(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... 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