(8) The first six signs of the zodiac of twelve signs were regarded as benevolent, because the sun occupied them while traversing the Northern Hemisphere. The 6,000 years during which, according to the Persians, Ahura-Mazda ruled His universe in harmony and peace, were symbolic of these six signs. The second six were considered malevolent, because while the sun was traveling the Southern Hemisphere it was winter with the Greeks, Egyptians, and Persians. Therefore these six months symbolic of the 6,000 years of misery and suffering caused by the evil genius of the Persians, Ahriman, who sought to overthrow the power of Ahura-Mazda.

(20) As the zodiacal band marks the pathway of the sun through the constellations, it results in the phenomena of the seasons. The ancient systems of measuring the year were based upon the equinoxes and the solstices. The year always began with the vernal equinox, celebrated March 21 with rejoicing to mark the moment when the sun crossed the equator northward up the zodiacal arc. The summer solstice was celebrated when the sun reached its most northerly position, and the day appointed was June 21. After that time the sun began to descend toward the equator, which it recrossed southbound at the autumnal equinox, September 21. The sun reached its most southerly position at the winter solstice, December 21.

(20) At the vernal equinox, the sun had grown to be a beautiful youth. His golden hair hung in ringlets on his shoulders and his light, as Schiller said, extended to all parts of infinity. At the summer solstice, the sun became a strong man, heavily bearded, who, in the prime of maturity, symbolized the fact that Nature at this period of the year is strongest and most fecund. At the autumnal equinox, the sun was pictured as an aged man, shuffling along with bended back and whitened locks into the oblivion of winter darkness. Thus, twelve months were assigned to the sun as the length of its life. During this period it circled the twelve signs of the zodiac in a magnificent triumphal march. When fall came, it entered, like Samson, into the house of Delilah (Virgo), where its rays were cut off and it lost its strength. In Masonry, the cruel winter months are symbolized by three murderers who sought to destroy the God of Light and Truth.

(82) For they belong to the reckoning of the year and are truly recorded (thereon) for ever, one in the first portal and one in the third, and one in the fourth and one in the sixth, and the year is completed in three hundred and sixty-four days.

(72) On that day the night decreases and amounts to nine parts, and the day to nine parts, and the night is equal to the day and the year is exactly as to its days three hundred and sixty-four.

(74) 17. And the year is accurately completed in conformity with their world-stations and the stations of the sun, which rise from the portals through which it (the sun) rises and sets 30 days.

(72) And the length of the day and of the night, and the shortness of the day and of the night arise--through the course of the sun these distinctions are made (lit. 'they are separated').

(10) Each year the sun passes entirely around the zodiac and returns to the point from which it started--the vernal equinox--and each year it falls just a little short of making the complete circle of the heavens in the allotted period of time. As a result, it crosses the equator just a little behind the spot in the zodiacal sign where it crossed the previous year. Each sign of the zodiac consists of thirty degrees, and as the sun loses about one degree every seventy two years, it regresses through one entire constellation (or sign) in approximately 2,160 years, and through the entire zodiac in about [paragraph continues]

(6) For this reason the years will come upon them when they will disturb (the order), ' A lunar year consists of 354 days. Our author wages a polemic against the use of the moon for determining the seasons and feasts. But a lunar year was accepted by the Pharisees. and make an abominable (day) the day of testimony, and an unclean day a feast day, and they will con- found all the days, the holy with the unclean, and the unclean day with the holy; for they will go wrong as to the months and sabbaths and feasts and jubilees.

(72) And when thirty mornings are accomplished, the day decreases by exactly one part, and becomes eleven parts, and the night seven.

(74) And the overplus of the sun and of the stars amounts to six days: in 5 years 6 days every year come to 30 days: and the moon falls behind the sun and stars to the number of 30 days.

(82) In the beginning of the year Melkejâl rises first and rules, who is named †Tam’âinî† and sun, and all the days of his dominion whilst he bears rule are ninety-one days.

(20) For the motion of the sun from solstice to solstice is completed in six months - in the course of which, at one time the leaves fall, and at another plants bud and seeds come to maturity. And they say that the embryo is perfected exactly in the sixth month, that is, in one hundred and eighty days in addition to the two and a half, as Polybus the physician relates in his book On the Eighth Month, and Aristotle the philosopher in his book On Nature. Hence the Pythagoreans, as I think, reckon six the perfect number, from the creation of the world, according to the prophet, and call it Meseuthys and Marriage, from its being the middle of the even numbers, that is, of ten and two. For it is manifestly at an equal distance from both.

(72) And on that day the night becomes longer than the day, and night becomes longer than night, and day shorter than day till the thirtieth morning, and the night amounts exactly to ten parts and the day to eight parts.

(74) And the sun and the stars bring in all the years exactly, so that they do not advance or delay their position by a single day unto eternity; but complete the years with perfect justice in 364 days.

(6) And command thou the children of Israel that they observe the years according to this reckoning — three hundred and sixty-four days, and (these) will constitute a complete year, and they will not disturb its time from its days and from its feasts ; for everything will fall out in them according to their testimony, and they will not leave out any day nor disturb any feasts.

(2) And God appointed the sun4 to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years.

(39) Timaeus: In this wise and for these reasons were generated Night and Day, which are the revolution of the one and most intelligent circuit; and Month, every time that the Moon having completed her own orbit overtakes the Sun; and Year, as often as the Sun has completed his own orbit. Of the other stars the revolutions have not been discovered by men (save for a few out of the many); wherefore they have no names for them, nor do they compute and compare their relative measurements, so that they are not aware, as a rule,

(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

(82) And the account thereof is accurate and the recorded reckoning thereof exact; for the luminaries, and months and festivals, and years and days, has Uriel shown and revealed to me, to whom the Lord of the whole creation of the world hath subjected the host of heaven.