(7) Upon this Âramaiti (the personified Piety of the saints) approached, and with her came the Sovereign Power, the Good Mind, and the Righteous Order. And (to the spiritual creations of good and of evil) Âramaiti gave a body, she the abiding and ever strenuous . And for these (Thy people) so let (that body) be (at the last), O Mazda! as it was when Thou camest first with creations !

(52) that Soul and Body shall come together again at the Day of the Resurrection, thou mayest perceive so much here by the Earth. For the Creator said: Let the Earth bring forth Grass and Herbs, and Trees bearing Fruit, each according to its Kind. And then each sprung up according to its Kind, and grew; and as before the Time of the Wrath it had a heavenly Body, so it got now an earthly one answerable to its Mother. [Or infine another.]

(39) But hearken, Friend, tarry yet a little while, and then give the bestial Body for Food to the Worms: But when the Total God shall kindle the seven Spirits of God in the corrupted Earth, then if that same Saltiter which thou sowest in the Earth, will not be capable of the Fire, then thy qualifying or fountain Spirits, which thou sowest in thy Life-time, and are sown in thy Departure from hence, will rise again in the same Saltiter which thou hast sown, and will triumph therein, and become a Body again. [Or whole Saltiter. See Ch. 10. verse 107. the Saltiter which they have corrupted. And Ch. 11. verse 157. the corrupted Saltiter.]

(15) But this is the reward which Zarathustra declared before (to his friends who counsel with Asha), and are fitted for the cause ; Ahura Mazda will come the first into His Song Home, Garôdman, and then these gifts will be given you by the Good Mind (within you), and with blessings for the cause of the Righteous Order (in His hosts).

(97) According to Zoroaster, in us the ethereal vestment of the Soul perpetually revolves (reincarnates).

(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

(3) Jesus said: "If the time of such an one is completed through the sphere, the receivers of Bainchōōōch, who is one of the triple-powered gods, come after his soul and lead his soul with joy and exultation and spend three days circling round with it and instructing it concerning the creations of the world with joy and exultation. "Thereafter they lead it down into the Amente and instruct it concerning the instruments of chastisement in the Amente; but they will not take vengeance on it therewith. But they will only instruct it concerning them, and the smoke of the flame of the chastisements catcheth it only a little. "Thereafter they carry it up unto the way of the midst and instruct it concerning the chastisements of the ways of the midst, the smoke from the flame catching it a little. "Thereafter they lead it unto the Virgin of Light, and she judgeth it and depositeth it with the little Sabaōth, the Good, him of the Midst, until the sphere turneth itself, and Zeus and Aphrodite come in face of the Virgin of Light, while Kronos and Arēs come behind her. "At that hour she taketh that righteous soul and handeth it over to her receivers, that they may cast it into the peons of the sphere. And the servitors of the sphere lead it forth into a water which is below the sphere; and a seething fire ariseth and eateth into it until it purifieth it utterly. "Thereafter cometh Yaluham, the receiver of Sabaōth, the Adamas, who giveth the cup of forgetfulness unto the souls, and he bringeth the water of forgetfulness and handeth it to the soul; [and it drinketh it] and forgetteth all things and all the regions to which it had gone.

(6) In which (last) changing Thou shalt come, and with Thy bounteous spirit, and Thy sovereign power, O Ahura Mazda! by deeds of whom the settlements are furthered through the Righteous Order. And saving regulations likewise unto these shall Âramaiti utter, (she, our Piety within us), yea, (laws) of Thine understanding which no man may deceive .

(4) This I ask Thee, O Ahura! tell me aright, who from beneath hath sustained the earth and the clouds above that they do not fall? Who made the waters and the plants? Who to the wind has yoked on the storm-clouds, the swift and fleetest two ? Who, O Great Creator! is the inspirer of the good thoughts (within our souls)?