(14) Thy ka is with thee, that thou mayest rejoice; and the heart of thy birth; thou wakest thy ... are happy; the cycle of the gods give pleasure to thy heart. Thou goest out (and thou seest) four loaves for thee from Sechem, and four loaves from Hermopolis; thou goest out and there are four (loaves) from Heliopolis on the table of the lord of the two earths

(14) I have come to the city of this god, to the city of god, to the region of old time; my soul, my ka , my Chu are in this land. The god of it is the lord of justice, the lord of abundance, the great and the venerable one, who is towed through the whole earth; he journeys to the South in his boat, and to the North driven by the winds, and his oars, to be entertained with gifts according to the command of the god, the lord of peace therein, who left me free of care. The god therein rejoices in him who practices justice; he grants an old age to him who has done so; he is beloved, and the end of it is a good burial and a sepulture in Ta-tsert

(8) in thee, because of thee. They gather for thee all kind of good things within thy arms. The gods, the lords of the ka , come near thee; as they praise thee for ever

(43) is [as follows]: O ye Conquerors and your Sons, abiding in the Ten Directions, O ye ocean-like Congregation of the All-Good Conquerors, the Peaceful and the Wrathful, O ye Gurus and Devas, and ye DakinTs, the Faithful Ones, Hearken now out of [your] great love and compassions: Obeisance, O ye assemblage of Gurus and DakinTs; Out of your great love, lead us along the Path.

(15) And therefore will I drive from hence the Karpans’ and Kavis’ disciples. And after these (have thus been driven hence and away) then these (my princely aiding saints) whom they (now) render no longer rulers at will over life, (and deprive of their absolute power), these shall be borne (at last) by the (immortal ) two to the home of (Thy) Good Mind (in Heaven) !

(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

(10) Salutations to thee in Pu Tepu, in the shrine which thy ka loveth, within thy dwelling

(40) They who are on the Horizon convey thee, and they who are in the Evening Bark transport thee, and they say—Adoration at the approach of thy Majesty, Come, Come, approach in peace, Oh to thee, Welcome, Lord of Heaven, King of Akerta

(6) Hail, N. , arise on thy bed, and come forth. Thou are raised by Rā on the horizon of the Maati in his boat

(1) O Tmu, Shu, Tefnut, Seb, Nut, Osiris, Isis, Sut, Nephthys, Horus of the two Horizons, Hathor in the great dwelling, Chepera, Mentu lord of Thebes, Amon lord of Nestaui, ye the great cycle of the gods, ye the small cycle of the gods, ye gods and goddesses issued from Nu, Sebek of Shet, Sebek in all his manifold names, in all the abodes where his ka likes to be; ye gods of the South and of the North, ye gods in heaven and on earth, grant a pure garment to the mighty Chu N. ; give him to be glorious by it and destroy all that was wrong in him

(3) And close to me approached, even as before, The very same who had entreated me, Attent to listen in their countenance. I, who their inclination twice had seen, Began: "O souls secure in the possession, Whene'er it may be, of a state of peace, Neither unripe nor ripened have remained My members upon earth, but here are with me With their own blood and their articulations. I go up here to be no longer blind; A Lady is above, who wins this grace, Whereby the mortal through your world I bring. But as your greatest longing satisfied May soon become, so that the Heaven may house you Which full of love is, and most amply spreads, Tell me, that I again in books may write it, Who are you, and what is that multitude Which goes upon its way behind your backs?" Not otherwise with wonder is bewildered The mountaineer, and staring round is dumb, When rough and rustic to the town he goes, Than every shade became in its appearance; But when they of their stupor were disburdened, Which in high hearts is quickly quieted,

(5) The translator of this chapter cannot pretend to do more than give an accurate meaning to each word. The true sense of the chapter must have been lost when the earliest copies known to us were written

(8) These words which were spoken by the mouth of the goddess herself have become the words of the goddesses, and the male gods, and of every soul to whom a burial is given

(3) "Up there above us in the life serene," I answered him, "I lost me in a valley, Or ever yet my age had been completed. But yestermorn I turned my back upon it; This one appeared to me, returning thither, And homeward leadeth me along this road." And he to me: "If thou thy star do follow, Thou canst not fail thee of a glorious port, If well I judged in the life beautiful. And if I had not died so prematurely, Seeing Heaven thus benignant unto thee, I would have given thee comfort in the work. But that ungrateful and malignant people, Which of old time from Fesole descended, And smacks still of the mountain and the granite, Will make itself, for thy good deeds, thy foe; And it is right; for among crabbed sorbs It ill befits the sweet fig to bear fruit. Old rumour in the world proclaims them blind; A people avaricious, envious, proud; Take heed that of their customs thou do cleanse thee. Thy fortune so much honour doth reserve thee, One party and the other shall be hungry For thee; but far from goat shall be the grass.

(13) Thou washest thy face at the mouth of the stream of Cherāba, thou art welcome to the great gods of Pu and Tepu; thou seest Thoth conversing with Rā in the sky. Thou goest out and goest in into Anit, thou conversest with the Rehiu

(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

(1) To run o'er better waters hoists its sail The little vessel of my genius now, That leaves behind itself a sea so cruel; And of that second kingdom will I sing Wherein the human spirit doth purge itself, And to ascend to heaven becometh worthy. But let dead Poesy here rise again, O holy Muses, since that I am yours, And here Calliope somewhat ascend, My song accompanying with that sound, Of which the miserable magpies felt The blow so great, that they despaired of pardon. Sweet colour of the oriental sapphire, That was upgathered in the cloudless aspect Of the pure air, as far as the first circle, Unto mine eyes did recommence delight Soon as I issued forth from the dead air, Which had with sadness filled mine eyes and breast. The beauteous planet, that to love incites, Was making all the orient to laugh, Veiling the Fishes that were in her escort. To the right hand I turned, and fixed my mind Upon the other pole, and saw four stars Ne'er seen before save by the primal people.

(46) The following lines are taken from the fragment K. 12,830, but their position in the text is uncertain.] [He named the four quarters (of the world)], mankind [he created], [And upon] him understanding ... Tiamat ... distant may . [The following lines are taken from the fragment K. 13,761.] (10) 1 "The mighty one !" ... Agi[l ...], "The Creator of [the earth ...]!" Zulummu ... , "The Giver of counsel and of whatsoever !" Mummu, "the Creator [of ...]!" Mulil, the heavens , "Who for ... !" Gishkul, let , (10) "Who brought the gods to naught !" Lugal-ab- , "Who in [ ............ ]!" Pap- , "Who in !" [The following lines are taken from the fragment K. 8,519 and its duplicate K. 13,337; this portion of the text was not separated by much from that preserved by K. 13,761.] . ... [... the Chief (?) of] all lords," [... supreme] is his might! [Lugal-durmah, "the King] 1 of the band of the gods," "the Lord of rulers," "Who is exalted in a royal habitation," "[Who] among the gods is gloriously supreme!" [Adu-nuna], "the Counsellor of Ea," who created the gods his fathers, Unto the path of whose majesty [No] god can ever attain! [... in] Dul-azag he made it known, pure is his dwelling! [... the ...] of those without understanding is Lugal-dul-azaga! supreme is his might! their in the midst of Tiamat, ... of the battle! [The numbering of the following lines is based on the marginal numbers upon No. 91,139. + 93,073

(2) Then said he: * Lo, verily, not for love of the husband is a husband dear, but for love of the Soul (Atman) a husband is dear. Lo, verily, not for love of the wife is a wife dear, but for love of the Soul a wife is dear. Lo, verily, not for love of the sons are sons dear, but for love of the Soul sons are dear. Lo, verily, not for love of the wealth is wealth dear, but for love of the Soul wealth is dear. Lo, verily, not for love of Brahmanhood 2 (brahma) is Brahmanhood dear, but for love of the Soul Brahmanhood is dear. Lo, verily, not for love of Kshatrahood' (ksatrd) is Kshatra- hood dear, but for love of the Soul Kshatrahood is dear. this more technical meaning, designating ( stage in the life of a Brahman ' (atrama);

(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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