounteous,' I fear that 'holiest' (so many) is too bold. Ashavan occurs side by side with spenta as applied to Ahura, and ashavan cannot mean 'righteous' there, but must mean 'holy.' The Pahlavi renders etymologically afzûnîk. Comp. svânta. The sole etymological bases for the meaning 'holy' are presented by the Lithuanian and Ecclesiastical Sclavonic; but, as Justi has well remarked, in the conceptions of the Avesta that which increases the kingdom of Ahura is equivalent to what is holy. 'Bountiful' must therefore be understood in a particular sense, only to be rendered by the words, 'gracious, sacred, and august.' 18:1 See Y. XXIX, 1. 18:2 The plural of majesty, or the literal plural, referring to the Bountiful Immortals as together. 18:3 Plural and singular interchange throughout. 18:4 Possibly, 'one may introduce.' 18:5 See Y. L, 5. Hvâthrâ and its allied forms are so often associated with raokah and the like, that I do not hesitate to accept an Iranian hvan = to shine (with Justi). As there is an Indian svar which means 'to roar,' and another 'to shine,' and again a svan = to sound, so in Iranian there is a hvan = to sound, and another = to shine, as in asmanem hvanvantem. The 'comfortable stone heaven' is difficult. Comfortable, or even 'delectable mountains' so we should have to say elsewhere), are not very likely to have been recognised or appreciated in the Avesta. 'Glorious beatitude' is a better rendering here. If hvâthrâ always means 'comfort,' how comes it that hvarenô is said to be hvâthravat? 'Comfortable glory' is hardly probable. Compare also the ancient subha. When it is the fashion to accept a separate Iranian root at every difficulty, small and great, I see no reason for stopping here, where the pressure is considerable. The Pahlavi also may be read to favour my view. (Comp. hveng = hvan.) 19:1 Or, 'having no first' (Roth, reading apourvîm). 19:2 I am very far from a positive rejection of the forms suggested by the Pahlavi translator, although he should never be pressed on such a point, being often free. As alternative read 'may Piety who bestows increase (fem. participle) come to my calls to give grace.' 19:3 The Pahlavi translator, unable to credit 'ye as = I who' (so also modern authority sometimes with regard to other occurrences of ye in this chapter), renders as follows: When I shall be your own (thus for 'worship,' and possibly deceived by the form of the words, ufyânî and nafsman being nearly alike in the Pahlavi character), O Ashavahist and Vohûman! the first [ ], Aûharmazd's also [his own I shall be], through whose unweakened acquisition his rule over them exists [ ], and [hers also I shall be], Spendarmad's, the giver of increase. She comes to me with joy when I invoke her [when I shall call upon you, come ye on toward me with joy]. (A plain and noticeable instance of an alternative rendering in the gloss. The verb was first thought of as a 3rd sing. middle subjunctive, afterwards as an imperative 2nd plural.) 19:4 Meñ = m + the nasal vowel, and may represent man, or I think also mãm, adverbially for menâ; or 'mân' = 'demânê.' 19:5 Mount Alborg, where the Kinvat Bridge extends; so also important authority; but we might read mengairê = mângairê (Garôdman). 19:6 Ashi, a blessing given in reward; so elsewhere. 20:1 I think it is better to hold by the parallel passage and the sense of 'teach' here. The Pahlavi has an irregular form which probably means 'I teach,' but might be intended for 'I am taught.' After the words 'so long as I have the power,' 'I will teach' is rather more natural than 'I will learn.' Haug's rendering of this word has never been accepted. Those most opposed to tradition follow it here. Perhaps, 'I will teach to desire R.' 20:2 The Pahlavi translation corrected by MSS. may be rendered thus: He who gives up his soul within Garôdmân does so by the aid of Vohûman [ ], and is also intelligent concerning the veneration which belongs to the doers of good works [ ] in that which is Aûharmazd's [religion]; as long as I am a suppliant and have [the power, so long do I inculcate the desire of Righteousness which is, duty and good works]. 20:3 Kadâ´ mrilîkám sumánâ abhí khyam (Rv. VII, 86, 2). 20:4 Obedience, throughout the Avesta and Parsi literature, guides the soul to heaven. 20:5 Or, 'knowing the throne of Ahura' (so the Pahlavi, most scholars following); but the construction would be awkward. 'Finding the way' occurs in the Riks, and gâtu need not always mean 'place' in the Gâthic, because it has that sense most frequently in the Zend. 20:6 Possibly, 'we may teach the foul polluted men.' Or, 'confess the greatest One with Khrafstra(-slaying) tongue.' Perhaps the text is to be amended; yet see XXXIV, 5, 9. 20:7 The Pahlavi translation may be rendered thus: O Ashavahist! when do (shall) I see thee? I know this one by means p. 21 of a good mind's instruction [that is, I see thee in that time when every man is intelligent because he is pious; but when shall it be?]. And the place of Aûharmazd, when do (shall) I see it, I who am a suppliant for a benefit? That place is known through Srôsh [ ], that greatest of Mãthras is to be taught, given forth with tongue to him whose understanding is confused. 21:1 It certainly involves a question how the words 'to Zarathustra and to us' can be compatible with Zarathustra's authorship. Vîstâspa and Frashaostra (verses 8, 9) are equally excluded. Who is then the individual who thus refers to himself with others? And is this verse an interpolation, and with it 8 and 9? This last seems to me a very feeble suggestion. Was this piece, together with the rest (for they all are connected), the work of some unnamed man of influence, the true author of Zarathustrianism? I think that there is also little gained by this supposition. There is no particular reason why Zarathustra's name should have come down to us as the chief figure, while that of the prime mover failed to reach us. I should say that the piece was composed by Zarathustra and put into the mouth of a leading priest, or that it was composed with many others under his inspiration. Or, can there have been a school, or family, of Zarathustrians, religious poets, similar to the Vedic seers? (See chap. LIII, 2 Zarathustris Spitâmô.) 21:2 This mention of 'overcoming an enemy,' strengthens the probability of my view of vâvarôimaidî (vâurôimaidî). 21:3 The Good Mind is now, as we should say, 'the Spirit of God' in the mind of God, and again His Spirit in the human soul. 22:1 The Pahlavi correctly renders pâdakhshâ. 22:2 Probably originally heard, inspired words. Compare Manyeus hakâ Thwâ aunghâ, verse 12. So often. Oral communications are figuratively alluded to everywhere. No literal articulation or sound (!) is of course intended. (Or 'sravayaêmâ = proclaim.') Neryosangh may be rendered as follows: Grant, O Sanctity! this devotion which (results) from the priority (an error from misreading the characters of the Pahlavi, chiefly his original) of the Good Mind [that is, make me so religious that prosperity may result [to me from my good conduct]. Grant thou to the perfect mind in, or to, the earth (so the Parsis understood Âramaiti)] the wish that proceeds from Gustâspa and from my people [ ]. Grant praisers, O great wise One! kings, who may be announcers of your word, and bestowers of arrangements (for the service); [that is, who may teach thy word, and render it progressive]. 22:3 The earliest occurrence of Asha Vahista. The Pahlavi: 'Since the best thing that Thou hast [Thy Religion] is better than all other things, the best through Righteousness.' 22:4 See verses 7 and 8. 22:5 In the millennial (sic) renovation as well as in heaven. See chap. XXX, 4, where Vahista Manah is equivalent to heaven. The Pahlavi gloss has: Aîgh Frashôstar va hâvistân î Frashôstar, vad tanû î pasînŏ hamâî nadûkîh padas vâdan; that is, for Frashôstar and the disciples of Frashôstar for ever, until the final body provide a benefit thereby. 23:1 Possibly, 'may we not anger you with our prayers for these blessings.' Kím me havyám áhrinâno gusheta. 23:2 That dasemê may now better be referred to a similar root with dasvare, I regard the more probable because the Pahlavi also freely renders as if it so understood. Its author knew the meaning of dasema = dasama. One is reminded of course of the dása-gva. 23:3 The Pahlavi with its peculiar view of anâis (not to be rejected too confidently; see note at another occurrence of it) is interesting (as corrected by the Persian MS.): On account of a not-coming to you, O Aûharmazd! This I would not do [ ]. Ashavahist also I will not pain for the sake of a blessing; [that is, I do not desire a single blessing which appears displeasing to Ashavahist (this turn of the sense is followed by some who have hitherto opposed tradition, but I cannot follow it, although I value every hint of the ancient writers). Also Vohûman, the excellent [I do not harass him]. 23:4 Or, 'to those whom thou seest as creatures (?) of V. fill up the desire with attainments.' 23:5 Possibly, 'the righteous,' erethweng; cp. ritâ´vânas (?). Pahl. trans. 'î frârûnŏ.' 23:6 Possibly, 'I obtain.' 24:1 Ner. has analaso(-ah) for asûnâ more correctly than the Pahlavi asûdak. 24:2 Or, 'well reaching their aim;' but the Pahlavi translator gives his evidence for the meaning 'food'—khûrisnŏ. Recall the constant prayers for nourishment in the Riks. And as favouring the ancient translation, see XXIX, 7, where 'food for the eaters' is declared to be the gift of God, who is at the same time 'bounteous with his doctrine.' 24:3 Neryosangh: Evam ye dharmasya vettârah* uttamasyaka dâter manasah [ ] ekahelayâ* Mahâgñânin Svâmin! tebhyah* pûrnam parikinohi* kâmam; [kila, [ ] subham tebhyah kuru]. Evamka igisneh* analaso labhatâm khâdyâni vastrânika vadanena. 24:4 One is tempted to read nipaunghê as an infinitive, but the Pahlavi translation anticipates us all with its more critical barâ netrûnam. 24:5 This question is answered in Y. XXX. 24:6 Ner. improving upon the Pahlavi has as follows: Yadi sunirîkshanatayâ dharmam pâlayâmi manaska* uttamam sadâpravrittaye; [kila, ket satyasya sadvyâpârasyaka rakshâm karomi]. Tvam tat* Mahâgñânin Svâmin! prakrishtam me sikshâpaya* [ ] vâki. Adrisya Tvatto mukhena [sphutaya] antar bhuvane pûrvam babhûva [tâm srishtim me brûhi]. A translation truly remarkable considering the circumstances under which it was made. Next: Yasna XXX 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

(9) Through false believers the tormentor makes Thy helpers refusers ; (those who once helped our heroes shall no longer give succour). The estranged thus desires, and the reprobate wills it, with the will that he harbours to conquer our honour . Where is then the Lord righteous who will smite them from life , and (beguile) them of license? Mazda! Thine is that power, (which will banish and conquer). And Thine is the Kingdom ; and by it Thou bestowest the highest (of blessings) on the right-living poor ! 190:1 Some lay stress upon the literal form 'was heard,' and regard the expression as indicating the fact that Zarathustra was no longer living (see the remarks in the summary). 190:2 Free. 190:3 I follow the Pahlavi with all; it has hû-âhûînâd. 190:4 I follow the frîftâr of the Pahlavi, as the conversion of those formerly hostile is suggested by vaurayâ and Fryâna, not to speak of the primary rendering of duserethrîs kikhshnushâ. The Pahlavi also has, 'even he who is the deceiver is to be instructed in the word and deed of the good religion.' The MSS. should not hastily be abandoned. 190:5 That more than a ritualistic sanctity is meant is certain (see Y. XXX, 3); but that no sanctity could be recognised apart from worship is equally undeniable. 190:6 Who was the Zarathustrian Spitâma? Some change the text after the Pahlavi translator, reading Zarathustra Spitâma; but I would not follow this evil example in a first translation of a translatable text. Why should a Spitâma, who was not Zarathustra, be called Zarathustrian? Were some of the Spitâmas not in sympathy with their great kinsman, Spitâmas who were Mazdayasnians, but not 'of Zarathustra's order?' One would however suppose that some one of Zarathustra's family was meant who occupied the position of his especial representative and natural successor. 191:1 Free. 191:2 Recall the 'path made for the Kine,' and 'the way' which 'Thou declarest to be that of the Good Mind.' 191:3 That is, will permanently found, establish. 191:4 Verses have here fallen out, as some allusion must have been made to the bridegroom. 191:5 So more according to the hint of the Pahlavi and the statement of the Bundahis; West, XXXII, 5. So Geldner, K.Z. 28, 195. 191:6 Or, 'will he, the Saoshyant, the bride's father.' 191:7 A chieftain, a protecting head. 191:8 It is, perhaps, safer to refer this 'questioning' to the pair; but forms of ham with pares are also used of consultations with the Deity (see Y. XXXIII, 6). Y. XLIV, 13 nearly necessitates the wider and less concrete view here. 191:9 Varânî looks somewhat like a gloss, but the metre seems to demand it. 191:10 Her father's sanction was a reason for devotion to the man to whom he had given her. 192:1 The Pahlavi translator has sîrîh here. 192:2 Bet = bád lies certainly nearer than beet=bavat. 192:3 See the previous verse. 192:4 Or, 'being zealous.' 192:5 These words do not seem adapted to the bridesmaids. 192:6 Gaini is elsewhere used in an evil sense. 192:7 I can only render thus literally: From the Drûg as a generous guide (I) who (compare ye in Y. XXVIII) (for) mine, (mê) a watching guardian (I guide as a râthema; nom. sing. with verbal force) increasing prosperity, i.e. progress, of the Drûg I pray (forth*; I exorcise) of the bond (?) (of the Drûg) the malicious injuries* from the body or person. *yêsê-parâ. *to 3rd pî. 192:8 'If ye bear, or promote, the interests of Vayu.' 192:9 Or, 'evil food.' 192:10 Some line here is gloss; the first thought would be to eliminate p. 193 the difficult second line; but the third line might be an effort (by the poet himself, or an associate, see the metrical form) to explain, or relieve, the awkward second line. Reading yemâ and râthemâ, and taking genayô as in an evil sense, with spasuthâ as a second plural, we might render as a question: 'Do ye, O ye twain, ye helpers of the Drûg; do ye regard promotion (as thus to be gained)?' But in that case verses 6 and 7 should be regarded as separated by many lost verses from the fifth verse. But is not the first line the gloss? It is merely an address. 193:1 Free. 193:2 Lit. 'the greatness.' 193:3 The difficulty here lies in the first line which seems to declare a reward in a good sense. Mîzdem is hardly used of retribution. It must therefore be taken in a good sense. The following evil results must be supposed to have been avoided; and 'Vayu' to be uttered in triumph. Vayu is used in an evil sense in verse 6. If mîzdem could be supposed to express retribution, then evil men and women would be threatened, and Vayu would be a cry uttered in woe. As to Vayu with his two natures, see part ii as per index. 193:4 The foiling of the evil here recalls âdebaomâ. 193:5 The Pahlavi translator seems to me too free in rendering zahvyâkâ (zahyâkâ), zanisn-hômand. It also makes a curious imitation of letters in gêh va mar for genarãm. It is of course far from certain that he had our present text. 193:6 See verse 9; also Y. XLVI, 4. 193:7 Recall the delivering of the evil into the two hands of Asha (Y. XXX, 8, and Y. XLIV, 14). 193:8 Khrûnerãmkâ must be a gloss. 194:1 'Let him "rout" or "stir" them.' 194:2 Comp. mazista = the strongest in Y. XLIX, 1, 'the prevailer.' Lit. 'with the chaining of death the greatest.' 194:3 For narpîs I can only suggest the suspiciously simple nar = hero (comp. the frequent nâ) and pî = nourish, support. The Pahlavi translator seems likewise to have had some such rendering in mind, for he translates dastôbar. 194:4 As to rigîs, the Pahlavi translation, which is here more than usually difficult, hints in the direction above followed, by a word which I would restore as rêgînênd. 194:5 The Pahlavi translator erroneously sees 'bridge' in peshô, or is free with his tanâpûharkânŏ hômand. See Geldner, Stud. 3. 194:6 See Geldner, Stud. 54. 194:7 See Y. XLVI, 4. 194:8 Comp. the Ahuna-vairya which takes its last line from this place, and Y. XXXIV, 5. Vahyô is a variation for vangheus vahyô. 194:9 Here I have endeavoured to imitate the swing of the rhythm by breaking up the sentences, especially in the second line. Literally it would be, 'with the desire, with the virtue-conquering (desire) of the reprobate.' Such freedom as the above is often a critical necessity in the attempts to reproduce the warmth of the original. Next: Yasna I. The Sacrifice Commences Sacred Texts | Zoroastrianism « Previous: The Zend Avesta, Part III (SBE31): The Gâthas: Yasn... Index Next: The Zend Avesta, Part III (SBE31): The Yasna: Yasna I. Th... » Sacred Texts | Zoroastrianism

(15) Yea, (show me, O Mazda! that path and its reward); tell me the best (of truths); reveal the best words and best actions, and the confessing prayer of the praiser through Thy Good Mind (living within us); and through the Righteous Order, O Ahura! And by Your Sovereign Power and grace may’st Thou make life really progressive (till perfection shall have been reached)! 83:1 The hymns seem to be all composed for public declamation, as is evident from various passages. Similar indications often occur in the Veda. I formerly connected aêshãm with Ameretatât, &c., 'a thank-offering for these (gifts).' 83:2 I am very sorry to oppose progress on such a subject as dastê, but I do not think that it is an infinitive, nor that âitê or mrûitê are such. -Tê, or what it represents, I regard as seldom or never a Gâthic suffix, and especially not, as here, where dastê falls to the end of the sentence. Too little attention has been paid to the Gâthic sentence. The infinitive seldom falls to the end of it; vîdvanôi vaokâ; tat môi vîkidyâi vaokâ; vîduyê (vîdvê) vohû mananghâ; menkâ daidyâi yêhyâ mâ rishis; ashâ fradathâi asperezatâ; âgôi (?) hâdrôyâ; ye akistem vaênanghê aogedâ; but zbayâ avanghânê (?) yâ verezyêidyâi mantâ vâstryâ; srûidyâi Mazdâ frâvaokâ; kahmâi vîvîduyê (-vê) vashî; tat verezyêidyâi hyat môi mraotâ vahistem; arethâ vôizhdyâi kâmahyâ tem môi dâtâ; dazdyâi hâkerenâ; but vasmî anyâkâ vîduyê (-vê); mendâidyâi yâ Tôi Mazdâ âdistis, &c. The Pahlavi renders here with admirable freedom as a first person, yehabûnêm. 83:3 Observe this expression. It is the spenta mainyu which, like the 'Holy Spirit of God,' is sometimes identical with Him. 83:4 Souls are elsewhere said to go hand in hand; see Y. XXXIII, 9. 83:5 I suppose that it is possible that khshmâvatô, here and elsewhere, may refer to the human subject, 'to the praise of your worshipper,' p. 84 but it does not sound at all natural. I think that khshmâvatô is merely another way of saying 'of you,' as mavant = me. So the Pahlavi also seems to render here: Avô zak î lekûm va nîyâyîsnŏ. Ner. also: Samâgakkhâmi yushmâkam namaskritaye, Mahâgñânin. 84:1 This recalls the dasemê-stûtãm of Y. XXVIII, 10. The Pahlavi renders freely and not uncritically, regarding the spenta nar as Zarathustra himself: Aftânŏ dên Garôdmânŏ stâyem. Ner.: Garothmâne staumi te. 84:2 So also the translations: Aîghas parvarisn va min frarûnîh. Ner.: Uttamena pratipâlyâ manasâ. Compare Y. XXXII, 2: sâremanŏ khshathrât. The singular verb is difficult. 84:3 Or, 'for as those justly acting, and in preparation will we offer it as a blessing together with all who are among "Your own."' Here khshmâvant equals 'Your own'; rather than 'Yourselves.' 84:4 Or 'visible' as fire, but this seems too feeble a conception for the place. The Pahlavi translator read derestâ as a participle from dar(e)z, which is quite as possible as that it should be from dar(e)s. He renders yakhsenunêd kînŏ; Ner., vidadhâti nigraham. That he so translated because he was not aware that derestâ could be also a participle from dar(e)s, is no longer tenable. 84:5 As by no means a partially selected specimen, let the reader p. 85 consider the following from the Pahlavi: Thus, O Aûharmazd! this which is Thy Fire, which is so powerful, is a satisfaction to him whose is Aharâyîh [-when my chieftain (the glossist seeming to have a text with a first pronoun; otherwise the first translator who never saw? us(e)mahî) becomes one by whom duty and charity are fulfilled], for it is quick and powerful [the Fire], and remains continually in friendship with him, and makes joy manifest to him. And therefore, O Aûharmazd I on him who is the tormentor it takes revenge as if with a mighty wish. 85:1 Kat is often a mere interrogative particle, so modern interrogatives are also often merely formal. 85:2 Bartholomae admirably follows K4 here with its hakhmî; it gives a more common explanation of vâo, which I am obliged to take in a possessive sense beside ne. The manuscript used by the Pahlavi writer had, however, ahmî, as many others now extant. 85:3 Note the recurrence of this care for the poor, showing what the frequent mention of righteousness, the good mind, &c. meant. 85:4 Observe that daêvâis must mean the Demon-gods and not their worshippers here; pare vâo indicates this, and also mashyâis = men, who are separately mentioned. The Pahlavi translator is finely critical here, giving us our first hint as to the meaning: Pêsh Lekûm min harvisp-gûnŏ levînŏ gûft hômanêd [aîgh tûbânkardar hômanêd, &c.]. So with antare-mrûyê (-vê), he was the pioneer also. I render with impartiality: Which (of what kind) is your sovereignty? [that is, what thing can I do, whereby your sovereignty may be increased through my instrumentality?] And which is your wealth? [that is, what thing shall I do whereby riches may be kept in your possession by my means?] How thus in the actions of Aûharmazd shall I become yours? [That is, I (?) shall do that thing through which, by my means, your sovereignty is extended; and also wealth is kept in your possession by me.] For whenever I (?) shall do righteous deeds, [that is, when I (?) shall do duty and good works], Vohûman gives nourishment to our poor. Before all of every kind, even before them ye are p. 86 declared; [that is, ye are more capable] than the demons, for their (?) intellect is perverted, (and ye are also before) men. 86:1 So also the Pahlavi dakhsak. 86:2 So indicated by ketrûnânî. I have no doubt whatever that maêthâ should have this sense. See also Y. XXX, 9. 86:3 So also the Pahlavi: Pavan âfrînagânŏ dahisnŏ va stâyisnŏ sâtûnam madam. 86:4 Urvâidyâo, if in its original form, looks like a comparative. One naturally thinks of a *vrâd (?) equivalent to 'vridh.' 86:5 Rhetorically interrogative as often in English, or indeed a mere particle. (Compare XLVI, 9.) 86:6 So also the Pahlavi indicates with its âmûkhtisnŏ (sic) î hûvarisnŏ [î avŏ kâr va kirfak], mûnik pavan âsânîh va mûnik pavan tangîh vâdûnyên frâkh-hushîh. Ner.: Sikshâm satyiya yah samâdhânatve, samkatatve* ’pi kurute vipulakaitanyah [kila, yah kâryam punyam yat samriddhatayâ kurute] takka yat samkatatayâ ’pi kurute, tasya vigñânakaitanyam tasmâd bhavati. 86:7 Nâo being taken in a possessive sense. 86:8 But the Pahlavi has: 'Min zak î valmansân maman kûnisnŏ lanman bîm'; possibly 'by these actions they terrify us'; the middle in the sense of the active. 87:1 It is a mistake to suppose that the Pahlavi translator and his followers, Ner. and the Persian MS. (of Haug's Collection), refer nâidyaunghem and nadentô to the same Sanskrit word. They translate them as if referring the first to nâdh, and the last to nid. 87:2 Min valmansân barâ rakhîk aîtŏ Vohûman. Asmanô seems an impossible reading, and cannot be reconciled with Vohû. 87:3 The hint of the Pahlavi points, as usual, to the general sense, leaving us the task of discovering the grammatical structure. Here I do not follow the indication of sedkûnyên; Ner. parikshipyanti. The voc. 'O Thou' is free. 87:4 So also in general the Pahlavi: Min valmansân kabed Aharâyîh segdak; Ner. tebhyah* prabhuto dharmah* prabhrasyati. 87:5 So if ahmat is read, but the MS. before the Pahlavi translator read ahmât; Ner. etebhyah (freely). A simpler rendering results; 'as from him flee away.' 87:6 Observe the evidence of the Zend to the prevalent meaning of 'khratu.' 87:7 Or reading hithãn, and in the sense of 'bond,' we coincide with Ner. sukhanivâsam. Haithãm = the true; hâtãm? = of beings. Lit. 'the true creatrix of Asha (the holy).' 88:1 The word voyathrâ is difficult to place; the Pahlavi translator divided, reading âvo-yathrâ (possibly âvoi athrâ), and rendered frôd kûshî-aît = is smitten down; the Persian better: Frôd zadar, is smiting down. We may well hesitate before rejecting this indication, which may point to a better text. Like vafus, it may indicate the severity of the influences of the righteous system, in the midst of genial allusion. The tâ vîspâ might refer quite naturally to dus-skayasthanâ in the previous verse. The form voyathrâ (corrected) may represent some derivative from the root bî = to fear. Compare byantê in verse 8. 88:2 So likewise the Pahlavi with its khûrisnŏ; otherwise 'for glory;' hvar = svar. Lit. 'To Thee (are) both Weal and Immortality.' 88:3 Gavîd bêsh min lak hômanih; Ner. vîtakashtas tvam asi. 88:4 Ner.: Thus both are (to be derived) from thee, Avirdâda's food, and that of Amirdâda also, [the (food) of the Lord-of-water, and of the Lord-of-wood (so the later Avesta and Parsism)], and in the kingdom of the best mind, righteousness is making a revelation together with the perfect mind. Do thou also bestow zeal and power upon this one, O Great Wise One, the Lord! From torment art thou exempt. 88:5 So also vîrâyisnŏ. 88:6 Pahlavi ârâyisnŏ. 88:* Otherwise simply 'water and tree.' 89:1 The Pahlavi has the gloss: Teach us the way of the original religion. 89:2 Neryosangh: Kim to sammârganam [kila, kâryam, te kim mahânyâyitaram?] Kah kâmah? Kâka yushmâkam stutih? Kâka yushmâkam igisnih? Srinomi, Mahâgñânin! prakrishtam brûhi! yat ketsi* dharmasya sammârganam, [aho viseshena pasya! tasmât mahânyâyitarât kuru!] Sikshâpaya* asmâkam dharmasya mârgam uttamena svâdhînam manasâ. [Mârgam yam pûrvanyâyavantam asmabhyam brûhi.] 89:3 Observe the certainty of a subtle meaning, 'the way is the consciences or laws.' 89:4 Geldner has admirably suggested a comparison with vrag on account of the connection 'way.' But as this necessitates two urvâz = vrâz, and as Ahura is spoken of as 'dwelling' in 'paths,' I do not think that 'thriving in paths' is very difficult. The prominent thought is not the going, but the 'right going.' That path indicates a reward (so also the Pahlavi kâshîdŏ, Ner. âsvâdayah). But we must be thankful for the keen and vigorous discussion. Compare urvâkhshanguha gâya gighaêsa. The Pahlavi has hû-ravâkh-manîh and in Y. XLIV, 8. If vrag is compared, the idea must be happy progress; but varh (Justi) seems the more obvious correspondent. 89:5 Asha, very often personified, is a stronger expression than 'correctly: 89:6 Of course our life on earth, merely in the bodily state. Comp. Y. XXVIII, 3. There astavataskâ evidently means 'of earth,' mananghô, 'of heaven' (—of corporeal—of mind, without body). 90:1 Or the 'mature,' 'drivable' (?) cow. She 'goes on her path' of toil. 90:2 So frâz yehabûnd. 90:3 Observe that verezenâ cannot well mean 'stall' in this line. The Pahlavi likewise sees varzî-aît in it; Ner. vidhîyate, both free as to form. 90:4 Neryosangh: Sa yato, Mahâgñânin! kâmo ’smâkam yat tanumate gîvamate dîyate [âkâryâya], uttamena karmane manasâ [khshatriyâya], yaska gavâ* âkârayitre* Aginâmnyâ, [kutumbine], yo yushmâkam sunirvânagñânatayâ, Svâmin! buddhyâka, punyapradattayâ vidhîyate [dînih] 90:5 I concede this shade of meaning to the constant and unvarying evidence of the Pahlavi translator. He translates uniformly by avâm yehabûnêd or its equivalents. 90:6 Bring on 'millennial' perfection when progress shall have been completed. The Pahlavi translation is as follows: Pavan zak î lekûm khûdâyîh-Aûharmazd! frashakardŏ pavan kâmakŏ âshkârakŏ dên ahvânŏ yehabûnî-aît. Ner.: Yushmâkam râgyena, Svâmin! akhshayatvam svekkhayâ parisphutam dâsyate bhuvane. Next: Yasna XLIII 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

(11) Wherefore, O ye men! ye are learning (thus) these religious incitations which Ahura gave in (our) happiness and (our) sorrow . (And ye are also learning) what is the long wounding for the wicked, and the blessings which are in store for the righteous. And when these (shall have begun their course), salvation shall be (your portion )! 25:1 It is also noticeable that the name Angra Mainyu does not occur in this section. 26:1 Comp. Vd. XIX, 1-10. Consider how much time would be required for the name of Zarathustra to become so involved in myth. 27:1 As the Ahuras of Mazda, the Ameshôspends. 28:1 As 'ish' means approaching with desire, the Pahlavi translator has, freely, khvahîsno. 28:2 Read mãzdathâ. 28:3 So with long ê; but yaêkâ (P11 supported by the Pahl.) may be the lost dual neuter of the pronoun, referring to the two principles discussed below. Yê*kâ = I pray for, although the most natural rendering grammatically, does not seem so well adapted here, as a prayer for the success of his communication does not harmonise with the otherwise dogmatic statements of the composer. The urvâtâ (vrata) founded upon the doctrine of dualism bring about salvation. They may therefore be touched upon in this introductory verse. And that the heavenly bodies contained indications bearing directly or indirectly upon human destiny seems to have been early an accepted doctrine. (Compare also chap. XXIX, 3, where 'the lofty fires' seem alluded to as moved by the Deity, and this in immediate connection with the discussion of the most important problems concerning the fate of the holy community.) It is, however, not impossible that the lights of the altar may have been meant. (See sûkâ in the second verse.) The Pahlavi translation p. 29 has dên rôshano pavan vênisnŏ hû-ravâkh-manîh. As to yê*kâ or yaêkâ, the Pahlavi does not favour a verbal form. But if the pronoun is accepted, even then change is needed; yaêkâ yâ = yéka yéna is hardly possible. We should be obliged to render: And which two things (were those?) whereby (adverbially) propitious results have been seen in the stars. Others have experienced difficulty, and even ashayaêkâ(?) has been conjecturally suggested for this place and chap. LI, 2. Neither Sp. nor Westg. report a long ê. 29:1 Gôshânŏ srûd nyôkhshisnîh [aîghas gôsh barâ vasammûnd]—Zak î rôshanŏ. Otherwise 'with the eye;' but see yâ raokebîs daresatâ urvâzâ. The altar-flame would not unnaturally be mentioned after the heavenly lights. 29:2 Literally, '(be ye) wakeful.' 29:3 Hardly, to teach us.' Possibly, 'to teach this, each one.' 29:4 Pahl. transcribes. Notice that paouruyê (pourvîyê) is neut. as are vahyô and akemkâ, which is not lightly to be passed over. 29:5 The Pahlavi freely: Benafsman—[aîghsânŏ vinâs va kirfak benafsman barâ yemalelûnd]. They announced themselves as sin and good works. Ner. yau punyam pâpamka svayam avokatâm. 29:6 Barâ vigîd. Ner. vibhaktavân*. If a third plural subjunctive, still the force is as if imperative. Possibly it is preterit. 29:7 On this important verse I cite Neryosangh. He may be rendered as follows: Thus the two spirits [Hormigda and Âharmana] who uttered first in the world each his own (principle); [that is, who each uttered one his own good (deed), and the other his own sin], these were a pair, in thought, word, and deed, a highest p. 30 and a degraded one. And of these two, the one endowed with good intelligence [ ] was the distinguisher of the true, and not the one endowed with evil intelligence [ ]. (Both he and the Pahlavi fail to credit a plural form in eres vîshyâtâ with Spiegel and Hübschmann.) The Gâthic verbatim. Yea (= thereupon) the-two the-two-spirits the-two-first-things which-two two-twins two-self-acting-ones were-heard-of in-thought in-word-and in-deed these-two a-better an-evil-and. Of-which-two-and the wisely-acting (ones) aright may discern, not the evil-acting ones. 29:* Adverb (?). 30:1 The Pahlavi read as an infinitive, dazdê = avŏ zak dahisnŏ. (So also an important authority recently.) Otherwise it has the place of a third dual perfect; 'they two made.' The place of an infinitive is not generally at the end of a sentence in Gâthic. Can it be simply a third singular? '(Each) makes' (kamasâ´ karóti). 30:2 Pavan zendakîh—va mûnik azendakîh. Ner. gîvitenaka agîvitenaka. Observe the singular abstract agyâitîmkâ, which is not lightly to be passed over. Why not a more ordinary expression? Have we not here an unusual antithesis? The danger is great that by aiming to reduce all to commonplace for the sake of safety, we may demolish many an interesting conception of antiquity. 30:3 Observe the subjectivity. These verses settle the question as to the depth of the Zarathustrian hymns. Grammar forces us to see that the composer had large ideas. The entire cast of reflection in the Gâthas tends to be abstract as well as subjective. Not so their invective and partisan exhortations. 30:4 Verezyô is a nom. sing. masc., as would seem natural from its position in the sentence. Compare mãthrâis verezyâis. 30:5 Observe that Ahura is undoubtedly called spenista mainyu. Elsewhere we must sometimes render, 'His bountiful spirit.' 31:1 Zak î sakht sag nihûftŏ âsmânik. Ner. Gâdhataram* âkâsam dadau. 31:2 'Who with actions really good piously content Ahura.' Let it be noticed that fraoret is not independently translated by the Pahlavi. It is freely included in avŏ Aûharmazd; and yet this is supposed by some to be a word-for-word rendering! Ner. prakatâiska karmabhih. Verbatim. Of-these-two spirits he-chose-to-himself (he)-who (was) the evil (the one) the worst (deeds) working*. The-Righteous-Order (accusative) (chose) the spirit most-bountiful (he-)who the most-firm stones clothes-on-himself, (those) who-and will-content Ahura with real actions believingly Mazda. (Properly a verbatim rendering is only possible in an inflected language.) 31:3 La râstŏ viginênd. They suffer judicial blindness; a common idea in the Gâthas; compare, 'who holds them from the sight of the truth,' &c. 31:4 The root is indicated by va mûnik valmansân frîft. I can see no escape from the above rather adventurous rendering. See also dafshnyâ hentû in chap. LIII, 8. Perhaps the idea of injury here preponderates over that of deceit; 'since we have impaired their power.' The choice between a preterit or an improper subjunctive is also difficult. Possibly, 'so that we may fatally deceive them.' Poss. nom. 'deception came upon them, even A.M.' 31:5 This recalls Vendîdâd XIX, 45, where the demons assemble in council to consider the advent of Zarathustra. 31:6 Compare verse 4, where Vahistem Manô equals heaven. The p. 32 word is the subject of 'gasat,' and has the proper place of a nominative in the sentence; cp. Vedic usage. 32:1 That they might disease (so literally) the lives of those who had not yet been tempted or fallen. The Pahlavi: Vîmârtnîdŏ ahvân î mardûmân [aîgh, ###evatman aêshm ansûtâân ahûkînênd]. Ner.: Ye nigaghnur bhuvanam manushyânâm. Hübschmann: 'um durch ihn Plagen über das Leben des Menschen zu bringen.' 32:2 Verbatim. Of these two spirits not aright may choose the Daêvas, since these we have beguiled (or have injured). To the-questioning ones upon came-he in-order-that he might-be-chosen (subjunctive middle) he-the worst mind. Thereupon to-furious-rapine they rushed-together in-order-that (yena) they might disease (or ruin) the-life of-man. 32:3 Or, 'to him;' some unnamed benefactor; hardly 'to us.' The Pahlavi has, avŏ valman, but Ner. has only tatraka. Observe ahmâi in chap. XLIII, 1, and in chap. XLVII. 32:4 Root ãn = in. The Pahlavi freely, pavan astûbîh. He seems to have thought of nam + a priv. Kehrpem is feminine. Ãnmâ may be a neuter in apposition. Otherwise we must accept -mâ as a suffix. Or can kehrpem (corpus) be a neuter here? The clothing of the spirits with corporeal natures enabled them to advance in the development of moral qualities by self-restraint and pursuit. As has been observed in the summary, no Fravashis appear in the Gâthas. Have we here possibly an indication of the pre-existence of souls? If Âramaiti gave a body, it may be inferred that a period elapsed between the acts of the two spirits and this. 32:5 That bodies are to be given to the saints as at the first is to p. 33 be inferred from Yast XIX, 89. (Which see in part ii of the translations of the Zend-Avesta.) 33:1 Verbatim. To-this (to us?)-and with-Khshathra came, with-Manah Vohu, with Asha-and (Âramaiti) thereupon a-body the-continuing gave Âr(a)maiti the strenuous (Âramaiti, or the body, a vigorous and strenuous thing). Of these thine (or to thee) to let-it (the body)-be as thou-tamest in-creations the-first. 33:2 See verse 6. 33:3 What else can be the subject of sastî? 33:4 Observe the pronounced personification of Righteousness. As a matter of course the ultimate sense is more commonplace, as is the case with all poetical matter. 'Into the hands of Asha,' is the same as to say, 'into the power of the servant of God.' But would this be a proper mode of rendering a line of real though rudely primitive poetry? Such renderings are commentary rather than translation. The Pahlavi may be rendered as follows: Thus also in that creation [in the final body] hatred comes to these haters and sinners; [that is, the avengers shall execute chastisement upon them]. And, therefore, O Aûharmazd! what to thee is the sovereignty, by that (so possibly) shall Vohûman give a reward. Through these, O Aûharmazd! [through the religion of Aûharmazd], when one is instructed in Righteousness, [that is, as to the interests of the pious] then the Drûg is given into one's hand, [the Drûg who is Aharmôk]. 34:1 Otherwise, 'the Ahura-Mazdas,' or, 'O Mazda and the Ahuras!' I think that the most natural rendering according to the grammar should first be given, notwithstanding something uncommon about it. 'All the Ahura-Mazdas,' has been seen by Roth in chapter XXXI, 4. 34:2 The Pahlavi has the gloss [aîghsân hamîshakŏ hangaman madam tanû î pasînŏ kûnisnŏ], needlessly enlarged of course, but showing the proper root, which is mit; (so Spiegel.) 34:3 Or possibly sustaining (the feeble). The Pahlavi reads simply dedrûnisnŏ. 34:4 The Pahlavi renders hathrâ in the Indian sense as asâr*, endlessly; so others elsewhere. Hathrâ and yathrâ are of course distinctly in antithesis. 34:5 The Pahlavi mihânŏ, Persian makân. That maêthâ is an adverbial instrumental meaning, 'in one's home,' seems the more probable from the two hathrâ, yathrâ, adverbs of place. Compare, for instance, athrâ-yathrâ in XLVI, 16, where shaêitî follows. Hübschmann, 'Dort mögen (unsre) Sinne sein, wo die Weisheit thront;' see also husitôis in the next verse. The Parsi-persian MS. has—Aedûnŏ (sic) ham mâ kih ân i tû hastam (sic); [kû ân i tû ‘hwês hastam] în—rastâ‘hiz kardan andar gihân. (c) Kih—minisn bêd [kû minisn pah—dârad] as ângâ dânâî hast [kû, â‘hir i kîz pah nêkî bih dânad] andar makân. 35:1 Pahlavi, 'mûn vâdûnd zak î sapîr nâmîkîh = they are creating a good repute,' as if zazentê were understood in the sense of produce. See the sense 'bear' as given for hâ, Rig-veda 843, 2 (X, 17). The analogy is, however, not strong. 35:2 The Pahlavi translation may here be rendered as follows: Thus in that dispensation [in the later body] the Drûg [who is Ganrâk Mînavad] will be overthrown [ ] when (his) host is scattered. Thus they move keenly on [to seize the reward], which is attained through the good citizenship of Vohûman [when they shall have dwelt in piety]. They who are creating a good renown are thus moving on toward Aûharmazd and Ashavahist [that is, the person who is of good repute goes forward to seize the reward]. 35:3 Once more the anomalous form âmûkhtisnŏ meets us in the Pahlavi. May this not be intended to express 'learning,' whereas âmûzisnŏ would express 'teaching?' I hardly think so. 35:4 The Pahlavi translation is only remotely if at all responsible for hvîtikâ as = sua sponte. This would require hvîti as = *hvâti with difficulty comparing 'yim' and 'yem'(?). It is generally considered now as = hu + iti; but the letter = seems doubtful. 35:5 Read anitî = 'with impeded progress.' 'In prosperity or adversity.' But these are conjectures. 35:6 The Pahlavi: Aêtûnŏ akhar valmansân aîtŏ nadûkîh. I do not think that we ought to regard the words of the original as expressing universal restoration. But they may well have given the first indication toward this later view. Literally, they state it, but not when correctly understood. (SUPPLEMENTARY NOTE. The Pahlavi word yômâî which transcribes yesnâ in verse 4 cannot mean 'by day.' Its imperfect form induced the translators to translate rûzhâ and bhûmandale, but these scholars, as in many other instances, hinted at a correction.) Next: Yasna XXXI 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

(11) (Him would we magnify and praise) who hath despised the Daêva-gods and alien men, them who before held Him in their derision. Far different are (these) from him who gave Him honour. This latter one is through the Saoshyant's bounteous Faith, who likewise is the Lord of saving power , a friend, brother, or a father to us, Mazda Lord ! 125:1 Ish means 'to come seeking.' The bavîhûnêd of the Pahlavi, followed by many, is by no means incorrect. 125:2 The reading mãzdaunghôdûm was suggested to me by Dr. Aurel Stein previously (as I believe) to its announcement elsewhere. Before this the indication of the Pahlavi (which always hesitates to change a MS. regarded at the time as sacred) had been followed by all with its necessary error. 125:3 The 'e' in kithre must represent a nasalised vowel, as in mehmaidî. 125:4 Îm may be merely a particle. 125:5 I would here strongly insist upon an alternative rendering in the sense of the Pahlavi. The rendering above is given on principle. A text should never be changed, if it is possible to render it as it is. Read, 'the wicked confessing (varetô, active sense) evil beliefs with his tongue.' The Pahlavi has zakas sarîtar kâmakŏ va zakas darvandîh pavan hûzvânŏ hêmnunêd. Many, with this view, would at once read varetâ without MSS. 125:6 Observe the peculiar pouruyê (pourviyê, if not a locative), the two first things, principles, forces; so in Y. XXX, 3. 125:7 Notice that vahyô akemkâ (in Y. XXX, 3) necessarily apply to the mainyû, and not only because, as nominatives, the words fall to the end of the sentence. Here we have analogous adjectives applied unmistakably to the two. The neuters correspond with vahistem manô and akistem manô, and are of capital importance as p. 126 expressing that abstract conception which renders the Gâthas so much more impressive as the earliest documents of their kind. 126:1 The Pahlavi thus glosses: I do not think what thou thinkest, [for I think what is pious, and thou thinkest what is impious]; nor our teachings, [for I teach what is pious, and thou, what is impious]—nor our religions, for mine is the Gâthic, and thine that of the sorcerer; nor our souls, [for he who takes his stand on my religion, and he who takes his stand on thy religion, are apart; their souls do not occupy the same position]. Ner.: naka dînih [yato me dînih gâthabhavâ teka râkshasî*]. 126:2 The 'first teaching' was a prominent idea with the Zarathustrians. Z. is called in the later Avesta the paoiryôtkaêsha (sic). He hardly plays the rôle of a reformer in the Avesta. He is mentioned after others chronologically, not as repudiating them. He might better be termed reviver. Yãm is difficult; perhaps daênãm is to be understood, or yem (mãthrem) read; see verse 4, angheus ahyâ vahistem. Neither pourvîm nor vahistem are adverbs. 126:3 Some change the text here to another which corresponds to some of the terms better. It should, however, first be rendered as it stands; the obscurities may well be owing to idiosyncrasy it the composer; possibly also to an affectation of obscurity (or 'dark speech'). How can Mazda be said to 'know Himself?' or how could any but Ahura be spoken of as 'the Father of Vohu Manah and Âramaiti?' He recognised Himself as having generated V. M. and Â. He was conscious of the completed relation. 127:1 Hishas looks irresistibly like a nom. sing., but may it not be a nom. actoris from the redup. root? Compare hîshasat (although the Pahlavi renders with a different cast of meaning). What Indian word to compare here is hard to say. I prefer Bartholomae's earlier view (as to the meaning) with the Pahlavi harvispŏ nikîrîdar. By dropping the later glosses, the sense of the Pahlavi comes out as usual, much closer to the Gâtha. 127:2 Observe the vigour possessed by 'Sraosha.' It designates the angel of Obedience; and at the same time it is the only word which can here bring out the sense when it is understood in its actual meaning; so continually with the words Vohu Manah, Asha, &c. 127:3 Lit. 'Him who I, doing aright, (praising Him with His immortals) who (all likewise) are (beneficent).' Or it may be 'that which.' 127:4 So with many who hold the least to the hints of the Pahlavi. Otherwise I would render 'there is furtherance,' comparing afrashîmantô. 128:1 Bvaintikâ (sic) seems, as elsewhere, to express 'those who are becoming.' 128:2 The Pahlavi uniformly errs, or is strangely free, with this word. The sense 'continuous' is here admirably adapted. 128:3 This word seems evidently used almost in a modern sense of 'character,' 'disposition.' Elsewhere we are in doubt whether to refer it to the Spenista Mainyu of Ahura, or to Ahura Himself. 128:4 Paradise; possibly 'home of sublimity.' 128:5 The change from singular to plural is frequent. Ner. varies from the Pahlavi in the last verse, improving upon it: Evam tasmai pranâmam antar Garothmâne nidadâmahe. This was probably an intentional improvement, as the Persian MS. follows our Pahlavi text. His MS. of the Pahlavi probably read barâ yehabûnd. 128:6 Or, 'who has created weal and sorrow for us with good intention, (and as our discipline);' but this is hardly probable. Ahura did not originate evil. Spenkâ, aspenkâ are used adverbially (see Y. XXXIV, 7). 128:7 I hardly agree to reading verezenyau (sic) here in the sense of 'homes.' The meaning is 'endow us with efficiency' in the pursuit of the objects mentioned in the context. Or 'the propitiation and p. 129 reverential honour' may have been more directly in the composer's mind; 'may He endow our (worship) with efficiency that it may accomplish its desired result.' See the positions of the words. The Pahlavi translation also bears witness to the rendering above, with its erroneous or free varzîdâr ayŏ lanman. 129:1 As it is impossible for those who have studied the subject to believe that the Pahlavi translator did not know the meaning of amavandîh in Zend, we must suppose him to have had some form like hazah before him instead of huzã(thwât). 129:2 The Pahlavi translator, rendering this word in the two other places by pavan astûbîh, had evidently some reason for seeing a form of nãman here. The natural conclusion is that his MS. read differently in this place. Ner. renders him appropriately. 129:3 Dãn looks like an accusative infinitive here (Bartholomae); otherwise the two verbs must be regarded as having indefinite pronouns understood, 'one assigns,' and 'they grant.' 129:4 I cannot see the applicability of Agni's title 'house-lord' here; compare dámsupatnî as adj. referring to páti. 130:1 He who despised the Daêvas, they returning the contempt is probably the same person expressed by the two hôi in the previous verse. It is therefore Ahura, but the words which mean friend, brother, father, are grammatically connected with ye—mainyâtâ. the one who reverenced Ahura. The expression 'father' gives a strong impression that Ahura is referred to, notwithstanding the vocative. Particularly as we have father in verse 4. The word 'brother,' however, inclines one to the more closely grammatical view. Next: Yasna XLVI 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

(14) Thus, as an offering, Zarathustra gives the life of his very body. And he offers, likewise, O Mazda! the priority of the Good Mind, (his eminence gained) by his holiness (with Thy folk); and he offers (above all his) Obedience (to Thee) in deed and in speech, and with these (Thine established) Sovereign Power ! 70:1 In this particular. As to ceremonies it had at a later period more than its share of absurdities; but as to honest work as against 'foraging on the enemy' there is a great difference between the Gâthas, and some other ancient hymns, for instance the Riks of the Veda. In fact these latter may be regarded as representing the opposite extreme. 72:1 See XXIX, 1. 72:2 See XXIX, 6, 8. 72:3 So the Pahl.; and so also Roth (Z.D.M.G., vol. xxxvii. 5, 223) taking mithahyâ as a nom. pl. (comp. vakahya). But I am strongly inclined to a former view of my own. Yêhyâ-mithahyâ look irresistibly like two genitives. I would render as an emphatic alternative 'what fraud he may lay hold of (hemyâsaitê with the gen.), reach (of the one), and what (seem) to him the righteous deeds (of the other).' But if Roth and the Pahlavi are right, we have here the origin of the later hamêstagã, the souls in the intermediate place between Heaven and Hell, whose sins and good works have been equal (West, Gloss. to M. î K.). The Persian manuscript of Haug 12 b. has: Kih ik (pro ham) û i ân ham rasîd êstêd ân i durûgh, kih ik (ham) û ân i ‘hâlis [kû, hamêstân]. 72:4 So the Pahlavi also indicates: Val valman î sapîr—kâshisn. Ner. uttamasya vâ âsvâdayanti dehinah. 72:5 Literally, 'they are offering a gift to their own choice' (var = varena; comp. yâvarenâ). 72:6 They are holding fast by the holy cause, and their vehemence in vengeance does not negative the fact that they are toiling in the love of Ahura. Pahlavi: Pavan zak î lak dôshisnŏ, Aûharmazd! 73:1 Literally, 'with, or as, the kinsman.' 73:2 'With the true ally.' 73:3 See XXIX, 2: 'Let that pasture-giver whom ye would appoint for us, teaching by example and precept vohû vâstryâ, let him be on our sacred pastures, and on our side.' 73:4 The Pahlavi may be rendered as follows: He who affords increase to the righteous on account of the relationship [that is, something is given to him?] does so also on account of the labourer's duty, or class [that is, the labourer is to be considered as his own] Through the loyalty; that is, the loyal class, that which adheres to Aûharmazd, he has a thorough understanding as to what is (true) energy toward the herds. Thus Vohûman (a good mind) is a workman with him to whom Righteousness also belongs. 73:5 Hübschm. Casuslehre, 'der ich von dir den Ungehorsam and schlechten Sinn durch Gebet abwenden will' (s. 180). 73:6 Observe that hvaêtu certainly designates an upper class. Why else arrogance? 73:7 Possibly this severity was the cause of the later high reputation of the Zarathustrians for veracity. 73:8 Literally, 'from the pasture of the Kine.' 73:9 The Pahlavi may be rendered: Him who will not listen to p. 74 Thee, O Aûharmazd! will I abjure, and Akôman also, for by him there is the despising of relations, and the deception of the labouring men who live close at hand [that is, of neighbours]. And he is ever bringing censure upon the clients. And he holds to the lowest measure of duty toward the Herd. 74:1 Avanghâ ne, or avanghânê, an infinitive (see Wilhelm, de Infin. p. 16). The Pahlavi has avŏ aîyyârîh. 74:2 Sraosha (= listening obedience) is the greatest for help, because by a Mãthra which appeals to him the way to Ahura is found out (XXVIII, 6) and the Demon defeated. If apânô is read, so strictly. The Pahlavi translator seems to have understood apâ ne; barâm ayâfînâi pavan dêr-zîvisnîh, zak î pavan khûdâyîh î Vohûman. Ner.: Avâpaya dîrghe gîvitatve. This may well restore for us the proper text. Reading apâ ne we should render 'obtain for us.' 74:3 Ahura Mazda dwells as in His abode amid the paths where His saints walk (see XLVI, 16). 74:4 So also indicated by bavîhûnêd. Kayâ properly refers to ye. 74:5 The Pahlavi translator seems to have seen an imperative in avâ, rendering it freely aîyyârînêdŏ. 74:6 Yâ may be an instr. sing. or an acc. pl. neut. 'I ask what he thought meet to be done;' yâ does not necessarily equal yen, in every instance. 74:7 I need hardly remind the reader that agriculture was the great question of orderly and religious life with the Zarathustrians. Without it there was of course no resource but wandering and plunder for them. 75:1 So I render from the context. Otherwise see tâ tôi izyâ in the previous verse. 75:2 I was formerly inclined to understand Ahura here, Indian usage permitting. (Indra and other Gods are maghavan.) But modern authority, aided by the ancient Pahlavi translator, brings me to a better mind. The Pahlavi has pavan fravôn magîh. It is better to refer the word to the disciple. The more prominent members of the congregation are meant. 75:3 Ner. renders the last line thus: And may these offerings be manifest in the midst of us, and accompanied with (sincerest) worship. 75:4 There are certain cases where allowance for an ancient scholar working under great disadvantages becomes a critical necessity. Here the Pahlavi translator was clearly the victim of a manuscript. The word 'âidûm' (sic) stood, as similar words so often stand, in his MS. as 'âi. dûm.' Deeply imbued with a superstitious regard for every letter, and with a public equally scrupulous, he saw no course before him but to translate each as best he could. He chose to render 'âi' by an infinitive, preserving the root, and could only think of a form of 'dâ' for dûm (so also moderns in another case). Many writers, seeing such a step, cast away his paper, regarding themselves as absolved by such a 'blunder' from mastering his translations. But a little honest labour will always bring one back to sounder exegesis. In the next following verse we have identically the same form in another word, which he renders awkwardly but correctly, using dâ again, but as a proper auxiliary. 76:1 To approach the offering of a praiser seems certainly an unnatural expression. I think that we are obliged to regard khshmâvatô as another way of saying Yourself rather than 'of Yours'; and if it equals 'Yourself' here, it may elsewhere; see XXXIV, 2, khshmâvatô vahmê, also XLIV, 1, neme khshmâvatô. All acknowledge mavaitê to mean 'to me.' Hübschmann, Casuslehre, s. 200: 'dass ich mit frommem sinne an eure Verehrung, Mazda, gehen kann.' 76:2 It is curious that draonô seems to be in apposition here. The word is used merely in the sense of offering in the later Avesta. It might possibly mean 'possessions' here. 76:3 See XXXII, 15. There helping princes are spoken of 'as borne by the two (Haurvatât and Ameretatât).' Here in immediate connection with the same two it is said: Let one bear the spirit of the two united chiefs. By the term 'spirit,' which sounds so suspiciously modern, we must nevertheless understand very nearly what the word would mean in a modern phrase. By these two leaders we may understand either Gâmâspa and Vîstâspa (XLIX, 9) or Gâmâspa and Frashaostra. (Compare yâvarenâ Frashaostra Gâmâspâ.) 76:4 'Let one bear them.' 76:5 Khvârîh mânînisnŏ. 76:6 The Pahlavi gives its evidence for an instrumental and for a less pronounced meaning than the one above. 76:7 Hamkardârîh. If the second kar is the root, the sense is figurative. 77:1 Bûndakŏ. 77:2 Pavan akvînŏ rûbânŏ. 77:3 So more probably. See the first person in verses 8 and 11. 77:4 So the Pahlavi also, hû-zîvisnîh. 77:5 So the Pahlavi also: Pavan hanâ î lak dôshisnŏ. 'In Thy will' is here very weak. 77:6 Nadûkîhik î avŏ tanû [am yehabûn]; Ner. subham tanau. 77:7 Neryosangh: Let them continue to live well, and be prosperous in all things [ ] those females (yâh most curiously) who are born thus [that is, come from elsewhere (and not from us)], and who are [gained over by myself]. Those, O Great Wise One! who shall exist [(or) come in the future], let them render these persons thine own through friendship to thee. Cause thou the Best Mind to increase within me, O Lord! [that is, make my mind ever the more piously zealous]. And in view of my righteousness grant me a benefit in my body, or person [ ]. 77:8 So the Pahlavi also: Am barâ âmûrzêd. 77:9 Observe that all the Ameshôspends, except the two mentioned in verse 8, are here bidden as persons to listen and be merciful. These recurring instances (recall the two hands of Asha &c.) necessitate the view that the idea of personality is never lost in that p. 78 of the abstract quality; and vice versâ; (the latter especially in the Gâthas where the names always retain much, if not all of their original force). As to âdâi; see vanghuyâ (sic) zavô-âdâ in the next verse. 78:1 We seem obliged to suppose that Ahura was poetically conceived of as sitting (like Vohûman in Vendîdâd XIX, 31 (Wg.)) upon an ornamented throne, or we may take the expression as pure metaphor equalling 'exert Thy power.' Âramaitî may be a voc. 78:2 See âdâi in verse tr. 78:3 Pavan zak î Vohûman sardârîh. The 'thrift-law' is the regulation established by the Ratu demanded in Y. XXIX for the redemption of the Kine. It expresses the entire polity and theology of the Zarathustrian people as summed up in the original Avesta. 78:4 Neryosangh: Up! O Lord! purify me [that is, make me pure, or free, from the influence of that tormentor, the Evil Mind]; and grant me perfect spirituality and zeal. For we are recipients of Gvahmana, O more mighty spirit [that is, let him be as a guest, arrived within my body]! And let sanctity have power over the murderer (?) [ ], and through the lordship of the Best Mind. 78:5 The Pahlavi has here pavan kâmak kâshisnŏ, on which see Darmesteter, Études Iraniennes, vol. ii, as per index. 78:6 Literally, 'Your.' 78:7 Ashi has this meaning in the later Avesta. It also means 'sacred regularity,' 'exactness' in religious duties. 78:8 So the Pahlavi also: As pavan Aharâyîh dînô frâz dakhshakînŏ; p. 79 Ner.: Punyena dinim prakihnaya. Possibly, 'give light to our consciences through Asha' would be better. 79:1 The tissues; the word seems contrasted with bones elsewhere. The Pahlavi has khayâ, and Ner. givam (sic). 79:2 The Pahlavi translation may be rendered as follows: Thus, as a gift of generosity, I who am Zartûst (so freely, and with no error from ignorance (!)) give the life of my own body, as the advance [as the chieftainship] to Vohûman and to Aûharmazd, and to Ashavahist, in actions [that is, I would do the deeds which Aharâyîh desires], and would give obedient attention to the word (literally the hearing of the word) to (i.e. of) Khshatraver. Next: Yasna XXXIV 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

(1) 'These rivers, my son, run, the eastern (like the Gangâ) toward the east, the western (like the Sindhu) toward the west. They go from sea to sea (i. e. the clouds lift up the water from the sea to the sky, and send it back as rain to the sea). They become indeed sea. And as those rivers, when they are in the sea, do not know, I am this or that river,