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THE
SACRED BOOKS OF THE EAST
[3i]
IT
n iron
HENRY FROWDE
Oxford University Press Warehouse
Amen Corner,
E.C.
THE
SACRED BOOKS OF THE EAST TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F.
MAX MULLER
VOL. XXXI
AT THE CLARENDON PRESS 1887
[
All
rights reserved]
THE ZEND-AVESTA
PART
III
THE YASNA, VISPARAD, AFRlNAGAN, gAhs, AND MISCELLANEOUS FRAGMENTS
TRANSLATED BY
L.
H.
MILLS
AT THE CLARENDON PRESS 1887
[
All
rights reserved
]
CONTENTS. PAGE
PREFACE
ix-xvi
INTRODUCTION
xvii-xlvii
Abbreviations
xlviii
TRANSLATIONS. The Gathas (Yasna XXVIII-XXXIV, XLIII-LI,
LIII)
Yasna I-XXVII, XXXV-XLII, LIL LIV-LXXII Visparad I-XXIII
.
.
i-i 94
195-332
333-364
.A
Afrinagan I-III
365-375
GahsI-V
377-388
Miscellaneous Fragments
389-393
Index
395-4oo
....
Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East
401-404
PREFACE. It would savour of affectation for me to say very much by way of meeting the necessary disadvantages under which I labour as in any sense a successor of Professor Darmesteter. It
is
sufficient to
state
that
aware of them, and that
work
will
stances.
accord
me
I
believe myself to be fully
I trust
that those
who study my
the more sympathy under the circum-
Professor Darmesteter, having extended his labours
found his entire time so occupied that he was obliged to decline further labour on this Series for the My work on the Gathas had been for some time present. in his hands \ and he requested me, as a friend, to write the still needed volume of the translation of the Avesta. Although deeply appreciating the undesirableness of following one whose scholarship is only surpassed by his genius, in his University,
I
found myself unable to refuse.
As
to
my
general treatment, experts will not need to be
informed that
On
I
have laboured under no common difficulties. it would be extremely imprudent for any
the one hand,
scholar not placed arbitrarily
beyond the reach of
criticism,
to venture to produce a translation of the Yasna, Visparad,
Afrinagan, and Gahs, without defensive notes.
The
freedom would be hypercriticised by interested after
them condemned by
parties,
On
their followers.
smallest
and
the other
hand, even with the imperfect commentary which accompanies the Gathas here, the generous courtesy of the Delegates of the Clarendon Press has been too abundantly drawn
upon. Series.
One does
not expect detailed commentaries in this
My efforts
have therefore been chiefly confined to
forestalling the possible assaults of unfair or forgetful critics,
and so to spare myself,
in so far as it
may
be possible, the
necessity for painful rejoinder. 1
See the Revue Critique, Nov. 26, 1883.
THE GATHAS,
X
ETC.
To print a commentary on the Yasna, &c., which would be clear to non-specialists, and at the same time interesting, would occupy many times more space than could be here allowed. In treating the Gathas however, even at the risk of too great extension, I have endeavoured to atone for the by ample summaries, and a by paraphrase, as such matter has more prospect of being generally instructive than a commentary which must necessarily have remained obscure. These summaries should also be read with the more indul-
necessary obscurity of notes translation supported
gence, as they are the
of their kind
first
yet attempted,
Haug's having been different in their scope. With regard to all matters of mere form, I expect from all sides a similar concession. It will, I trust, be regarded as a sufficient result if a translation, which has been built up upon the strictest critical principles, can be made at all readable. For while any student may transcribe from the works of others what might be called a translation of the Yasna, to render that part of it, termed the Gathas, has been declared
by a respected philology
authority,
And
1 .'
studies alone
is
'
certainly,
the if
task in
severest
Aryan
the extent of preparatory
would
to be the gauge, the statement cited
On
not seem to be an exaggeration.
mathematical
esti-
mates the amount of labour which will have to be gone through to become an independent investigator, seems to be much greater than that which presents itself before specialists in
more favoured departments.
No
one should think
of writing with originality on the Gathas, or the rest of the
Avesta,
who had
not long studied the Vedic Sanskrit, and no
one should think of pronouncing ultimate opinions on the Gathas, who has not to a respectable degree mastered the Pahlavi commentaries.
But while the Vedic, thanks to the
labours of editor and lexicographers, has long been open to
1 '
Es bilden
diese fiinf Gathas, die
sprachlich wichtigsten,
Avesta, ja
man kann
insgesammt metrisch abgefasst
aber auch den weitaus schwierigsten
sagen, ohne dass
man
geziehen zu werden, sie bilden den schwierigsten philologie.'
Altiranisches
Verbum
;
fiirchtcn teil
teil
sind,
den
des ganzen
muss der iibertreibung
der ganzen indogermanischen
von C. Eartholomae
;
Einleitung,
s.
3.
;
TREFACE.
XI
hopeful study, the Pahlavi commentaries have never been
thoroughly made out, and writer after writer advances with
an open avowal to that
effect
;
while the explanation,
if
attempted, involves questions of actual decipherment, and Persian studies in addition to those of the Sanskrit and
Zend
;
and the language of the Gathas requires also the
study of a severe comparative philology, and that to an unusual, if not unequalled, extent.
The keen
observer will at once see that a department of
may cause especial embarrassment. exposed to the impositions of dilettanti, and the hard working specialist must be content to see those who have advanced with studies one half, or less than one half completed, consulted as masters by a public which is only ignorant as regards the innermost laws of the science and, on the other hand, the deficiencies of even the most laborious of specialists must leave chasms of imperfection out of which the war of the methods must continually re-arise. In handling the Gathas especially, I have resorted to the plan of giving a translation which is inclusively literal \ but filled out and rounded as to form by the free use of additions. As the serious student should read with a strong negative criticism, he may science so circumstanced
On
the one hand,
it is
;
notice that but, as
we
I
strive occasionally after a
more pleasing
effect
lose the metrical flow of the original entirely,
such an effort to put the rendering somewhat on a level with the original in this respect, becomes a real necessity. I
have, however, in order to guard against misleading the
reader, generally, but not always, indicated the
by
parenthetical curves.
That these
added words
be considered unconsider them such
will
and awkward, I am well aware. I I have not felt at liberty to refrain from using them. As the Gathas are disputed word for word, I could not venture to resort to free omissions and what a translation would be without either additions or omissions, may be
sightly
myself, but
;
That is approximately so absolute literalness, even when treated as I prowould be unmanageably awkward. In another work, I give a word for word rendering of the Gathas. 1
;
pose,
THE GATHAS,
xii
ETC.
seen from the occasional word for word renderings given. Beyond the Gathas, I have omitted the curves oftener. I
have in the Gathas, as elsewhere, also endeavoured to impart a rhythmical character to the translation, for the reason
above given, and foreign readers should especially note the fact, as
well as
my
effort to preserve
expressions, otherwise they
the colour of original
will inevitably inquire
why
I
do
not spare words. To preserve the colour and warmth, and at the same time to include a literal rendering, it is impossible
to spare
attempt
it.
words and
syllables,
Non-specialists
may
and
it
unwise to
is
dislike the frequency of
alternative renderings as leaving the impression of indecision, while, at
the same time, a decision
pressed by the adoption
of a preferred
is
always ex-
rendering.
The
added with the object of showing how nearly balanced probabilities may be, and also how unim-
alternatives were
portant to the general sense the questions
among
specialists
often are.
have followed the plan used in the preceding volumes to avoid confusion, but since the first volume was published, great progress has been made in this particular, and in a separate work I should have In transliterating,
I
adopted a different arrangement \ As to other unimportant variations from the preceding volumes in matters of usage and fashion, I trust that no one will dwell on them for a moment 2 As regards the usual and inevitable differences of opinion on more serious questions, see the remarks in I would also state that I have often the Introduction y .
.
avoided rendering identical passages in identical language, I have also not inas irksome both to reader and writer. variably cited the obviously preferable variations of text
which have been adopted, and which are so familiar to the 1
Chiefly as to
2
As
in
3, {,
K5, (0
;
^, £L,
!?,
»,
Ammaiti, Vohu Manah, &c.
few places Gatha'^a), Ahunavaiti(i), &c.
I
*
a, \> z.
also write Neryosangh,
I regret
not to have written
and
in
a
Mazdah
everywhere.
Where I differ from Professor Darmesteter, I desire to be considered as merely proposing alternative renderings. I have therefore omitted a mass of references to the previous volumes as unnecessary. ;;
'
PREFACE. eye
Westergaard,
in
been
followed
extent of matter, as this work
The
tion of Geldner's text.
The
and Geldner.
Spiegel,
have
of Westergaard
Xlll
is
necessarily
texts as
to
printed before the comple-
formulas and
oft-recurring
prayers at the ends of chapters and sections have been
left
unrendered, and finally for the most part unnoticed,
by
striking out the useless notes.
Citations of the Pahlavi and
Sanskrit translations have been given occasionally in
full,
in
order to meet the extraordinary statements which some-
times appear to the effect that they have not been vital to
But by giving these exand by frequently citing the Pahlavi, Neryosangh, and the Persian, I have perhaps exposed myself to the misconception that I am an extreme advocate of the so-called tradition 1 whereas all conscientious critics will acknowledge that I follow the indications of these works with more reserve than any writer who professes to have studied them in fact I may well apprehend censure from traditionalists These Asiatic renderings are cited by in this particular. the interpretation of the Gathas.
tracts
,
;
'
me
the more fully
when those who
neglect
them agree with
and they are therefore cited to show that, whereas those most opposed to them are nevertheless fortheir indications
;
them
getfully indebted to all
in nearly
every
line,
therefore in
cases of great difficulty they should be studied as an
rash
necessity before
absolute
conjectures are adopted.
we are all most in doubt, that their become of most worth, when rationally considered. These translations should be examined for the relics of the truth, the hints, and traces of original explanations, which may most abound where they are themselves most faulty as translations. I therefore never search them
For
it is
exactly where
indications
for exact
1
The
reproductions.
relics of
a
'
tradition
'
But the
direct
citations
which
give
I
from the fountain-head are present
in
the
Asiatic commentaries, and also the relics of a tradition from later, and, as
were, modern scholarship
;
it
and, lastly, there are also present the direct results
of an ancient scholarship; but to speak of the Pahlavi translations as 'tradition,' is
merely to use a convenient phrase.
writers.
know of no
I
these commentaries to be in a simple sense
'
tradition
'
scholar
from the
who
supposes
earliest
Zend
THE GATHAS,
XIV
ETC.
here constitute only a very small fraction of those needed.
An
argument should be
up on the
built
of the circumstances, elucidated
with
fullest
scientific
statements
complete-
This alone would have any prospect of obliging investigators to acknowledge the truth for not only inertia ness.
;
and prejudice are arrayed on the other Ner.
much
This
interest.
side,
but even
said of the Pahlavi translations
is
;
for
properly cited only as a translation of a translation,
is
and, as such, of the highest authority
Zendists will observe that
I
1 ;
so of the Persian.
by no means abandon ex-
planations merely because they are old, a practice which seems almost the fashion. I, however, fully approve of testing and assailing again and again all suggestions whether old or new. I would simply assert that, while the tasks before us remain still so very extensive, it would be better for scholars to exercise their sagacity
which
call
are clear as they stand, for later assaults. that
upon passages
loudly for wise conjecture, leaving those which
be seen
It will
myself by no means approve of refraining from con-
I
jecture
2 ,
but
I
would only
in all
humility
insist
that
we
should not abandon ourselves to unprepared conjecture.
As
is
known
3 ,
1
have attempted the present rendering after close labour, and after a full trans-
more than ten years of
1
be hoped that our occupations are sufficiently serious to allow us to
It is to
pass over the imperfections of Neryosangh's Sanskrit style.
cramped
in his
mode
He was
especially
of expressing himself by a supposed necessity to attempt to
follow his original (which was not the Gathic but the Pahlavi) word for word.
His services were most eminently scholarly, and, considering his disadvantages, some of the greatest which have been rendered. Prof. R. v. Roth and Dr. Aurel Stein have kindly transcribed for 2
It will
me
valuable variations.
be regarded, however, as especially desirable that, in a report from a
specialist to the learned public in general, the texts
should on no account be
violated by conjectural improvements where they are at all translatable natives are therefore added.
new
As has been remarked by a
version of the Scriptures, there
which scholars are not tempted agreed to
among
specialists.
A
to
is
alter-
scarcely a line of very ancient writings
amend
first
;
recent reviewer on the
;
but such emendations are seldom
translation should always be attempted
with the texts as they stand. 3
On
my
See the Athenseum, April 12, 18S4; and the Academy, Sept. 13, 1884. its connection with the Gnostic and modern philosophies,
the entire subject in special labours
mentioned.
have included a much longer period of time than that
XV
PREFACE.
and Sanskrit translations, together with an edition of the Zend, Pahlavi, Sanskrit, and Persian lation of the Pahlavi
texts of the Gathas.
proper to add that for the pur-
It is
pose of keeping the judgment free from prejudice, and open to honest conviction from the influence of the i?zg-veda, I
have followed the practice cribing the
Hymns
word written
them
some
;
ment, others needlessly hand, turned
of years of trans-
word
into English in
for
of these are in curtailed state-
on the other into Vedic
also,
of the Gathas
a large portion is
have
I
full.
(This, however,
Sanskrit.
number
having already so treated by far the
studies,
greater part of
for a
Veda
of the
practically a universal custom,
words are compared with the Vedic, so far as analogies exist between the Gathas and the Riks.) If therefore the opposed schools regard me as erring in too implicit a reliance on the hints of the Asiatics on the one side, or in too decided a tendency to read the Gathic as Vedic on the other, they may be assured that I have not erred from as all
That
interest or prejudice.
parties
it is
ing of the Gathas (as of
some other
and not to be looked
not be recognised, be,
results
will please
both
ancient works)
is
for ever
would whosoever he can produce a rendering of the Gathas without
unattainable,
may
my
folly to expect, in fact perfection in the render-
attained
if
;
for
for
no
;
moreover,
it
writer,
meeting the assaults of ignorance or design. However imperfect my results may be supposed to be, it is to be hoped that they will contribute some little toward establishing a convention among scholars as to what the Gathic and
Zend
writings
that they will
mean fulfil
parative theology.
;
meanwhile
it is
confidently expected
the requirements of the science of com-
Whatever may be the ultimate
truth
as to questions of close detail, the Yasna, as well as the rest of the Avesta,
My list
is
clear as to its creed.
of obligations
is
a long one, in fact so long that
fear I can express but little
as I have
made
it
as well as books.
compliment
a practice to consult
Making one
in
all
I
advisers,
available persons,
exception,
reserve to myself the pleasure of recalling occasion.
naming I will
them
therefore
to a future
THE GATHAS,
XVI
It
sufficient to
is
ETC.
say here that while
follow a
I
new de-
parture in the treatment of the Asiatic commentaries, yet
the most prominent writers of the opposing schools have
me with
their advice. Availing myself would take the liberty to express my gratitude, here especially, to Dr. E.W. West, our first authority on Pahlavi, for placing at my disposal various readings of the Pahlavi text of the Yasna, of which we have hitherto
courteously favoured
of the exception named,
I
only possessed a single
MS. Zend
contained in the oldest five, in
in "the
the Library of Copenhagen.
to were transcribed
Pahlavi character, that
writing, the
The
Codex numbered variations referred
by Dr. West from the venerable MS., the
hereditary property of Dastur Dr. 67amasp^*i Mino/£ihar§"i
Asana
of
Bombay, and
written only nineteen (or twenty-
two) days later than that numbered
the Library of have been enabled to print elsewhere the first text of the Pahlavi of the Gathas yet edited with comparison of MSS., likewise also for the
By
Copenhagen.
this
time translated,
first
For
guage.
this Dr.
dence, has furnished
five in
generous loan
I
in its entirety, into
a European lan-
West, during an extended correspon-
me
with information on the Pahlavi
not obtainable elsewhere, together with corrections and re-
There is another eminent friend whose sacrifices of time and labour on my behalf have been exceptional, but I will defer the mention of Zend scholars. I take this opportunity to express my acknowledgments to Professor Dr. von Halm of the Hof- und Staatsbibliothek, visions.
in
Munich,
for
allowing
Haug's Collection, both to
me at
from
their
liberality,
Stuttgart
,
;
Wilmanns
Geheimrath of Gottingen and Herr Rath Bodemann of the loan of a large number of valuable works
Professor Dr.
Dr. Forstemann of Leipsic
Hanover, for
Codex i2 b of and Hanover also
the free use of
respective
;
;
public
libraries,
often,
with great
renewed. L.
Hanover, February, 1886.
H. MILLS.
INTRODUCTION. Many
readers,
for
whom
only collateral interest,
may
the
not
Zend-Avesta possesses understand why any
introductory remarks are called for to those portions of The extent of the it which are treated in this volume.
matter does not appear at first sight a sufficient reason for adding a word to the masterly work which introduces the
two volumes, and, in fact, save as regards questions which bear upon the Gathas, I avoid for the most part, for the present, all discussion of details which chiefly concern either the sections treated in the first two volumes, or But the extended parts of the later Avesta treated here. from widely differ so and nature, such a of are the Gathas first
other parts of the Avesta, that some words of separate discussion seem quite indispensable, and such a discussion was
recommended by the author of the other volumes. A second reason why a word of introduction is necessary, when the Avesta passes from a reason which bears upon the sub-
translation of the successive parts of the
one hand to another,
is
ject with exceptional force. It is this the Avesta, while clearly made out, so far as the requirements of comparative theology are concerned, yet presents difficulties as to minute detail so great, that as :
yet no two independent scholars can entirely agree as to
Master and pupil, friend and friend, must and sometimes on questions of no trivial moment.
their solution. differ,
preliminary studies requisite to the formation of ultimate opinions are so varied, and of such a nature, involving the rendering of matter as yet totally unrendered with
The
scientific exactness in either India or Europe, that no person can claim to have satisfied himself in these respects. Scholars are therefore obliged to advance biassed by the fact that they are preponderatingly Iranists, or preponder-
any
[3i]
b
;
THE GATHAS.
xviii
atingly Vedists, and therefore certain at the outset that they must differ to a certain degree from each other, and to a certain degree also from the truth.
It
was
well be understood without statement, with a
might knowledge
also, as full
was inclined to allow especial weight to a comparison with the Veda, and that I modified the evidence of tradition somewhat more than he did, that Professor Darmesteter urged me to accept this task. But while I am constrained to say something by way of a preparatory of the fact that I
treatise here, a sense of the fitness of things induces
of the
reader
if
my
me
to
must therefore ask indulgence mode of expressing myself seems
be as brief as possible, and
I
rough or abrupt. what the Gathas are in their detail, enough has been From those representasaid in the summaries and notes. tions, necessarily somewhat scattered, it appears that they
either
As
to
comprise seventeen sections of poetical matter, equal in extent to about twenty-five to thirty hymns of the A'zg-veda,
composed in ancient Aryan metres, ascribing supreme (beneficent) power to the Deity Ahura Mazda, who is yet opposed co-ordinately by an evil Deity called Aka Manah, or Angra Mainyu. is
In
all respects,
save in the one particular that
the power to destroy him or his realm, this I
He
not the Creator of this evil Deity, and does not possess
Ahura Mazda
is
one of the purest conceptions which had yet been produced. He has six personified attributes (so one might state it), later,
but not
in
the Gathas, described as Archangels, while
Gathas they are at once the abstract attributes of God, or of God's faithful adherents upon earth, and at the same
in the
time conceived of as persons,
all efforts
to separate the in-
stances in which they are spoken of as the
mere
dispositions
of the divine or saintly mind, and those in which they are
spoken of as personal beings, having been in vain. We have therefore a profound scheme, perhaps not consciously invented, but being a growth through centuries and this system is the unity of God in His faithful creatures. It is not a polytheism properly so-called, as Ahura forms with his Immortals a Heptade, reminding one of the Sabellian Trinity.
It is
not a Pantheism, for
it is
especially
XIX
INTRODUCTION. arrested called,
if
by the domain we stretch the
God
of
lineation
of the evil Deity.
the holy creation.
in
It
might be
indications, a Hagio-theism, a de-
Outside of the
Heptade is Sraosha, the personified Obedience (and posand, as the emblem of sibly Vayu, as once mentioned) ;
the pious,
is
the Kine's soul, while the Fire
is
a poetically
As personified symbol of the divine purity and power. Mind, or the Evil we have the opposed to the good God, Angry
(?)
Spirit, not
yet provided with
full
personified attri-
He has, butes to correspond to the Bountiful Immortals. however, a servant, Aeshma, the impersonation of invasion and
rapine, the chief scourge of the Zarathujtrians
evil angel,
;
and an
the Dru^-, personified deceit, while the Daevas
(Devas) of their more southern neighbours (some of whose tribes
had remained, as
trians) constitute
servile castes,
among
the Zarathuj -
perhaps the general representatives of Aka
Manah, Aeshma, the Dru^, &c. The two original spirits unite in the creation of the good and evil in existence both actually in the present, and in principles which have their issue in
the future in
importance of
rewards and punishments.
The
this creed, so far stated, as the dualistical
an attempted solution, of the hardest problem of speculation, should be obvious to every enlightened eye. If there existed a supreme God whose power could undo the very laws of life, no evil could have been known but the doctrine denies that there is any such being. The good and the evil in existence limit each other. There can be no happiness undefined by sorrow, and no goodness which does not resist sin. Accordingly creation, and, as
;
the evil principle
is
recognised as so necessary that
it
is
represented by an evil God.
His very name, however, is a thought, or a passion while the good Deity is not responsible for the wickedness and grief which prevail. His power And He itself could not have prevented their occurrence. alone has an especially objective name, and one which could only be applied to a person. These suggestions, whether true or false, are certainly some of the most serious that have ever been made 1 and we find them originally here. ;
,
1
Haug
long since called attention to the likeness of Hegelianism to the
b2
THE GATHAS.
XX As
and punishments,
to the nature of religious rewards
we have suggestions scarcely less important in the eye of more scientific theology, and, as a matter of fact, very much held rewards future the that say To extensively spread. out
in
in the
the Gathas were largely,
man
The
truth
are
now
if
not chiefly, spiritual, and
would be almost a slur upon the truth. that the mental heaven and hell with which we
himself,
is,
familiar as the only future states recognised
intelligent
by
people, and thoughts which, in spite of their
familiarity, can never lose their importance, are not only used and expressed in the Gathas, but expressed there, so
I
we are aware, for the first time. While mankind up to the childish terrors of a future replete delivered were upon them from without, the early visited with horrors far as
I
Iranian sage announced the eternal truth that the rewards of Heaven, and the punishments of Hell, can only be from within.
He gave
us,
we may
fairly say,
through the sys-
tems which he has influenced, that great doctrine of subjective recompense, which must work an essential change in the mental habits of every one who receives it. After the creation of souls, and the establishment of the laws which should govern them, Aramaiti gives a body, and men and angels begin their careers.
A
Mathra
guidance of the well-disposed.
The
is
inspired for the
faithful learn the
vows
of the holy system under the teaching of the Immortals, while the infidel and reprobate portion of mankind accept the seductions of the Worst Mind, and unite with the Daevas in the capital sin of warfare from wanton cruelty, or for dis-
The consequence of this latter alliance The Kine, as the representative of the is soon apparent. holy people, laments under the miseries which make Iranian The efforts to draw a livelihood from honest life a load.
honest acquisition.
labour are opposed, but not frustrated, by the Daeva-worshipping tribes who still struggle with the Zarathu.rtrians for the control of the territory.
The Kine
therefore
lifts
And chief ideas in the Zarathmtrian philosophy as centring in its dualism. the I think that it is quite evident, and I believe conceded by experts, that Hegelian sublated dualism the Gnostics and Jacob
is
a descendant from the Zarathiutrian through
Boehme.
INTRODUCTION.
XXI
her wail to Ahura, and His Righteous Order, Asha,
who
respond by the appointment of Zarathujtra, as the individual entrusted with her redemption his
;
and
he, accepting
commission, begins his prophetic labours.
on we have a
exhortations, addressed associates to
From
this
and immediate
series of lamentations, prayers, praises,
by Zarathiutra and
Ahura and the
his
people, which delineate the
public and personal sorrows in detail, utter individual supplications
and thanksgivings, and exhort the masses assem-
bled in special or periodical meetings.
Here, these
it
must be noted, that the population among
hymns were composed were
whom
chiefly agriculturists
and
herdsmen.
Circumstances which affected their interests as such were of course paramount with them, and as their land and cattle represented their most valuable property, what-
them was the most of all things to be Accordingly rapine, and the raid, whether coming from Turanians or Daeva-worshippers, were regarded as the most terrible of visitations. But their moral earnestness in their determination to avoid rapine on their part, even when tempted by a desire for retaliation, is especially to be noted 1 ever threatened
dreaded.
.
It
w as r
as awful
when regarded
as a sin as
it
was when
and their animus in this particular was most exceptional. While the above facts explain to us, on the one hand, the principal deities, and the peculiar hopes and fears which inspired their worship, they lead us also, on the other hand, to wonder the more that so subtle a theology as we have found expressed in the documents, should have arisen amid so simple a community. In the course of the recitations we have also special intimations of an organised struggle of the Daeva-party to overwhelm the Zarathiutrians. At times they seem very nearly to have accomplished their object. A suffered as an affliction
distinct
reference
to
sanguinary violence
1
They pray
against
is
;
a battle in the lines occurs, while alluded to
Aeshma without
desolating havoc in time of war
;
more than once
qualification.
They might
as
in
practise
but the raid, as in times of nominal peace,
seems to have been foreign to them.
THE GATHAS.
XX11
the
or
line,
skirmish.
in
We
conclude from the
pre-
valence of a thankful tone that the Zarathuj-trians gained the upper hand during the Gathic period, but although the
may have been
result
time of the latest
Gatha, as
bloody
assured, the
struggle at the
Gatha was by no means
last
in
the earliest,
we have
The same type
conflict.
over.
In the
signs of fierce and
of existence prevailed
greatly later, in the time of the Yajts, but the scene seems
human
very different, and Zarathu.stra's
characteristics are
the mythical attributes with which time and had abundantly provided him. By way, then, of summarising the chief characteristics of his original system, we may say that he and his companions were struggling to establish a kingdom under the Sovereign Power of God, whose first care was to relieve suffering, and shelter the This kingdom was to be honest and industrious poor 1 conducted according to His holy Order, or plan of salvation, to be permeated by living Piety, and with the ultimate object of bestowing both Weal and Immortality. This high ideal was also not left as an abstract principle to work its way. Society was far too rudimental, then as ever, for the efficient survival of unsupported principles. A compact hierarchical system seems to have existed, the sacramental object being the fire, before which a priesthood officiated
wholly
lost in
superstition
.
with unwavering zeal
;
but the traces of this are very re-
stricted in the Gathas, and, according to all probability,
was greatly
less elaborated at their period
Such, in very brief outline,
than
it
later.
the system which meets us
is
as Zarathiutrianism in that period of Mazda-worship
when
and composed the Gathic hymns. As to the further question. Who was Zarathiutra, and when and where did he live ? diversity of opinion still pre-
Zarathujrtra lived
'
'
'
The
practical operation of this prime principle seems to have been at times
beneficial to a remarkable, if not unparalleled, exient.
the lower classes enjoyed great protection. linson,
The Seventh
Under the Sasanids
See the remarks of Professor Kaw-
Oriental Monarchy, page 440
ff.
Also
recall the extra-
ordinary treatment of the poor during the drought and famine under Pcrozes.
The account Rawlinson,
is,
p.
however, exaggerated.
314.
SeeTabari
II, p. 130, cited
by Professor
INTRODUCTION.
XX1I1
much
so that as regards it I differ slightly even eminent friend and predecessor. As such differences on the subject of the Avesta are however matters of Who was then the course, I freely state my impressions. vails,
so
from
my
any person, corresponding to the name Zarathiutra Did he exist, and was he really the author in the Gathas ? That he existed as an historical of these ancient hymns ? person I have already affirmed and as to the hymns ascribed to him and his immediate associates, I have also no Parts of these productions may have been hesitation. person,
;
interpolated, but the Gathas, as a whole,
show great
unity,
and the interpolations are made in the spirit of the original. And that Zarathuj-tra was the name of the individual in which this unity centres, we have no sufficient reason to disThe name is mentioned in the most sacred connecpute. tions, as well as in those which depict the reality of the prophet's sufferings and there is no reason at all why it should have come down endeared to humanity, unless it belonged to one, who, in the presence of a Sovereign and a kingdom, could impress his personality with greatly more ;
defined distinctness upon his contemporaries than that Sovereign or
any
of his adherents
1 .
either
That any forgery palm off doctrines
is present in the Gathas, any desire to upon the sacred community in the name of the great prophet, as in the Vendidad and later Yasna, is quite out of the question. The Gathas are genuine in their mass, as I believe no scholar anywhere now questions. For the characteristics of this great teacher, I refer to the hymns themselves, which stand alone, of their kind, in literature. Nowhere, at their period, had there been a human voice, so far as we have any evidence, which uttered thoughts like these. They are now, some of them, the great commonplaces of philosophical religion; but till then they were
unheard (agiuta).
And
'
if
yet
we must say
of Zarathiutra, as of all our
announcers, that while he antedates
come down
to us,
1
all
first
whose records have
he was probably only the
last visible link
See especially the remarks preceding Y. L.
i
THE GATHAS.
XXIV
His system, like those of his preHis main conceptions had been surmised, although not spoken before. His world was ripe for them, and when he appeared, he had only to utter and develop them. I would not call him a in
]
/
a far extended chain.
decessors and successors, was a growth.
reformer
;
he does not repudiate
Aryan Gods
his predecessors.
retire before the spiritual
Ahura
;
The old but
I
do
not think that he especially intended to discredit them.
One of
mentioned for a moment, but the great Benevolence, Order, and Power, together with their results in the human subject, Ahura's Piety incarnate in men, and their Weal and Immortality as a consequence, crowd out all other thoughts. His mental insight is as evident from his system as his deep moral inspiration. As to his secondary characteristics, his manner of thought and the inferior ones
expression,
we
find
is
them
peculiar to the last degree.
He
which every syllable seems loaded with thought, sometimes much repeated, and to us of the
has given us writings
in
present day, very familiar but then, when he wrote, one would suppose that he intended to utter his dark speech.' Succinctness is carried to an unexampled extreme 1 while the wonderful idea that God's attributes are His messengers sent out into the human soul to ennoble and redeem, makes him at times so subtle that the latest scholars cannot tell whether he means Asha and Vohu Manah personified as ;
'
,
Archangels, or as the thoughts and beneficent intentions of I can recall no passage whatsoever in which Vohu Manah, Asha, Khshathra, &c,
the Deity reproduced in men. are not strongly
felt
to
mean exactly what they
signify as
words, while at the same time they are prayed to, and besought to come, as Gods or angels. Either the personification is purely poetical, which would make it, as found in the
Gathas, considering their age and place, a very remarkable
phenomenon, or
else, having dogmatically personified the divine attributes, Zarathiutra never forgets to express a respect which is higher than a respect for persons,' that is, '
1
I regard it as most unfortunate that Zendists shoidd search for easy and natural expression in the Gathas, and the expression of commonplace detail. It is
only
in
passionate utterance that their style becomes simple.
XXV
INTRODUCTION. a respect for the
principles
which they represent.
In
making every laudatory statement, however, I take for granted, what I fear is nevertheless far from uniformly granted, and that is, that the reader will weigh well what makes all the difference, namely, the very remote period at which we are obliged to place the Gathas, and the comparatively rude civilisation amid which we must suppose them We must set the ideas which lie to have been composed. before us in this framework of time and place. If we fail to do so, as a matter of course the thoughts and their expression will contain for us nothing whatever new but as ;
viewed in the light of relation, after long weighing the matter, I cannot refer to them in any other terms than those which I use,
without becoming aware that
of exaggeration from stating
As
to the personal
say that
it
I
what
am I
recoiling through fear
believe to be the truth.
sentiment of Zarathiutra, we can only
His word zarazdaiti gives the are certain that he was a man of
was devoted.
/
!
keynote to his purposes. We courage but that he was not scrupulous at shedding blood is also evident. He was not reticent under misfortune, while yet endowed with rare persistence to overcome it. His sphere was not restricted. The objects which con;
]
cern
him
are provinces as well as villages, armies as well as
His
individuals.
nent
circle
was the reigning prince and promi-
a few gifted
chieftains,
men deeply embued
with
religious veneration for the sacred compositions
which had
come down
in ancient
metres
and
;
to
them from primeval antiquity
these, together with a priesthood exceptionally
pure, leading on a sobered population, were also his public.
But three orders appear peers.
has already been it is
in
it,
the king, the people, and the
That the times were disturbed said.
One
is
involved in what
feature alone needs mention,
that the agitations involved the tenure of the throne.
Vistaspa had no easy seat, and the prospect of revolution in the sense of supersedure was continually before him. As to the family
commanded It will
life
of Zarathuj-tra,
respect
;
we can only say
nothing whatever
is
that he
further known.
be seen from the above sketch that
I
make
the
widest distinction between the Gathic period and that of the
THE GATHAS.
XXVI
do so, not influenced very greatly by the Most fact that the Gathas are cited in the later Avesta. of these citations are indeed genuine and valid as proofs of priority, while others are mere displacements of the Gathas
later Avesta.
made
I
for liturgical purposes, as
Genesis
read in churches
is
sometimes after portions of later matter. But a book may be cited by another when it is merely prior to it, and not much older. Nor do I lay too much stress upon the difference between the Gathic dialect and the so-called Zend but I do lay very great stress upon the totally dissimilar atmospheres of the two portions. In the Gathas all is sober ;
and
real.
The
Kine's soul
is
indeed poetically described as
wailing aloud, and the Deity with His Immortals
ported as speaking, hearing, and seeing
;
is
re-
but with these
rhetorical exceptions, everything which occupies the atten-
G;rhma and B^«dva, the is practical in the extreme. Karpans, the Kavis, and the Usi^s(-ks), are no mythical monNo dragon threatens the settlements, and no fabulous sters.
tion
Zarathiutra, Gamaspa, Frashao-stra,
beings defend them.
and Maidhyomah
;
the Spitamas, Hvogvas, the Ha.eka.t-
and are alluded to with a simplicity as Except inspirais made up action All the tion, there are also no miracles. men. suffering of the exertions and passions of living and Let the Zendist study the Gathas well, and then let him he will go from the turn to the Ya.rts or the Vendidad He leaves in the one a land of reality to the land of fable.
aspas, are as real,
unconscious, as any characters in history.
;
toiling prophet, to
However
meet
in the other a phantastic
ancient the fundamental ideas in the
Ya^ts and Vendidad
demi-god.
myths of the
may be (and some of them were certainly
older than the Gathas or the oldest Rzks) in the forms in
which they now stand, they are greatly later. As we enter into further and necessary detail, this seems to be the place for a word as to the relative ages of the We see several sections which make up these hymns. struggle and suffering, fear and anger in some of them, and
we
naturally group these together as having been
at
a particular stage in Zarathujtra's career.
expressions of
happy
confidence, and
we
refer
composed
We
read
them
to a
XXV11
INTRODUCTION.
we do
period of repose, as speculation,
those sections where meditation,
or dogmatic statement, are prominent
;
but
nothing is certain except that Y. LI 1 1 must have been written after Zarathmtra had attained to a sufficient age to
have a marriageable daughter. An ancient leader may have reached a position of influence from doctrinal productions, and afterwards expressed the vicissitudes of an active One circumstance must, however, be held political career. is, that neither the Gathas, nor any other that and in view ancient pieces, which were hardly at first committed to writing, have been preserved in the form in which they were ;
delivered for the
first
time.
The poet
himself would
file
and
into better (?) order at each subsequent delivery, verses which referred originally to one period of time would,
them if
especially striking, be reproduced in subsequent effusions. pieces which the composer may have left in one shape,
And
his early successors
would be
likely to
tions, excerptions, or inversions.
I
modify by interpola-
believe that the Gathas
is usual, and are themthem, in present which are that the interpolations synchronous practically selves of great antiquity, or even Certainly few of them show anything with the original. If there exist any like an ingenious attempt at imitation.
show the presence
of less foreign matter than
and we may say a priori that all existing are, and must have been, interpolated, the additions were the work of the author's earliest disciples who composed fully in his spirit, while the position of sections in this or that Gatha has little or no-
interpolations,
compositions of their antiquity
thing to do with the question of their relative age, the metres
and the U^tavaiti, Spewta-mainyu, &c, showing as decided evidence of originality as any parts of the Ahunavaiti. (See remarks on the Gatha U^tavaiti, p. 91 ff.)
being
all ancient,
As we
proceed from the question of the relative age as compared with each other
of the particular sections
met by the question
as to place.
sung in the East or the that
I
West
Were
of Iran
?
I
we
are
first
the Gathas
first
to that of their age considered as a whole,
would here say
regard this point as especially open, as
inclined to differ in one particular from
my
I
am
even
eminent friend
THE GATHAS.
XXVlil
Professor Darmesteter, but let
be understood, only or
it
chiefly, as to the place of origin of the
Gathas.
think that
I
the scene of the Gathic and original Zarathiutrianism was the North-east of Iran, and that the later Avesta was com-
posed during the hundreds of years during which the Zarathiutrian tribes were migrating westward in Media. One certain fact is the occurrence of geographical names in
Vendidad
I,
which are obviously intended to describe
the earliest homes of the Iranian races whose lore was the
The
Avesta. in
present forms of those names, as they appear
the Avesta, are indeed not the most ancient, but they
occur in passages which plainly repeat very ancient myths. These names describe a region from the middle of the
North of Iran to the East of
it,
including ancient Bactria,
but extending as far West as Ragha and, as the Gathas are unanimously acknowledged to be the oldest portion of the Avesta, dealing as they do with Zarathiutra as an historical ;
person,
we
naturally look for the scene of his
life
in
the
Ragha, much further West than the other places mentioned, seems to have a oldest
The
seats.
Zarathu.rtrian
special claim to be regarded as his birthplace, as
upon
it
possesses
name, but the epithet Zarathu^trian, together with the special eminence of the governor of Ragha as needing no Zarathu stra. over him, that is, no imperial chief (see Y. XIX, 19), may both be attributed to successors From some reason, probably the migration of Zarathiutra. of Zarathiutrian influence toward the West, Ragha became a stronghold of his descendants or his name, entirely apart from all family connection, may have become a title for leading politico-ecclesiastical officials (compare the ZaraThere is no mention of a foreign origin of thiutrotema). Zarathiutra in the Gathas, nor is there any expression from so firm a hold
his
'
'
;
which we might himself.
familiarity as
some
infer
it.
The Spitamas
His family seems as settled as are
mentioned with the
the Hvogvas, and the persons
of them, related to him.
He
same
named
was no isolated
are,
figure
the people whom he influenced. Unless then we can place Vutaspa and c7amaspa, Frashao.ftra, and Maid-
among
hyomah,
in
Ragha, we cannot well place Zarathiutra
there,
XXIX
INTRODUCTION. he
for
is
to be placed beside them.
Tradition of a late and
but it is dubious character places Vlrtaspa in Bactria certainty can better to leave the exact region undecided, as ;
never be reached. The other circumstances which are imperative with many for a decision for the East as the region where Zarathartra laboured, have been stated with perhaps the greatest power 1 and beauty by Darmesteter who still inclines to the West. ,
These are the strong analogies existing between the Zend laneuag-e and the Vedic Sanskrit on the one side, and between the gods, heroes, and myths of the Avesta, and those of Veda, on the other.
As
bearing, however, in favour of a western origin of the
we must confess that West Iranian of the Cuneiform Inscriptions possesses the same analogies with the Vedic which the language of the Gathic, as well as of the later Avesta,
the
Avesta possesses with it and no reader should need to be reminded that the West Iranian as well as the East Iranian was in no sense derived from the Vedic. The old Aryan from which all descended was once spread without distinction over both West and East, while, on the other hand, the mythological ;
features of the Avesta, kindred as they are to those of the
Eastern Veda, are yet reproduced for
us,
some of them,
in
West as drawn from the Avesta 2 and the name of Mazda, unknown (?) to the Riks appears cut in the rocks of Persepolis and Behistun, while all the sacred books of the Zarathmtrians, including the Gathas as
the poetry of the mediaeval
;
,
well as the later Avesta, together with their interpretations, have come down to us from the West, where the Greeks
system from the time of Herodotus down. Added to which we must acknowledge that the differences in dialect between the Avesta and Veda make a wide separation as to place far from startling, while myths as well
also found their
as religions migrate as
We differ
from those
Zarathiutra's 1
2
by a
law.
must therefore consider well before we venture to
who
decide for the
West
as the scene of
life.
See the Introduction to the first two volumes, and also Orrnuzd and Ahriman. But cp. J?v. VIII, 20, 17, divo— asurasya vedhasa/j (medhasa/i (?) ).
THE GATHAS.
XXX
But as we mention the careful distinction. If
it is,
this
Inscriptions,
Is their
we must make
a very
theology that of Zarathiutra
would certainly constitute a point
with the descriptions of the Greeks,
in
in
?
conjunction
favour of a
more
still
West
at the
would answer that
their
extensive prevalence of Zarathuxtrianism in the dates which the Inscriptions cover.
As
to this disputed
theology little
may
point,
I
be the Zarathujtrian
applied to the term, for
in a sense as yet
may be
it
too
Gathic Zaratluu-
Mazda-worship at a stage of developMazda-worship in which but that it was the later it stood when Zarathuj'tra left it and fully developed Zarathiutrianism, provided with all the regulations of the Vendidad. seems out of the question. In the first place there is no certain mention of Angra Mainyu, or of the Amesha Spewta, in the Inscriptions and 1 2 this silence must be accounted for in any case The ready and just suggestion is made that the documents that many deities would not be are exceedingly limited narrow a space, while the statements of named on so Herodotus and his successors make it probable that the entire system of Zarathiutra was known in the near neighbourhood, and must have been very familiar to the persons who ordered the Inscriptions to be cut. To this the necessary rejoinder might be made, that the familiarity
trianism, or at least a
ment corresponding
to the stage of ;
;
.
;
of Darius with the later, or indeed with the original, Zara-
thiutrianism, of the
name
he was familiar with
if
of
What more
Angra Mainyu
it,
renders the absence
at least all the
more
striking.
imperative call could there be for the use of
name than
in denouncing the opponents whose overforms throw the theme of the mighty writings ?
that
As
the
'
grace of
Auramazda
'
is
mentioned on the one
1 Some relief is given by a mention of the Draogha, but the bagahya are probably Mithra and Anahita (see the Inscription of Artaxerxes Mnemon, 4) rather than the Amesha Spewta. As we notice the name of Mithra, however, we must remark that, as the Mithra worship undoubtedly existed previously to the Gathic period, and fell into neglect at the Gathic period, it might be said
that the greatly later Inscriptions represent
Mazda-worship as
it
existed
among
the ancestors of the Zarathartrians in a pre-Gathic age or even Vedic age. '*
Angra Mainyu and the Amesha
are also prominent in the Gathas.
INTRODUCTION. side,
XXXI
one naturally expects to see some reference to the
'opposition' of His chief adversary on the other, and one also
expects to trace some
Bountiful
Immortals.
I
certain
because their names retained
less
suppose that they were unknown,
But allowing that
forgotten.
recognition
think that both
it
is
of
the
were omitted
we cannot once known, then
weight, as or, if
not quite
fair to
reason
from such scanty texts, we are met by the positive fact that an important Inscription is written on a tomb 1 and, as the ;
burial of the
dead was one of the most flagrant violations of
the Zarathuitrian ceremonial law,
it is not conceivable that Darius could have been a Zarathiutrian according to the
He was
later Faith.
either a heretical schismatic departing
from a sacred precept, or he was following the creed of his fathers, a Mazda-worshipper, but not of Zarath ultra's '
order,'
or,
if
a Zarathiutrian, then a partial inheritor of
Zarathiutra's religion at an undeveloped stage, while burial
was not as yet forbidden by it and at the same time he neglected also prominent doctrines of the Gathas. It is not possible that he could have been an isolated schismatic as to such a particular. If he composed the Inscriptions as a monarch of another religion than that of the later Avesta, it would seem to prove either that he was ;
an adherent to a cruder, or half effaced, form of Gathic Zarathiutrianism, which had found its way during the long periods of its existence westward before the later Zarathuj-trianism arose in the western settlements, or else that
it,
the religion of the Inscriptions, simply originated
where we find it, from an original and wide-spread Mazdaworship which had not yet forbidden the burial of the dead 2 .
1
And
all
are the Inscriptions of buried men.
See also the statements of
Professor de Harlez on the subject. 2
And perhaps
had also not forbidden cremation. Geiger (see The CiviliTimes ;' English translation by Darab Dastur Peshotan Sa%"ana, B. A., p. 90) conjectures that the dakhma were originally places for cremation. If this is a correct surmise, both burial and cremation may have been permitted at the Gathic period, being forbidden long after. At least the original Mazda-worship did not recoil from cremation, otherwise the story of the attempt to burn the Lydian Croesus could not have arisen. The earlier Persians had no abhorrence of either burial or burning. Only the developed Zarathiutrian Magism of the Medes obeyed the Vendidad. it
sation of the Eastern Iranians in Ancient
'
THE GATHAS.
XXX11
That such a Mazda-worship once existed in primeval Iran certain, and that it was greatly earlier than Zarathu^trianism *. It is also very probable that some form of And this is it survived unadulterated by Zarathmtrianism. as probable a priori when we reflect on what might have seems
it is when we seek for an explanation of the Mazda-worshipper in a tomb. As the Asura (Ahura) worship extended into India with the Indians as they migrated from Iran, a form of Asura worship arose in Iran which added the name of Mazda to In the East it began to acquire the original term for God.
happened, as burial of a
additional peculiarities out of which,
when Zarathostra
arose,
he developed his original system, while in other parts of Iran, and with great probability in Persia, it retained its At subsequent periods only, the Zaraoriginal simplicity. thiutrian form spread, first at the Gathic stage, and later a second time, and from a centre further West, as the Zarathu^trianism of the later Avesta which is reported by the Either then Darius was a Mazda-worshipper, like Greeks. his fathers, following an original and independent type of Mazda-worship, or he was following a mutilated Gathic Zaratluutrianism, which may not yet have forbidden burial 2 he and his chieftains adhering to this ancient form, while the masses yielded to the novelties, as the patrician Jews held to Sadduceeism after the masses had become Pharisees, and as the patrician Romans clung to Paganism after Rome had become Catholic. In either case it seems to me that the Mazda-worship of the Inscriptions might be severed from the later Zarathu^trianism and that it must be so severed on some theory or other, all with one voice seem ,
;
to agree.
In deciding for the North-east
1
more
particular
Compare even
(Herod. 3rd
edit,
form of speech,
the Scythic iii,
p. 195).
sense Mazda-worshippers, or 2 '
And which The name
expression.
as the scene of Zara-
personal labours, and for the Gathic dialect as
thujrtra's its
a
insisted less
I
am
nameThamimasadas,
not, I trust, solely
cited
by Professor Rawlinson
Were branches of the Scyths themselves could the name have been borrowed ?
in a
upon the personality of Satan. be considered as more than a convenient
Bactrian cannot
XXX111
INTRODUCTION.
names those names may
in
the
first
eastern
by the occurrence of the
or unduly influenced
chapter of the Vendidad, for homes from which the ancestors of Zara-
indicate primeval
migrated toward the west centuries before his I merely say that the occurrence of the
thostra
appearance.
of
names shows that the ancestors Mazda-worshippers once lived
in
Zarathiutrian
the
East Iran
;
and
if
that
is
the case, their descendants may have still lived there when Zarathujtra developed his system, and it is also possible that masses of Zarathu^trians may long have remained behind in the East Iranian mountains after the Zarathiutrians of the later
may have
Avesta had gone west.
home
arisen in the
other things being equal, there that he arose there.
I
The descendant
of his ancestors,
and
in fact,
a stronger probability
is
do not think that the appearance of
a later Zarathiutrianism in the west,
is
a sufficient reason
for doubting that the founder of the system laboured nearer the land of the Vedas, where a Vutaspa once ruled (?), where a Daeva-worship long lingered, and where the common names of the Irano-indian gods were heard as
household words, and which, we may add, was precisely the place where we should suppose the Indo-aryans to have left the Irano-aryans, as they descended into the
Vungab.
Having formed an opinion
as to the place
where Zara-
thu^tra laboured, and proceeding to the question as to when he lived and wrote the Gathas, we find ourselves
under the necessity to form our estimate of the
later
passages,
parts
or indeed whole Ya.sts,
cannot place the later Avesta
in
Cuneiform Inscriptions of Darius,
first
as to the age
While interpolated
of the Avesta.
may its
be very late, I bulk later than the
for the fact that the In-
Mazdaism, or the Zarathiutrianism of the Gathas long previous as it was in its origin to that of the Vendidad, has nothing whatever
scriptions preserve either a pre-Zarathu.s±rian
to
do with the
The
relative
later Avesta,
with
age of the Inscriptions themselves. its forbiddal of burial and crema-
must have existed for a long time side by side with that religion which has left sepulchral monuments, and
tion,
[31]
c
[
THE GATHAS.
XXXIV
whose adherents could contemplate the burning of capand analogous facts are universal. tives But aside from the seeming difference in the type of ;
Mazda-worship, which simply severs the religion of the Inscriptions from that of the more developed Zarathujtrianism, and which has, as we have seen, nothing whatever to do with the question of the relative ages of the Inscriptions
and the
of a
later
later Avesta, I think that
age
in
we have some
signs
the language of the Inscriptions apart
As, however, Darmesteter
from their contents.
West Iranian, served than the Zend of the
is
inclined
or Cuneiform, as better pre-
to regard the
later Avesta,
I
make my few
remarks only with great hesitation. The termination ^OO*^-, which would otherwise be justly considered as an evidence of degeneration in the Zend, I regard as merely a wrong writing for -ahya = Gathic ahya. The letter )0 is a relic of the time when the Avesta stood in the Pahlavi character I think that it is here merely a ;
lengthened
KJ^ya 1
.
Terminations also seem much muti-
and the name Auramazda written seem to me so original. must indeed remember that a later generation, owing
lated in the Cuneiform,
as one word, does not
We
an isolated position, often preserves an older dialect, as may an older form of religion, whereas an earlier genera-
to it
tion, if its predecessors
smaller
have lived the
varies
districts,
in a
ancient
compact society forms,
Indian developed into Sanskrit and Prakrit. little
!
in
the old
as Still
we have
reason to be certain that the civilisation of Media and
Also CKJ*
is
simply ayam, and should be so transliterated
;
so also in a
Salemann has noticed the origin of KJ = e, but gives no the present sense. I think that KJ and also KJ, where they
throng of other words. other indication in
equal Aryan ya, should be corrected everywhere, like miswriting. Unless indeed
we can regard
the
which
all
other instances of
were often clearly might then regularly equal long e or ya (aya). Other
KJ,
for
miswritten, as itself of double significance, as in Pahlavi.
KJ KJ
KJ
and properly equal both e and ya so KJ may instances of miswriting in Zend would be dat. dual -bya. The Aryan -am was first written as the nasal vowel -a, and still further carelessly reduced to -a, but ;
never so spoken. over-written, too
On the contrary, in the ace. fern. &c, the nasalisation was much expressed. The final nasal caused the scribes to write
the preceding letter as
if nasalised, 'u,'
but
it
was never nasalised
in
speech
XXXV
INTRODUCTION.
more or less condensed and social than and the East. But beside a priority to the Inscriptions, we are obliged to consider the time needed The Greeks of the time of Herodotus for developments. later certainly, found a form of Zarathose probably, and but if the conin Media development thuJtrianism in full Persia
was
either
that of Bactria
;
temporaries of Herodotus
heard familiarly of a Zarathuj--
must be allowed for Media, and a still longer
trianism there, a long period of time
development if it originated in If, then, the if it found its way there from the East. bulk of the later Avesta existed at the time of Herodotus and at that of Darius, how long previously must it have been composed for such systems do not bloom in a day? its
period
;
We
have the evidence of historical tradition that the l Maei were influential even at the time of Cyrus, not dwelling upon the possibility of their existence at the earliest mention of Medes as the conquerors and rulers of
Babylon.
Can we
then, considering the recognised stagnation of
ancient Eastern intelligence, ascribe to the development of the Median Zarathuitrianism a shorter period than from
one to three centuries? If, then, the bulk of the later Avesta must be placed so long before the Inscriptions of Darius, where shall we place the earlier Avesta with its 2
most important remaining fragments, the Gathas ? After studying the Gathas carefully in detail, and becoming also familiar with them as a whole by frequent perusal, we must measure the time needed for the change from their tone to that of the later Avesta. Could it have
Was not as much less than a century, or centuries? time needed for the Zarathmtra of the Gathas to become the Zarathuj-tra of the later Avesta, as was afterwards consumed by the migration of the creed from the North-east, been
if it
1
I
really originated there
regard the
Magi
?
As
there
is
undoubtedly a
as representing the Zarathiutrianism of the Vendidad.
Bardiya endeavoured to introduce, demolishing the temples which See the Cuneiform Inscription of the old Mazda-worship permitted in Persia. Behistun II Darius 61.
This the
false
;
3
All in the Gathic dialect
is old.
C 2
THE GATHAS.
XXXVI
between the dates of the newest and oldest parts of the later Avesta, so we must think of a considerable interval between the oldest parts of the later Avesta and the latest parts of the older Avesta, for there is the other consideration which imperatively condifference of several centuries
strains us to avoid
concluding for short periods
stages of development.
The Vedic Hymns, sung
in
in
the
metres
closely similar to those in both the Gathas and the later
Avesta, and naming gods, demons, and heroes so closely
speak of myths, challenge us to say whether
related, not to
they
are.
the oldest of them, older or later than the oldest
parts of the Avesta, and,
the ages
of these
difference
is.
The
if
there exists any difference as to
ancient oldest
antiquity of about 4000
;
productions,
how
great that
Riks have now an established were the hymns sung on the The metres of these ?
other side of the mountains as old
and grammatical forms and word structure are often positively nearer the original Aryan from which both proceeded. latter are as old as those of the iv'zg-veda, if not older,
their
If
it
were not
for
two circumstances, we should be forced to
ask very seriously which were the older, and to abandon altogether our
mention of
later
stances are the absence of the
Those circum-
dates.
Aryan gods from the Gathas These
and, secondly, their abstract conceptions.
;
latter are
with expected puerilities that
it is often hard Gathas are old at all. Their antiquity is placed beyond dispute by the historic mention of Zarathiutra. But, if Zarathujtra were not indisputably a living man in the Gathas, their depth and refinement, together
so
little offset
to believe that the
with the absence of Mithra, Haoma, &c, would, in themselves considered, force us to place is,
them
As it who reappear in
rather late.
the absence of Mithra and his colleagues,
Gathas conFor no sudden and intentional dismissal of the ancient gods is to be accepted with Haug, nor any religious schism as the cause (!) of the migration of the Indians toward the south. The process was of course the reverse.
the later Avesta, permits
us
to
place the
siderably later than the oldest Riks.
The
migrating tribes, in consequence of their separation
INTRODUCTION. from their brethren
in Iran,
soon became estranged from
them, and their most favoured Gods if not disfavour.
We
XXXV11
need time to account for
fell
slowly into neglect,
this change,
and no short
We
can therefore place the Gathas long after the oldest Riks. While, therefore, in view of the interval of time.
established age of the Rzg-veda., the Gathas may possibly have been composed as early as about 1500 B.C., it is also possible to place them as late as (say) 900-1200 B.C.. while the fragments in the Gathic dialect must be considered somewhat later. The dates of the composition of the several parts of the later Avesta, on the other hand, must be supposed to extend over many centuries, as the various sections in the Zend dialect are so much more numerous than those in the Gathic, the Gathas themselves representing practically but one date. Placing then the oldest portions of the later Avesta somewhat earlier than Darius, we are obliged to extend the period during which its several parts were composed so far as perhaps to the third or fourth century before Christ, the half-spurious matter contained in them
being regarded as indefinitely
It
later.
seems necessary to state here for the information of and as bearing very seriously upon all the
non-specialists,
questions involved, that a very unusually severe controversy prevails
upon the exegesis of the Avesta, and that
it
centres in the question as to the value of the Asiatic translations of
veda,
it.
A
but that
similar debate is
now
was once held on the Rig-
silenced,
all
agreeing
that
the
traditional renderings are neither to be slavishly followed,
nor blindly ignored.
Zend
Very
different has
been the fate of
philology, and in one important particular the studies
are poles apart
;
for
whereas the commentaries on the Riks is clear to experts, those on
are written in Sanskrit, which
upon which the most incomplete, and the elucidation of these explanations themselves remains by far the most
the Zend-Avesta are written in a language
lexicography
is
THE GATHAS.
XXXV111
difficult
task
accomplished
now before us. Professor von Spiegel has much toward breaking the rough road of
this direction, and scholars of the first order have followed his leading, while all with one accord express to him their acknowledgments. But Professor von Spiegel
science in
has not intended his editions and citations to represent translations.
He
has, as a matter of course, taken
granted that those
who oppose him,
it
as well as those
full
for
who
follow him, have studied his Pahlavi editions, not paying
him the undesired compliment of making his commentaries the sole source of their knowledge of tradition. Moreover in no branch of science does scholarship make more rapid strides than in Pahlavi, several important works having appeared since Spiegel's commentaries. In the attempt to master the Pahlavi translations of the Avesta we must consider many and difficult problems. In the first place, and as a matter of course, they cannot be at all reasonably attempted without a full knowledge of the Gathic and Avesta texts so far as they have been as yet otherwise and approximately elucidated. The two problems hang together like the arches of a circular building, and they should be studied together word for word for the Pahlavi used is not fully that of the books. ;
It is often
turned quite out of
effort to follow
its
course, as Pahlavi,
the more highly inflected Zend
by an
literally.
Then, again, a question of the utmost importance meets us in estimating the glosses, which are often, but not always, from a later hand. translation of the Pahlavi must of
A
be considered as in the light of the glosses, for the language is so indefinite as to many of its grammatical course
first
forms, that such an indication as a gloss,
if it be proved to have been written by the same person who composed the text, would be decisive in determining the rendering; but a final translation should be made more strictly in the
light of the Gathic, so far as
it affords on its side positive where they do not correspond, should be set apart as from a later hand. Then, once more, and on the contrary, where the gloss is obviously right, and the text erroneous, the former should be appro-
indications,
and the
glosses,
XXXIX
INTRODUCTION. unencumbered by the
priated
latter
We
1 .
must recognise
the traces of former accurate scholarship whether
them
we
see
from the accumulation of the correct surmises, we should construct an argument for the in text or gloss, and,
probability of the correctness of the hints of the Pahlavi in
In rendering the Pahlavi as a
cases of great difficulty.
necessary prelude to rendering the Avesta^
all
possible help
should of course be sought from the Asiatic translations of the Pahlavi, from those of Neryosangh in Sanskrit, and from the
later ones in Parsi
still
who
and Persian. Here, again, those
read the Pahlavi only as rendered by Neryosangh need
great
caution.
If
Neryosangh
simply read
is
like
the
He committed. needs a glossary of his own, and should be read solely in So the light of the Pahlavi which was chiefly his original. classical
Sanskrit, great errors will be
of the Parsi Persian translations, they must be read with
After these original
especial attention to their originals.
and compared with an improved rendering of the Gathic, likewise also studied in the full light of the Veda, the patient scholar will be surhave been
translations
He
prised at the result.
two
sive degree, the
fully mastered,
will find that to a certain
exten-
sources of information coincide
when
reasonably estimated, and, moreover, that where the Pahlavi gives us
an indication differing from that derived from
the Vedic, the surmise of the Pahlavi correct.
I
say
'
is
the
more
reasonably estimated,' for not only
often is
the
Pahlavi, as a less highly inflected language, incapable of
rendering the Avesta literally, but
formly
make
authors do not uni-
its
the attempt to do so
;
nor do they always
Their translations
follow the order of the Gathic or Zend.
generally run
word
for
word
as to their
outward forms,
for
the ancient interpreters probably regarded such a following as essential to a complete rendering, but they found
them-
1 I would here state to the distinguished scholars who have done me the honour to study my work on the Gathas, that the Pahlavi translations contained Here and there final ones will in it are those made in the light of the glosses. be added in a later volume, as from the Pahlavi texts sometimes considered
apart from the Pahlavi glosses, and in consequence often
than those from both text and gloss.
much
nearer the Gathic
THE GATHAS.
xl
selves compelled to resort to the tions.
And,
lastly,
most important excep-
the rejection, or total neglect of the
Pahlavi translations and their successors, on the ground that they contain errors,
is a policy which seems to me and to the last degree. What absurdities can Sayawa be capable of, and yet who would utter final opinions upon the Rig-veda. without either the ability, or
defective,
the attempt, to read Sayawa 1
?
hardly necessary to mention that the restoration of texts goes hand in hand with translation. For how are we It is
to interpret a passage before
we know
that
it
exists
?
And
what inestimable worth are the Pahlavi translations as evidence to texts Who does not see that where the ancient scribe is most free or erroneous as to form, or root, his rendering often shows plainly which of two words stood before him in his manuscripts. Our oldest MS. (that of Copenhagen, numbered 5) dates from the year 1323 a.d. and what were the dates of the ancient documents before of
!
;
the eyes of the Pahlavi translator
who
writes in
it ?
We
must now ask whether our present Pahlavi translations are improvements upon their predecessors, or the reverse. That they are improvements in some few instances is undeniable, for, as we have seen, some of the glosses to them from later hands give the truth where the text is wide. But the glosses which show a later origin are, for the most part, inferior in richness to the texts. Here and there a talented, or fortunate, Parsi threw new light on the subject, but the general tendency was one of deterioration that is, before the revival of Parsi-learning under Neryosangh (400-500 years ago). This deterioration would naturally decrease as we approach successive periods in going back to the time when MSS. of the Gathas existed ;
according to positive evidence, that is, to the time when, according to the Aiv/a Viraf, Alexander's servants found skins at Persepolis on which the Avesta had been traced in 1
Well has Geklner mentioned the 'epoch-making' Etudes Iraniennes of Darmesteter (KZ. vol. xxviii, p. 186). It is to be hoped that these brilliant pieces will stimulate the study of the relation between the Zend and the New Persian through the Ancient Persian and the Pahlavi.
INTRODUCTION. gilded letters (for
it is
xli
not positively proved that the
in-
formants of Herodotus heard the Magian priests singing their
'
theogonies
'
the results which
At each of these proved to have been competent by
from written books).
periods scholarship
is
it
The
accomplished.
first
of
them we
must place in the sixth century when, on Spiegel's estimate 1 the Zend characters were modified into their present lucid form from the Pahlavi, and distinct short vowels took the place of the unknown signs which existed previously. Then all MSS. which were to be found must have been collected and copied, and, so to speak, re-edited and here we must ,
;
accordingly place a period
when the Pahlavi
translations
were more valuable than those of any later date. As we go further back we come upon another period, when, under Shapur II, Adarbad Mahraspend brought the surviving portions of the Zend-Avesta together (about a.d. 330). Still earlier the servants of Artaxerxes, the Sasanian, col-
more abundant
lected yet
was
writings,
when Zarathiutrianism
instituted as the state religion.
(possibly
cids
competent
in
Then, under the Arsa-
under Vologeses the first), those most the realm were directed to gather the then
extant documents.
While,
if
originally in
must
finally
entire
we hold that the entire Avesta was written some character different from the Pahlavi, we infer the existence of an early epoch, when the
Avesta was brought over
East (or West
?)
in its
bulk from the earlier
Iranian character in which
it
was
first
inscribed. If this character differed radically from the Pahlavi, this transliteration must be regarded as one of the
most remarkable of the
now
Notwithstanding all been
literary events.
rapidly corrected
errors,
the texts have
handed down with the minutest distinctions of dialect preserved 2 and this proves the existence of competent interpreters at a period practically contemporaneous with ,
the composition of the later portions of the later Avesta.
What commentaries must
then have existed, not free from
1
Eranisches Alterthumskunde III,
2
See Hiibschmann, KZ. bd. 24,
s.
s.
767.
326.
THE GATHAS.
xlii
we
error, as
see
from the Zand of the Avesta, but, as to
language and general sense,
how
close
Even
!
the degree
if
of linguistic knowledge increases only gradually or steadily in
going back, without any epochs from the time of Neryosangh
Zend
to the inferable date of the latest
character in which the Avesta was
lengthy
as an orally
life
mode and fashion, and
extended
the
if
recorded (after a
only as to
lore) differed
not radically, from the Pahlavi (which,
so far as the later Avesta
we have
and
writings,
first
is
most probable), of the Gathas to account for,
concerned,
yet the transliteration
which perhaps were brought over
(after
is
long oral
life)
from
the so-called Aryan character, while the existence of a gradual tradition of a scholarship does not refute the fact that this
scholarship must have been at times of the highest character
it
;
makes high scholarship more probable.
What translations, we again remark, may have exAnd, if they could once isted among these early sages !
make
translations fresh from the exegesis of the latest
writers themselves,
the tenacity of
explanations
life
still
is it
manifested lurk
And
come down
to us.
how
we labour
Zend
not practically certain, considering
in if
by Zoroastrianism,
that their
the commentaries which have these inferences be at
all correct,
from our present translaand what scholar tions what these predecessors were cannot perceive that gems of evidence as to texts and sense should
to discover
;
may
yet linger in those of our present Pahlavi translations
which error?
may yet be otherwise most filled with phantastic And shall we not therefore conclude that their ex-
pected inaccuracies, whether small or great, cannot destroy their inherent value
when the New
?
What,
then, are
we
to think of
Persian, a quasi-daughter of the Pahlavi,
superficially referred to for linguistic analogies,
the
Armenian
mastered
any the
?
is
Is a
is
when even
also scanned, while the Pahlavi
quasi-mother language of the
it,
is left
un-
New Persian
less likely to afford linguistic analogies
because an
actual translation of the Avesta has been attempted in
it,
and because the Avesta once stood in its characters, while it may also present claims to be considered to a certain limit a daughter language to both the Gathic and Zend ?
INTRODUCTION.
xliii
should the acknowledged difficulty of the character continue to be a reason for avoiding all efforts to make
And it
out
1
?
In the endeavour to divide our Avesta texts into originals and gloss, we are greatly aided by the metre. Interpolated
words and phrases are often obvious at a glance, and we should never suspend our efforts to discover all the traces of metre which exist in the Avesta, as a necessary step to
the restoration of the documents to their first form; but we should avoid exaggeration, and a carelessly dogmatic procedure in insisting upon reducing lines to an exact, or to a 2
I regard it as unsupposed exact, number of syllables wise to suppose that the metrical lines of the Avesta, or indeed of any very ancient poetical matter, have been com.
posed with every
line filed into exact proportions.
The
ancient poets would have brought out the measures in many a place by accent and a sandhi which are no longer known The Vedic Hymns may, to a great extent, form an to us. exception, but who would not say that where uniform evenness is at hand, an effort to improve the metre has often corrupted the text. Priests or reciters of intelligence would
here and there round off an awkward strophe, as year after
year they
felt
the unevenness of numbers.
Metre must
inevitably bring a perfecting corruption at times, as a deficiency in the metre must also prove a marring corruption.
Cases should be carefully discriminated. passionate feeling, for instance,
The
would be
expression of
likely to cause
One of the most powerful tributes ever paid to the Pahlavi translators was Haug's conversion to them. Before studying them he lost no opportunity to stigmatise their deficiencies later, however, he followed them in many an im1
;
portant place, and sometimes with
little reserve.
seem honestly convinced of the radical obvious that association and interest have much A scholar should put himself fully under the influence to do with decisions. The necessity for well-balanced first of one school and then of the other.
As
writers of the opposed extremes
error of each other's views,
studies 2
is
It is
it is
extremely great. only lately that the variation from eleven to twelve syllables in the been applied to the Gathic metres, nor has the possibility
lines of TrishAip has
of a shifting caesura been acceded to
till
lately.
THE
xliv
GATIIAS.
in lines. The language would be vigorous and and of unusual value as a fragment of ancient phrase, but the metre would have suffered.
unevenness
idiomatic,
Then
as to conjectured texts
improved from
;
after
have been
texts
available relics of ancient tradition, or
all
by the Pahlavi translations, and from the evidence of metre, we are at times still left with readings before us which could not have been original. The composers have indeed here and there constructed sentences which they either could not, or would not, make easy, but scholarship, as afforded
as a general thing
we may
say, that
where the
stands, gives no satisfactory sense to us, after
text, as
we have
it
ex-
hausted the resources of previous Asiatic scholarship, or direct analogy, in our efforts to explain it, it is in that case not the text as the composer delivered it. We are then reduced to conjecture, for how are we to translate a text before
we
are certain that
it
is
integral
Our
?
first
efforts
should be directed to the detection of losses for a text may still be of great value when considered as a mass of broken ;
sentences,
can often
for, if fill
we
But whether we
bility.
is its character, we members with much proba-
are certain that such
out the missing insert
supplementary conjectures, we must by all means
or merely bracket later interpolations, in cases of real necessity
(as also in
Even often
if
little
make
the effort to
amend
the text
the Veda).
we
fail
worse
in
off
our attempted improvements, we are than before, for whereas
or even probable, that the composers wrote
it
is
possible,
what we sug-
it is sometimes not possible that they wrote exactly what stands in our texts. We should even suggest alternative readings where our present ones are only less probable
gest,
(for
the suggestion of an alternative
destruction of a sentence), while even
is
not the wholesale
when we
declare their
outcoming meaning totally unsatisfactory, the MSS. still remain to other writers to begin on afresh. And in estimating what would be reasonable meanings, we should guard carefully against cise a
both extremes, and we should especially exerstrong negative criticism against the recognition of
INTRODUCTION.
much meaning,
too
xlv
Profound and where we are obliged to place the
or too subtle a meaning.
subtle conceptions placed
Gathas, and other ancient portions of the Avesta, are indeed precious
such
as
relics,
conceptions
at
any age
show
we must doubt them only more, and doubt, if we would be scientific
a higher mental power, but so
much
the
doubt becomes no longer possible. turn our suspicions against our doubts themselves, which is the proper course if we would exhaust the meanings of the Gathas. Unless these are a fortuitous concourse of syllables, religiously profound modes It is therefore strictly of thought are manifest throughout.
and conscientious,
Beyond
that
till
we should
unscientific to force parts of
them
to express shallow details,
above all deplorable to change the text itself in order to produce out of it less enlarged meanings *. I say to force parts of them, for the great mass of them confessedly and
it
is
defies all attempts to reduce
them
to the statements of simple
commonplace.
They can
never possess the rich colour of the Rzks
;
it is
more to be deplored if we fail to see their deep, but awkwardly expressed, and oft-repeated thought. I must express my regret that until lately, when the enclitics have been more carefully considered, the form of sentences in the Gathas does not seem to have been noticed, writers therefore the
conjecturing infinitives and simple accusatives at the ends of sentences.
Both may, of
wish to reconstruct a word,
form which
is
fall there, but when we we should not change it to a
course,
not placed according to prevailing analogies.
and accusatives generally, both in the Gathas and the Rtg-veda., avoid the end of the sentence. The Infinitives
accusative.,
when
it
falls
there,
is
generally preceded
qualifying words often in apposition or agreement with
Also
1
in
by it.
the conception of translations, authors seem to sup-
Non-specialists must not suppose that our texts are more apparently uncer-
tain than (say)
many
portions of the
Old Testament. Large portions of them and the emendations referred to
are also as clear, at least, as the AYg-veda
;
need very seldom affect the doctrines. Let the learned public, however, insist on scholars making honest attempts to render the texts as they stand before their emendations, and greater harmony would result.
THE GATHAS.
xlvi
pose
it
impossible that the lines can contain anything but
lengthened prosaic sentences (too often with an accusative, or infinitive, pushed
the Gathic sentence
is
awkwardly out to the end). To me often very short, and so better adapted
to poetic expression.
has been already implied, and
It
granted throughout
1 ,
name
has been taken for
that the Avesta should be closely
compared with the Veda, but the
it
let it
never be forgotten, in
meaning
of science, that the force and
of analo-
gous words in the Gathic and the Vedic cannot be expected to be uniformly identical, considering the extent of territory, and the length of time, by which those who spoke the two
The meanings of the Vedic words own even in India, developing into the and Prakrit which differ widely, how truly mis-
languages were separated. could not hold their Sanskrit
guided
is
it
therefore to attribute necessarily the
same
shades of meaning to the terms of the two sister tongues. If even the Gathic hymns stood in the Indian forms, and had been discovered in India, having also reference to Indian history, no thoughtful writer would have rendered them in complete analogy with the Rig-veda.. The Gathic usages would have been added in our dictionaries to those of the
Vedic, just as the Sanskrit definitions are added.
An
word seems
additional
Zarathu.rtrian theology.
called for as to the results of
Besides
its
connection with the
modern philosophy through Gnosticism which has been already noticed
2 ,
a relation between
theology since the
The
it
and the Jewish
Captivity has long been mentioned.
hagiology, the demonology, the temptation, the para-
bles, the eschatology,
of the time
and with
have
all
been supposed to show traces
when Persian power was dominant
it,
Persian literature
;
in
Jerusalem,
but the discussion of such
questions requires separate treatises.
As
which has resulted from Zaraneed to be added. If the mental illumination and spiritual elevation of many millions of mankind, throughout long periods of time, are of to the general benefit
thuj-trianism in the past, few reflections
'
See remarks in the Preface,
'
p. xv.
J
See note on p. xix.
INTRODUCTION. any importance,
it
xlvii
would require strong proof
to
deny that
Zarathiutrianism has had an influence of very positive power in
determining the gravest
results.
That men should be
taught to look within rather than without, to believe that
do not originate from the capricious power of a Deity still called good,' that the good thought, word, and deed should be recognised as essential to all sanctity, even in the presence of a superstitious ceremonial, that a judgment should have been expected according to the deeds done in the body, and the soul consigned to a Heaven of virtue or to a Hell of vice, its recompense being pronounced by the happy or stricken conscience, these can never be regarded by serious historians as matters of little moment, and if, on the contrary, they are allowed to be matters of great moment, the Zend-Avesta should be revered and studied by all who value the records of the suffering
and
sin
'
'
human
race.
'
/ /
'
ABBREVIATIONS. Barth.
B.V.
S.
=
D.
De
= Bartholomae. = Vendidad Sade,
von Dr. Hermann Brockhaus.
Leipzig, 1850.
dastur.
= De
inf.
infinitivi
linguarum sanskritae bactricae persicae graecae oscae
umbricae latinae gotticae forma phil. doctor.
et usu, scripsit
Eugenius Wilhelmus,
1872.
= Camasp^i. = Hiibschmann. Inf. = Geschichte des Infmitivs im Indogermanischen, von Dr. Julius Jolly. G.
H.
= Kopenhagen MSS.
K.
=
K. Z.
M.
K.
i
=
Ner. P.
=
^v.
Kuhnische
=
fiir
vergleichende Sprachforschung.
Ed. West.
1871.
Neryosangh.
Paris
=
Zeitschrift
Mainyo-i Khard.
MSS.
J?ig-\eda.
= Spiegel. = translator. V. S. = Ein Kapitel vergleichender Syntax, von Dr. Julius Jolly. 1872. Wg. = Westergaard. Z. D. M. G. = Zeitschrift der deutschen morgenlandischen Gesellschaft. An asterisk denotes irregularities.
Sp.
Trlr.
1873.
THE GATHAS. The
Gathas of Zarathiutra and his immediate
five
followers are placed
here before the other parts of the
Yasna on account of their higher antiquity. There existed no other Yasna for years or centuries beside them. The more remarkable circumstances connected with them have been already discussed in the Introduction. If it is necessary to recall any of them here, the most prominent would be that they are undoubtedly the productions of a small group of influential men who are to in them for the most part by name that Zarathuitra, everywhere else nearly or quite a demi-god,
referred
is
;
here a struggling and suffering man.
He
is
a prophet,
or a divinely appointed instructor, but thoroughly
and
real,
so far as his situations
human
become apparent.
Secondly, their historical tone may be emphasised. Their doctrines and exhortations concern an actual religious movement taking place contemporaneously with their composition and that movement was exceptionally pure Their tone is therefore everywhere and most earnest. Nearly all myths are dropped, and likewise, as serious. perhaps their most striking peculiarity, even the old Aryan gods, who reappear in the later Yasna, Vendidad, and Ya.sts, are, save one, wholly absent. The movement in its reformatory character seems to have thrown them out, not perhaps with definite intention, but because the minds of the devout enthusiasts excluded them as having inferior interest, in view of the results immediately before them. So far as a claim to a high position among the curiosities of ancient moral lore is concerned, the reader may trust himself freely to the impression that he has before him an anthology which was probably composed with as fervent a desire to benefit the spiritual and moral natures of those to ;
[31]
B
THE GATHAS. was addressed as any which the world had yet Nay, he may provisionally accept the opinion that seen. nowhere else are such traces of intelligent religious earnestness to be found as existing at the period of the Gathas or
whom
it
before them, save in the Semitic scriptures. As to their speculative depth; wherever theosophical speculation is put into words, the evidence of their grasp
and subjectivity becomes positive. As the extent of documents necessarily produces a certain impression upon the mind of an investigator, it must not be forgotten that the Gathas were in all probability many times more voluminous than the fragments which now remain to us. The historian may argue from what has survived to what once
and the inevitable conclusion is imposing. For additional details see the Introduction, and the summaries at the head of each Gatha and chapter.
existed,
THE GATHA(A)
AHUNAVAITI(l).
This Gatha, consisting of seven chapters of the Yasna (XXVIII-XXXIV), takes its name from the similarity of also its metre to that of the Ahuna-vairya formula which occurs before
it
in the
Yasna.
geneous material, but as
its
composed of homoalso homogeneous probably owes its exist-
It is
material
is
with that of the other Gathas, it ence as a group of sections to its metrical form. Its lines were intended to number sixteen syllables, and they are put together in stanzas of three. It is all very ancient and probably nearly all original with Zarathujtra himself, though parts seem to be put into the mouths of his immediate associates and disciples. Whether any persons existed in the immediate circle of the sage capable of composing hymns like these unaided, is of course a quesbut that some were able to put poetical matter tion ;
together under his guidance or inspiration seems certain. An analysis and general summary is placed before each
chapter as more convenient than massing them all together. The reader is reminded that the rhythm of the original, so far as
it
could be reasonably conjectured,
imitated in parts of the translations.
is
somewhat
A
THE GATHAS. YASNA XXIX. The Wail
of the
of
His Prayer for Aid.
Zarathustra. This chapter, the second
The Call
Kine.
in the
manuscripts of the Gatha Ahuna-
placed here as in a more natural order. It may be regarded The as containing the terminus a quo of the divine revelation. Soul of the Kine, as representing the herds of the holy Iranian
vaiti, is
people, their only
means of honourable
livelihood, raises
its
voice,
and expressing the profoundest needs of an afflicted people, addresses Ahura and His Divine Order, Asha, in bitterness. i. Recalling another and a later 'groan of the creation,' she demands wherefore and for whom she was made, since afflictions encompass her; and as her comfort, if not her existence, was threatened as much by the unsettled habits induced by constant alarms as by the actual incursions of her predatory neighbours, she beseeches the Bountiful Immortals to instruct her as to the benefits of civilised agriculture, and confirm her protectors in its practice,
as
her
only
remedy against
the
evils
of which
she
complains.
question to Asha, the personified 2. Ahura answers by a Righteous Order, as to what guardian he had appointed in order to smite back the fury which assails her, intimating that some chief ought to have been set over her originally who would have averted her miseries, training her people in steady tillage and bucolic
and repelling the destructive 3.
skill,
raids.
that her sufferings were inevitable, that no be appointed who could prevent them since none
Asha answers
chief could
was himself without resentment.
He
his
share
of
could not answer
injustice
why
this
and of passionate was the case. The
question, involving the insolvable problem of the origin of evil, lay at the foundation of those influences
destiny
;
which move the stars of by the Ratu (as in
that the religious revelation afforded
B 2
THE GATHAS. XXX)
chapter
was intended
to
meet these problems so
1 could be answered and that therefore ,
all
who were
they
far as
entering
upon
were in the act of approaching, not him Asha, the subordinate archangel, but Mazda himself, who was the greatest of beings, and alone able to answer their prayers and active enterprises
questions.
Zarathustra
4.
2 ,
poetically conceived to
be present, here
inter-
venes to reaffirm the homage just paid by Asha. He declares Ahura Mazda to be himself the most mindful of all the previously revealed assertions and directions uttered by himself, and fulfilled in the actions of both the Demon-gods of their enemies, and of
good or
evil
men.
He
is
also said to
be
fully
cognisant of what
they will do in the future, and to discriminate between what is good and evil as an infallible judge, allotting to us all our destiny in future sufferings or rewards.
5.
Addressing Ahura and Asha, and
Kine's Soul in her supplication, he
uniting with the
questions
Mazda in his doubt, not in peaceful confidence, as later in the impressive hymn, each verse of which begins with the words, 'This ask
I
Thee,
aright,
Ahura!
tell
me!' but deprecating from himself, and impending destruction which he
constructively from the Kine, the sees will justly
fall
upon
the wicked as visited by the discriminating
vengeance acknowledged to be Ahura's attribute (see verse 4). 6. At last Ahura, showing the intention of His questions, answers them himself; no regulating lord in full sympathy with the Righteous Order had as yet been discovered or discoverable, but
He
himself will
make
He
a selection.
therefore declares himself
as solemnly appointing Zarathustra to that office.
And
Zarathustra, inspired by His
Good Mind, and
will
to rally the thrifty
community, and
settle their virtuous polity
desired basis of training and defence.
its
guided by
accomplish more than has as yet been done
His righteousness,
7.
As
upon
Zarathustra
is
a
between the Deity, the Kine's Soul, and 3 Asha, the Righteous Order, so the other Immortals beside Asha here join in, as if the appointment just made had not been heard, or was incredible (see below). Mazda is indeed declared to have revealed the sacred Word-of-reason in harmony with the consenting Righteousness, and to have provided food for the Kine and listener in the colloquy
,
1
Something
2
If verses 4, 5,6, were originally connected. Or possibly a company of the religious chiefs poetically conceived to be
3
present.
like this is implied.
YASNA XXIX. needy consumers, but who was there adequately endowed Good Mind, who could promulgate that Mathra with its
the
with the
mind ? announcement of Zarathmtra, as
revealed directions as to sustenance of both body and
Ahura repeats
8.
his
if
to
silence the objections.
As Zarathujtra alone had heard
the doctrines from the voice of
inspiration, so he desired to declare them,
do
make
and had authority
to
together with a settled position of such a character as to
so,
his statements
felt.
But an unexpected difficulty arises. The Kine's Soul is by no means impressed by the personality of the individual selected as her guardian. So far from being the demi-god of the other 9.
parts of the Avesta, Zarathuytra's declarations
by her
as
'
are
characterised
on the and characteris-
the voice of a pusillanimous man,' while she,
contrary, expected one truly kingly in his rank
and able to bring his desires to effect, while the Bountiful Immortals (or the attending chieftains), as if they had meant their tics,
question in verse 7 to be a question uttered in mere perplexity or
contempt, join in with chorus, asking when indeed an effective helper will
be provided.
undismayed by the coldness of his reception, and prophet, praying Ahura for and recognising the names of the Immortals,' Khshathe people thra, Asha, and Vohu Manah, in their original sense, asks Ahura 10. Zarathustra,
enters at once
upon
his office as priest
'
;
to
grant to the people
in
their
straits,
a
Sovereign Authority
and bestowing the needed quiet and happiness for which the suffering provinces, as represented by the Kine's Soul in her wail, had expressed their desire. And as he prays, he avows his own steadfast confidence in Ahura rather than in the Daevas, as the prime possessor and bestower of established in the Divine Order,
blessings. 11. Then, as if eager to receive full equipment upon the spot, he not only beseeches for the Righteous Order, the Kingly Power of God, and His Good Mind for the masses as represented by the
Kine, but asks
when
they are coming to him, and hastening
he entreats Ahura to bestow His help
and (It
to a very is
once
;
and
for the great cause,
abundant degree, upon himself and his associates. name of Aramaiti does not occur in this
singular that the
section.)
at
;
!
THE GATHAS. Translation.
(Homage to you, O Sacred Gathas !) Unto you (O Ahura and Asha the Soul
i.
!)
of
the Kine (our sacred herds and folk) cried aloud
:
whom did ye create me, and by whom did ye me? On me comes the assault of wrath,
For
1
fashion
and of violent
power,
blow
the
2
of desolation,
None
audacious insolence, and (thievish) 3 might. 4
other pasture-giver
ye teach
me good
hope of welfare
have
Upon
Ke ma
1
this the
mean
He
think of
'
speaks.
Creator
tasha/ can only
One might
(my only
the fields
)
probably read kahmai. 2
than you, therefore do
5
Ahura 2.
I
(tillage) for
6
of the Kine (the holy
The
this here.
has val
mun
Pahlavi translator
tukhshW
li
inertia' as a rendering for
(?)
homanam.
remo,
(if
read),
but the afflictions complained of seem rather to imply active violence. 3
Or read tayuj^a (robbery ?) with
yu
'
'
4
Pahlavi
the
translation
and vi would be written much alike in a manuscript. Vasta has been found, as I understand, in some manuscripts. '
'
The
Persian manuscript of
ridar
?)
in the Pahlavi text,
Haug
has a curious
which seems
vastiri
to confirm vasta in the
sense given. 5
As
there are very
weigh
to
and
this
many
everything here
as
among
non-specialists to
present subject as closely
experts,
is
Against
me
important possible,
add occasionally a word-for-word rendering, To you the Kine's soul cried-
I
For
:
it is
may be
a matter of the keenest questioning
although necessarily very uncouth
complaining
whom
as' it
whom me
:
did ye fashion
assaulting-rapine,
violence -and,
?
Who me made
?
desolations-[blow],
daring -insolence -and, (thievish) might -and (possibly change the text).
me 6
Not
for
me
a pasture-giver than-you other
teach-ye good (things) for-the-pasture (adj. ace. I fear that I
cannot follow
Haug
;
therefore to-
pi. neut.).
in his later view,
where he
follows tradition in rather an extreme manner, rendering 'the cutter
(wounder) of the Ox.' a later
myth
to this
Neither Spiegel nor Justi would confide to
degree (see Y.
XXXI,
g
and XLVI,
9).
This
is
YASNA XXIX.
How
x
herds) asked of Righteousness
:
(was) thy
guardian for the Kine (appointed) by thee when, as
having power (over
all
her
fate),
ye made her
?
(In
what manner did ye secure) for her, together with pasture, a cattle-chief who was both skilled and likewise energetic
master who wicked 3 ?
Whom
?
might
did ye select
back
hurl
-
as her
the
fury
(life's)
of the
Asha answers.
To Him
3.
the (Divine Righteousness) answered
(Great was our perplexity); a
with 4 his sanctity.
who was capable of smiting back (their fury), and who was himself without hate (was not to be obtained by us) among such things as these, those things are not to be known (by beings such as 5
chieftain
;
we) which are the influences which approach 6 (and move) the lofty fires 7 (revealing the favour and the will of
Of
God
8 ).
He
beings
whom
the mightiest to
is
those
9
mentioned, however, not as complaining of an error, but solely to guard the reader against the mistake of an eminent authority. (See also Roth,
G., Bd. 25,
s.
9.)
Observe the personification of righteousness.
2
Or, 'what
ceding line khu^ai. 3 4
I
Z.D.M.
1
salvation-lord,'
governed by data from the prepavan nadukih
so also the Pahlavi translator raun avo
;
Ujta occurs only here as a verbal form.
Supply angha/ in
The Pahlavi aeshmo anaer zanlrno. Or read ashem. The Pahlavi has ashavahijto pasukhvo
am
not at
all
b.
guft.
inclined to accept vocatives for nominatives in the
Gathas. 5
Sar-^-an,
compare Verethra^an. 6
tanu sardarih. 7
The
8
Cp. Y.
9
The
Pahlavi roshano
XXX,
1
:
i
Possibly,
The '
rasto.
ya raokebu daresata urvaza.
and keredusha is far the ma masha and man(?) come with activity and invoking.'
Pahlavi indicates a third person
nom.
most simply explained
as a
matha.
whom
Otherwise, 'to
Pahlavi indicates this by
by which he approaches.'
pi.
I will
;
Recall
THE GATHAS.
8
who have performed their actions approach (He has no need to ask!) invocations. Zarathuitra intervenes
The Great
4.
Creator
2
with
*.
himself) most mindful
(is
of the uttered indications which have been fulfilled
demonwhich those and of evil) men, or and (good gods 5 He Ahura hereafter. shall be fulfilled by! them us G as He shall it be to arbiter so discerning is the beforehand
hitherto
in
deeds
the
of
3
4
;
shall will
7 !
Therefore
5.
mother
soul) of the
1 2
A
that
it is
verse or verses
we
my soul
both,
and (the
8
Kine, (are) making our supplica-
9
may
here have fallen out.
cannot persuade myself to accept the nearly universally See note on p. 104. accepted comparison of Mazdau and medha. 3
I
Or,
'
He
has done by Da6vas
qualified sovereignty *
would be
Observe that while
'
? '
If thus, absolute
indicated.
See the
by Daeva-worshippers
'
and not
last line.
would be an ad-
mirable rendering for Daevair, because more commonplace and therefore safer,
here impossible
it is
on account
We
of mashyai^a.
Ahura was
are closely confined to the acceptance of a large idea.
mindful of what transpired in the deeds of Daeva-gods, and not in
The
those of Daeva-worshippers alone. 5
As
varshaite
is
inst.
but not probable, that a special predestination
'He G
7
shall '
To
indicated.
do by means of Daevas and men.'
Verbatim.
!
Mazda the-words most-mindful which
to-us shall-it-be as
for have-
by-means-of- (the actions of) Daevas-and men-
and what-and (shall)-be-done
and
possible,
is
it
may be
us men,' not to us Ameshospends, of course
been-fulfilled before
8
must be modified.
elsewhere used in an active sense,
He
after,
He
the discriminating lord
;
so
shall-choose.
This seems to prove positively that a human being speaks here the soul of Righteousness is of course in the previous verse ; '
'
impossible. 9
Some have
sent in
it
;
word to the root zan obscurely precow one mature and fit for use. the Vendidad in a common meaning as merely
referred the
otherwise a drivable
The term used
in
;
!
YASNA XXIX. tions for the
two worlds
Ahura, and with hands when (we pray to the with questions in our doubt 2 (and to
stretched out in entreaty,
Great Creator
He
1
;
will answer).
Not
for the righteous liver,
not for the thrifty
of the earth), shall there be destruction
(tiller
3
to-
gether with the wicked!
Ahura. 6. Upon this the Lord, the Great Creator, He who understands the mysterious grace 4 by His insight 5 spake thus: Not in this manner 6 is a spiritual master found for us, nor a chieftain moved by ,
Righteousness and appointed
Thee have 7
fore
named 8
I
diligent tiller of the
designating a
cow
ground
may be
at a certain age,
This passage
is
Gatha
admirable.
I
The
sense
'
for the
comparison of
asking wisdom in our doubt/
is
cannot however accept the comparison.
2
Pavan gumanikih hampursani; root
3
The
di.
Pahlavi awasinunih*, but in other connections fra^y&itir
might well mean 'continued 4
the familiar use of an
in a sacred sense.
one of the strongest
Mazdau and medha.
there-
spirit);
its
°
adjective here applied in the ancient 1
(in
(as such a head) to the
The
Pahlavi
has
life;
'
'life
vishupimo,
long endured with the wicked.'
which here
affords
a
better
meaning see however Y. XL VIII, 9. We might read as alternative here, knowing the calamity to be averted.' 6 Uncertain. The Pahlavi however indicates discernment.' ;
'
'
6
One
is
strongly tempted to read aevo,
'
not a single
but
chief,'
the ancient writing read by the Pahlavi translator had aeva ahu. 7
This indicates that Zarathartra had been the speaker in the
previous verses. 8
Appointed.
9
Verbatim.
Thereupon spake Ahura
wonderful (thing) through-insight ruler
(?)
Mazda knowing
the-
not thus a master found, nor a
righteous-order-from-even from,
therefore
for
thee to-the-
thrifty-and to-the-husbandman-and (I) as-a-creator I-have-made.
THE GATHAS.
IO
The Ameshospends Mazda has
7.
reason which
Him
with
is
.
Word-of-
inspired
Righteousness
the
(for
consenting
Food he has prepared
in his deed.
Kine and
the
the
Mathra of fatness
a
(Divine)
the
offering),
created
1
with his (saving) doctrine
for
He the one bountiful but whom hast Thou, en-
for the eaters ;
2
,
dowed with the Good Mind, who may give forth those (doctrines) by word of mouth to mortals 3 ?
man
This
8. 1
Or
2
So some
is
company
a
Ahura. found for me here who alone
4
has
of the saints conceived to be present.
writers, accepting
an irregular reading ^z>arushaeibyo
Otherwise compare and render 'to the estranged.' We have often Converting instructions the meaning more than this.
after the indication of the Pahlavi translation.
'rush'
(?),
to stretch
uru
= ru,
are elsewhere suggested for 3
it is
The translation
all
'
mankind.'
of Neryosangh
of interest, but because
is
added here not merely because
together with the Pahlavi transla-
it is,
importance in forming correct conclusions.
tion,
of the
may
be rendered as follows; and the reader
last
may
regard
It
as a
it
At were before him
specimen, but by no means a particularly favourable one. the words azutofa
and maretaeibyo
different texts
and the Pahlavi translator as well. Those words are elsewhere rendered by the latter ^arpih and anjfitaan This greatest magnitude (sic) of the Mathra, the Lord produced together with righteousThe Great Wise One discloses the ness as his fellow-worker [ ]. herds to the eaters; and he discloses also the great matter to Who is thine, who endowed with the the well-taught scholars. 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 mis:
;
takes 4
we
get the only possible
means of recovering the
Repeating the announcement
incline
one
A
to
original text.
The aeva
in 6
would
to read aeva (ye ue aeva), but the manuscript before
the Pahlavi translator read aevo
question
in verse 6.
suppose
sharp distinction
is
his
= khadiik.
aetuno
made.
It is
and khaduk
quite out of the to
be accidental.
;
YASNA XXIX.
I I
hearkened to our enunciations, Zarathustra Spitama Our mighty and completed acts of grace he desires to enounce for us, for (Me), the Great Creator and for Righteousness; wherefore I will give him the good abode 1 (and authoritative place) of such an one as !
2
speaks
!
The Geus Urvan. 9. (:
in
Upon
the
this
Soul
Kine lamented
of the
Woe is unto me) since (I have obtained for myself) my wounding a lord who is powerless to effect (his)
wish, the (mere) voice of a feeble
man, whereas
desire one
I
and pusillanimous
who
(and able as one of royal state to bring what he
will
desires to effect
3
).
The Ameshospends 4 (
.
he ever appear who may bring help strong-handed 5 ?)
(Aye,)
to her 1
lord over his
is
4
when
So the Pahlavi
shall
translator, giving the only critical
etymology in
his hiidemunih, the gloss aside. 2
The
Pahlavi text corrected by the Persian
dered as follows
who was man.
gift
I
obtained
[
].
MS. may be
For
this
one
renis
listening to that
For
us,
that perfectly
He
This
he which is our teaching, Zartusht, the SpitaAuharmazd, and for Aharayih is his desire, [that is, :
performed duty, and good works are desired by him].
remedy-making (free or erroneous), [that is, he remedy-making against the Drug- 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.) 3 Observe that Zarathiutra, 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.) 4 Or could not hoi be taken in a reflective sense, and referred recites also a
declares a
to the first 5
person
Verbatim.
like the possessive sve
;
see the connection.
Thereupon-and the Kine's Soul wept
:
(I)
who
; !
THE GATHAS.
12
1
Zarathu.stra 10.
Do
O
ye,
Ahura and
.
O
thou,
Righteousness!
grant gladness unto these (our disciples), and the
Kingdom (of the Deity) such as (is established) in (His) Good Mind by which one bestows upon them the peaceful amenities of home and sovereign
happiness (as against the fearful ravages which they suffer 2 ), for of these, O Great Creator! 3 I ever thought Thee first possessor quiet
!
ii.
And when
shall the (Divine) Righteousness,
Good Mind (of the Lord, and His) Sovereign Power (come) hastening 4 to me (to give me strength for my task and mission), O Great Creator, the the
Living Lord!
(For without his
I
cannot advance
(lament) one-not-able-to-effect-his-wish in-wounding as-a-master
(or,
],whom as-against I-wish one wish-controlling-andeffecting-as-a-sovereign. When ever he may-(shall)-be who to her I established ?) [
(possibly to-me-myself ?) shall-give effected-by-the-hand help. 1
Zarathurtra, having accepted his call to be the
substitute,
at
once interposes with a prayer
for
Ratu or his
his
suffering
charge. 2
See verse
i,
to
which reference
continually
is
made
as the
chief expression of the sufferings to be remedied. 3
The
Pahlavi without glosses
may be
rendered as follows
:
Give
O Auharmazd,
Ashavahut and Khshatraver! So also Vohuman,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
ye assistance to these,
;
according to ahya.)
The
text literally
happiness
(?
is
as
follows
possibly strength
;
:
(Do) ye to these,
see the Pahlavi) grant,
O Ahura O Asha
!
Khshathra-and (=the Kingdom) such (kingdom as) by Vohu Manah by-which amenities peaceful-joy-and (one) may give-or-establish this, O Mazda Thee I thought foremost possessor. So the Pahlavi translation indicates compare gima. and man (?) matha otherwise mamasha = I hasten (to fulfil
I-even of
!
1
;
;
mission).
fra
my
:
YASNA XXIX. or undertake
my
Do
toil.)
unto us your aid and
13
now
ye
therefore assign
abundance
1
for our great be (partakers) of the bountiful grace of these your equals 2 (your counsellors and
cause.
in
May we
servants)
3 !
1 The Pahlavi has kabed. For the fundamental idea compare pnksh + suffix. 2 The Ameshospends just mentioned, together with whom
Ahura governs and with Barth.), the Pahlavi. doubtful.
is
Ahma
blesses His people.
(so conjecturing
by the lanman of can be accepted is
also quite sufficiently indicated
Ama
Whether an instrumental
The form
should be altered.
If
must be understood, or the instrumental
taken in a possessive sense.
Ahma has no authority from MSS., but is better than anghama, as being nearer the MSS. 3 As an impartial specimen I render Ner. thus Whence will that gift come to me, (the gift which is) Ajavahista, 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 pa^adahuninea', rather
than the Gathic paiti-zanata.
This Pahlavi form he could not at Indeed the Pahlavi glossist
first
believe to be a second plural.
may
have taken
it
as a third sg.
renders word-for-word as follows offers or presents
tion
'
more
(the holy cause).
reading
the
Pahlavi
Neryosangh therefore abortively You, O Great Wise One it
:
!
excellently through the
'
greatest exalta-
But he recovers himself in the gloss by pa^adahi^no vadunyen as an imperative
[Provide a reward through that spotless exaltation (the irreproachable cause)] continuing
and (which comes)
:
to us
Here,
O
Lord
from Thee.)
!
is
the gift (which
is)
ours,
THE GATHAS.
14
YASNA
XXVIII.
Prayers chiefly for Grace and for the
Words
upon the duties of his office (XXIX, some of his more eminent all probably, for the original mover
Zarathurtra, having entered
2. 1 1),
of Revelation.
composes a
liturgy for the use of
colleagues, possibly, but not at
in the entire religious effort (see
and
me ').
the expressions
'
to
Zarathmtra
Vutaspa and to me/ 'to Frashaortra and to This reciter, whoever he may have been intended to be, is
to us/
'to
represented as standing in the appropriate place as a priest, with
hands stretched toward Ahura, or His
Fire,
and praying
for the
possession of spiritual graces from an unselfish motive, and in
order that he might appease the grief of the Kine's Soul, for whose relief 3.
Zarathujtra had just been appointed (see
He
approaches Ahura Mazda,
Good Mind for
as he declares,
both the bodily and
whereby
The
and asking
for attainments
by the and boons
spiritual lives, derived
from Righteousness,
state.
Ameshospends comes again strongly does so often in worship, in addresses in which
personality of the
forward, as
it
Righteousness (Asha), the (the
i, 6, 8).
that personified Righteousness might establish the elect in
a beatified 4.
XXIX,
spiritually inspired
active
Power of
Good Mind (Vohu Manah), Khshathra Divine
the
Sovereignty),
and
Aramaiti
(practical piety in the souls of believers), are besought to
come, as the Vedic Gods so often are, to the appeals of the supplicant, and to his help in the act of worship itself, which is recognised to be the one efficient means for furthering the cause of redemption which is ever held in view. 5. As one who offered his soul to heaven, and would know by actual experience the blessed rewards bestowed by the holy ceremonial and moral actions prescribed by Ahura Mazda, the
reciter declares that
he
will
teach on in the effort to propagate the
Religious Order, and possessed by the one desire for increase, while power shall last. holy
6.
With a piety as fervent as
earnestness, he
it is
its
profound, and speaking with great
asks Righteousness, as a person,
see him, becoming fully acquainted with the
when he
Good Mind
shall
of God,
way which leads to Him, and above all with Obedience. But although he addresses these lofty abstractions as persons, it is utterly
the
''
YASNA
XXVIII.
15
out of the question to suppose that he did not speak in the deepest
meaning of
and qualities (Thus he seems to have meant), O thou divine Righteous Order! when shall I see Thee as if present in my own soul and in those of the people whom Ahura has committed to my charge ? When shall I know the Divine Benevolence as made one with the disposition of my When shall I possess by knowledge that only congregation? way to our most bountiful Ahura which is, not a mythical angel Sraosha only, but that angel interpreted Obedience to Ahura the words as expressing states of mind,
of character
O
:
thou Divine Righteous Order
!
'
One cannot
(observe the dative).
well exaggerate the religious
Then, with a bathos which shows how then its own side by side with the truest piety, he exclaims (if the third line was really so composed by him as it has come down to us); By such a prayer as a Mathra spell we can with the greatest vigour repel the unclean beasts and creatures which defile our sanctity, or endanger our lives.' depth or subjectivity.
as ever superstition could hold
'
7. Alluding immediately to this revelation, he beseeches Ahura once more to come with His Good Mind,' and to grant, not booty, nor even wealth, but Asha-gifts,' and (as a bestower of righteousness) long life and powerful spiritual grace to the leading agent '
'
Zarathmtra
(in
all
composer of the
probability the
section),
and
to himself, the officiating priest with his helpers, in order that, not
with carnal weapons, but by his
combined may overcome
lofty
'
'
and holy
'
words,' they
the torments of the ravagers
all
who had
made havoc of the settlements, and who were still liable to overwhelm the faithful with their raids and rapine (see XLIV, 20). 8.
Asha
With an intentional and interesting alliteration he prays to for an ashi that is, a blessing, even the strenuously attained;
to gifts of the great Benevolence.
Aramaiti likewise becomes the
Ahura; and this time for the Vutaspa the monarch, and for himself that they might
object of his petition together with benefit of
hear the gracious Mathras, which
is
indeed the burden of the
entire piece.
Once more he
affords an early (or the earliest (?)) instance of and fills one line with three valmtas,' praying Ahura, as being of one mind with Asha (here, for the first time in the Avesta, called the best'), to grant the same blessing; and this time again with an intentional change, to himself and to Frashaoj-tra and not for this world, but for all the duration of the Good Mind,' 9.
the rhetorical trick,
'
'
;
'
'
using the expression in
him consisted
in
its
an inward
concrete sense as heaven state.
for heaven to (So also elsewhere in the Avesta, ;
I
THE GATHAS.
6
even where the palate and the olfactory nerve are the media of felicity or of torture, there also conciliating language on the one side, or 'vile speech pointed with finest irony on the other, is equally promi'
It is the mind which chiefly enjoys or suffers.) Deeply sensible of the spiritual benefits for which he is asking, he seems touched with gratitude. Accordingly he adds one more petition, which is, that he and his coadjutors, the three just mentioned, may never anger the indulgent mercy which had granted them their request and that they may persevere, as they have begun, For in the strenuous service of Ahura, Asha, and Vohu Manah.
nent.
10.
;
they are, as he declares, easy to be entreated, and beings who desire to bestow spiritual blessings upon mortals, rather than to exercise merely capricious favour or cruelty,
the power ii.
As
to bring their if
benevolence to
unwilling to trust his
spiritual needs,
Benevolence.
And
also possess
own
perception as to his real
up
desire,'
not with
in particular request, but with
what He,
he prays Ahura
what he, the reciter, may Ahura, knows to be the
and who
effect.
gifts
'to
fill
his
of Righteousness and the divine
these gifts are again mainly the holy revelation,
he knows, so he earnestly declares, the words of those mighty and to be a sustenance able indeed to fill up his wishes, giving him more than he has of himself either the for
three to be never void,
intelligence or the grace to ask. 12. Having added, in verse after verse, some particular to heighten the fervour of his request, he sums up all in a final expression, as remarkable for its earnestness as for its depth, and begs
Ahura, as one
set for ever for the
defence of the Righteous Order
and the Good Mind (whose hallowed influences he accurately foresaw were destined to endure for ages), to tell him, with His very voice of spirit,' in order that he may declare them to the waiting masses, the laws which pervade the moral universe, and according to which For according to these holy principles and so alone, could it arose. he promulgate a system which might reclaim society from its imperAhura who, be fections and the Iranian saint from his sufferings. verse, hears and culminating this in addressed alone is it remarked, answers by a revelation of these eternal principles, and this answer By a thorough comprehension of is contained in chapter XXX. that most important document, I hold that we may see how it met to its purpose as indicated by the capacities and needs of those '
whom
it
falsehood
was addressed, and how by discriminating truth from the it helped on the defence of Asha, and the founding of
true Benevolence.
YASNA
17
XXVIII.
Translation.
(A strengthening blessing 1
i.
blessing
the word, a blessing
is
mortals
help,
O
Thee) Spirit
I
sacred Gathas
Mazda
the deed of the
Im-
Bountiful
the
Homage
the chants.
!)
for this (gift) of gracious
and stretching forth my hands (to first (blessing) of (Thy) bountiful
5 ,
pray for the (that
;
is
the thought, a
4
With venerating (desire)
2.
1
3
accept and help on
2
O
to you,
May
Zarathustra.
righteous
is
Yanim cannot
beseech of Thee that my) actions
I
is,
mean revealed,' except by the most The Indian yana, as in devayana, should
well
fetched conception.
'
the fundamental idea, easily reconcileable as
it
is
far-
give
with the ancient
rendering of the Pahlavi translator.
Notice that the Ameshospends are mentioned in this early heading. In the Gathas themselves the name, 'Bountiful Immortals,' 2
does not occur. 3
Possibly, 'take
seize
'
4
up and continue on
the Gathas.'
Literally,
no part of
the Gathas.
forth.'
It is
hardly necessary to say that this
is
and as
needs not, or perhaps
however, in the Gathic cannot, be considered an intentional imitation, it must be very old. 5 Vocative with the Vendidad Sadah, otherwise the accumuladialect,
It is,
it
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 As to the rendering bounteous,' I fear both God and of God.' Ashavan occurs side by side too bold. many) is (so that holiest with spewta as applied to Ahura, and ashavan cannot mean
tion of genitives
'
;
'
'
'
'
'
righteous
'
there, but
mologically afzunik. for the
meaning holy' '
must mean
Comp.
The Pahlavi renders etyThe sole etymological bases
holy.'
'
jvanta.
are presented
by
the Lithuanian
and Ecclesias-
but, as Justi has well remarked, in the conceptions tical Sclavonic that which increases the kingdom of Ahura is equivaAvesta of the ;
what
lent to
is
holy.
'
Bountiful
'
must therefore be understood
a particular sense, only to be rendered by sacred,
and
[SO
august.'
c
the words,
'
in
gracious,
8
THE GATHAS.
1
(may be performed) in (the Divine) and with this I implore from Righteousness
(toward)
all
;
Thee
the understanding of
order that
in
may
I
Kine (our herds and 1
Thy
Benevolent Mind,
which
folk,
Soul
the
propitiate
of
the
cries so bitterly to
Thee).
And
3.
Lord
You
proach
O
therefore,
2
Great Creator, the Living
by Thy Benevolent Mind,
(inspired)
!
Thee
(and beseech of
,
3
I
to grant
)
ap-
me
(as a bountiful gift) for both the worlds, the corporeal
and
(for that) of
mind, those attainments which are
to be derived from the (Divine) Righteousness, and by means of which (that personified Righteousness 1
within us)
may introduce
O
4.
those
and glory
into beatitude
who
are
its
recipients
5 !
(thou Divine) Righteousness, and thou Be-
1
See Y.
2
The
XXIX,
plural
1.
of majesty, or the
referring to the
literal plural,
Bountiful Immortals as together. 3
Plural and singular interchange throughout.
4
Possibly,
5
See Y. L,
'
may
one
with rao£ah and the ^z>an
= to
means
introduce.'
Uvaihra. and
5.
'to
roar,'
to shine, as '
is
in
asmanem
^z>anva«tem.
glory it is
'
it
that ^z>areno
hardly probable.
is
my
'
'
comfortable stone
delectable mountains
is
in the Avesta.
Compare
have
'Glorious beatitude'
If /ivaihra. always
said to
'
means
be /foathrava/ ?
'comfort,'
'Comfortable
also the ancient
mbha. When
the fashion to accept a separate Iranian root at every difficulty,
small and great, sure
The
to say elsewhere), are not very likely to
a better rendering here.
how comes
and again a svan = to and another=
shine,'
Comfortable, or even
difficult.
an Iranian an Indian svar which
is
a /$z>an=to sound,
is
been recognised or appreciated is
forms are so often associated hesitate to accept
there
and another 'to
we should have
(so
allied
do not
As
shine (with Justi).
sound, so in Iranian there
heaven
its
like, that I
is
I
see
considerable.
view.
(Comp.
no reason
The
for stopping here,
where the pres-
may be
read to favour
Pahlavi also
/iver\g=/ivan.)
YASNA
XXVIII.
19
Mind (of Deity) I will worship you, and Ahura Mazda the first 1 for all of whom the Pious ready mind (within us) is 2 causing the imperishable Kingdom to advance. (And while I thus utter my supplications to You), come Ye to my calls to nevolent
!
,
help 3
!
(Yea,
5.
will
I
who am
You
approach
my
with
supplica-
mind and soul Mount (whither all the redeemed 5 at last must pass ), knowing (full well) the holy characteristics and rewards 6 of the (ceremonial and moral) actions (prescribed) by Ahura Mazda. (And) tions, I)
delivering up (my)
4
to that (heavenly)
1
2
Or, I
'
am
having no
first
by the Pahlavi
translator,
such a point, being often
bestows increase 3
also
The
'
(Roth, reading apourvim).
very far from a positive rejection of the forms suggested
although he should never be pressed on
As
free.
(fern, participle)
alternative read
come
to
my
'
may
Pahlavi translator, unable to credit 'ye as
modern
authority sometimes with
regard
rences of ye in this chapter), renders as follows
your own (thus
Piety
who
calls to give grace.'
to :
=I
who'
other
When
(so
occur-
I shall
be
and possibly deceived by the form of the words, ufyani and nafrman being nearly alike in the Pahlavi the first [ ], Auharmazd's character), O Ashavahiit and Vohuman also [his own I shall be], through whose unweakened acquisition his rule over them exists [ ], and [hers also I shall be], SpendarShe comes to me with joy when mad's, the giver of increase. I invoke her [when I shall call upon you, come ye on toward me with joy]. (A plain and noticeable instance of an alternafor
'
worship,'
!
tive
rendering in the gloss.
3rd sing, middle
The verb was
first
subjunctive, afterwards as an
thought of as a imperative
2nd
plural.) 4
Mm = m
think also 5
Mount
important
+
mam,
the nasal vowel,
adverbially for
Alborg-,
and may represent man, or
m^na;
or
'
so also where the A^inva/ Bridge extends but we might read m^zgaire = mangair6 ;
authority;
(Garofl'man). c
I
man' = 'demane.'
Ashi, a blessing given in reward
C 2
;
so elsewhere.
THE GATHAS.
20 so long as
long
will
am
I
may have
able and
teach
I
the power, so
(Your people concerning these
*
holy deeds to be done by them with faith toward
God, and)
the desire (for the coming) of the
in
(Divine) Righteousness (within their souls)
2 .
3 6. And, thou Righteousness! when shall I see thee, knowing the Good Mind (of God), and (above all the personified) Obedience 4 (of our lives which constitutes) the way 5 to the most beneficent Ahura Mazda. (Asking this, I thus beseech thee, for) with this holy word of supplication we most hold
off
6
tongue the flesh-devouring
with
very sign and power of 1
think
I
of 'teach' here.
The
means
but might be intended for
I teach,'
'
After the words
more
rather
'
2
thus
The
is
Auharmazd's
the power,
[which
is,
up and
gives [
],
which belongs
am
taught'
I will
'
is
to the
so long do
teach
I will
'
is
teach to desire R.'
his soul within
[religion]
'
Haug's rendering of this Those most opposed to tradition
Pahlavi translation corrected by
Vohuman
aid of tion
I
I will learn.'
'
Perhaps,
He who
:
'
so long as I have the power,'
natural than
here.
it
!
Pahlavi has an irregular form which probably
word has never been accepted. follow
(the
7
by the parallel passage and the sense
better to hold
is
it
fiends,
foulness)
all spiritual
;
I
MSS. may be rendered
Garo
also intelligent concerning the venera-
doers of
good works
as long as I
am
[ ]
in that
a suppliant
which
and have
inculcate the desire of Righteousness
duty and good works].
khyam
3
Kada mriRkSm sumana
4
Obedience, throughout the Avesta and Parsi
abhi
(Rv. VII, 86,
2).
literature,
guides
the soul to heaven. 5
Or,'
knowing
the throne of Ahura' (so the Pahlavi,
most scholars would be awkward. 'Finding the and gatu need not always mean 'place'
following); but the construction
way
'
occurs in the icVks,
in the Gathic, 6
Possibly,
the greatest text
to
is
because '
One
!
has that sense most frequently in the Zend. Or,
teach the foul polluted men.'
;
yet see
translation (shall) I see
XXXIV,
may
I
confess
5, 9.
be rendered thus
thee?
'
Perhaps the
with Khrafstra(-slaying) tongue.'
be amended
The Pahlavi vahiit when do 7
it
we may
know
this
:
O
Asha-
one by means
!
YASNA
And do Thou, O
7.
XXVIII.
21
Lord, the Great Creator
come to me with Thy Good Mind and do Thou, who bestowest gifts through Thy Righteousness, ;
bestow alike long-lasting life on us. And (that this life may be spent aright, do) Thou by means of Thy lofty words (bestow) the (needed) powerful spiritual help upon Zarathuitra and upon us 1 whereby we may overcome 2 the torments of the tormentor. 8. (And) do thou, O (Divine) Righteousness, bestow (upon me) that sacred blessing which is constituted by the attainments of the Good Mind (within my 3 soul) and do thou also, O Piety grant unto ,
!
;
good mind's
of a
every
And
man
is
instruction [that
because he
intelligent
is,
is
I
when
see thee in that time
pious; but
when
shall
it
be?].
Auharmazd, when do (shall) I see it, I who am a suppliant for a benefit? That place is known through Srosh [ ], that greatest of Mathras is to be taught, given forth with tongue to him whose understanding is confused. 1
and
the place of
how the words to Zarathmtra can be compatible with Zarathu^tra's authorship. ViV
certainly involves a question
It
to us
'
taspa and Frashaojtra (verses
then the individual
who
8, 9) are
Was
a very feeble suggestion. all
are connected), the
it
this
Zarathmtra' s
?
This
seems
to
is
this
me
work of some unnamed man of influence,
supposition.
?
There
I is
think that there
is
also
little
no particular reason why
name should have come down
figure, while that
last
And is
?
this piece, together with the rest (for
the true author of Zarathu^trianism
gained by
and 9
8
Who
equally excluded.
thus refers to himself with others
verse an interpolation, and with
they
'
to us
of the prime mover failed to reach
as the chief us.
I
should
composed by Zarathmtra and put into the a leading priest, or that it was composed with many
say that the piece was
mouth of
others under his inspiration.
Or, can there have been a school,
or family, of Zarathmtrians, religious poets, similar to the Vedic seers? 2
(See chap. LIII, 2 Zarathmtru Spitamo.)
This mention of
bability of 3
my
The Good Mind
in the
mind
'
overcoming an enemy,' strengthens the pro-
view of vavaroimaidi (vauroimaidi). is
now, as we should
say,
'
of God, and again His Spirit in the
the Spirit of
human
soul.
God
'
!
THE GATHAS.
22
me
Vfotaspa and to
O
our wish
Mazda, ruler
J
grant
(us),
grace)
whereby we may hear
Thy
That best
that
!
(with understanding)
in will
best (of beings)
the best
3
upon
,
whom
for time alone),
Mind
beseech (of
Ahura
who
!
(of spirits), desiring
do) for the (heroic)
4
I
art
with (Thy Divine) Righteousness (within
us, likewise),
now
do
(of gifts therefore)
O Thou
Thee),
me
art
benignant words.
9.
one
Thou
(as 2
Thou
(yea) may'st
;
man
also may'st
but for
(that reign of
Thy
all
(as
it
I
Frashaoitra, and for
Thou bestow
the ages of
(not
it
Thy Good
Benevolence which shall be
Heaven 5 )
to us as 1
The
2
Probably originally heard, inspired words.
Pahlavi correctly renders padakhsha.
haM Thwa
aungha, verse
So
12.
are figuratively alluded to everywhere.
Compare Many^u Oral communications
often.
No
literal
articulation or
sound (!) is of course intended. (Or sravayaema.= proclaim.') Neryosangh may be rendered as follows Grant, O Sanctity this devotion which (results) from the priority (an error from misreading '
!
:
characters
the
Mind
[that
me
to [in,
from
or
to,
is,
of the Pahlavi, chiefly his original) of the
Good
may
result
make me
my good
religious that prosperity
so
conduct].
Grant thou to the perfect mind
the earth (so the Parsis understood Aramaiti)] the wish
proceeds from Gustaspa and from
that
praisers,
O
great wise
One
!
kings,
my
people
[
Grant
].
who may be announcers
your word, and bestowers of arrangements
(for the service)
[that
;
who may teach thy word, and render it progressive]. 3 The earliest occurrence of Asha Vahijta. The Pahlavi the best thing that Thou hast [Thy Religion] is better than all '
:
of is,
Since other
things, the best through Righteousness.' 4
See verses
5
In the millennial
7
and
8.
(sic)
renovation as well as in heaven.
See
where VahLsta Manah is equivalent to heaven. The Pahlavi gloss has Aigh Frasho^tar va ha.vi.rtan 1 Frasho^tar, vad tanu 1 pasinS hamai nadukih pa.da.s vadun that is, for Frasho^tar and the disciples of Frasho^tar for ever, until the final body provide chap.
XXX,
4,
:
;
a benefit thereby.
YASNA
And
10.
(impressed and moved) by these gifts of
strengthening grace
Ahura Mazda
Thou may'st give in may we never anger You,
(which
*
answer to these prayers)
O
XXVIII.
Thy) Righteousness (within nor yet Thy Kindly Mind (toward us), since we
us),
(nor
!
have most earnestly made
Your
cause)
praisers,
(chanted)
the
in
most easy
for
advance
effort (helping to 2
Your
of
offering
to be invoked (are Ye).
(Yours are verily both) the desire for
(spiritual)
blessings (for us), and the (Divine) Possession (of 3
their power)
And
ii.
Creator
.
up and
fill
!
satisfy
(my
know
4
)
Lord, the Great desire with these
Thy Good
attainments (of the grace) of
Thou
O
therefore do Thou,
Mind, which
be derived from Righteousness, (and) which (are verily) sublime 5 for I have known 6 dost
to
,
1
Possibly,
2
'
may we
not anger you with our prayers for these
Kim me havyam
blessings.'
That daseme may now
with dasvare,
ihrzna.no ^usheta. better be referred to a similar root
regard the more probable because the Pahlavi
I
also freely renders as
if it
so understood.
meaning of dasema=da.rama.
One
is
author
Its
knew
the
reminded of course of the
da^a-gva. 3
The
Pablavi with
too confidently
its
peculiar view of anair (not to be rejected
see note at another occurrence of
;
to you,
O
also I will
not desire
vatmt
(this turn
opposed
it) is
interesting
by the Persian MS.) On account of a not-coming Ashavahut Auharmazd! This I would not do ]. not pain for the sake of a blessing; [that is, I do a single blessing which appears displeasing to Asha-
(as corrected
:
[
of the sense
tradition,
but
I
is
followed by some
cannot follow
of the ancient writers).
it,
although
who have I
hitherto
value every hint
Also Vohuman, the excellent
[I
do not
harass him]. 4
Or,
'
to those
whom
thou seest as creatures
(?)
of V.
fill
up
the
desire with attainments.' 5
Possibly, 'the righteous,' erethw^wg; cp. n'tavanas
trans.
'
i
fraruno.'
6
Possibly,
'
(?).
I obtain.'
Pahl.
THE GATHAS.
24
Thine
instructions to be never void
the struggles) for our (daily) food
(in
(Yea,
who by
,
and therefore
.
my
approach Thee with
I
2
3
worthy objects of desire 12.
of their effect
*
prayers, I)
these (great gifts of grace) will
4
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 5 ) the primeval world !
arose 1
6 !
Ner. has analaso(-a/z) for asuna more correctly than the Pahlavi
asuc/ak. 2
Or,
'
;
aim but the Pahlavi translator gives meaning 'food' = khuri^n5. Recall the con-
well reaching their
his evidence for the
'
nourishment
stant prayers for
ancient translation, see declared to be the
gift
in the i?/ks.
XXIX,
of God,
7,
And
where 'food
who
is at
the
as favouring the
for the eaters'
is
same time bounteous '
with his doctrine.' 3
Neryosangh
manasa/z
]
:
Eva#z ye dharmasya vettara^
*
uttamasya^a dater
ekahelaya* Mahag-wanin Svamin! tebhya/z* puinam
|
kamaw
pari^inohi*
;
[kila,
[ ]
subham
tebhya/z kuru]. Evaw/Ja i^is-
ne/z* analaso labhatara khadyani vastrawi^a vadanena. 4
One
is
tempted
to read
translation anticipates us
nipmmgh/as an infinitive, but the Pahlavi with its more critical bara netrunam.
all
5
This question
6
Ner. improving upon the Pahlavi has as follows
is
answered
shawataya dharmaz/z palayami [kila, ket
in
Y.
XXX.
mana^a*
Yadi sunirik-
:
uttamaz/z sadapravrzttaye
satyasya sadvyaparasya^a rakshazzz karomij.
Tvam
tat
;
*
Mahao-wanin Svamin! prakrz'sh/am me.rikshapaya* [ ] va/H. Adrisya Tvatto mukhena [sphu/aya] antar bhuvane purvazzz babhuva [tarn srzsh/im
A
me
bruhi].
translation truly remarkable
under which
it
was made.
considering
the
circumstances
YASNA XXX.
25
YASNA XXX. The Doctrine Accustomed
1.
of Dualism.
masses who throng him on public composer constructs this hymn for
to instruct the
occasions seeking
the
light,
He may
be regarded as continuing the thoughts in the close of Y. XXVIII, where he besought Ahura to He says that he inform him concerning the origin of the world. will declare the counsels of God, by which, as we see, he means similar opportunities.
With the great doctrines concerning the origin of good and evil. these he will declare also the praises, the laudatory portions of the Mathra, and the
may
sacrifices.
And
he prays that propitious results
be discerned in the heavenly bodies.
He
2.
he has to say by telling the They is upon them.
introduces what
further
throngs before him that a decisive
moment
religion, and not by acclamation with the mob, but man by man, each individually for himself. They should therefore arouse themselves and hear with all attention, and gaze at the holy Fire with a good and receptive
are
choose
to
their
foolish decision of a
disposition of mind.
then delivers the earliest statement of dualism which has There were two original spirits, and they are to us.
He
3.
come down called,
be
it
two (The
well noted, not two persons, or at least not only
persons, but a better thing, or principle, and a worse one. 1
all in the neuter .) they are personified as a pair, each indesentence At the next
qualifying words are
Such is the his thoughts, declarations, and actions. short Theodicy, followed at once by an admonition to those before
pendent in
him
to
4.
to
choose the
make
the
and of
Hell.
And
Hell
better.
came together as by natural combination, of life and its absence, of Heaven phenomena opposing
These two
is
spirits
described not as a scene of cruelty inflicted on the
innocent and the ignorant, but as
'
the worst
equally remote from a superstitious paradise
mental 1
;
that
and Heaven is,
as the
'
as
best
state.'
It is also
section.
life,'
noticeable that the
name Angra Mainyu does
not occur in this
THE GATHAS.
26
This '
the proper Zarathujtrian creation.
is
abstract,' very,
are
its
depths
and
just in proportion as
The account
visible.
of
It
undeniably
is
lacks colour and
it
also very limited.
it is
myth But
must never be forgotten that its existence is the probable proof much more of the kind existed beside it. Instead of there being one hymn sung like this, Y. XXX, there were probably many. The two original forces or beings, although separate it
that very
come together; but they do not lose their distinction. Their difference remains as clear as their union. 5. They do not blend unrecognisably for having created the two principles, they clearly,
;
choose each
his
own
particular realm.
order of religion, and with
it
Ahura chooses the righteous
the pious of
ages.
all
The
evil spirit
chooses the wicked.
The point and meaning God cannot be responsible and suffering are and permanently
of the entire doctrine for
permanent
and inherent
original,
evil
ultimate happiness belongs
to a
later
is
good
that a
that imperfection
in the nature of things,
The swallowing up
so.
;
of sin and sorrow in
period.
It
is
not Gathic
was the work of an independent being. The great thinker saw his point and it was that the Deity Himself could not prevent the evolution of base and revolting moral qualities with their consequent miseries in both victim and aggressor. An evil God was therefore their author. 6. But the blood-feuds of War, not to speak of the theological Zarathu-rtrianism.
Evil
;
animosity, were too
regard
all
men and
much
The
for his philosophy.
sage could not
circumstances with broad and equable
their
impartiality.
The
hated Daeva-worshippers,
who were
doubtless equally con-
scientious with the Zarathu^trians, are said to have failed of correct
discernment.
As they were
Worst Mind, a very came upon them, to induce them to choose him and his evil realm. They acceded, becoming furious in their intention to injure human life. This may be regarded as a
real although
'
deliberating, so he recalls, the
abstract
'
Satan,
dramatic, but at the same time, in a moral sense, a philosophical
statement of a temptation and
fall.
(For a
later one, with
more
colour and less truth, see the temptation proper of Zarathmtra
himself
1 ,
recalling as
it
does so vividly the
temptation
in
the
Gospels.) 7.
1
the
If
we can accept
the
words ahmai/£a
to
mean merely 'upon
Comp. Vd. XIX, 1-10. Consider how much time would be name of Zarathrmtra to become so involved in myth.
required for
YASNA XXX. this,'
we may hold that the
a gap of
lost verses
souls with bodies
statements proceed without a break.
seems indicated.
its
origin by inference here, first
on the one hand, and of
the souls of the Archangels
other, together with their respective
one choosing good and the other
human
activity of
the
Daevas
adherents, the
the remaining Ameshospends body upon the newly created soul.
evil,
unite with Aramaiti in bestowing a
(So we must conclude from
Even
clothing of
If so, the doctrine of the Fravashis,
After the creation and
directly in verse 4.
on the
The
does not interrupt the sense.
otherwise foreign to the Gathas,may have
and
27
language.)
the
And
the
prophet
breaks in with the prayer that in the future, and possibly at the Frashakan/, the completion of progress, these created souls might possess such advantages as they had his acts of creation
a
;
that
state of sinless happiness,
the
(See Vast
first.
as he implies,
But,
8.
XIX,
vengeance
shall
Mind
when Ahura came
that they
is,
at first with
might be restored again to
provided with bodies by Aramaiti as
at
89.)
and perhaps expresses
come upon
the wretched beings
And
in a lost verse,
who choose
the
come, not in the abstract merely by any means, but as executed by a numerous, if not once Evil
as their master.
predominant party,
'
it
shall
the offspring of the Evil Mind.'
have been completed (and
this shall
XXXI,
And when
18 shows us that the
weapons to be used to bring it about were not to be those of verbal argument alone) then, as he declares with enthusiasm, to God shall be the Kingdom,' a Kingdom established in the Divine Benevolence, which will pervade its organic life, and which will likewise, as the personified Immortal,' utter encouragements and '
'
commands
And
to its loyal citizens.
only defeat the Lie-demon,
who
is
the
these citizens will then not life
of the Daeva-party, but
they will deliver her up as a captive to the great Genius of Truth,
And, as he ardently hoped for the hands of Ahura, he as ardently coadjutors, the princes already named,
the personified Righteousness.
coming of
the
Kingdom
beseeches that he and his
may be honoured
as the immediate agents in
'millennial' completion;
Ahuras
*
9.
into the
bringing on this
nay, he even prays that they
in merciful services, declaring that all their
may be
as
thoughts were
centred in that scene where religious light dwelt as personified in her home. 10.
Once more he announces
ment of
the incarnate falsehood
1
As
the certain defeat and chastiseand her adherents, which enables
the Ahuras of Mazda, the Ameshospends.
THE GATHAS.
2S him only
the
more impressively
to describe the rapid reunion of
the righteous amid the home-happiness of Heaven.
Having
ii.
commends
delivered his brief but weighty communication, he
vows of the Religion on
his hearers for learning the holy
account of the duration of the announced rewards and punishments.
They full
be long indeed
shall
;
and upon
salvation shall be realised for those
heeded the invaluable
their
who
complete inauguration shall
have learned and
truths.
Translation. i. And now I will proclaim, O ye who are drawing near and seeking l to be taught those animadversions 2 which appertain to Him who !
knows
(all
things) whatsoever
;
the praises which
for Ahura, and the sacrifices (which spring) from the Good Mind, and likewise the benignant
are
meditations inspired
by Righteousness.
may be
pray 3 that propitious results
And
I
seen in the
lights. 1
As
'
ish
has, freely, 2 3
means approaching with khvahuno. '
Read mazdatha. So with long e; but
yae/Sa (P
11
desire, the Pahlavi translator
supported by the Pahl.)
may be
the lost dual neuter of the pronoun, referring to the two principles
discussed below.
Ye*/£a
=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. (vrata)
They may
And
The
urvata
founded upon the doctrine of dualism bring about salvation. therefore be touched
upon
in
this introductory verse.
that the heavenly bodies contained indications bearing directly
upon human destiny seems to have been early an (Compare also chap. XXIX, 3, where the seem alluded to as moved by the Deity, and this in
or indirectly
accepted doctrine. lofty
fires
'
'
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 sukCx in the second verse.) The Pahlavi translation
— YASNA XXX.
Hear ye then with your
2.
ears
29 see ye the bright
;
flames with the (eyes of the) Better Mind. It is for a decision as to religions, man and man, each indiBefore the great effort of the vidually for himself. 1
cause,
awake ye
Thus
3.
2
to our 3 teaching!
(all)
are the primeval spirits
who
as a pair
4
(combining their opposite strivings), and (yet each)
independent
in his action,
have been famed
(of old).
(They are) a better thing, they two, and a worse
5 ,
to deed.
And
between these two let the wisely acting choose (Choose ye 6 ) not (as) the evil-doers 7
aright.
and as
as to thought, as to word,
!
As
has den roshano pavan venii-no hu-ravakh-manih.
oryae^a, the Pahlavi does not favour a verbal form. But
noun is
is
accepted, even then change
We
hardly possible.
is
if
to
ye^'a
the pro-
needed; yae/£a ya=ye"/£ay£na And which
should be obliged to render
:
two things (were those?) whereby (adverbially) propitious results have been seen in the stars. Others have experienced difficulty, and even ashayae/£a(?) has been conjecturally suggested for this Neither Sp. nor Westg. report a long e. place and chap. LI, 2. 1 Goshano sriW nyokhshunih [aighaj gosh bara. varammunrf]
Zak
1
roshano.
daresata urvaza.
Otherwise
The
'
altar-flame
;
but see ya raoM>fa would not unnaturally be men-
with the eye
'
tioned after the heavenly lights. 2
Literally, '(be ye) wakeful.'
3
Hardly,
*
Pahl. transcribes.
'
to teach us.'
Possibly,
'
to teach this, each one.'
Notice that paouruye (pourviye)
is
neut.* as
and akem£a, which is not lightly to be passed over. 5 The Pahlavi freely: Benafrman [aighvano vinas va kirfak They announced themselves as sin benafrman bara yemalelvW], are vahyo
—
and good works. Ner. yau pu«yaw papa;«£a svayawz avo&itaw. 6 Bara \\g\d. Ner. vibhaktavan*. If a third plural subjunctive, still 7
is
On
important verse
this
as
if
rendered as follows
:
Possibly
imperative.
the force
Thus
I
cite
it is
preterit.
Neryosangh.
the two spirits
He may
be
[Hormi^da and Ahar-
uttered first in the world each his own (principle); [that 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
mana] who is,
*
Adverb
(?).
THE GATHAS.
30
(Yea) when the two
4.
came together
spirits
at
make life, and life's absence and to how the world at the last shall be (ordered), determine the
to
first
2
1
,
wicked (Hell) the worst (Heaven) the Best Mental State 3 for the
(Then when
5.
the deeds
,
they had finished each his part
He who was
evil),
the evil of
in
them both
4
thereby working the worst of possible
but the more bounteous
results,
for the holy
of creation, they chose distinctly each his
separate realm.) (chose the
life,
5
spirit
chose the
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 vishyata with Spiegel and Hiibschmann.)
The
Yea
Gathic verbatim.
the-two-first-things
(
= thereupon) the-two
the-two-spirits
which-two two-twins two-self-acting-ones were-
heard-of in-thought in-word-and in-deed these-two a-better an-evil-
Of-which-two-and the wisely-acting (ones) aright
and.
may
discern,
not the evil-acting ones.
=
The Pahlavi read as an infinitive, dazde avo zak dahuno. Otherwise it has the (So also an important authority recently.) The place of an they two made.' place of a third dual perfect 1
'
;
not generally at the end of a sentence in Gathic.
infinitive is it
be simply a third singular 2
(Each) makes
'
Why
not here an unusual antithesis
by aiming
to
reduce
demolish
to
all
many an
Observe the
The danger
?
commonplace
for the sake
see that the
subjectivity.
composer had large
Gathas tends
to
is
?
great that
of safety,
we
interesting conception of antiquity.
These verses
to the depth of the Zarathmtrian hymns.
in the
Can
karoti).
not a more ordinary expression
be passed over.
Have we
3
(^amasa
—
lightly to
may
'
Ner. ^ivitena^a ag-iviva muni/£ azendakih. Observe the singular abstract a^yaitiwH, which is not
Pavan zendakih
tena£a.
?
ideas.
The
settle
the question as
Grammar
forces us to
entire cast of reflection
be abstract as well as subjective.
Not so
and partisan exhortations. Verezyo is a nom. sing, masc, as would seem natural from
their invective 4
position in the sentence.
Compare
its
mathraij- verezyaij.
Observe that Ahura is undoubtedly called spenijta mainyu. Elsewhere we must sometimes render, ' His bountiful spirit. c
YASNA XXX. (Divine) Righteousness
He
(yea,
;
upon Himself the firm
clothes
His
(as
31
And He
robe).
Ahura with
content
1
who
stones of heaven
chose likewise
them who
which (are performed)
actions,
really in accordance with the faith
And between these two
6.
so chose)
2 .
spirits the
Demon-gods
(and they who give them worship) can make no 4 them. since we have beguiled righteous choice :i
,
they were questioning and debating
As
Worst Mind approached he might be chosen. (They made their
council 5 the (personified
them 1
that
Zak
)
sakht sag nihufto asmani/fc.
1
in their
6
Ner. Ga^/zataram* akasam
dadau. 2
'
Who
with actions really
be noticed that fraore/ lavi.
It is freely
is
Let
good piously content Ahura.'
it
not independently translated by the Pah-
included in avo
Auharmazd
and yet
;
posed by some to be a word-for-word rendering
!
this is sup-
Ner. praka/ai^a
karmabhi^. Verbatim.
he-chose-to-himself (he)-who
Of-these-two spirits
one) the worst (deeds) working*. The-RighteousOrder (accusative) (chose) the spirit most-bountiful (he-)who the
(was) the
evil (the
most-firm stones clothes-on-himself, (those) who-and will-content
Ahura with
Mazda.
real actions believingly
(Properly a verbatim rendering
is
only possible in an inflected
language.) 3
La
rasto vi^inend.
idea in the Gathas
They
compare,
;
suffer judicial blindness; a '
who
common
holds them from the sight of
the truth,' &c.
The root is indicated by va muni<£ valmaman frift. I can no escape from the above rather adventurous rendering. See Perhaps the idea of injury also dafshnya he«tu in chap. LIII, 8. 4
see
here preponderates over that of deceit; 'since their power.'
junctive
also difficult.
Poss.
Possibly,
'
so that
we may
fatally deceive
'
in council to consider the c
we have impaired
choice between a preterit or an improper sub-
nom. deception came upon them, even A. M.' This recalls Vendidad XIX, 45, where the demons assemble
them.' 5
is
The
Compare
advent of Zarathu^tra.
verse 4, where
Vahutem Mano
equals heaven.
The
THE GATHAS.
32
And Demon of
thereupon they rushed together Fury, that they might pollute *
fatal decision.)
unto the
the lives of mortals
2 .
Aramaiti (the personified Piety of 7. Upon this the saints) approached, and with her came the Sovereign Power, the Good Mind, and the Righteous 3
Order. evil)
And (to
the spiritual creations of good and of
Aramaiti gave a body, she the abiding and ever
strenuous word
is
And for these (Thy people)
4 .
the subject
;
cp.
That they might disease (so literally) had not yet been tempted or fallen. Vimarini
:
(that
Vedic usage.
1
Pahlavi
5
of '^asa/,' and has the proper place of a
nominative in the sentence
The
so let
the lives of those
man/uman
i
who
levatman
[aigh,
aeshm amutaan ahukinend]. Ner.
:
Ye ni^aghnur bhuvanazw manushyana#z.
Hubschmann:
'urn durch
ihnPlagen
iiber
dasLeben desMenschen
zu bringen.'
Of
Verbatim.
may
these two spirits not aright
choose the
we have beguiled (or have injured). To thequestioning ones upon came-he in-order-that he might-be-chosen (subjunctive middle) he-the worst mind. Thereupon to-furiousDaevas, since these
rapine they rushed-together in-order-that (yena) they might disease (or ruin) the-life of-man. 3
Or, 'to him:'
some unnamed benefactor
Pahlavi has, avo valman, but Ner. has only in chap. 4
to
XLIII,
1,
Root an = in.
have thought of
Kehrpem
is
and
in chap.
The Pahlavi nam + a priv.
feminine.
freely,
Anma may ?
hardly 'to
us.'
The
Observe ahmai
XLVII. pavan astubih.
The
He
seems
be a neuter in apposition.
Otherwise we must accept -ma as a (corpus) be a neuter here
;
tatra/£a.
suffix.
Or can kehrpem
clothing of the spirits with cor-
them to advance in the development of by self-restraint and pursuit. As has been observed in the summary, no Fravashis appear in the Gathas. Have we here possibly an indication of the pre-existence of souls ? If Aramaiti gave a body, it may be inferred that a period elapsed between the acts of the two spirits and this. 6 That bodies are to be given to the saints as at the first is to
poreal natures enabled
moral
qualities
YASNA XXX. body) be
Thou
first
And (when
8.
O
(at the last),
earnest
Mazda! as
with creations
it
was when
1 !
the great struggle shall have been
when
fought out which began
Demon
33
of Wrath
the
Daevas
seized
first
and when the have come upon these wretches, then, O Mazda! the Kingdom shall have been gained for Thee by (Thy) Good Mind (within Thy folk). For to those, O living Lord does (that Good the
(just)
vengeance
as their ally 2 ),
shall
!
command, who will deliver the Demon of the Lie into the two hands 4 of the
Mind
3
utter his
)
Righteous Order (as a captive to a destroyer). 9. And may we be such as those who bring on be inferred from Yajt
XIX,
89.
(Which
see
in
part
of the
ii
translations of the Zend-Avesta.) 1
To-this (to us ?)-and wifh-Khshathra came, with-
Verbatim.
Manah Vohu,
with Asha-and (Aramaiti) thereupon a-body the-con-
tinuing gave Ar(a)maiti the strenuous (Aramaiti, or the body, a
vigorous and strenuous thing).
Of
these thine (or to thee) to
let-it
(the body)-be as
thou-camest
in-creations the-first. 2
See verse
3
What
4
6.
can be the subject of sasti ? Observe the pronounced personification of Righteousness. else
a matter of course the ultimate sense case with
all
as to say,
'
more commonplace,
Into the hands of Asha,' power of the servant of God.'
poetical matter.
into the
is
'
is
as the
As
is
the
same
But would this be a proper mode of rendering a line of real though rudely primitive poetry ? Such renderings are commentary The Pahlavi may be rendered as follows rather than translation. :
Thus
also in that creation [in the final
body] hatred comes
to these
and sinners [that is, the avengers shall execute chastisement upon them]. And, therefore, O Auharmazd! what to thee is the sovereignty, by that (so possibly) shall Vohuman give a reward. Through [through the religion of Auharmazd], when these, O Auharmazd haters
;
!
one
is
instructed in Righteousness, [that
pious] then the
Drug
is
Aharmok]. [3i]
is,
as to the interests of the
given into one's hand, [the Drug-
D
who
is
THE GATHAS.
34
this great renovation, sive,
its
(till
and make
this
world progres-
perfection shall have been reached).
Mazda
(As) the Ahuras of
1
may we be
(even)
Thyself), in helpful readiness to meet
like
(yea,
;
(Thy
2
3
in union with the ) Righteous Order. For there 4 will our thoughts be (tending) where true wisdom shall abide in her
people), presenting (benefits
home 5
.
(And when
10.
then
the blow of destruction
shall
Demon
perfection shall have been attained)
(and
of Falsehood,
fall
perish with her), but swiftest in the
Good Mind and
of the
of Ahura
upon the
adherents
her
shall
happy abode
the righteous saints
O Mazda and the Ahuras!' 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 1
Otherwise, 'the Ahura-Mazdas,' or,
'
I think that the
XXXI, 4. 2 The Pahlavi has madam tanu pasino 1
showing the proper 3
Or
the
gloss
[aigluan
hamishako han^aman
kunLrno], needlessly enlarged of course, but
which
root,
is
mi/ ; (so Spiegel.)
The
possibly sustaining (the feeble).
Pahlavi reads simply
dedrununo. 4
The
Pahlavi renders hathra in the Indian sense as asar*, end-
Hathra and yathra are of course
so others elsewhere.
lessly;
distinctly in antithesis. 5
The
That maetha
Pahlavi mihano, Persian makan.
instrumental meaning,
verbial
'
in
probable from the two hathra, yathra, adverbs of place. for instance, athra-yathra
in
XLVI,
16,
where
Hiibschmann, 'Dort mogen (unsre) Sinne thront
;'
The
(sic)
;
Kih
— minim
hast [ku, a'hir
MS. has
[ku an
andar ^ihan. (c)
more Compare,
sein,
shaeiti
wo
follows.
die Weisheit
see also huj-itoi^ in the next verse.
Parsi-persian
hastam
an ad-
is
one's home,' seems the
i
/ciz
i
til
—Aeduno
(sic)
ham ma
'hwe^ hastam] in
—
—
kih an
rasta'hiz
bed [ku minion pah darad] as pah neki bih danad] andar makan.
i
til
kardan
a.ng& danai
YASNA XXX. gather, they
shall
earth) in 1.
1
who proceed
good repute
Wherefore,
35
x
(and honour)
O ye men
walk (on
in their 2 .
ye are learning
!
3
(thus)
Ahura gave in (our) (And ye are also learnthe long wounding for the wicked, and
these religious incitations which
happiness 4 and (our) sorrow 5
what
ing)
is
.
the blessings which are in store for the righteous.
And when
begun
these (shall have
salvation shall be (your portion 1
Pahlavi,
'
mun vadund
zak
i
course),
their
)!
= they
japir namikih
are creating
a good repute,' as if zazewte were understood in the sense of proSee the sense 'bear' as given for ha, Rig-veda 843, 2 (X, duce.
The analogy is, however, not strong. The Pahlavi translation may here be rendered as follows Thus in that dispensation [in the later body] the Drug [who is Ganrak Minavad] 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 Vohuman [when they shall have They who are creating a good renown are thus dwelt in piety]. 1 7). 2
:
moving on toward Auharmazd and Ashavahijt [that is, the person is of good repute goes forward to seize the reward]. 3 Once more the anomalous form amukhtmio meets us in the
who
May
Pahlavi.
this
amuzuno 4 The Pahlavi
not be intended to express
would express
for kvitiM as difficulty
translation
= sua sponte.
is
?
'
only remotely
'
letter
Read aniti=' with impeded
J
Y
It is
'(?).
=
yfy
'
learning,'
whereas
hardly think so.
This would require
'
but the
;
I
'
comparing yim and y
now as=hu + iti 5
teaching
'
if
at all
responsible
fonti as=*/2Z>ati with
generally considered
seems doubtful.
progress.'
'
In prosperity or adver-
But these are conjectures. 6 The Pahlavi Aetuno akhar valmaman aito nadukih. 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 sity.'
:
indication toward this later view.
first
not
when
Literally, they state
it,
but
correctly understood.
(Supplementary note. The Pahlavi word yomai which transcribes y^sna in verse 4 cannot mean by day.' Its imperfect form induced the translators to translate ruzha and bhumandale, but these scholars, '
as in
many
other instances, hinted at a correction.)
D
2
THE GATHAS.
36
YASNA XXXI. The Progress and Struggles of the Cause. This composition differs from that in XXX as descending from more general
the
and from the doctrinal to the an immediate connection, urvata verse of the one and in the first of the other.
to the particular,
One might even
practical.
occurring in the
last
trace
of course, very possible that the verses before us are only a remnant of those which originally constituted the piece, and here It
is,
and there one may have been interpolated from other scriptures. Some writers prefer to assume a loss of the original text or an addition to it at the smallest change of tone, and to assume also a change of subject with
much
to lay too
stress
do not regard
I
it.
upon
it
as very useful
these occurrences. interpolations, they
Whether caused by gaps or
do not
at all
homogeneous and contemmodern compositions, more many poraneous and, probably, like of repetitions. weeded being by effect rhetorical in the verses gain
affect the fact that the subject-matter is ;
We
an address to the congregation concluding words; 3-5, an address to Ahura; 6, an address to the faithful; 7-17, to Ahura; 18, to the congregation; 19, to Ahura; 20, 21, to the congregation; might divide as follows
i, 2,
XXX
be connected with
to
as
its
an addition. Treating the section then as containing homogeneous matter which combines well into a unit, I proceed as follows. The sage 22,
chants his 1.
by
He
hymn
in the
presence of the multitude as before.
declares that while he
the hostile party, those
existing things by those
good 2.
is
same
who
reciting things unwillingly heard truths are valued as the best of
are sincerely devoted to
Mazda,
their
disposition quickening their perception.
He
then declares that
not yet clearly seen by
proach them
still
more
if
the truths of the holy Religion are
the instrumentalities provided, he will apeffectively in
accordance with the especial
had regulation of the spiritual chieftainship, which Ahura Mazda prepared in response to the lament of the soul of the Kine i. e. of ;
the Iranian herds
and people possibly as representing the
holy, or clean, creation
upon
earth.
And
entire
he further asserts that
concerns the struggle of the two parties, and will bring the cause of the Righteous Order to a successful issue. Ahura, he proceeds to pray at once 3. Changing his address to
this regulation
'
YASNA XXXI. for that satisfying decision
37
which would be the natural
result of the
regulation just promised, and which could be given by the instru-
mentality of the Sacred Fire and holy
ness to the two contending parties. the doctrine which
ritual,
And
affording mental keen-
he declares that
this
is
should be proclaimed for the conversion of
mankind. Here we observe that the Zarathu^trian Mazda-worship was aggressive and missionary in its spirit, and in a proselyting sense by no means indifferent to the final destiny of the Gentile world. (The later and traditional system announced indeed the restoration and so the conversion of all men, and that not as an object proposed to the efforts of charity, but as a necessary result
by inference; see Bundahij (West), pp. 126, 129).
(so
no
Here we have only Addressing
4. title '
I
can
find
trace of this in the Gathas.
all
the effort to convert.)
the Bountiful Immortals,
and with
the striking
of the Ahuras of Mazda, he prays for the establishment of the
by means of which he might overcome the perand aggressive falsehood of the opposing and persecuting
mighty kingdom
sonified
'
Daeva-worshippers. 5.
In order to enable himself to
fulfil
he asks for
his mission,
prophetic and judicial knowledge as to what ought to be done, or as to what 6.
He
is
about to happen in the immediate future.
lauds the Mathra which
as delivered to
him
we may suppose him
to recognise
afresh in answer to his prayer for prophetic
and he praises co-ordinately with the Word of God
light,
that
Sovereign Authority of Ahura, which was to be established in a
kingdom where goodness would
increase,
and be prosperous,
if
not predominant. 7. He takes the heavenly bodies Him who created the Sacred Order
Asha, and also the
Good Mind,
wisdom of
as evidence of the
personified as the
his equal.
And
'
Immortal
he ascribes the
support and extension of their hallowing influence to Ahura, be-
cause 8.
He never changes. He reiterates, in expressions
hymn,
his
as the father of the
creator of the Righteous Order,
judge of
which form the basis for another the supreme object of devotion, personified as His child, as the
Mazda as Good Mind
conception of
human
actions.
and
as both the controller
Therefore the
Good Mind and
and the Right-
eousness are to be worshipped as standing in the closest possible relation to him.
Immortal Piety to 9. He ascribes the His own, and elsewhere His own daughter. '
'
Him as well. She is He is declared, as in
THE GATHAS.
38
XXIX, to own
chapter
standing, (His
be the Creator of the Kine, and of Under-
Him in the disposition of And according to it He
intelligence), to guide
the destiny of the holy Iranian people.
makes the path for the Kine, which as a matter of course has no meaning as applied to bucolics, but is full of meaning when read in view of the wail of the Kine's Soul in chapter XXIX, and of the
He
intervention of the Deity in her behalf, for
He
Zarathurtra to meet her necessities. free choice is not abolished
elsewhere called
proceed
free to
man, or she can
by the construction 'of
the. 'religion
in
this path.'
It is
of the Saviour-prophets,' and she
guided by the
it,
actually appointed
adds, however, that her
first
follow the profaner
is
prophet, the ideal husband-
nomad.
But he thankfully exclaims that she does not pause in indecision, nor does she choose perversely. She selects the guardian appointed by Ahura, the diligent and pious husbandman, elsewhere 10.
He
identified with Zarathurtra himself.
Good Mind and
wealth of the
;
free-booting nomad, excluding
rich with the spiritual
is
she rejects in his favour the idle and
him from
share in the sacred
all
religious system. ii.
The composer
then delineates the struggle which inevitably
means of
follows this establishment of the needed
When Mazda
deliverance.
has completed the inspiration of doctrines, teaching
whither the one endowed with free volition
(like the
Kine
[verse
should direct his choice in action (12), there upon the spot, as it 9] were, the ignorant Daeva-worshipper makes himself heard beside )
God's spokesman. that the pious
But the prophet
mind
Spirit superficially.
will It
is
consoled by the reflection
not question the
evil
Spirit,
or the good
searches both the Spirits, questioning them,
(Hence it is that Ahura speaks so concerning Angra Mainyu, delineating his opposition to Him in extended detail. See XLV, 2.) as
it
were, in their very home.
fully
13.
The composer
Ahura
is
which
is
is still
more reanimated by
gazing into the depths of to say that
cussing them.
And
all
he observes most closely the
more
and profound;
men who
are dis-
he declares that he also sees the cruel injustice
of the punishments which the tyrants as well as the
the certainty that
questions, trivial
visit
upon
the smallest offences,
flagrant wickedness of those
who
persecute his
adherents without even a pretence of justice. 14.
As he
recalls
the divine forecasting omniscience, he
Ahura once more concerning the with
its
portentous events.
veritable
And
future
which was close
at
asks
hand
he inquires as to the nature of the
and not iniquitous confessions, which were properly due
to
YASNA XXXI. made by
be
calamities,
And
39
the righteous believer in order to avert the
and secure the upper hand
impending
in the struggle for the throne.
he inquires also as to the proper expiatory prayers which were
by the
to be offered
believer.
He
does not however
analogously concerning the wicked, nor to ask
how
fail
to inquire
they, as well as
the righteous, shall be situated in the final consummation. 15. Particularising as to
the latter, he asks what shall be the
who succeed in installing an evil monarch, one of the Daeva-party, a prince who cannot exist without the ruthless persecution of the pious husbandman, who repudiates the Liedemon presiding over the counsels and efforts of the opposing punishment
for those
religion.
16.
He
become
how and by what
further asks
like
Ahura, or
actions the wise
man may
his faithful adherent, the expressions
used
implying deep religious feeling. 1 7.
Striving to arouse the perceptions of his hearers, he inquires
as to which one of the
two
parties holds to the greater or
more im-
portant religion, the disciple of Asha, the personified Righteous
Order Ahura's immediate creature (see above), or the opponent.
And he
prays that no blind guide
belong to him,
may speak
'
may
deceive him, or those
but that the enlightened, yea, even
to him,
who
Ahura Himself,
and become the indicator and demonstrator of
the truth.' 18. tion,
Closing
this
address to the Deity, he turns to the congrega-
vehemently forbidding them
to listen to the doctrines of his
opponents, warning them against the ruin and death which would ensue, and fiercely appealing to the sword.
Once more addressing Ahura, he prays that they may on the Him who has power to vindicate the conscientious Zarathurtrian, inculcating veracity upon him, and encouraging him in its practice and this by means of the holy sacrifice, or ordeal of 19.
contrary listen to
;
the Fire. 20.
He
solemnly warns those
their ultimate fate, if
and adds that
they persevere in their
see from
of the
On
hostility.
their
Their
will
own
faithful.
And
vigour of the blessings
consciences (as their ruin,
and immortality
these 'eternal
two'
will
we but
within
will
be the
lot
be given to them,
and the exuberant them and bestowing
fulness of Righteousness,
Good and Kindly Mind
upon them.
the righteous of
be self-induced,
punishment.
the other hand, happiness
accompanied by the its
sorrows
their
Yast XXII) would not only bring on
would form a part of 21.
who would seduce
'
THE
40
GATIIAS.
he apostrophises the manifest certainty of the which he declares, and, addressing Ahura, animates the faithful not merely with the hope of the objective recompense, but 22. In conclusion
truths
with the prospect of being efficient as servants of God.
Translation. i.
These doctrines
we
(therefore)
are earnestly
You as we recite them forth from memory, words (till now) unheard (with faith) by those who by means of the doctrinal vows 2 of the declaring to
1
harmful
Lie
are
delivering
the
settlements
of
Righteousness to death, but words which are of the who are heartily devoted to Ahura 3
best unto those 2.
And
if
.
by
means the indubitable
this
truths
4
are not seen in the soul 5 then as better (than these ,
words) 1
come
will
I
to
you
my
(in
all
person) with
—
Roth, wollen wir Worte kiinden ungern gehort von denen, welche nach des Unholds Geboten,' &c. Hubschmann preferring wir sprechen Worte nicht anhorbar fur diejenigen ' (Casuslehre, s. '
'
223).
A dative of the pronoun is certainly more we
sense, although in so rendering
Valmaman mun pavan afringanih gehan bara maren^inen
The
Pahlavi
which
I
may
in
ordinary
its
are obliged to supply a word.
2
tions,
natural than the abla-
But on the whole agushta seems better
tive as inst.
i
Drug- zak
be rendered as follows
:
i
Aharayih
Both these benedic-
(we) recite as yours [the Avesta and Zand],
teaching by word to him
who
is
sanctity (the heretical persecutor)
[
no hearer,
[to the
Those who
].
we
are
destroyer of
utterly slay the
]
world of righteousness through the benedictions of the Drug [ ], even those might be an excellent thing, if they would cause progress
what belongs
in
4
to Auharmazd. Read perhaps advayao see ;
advao as panthas for
;
the Pahlavi.
but the participle
*
Otherwise 'the way
does not agree.
Compare
meaning kavfm advayantam, sakha advayas.*
The
Pahlavi renders
'
nikiri^no la hemnunea'o as
in the soul
pavan zak
'
i
by believes Pavan agumanikih. The general
indications are to be observed. * Is
it
a
loc. ?
freely
'
:
'
— !
YASNA XXXI.
41
way according to which His ruler that and appoints Ahura Mazda knows 2 in ruler over both the two (struggling) bands that
power, and
in
that
1
,
,
we
order that
(in obedience to him),
cording to Righteousness 3 3.
And
may
live ac-
.
that keenness, that deciding satisfaction,
which Thou hast given by (Thy) Spirit 4 and (Thy) Fire, and by Thy Righteousness (itself) to the two battling 5 (sides), do Thou declare unto us, O Ahura that vow which is for the seeing 6 (as those endowed with mental light). Yea, do Thou declare this that we may know it, O Mazda! With the tongue of ,
Thy mouth do Thou speak it (that as I preach its mighty truths ) I may make all the living believers 8
7
!
1
Comp. chap. XXIX,
word might be 2
Roth,
3
He
'
2,
where the Ratu
is
discussed
;
here the
the abstract.
(Yasna XXXI).' and condemns the evil, and he hallows and helps
dieser beiden Parteien
repels
the good. 4
It is 5
Most '
His
the use of mainyu.
striking
is
Spirit.'
It is
also used of
Or, 'from the two arawi;'
man's
It is 'the Spirit
'
= God.
spirit.
but see asayao in verse
Pahlavi translator has avo patkan/arano shnakhtarih
;
2.
The
so uniformly.
K5
and most MSS., except K4, and likewise S., read ranoibyo which excludes the It is however far also the fire is not mentioned there. dual form from impossible that the present Pahlavi translation may be a growth beyond an earlier one more in accordance with ara/zi. The strivers, or fighters, might describe the two rubbing-sticks (?). 6 Aimar (sic), vi^an/ar. This meaning suits the connection adThe word is otherwise difficult, and this general sense is mirably.
In Y. XLIII, 12,
excepting the printed B.V. ;
followed by
some who do not so
7
See verse
8
Roth, 'wie ich
indication
often cite the Pahlavi translator.
1.
of the
alle
So also the general soil.' Pavan huzvano i Lak Observe that the religious
lebenden bekehren
Pahlavi translator.
zivandakan harvist-gun hemnund.
system contemplated universal proselytism.
THE GATHAS.
42
And when to my
4.
the Divine Righteousness shall be
and with him all those (remaining ones who are as) Mazda's 2 (own) Ahuras appeal
inclined
1
,
then with the blessedness (of the reward), with (my)
Thy
Piety and with
Best
pray 3 for that mighty
will
we may
Mind (active within me), I Kingdom by whose force 4
smite the Lie-demon 5
.
5. Aye, do Thou tell me that I may discern it, since through (Thy) Righteous Order the better (lot)
is
6
given
me
tell
;
Good Mind
(as
this that
may know
I
The
with (Thy)
speaks within me), and that
it
my
ponder 7 that to which these 1
it
may
I
truths 8 belong (and
general indications karitimtar and bavihunam point to the
proper sense. 2
Or, with Roth,
wenn
'
Mazdas.' Otherwise,
wirklich sich rufen lassen die Ahura-
O Mazda and
'
Hiibschmann
the Ahuras.'
also
maintained that Mazdau was here a plural; (see his Y. XXX, 10.) 3 Roth, rendering ishasa in accordance with the Pahlavi, erbitte '
ich.'
Mun pavan
4
zak
valman gurdih
i
the proper sense.
indicates
— khiishMo Dru^o ae sufficiently
Roth,
'
Unhold
wir den
kraft deren
bemeistern mogen.' 5
The
Pahlavi
may
Auharmazd
also
I desire [that
'
],
Vohuman.
7
[
am
far
best of things which
mam
by whose
]
[
'
Ye
and of
According
to
it,
translation
when
men elsewhere as = minijno. particular word that he wrote 8 Or my prophet comp. ;
'
'
is
fortitude [
concerned.'
It '
li
'
;
'
]
my
people
the Dru°-
that I should
yehabunai.
li
The
e«(g)= a the nasal vowel.
prophet
the reward] of
is
properly understood,
infinitive
however avo
is
,
;
Spendar-
is
gave.'
here an accusative with the
own
'
from sure that the indication of the Pahlavi
correct here.
Its
veneration
].
Literally, I
is
Let also that authority which belongs to
be from the strong one
overcome 6
Since in that dispensation
:
and of her who
;
]
|
mad ]
be rendered thus
the final body], I shall be an invoker of Ashavahut,
[in
is
not
we have
establish.'
M*#=man
or
Pahl. translator recognises
was from no ignorance
(!)
of the
here.
rishi
;
that
is,
'
that with
which
my
!
:
YASNA XXXI.
O
things,
yea), tell me those prophet speaks Mazda Ahura which may not be, and
my
of which
;
!
may be
which
1 .
And that Him which
62 to
43
.
verily shall
be the best of
the All-(wise one) will
3
words
all
declare to
very deed, that word which is the Mathra of Welfare and of Immortality (for it proclaims His And to the Great Creator (shall beneficent power).
me
in
Realm such
there be) a I
and which (at the 6 holiness to His (glory )
asked for victory
flourish
5
in its
(For
7.
He
that (whose strength
as
4
has sovereign control.)
shall
last)
),
He who
con-
ceived of these (truths of the Mathra) as their first (inspirer), (and as He thought their existence they
1
Is the Or, possibly, which shall not be, or which shall be.' Roth has was nicht ? '
subjunctive here used to express obligation sein soil oder
Tell
to
it
which
was
me
righteousness are
me
[that
is,
[
Grant
],
that
;
how
is it
conduct], and by which also safety declare either that which 2
An
leave
!
[
rendered as follows the highest
is
[that
;
is,
gift
possible to
gift,
is
me is
and
because duty and of thy reward
make
(is
(actually)
it
the knowledge through the best
declare that intelligence to
One, the Lord
which
by me, the best
but
me
'
may be
Ner.
through sanctity
fulfilled
gained) by this means one's own?].
soil.'
distinctly
given to
is
sein
mind;
which comes through good (secured) to
which
not, or that
is,
me
O
[
And
].
Great Wise
].
interval of silence
an unexplained
seems here
transition.
to intervene, or lost verses
The
sage turns again to the
people. 3
VaoM/ K4
(Barth.).
Auharmazd avand valman vakhsh&f Vohumano. 6 The Parsi-persian MS. is as follows 5
The
Pahlavi has
4
See verse
(sic)
:
U
4.
khudftyih £and den hast buland, kih an
man agahiha (sic) gu-i arkarah [ ] mansar i tamam raftani [ku, tamam pedaun pah rah i mansar baz an 'hwe^i i Hormuzd Hormuzd rased], kih pah Sawab darad— bi-marg raftani aza,r [ ]. — 'hudai £and andar u afzayed Bahman [Kuj padLrahi pah tan /fondi (?) Hormuzd pah tan mihman]. i mard ;
—
THE GATHAS.
44 (all)
as
(
H is) glorious 2
selves in the stars
the Creator
3
),
He
is
saints).
Thy
cause to prosper by
O
first)
clothed them-
through His understanding
And
of the Righteous Order.
He supports His And these (holy
likewise
own),
(conceptions
1
Ahura Mazda
hour the same 5 as the 8. Therefore
Mind
Beneficent
(in
His
Thou
creatures) may'st
Spirit (since they are
Thou who
!
thus
art for
Thine every
4
!
first 6
,
O
did
conceive of Thee,
I
Ahura Mazda as the one to be adored with the mind in the creation, as the Father of the Good Mind within us, when I beheld Thee 7 with my (enlightened) eyes as the veritable maker of our !
Righteousness, as the Lord of the actions of
life
8 !
O Ahura! was Piety; yea, Thine, O 9. Creator of the Kine! was understanding and the Thine,
1
Muna^ avo roshanih gumikhto
can hardly mean 2
'
comfortable
'
Zfoathra and khvarih
khvarih.
here.
'
Ease
'
the later sense.
is
Rao^bij- certainly means, with illuminating objects, stars or
shining lights.
—
3
Hiibschmann, der Schopfer des Asha.' Casuslehre, s. 190. mun kevanL£ ham khti
4
]
'
c
Roth,
vornehmsten.'
'
When I Amatam [ ] 7
8
seized
Thee
(took
Thee
in) with
ham
pavan ham/£ashmih av5
eye.
Den ahvano pavan kuni.mo khiWai homanih. may be rendered as follows Thus thou
Ner. the
my
:
by me,
first
engaged
O
Great Wise One, the Lord
Pahlavi:
!
wert thought at
when thou wert
Gvahmana In which (produc]. apprehend the father of the Best Mind when they observe
in the production of
tion) they
him with a
full-faced look
creation which creation
good
action
;
[that
where
it is
capable].
The
vakhdun^/ homanih.
is
[
].
(And thou
manifestly righteous
Thou
in conduct]. is,
[
where
it
fitting to inflict
is
;
[that
art a
fitting to
is,
art the father) of that
thou makest the purer
King
in the world as to
confer a benefit, and also
a punishment, in each of these thou art
YASNA XXXI. Spirit
when Thou
1 ,
From
(guiding).
tiller
her
for
(aided 2 ) she goeth 3
who was never (Thy path hath given her choice 4 .) way), or from him
(in that allotted tiller.
10.
a path
order
didst
the earth's
45
(But she did not pause
Of
temptation.)
in
two she chose 5 the husbandman, the thrifty toiler in the fields 6 as a holy master endowed with the Good Mind's wealth 7 Never, Mazda shall the
,
.
1
His spewta mainyu
mainyu
otherwise
;
!
'
spiritual (understanding),'
but
used elsewhere (verse 3 and 7) alone, and certainly not as an adjective even with a substantive understood. The rendering
is
spirit
'
2 3
'
as
'
Thy
We
spirit
is
'
suspiciously significant
but what
;
by grammar so to translate. The ablative has this force as in Asha/ ha^a. I can hardly accede to an infinitive here: -te is a rare
the help
?
termination in Gathic.
Also the
The
of the sentence.
infinitive
seldom
falls to
Pahlavi has yatuneV, a present
Pahlavi should never be positively cited for the forms, as 4
Observe that we are forced by every
common
is
are forced
sense to avoid the
;
infinitive
the end
but the free.
it is
of logic and
dictate
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.'
wealth, are taken to signify for the people
herds.
to
walk
The adhvan
is
'
in,
all
Cattle,
civic
life.
as
the chief article
The
'
path
'
is
securing safety for soul and
the way'
which
'
is
of
the path life
and
the religious character-
and teachings of the prophets' (XXXIV, 13). ox ') chooses her this cow (some would say 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 istics 5
Observe that
'
'
'
Now, howmust have dried her tears, as she is satisfied with the simple workman whom he represents notwithstanding pusillanimous Zarathujtra, desiring a kingly potentate.
ever,
we
see that she
high rank. 6
In the later Avesta
this first vastrya fruyawt is
Zarathmtra. 7
Mun
ffuih
pavan Vohumano.
declared to be
THE GATHAS.
46
nomad
the thieving 1
share the good creed 2
the Kine's choice would bestow
(And
11.
!)
of rules to
first
Yet the opposer speaks beside O Ahura Mazda! Thou
regulate our actions.
For when
Thee.)
it
was the
this doctrine
(For
.
3
first,
and didst reveal and when Thou gavest (us) understanding from Thine own mind, and madest our (full) bodily life 5 and (didst thus determine) actions (by Thy power), and didst moreover deliver to us (nearer) injunctions whereby (as by a rule) the didst create the (holy) settlements,
laws 4
the religious
;
,
may
wisher
(There
2.
1
place his choices 6
,
once arose, and
strife at
There (beside Thy prophet) the enlightened or unenlightened, 1
Pahlavi davasaha^
;
truthful or
lifts
Khupo-hoshmurunih. Judicial blindness cated. (The wicked are kept from the sight of the This seems implied.
4
Or, madest the worlds and the souls (?).' Geldner admirably flesh.' The Pahlavi
everywhere indi-
is
Hubschm.,
truth.)
'
tanu-homandano
'
gan yehabmW.
Notice that
understanding.'
body
The
6
was
this
'
bodily
life
Compare Y. XXX,
:
or flesh 7,
'
is
mentioned
after
where Aramaiti gives
'
a
after previous creations.
'
Pahlavi has the following interesting gloss: [That
the actions
is
the
der frohen Botschaft.'
3
5
'
'
'
'
liar,
his voice (to utter
Ner. pratarayitre.
2
Casuslehre,
raging.)
still is
and teachings of the pious are given
also given in this
a person in
whom
forth
And when
wisdom of thy mind].
there
is
even
is,
by thee
;
and
there
a desire for the other world, that
is, what is necessary when 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 in-
granted to him by thee
desire
is
he
arriving in the other world, this
is
;
[that
—
dications of the Pahlavi fully, I think that there that
we have an important statement
seem
to
wisher
me
may
including
is
no question but
in the last line.
possible to render less profoundly than
It '
does not
where the
place his choices,' his religious preferences and beliefs,
all
moral
volition.
YASNA XXXI.
47
and with devoted mind and heart (But without hindrance from this striving, or pausing with feeble search 2 our) Piety steadily 3 questions the two spirits 4 (not here on earth) but (there in the spiritworld) where (they dwell as) in their home 5 1
his faith),
.
,
.
my
(Yea,
13.
Thou,
O
Maker
questions
Piety
searchingly,
for
Thy view on all we cannot What questions are asked which
hast
!
question lightly.)
;
are open 6 (permitted to our thoughts), or what ques-
which are furtive 7 (hiding themselves from the light), or (what decision soever we may make, and the man) who for the smallest sin binds on the heaviest penance, on all 8 with Thy glittering eye(s) as a righteous guard Thou art gazing 9 tions (are asked)
!
1
Avo zak libbemman.
2
See verse 13.
3
Pavan ha^uno 1 the Persian MS. (Haug XII, b) transliterates khezuno: Ner. has mano-utthanena (sic). Or, immediately.' 4 The evil as well as the good spirit is questioned. The two spirits of Y. XXX, 3-6 were here inspiring the conflict. 5 The Pahlavi unvaryingly in the sense of mihano [-as gas :
'
tamman XXXIII, would
MS.
yehevuneV/6]
XXXIV,
;
Ner. paralokanivasan. 6.
A
See Y.
following the Pahlavi has
XXX,
questioning which was lightly
9 indicate a willingness to tamper with error. ;
:
The
9
;
made
Persian
Anga. bang i buland an i dmbgfi
[Gana Minu] wa an ham i rast guftar [Hormuzd], &c. But Neryosangh is more accurate or literal Atra bumbam* karoti
guftar
:
[antar ^agati], mithyavakta va satyavakta va, &c. 6
Pavan zak
8
Thou
7
ashkarako.
i
Nihanik.
and decisions of our thoughts
seest even the questions
as to matters which are simple or difficult, permitted or occult. 9
I
have not followed what
correct hint of tradition.
through what through what
is
is
I
may
yet possibly be a valuable and
render Neryosangh
:
He who
asks
open [through righteousness], or he who asks
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 ;
'
'
!
THE GATHAS.
48
This then
14.
(as
I
Thy
seek
I
O
ask Thee,
will
counsel once again
Ahura Mazda!
What
1
).
are coming now, and what events shall future 2
events
come
in
the
and what prayers with debt-confessions 3 are offered with 4 the offerings of the holy? And what (are the awards) for the wicked ? And how shall they be
;
in the (final) state 5 of
And
15.
I
completion 6
would ask Thee
this,
?
O
cerning the coadjutor of the wicked)
Mazda! :
What
(conis
the
him who prepares the throne 8 for the evil, the evil-doer 9 O Ahura! for him who cannot
award 7 for
for
,
reclaim 10 his
else
not else save 11 with lawless
life,
become known], upon these two, each of them, look with thy two [Over sins and righteous actions thou art in one way, everywhere and again, the Lord.] The concretes here may give the
eyes.
right indication.
is
1
See verse
2
Mun nW6, muni£
5.
yamtune
'What has come?
And what
coming ?
HaM
3
Mun
5
Angan/ikih, the judgment
4
avam.
;
in the
Indian sense.
but Ner. vipakata, consummation.
c Neryosangh has as follows: Tad dvitayawz tvattaA* pri'fikMmi, Svamin yad agataw, ayatLC'a, yo* rinam dadate danebhya^ *pu«yatmane [Hormi^daya yatha yugyate datuw], ye^a, Mahag-wanin durgatimadbhya^ kathaw tesha^ asti vipakata * evawz [kila, ya./i tat kurute, tasmai nidane prasadadanaw kiw bhavati, ya^/*a tat !
;
kurute, tasmai/fca kira bhavati
very close, far more so than
'ti
;
me
bruhi
we have any
!]
This seems
to
me
right to expect as a general
from a Parsi living
in India, and only five or six centuries ago, and too early for close criticism. 7 Roth, Ich frage was die Strafe ist ? 8 The head of a party seems to have been plotting to introduce 9 a hostile sovereign. I duj-kununo.
rule
too late for
'
tradition,'
—
'
10
The Pahlavi translator, nividinec/6, (otherwise nivekineV, I much suspect has become confused with nividineWo through a clerical blunder) Ner. labhate. They both refer vinasti to vid (so Justi) followed by most. Roth (Yasna XXXI, p. 11), 'der sein which
;
Brot nicht findet ohne Gewalthat an der Heerde.' 11
The
Pahlavi translator sees the root
han
in
the
sense
of
!
YASNA XXXI.
49
husbandman's who speaks no word with lying, (who abjures
to the tiller's herd, to the pious
harm flock,
1 the Lie-demon's faith )
?
would ask Thee such a thing as this How such an one as he who, with wise action, has 2 striven to promote (Thy holy) Rule over house, and region, and province, in the Righteous Order and in 3 O Great truth, how he may become like Thee may so beAnd when he Creator, Living Lord ? come, (this also I would ask), and in what actions Yea,
1 6.
:
I
,
may so be 4 ? And which of
living he 17.
the (religions)
(and the more prevailing
5
which thus concern the soul
as
Is
?)
the greater
is
questions
to these
that which the
it
and not from ignorance of the sense given above.
acquisition,
another place, he renders v\gid min; (see XLVII, 5.) 1 Neryosangh may be rendered as follows Thus :
What
is
for
him who
seizes
upon
sovereignty for the wicked
Lord
!
[
],
from which he does not acquire
life
'
:
even through a bribe*
and who is a calamity to the [ ] herds and men removing calamities from them [ Roth,
ask thee
and who provides the and commits that evil action, O
destruction,
(so meaning),
2
I
In
der die Herrschaft iiber
man who
acts for
] ?
Hof Gau und Land um das
rechte zu fordern hat.' 3
Pahlavi,
Lak havand
;
Neryosangh, tvattulyo
;
Roth,
'
deiner
werth.'
render the Sanskrit of Neryosangh thus (it improves on the 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) [that is, with him who is discharging his in provinces or villages 4
I
Pahlavi)
:
;
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 6 '
the
activity].
Possibly
mazyo has
most prevailing
[30
'
the sense of
seems
to
mazuta
in chap. L, 1.
be the proper rendering.
E
There
'
THE GATHAS.
50
righteous believes, or the wicked
1
(Let then our
?
Let the enlightened (alone) questionings speak to the enlightened. Let not the ignorant (fur2 ther) deceive us, (high though he may lift his voice ). cease.)
Do Thou 8.
man
(And
Ahura Mazda
Thy Good
(the truth) as 1
O
thyself,
Mind's
!
declare 3 to us
revealer.
full
you, ye assembled throngs!)
of you lend a hearing to Mathra, or to 4
of that sinner
5
(ignorant
as he
is),
for
not a
let
command
home,
village,
region, and province he would deliver to ruin 6 and
But (fly ye to arms without 7 them all with the halberd hew ye death.
and
hearing),
!
1
Literally,
'
Which
of the two (creeds as) the greater does the
righteous (the believing saint) or the wicked (opponent) believe 2
See verse 12.
3
Or
with others
'
Thou
be
tion contains an explanation
as in so
many
;
but the gloss of the Pahlavi transla-
which may well afford the
instances in which he
tently followed.
we
'
= ah in
as also in azda (L,
is
true solution
both consciously and inadver-
reads [aighmano bara khavitunino
It
not see an az
1),
?
—
May
].
the form, or at least a separate Iranian root,
where the Pahlavi translator gives the same
explanation admirably suited to the context.
Neryosangh
:
Which
teaches as the great one
gent
[
is ?
it,
[
]
The
Be not thou ignorant
].
from the deceiver.
who
the pure of soul, or the wicked
Instruct us,
intelligent
after this
O
;
speaks to the
intelli-
because (ignorance
Great Wise One, the Lord
is)
! j
Furnish us with a sign through the Best Mind
;
[that
is,
make me
good conduct through the recognition of the din]. Such to show that an examination of these ancient Yet the practice translations in our search for hints is imperative. prevails of omitting a knowledge of the Pahlavi language, on which steadfast in
may suffice
renderings
not only the oldest translation of the Avesta, but also the irregular Sanskrit of Neryosangh, closely depends. 4
Jolly,
Liigners.' 6
'
Keiner von euch hore auf die Lieder und Gebote des Roth,
'
Rath und
Compare evidvao
Befehle.'
7
SazeV saneh, 'prepare the sabre.' weapon; see Y. LVI, 12, (4 Sp.).
The
Parsi-persian
6
in verse 17.
MS.
:
Wa ma
It
Du.r-rubi.mih.
was however a two-handed
kas aedun az
juma
kih
u
YASNA XXXI. 19.
Let them hear
51
Him who
conceived of the
Righteous Order for the worlds, the (all)-wise One, For truthful speech He rules with Ahura
O
!
absolute sway over words, and ever free of tongue
guide us
(to
in
By Thy
our way 1 ).
(He doth guide us
3 ,
Thine
altar's
shining flame
flame with
its
2
signs
of decision and of grace) sent forth for the good of the strivers
4
20. (But,
.
O
men
ye listening
!)
who
he
renders
darwand mansar junawad wa amu'htijn (sic); [ku az A^mokan (?) Awesta wa Zand ma junawad], k\h andar ma^all ^ahar wa deh aediin (sic) osan dehad bad-raftijn wa marg an i Asmogk Asmog/ian ra sazad sila^. (Again very close.) So conjecturally. 2 Behold ye the flames with the better Compare chap. XXX, 2.
—
;
1
'
mind;'
possibly, also chap.
XXX,
1,
'the signs in the lights seen
friendly.' 3
According to the grammatical forms the agent here must be a
divine being, as ye teristic
mawta ashem
of the Deity.
The
ahiibij (see verse
vocative, strange as
it
7)
may
is
charac-
seem, does
not necessarily exclude Ahura, as the subject referred to in ye. The Deity may here however Several analogous cases occur. represent His prophet, as the Daevas do
Some
the later Avesta.
ence to the
human
their
worshippers
in
writers force the language into a refer-
subject for the sake of the greatly to be desired
simplicity.
One
places
Ahura
in
the instrumental,
The above
Almighty seldom appears. tive, 4
as the language would be the
a case in
translation needs
same whoever
which the
no
alterna-
ye refers to.
See note on verse 3, and read as alternative from the two As an inferior rendering of tradition I cite Neryosangh here: '
ara«i.'
The
matter should be heard (taking gushta. as a third singular in a
subjunctive sense); [that
is,
a study should be
made
of
it
by him]
any degree) acquainted with the righteous design of Hormio-da for both the worlds. He is independent in the literal truth of his words, in his freedom of speech, [and his fear has no
who
is
even
existence].
tenders.
[It
(in
Thy
brilliant
makes
purity
fire
gives the
explanation to the con-
and impurity evident.]
E
2
THE GATHAS.
52
him
the saint deceived 1 for ,
tion
Long
2 .
life
be
be
shall
be his
shall
later destruc-
the darkness
lot in
;
be of the as your O vile own, ye your (perverted) conscience through your own deeds will bring 5 you 6 21. But Ahura Mazda will give both Universal Weal and Immortality in the fulness of His Righteous Order, and from himself 8 as the head 9 of foul shall
lowest 3
his food
And
.
this,
his speech shall
;
which
such a
is
4
life
!
!
7
Dominion
(within
His
And He
saints).
will like-
wise give the
Good Mind's vigorous might 10
who
and deeds vows 12 ).
in spirit
faith fulfils his
1
His friend
11 ,
to
him
(and with
follow the admirable lead of the Pahlavi here, as the previous
I
verse mentions veracity. 2
is
I differ
Its indication is
pavan
frin\rno,
freely.
with diffidence from the hint of the Pahlavi here (as
It has shivan = tears, which however is free for and sorrow.' Norn. sing. see its position. 3 Anak rubunih yemaleluneVo. This, placed together with such passages as XLVI, n, XLIX, n, and LI, 13, formed the basis for the more complete Vast XXII.
elsewhere). '
calamity
'
;
'
4
Others prefer
6
'Has
led
6
I cite
Ner.
'
place,' but see
ayu
:
He who
betrays the pure through his fraud,
(deceit) be (also his portion) at the last
wards
;
it is
darkness;
in line b.
on'?
in his soul].
and
evil
Long
is
;
[that
is,
his journey,
let
and
it
be so
his arrival
food and increasing lawlessness
is
may afteris
his
in ].
|
Darkness is your world, O ye wicked your in-bred deeds, and your din, are leading you on. 7 That Ameretata/ means more than long life is clear from amesha. 8 Afaj naf^man patih. The Gathic would be more literally perhaps 'from His own Dominion.' 10 9 Vazdvarih Ner. pfvaratvam. Sardanh. 11 One naturally thinks of urvatha (vratha), as having something !
;
But usage compels also the sense of friendHiibschmann, Casuslehre, s. 259, 'der durch Gesinnung und Thaten sich ihm als freund erweist.'
of the sense of vratya. ship.
12
Ner.: Maha^Ttani dadau
Svami* avirdadat* amirdadat sawpur-
YASNA XXXI. 22.
And
to the wise are these things clear as to
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 2 (for he serves with every power 3 )! the one discerning with his ]
!
nztva.m puzzyatmane
]
[
niga?n
prabhutvaw ragne
*
adhipatyena
[
uttamena pivaratva/« manasa [-tasmai dadate], yo ni^asya a&risyamurte/z karmazza
mitraz/z.
1
So according
2
Tanu
3
See chap. XXXIII, 14.
aito.
to frequent indications.
Ner.
:
Sa
te
— mitram The
asti niveditatanu/z.
Pahlavi translator renders freely
as follows: Manifest things (so possibly; otherwise 'manifestly')
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 (are) these to (so a
would is
word and deed, Auharmazd!
effect righteousness in
a bearer of Thee,
O
the
man whose body
THE GATHAS.
54
YASNA XXXII. The Struggle
continued in the midst of
is
Reverses. *
The same
i.
section
see
is still
may
author
stanzas have been
first
face to
The
we observe
that the subject of the
Daeva
face with the
them arrayed and engaged
intimidated.
The
well be supposed to continue.
but
lost,
He
party.
in hostile devotions.
friendship of
Ahura
is
before his
seems
to
But he is not mind, and he
may become, or His apostles, notwithstanding the temporal sorrows which, according to XLIII, n, we see that he clearly anticipated as the portion of those who would propagate the holy faith.
expresses his desire that he and his colleagues continue,
2.
Mazda answers
and through him
him,
his
followers,
as
established in His spiritual sovereignty, accepting the devotion of
commendations and implied encouragements. He is supreme they need not fear. 3. After reporting this response of Ahura, the composer turns with vehemence toward the Daevas, poetically conceived to be
their piety with
whom
they would serve
present as
if
;
before their adherents,
who
according to verse
also,
1,
are supposed to be in sight (or are dramatically so conceived) cele-
brating their profane devotions
hood and 4.
And
perversity.
evil creed,
which
They
and he addresses them as the very '
;
Their worshippers belong to the religious
seed' of Satan.
is
in
false-
they have persistently propagated their
consequence spreading.
have, so he acknowledges with grief, perverted men's
minds, making them spokesmen
for themselves,
deserters from the great Kindly Disposition of
and in consequence Ahura Mazda, and
outcasts, fallen from His understanding. 5.
upon
They have destroyed earth,
and
the hopes of
mankind
for Immortality in heaven.
not only the seed of the Evil
Mind
And
for a
happy
life
in this they are
personified, but his servants
rallying at his word. 6.
Their leader
to effect his evil
is
striving energetically, so
ends;
but
it
is
he mournfully bewails,
time that he should recall the
His holy doctrines are to be announced, and their authority established by the divine Khshathra, His Sovereign Power personified. counteracting measures of Ahura.
YASNA The composer
7.
XXXII.
55
then contemplates with religious irony the
whom
infatuated security of the wretched delinquents
he
is
apos-
Not a man of them knows the destruction which awaits him, and which, as he intimates, is close at hand, but Ahura, trophising.
he significantly exclaims,
The
ably severe.
a judgment
is
aware of
it.
And
will
it
be proportion-
blindness of sinners to danger seems as definite
upon them
in his estimate as their blindness
to the
truth.
To point his anger with an instance he names the apostate whom he supposes to have erred in first introducing the consumption of the flesh of cattle. He disavows community with 8.
Yima,
him
them
as with
all,
declaring himself separate from
them
in
Ahura's sight. 9.
He
acknowledges that
their leader
has to a certain degree
defeated his teachings, and impaired the just estimates of
which do this he had made inroads upon his
he had striven to form within the people, (or that he if
not checked), declaring also that
And
property, which was sacred to the holy cause. to
Ahura and 10.
He
to
Asha with
repeats
that
life
will
he cries aloud
the words of his very soul.
their
leader
threatens
to
invalidate
his
blaspheming the supreme object of nature, the Sun, together with the sacred Kine, injuring the productive land, and carrying murder among the saints. teachings,
11.
He
utters
and actual
the powerful
those of
his bitter wail in view of
spiritual opposition.
and
women
He
attempted slaughter,
among
points out the plots
their illegal confiscation of inheritances, as well
as those of
And
men.
he declares that
ponents are endeavouring to injure his adherents, as
if
his
op-
repelled by
the best spiritual qualities which an individual could possess. 12.
He
announces the solemn judgment of
especially reprobating those
who
God upon
it
all,
deal treacherously against the
and people, and apostrophisabove the saving and sanctifying Asha, and the Kingdom of the Lie-demon above the Divine Khshathra. mystical Kine; that
who
ing those
13.
He
is,
the holy herds
prefer the
GrAma
declares that Gndima, an opposing chief, desired that
And he cannot in the abode of the personified Hell. from adding that he also enviously desires to share in the holy apostleship. But, as he severely rejoins, the messenger of God will hold him afar from the sight of the (Divine) Righteousness. He can have no share in the Faith. evil
kingdom
refrain
(Here
it
may
be noticed that we have some data for presenting
THE GATHAS.
56 main
the
perhaps
features of the struggle.
In several instances, centring
in the actual description of a battle in
see traces of the closeness of the controversy.
two hosts seem or
be closing
to
in regular lines for the
Here, on the other hand,
themselves.'
we read
regretful desire,' while judicial blindness
'
XL1V, 15, In XLIV,
is
'
religious
but
peculiarities,
holy vows
referred to over
One might suppose Zarathmtrians in many
Gods
cated the
in
events a bitter
parties
some
who each
'
similar
not
accede
of their or
to,
After the
both speech and weapons.
two
they could
and
that the
manner of Pagans they implitheir sins. (Compare the drunken Indra.) At and violent war of doctrines was waging with
understand, the dualism.
all
that
we
of willing complaint
over again under various phrases.
Daeva-party were very near the
16,
15, the
form of
I think
it
looks like the struggle
'
of
claimed to be the proper representative of
faith, similar,
of course
I
mean, outwardly.)
Deploring the establishment of the Kavis who approach
14.
with stratagems and false teachings to aid the opposing party, the composer declares that they say that the Kine herself is to be injured instead of blessed by the very fire-priest who kindles 1 the altar-flame.
He
supports himself however with the hope of ultimate and with the prospect of his reward, when he and his fellow-labourers should be gloriously borne to heaven by Weal and 15.
success,
Immortality, the to bliss,
He
16.
events,
'
eternal two,'
who
not only, as
we
but also constitute the beatitude of heaven confides
and
see,
bear saints
itself.
Ahura, who is able to control all and who will support his servants in vengeance by means of verbal instructions
all at
last to
to solve all doubts,
bringing the wicked to
and commands.
Translation.
(That rival-monarch (thus we may supply the sense of lost verses) for the
whom some
are plotting to secure
sovereignty, and who, once in
power, would
deliver over home, village, town, and province to ruin and to death
2 ,
is
active in his efforts, and offer-
1
See, however, the notes.
2
Compare XXXI,
15, 18.
!
YASNA
XXXII.
57
ing the devotions of his false religion to accomplish 2 1 his ends.) I. His lord-kinsman will pray (as I Zara-
and his labouring villagers, with his 3 (trusted) peers, and his (fellow) Daeva-worshippers But in my mind is the friendship 4 of Ahura Mazda, and Thine the Great Creator, the living Lord may we be may we hold back 5 heralds, O Ahura thu^tra prayed),
.
;
;
!
who
those
To
2.
who
hate and
these (for
offend
whom
Mazda answered, ruling Good Mind (within their
You
the prophet spake)
Ahura
He does through souls), He replied from
His His through
as
Sovereign Power, our good friend (as he is) His surpassing 7 Righteousness: We have accepted teacher, representing the entire Daeva-party,
Some prominent
1
is
alluded to; see verses
Compare
2
6, 7, 9, 10.
XXVIII,
yasa. in
2.
Daevas ;' but the verb yasa/ perhaps affords a sufficient expression for Daeva; yasen or he«ti may be understood. We may also understand the Daevas here, as the embodied Daevas, in the manner in which the pious worshipper is called Vohu Manah. That Daeva should however be used quite simply for 3
Or,
his are the
'
Daeva-worshipper the later Avesta 4
Or,
it is
the friend
'
composition
in this early
is
not probable.
In
frequent usage.
;
much
I recoil as
'
as possible from abstracts,
but the Pahlavi has hu-ravakh-manih, and Geldner admirably pro-
posed brahman. 5 Aighsan min translation,
dar
first
Lekum
lakhvar yakhsenunem
venturing on the meaning
in the sense of pa,
which
from advantages as well
latter in
as
'
so the Pahlavi
;
holding back from;'
Iranian can
from misfortunes.
mean hold back High modern
authority coincides with the most ancient authority on this latter It is apt to be a subject of scepticism with some who point.
neglect the evidence of tradition. 6
'
Pavan sardarih
difficult to
following 7
Lit.
verezo.
'
'
i
Vohuman
apply the meaning
'
;
'
Ner. svamitayam
being as a refuge
'
*.
here
from His Kingdom.' This casts light upon the expression
glorious.'
It ;
seems
see the
/fo'anvaitu
THE GATHAS.
58
your good and bountiful Piety, and we have chosen her ours shall she be 3. But you, O ye Daevas are all a seed from the 1
!
;
!
Evil
Mind 2
most
4
offers sacrifice
of the Lie-demon, and (he
is
version
He who
.
5
In advance
3
You
to
the
a child) of per-
is
6
(are your) deceits whereby ye famed in the sevenfold 7 earth 4. For ye (are) confusing our thoughts 8 whereby .
are
!
,
men, giving forth the worst deeds,
will
speak
9
as of
,
1
Aigh Spendarma
nih] zak
:
in the lordship of the highest (best)
mind
Gvahmana had
within (their) body]
arrived, as a guest,
Saharevara he answered
]
[
through
;
[that
is,
if,
(their) righteousness,
or since, ;
from
from the
and through good conduct, [if truly good conduct had arrived as a guest^ within (their) body]. And he said I befriend your Earth (so Aramaiti was later understood), the perfectminded one, and your highest one she is mine [ ]. 2 Compare Yasna XXX, 6. Where the Daevas are approached by the worst mind as they are consulting. well-inclined,
:
;
3
As
those
separately,
He
who
we
offer sacrifice to these
Daevas are mentioned
are forced to concede a large idea to the composer.
addresses the Daevas as poetically conceived to be present,
and not merely have * 5
its
And
their worshippers as in verse 1. weight in the exegesis of other passages.
this
must
The Pahlavi translator has kabed. Or ma* for mashyo (?). Or possibly arrogance, avarminLmtar Ner. apamanastara^a. SatunineV freely, but indicating the root. The word is a locative. The seven karshvars, or quarters of the earth, were already ;
6
known. B
I correct fro
keredusha and of the Pahlavi frife^,
afaj
m^ (=man) matha
ma
masha).
translator,
minijno
prakrz'sh/aw mana/i
a masc, although
I
(adj.
do so
as fraz
bara
nom.
pi.;
compare yima
admirable reading
after the
minuno vardined
avo vinas
—mathnati.
kan/ano
Notice that
[aighaj bara
var
a/frLrta
is
Ner.
awkward
as
have so rendered as more personal.
Vakhshye«te stood translator, as also
I
now
in the ancient writing
in
some of our
used by the Pahlavi MSS. otherwise
surviving
;
!
YASNA
XXXII.
59
Demon-gods beloved, forsaken by the Good Mind \ (far) astray from the understanding of the
the
Great Creator, the Living Lord, and (far astray) from His Righteousness 2 beguile mankind of happy 5. Therefore ye would 3 life (upon earth) and of Immortality (beyond it),
you with
since the Evil Spirit (has ruled)
Yea, he has ruled
mind.
4
who
you, (ye)
his evil
are of the
Demon-gods, and with an evil word unto his ruler 5 (governs) the wicked 6
action, as
!
reading vakhshe«te with Justi and most others, and mimatha with Bartholomae Ye have caused that men who produce the worst '
:
results are flourishing, loved of the
Daevas
Hubschmann preferred
the Casuslehre,
'
sie
angenehm ist,' also reading vakhshewte (?) (page 240). So the Pahlavi also indicates a^an Vohuman Gvahmana^* dure* aste. 1
2
Improper subjunctive
3
The
*
Fra&nas
;
cated renders '
it
sizd
Ner.
;
amutaan pavan hu-zivimih.
from necessarily means
more
in
otherwise ye (have) beguiled.
Pahlavi also freely frifeV far
But
(as they are).'
sprechen was den Devas
The
closely.
'
gave
'
;
'
assigned,'
indi-
'
Pahlavi has here correctly, but
freely, ka.shed. 6
it
The
A
accusative there.
The
so situated. 6
Ner.
:
It
is
I
do not think that the word
simple accusative does not so naturally
end of the sentence
the
XXVIII, 8
Pahlavi has here jalitaih for khshayo, and in
has pafl'akhsha for khshaya.
in
Gathic;
it is
is
an
fall
to
generally in apposition
when
nominatives tend toward the end of the sentence.
through both of these that he
deceiving
is
(sic,
unable to follow the Pahlavi which probably renders as a second plural; see
immortality, path].
he
is
mun [
lekum) mankind
(saying)
Since he
is
if it is
yours,
O
[is
from Aharmana
;
[
man
]
(that
ones (meaning over every one)]. The Gathic verbatim is as follows beguile)
regard live,
:
to
prosperity
immortality
ye base-minded
inculcating the lowest actions
sovereignty
in
possible to
!
O
and our
ye base Devas
of the miscreants is,
lies in
;
!
he says that
the sovereignty) of certain
Therefore ye beguiled (would
of-happy-life, of-immortality-and since
mind (you) who-(are)-and Daevas' (worshippers)
you
with-evil
the evil-and spirit
with an-evil (-word as concerning) action with-word (rules), by
;
THE GATHAS.
6o Full
6.
destroy trine
of crime us,
(your leader)
wherefore he
declared)
is
but
;
same manner,
the
in
l
has desired to
famed, (and his doc-
this
if
O
is
be so of these, then
Ahura
Thou
!
possessest
2
Thy Thy kingdom and Thy Righteous Order I will establish Thy precepts (in Thy name) 4 Among these wretched beings (this their 7. Thou knowest)
(because
memory
And
3
.
the true (teachings) in
in
.
5
leader
c
)
knows not
that those things
7
which are de-
which (same) means (has-)commanded the wicked (his) ruler (nom. masc. ; see Y. XXVIII, 8). The nom., as in Vedic, at
sing.
the end. 1
Or, Full of crime ye have striven to attain your ends
those things which are reported.
(If verse 5 originally
(?)
by
preceded)
makfrna would naturally be regarded as a singular
as paouru-aenao an impossible plural masculine. It might, however, be a singular used collectively. In that case we could put the verb in the plural is
with verse 5 in view. obviously correct, and 2
Vid
3
Or
to concrete
'
or
abstract, the
first
is
by the Pahlavi translation. occur in the Gathas in this
also so rendered
(with the perf. vaeda) seems to
Or,
sense.
As is
Thou knowest
with the Best Mind.'
memorised recital;' Ner. praka/aw kalayati. * Parsi-persian MS.: Bisyar kinah-varzandah kinah 'hwahad, [kus wanah-karan padafrah kuned], kih, guft + srud isted [kih guft isted] ku, kih o^an bwumar [ku, padafrah pah an zaman tamam bih kunand, kih ruwan baz an tan dehad]. Zahir jumarkunandah Hormuzd [ku pah wanah wa kirfah mmar-kunand] wan i buland agah pah Bahman [muzd danad ku an kih bayad dadan]. Pah an i Tu i -Suma, Hormuzd 'huda, an i Sawab amu'htan bih danestuwan (sic vid) [kih 6"uma paduahi tamam bih bed + ya'hni + bajad, har kas pah neki agah bih bajad]. '
in the
;
;
!
;
5 6
The The The
Pahlavi has kinikano.
^yaetu of the
first
verse, the dujsasti of the ninth, &c.
Ner. with his roshano = clear 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. Vidvau must refer back to the same subject as ahya in the first 7
Pahlavi curiously errs
parish phu/atara/^.
;
It
'
verse, or possibly to
Aka Manah, going
'
'
'
a step further back.
YASNA clared as victorious for the smiting
;
6I
XXXII.
bound together
(by his allies) are
l
yea, those things by which he was
2 famed (as victorious) by his (blade of) glittering iron But the utter destruction 3 of those things Thou, O Ahura Mazda! knowest 4 most surely 5 6 Yima Vtvanghusha 8. Of these wretched beings .
!
,
7 was famed to be he who, desiring to content our s men, was eating kine's flesh in its pieces. But from (such as) these, O Ahura Mazda in Thy discerning 9 discrimination, am I (to be seen as distinct ). ;
!
Possibly, 'which
1
are by
The
proper to be smitten.'
Thee announced as destined and mun zanuno amukhtend
Pahlavi has
J6ya=jaya to jan, as akayia is to kan. Compare other allusions to weapons, snaithuS, and
(sic). 2
possibly
dakhshtem. 3
So
4
Nae£i/ vidvau and
5
A
and
also the Pahlavi, ristak
literal
pat/afras.
vaedi-rto ahi are in antithesis
rendering of
and emphatic.
verse would be as follows
this difficult
:
he that) for the smiting which the-collected-things, jan) (are) cp. form Sk. ja, (dat. ja, jan things (as) victorious (read jay a) are declared forth, by which (things) he has been heard (of) through glittering iron, of which
Of
these wretches, nothing
knowing
(is
;
things Thou,
O-Ahura
!
the ruin,
O-Mazda
most knowing
!
art.
Others take s*?nghaite in the sense of 'cut'(P) and render very differently.
The Pahlavi has shedaan Ner. tan dveshiwa^. Or teaching,' so the Pahlavi Ner. samasvadayati. 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 Some to the first eating of the flesh of beasts, recall Genesis ix. 3. 6
;
7
'
;
:
have rendered:
With regard
to these
I
am
of Thine opinion,
O
Mazda (?). 9 The Pahlavi may be rendered as follows Among (of) these demons Yima of the Vivawhanas is famed to have been a wicked It was he who taught men thus: Eat ye our flesh in scourge. :
pieces [wide as the breast, long as the
arm— (or
better with West,
and armfuls')]. From among these [ ] I am chosen [that is, even by Thee I out by Thee, O Auharmazd hereafter 'in lapfuls
!
am
considered as good].
;
;
!
THE GATHAS.
62
An
9.
teacher (as that leader
evil
he will teachings he will
destroy (our) doctrines, and by his
l
is),
pervert the (true) understanding of life, seizing away 2 (from me) my riches 3 the choice and real wealth of ,
Mazda
my
To You and
Good Mind.
(Thy)
am
!
I
Aye,
10.
Ahura
therefore crying with the voice of
(need)
*
spirit's
O
Asha,
to
man
this
(indeed, for he
my
destroy
will
doctrines
blasphemes the highest of creatures
He
that live or are made).
declares that the (sacred)
Kine 5 and the Sun are the worst of things which eye can see and he will offer the gifts of the ;
wicked last
he
(as priest to their
An
And
Demon-gods).
at the
our meadows with drought, and
mace arms ).
his
before his 1
parch
will
hurl
will
6
Thy
at
(who may
saint
fall
7
improper subjunctive.
Otherwise
irretrievably, of course; the case
:
He (has)
destroyed (not
was not decided, and
finally issued
favourably). 2
Apo
—
yawta; otherwise 'they would take'; Ner. apaharati. Zak i li ishti avorto [ khvastak i pavan dastobar]. Pavan valmanyan milaya i minavadiha Ner. vagbhi/z ma-
3 4
—
;
nasavrz'ttya
aham
text, the gloss
means
—akrandaye
however).
One
but there
Cow G
Observe that
Compare XLVI,
2.
did not represent the rain cloud, at least not at
Read
viyapa/ as a demon, without sign: 'y' for 'v.'
word viyavanine
comparison with the stroying the '
we by no
somewhat of the familiar foes of the Vedic kine can be of course no connection. The Iranian sacred
The
all directly.
was miswritten
it.
How
are
we
to
account for
should not arrest our philology
at
The long vowel is most awkward for a Indian vap = shear. And I think that 'de-
means of
shearing the land.'
We
'v'
Pahlavi language, not to speak
of the Pahlavi translation, suggests
the
reading Ner.
thinks
for 'y' as often
the
in
ipso facto read the Pahlavi, either in correct translation, or as
following our texts. '
(not following our present Pahlavi
irrigation
'
gives as
good a meaning
as
Notice that elsewhere a more correct form
=
appears, viapotemem (Vd. Ill, 15, (51 Sp.) ) viyap6temem. Literally, ' he will discharge his club at the righteous.'
YASNA Yea, these
11.
destroy
will
consult with the great
x
my
And
they
they are seizing
the gifts of inherited treasures
3
for
life,
of the wicked (enlightening
themselves by their words 2 ).
away
63
XXXII.
4
from both
(wretched men who will fiercely wound no way kindly moved) by
household-lord and from house-wife
5
;
that they are), and those
(my
folk, repelled
and
in
the better mind of the holy 6 12. (But Ahura will speak His rebuke, .
those doctrines which livering 7 (repelled)
by
its
God
Kine's
life
He
men may be
for) as to
(basely) de-
holiest action, (and galled 8
by the
sacred truth)
Yea, unto these
(such)
hath said
hath said
it)
:
Evil (are they
who have
!
slain the
by a blessing (and have cursed her while
they offered to help her
9
),
men by whom Gr^hmas
are loved above Righteousness, and the Karpans,
The
1
Pahlavi translator erroneous, or free, as to
cates the
proper sense
peshpayih
va paspayih
of
—
]
;
-£ikoitere.r, indi-
—
by pavan masai [ pavan but Neryosangh, mahattaya-pura/fc-
mazibii-
sarataya. 2
Comp. XXXI,
12, 'there high his voice
lifts
the truthful or
liar.' 3
Literally,
4
Riknah vindijno.
5
Ka^ak-khu
'
he
takes.'
Reshinend; see V, 10. The ablative of the cause, comp. asha/ haH otherwise with Hubschm., Sie die Schaden nehmen mogen durch den besten heiligen Geist, O Mazda! (Casuslehre, s. 241.) 7 The Pahlavi translator had probably before him a text reading With such a text which rashayen he renders freely resh sraySnd. 6
'
;
'
;
is far
preferable to the one afforded
men
by the MSS. we may read:
be opposing and retarding (literally Whereby (y
and ceremonial) action (are ye).
will
;
but to these
men Mazda
See the previous verse.
8
See the previous verse.
9
The
Pahlavi has hu-ravakh-manih yemalelund.
declared
:
Evil
!
THE GATHAS.
64
and the Throne of those who have wished Demon of lies (as their deity and friend 2 ). 3.
1
And
the Gr6 hma will seek
by means of
bewail
will
Thy
of
for the
for these things
4
kingdom in the abode of Worst Mind (who both are ) the destroyers of life, and who, O Mazda
(Hell which together)
3
7
1
6
his
(evil)
5
is
the
with glad but (envious) wish the message
(But he will not abate with his
prophet.
vengeance), he will hold them afar from the sight 7 of the truth
!
His is Grt'hma 8 aye, his! And to (oppose) Thee 9 he will establish the Kavis and (their) scheming 14.
;
1
So also indicated by the Pahlavi bavihund. There is elsewhere evidence enough of a upon the truth. 3 So also indicated by bavihune^. 2
4
Or,
5
Comp.
6
Or,
'
'
desire to encroach
which kingdoms, sovereign power.'
XXX 6.
they gladly complain
;
so also the Pahlavi
'
:
Mun — gar-
kamak. The singular ^lgereza/ is difficult with yaeH. Many would alter the text at once, and the temptation is great. 7 Htibschm.,'y
;
some also
See the previous verse;
religious privilege or precedence.
XXXI, 10:
Never,
thieving one share the
O
good
where the two hosts meet
Mazda! never See
doctrine.
in hostility
'
shall still
the thriftless further
and
XLIV,
15,
on account of the doctrinal
vows.' 8
Grdhma appertains
referred to throughout.
to,
but
The
is
not the particular
evil
teacher
Pahlavi translator indicates bribery
as the meaning of the word. Possibly some impious chieftain meant whose procedure was of that nature. The word occurs
is
in
the plural. 9
A hoi;
Thwoi
is difficult.
Or
standing has subdued the Kavis.'
masih, as
if
(see Y.
The
XLIV,
14),
'Thine under-
Pahlavi translator renders
he had read ahuthwoi, offering an important alternative.
YASNA
XXXII.
65
of power are but deceits Their deeds since they have come as an aid to the wicked 2 and since he has been (falsely) said (to be set) to conquer the Kine 3 he who shall kindle that (very) help of plans.
*
,
,
grace which removes our death
Thy
(and lightens
afar,
saving flame).
And
15.
therefore will
Karpans' and
Kavis'
drive from hence 4 the
I
And
disciples.
after
these
(have thus been driven hence and away) then these
(my
aiding
princely
whom
saints)
render no longer rulers at
will
over
they
life,
(now)
(and deprive
of their absolute power), these shall be borne (at
Read
dominion he has established the Kavis and their inReading hoithoi, his G. is to be bound.' 1 The predecessors of the Pahlavi translator seem to have understood the word var(e)&zu as conveying the idea of power rather than that of brilliancy. He renders freely pavan zak varzanan avaruno danakanS. Supposing the text to stand, and not supplying a formation from var(e)z, we may hold that there existed a var(e)/C' beside var(e)z, as there undoubtedly was a har(e)£ (see hareta) beside In
:
his
tended plans.
'
1
light on the Vedic var^as. amati£ avo paduend valman darvandan aiyyarih Tora zanLmS gufto. The sufferings of the sacred Kine form the
This casts
har(e)z. 2
Amati/£
[
central thought of
Can gauj be
3
ye refer to
A
it ?
much
that occurs.
a genitive here
How then
genitive looks
But
?
if
a nominative, must not
could the Kine 'kindle' the aid of grace
difficult.
It
is,
?
however, accepted by Spiegel,
although he renders differently from
may give
]
my
translation.
us invaluable relief here by restoring the
text.
The Pahlavi The ancient
Reading with him, we might render: Kine which (ya ?) 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 sao^aya/. The Kine distinctly caused this help to be declared. See XXIX. But I make it a matter of principle to follow
translator read vao^aya/.
When
the 4
the
MSS. in a first translation, where that is at all possible. The Pahlavi translator differs greatly here, having taken
anaLr
with adverbial force, and as possessing the a priv. (they being [3i]
F
THE GATHAS.
66
by the (immortal ) two Good Mind (in Heaven) 2
to the
]
last)
home
of (Thy)
!
1
6.
(And)
3
this entire
(reward of the righteous)
One who
from that Best
(mental) light of the pious
Mazda Ahura
is
in
!
is
the wide
ruling (as supreme),
my
O
doubt-
somewhat as follows: anai.r avaeni(?) he was blind who (belongs to the a truer text is indicated by Whether to the Kavi). but doubtful on account of XLIV, 13, and its nashama
y*=from Karpan and him here
,
whose are my woes and
6
He
not inclined). as
teaches
5
4
also read
his non-inclination
;
the unvarying explanation of the Kavis as blind probably derives origin from
some such reading
Certainly
if ais
impossible in
its
here, or elsewhere in lost documents.
can be used as a particle, anai^ is not altogether Moreover, the Pahlavi translation sense.
some such
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 1
startling suggestions.
The
Lit.
trl.
what (things are) of the K.'
'
Pahlavi translation gives a fine suggestion in the concrete
seeing the dual abya,
sense here;
Haurvata/
1
and AmeretataV, which
Spiegel also renders.
It is
very
explains
it
is
it
as referring to
very probably correct.
difficult to
So
decide in which sense
yeng daiwti noi/ jyateus khshayaman?«g vaso is to be taken. If in an evil sense (as vas
might think of such a rendering as this I have driven the Karpans' and Kavis' disciples hence to those (evil rulers) whom they (my But these (my servants) render no longer wanton tyrants over life. :
champion saints) shall be borne by the two to the home of Thy Good Mind. But strict grammar demands of us that toi should back to yeng. Accordingly I suggest as above first. Observe that Vohu Manah equals heaven. Recall XXX,
refer 2
'
but for the holy Vahirta
Manah
;
that
is
4,
heaven.'
Pahlavi has ham; Neryosangh has sarvam. Reading sa£(a)yas£i/ (P 11 skyaskti; Pahlavi, amukhtuno (sic); Otherwise syas/£i/, which may well mean Ner., jikshapawaw). 3
The
4
,
'
lying, reposing
offering).
fi
'
in the
Geldner
wide (mental)
lately
light of the
admirably suggests a 2nd
Pavan farakhu hushih. If this 'best one' is the Ratu of XXXIII,
tically
clear
;
but the expressions are rather
pious (or of the sg.
1, all is
gramma-
strong in view of
!
YASNA
67
XXXII.
His power to heal), when I 2 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) ings
1
they
(yea,
XLVIII, If Ahura
where similar language
9,
is
certainly applied to Ahura.
only one instance more to add to
we have
here meant,
is
in
lie
which Ahura is spoken of in the third person, with an thrown in. See the differing views of XLV, 11. Possibly the Best One was Ahura's Spe«ta Mainyu. 1 Zak i pavan gumanikih. As to aithi, aithivawt seems to prove that its meaning must be calamity also in this place. Otherwise one
many
the
address to
in
Him
'
'
is
strongly tempted to heed the vigorous indication of the Pahlavi
Here and
translator. is
in
clear in the midst of
simpler.
Alternatively
Valman
2
i
ishy^wg.
in
pumman
XLVIII,
my
9,
doubt.'
he Tenders manifest,' what The etymology would be far
dvaetha= terror khvastar.
The
(bf).
Pahlavi sees
Otherwise one might render:
missiles (comp. zasta-irtaiy) to be cast forth
harm of
I will
(Supplementary note.
means of
later,
like
'
to
be desired'
cause (verbal)
from the mouth
for the
the wicked.
'Parch with drought'
irrigation, so often resorted to in the
would point also drought'
in verse
The
be regarded as having figurative application. the
'
'
is
a
to a literal
safer
sense, but
expression.
vivapem = viyapa/, viyapem.)
F 2
'
10
may
destruction of
same regions
waste our
meadows
See further vivapa/,
and
THE GATHAS.
68
YASNA
XXXIII.
Prayers, Hopes, and Self-Consecration. Brighter times dently promised at
hand.
to
XXXII
seem
In fact the as to the
choruses of attending
germane
who
a
climax
at
XXXII
three verses
first
or
saints,
last
in
XXXII,
'
seem
so confi-
described as near
is
much
belong as
to
They remind one
XXIX,
Immortals,' in
of the
perfectly
but referring in the third person to
the
first
sion of chapters here rests to
of
close
present chapter.
closes
begins again with a
The vengeance
have arrived.
to the connection,
speaker
a
to
the
in
upon
16,
chapter
with
The
verse 4.
a
and who
first,
propriety of a divi-
comes XXXIII, 4. composer, whatever his name
the fact that the thought
beginning afresh
at
Whether Zarathujtra, or the chief may have been, composed these three verses relating, as they do, to himself, and put them into the mouth of another, or whether their
grammatical form indicates another author,
determine.
is
difficult
doubt very greatly whether either the expressions
I
to ;
I
&c, or the words he will act,' let him be in Asha's pastures,' are at all meant to express more than some modern hymns which use I and he.' Both are in constant employment in anthology with no change in the person indicated. T' and approach,'
'
I offer,'
'
'
'
Thy
servant
change
is
'
'
'
'
are merely verbal variations.
somewhat marked by the
Here, however, the
allusion to the chastisement of
the wicked just previously mentioned in
XXXII,
16.
1.
It
is
to
canon with the original, as indeed with the later, Zarathaytrians of the Avesta was the primeval law.' Unquestionably the precepts understood as following from the dualistic principle were intended that is to say, no trifling with any form of evil, least of all with a foreign creed, was to be tolerated. Ahura has no share in the evolution of anything corrupt. We may even add that He had no power to prevent either sin or sorrow, although He possessed all conceivable power to oppose them. According to these fundamental laws, then, the Ratu is said to act, as sternly severe upon the evil as he is beneficent to the saint. 2. The fierce hostilities hitherto pursued are more than justified. The injury of the wicked by denouncing, planning, or by physical violence, is on a par with advising the good. They who pursue the enemies of Ahura are actually operating in love to God, and
be noticed that the
strictest
'
;
sacrificing to religion itself.
YASNA 3.
And
accordingly the reciter
connection
made
to
pray in
this
immediate
friend (a vahi.rta)
useful
may
whichever class he
believer, to
is
and
sincere
a
for
69
XXXIII.
the
to
belong, whether chief, allied
peer, or villager, a friend spiritually enlightened (vidas), and, accord-
ing to Ahura's prescript
(XXIX,
keen, persevering, and brave in
2),
Let such an one as needed by the Kine, let
the cultivation of cattle (thwakhshangha gavoi).
so asked for by the
this,
him,' he prays,
'
Lord
himself, so
be supported in his holy
'
Let him
toil for us.
till
and
tend, not in the pastures of our valleys only, but in the spiritual
pastures of the Divine Benevolence where the mystic kine 4.
Taking up the peculiar
T who
'
of
XXVIII,
the
continuing in that form with
to the first person,
is
grazing.'
composer returns exception
little
which, naming Zarathurtra in the third person,
until the last verse,
(if it is not an addition, which, however, it may be) that Zarathmtra had been the speaker throughout. As it is highly
implies
probable that the author uses
it
in
XXVIII, and
that Zarathurtra
grounds
who uses we may
this
'
I
for believing that the
as well as
'
the
is
same who
fair
evidence
we acquire some additional person who wrote (if we can apply
to
Vutaspa and
to me,'
was universally recognised
to me,'
'
the speaker here,
is
such an expression to the author) the words us.'
who
take verse 14 as
if
'
and
and to and
to Zaratrnutra '
to Frashao^tra
to be Zarathurtra himself
com-
As if in response to the posing a piece to be recited by another. expression iri verse 3, recalling that although a vahijta (a best one) some of each class (verse 1) he was no contenter of the wicked (XLIII, 15), he begins a prayer which is only completed by its izya in verse 6, and which gathers force by each preceding profesto
sion of
fidelity.
And
true to a practical dualism,
he
first
abjures
God, and of arrogance, discontent, and dishonesty toward man, accompanied (as it seems
the leading sin of disobedience to
to
have been) with neglect of the all-important duties to the cattle
who shared perhaps
more
the sanctity of
facile
'
'
the soul
'
of their representative.
And
dualism as opposed to the of the opposed religion, which was the cause of
this practical severity of
is
it
lying
'
that high reputation of the Persians for veracity,
which was grouped
among the virtues of the race. imply, I who not only abjure dis-
with avoiding debt by Herodotus 5.
I,
he goes on to say, or to
obedience, insolence, complaint, and lying, but especially invoke the great genius
Obedience himself, Obedience toward God, I do by this abjuration and prayer to hundred autumns of booty and glory, but
who
is
(Thee), endeavouring as attain,
not
to a long
life
to
a
'
in the
'
kingdom which was
established in the spirit of
THE GATHAS.
70
Divine Benevolence, and to paths not only for the war-cart, or commerce, but to those rigidly straight paths of moral purity in which Ahura dwells, 6. I, he adds once more, who am thus Thine
the-
for
actually invoking (zbaya) invoker, I
am
straight
'
'
paths (erezm),
like the
know from
seeking with longing (kaya) to
that Best Spirit
(Thy Spewta Mainyu ?) animated once more by that best mind, to know-what ? Shall we regard it as a bathos when we read that he thus with cumulative urgency prays to
know what
the Best Spirit
thought should be done for the recovery and perfection of the If we turn back to XXIX, i, we shall see that the identical fields ? word (vastrya) describes the original want of the kine's soul. It was vohu vastrya which she implored as her salvation and it was the sacred agriculturist who alone could afford it, and who as the ;
diligent
'
And
tiller
of the earth
'
always remained the typical
as his useful deeds in reclaiming, irrigating,
land, were justly
and as the
ranked among the
first
services of a
saint.
cultivating
human
being,
gathered grain was perhaps
preparation of the
last
and
make
Daevas start, and as further, a life from the fruits of the earth to this day constitutes the main difference between those who live by murderous theft and those who live honestly in nearly the same regions, I think we may not only see no bathos here, but on the contrary admire the robust sense of this early religion 1 and say that a knowledge as to a true humorously, but yet pungently, said to
and
shriek,
and
fly
the
(see Vendidad III, 32, Sp. 165),
,
policy in
was one of
the department of agriculture
possible desires,
Mazda and
as
how
the
things worthy of a
all
of consultation with Him.'
be worked, and freebooting
and the most of
How
'
wisest
sight of
the fields had better
the people could best be kept from bloody
aggressors
or
as
victims,
this
involved Ahura's
Righteous Order, Benevolence, Power, and Piety, the four energisAnd this only could secure the other ing Immortals all at once.
two rewarding personifications, Welfare and Immortality. 7. Having prayed for that which is the first virtue of civilised existence, work (verezyeidyai), he proceeds to further petitions. Come Ye,' he beseeches in Vedic fashion. Come Ye, O Ahura, Asha, and Vohu Manah and behold the attentive monarch, the '
!
leading Magavan, as he listens to
1
In this particular.
share of absurdities there
is
;
As
to ceremonies
my it
instructions with the other
had
at a later period
but as to honest work as against
'
more than its enemy
foraging on the
'
a great difference between the Gathas, and some other ancient hymns,
for instance the A'iks of the
Veda.
representing the opposite extreme.
In fact these latter
may
be regarded as
'
YASNA
XXXIII.
71
and the thronging masses. And let too the sacrificial and worship. He rests at no bare morality for the simple multitude.
chiefs,
pour 8.
gifts
in for offering
knows too
well the
human
foible, therefore
He
he asks with vigour for
and hymn. Encouraging the two pious chiefs whose souls go hand in hand, he prays that an influence like that of the eternal two' might sacrifice 9.
'
bear their
spirit
'
'
shining
(sic) to the
home
of Paradise,
attained to perfection by the help of the Best
(For mainyu in
it.
10. all
the
Mind
of
having
it
God
within
XLIV, 11.) His love (or 'by His
sense compare
this
Asking of Mazda happy phases of
to grant in life
which have been, or which
will
')
shall ever
be experienced, he prays that their bodies, that is, their persons, as separate accountable individuals (compare narem narem /i&ahyai tanuye) might flourish in the graces of the Sovereignty, and the Sacred Order, ujta, the
till
Good Mind,
Holy
the
they were blessed with the
summum bonum.
He
here prays all the grand abstractions, Piety, the Righteous Order (which alone can push on the settlements), the Good Mind of God within His people, and His kingdom, to turn their mental ears and listen, and listening to pardon. 12. And specifying the one central object of desire, the Thrift11.
'
'
law, the Avesta of the Ratu, or Saoshya«t, he asks
and give him
Ahura
to arise
by sustaining him through the inspiring Righteousness and the Good Mind, in an effective to his help
spiritual strength
invocation. 13.
With a
spirituality
still
deeper than his Semitic colleague, he
God, but His nature, and especially comprehend and bring home to his mind what the
asks, not to see the person of to be able to
Sovereignty of God implies with of Piety as
first
its
'
And
blessed rewards.'
he asks
acquired, practised, and then speaking within him,
to reveal the Gnosis, the Insight, that
is,
the Religion.
may
language of the previous verses we
14. After the fervent
accept verse 14 as a legitimate continuation.
Its
'
Zarathurtra
may mean I just as David is used by the Psalmist for me.' And the language can mean nothing but a dedication of all that he '
is
and has
to
'
'
God,
'
'
his flesh, his body, his religious
eminence, the
obedience which he offers in word and deed, inspired by Righteousness,
and the Kingdom which he has succeeded in saving and (I do not think that I have at all exaggerated the grasp
blessing.
and fervour of
this section.
Less could not be said,
are to be allowed their natural weight.)
if
the
words
THE GATHAS.
*]2
Translation. i.
As by
the laws of the primeval world, so will
our spiritual chieftain act (that chief besought-for by
named
the Kine \ and
Deeds most
he
2
as Zarathu^tra
by the Lord).
do toward the wicked, as toward the righteous, and toward him whose deeds of fraud 3 and righteous deeds combine (in equal just
will
measure). 2.
Yea, (he
geance, for) he
with justice but with ven-
will act
who does
evil to the
wicked by word,
or with thought (and plan), and (who therein does
not dally, but or he (again)
toils
labouring as) with both the hands,
who admonishes one
for his
good 4 such ,
as these are offering (a gift) to their religious 6 ;
(they are offering to conscience.)
XXIX, XXIX,
1
See
2
See
3
So the
faith
approving view) of Ahura
in the love (and with the
Mazda
5
i.
6, 8.
Pahl. and so also Roth (Z. D. M. G.,vol. xxxvii. 5, 223) mithahya as a nom. pi. (comp. va/fahya). But I am strongly inclined to a former view of my own. Yehya-mithahya ;
taking
look
irresistibly like
two
alternative 'what fraud
genitives.
he
may
I
would render as an emphatic
lay hold of (h^myasaite with the
and what (seem) to him the righteous But if Roth and the Pahlavi are right, we
gen.), reach (of the one),
deeds (of the other).'
have here the origin of the
later
hamestaga, the souls
in the inter-
mediate place between Heaven and Hell, whose sins and good works have been equal (West, Gloss, to M. i K.). The Persian
Haug
manuscript of rastd ested an 4
i
12 b. has
duru^//, kih \k
:
Kih
\k
(ham) u an
So the Pahlavi also indicates
:
(pro
ham) u
i 'halu [ku,
Val valman
t
an
i
ham
hamestan].
.Tapir
-Hshun.
Ner. uttamasya va asvadayanti dehina/2. 6
Literally,
varena
;
'
they are offering a
gift to
their
own
choice
'
(var=
comp. yavarena).
6
They are holding fast by the holy cause, and their vehemence vengeance does not negative the fact that they are toiling in the love of Ahura. Pahlavi Pavan zak 1 lak doshijnS, Auharmazd
in
:
!
YASNA
XXXIII.
73
Let the man it be), O Ahura whether saint, righteous the toward who is the best 2 1 lord's kinsman ,or as village labourer, with the allied peer (of the master), having light, and endowed with energy for the cattle (a Ratu such as Ahura sought
(And so may
1 3.
!
an one be the work-field of the Righteous Order,
to satisfy their wail), let such
tures of
Thy Good Mind
(And
4.
I
5 will abjure
3
in
in the pas-
4 .
beseech for Thine instruction), I who all disobedience (toward Thee, praying
that others likewise
who
(for us)
may
abjure the Evil
withhold
Mind
it)
from Thee
;
I
as well, the lordly kins-
man's arrogance G and that lying sin which is (alas !) 7 the next thing to the people (their most familiar fault), and the blaming ally's falsehood, and from 8 the Kine the worst care of her meadows (the crime ,
of stint in labour 1
Literally,
2
'
3
),
with, or as, the kinsman.'
'
With the
See
9
true
XXIX,
2
ally.' '
:
Let that pasture-giver
whom ye would
on our sacred
The
4
pastures,
Pahlavi
and on our
may be
appoint
let
him be
He who
affords
for us, teaching by example and precept vohu vastrya, side.'
follows:
rendered as
on account of the relationship [that is, him ?] does so also on account of the labourer's
increase to the righteous
something
is
given to
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 Auharmazd, he has a thorough understanding as to what is (true) Thus Vohuman (a good mind) is a energy toward the herds. workman with him to whom Righteousness also belongs. 5 Hubschm. Casuslehre, der ich von dir den Ungehorsam und schlechten Sinn durch Gebet abwenden will (s. 1 80). ;
'
'
6
else 7
Observe that /foaetu certainly designates an upper arrogance
class.
Why
?
Possibly this severity was the cause of the later high reputation
of the ZarathuJtrians for veracity. 8
Literally,
9
The
'
from the pasture of the Kine.'
Pahlavi
may be
rendered
:
Him who
will
not listen to
THE GATHAS.
74
who
I,
5.
(abjuring these sins), call earnestly on
Thine Obedience of all greatest one for our help
,
gaining (thereby
Realm of (Thy) Good Mind
the
life in
(assisting guardians) 1
2
)
the
long
(incarnate in
our
tribes), and paths that are straight from their Righteous Order, wherein Ahura Mazda dwells 3 6. (Yea), I who, as this Thy faithful priest, invoke Thee through (my) Righteousness, (now) seek 4 with longing from (Thy) Best Spirit, and with that 5 (best) ,
intention
of
mind,
know) what 6 he
(to
thought of the working of (our) (because
Thee, there
O
is
abjure the Evil Mind, and
I
Auharmazd
!
all
disobedience,
and Akoman also, for by him and the deception of the labouring
hand [that is, of neighbours]. upon the clients. And he holds
close at
live
ever bringing censure
himself
Therefore
.
will I abjure,
the despising of relations,
men who
7
fields
And
he
is
to the lowest
measure of duty toward the Herd. 1
Avangha
The
p. 16). 2
Sraosha
(
ne, or
avanghane, an
infinitive (see
Wilhelm, de
Infin.
Pahlavi has avo aiyyarih.
= listening obedience)
is
the greatest for help, because
by a Mathra which appeals to him the way to Ahura is found out (XXVIII, 6) and the Demon defeated. If apano is read, so strictly. The Pahlavi translator seems to have understood apa. ne; baram ayafinai pavan der-zivijnih, zak i pavan khiWayih i Vohuman. Ner. Avapaya dirghe ^ivitalve. This may well restore for us the proper text. Reading apa ne we should render 'obtain for us.' 3 Ahura Mazda dwells as in His abode amid the paths where His saints walk (see XLVI, 16). 4 So also indicated by bavihiineV. Kaya properly refers to ye. :
5
The
Pahlavi translator seems to have seen an imperative in
ava, rendering c
Ya.
it
freely aiyyarineV/5.
may be an
instr. sing,
thought meet to be done
; '
or an ace.
pi.
neut.
'
I
ask what he
ya does not necessarily equal
ye" na
in
every instance. 7
I
need hardly remind the reader that agriculture was the great
question
Without
of orderly and religious it
there
plunder for them.
life
with
the
Zarathu-rtrians.
was of course no resource but wandering and
YASNA
XXXIII.
75
O Mazda would I beseech Thee, and for consultation sight of for a Thee of (What is Thy will and mind ?) with Thee arrogance, falsehood),
!
!
7.
Come
Ye,
then,
my
to
best
(regulations.
my men, and my laws ), my very own, O and let them see through the Righteous Order and (Thy) Good Mind (which Thou wilt bestow in Thy drawing near) how I am heard before 2 the rich giver (in the assembly of Thy worshippers). Yea, (come Ye) and let the manifold offerings of (Arouse Ye, and worship be manifest among us 3 Come
2
to
Mazda
!
;
.
help our zeal
1
So
I
4 !)
Otherwise see
render from the context.
ta toi izya in the
previous verse.
was formerly inclined to understand Ahura here, Indian But (Indra and other Gods are maghavan.) modern authority, aided by the ancient Pahlavi translator, brings me to a better mind. The Pahlavi has pavan fravon magih. It The more prominent is better to refer the word to the disciple. 2
I
usage permitting.
members of 3
the congregation are meant.
Ner. renders the
manifest
in
last line
the midst
thus
:
And may
these offerings be
of us, and accompanied with (sincerest)
worship.
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 aidum' (sic) stood, as similar words so often stand, in his MS. as 'ai. dum.' Deeply imbued with a superstitious regard for every letter, and with a public equally scrupulous, he saw no 4
'
He
course before him but to translate each as best he could.
by an infinitive, preserving the root, and could only think of a form of da for dum (so also moderns in chose to render
'
ai
'
'
another case).
Many
'
writers, seeing such a step, cast
paper, regarding themselves as absolved by such a
mastering his translations.
But a
little
bring one back to sounder exegesis.
we have
identically the
awkwardly but
same form
correctly, using
in
'
away
blunder
honest labour
will
'
his
from
always
In the next following verse
another word, which he renders
da again, but as a proper auxiliary.
;
THE GATHAS.
j6
(Come Ye) and show me
8.
our
so that
faith,
I
the worthy aims of
may approach and
Good Mind, the offering, O You \ or the words of praises offered Righteousness. And give Ye as Your offering-
with (Thy)
One
the
with
like
me) the abiding and Welfare
(of grace to tality
Thee the
(Thy)
home 5
with
and with the Better Mind. spirit
on as a fellow-help
To
),
Mazda! bear on
of the two leaders
spirit
brilliant
O
3
(one like those
let
holy ritual Truth to flourish
1
Your Immor-
gifts of
!
And
9.
to
them Mazda! of fulfil
7
let
;
6
him
who 4
cause the
bear them to
preternatural insight,
Yea,
let
him bear that
in (furthering)
the readi-
approach the offering of a praiser seems certainly an unI think that we are obliged to regard khshmaway of saying Yourself rather than of Yours -
natural expression.
vato as another
-
'
'
and if it equals 'Yourself here, it may elsewhere; see XXXIV, 2, khshmavato vahme, also XLIV, 1, nemf khshmavato. All acknowledge mavaite to mean to me.' Htibschmann, Casuslehre, s. 200: dass ich mit frommem sinne an eure Verehrung, Mazda, gehen '
'
kann.' 2
It is
word
is
curious that draono seems to be in apposition here.
used merely
The
in the sense of offering in the later Avesta.
It
might possibly mean 'possessions' here. 3 See XXXII, 15. There helping princes are spoken of 'as borne by the two (Haurvata/ and Ameretata/).' Here in immediate connection with the same two the two united chiefs.
By
it is
said
the term
'
:
Let one bear the
spirit,'
spirit
of
which sounds so sus-
we must nevertheless understand very nearly what the word would mean in a modern phrase. By these two piciously modern,
we may understand either Gamaspa and Vutaspa (XLIX, 9) Gamaspa and Frashaortra. (Compare yavarena Frashaortia
leaders
or
Gamaspa.) 4
Let one bear them.' Khvarih maninLmo.
'
The less 7
Pahlavi gives
its
evidence for an instrumental and for a
pronounced meaning than the one above. Hamkan/arih. If the second kar is the root, the sense
is
figurative.
YASNA of those
:
ness
in
10.
us
holy work) whose souls go
.
have been enjoyed enjoying, and which
vation
shall
Thy
through (Thy)
life
O Thou who
And,
Ahura Mazda
!
in
being which
love
5
(Yea), cause
.
to be blest with sal-
Good Mind, (Thy) Sovereign
Power, and (Thy) Sanctity 7 ii.
pray, but for
which men are now be known in the future, do
and personal
(our) bodily
I
4
in the past,
grant (me) these in 6
do
for these alone
All prosperous states
as well.)
Thou
77
2
hand (And not
hand 3
(in their
XXXIII.
.
art the
most beneficent A
and thou who
art
Aramaiti (our
and also the Righteous Order who dost and Thou, the Good further on the settlements hear ye me all, Power Sovereign and the Mind, 8 and have mercy for every deed which I do whatpiety),
;
!
soever
9
2 Pavan akvino rubano. Bundako. So more probably. See the first person inverses 8 and n. So the Pahlavi also, hu-zivimih. In Thy Pavan hana i lak doshi^no. So the Pahlavi also
1
3
4 5
'
:
will
is
'
6
here very weak.
Nadukihi£
i
avo tanu [am yehabun]
;
Ner. subham tanau.
and be prosperous who are born and who from us)], (and not from elsewhere thus [that is, come Those, O Great Wise One! who are [gained over by myself]. 7
Neryosangh
in all things [
]
:
Let them continue to
live well,
those females (ya/$ most curiously)
come in the future], let them render these persons own through friendship to thee. Cause thou the Best Mind [that is, make my mind ever the increase within me, O Lord
shall exist [(or)
thine to
!
more
And
piously zealous].
a benefit in
my
in
body, or person
view of my righteousness grant
me
[ ].
So the Pahlavi also Am bara amurzeW. 9 Observe that all the Ameshospends, 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.) 8
:
necessitate the view that the idea of personality
is
never lost in that
THE GATHAS.
78
And Thou, O Ahura do Thou (Thyself) to me Through Aramaiti give me power,
12.
arise
O
!
*
!
most bountiful and
eousness thrift-law
through (Thy)
me
(Arise to give
13.
through
!
and
;
(my)
for (my) Right-
and (Thy)
strength,
Good Mind 4
.
power), and then for grace
a wide perception 5 (that
in
2
offerings
me mighty
grant 3
Mazda
Spirit
faithful appeals
I
may view me Thy
depth and
its
do Thou reveal to nature (?), O power of Thine attributes), and those of Thy (holy) kingdom, and by these, the blessed gifts 7 of (Thy) Good Mind And do Thou, O bountiful 6
extent),
Ahura
!
(the
!
Piety
8
show
forth the religious truths through (Thy)
Righteous Order. of the abstract quality
and vice versa (the latter especially in the Gathas where the names always retain much, if not all of their
As
original force).
;
;
to adai
;
vanghuya
see
(sic)
zavo-ada in the next
verse. 1
We
seem obliged
to suppose that
Ahura was poetically conXIX, 31 (Wg.)) upon
ceived of as sitting (likeVohuman in Vendidad
an ornamented throne, or we may take the expression as pure metaphor equalling exert Thy power.' Aramaiti may be a voc. '
2
See adai in verse 11.
3
Pavan zak
Vohuman
1
tion established
sardarih.
The
by the Ratu demanded
tion of the Kine.
in
'
thrift-law
Y.
'
is
the regula-
XXIX for the
redemp-
expresses the entire polity and theology of
It
summed up in the original Avesta. 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, the Zarathujtrian people as 4
:
!
!
;
my
body] And let sanctity have power over the and through the lordship of the Best Mind. The Pahlavi has here pavan kamak /£ashi.m6, on which see
arrived within
murderer
(?) [
!
],
Darmesteter, Etudes Iraniennes, 6
Literally,
'
vol.
ii,
as per index.
Your.'
7
Ashi has this meaning in the later Avesta. 'sacred regularity,' 'exactness' in religious duties. 3
So the Pahlavi
also
:
It
also
means
As pavan Aharayih dino
fraz
dakh-
YASNA
XXXIII.
79
Thus, as an offering, Zarathostra gives the And he offers, likewise, O of his very body. life Mazda the priority of the Good Mind, (his emi14. l
!
nence gained) by his holiness (with Thy folk) and offers (above all his) Obedience (to Thee) in deed and in speech, and with these (Thine established) ;
he
Sovereign Power
2 !
Puwyena dinim pra^ihnaya. Possibly, give light would be better. 1 The tissues;* the word seems contrasted with bones elsewhere. The Pahlavi has khaya, and Ner. givam (sic). 2 The Pahlavi translation may be rendered as follows Thus, as a gift of generosity, I who am Zartiut (so freely, and with no error
shakino
;
Ner.
'
:
to our consciences through Asha'
:
from ignorance
(!))
give the
life
of
my own
Vohuman and
body, as the advance [as
Auharmazd, and to Ashavahut, in actions [that is, I would do the deeds which Aharayih desires], and would give obedient attention to the word (literally
the chieftainship] to
the hearing of the word) to
(i.
e.
to
of) Khshatraver.
So
THE GATHAS.
YASNA XXXIV. A
i.
tone
Ahura with
As
of thankfulness continues. the prophet
better fortunes,
in gratitude for
if
bestow upon
declares that he will
measure of the
the foremost, according to the
gifts
which he has received. Those gifts were the secured Immortality (not mere temporal deathlessness '), the Righteous Order, and the '
Sovereign Power established in holiness and bestowing the Universal
Weal.
The kind
2.
of
gifts
beasts or
sacrificial
which are proposed
fruits,
for offerings
are not
but the actions of the truly pious citizen
whose soul is intimately united with Righteousness, the homage of and the songs of praise. As no piety could exist without
prayer, strict
so no ceremonial punctuality was honour and charity (see verse 5 and
regularity,
ecclesiastical
conceived of apart from
Ya^t XXII). 3.
Accordingly the meat-offering, the mention of which imme-
diately follows, is
spoken of as offered with homage
to the Right-
eous Order and to the Divine Sovereignty for the benefit of sacred settlements, in order to equip the wise helpful
blessing
among
the
man
all
the
and as a and their
fully,
Immortals themselves
adherents.
And the Fire is likewise mentioned, which was worshipped not much like Agni as the friendly god of the hearth and the altar,
4.
so
but more and chiefly like Agni as the priest of the church.
Not unlike Agni,
it
is
called
upon both
for
inward
spiritual
strength and for temporal blessings in various forms, together with
vengeance hurled very much as (zasta-utaij dercrta-aenanghem). his
supplications for the
actions (that
is,
tilious ritualism
to
make
if
5.
in
the
To
form of a thunderbolt
explain what he means by
coming of the Kingdom, and it
certain that he does not
for holy
mean punc-
apart from the noblest charity), he rhetorically asks
:
'And what is Your Kingdom, that which Zarathiutra establishes and offers to You? (XXXIII, 14). What is the kind of prayer (comp. XLVIII, 8, and LI II, 1) which I must use, so that I may become Yours (Your property) in my actions, not to load Your priesthood with sacrifices, nor to fatten Your princes with booty (as too often in the
JZiks),
'nourish
nor yet to secure a heavy
Your poor?' This was
and the Sovereign Authority.
gift to
the poet, but to
the essence of the desired Sanctity
The Kingdom
of God, exalted
'
YASNA XXXIV.
8
I
and personified as a separate intelligence, is positively said to be something more than a gaudy pageant of material display, even Tava Khshathrem ya erezi^yoi dahi drigave vahyo (LIII, 9). (See also even Vendidad II [part i], where moral duties are lauded.) And the composer himself seems to be so conscious of the sharply defined difference between such a kingdom and that of the rival Such is Your Kingreligion, that he immediately adds an interdict '
:
and therefore we declare You Daevas and their polluted followers. Ye are beyond them and before in the spirit of Your Reign 6. He then utters an impressive doubt, which only deepens our dom, caring
for the righteous poor,
irreconcilably distinct from the
!
admiration at his expressions of faith:
'
If
be really
it
true,'
he con-
XLIV, 6), that Ye are thus with the Righteous Order Good Mind, the God who looks upon the goodness of the
tinues (see
'
and the heart and the
activity of the
hands, then give
me
a sign of
it,
that
persevere and increase in the depth of my homage while life shall last.' 7. For the struggle, though not without signs of a I
may
(Hence
favourable issue, was far from over yet.
He
then asks with some wistfulness after the
that could help,
who from
his misgivings.) '
ar(e)dra,' the
men
the experience of the grace of God,
could turn sorrow into blessing by establishing the holy religious
system firmly, but with enlarged and not narrowed understanding. None have I still a little dispirited, he declares, as so often Do ye save other than You therefore I can wait for the ar(e)dra.
And,
'
:
;
us alone by Your already offered means of grace.'
For Ye have given me already, as it were, a sign. The are checked, and for the moment cowed, if they are not repelled. They among whom there was death for so many when they had the upper hand, and when their ruler persecuted the holy vows, are not only struck with terror by the action which we take, but their chief retribution is, as we hold it, spiritual, and therefore, They will not encourage in the eye of truth the more severe. 8.
'
enemy
righteous Order and personified 9.
'
Good
righteous
intentions,
Yea,' he reiterates, amplifying,
'
the unfortunate sinners
Thy kindly and sacred Piety in of Thy Good Mind, will suffer an
depart from
experience
and accordingly, the from them.'
Intention, grieved, will depart
this
equal desertion.
characteristics of righteousness will, in their turn, avoid
unclean creatures tinues,
my
'
flee
from
10.
us.'
'And
this
Thy favour,' [SO
'
And
them
all
The as the
thus he con-
is,'
a sign or result which the All- wise declares to
soul as I waver.'
who
ignorance of
me
to steady
these are indeed the cheering proofs of
he adds, addressing Ahura,
G
'
which
terrify
our enemies
THE GATHAS.
82 and advance
us, giving us a righteous
eminence (XXXIII, 14)
in
Thy Kingdom.' 11.
'Therefore
that kindly Piety
whom
these
desert
in
their
judicial ignorance, will increase for us both the all-comprehensive
blessings; spiritual Deathlessness
necessary condition, Welfare.
begun
And
in anticipation here,
and
its
they shall be increased as food
Mazda's straitened people, or better, to His glory as their monarch. And by their means Ahura may defend Himself 12. Taking efficiently from the persecuting and idolatrous foe.' (sic) for
depends on a correct understanding as he fervently prays to be guided to religious and aright in the establishment of a ceremonial and of praises, beseeching Mazda to speak, declaring the kind of worship which may
into consideration
all
that
political duties,
secure the ashis (which are the blessed rewards).
And he
asks to
be taught those religious paths about which no error was possible, the paths which are the Good Mind's own. 13. After a fashion already known to us (as in XXIX), he answers his question himself. That way which Ahura had already revealed as the Good Mind's own, was made up of the revealed There, as in the paths where Ahura precepts of the Saoshyawts.
XLVI, 16), the well-doer may prosper from dwells (XXXIII, 5 truths, and gain a reward immediately religious the his devotion to ;
from the hand of God. 14. As if never forgetting the original calamity, the woes of the Kine, he further declares that way to be the one of all to be chosen for this earthly life, as the vestibule to And he asserts that they who toil for the Kine the heavenly one.
(who represents
here, as generally, the holy settlements as well as
their chief source of riches
and support) are
striving to further
and
demonstrate the wisdom of that way by every righteous contrivance. Nay, he declares that the deeds of Piety are themselves the highest wisdom, just as the words and righteous actions of the
Saoshyawts not only declare and make, but constitute,
'
the way.'
15. Again, concluding with a climacteric and synoptical prayer, he beseeches Ahura to speak and reveal to him all the most
available
statements,
getting that are, are
He may efficient
all
ceremonies, and
only means to a greater end exert that in
praises.
And
never for-
ceremonies, hymns, and sacrifices, sacred as they ;
he prays the Deity that is alone supremely
Sovereign Power which
relieving
laws and spiritual arms
produce that condition have become complete.
actual it
distress
(LIII,
9),
for
by
its
holy
can alone bring on the Frashakanf, and
in society in
which
all
human
progress shall
;
YASNA XXXIV.
83
Translation.
As
i.
Immor-
to those (three gifts of blessings),
the Righteous Order, and the (established)
tality,
Kingdom
O
of Welfare, which Thou,
Mazda
hast
!
given through (holy) deeds, words, and the sacrifice unto these (Thy servants here in my sight ), gifts 1
be offered 2 by us in return to Thee, O Ahura and with the foremost of them all. 2. Yea, and all those gifts of the Good Spirit 3 (shall)
!
have been given (back in gratitude) to Thee by the mind and the deed of the bountiful man, whose soul goes hand in hand 4 with the Righteous Order in the settlement, in homage toward the One like You 5 ,
The hymns seem
1
as
in the '
be
to
Veda.
but
am
I
end of
suffix,
and
vao/£a;
manangha perezata;
ta/
menka.
;
agoi
it
(?)
zbaya avanghane
nor that
infinitive,
represents,
Too
The
Gathic sentence.
an
is
it
where daste
seldom
infinitive
moi vi&dyai yehya
daidyai
falls
to the
attention has been paid to the
little
hadroya;
mruite
aite or
regard as seldom or never
I
especially not, as here,
sentence.
the
vidvanoi
that
-Te, or what
are such.
a Gathic
(gifts).'
very sorry to oppose progress on such a subject as daste,
do not think
I
for public declamation,
Similar indications often occur
formerly connected aesham with Ameretata/, &c,
I
a thank-offering for these 2
composed
all
evident from various passages.
is
ma
rishis
ye aklstem
to
falls
vao/fca;
the
viduye ;
asha.
end of it vohu
(vidve)
fradathai
vaenanghe aogeda
as-
but
;
ya verezyeidyai ma;/ta vastrya sruidyai kahmai vividuye (-ve) vashi; ta/ verezyeidyai hya/ moi mraota vahutem aretha voizhdyai kamahya t^m moi
Mazda fravaoH
(?)
;
;
;
data
dazdyai hakerena
;
daidyai ya Toi
Mazda
the 4
Observe '
Holy
but vasmi anyaia viduye (-ve)
adi^tij,
admirable freedom as a 3
;
first
The
&c.
men-
person, yehabunem.
this expression.
It
is
mainyu which,
the spewta
like
sometimes identical with Him. Souls are elsewhere said to go hand in hand see Y. XXXIII, Spirit of God,'
is
;
5
;
Pahlavi renders here with
I
where,
suppose that
may
it
is
refer to the
9.
possible that khshmavato, here and else-
human
subject,
G
2
'
to the praise of
your wor-
THE GATHAS.
84
O
Mazda
praisers
and with the chants of the (thankful)
!
1 .
And
3.
O
unto Thee,
Ahura
will
!
we
offer the
(thankful) meat-offering with self-humbling praise,
and
to
Thy
Righteousness
for all the settlements in
guarded
Thee a person), and Thy kingdom which are
(like
by Thy Good Mind.
2
For
in
the perfect
preparation of the justly acting (has that offering power),
O
kind).
Among
selves,
Mazda
it is
together with
a blessing 3
And we
4.
!
those like
all
(others of
You and worthy
its
its
of Your-
.
pray likewise for
Thy
strong through Righteousness (as
Fire, is),
it
O
Ahura
most
!
swift,
(most) powerful, to the house with joy receiving
it,
many wonderful ways our help, but to the hater, O Mazda it is a steadfast 4 harm as if with weapons
in
!
hurled from the hands 5 shipper,' but
vato
So
it
.
does not sound at
all
natural.
I
think that
khshma-
merely another way of saying 'of you,' as mava«t=me.
is
the Pahlavi also
niyayuno.
seems
Ner. also
:
to render here
:
Av6 zak
1
lekiim va
Samaga&fcMmi yushmakam namaskr/taye,
Maha^wanin. 1
This recalls the dasemS-stutam of Y. XXVIII, 10.
The
Pahlavi renders freely and not uncritically, regarding the
spe«ta nar as Zarathurtra himself: Aftano den
Ner. 2
:
Garothmane staumi
Garo^mano stayem.
te.
Afghan parvamn va min frarunih. also the translations Uttamena pratipalya manasa. Compare Y. XXXII, 2 saremano khshathra/. The singular verb is difficult. 3 Or, for as those justly acting, and in preparation will we offer " Your own." it as a blessing together with all who are among Here khshmavawt equals 'Your own'; rather than 'Yourselves.' 4 Or 'visible' as fire, but this seems too feeble a conception
So
:
Ner.:
:
'
for the place.
The
from dar(e)z, which dar(e)s.
He
Pahlavi translator read derejta as a participle is
quite as possible as that
renders yakhsenuneW kino
;
it
should be from
Ner., vidadhati nigraham.
That he so translated because he was not aware that dercrta could is no longer tenable. 5 As by no means a partially selected specimen, let the reader
be also a participle from dar(e)s,
!
:!
YASNA XXXIV.
85
Kingdom, O Mazda? 2 riches ? that I may become Your own in my actions, with the Righteous Order, and (Thy) Good Mind, to care for Your poor (in their suffering 3 ). Apart from all would we declare You, yea, apart from Daevas 4 and Khrafstra-polluted
What is What are Your 1
5.
then Your
,
mortals consider the following from the Pahlavi
O
Thus,
:
Auharmazd
which is so powerful, is a satisfaction to him whose is Aharayih [-when my chieftain (the glossist seeming to have a text with a first pronoun otherwise the first translator who never saw ? us(e)mahi) becomes one by whom duty and charity are fulfilled], for it is quick and powerful [the Fire], and remains conthis
which
is
Thy
Fire,
:
tinually in friendship with him,
And
O
therefore,
takes revenge as 1
Ka/
is
Auharmazd
if
!
and makes joy manifest to him. on him who is the tormentor it
with a mighty wish.
often a mere interrogative particle, so
modern
inter-
rogatives are also often merely formal. 2
K4
Bartholomae admirably follows
gives a
more common explanation of
take in a possessive sense beside n^. Pahlavi writer had, however, ahmi, as
here with
which
vao,
I
hakhmi;
its
am
it
obliged to
The manuscript used by many others now extant.
the
the poor, showing what good mind, &c. meant. 4 Observe that daevaLr must mean the Demon-gods and not their worshippers here; paivvao indicates this, and also mashyaij= 3
Note the recurrence of
this care for
the frequent mention of righteousness, the
The
men, who are separately mentioned. finely critical here,
Pesh
Lekum min
giving us our
I
sovereignty
which
is
may
[that
homanei
So with antare-mruye
render with impartiality
your sovereignty?
Pahlavi translator
hint as to the
harvisp-guno levino guft
kan/ar homane^, &c.]. pioneer also.
first
is,
:
my
he was the what kind) is
(of
do,
whereby your
instrumentality
be increased through [that is, what thing
your wealth?
I
[aigh tuban-
(-ve),
Which
what thing can
is
meaning
shall I
?]
And
do whereby
my means ?] How thus become yours ? [That is, I (?) shall do that thing through which, by my means, your sovereignty and also wealth is kept in your possession by me.] is extended whenever I (?) shall do righteous deeds, [that is, when I (?) For
riches
may
be kept in your possession by
in the actions of
Auharmazd
shall I
;
shall
do duty and good works], Vohuman gives nourishment to Before all of every kind, even before them ye are
our poor.
!
THE GATHAS.
86
Ye
If thus
6.
Ye me (while
and
O
are in verity,
Mazda
Thy Good
Righteous Order and
with the
!
Mind, then grant
a sign 1 of this in this world's entire abiding 2 live
I
amid
how
scenes),
its
You
offering sacrifice
I may You (in my worship) 5 are Thine offerers, O Mazda Thy 7. Where helpers, who as the enlightened of the Good Mind 3
praising
more devoutly 4
the
approach
,
!
!
are producing the doctrines with wide mental light inherited
as
word)
in
treasures,
You
other than
woe
Ye
then do
;
them
(delivering
misfortune and in
G
as
Thy
know none through Your
?
I
save us
righteousness
Through these our deeds
8.
among whom and for many (at the
they are terrified destruction,
declared;
[that
is,
and zeal 7 ), there was (once)
(of sacrifice
8
time)
when
the
ye are more capable] than the demons, for
(and ye are also before) men. So also the Pahlavi dakhjak. 2 So indicated by ketrunani. I have no doubt whatever that maetha should have this sense. See also Y. XXX, 9. So also the Pahlavi Pavan afrinagano dahuno va stayi^no
their
intellect is perverted,
(?)
1
1
:
satfinam 4
One 5
madam.
Urvaidyao,
if
in
its
original form, looks like a comparative.
naturally thinks of a * vrad
(?)
equivalent to
'
vn'dh.'
mere
Rhetorically interrogative as often in English, or indeed a
particle.
(Compare XLVI,
9.)
6
So also the Pahlavi indicates with its amukhtijno (sic) huvarij-no [1 avo kar va kirfak], miini/£ pavan asanih va muni-6 pavan tangih vadunyen frakh-hushih. Ner. -Siksham satyaya yak samadhanatve, sawka/atve * 'pi kurute vipula^aitanya// [kila, yah karyaw pu?zyaffz yat samr/ddhataya kurute] ta/C'/£a yat sawka/ataya 'pi kurute, 1
:
tasya vi^jlana^aitanyaw tasmad bhavati.
Nao being taken in a possessive sense. But the Pahlavi has Min zak i valman^an lanman bim possibly 'by these actions they 7
8
:
'
middle
'
;
in the sense of the active.
maman kununo terrify
us';
the
;
YASNA XXXIV. oppressor of
Thy
87
holy vows was as the stronger They who have not thought
oppressing the weaker 1
.
Thy Righteous Order, from 2 Mind abideth afar. Good these Thy 9. Aye, they who desert Thy bountiful Piety, O Mazda! that one desired of Thee 3 O Thou omniscient and who thus abandon her by reason of the evil-doer, and in their ignorance of (Thy) Good consonance) with
(in
,
!
Mind, from such as these (Aramaiti) with her holiness 4 utterly departs as the red Khrafstras (who destroy
and pollute
all
life,
from us
flee)
(Thy
5
faithful
servants). 10.
Through
the action of this (His)
Good Mind
(as he works his grace within us) the benevolently 6
wise
One
declared a result as
its fruit,
He knowing
7 the bountiful Piety, the creatrix of righteous beings
These 1
O
all,
It is
Mazda Ahura
in
!
Thy Kingdom
and the Persian MS. (of Haug's Collection),
naidyflunghem and nadewto to the same Sanskrit word. 2
(are
a mistake to suppose that the Pahlavi translator and his
followers, Ner.
translate
.
them
as
if
referring the
first
Min valmaman bara rakhik
to
aito
nadh, and
Vohuman.
refer
They
the last to nid.
Asmano seems
an impossible reading, and cannot be reconciled with Vohu. 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 sedkunyen Ner. parikshi;
The
pyanti. 4
So
voc.
'
O Thou
'
is free.
also in general the Pahlavi
:
Min valman^an kabed Ahara-
dharmaA* prabhrajyati. So if ahma/ is read, but the MS. before the Pahlavi translator A simpler rendering results read ahmat Ner. etebhya^ (freely). as from him flee away.' 6 Observe the evidence of the Zend to the prevalent meaning of
yih se^dak
Ner. tebhya/^* prabhuto
;
5
;
'
«
khratu.' 7
Or reading hitham, and in the sense of HaithSm=the true the true creatrix of Asha (the holy).'
with Ner. sukhanivasam. Lit.
'
'
;
bond,'
hatam
we ?
coincide
= of beings.
THE GATHAS.
88
'helps to our progress') for they smite (our tyrants) 1
with fear
.
And
ii.
Thee hath Aramaiti (who is Our Weal and (its
for
Piety) increased both the Universal
continuance
in)
united)
Righteous (ritual and moral) Order and made firm) in the Kingdom of (Thy
the
(established
Good
Those powerful
Mind).
increased)
Immortality, and (with them as ever
to
O
through these,
Mazda
expellers of hate 3
What
12.
Thou
wilt
Speak
us
(give
!
lasting
What
Thou
art
1
of praise, or of
we hear
forth that
The word
food 2
with
Thy regulations
O
it,
voyathra
And
.
Thy
perfect
foes afar
4 !)
And what
?
(fuller) offering ?
what will Thine ordinance 6
to place
is difficult
5
Mazda
establish the blessed rewards of
divided, reading
two (hath she
needful)
(Thou removest Thy
.
then are
?
the
!
!
;
the Pahlavi translator
and rendered fro^kushi-ait=is smitten down; the Persian better: Frod zadar, is smiting down. We may well hesitate before rejecting this indication,
which
may
avo-yathra
(possibly avoi
point to a better text.
athra),
Like vafur,
it
may
indicate
the severity of the influences of the righteous system, in the midst of genial allusion. The ta vispa might refer quite naturally to
The form
diu-j-kayasthana in the previous verse.
may
rected)
Compare byawte -
some
represent
/r,-ar
bi
= to
fear.
in verse 8.
So likewise the Pahlavi with
glory;'
voyathra (cor-
from the root
derivative
= svar.
Lit.
'
khuiirno
its
To Thee
(are) both
;
otherwise
'
for
Weal and Immor-
tality.' 3
Gavid besh min
4
Ner.
and
that
lak
Thus both of Amirdada :
the Lord-of-wood
kingdom of
torment 5
So
art
this
asi.
Lord-of- water, and of and Parsism)], and in the mind, righteousness is making a revelation the later Avesta
together with the perfect mind.
power upon
Ner. vitakash/as tvam
;
also, [the (food) of the
* (so
the best
homanih
are (to be derived) from thee, Avirdada's food,
one,
O
Do
thou also bestow zeal and
Wise One,
Great
the
Lord!
thou exempt.
also virayuno. *
Otherwise simply
6
'
Pahlavi arayuno.
water and
tree.'
From
YASNA XXXIV.
89
Teach Thou us the paths through Righteousness, x those verily trod by (Thy) Good Mind as he lives
Thy
within 1
(Do
3.
Thou
saints 2
ask what
I
made
(is
is
me
declarest to
Ahura!
.
3
that path
?)
That way which
Good Mind,
as the path of the in
its
parts by) the religious
precepts and laws of the Saviours, wherein the well-
doer thrives
marks
4
from
for the
(his)
And
5
Righteousness
.
o-ood a reward of which
Thou
it
art
Thyself the bestower. 14.
as the 1
The
For
that (reward),
one
to
O
Mazda! ye have given
be chosen for (our) bodily 6
Pahlavi has the gloss
:
Teach us
the
way
life
through
of the original
religion. 2
Neryosangh
Kim
:
te
sawmar^anam
kim
te
[kila, karya///,
mahanyayitaraw ?] Ka/i kama/z ? Ka&i yushmaka;;* stuti^ ? Ka£a yushmakawz ujisni// ? Srniomi, Maha^lanin! prakr/sh/a;« bruhi yat !
tasmat dharmasya sa?;nnar^ana;«, [aho vijeshewa pa^-ya mahanyayitarat kuru !] -Sikshapaya* asmakaw dharmasya marga;;/ £etsi*
!
uttamena svadhinaw manasa.
asmabhyaw 3
[Margaw
yaw/ piirvanyayavantaz;/
bruhi.]
Observe the certainty of a subtle meaning,
'
the
way ts
the con-
sciences or laws.'
Geldner has admirably suggested a comparison with vra^- on account of the connection way.' But as this necessitates two 4
'
urvaz=vraz, and
is spoken of as 'dwelling' in 'paths,' do not think that thriving in paths is very difficult. The prominent thought is not the going, but the right going.' That path
1
as
Ahura
'
'
'
indicates a reward (so also
the Pahlavi
MshWo,
Ner. asvadaya//).
But we must be thankful for the keen and vigorous discussion. Compare urvakhshanguha gaya g-ighae-ra. The Pahlavi has huravakh-manih and in Y. XLIV, 8. If vra,°- is compared, the idea must be happy progress but varh (Justi) seems the more obvious ;
correspondent. 5
'
Asha, very often personified,
is
a
stronger expression than
correctly.' G
Comp. life on earth, merely in the bodily state. There astavatas^a evidently means 'of earth,'
Of course our
Y. XXVIII,
manangho,
'
3.
of heaven
'
(
— of corporeal — of mind, without body).
'
!
THE GATHAS.
90
Thy Good Mind
the deeds of
work Your
of the mother
in the toil
merciful
(in
through
care
They who
us).
Kine, these further 2
*
the
understanding's
action 3 and (taught) by Thine Order's (word) 4 ,
Yea, (show me,
15.
reward)
me
tell
;
O
Mazda
!
.
that path and
the best (of truths)
its
reveal the
;
best words and best actions, and the confessing
Thy Good Mind
prayer of the praiser through within
(living
Order,
O
us)
Ahura
and
;
5
through the Righteous Sovereign Power
And by Your
!
and grace may'st Thou make life really progressive 6 (till perfection shall have been reached) 1
of
Or
the
'
mature,'
'
drivable
'
(?)
She
cow.
'
goes on her path
toil. 2
So
3
Observe that verez
The
fraz
yehabum/.
Pahlavi likewise sees varzi-ait in
it
'
stall
'
in this line.
Ner. vidhiyate, both free
;
as to form. 4
Neryosangh Sa yato, Maha^wanin kamo 'smakaw yat tanumate ^ivamate diyate [a^aryaya], uttamena karmawe manasa [khshatriyaya], yas&a. gava* a&irayitre* A^inamnya, [ku/umbine], yo yushmaka?/; sunirvawa^wanataya, Svamin buddhya/£a, pimya:
!
!
pradattaya vidhiyate 5
I
concede
this
[dini/?].
shade of meaning to the constant and unvary-
He
ing evidence of the Pahlavi translator.
avam yehabiineW 6
or
its
translates uniformly
by
equivalents.
Bring on 'millennial' perfection when progress
shall
have been
completed.
The Pahlavi Auharmazd
!
translation
frashakartfo
is
as follows
:
Pavan zak
i
lekiim khiWayih-
pavan kamako ashkarako den ahvano
yehabvini-ait.
Ner.
:
Yushmakam
ra^yena, Svamin
parisphu/aw dasyate bhuvane.
!
akhshayatvam sve/fcMaya
YASNA
91
XLIII.
THE GATHA(A)
U-STAVAITI(I).
This Gatha, consisting of Yasna XLIII-XLVI, is named from the word which begins it, like the three last collections.
The
ficance
may have
special signi-
influenced the minds of the Parsis of a
later age, inducing
happy
word iwta possesses
fact that the
them
anticipations, but
to associate this first chapter with it
was of course not owing to any name was given to the Gatha.
such circumstance that the
The Gatha,
like its fellows,
has
its
existence as a unit from-
its metre. has lines generally of eleven syllables, arranged in It seemed convenient to chant all the stanzas of five.
the nature of It
hymns of one particular metre together. This hymn, from some unknown reason, or from pure accident, having stood first in the collection in this metre, the Gatha was named from
its first
word.
question naturally arises at this place whether this Gatha, in its parts or as a whole, is older than the AhunaFor supplementary statements on this vaiti and the others.
The
page xxvii, also elsewhere. It is sufficient to recall here that the procedure of the Ahunavaiti, and the sequence of the other Gathas in the MSS. of the Yasna, have little importance in determining If originally grouped in the the question of relative age.
subject, see the Introduction,
order of their age, they might easily become transposed for the purpose of liturgical recitation. nghaiti,
and Y. LII.)
As
(See the inserted Hapta-
to the metres present, they afford
no indications as to relative age. The metre of the Uitavaiti, approaching as it does the Trish/up, may be as old as, or The oldest ^shis sang older than, that of the Ahunavaiti. in Trish/up.
pieces,
is
The
sole remaining test of the relative
their contents.
Do
those of the Ahunavaiti
age of
show a
priority to those in the U.rtavaiti as regards the particular
circumstances of which they treat ?
So
far as I
am
able to
THE
92
GATIIAS.
judge, no part of the Ahunavaiti
older than Y.
XLVI.
There we have the man before us at a period in before he had attained to his supreme position.
his life
is
He not only laments the unfavourable prospects of his cause, but he is full of vehement animosity, urging on his adherents to the overthrow of some powerful opposing leader, and anticipating an
armed struggle
so formidable that
are elsewhere alluded to (in Y.
him
XLIV)
as
'
its
partisans
hosts.'
We
see
also exhorting the various chiefs of his party as they
are evidently standing before
possibly as the
He
army on
him
in
some
large assembly,
the eve of an important encounter.
monarch, to his own family, Hvogvas, as represented by Frashaartra. He offers the rewards of Ahura, as he pronounces His threats and condemnations. Every feature bears the strongest evidence of originality. But have we not the same in the Gathas Ahunavaiti, Spe;*ta-mainyu, and the others? Beyond a question. Those passages which express grief, fear, and passionate resentment, we refers intimately to the
the Spitamas,
and to
the
should naturally refer to Zarathiutra personally, and to the earlier portion of his career and we can make no distinc;
tion
between such passages when they occur
avaiti, ILstavaiti, its
logical
or elsewhere.
As
in
to chapter
commencement, as expressing the
the
Ahun-
XXIX
with
sufferings to
be remedied
in the entire effort, together with the call of Zarathujtra in immediate connection, and chapter with its theosophical statements, we should say that they
XXX
were composed later, during a period of success and reflection. But this would be a mere surmise. The time of the sage need not necessarily have been consumed in struggles even during the early years of his career.
Chapter LIII seems to belong to a period of mature age, but not necessarily to a period of advanced age. It celebrates the marriage of Zarathuj-tra's daughter, but maidens
were married early. With the exception of Y. LIII, I would say that the occurrence of a piece in this or that Gatha has little, if anything, to do with determining the question of
its
relative age.
YASNA
XLIII.
YASNA
93
XLIII.
announced as universal for beReflections of Zarathustra upon lievers. THE SUBLIMITY AND BOUNTIFULNESS OF AhURA.
Salvation
is
As, in every instance,
it
probable that verses have fallen out
is
some may have been
here and there in this important piece, and
from another composer, but from other
inserted, not necessarily
After the
connection are present.
which are quite
apart, then
from the fourth and
would indeed present no
words
to
first
fifth
signs of at three verses,
on, every alter-
Mazda m^Nhi Ahura.
nate verse has the formula Spewtem a/thwa It
marked
After certain limits, however,
compositions. least external
successor to add these
difficulty for a
also imitated, but whether from the
stanzas otherwise
leading sage or not, whether from
him
one
in
strain, or
from him
as collected from different fragments, the course of thought does
not so
fail
in logical
sequence as that
is
it
either impossible, or
displeasing, as a whole in a poetical composition.
Verses 1-3 are admirable as preliminary. Verses 4-6, with their power and benevolence in the Deity, prepare
lofty descriptions of
the
way
well, with
their allusions
to
the
final
judgment, for the
7-15 upon the prophet's call, uttered at the instigation of Sraosha (his obedient will). Verse 1 6 is a closing strophe looking much like an addition from another hand, not at closer reflections in verses
all
because Zarathmtra
its
general cast.
is
mentioned
It possesses,
these circumstances.
in the third person, but
from
however, very great interest from
If a later addition,
it
enables us to see
how
the principal features of the system were viewed at a period not identical with the earliest, but closely following 1.
If
we can
it.
accept the deeply interesting suggestion of the
Salvation to him to whom there is we need then suppose no necessary loss Otherwise we are obliged to consider the loss of some
Pahlavi translator, which
is,
'
salvation for every man,'
of verses.
laudatory verse, or
Y.
XXXIV,
therefore,
may be
14,
verses,
salvation
to
such
him, whosoever he
matter
may
as all
be.'
perhaps
Thee, Whatever to
main stress of the thoughts is clear Using the word vas^-khshayas in a good sense,
the actual truth, the
and appropriate.
containing
'This princely priest has devoted
!
THE GATHAS.
94
composer beseeches Ahura to grant those two mighty and which logically form the complement to each other,
the
'
eternal ones,'
universal wholeness, welfare of soul
and body, without which
beati-
tude was inconceivable, and then the unlimited duration of that condition; for it is quite impossible that 'long life' alone was here meant by a term, the equivalent of which soon after designated the Bountiful Immortals. We have here again ample data for affirming the richness and depth of the religious conceptions.
The 'powerful and continuous two' are sought together with splendour as rewards, not for the gratification of any selfish sentiment, but in order to maintain Asha, the religious Order, on which the sacred polity, and the
as well as the national
tribal,
wealth
depended, but more than any general blessings, the individual sancof
tity
life.
And
2.
to this a prayer
is
this
signalised as the highest
is
added
for the
'
good
;
and
maya,' which recalls the super-
wisdom of the Indian Hercules, about which much phantastic and highly coloured myth is grouped but here, with the everrecurring contrast, the maya is the mysterious wisdom of the Divine Benevolence, colourless and abstract indeed, but yet possessing
natural
;
how
great religious depth
3.
The
phrase,
is
more than once repeated
highest blessing, in another and
again besought, as
attainment of the one
who
'
the better than the good,' even the
guides to the
straight paths,'
'
which are
the 'way, even the conceptions and revelations of the Saviours' (Y.
XXXIV,
13
LIII,
;
2), in
dwells, as he dwells in his
(Y.
XLVI,
Whether
16).
bodily and mental world
which the believer prospers, and Ahura kingdom, and his 'chosen home' itself
man who shows
'this '
is
the
ayapta ahv#u astvatas^a hya/H worlds) in Y.
XXVIII,
speaking in the questions.
first,
same
as he
manangho
the paths' of 'the
who
(the
prays for the
boons of the two
here referred to in the third person, there
3,
and whether he
only necessary to say
is
Zarathmtra himself, are
any relief is gained by the supposition, then beyond a doubt Zarathurtra may have been the composer of both pieces or fragments, here, as in Y.
XXVIII,
It
7.
is
referring to
that, if
himself as in the third person, there, in
Y. XXVIII, also further representing another who prays, referring
by name to him as in the third. But was Zarathujtra the only sacred singer, or was he the centre of a group only, of which he was the life? (Compare Yathra ve afsmaini
(?)
s
— Gamaspa
Hvogva
;
Y.
XL VI,
17; see also
the Introduction.) 4.
Proceeding as
if
the
first
three verses were absent from his
YASNA mind
may
(as indeed they
now
with what
He
praise.
will
XLIII.
have been only
95 later
brought together
composer begins his ascriptions of regard Ahura as all-bountiful and mighty, since
follows), the
He
has carefully nurtured, as with His very hand, the aids of grace which He will bestow, as gifts of forbearance on those now wicked,
hope of penitence, and in the merciful threat of punishment, whose piety is never ceremonial only. And these means of grace, although abounding in the inculcation of moral sanctity in thought, and word, and deed (see Vendidad
in the
and
to the devout disciple,
VIII, ioo (Sp. 283)
1 ,
clearly refers to intention in
where 'thought'
the strongest sense of the term), are yet profane, aside from the
flame of that holy Fire which rallied the masses to a national worship, and which was strong for the holy order, as well as by
For these reasons he adores their giver, but for still was because the might of the Good Mind of Ahura approached him within them, and gave him strength for all that was before him. 5. Like the Semitic prophet, he poetically conceives himself as having beheld Ahura, as the chief of the two spirits, and as sovereign over all other powers when the world was
means of
it.
another.
It
born.
And
he regards
Him
as having also then established rewards
and punishments by his holiness, so separate in its dualistic distinction from all complicity with evil either by infliction or permission. And these rewards and punishments were to have their issue not in time alone, but in
'
the last turning of the creation
'
in
itscourse. 6.
And
for Ahura's
coming
in this last
changing he fervently
beseeches, as well as for the appearance of the Sacred Kingdom, established
will
take place
when
furthered in the Righteous Order, and
progress having been attained will itself
:
this
con-
the settlements shall be
by means of
it,
for then the piety of
the
end of
men's souls
be their instructor, delivering the regulations which shall
silence the controversy of the
regulations are as the 2),
And
and guarded by the divine Benevolence.
summation, he implies,
two sides (Y.
XXXI,
3).
And
these
wisdom of Ahura's understanding (Y. XXVIII,
so penetrating that
He now declares
all
thoughts
lie
bare to
it
(Y.
XXXI,
13).
on which he accepted the divine Sraosha (verse 12), he says, drew near to question him. As call. he is called by Ahura, Obedience, the same who constitutes the way to Ahura (or finds His throne (Y. XXVIII, 6)), now draws near 7.
1
the principles
Anaeshem mano, anaeshem va£6, anaeshem .rkyaothnem prove
that the
thought, word, and deed referred to were not limited to a ritual meaning.
THE GATHAS.
96 him,
(I
say Sraosha
drawing near
(i.
e.
Obedience), for
in this verse,
he assuredly
nearly following (the twelfth)). tivity
8.
is
not so described as
is
so described in a verse
Beyond a question, the fine subjecAs the seer cried O Right-
here expressed was intended.
:
when shall I see thee (in myself and within my people), now he means that his obedient spirit listens to the call of God. And as his personified conscience questions him as to his origin,
eousness so
he
if
!
and the principles on which he would proceed,
it
represents the
obedient people, as well as the obedient sage (for the sense of Sraosha, while originally applied to the personal to
it).
answers.
'
Loyalty
He
'
questions him, that
responds,
therefore
'
will, is
loyalty
speaking
'
not restricted
may
in
his
report his
name
as
Zarathmtra (or else one thoroughly in unison with him, here speaks in his name). And this is his statement as to the indicaHis course will be tions which shall determine his personality.
The
without a compromise.
unbelieving opposers, as he declares,
meet no favour at his hands, but detestation, while to the deAnd this because his vout disciple he will be as powerful an aid. mind and thought are (as if blinded to the present) fixed upon the ideal Kingdom, while for the present he never ceases to toil on. making preparations for the Frashakar
9.
Again, his conscience and obedient will, as the angel of him and this time offers him that chief of
the Deity, questions
;
He mentions wished for objects to him, religious knowledge. the holy Fire, with its proper offering, as the theme of his first inquiry.
And he beseeches Ahura to answer and to favour him, since such a complete endowment, going hand in hand with invokes he He then, with true Piety, and with no selfish interest in his prayer. 10.
a depth which
I
confess seems suspicious, asks of
his petitions for him, recalling Y.
Mazda
to put
XXVIII, n, where he beseeches
Ahura to fill up his desire with what not he, the speaker, but with what He, Ahura, knows to be the Good Mind's gifts. Or, with a conjectural improvement (?) of the text, he asks of Ahura to question him that he may be questioned indeed, saying as it were, But the other reading being retained search me, and know me.' as having superior point, and needing no conjectured text, we may '
see his further thought shall never fail;
:
then
'Ask
we
Thou our questions
shall
for us,
and then we
be no desireless (anaesha) men,
spurned by the wailing kine as flinching champions (Y. XXIX, 9), but we shall be indeed Thy rulers, " speaking our mighty wish."
YASNA whom
Like the isha-khshathra, wish
work our
shall
He
11.
is,
accepting this while he
and
will
it
;
on
in actions, will bring
But notwithstanding
would he add
'
:
him
in
all
that
Thy new
conference,
this
because His
less,
will,
earthly sufferings.
may be
he
in store for him,
XXXIV, One
Wait only before Thou
should go forth with
our
9),
of God.'
before
that lies
all
hopes to make those doctrines treasures (Y. spiritual wealth (compare also Ahura's uti).
I
will
worships the bounty and majesty of Ahura
He
notwithstanding, and none the
when obeyed
tion
XXIX,
sought (Y.
she
accord with the
will
however, not blind to call.
97
impressing his soul with the import of
is
that
12.
XLIII.
7),
that
is,
a
only qualifica-
givest the
word
that
truths (which bring such suffering
pronounces them), wait till my obedient will, listenwhich Thou shalt say, shall come to me, and then shall that obedient reverence in me and my beloved, help on our effort, that we may spread abroad the tidings of Thy promised re-
to
him who
first
ing fully to
compense
all
to
win the living
Thee
to
may know and make known
that I
desire to those to
me
life
whom
and objects of grant
for this long
full of bitterness (verse 11
;
who propagate Thy
those
and powerful, gives
within
XXXI,
(Y.
am
I
Thy Realm,
and Y. XXXII,
cause.'
14.
'
'And
13.
at
Thy word
although that
10, 11
;
XLVI,
to go, life
be
1), for
Yea, as a friend, both wise
a friend, send to
to
3).'
(so he continues) the true aims
me
not only Sraosha,
an obedient listening will, but raf(e)no frakhshnenem, abundant Then, and then only, shall I be flanked with a proper ally. grace. Then with Thy Sovereign Power, like my Obedient will, as an angel sent forth from Thee, and inspired by Thy righteous Order in law and
ritual, in
to arouse
many
thought, and word, and deed, then
and head the
believing priests
Thy And as
celebrate 15.
who even now would bear
he began with fearless
XLVI,
'
My patient
such in
Let
truth,
go out
in
mind and
1)) reveals
its
severity,
so he
would end
suffering (so he implies as he
lesson to me.
My mind
is
long-
may seem to some the XXIX, 9), yet it is not (Y. protector pusillanimous for it declares within me, and forces me to say:
enduring, but that patience, although
cowardice of a
I will
gathering into spiritual hosts the
mysteries.'
without a compromise.
proceeds (Y.
chiefs,
no man please
the wicked
;
it
this
is
our only prospect of
success.' 16.
sums spirit
casting back his thoughts he (or another in his name) Thus doth Zarathu^tra choose the spirit, that up well which animates the faithful in their chiefs (Y. XXXIII, 9),
And
all
M
:
'
H
!
'
THE GATHAS.
98 and by
and of the
life
and strong because
tribes,
to
sympathising prayer
his side every true believer utters his
Let the Order of
obey and
to
defend
has the
it
And
it.
let
Piety prevail
till
covers our
it
land blest with the favours of the sacred sun, and as she
may
the lives of true adherents,
Mind, thus grant rewards
:
become incarnate in our valiant power of faithful men
ritual
lives in
she in sympathy with the
for all our
deeds
Good
!
Translation.
man
Salvation to this
1.
1 ,
him who-
salvation to
may be ) Let the absolutely ruling Great Creator grant (us, He) the living Lord, the two eternal powers. Yea, verily 3 I ask it of Thee (O Ahura) for the maintaining 4 Righteousness. And may'st Thou also give it to me, (O inspiring) Piety splendour 5 (as it is), holy blessings, the Good Mind's 2
soever (he
!
,
life
6 .
2.
Yea, to
Ahmai as=to
1
as
it
one
this
may
the
man endowed
grammar
does not seem to be good
us,
a
necessitates
7
forced separation between
it
with
here,
and yahmai-
Cp. ahmai yahmai-kahmai^i/ in Y. XLIV, 16. from the fine rendering of the Pahlavi with the greatest reluctance NadiU' valman mun zak 1 valman nadukih ka^/arzai [aigh ka
kahmai/£i/. 2
I turn
:
benefit
from 3
is
for every
his benefit]
There
is
;
one
;
[that
man
for every
there
is
happiness
a question whether the particle ga/(gha/?)
have originated from
may
not
Barth. here follows the Pahlavi, reading
ga/.
Lak may have been
gatoi(?)=pavan yamtunimo. to serve as
is,
Ner. follows.
added, as often,
an alternative rendering.
4
Or
'
6
So
also the Pahl.
I will,' so Prof. Jolly (infinitive for imper.).
raye-homand, not as a rendering merely, but
as a philological analagon. 6
Gaem recalls
7
As ahmai would more
vious verse,
it is
srae\rta
Otherwise
gaya
'
riches.'
£-(i)vai«ti.
naturally
desirable to render
mean it
'
to this
in the
one
'
same way
in the pre-
here.
YASNA 1
glory glory.
XLIII.
give that best of
And do Thou
all
99
things, the (spiritual)
(Thyself) reveal
likewise
2
Thine own 3 (gifts) through Thy most bountiful (And do Thou teach us) Thy spirit, O Mazda! wonderful thoughts of wisdom 4 those of Thy Good Mind, which Thou hast revealed (to us) by Thy Righteousness (within us) with the happy increase 6 5 of (our joy ), and on a long life's every day 3. And may that (holy man) approach toward that which is the better than the good 7 he who will show ,
.
,
to us the straight paths of (spiritual) profit, (the blessings) of this corporeal life, and of that the men8
tal
in
,
those veritably real (eternal
)
where of Thine 10
worlds,
Ahura (that holy man) an offerer Mazda a faithful citizen 11 and bountiful of (mind).
dwells
O
9
,
;
!
,
1 It is to the last degree improbable that fo>athroya (fo'athrava ; 'y' miswritten for 'v') indicates a condition of ease and comfort The easy man is the farthest possible from the thoughts here. '
'
The
of the composer.
'
best of
things
all
makes a word kindred
'
to hveng {hv^n) appropriate here. 2
K\ki
an imperative
(?), if
(?),
may mean guard
Pahlavi translator gives us the better view
Geldner's /ft^ithwa
Ner. tvam praka-yaya.
4
The
Thwa=thy
5
This shade of meaning
6
Ayan?, ace.
7
This expression seems to equal the
also
'
;
but the ;
important.
padmano.
expressed by the Pahlavi.
pi.
worse than the
evil
'
8
Cp. Y. XXVIII,
9
Does haithy^g mean
occurs considered 10
is
is
over
he has lak pSdakino
Pahl. has merely
3
properties.
;
is
summum bonum;
3. '
every passage in which
eternal,' with
it
?
Thwava»t may, however,
like
mava«t, simply express the per-
The position of 'Where dwells Ahura,
sonal pronoun here.
aredro, &c.
thwava«t=thy ficent, wise, and
Thyself,
:
so
the ultimate of woe.
bountiful.'
But aredra
is
O
is awkward if Mazda! bene-
almost a special term for
a zealous partisan. 11
The Pahl. has khup-danakih, indicating
H
2
a meaning which would
THE GATHAS.
IOO
Yea,
4.
bountiful,
Thee as mighty and likewise Ahura Mazda when (I behold) those
will
I
O
*
regard
!
aids of grace (approach me), aids which
Thou
dost
guard and nurture 2 as (Thy) just awards to the wicked (to hold him far from us), as well as to the righteous
Thy
our help),
(for
Fire's flame therewith so strong
through the Holy Order Mind's power comes 4+5
3 ,
and when
to
me
the
Good
.
conceived of Thee as bountiful, Great Giver, Mazda when I beheld Thee as supreme 6 in the generation of life, when, as rewarding 7 deeds and words, Thou didst establish evil for the evil, and happy blessings for the good, by Thy 5.
(For) so
I
O
!
8
(great) virtue
6.
with
(to
be adjudged to each)
the crea-
in
change.
tion's final
In which
(last)
Thy bounteous
better apply to
Ahura than
Thou shalt come, and and Thy sovereign power,
changing spirit,
the one given, which cannot be applied to
Him. 1
Subjunctive (see Prof. Jolly, V.
S. p. 28).
3 By Thy hand.' The holy Fire of the altar. 4 Gima/ may be regarded as an improper subjunctive here. 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 2
'
'
:
that violence 6
See Y.
which approaches with a good intention comes to me.' 8, where the word is also rendered as=vornehm-
XXXI,
ster. 7
Literally,
rewards.'
'
We
When Thou
didst
render
deeds
provided with
are forced to put the action in the past
on account
of zath6i, but the influences originally set in motion were to have
end of the world. literally, and bring
their issue in the 8
the
I
render hunara
same sense
mean
'
skill.'
recognised by
as necessarily.
Ner. has tava gu«eshu. all
its
Pahlavi translation to
Otherwise hunar would generally
The
Pahlavi would here be
reasonable scholars as striking in
its
closeness.
YASNA
O Ahura
Mazda
IOI
XLIII.
by deeds of whom the settlements
!
are furthered through the Righteous Order.
savine reflations utter, (she,
l
And
likewise unto these shall Aramaiti
our Piety within
understanding which no
of Thine
us), yea, (laws)
man may
deceive
2 .
7. Yea, I conceived of Thee as bountiful, O Great Giver Mazda when he (Thy messenger, Obedience) !
drew near me, and asked me thus Who 3 art thou ? And whose is thine allegiance ? And how to-day shall I show the signs that give the light on this (our) question, (signs) as to the lands (from whence thou :
and
earnest)
Then
8.
in thyself
to
him
?
Zarathu^tra, as
1,
my
first
answer,
said To the wicked (would that I could be) in very truth a strong 4 tormentor and avenger, but to the :
The word
1
ratus reminds one of the
In the
afflicted kine.
last
shakar
introducing 2
I
'
millennial
'
work of the Ratu
for the
changing, which shall complete the Fra-
appear as the
last Saoshya?zt,
blessedness.
render the Pahlavi here as in evidence:
'Through Thee,
comes [(later (?) gloss) from wickedness to goodness]. And it comes likewise through Auharmazd's supremacy within a good mind, through whose action the progress of Aharayih's settlements is furthered, those which the master is instructing with a perfect mind [ ], and in which this Thy wisdom bountiful Spirit
(?)
shall in 3
As
!
the changing
no wise be deceived the kine thought
thereby.'
little
Sraosha, the obedient host,
is
of her deliverer (see Y. XXIX, 9), so 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 Gaetha is not da/2^(h)yu. An origin external to that of lands. other chieftains 4
is
The
denom.
in the
I offer
to root.
not at
all
necessarily indicated
by the question.
Altiranisches
an
Verbum.
alternative in
its
It
sense.
y for v) it however, as
;
differs,
An open
openly torment the wicked] even as much as torment (them) [(later (?) gloss) Ganrak minavad].
[that 1
is
Pahlavi sees a denominative in isoya (isova
is,
I
;
tormentor; I desire,
do
THE
102 righteous
may 2
preparations
GATIIAS.
be a mighty help and joy
I
for
Thy Kingdom, and
1
since to
,
desire (for
in
approach), I would devote myself so long as to Thee, O Mazda I may praise, and weave my song. 9. Yea, I conceived of Thee as bountiful, O Ahura its
!
Mazda
!
when (Thine
near approached me,
Thy Good Mind and asked me thus For what herald) with
:
dost thou desire that thou
know
thou may'st
it ?
Then
of praise and holiness offering for myself)
meditate
4
people will
I
I
10.
And
3
plan
for
Thy
Fire an offering
And
desired.
(I
as long as
(and for
,
may'st gain, and that
I
have the power,
will
among Thy
holy power
its
on that
5
may'st
).
Thou
Righteousness (within me), since
I
me
(Thy) earnestly invoke
likewise grant
that perfect readiness (of mind), joining in
my prayer
with Aramaiti (our Piety toward Thee.
Yea, pray
Thou Thyself within me through these holy powers). Ask Thou (Thyself) our questions, those which shall be asked by us 7 of Thee for a question asked by ;
1
We
must be cautious
in
accepting the
statement
Here
that
the
one which is free and far from erroneous Aetuno avo aharubo min valman 1 ao^-homand aito [aighaj, raminam]. 2 3 The Pahlavi here shows only the correct root. Ma=sma? 4 So long as I can, will I be of this mind/ seems hardly expressed here. Observe the nearly parallel construction in verse 8. 5 The Pahlavi, Sanskrit, and Persian translations would here be regarded once more as extremely close even by opponents, if reasonable in their estimates. Manayai seems to me hardly an infinitive, as it is comparatively seldom that an infinitive falls to the end of a sentence either in Gathic or Vedic. I prefer the indication Pahlavi translations attempt to be
literal.
is
:
;
'
of the Pahlavi with Justi and Bartholomae
(in
the Altiranisches
Verbum). 6
7
Read perhaps daidhu (later shortened to suit the metre). Or, ask us that we may be questioned by Thee.' '
YASNA
Thee
(as
inspirer),
its
Thy
mighty, whene'er
I03
XLIII.
is
(?)
as the question
of the
ruler speaks
potent
his
wish. 11. Yea, I conceived of Thee as bountiful, O Ahura Mazda! when (Thy messenger) with Thy Good Mind near approached me, and with your words I first impressed (my soul). Woes then *
men Thy
'midst
my
be)
did'st
5
(portion)
me words
ledge
;
will
do
I
;
Thou, coming
since
Righteousness to
but that
2
declared 4
3
(to
which Thou
say was best.
And
12.
heart-devoted one
in fulness
,;
Thy
thus,
as yet unheard (with faith or
command me
not)
legal
spakest, then declare not
to
go
know-
forth (with these
upon my task) before Thy Sraosha 7 (Obedience) comes to me, to go on hand in hand with me with holy recompense and mighty splendour 8 whereby to ,
1
The
therefore
Pahlavi translation bears evidence to a less subtle, and
more probable sense
grammatical form.
It
here, but at the
same time
to a rarer
renders didaiNhe as a third person, indicating
and not in the perfect. It also pavan nikezuno nikezeVo. 2 The Pahlavi translator with a curious error, or still more Possibly curious freedom, has rubak-dahi^nih here and elsewhere. the Gathic text before the last compiler differed from ours. an instance of a
third
person in
e,
recognises a reduplicated form by
3
I still prefer
the Pahlavi, as 4
thun 5 6
Professor Bartholomae's earlier rendering, after
more
Professor Jolly ; '
in
harmony with mraota and mraoj.
has
the
important
rendering
'
das will
ich
the infinitive in a future or imperative sense.
Ye The '
its
said.'
Pahlavi unvaryingly kabed.
7
Here we probably have the missing subject in the other verses. 8 Reading maza raya. (Raya cannot well mean riches here.) The Pahlavi also indicates the division by its free or erroneous mas '
ratu (jad).
'
Sraosha, an obedient will personified, guides the soul
as in the later Parsism.
Cp. the An/a Viraf.
;
THE
104
GATIIAS.
give the contending 1 throngs (?), as a blessing 2 (Your) ,
spiritual gifts (of certainty
and peace).
Thus I conceived of Thee as bounteous, O Ahura Mazda when with Thy Good Mind (Sraosha, Obedience) approached me. (And I would therefore 13.
!
pray thus of Thee, that bounteous one.) that
may make known
I
aims of their desires
Ye me
to
men
the rite or daily
(in
In order
the true and sacred toil),
grant
4
which none 5 with daring may extort from You, even this (gift) of that desired 6 place which has been declared to be within Thy Realm. 7 (in Thy law), 14. Yea, as the man enlightened and who has possessions, gives to his friend, (so give Ye) me, O Great Creator 8 Thy rejoicing and long
3
life
for this, (that blessing
)
!
1
Here we have
the important reading- ranoibyo as against the
No mention of the fire occurs and as the form does not agree with ara;/i, we may well doubt that comparison in view of asay^u in Y. XXXI, 2, and the unvarying and dual of K4, &c. (see Geldner).
uniform patkan/arano of the Pahlavi. sticks'
an emphatic 2
The
rendering 'with the
alternative.
Pahlavi supports the reading vi for ve;
might also mean merely 3
The
however, admirably adapted, and must be considered as
is,
In Y. XXVIII,
7,
it
has bara.
Ashi
'holy,' as adjective.
he asks
for
it
may
that he
crush the malice
of the fee.
as
4
Justi admirably suggested
5
The
was
yanem understood.
Pahlavi divides dantaite, and, as
inevitable.
The
I
hold, mistakes the root
ancient scribe feared to restore the severed
fragments, which appeared, as so often, in the I
would read
dar.yait6
ever, recurring to a division, with
sake of bringing out an 6
MSS.
Geldner
later,
how-
after the Pahlavi, for the
infinitive).
Vairy
ment to regulate the metre. 7 So the Pahlavi indicates, Bartholomae following rendering 8
before him.
with Spiegel's c(?) (so Bartholomae,
'
as against the
possessing.'
With regard
to
Mazd^u and medha,
I
should perhaps long
:'
YASNA
IO5
XLIII.
abounding grace, when through Thy sovereign Power, and from (the motives of Thy cause of) Righteous Order, I stand forth l to go out to 2 or ,
Thy
to arouse, the chiefs 3 of
those (others)
all
who
(pure) proclamation, with
Thy well-remembered 4
recite
Mathra word. Yea,
15.
I
Ahura Mazda
conceived of Thee as bounteous, O when with the Good Mind's grace !
Thy Sraosha
(Obedience) approached me, (and said) Let the quiet and long-enduring better mind with understanding teach (thee) let not a foremost 5 man ;
since have stated that I object to the comparison, not only because
medha
Grassmann has supposed, possibly Zend madh, Greek math, but because 'wisdom' is an abstract (while su-medhas, as a compound, does not apply so directly). I hold, however, that mazda, the fern, noun in Y. XL, 1 = medha. It is also not impossible that this word may be represented (with differing shades of meaning) by both madh and mazdam a feminine, and, as
is
represented by the
(fern.) in 1
Zend.
kingdom 2
I
Thine advancing
or fnuta, 'with
Read, perhaps, frakh^ta;
(am) to go forth to';
(fra
+ as,
Prof. Jolly has the important rendering,
participle.) '
Ich will mich erheben
;
the infinitive in a future or imperative sense. 3
Chieftainships.
Compare
(not with exactness, however) sir-
dhawzsi. 4
The
idea of reciting from
memory seems
to
be included
in
maiwzte. 6
The
rendering pouruy
vato hardly needs, and
(?)
as=pl. of
puriis is attractive, but dreg-
seldom has, a substantive.
The wicked =
wicked men; and, on the other hand, na constantly claims an accomna na vaedemno hvo na-erethwo (na ismano panying word spe«to, y*-n&, ke va-na, &c.) Also it is improbable that the words na ;
;
and pourur, as its
most
Compare
applications. Possibly the
(freely).
Ner. has
:
satkarta.
Ma
'
let
not a
for sense here purvias in
meaning
in conciliating the wicked.'
kathaw&t
;
= puravas, should come together;
evil ingratiate (?).'
of
;
The
is,
'
let
not a
man men
one or more
man
be fore-
Pahlavi likewise has kabed
nara£* pra^ura^ durgatinam bhuyat* yatha important rendering is that of Professor
An
THE GATHAS.
I06
wicked
conciliate the
with
brought
and 1
many
full
penitence
in
a sinner unto
aid), for
Thy
saints
Thee
(as convert,
this
Zarathuitra
faith),
have
J
).
O
Thus,
6.
sycophant desiring
(as
mind of
that (quiet
Ahura Mazda
!
and every man most bounteous 4 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 loves
2
the Spirit
3
,
:
;
Good Mind mve Jolly, V.S.
Cp. Y.
s.
47,
XLVI,
i,
'
5
us blessings in reward for deeds
!
mochte es wenige Verehrer des Liigners geben.' where the composer speaks of the chiefs as on
their side, 'not contenting' him.
Or, with the Pahl. Mun aetuno lak harvisp-guno aharubano pavan anak yakhsenund, for they consider all Thy saints as wicked. The rendering above is less natural as conveying the idea of a conversion (comp., however, ya ^(i)va;zto vispeng vauraya), 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.' 2 I had long since compared vere«te with vrinite (-devanam 1
:
'
avas)
'
;
am now
and
sustained by Bartholomae's view.
3
Possibly the Spenirta
4
The
Pahlavi,
on
mainyu of Ahura. (See
also Y.
XLIV,
the contrary, bears evidence to the
comes,' which I cannot accept as
'
tradition
'
in
2.)
meaning
view of the follow-
ing precatives. 5
Ner.
' :
The kingdom becomes
established (in a
pletely manifest) in sun-publicity through mental
and upon
the workers of righteousness the
manner com-
perfection
Good Mind bestows
[
];
it.'
TO/
YASNA XLIV.
YASNA
XLIV.
Ahura with thankfulness
Questions asked of
and devotion. Many verses may piece having been
here have fallen out,
made up
of
or,
on the other hand, the
homogeneous, but not
nected fragments, has been left with some abrupt very
however, occasion
little
difficulty
in
originally con-
transitions.
exegetical
These,
treatment,
and are also not displeasing. The formula, 'This I ask Thee, O Ahura! tell me aright' seems to have been suggested by Y. XXXI, 14. We might therefore look upon this piece as composed later
than Y.
XXXI,
but not necessarily in a later generation, or In fact the style is thoroughly homo-
even from another hand.
in certain places with that of pieces which we ascribe without a doubt to Zarathiutra, and the signs of struggle point It is possible that the words in Y. XXXI, to the earliest period.
geneous
and the formula here were of common origin, neither having any extended priority to the other, or the words may be original here,
and derived in Y. XXXI. Whether Zarathmtra, or another of the narrow circle of religious leaders, was the composer throughout depends upon the further questions already more than once broached, as to how far a corresponding intellectual cultivation was extended at the period in the community, and as to what is the probability of the existence of more than one man in the small group, endowed with the peculiar qualities everywhere manifested in these
marks
in
the
Introduction
and elsewhere).
It
hymns is
(see re-
safest
to
say
and that Zarathiwtra composed most of the matter here before us, that the supplementary fragments were ating,
if
composed under
his
domin-
not immediate, influence.
Verses
emphasis
1
and
2
seem an introduction, but hardly
give
added
were expressions a few instances appeals for knowledge.
to the fact that the following questions
of devotion, and only in
Verses 3-5 are certainly questions intended to express veneration while naming particular objects of devout inquiry. Verse 6 stands somewhat apart. Verses 7-1 1 enter into details touching the
moral and religious improvement of the people, 12-14 are polemical, 15 and 16 are prophetical, &c.
'
THE GATHAS.
IOS
i. More closely; the composer beseeches Ahura to speak to him, and in a manner characteristic of Himself as in distinction
from the
opposing
falsifying utterance of the
familiarly described as the religion of
His wont,
to reveal, as
is
propounded
to
'
religion,
And
the holy truth.'
which was so
He
Falsehood.'
'
the
is
entreated
first
question
Him
by the composer, as comprehensive of all others, is how he may offer homage, the homage of God Himself or of His bountiful spirit; (see mainyu in verse 2). And he further asks that Ahura may speak to him, showing him by what ceremonial he may conciliate him, and by what helps of grace that spirit,
or
Ahura Himself, may be
accordance with
draw near
inclined to
Once more he asks how he may serve of Heaven (compare Y. XXXI, vahut) who seeks for this addition of praise to 2.
foremost one
supreme claim 13) like Ahura
to our veneration,
believing saints
and from
although as
From
3.
'
him
to
in
his frequent prayer.
He
that Spirit as the
and the Parsi
8,
praise, for as the
had, as a guardian (Y.
in yet another place, held off destruction all
repentant
men
(Y.
XXXI,
3),
XXXI,
from
all
and that
the chief of Heaven,' yet also as a benignant friend.
these introductory petitions, inserted perhaps before
many
lost verses, he proceeds in another tone, although he may be said to say what is homogeneous to the foregoing Yea, ask how I may serve Him, O Mazda for He is indeed Thyself,
still
I
and the as
:
'
!
therefore, to first
the
show my
fervent
establisher alone, but the
homage, first
personified Immortal, and that
that
ask
Who
:
was, not
our holy Order
not by creation, but
generation, as the parent generates the child
and sun
I
father, of
?
Who
De-
fixed for stars
"way," the undeviating path through space, long
noticed and studied by our fathers, as no
random
course, or un-
known progress save Thee ? 4. The laws of gravitation then become still
expressed in the
the theme of his praise form of questions, also the atmospheric
phenomena, especially the clouds driven by winds, not like the Maruts beyond the mountains perhaps, but still terrible as winds can be. But he cannot leave even the sublime objects of nature without thinking once more of that spiritual power, the strength of righteous character, which was justly more impressive, although still more familiar, and which he designates, as ever, by the Good Mind.' Here this great Immortal is left an immortal thought, and is spoken of as 'created,' not 'born' like Asha (in verse third). 5. Beyond '
a doubt, recognising the satisfactions of energetic solaces of slumber,
and as forming by
life
as well as the
their contrast the necessary
YASNA
IO9
XLIV.
change which builds up happiness, he alludes to the supreme Who so wisely relieved the arranger as well-skilled,' and asks '
:
day by night ? But, again, he cannot close without reverting to the 6. Seized with a doubt which again only course of moral duty. heightens the fervour of his assurance, he asks whether indeed the
which he proclaims are really what they seem. Whether although aided by the Good Mind, implanted through Ahura's
facts piety,
or soon, assign the purified
grace within us, will indeed at Realm to the servants of Ahura,
who were
before his eyes (taeibyo), or to
Ahura Himself
last,
among
there
the masses
as their sovereign
And, as including all rural riches in herself, he asks for whom He had made the kine, not now wailing in her grief (Y. XXIX, 9), but 'delight-affording,' on account of the influence of Piety and Benevolence embodied in the Kingdom, inferring that God had made her for these same (the faithful masses).
controller (taibyo
7.
And
and
am
going yet further back
filial
leaven
?).
Piety
itself,
Answering
?
pressing
his
Thee with
;
he asks who made that paternal Realm which it should
together with the
own
inquiries
by an inference, he adds
fulness in these questions,
O Thou
:
I
bounti-
(compare mainyuj, or mainyu in verse 2), the maker of all and holy qualities). 8. Turning now to verbal revelahe asks by what means his soul may prosper in moral goodpraying that it may indeed thus advance as the expected
ful Spirit
(sun, stars, tions,
ness,
answer would declare.
may
still
9.
He
prays that he
further sanctify that Religion
may know how
he
which the King of the Holy
Realm (compare anglmu vahi^tahya pourvim), the one like Ahura Khshmavato and thwavas, verse 1) would teach, dwelling in the same abode (in which Ahura is also elsewhere said to dwell) with the holy Order, and the Good Mind (see Y. XL VI, 16). 10. Expressing all in a single word, he asks Ahura to reveal to him the Daena, the Insight, the substance of that Religion which
(see
was of all things best,' and which alone could advance the settlements with the holy ritual and moral Order as its ally, which would also render all their moral and ceremonial actions, and moral principles just by means of the divine Piety, which was their realisation in practice and he closes with the exclamation that the wishes and desires of his soul, when most embued with wisdom, will seek for God. '
'
'
;
n. Piety),
Following out the influence of Ararnaiti (that personified
he asks to know by what practical means she
and be
realised as the characteristic of those to
Insight should be preached, avowing that
may
whom
approach, the holy
God knows how prominent
;
'
I
THE GATHAS.
IO
he
his devotion to the matter,
is in
and with what hatred seated
he views the opposing Gods.
his spirit,'
12.
Then
'
in
casting a search-
ing glance over the masses, and perhaps eyeing their several groups,
each headed by
its
'
chieftainship
'
(sardenau smghahya), he
cries,
addressing Ahura formally, but the people really (so also elsewhere
and says: 'Who
frequently),
my
these
who
is
the sceptic
or which
is
fact that
some
with aa/
what
me
recalling the galling
:
'
Why
is
this sinner, that
in full
chief
who
Angra Mainyu opposed Ahura (compare paiti-eretS moi paiti-eretS in Vendidad I), why is he not believed to be as
Why
in very truth he is?
is
he
still
countenanced?'
13.
then with a fierceness which reminds us of sazdum snaithisha but which
18),
material remedy, he asks
is
deeper because proposing a
less
Why
must we abide the sight of these Lie-demon as their Goddess ? How
'
:
opposers, representing their
can
And,
not only do not assist but oppose
and perhaps having some half-convinced sections
XXXI,
(Y.
who
are tolerated
he cries with bitterness
opposes
And
?
as evil as that chief himself?'
his efforts, sight,
the righteous believer as regards
is
God to express my belief in Him, and Which man does the Angra Mainyu govern
questions asked of
her hence to Hell beneath, not to those who hesitate pausing before they condemn the evil party, but to those
I drive
like these,
who are already filled with their disobedience, and who, having no communion at all with us, receive no light, like these, from the reflected glory of the truth, and who have moreover neither sought nor shared like these, the counsels of Thy Good Mind. Yea, how/ he
reiterates,
of her saints,
can
'
I deliver
adherents,
to
the
up that Lying Goddess, in the persons Holy Order, in the persons of the
hands, to slay her, not with the snaithu only,
into their
but to destroy her as a falsehood by the Mathras of
not
barely to
withstand
these
Thy
doctrine,
as
we now
wicked corrupters,
do, enduring the silence of these masses at their deeds (verse 12), their fear of them,
spread slaughter 15.
to
He
or their connivance with their creeds, but to
among them
to their total overthrow
know XXXI, 2) that claim And who, he further
then presses on the coming collision, and prays to
which of the hosts (compare asayau, Y.
the urvata, asks, shall
?
Ahura
will give the prize.
16.
who shall lead the victors, the vereY. XXIX, 3) who will thus take up the
be the champion
threm-^-an (compare sar^a,
snaitlm and the Mathra (verse 14), and so at once contend for both the worlds.' And he wishes him not alone pointed out, but '
approached, as Zarathmtra was approached (Y. XLIII), by an obedient
will,
and moved
to his holy
work by
the inspiring
Good
'
YASNA XLIV. Mind of Ahura, be
that
I I I
champion Ratu whosoever
the
Lord might
Salvation in the shape of success in his great attempt should be his portion (Y. XLIII, i ). 17. Half intimating that he himself may
wish.
be the coming man, he begs to ference in which, as in
XXXIII,
6,
he
that con-
know when he can have
desired h^mpar^ti and dar^ti of Y.
the
may communicate more
closely with Ahura,
and
through the revelation which might be vouchsafed, may become a protecting leader to secure the ever-named abiding two,' Weal '
'
and 'Immortality,' which were the 'better than the good,' the '
vahi^ta
of the saints.
'
A
18.
may
preliminary wish arising, he asks that he
honorary
gift
receive the
of mated mares and a camel, as material for sacrifice
before a battle
the highest interests of the people even, their
(?),
19. lasting Welfare, demanding that he should receive this help. For the monarch, or leading chief, who may withhold this justly
deserved and needed help, or honour, he declares by the terms of his following question, that some instant judgment will be forth-
coming,
for the threats of the future
moment
only
condemnation seem
for the
trite.
As a peroration, he appeals groups, among the masses who still
to the reason of the
20.
wavering
evil evil (verse 12),
delay to call
and he asks whether the Daevas, as represented by their adherents, had ever been good rulers, when they had the power. Were not robbery and violence then the law with them as now ? And did not the Kine, as representing the sacred herds and people, lift up her wailing voice
?
(The piece from verse 12 seems to constitute a religious warThese verses seem not to have been originally connected song. with the calm and thankful contemplations in verses 1-10, but Verses 12-20 stand in the closest conneclater united with them. tion with Y. XLVI, which has, however, preserved more of the elements of sorrow and discouragement which influenced the leader and his followers at times. See also XLIII, 11.) Translation. I.
when
This
I
praise
ask Thee, is
to
the praise of the 1
zak
Some who seldom
mun
be
Ahura!
offered,
One cite
a6tuno niyayi^no
O
i
like
how You
tell
(shall
1 ,
O
the Pahlavi follow
Lekum
[dino].
me I
complete)
Mazda it
aright;
here
;
?
Let
nfyiyimo
Otherwise one might
'
THE GATHAS.
112
One
the
who
Thee
like
such as
is
I,
declare
earnestly to the friend
it
Thy
thus through
(within us) to offer friendly help
One
ask Thee,
I
O Ahura
(Heaven) the better world chief who
may grant
who
tell
!
me aright, how,
Him, may we serve the supreme one of
in pleasing
and)
to us, so that the
(within the soul).
This
2.
Righteousness
Thee 2 may draw near 3 us through Thy Good
like
Mind
1
4
yea,
;
how
to serve that
us those (blessings of His grace,
seek for (grateful requitals at our
will
for He, bountiful (as He is) through the Righteous Order, (will hold off) ruin 5 from (us) all, guardian (as He is) for both the worlds, O Spirit
hands)
;
Mazda
and a
!
friend.
neme with B.V. S. (variation) in Y. LVIII, 3, and render, how shall I bow myself in your worship ? 1 The Pahl. hamkaiWar is likewise followed. The alteration to
read '
hakorena
is
very interesting, but,
I think,
hardly necessary.
2
Observe the great difficulty in referring Khshmavato 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 Mazda (Ahura) '
;
Khshmavato in Y. XXXIV, 2 Khshmavato vahme in Y. XLIX, 6 Tarn daenam ya Khshmavato Ahura. Khshmavato is sometimes merely a way of saying of Thyself,' as mavaite=to me. 3 Observe also the emphasis on his drawing near otherwise let Your one declare it to my friend (?). ;
;
'
'
'
;
1
'
4
See Roth, Y. XXXI,
perhaps
we have another Ahura
:
'
qu'elle a £t6 l'origine
?'
Here
person with an address to
Him
thrown
in,
or at
In connection with angh^u^ vahwtahya Ahura must be
the pourvya, as in Y. B
See, however, also de Harlez's suggestion,
instance where an entire verse seems to allude to
in the third
the close.
The
8.
after the hint of the Pahlavi
guardian
is
also
XXXI,
Ahura
8,
where Roth renders vornehmster.
(see Y.
XXXI,
13).
I cannot fully accept the hint of the Pahlavi here as others
who seldom heed
it.
I
do not think
that
'
sin
'
is
so
do
much indicated
as 'destruction.' c
Mainyu is power
spiritual
suspiciously expressive as a vocative '
would be
safer.
;
perhaps
'
by
:
YASNA XLIV. This
3.
ask Thee,
I
Who
O
II3
Ahura
me
tell
!
aright
by generation was the first father of the Righteous Order (within the world) ? Who gave the (recurring) sun and stars 2 their (undeviating) way ? Who established that whereby the moon waxes, and whereby she wanes 3 save Thee 4 ? These things, O Great Creator! would I know 5 and others likewise 1
,
,
still.
tell me aright, who 4. This I ask Thee, O Ahura from beneath hath sustained the earth and the clouds G 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
O
Great Creator is the inspirer thoughts (within our souls) ?
of
!
1 '
As
a generator
7
Who,
?
good
the
(?).'
2
Bartholomae follows the Pahlavi here as rendered by Ner. putting hveng and staran (-am) in the genitive, which is in itself far better than to regard da/ as governing
3
All follow the
freedom.
One would,
two accusatives.
however, rather expect hveng staram adhvanem
da/.
here, which renders with allowable (=Pahl. nerefseW; Ner. nimilati Persian
Pahlavi
Nerefsaiti
;
kahad) might possibly be explained as a nasalised form of an Aryan correspondent to arbha, as naj=aj. 4
Possibly from thine influence
5
The
(?).
viduye (=vidve)
lies here in an unusual place, end of the sentence. It is because the word has no stress upon it. The emphasis rests on the objects which he desires to
infinitive
at the
know about 7
;
the entire connection deals with
no prominence. 6 This rendering
is
The
'
some
unsupported
'
text with
7
Or
'
an a
object might
See the suggestion of Bartholomae
comparing the
'
privative,
mean
the earth
'
;
it
has
the
and
and a form '
air-space.'
the air-space,'
later Sanskrit.
for velocity,' adverbially. Velocity,
as the object yoked-on, [3i]
knowing
not supported by the Pahlavi, which seems to
report a rendering from
of dar.
'
is
however, in the abstract
rather too finely drawn. I
I
should prefer
;
THE GATHAS.
114 This
5.
who, as a
skilful x
the darkness
and the
sleep
?
O
Ahura tell me aright; artisan, hath made the lights and Who, as thus skilful, hath made
ask Thee,
I
!
waking hours)
zest (of
Who
?
(spread)
the Auroras, the noontides and midnight, monitors to discerning (man), duty's true (guides)
This
6.
I
these things which
reality increase
speak
shall
I
tell
forth,
3
?
me if
aright
they are
cherish) in
orderliness within our
the sacred
Thy true saints hath she given the Good Mind. For whom hast
To
?
Ahura!
Doth the Piety (which we
truly thus.
actions
O
ask Thee,
2
these
Realm through Thou made the Mother-kine, the producer of joy 4 ? tell me aright 7. This I ask Thee, O Ahura
the
!
who
fashioned Aramaiti
together with
(our
Thy Sovereign Power made
wisdom
the father
(Who made him beloved
?
,
hath
My
the fleet ones, the lightnings.
Who, through
?
the son revering
his guiding
5
the beloved,
piety)
G
?)
With
(ques-
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. 1
Recall svar yad
2
Ner.
:
And who
a^mann adhipa u andho.
of the just rule 3 4
2.
So So
;
?'
]
[
also the Pahlavi indicates I
'
by
Geus azyau
'
was
later
;
5
Root I
stavar.'
a
ni
Pahlavi deserves an
skar=kar.
common
animal, but possibly vulgarised from c
'
prefer; but the indication of the
alternative 'giver of bounty'
in
88,
Who [that is, our diligence and activity ?] he who gave us the time of hu^aina, and the time of rapithvana calculation of him who discerns by means ], and the method and
our) sleep and waking is
— i?v. VII,
Who
gave us the lights with his keen discrimination ? Who, in his keen discrimination, gave (us the darkness ? '
its
expression for a
mature
older special use here.
(?).
thus add as the Pahlavi translator indicates such an element
uzemem.
!
YASNA tions such as) these, so
XLIV.
115
O Mazda
abundant \
!
press
I
Thee, O bountiful Spirit, (Thou) maker of all tell me aright, 8. This I ask Thee, O Ahura !
may ponder 2 these which are Thy revelations, Mazda and the words which were asked (of Thee) by Thy Good Mind (within us), and that whereby we may attain through Thine Order, to this life's perfection. Yea, how may my soul with joyfulness 4 that
I
!
3
,
increase in goodness? 9. This to myself
1
I
Let
O Ahura
ask Thee,
shall
MS.
!
5
be 6
The
bisyar).
kabed
(Pahl.
.
me aright, how of Thy people,
tell
hallow 7 the Faith
I
Frakhshni^in abundance
Persian
thus
it
pra&iram
Ner.
;
;
thought refers back to anya£a viduye
[-ve]. 2
Haug
sagaciously renders as
for p^/zdaidyai,
much
which
irregularity also,
explains the 1
MSS. from which Haug
an inverted
like
if
(i
word as an
m^/zdaidyai were a miswriting
an m 6 looks So the Pahlavi records the
in itself very possible, as
is
in
'
'
derived his idea.
But
Haug
allusion to the five prayer-hours of the day.
doubt very greatly whether the
prayer-hours existed at the
five
Such regulations grew up
date of the composition of this passage.
The Pahlavi translator indicates elsewhere an accusative (mOTg-mam) with an infinitive 'that I should give forth,' which is He was aware (!) that meng could in itself far from impossible.
much
later.
also equal 3
man;
see Y. LIII, 5.
used for voizdyai. do think that it is necessary on the whole to postulate two similar words here (although Geldner's suggestion is most keen and interesting). Urvaklwanguha and urvakhjukhti do not favour 4
Vaedyai
is
infinitively
I
a comparison with vrag- here.
denman
1
li
rubano zak
1
The
Pahlavi
Ka-ta
6
Or, 'let those things happen to me;' frequently than
[kila,
:
.ffigun
So Ner. uttam-
'
go,' here.
Lit.
'
let it
gam
means 'come'
thus advance.'
ave^ak yo^-dasaryom ? li dino yoj-dasar denman pavitrayami; pavitrataram diniw yat* ahaw Katham ida.m As Zarathmtra is dm\??i kathaw pravartamanaw karomi] ?
TTigun
Ner.:
?
= kena-te'na.
5
7
indifferent
Barth. begluckend.
ananda^.
more
is
^aptr hu-ravakh-manih
1
1
I
2
';
!
I i
THE GATHAS.
6
which the beneficent kingdom's lord hath taught me, even the admonitions which He called Thine equal, hath taught me through His lofty (and most righteous 1 Sovereignty and) Power, as He dwells in like abode with Thine Order and Thy Good Mind ? tell me aright 10. This I ask Thee, O Ahura that holy Faith which is of all things best, and which, !
going on hand further
my
in
lands in
hand with Thy people, shall Asha, Thine order, and, through
the words of Aramaiti (our
The
actions just. 2
seek
will
n. This
how
prayers of mine understanding
Thee, O Ahura ask Thee, O Ahura!
for I
render
shall
piety),
tell
may
to these your (worshippers)
me
aright;
(that
Piety
once again and evermore) approach, to them to whom O Lord, Thy Faith is uttered ? Yea, I beseech of
Thee
to tell
foremost
3
me
this, I
who am known
of (servants)
;
represented as sanctifying the Fire (in Y. IX,
doubly sanctify the Faith
itself.
to
Thee
Thy
as
other (Gods, with their
all
He
would
so here he would
i), '
hallow
its
name
and meaning. 1 Pavanaj-hamdemunih-ketruneV [pavan hamkhadukih], 2 I cannot regard the caesura in this verse as possessing ordinary importance, the ma/ivyau (mahy^u) Xistoij is especially dependent on the following words. The Pahlavi translator hints at an impor-
tant solution, '
the wish of
Khursand
which is, that a pause should be made before usm mine understanding wishes, and I wish (am wishing)
homanam=I am
possibility far too
sing,
would
reading
refer
istis
little
back
to the
as
ust-n
quasi-third singular,
a
usm
u/C'am as a third sing,
3
If
we can accept a break
(a
mm as representing a nom.
meaning in ma^z>y<7u (mahyau). But on account of the metre) we
(as irregular for Irtayo
might regard
my
content.
recognised), the
third
Or shall we (m=the nasal
pi.
being usam
imper. after Barth.)?
Let
'
take
it
as
a
vowel; comp.
the wish
(istis)
of
enlightened understanding wish for Thee.'
Compare
'
aesham
toi,
Ahura
!
mma
pourutemai\y
daste.'
;
YASNA polluted worshippers),
hate 1
I I
look upon with (my)
spirit's
7 1
2 .
This
2.
who
I
XLIV.
O
ask Thee,
I
Ahura
tell
!
me
arieht
the righteous one in that regard in which
is
3
I
Thee my question ? And who is evil ? For which is the wicked ? Or which is himself the (foremost) wicked one ? And the vile man who stands ask
against
me
(in this
Thy blessing, wherefore 4
gain of)
he not held and believed to be the sinner that
is
he
is ?
This
13.
shall
I
I
those beneath
to
The
O Ahura!
ask Thee,
who
filled 5
are
friends of Righteousness (as
no
saints) gain
in the soul
Auserkoren
is
included in
all
I
me
how
aright,
with rebellion it
lives
?
Thy
in
light (from their teachings), nor
have
Thy Good Mind
(asks
they loved the questions which
1
tell
banish this Demon-of-the-Lie from us hence
e
)
i
a fine but a bold rendering.
Election
is,
however,
divine prescience.
have no doubt whatever, but that mainymr and dvaeshangha
belong together. 2
The
me
Pahlavi translation
is
O
as follows: 'That which I ask of Thee,
Auharmazd when shall the perfect mind come to those persons [that is, when does the mind of my disciples become When shall it come to those who declare this Thy Reliperfect] ? gion, O Auharmazd ? Grant to me before these the proclamation
tell
aright,
of the truth.
my
Against every other
spirit
which
Yak
4
A^yawgha/
= qui
fit,
The
adverbially, or possibly, is,
I
malevolent
how does
'
with
whom
I
keep
I question.'
think, simply the equivalent for ki it
happen
that
?
'
Stands free for '
'
(?)
angha/
comes.'
Pahlavi on the contrary takes perenaungho in the sense of
combating, pavan anyokhshie/arih patkarend
you through disobedience.' indicate some improvement 6
is
guard/
3
5
!
It is far
=
£
(who) are opposing from certain that he does not
in text, or rendering.
Or, 'the counsels of holy men.'
'
THE GATHAS.
Il8
This
14.
how
shall
ask Thee,
I
I
O
Ahura
me
tell
!
aright;
deliver that Demon-of-the-Lie into the
two hands of Thine Order
down
1
(as
he lives
in
our hosts)
Thy Mathras mighty destruction 2 among her evil believers, to keep those deceitful and harsh oppressors from reaching their (fell) aims 3 ? 15. This I ask Thee, O Ahura! tell me aright. If through Thy Righteousness (within our souls) Thou hast the power over this for my 4 protection, when the two hosts shall meet in hate 5 (as they strive) for those vows which Thou dost desire to maintain, how, O Mazda and to which of both wilt Thou save 5 the day 6 ? 16. This I ask Thee, O Ahura! tell me aright,
to cast her
of
to death through
and
doctrine,
send
to
!
It
1
Ashai with Geldner.
2
The
Pahlavi anticipates us in the correct general sense here.
The
has nas,honi.ni6.
vandi nist dehand 3
Anashe
Persian
MS.
renders the Pahlavi, hama-
danvand.
i
seems regarded
translator, anayatuni^no.
'
as an infinitive by the Pahlavi For the destruction of those deceivers
an obvious alternative to the rendering above (a nashe ?). 4 Geldner and Roth render ma/= Sanskrit mad otherwise with complete protection.' Or is ma/ ablative for genitive If thou rulest
is
'
;
:
me
over
to afford
me
protection
?
The
Pahlavi affords no indi-
cation. 5
The
Pahlavi translator erred widely in his attempt to render the
word anao&mgha.
As
it
is
certain that his
The
ours often, they probably did so here. question to
a religious
some expected civil
'
from beyond a
differed
and perhaps in most positive allusion to the strife (Y. XXXI, 2) which has come down to us. It was
war.
of the two parties
MSS.
verse alludes
It is
battle in a religious war,
the
'
a struggle concerning the religious vows, or doctrines
Mazda didereghgo. The Pahlavi renders vananam by good
;
avair urvatai-r
ya tu
'
sovereign power.'
thing,' explaining
'
the
;
YASNA
who
and
exist,
trine
in the protection (of all)
who
and by means of Thy
doc-
for the sake of,
2 Yea, clearly reveal a lord having power
?
save us) for both with
x
smites with victory
Then
lives.
Thy Good Mind draw
Mazda
119
XLIV.
him
yea, to
!
to
let (our)
(to
Obedience
O
near to that (leader),
whomsoever
Thou
4
3
(shalt)
wish that he should come. This I ask Thee, O Ahura tell me aright 1 7. how, O Mazda shall I proceed to that (great) con!
!
ference
5
with You, to that consummation of
Your
spoken wish shall be (effected) unto 7 me, (the desire) to be in the chieftainship (and supported) by (the hope of) Weal and Immortality (those saving powers of Thy grace), and by that (holy) Mathra (Thy word of thought) which fully guides
own, when
our
my
way through Righteousness
(within).
Verethrem^a thwa, following the Pahlavi with Westergaard, Geldner, and Bartholomae. 2 Compare Y. XXIX, 2 and Y. XXVIII, 3 or it may mean 1
;
<
promise to establish
need an
infinitive
'
Kiz6\, however, hardly seems to
(Barth.).
with
it;
may mean
it
'appoint/
Compare
pat6ir. da/;/su(patni) for a better sense than 'house-lord,' also for deng in come 3 should that one the on light This casts additional '
'
Y. XLIII, 4 This recalls ahmai yahmai usik kahmai£i/. 5 The comparison with^ar has long circulated among Zendists. Many adopt it. It agrees admirably with the Pahlavi as to sense 7, 9, 11, 13, ig-
:
Aimat, Auharmazd
!
damano
appointment of the time 6
The
kan/arih
1
Lekum, when
is
Your
?
Pahlavi va muni£ zak
i
li
g&blmo homand
khvastar.
Haurvada<£va Ameroda6?; Ner. comp. also Y. Svamino bhavishyanti upari Avirdade Amirdade buzdyai compares Professor Jolly aunghama. XLIX, 8 fra6jtflungh6 with comparison circulated since long The (Inf. s. 194)with 4>ieo6ai deserve an however, may, It probable. so hardly me to seems bhu^ but accusatives to enjoy Weal and Immortality alternative 7
Va sardar
yehevununih
madam
;
'
;
'
;
THE GATHAS.
120
(And, having gained Thine audience and Thine
1 8.
Order's sacred chieftainship), then
ask of Thee, and tell me aright, how shall I acquire that Thy Righteous Order's prize, ten (costly) mares male-mated, and with them the camel x (those signs of honour and blessing for Thy chief. I ask Thee for these gifts for sacrifice). For it was told me for the sake of our Welfare (in our salvation), and of our Immortality, in what manner Thou 2 shalt give 3
O
Ahura
to these (gifts 4
!
(Thy conquering I
ask Thee,
O Ahura
!
the case of the recreant, of him)
(honoured)
this
Thy
hosts) both of these
of grace).
This
19.
I
who does earth, to
him who
aright
;
(in
not give it
;
yea,
to this (veracious tiller of the
it
in
me
him who hath earned
gift to
not give
tell
who does
no respect shows favour to the
Demon-of-the-Lie, even to the) correct speaker 5 (of
Thy
word), what shall be his sentence at
sacrificial
do not
so naturally to the end of the sentence in Gathic or
fall
Vedic, without preceding related or qualifying words.
Those suspected of no partisanship for the Pahlavi translation it here as against Haug, who translated the words ujtremX-a by et amplius It means a camel so the Pahlavi translator rendered many centuries ago before Europeans even knew what the Indian ush/ra meant, which simple analogy Neryosangh first drew. 1
follow
;
!
Horses were material for sacrifice among the Persians accordHerodotus. The reasons for the prayer are not fully
ing to
expressed. 2
So
better than as a
The
to be read.
person
first
aorist subjunctive, if taeibyo
Pahlavi, however, read taibyo, which
is
is
not lightly
to be passed over.
The prefer 4
'
the 5
it
rendering
'
take' has long circulated.
Weal and Immortality, but mares
The
I
do
not, however,
here.
'
and the
ideal
'
hi
might
refer to the
two objects,
camel.'
Zarathmtrian
;
comp. Y. XXXI, 15; XLIX.
9.
!
YASNA XLIV. the
(now
first
dealing
it),
(And how
20.
and because of knowing well his doom
at this time,
ask
I
?
as to our deluded foes
Daeva-(worshippers) (This verily
who
121
I
e'er
this false
at last
1 .
Have
?)
reigned as worthy kings
?
ask of Thee, the Daeva-worshippers)
(who act amiss ? Have they whom the Karpan and the Usi^(k) gave the (sacred) Kine to Rapine 3 whence, too, 2
fight
for these
well reigned) by
,
the Kavian in persistent strength
(And these have waters to the
Order
(in
has flourished
?
also never given us tribal wealth nor
nor for the
blessings),
4
fields for
Kine have they brought the sake of the Righteous
our hosts), to further on their growth (and
welfare)
1
So also the Pahlavi followed by all. Kadar valman pavan zak vinasuno aito fratum [aigaj pavan-vinaskarih pae/afras fratum ;
maman]
Akas homanam zak mun valman
?
darvandih]
Ner. (with regard to him)
?
ward which has come
for the
one
aito
afdum [mamanas
who does not
fitted for,
give the re-
or deserving
Garathustra's equal], (the reward) which the truthful
man
;
of,
it
[that
[to is,
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 [ ].
the
2
The Pahlavi translator either had a text with some form of pa, was otherwise misled. He renders mun netrund, but gives the word the adverse sense of hindering in the gloss. Ner., however, has pratiskhalanti which points to peshySiwti, 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 or
'
transliteration. 3
4
See Y.
Kam=Ved. kam
XXIX,
'
with dat.
1.
Professor Wilhelm
'
vigour' (De In fin. p. 14).
THE GATHAS.
122
YASNA XLV. The Doctrine This
hymn
others.
It
Homage to Ahura.
of Dualism.
bears fewer traces of a fragmentary condition than
Y.
recalls
XXX,
and, like
it,
period, or to an interval, of political repose
smoother and more
It is
on
way from beginning
its
than
artificial
is
A
to end.
appears to belong to a
and theological and it goes
usual,
activity.
straight
powerful adversary had just
been crushed. It was the dujsasti of Y. XXXII, 9. This may been the result of the conflict alluded to in Y. XLIV, 15, 16, and possibly in Y. LI, 9, 10, also urged on by the fierce Y. XXXI, 1 8 probably often repeated in lost hymns.
well have
An
assembly
addressed as in Y.
is
coming from near and from '
winning side
far.'
in a late struggle.
XXX,
1,
but this time as
may very possibly have been the The first verse sounds like a conIt
gratulation.
might be said
It
to
be intended
to
be sung,
if
not shouted, to a
multitude whose outskirts were by no means within easy reach with
At
the voice.
expressions.
all '
events attention
Awake your
a receptive sense;
in
listen
'
(sraota)
;
he declares, (Y.
'
XXXII,
('let
and then
Antizarathmtra, the
evil
XXXI,
2.
He
with three differing '
sound
ye,'
the sound peal in your ears'), then '
ponder
'
(mazdaunghodum).
'
The
teacher par eminence, has been defeated,'
and he will never again destroy the peace of our lives n). His evil creed has been silenced, and his tongue
9,
can no longer shout out (Y.
summoned
is
ears to the sound,' literally
its
periods of persuasion or invective
12) beside our preachers.'
then reiterates the chief doctrine for which the parties had
and which they should now see clearly in the light of The foul evils of society do not lie within the control of the holy Ahura in such a manner as that he either originates, They are, on the contrary, the product of the or tolerates them. been
at war,
their victory.
'
Anger of the Daevas, Angra (angry ?) Spirit. Between personified
the
Mainyu
this being,
in
its
evil sense, the
or personified abstrac-
and Ahura, there is a gulf fixed. (Never do we see any upon Ahura's name, or a suspicion of His purity as shown by complicity with cruelty, or the toleration of evil passions.)
tion,
aspersions
be noted that the defeated du^sasti may have possibly been a Daeva-worshipper chiefly as being a heretic from this Faith
It is also to
YASNA XLV. of Ahura, believing sion of sin and
Him
to
123
be implicated in the creation, or permisif the burial or burning of the dead
suffering, or,
was forbidden at this time, then possibly a heretic on these quesBut yet, as a recreant Mazda-worshipper he may have claimed a rightful allegiance to the urvata, and the future blessings,
tions also.
as well as temporal advantages, involved in a correct discipleship
;
and so he may have used the name of the sacred tenets of the ReIn fact he may have ligion itself to help on a nefarious warfare. been a
self-styled
order,' not
owned
and met as a
The
'
real, if
not an open, Daeva-worshipper.
ardent prophet therefore declares the utter severance between
good and
the
Mazda-worshipper, but not of Zarathmtra's any degree by the genuine adherents,
at all in
corollary
indeed at
to
the
Y.
first
to
evil,
the
XXX, make
God and the Demon. It is a The two spirits came
3-6. life,
and
its
popular together
negation, and they co-operate,
if
such a term can be applied to an irreconcilable antagonism out of
whose antitheses and friction sentient existence alone becomes Their union consists in opposition, for if they blend, they each cease to be what they are. They are, while upholders of existence, yet separate for ever, and that as to every attribute and
possible.
interest.
the sage goes on to assert that in this he is proclaiming Mathra of this life which the all-wise Mazda had revealed And, whether sure of the victorious masses before him, or to him. whether on the contrary perfectly aware that many a group among them had been more convinced by the snaithw than by reason, he presses at once upon them that one terrible doctrine which seems unfortunately too needful for all successful and sudden propa-
And
3.
the
first
gandism, and he declares that they
who do not
act in a
manner
accordant with what he speaks, and even thinks, (having formerly announced it), to such delinquents this life should end in woe. 4.
Proceeding in a happier vein, he then dwells upon the fatherHe will declare this world's best being who is Mazda
hood of God. Himself.
He
when
Good Mind
Good Mind within His people, good works. So our piety, when it is practical, is His daughter, for no pretended good intention can claim relationship with Him, nor can any idle sentiment. He needs the ready mind' within His servant, and He is not to be deceived that
is
the father of the is
active in
'
(compare Y. XLIII, 6). to hold out 5. Returning once more to the Mathra. and this time and Happiness that declares he rewards rather than to utter threats, Immortality would be the portion of those who listened to, and
THE GATHAS.
124 pondered
his revelation, and that Ahura Himself would likewise approach them with the rewarding actions of His Good Mind, for Ahura was also in all good actions on the one hand, just as His Immortal Archangels on the other had their objective existence like-
wise in the believer's soul.
Turning from admonition
6.
he terms the the
'
greatest,'
to worship,
he announces, not what
(verse 3), nor the 'best' (verses 4
'first'
element of
all,
and
5),
but
now
implying that praise, which he
expresses, includes both prayer and doctrinal confessions, and he calls
on Ahura both
element indeed, for only the offerers
who
and
to listen
who
to teach.
concerns those
it
are
shall live in future
now
7.
blished, so
which not
living will seek after, but those also
And
them
these blessings are, according to a
well-remembered law, woe to the wicked, and discipline, but
the 'greatest'
nay, even the spirits of the just desire
;
in the eternal Immortality.
outward
It is
spiritual blessings
from inward
grief.
that,
not only from
And Ahura had
esta-
he adds, the beneficent, but, as regards the wicked,
still
solemn regulations by the exercise of His Sovereign Power as the controller of
all
(Y.
XXIX,
Zarathmtra (or
8.
4).
his substitute)
then professes his eagerness to serve the Lord with these words
which he had called the
'
greatest,'
and because he had seen
with his very eyes, which he explains as meaning that he had
Him
Him
known
through the Righteous Order in his soul, and therefore he
prays and hopes to pronounce these greatest praises, not in the
assembly (Y. LI, 3) alone, but in the (Y. L, 9.
'Home
And
because in weal
he desires
He
all
the
more
fervently to
'
do homage
to
Ahura,
approaches him with the Power of His divine Authority
or woe, blessing both
men and
multiplied under the influences of Piety. the
of sublimity or song'
4).
greatest,' so
he seeks to
'
herds so long as they 10.
As
the praises were
magnify' the Lord in the Yasnas of
Ahura being renowned by His unchanging purpose, for eternal two in His holy Kingdom, when it 11. Yea, he would seek to magnify shall have been made firm! Him who contemns the Daevas and their party as much as they, in their turn, profess to make little of Him and His religious Kingdom, contrasted as they were with Ahura's prophet, who honoured Him in the holy Insight, the Daena of the Saoshyawt. And this Saoshya^t Aramaiti,
He
is
will
bestow the
'
'
declared to be the controlling master of every faithful worshipper,
and
he, or the faithful venerator of the reviled
our friend, brother, nay, Father in the Faith.
like
Ahura Himself
Ahura,
is
also as
(verse 4), our very
!
YASNA XLV.
12,
Translation.
speak forth; hear ye; now listen, ye who from near, and ye who from afar have come Now ponder 2 ye clearly seeking (the knowledge). Yea,
1.
will
I
J
3
all
(that concerns)
him
Not
4 .
shall the false teacher slay our
The wicked
the body).
and
tongue
his
is
for a
life
second time
(of the mind, or
hemmed
in
with his faith
5
two first 6 spirits, of whom the more bountiful thus spake to the harmNeither our thoughts, nor commands, nor our ful 7 Yea,
2.
I
will declare the world's
:
means to come seeking/ The bavihune
{
Ish
Before this the indication of the Pahlavi (which always hesitates to change a MS. regarded at the time as sacred) had been followed
by
with
all
its
V
The
3
necessary error. in
Z-ithn?
must represent a nasalised vowel,
as
in
mtfhmaidi. 4
Im may
5
I
be merely a
the sense of the Pahlavi.
A
ciple.
as
it
particle.
would here strongly
insist
The
upon an
alternative rendering in
rendering above
text should never be changed,
if it is
is
given on prin-
possible to render
beliefs
zakaj darvandih pavan huzvano hemnuneW.
Many, with
would at once read vareta without MSS. 6 Observe the peculiar pouruye (pourviye,
if
two 7
it
Read, 'the wicked confessing (vareto, active sense) evil The Pahlavi has zaka^ saritar kamako va with his tongue.'
is.
first
this view,
not a locative), the
XXX, 3. XXX, 3) necessarily
things, principles, forces; so in Y.
Notice that vahyo akem^a (in Y.
apply
mainyu, and not only because, as nominatives, the words fall Here we have analogous adjectives to the end of the sentence. The neuters correspond with applied unmistakably to the two. to the
valmtem mano and astern mano, and are of
capital
importance as
THE GATHAS.
126
understandings, nor our beliefs, nor our deeds, nor
our consciences, nor our souls, are at one
Thus
3.
will declare this world's first
I
1 .
2
-(teaching),
Mazda Ahura hath told me. among you who will not so fulfil and obey Mathra, as I now shall conceive and declare it,
that which the all-wise
And this
they
end of
to these shall the 4.
Thus
From
I
life (issue) in
woe.
will declare forth this world's best (being).
(the insight of His) Righteousness
hath appointed these (things) utters to
be true
yea,
;
I
Mazda, who
hath known (what
,
will declare)
Good Mind
of the toiling
3
Him
So
(within us).
He
the father
His
is
expressing that abstract conception which renders the Gathas so
much more impressive as the The Pahlavi thus glosses
earliest
1
what
:
I
documents of
their kind.
do not think what thou
thinkest,
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 Gathic, and thine that of the [for I think
is
pious,
;
—
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 dini/2 [yato me dini^ sorcerer; nor our souls, [for he
;
:
gathabhava te£a rakshasi*]. 2
The
first
'
Z.
jtrians.
is
teaching
'
was a prominent idea with the Zarathu-
hardly plays the role of a reformer in the Avesta. after others chronologically, not
better be
He
called in the later Avesta the paoiryo/kaesha (sic).
termed
reviver.
Yam
He
as repudiating them. is difficult;
is
mentioned
He
might
perhaps daenam
is
to
be understood, or rem (mathrem) read see verse 4, anghaij ahya vahutem. Neither pourvim nor vahutem are adverbs. ;
!
Some change
some of
the text here to another which corresponds to
the terms better.
stands; the obscurities
composer speech').
;
It
may
should, however, well be
owing
first
be rendered as
possibly also to an affectation of obscurity (or
How
can
Mazda be
said to
it
to idiosyncrasy in the '
dark
'know Himself?' or how
could ^any but Ahura be spoken of as the Father of Vohu Manah and Aramaiti ? He recognised Himself as having generated '
'
V. M. and A.
He was
conscious of the completed relation.
YASNA XLV.
127
Not
daughter through good deeds (our) Piety. deceived
is
the all-viewing
1
be
to
Lord.
which the most bountiful One told me, that word which is the best They who therein grant to be heeded by mortals. 2 me obedient attention, upon them cometh Weal to bless, and the Immortal being, and in the deeds of Yea, thus
5.
I
will declare that
His Good Mind cometh the Lord. 3 of 6. Aye, thus I will declare forth Him who is all the greatest* praising through my Righteousness, I
who (dispose of all as well Let Ahura Mazda hear with His bounteous whose homage (what I asked) was asked 4 Good Mind. Aye, let Him exhort me
who do
aright). in
spirit,
with the
aright, those
through His wisdom (which (Yea,
7.
seek
well as those
1
actoris
who
those
who have
blessings the
are living now, as
lived (aforetime), as will they
nom.
irresistibly like a
Hishas looks
nom.
for,
ever) the best.
Him) whose
will declare
I
offerers will
is
from the redup. root
but
sing.,
Compare
?
may
earlier
By
compare here is hard to view (as to the meaning) with
to
dropping the
as usual, 2
much
say.
not be a
What
Pahlavi renders with a different cast of meaning).
word
it
hishasa/ (although the
I
Indian
prefer Bartholomae's
the Pahlavi harvispo nikiri^/ar.
sense of the Pahlavi comes out
later glosses, the
closer to the Gatha.
Observe the vigour possessed by
angel of Obedience
;
and
at the
'
Sraosha.'
same time
it is
designates the
It
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. 3 Lit. 'Him who I, doing aright, (praising Him with His immortals)
who
(all
likewise) are (beneficent).'
Or
it
may be
'that
which.'
So with many who hold the Otherwise I would render there 4
'
mawto.
least to the hints is
furtherance,'
of the Pahlavi.
comparing
afrashi-
THE GATHAS.
128 also who are
coming 1
(hereafter.
Yea, even) the soul(s)
of the righteous (will desire) them in the eternal-
(Those things they will desire which are blessings to the righteous) but woes to the wicked. And these hath Ahura Mazda (established) through Immortality.
His kingdom, He, the creator
Him
8.
would
in
faithfully serve, for
I
Him clearly, Lord
see
action,
who
is
of the
And
Ahura Mazda.
but) in His
all).
now good
my
knowing through
I
(of
our hymns of homage and of praise
to
with (mine) eye, spirit 3
Righteousness
Him
of song
Him
with our better
4 ,
Him
(not here alone,
His praise we
home
I
of word, and
,
5
shall bear.
Mind we seek to 9. honour, who desiring (good), shall come to us (to May He, Ahura Mazda, bless) in weal and sorrow 7 make us vigorous through Khshathra's royal power, Yea,
G
.
1
Bvai/rti/'a (sic)
seems, as elsewhere, to express
'
those
who
are
becoming.'
The
2
The 3
Pahlavi uniformly errs, or
sense 'continuous'
refer 4
is
strangely free, with this word.
here admirably adapted.
This word seems evidently used almost in a modern sense of Elsewhere we are in doubt whether to disposition.'
character,'
'
is
it
'
Paradise
5
Sp^nuta Mainyu of Ahura, or to Ahura Himself.
to the ;
possibly
The change from
from the Pahlavi in the
'
home
of sublimity.'
singular to plural last verse,
is
frequent.
improving upon
it
:
Ner. varies
Evam
tasmai
pra/zamam antar Garothmane nidadamahe. This was probably an intentional improvement, as the Persian MS. follows our Pahlavi His MS. of the Pahlavi probably read bara yehabund. text. Or, who has created weal and sorrow for us with good inten,;
'
tion,
(and as our discipline);' but
did not originate
XXXIV,
Y. 7
'
I
evil.
this
is
Spenfczi, asp
Ahura
7).
hardly agree to reading verezmyau
homes.'
hardly probable.
are used adverbially (see
The meaning
is
'
of the objects mentioned in the context.
here in the sense of
(sic)
endow us with
efficiency' in the pursuit
Or
'
the propitiation
and
;
YASNA XLV. our flocks and
men
129
from the good Mind, (itself born
in thrift to further,
of His Good by His Righteousness. 10. Him in the Yasnas of our Piety we seek to praise with homage, who in His persistent energy 2 was famed to be (in truth) the Lord Ahura Mazda, for He hath appointed in His kingdom, through His holy Order and His Good Mind, both Weal and Immortality, to grant 3 the eternal mighty pair to this
support and bearing
1
in us)
our land (and the creation). 1
(Him would we magnify and
1.
despised the Daeva-gods and alien
Him
before held
latter
one
is
Faith,
who
likewise
it
Him
different
honour.
This
through the Saoshya^t's bounteous is
the Lord of saving power
4 ,
honour may have been more directly in the commind may He endow our (worship) with efficiency that
reverential
poser's
Far
in their derision.
him who gave
are (these) from
who hath men, them who
praise)
'
;
'
may accomplish
desired result.'
its
See the positions of the
words.
The with 1
its
As
Pahlavi translation also bears witness to the rendering above,
erroneous or free varziv/ar avo lanman. it
is
impossible for those
who have
studied the subject to
know the meaning of amavandih in Zend, we must suppose him to have had some form like hazah before him instead of huza(thwaV). 2 The Pahlavi translator, rendering this word in the two other places by pavan astubih, had evidently some reason for seeing a form of believe that the Pahlavi translator did not
naman
here.
The
ently in this place. 3
Dan
natural conclusion
that his
is
MS.
read differ-
Ner. renders him appropriately.
looks like an accusative infinitive here (Bartholomae)
otherwise the two verbs must be regarded as having indefinite
pronouns understood, one assigns,' and they grant.' 4 I cannot see the applicability of Agni's title 'house-lord' here; '
compare dawsupatni [31]
'
as adj. referring to pati.
K
I
THE GATHAS.
^O
a
or
a
father
YASNA
XLVI.
brother,
friend,
Lord
to
Mazda
us,
l !
Personal Sufferings, Hopes, and Appeals. In treating this most valuable section, that the several verses
we can
as usual presuppose
were not originally composed in the order in
which they now appear.
Verses 1-3 seem
like a cry
'
from the
In verse 4 animosity appears and an appeal to the energy of some of his warlike adherents seems to prove that, with depths.'
;
and
verses 5
6,
the
composer addressed
it
to
an assembly; 7-10 are
questions and appeals to Ahura, but, as a matter of course, they are
none the
less really
intended to impress the hearers, as well as
animate the mind of the
to
Verses 11 and 12 were again
reciter.
intended to be delivered to adherents.
Verse 13
is
addressed to them in terms.
regarded by some as
seem spoken
may be
an assembly of
to
Verse 14 would be
suited to the connection,
little
However
chiefs.
and the
rest
different they
as to the particular time or circumstances of their origin,
they are in general so homogeneous even as to pitch of intensity, that, with
posed
a
little
exercise of the mind,
why they were put
reasons
and
;
surprise us.
in poetic diction 1.
we can
as usual see the
together, or were consecutively
com-
sudden changes neither displease nor
Beyond a doubt
the leading prophet
is
the figure
and second verses and those verses are so free from imagery that we hold them as describing beyond any reasonable in the first
1
;
He who
despised the Daevas, they returning the contempt
is
probably the same person expressed by the two hoi in the previous verse.
It is therefore
Ahura, but the words which mean
brother, father, are grammatically connected with ye
the one
who reverenced Ahura.
strong impression that Ahura vocative. '
Particularly as
one
expression
referred
we have
brother,' however, inclines
view.
is
The
to,
'
father
more
'
gives a
notwithstanding the
father in verse 4.
to the
friend,
— mainyata, The word
closely grammatical
YASNA question, together with
many
I3I
XLVI.
other passages in the
Gathas, the
and discouragements of Zarathu^tra himself. He knows not whither to turn, although he speaks as a public person and in command of forces which are scanty indeed (verse 2), but yet still able to take the field (Y. XLIV, 15, 16); and his movements also concern large districts (' lands '). He is not driven from his house, afflictions
but from his country.
It is
superfluous to say that religion, although
blended with a natural ambition, shall satisfy
Ahura
the one
is
Not supposing
that his
How
to solve;
he but
shows every discouragement. is merely lost in the meaning
his case at this particular juncture 2.
his leading motive.
is
problem which he aims
ya=y^na
we see that in relieving his burdened mind he exclaims, not knows that he is poor in means and troops, but that he knows why it is thus. It is the dregvawt's work, whom we may also well understand as the drugvawt, the accursed enemy, who '
that,'
that he
holds back (verse 4) the bearers of the Holy Order from all success in their efforts to gain a righteous livelihood from the favoured cattle culture (Y.
XXIX,
2),
and who,
as he with grief long since
foresaw, should he attain to power, would deliver
up home,
village,
and province to ruin and death (Y. XXXI, 18). He therefore cries to Ahura in common with the Kine herself (Y. XXIX, 9), and his 'behold' is only a changed expression for her exclama-
district,
tions (Y.
As
XXIX,
1).
a friend, he would have the
seeking an especial form of grace fill
up
his
need (Y. XXVIII, 11)
;
good Mazda to regard him as and he would beseech Him to
in his extremity, teaching him,
not the value of flocks and followers alone, but of that
fati
which
which he yet lamented, even every home. 3. And therefore
lay deeper than the material wealth
Holy Order in Teach me and tell me of those
the blessings of the
he continues
:
great thoughts, the
khratavo, the salvation-schemes of the Saviours, elsewhere also spoken of as the khratu of life (Y. XXXII, 9) for these saving helpers would, through a severe conflict and after many a reverse, at last bring on Completed Progress.' 4. But he must arouse himself from the relief and indulgence of his grief, he therefore springs to action, and with a cry which we ;
{
hear elsewhere (Y. LIII, uttered in chief,
who
hymns now at
the
9),
lost
head of
destroyer, the dujsasti (Y.
and which was in all probability often to us, he urges the reward for the retainers, shall
his
1),
It is that reward? and confirmation of merit among the
what
expel the world-
from power and from life. And seems to be merely the recognition
XLV,
K
2
faithful.
The man who
shall
"
:' '
THE GAT HAS.
I32
expel, or destroy, the heretical tyrant shall be eminent in the recognition of his services in the support of the people
and
their sacred
agricultural civilisation.
That was to be reward enough, and even that prestige (pourvatatem) was to be given back to God in offering for still further service (Y. 5.
And
XXXIII,
14).
every righteous
official is
urged
to repeat the
proclama-
tion as a warning to every polluted Daeva-worshipper whom he can discover, or to whom his voice can reach, as well as to those secret
need encouragement. The charged only official is to assail the destructive opponent (Y. XXXII, 6-8), the chief, evil the approach is to He discrimination. after careful adherents
who would seem
to
from the
hostile /?z>aetu (of the blood), as distinct
the peasant clansman, his head.
'And
6.
and he
is
to tell
him
the superintendent
fully
who
inferior noble, or
of the price set on
has the power, and
does not thus carry out these instructions, shall himself be delivered the evil " kinsman over to the bonds of that Lie-demon
whom
For
serves.
there
no compromise
is
moral creed.
in the dualistic
and the friend of the good is as the good himself so had the Lord ordained.' Then, as so often elsewhere, he turns his thoughts to the outward
The man who
favours the evil
is
as the evil,
;
7.
emblem
as the sign of inward grace, the sacramental Fire without would have had no help to fix the eye, or draw
which the masses
and he asks with the question of profound devotion have they (Thy Saoshya«ts, verse 3) set me, as strengthener Yet even in these storms, save Thee and Thy symbolic flames ? Order. the and with them, Mind here he names the Good
prostrations,
Whom
may he who would destroy my settlement and power combined to form his ruin may all things keep him back from prosperity, and may nothing keep him back from harm.' helper who may help him magnify 9. He calls, then, for a leading '
8.
But,'
he continues,
'
find every influence
Ahura, not merely
;
in religious celebrations, but in that universal
advance of the sacred (verse
'
cause,'
which follows Ahura's
'
conciliation
1).
10.
As
if
discouragement of those who hear his own he declares that he will never leave the faithful he will go with them to the dread assize
to hinder the
unburdenings of
grief,
him itself, as if to help them pass the last of tests. 11. But the wicked,' open or concealed, should not share these
few
who
follow
'
;
'
conscience, ever the remorseless executioner, shall and hurled curse them, as they try to pass the Judgment Bridge
hopes;
their
;
'
YASNA from
narrow path
that
XLVI.
13
becomes narrow
(it
5
to the faithless), they
shall fall to 'eternal' Hell.
12.
Their destruction
is
not, however, yet decided; there
is
noi
only hope for the tribesmen of Ahura, but for the pagan, and not for only, but for the Turanian enemy, whose very name had If these even shall repent, they may for suffering. synonym been a The converted tribe be blest; and some had already turned.
the
alien
'
'
Fryana offered many pious proselytes.
These would help on the God would dwell
righteous order together with the holy people, and
them
with
as well.
13. Rhetorically referring to himself as in the third person, or
some second speaker who names his name, he reward to any prince who will yet come up with his cause, not kept back by the many refusals which
else representing
can
offer his
still
his retainers to
he had met (verse
bands
and
;
that
nor discouraged by the scant numbers of his
1),
reward
is
one which might yet be efficacious to
induce self-sacrificing succour, for in addition to what had been said (see verse 4) he could declare spiritual
And
wealth.
he should declare
life
and with
the portion of every faithful follower,
from Ahura to be it
future temporal
this true recruit the
'
good mate
in the service, the first helper (verse 9) of the tribes. 14. Here we have what seems a question conceived as uttered by some one in the throng, or else simply rhetorically thrown in :
'
Who
this
is
that friend, that powerful coadjutor
reward, and
king.
But he
for
who
is
thus offered
Zaratluutra names the a service?' minds of hearers from a pernicious trust
such
diverts the
in individuals.
would appeal, so he implies, not to one man only, although one be Vutaspa, the heroic, but to all whom Ahura would recognise in His assembly, through the inspired suffrage of the mass. 15. And first he addresses the group made up chiefly of his
He
that
family, the Spitamas
sacred lore, and
He
;
they were, as he implied, enlightened in the
among
the foremost
therefore of the Ar(e)dra.
on Frashao^tra, with the Hvogvas, exhorting all to continue in their righteous course, in harmony with those whom they wish for as Saviours for the land, assuring them that they will reach at last that sacred scene where the 'Immortals' dw ell 16.
then
calls
r
with God.
17.
'That
scene,'
he further adds, 'where the
sing their praises in perfection, using the true metres the Vedic). infallibly, will
And
he declares that Ahura,
heed and answer
be those of obedient
men who
;
for the
who
'
(as
faithful
sacred as
discerns the truth
praises sung there will
offer to the cause.
18.
He
once
THE GATHAS.
134 more holds out
his spiritual
rewards as the best
gifts
of the inspired
commensurate visitation upon the oppressing clans, while both promises and threats are in harmony with Ahura's will, for that alone has been his guide in every statement. 19. After all complaints, and threats, and stern injunctions, he closes with the once more repeated word reward,' and that for every man who shall aid in 'his great affair' (Y. XXX, 2), and he appeals to God Himself, asserting His inspiration for all that revelation, threatening as usual
'
he has
said.
Translation.
To what
1.
shall
I
go
On
?
1
land to turn
;
the part of
2
aye, whither turning
a kinsman (prince), or
allied peer, none, to conciliate, give
help
(to
my
The
(offerings) to
me
cause), nor yet the throngs of labour,
(not) even such as these
1
3
4 ,
nor yet
(still
less) the evil
Pahlavi translator sees the usual meaning in nemoi and
nemo. He also accepts kam zam adverbially after the constant In what land shall I establish my religion (as it is Greek usage. '
here rejected)
The
go?'
;
whither with
rendering
is
so
my
praises (of the true
much
richer that
I
turn
God) from
shall I it
with
great reluctance. 2
It is to
be regretted that able scholars should so hastily change This first trying to render it as it is.
the Gathic text here without
more necessary, as each independent writer disputes Pain I think ought to stand. The /^aetu, airyaman, and verezmem are also elsewhere alluded to, as appertaining to
is
all
the
emendations.
and therefore not among those from would be expelled. 3 Dadaiti as a third plural has long been suggested with the Its subjects would then be khshnaiu, eagerness of discovery. and that implied in ya verezma. But the construction is difficult thus, and it may be greatly doubted whether we had not better
the hostile party sometimes,
among whom
(para
?)
the prophet
I am our discovery back into the singular with the Pahlavi. khshnauj of form greatly confirmed in my view of the grammatical
alter
by Bartholomae's decision for a nominal form. Otherwise it would be a third singular, with loss of the final dental. 4 I can Hafca* seems to be an irregular form (see Y. LVIII, 4).
;!
YASNA
How
tyrants of the province.
and thus)
well the Faith,
Lord
XLVI.
135
then shall
(establish
I
Thy
conciliate
(grace),
O
?
This know I, Mazda wherefore I am thus unable to attain my wish and why my flocks are so reduced in number, and why my following is likewise 2.
!
1
,
Therefore
scant.
I
Thee
cry to
behold
;
it,
Lord
desiring helpful grace for me, as friend bestows on
(Therefore to meet
friend.
as well) declare and teach
2
my spirit's
need, and this
me
Good Mind's
to
the
wealth.
When
3.
come, Great Giver
they
!
who
day's enlighteners 3 to hold the Righteous ,
the world upright, and forward pressing
are the
Order of
When
?
are
make an exclamatory isque=talisque of it. The Pahlavi if some form of hi=to bind were before him
only
renders freely as (recall holy?),
or perhaps he read
together, hamsayaki/fc 1
so
;
So the Kine complained of him also
the
He
Nim wahr
Ma=sma
akhso
;
and with fjtim
admirable sense
'
proceeds
see Y.
in the sense of
prayer,'
'
observe, take heed of the
LXV,
li
circulated as
So
9 (Wg.).
also
it
'
in Y.
atu-
amat kam ramak as not being (?).
a rendering for
has afforded the
desire
But we have a positive proof of the meaning khsa;
all
9 as anaesha
notwithstanding position
has long since
'
XXIX,
[aigham denman
homanam, explaining anaesho
va amatiZ' kam-gabra
an isha-khshathra. '
in Y.
Pahlavi, explaining akhvastar
banikih raaman rai khavitunam].
2
rendering as=these
ha/C'a,
Ner. ye svajre?^ayo.
of the pious.'
teach,'
'
declare
XXVIII,
5.
'
for
That
Ahura possessed an \st\ is clear from Y. XXXIV, 5. And if the sage could ask, 'What is your uti (wealth)? what is your king-
dom
(power over possessions)
suppose that he could say here
;
? '
'
it
tell
especially as he bewails his poverty.
certainly not
is
me
strained to
concerning your wealth,'
Lti
is
in antithesis to the
kamnafshva and kamnana. So also the Pahlavi as translated by the Persian 'hezanah. 3 Ukshano would seem to be an ancient error for ushano, as the Pahlavi translator renders as if reading usha in Y. L, 10, and
idea
expressed
in
THE GATHAS.
I36
the schemes of the saviour Saoshyazzts with (their) lofty revelations
appear)
(to
To whom
?
Mind
fellow-worker
his
(as
J
Thee,
) ?
exhorter and commander, Living Lord 4.
The
who
man
evil
rests as
all
holding back
is
mine
for
choose.
I
!
(But e'er these helpers come to me,
yet in gloom.)
for help
who has Thy Good
does he (their chief) approach,
2
those
are the bearers of the Righteous Order from
progress
3
with the Kine, (from
progress with the
sacred cause) within the region, or the province 4 he, ,
endowed with
might 5 consuming life with evil deeds. Wherefore, whoever hurls him from his power, O Mazda or from life, stores for the Kine in sacred wisdom shall he make 7 the evil governor,
evil
,
!
.
not ukhsha. but
Otherwise
suspicious
increasers of the days
'
view of the
in
Ner.'s *vika>fayitryo (sic) it
seems to
Pahlavi
striking, but
is
'
a fine expression,
is
rendering
in
cannot claim
I
Ner. elsewhere renders forms of
offer, as
The Persian follows the Pahlavi. Comp. Y. XLIY, 1. Pa in the sense of keeping back from welfare
Y. L,
for
it
10.
all that
vakhsh by
those of kas. 1 3
'
that
in
of
writers, is
'
sense
protection,' a
now
at last
'
as well as
taught us by the Pahlavi
first
generally acknowledged.
It
now,
like
many
other suggestions of the Pahlavi, actually casts light in the ren-
dering of the analogous Vedic word. 3
So the mass of MSS. with the Pahl. min fravamuno Persian The expression might refer to the going of the kine,' ;
az raftan.
'
as representing the people in her 4
Comp. Y. XXXI,
5
Pahl.
zak
1
pavan
The elements seem
Ush
in Iranian
bined with 7
to
it
path.'
diu-stahamak
;
Ner.
dush/o
balatkari.
be dus-|-haz6-l-bao(=vao).
seems
sometimes
A"ar can well
'
18.
;
mean
to
have the sense of destruction com-
hence aoshah, aoshi^no. 'attain
to.'
Pathm
= paths
(so I
formerly rendered) gives a far feebler sense than that indicated by the
first
The wisdom of preparing we suppose an animal only to be meant,
Zendist, the Pahlavi writer.
stores for the kine, even
if
'
'
'
!
YASNA XLVI.
I37
coming
(Yea), he who, as ruler, treats no
5.
appli-
cant with injury 1 as a good citizen (or nobly wise) ,
vow and
sacred
in
duty,
and
living righteously in
every covenant, who, as an uncorrupted judge,
dis-
cerns the wicked (that leader who, rejecting me, would keep back those who propagate the Faith), let
him,
righteous judge,) declare (the vengeance) to
(this
that (hostile
2 )
when he
crush him
Yea,
(my) kinsman.
lord,
3
sallies forth
(to
him
let
approach us for
our harm)
(And he who leaves him
6.
my
Yea, he
curse.)
who has
in his guilty error
has
4
not
the power
,
and
will
thus (with stern reproof 5 ) approach him, shall go to
The
Iranian winter was something very different from But the kine is not alluded to without a certain figurative meaning she represents the people, and as such she cried aloud and Zarathu^tra received the commission to relieve
is
obvious.
that in India.
:
;
That the word
her sufferings as such. genitive should
not disturb
us.
The
matter of national importance, and
'
hu/l'ijtou stands- in
care for the kine
'
wisdom
'
'
the
was a
could not better be
exercised than in this direction.
Or we may render he who upon him who approaches with 1
'
favours 2
as ruler does not bestow favours hint of the Pahlavi
this.
i^aetave
is
here, as in Y.
XXXIII,
verse of this chapter, the hostile
first
The
injury.'
4
Y.
;
XXXII,
chieftain called
and the kinsman
1, '
in an aristocratic sense
by Zarathujtra and his group. compare uzuithy^usX'a which is used of the breaking forth of water. The Pahlavi translator seems to have had some such idea mini lala hengidb,' but with him the entire line, which divides all writers, favours the sense in saving him from his impiety.' Khrun3
I
'
'
ya/
is
a verbal form (with Bartholomae).
4
'
The Pahlavi translator sees the who does not willingly approach him
desiring (and seeking 5
line.
I
?)
'
or
is •'
= to
wish in ismano,
who does
not approach
him.'
am gratified to see He has verfolgt.' '
root ;
that another takes nearly this view of this
THE GATHAS.
138 the abode
he
who
holy
who
evil
is
is
the best one to the
is
evil,
friendly to the righteous, as
the moral laws
fix
2 ,
O
Lord
for
1
.
Thou
didst
!
Whom, then, as guard, O Mazda hast Thou me then when that wicked one still held me his hate ? Whom (had I) then but Thee, Thy 3
7.
set
For and he is
of the Lie, (and) the enchainer
!
4
5
Ahura
Fire and Mind,
by deeds performed in which Thy Righteous rule is saved and nurtured ? Therefore that spiritual power ° (vouchsafing me) for the (holy) Faith
!
truths) declare.
(its
And as to him who (now by evil livers up my settlements to harm, let not 8.
(wrath) in deeds attain (evil will
and
7
power) dehis
burning
But bearing back
me.
8
the
evil influence of such), let these things
come (back) to him in anger. Let that to his body come which holds from 9 welfare but let no (help) ;
1
Haethahya, as a masculine,
so the Pahl. (of the
taking
daman
also as a loc.
and the enchainer 2
Or,
'
3
So with K6,
4
Some
in
Y. "'
1,
on me
may
haithya
be correct,
to the creatures of the Lie,
the souls at
first.'
'
here,
who seem
elsewhere loath to translate
Khshmavato, thwavas, and mavaite, may be rendered, of you,' thou,' and to me.' thee, thee.
indicates.
rendered as
if
the
I
'
'
'
So the Pahlavi
tradition,
'
(Earth.).
me
'
= like
XLIV,
loc. of
Otherwise
make
didst
K9
render
thwava;/t as
awkward, as would be baethahya,
A
(or terrifier).'
Thou
as
is
terrifier).
have, however, elsewhere, as against
root were dar(e)s
;
'
has set his eye
for vengeance.'
One might be tempted to read ta/ moi das twm that Thou speak forth for the faith/ 7 The Pahlavi translator indicates the root sa by his rSsh so read as alternative, let him not wound us.' The meaning but contrariwise has been ventured on. The 5
;
'
granting me, do
;
'
'
indication of the
Pahlavi
'
is
'in
opposing;' pavan
pafl'irak
yam-
tunijno.
The
Pahlavi here misses the point, and taking paya/ in
its
usual
!
!
T39
YASNA XLVI.
which may) keep him back from happen as I speak) from (venge(And let this misery. ful) hate, O Lord 9. But who is the freely helping one who will teach at all (approach him,
me
how we may adore Thee, Thou the well as in Thy deeds, the holy bountiful What (words) the Kine's creator 4 spake for
foremost
1
to be invoked
Ahura ? Thee by
3
2
,
and to aid, the Righteous ritual Order, these words of Thine, (Thy people coming) with Thy Good Mind, are seeking 5 now (to gain and learn from) me 6 O Mazda Lord aid
of,
,
sense, falls into confusion. their successors, could not
hold back from good
'
The
ancient
as well as from
some of pa could mean 'to They recognised it
scholars, like
always believe that evil.
sometimes, giving us our instruction on the subject, but not here. 1
Did
the
composer appeal
to
some powerful coadjutor
does he rhetorically express his perplexity
here, or
?
2
Zevutim must equal forms of hu but from the constant evidence meaning endearing,' one is much inclined to suggest a reading as if from zush. 3 Ashavanem is applied to Ahura, and cannot so well mean Holy is the more proper term in this conrighteous here. nection, while spetttem is necessarily excluded from that meaning ;
of the Pahlavi to the
'
'
'
by
'
'
occurrence with ashavanem in immediate connection. Notice that the word tasha occurs here with no mention of
its 4
wounding 5
am
I
in the
connection (see note 6 on page
here recalled to the Pahlavi by
6).
some who
name
rarely
it.
had rendered, 'these words are inciting me (in duty) through Thy Good Mind;' so ish often in the Veda. The Pahlavi transI
lator,
like
his
successors, scandalised at the
difficult
forms, also
anticipated his successors (as elsewhere often) in getting free from
He did what is exactly equivalent to what is now by scholars (sometimes too often). He rendered the text changed from what he could not understand to what he could
the difficulty.
practised as
if
understand, adhering to the right roots however, which follow.
He knew
that ishozti
ma
did not mean, 'I
am
I
now
seeking,'
but he could not credit the words before him. 6
We
itself to
have those
now a suggestion which must often have presented who read the i?z'g-veda constantly, and that is (so
THE GATHAS.
I4O
Whoever, man or woman,
10.
those
O
(gifts)
Mazda
!
give to
shall
me
of life which Thou hast known and as a holy blessing through (Thy) x
as best,
Righteous Order, a throne (established) with (Thy)
Good Mind,
whom
go forth yea, those) (accompany and so) incite 2 to the
(with these
shall
I
homage on
shall
;
,
of such as
Judge's Bridge 4
I
You
''
with
(itself)
(on earth), forth to the
them
of
all
shall
lead
I
(at last).
(And they and I have every need for help, for now) the Karpan and the Kavi will join in governments 5 to slay the life of man with evil deeds, they 11.
whom beery
own souls and their own conscience And when they approach there where
their
6 .
will
the
Judge's Bridge (extends, unlike the believing ones of God, who go so firmly forth with me as guide and these shall miss their path and
helper,
ma may
Bartholomae) that It is well possible,
as the
'
s
equal '
sma here and
fall
7
),
and
often elsewhere.
often disappears.
'Thou hast known;' so in composer confides the very direction of his petitions to the discrimination of the Deity. We gain from this the true sense of peresa nau yd toi
1
Y. XXVIII,
11, the
;
-
ask. 2
This sense corresponds admirably with the connection
;
Ner.
utthapayami. 3
to
Such as you =: you
as in the plural of majesty, or as referring
Ahura and His Bountiful Immortals
Go
4 '
5
Or,
rutin 6
dat 7
(so often).
forth.' '
with kings
; '
but the Pahlavi has, avo khiu/ayih ayu^end
Kik va Karapo. So the Pahlavi
is
read,
'
will
indicates.
Otherwise
'
will harden,' or,
if
khrao-
rage (against).'
Inserted to shed light on the last line
;
so the later Parsism.
;;
YASNA XLVI. the
in
1
tion
Lie's
abode
for
ever
14I
shall
habita-
their
be.
(But for the penitent there is yet hope for all former foes shall not thus fall, as from the A'inva^ our Bridge to woe, for) when from among the tribes and kith of the Turanian, even among the more powerful ones of the Fryana, those shall arise 2 who further on 1
2.
;
the settlements of Piety with energy and zeal, with these shall Ahura dwell together through His Good
Mind (in them), and to them His commands 3 he who will 13. Yea,
for joyful grace deliver
.
Spitama for
propitiate
with gifts midst men, this
4
the proclamation, and (prospered)
give the
to
life.
Zarathu^tra
man
is
fitted
him Ahura Mazda
And
he
will
likewise
will
cause the settlements to thrive in mental goodness.
We
Your good companion to (further and maintain) Your Righteousness (and meet for Your approach). 1
am
I
rendered 2
5
think
The
'
him, therefore,
again
brought back to the Pahlavi, having formerly I would now put in the second place.
bodies/ which
Pahlavi, although as usual free or erroneous as to forms,
gives us the valuable hint of hengi-ait for uzgen (sic=^ayen). 3
Here we have the
clear evidence of the conversion of a border
Zarathmtrians had saved some Turanian clan from
The
tribe.
These plunder or annihilation, and so secured their friendship. became known as the 'friendly people.' That true Zarathmtrian piety 4
have arisen among them is of course possible. need hardly be said that this reference to Z. in the third
may
It
person, does not prove that the composer was not Z. himself.
might this 5
even say that his authorship
was even not
less
One
probable on
account.
Let
critical
it
be noted that the Pahlavi translator gives us our
knowledge
as to the true writing
or will scholars object that he renders in the singular
?
Valman
Lekum Aharayih hamishak minam khup hamkhak
pavan zak Ner. dhyayami juddha-sakhayaw. 1
first
and meaning of mAmaidi
THE GATHAS.
I42
(A voice from among the 14.
(But where
Zarathurtra
1
it I
forth
Who
?
have.)
who
3
O
whom
all)
in the
these likewise will
Thy Good
hast thou
thus desires to speak
Aye, such an one
our Kavi VLstaspa
It is
prophet) meet
now
is it
(Zarathustra answers.
?
not he alone, but
15.
Whom
?)
thus a holy friend for the great (effort
!
of the) cause
such an one
is
Chiefs.)
the heroic; (and
,
thou shalt
O
assembly,
call
I
2
my
(to
Thy
(as in
Ahura Mazda
!
attempt), and with
Mind's words.
ye Hae/£a/-aspas, Spitamas
my
address
!
to
you
will
I
words, since ye discern the things
and the
your actions to establish (firmly on its base) for you the Righteous. Order through those which are the Lord's primeval unlawful,
lawful, for these
4
laws. 16.
Thou
1
is
(And
to the
Frashao.stra
we regard
Shall
this
second person
in the
Hvogvas would Hvogva (whom
I I
likewise speak.) see)
5 ;
go thou
verse as misplaced because the subject It is
?
probable (as of very
many
verses)
was often recited by the composer, or others, in a different connection, and perhaps originally so but it was a happy thought
that
it
;
for the effect to introduce
and
it
Let
here.
it
be supposed that
this
previous verse were arranged to be spoken by another
the
voice during the public
recital.
We
see that the interest
is
much
increased by the intruding strophe. 2
This passage
taspa to the
may
of
Vu-
Zu = hu need not always express
the
be regarded as recording the
holy work.
call
invocation of the gods. s
Others, 'unite.'
4
Or,
'
ye take to you the righteous character to yourselves/ as
the infinitive
awkward. 6
is
The
difficult
;
but in that case
translation of da as
'
take
'
Khshmaibya becomes has long been familiar.
Obviously composed for an occasion when the several parties
would be
present.
YASNA
143
whom Go
with the generous helpers 1 with those
(forth)
we
XLVI.
,
are praying for as for salvation to the land.
thou where Piety joins hand in hand with the Righteous Order, where are the wished-for Realms
Good Mind, where Mazda in His most honoured 2 home abides, Where in your measured verse 3 I will declare 1 7. aloud (the praises), not in unmeasured lines, Gamaspa Hvogva but songs of homage (will I weave) with of
!
ever gained Obedience in offering. (And unto Mazda) will
I
chant them, yea, to
Him who will 4
discern aright
(which
I thus what things are lawful (or) 5 do, or utter), and with His wonder-working thoughts
unlawful
of Righteousness (attend). (For) whosoever (offers) sanctity
18.
him
be the best
shall
gifts
6
to me, to Yea, of my
whatsoever.
Ar(e)dra seems to be especially applied, and might be
1
left
un-
rendered. 2
in
no impossibility whatever
see
I
his
'
choice-abode
; '
in
such a rendering,
so also the Pahlavi indicates
:
literally
tamman aigh The question
Auharmazd pavan kamak den demano ketrune.:/. of going and dwelling,' and the meaning abode is quite in point. As to var, see isti khshathra; and compare mazdavara. '
is
Aside from
The
3
vardmam=in
this,
'
'
'
'
Pahlavi again, with
blessing. its
followers, gives us
our
first
hint
meaning here. What else can his parthian and apa
the general
'
'
general. 5
If ma?/tu
is
taken as an instrumental, (can
it
be an
act.
imper.
?)
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. vista
6
The
alteration to yaux, considered as
culated, but
seems now,
to be given up.
Yao^
like is
so
many
the sister
an
aorist,
has long
cir-
of the bolder conceptions,
word of
the Vedic yos,
and
'
THE GATHAS.
144 wealth
(spirit's)
Good Mind
will
I
(which
I
give), but oppressions will
send on him who as oppressor anguish,
O Mazda
desiring, as
!
choice by righteous (vengeance).
of mine understanding and (Yea, this
19.
Righteousness
form
for
my
I
mind and
I
will deliver
us to
do, to satisfy
Your
This
is
the decision
will.
earnestly announce.)
I
(in
Thy
bestow on him through
life)
He who from
shall verily per-
me, for Zarathu^tra, that which
my cause) according to my through my words of urgent zeal)
is
thus most
helpful (for
earnest wish
(and
on him
they bestow reward (s) beyond this earth, with
mental kine 2
.
1
shall
all
the
blessings gained through the sacred mother-
And
command
these things
O
to me,
(all)
did'st
Thou
(Thyself)
Mazda, Thou most wise
3 !
shows us that some shade of sanctity may inhere in that word. The Pahlavi renders more indefinitely by 'yan '=a helpful blessing. 1
The
His text
Pahlavi translator, however, saw m^na, rendering avo
may
2
Bearing
3
The
;
li.
well have justified him.
or
is it
'
fit
to drive
?
Pahlavi here reports another text.
(Supplementary Notes. As/A/, in verse 1 8, may equal verily Vahuta, &c. the best things of my wealth will I assign The meaning wealth seems to him through the Good Mind.' much called for here, and if here, then in verse 2. Vasna in verse '
indeed.'
=
'
'
19
may mean
'through grace.')
'
'
YASNA
I45
XLVII.
THE GATHA(A) SPEiVTA MAINYU (SPEAHrAMAINYU(U)). This Gatha,
name from owes
it
its
matter
may
metre
consisting of Yasna XLVII-L, takes its commencing words. Like the other Gathas
existence as a collection to the nature of
its
metre, as Its
its
is
homogeneous with that
be said to be Trish/up, as
its
of the others.
its lines
have each
eleven syllables, and are arranged in stanzas of four.
A
general view precedes each chapter.
hymns
in this
Gatha
The grouping
of
do
has, as usual, little or nothing to
with the question of their relative age.
YASNA
XLVII.
The Bountifulness
of Ahura.
As in every instance, we may have here only the fragments of a more extended piece but also, as ever, the circumstance does not diminish the value of what remains. Although some signs of author;
ship apart from Zaratlnutra are present, the later verses are not at all
remote, so far as the period of time which they indicate
is
con-
cerned, from the Zarathujtrian verses, and are therefore of nearly
equal interest, possessing the advantage moreover of affording data for estimating the progress of change.
The
1.
Spewta mainyu here
so often, His
spirit.
It is
is
not identical with Ahura, but
more than
word spe;/ta to the seven, Amshaspands of literature, derives
application of the
spends, the
is,
as
memorable giving us the Amesho-
possible that the
its
origin
from the
verse here before us, or from lost verses of a similar character.
first
seem purposely and artificially grouped here, although of course not one of them. The commencing word spe«ta further attracted attention in so far as to form the theme for a sort of play upon words in the later epilogue ofVisparad XIX. By All the seven '
His
Spirit'
means of
is
this
His indwelling
Spirit
(which idea, or expression, has
probably no direct connection with the
and
New
'
Holy
Spirit
'
of the Old
Testaments, but which, as giving the designation
spirit
'
Ameshospends, may well have been the original of the seven spirits which are before the throne of God'), by means of this
to the
'
[30
L
THE GATHAS.
146 blessed
that
spirit,
is,
accordance with
in
inmost thoughts,
his
Ahura bestows a gift upon the ideal saint (verses 4, 5), upon him who works the best results for Zarathujtra (Y. XLVI, 19), the Ratu, and the prophet (Y. XXIX, 6, 8). And this gift is declared to be the inseparable two, Happiness in every particular, and then both the prospect
action,
realisation of the continuance of that
and
And
in Immortality.
He
these
which no human
Happiness
bestows, not through His immediate
intellect,
or susceptibility, could take in
Benevolence, His Best Mind, as His representative, in accordance with His plan of Order and Purity, pervading every moral as well as every spiritual regulation, and by the exercise of His Royal Power, sent forth as the
unaided, but by His especially revealed
archangel Khshathra, and embodied in the polity of the sacred Zarathortrian state, and this as influenced in all its relations, public
'
'
practical piety called Aramaiti, Ahura's daughter
and domestic, by
Such a revelation of the component parts of the of the Deity, the simplest labouring class could understand for the moment, and for some decades but all was, as a matter of course, soon to be overgrown with the old weeds of
(the ready mind).
mind and
will
;
superstition
and of myth.
and varying expressions, the composer scheme into action by the and by the preached and piety, domestic of busy hands and fingers mouth and tongue of the from Mind the Good of words recited So, and so only, would He become the Father of faithful priests. Asha, the divine Order, and of moral and ritual regularity among Falling into detail
2.
may
prays that Ahura
carry out His holy
men.
From
3.
discourse concerning
That
address to Him.
Ahura's own, for
He
Spirit
the
is
God, he
arises, as so often, to
(referred to in the verses
One who makes
it
bounteous
an
2) is
1, ;
He
has created the sacred symbolic Kine, the emblem and the substance of 'joy,' representing at once the possessions of the holy people, and those people themselves. And
is
One who
the bountiful
Fie
it is
who,
in
answer
to her wail (Y.
XXIX,
meadows of Piety as arranged XXXIII, 6) made on her behalf.
her the
4.
And
'
this
'
'
Spirit/ as
The wicked
are afflicted under
wounding (Y. XXX, 11) ence for prosperous of heretical faith.
men
has spread for
might be expected, does not confine
attention to the inspiration of Piety alone.
vindicated.
1, 9),
in the consultations (Y.
for their sins,
and
The its
justice of
Mazda
its is
influence with a long
for their cynical prefer-
of bad and dishonest character as well as
YASNA
I47
XLVII.
But he expresses his confidence that Ahura Mazda
5.
end, set
all
aright.
He will,
will, in
the
unlike the persons just mentioned, give
unto the ashavan, not kasu alone, but paru, (not a meagre share, but fulness) of whatever
is the best, while the dregva«t and the aka and the wicked, although they may be isvano, prosperous, will only taste the enjoyment of their wealth aside from God, and therefore marred. So long as they pursue their usual course, they live in actions inspired not by the bountiful spirit, but by the Evil Mind, a mind as aka as the person alluded to in the words paraoj (kathe) ako dregvaite in the previous verse. 6. But, as ever, the moral appeals, and ascriptions of praise, lofty as they are, are not left without the support and service of the ritual. God will give these gifts, and all which are the best, but in connection with His Fire imparted to these struggling sides (Y. XXXI, 2), the believing and the faithless (verses 4, 5), through the increase of His Piety and Order; for that piety, as ever the instructress, will convert all those who come to her, and seek her light (Y. XXX, 1; Y. XLV, 1). Nay, she will cause all the living to choose and believe in God (Y. XXXI, 3). (If the first two verses here are more like the work of a disciple, the last four show again the original tone. It must never be forgotten, however, that later and even interpolated portions are, in their sense, also original, and differ but slightly in their great age from pieces more directly from the first composer.)
(verse 4), the faithless
Translation. i.
And
Mazda 1
1
to this
give
will ;
2
(man, His chosen
saint),
both the two (greatest
Ahura His)
gifts,
would be the Kine who took 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) Zarathuxtra 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 ahmai refers to ashaone understood (see verses 4 and 5). Or, 'to us
'
but in that case
it
'
counsel as mentioned in the third verse. '
'
;
'
'
'
'
The 2
Pahlavi, moreover,
Dan
is
against a
first
person.
(Geldn.) seems to be a 3rd plural aorist subjunctive
L
2
;
the
THE GATHAS.
148
Universal
Weal and
Immortality, by
means of His
and with His Best Mind, from (the Righteous moral Order in word and deed, and by the (strength and wisdom) of His Sovereign Power, (established) in Piety (among His folk). which is the) best 2. Aye, (that blessedness, (creation) of this most bounteous spirit, Ahura Mazda will brin^ forth in action with words from the mouth and tongue of His Good Mind (within His seers), and by the two hands 2 of Aramaiti (His Piety as she lives within the soul). And by such bountiful Spirit,
desire to maintain His)
1
''•
wise (beneficence
is)
He
the father of the righteous
Order (within our worship and our
And Thou
lives).
O
Ahura Mazda the bountiful One who appertains to, and who possesses, that (most bounteous) spirit in that Thou art He who for this (man, in whom this spirit works) hath made the joy-creating Kine. (And as to her), for her, as 3.
art therein,
!
!
owing to the fact that Ahura gives with the other Ameshospends. Da might also be the relic of the proper word which represents the participle comp. das (sic). The idea of the sum mum 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. 2 Notice once more the pronounced personification of both Vohu Manah and Aramaiti see Y. XXX, 8, and Y. XLIV, 14, &c. The Pahlavi translation notices the dual form pavan kola II plural being
;
1
;
y adman. 3
The
of ava 4
;
Pahlavi seems to lead those it
This
us,' if
has zak is
the
who
regard oya
as=a form
1.
ahmai of the
first
verse, (but always
possibly='to
the verses are not to be brought into any kind of connection.)
Otherwise
it
throughout.
obviously refers to ashaunS * in 4 and 5 See ahmai and hoi in LI, 6.
;
so the Pahlavi
YASNA
meadows
joyful
H9
XLVII.
Thou bestow
of her peace, wilt
1
our Piety as earth conher) hath taken counsel with
(Thine) Aramaiti (who 2
is
he (for Mind, Lord 4. (But this Thy bounteous spirit doth not alone bestow rewards and blessings on the good.) The wicked (foemen of the Faith) are harmed, and from (the motives which move) that bounteous sidered), since
Thy Good
!
Thine own), O Mazda 3 but not thus the (And yet the ruler's pride would ever slight
spirit (of
saints.
!
The
the righteous.)
feeble
to give in kindly obligation
4
man alone stands free to Thy saint, but having
wealth and ruling power, the evil (man) service) of the wicked,
Many would
1
say that
and
is
the
.
instance in which the
we have here an
with the earth
identity of Aramaiti
much
for
(at
is
5
recognised in the Gathas.
would say, on the contrary, that here we have an instance in which a poetical conception gave rise to a later error or fantastical Piety, with frugal virtue, induced a thorough husassociation. bandry and secured the hushiti, peaceful home-life. She gave I
;
to the Kine meadows, and then the
meadows 2
Or
'
;
she,' as
at the
earth.
she once
next step she poetically represents the If vastrai,
it
would be
bewailed in a colloquy.
for
'
nurture.'
Otherwise the
who was appointed to care for her interests is meant. ComY. XXXIII, 6, where the righteous Zaotar speaks as desiring
person pare
counsels (hrnipawtou) in the interest of the pastures, and the laws Cp. also the later reproduction of the of the sacred agriculture.
The zaotar of an extended form in the Vendidad. verses of ashavan the have been 4 and 5. may Y. XXXIII, 6, Voc. with K5 (Barth.). idea
4
in
The
Pahlavi gives us, as usual, our ;
'
first
surmise as to the
follow Geldner with regard to
I meaning of kathe Haug. The expressions here are not '
it
as against
literal.
connects only indirectly with kaS(?u^i/, as kathe interregard paraoj ako dregvaite as presenting the true antithesis the influto kasouvfci/na ashaune. The isva may have k\t merely from means isva. kasau like ; ence of jingle, being at the head of the line 6
IsvaX'i/
venes.
I
THE GATHAS.
I50
But Thou
and through Thy (most blessed and most) bounteous spirit, O Ahura 5.
Mazda!
wilt give these gifts,
Thy
1
to this
holy
saint, for
they are what-
soever is the best but far from Thy love the wicked has his portion, abiding in the actions of the Evil Mind. 2
;
Aye, these things
6.
Thou
wilt
give (to him),
O
Thou Ahura Mazda and through Thy bounteous spirit, (and) by Thy Fire as in a good bestowal to !
of itself
'
possessing means.'
stood, as kasifu.r depends
instances in which
The
ance.
may depend on
parao.y,
discourse
which, however,
of the wicked
is
mentioned, and here their ill-treatment well
mean
'
hostile
here
'
see
;
also
for the service of the saint, but
(in the desire)
much was
of
kaseuskif as governed by
understood in the
' :
all
the
separated
of no great import-
signalised.
is
Ako cannot
aka/ in the following verse. '
A man was desirous of
even when he himself was
the evil for the
isva/'i/
line
last
is
is
the holy are incidentally
;
Isva^i/, if understood with na, alters nothing. little
kathe under-
Moreover, has in
expressed.
it
used ends the sense, and here
it is
by the caesura from
Paraox
on
rich,
Or, taking
evil.'
understood with kathe as before
Only a man (men) (possessed)
little was at the service of the righteous, while an evil man (men) possessed of much (was at the service) of the wicked.'
of
The
other translation
is
Even a man of
'
:
willing service of the saint, but a
This
to the wicked.'
accept
it
in
man even
from
glib
means stands to the means is hostile (?)
very glib and so attractive, but
is
view of the context.
fortunately far
little
of large
Gathic expression
is
I
cannot
often un-
but cramped, awkward, and apt to con-
;
more thought than could be conveniently expressed within the counted number of syllables. The glib rendering needs other
tain
language than that in the MSS. directly contrasts
the
See the following verse, which
treatment of the good and evil by
Ahura
Himself. '
See ahmai in verse
the saint in a
manner
1,
and ashaune
in verse 4.
Ahura treats by the na
the reverse from that practised
kas^uj * and ako, not giving sparingly to the good, nor
much
to the
wicked. 2
The
min hand
Pahlavi gives us our i
lak doshunih.
first
surmise here, as usual, by ga.vid
!
YASNA
(throngs) through the prosperous
1
the two striving
and of the Righteous
increase of our Piety,
and moral Truth doth teach
2
151
XLVIII.
;
ritual
for that (Piety of ours instructing)
many coming ones who seek her
the
(face)
YASNA
XLVIII.
Anticipated Struggles and Prayers for
Champions and Defenders. This chapter divides itself quite naturally into sections. belong together, then 5 and 6, 7 seems less closely connected follows 8-12.
A
1.
struggle
which allusion
Y.
XXXI,
or as
if
more than once made, by
is
same
then
as that
incitation, as in
18; with anxious expectation, as in Y. XLIV, 15, 16; or of defeat, as in Y. XLV, 1
in a sense of victory, as in
XLIX,
Y.
evidently at hand, whether the
is
to
1-4 ;
difficult,
is
rather
or
;
impossible
to
determine.
But
with the verses 10, 11, 12 in view, together with the dispirited, Y. XLIX, 1, we shall say at once that, if this verse was intended to connect with them,
an armed struggle had been expected, whether
we need not say. The saint, that is, the pious adherent to the Holy Order, whatever may be the result of the preliminary struggles, is encouraged
the decisive one or not,
by a view of the end.
But the burdened worshipper craves still came once more
2.
further reassurance before the storms of battle
upon him. 1
Or,
'
For
3.
by the two
;
ara;zi
just preceding ranoibya
mentioned
in a
patkardarano.
the assurances
as
little
;
'
but compare the asaycu in Y.
The
preceding verse.
Pahlavi
is
2
unvarying with
I will not positively decide as to this point
is
XXXI,
so here the ashavan and dregvawt are
however, the preferred rendering questions there
of Ahura are valued
is
in the text, while
;
generally,
on very many
nearly an even balance of probabilities.
Or, 'chooses to herself;' but a causative sense may be expressed by an intensive form the Pahlavi also here bears evidence 2
;
in the
same sense
to a causative
ing only the object caused
;
by hemnuneW,
namely, the
itself,
belief.
however, mean-
THE GATHAS.
I52
by the heretic, to the man who understands the true relations, what Ahura declares by means of His inspired prophets, the secretannouncers,
this
is,
XXXI,
where, Y.
of
things, best
all
17).
4.
(he need not ask as else-
;
And whoever would hope
for spiritual
growth and purity must turn his mind to that word of the Deity, and pursue its teachings faithfully, and so at last his fears will vanish, his doubts
for
He
disappear.
will
understand as the Lord
will
has taught.
when
This verse seems a prayer to Aramaiti;
5.
the
long-
and the one party or the
struggles shall have found their issues,
not that party be the evil alliance with its government is set up, and carried on with all the prescribed ceremonial and moral exactness of the wise if men who toil for the sacred Kine, and with the virtue .ffisti of those who cultivate her, hold the reins of power, and can so suppress the predatory raids on defenceless, as well as unoffending victims, then no gift of Ahura, since the tribes became a nation, other wins the day,
monarch.
For,
let
the
if
;
could be looked upon as a greater, or as so great a blessing, as the correct Authority,
For
6.
was
and the Order of the
to the pious worshipper.
all in all
as she did,
all
wealth in herds,
And
of happy industry.
life
who this
originally caused the herbage to
is
He
8.
of Rapine in accordance
spirit
armed masses
to energetic
then vehemently, although only rhetorically, asks
may use among the Again he its
why Ahura had
the reason
offensive valour.
he
own
the
proper prayers to
chiefs
to
9)
to
the needed
on
carry
the
received
1)
struggle.
in
preparation
for
the
9.
and of entreaty
merely or chiefly; but which were
here
how
coadjutors
the rewards, which did not concern this
sake (verse
blessings
XLVI,
(Y.
rally
utters a cry for relief in his suspense,
as
light
for
she, representing,
for her support.
with the Kine's complaint, he exhorts the
and
was
It
alone could sustain the home-
grow
Urging the overthrow of the
7.
Faith.
that sacred Kine, as so often already implied or stated,
life
for
spiritual
spiritual
world.
When,' he repeats as one among similar questions four times when shall the ideal men appear whose thoughtful repeated, plans (Y. XLVI, 3) shall drive hence the polluted schemes of the 10.
'
'
false priests
and of the tyrants (Y. XLVI,
1)
?
n. And when
shall
Aramaiti, the kindly piety of home, appear, she who, like the earth,
spreads pastures for the peaceful kine, holy
Khshathra
(later
personified Authority of
well
God
when
shall she
appear with
an angel, or archangel) the over home and state, without which
called
YASNA
153
XLVIII.
an anarchy as bad as that of the Evil Authority (verse 5) might continue or recur; and who was the champion-chief who would give them peace through blood (Y. XLVI, 4 LIU, 9) ? In a word, ;
would the light of 12. them ? There is but one only class of human combatants whom he would thus match against that Demon of furious Rapine (v. 6), toward whom
to
as to the coadjutors of such a leader,
whom,
reason,
and
the evil
on
the true faith
come
to inspire
and
their part at their first creation
to guide
'
rushed as to their leader
vicegerents of 6), and these are the saving Saoshya«ts, the the Immortals upon earth, the religious princes Vfolaspa, Gamaspa, Frashaartra, and with them, as the greatest among all, he who
XXX,
(Y.
much
was, with
probability, the speaker in the passage, that
is,
the
Ratu appointed by Ahura for the kine and for men, Zarathurtra Spitama elsewhere and later called, with hyperbole, the first tiller, warrior,
and
priest.
Translation.
through his action x in the offering of gifts in 2 accordance with the Righteous Order, (Thy saint ) If
i.
shall smite the
of our foes),
Demon-of-the-Lie (the inspiring
when
has been (and
(when (as
shall
it
that in very
is
come)
does both)
it
still
spirit
come 3 which ,
4 yet) proclaimed as a deceit
in the
men
truth shall
,
regarding
Immortal and Daevas life,
(to bless),
5
(to
afflict them), then shall (Thy faithful worshipper) increase thereby the celebration of Thy praise, O
Lord 2.
1
!
and with
Tell
The
me
it
u
blessings
dahuno
Pahlavi has also pavan zak
2
See ashaono, ashaune
3
Read
(sic) (Y.
1
4
;
pasino].
XLVII,
folk).
Thou
;
its amat zak yamtune*/. Pavan friftaiih.
8
See Y.
XXIX,
*
See Y.
XXX,
4.
11, sava^a ashavabyo.
dost
but a false gloss gives
Recall adai
paiti.
4, 5).
ashuta'=has been pushed on, enacted.
here as seems so evidently necessary with
Thy
then, Lord! (the end), for
an erroneous concrete [pavan tanu 'as
(for
I
correct
but the Pahlavi anticipates
THE GATHAS.
154
know
me
(Tell
it.
before those conflicts (as leader of
smite (at
!
champion of
shall the
;
me Thy l
the evil heretic,
last)
(I
ask Thee
this)
for this
;
if it
life.
(Yea,
3.
man
Thy tribes)
encounter
shall
be gained 2 to be the (one) good consummation of
and when ? (is known) (our)
strength and courage)
come which
O Ahura
holy Order,
me
to grant
is
me
tell
then
the enlightened
this), for to
3
that the best of teachings which the beneficent
Ahura doth
proclaim, and through (the revelations
of) His holy Order, bounteous as he and wise with
His
intelligence, as well as they
Thee
with
1
Thy Good
M
or
man;
crises
mam (?)
favours
read mensi on '
'
crisis to
Faith;
its
every
man
is,
)
-eng
O
Mazda
The one endowed
!
It
here
'
in the
eye
I differ
impossible.
We
li.
The
might even
Bridge/ which was the
of the earlier, as well as
so also in Y. LI, 12. ;
'
is
rather advanced
is
PahlaVi indicates the meaning
The
evidence.
has avo
it
;
Man
the nasalised vowel.
is
mental battles however, not is, '
;
under the figure of the
admirable meaning 2
declare to us
Mind's understanding thoughts.
circumstances.
the
Pahlavi
5
(their chieftain
suspiciously significant here for
who
other) secret sayings (in His name).
(still
like
4
The
'straits
of
life'
last great
of the
later,
would be an
with hesitation.
Pahlavi kaiv/arih.
:!
See Y. XLIII, 14.
4
Yae/'i/ guzra-s
Or,
'
knowing
also those
who
are
the teachers of secret doctrines.' 5 We may, with some effort, connect thwavas with vaedemnai. Spewto vidvau, however, must refer to the immediately foregoing Ahuro, especially in view of the tvmi vidvau, Ahura, 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
line
of
Vohu Manah'
induces
me
to
refer
the
word
Ahura in this case, however, this last must of course be drawn to verse 4. although not mechanically
Thwavas
to the servant of
separated from verse
3.
;
!
YASNA (Yea,
4.
tell
me
XLVIII.
155
the secret of the future struggle
a ;
man) must 2 follow close 3 the holy Faith (for which that struggle had its toil and Yea, O Mazda he who would bend his effort). mind (till it attains to) that which is the better and more holy, must pursue the Daena close in word and His will and wish must be consistent with action. his chosen creed and fealty, and in Thine Understanding (which discerneth all) shall he in many ways 4
for that enlightened
!
be (versed) at
last
(But while
5.
I
as yet
know not
the issue,
I
can yet
pray.) Let the good kings obtain the rule. Let not the evil monarchs govern us 6 (but let the righteous gain the day and rule us), with deeds done in agooddiscernment.O thou pious wisdom, Aramaiti! sanctifying to men's minds the best of blessings for (their) offspring 7 Yea, for the Kine, (O Aramaiti 5 !)
hope and
,
.
1
See verse
2
Present for imperative, as sometimes
2.
in
modern languages
in
giving directions. 3
4
may fact
The words I
are anticipated from the third line.
well be, in Iranian, equivalent to
'
each several one,' and in
not impossibly teach us the origin of the word
may
man:' comp.
The
narrai.* naran*).
Pahl.
personal sense, that he renders gabra
Did he suppose 'woman' 5
Nana
follow the Indian sense here with great reluctance.
Aramaiti
is
to
be
trlr. is
('
man,
so decided for a
ne\rman=man and woman.
literally (!)
expressed in the text?
addressed, unless indeed an instrumental
MSS. An instrumental is of course preferable. The Pahlavi has, with admirable freedom, zakato
is
read
without 6
paokkhshayinun, va I
al
lanman zak
read hukhshathra khshayewtam,
the metre
somewhat
into order, as
the caesura only, not the sense,
i
du.y-khu
ma
ne dvu-khshathra, to bring
some gross
is
affected
irregularity
;
'
is
present;
by the change.
7 so the Pahlavi. Or, from the birth-hour on [akhar min zerkhuni^no avinasih pahlum]. '
hu-khu
yehavuna^o.
Its gloss
reads
'
THE GATHAS.
I56
be given to prosper for our life. (Thy)
let
toil
For she
6.
(while
we
l
,
and may'st Thou cause her
grant us pleasing homes 2
will
live) in this
Thy Good
,
and,
Mind's longing
3
prayer (to gain her welfare), she grants us likewise lasting-
strength (for every deed which that
Mind moves
us to perform), and therefore hath
in
the generation of primeval
(Then
7.
our coming
in
Mazda
to flourish for her (nurture),
4
caused the plants
Ahura,
Thy Good
strife
5
He,
life.
both her mortal rapine be
let
Let the Wrath-demon of
foes be slain.)
Smite ye against the envy (which would plot against our Throne 6 ), O ye who, abiding by the Good Mind, and in accordance with our holy Order, down.
cast
that refuge
desire to hold
7
And
bond the bounteous man belongs.
1
So Bartholomae, who now holds
whose sacred
to
fast,
a third
to
therefore,
singular here,
leaving the text undisturbed, and explaining as an optative. 2 The Pahlavi seems to render comfort here, using khvarih '
'
in that sense. 3
'
So the Pahlavi
Compare Y.
by its arzuk Ner. priyataram. Are the plants here mentioned as in con-
correctly indicates
LI,
7.
;
nection with Aramaiti in her figurative association with the earth
?
r>
See verses fi
2.
1,
Or, 'against the blow,' Y.
here renders pa^irak reshkun.
The
referring to
1
XXIX,
1.
The Pahlavi XXIX, 1 he
areshak, while in Y.
variations are probably not
some
real;
forgotten differences of text;
translator
renders
1
the renderings 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.) 7 The Pahlavi has, however, navidih. Did he read vidhyam, in itself
a very possible text
?
;
YASNA
O
Ahura
with changing
Thy
lot) will
(And how
shall
What is ?) Thy holy Reign
gift
that
I
157
who
struggling saint
toils
him
place (that refuge) for
in
world.
8.
and
Thy
save
(to
!
XLVIII.
I
Thee
beseech
the (potent 2
?
What
x
)
for
for this victory
prayer to bring on
Thy sacred
reward
and blessing for my (soul) ? How open helpers for (the spread and maintenance of) Thy 4 (great) Order 3 while I myself live on in Thy Good shall
seek the
I
,
deeds
Spirit's
?
when
be changed to sight 5 ) and when shall I in verity discern if Ye indeed have and through Thy power over aught, O Lord Righteous Order (guarding here on earth), O Thou within whose (power lie) my griefs 6 and doubts? Let then Thy saving prophet find and gain aright (for) my delight 7 Thy Good Mind's wonder(Aye,
9.
shall faith
!
Compare miavawtem aeshem,
1
also
peresa nau ya
toi
t'hma
Observe that the Pahlavi translator distinguishes the two In Y. XLVI, 2 he transcribes the Gathic word, the senses of isti. here, however, Ner. puwyalakshmim Persian rendering 'hezanah
pai\fta.
;
;
he has
:
Ka(far lak, Auharmazd, zak
i
japir
khvahun
1
khiWayih.
Compare verse 5. 8 Asha might certainly equal ikhk here (so Bartholomae) if the constant and intentional repetition of the name and idea of Asha,= 2
the personified Order, would not have caused confusion. 4
Pahlavi translator renders a word which occupied the
The
place of ^-avaro by yakhsenumVarih (freely as to form).
As
;
Ner. following as to root
he, however, renders related
forms elsewhere
by living,' live,' our only safe conclusion is that he had a word from ^avaro (givaro) before him in his MS. '
5 6
'
Compare Y. XXVIII, I
am
6.
we do not
very far from certain that
seriously blunder
in not following the indication of the Pahlavi here.
XXXII,
Y. 7
Or,
'
let
different
See remarks
16.
me
enjoy as
my own
; '
but
moi
is
difficult.
TJHm
might otherwise be a first personal form in the sense of the Vedic uk.
.
THE GATHAS.
158
working grace yea, let Thy Saoshyawt see how gifts of recompense may be his own. 1
;
When, Mazda! shall the men of mind's perfeccome ? And when shall they drive 3 from hence,
10.
2
tion
the soil of this (polluted) drunken joy 4
,
whereby the
Karpans with (their) angry zeal would crush us 5 and by whose inspiration the tyrants of the provinces ,
(hold on) their evil rule
Yea, when
1 1
shall
6
?
our perfected Piety appear
Bartholomae's third sing, imper.
is
also of course well possible
;
but
were not the originally abnormal third singulars in -am, duham jayam, vidam, taken over from third pi. subj. '-am really '
equalling the nasal vowel merely
* ?
Comp.
also Indian
adrwram,
abudhram, asrzgram, Zend vavazirem, -am = an. 'Tradition' has, Pahl. zivirnih Ner. ^tvitam Pers. zistan, for Warn, as if rendering * (am = tam is more difficult.) 'enjoyment/ 'experience of life.' 1 Comparing vapus otherwise, with the Pahlavi, knowing the destruction (of the evil) which Vohuman works see Y. XXIX, 6, where the rendering of the Pahlavi is supported by the previous ;
;
'
;
;
'
verse. 2
Comp. Y. XLVI,
khratavo 3 4
3.
Compare Y. XXXII, Is
Kada Mazda
frarewte*
— saoshyawtam
?
15.
And was
Soma-intoxication here referred to?
worship in abeyance
at
the time
?
The
the
Haoma-
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
to be read 5
his
well have been, nay,
madih as=madahya. this word, we cannot do
As to work is now a score of years
more probably was, intended
better than follow Justi (although old).
The Indian varpas, The last Pahlavi
sense of deceit, has also been compared. lator
was probably confused by finding
divided in his
MS.
He
this
See verse
5.
trans-
word, as so often,
rendered as best he could, or rather he
handed down the shattered documents, or predecessors with his own too often lame mass being rich in the relics of the truth. 6
in the
oral teachings, of his
additions, the
whole
'
YASNA XLIX. 1
together with
Thy
159
Righteousness
When
?
shall
she come, as having the amenities of home for us, and provided (like our land) with pastures 2 (for the kine
And who
) ?
(men) of
and
evil life
Good Mind's
sacred
(To
whom
faith
from the cruel
To whom
?
wisdom come
?
Thy
shall
guide them
(to
and avenge us) ? The answer lieth
their toil to rescue 12.
3
shall give us quiet
in
Such
near.)
be the Saviours of the Provinces, and they who, through Thy Good Mind's grace, shall go on hand in shall
hand with mental keenness 4 (as it spreads among Thy saints) by the doing every deed of Thy through the help of, commandment, O Ahura and in accordance with, Thy Holy Order; for such !
as these are set (for us), as steadfast foes of hate
!
YASNA XLIX. Reverses and Hopes.
Honour to Frashaostra
and other chiefs. The Verse
chapter divides
1 2
itself naturally
One
belongs with chapter L.
into
sections
1-5,
cause seems to have gone against the party of Asha.
1
Ma/
following
Asha shows
that
6-1
1.
of the struggles in the holy
we may
I say
'one
also have the pre-
position in poi ma/. 2
As Aramaiti
is
here spoken of as
'
having pasture,' that
is,
as
husbandmen who cultivate the meadows by or drainage, she became associated herself with those
inspiring the thrifty irrigation,
meadows, and so
The
3
'
to 4
'
later
with the earth; see Y.
Pahlavi sees in
ramam
XL VII,
who shall deal the finishing blow the wicked So also the Pahlavi, shnasinu/arih. ;
'
2.
enforced quiet not 'from' but to the
wicked ?
THE GATHAS.
l6o
of the struggles/ for from the account of a reverse which here, and from that of a success which meets us in chapter
and again '
that
the
Y.
i,
'
Whether Y. XLV,
subsequent to the reverse before in
XLV,
from reverses in XLVI, i, 2, &c, we naturally conclude cause saw many vicissitudes, in which the last Gatha
leaves us.
still
we have
XLIV,
14, 15,
1
records a victory which was
us, referring to a battle alluded to
also possibly anticipated in
XXXI,
Y.
can
never be decided the order of the statements in the sequence of our present MSS. has little or nothing to do with the possible order ;
of the events. himself too 1. A border chief, B^wdva by name, had proved formidable (mazuto) for the moment, and the holy Faith knows how to beg for vengeance on the armed Dru^-worshipper. The
any more than those of death of an armed religious enemy was devoutly to be desired for every moral and 2. For judicial as political, as well as for every personal reason. And this B^zdva had well as priestly decisions hung on the issue.
weapons of Ahura were not Israel were, or those of
spiritual only,
Mohammed.
The
and a system, and they were in full and active And this was, beyond a doubt, a rival and settled operation. merely an upstart and insurrectionary one. It had not system, and caused the true prophet many an hour of thought as well as anger.
his functionaries
him pause (manayeiti). Falsity in religion The priestly and invective follows. The cheat." a worshippers was Drugthe judge himself who served not condid And he helper.' his not and his foe, was holy Order functionaries gave
Its
was
as ever his opportunity
'
;
'
tribute at
of
it,
all to
the spread of Piety as the Zarathu.rtrians conceived
nor indeed
really in another sense for the
reason that he even
repudiated the source of pious wisdom, which is holy counsel. functionaries might resort to subterfuge 3. But, however, the evil powers themselves, the Righteous Order opposing the and strategy,
on the one side, and the power of the Lie-demon on the other, were planted in the opposing systems with dualistic clearness, to There was no compromise, as doubtless the benefit or injure. Dru^-party
And
may have
wished.
so the poet cries once
more
for the divine
Benevolence to
may
have intended a particular time he chief who represented the Good Mind, while at the same Liethe to adhered who swept the entire throng and company He consideration. his 4. from away demon, with his interdict, he declares them closely allied to the Daeva-worshippers, or else
be his guardian; or perhaps he
puts their worship of the Daevas in the place of climax as their
YASNA
XL1X.
highest offence, not failing to point out
pathy with him always
;
that
is,
6
I
what should
sym-
conciliate
who brought
that those
I
the Daevas,
and opposed Asha, were the devotees of Rapine (aeshmem vareden); for murderous rapine seems to have been, apart from Asha, the universal
By
sin.
this
and spent
livelihood,
afshuyawto).
and drink
these Daeva-worshippers gained a stolen
means
their ill-gotten
waste (fshuyasu
in idle
But he who defended the holy Daena was as meat the people, wise and faithful, as a settled citizen, and 5.
to
trained in the habits of the holy State.
He
6.
may
he
therefore prays once
propagate
citizen to listen,
him who
beseeching
for right discernment as to
And
7.
he
God Himself to
Daena, with
sart?)
its frasasti,
the question as
and venerated
if
in giving forth (see to the
on
calls
an
give
and
be,
how
steady
the
ear,
may
the faithful prince, or peer, or villager,
take the lead (see
fitted for
more
the Faith.
to tell
who may
sravayaema) that holy
masses who await
8.
it.
But he asks
only to give emphasis to his naming a chief
friend.
Frashaortra
is
the
He
man.
is
the one
the hearing, apt to proclaim the truth (frasruidyai erethwo).
he begs that they both (compare Y. XXVIII, 9) may be prominent in that holy Realm which was to counteract the depraved polity whose chief had for the moment gained the upper hand (verses 1, 2). 9. But the case is in so far uncertain
And
lastingly
and undecided,
that
he
himself, fearing that he
and
the heretic,
still
cries for help
may
once more
to the ideal citizen
yet be induced to share the
may
declares that men's souls
power with
reach the reward
of priority only through the holy System of Ahura, and under the rulers of 10.
His choice.
He
therefore confides the result to Ahura,
dependents, those living and those dead.
And
turned to heaven (n), they also revert as
and with
it,
by antithesis (the Those who may be
if
key-note of the Daena) to future retribution.
wavering, half-inclined to adhere to the opposing party (verse are evil
warned
in
Those
words of peculiar meaning.
sovereign, a dursasti, as in Y.
XXXII,
his
his thoughts, being
9),
that choose the
or as the sastars of
9,
XL VI, 1, will not go forward with the saints to the ^inva/ (Y. XL VI, 10), nor will they be met by their consciences under
Y.
pleasing images, and later by the souls of saints before, but the wicked
dead
shall
meet them
with poisoned food, and sneering words. inflicted
vengeance.
[30
M
in the
And
who had gone home of Lies,
this shall
be a
self-
I
THE GATHAS.
62
Translation.
Beudva.
i.
has ever fought with me; (yea, since
1
he first appeared at hand to threaten, and alas to his advantage in the strife). He is the most powerful (in brutal might), and (in his predominance) would crush my strength as I seek to win back the disaffected (in my host) through Righteous 2 (zeal),
O
good
to (meet)
2.
Come
!
my
Good Mind
spiring)
death
Mazda
then with
sorrow
4
gifts
of (vengeful
Through (Thine
.
obtain (for
me
5
)
3
)
in-
that (Bendvas)
6 !
(Aye, he
indeed the greatest
is
7
),
for
that
word does not simply mean a band,' one might suspect The Pahlavi has expressively and freely badtum here, and vimarih in the next verse, with a like word This enemy may have been roughly dubbed the in Y. XXX, 6. 1
If this
'
a relation of root with banayen.
'
polluted/ or even
'
diseased one
; '
analogous occurrences are not
wanting. 2
evil
I
cannot agree to rendering asha
The
sense.
sacred word
'
really/
may mean
'
when applied in an when applied to
really
'
the righteous, but then, in that case, the reality indicated has an
element of sanctity in
aware that
it,
and
rilina. is applied in
use of Asha, like
an
no low
evil
order.
I
am
also not
sense in the i??g-veda.
Vohu Manah and
that of
obvious in the Gatha
that of
The
Khshathra, &c,
is
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 He who seeks to slight change of text to a nom., we might render, '
please the evil-minded, 3 4
O Thou
Comp. Y. XXXIII,
A.!'
2.
cannot agree that arapa should be read rapa for the sake of The line has more than eleven syllables a syllable in the metre. I
here,
as the
Vedic Trish/up often has.
Moreover the ancient and the
writing before the Pahlavi translator read likewise arapa,
sense 5
demands
Or,
'
may I
it.
obtain.'
G
See Y. LIII,
9.
7
See the
first
verse.
YASNA XLIX.
B^dva's ponder
my
The
a wound.
i
and
(estranged) from the
is,
Righteous Order, and receiving
many
to hesitate
6
of propagation and
earnest course
reform), a deceiver as he
ness) but
me
judge doth cause
evil
(in
I
1
from
it
(not happi-
bountiful and perfect
Piety he has not maintained nor strengthened for 2
this
Thy Good Mind
land, nor questions with
he asked 3. But
(to gain him
3
(all is
not yet
O
light),
lost!)
Lord
for this religious choice 4
;
(our holy creed, for which our last lost 5 battle has
O
fought),
Mazda! Thy blessed Order
help) has yet
been
and bless
set to save
wounds
(But) for
us.
(is
Therefore do
°.
been
(our guardian
(that evil) Judge, the Demon-of-the-Lie,
deal (for him) her
hath
!
(the more) for the sheltering leadership of
set) to I
pray
Thy Good And
Mind (within our folk and our commanders). 7 all the allies of the wicked I abjure .
They who
4.
with
evil
cherish and help on the
her
Rama
8 ,
scheme and
and (not by
will
shall
Wrath of Rapine, and with silent favour, but)
with their
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. tive,
as
its
may mean
'
delivering against us
2
Possibly
3
Comp. Y. XLIV, 13. Comp. Y. XXX, 2.
4
'
think the
word
is
a nominaIt
many a wound.'
for us in (this) land.'
5
See mazii-to in the
6
The The
7
I
position in the verse corresponds well to that form.
Pahlavi
mun
Pahlavi
first
verse.
reshinea?
translator
pavan Drvig.
gave
as
our
first
rendering here
:
Andarg harvisp-guno darvandano min hamkhakih andarg yemalelunam [aigh, min dostih i levatman valmaiwdn gaxid&k yehe;
vunam], 8
The
Pahlavi has areshko
= envy. M
2
THE GATHAS.
164
very tongues, whose will and wish (run) not with good but evil deeds. These settle and support the Daevas (in their power, not the Lord). It is 2 the '
wicked's Faith and Insight (so to do. is
Their
faith
the perverted).
But
5.
fatness
O Mazda
he,
who
3 ,
(will
is
!
our abundance and our
yet dare these unbelieving foes)
and guard the Faith (against that envious Wrath 4 ), and with the Good Mind's power. For every man of Piety
a wise citizen
is
Order, and so are
O
Realm,
Lord
all
5
in
who
accordance with the holy are
(in truth)
within
Thy
!
6. And now, will I beseech of You, O Mazda, and Righteousness (within Thy Mathra) speaks 6 (to tell
me) what
lies
1
The
of vas 2 3
;
Pahlavi gave us our
it
Or,
Your will's Your Insight as
within
(having discerned
'
The
that
surmise as to the general meaning
renders kamak.
by
which
that
is
the evil's Faith.'
Pahlavi translator gave us our
as elsewhere
have 'Mazda
;
first
general indication here
he has shirinih and £arpih. (is
our source of)
4
See the fourth verse.
5
The
hesitation
first
intention,
the enlightened
Reading Mazdau,' we abundance and refreshment.' '
Pahlavi has, however, khiip shinasakih. ;
possibly views
Compare Y. XXIX,
may be
I
differ
with
harmonised.
where Asha answers. I cannot well Geldner has keenly pointed out that fraeshya 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 Gathic or Vedic. (See above, If an infinitive is insisted upon (so longnote on Y. XXXIV, 1.) 6
accept mruite as an
3,
infinitive.
since) let us at least bring the
word
into
the Pahlavi translator, as in one of his indirect evidence,
He
has
:
where
Frazo avo zak infinitive.
shape, using offices, as
an
his translation is at fault as a rendering. 1
Lekum farmayem, Auharmazd,
vahijto^ rai yemalelunam.
might be an
more usual
most valuable
He
had
'
mruve
'
va Asha-
before him, which
YASNA XLIX.
may
165
how we can herald forth those (truths), and that pure Daena (with them) which is the Faith of Him who is Thyever must),
self
O
1 ,
then
let
as well discern aright
Lord.
And
7.
I
we speak
(as
the (zealous
Good Mind,
2
forth as taught
it
by Asha)
Thy
give heed, and with
citizen)
O Ahura Mazda
!
him give ear in the Holy Order, and
Yea,
accordance with (the dictate of)
let
do Thou hear alike as well 3 Who shall be the ally and who the kinsman-lord himself, who, with his gifts and (legal rules), shall institute and settle for the serving mass a worthy praise (for God 4 ) ? 8. (And I do not ask in vain, for such an one is found for us, and near at hand.) To Frashaostra hast Thou given that most favouring guardian power, the headship 5 of the Holy Order (for us), O .
;
1
(so
think that khshmavato equals simply 'yourself here, as often
I
mava«t=me);
otherwise 'of your disciple,' which would be
Professor Jolly has, V.
feeble.
S., s.
97,
'
damit wir ihn verkiindigen
mochten den Glauben, welcher der euere 2
See the ninth verse.
3
Ahura
beings
;
human
I hardly think that
4
may
it
is
subject
all difficulty.
Others 'the good doctrine,' or again 'the good repute;' but as is
from
that
sense.
harmony with 7.
It is
As
Pahlavi
is
clearly
has
an answer
a half answer, even
Avesta depart
also
vafriganih,
quite
if
in
to the questions contained in
we render
dau. (dao) as a
subjunc-
the question in verse 7 certainly concerns a chief of
kind, I cannot see
We
The
do not
I
the connection.
This verse
verse
later
feel at liberty to
coupled so constantly in the
with yasna, and vahma, &c, that
tive.
half lost in
is
wise to change the
have relieved
to the latter, frasasti
8
human Vohuman and Asha. text without MSS. A
elsewhere addressed in close connection with
is
here the
lost verse
o Ahura.'
ist,
how we can
some
avoid rendering sarrni analogously.
need one who gives a refuge rather than one who receives it. The Pahlavi the Pahlavi, and also the Persian, sar.
Compare
'
1
THE GATHAS.
66
Ahura
!
This therefore would
I
pray of
Thee
(to
confirm to him that gracious gift), and for myself likewise, would I now seek as well that sheltering yea, most headship which is within Thy Realm 1 within it. be ever for both we may blest and foremost ;
Aye, let the zealous and thrifty husbandman, 2 give heed so formed for giving help and blessings and listen when I call, (O Mazda !) Let not the 3 truthful (tiller, he who hears and speaks Thy word ), 9.
,
be he who takes 4 that sheltering chieftainship together with the wicked. Let the believing natures (only) join in that best recompense. And thus in the course of the holy Order are in the fact so joined 5 those two, (^amaspa and the hero 10. (And since these champions thus join in that '
reward), then therefore will
translation gives
its
.
place as well in
1
Thy
evidence without intermission for this meaning,
a fact largely overlooked. 1 and it I think that the connection fairly proves this meaning has likewise the powerful support of the Pahlavi translation Hamai vad avo vispo farmanpato homanani [aigh, Frashcstar [ ] vad tanu ;
:
1
pasino hamai 2 3 4
.ralitaih
yehabun].
not to be forgotten that su
It is
is
the root of Saoshyawt.
Comp. Y. XXXI, 15. Or 'gives;' compare peresa ava/ ya mainly
khshathrem hunaiti.
Professor Jolly, V.
das Rechte redet, die Herrschaft
dem
S., s.
36
:
'
ye
dregvaite
Nicht
soil
wer
Liigner iiberlassen.'
5 Yahi remains a singular, whereas we should expect a dual; (can be such, the form being altered, as so often by later reciters, to accommodate the metre ?) For Gamaspa and yukhta as duals compare utayuiti tevishi. Yahi probably refers to Vlrtaspa (Y. XLVI, Was it an especial epithet for the kings? The later Persian 14). it
kings took prominent places in mitted,
battle.
If the duals are not ad-
my
rendering would be, 'the souls are united with the through the (influence and example of the) valiant
reward Gamaspa.'
Perhaps Gamaspo
is
to
be read.
YASNA protection (Thy)
Good Mind Yea,
dead.
spirits (of the
bling praises, (which
(Thine) Aramaiti (who
is
*
the living) and the
(in
confide our very) self-hum-
I
we
167
XLIX.
offer,
unto Thee), by which
our Piety, exists), and likewise
this would we do to further (among Thy folk), and Power Thy great Sovereign
And
sacrificing zeal.
with undying
2
(?)
strength.
(But as to faithless reprobates)
11.
the souls (of
;
the evil dead) shall meet those evil men who serve their evil rulers, who speak with evil words, and evil consciences, these souls (in Hell) shall
harbour
come with
evil food
(to
welcome them), and 4
their dwelling
abode
Lie's
3
in the
5
verily shall be
!
YASNA XLIX, 12 — L. The most
after the rhetorical
striking circumstance here,
moral-religious peculiarities have been observed,
and as
to the question of Zarathurtrian authorship,
striking
the
in
Zarathujtra, not 1
This
Gathas
named
alone, which might easily be
The
all is
conjectural.
a form of
man
(or a participle).
seize
harmonised
Pahlavi reports an adjective from
They who
do so with dying power.
it)
been made; but the Pahlavi
upon
think
the throne
Wilder conjectures have
translators
seldom
wilfully guessed.
and worked and the unimportance of
the shattered results of their predecessors,
They took them
most
the faithful disciple.
Here
(to
the
probably the foundation for the later identification of
is
Vohu Manah and 2
it is
In that verse we have
Avesta.
or
the
and
the sixth verse;
is
feebly over
;
hence
their great value,
intelligence they possessed in re-
They used what
their errors.
what they heard and read. Vazdangha. cannot well be The evil sense, as it is used in a good sense elsewhere. connection maza. with ra has long circulated maza avemt ra (?). As the souls of the departed are thought of, perhaps undying is the delivering
taken in an
;
'
'
avimithri^. compare awmira (for form) with the supplemented. as Darmesteter, See Yast XXII by So the Pahlavi otherwise their bodies shall so lie.'
meaning 3
4
Zend
;
;
B
Verse
1
2
'
belongs to the next chapter.
;
I
THE GATHAS.
68
with his personal authorship, nor have '
to
Zarathmtra and
to us
'
(Y.
XXVIII,
we only such expressions as 7), but we have Zarathmtra
named as mahya razeng sahi/,' may he declare my regulations, which could only be said, without figure of speech, by some superior, if not by the prime mover himself. Were these verses then '
'
by the prime mover ? And was he other than Zarathmtra ? mass of the Gathas was of course written by him, or else their style and character may be regarded as of such a character that they could have been composed by four or five closely connected individuals. But while verses here and there are doubtless the productions of secondary persons, the mass of the Gathas cannot be regarded as the work of several different composers. They are one man's work, directly or indirectly. If then the present section, which is especially original in its tone, was not from Zarathmtra, the man whose heart and soul, and, we may add, whose power were in Zarathmtrianism, was not Zarathmtra, but some unnamed individual far more important. (See note on Y. XXVIII, 7.) The prominence of the name of Zarathmtra was in that case solely owing to the personal activity of Zarathmtra supZarathmtra was a ported by the social rank of the Spitamas. princely disciple, on the hypothesis mentioned, and nothing more. The real author of Zarathmtrianism was, in that case, in no sense Zarathmtra compare 'to Zarathmtra and to us:' nor yet Vutaspa nor Frashaortra compare to compare to Vutaspa and to me Frash.ao.rtra and to us ;' and, we may also say, not Gamaspa, for he is He was mentally and personally the addressed in the vocative. In fact he was the power behind both superior of all of them. But, in that case, what throne and home, and yet without a name written
If so, the entire
;
:
'
'
'
;
!
becomes of Y. XXIX, religion
(or
of a
6, 8
Is
?
it
probable that the founder of a
new departure
another as the chosen of God,
if
in
a
religion)
he were not in
fact
would describe supposed to be
Or, if a popular and sincerely enthusiastic religious ? composer were about to chant a hymn at a meeting of the religious masses, would he be likely to name a person to the animated thus eminent
throngs, religious
whom faith
feel to be the life of their person were not prominent
they themselves did not ?
especially,
if
that
from the arbitrary circumstance that he was the reigning prince ? But if ZaraI do not think that this is at all probable. thmtra had, as described, the leading name, and composed a portion hymns with their lost companions, is it probable that he possessed no decided prominence in this matter above VLrtaspa, of the
Frashaortra,
and Gamaspa?
Was
there
no central poet, who
YASNA
169
L.
mass of the metrical lore, dominating by his influence those who added portions here and there, or was there a quaternion of seers, four Zarathujtras, as one might say ? As we have said, the hymns decide it. One man's soul is in them, as a composer's
composed
the
feelings are in his compositions, or a master's feelings are in the
But if there was one central figure instead of as Zarathmtra, and as the spokesman in mentioned four, and he is many portions of the Gathas, being likewise known by inference to be the composer of nearly all of them, how can we account for lines of his disciples.
?' him, Zarathvutra, teach or proclaim my regulations elseAhura, as of mouth the verse be regarded as put into the
the words,
Can
(
let
Hardly, for Ahura
where?
only repeat of
this verse, as
XXVIII
questions in Y.
is
addressed in
can therefore
I
it.
of the others which present analogous
(with which this chapter
L
stands in the
closest connection), that this thoroughly original piece
was com-
posed by Zarathujtra as by far the most prominent individual in the religious struggle, dominating his party essentially and posi-
and that these verses (6-1 1) were simply rhetorically put into mouth of the monarch from the exigency of the style of composition. And I conclude that Vutaspa was supposed to speak
tively,
the
them, because
in the
bable that any
presence of Zarathiutra,
it
is
extremely impro-
one but the titular head of the State should have
been represented as saying of Zarathurtra, mahya raz
XLVIII, 1-7,
in
which he looks forward to a
crisis in the
armed
has got the upper hand, he cries out once more with interrogatives, uttering the questions, not
now
struggle, so
after the hostile chief
of curiosity, but of mournful devotion. '
The storm
has broken over
have prayed for grace to the all-powerful
Order
is
us,'
so he would
know how we may
means of
help, the
Daena,
seem
to say,
administer (Y. in
'
and
XLIV,
I
9)
which Thy Righteous
XLIX, 3). I have cried to Thee for chief and naming Frashaojtra, Gamaspa, and the Yahin, and
set (Y.
peer (verse
7),
invoke you, praying for what in your selection is the Y. XLIV, 10), I would more than ever debest (Y. XXVIII, 11 clare that I have none other help than Thee and Thy saving Order.'
now, while
I
;
2.
And
he asks once more to
the sacred herds, as the
emblem
know how he who of the moral
should proceed in his allotted work. tion,
he says that
it
is
3.
thrift
seeks to further
of the provinces,
Answering
his
by advance upon the enemy
;
own
ques-
he declares
THE GATHAS.
I70
who pushes
that the heroic settler
verge of the sacred territory or
the holy system to the utmost
still
further,
was the man
'
to gain
But in the midst of struggles, he anticipates Garorfhian with its praises. 5. For they were all prepared for both worship and work, since God had approached to the Kine
'
for the seeking prophet.
aid His prophet, encouraging
4.
His discouraged
spirit.
6.
Here
and he addresses Ahura literally, but Zarathmtra really, exhorting him indirectly to continue on in his work of propagation, undismayed by present circumstances. 7. And with Zarathurtra, he would re-engage the other powerful helpers, whom he would yoke on as steeds to gain God's praise in Heaven by passing over every bridge of trial safely. 8. Hav-
Vutaspa
represented as intervening
is
;
ing heard from Zarathujtra his metric words, he
them
to pray, and,
as in Y.
XXVIII,
2,
out" with homage, and with vigour.
10.
of God.
1 1.
His
efforts vie with the
Therefore he
the Pahlavi in one place) giver,
may
'
will
approach with
with hands stretched
And
9.
the object of his prayers by religious action.
3,
he looks to attain and faithful
self-control,
heavenly bodies in their praise
and as a praiser-king (so and he beseeches that Ahura, the life-
will persevere, ;
help on the all-engrossing cause.
Translation.
Y.
XLIX,
12 \
Thou (O Ahura Mazda
What
aids of grace hast
Thine invoking Zarathurtra, grant him through Thy Righteous Order (aids of 2 grace hast
thou for
!)
?
for
to
Yea, what
me as) through Thy Good me who will (still)
Mind given (within my pray to Thee with praises, O Great Creator! beseeching what in accordance with Your wished-for soul), for
aim is best ? Y. L, 1. Aye, doth 1
This verse
chapter
L
is
my soul
indeed obtain assisting
placed here as obviously more closely related to XLIX. Lost verses may, however, have
than to chapter
intervened between
and Y. L,
it
1.
Another rendering, regarding ksJ as a purely interrogative participle, would be, Are they (toi) helpful to the invoking Zarasee Y. XXXIV, 1 2, where thurtra ?' But ka/ toi is a familiar form it must mean quid tibi. 2
'
;
YASNA
171
L.
and which of Thy blessings is that gift to me, Lord ? What saving champion is found to save both flocks and herds ? And who for myself other than Thy Righteous Order, and Thyself, Ahura ? Or what of grace Tell me \ O (ye) invoked ones grace,
!
me
there for
is
save
Thy
Best Mind
(itself) ?
Thy
guardian is verily to save our he (obtain, and by what means 2 shall he) seek after that joy-creating Kine (who is (How shall that the living symbol of our peace 3 ) ? man obtain his wish) who shall desire to see her pro-
(And
2.
if
how
wealth)
shall
vided with pastures for (the welfare of) this land ? (That only way is righteousness.) Do Thou then grant
me
lands (so would
in justice in the
many
lands which openly 1
I
should be
far
5
4
I
ask of Thee) which live
splendours of the sun, and
thus
live,
and which are
to
be
from denying that azda may equal addha, but
a strengthening adverb seems to me of no particular force here. desire1 formerly rested at the simple explanation az + da =dha
=
exciting,
much
desired one.
But the Pahlavi translator affords an
may surpass that of his successors. He sees When I shall call upon You/ (that is, freely, being cause Thou (sic) me to understand fully.' This is the
explanation which the
meaning
invoked,')
'
:
'
'
remnant of some predecessor's work, who rendered az = ah,
otherwise
too often to excite
lost in
Zend.
The
'tell
ye me;'
plural follows the singular
much doubt; azda = tell
ye; so zdi
is
from
az,
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. 2 The Pahlavi translates freely, bavihunam.
syodum
as
is
from as
(recall
the
The Kine must
represent the people as well as their live-stock. concerned the owners more than their cattle. In answer to the cry of the Kine, Zarathujtra was sent to the people. 4 among people who see I can hardly agree to the rendering 3
The
raids
'
the sun
'
without a needless reconstruction of the text.
likewise has
pavan khvarih
;
for general
throi hveng daresoi, not as equivalent however. 5
Askarak
sti.
The
Pahlavi
meaning, compare Khsha-
!
THE GATHAS.
172
sought and gained by
Give Thou (Yea,
3.
me (as
conquests for the cause).
this gift
that joy-creating one) be his posses-
let
sion through the Righteous Order (which he helps to that
bring,
living
which
sign)
most valiant
(the
citizen) may give to once reward and charge), and in accordance with Thy Sovereign Authority. (May that heroic settler grant him this gift) he who may make the (last imperilled) farm to flourish in
him
Thy
the vigour of
(at
blest prosperity, the tract
which
the nearest (to the fields) which our foeman holds
lies
x
as his
.
(And
4.
therefore both in thankfulness and hope)
You
O
Ahura Mazda! together with Thine Order and Thy Best Mind
will
I
give sacrifice to
with praises,
and in accordance with Thy sacred Sovereign Power, by whose help the wisher (heavenbound) may stand upon the (certain) pathway 2 and in Thine Home-of-song shall I (by means of these my Yasnas offered here) there hear the praises of Thine offering saints who see Thy face 3
Thy
(in
saints),
,
.
5.
And we 4
praises
are in readiness as well (to
and declare your words),
through Your (grace, and)
Holy Order,
since
in
O
fulfil
Your
Ahura Mazda!
accordance with Your
Ye advance
with friendliness
5
to
cheer the speaker of Your Mathra-word with open acts 1
of visible
ThePahlavi
the correct clue,
relief,
as
if
with hand sent forth,
translation, as usual, not literally exact,
Zak
i
nazdisto
(?)
still
gehano min valman
1
furnishes
darvand
bakhsh&W [aiga.r zak den clarion bara yansegunyen]. 2 Fro tab vispau iTinvato fra peretum. 3 who approach, and are Akcu (compare the Indian ake) Comp. therefore evident (ashkarak) to God, and seeing Him.' ;
ak
See nau.
'
which has been thought a 6
To
vra^.
loc.
!
YASNA
L.
I
73
whereby that Mathra-speaker of Your truth may bring us on, and settle us, in weal and bliss x 6. (Therefore will I incite him to his task the more. Let him indeed proclaim the righteous way 2 ) he who .
already
lifts
his voice in Mathras,
he, Zarathuitra
3
O
Ahura Mazda
the faithful friend in accordance
,
with the Holy Order, and with self-abasing worship, giver of understanding for this land, voice-guider (of the
way
my
regulations,
Mind
to glory
4 ),
let
and
him indeed proclaim and teach accordance with
in
Thy Good
(as his law).
(And together with
that chief speaker of your would engage yet others in the cause). Your word well-incited 5 and swift 6 (servants), O Ahura! would 7 I yoke on (as steeds to take their holy course toward heaven), gaining 7 thereby (at last) the Bridges 8 where 7.
I
1
See the previous verse, where the wisher stands on the path,
seeking to reach Garotfman. toathre refers to
demane
It
seems therefore probable that
garo.
2
Compare Y. LIII, 2, daungho erezuj patho. As remarked, this entire piece recalls Y. XXVIII. Here monarch is represented as speaking precisely as spokesmen 3
We
introduced in any other composition.
the are
have no reason to sup-
pose the piece to be the composition of some leading person other than Zarathujtra, because of the words let Zarathujtra speak forth '
my 4 6
(See page 169.) Isho staungha/ a paithi.
regulations.'
Here
B
Consider a
suffix ish/i.
and
translation,
JTmva.f Bridge, either literally or figuratively.
Compare
the Pahlavi translator gives us both text
aurvato := arvand. 7
Or,
8
The
'
yoke Thou, may'st Thou
gain.'
'the bridge of the earth' (Y. LI, 12).
The
crises of effort,
temptation, are meant, as the _£"inva/ Bridge was before salvation or perdition. evil
were met by
couraged or
'When
their
own
The
souls of the
or
the last crisis
good and
of the
consciences on the Bridge, and en-
reviled.
the soul of the pious passes over that Bridge, the width of
THE GATHAS.
174
Yea, I (?) adoration (rules and is complete). Order, Thy Holy and with mighty ones, your on yoke and Thy Good Mind. And with these may Ye drive on aye, be Ye for my help 8. (And as I yoke on Your Mathra-speakers for their course, then) would I (myself) approach You in 1 and with these sacred the (highest) deed of worship 2 metric feet (of Zarathu^tra and his peers ), those which are heard and famed afar, as the metric feet of 3 zealous worship, and with my hands stretched out (in supplicating prayer). Yea, You (would I approach),
Your
!
;
,
Mazda
in
!
union with
Your sacred
ritual Truth,
4 and with the homage of a freely-giving helper and with the good virtue of (Your) Good Mind (in my ,
soul).
Yea, with these Yasnas of Your sacrifice would 1 approach You, praising back to You (in answer to Your mercies), O Ahura and Thou, O Righteousness in (the holy) actions of Your Good Mind, (as he moves within us), so long indeed as I shall have 9.
!
!
commanding at my will o'er this my sacred (And doing as) the wise man (privilege) and gift. (thus), may I (like him) become a supplicant who
the power,
gains
5
his ends.
(Mine every wish and prayer is this), then therefore whatsoever I shall do, and whatsoever deeds 10.
that Bridge p. 134).
becomes about one league
'
(West, Mainyo-f Khard,*
Possibly the extension of the Bridge for the pious arose
from the plural use here. 1 Compare Y. XXVIII, 3
See Y. XXVIII,
B
The
2.
2
3.
See Y. XXVIII,
"See Y.
XL VI,
9.
9.
Pahlavi translator accepts a sense of acquisition here as
Aetuno zak i valman 1 avo hu-danak pavan khvahfrno griftar homanani [mozd]. I accede to its indication, holding that gardh certainly has such an element in its meaning. well
as of desire:
!
YASNA (of ritual
and truth
account
(and to
of,
full
x
)
on
do)
yet further
shall
I
make
175
L.
these (prior deeds of
worship), yea, whatsoever (holy works) shine bright as having worth in
Good Mind (whose
(all)
men's eyes through
character they share
;
2
Thy
these as)
and the Aurora which brings on the the 3 light of days, are all, through their Righteous Order, (the speakers) of Thy 4 praise, O Thou Great Giver, stars, suns,
Lord!
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 11.
Your
praiser then (by eminence)
give help through (His implanted)
Good Mind
my fellow-servants). And may that (all)
(in
5
further us)
be done (to which through His veritable grace is most
promotive
(for
the cause)
the I can here only follow the words as they are written meaning is clear enough although rather advanced. Reconstructions on a large scale are seldom of value. 2 Judging from the context, we may render a.rgaf thus. 1
;
The
3
Y.
Pahlavi translator here renders as
XL VI,
3
he translates ukhshano.
if
he read usha.
In
Professor Wilhelm, preferring
Homeric usage favouring increaser.' The Pahlavi has vakhshini^ar in Y. XLVI, 3. Here hosh zak 1 arus den bam I. Ner. alone understood arus. above,
as
'
still
4
'Your.'
5
An
recalls the
'
imperative has long been recognised in van'tam
Let him cause that which
influential
is
;
or read
the most furthering of deeds to
through veritable grace.'
So perhaps
better.
:
grow
.
THE GATHAS.
176
THE GATHA(A) vohO khshathrem (VOHUKHSHATHRA(A)). This Gatha consists of the single chapter Y. LI.
It
has
lines of fourteen syllables with caesura in the middle.
YASNA
LI.
Instructions and Appeals to an Assembly of the Faithful. It
hardly possible that
is
we have
here a continuous whole.
The
thoughts, however, harmonise well enough, and the changes
give
little
trouble.
As
1.
so
often the
Sovereign Authority of
the minds of His sovereign Power, That faithful worshippers, is with it, and thing good every will produce established, is when it repress every evil, and the composer prays that he may never 2 pause at any moment in his efforts to bring that kingdom on.
Ahura, His
reign
over
the
hearts
and
in
the leading theme.
Accordingly, as the foremost of objects, he beseeches for both its blessings and its protection, and names Aramaiti as the especial representative of
Ahura
in this case to grant the
Kingdom
as a
and whose first effect should be the glory of God through the agency of holy dispositions in men. 3. The spirit of the Daena is public and prophetic rather than
Realm
established in spiritual wealth,
and mysterious. The people therefore gather to hear recited, and religious harangues delivered as on political occasions, and all the more because the Mathras are declared to be the results of direct inspiration from Ahura. 4. The present
occult
Gathas
recitations are invocations calling for the four energising Immortals,
the guiding Order, the active Piety, the inspiring Benevolence,
the
Power-wielding Kingdom, and, in
using
these
and
names, the
multitude are also beseeching, by the voice of their spokesman, for the Ratu, the Saoshyarat cried for himself,
and promised by Ahura.
by the Kine, looked
for
by Asha
YASNA
177
LI.
And the men who press this prayer are, each moment (nu/('i/), as the Ratu himself. Wise in
5.
the
of them, for his
homage,
he seeks to gain the kine, like the ideal husbandman, both as property and as emblem, and he desires to establish the Ratu, understood as a person, or as the law, which may judge between the two sides (Y.
XXXI, 2), and, by the expulsion of the evil, give XLVI, 4 Y. LIII, 9). 6. Declaring Ahura
quiet to the land (Y.
;
be the awarder of the highest good and deepest evil, (7) he calls on Him to grant the 'eternal two,' the rewarding Immortals (not to
named he
former verse), but only by means of the inspired
in the
teachings.
And
8.
will declare
as these inculcations are effective for himself,
forth their threats
repaid for his zealous
and promises
to others, being
the very act.
fidelity in
hopes of vengeance, he beseeches
Ahura
instrument, from the holy Fire, which
9.
Recalling the
to give forth a sign, or
may
settle
the disputes by
For he declares that the man who murderously assaults his adherents in the opposing interest (see Y. XXXII, 10, &c.) is inherently and originally perverted in
the forged blade of justice.
his motives, a very 11.
While
10.
son of the Lie, and of the seed of Akoman.
in terms
he addresses Ahura, he in
reality challenges
the devotion of the chieftains, as he calls aloud to the Deity. 12.
Here a temptation of Zarathartra
is
narrated, as
in
the
Vendidad, here dwelling on his youth, there on his maturer manBut the verse shows marked signs of later age. hood. 13. And the soul of the righteous is encouraged by the recorded
example he shall come 14. But the Karpans ;
off the conqueror, as Zarathu^tra did. (priestly chiefs?) of the
following the typical destroyer (as in Y.
world to 15.
ruin,
The
and
opposing party,
XXXII), would bring
the
the creatures to Hell.
true disciples will
however
infallibly
receive the pro-
mised recompense. 16.
And
as
for that ^fisti, conceived
saving knowledge in the sacred verse, the
acquired
under
It will
it.
his care
worship ( Y.
and
XLIX,
be stored in the memory of faithful priests rule; and he will give his subjects a good 1 7. A female saint, 7) in accordance with it.
also illustrious in rank, is,
as
it
by Mazda to give the King of the Realm had
is
celebrated with honourable mention
were, the JCisti in her person, as she
is
named
;
she
in this
connection. 18.
Another devoted friend
stands in the assembly;
taking in [3i]
all
arrests
with his view,
the
speaker's
eye, as
he
and still another. 20. Then, as if and with an expression which shows
(19)
N
THE GATHAS.
178
his identification with the people,
mind with Mazda
are of one
he declares that the 'Archangels'
in
bestowing
spiritual blessings, the
chief of which are inspired words, the source of their discipline,
and the guide of 21.
And
their hopes.
with assurances as to the greatness of the spiritual
blessings implied in
all
that he has said, he prays
more earnestly to grant them to His elect. that Ahura knows and observes the man who
Ahura
And
22.
fulfils
the
all
he declares
command
every
has uttered, as well as believes every doctrine which he
that he
has divulged, and that, knowing Him, He also marks Him as the And he ends by expressing once more his object of His grace. desire to approach the Bountiful Immortals, not as naming them
naming them, as we may well suppose, with a full all that is meant by the sacred words which belong
alone, but
appreciation of to
them
as
names.
Translation.
i.
The good Government
(of
Ahura 2
1
)
be
to
is
chosen (among ) which most of all brings on (our happiness). Actions that oppress us it opposes 3 through the holy Order (which pervades it), and with the pious zeal (of its true servants). Therefore, O Great Creator let me all
wished-for things
as that lot
,
!
1
It is far better to
And
sary sense. shoithra 2 3
it
take Khshathra in
is
its
usual and often neces-
especially desirable not to
confound
it
with
= kshdtra.
The One
choice one.
somewhat
is
inclined
regard vidushemnaLr
to
as
a
monstrous form of vid, which has crept into the text under the influence of the two words vidushe in verse 8, and owing to an attempt to fill out the metre, the original word having been videmnai.r.
The
give.
Leaving the MSS.
I
Pahlavi gives
no
indication except for a form of
intact, I
render as above on the principle that the text in the
should not be violated where
it
du=to
compare dush + vi. is
possible to translate
it
MSS. at all.
Reading videmnaij 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).'
YASNA
LI.
179
produce, and help bring on (that Sovereign Power)
which
the best for us at every present hour.
is
And
these two blessings of Great Creator, and thou His Righteous Order and I also ask of thee, Our Piety (personified, as well) and grant me this Your Sovereign Rule over our desired wealth (to give and to preserve it and likewise) those spiritual blessings which are advantageous for our worship (of Ahura) through (the inspiration of His) Good Mind (within 2.
first I will
ask for
1
O Thou
Your own,
!
;
;
the soul).
(And
3.
You
speak for
I
;
not
is
it
all)
alone
I
who
who
thus appeal to
are guarded in the (cere-
monial and moral) actions of Your those
(law), and by words (which proceed) from the Good Mind (as he speaks within Thy
(inspired)
tongue of
Thy
Mathra).
Yea, these are
all
assembling (each) to hear
You, of whom Thou, O Ahura Mazda most guide 2 and light.
(And they
4.
cry aloud
speaking with them, and 3
the (promised
in
art the fore-
Thee, O Mazda! their name) Where
to
:
embodied
lord of our thrift (the
)
!
I
is
law,
we Where
saving us from the most dreaded dangers that fear
4
the thrift-lord) of (our) ready zeal
,
?
1
I have rather reluctantly read yeka, with long e. Having in mind Y. XXX, 1, where Sp.'s B. reads yaeM, and reading yae^a here, we might regain the lost dual neuter of the pronoun here
XXX,
as in Y.
1,
and so render, 'and which two things belong and the blessings.'
to thee, the possession (rule) of wealth
Roth, cited by Geldner, changes to ashayae\£a here and in Y.
XXX, twice.
1
;
and
I
it
is
certainly striking that asha
render as
affording a 2
See Y.
*
See Y.
good
above,
first,
as
ye/'a.
sense.
XXXI, XXIX,
3
17. 1
;
Y. XXXII.
N
2
should occur
nearer our MSS., and
See verse
5.
as
THE GATHAS.
l8o
does he stand to (show us) mercy ? Whither are (Thy) Righteousness and the Bountiful Aramaiti Piety)
(our
approaching
?
From what
direction
comes Thy Best Mind (to inspire and to guide) ? And whence (again), O Great Creator Thy Sovereign Power (to be our ruler and defence *) ? !
And
5.
it is
the
tiller
of the earth
who
asks this of
(Thy chosen saint himself) he Thee, O Ahura has asked this all of Thee, striving to discover how he may gain to himself the sacred Kine (and with And he would seek this) all wealth in herds beside. ;
!
flow from Thy Righteous Order (and Thy cause), upright as he is in actions, and wise in his self-humbling worship (of that 2 One)
moved by the motives which
who, as a righteous ruler, has appointed a just controlling guide for those whom He has made. 6. (And in partial answer to his question, and to solve his doubt,
I
now
declare the truth)
gives to this (good citizen) that which
is
:
He who
better than
yea, He who bestows on him in accordance the good with his religious choice is (our) Ahura Mazda (and not 3
;
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
We may
indeed doubt whether the idea of personification was ever wholly absent, the original meaning being likewise never Professor Wilhelm prefers taking Ashem as an accusative, lost. Gathas.
'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 fseratuy, Ar(a)maitLr, &c, taking the plurals yaso hvyen (hyen) as irregularly extending to the other subjects. 2
So Wilhelm (by
understood.
It is
taking a form
letter),
difficult
to
referred to as appointing the
3
;
must apply to Ahura. See Y. XLIII, 3 notice ahmai as referring ;
pronoun
as
Ratu through the influence of his as Wilhelm justly says, the third
devotion and pious supplications line
of the
suppose that the vastrya could be
to hoi.
!!
YASNA a false god of the
Daevas
1
).
l8l
LI.
And this will He
bestow
through His divine Authority (established in preparation here), while on the withholder of the sacrifice, who offers nothing to His (cause), He will send worse than the evil (and that not here alone, but) turning of the creation in
last
(And
Thou
course
its
in the
!
bestow thus graciously on O Thou most bountiful Spirit Mazda, Thou who hast made both the Kine and the waters and the plants 2 (for her support) both Immortality and Welfare, those two eternal powers, and through Thy Good Mind in the doctrine (which is revealed through his inspired words 3 ). 8. (Yea, grant me these two inseparable gifts, for having them in store) I will speak for Thee, O Mazda because to the man of understanding 4 one should declare for Thee that which is woe to the wicked, but salvation to him who has maintained the holy Order (in Thy folk and in his soul). For he is (repaid in his deed, and) rejoiced by the Mathra who declares 7.
as
me
him), so grant
it
wilt
also,
to the wise.
(And when
9.
shall speak,
I
I
You
will declare for
that mental) keenness (which reaches the decision),
and which Thou hast bestowed upon the two ing 1
sides See Y.
5
Thy
(in
,
XXXI,
1
7
And
satisfying word).
where the
striv-
this
faith of the dregva;zt is sufficiently
recognised to form the basis for a question, rhetorical indeed, but still 2
a question.
From
plants
'
and
this
beside
'
similar
occurrences
Immortality and Welfare
Compare perhaps
4
Otherwise
'
'
water and the later
plants.
verse 20.
speak one should speak.' 5 Or, from the two aram XLIII, 12. '
;
of the
probably arose the
names with water and
peculiar identification of those 3
'
for
I will
; '
Thee,
O
see notes
Lord
!
for the (all)-wise
on Y. XXXI, 3 and Y.
;
I
THE GATHAS.
82
yea,
will declare
I
of justice which for
Thy
announce by means of
will
I
forged from steel
Mazda
And
2
both the worlds
wicked (with
sword and wrought the wounding of the
for the bestowal of that
it
is
.
for
1
,
Thou
blade) may'st
its
flaming Fire
O
3 ,
Ahura
and prosper Thine (avenging) saint 4 10. (Yea, let Thy believer wound the wicked to the quick), for he, who totally estranged from this bless
!
(our holy rule
5
),
O
Mazda
miscreants
;
(but as for me),
my
Righteous Order to be with
Thy good
the Lord) 8 ,
Who,
:
on Asha (Thy and may he come
call
I
help)
;
the great assembly
my
speak while, with
I
Spitama
O
Ahura
to Zarathustra?
!
is
lips,
Compare Y. XXXII,
7,
",
it is
now address
I
a loyal friend to the
Who has asked
tion of the divine Righteousness, (as 1
my life,
blessing.
(And ye who throng
11.
of you
seeks to destroy
!
of the Lie's creation, and belongs to the
6
a son
is
!
his ques-
he approached 9 )
fo'aSna ayangha
(lit.
?
iron).
and the bath of melted metal from which the righteous suffers nothing, but in which the sinner is consumed, but rashayanghe seems to point to injury produced otherwise than by dipping, and dakhshta certainly designates a metallic Others see the ordeal of
instrument elsewhere 2
So
unmistakable;
see
sign
' ;
several times;
fire
'
here,
is,
however, the original meaning.
comp. Y. XXVIII,
also Y.
XXXI,
18
3,
with
where the depth
ahubu
in
the
is
next
verse. 3
The
Pahlavi while not strictly correct, affords the indication
of a causative, sudined. 4
From
this verse
probably arose the
and metal founding and 5 As invoking Asha is in the understood here. Ga/ seems a
thra-vairya
possibly =ga/.
change 8 8
is
As
it
is
antithesis, I particle,
twice followed by te
suggested to gate,
Or a proper name. See Y. XLVI, 9) 14.
later association of
khsha-
forging.
regard asha/ as
but (toi),
also
not
im-
the interesting
infin. 7
See the third verse.
9
See the fourth verse.
YASNA
By whom
1
bounteous Piety (received and Or who has been regarded as upright
?
Who is worthy ?' would
('
Thy Good Mind
the great cause of
fitted for 2.
the
is
cherished)
and
183
LI.
was ever such, and from
?
ask, for Zarathustra
I
earliest days.
He
was no
Paederast never gained his ear,
polluted wretch.)
nor Kavi-follower on
of
(temptation-)bridge
this
body was (maturely) grown, when they both hasten(ed) to him with the bosom's impure
when
earth,
his
1
power 2
.
(And he will be likewise victorious on the veritable Judgment Bridge, for) the righteous man's 13.
conscience will truly
3
while his soul rages
crush the wicked man's 4
Bridge 5 as he strives by his ,
Some other portion of the human body, suggested by The word looks like text, may be meant by aodarw. 1
form, 3rd 2
pi.,
the con-
a verbal
but see the preceding dual.
render the Pahlavi of
I
(spirit)
on the open ATinva/ actions, and his tongue's
fiercely
this
most
difficult
verse as follows
:
Far
from satisfying me is the Kik, the paederast, in regard to both of (far the two particulars [food and clothing] on the path of winter he whom with from satisfying me) who am Zartusht, the Spitaman, ;
that
is;
bodily
is,
(?)
and thus
me
(or 'where') he incites
(sensations
reading astak
;
also they, or he,
doing) [that to us]
would do
with his incitation in
(?) )
it
to
;
[that
me]
;
is,
and
my
a person comes, this
one who
(is
also leading us on, even in our progress in
is
the cold [of a winter] of accustomed sin, (or in the cold iniquitous This verse seems a very ancient interpolation. winter). 3
Haithim
is
an adverb;
its
position
also
does not so
much
favour an accusative substantive. 4
So our
texts
XLVI, n)
Y.
cries B
:
'
;
but the Pahlavi translator saw khraozhdaiti (see
in his
MSS., rendering khrusuno yehabund= utter
while his soul cries fiercely.'
The occurrence
of peretau(ao) in this verse sheds light
pereto in the previous one. for a loc. as elsewhere.
upon the
Ak
Perhaps
it
is
miswritten.
THE GATHAS.
184
(cursing speech) to reach
l
(and to pollute) Asha's
paths (where the faithful souls come).
(And
14.
No
as are those lost spirits, so are our foes.) 2
friends to the creatures
are the Karpans, (not
granting) complete (harvests) from the fields with
complete (pasture) for the Kine (chief objects for our prayer), bringing woe 3 by their deeds and their
And
teachings.
4
they
whom
they lead) at the
in the
Home But
15.
deliver these
will
by
last (?)
the
who
The
;
counsel
with
Ahura Mazda
His Song Home, Garo^man,
into
an
evil sense,
'
reaching to harm.' Y. LIII,
by
Pahlavi, however, indicates the reading nasvau
Does
the Avesta
May
nas
show an
original evil sense to
nasinSnd.
nas=to
reach?
possibly have '
is
its
is 7.
some original connection? That .ykyaothnau means here by means of rather than because the more probable from the same words in the next verse,
the two
hvvas
2
6
Nasvau(ao) would naturally mean 'reaching'; but the word
1
and
7
first
also elsewhere used in
of
their doctrine(s)
the reward which Zarathuitra
is
Asha), and are fitted for the cause
come
5
of the Lie,
this
declared before (to his friends
will
(beings
possible
XXXI,
notwithstanding Y.
this
So general a term ;
as
'
'
20.
should be avoided where ratum khshayas ashavau £ista
creatures
but see ye dathaeibyo
ere.r
'
(verse 5). 3
As to the grammatical structure, all depends on s
creatures are the
Karpans as
to perfect (harvests)
cattle,
&c.
;
from the
and fodder)
(not) blessing us in the matter of perfect (care
fields,
for the
(sad in the sense of blessing with noi/).
4
Free.
7
Alternatives would be,
B
Or,
'
doctrines.'
°
See the eleventh verse.
Ahura will meet these engagements (?) made when the reward was promised ;' or, the reward which Zarathustra promised before Ahura came into Garo^man.' Ac'
'
;
YASNA
and then these
Mind
185
LI.
be given you by the
gifts will
Good
(within you), and with blessings for the cause
of the Righteous Order
(in
His
hosts).
(And one of you, the greatest, has indeed attained to that wisdom which is thus blessed with a promise), Kavi Vistaspa has reached it in the Realm 16.
and moved in his toil by the chants of the Good Mind (who speaks in the Mathra 2 ); yea, he hath attained to that wisdom which the bountiful Ahura conceived in accordance x
of our great cause (of devotion
),
with Asha, thus to teach us salvation. 17. (And not alone amidst our princes
hath
been marked), Frashao^tra, the Hvogva, hath 3 presented a blest and an endeared form (his child ) and may Ahura Mazda, who has the Sovereign Power, grant her (to us), who is so much to be beloved. And 4 for the (progress of the) good Religion do ye, O ye sanctity
people
!
Asha
of
18.
receive her with desire
5 ,
;
Yea, that (holy) wisdom,
Hvogva 6
for the gaining
and
(she will help the great cause).
!
O
Gamaspa
the
these (pious throngs) are choosing through
cording to the general form of the Gathic sentence, koist para go more naturally together than if the force of the para was extended to £-asa/. The coming of Ahura is elsewhere mentioned here He enters His audience-chamber before His approaching ;
saints.
such cast of meaning. I have, moreover, that the origin of magian may, notonce suspected than more withstanding the moghu of the later Avesta, be simply this maga so 1
Maga may have some
'
often used in the Gathas to designate 2
'
'
the cause.'
See verse 20.
So also the Pahlavi translator in his gloss aigham bartman pavan ne\rmanih bara yehabune
;
'
6
Or, reading a nominative,
'
Gamaspa
is
choosing,' which
is itself
I
THE GATHAS.
86
their Righteousness as the (true) splendours of riches
(these pious
men who
Good Mind (doth Mazda that which
kingdom where
are) gaining the
And
grant
me
the
govern).
O
these with glad wishes 1 receive
!
from
Thy
grace
(And
19.
also,
2 .
prayer
this
is
already and beforehand
This established Sovereign Power the heroic (Kavi Vistaspa has given), O Maidhyo-mah He who is wise through the Religion, the Spitama. and who seeks (the true) life, he is granting it to us 3 yea, he has pronounced the laws of Ahura our Maker, and declared that which is for (our) life's heard.)
;
actions (beyond
And, that
20.
other things) best.
all
blessedness for you,
gift of
all
(the
Bountiful Immortals) with one consent in sympathy to help us (are disposed
likewise
the
4
)
to grant
make) the Holy Order
Good Mind
(in
our
folk)
;
(and
;
may
they
(firm) for us through and may they reveal
words with which Piety likewise (speaks
to us the
And
her truths).
homage us Ahura
receiving sacrifice with
may
(from our praises),
they seek
5
for
Mazda's grace. (Yea, this Kavi Vfrtaspa) the
21.
man
bounteous, and with understanding
is
and
well possible, as
a plural, 1
(And
his actions.
I
var
is
as a reward)
also conjugated with
of Aramaiti
in his
words
may Ahura n
;
but
give
rapm seems
and vido likewise.
concede
this
shade of meaning to the indications of the
Pahlavi. 2 8
to
The Pahlavi gives us our first If Gamaspo (nom.) is read in
him
'
;
indication here.
verse 18, ahmai might here refer
to this one.'
4
Or, 'let them grant;' infinitive as imperative.
5
Seeking
;
a dual
is
here disapproved by the source from which
the suggestion originated.
YASNA
187
LIII.
him that Righteousness which is blest, (but) with the Religion (alone), and that Sovereign Power which is established through the Good Mind (in His folk). And this same blessing would I pray from His grace \ 22. For Ahura Mazda knoweth the man whose best gift for the sacrifice is given unto me, and from the motive of Righteousness for
all,
and
in
prayer for yet
worship (the eternal ones)
;
(and in thankfulness
;
further grace),
still
yea,
will
I
will
I
worship those
who have ever lived, and who still live, and by their own (holy) names, and to their (thrones 2 ) will I draw near with
my
praise
!
THE GATHA(A) VAHI6TA
ISTIS (VAHIS-
TOI6TI(i)). This Gatha, named from its first words, consists of chapter LIII of the Yasna. While its matter is homogeneous with that of the other Gathas,
it
bears some evidence of
having been composed in the latter portion of Z a rath ultra's life. It is, as usual, separated from the other Gathas by its metre, which shows four lines with two half lines. The first
two have eleven or twelve
syllables
have fourteen plus a half
with
gularities
line
seem frequent.
five,
the third seems to
;
so also the
The composition has
Irre-
last.
for its sub-
stance a marriage song, but one of a politically religious character.
The some
piece a-airy
tainly looks as if
1
I
I refer
would 2
LIV,
1,
has been considered by
as susceptible of a similar metrical arrangement,
tern
refer
it
it
to
originally
belonged to Y. LIII.
Ahura, supposing
to ashi.
Compare Vend. XIX,
31.
it
to
stand;
and
It is,
it
cer-
however,
reading
tarn,
1
THE GATHAS.
88
otherwise divided by Bartholomae (see Arische Forschungen, 2^ 6V heft,
From
23).
s.
the past form of sravi,
Zarathmtra was no longer living when
some have thought that hymn was composed,
this
may only mean (his prayer) has been, or is heard.' we must, however, render was heard,' this does not determine The expression Zarathmtri.r the certainty of Zarathmtra's death.
but the word
'
If
'
Spitamo also gives the impression that some heir to Zarathmtra's and prestige existed, but even this is not decisive, for a future
office
successor
may
be
for a
time a contemporary, while, on the contrary,
the nuptials of Zarathmtra's daughter, with the mention of his name,
and the reference
groom
The
living.
still
to her
father' as the
'
whom
one from
obtained her, indicate that Zarathmtra
may
her bride-
well have
been
forms Zarathmtrahe and fedhro remain as
later
the indications of a later origin than the actual period of Zara-
thmtra's
lifetime
but
;
these
circumstances
may
owing
be
to
accidental causes.
The
has freshness and vigour throughout, and would indiif not authorship. That Zarathmtra
style
cate Zarathmtrian influence,
does not speak in the
The
the question.
first
piece
is
person, has no importance whatever in
not of course a whole
be a whole out of which parts have
on
vehemence
to the old polemical
unnatural.
The marriage
have
if
been,
the bard
That
fallen.
;
but
in the last verses,
festival
without intention, a
it
may
well
the subject passes
of Zarathmtra's
is
far
child
occasion,
semi-political
from
must and
would express himself, as naturally, with regard to the was still going on. This latter fact also shows an
struggle which early
date
the passages
;
kindred with some in Y.
Verses to
and
1
2
referring to
XLVI, and
are
the struggle
strongly
elsewhere.
form an admirable introduction
;
the transition
the marriage occasion was, however, contained in
lost verses.
and 5 hang well together; and 6 and 7 are not at all remote from them the warlike close, although far from surprising us, must have been introduced by one or more now missing Verses
3, 4,
;
stanzas. 1. its
As
the object of the 'great cause,' next to the preservation of
adherents,
parties (Y. it
is
was
XLIV,
the extension of 12),
its
and then over
influence, all
first
over hesitating
the living (Y.
XXXI,
3),
not surprising that the central prayer of Zarathmtra should
have culminated
in a desire for the conversion of
Turanians had been known
to
come over
opponents.
Even and
to the holy creed,
help prosper the settlements which their kith had so often plun-
dered (Y.
XLVI,
12);
he had therefore prayed that those
who
YASNA
189
LIII.
had heretofore injured the holy Daena might become its disciples by a genuine conversion. 2. Having observed the fidelity of converts and original disciples, the king and his chief nobles would celebrate their devotion by hymns, ceremonies, and sacrifices, as the symbols of every moral virtue, laying down for the people the 3. As it would be pushing rather far to moral law of the Saviour. suppose the Saoshyawt to be referred to in Umk§., and as moreover, according to Geldner's admirable suggestion, that title may here well refer to Zarathu^tra, it is better to accept a loss of verses, and to
suppose a person alluded to as the bridegroom, who,
so eminent as to merit the imposing
one of
at least
his
more prominent
name
not one
if
of Saoshyarct, was
satellites, for
still
the ancient poet
She is goes on to address a daughter of Zarathuslra as a bride. ancient maid of that of a the youngest, and her name is as pious as Her Israel, for she is called 'full of the religious knowledge.' be a support in holiness, and she is to take counsel Her response is appropriate she will vie with her husband in every sacred affection, as well as in every domestic virtue. 5. The priestly thaliarch then addresses the bridesmaids
husband
to
is
with piety.
4.
;
and the pair with suitable admonitions 6. Turning now to the assembly, possibly
to piety
and
affection.
after the recital
of some
stanzas long since vanished, he proceeds with warnings and enHe will exorcise the Demon who was especially couragements.
the slave of the DaSvas the evil
Vayu, the
they would
come
;
spirit
but he warns of the
air.
7.
forth as conquerors
all
men and women
against
Charitably concluding that
from the
trials
which
still
awaited them, he next warns them against all solicitations to vice. 8. Having named profane Demons, his polemical zeal becomes Anticipating with fierce delight the sufferings of the fully inflamed. wicked, he calls vehemently for the champion,
who may,
in alliance
with neighbouring potentates, deliver up the murderous false-leader, giving peace to the masses ; and he entreats that all haste may be used.
9.
To
arouse the great chiefs to their duty, he recalls (as in and he calls for the prince the successes of the foe
XXXII) who may overthrow and expel him, but, as if well aware that the human arm could not alone bring salvation, he attributes to Ahura
Y.
;
the Sovereign Power, which alone can guard helpless innocence
against lawless plunder
and oppression.
THE GATHAS.
I90
Translation.
That best prayer has been answered the prayer of Zarathu.stra Spitama, that Ahura Mazda might 2 grant him those boons, (the most wished-for) which flow from the good Order, even a life that is prospered 3 for eternal duration, and also those who deceived 4 him (may He likewise thus grant him) as the good Faith's disciples in word and in deed 5 2. And may Kavi Viitaspa, and the Zarathuitrian Spitama G and Frashao.stra too with them, offer propitiation to Mazda in thought, word, and deed, and i
7
.
,
.
,
1
Some
lay stress
upon
the literal form
'
was
living (see the 2 3
4
remarks
summary).
in the
Free. I
follow the Pahlavi with
I follow the friftar
formerly hostile
Pahlavi also has, in the
all
;
it
has hu-ahuinad'.
of the Pahlavi, as the conversion of those
suggested by vauraya and Fryana, not to speak
is
primary
the
of
and regard was no longer
heard,'
the expression as indicating the fact that Zarathu^tra
rendering
even he
'
word and deed of
of
who the
is
durerethm
good
The
-£ikhshnusha.
the deceiver religion.'
is
to be instructed
The MSS.
should
not hastily be abandoned. 5
That more than a
XXX,
Y.
worship 6
3)
is
Who
;
ritualistic
sanctity
is
meant
is
certain (see
but that no sanctity could be recognised apart from
equally undeniable.
was the Zarathiutrian Spitama translator, reading
after the Pahlavi
would not follow translatable text.
this
Why
evil
example
Some change
?
Zarathu^tra in
should a Spitama,
a
first
who was
Spitama
the text ;
translation
but
I
of a
not Zarathu^tra,
be called Zarathuxtrian ? Were some of the Spitamas not in sympathy with their great kinsman, Spitamas who were Mazdayasnians, but not of Zarathu^tra's order?' One would however '
suppose that some one of Zarathujtra's family was meant who occupied the position of his especial representative and natural successor.
YASNA
I9 1
LIII.
Yasna confessions as they render Him praise, making straight paths 2 (for our going), even that 3 Faith of the Saoshyawt which Ahura will found 1
.
(The master of the
feast.)
will they give Thee, O Pouru^ista, Spitami! young 5 (as thou art) of and Hae/£a/-aspid 6 the daughters of Zarathiutra, him will they give 3
And him
4
.
the
thee as a help in
Good Mind's
true
service,
7 of Asha's and Mazda's, as a chief and a guardian 8 Counsel well then (together ), with the mind of and act with Armaiti, most bounteous and pious .
;
just action.
(She answers.) will
I
4.
love
and
9
vie with him, since
from (my)
father he gained (me). For the master and toilers, and for the lord-kinsman (be) the Good Mind's bright 10
'
1
Free.
2
Recall the 'path
Thou
made
declarest to be that of the
That
4
Verses have here
made
is,
will
Good
permanently found,
3
Kine/ and 'the way' which
for the
fallen out, as
Mind.'
establish.
some
allusion
must have been
to the bridegroom.
So more according to the hint of the Pahlavi and the statement So Geldner, K. Z. 28, 195. of the Bundahij; West, XXXII, 5. 5
6
Or,
7
A
8
'
will he, the
chieftain,
It is,
Saoshya«t, the bride's
father.'
a protecting head.
perhaps, safer to refer this
'
questioning
'
to the pair
;
but
with pares are also used of consultations with the Deity (see Y. XXXIII, 6). Y. XLIV, 13 nearly necessitates the
ham
forms of
wider and 9
less
concrete view here.
Varan? looks somewhat
demand it. 10 Her father's to
whom
he had
like a gloss,
but the metre seems to
sanction was a reason for devotion to the
given her.
man
THE GATHAS.
I92 blessing (be
)
me
the pure for the pure ones, and to
1 ,
the insight (which
2
Mazda grant
Ahura
it,
(The
gain from his counsel
I
good conscience
for
master of the
priestly
Monitions for the marrying
3 ).
for ever.
feast.)
speak to (you) maidens, to you, I who know them and heed ye my (sayings) By these 4 laws of the Faith which I 5.
I
;
:
life of the Good Mind (on earth (And to you, bride and bridegroom 5 ),
utter obtain ye the
and let
heaven).
in
each one the other
Righteousness cherish
in
thus
;
alone unto each shall the home-life be happy.
o'er
[Thus real are these things, ye men and ye 6 guard !] from the Lie-demon protecting, I my (faithful), and so (I) grant progress (in weal
and
in goodness).
6.
women
And
the hate of the Lie (with the
hate of her) bondsmen (and so would expel
Vayu
(?)
pray from the body,
I
For
7
it
).
,
To
the glory.
means he
these evil truth-harmers
Ye
reaches.
thus slay the
1
The
B^/=ba^lies
3
See the previous verse.
5
These words do not seem adapted can
is
(I)
render
force)
increasing
(forth*
;
I
9 10
Or,
thus
(I
Or,
(if
i.
ye in Y.
From
(?)
the
XXVIII) ;
progress,
e.
bond
exorcise) of the
being zealous.'
evil sense.
guide as a rathema
prosperity,
'
to the bridesmaids.
literally:
from the body or person.
injuries* If
4
who (compare
a watching guardian
'
mental
certainly nearer than b
elsewhere used in an
only
generous guide
8
by these
Pahlavi translator has sirih here.
67aini I
life
mars
9
).
2
7
who bear
10
ye follow his courses
6
to those
(and bring him to power), his shame
8
(of the
nom.
Drug
(for)
as
a
mine, (me)
sing, with verbal
of the
Drug
I
pray
Drug) the malicious
* yes6-para.
*
to 3rd pi.
ye bear, or promote, the interests of Vayu.' '
evil food.'
Some
line here is gloss
;
the
first
thought would be to eliminate
YASNA
193
LIII.
But yours be the recompense, (O ye righteous women!) of this great cause. For while lustful desire heart-inflamed from the body 1 there beyond goeth down where the spirit of evil reaches (to ruin, still) ye bring forth the champion 2 to help on the cause, So your last word is (and thus conquer temptation). 7.
'
Vayu
(ye cry
';
And
8.
foiled
4
thus
in
it
6
)
deliver
the difficult second line
by these means be
be they likewise. Let them With good kings let (our
5
shriek in their anger.
champion
).
the sinners
let
and consumed
;
3
triumph
7
8
smiter
the
a captive in
(as
but the third line might be an effort (by
;
the poet himself, or an associate, see the metrical form) to explain,
awkward second line. Reading y^ma and rathema, and taking ^enayo as in an evil sense, with spasutha as a second Do ye, O ye twain, plural, we might render as a question ye helpers of the T>rug; do ye regard promotion (as thus to be But in that case verses 6 and 7 should be regarded as gained) ? separated by many lost verses from the fifth verse. But is not the It is merely an address. first line the gloss ? or relieve, the
:
'
'
1
Free.
3
The
2
difficulty
here
lies in
a reward in a good sense.
Lit.
the
'
the greatness.' line
first
Misdem
is
which seems
to declare
hardly used of retribution.
must therefore be taken in a good sense. The following evil must be supposed to have been avoided and Vayu to be Vayu is used in an evil sense in verse 6. uttered in triumph. If mizdem could be supposed to express retribution, then evil men and women would be threatened, and Vayu would be a cry It
results
'
'
;
As
uttered in woe.
to
Vayu
with his two natures, see part
ii
as
per index. 4 5
The The
foiling of the evil here recalls
Pahlavi translator seems
za/foyaX'a
to
(zahyaM), zanun-homand.
adebaoma.
me It
too free in rendering also
geh va mar for ^maram. he had our present text.
imitation of letters in
from certain that 6 See verse 9 also Y. ;
7
(Y. 8
XL VI,
makes It is
a
curious
of course far
4.
Recall the delivering of the evil into the two hands of
XXX,
and Y. XLIV, 14). Khruneram^a must be a gloss. [31]
8,
o
Asha
THE GATHAS.
194
giving peace to our dwellings, and peace to Let him charge 1 those deceivers, our hamlets. 2 and swift be (the chaining death as the strongest
battle),
;
issue).
Through
9.
false believers the
tormentor makes
(those who once helped our Thy helpers refusers The estranged heroes shall no longer give succour). 4
3
;
5 thus desires, and the reprobate wills it, with the will 6 Where is that he harbours to conquer our honour .
then the Lord righteous life
and
7 ,
(beguile)
who
them
will smite them from
of
license
Mazda
?
!
Thine is that power, (which will banish and conquer). And Thine is the Kingdom 8 and by it Thou bestowest the highest (of blessings) on the right;
living 1
2
Lit.
'
poor 9
!
Let him " rout
" or " stir " them.'
Comp. mazuta=the '
strongest in Y.
XLIX,
1,
'the prevailer.'
with the chaining of death the greatest.'
I can only suggest the suspiciously simple nar= (comp. the frequent na) and pi nourish, support. The Pahlavi translator seems likewise to have had some such rendering 3
For narpij
=
hero
in
mind, for he translates dastobar.
* 4
As
usually
which 5
is
to ri^ir, the Pahlavi translation, difficult,
I
The
would
hints in the direction
which
here
more than
restore as re^inend.
Pahlavi translator erroneously sees
free with his
is
above followed, by a word
tanapuharkano homand.
'
bridge
'
in pesho, or
See Geldner, Stud.
3.
7 See Y. XLVI, 4. See Geldner, Stud. 54. 8 Comp. the Ahuna-vairya which takes its last line from this place, and Y. XXXIV, 5. Vahyo is a variation for vangheus vahyo. 6
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 Such freedom as the above is often (desire) of the reprobate.' a critical necessity in the attempts to reproduce the warmth of the '
original.
THE YASNA. It
now hardly
is
necessary to say that the Yasna
is
the chief liturgy of the Zarathiutrians, in which confession,
and praise are all combined Like other compositions of the kind, it is made up of more or less mutually adapted fragments The Gathas of different ages, and modes of composition. invocation, prayer, exhortation,
as in other liturgies.
are sung in the middle of
the Visparad
is
it,
and
Vendidad Sadah, for the most part at
in the
interpolated within
it
the ends of chapters.
We
have no reason to suppose that the Yasna existed
in
present form in the earlier periods of Zarathostrianism,
its
but we have also no reason to doubt that its present arrangement is, as regards us, very ancient. The word Introductory Yasna means worship including sacrifice. excerpts occur in several MSS., and are
They
Geldner.
Y. XI,
17, 18;
are to be found in Y.
Y. XXII, 23-27; Y.
YASNA The
I,
XXVII,
now
printed
23
Y.
;
13,
Ill,
by
25 14; Ny.I,2. ;
I.
Sacrifice Commences.
announce 1 and I (will) complete (my Yasna) to Ahura Mazda, the Creator, the radiant and glorious, the greatest and the best, the most beautiful (?) (to our conceptions), the most firm, the wisest, and the one of all whose body 2 is the most perfect, who 1.
1
I
Or,
'
I
invite
; '
but the
word seems equal to avaedhayema ; Comp. also ni te vaedhayemi and ni
compare the Vedic vid + ni. v6 vaedhayemi in Y. I, 21, 22. The Pahlavi favours 'I invite/ 2 Not that Ahura was conceived of as having a body proper.
The
stars are elsewhere poetically described as his
O
2
body, as other
!
YASNA
196
I.
His ends the most infallibly, because of His Righteous Order, to Him who disposes our minds aright 1 who sends His joy-creating grace afar; who made us, and has fashioned us, and who has nourished and protected us 2 who is the most attains
,
,
3
bounteous Spirit 2. I announce and I (will) complete (my Yasna) to the Good Mind, and to Righteousness the Best, and to the Sovereignty which is to be desired, and to Piety !
the Bountiful, and to the two, the Universal Weal and Immortality, to the body of the Kine, and to the Kine's Soul, and to the Fire of Ahura Mazda, that one who more than 4 (all) the Bountiful Immortals has made most effort (for our succour) (will) complete (my 3. And I announce and I Yasna) to the Asnya, the day-lords of the ritual order, to Havani the holy, the lord 5 of the ritual order and I celebrate, and I (will) complete (my Yasna) to Savanghi and to Visya, the holy lord(s) And I announce and (will) comof the ritual order. plete (my Yasna) to Mithra of the wide pastures, of the thousand ears, and of the myriad eyes, the Yazad of the spoken 6 name, and to Raman Zfoastra. ;
divinities are said to
body 1
'
;
that
is,
be tanu-mathra, having the Mathra as
their
incarnate in the Mathra.
Disposing aright as to mind.'
2
Pahlavi parvar^/.
3
Elsewhere the Sperata Mainyu
*
The
Fire
is spoken of as His possession. seems almost spoken of as one of the Amesha
Spe?zta. 5 Lords of the ritual because ruling as chief at the time of their mention, and in this sense regarded as genii protecting all ritual Visya presides over the Vis; seasons and times of their class.
Savanghi, over 6
Having an
cattle.
especial Ya^t.
'
YASNA announce and
I
4.
(will)
197
I.
complete (my Yasna) to
Rapithwina, the holy lord of the ritual order, and to Frada/fshu, and to Za^tuma, the holy lord(s) of the ritual order;
and
(my Yasna) Ahura Mazda's
celebrate and complete
I
to Righteousness
the Best, and to
x
Fire \
and
announce
I
.5.
(my Yasna)
complete
to
Uzayeirina the holy lord of the ritual order, and and to Da/^yuma 2 the holy lord(s)
to Frada^-vira
,
of the ritual order, and to that lofty Ahura Napa/apam (the son of waters), and to the waters which Ahura Mazda 3 made. 6. I announce and complete (my Yasna) to Aiwisru-
thrima (and) Aibigaya
4
the holy lord(s) of the ritual
,
and to Zarathuitrotema, and to him who possesses and who gives that prosperity in life which furthers all. And I celebrate and complete (my Yasna) to the Fravashis of the saints, and to those of the women who have many sons 5 and to a prosperous home-life which continues without reverse throughout the year, and to that Might which is wellshaped and stately 6 which strikes victoriously, Ahuramade, and to that Victorious Ascendency (which it order,
,
,
secures). 7.
announce and
I
I
complete (my Yasna) to
Ushahina, the holy lord of the ritual order, and to Bere^-ya (and) Nmanya, the holy lord(s) of the ritual order,
and to Sraosha (who
Obedience) the blessed,
is
endowed with blessed recompense
(as
a thing com-
1
Constantly associated together in the later Avesta.
2
hv=h
3
As opposed to those which might belong to Angra Mainyu. 5 Men and herds ? Or, who furthers life.'
4 6
before y.
'
'
Well-grown.'
'
YASNA
I98
I.
smites with victory, and furthers the and to Rashnu 2 the most just, and to settlements, Arstal 3 who advances the settlements, and causes pleted
who
1
),
,
,
them
to increase.
And
8.
announce and
I
I
complete (my Yasna) to
the Mahya, the monthly festivals, lords of the ritual 4 order, to the new and the later moon, the holy lord of the ritual order, and to the
full
moon which
scatters
night. 9.
And
I
announce and complete (my Yasna) to
the Yairya, yearly feasts, the holy lords of the ritual order.
I
celebrate
and complete (my Yasna)
to
5
Maidyo-zaremya the holy lord of the ritual order, and to Maidyo-shema, the holy lord of the ritual order, and to Paiti^hahya, and to Ayathrima the advancer, and the spender of the strength of males 6 the holy lord of the ritual order, and to Maidhyairya, the holy lord of the ritual order, and to Hamaspath,
,
maedhaya, the holy lord of the ritual order yea, I celebrate and complete my Yasna to the seasons, ;
lords of the ritual order.
And
announce and complete (my Yasna) to 7 lords of the all those who are the thirty and three ritual order, which, coming the nearest, are around about Havani, and which (as in their festivals) were 10.
1
I
I
should say that the suffix has
this force
here as in close con-
nection with ashyo. 2
Genius of
4
Literally,
5
See the Afrinagan.
7
Haug
s
rectitude. '
first
to the
moon
Rectitude in another form.
within/ showing 6
The
little light.
rutting season.
called attention to the striking coincidence with the
In the Aitareya and -Satapatha Brahmawas, in the Atharvaveda, and in the Ramayawa, the gods are brought up to the number thirty-three. The names differ somewhat however. (See Essays, Indian.
ed.
West, 2nd edition,
p.
276; see also Rv. 240, 9; 250,
2.)
YASNA
199
I.
by Ahura Mazda, and were promulgated
inculcated
by Zarathustra, as the lords of Asha Vahista, who
is
Righteousness the Best.
n. And
announce and complete (my Yasna) to 1 to Mithra, the lofty, and the everlasting, and the holy, and to all the stars which are Spe^ta Mainyu's creatures, and to the star TLstrya, the resplendent and glorious, and to the Moon which contains the seed of the Kine, and to 2 the resplendent Sun, him of the rapid steeds, the eye the two, to
I
Ahura and
Ahura Mazda, and
of
And
to
Mithra the province-ruler.
Fravashis
4
and as
again,
radiant,
the
my Yasna
to Ahura him who rules the glorious, and to the
celebrate and complete
I
Mazda (once month 3 ), the
to
of the saints.
announce and complete my Yasna to O Ahura Mazda's son! together with all the fires, and to the good waters, even to all the waters made by Mazda, and to all the plants which 12.
And
I
thee, the Fire,
Mazda made.
And
announce and complete (my Yasna) to the Bounteous Mathra, the holy and effective, the 13.
I
revelation given against the
1
The
star Jupiter has
Armenians, and
it
Daevas 5
the Zarathui -
;
been called Ormuzd by the Persians and
may be
intended here, as stars are next
men-
be struck with the resemblance to the Possibly both ideas were present Mitra-Varuraa of the i?z'g-veda.
tioned, but
to the
who can
fail
to
composer.
2
Recall j^akshur Mitrasya Varuraasya Agnek.
3
The The
4
first
day of the month
first
month
is
is
called
called Fravashi.
Ahura Mazda. These are put
for the par-
day of celebration. This was the Vendidad, the name being a contraction of It will not be forgotten that the Vendidad, although vidaeva-data.
ticular 5
later
put
together,
contains
old
Aryan myths which
antedate
200
YASNA
trian revelation,
and
I.
to the long- descent
x
of the good
Mazdayasnian Faith. 14. And I announce and complete (my Yasna) to the mountain Ushi-darena 2 the Mazda-made, with its sacred brilliance, and to all the mountains glorious with sanctity 3 with their abundant Glory Mazdamade, and to that majestic Glory Mazda-made, the unconsumed 4 Glory which Mazda made. And I announce and complete (my Yasna) to Ashi the good, the blessedness (of the reward), and to iifisti, the good religious Knowledge, to the good Ereth^ (Rectitude 5 ?), and to the good Rasasta/ (persisting zeal 6 ?), and to the Glory and the Benefit which are Mazda-made. 15. And I announce and complete (my Yasna) to the pious and good Blessing of the religious man 7 the holy, and to the curse of wisdom, the swift and redoubted Yazad of potency (to blight). 16. And I announce and complete (my Yasna) to these places and these lands, and to these pastures, and these abodes with their springs of water (?) 8 and ,
,
,
,
Zarathujtra, although in is
a demi-god in 1
and
it,
The long tradition From this mountain '
2
have descended 3
'
'
Ereth(?
6
The
7
Shall
The text.
'
involved in myth.
is
so Spiegel.
the Iranian kings were later supposed to
hence the mention of the
'
glory.'
may (rz'ti ?)
comfort,' or
mere
unseized,' the Pahlavi agrift(?); Ner. agr/hitaz/j;
have meant
say,
'
seize
seems without
state of activity
we
'
here.
Or possibly 'the
hv&r, to eat, 5
;
present greatly later form, Zarathujtra
name
Observe the impossibility of the meaning
well-being 4
;
its
his
'
'
originally.
inflection.
(?).
of the departed saint
Pahlavi with
its
'
here
?
afkhvar points here perhaps to a better
Recall awzhdatem-£a, awzhdaungho, awrem.
!
YASNA to the waters, land,
and
20I
I.
plants,
and
to this earth
and
to
yon heaven, and to the holy wind, and to the stars, moon, and sun, and to the eternal stars without beginning 1 and self-disposing 2 and to all the holy creatures of Spe/^ta-Mainyu, male and female, the ,
,
regulators of the ritual order.
And
1 7.
I
that lofty lord
announce and complete (my Yasna) to
who is the ritual Righteousness 3
(itself),
days in their duration, and of daylight, to the moons, the years, during the days and the seasons which are lords of the ritual order at
and
to the lords of the
the time of Havani
4 .
announce and complete (my Yasna) to the Fravashis of the saints, the redoubted, which overwhelm (the evil), to those of the saints of the ancient lore, to those of the next of kin, and to 1
And
8.
I
the Fravashi of (mine)
own 5
soul
19. And I announce and complete (my Yasna) to all the lords of the ritual order, and to all the Yazads,
the beneficent,
who
dispose (of
aright, to those
all)
both heavenly and earthly, who are (meet) for our sacrifice and homage because of Asha Vahista, (of the
Order which
ritual
O
20.
and
is
'
the best').
(thou) Havani, holy lord of the ritual order,
Rapithwina,
Savanghi,
Aiwisruthrima,
(and)
and Uzayeirina,
Aibigaya, (thou that to their course,'
aidest
and so fixed
1
Meaning without beginning
2
Self-determining, not satellites, having the laws of their
'
motion
and
'
'
(?).
own
in themselves.
3
The
the
faith.
divine
Order par eminence, expressed
in the ritual
and
Not to the chief of Havani,' possibly in the lordship,' the when it is especially the object of worship. Thus each object of worship becomes in its turn a lord or chief of the ritual order.' 4
'
'
time
'
'
5
The
soul of the celebrant or his client
is
intended.
!
YASNA
202 life
if I
!)
have offended you, and thou,
holy lord of the ritual order 21.
If
I.
I
O
Ushahina,
!
have offended thee \ whether by thought,
or word, or deed, whether by act of intent or wish,
make up
earnestly
I
will,
or without
the deficiency of
have caused decrease 2 Thy Yasna, and Thy homage, I
this in praise to thee.
If
that which is announce (and celebrate in
I
3
)
more
to thee (the
for
this)
22.
Yea,
all
ye
lords, the greatest ones, holy lords
of the ritual order,
if I
have offended you by thought,
or word, or deed, whether with 4
my
will,
or without
you (now the more) for I announce to you (the more) if I have caused decrease in this which is your Yasna, and your praise. 23. I would confess myself a Mazda-worshipper, of intending error
I
,
praise
this.
Zarathu.stra's order, a foe to the
Daevas, devoted to
the lore of the Lord, for Havani, the holy lord of the ritual order, for (his) sacrifice,
homage,
propitiation,
and praise, for Savanghi, and for Vlsya, the holy lord of the ritual order, for
(his) sacrifice,
homage, prohomage,
and praise, and for the and praise of the lords of the days in duration, and of the days during daylight, for
pitiation
sacrifice,
propitiation their
1
Compare Rv. VII,
2
Practised, or induced neglect, or omitted portions of
3 4
'
I invite for
That
Thee
86, 3-6.
'
the thought, word,
and deed here were more than the mere
semi-mechanical use of faculties in reciting the
At the same time the liturgy. if
he recited
liturgy,
is
clear.
morality was supposed to be represented in
man would
offend in thought, word, and deed,
carelessly, or with
bad conscience, and as guilty of The moral and ceremonial laws
The it
all
it.
(?).
evil
any known and unrepented went hand in hand.
sins.
YASNA
203
II.
those of the monthly festivals, and for those of the yearly ones, and for those of the seasons
YASNA The worship.
my
II.
Sacrifice continues.
desire to approach
I
1.
1
the Zaothras
desire to approach the
I
worship.
!
2
with
my
Baresman with
desire to approach the Zaothra con-
I
Baresman in my worship, and the Baresman conjointly with the Zaothra. Yea, I desire to approach this Zaothra (here), and with this (present) Baresman, and I desire to approach this Baresman conjoined with this Zaothra with my praise 3 and I desire to approach this Baresman with praise provided with its Zaothra with its girdle, and spread with
jointly with the
;
sanctity. 2.
And in
this
Referring yas to
the approach correct, as
its
more
needed 2
read,
'
I desire
may be
approach' seems
a desire 'to
this,
Many
quite
of the objects referred like
'the
mountains/
be spiritually approached, or indeed invoked.
to
Zaothra seems to
other nouns,
pare
Or
holy
the genius of each several object to be
were already present, although some,
to
praise, the
original sense.
out the sense here.
fill
desire
I
the various objects of worship, which
we understand
necessary to
it
of
Aside from
invoked.
and the Baresman
3
Ahura Mazda with my
to approach 1
Zaothra
ahmya
it
me
hardly a vocative here.
If declined as
would seem to be exceptionally a masculine
zaothre below.
I
should
feel
;
com-
constrained to regard
here as a masc. plural accusative (comp. haoma). 3
If zaothre
is
not a
loc.
masc.
it
may
be used with the
loc.
masc.
would then equal Zaothraya. The letter KJ is often simply the Pahlavi
pronoun
irregularly.
It
times the correct writing for those curtailed.)
letters.
(Useless repetitions are
YASNA
204
II.
and the Bountiful Immortals, (all) those who rule aright, and who dispose of all aright, these also I desire to approach and with my lord of the ritual order,
praise.
And
3.
in this
to approach the
Zaothra with
this
Asnya with my
Baresman
praise.
I
I
desire
desire to
approach the Havani with my praise, the holy lord of the ritual order, and Savanghi andVisya,the holy lords And in this Zaothra with this of the ritual order.
Baresman
I
desire to approach Mithra with
my
praise,
of the wide pastures, of the thousand ears, and of the
myriad eyes, the Yazad ofthe spoken name, and Raman //^astra with him, the holy lord of the ritual order.
And
Zaothra and with the Baresman I desire to approach Rapithwina with my praise, the holy lord of the ritual order and Frada/-fshu and Zazrtuma, the holy lords of the ritual order and in 4.
in this
;
;
Zaothra with this Baresman I desire to approach toward Righteousness the Best with my praise, and with him the Fire, Ahura Mazda's son. this
And
5.
to
in this
Zaothra with
approach Uzayeirina with
Baresman I desire praise, and Frada/-
this
my
and Da/foyuma the holy lords of the ritual order and with them that lofty lord, the kingly and brilliant Apam-napa/ 2 ofthe fleet horses, and likewise the water Mazda-made and holy, l
vira
,
;
,
And
6.
Aiwisruthrima, (and) Aibigaya, the holy
and Frada^-vispam-hu^aiti, and Zarathu5trotema, the holy lord, and the good, heroic, and bountiful Fravashis of the saints, and the women who have many sons, and a peaceful and lord(s) of the ritual order,
prosperous home-life that continues without reverse throughout the year, and Force well-shaped and 1
/iv
=h
before y.
2
Sometimes Napa/-apam.
YASNA
205
II.
and the Victorious-blow Ahura-given, and the Victorious Ascendency (which it secures), and (7) Ushahina, the holy lord of the ritual order, Bere^ya and Nmanya, the holy lords of the ritual order, and Sraosha, Obedience, the blessed and the stately, who smites with the blow of victory, furthering the settlements, the holy lord of the ritual order, and Rashnu, the most just, and Arcta^, who furthers the settlements, and causes them to increase. 8. And in this Zaothra with this Baresman I desire to approach the Mahya, the monthly festivals with my praise, the new moon and the waning moon (the moon within), the holy lords of the ritual order, and the full moon which scatters night, (9) and the Yearly festivals, Maidhyo-zaremaya, the holy lord of the ritual order, and Maidhyo-shema, and Paiti.mahya, stately,
and
Ayathrima,
who spends the and Maidhyairya and Hamas-
the
strength of males,
promoter,
pathmaedhaya, and the seasons, the holy lords of the ritual order. 10.
And in this Zaothra with this Baresman
I
desire
to approach all the lords of the ritual order with
my
who come the nearest round about our Havanis, who are those lords (and praise, the three
and
thirty
seasons) of Righteousness the Best, which were incul-
cated by Mazda, and spoken forth by Zarathustra.
And
Zaothra with this Baresman I desire to approach Ahura and Mithra with my praise, the lofty, eternal, and the holy two and I desire to 11.
in
this
;
approach the stars, moon, and sun with the Baresman plants, and with my praise, and with them Mithra the
governor of all the provinces, and Ahura Mazda the radiant and glorious, and the good, heroic, bountiful
Fravashis of the
saints, (12)
and
thee, the Fire,
YASNA
206
Ahura Mazda's with
the
all
good waters
II.
son, the holy lord of the ritual order,
fires
And
!
I
desire to approach the
this Baresman with Mazda-made and holy, and all the plants which are Mazda-made and holy. 1 3. And I desire to approach the bounteous Mathra
my
in this
Zaothra with
praise, all best waters,
this Baresman, and with my most glorious as it is, and with it the law instituted against the Daevas yea, I desire to approach the Zarathu^trian law with my praise, and (with it) its long descent, and the good Mazdayasnian in this
Zaothra with
praise, the
;
Religion (as complete). 14.
And
I
desire to approach
this Zaothra, with
this
Mount Ushi-darena in
Baresman with
my
praise,
Mazda-made, and glorious with sanctity, the Yazad(mount). And I desire to approach all the mountains with
my
praise, glorious with sanctity as they are,
and with abundant
Mazda-made, and holy lords of the ritual order; and I desire to approach the mighty kingly Glory Mazda-made and unconsumed yea, (even) the mighty unconsumed Glory Mazdamade. And I desire to approach Ashi Vanguhi (the good blessedness) in my praise, the brilliant, lofty, powerful, and stately, saving by inherent power. Yea, I desire to approach the Glory Mazda-made with my praise and I desire to approach the Benefit conferred by Mazda. 15. And in this Zaothra with this Baresman I desire to approach the Blessing, pious and good, and the pious and holy man who utters it, and the mighty and redoubted Curse of the wise, the Yazad. 16. And in this Zaothra with this Baresman I desire to approach these waters with my praise, and these lands and plants, and these places, districts, glory,
;
;
YASNA
207
III.
and pastures, and these dwellings with their springs of water \ and this land-ruler, who is Ahura Mazda. 17. And in this Zaothra with this Baresman I desire to
approach
the greatest lords with
all
my praise,
the day-lords, and the month-lords, those of the years,
and of the seasons, and the good, Fravashis of the
And
18.
Zaothra with
this
in
desire to approach praise
yea,
;
Havani
heroic, bountiful
saints.
even
all
this
Baresman
I
my
the holy Yazads with
the lords of the ritual order,
all
and Savanghi
at his time,
and
at his time,
the greatest lords of the ritual at their proper
all
times.
YASNA
III.
The Yasna advances to the Naming
of the
Objects of Propitiation.
With a Baresman brought
1.
to its appointed place
accompanied with the Zaothra at the time of Havani, I desire to approach the Myazda-offering with my praise, as it is consumed, and likewise Ameretatai 2 (as the guardian of plants and wood) and Haurvatai (who guards the water), with the (fresh) meat 3 for the propitiation of Ahura Mazda, and of the Bountiful ,
1
2
may 3
See note on Y.
16.
represent severally
The modern
Spiegel '
I,
Spiegel has observed with truth that Ameretata/ and Haurvata/
flesh
'
is
was
India, milk
Gaus
all
inclined
to
the fruits
Haug
but that
substituted,
hudh
its
of blessed endowment.'
liquids offered. ;
originally intended
was
and the
following, render
discredit this later tradition, holding
Parsis,
;
but on
hence the
its
'
butter
'
becoming disused
in
error.
primary sense, meant of course
'
(Repetitions are again curtailed.)
the
Kine
!
2 08
YASNA
III.
Immortals, and for the propitiation of Sraosha (who is Obedience) the blessed, who is endowed with sanctity, and who smites with the blow of victory,
and causes the settlements to advance. 2. And I desire to approach Haoma and Para-
haoma
1
with
my
praise for the propitiation of the
Fravashi of Spitama Zarathustra, the saint. And I desire to approach the (sacred) wood with my praise, with the perfume, for the propitiation of thee, the
O
Fire, 3.
Ahura Mazda's son
And
desire to approach the
I
praise for the propitiation of the
Mazda created
and
;
I
Haomas
with
my
good waters which
desire to approach the
Haoma-
and the fresh milk 2 with my praise, and the plant Hadhanaepata, offered with sanctity for the propitiation of the waters which are Mazda-made. 4. And I desire to approach this Baresman with the Zaothra with my praise, with its binding 3 and
water,
spread with Bountiful
sanctity
Immortals.
for
the
And
propitiation
I
desire with
of the (?)
my
voice the thoughts well thought, and the words well spoken, and the deeds well done, and the recital of the Gathas
they are heard.
as
And I desire to my praise, and
approach the well-said Mathras with
this (higher) lordship with this sanctity,
and this exact and .the reverential prayer for blessings (spoken at the fitting hour) and I desire to approach them for the contentment and propitiation regulation
4
(of the Ratu),
;
1
2
The Haoma-juice. So
better than
'
fresh meat.'
Fluids are the chief objects of
attention here. 3 1
With
its
girdle.
Anghuyam— rathwam
the Pahlavi ahuoih
and
stand related as ahu and ratu; so also
ra^ih,
and Ner. svamita/«/£a
gurutaw/C'a.
YASNA
209
III.
of the holy Yazads, heavenly and earthly, and for the
contentment of each man's soul. with my 5. And I desire to approach the Asnya praise, the lords of the ritual order, and the Havani
and Savanghi and Visya, the holy lords of the ritual And I desire to approach with the Ya^t of order. Mithra of the wide pastures, of the thousand ears, of the myriad eyes, the Yazad of the spoken name, and with him Raman Zfoastra. 6. And I desire to approach Rapithwina with my praise, the holy lord of the ritual order, and Fraa
da/-fshu Best,
and
Za/ztuma,
and Ahura Mazda's
And
7.
and I
desire
to
Righteousness
the
Uzayeirina,
and
Fire.
approach
Da/^yuma* with my Ahura Napaz'-apam, and the waters Mazdapraise, with
Frada/-vira and that lofty
made, Aiwisruthrima, and Aibigaya, and Frada/vispam-hufaiti, and Zarathiutrotema with the Ya.st
And
8.
and of the women who have many sons, and the year long unchanged prosperity, and of Might, the well-shaped and stately, smiting victoriously, Ahura-made and of the Victo-
of the Fravashis of the saints
rious
Ascendency (which
it
2
,
secures).
And I desire to approach and Nmanya with the Yast 9.
dience) the sacred, the holy,
Ushahina, Bere^ya, of Sraosha (Obe-
who
smites with the
blow of victory, and makes the settlements advance, and with that of Rashnu, the most just, and Arcta/ 1
Ycrti seems used of an especial Ya^t here, and subsequently, among datives, the form possibly taking the
as genitives intrude
place of the words 'for the propitiation referred to. 2
Yajt XIII.
[SO
p
of; here Yast
X may
be
YASNA
2IO
who
III.
and causes them
furthers the settlements,
to
increase.
And
monthly festivals, and the new moon and the waning moon, and the full moon which scatters 10.
desire to approach the
I
the lords of the ritual order,
night, ii.
And
the yearly festivals, Maidhyo-zaremaya,
Maidhyo-shema, Paitishahya, and Ayathrima the breeder who spends the strength of males, and Maidhyairya, and Hamaspathmaedhaya, and the seasons, lords of the ritual order, (12) and all those lords who are the three and thirty, who approach the
nearest at the
Lords of Asha were)
who
are the
called Vahishta (and whose services
inculcated as
Zarathurtra,
time of Havani,
by Mazda, and pronounced by the
feasts
of Righteousness, the
Best. 13.
And
I
desire to approach
Ahura and Mithra,
the lofty and imperishable two, the holy, and with the Yait of those stars which are the creatures of Spe^ta
Mainyu, and with the Yast of the star Tiitrya, the radiant, the glorious, and with that of the moon which contains the seed of cattle, and with that of the resplendent sun, the eye of Ahura Mazda, and of Mithra, province-lord of the provinces, and with that of
Ahura Mazda
(as
He
rules this day) the radiant,
the glorious, and with that of the Fravashis of the saints, 14.
(who
rule this month),
And
with
thy Yast,
the
Fire's,
O
Ahura
Mazda's son! with all the fires, and to the good waters with the Vast of all the waters which are Mazda-made, and with that of all the plants which
Mazda made. 1
5.
And
I
desire to approach with the Yast of the
"VASNA
211
III.
comand posed against the Daevas, the with that of the long descent of the Religion which
Mathra Spe^ta, the
holy, the effective, the law
Zarathu-ftrian,
Mazda gave.
And
6.
1
I
desire to approach with the Yast of
Ushi-darena, Mazda-made, and of
all,
Mount
glorious with
and abundant in brilliance, and with that of the Kingly Glory, Mazda-made yea, with that of the unconsumed glory which Mazda made, and with that of Ashi Vanguhi, and Kisti Vanguhi, and with that of the good Ereth^, and the good Rasasta/, and the good Glory, and of the Benefit which Mazda gave.
sanctity,
;
1 7.
And
I
desire to approach with the Ya.st of the
good and pious Blessing of the pious man and of the saint, and with that of the awful and swift Curse of the wise, the Yazad-curse, (18) and to these places, regions, pastures, and abodes, with their water-springs, and with that of the waters, and the lands, and the plants, and with that of this earth and yon heaven, and with that of the holy wind and of the stars, moon, and sun, and with that of the stars without beoqnnincr self-determined and self-moved, and with that of all the holy creatures which are those of Spe/zta Mainyu, male and female, regulators of the ritual order, (19) and with that of the lofty lord
who
is
Righteousness (himself, the essence of the
and with that of the days in their duration, and of the days during daylight, and with that of the monthly festivals, and the yearly festivals, and with those of the several seasons which are lords of the
ritual),
ritual at the
20.
And I
time of Havani. desire to approach the meat-offering with
a Yait, and Haurvata^ (who guards the water), and Ameretata^ (who guards the plants and wood), with p 2
2
YASNA
12
III.
the Vast of the sacred flesh for the propitiation of
Sraosha (Obedience) the blessed and the mighty, is the Mathra, of him of the daring spear,
whose body
the lordly, the 21.
And
I
Yazad of the spoken name. desire to approach both
Haoma
and
the Haoma-juice with a Ya^t for the propitiation
of the Fravashi of Zarathu^tra Spitama, the saint, the
Yazad of the spoken name.
And
I
desire to
approach the wood-billets with a Ya.st, with the perfume for the propitiation of thee, the Fire, O Ahura Mazda's son the Yazad of the spoken name. 22. And I desire to approach with a Ya^t for the mighty Fravashis of the saints, the overwhelming, !
the Fravashis of those
who
held to the ancient lore,
and of those of the next of kin. 23. And I desire to approach toward of the ritual order with a Ya5t, toward
all all
the lords the good
Yazads, heavenly and earthly, who are (set) for worship and for praise because of Asha Vahrrta (of
Righteousness the Best). 24. I will confess myself a Mazdayasnian, of Zarathu-stra's order, a foe to the Daevas, devoted to the
Lord
Havani, the holy lord of the ritual order, for sacrifice, homage, propitiation, and for praise, and for Savanghi and Visya, the holy lord(s)
lore of the
for
of the ritual order, and for the sacrifice, homage,
and praise of the day-lords of the days in their duration, and of the days during daylight, and for the month-regulators, and the year-regulators, propitiation,
and
for those of the (several) seasons, for their sacri-
and homage, their propitiation, and their praise. As the Ahu to be (The Zaotar speaks *)
fice,
:
1
So
at least the rubric.
One would
think that the sentence was
intended to be dictated to the Ratu to be repeated; that
is, if
the
YASNA
2
IV.
(revered and) chosen, let the priest
speak
1
13
forth
to me.
(The Ratu responds) As the AhCi to be (revered and) chosen, let him who is the Zaotar speak forth :
l
to me.
(The Zaotar again)
:
So
let
the Ratu from his
Righteousness, holy and learned, speak forth
YASNA The Offering
!
IV.
takes place.
These good thoughts, good words, and good 2 these Haomas, meat-offerings, and Zaothras, spread with sanctity, this flesh, this Baresman and the two, Haurvata/ (who guards the water) and Ameretata/ (who guards the plants and wood), even 1.
deeds
,
Haoma
and Haoma-juice, the wood3 and billets, and their perfume, this sacred lordship 3 and the timely prayer with blessing, chieftainship and the heard recital of the Gathas, and the well-said Mathras, these all we offer, and make known with the flesh, the
,
celebrations (here).
Yea, these do we announce with celebrations, and we present them to Ahura Mazda, and to Sraosha 2.
rubric
correct.
is
The
sentence as uttered by the priest seems
difficult. 1
Present, or infin. for imperative
%
The
(?).
somewhat of a more technical sumatf, sukta, sukrz'ta adheres to these expressions in this place must not for a moment induce us to suppose that their deeper meaning was All good thoughts, words, and deeds culminated in the lost. ritual,
fact that
as
in
3
an enlightened
high
ecclesiasticism.
They were
and not lost in it. (Expressions are here varied.) The prominence and supremacy of each deity, or genius,
nourished by while he
is
it,
especially the object of worship in the ritual order, the
expressions being taken from the Ahuna-vairya.
YASNA
214
IV.
(Obedience) the blessed, and to the Bountiful Immortals, and to the Fravashis of the saints, and to their souls,
and to the Fire of Ahura Mazda, the
of the entire creation of the holy, for
and
propitiation,
lofty lord
sacrifice,
homage,
praise.
3. Yea, further, we present (them to the Bountiful Immortals with an especial gift) these thoughts well thought, these words well spoken, these deeds well done, these Haomas, Myazdas, Zaothras, and this
Baresman spread with sanctity, the flesh, and Haurvata^ (who guards the water), and Ameretata^ (who guards the plants and wood), even the flesh, Haoma and Parahaoma, the wood-billets, the perfume, and this their lordship and their sanctity, and this chieftainship, this prayer for blessing, the heard recital of the Gathas, and the well-said Mathras. 4. We offer with our celebrations, and we announce them (of a verity) to the Bountiful Immortals, those who exercise their rule aright, and who dispose (of all) aright, the ever-living, ever-helpful, the male divinities among their number who dwell with the
Good Mind [and the female 2 ones as well]. 5. And we announce them in our celebrations l
,
more propitious
as
and for the furtherance of this house, of its herds, and of its men, of those now born, and of those yet to be born, the holy, yea, for the furtherance of that house of which for this
house
3
,
these (men) are thus. 6.
And we
present these offerings to the good
1
Vohu Manah, Asha, and Khshathra. A
-
Aramaiti, Haurvata/, and Ameretata/.
3
It
would seem
that the
Yasna must have been at the time Hence perhaps some
celebrated in the houses of the worshippers.
of the priests were pairi^athans.
YASNA Fravashis of the saints
whelming
215
IV.
who
are mighty and over-
for the succour of the saints.
7. Yea, we present these hereby to the Creator Ahura Mazda, the radiant, the glorious, and the
spirit, for the sacrifice, homage, propitiation, and praise of the Bountiful Immortals (all). 8. And we present these hereby to the Day-lords of the ritual order, to Havani, to Savanghi, and to
heavenly
Visya, the holy lords of the ritual order, for sacrifice,
homage, propitiation, and for praise, and to Mithra of the wide pastures, and the thousand ears, and the myriad eyes, the Yazad of the spoken name, 9. And to Rapithwina, Frada/-fshu, and Za^tuma, the holy lords of the ritual order, and to Righteousness the Best, and to Ahura Mazda's Fire, 10. And to Uzayeirina, Frada/-vira, and DaAvyuma x the holy lords of the ritual order, and to that lofty lord Napa/-apam, and to the water Mazda-made, 1 1. And to Aiwisruthrima, the life-furtherer 2 and to FradaZ-vispam-hii^yaiti and Zarathuitrotema, the holy lords of the ritual order, and to the Fravashis of the saints, and to the women who bring forth many sons, and to the Prosperous home-life which endures without reverse throughout the year, and to Force, well-shaped and stately, and to the Blow of victory which Mazda gives, and to the Victorious Ascendency which it secures, for their sacrifice, homage, their propitiation, and their praise, 12. And to Ushahina, with Bere^ya and Nmanya, and Sraosha (Obedience) the blessed, smiting with the blow of victory and furthering the settlements, and to Rashnu, the most just, and to Arita/, furthering the settlements, and causing them to increase. ,
,
1
Dahyuma.
2
Aibigaya.
YASNA
2l6
1
And
3.
these
we announce and we
Month-lords of the
to the
IV.
moon and
the waning
to the full
moon which
present hereby
new
ritual order, to the
moon
(the
moon
within),
and
scatters night, the holy lord
of the ritual order, for (their) sacrifice, homage, their propitiation,
And
14.
and
these
their praise.
we announce hereby and we
present
to the Yearly festivals, to Maidhy 6-zaremaya, Maidhyoshema, Patishahya, and to Ayathrima,to Maidhyairya, Hamaspathmaedhaya, and to the Seasons as holy
lords of the ritual order, for sacrifice, tiation,
and
And
homage, propi-
for praise.
we announce and we present hereby to all those lords who are the three and thirty lords of the ritual order, who approach the nearest around 15.
these
about our Havani, and which are the festivals of Righteousness the Best, inculcated by Mazda, and
by Zarathustra for their sacrifice, and praise. 16. And these we announce and we present to Ahura and to Mithra, the lofty, and imperishable, and holy two, to the stars, the creatures of Spewta Mainyu, and to the star Tiitrya, the radiant, the glorious, and to the Moon which contains the seed of cattle, and to the resplendent Sun, of the swift horses, Ahura Mazda's eye, and to Mithra, the lord of provinces, for their sacrifice, homage, their propitiation and their praise yea, these we present hereby to Ahura Mazda (as he rules this clay) and to the uttered
forth
homage,
propitiation,
;
Fravashis of the saints (as they rule this month), for their sacrifice,
homage,
their propitiation
and
their
praise. 17.
Fire,
And
O
these
we announce hereby
Ahura Mazda's son
!
with
all
to thee, the
the
fires for
YASNA
217
IV.
and praise, and to the good waters for the sacrifice, homage, propitiation, and praise of all the waters Mazda-made, and to all the plants which Mazda made, 18. And to the Mathra Speiita, the holy, the thy
homage,
sacrifice,
law against the Daevas, the Zarathus-
effective, the
trian statute,
and
Mazdayasnian
religion.
19.
to
And
Mount
propitiation,
these
to the long descent of the
we announce and we
good
present hereby
Ushi-darena, Mazda-made, brilliant with
mountains shining with their holiness, abundantly luminous, and Mazda-made, and to the Kingly glory, the unconsumed 1 glory Mazdamade, and to the good Blessedness, and the good Religious-knowledge, and the good Rectitude, and to the good Rasasta/, and to the Glory and the sanctity,
and
to all the
Mazda And these we
Benefit which
created.
offer and present to the pious 20. and good Blessing of the pious, and to the swift and dreadful Yazad, the Curse of wisdom. 21. And to these places, pastures, and dwellings
with their springs of water, their rivers, to the lands
and yon heaven, to the holy wind, to the stars, moon, and sun, to the stars without beginning, self-disposed, and to all the holy creatures of the Spe^ta Mainyu, male and and
to the plants, to this earth
female (the rulers as they are of the 22.
And
these
ritual order).
we announce and we present who is Asha, the ritual
hereby to that lofty lord
and the Monthwho are the Seasons lords, the Year-lords, and the lords of the ritual at the time of Havani, and for
righteousness
itself,
to the Day-lords,
1
Unseized
(?).
YASNA
2l8 their sacrifice,
homage,
V.
their propitiation
and
their
praise. 23.
Yea, these we announce and we present to
Sraosha, the blessed and mighty, whose body
is
the
Mathra, him of the daring spear, the lordly one, and
Fravashi of Zarathuitra Spitama, the
to the holy saint.
And
these
O
the Fire,
homage, thy 24.
And
we announce and we present to thee, Ahura Mazda's son for thy sacrifice, !
and thy
propitiation,
these
Fravashis of the
praise.
we announce and we
saints, the
present to the
mighty and overwhelming,
of the saints of the ancient lore, and of the next
of kin. 25.
And
to all the
these
we announce and we
present hereby
good Yazads, earthly and heavenly, who
are (meet) for sacrifice, homage, propitiation, and for praise, because of Asha VahLsta
(who
is
Righteousness
the Best).
We
worship the Bountiful Immortals who rule and who dispose of all aright.
aright, 26.
And
and from
we worship) whose Ahura Mazda knows,
that one of beings (do
superior (service) in the sacrifice
his righteousness (which
he maintains, and
we worship) whose (higher service is thus likewise known yea, all) male and female beings do we worship (who are those of
all
female beings do
;
such) 1
!
YASNA This chapter 1
is
V.
identical with
Elsewhere with
Yasna
slight verbal
XXXVII.
change.
YASNA
YASNA The 1.
2
VI.
VI
19
1 .
Sacrifice continues with fuller expression.
We worship
the Creator
Ahura Mazda with our
sacrifice, and the Bountiful Immortals
and who dispose of
who rule aright,
all aright.
worship the Asnya with our sacrifice, and Havani, Savanghi and Visya, the holy lords of the ritual order, and Mithra of the wide pastures, 2.
And we
of the thousand ears, and myriad eyes, the
Yazad of
the spoken name, and we worship Raman Zfoastra. with our sacrifice, 3. And we worship Rapithwina Righteousness and Zawtuma, the and Frada/-fshu, and the Best, and the Fire,
Ahura Mazda's
son, holy lords
of the ritual order.
And we worship Uzayeirina, and Frada/-vira, and Da^yuma*, the holy lord of the ritual order, and 4.
that kingly Ahura, the radiant Napa/-apam, of the
and the water holy, and Mazda-made. and Aibigaya 5. And we worship Aiwisruthrima order, and ritual the of lord our sacrifice, the holy
fleet horses,
in
FradaZ-vispam-hufyaiti and the Zarathustrotema, the holy lord of the ritual order, and the good, heroic, bountiful Fravashis of the saints, and the
women who
bring forth many sons, and the Prosperous home-life which endures without reverse throughout the year,
and Force which is well-shaped and stately, and the Blow which brings the victory, which is Ahura-given, and the Victorious Ascendency (which it secures). 6. And we worship Ushahina with our sacrifice, and This chapter differs from Y. II only in having yazamaide instead of the formula ahmya zaothre baresmanae£a— ayese yesil Expressions for the same Zend words are purposely varied. 1
YASNA
2 20
VI.
Beref ya, and Nmanya, and Sraosha (Obedience) the blessed and the stately who smites with victory, and makes the settlements advance, and Rashnu, the most just, and Arita/ who makes the settlements advance and causes them to increase, the holy lords of the ritual order. 7.
And we worship
Mahya in our sacrifice, the waning moon (the moon within)
new moon and the and the
full
the
moon which
scatters night, the holy lord
of the ritual order. 8.
And we
sacrifice,
worship the Yearly festivals in our Maidhyo-zaremaya, Maidhyo-shema, Paiti.s"-
hahya, and Ayathrima, the furtherer (or breeder), the spender of virile strength, and Maidhyairya, the holy lord of the ritual order, and
and the Seasons 9.
And we
(in
Hamaspathmaedhaya,
which they
worship with our
of the ritual order,
who
are).
sacrifice all the lords
are the thirty and three
who
approach the nearest around about us at Havani, who are the lords of Righteousness the Best, and
whose observances were inculcated by Ahura Mazda, and uttered forth by Zarathuitra. 10. And we worship Ahura and Mithra with our sacrifice, the lofty, and imperishable, and holy two, and the stars, moon, and sun, among the plants of the Baresman, and Mithra, the province-lord of all the provinces, even Ahura Mazda, the radiant, the glorious, and the good, valiant, and bountiful Fravashis of the saints. 11. And we worship thee, the Mazda's son, together with all the
Fire,
Ahura
and the good waters, the best and Mazda-made, and holy, even all the waters which are Mazda-made and holy, and all the plants which Mazda made. fires,
YASNA
22
VI.
1
worship the Mathra Spe«ta with our sacrifice, the glorious and of a truth, the law revealed against the Daevas, the Zarathustrian law, and we worship with our sacrifice its long descent, and the
And we
12.
good Mazdayasnian Religion. 1
3.
And we worship Mount Ushi-darena, the Mazda-
made, the glorious Yazad, shining with holiness, and all the mountains that shine with holiness, with abundant brilliance, Mazda-made, the holy lords of the ritual order. And we worship the mighty Kingly glory Mazda-made, the mighty glory, unconsumed and Mazda-made, and the good Sanctity, the brilliant, the lofty, the powerful and the stately, delivering
(men) with
its
inherent power.
Yea,
we worship
Mazda-made. 14. And we worship the pious and good Blessing with our sacrifice, and the pious man, the saint, and that Yazad, the mighty Curse of wisdom. 15. And we worship these waters, lands, and plants, these places, districts, pastures, and abodes with their springs of water, and we worship this lord
the Glory, and the Benefit which are
of the district with our
sacrifice,
who
is
Ahura Mazda
(Himself). 16.
And we
worship
all
the greatest lords, the
and the Day-lords and the Month-lords, and the Year-
Day-lords in the day's duration, during daylight, lords.
And we
worship Haurvata/ (who guards the water) and Ameretata^ (who guards the plants and the wood), and Sraosha (Obedience) the blessed and 17.
the stately,
who
smites with the blow of victory, and
makes the settlements advance, the holy
lord of the
ritual order. 18.
And we
worship
Haoma
with our sacrifice
YASNA
22 2
VII.
And we worship the sacred Fravashi of Zarat.hu.stra Spitama the saint. And we worship the wood-billets, and the perfume
and the Haoma-juice.
and
thee, the Fire,
Ahura Mazda's
son, the
holy
lord of the ritual order.
And we
19.
worship the good, heroic, bountiful
Fravashis of the
And we
20.
saints.
worship
the holy Yazads, and
all
all
the lords of the ritual order at the time of Havani,
and Savanghi, and all the greatest lords at their (proper) time. (The YeNhe hatam follows.)
The
21.
As an
Ratu.
Ahii (revered and) to be
chosen, the priest speaks forth to me.
The
Zaotar.
So
let
the
Ratu from
eousness, holy and learned, speak forth
YASNA
his
Right-
!
VII.
Presentation of Offerings by the Priest with the Object of Propitiation named. 1.
With
a complete and sacred offering
1
I
offer
and I give this meat-offering, and (with it) Haurvata/ (who guards the water), and Ameretata^ (who guards the plants and the wood), and the flesh of the Kine gift, for the propitiation of Ahura Mazda, and of the Bountiful Immortals (all, and) for the propitiation of Sraosha (Obedience) the blessed, endowed
of blessed
who smites with the blow of and who causes the settlements to advance.
with sanctity,
1
With Ashi
sense of
'
;
victory,
possibly 'for a blessing,' as Ashi often has the
reward,' but scrupulous sanctity
to be the sense here.
and completeness seem
(Expressions here are as usual varied.)
!
YASNA 2.
And
I
offer the
223
VII.
Haoma and
Haoma-juice with
a complete and sacred offering for the propitiation
of the Fravashi of Zarathuitra Spitama the saint,
and
I
Thy
propitiation, the Fire's,
3.
offer
And
I
the wood-billets with the perfume for
offer the
O
Haomas
Ahura Mazda's
son!
with a complete and
good waters] good waters Mazda-made. And I offer this Haoma-water with scrupulous exactness and with sanctity, and this fresh milk, and the plant Hadhanaepata uplifted with a complete and sacred offering for the propitiation of the waters which are Mazdasacred offering for propitiation [to the
for the
made. 4.
And
(and with
I
offer this
its
Baresman with
its
Zaothra
binding) for a girdle spread with com-
and order for the propitiation of the Bountiful Immortals, and I offer with my voice the thoughts well-thought, the words well-spoken, and the deeds well-done, and the heard recital of the Gathas, the Mathras well-composed and well-delivered, and this Lordship, and this Sanctity, and this ritual mastership, and the timely Prayer for blessings, with a complete and sacred offering for the propitiation of the holy Yazads, heavenly and earthly, and for the contentment of the individual soul 5. And I offer to the Asnya with a complete and sacred offering, as lords of the ritual order, and to Havani, and to Savanghi and Visya, holy lords of the ritual order, and to Mithra of the wide pastures, of the thousand ears, and myriad eyes, the Yazad of the spoken name, and to Raman //z^astra. 6. And I offer with a complete and sacred offering to Rapithwina, the holy lord of the ritual order and I offer to Frada^-fshu and to the Za/2tuma, and to plete sanctity
;
YASNA
2 24
VII.
Asha Vahiita (who is Righteousness Ahura Mazda's Fire.
the Best) and
to
7.
And
offer with a
I
complete and sacred offering
to Uzayeirina, Frada/-vira,
the holy lord of the ritual
Ahura Napa/-apam, and
to
and to the Da/^yuma*, order, and to that lofty the waters which Mazda
created.
And
8.
I
offer with a
complete and sacred offering
to Aiwisruthrima, the life-furtherer,
and
to Frada/-
vispam-hu^yaiti, and to the Zarathustrotema, and to
the Fravashis of the saints, and to the women who have many sons, and to the Prosperous home-life which endures (without reverse) throughout the year, and to Force, the well-shaped and stately, and to the Blow which smites with victory Ahura-given, and to the Victorious Ascendency (which it secures). 9. And I offer with a complete and sacred offering to Ushahina, the holy lord of the ritual order,
and Nmanya, and to Sraosha (Obediendowed with sanctity, who smites with the blow of victory, and makes the settlements advance, and to Rashnu the most just, and to Arcta/ who furthers the settlements and causes them and
to Bere^ya,
ence) the blessed,
to increase.
And
I offer with a complete and sacred offerMahya, lords of the ritual order, to the new and the waning moon (the moon within), and to the full moon which scatters night, holy lords of
10.
ing to the
the ritual order. 11.
And
I
offer with a
complete and sacred
offer-
ing to the Yearly festivals, the lords of the ritual order, to Maidhyo-zaremaya,
and Maidhyo-shema, to PaitLmahya, and to Ayathrima the furtherer (the breeder), the spender of the strength of males, and
YASNA
2
VII.
25
Maidhyairya and Hamaspathmaedhaya, holy lords of the ritual order, and I offer with sanctity to the to
several seasons, the lords of the ritual order. 12.
And
ing to
all
I
offer
with a complete and sacred offer-
those lords
who approach the and who are the nence), of
who
are the thirty and three,
nearest round about our Havani,
Asha (the ritual by-emiRighteousness who is (the Best), whose lords of
observances are inculcated as precepts by Mazda,
and uttered forth by Zarathuitra. 13.
And
I
offer
with a complete and sacred offer-
ing to Ahura and Mithra, the lofty and imperishable, and holy two, and to the stars which are the creatures of Spe/^ta Mainyu, and to the star Tistrya, the radiant, the glorious, and to the Moon which contains the seed of cattle in its beams, and to the re-
splendent Sun
of
the
Ahura Mazda, and
And
vinces.
offering to rious,
I
And
I
this
name
day),
resplendent, the glo-
and
to the
Fravashis
the month).
offer with a
ing to thee, the Fire,
of
a complete and sacred
Ahura Mazda, the
(who rules
eye
to Mithra, the lord of the pro-
offer with
of the saints (who 14.
horses, the
fleet
complete and sacred
O Ahura Mazda's
son
!
offer-
together
with all the fires, and to the good waters, even to the waters which are Mazda-made, and to all the plants which Mazda made. 15. And I offer with a complete and sacred offering to the Mathra SpeMa, the holy, the effective, revealed against the Daevas, the Zarathu-strian law, and to the long descent of the good Religion, of the Mazdayasnian faith. 16. And I offer with a complete and sacred offering to Mount Ushi-darena, the Mazda-made, brilliant [31]
Q
2
YASNA
26
with holiness, and to
all
VII.
the mountains shining with
holiness, of abundant brightness, and which
Mazda
made, and to the Royal glory unconsumed and Mazda-made. And I offer with a complete and sacred offering to Ashi Vanguhi, and to Kisti Vanguhi, and to Ereth^, and to Rasastai, and to the Glory (and the) Benefit which Mazda made. And I offer with a complete and sacred offer1 7. ing to the good and pious Prayer for blessings of the pious man, and to that Yazad, the swift and dreadful Curse of the wise. 18. And I offer with a complete and sacred blessing to these places, districts, pastures, and abodes with their springs of water, and to the waters and the lands, and the plants, and to this earth and yon heaven, and to the holy wind, and to the stars, and the moon, even to the stars without beginning (to their course), the self-appointed, and to all the holy creatures of Spe/^ta Mainyu, be they male or female, regulators
(as
they are) of the ritual
order. 19.
And
I
offer
with a complete and sacred bless-
ing to that lofty lord
who
is
Righteousness (the Best),
and the Day-lords, the lords of the days during their duration, and to those of the days during daylight, and to the Month-lords, and the Year-lords, and to those of the seasons, the lords ritual,
20.
and
And
who
are lords of the
at the time of Havani. I
offer the
Myazda
meat-offering with a
and Haurvata/ (who guards the water), and Ameretata/ (who guards the wood), and the flesh of the Kine of blessed gift, for the propitiation of Sraosha (Obedience) the blessed, whose body is the Mathra, him of the complete and sacred
offering,
!
YASNA
22 7
VII.
daring spear, the lordly, the Yazad of the spoken
name.
And
21.
offer the
I
Haoma and
for the propitiation of the
Spitama the
saint,
the
the Haoma-juice
Fravashi of Zarathu.stra
Yazad of the spoken name.
And I offer the wood-billets with the perfume for Thy propitiation, the Fire's, Ahura Mazda's son, the Yazad of
the spoken name.
And
22.
I
offer with a
complete and sacred
offer-
ing to the Fravashis of the saints, the mighty and
overwhelming, to those of the saints of the ancient and to those of the next of kin. 23. And I offer with a complete and sacred offer-
lore,
ing to
all
the lords of the ritual order, and to
all
the
good Yazads heavenly and earthly who are (meet) for sacrifice and homage because of Asha who is VahLsta (of Righteousness who is the Best). 24. May that approach to us, and with a sacred blessing (O Lord !) whose benefits the offerers are
Thy praisers and Mathra-speakers, O Ahura Mazda may we be named we desire it, and such may we be. What reward, O Ahura Mazda adapted to myself Thou hast appointed unto souls, 25. Of this do Thou Thyself bestow upon us for (yea, do Thou bethis world and for that of mind stow) so much of this as that we may attain to Thy
seeking
for.
!
;
;
ruling protection
and
to that of
Righteousness for
ever. 26.
We
sacrifice to the
correctly uttered,
and
Ahuna-vairya, and to the veracious word good and pious prayer for blessings,
to the
and to the dreadful curse of the wise, the Yazad, and to Haurvata/ and Ameretata/, and to the flesh of the Kine of blessed gift, and to the Haoma and Haoma-juice, and to the wood-billets, and the perfume, for the praise of the pious and good prayer for blessings.
Q
2
!
YASNA
2 28
VIII.
The YeNhe 27.
hatam.
(To that one) of beings do we
superior (fidelity) in the sacrifice
whose Ahura Mazda knows sacrifice
through his Righteousness (within him, yea, even to those female saints do we sacrifice) whose (superior We sacrifice to all) both sanctity is thus known. males and females whose (superiority is such). (The As an Ahu (revered and) to be Ratu speaks.) chosen, he who is the Zaotar speaks forth to me.
(The Zaotar.) So let the Ratu from eousness, holy and learned, speak forth
YASNA
VIII.
Offering of the Meat-offering
The Faithful I.
A
It is
blessing
weal
When I
offer
;
is
it is
his Right-
in
particular.
Partake.
Righteousness (called) the Best.
weal to this (man),
toward Righteousness Best there the
Myazda
a complete and sacred offering
is
right.
meat-offering with
the)
(of
and I offer Haur(who guards the water), and Ameretata/ (who guards the plants and the wood), and the and I offer the Haoma flesh of the blessed Kine and the Haoma-juice, the wood-billets and the perfume for the praise of Ahura Mazda, and of the Ahuna-vairya, the veracious word, and for that of the pious and beneficent Prayer for blessings, and for the redoubted Curse of the wise, and for the praise of the Haoma, and of the Mathra of the holy Zarathujtra and may it come to us with sacred fulness (to accept and to recompense our gift). ;
vatata/
;
;
!
YASNA
2
VIII.
29
(The Ratu speaks.) Eat, O ye men, of this Myazda, the meat-offering, ye who have deserved it by your righteousness and correctness! the Maz3. O ye Bountiful Immortals, and thou, and ye women, just and men just dayasnian law, ye Zaothras, whoever among these Mazdayasnians 2.
would
himself a Mazdayasnian desiring to live
call
in the practice of the liberality of
of
Righteousness [for Righteousness are
by sorcery the settlements ruined], do ye cause (such an one) taught, (ye),
Zaothras
who
(still
further)
and the
to
!
And whoever
4.
be
are the waters, the plants,
of these Mazdayasnians, adults,
when he invokes with to these words,
and
earnestness, does not adhere (so)
speaks, he approaches to
that (word) of the magician;
magician's word) a blessing '
is
(but, as against that
Righteousness
(called)
the Best.'
May'st Thou, O Ahura Mazda reign at Thy will, and with a saving rule over Thine own creatures, and render Ye the holy (man) also a sovereign at his will over waters, and over plants, and over all the !
5.
clean and sacred (creatures) which contain the seed of Strip ye the wicked of all power Righteousness. 6.
power may the holy be, bereft of Gone (may he be), met choice the wicked
Absolute
free
all
in
!
as foe, carried out from the creatures of Spe/zta
Mainyu, 7.
hemmed
will incite,
I
Or
2
This piece
frao-ment.
was
still
without power over any wish
even
I
shut out,' which would
1
'
in 1
It
new.
who am Zarathustra 2 seem
,
!
the
better adapted.
a reproduction, or close imitation, of some earlier sounds like an exhortation delivered while the Faith is
YASNA
23O heads of the houses,
IX.
and provinces, which is that
villages, Za/ztus,
to the careful following of this Religion
of Ahura, and
Zarathmtra,
according to
in
their
thoughts, their words, and their deeds. 8.
pray for the freedom and glory of the entire
I
existence of the holy (man) while
pray for the repression and shame existence
*
it,
and
I
of the entire
of the wicked.
-
Propitiation to
9.
bless
I
Haoma who
brings righteous-
ness (to us) for sacrifice, homage, propitiation, and for
(The Zaotar
praise.
As
?)
the
As an Ahu
(The Ratu.)
Zaotar speaks
the
chosen, Zaotar.)
So
YASNA The Hom The Haoma-ya-rt has deity, flourished
the Veda, in
be
be (revered and) (The to me-
the Ratu from his Righteousness,
let
its dialect),
to
forth
holy and learned, speak forth
not to
to
speaks forth to
(revered and) chosen, the Zaotar
me.
Ahu
!
IX.
Yast.
claims to antiquity (owing to
next after the
Sro.r-ya.rt.
its
subject, but
H(a)oma=Soma,
as a
not only before the Gathas, but before the J?iks of
Aryan ages before Iranian and Indian became two
peoples.
The
astonishing circumstance has been elsewhere noted that a
hymn, which
is
withstanding
its
1
The
a reproduction of an Aryan original, should, notearlier characteristics,
be necessarily assigned to
Pahlavi translator, as I think, had a text before
read duz>foathrem
;
I
so correct.
him which
Against the keen and most
+ athrem, I am compelled to note showing a compositum a + /zwathra, which seems not Duzathra, not a/^athre, would probable if = a + hu + athra. have been written. Cp. Aveng=/ivar\ for root.
interesting suggestion of duz afo'athre,
2
Possibly
'
house.'
YASNA a date
much
23T
IX.
than the Gathas in which
later
H(a)oma worship
is
not mentioned.
Probably on account of
animosities prevailing between
bitter
more southern neighbours and themselves, and
their
Soma by the
Indians as a stimulant before
battle, the
Gathic period had become lukewarm in their
But
that
it
we
should have revived, as
the
own H(a)oma
see
use of
Iranians of the
worship.
in this Ya^t, after
it
is most interesting and reand purposely repudiated by Zarathiutra, afterwards reviving as by a relapse ? I do not think that it is well to hold to such deliberate and conscious antagonisms, and to a definite policy and action based upon them. The Somaworship, like the sacramental acts of other religions which have be-
having nearly or quite disappeared,
Was
markable.
come
definitively
it
less practised after
into neglect, increased to those of
'
In the translation
I
somewhat
It
free.
while
piece,
fallen
to practices outwardly similar
The Ya^t
Daeva-worshippers.'
up of fragments, which
the
exaggerated attention, had simply
by an aversion
made
of course,
is,
have endeavoured to separate by
I
lines.
have given a rhythmical rendering, necessarily
was
using
difficult
a
to import
sufficient
awkward
uselessly
vivacity
to
The
literalness.
freedom, as elsewhere, often consists in adding words to point the
round the rhythm.
sense, or
(Expressions for identical Zend words
have been here, as elsewhere, purposely varied.)
At
i.
the hour of
Zarathustra, as sanctified
(its
Havani
H(a)oma came
1 .
to
he served the (sacred) Fire, and flame), while he sang aloud the
Gathas.
And Zarathuitra asked him Who art thou, O man who art of all the incarnate world the most :
!
beautiful in
Thine own body 2 of those
seen, (thou) glorious [immortal] 2.
In the morning from
2
Or,
'
beautiful of
;
or did
it
Haoma Gatha
I
:
am,
O
Zarathuitra
six to ten.
life.'
Me,' omitted as
dramatic jtrian
have
,
1
'
I
Thereupon gave H(a)oma answer 3 the holy
one who driveth death afar
3
whom
?
interrupting
rhythm, seems to be merely
indicate that there
from which
this is
was an
original Zarathu-
an extension
?
YASNA
232
IX.
H(a)oma, the holy and driving death afar
O
me,
me
Spitama, prepare
toward
me
in
;
pray to
for the taste.
Praise
(Thy) praises as the other [Saosh-
yauts] praise.
Thereupon spake
3.
be the praise
1 .
Zarathu.5tra
:
Unto H(a)oma
What man, O H(a)oma! first prepared What blessedness ?
thee for the corporeal world
was offered him ? what gain did he acquire ? 4. Thereupon did H(a)oma answer me, he the holy one, and driving death afar Vivanghva^t 2 was :
the
first
world.
of
men who prepared me
for the incarnate
This blessedness was offered him this gain him was born a son who was ;
did he acquire, that to
Yima, called the brilliant, (he of the many flocks, the most glorious of those yet born, the sunlike-one of men 3), that he made from his authority both herds and people free from dying, both plants and waters free from drought, and men could eat imperishable food. 5.
In the reign of
Yima
neither cold nor heat,
swift of
motion was there
there was neither age nor
4
demon-made. Like fifteen-yearwalked the two forth, son and father, in their stature and their form, so long as Yima, son of Vivanghva;zt ruled, he of the many herds who 6. Who was the second man, O H (a)oma
death, lings
nor envy
5
!
!
1
2
Might not the entire sixteenth verse be placed here ? The fifth from Gaya Maretan the Iranian Adam, but
his
counterpart, the Indian Vivasvat, appears not only as the father of
Yama, but of Manu, and even of the gods, 3 Compare svar-dmas pavamanas. 4
So the Pahlavi.
6
Males,
like females,
at fifteen years of age.
seem
to
(as
promoted mortals
?).
have been considered as developed
!
YASNA
233
IX.
prepared thee for the corporeal world ? What sanctity was offered him ? what gain did he acquire ? answer, he the holy 7. Thereupon gave H(a)oma
and driving death
one,
second
who prepared me
afar
Athwya
:
1
was the
for the corporeal world.
This blessedness was given him, this gain did he 2 acquire, that to him a son was born, Thraetaona of the heroic tribe,
Who
smote the dragon Dahaka 3 three-jawed and triple-headed, six-eyed,with thousand powers, and 4 of mighty strength, a lie-demon of the Daevas, evil 8.
,
and wicked, whom the evil spirit Angra Mainyu made as the most mighty Dru^(k) [against the corporeal world], and for the murder of
for our settlements,
and
(our) settlements, 9.
Who
to slay the (homes) of
was the third man,
O
Asha
H(a)oma!
who
What blessed-
prepared thee for the corporeal world ?
ness was given him ? what gain did he acquire ? 10. Thereupon gave H(a)oma answer, the holy one, 5 and driving death afar Thrita [the most helpful of the Samas 6 ], was the third man who prepared me This blessedness was given for the corporeal world. :
1
2
Comp. Comp.
,
Trita aptia. the Indian Traitana connected with Trita.
Let it be remembered that Trita smote the Ahi before Indra, Indra seeming only to re-enact the more original victory which the 3
Avesta notices. Zendstudien,
Concerning Azhi Dahaka, see Windischmann's 4
s.
136.
Free.
added to AVg-veda aptya seems are Avesta the of serpents two the and the name Trita*; Two names seem to have become two persons, or suspicious. 5
In
an
only
the
epithet
has the Avesta the more correct representation ? 6 Have we the Semites here? They certainly penetrated
conquerors
far into
leaving traces.
The
Media, and gloss *
And
it
may be
seems
uncritical to
very old.
to that of other gods.
deny
as
their
;
YASNA
234
IX.
him, this gain did he acquire, that to him two sons were born, Urvakhshaya and Keresaspa, the one a judge confirming order, the other a youth of great ascendant, ringlet-headed
l ,
bludgeon-bearing.
ii. He who smote the horny dragon swallowing men, and swallowing horses, poisonous, and green
of colour, over which, as thick as thumbs are, greenish
poison flowed aside, on whose back once Keres-
aspa cooked his meat
in
iron caldron at the noon-
and the deadly, scorched, upstarted 2 and springing off, dashed out the water as it boiled. Headlong fled affrighted manly-minded 3 Keresaspa. 12. Who was the fourth man who prepared thee,
day meal
1
2
;
,
Comp. Kapardfnam. I
abandon
reluctantly the admirable comparison of hvis with
the Indian svid (Geldner), also
when explained
as an inchoative
meaning is far from natural either here or in Vend. Ill, 32 (Sp. 105). That the dragon should begin to sweat (!) under the fire which was kindled upon his back, and which caused him to spring away, seems difficult. The process was not so deliberate. He was scorched, started, and then sprang. Also in Vend. Ill, 32 when the barley is produced the demons (Barth.), but the resulting
sweat (with mental misery).'
hardly
'
for the
document.
in
both places.
In Vend.
The
Burnouf's and Haug's
But
I prefer the hint
'
idea hiss
'
is too advanced was much better
of the Pahlavi lala vazlun
32 (Sp. 105), khist-homand. Ner. taptajX'a sa nrisamsak X'ukshubhe [dvipado * babhuva]. Whether /;z;isa/<('a=hisa/>£a (?) Ill,
has anything to do with hiz or khiz= Pahlavi akhizidano 'hizidan,
is
a question.
I
tradition without
follow
t,
N. P.
etymological
help perhaps we might as well write the word like the better known form as a conjecture. 3 The Pahlavi translator makes the attempt to account for the epithet ;
'
manly-minded' as applied
he says
:
to
Keresaspa while yet he
H6man
man pavan
fled affrighted
hana. yehevund, aigha^ libbem-
gas dirt; Ner.asya paurushamanasatvam * idara babhuva
yad asau X'aitanyaw sthane dadhau, his manly-mindedness was this, that he kept his wits on the occasion.' See the same story treated '
somewhat
differently in the
Yajts by Darmesteter
f Or, akhezidano.
(p.
295, note
2).
YASNA
O
235
IX.
H(a)oma for the corporeal world ? What blessedness was given him ? what gain did he acquire ? 13. Thereupon gave H(a)oma answer, he the holy, and driving death afar Pourushaspa was the fourth !
1
:
man who prepared me
This
for the corporeal world.
blessedness was given him, this gain did he acquire, that thou,
O Zarathiutra!
wast born to him, the
just,
Pourushaspa's house, the D(a)eva's foe, the friend
in
and of Mazda's lore, (14) famed in Airyena Vae^ah thou, Zarathuitra didst recite the first the Ahuna;
O
vairya
!
2
four times intoning
,
apart [(Pazand)
it,
and with verses kept louder and still
time with
each
louder voice]. 15.
And
demon-gods
thou didst cause,
O
Zarathastra
!
all
the
ground who aforetime human shape (and power. thou who hast been the
to vanish in the
flew about this earth in
This hast thou done),
and the staunchest, the most active, and the swiftest, and (in every deed) the most victorious in the two spirits' 3 world. Praise to spake Zarathiutra 16. Thereupon H(a)oma. Good is H(a)oma, and the well-endowed, exact and righteous in its nature, and good inhe rently, and healing, beautiful of form, and good in deed, and most successful in its working 4 goldenAs it is the best for hued, with bending sprouts. strongest,
:
,
drinking, so (through
most nutritious 1
7.
I
5
its
sacred stimulus)
is
it
the
for the soul.
make my
claim on thee,
O
yellow one
!
for
BundahLy XXXII, 1, 2, &c. Paitirasp or Spetarasp The Ahuna-vairya is in the Gathic dialect, and in the AhunaIt named the Gatha. it may have been composed by Z. vaiti metre 4 3 Free. Comp. Y. XXX, 6 ? 5 Comp. pathmmg gavoi. 1
Son of
2
;
;
YASNA
236 inspiration
l
make my
I
make my claim on
I
.
IX.
thee for strength
claim on thee for victory
I
;
;
make my
claim on thee for health and healing (when healing I make my claim on thee for progress is my need) ;
and increased prosperity, and vigour of the entire 2 frame, and for understanding of each adorning kind, and for this, that I may have free course among our settlements, having power where I will, overwhelming angry malice, and a conqueror of lies. 18. Yea, I make my claim on thee that I may overwhelm the angry hate of haters, of the D(a)evas 3 and of mortals, of the sorcerers and sirens of the tyrants 4 and the Kavis, of the Karpans, murderous ,
,
,
bipeds, of the sanctity-destroyers, the profane apostate bipeds, of the wolves four-footed monsters, of
the invading host, wide-fronted, which with strata-
gems 5 advance. This first blessing I beseech of H(a)oma, thou that drivest death afar
thee,
19.
!
of thee for (heaven), the best radiant, all-glorious
This
H (a)oma,
madhem
Or,
2
Pahl. farzanakih.
3
Hardly
A
Pahl. sastarano.
witches
; '
Pahl. pavan friftarih
6
Vispo-/fo;athrem does
the root;
medha
outwardly
5
;
!
thee,
O
this body's
!
beseech of thee,
I
related to
of
attained).
life is
thou that drivest death afar
is
beseech
I
thou that drivest death afar
This third blessing
is
of the saints, the
.
health (before that blest
1
O
beseech
G
blessing
second
life
I
O
H(a)oma,
the long vitality of
as well as
mazda
(fem.)
life.
?
female beings.
attractive, but evil
Ner. pratarawataya. not
comp. Aveng=^snn.
mean
'
comfortable
'
here.
1/va.n
YASNA
237
IX.
This fourth blessing I beseech of thee, O H(a)oma, thou that drivest death afar! that I may and stand forth on this earth with desires gained 20.
l
,
powerful, receiving satisfaction,
overwhelming the
and conquering the lie. blessing, O H(a)oma, I beseech of
assaults of hate,
This
fifth
thee,
thou that drivest death afar! that I may stand 2 overvictorious on earth, conquering in battles whelming the assaults of hate, and conquering the ,
lie.
This sixth blessing I ask of thee, O H(a)oma, thou that drivest death afar that we may get good warning of the thief, good warning of the murderer, 21.
!
see
the bludgeon-bearer, get
first
May no
wolf.
one whichsoever get
In the strife with each
us.
the
first
22.
alarm
first
may we
first
sight of the
the sight of
be they
get
!
H(a)oma grants
to racers
3
who would run
course with span both speed and bottom
H(a)oma grants
horses).
who
to
a
(in their
women come
to
with child a brilliant offspring and a righteous
bed
line.
(how many!) who have searching books, more knowledge and more
H(a)oma grants long sat
to those
wisdom. 23.
at
sit
H(a)oma grants to those long maidens, who home unwed, good husbands, and that as soon
as asked, he H(a)oma, the well-minded.
H(a)oma lowered Keresani 4 dethroned him from his throne, for he grew so fond of power, that 24.
1
3
Pahl.
,
min
4
Comp.
the
Soma.
2
/z&astar.
Arva«to = aurva«to;
Pahl. vanu/ar pavan kushano.
so the Pahl. arvand.
the Vedic Krisanu, archer
Ner.
of the Christians.
seems
to
notice
and demi-god who guarded that
the
name
recalls
that
!
!
!
YASNA
238
IX.
he treacherously said: No priest behind 1 (and watching) shall walk the lands for me, as a counsellor to prosper them, he would rob everything of progress, he would crush the growth of all
25.
thou
Hail to thee, wilt,
and by
O
H(a)oma, who hast power as
thine inborn strength
thee, thou art well-versed in
many
Hail to
!
sayings,
and true
Hail to thee for thou dost ask no
and holy words.
wily questions, but questionest direct.
Forth hath Mazda borne to thee, the starbespangled girdle 2 the spirit-made, the ancient one, the Mazdayasnian Faith. So with this thou art begirt on the summits of the mountains, for the spreading of the precepts, and the headings 3 of the Mathra, (and to help the Mathra's 26.
,
teacher), 27. lord,
thou
O
H(a)oma, thou house-lord, and thou clanthou tribe-lord, and chieftain of the land, and learned
successful
strength
I
speak
and
victory,
for
for
teacher,
aggressive
which smites with body's saving, and for manifold
to thee, for that
my
delight
from us the torment and the malice Divert the angry foe's intent of the hateful. What man soever in this house is violent and wicked, what man soever in this village, or this tribe, or province, seize thou away the fleetness from 28.
Bear
off
comp. fras. pourvanim = paurva=the Pleiades + ni = leading the P., looks doubtful, and seems refuted by Ya^t XXIV, 29, where Darmesteter renders a word probably the former.' I would here render akin, as the many.' 1
2
So the Pahlavi, before Haug's keen-sighted
others, read apas
suggestion,
'
'
5
The
'
grasp,' the
'
summary
of them.'
;
!
!
YASNA
239
IX.
throw thou a veil of darkness o'er his mind make thou his intellect (at once) a wreck 29. Let not the man who harms us, mind or
his feet
;
;
body, have power to go forth on both his legs, or
hold with both his hands, or see with both his eyes, not the land (beneath his
or the herd before
feet),
his face.
30.
At
the aroused and fearful
and belching
forth
his
poison,
Dragon, green,
*
for
the
righteous
H(a)oma, hurl thy mace 2 At the (murderous) bludgeon-bearer, committing deeds unheard of 3 blood-thirsty, (drunk) with fury, yellow H(a)oma, hurl thy mace 31. Against the wicked human tyrant, hurling saint that perishes, yellow
!
,
!
weapons
at the head, for the
perishes, yellow
righteous saint that
H(a)oma, hurl thy mace
!
Against the righteousness-disturber, the unholy life-destroyer, thoughts
and words of our 4
well-delivering, yet in
actions never
religion
reaching, for
the righteous saint that perishes, yellow H(a)oma, hurl thy
mace
32. Against the body of the harlot, with her magic minds o'erthrowing with (intoxicating) pleasures 5 to the lusts her person offering, whose mind as vapour wavers as it flies before the wind, for the righteous saint that perishes, yellow H(a)oma, hurl thy mace! ,
1
Pahl.
2
Or,
4
Free.
'
sakhmakan
;
Ner. bhayawkare. 3
strike thy club.'
5
'
Deeds
6 YeNhe must be an error otherwise whose mind as vapour wavers.' ;
apart,'
'
evil deeds.'
Or, 'holding.' '
offering the person to
him
!
YASNA
24O
!
X.
YASNA
X.
Let the Demon-gods and Goddesses fly far away x from hence, and let the good Sraosha make 1.
home
here his
!
[And may the good Blessedness
here likewise dwell], and
may
she here spread delight
and peace within this house, Ahura's, which is sanctified by H(a)oma, bringing righteousness (to all).
At
2. I
the
first
praise thee with
a
my
man
my
voice,
pressure,
when
intelligent
grasp at
I
O
first
intelligent
as with
full
!
I
force of
crush thee down.
I
praise the cloud that waters thee, and the
I
3.
voice, while
At thy next
thy shoots.
O
force of thy pressure,
praise thee with
which make thee grow on the summits of the mountains and I praise thy lofty mountains where 2 the H(a)oma branches spread praise, expanded far I 4. This wide earth do (with paths), the productive, the full bearing, thy
rains
;
.
Yea, I praise the lands where mother, holy plant thou dost grow, sweet-scented, swiftly spreading, the good growth of the Lord. O H(a)oma, thou grow!
est
on the mountains, apart on many paths
there
still
Righteousness most verily thou tains of the ritual find their
1
art,
source
Pahlavi as corrected by the
The
The
may'st thou flourish.
MS.
.ftz'te
devya/^, 2
Or,
'
Barth. as 3
Or,
'
where,
of Dastur Hoshang^i
rz'te
bara.
O Haoma
!
sheda-;
devasahaya//
-Sro.ro nivasati.
thou hast grown,' reading
2nd sing. perf. pret. middle. on the pathways of the birds.'
and
(and the foun-
pa-rMt asmat prapatanti, rite deva^
uttama^
,
springs of
in thee)
GamSspgi has bara akhar min latamman pac/end Ner.
3
—wa with
!
YASNA 5.
Grow
(then) because
stems and branches,
in all
241
X.
I
pray to thee on
my word
increase thou through
H(a)oma grows while he
6.
man who praises him The lightest pressure
thy
all
thy shoots (and tendrils)
is
is
praised,
and the
therewith more victorious.
of thee, H(a)oma, thy feeblest
praise, the slightest tasting of thy juice, avails to the
thousand-smiting of the D(a)evas.
Wasting doth vanish from that house, and with it foulness, whither in verity they bear thee, and where thy praise in truth is sung, the drink of 7.
H(a)oma,
famed,
health-bringing
thou
(as
art).
[(Pazand) to his village and abode they bear him.] All other toxicants go hand in hand with Rapine
8.
of the bloody spear, but
hand
in
ness of
H (a)oma's stirring power goes
hand with friendship. [Light H(a)oma (Pazand).]
Who Of
all
torious powers,
and a
H(a)oma comes
to heal.
the healing virtues, H(a)oma, whereby
thou art a healer, grant
some.
the drunken-
as a tender son caresses H(a)oma, forth to
the bodies of such persons 9.
is
me
some.
whereby thou
A faithful praiser will faithful praiser
eousness the Best
;
(is)
I
Of
all
the vic-
art a victor, grant
be to thee,
me
O H(a)oma,
a better (thing) than Right-
so hath the Lord, declaring
(it),
decreed.
and wise hath the well-skilled 2 Deity created thee swift and wise on high Haraiti did He, 10.
Swift
*
;
the well-skilled, plant thee. 11.
And 1
2
[31]
taught (by implanted instinct) on every
Having immediate effect, and Comp. Y. XLIV, 5.
R
giving wisdom.
YASNA
242
bounteous
side, the
1
X.
birds have carried thee to the 2
Peaks-above-the-eagles
the mount's extremest
to
,
summit, to the gorges and abysses, to the heights of many pathways 3 to the snow-peaks ever whitened. ,
12.
There, H(a)oma, on
ranges dost thou
the
grow of many kinds. Now thou growest of milky whiteness, and now thou growest golden and forth ;
thine healing liquors flow for the inspiring of the
So
pious.
my
stands as
away from me the
terrify
of the curser.
So
terrify
and crush
his
(death's)
aim
thought
who
maligner.
O
he makes the poor man's thoughts as great as any of the Praise be to H(a)oma, (for he richest whomsoever.) makes the poor man's thoughts as great as when 13. Praise be to thee,
H(a)oma,
(for
mind reacheth culmination.) With manifold retainers dost thou, O H(a)oma, endow the man who drinks thee mixed with milk yea, more prosperous thou makest him, and more endowed with mind. ;
14.
drops
Do
not vanish from
in the rain
let
;
ever vigorous and fresh with strong
me
suddenly
like milk-
go forth them come to me
thine exhilarations ;
and
let
Before thee, holy H(a)oma, thou
effect.
bearer of the ritual truth, and around thee would
I
body which (as all) may see (is fit grown 4 renounce with vehemence the murderous
cast this body, a for gift and) 15.
I
woman's 1
5
.
emptiness, the Caini's, hers, with intellect
Possibly
'
the birds taught
by the bounteous one
; '
the
'
God-
taught birds.' 2
Elsewhere and here also possibly a proper name.
3
Or
and 4
6
the
Justi.
Which
'
pathways of the birds
; '
so
Haug, following Spiegel
Gu^rati, as above. is
seen as mine well-grown.
Caini seems always used in an
evil
sense in the later Avesta.
;
YASNA
She vainly thinks to foil H(a)oma
1
dethroned
243
X.
.
beguile both Fire-priest and
home
sits at
priest's
ing,
;
she
and wrongly eats of H(a)oma's offermother will that never make her, nor 2
give her holy
To
and would
but she her-
And when
deceived therein, shall perish.
self,
us,
,
3
sons
!
do I belong, to five others do I not of the good thought am I, of the evil am I not of the good word am I, of the evil am I not; of the good deed am I, and of the evil, not. To Obedience am I given, and to deaf disobedience, not to the saint do I belong, and to the wicked, not and so from this on till the ending shall be the spirits' parting. (The two shall here divide.) 1
6.
4
five
;
;
;
Praise to Thereupon spake Zarathurtra H(a)oma, Mazda-made. Good is H(a)oma, Mazdamade. All the plants of H(a)oma praise I, on the 1
7.
:
of lofty mountains, in the gorges of the
heights
valleys, in the clefts (of
the bundles bound by I
sundered
hill-sides) cut for
From
women.
the silver cup
pour Thee to the golden chalice over 5
not thy (sacred) liquor
to
spill
.
Let
me
earth, of precious
cost. 18. 1
2
I
These are thy Gathas
would correct
Compare
to a
6 ,
holy H(a)oma, these
form of khratu.
mentioned by the Pahlavi on Y. LIII, 5. * Haoma speaks. Or, more safely, many sons.' Here the priest evidently manipulates the cups containing the the avoiding the service
translator 3
5
'
Haoma-juice. 6
The
application of this term here seems to point to a high
antiquity for the
Haoma
Yai-t
not so old as the Gathas, then this
Yast
is
;
in
if
not in the present piece, which
previous
hymns
an improvement, or extension.
R
2
to
Haoma
is
of which
.
YASNA
244
XI.
thy songs, and these thy teachings truthful
words,
ritual
l ,
and these thy
2
health -imparting,
victory-
giving, from harmful hatred healing giving.
These and thou
19.
exhilarations flow
art mine,
and
worshipped
Praise to the
20.
'
For the Kine 2
Kine
Food
spoken to her!
let thrift
We worship the
1
them
come they
here.
H(a)oma, victory -giving
with this Gathic word
;
thine
for light are thine
;
flying lightly
Victory-giving smiteth it
let
bright and sparkling let
;
hold on their (steadfast) way exhilaration(s),
and forth
praise
;
we
praise
is
it.
and victory (be) and pasture!
for the Kine,
use
toil
yield thou us food 3 .'
;
yellow lofty one
;
we worship
H(a)oma who causes progress, who makes the settlements advance; we worship H(a)oma who drives death afar yea, we worship all the H(a)oma plants. And we worship (their) blessedness, and the Fravashi ;
of Zarathustra Spitama, the saint
YASNA
4 .
XI.
Prelude to the H(a)oma-offering 1.
Three clean creatures
(full
5 .
of blessings) curse
betimes while yet invoking, the cow, the horse, and then H(a)oma.
The cow
1
Ner. possibly figuratively
2
Ner. saundaryawz.
4
The YeNhS hatam
5
This characteristic fragment
later literature
Haoma to
all
ya/z kaj/frt
of the Parsis.
Not
It
is
repeated and extended in the
has been its
difficult
; '
to avoid
jingling cadence.
also not avoided.
'to the priest
5.
The curse of the cow, horse, and of when they are stinted, was extended
metrical rhythm of the original with
*
See Y. XLVIII,
follows.
(scilicet the priest)
is
:
asvadana^. s
domestic animals.
freedom
her driver 6 thus
cries to
Ner. grzhitaram.
the
A
full full
YASNA XL
245
Childless be thou, shorn of offspring, evil-famed, and slander-followed,
who foddered
me, but fattenest
me
x
fairly
dost not use
for wife or children,
and
for thy
niggard selfish meal. 2.
The
speed
horse cries to his rider thus
2
spanner
of the racers
;
do not stride across the
;
me
dost not pray
:
Be not
stretch no coursers to
full-
who
fleetest, thou,
swiftness in the meeting thick
with numbers, in the circuit thronged with men. 3.
H(a)oma speaks
thou, shorn
followed,
his drinker thus
:
Childless be
of offspring, evil-famed, and
slander-
me from full outpouring, as in-crushing. No head-smiter 3 am
who
holdest
robber, skulls
a I
H(a)oma, far from death 4 4. Forth my father gave an offering, tongue and left eye chose Ahura, set apart for H(a)oma's meal. 5. Who this offering would deny me, eats himself, or prays it from me, this which Mazda gave to bless me, tongue with left eye (as my portion). 6. In his house is born no fire-priest, warrior ne'er in chariot standing, never more the thrifty tiller. In his home be born Dahakas, Murakas of evil practice, doing deeds of double nature. 7. Quick, cut off then H(a)oma's portion, gift of flesh for doughty H(a)oma! Heed lest H(a)oma ever, holy
1 '
Who
.
me cooked
dost not give
A^astam
means
feminine
correlative
meaning of
the
understood.
why
fodder, I
?
is
think
(food)
it
that
'
'
seems improbable. especially here
fern.,
having good food
'
is
word, as an adjective, and agreeing with
Possibly,
'
who
dost not bestow
upon me
If
with
as the
a the
gam one
well-foddered.' 2 3
Dialectically used. '
Light
is
the intoxication of
the head). 4 '
Having death
afar.'
Haoma
; '
(other toxicants smite
!
YASNA
246
XI.
bind thee fettered, as he bound the
Frangrasyan
x
(the
fell
murderous robber)
close-surrounded in the
mid-third
2
Turanian
fast
in
iron
of this earth
Thereupon spake Zarathustra 3 Praise to H(a)oma made by Mazda, good is H(a)oma Mazda-made. 8.
:
4
Who
to us
To
thee,
one hereupon to thee (becomes) two, to be made to three, for the five 5 -making of the four, for the seven-making of the sixth, who are your nine in the decade (?), who serve you and with zeal 6 9.
7
10.
ritual sanctity,
(by
all
is
O
holy H(a)oma! bearer of the
offer this
I
to be) mature, (and
the effective do
I
O
this),
fit
person which for gift)
to
;
seen
is
H(a)oma
and to the sacred exhilaraand do thou grant to me (for
offer
which he bestows
tion
my
it,
;
holy H(a)oma
!
thou that drivest death
(Heaven) the best world of the
afar,
saints, shining, all
brilliant.
A
1
2
Turanian king. Observe the threefold division of the earth
Vend. 3
;
see
it
also
in
II.
A
poetical reproduction.
Z.
had been long among the ancient
dead. 4
The Raspi
this point 5
;
at present
hands the Haoma-cup to the priest at is supposed to be multiplied.
the efficacy of the liquor
Pe«daidyai
is
MS. when
turned,
to be read as of course
;
the letter a, not unlike
«
was probably half inverted. 6 This seems rendered by the Pahlavi as an interlude between Several broken the Ratu and the Zaotar; comp. Y. XXVIII, n. in
a
sentences recalled, 7
from other parts of the Avesta are here doubtfully
perhaps as having especial sanctity.
The Raspi
point right
brings the Haoma-vessel to the Baresman at this and touching its stand, the Mah-ru, lays a cloth on the hand of the Zaotar, who, looking at the vessel, proceeds to
;
recite as follows in verse 10.
YASNA
(The Ashem Vohu, &c)
11.
12-15. May'st 16.
3
7.
Thou
will,
O
Lord
1 !
2 .
celebrate
1
Thy
rule at
myself a Mazdayasnian of Zara-
confess
I
thiutra's order 1
247
XII.
my
praises for good' thoughts,
good words, and good deeds for my thoughts, my speeches, and (my) actions. With chanting praises I present all good thoughts, good words, and good deeds, and with rejection I repudiate all evil thoughts, and words, and deeds. 18. Here I give to you, O ye Bountiful Immortals! sacrifice and homage with the mind, with words, deeds, and my entire person yea, (I offer) to you the flesh of my very body (as ;
And
your own). ing
I
XII
drive
5
the
Mazda-worshipper
XIII).
(Sp.
The Mazdayasnian I
bless-
(called) the Best, &c.
YASNA 1.
A
praise Righteousness.
Righteousness
is
Confession
Daevas hence; of
the
.
confess as a
I
order
4
of
Zarathustra,
estranged from the Daevas, devoted to the lore of 1
See Y. VIII, 5-8.
3
This piece
fitting 4
is
2
This piece
later
with
Ill, 24, 25.
especially
prelude to the Confession of faith in Y. XII. in the
Gathic dialect has claims to higher antiquity
next after the Haptanghaiti. is
See Y.
and therefore an
in the Gathic dialect,
its
Its
than the original period. reference to the plants
retrospective cast
Verse
and
7
shows
that
it
savours of a later date
That Zarathurtra,
waters.
Kavi Vutaspa, Frashao^tra, and Gamaspa are named by no means proves that they were still living. Still, they are not mentioned with any fanciful or superstitious exaggeration they are not yet ;
demi-gods. 5
As a
partial explanation of naismi *
aorist ncrat.
Possibly also from nad,
'
I
from nas, compare the
curse the demons.'
YASNA
248
XII.
the Lord, a praiser 1 of the Bountiful Immortals; and
Ahura Mazda,
to
possessions,
the good and
attribute
I
endowed with good
things good, to the holy
all
One, the resplendent, to the glorious, things whatsoever which are good
Kine, whose
Asha
is
;
whose are all whose is the
(the righteous order pervading
things pure), whose are the stars, in whose lights
all
2
the glorious beings and objects are clothed
And
2.
may
good, mine deprecate
.
choose Piety, the bounteous and the
I
she be
robbery
all
and
(sacred) Kine,
all
4
And
3 .
therefore
loudly
I
and violence against the drought 5 to the wasting of
the Mazdayasnian villages.
Away
3.
from
(the thought of)
(?)
their thoughts
wandering
at will,
do I wish to lead (away the thought
nomadic pitching of the tent, for I wish to reall wandering from (their) Kine which abide steadfastness upon this land; and bowing down in
of) free
move (?) in
worship to Righteousness with praise so far as
I
my
dedicate
Never may
that.
offerings
stand as a
I
source of wasting, never as a source of withering to the Mazdayasnian villages, not for the love or of
And
1
2 3
4
in
A A
I
abjure the shelter and headship of the
sacrificer.
genuine
citation
from the Gathas (see Y. XXXI,
genuine allusion to the Gathas (Y. XXXII,
XXIX,
7).
2).
1.
5
Viyapa/ as beyond a doubt
G
Fra has the same force as
empty.
;
so viyapem in verse in fra perenaoiti
Otherwise, 'forth to their thoughts
ranging
at
their
choice,
Comp.
I
(?),
3.
to
offer in
fill
upon
forth, to
my
and a lodging where they
gether with their cattle which dwell T
body
This preserves the proper reading of tayu^a (so the Pahlavi)
Y.
free
of
life.
Away do
4.
;
prayer
will, to-
this land.'
nairi-/£inangho, khratu-^inangho,
and shaeto-^inangho.
YASNA Daevas,
and
evil as
they are
249
XII.
aye, utterly bereft of good,
;
void of virtue, deceitful in their wickedness, of
beings those most like the Demon-of-the-Lie, the most loathsome of existing things, and the ones the (all)
most of 5.
all
bereft of good.
Off, off,
do
abjure the Daevas and
I
sessed by them, the sorcerers and
all
all
pos-
that hold to
their devices, and every existing being of the sort their thoughts
do
abjure, their
I
words and
and their seed (that propagate their
sin)
;
actions,
away do
abjure their shelter and their headship, and the quitous of
so in
I
ini-
Rakhshas act! very deed might Ahura Mazda
every kind who
Thus and
;
act as
have indicated * to Zarathiutra in every question which Zarathartra asked, and in all the consultations 6. Thus in the which they two conversed together. and so might Zarathu^tra have abjured the shelter and the headship of the Daevas in all the questions, and in all the consultations with which they two conversed together, Zarathu.rtra and the Lord. And so I myself, in whatsoever circumstances
Mazda, and of Zarathiutra's order, would so abjure the Daevas and 2 their shelter, as he who was the holy Zarathustra abjured them (once of old). 3 to which the waters 7. To that religious sanctity appertain, do I belong, to that sanctity to which the plants, to that sanctity to which the Kine of blessed 4 to that religious sanctity to which Ahura gift Mazda, who made both Kine and holy men, belongs, I
may be
placed, as a worshipper of
,
1
2 '"
4
Reading adakhshayaeta; otherwise khshaya6ta, commanded. he
who foreshadowed,
The
Pahlavi structure
Not
in the sense of recompense here.
Observe
this original
'
'
meaning; 'butter'
is
as often.
here impossible.
YASNA
25O
XIII.
do I. Of that creed which Zarawhich Kavi Viitaspa, and those two,
to that sanctity thiurtra held,
Frashaostra and c7amaspa
;
of that religious
yea,
which every Saoshyawt who shall (yet come to) save (us), the holy ones who do the deeds of real significance, of that creed, and of that lore,
faith
am
I.
A
8.
order
and
I
;
Mazda-worshipper I am, of Zarathustra's (so) do I confess, as a praiser and confessor,
therefore praise aloud the well-thought thought,
the word well spoken, and the deed well done
;
9. Yea, I praise at once the Faith of Mazda, the Faith which has no faltering utterance \ the Faith 2 that wields the felling halbert the Faith of kindred marriage, the holy (Creed), which is the most impos,
ing, best, exist,
which knowfuture come to
and most beautiful of
and of
all
that shall in
religions
all
ledge, Ahura's Faith, the Zarathustrian creed.
Ahura Mazda do
to
shall
I
ascribe
Yea,
good, and such
all
be the worship of the Mazdayasnian belief!
YASNA
XIII
XIV).
(Sp.
Invocations and Dedications. 1.
And 1
I I
address (my invocation
to)
Ahura Mazda.
invoke (among guardian beings) the chief 3 of
Fraspavaokhedhram
'
;
y
'
miswritten for
'
v.'
Fra seems to be
prohibitive -'speech without falling, or hesitation;' better as adj. 2
Comp. Y. XXXI,
3
This Ratu
paiti as
18.
and representation of the Nmanooccupying the attention of the worshippers chiefly at the is
the description
time of his mention in the course of the
ritual.
(I
vary the ex-
pression 'chief with that of 'lord' here for the sake of change.)
Once genius
established as a
Nmanya
;
Ratu
in the ritual,
so of the others. (Y. XIII
he became a guardian is
in the
Gathic
dialect.)
YASNA
251
XIII.
1 the house-lord, and the chief of the Vis-lord and the 2 And I invoke the chief of chief of the Zawtu-lord ,
.
the province-lord
And
3 .
women
the chief of
in-
I
voke, the Mazdayasnian Faith, the blessed and good 4
Pare^di
And
,
her
who
is
the holy one of human-kind
5 .
which bears us. and most helpful 2. And I person's lord, the Fire of Ahura Mazda, and also the most energetic lords of holy men, those who are invoke
I
this (holy) earth
invoke the friendly
most strenuous 7 in their care of cattle and the and the chief of the thrifty tiller of the earth. I
invoke the steady settler
8
fields,
And
of sanctity, (and) the
chief of the charioteer. 3.
And
means
I
invoke the chief of the
yasnian
And
Faith.
invoke the chief of the
I
Atharvan, and his pupils
by Mazda-
fire-priest
of the most imposing sciences of the
I
invoke
;
yea, the lords of
invoke these lords, and I summon the Bountiful Immortals here, and the Prophets who shall serve us, the wisest as they are, the most scru-
each of them.
I
2
1
Visya.
4
The goddess
B
Lit.
e
Or, 'households.'
7
Ashethwozgatema
3
Zarctuma.
Dafo'yuma=Dahyuma.
of riches.
biped; see elsewhere where quadruped
(several
means merely beast.
manuscripts have ashe) finds
explanation from the Pahlavi of Dastur Hoshanggi Gamaspgi's It
may
tum.
be read kabed rang- rasirntum instead of kabed
The
ancient error of
copyist had before
yom
arose
from the
him a form which might be read
or rang, the characters being identical for either word.
but in order to guide his
raslm-
that
the
either rog
He
could
and so decided successors aright, he changed
not reconcile himself to rang in the sense of for r6g;
yom
fact
its
MS.
effort,
synonym yom, which, as Spiegel well remarks, affords but little sense. But the word is rang, as I believe, and this is at once Read as + thwakh-ra + gatema= corroborated by Ner.'s bahuklcra.
it
for its
kabed + rang + rasuntum, the most progressing with painful energy. 8
Or,
'
steadiest forces.'
!
YASNA
252
pulous in their exactness
XIII.
(as)
they utter words (of
doctrine and of service), the most devoted (to their
and the most glorious in their And I invoke the most imposing thoughts (?) forces of the Mazdayasnian Faith, and the fire-priests I invoke, and the charioteers, the warriors, and the
duties
likewise), l
.
thrifty tillers of the soil.
And
4.
to You,
O Ye
Bountiful Immortals!
Ye who
and dispose (of all) aright, I offer the flesh very frame, and all the blessings of my life.
rule aright,
my
of
Thus
-
the two spirits
and thus they did
3
thought, thus they spoke,
;
Thou, O Ahura Mazda didst think, speak, dispose, and do all things good (for us), so to Thee would we give, so would we assign to Thee our homage so would we worship Thee with our sacrifices. So would we bow before Thee with these gifts, and so direct our prayers to
And
5.
therefore
as
;
Thee with confessions of our debt. 4 by that 6. By the kinship of the good kindred of Righteousness the good (Thy righteous servant's nature) would we approach Thee, and by that of the ,
and of Piety the good. Fravashi of the 7. And we would worship the 5 and that of the holy Gaya Kine of blessed gift 6 Maretan, and we would worship the holy Fravashi
good
thrift-law,
,
1
I
should think that the reference was here to khratavo, Y.
XL VI, 3. See Y. XXXII, 14, as alternatively A portion of the text has here fallen out.
rendered.
2 3
The
alone
is
recognition of a strong dualism here
is
imperative.
Ahura
praised.
good kinsman, the lord (?).' meat,' just as Ameretata/ and Haurvata/ meaning Elsewhere 6 Or, sanctity and the Fravashi.' mean wood and water. 4
5
Or,
'
of the
'
'
!
YASNA
253
XIV.
Yea, that one
of Zarathustra Spitama, the saint. of beings in
do we worship whose better
the sacrifice
women do we
Ahura Mazda knows worship) whose
(service)
(even those
;
(better service thus
1
men and women (do As the we worship whom Ahura Mazda knows rules from who one Ratu, Ahu is excelling, so is our is
Yea, both (holy)
known).
2
).
the Righteous Order, a creator of mental goodness, and of life's actions done for Mazda; and the Kingdom is
Ahura which
to
A
blessing
weal, there
is
to the
poor (may
offer)
2
nurture
.
called the best, there
is the Right weal to this (man), when toward Right-
2 eousness Best (he does) right 8. We worship the Ahuna-vairya
is
.
;
and we worship
Vahirta the best(?), the bountiful Immortal.
Asha And we
Ha
even to the conFaith Mazdayasnian fession and laudation of the sacrifice to the
fraoreti,
!
YASNA XIV
(Sp.
XV).
Dedications. I
1.
will
come
to
You,
O Ye
Bountiful Immortals
and a priest, and an invoker and sacrificer, as a memorising reciter and a chanter, for Your sacrifice and homage, which are to be offered to You, the Bountiful Immortals, and for our dedication and
as a praiser
sanctification
;
who
(yea, for ours)
are the holy pro-
phets (destined to benefit the saints). 2 2. And to You, O Ye Bountiful Immortals I
dedicate the flesh of
blessings of a prospered 3. 1
3
my life
very body
3 ,
See Y. XXXIII,
14.
!
would all
the
4 .
In this Zaothra with this Baresman,
Feminine.
and I
desire to
2
Elsewhere with verbal difference.
"
Verses
1, 2
are Gathic.
YASNA
254
XV.
my
approach the holy Yazads with
praise \
and
all
holy lords of the ritual order at their times,
the
and Savanghi and Visya at their confess myself a Mazdayasnian, and of
Havani
at his time,
times.
4.
I
Zarathiutra's order 5.
The Zaotar
.
speaks
chosen, the Zaotar
The Ratu
2
(?)
speaks
:
As an Ahu
:
(revered and)
speaks forth to
As an
me
(?).
Ahii (revered and) to be
chosen, the Zaotar speaks forth to me.
The
So let the Ratu from and learned, speak forth
Zaotar
ness, holy
:
his Righteous-
!
YASNA XV The
XVI).
(Sp.
Sacrifice continues.
and with delight produced by grace I call upon the Bountiful Immortals the good, and also therewith the beautiful by name 4 and I sacrifice to them with the blessing of the good ritual, with the earnest blessings of the good Mazda1.
With
precept, praise,
3
,
;
yasnian Faith. 2.
Whose
best eift from his Righteousness
in the offering
Ahura
is
mine
knoweth who have lived, names these I worship, while
this
;
and live ever, by their 5 The Good Kingdom is I draw near with praises to be chosen, that lot which most of all bears on (our .
blessings 3. 1
15
6
).
Let Sraosha (Obedience) be here present for
See Y.
II, 18.
2
See Y.
Ill, 24, 25.
Root rap=rabh, a reception of grace, or being received by
grace. 4
Naman may
in their 5
name
be meant for a locative
' ;
with the beautiful things
(?).'
See Y. LI, 22.
8
See Y. LI,
1.
YASNA
Ahura Mazda,
the sacrifice of the holy,
who
the last
yea, let
;
As
4.
is
255 the most beneficent,
so clear to us as at the
first,
so at
him be present here \
Ahu
the
XVI.
(revered and) to be chosen, the
A
Atarevakhsha thus speaks forth to me. (Response) So let the Ratu from his righteousness, holy and learned, speak forth :
!
YASNA XVI The
(Sp.
XVII).
Sacrifice continues with increased
fulness of expression.
We
i.
worship Ahura Mazda, the holy lord of the
who
ritual order,
Yazad, who
who
is
disposes
(all)
aright, the greatest
most beneficent, and the one
also the
causes the settlements to advance, the creator
of good creatures
;
yea,
we worship Him
with these
Zaothras, and with truthfully and scrupu-
offered
words and we worship every holy Yazad of the heaven (as well) 2. And we worship Zarathuitra Spitama in our
lously delivered
;
!
the holy lord of the ritual order with these Zaothras and with faithfully delivered words and we worship every holy earthly Yazad as we worship sacrifice,
;
him and we worship also the Fravashi of Zarathu.stra ;
Spitama, the
saint.
And we
worship the utterances
of Zarathiutra and his religion, his faith and his lore. 3.
And we
world 1
2
worship the former religions of the devoted to Righteousness which were insti-
This fragment
in the
Gathic dialect might more properly be
placed before the Srosh Ya.st 2
So the Pahlavi
translator,
probably reading angheu^
;
otherwise
YASNA
256 tuted
at
the
XVI.
the holy religions
creation,
of
the
Creator Ahura Mazda, the resplendent and glorious.
And we
worship Vohu Manah (the Good Mind), and Asha Vahiita (who is Righteousness the Best), and Khshathra-vairya, the Kingdom to be desired, and the good and bountiful Aramaiti (true piety in the believers), and Haurvata/ and Ameretata/ (our Weal
and Immortality).
we worship the Creator Ahura Mazda and Ahura Mazda's son, and the good waters which are Mazda-made and holy, and the resplendent sun of the swift horses, and the moon with the seed of cattle (in his beams ) and we worship the star Tiitrya, the lustrous and glorious and we worship 4.
Yea,
the Fire,
J
;
;
the soul of the Kine of blessed endowment,
(5) and its and we worship Mithra of the wide pastures, and Sraosha (Obedience) the blessed, and Rashnu the most just, and the good, heroic, bountiful Fravashis of the saints, and the Blow-ofvictory Ahura-given (as it is). And we worship Raman //z'astra, and the bounteous Wind of blessed gift, (6) and (its) Creator Ahura Mazda, and the good Mazdayasnian Religion, and the good Blessedness and Ar^ta/. And we worship the heaven and the earth of blessed gift, and the bounteous Mathra, and the
Creator Ahura
stars without
Mazda
;
beginning
(to their course), self-dispos-
ing as they are. 7.
And we
worship the glorious works of Right-
eousness in which the souls of the dead find
satis-
faction
and delight [(Pazand) which are the Fravashis
'of the
conscience that loves the
word
a proper
1
is
name through an
right.'
In Ya^t XIII, 118 the
error.
Possibly in allusion to the menses.
The moon
is
masc.
— YASNA of the saints], and
world of the 8.
XVI.
257
we worship (Heaven)
the best
saints, shining, all glorious.
And we worship
the two, the milk-offering and
the libation, the two which cause the waters to flow forth 1
,
and the plants
to flourish, the
two foes who
meet the Dragon demon-made and who are set to 2 meet, to defeat, and to put to flight, that cheat the Pairika, and to contradict the insulting malice of the Ashemaogha (the persecuting heretic) and that of the l
;
,
unholy tyrant
full
of death
3 .
9. And we worship all waters and all plants, and And we worship all good men and all good women. 4 who are all these Yazads, heavenly and earthly ,
beneficent and holy. 10.
And we worship
art the (earth, our)
thee (our) dwelling-place
bounteous Aramaiti
5 ,
who
and Thee,
O Ahura Mazda, O holy Lord of this abode 6 which is the home of healthy herds and healthy men, and of those who are both endowed with health and !
lover(s) of the ritual right.
(Response of the individualworshipper(?).) Wherefore whichever of persons, or whatever of bodily influences, is most helpful and preserving in that abode (thus owned by Mazda) let this meet me in mine abode, and there winter.
(Or
7
may
let that
it
abide for
one meet
me
summer and in all
my
for
house,
We cannot mistake a connection here with yo shim ^aghana avasn^at sartave sapta sindhun. 2 Or is it possible that a plague of mice is meant, mus being 1
here indeclinable
?
many
3
Ordering the execution of
4
Gaethya^a with J
5
Later association of A. and the earth.
6
Originally recited in private houses.
7
Alternative.
3,
of his subjects.
K n.
YASNA
258 in
XVII.
are what of influences are the most mighty
whom
body and the person's life yea, let that one meet me there, and there abide for summer and for winter (for my help) !) power
for the
;
YASNA To the i-io 1 11. Mazda's son ,
!
XVII.
Waters, Plants, &c.
Fires,
We worship thee, the Fire, O Ahura We worship the fire Berezi-savangha
and the fire Vohu-fryana (the good and friendly ), and the fire Urvazista (the most beneficial and most helpful 4 ), and the fire Vazista (the most supporting 5 ), and the fire Spaiista (the most bountiful c ), and Nairya-sangha the Yazad of the royal lineage \ and that fire which is the house-lord of all houses and Mazda-made, even the (of the lofty use
2
),
3
son of Ahura Mazda, the holy lord of the order, with all the fires.
ritual
And we
worship the good and best waters Mazda-made, holy, all the waters Mazda-made and holy, and all the plants which Mazda made, and 12.
which are holy. nearly identical with XVII, 1-10.
1
See chapter VI, which
is
2
This
Ahura Mazda and
3
This
fire is that
before
dwells in the bodies of
fire
the kings.
men and
beasts (animal
heat). *
This
is in
5
This
in the
c
This
is
;
worship.
this
is
and
plants.
clouds (lightning).
the fire
page 61). 7 That N. certain
trees
which
is
applied in the world (Bundahij, West,
here referred to as connected with the
fire
corresponds with that of
Vahram
fire,
seems
in places
of
.
YASNA 13.
And we worship
.
XIX.
259
the Mathra-spe^ta (the boun-
teous word-of-reason), the Zarathuitrian law against the Daevas, and
its
long descent.
14. And we worship Mount Ushi-darena which is Mazda-made and shining with its holiness, and all
the mountains shining with holiness, and of abundant
—
and which Mazda made 15. And we worship the good and pious prayer for blessings, (16) and these waters and (these lands), (17) and all the greatest chieftains, lords of glory,
the ritual order 1 18.
And
I
;
and
praise, invoke,
glorify the good,
Fravashis of the
heroic, bountiful
saints,
those of 2
the house, the Vis, the Za/Jtuma, the Da/foyuma
and the Zarathuitrotema, and
YASNA
all
the holy Yazads
XVIII 4
,
3 !
.
Grant me, Thou who art maker of the Kine, plants and waters, Immortality, Mazda! Grant, too, Weal, Spirit bounteous 1.
—
YASNA
XIX.
Zand or Commentary on the Ahuna-vairya Formulas 5 .
(As the Ahu is excellent, so (is) the Ratu (one who from the righteous Order, a creator of mental goodness and of life's actions done for Mazda and rules)
;
1
1-17 occur also
2
Dahyuma.
4
See Y. LI,
5
7,
The obvious
in
MSS.
as Y.
LIX, 1-17. 3 The Yexhe hatam
follows.
and Y. XLVII. errors contained in this ancient
S 2
comment cannot
!
YASNA
260
Kingdom
the
(is)
for
XIX.
Ahura which
to the
poor
shall
offer a nurturer.)
Ahura Mazda: O Ahura Mazda, Thou most bounteous Spirit! maker of the which was that corporeal worlds, the holy One word which Thou did'st declare to me, (2) which Zarathustra asked of
I.
1
!
was before the sky, and before the water, before the earth, and before the cattle, before the plants, and before the fire, and before the holy man, and the Demon-gods (the Daevas), before the Khrafstramen 2 and before all the incarnate world even before all the good creatures made by Mazda, and ;
,
which contain (and are) the seed of righteousness ? It was this 3. Thereupon Ahura Mazda said 3 Zarathustra Spitama O Ahuna-vairya, the piece which I pronounced as thine (4) before the sky, and before the waters, before the land, and before the :
,
and the plants, and before the fire, Ahura Mazda's son, before the holy man 4 and before the Daevas, and Khrafstra-men, and before the entire corporeal world, even before the good creatures made by Mazda, which contain (and are) the seed
cattle
,
of righteousness.
was these
It
5.
destroy
its
part(s) of the
Ahuna-vairya,
great interest as a specimen of early exegesis.
O
Spi-
Where
be seen from my rendering of the Ahuna without further observations. The Ahuna-vairya is in the Gathic dialect, and the Ahunavaiti metre. This Zand is in the Zend (sic). Ahu gives better sense as a nom.
I
hold
it
to
be erroneous
may
1
See daunghoi/ para below.
2
May
not
be a degeneration from kehrp-astar ? be applied to wild beasts, one is strongly
khrafstra
While the term
may
inclined to hold that foul insects are chiefly referred to.
meaning its several Gaya Maretan.
3
This part of the Ahuna
*
Tradition naturally specifies
(?),
parts.
YASNA
tama Zarathustra! which
when each petition
1
is
26l
XIX.
especially belongs to me, and
intoned aloud without the (needless) re-
of verses and of words, and without their
worth a hundred of their other stanzas, even although they are prominent in the ritual, and likewise equally as well recited without additions or omission,
it is
omissions; nay, further, when
it is
intoned imperfectly
to, and with omissions, it is even then in equivalent (not to a hundred indeed, but) to ten
but added effect
other (stanzas) that are prominent.
And whoever
6.
in this
world of mine which
is
O Spitama* Zarathustra. a portion of the Ahuna-vairya, and having thus recalled it, shall undertone it, or beginning to recite corporeal shall mentally recall, !
with the undertone, shall then utter
it
chanting
it
it
aloud, or
with intoning voice, shall worship thus,
then with even threefold (safety and with speed bring his soul over the Bridge of Alnva/,
will
am Ahura Mazda Heaven
(I will
I
2
I
)
who
help him to pass over
it)
and to Righteousness the heaven 3 while 7. And whoever, O Spitama Zarathiutra undertoning the part(s) of the Ahuna-vairya (or this piece the Ahuna-vairya), takes ought therefrom, whether the half, or the third, or the fourth, or the fifth, I who am Ahura Mazda will draw his soul off to
and
Best,
(the best
life),
to the lights of
.
!
1
I
do not think that mispronunciation has abara shutakih; aigha^ bara
Pahlavi
na
sete.
I
am
strongly
inclined
to
is
la
here intended;
khelmune^;
the
Ner.
read anapashuta for ana-
pishuta. 2
Three times seems
to
me
to lack
meaning, but
it
may
have
given rise to a foolish belief that the soul went three times before death to heaven. 3
Vahutaeibyo retaining
this
sense here.
'
YASNA
262
from the better world it
is
as the earth as long as
And
it is
yea, so far off will
;
large
is
XIX.
broad
and wide
;
withdraw
I
[and this
1
earth
2 ].
pronounced this saying which contains 3 before the creation of this its AhCi and its Ratu making of the waters, and the heaven, before the 8.
I
and the four-footed kine, before the birth of the holy biped man, before this sun with its body plants,
made
acquisition
the
for
Bountiful Immortals 9.
5
And
creation
of the
.
more
the
of the
4
bountiful
me
(Ahura) declared to
7
G
of the two Spirits
(Zarathmtra) the entire
creation of the pure, that which exists at present, that which
is
in the
course of emerging into exist-
and that which shall be, with reference to the performance and realisation of the actions of a life ence
8
,
'
devoted to Mazda
9 .'
10. And this word is the most emphatic of the words which have ever been pronounced, or which are 10 now spoken, or which shall be spoken in future;
for (the
eminence
a nature, that
of) this utterance is a thing of
if all
such
the corporeal and living world
2
1
fm
3
So, referring to the wording of the Ahuna.
here equals iyam.
Pazand.
Enabling us to receive the blessings which they bestow through The sun-shaped matter would give The Pahlavi has levino min zak khurkhshea'o us a materialism. brino (?) kerpo tanu i khurkhshe
the influence of the sun.
'
'
'
spendano yehabun
I
hold that Ahura speaks no further here.
See Y.
XLV,
1.
Of course fictitious, as Z. had long been among the dead. 8 Does bavai«ti/£a mean past ? 9 Through the state of action jkyaothananam anghaif Mazdai. 10 Can mruye(-ve) be a third singular like ghne, ise ?
7
'
;
YASNA
XIX.
263
and learning should hold fast by it, they would be redeemed from their mortality! 11. And this our word I have proclaimed as a symbol to be learned *, and to be recited, as it were, to every one of the beings under the influence of and for the sake of Righteousness the Best. 12. And as (the worshipper has) here spoken it forth, when he has thus appointed the Lord and should learn
it,
'
'
'
'
'
regulator
V
so (by thus reciting these authoritative
Ahura Mazda
words), he acknowledges
(as prior to,
and supreme) over, those creatures who have the mind' 3 as their first. As he acknowledges Him as the greatest of them all, 'so' he assigns the crea'
'
'
Him
tures to 1
3.
(as to their originator).
As he undertones
by announces
that
'all
the third sentence, he there-
the amenities of
life
appertain
(and come) from Him. As he recites dazda manangho,' the creator of mind,' he acknowledges Him as superior and prior to mind the 'good' Mazda
to
4
,
'
'
;
and as he makes
Him
truth) to mind, (saying)
who indicates (the manangho of mind,' which
the one '
means that by this much he makes Him (its director), and then he makes Him the lord of actions 5 14. And when he acknowledges Him for the creatures thus, 'O Mazda 6 !' he acknowledges Him (as .'
'
1
Or,
'
it
has been declared to us, the learner, and the one in
charge of the
ritual.'
2
In the words yatha ahu vairyo, atha
3
See dazda manangho, coming
'
ratuj.
before
'
jkyaothananam angheus,
khshathrem, and vastarem. 4
Can
the
Ahuna have
heus a citation?
At
all
lost
words, and
events, the
vanghau from manangho.
He
is
Mazdau hu^itu vang-
Zandist
attributes
errs
in
mystical
separating
meaning
every word. 6
Comp. ahu-jkyaothananam.
*
Reading Mazda
(?).
to
YASNA
264
when he
their ruler)
He
thus.
saying
'
:
XIX.
O Mazda!
Thine,
Him
assigns the creatures to
Kingdom
then assigns the is
Ahura 1
to
the Kingdom.'
,
And he
assigns a nourisher and protector to the poor, saying Yim drigubyo dada/ vastarem that is, as a :
;
friend to
Spitama 2
This
.
is
the
fifth
sentence, (and
concludes) the entire recital and word, (even) the
it
word of Ahura Mazda 3 15. He who is the best (of all) Ahura Mazda, pronounced the Ahuna-vairya, and as He pronounced it whole of
this
.
He
as the best, so
caused
ever) the same, (as
The
one
evil
at
He once
He (Ahura) repelled and with
to
it
have
its effect
4 ,
(He,
is). 5
arose (to oppose Him), but
that wicked one with His inter-
Neither harmony, nor our precepts, nor our comprehensions, nor our beliefs, nor our words, nor our actions, nor our consciences, nor our souls G dict,
our minds are
this repelling renunciation
:
in
!
Catechetical Zand 16.
And
stages, or
(of
men
this saying, uttered
measures
as
its
8 ,
2
3
and belongs and to
(first) to
The
Zandist
be chosen, so
the creator of 4
whom
'Praised'
He
is
four classes
five its
chiefs (in
efficiency
may
have rendered
:
;
is
see
As Ahura
is
our Ratu from His righteousness,
Vohiiman (including
all
good
creatures), &c.
(?).
8
Reading haithwa/; Pahlavi
6
See Y.
7
This Zand
XLV,
tiz
;
possibly 'being present.'
2.
differs,
as to the application of
the former. 8
to
KhshathremX-a Ahurai a. As having the interest of the poor at heart. Supposing Ahura (?) to be meant by Ahu and Ratu
Mazdai Ahurai. the
.
by Mazda, has three
supporters),
the political world, without 1
7
Afsman elsewhere
applies to metre.
Ahu and
Ratu, from
YASNA marred), and
has a conclusion ending with a
it
How
(Question.)
the good deed.
men
are
1
The
priest,
the religious
These
.
(constituted)
?
With what classes of the charioteer (as the
chief of warriors), the systematic
and the artisan 2
gift.
thought, the good word, and
(Question.)
7.
(Answer.)
?
measures
its
The good
(Answer.)
265
XIX.
tiller
1
of the ground,
classes therefore
man throughout
his entire
accompany 3
duty
with
the correct thought, the truthful word, and the right-
and states in and fulfil the (yea, they are the guides and com(laws) of religion man) through whose actions religious panions of that
These are the
eous action. life
classes
which give attention to the rulers
4
,
;
the settlements are furthered in righteousness.
How
(Question.)
18.
They are
(Answer.)
and the
are the chiefs (constituted)?
the house-chief, the village-chief,
tribe-chief, the chief of the province,
Zarathartra
5
as the
That
fifth.
and the
so far as those
is,
provinces are concerned which are different from, and outside of the Zarathiutrian regency, or domain.
[Ragha c which has four rtrian (district) this
(Question.)
].
is
the Zarathu-
How are
the chiefs of
chiefs (only)
one constituted ? (Answer.) They
(are) the
and the Zara-
chief, the village-chief, the tribe-chief,
thustra as the fourth.
thought well thought the holy
man
These are
2
A
3
Or,
5
The
6
7
It
'
all
(It is that
one who
is
the
which
holds the holy
other things
Gathas
;
observe the 4
experience.' title
What
7 .
(Question.)
the poor/ but not mendicants.
class not in the '
(Question.)
(Answer.)
?
thinks), the
thought to be before
1
19.
house-
rise
Or,
'
of a caste system. the ritual.'
of a governor.
did not need the
fifth.
Ashavan manas paoiryo.
It
was a centre of
rule.
YASNA XX.
266
What
the word well spoken
is
Mathra Spewta (Question.) It
(Answer.)
?
the deed well done
is
done with praises
whom
(Question.)
20.
He announce
did
the
(Answer.)
?
and by the
2 ,
tures who regard Righteousness as before things.
It is
bounteous word of reason.
the
,
What
that
is
1
all
crea-
other
Mazda made
a proclamation,
(Answer.)
Some one who
?
and yet both heavenly and mundane 3 (Question.) What was His character, He who made
was
holy,
.
this sacred enunciation
best (of
the ruling one.
all),
character (did
He
He who
(Answer.)
?
(Question.)
is
the
Of what
proclaim him the coming one)
?
As holy and the best, a ruler who exerno wanton or despotic power 4
(Answer.) cises
.
We
21.
the (several) part(s) of the
sacrifice to
We
Ahuna-vairya.
of the Ahuna-vairya, and
cital
and
use
its
the
in
memorised
sacrifice to the
full
its
re-
regular chanting
Yasna.
YASNA XX. Zand, or Commentary, on the 1.
there
A
blessing
is
Righteousness
weal, there
is
is
Ashem
Vohu".
(called) the best;
weal to this
man when
the
Right (helps) the Righteousness best, (when the pious
man
serves
in
it
truth
5
).
Ahura Mazda
spake forth Ashem vohu vahLrtem asti. To this Asha, the holy ritual sanctity, one attributes the :
1
Probably the Gathas with
2
Ritual strictness based
3
The The
4
practical piety.
Saoshyawt. latter part
nised as a 6
their lost portions, also the Vendiclad.
upon
human
of this
ruler in
Zand shows
that the
Ratu was recog-
it.
Elsewhere verbally different; 'when Asha
is
for A.V.'
YASNA XX.
good and an owner thus
qualities of
perty to
'
'
Una
2.
asti
best,' as
'
one attributes provohu vahi^tem
this sentence
;
x
once
asti is substantiated (at
267
usta ahmai
).
by
;
this attribution of
blessedness (the praiser) assigns every person (or thing) of a sacred nature to every holy person, and as one usually
and regularly
(?)
3
person or thing
(?)
that
2
assigns every
(?)
holy to every holy man.
is
by these words the worshipper ascribes the entire Mathra (to Asha Vahlrta), and ascribes all to the Mathra, as one ascribes the kincrdom to Righteousness, and as one ascribes yea, as one righteousness to the invoking saint
Yya^
3.
ashai vahLrtai
4
;
;
who
ascribes righteousness to us
(who
shall help
are the prophets
The
and bless the people).
three
maxims of the sentences (are thus fulfilled). And every word (in its detail), and the entire utterance in its proclamation, is the word of Ahura Mazda. Catechetical Addition 4.
Mazda has made
Whom
did
He
5 .
a proclamation.
announce?
(Question.)
That holy
(Answer.)
one who is both heavenly and earthly. (Question.) Of what character is He who has thus announced Him? (Answer.) He is the best, and the one who (Question.) Of what is exercising sovereign power. character 1
2 3
is
the
man whom He announced ?
It is carried into effect
The
;
possibly
Pahlavi indicates na
Ashavanem here and
in
staitya
'
rendered
fit
(Answer.)
for praising
'
(?).
(?).
Y. XIX, 19 might be a neuter from
a transition, or addition. 4 5
Ashem.' This Catechetical addition '
The wording the sameness.
alone
is
is
identical with that in Y.
XIX.
slightly altered in the translation to relieve
'
YASNA
2 68
The
XXI.
holy and the best, the one
who
no
rules with
capricious tyranny.
We
sacrifice to the (several) part(s) of the
We
VahLrta (prayer).
Asha
of the
and
ing,
sacrifice to the heard-recital
Vahiita, to
its sacrificial
Asha
memorising,
its
use
chant-
its
: !
YASNA
XXI.
Catechetical Zand, or Commentary upon the A O 2 YAEN HE HATAM A
_
ru
.
(The YeNhe. (To that one) of beings do we offer, whose superior (fidelity) in the sacrifice Ahura Mazda recognises by reason of the sanctity (within him yea, even to those female saints also do we sacrifice) whose (superior fidelity is thus likewise ;
known
;
thus)
and females 1
2
we
sacrifice to
(of the saints)
(all,
!)
The YeNhe hatam follows. The expressions in this prayer were
but the
Zand does not
Gatha.
Tnn
yazamaide
ham.
in
suggested by Y. LI, 22
consistently follow the thoughts
;
the
in
understood should be supplied as an object for connection with yeNhe, as well as taus/'a for y^ung-
In Y. LI, 22,
it is,
applies to a tern yehya.
however, by no means certain that yazai Holding the twenty-first verse in mind,
I am obliged to refer yehya to women are worshipped, as it
whose names
to both) the males
na spe«to. is
Here, however,
improbable that the
are in the feminine are meant.
The
'
men and
Immortals
prayer
is
in
the Gathic dialect, and ancient metre would hardly contain so It can only be defended from the teng artificial a formation.
yazai Avais
nammu
of Y. LI, 22.
did the composer of the prayer correctly render Y. LI, 22, and boldly write his succinct words as being clear to his hearers
Or
from explanations which are now
lost
?
Such explanations
or written) as a matter of course existed from the
poser
fails to
discuss his productions.
first.
(oral
No com-
YASNA
A word
I.
for the
269
XXI.
Yasna by
Zarathu.stra, the saint.
YeNhe, &c. Here the worshipper indicates and offers the Yasna (which is the sacrificial worship) of Mazda 1 as by the command (or as the institution) of Ahura Hatam. Here the worshipper offers the sacrificial .
worship as
who
with the beings
if
are destined to live
and
indicates
holy females
homage
to
2
2.
.
are
worship of those
offers the sacrificial
who have Aramaiti
To whom is To the Bountiful
at their
These
the Immortals.
sentences which comprehend (Question.)
among those Y#ungham. Here he
who
all
this
head
3 ,
as
are the three
the Yasnian speech.
Yasna addressed?
Immortals (in the course Salva3. Thereupon spake Mazda of the Yasna). May the may be he whosoever this one, tion to (Answer.)
:
!
absolute ruler did
He
answered answer,
Ahura grant
answer with '
:
The
this
it.
(Question.)
answer?
state of salvation
4.
Whom He
(Answer.) ;
and with
this
the state of salvation,' he answered every
exists, every one who is coming into existand every one who shall exist in the future. ence, (Question. Who answered thus ? Answer.) The What did He answer ?) (Question. best One. (Answer.) The best thing. (That is,) the best One, Mazda, answered the best and the holy (answer) for 5. We sacrifice to this the better and the holy man. prominent and holy the hatam, YeNhe piece, the
saint
who
Vast.
1
3
Referring yeNhe to Ahura
2
(?).
The Ameshospends whose names
Zandist erroneously.
Fit to live, clean.
are in the feminine
;
so the
YASNA
27O
YASNA The 1.
XXII.
XXII.
Sacrifice continues.
With the Baresman brought
hither together
with the Zaothra, for the worship of the Creator
Ahura Mazda, the
resplendent, the glorious, and for
that of the Bountiful Immortals, this
Haoma
my
with
I
desire to approach
praise, offered (as
it
with
is)
punctilious sanctity (or, for a blessing), and this fresh milk,
and
Hadhanaepata.
this plant
2.
act of worship to the beneficent. waters,
And, as an I
desire to
approach these Zaothras with (my) praise offered (as they are) with punctilious sanctity, having the Haoma with them, and the flesh, with the HadhaAnd I desire to approach the Haomanaepata. water with my praise for the beneficent waters and I desire to approach the stone mortar and the iron mortar with my praise. 3. And I desire to approach ;
this plant for the
well-timed
Baresman with my
prayer
blessings,
for
and the which has
praise,
that
accept our homage), and the memoand the fulfilment of the p-ood Mazdayasnian Faith, and the heard recital of the Gathas, and] the well-timed and successful prayer for bless-
approached
(to
rised recital
I
desire to approach
perfume with Mazda's son
my !
And
holy lord of the ritual order.
ings, that of the
these wood-billets and their
praise,
Yea,
I
—
thine, the Fire's,
desire to approach
O
Ahura good
all
my praise, those which Mazda made, and which have the seed of sanctity (within them), (4) for the propitiation of Ahura Mazda and of the Bountiful things with
YASNA
271
XXII.
Immortals, and of Sraosha the blessed, and of
Mazda's Fire, the
lofty ritual lord
Ahura
1 !
20. And I desire to approach this Haoma with (my) praise, that which is thus lifted up with sanctity, and this milk (fresh as it is, and as if) living and
up with sanctity, and this plant the Hadhanae21. And I desire to pata lifted up with sanctity. approach these Zaothras with (my) praise for the beneficial waters, these Zaothras which have the H(a)oma with them and the milk with them, and the Hadhanae-
lifted
and which are lifted up with sanctity. And I desire to approach the Haoma-water with (my) praise for the beneficial waters, and the two mortars, the stone one and the iron one, (22) and I desire to approach this branch for the Baresman with my praise, and the memorised recital and fulfilment of the Mazdayasnian law, and the heard recital of the Gathas, and the well-timed and persistent prayer for
pata,
by the holy lord 2 of the ritual order, and this wood and perfume, even thine, O Fire, Ahura Mazda's son, and all good objects Mazda-made (23) for the propitiation of Ahura Mazda, the resplendent, the glorious, and of the Bountiful Immortals, and of 3 Mithra of the wide pastures, and of Raman Zfoastra (24) and of the resplendent sun, immortal, radiant, of the fleet horses, and of Vayu, (of predominant influence and) working on high, set over the other beings
blessings (uttered)
,
the
in
creation [(Pazand)
;
that
(O Vayu) when thine influence 1
5-1 9 =Y.
2
The
Ill,
priest?
is
is
for
thee thus
that which apper-
5-19; 20-23=1-4 from imem. (Repetitions are, as everywhere, curtailed
and
varied.) 3
For closer rendering of
details, see verses 2, 3, 4,
chiefly in the final dedication.
which
differ
;;
YASNA
272 tains to Spe/^ta
of the most just
XXIII.
Mainyu ], and for the propitiation knowledge Mazda-given, and of the l
holy and good Religion, the Mazdayasnian Faith (25) for the propitiation of the
Mathra
Spe;zta, (the
bounteous) and holy, and the effective, instituted against the Daevas, the Zarathustrian law, and of the
long descent of the good Mazdayasnian Faith
-
[the
in mind and devotion to the Mathra Spe;/ta, and knowledge of the Mazdayasnian Religion] for the propitiation of the understanding which is innate and Mazda-made, and of that which is heard by the ear
holding
and
(26)
for thy propitiation, the Fire's,
O
Ahura
Mazda's son [(Pazand) (yea) thine, the Fire's, O Ahura Mazda's son] with all the fires, and for the propitiation of Mount Ushi-darena, the Mazda-made, radiant with sanctity (27) and of all the holy Yazads, !
;
;
and earthly, and of the holy Fravashis, the redoubted and overwhelming, those of the ancient lore, and those of the next of kin and of the Yazad of the spoken name
spiritual
!
YASNA The Fravashis
XXIII.
of the Saints;
their approach 1.
desire to approach with
I
Fravashis which have
existed
Prayers for
3 .
my
praise
from
of
4
those
old,
the
Fravashis of the houses, and of the villages, of the communities, and of the provinces, which hold the 1
2
And
evil Vayu, which appertains to Angra Mainyu. and of the good Zarathtutrian devotion.'
not the
Insert,
'
3
This chapter
4
Or,
'
is
said to be reserved for funeral occasions.
I pray for the approach.'
See Y.
XXVI.
YASNA
2 73
XXIII.
heaven in its place apart, and the water, land, and cattle, which hold the children in the wombs safely enclosed apart so that they do not miscarry. 2. And I desire to approach toward the Fravashi of Ahura Mazda, and with my praise, and for l
those of the Bountiful Immortals, with
the holy
all
Fravashis which are those of the heavenly Yazads. And I desire to approach the Fravashi of Gaya Maretan (the life-man) in my worship with my praise, and for that of Zarathiutra Spitama, and for those of
Kavi Vfrtaspa, and of IsaZ-vastra 2 the Zarathiutrian, ,
with
all
the holy Fravashis of the other ancient
my worship whosesoever to approach toward every holy Fravashi it may be, and wheresoever dead upon this earth (its
counsellors as well.
possessor girl
may have
of tender years,
cattle) in the field
And
3.
I
desire in
woman, or the the maiden diligent (among the lain),
(who)
the pious
may have
dwelt (here
;
yea,
3 which are now worshipped from this house which are attentive to, and which attain to (our) good Yasnas and (our) homage. 4. Yea, I desire to approach the Fravashis of the saints with my praise, redoubted (as they are) and overwhelming, the Fravashis of those who held to the ancient lore, and
all)
,
and I desire to ap4 proach toward the Fravashi of mine own soul in my worship with my praise and I desire therewith to approach toward all the lords of the ritual, and with the Fravashis of the next-of-kin
;
;
1
Fravashi seems a dative
2
Zarathujtra's eldest son
;
comp. uti'. by his wife Padokhshah
;
he was the
chief of priests according to tradition. 3 4
This Yasna was recited from house to house. The 'own' soul; notice the seeming distinction between
Fravashi and soul.
[SO
T
!
2
YASNA XXIV.
74
praise
;
and
my
with
desire to approach
all
the
good Yazads
praise, the heavenly and the earthly,
meet
are
I
for
sacrifice
and
who
homage, because of
Righteousness the Best
YASNA
XXIV.
Presentations.
(And having approached these Haomas with our worship), we present them to Ahura Mazda (yea, we present) these Haomas, Myazdas, Zaothras, and the Baresman spread with punctilious sanctity, and the i
.
;
and the milk, fresh as if living, and lifted up with punctilious sanctity, and this branch the Hadhanaepata likewise lifted up with sanctity. 2. (And having approached these Zaothras in our worship), we present them to the good waters having the Haoma with them, and the milk, and the Hadhanaepata, and lifted up with scrupulous sanctity and (with them) we present the Haoma- water to the good waters, and both the stone and the iron mortar. 3. And we present this plant of the Baresman, and the timely prayer for blessings, which has approached in the due course of the ritual, and the recollection and practice of the good Mazdayasnian Religion, and the heard recital of the Gathas, and the timely prayer for blessings which has approached as the prayer of the holy lord of the ritual order and these flesh,
;
1
;
and the perfume, (even) thine, the Fire's, O Ahura Mazda's son and all good objects Mazdamade, which have the seed of righteousness, we offer and present. 4. And these we present hereby to Ahura Mazda, and to Sraosha (Obedience) the
wood-billets,
!
1
Or
the
memorised
recital
and performance of
its rites.
YASNA XXIV.
275
blessed (and Righteous), and to the Bountiful Im-
mortals
;
and
to the
Fravashis of the
to the souls of the saints,
and
even
saints,
to the Fire of
Ahura
Mazda, the lofty lord of entire holy creation, for homage, propitiation, and for praise. 5. And these we present hereby to the Fravashi
sacrifice,
of Zarathuitra Spitama, the saint, for sacrifice, propitiation,
who
and
for praise,
and
love Righteousness, with
to that of the people all
1
the holy Fravashis
who are dead and who are living, and men who are as yet unborn, and to those prophets who will serve us, and will labour to
of the saints to those of
of the
complete the progress and renovation of the world 2 6. And we present these Haomas, Myazdas, Zao.
and the Baresman spread with sanctity, and the flesh, and the milk (fresh as if) living, and lifted up with sanctity, and the Hadhanaepata branch.
thras,
7.
And we
present these Zaothras to the beneficial
waters having the
Haoma
with them, and the
flesh,
and the Hadhanaepata lifted up with sanctity, and the Haoma-water, to the good waters, with the stone and iron mortars, (8) and this plant of the Baresman, (and) the timely Prayer and the recollection and practice of the good Mazdayasnian Faith 3 and these wood-billets, and the perfume, thine, the Fire's, O Ahura Mazda's son! and all objects which are Mazda-made, and which have, and are, the seed of Righteousness, these we offer and present. 9. (Yea,) we present these hereby to the Bountiful Immortals who rule aright, and who dispose of all ,
1
Elsewhere perhaps, erroneously, as a proper name
angheus. 2
Pahlavi frashakan/ kan/aran.
3 '
And
the heard recital of the Gathas.'
T
2
:
or read
;
YASNA XXV.
276
aright, the ever-living, ever-helpful,
Good Mind
the
(of
who
the Lord and of His
abide with folk
1
)
!
YASNA XXV. And we
1.
our
worship the Bountiful Immortals with
who rule aright, and who dispose of all and we worship this Haoma, this flesh and
sacrifice,
aright
;
and these Zaothras for the good waters, havine the Haoma with them, and the flesh with them, and Hadhanaepata, and lifted up with sanctity, and we branch,
(2)
worship the Haoma-water for the beneficial waters and we worship the two, the stone mortar and the iron mortar; (3) and we worship this plant for the
Baresman and the well-timed prayer which has approached
(in its
for blessings
proper place within the
remembrance and the practice of the good Mazdayasnian Religion, and the heard recital of the Gathas, and the well-timed ritual course),
and
also both the
2
prayer for blessings of the holy lord of the ritual order which has approached, and these wood-billets with the perfume, (even) thine, the Fire's,
O
Ahura
Mazda's son and we worship all good objects which are Mazda-made, and which contain (and are) the !
seed of Righteousness. 4. fice,
And we
worship Ahura Mazda with our
sacri-
the resplendent, the glorious, and the Bountiful
Immortals who rule aright, and who dispose (of all) aright, and Mithra of the wide pastures and Raman //yastra and we worship the shining sun, the re;
splendent, the immortal, of the fleet horses. 1
See Y. IV, 4-25, which
is
repeated here.
curtailed. 2
Or
the
memorised
recital
and
fulfilment.
Expressions are
;
YASNA XXV. 5.
And we
277
worship the holy wind which works on
high, placed higher than the other creatures in the
and we worship this which is thine, O and which appertains to the Spe^ta Mainyu within thee and we worship the most true religious Knowledge, Mazda-made and holy, and the good Mazdayasnian law. 6. And we worship the Mathra Spe^ta verily glorious (as it is), even the law pronounced against the Daevas, the Zarathuitrian law, and its long descent yea, we worship the good Mazdayasnian Religion, and the Mathra which is heart-devoted and creation
Vayu
;
!
;
l
;
bounteous (imparting heart's devotion to the saint) yea, we worship the Mazdayasnian Religion maintained in the understanding 2 of the saint and we honour that science which is the Mathra Spe?^ta, and the innate understanding Mazda-made, and the derived understanding, heard with ear, and Mazdamade. 7. Yea, we worship thee, the Fire, Ahura Mazda's ;
and we worMount Ushi-darena (which holds the light 3) Mazda-made and holy, the Yazad mount, brilliant with sanctity. 8. And we worship son
!
ship
the holy lord of the ritual order
all
4
every holy spiritual
Yazad (who
exists)
1
Its
2
Or maintaining
3
A
Yazad
;
and every holy earthly
!
long tradition. the understanding.
sunrise or sunset
mountain;
see the
lectually just previously, also previous notes 4
;
the Fires, and
That
is,
heavenly.
on
word applied it.
intel-
;
YASNA XXVI.
278
YASNA XXVI. The Fravashis 1.
I
Sacrifice and Praise to them.
;
praise, invoke,
and weave
my hymn
to the
good, heroic, and bountiful Fravashis of the saints
(and having invoked these, then)
we worship
the
Nmanyas, and the Visyas, and the Za^tumas, and the Da/^yumas 1 and the Zarathustrotemas. ,
2.
And
of
all
these prior Fravashis,
here the Fravashi of
we worship
Ahura Mazda, which
is
the
greatest and the best, the most beautiful and the
most wise and the best in form, and the one that attains the most its ends because of Righteousness. 3. And (having invoked them) hither, we worship the good, heroic, bountiful Fravashis of the firmest, the
holy ones, those of the Bountiful Immortals, the brilliant,
of effective glance, the lofty, the devoted,
the swift ones of the creatures of
Ahura who
are
imperishable and holy. 4.
And
(having invoked them) hither,
we worship
the spirit and conscience, the intelligence and soul
and Fravashi of those holy men and women who 2 early heard the lore and commands (of God ), and loved and strove after Righteousness, the ritual truth and we worship the soul of the Kine of blessed gift. 5. And (having invoked it) hither, we worship the Fravashi of Gaya Maretan the holy, and the sanctity and Fravashi of Zarathu^tra Spitama the saint and we worship the Fravashi of Kavi Vistaspa the holy, and that of Isa/-vastra the Zarathustrian, ;
;
the saint. 1
Dahyumas.
2
'
Of
the early religion.'
!
YASNA XXVI.
And
6.
the
life,
279
(having invoked them) hither,
we worship
conscience, intelligence, soul and Fravashi
of the next of kin, of the saints male and female
who have
striven after the ritual truth, which are
those of the dead and living saints, and which are
men as yet unborn, of the future prowho will help on the renovation, and complete the human progress, with them all. 7. And (having invoked them) hither, we worship
those also of phets
the
souls
of the
dead [(Pazand) which are the and of all the next of kin ]
Fravashis of the saints
who have passed away
J
;
house, of the Aethra-
in this
and of the disciples yea, of all holy men and women (8) and we worship the Fravashis of all the holy teachers and disciples and of all the saints both male and female. 9. (And having invoked them) hither we worship paitis (the teachers)
;
;
;
the Fravashis of the
saints
all
the holy children
;
Fravashis of (those) holy all
We
worship the
holy
women we
10.
men and
;
the good, heroic, bountiful Fravashis of
the saints from
Gaya Maretan
the Saoshya/2t, the victorious 11.
the
fulfil
;
saints without the province.
worship
who
and we worship the Fravashis of and those of the within the province
deeds of piety
Yea, we worship
all
(the first created) to
2 .
the
Fravashis of the
and we worship the souls of the dead [(Pazand) which are the Fravashis of the saints] saints,
1
Whether a
real distinction existed in the
minds of these
early
between a Fravashi and a departed soul, is hard to say. That a Fravashi was worshipped as existing before the person to whom it appertained was born, may be owing to a poetical, and writers,
not a dogmatic, anticipation. 2
From
the Iranian
Ya^t XIX, 89, 91.
Adam
to the Christ of the resurrection
;
see
YASNA
280
YASNA
XXVII.
XXVII.
Prelude to the Chief Recital of the Ahuna-vairya. This is to render Him who is of all the greatest, our lord 2 and master 3 (even) Ahura Mazda. And this to smite 4 the wicked Angra Mainyu, and to smite Aeshma of the bloody spear, and the Mazainya Daevas, and to smite all the wicked Varenya Daevas. 1
i.
2.
And
this is
splendent,
to further
the glorious, to
Ahura Mazda, the the
further
re-
Bountiful
Immortals, and the influences of the star Tistrya, the resplendent, the glorious, (and) to the furtherance of
the holy man, and of tures of the
the (bountiful and) holy crea-
all
Bounteous
Spirit.
3-5 5 6. The Haomas are crushed, O Mazda, Khshathra, and Asha, O ye Lords Good is Sraosha who accompanies the sacrifice with the great glory 6 .
!
,
and may he be present affording strenuous help. 7. We are offering saving acts of wisdom and of worship with the sacred gift of the Ahuna-vairya intoned with sanctity, and of the two mortars here 1
Dazdyai would be an infin. Ahuna. We might say,
to the
XXXIV,
2
See Y.
3
Referring
to
for '
an imperative
Let
;
but
it
here refers
this render,' &c.
5.
the
Ahu and Ratu
of the
Ahuna, but with
erroneous application.
Comp. Vend. XIX, 9 (Wg.). The Ahuna appears here in the MS. with Y. XXXIV, 5, the S airymia, and the Ashem Vohu. 6 Maza raya; otherwise mazaraya, with greatness (see Y. XLIII, *
5
I
2 ).
28l
YASNA XXXV.
brought forward 1 with holy act, and with that of the and therefore may correctly uttered words likewise they be to us the more saving in their wise signifi;
cance.
8-12
2
the
Ahu
rules)
from
As
13.
.
Ratu (one who
of mental goodness, and of
Mazda
and the Kingdom
;
excellent, so
is
(his) sanctity,
the
actions done for
life's
Ahura, which to
for
(is)
is
a creator
may offer a nurturer. 14. (What is Your Kingdom, Your riches how may I be Your own in my actions, to nourish Your poor, O Mazda ? Beyond yea, beyond all we declare You, far from
the poor
;
;
Daevas and Khrafstra-accursed mortals 1
We
5.
Asha
Immortal
!)
We
worship the Ahuna-vairya.
Vahi^ta, the most beautiful
3
4
worship
the Bountiful
,
6 .
YASNA XXXV. Yasna Haptanghaiti. With the Yasna of the
'
distinct
from
We
changed.
The
theirs.
is,
dialect
advanced
have
Immortals; that
Seven Chapters
'
we already pass
antiquity after the Gathas,
which ranks next in into an atmosphere but the
lingers,
still
personification
their personification
spirit
is
of the Bountiful
seems more prominent,
while the ideas of which they are the personification already, and The name Amesha to a proportionate degree, have grown dim.
Spe»ta occurs
:
the Fravashis appear
;
the Fire
is
worshipped, the
Earth, and the Grass.
To 1
the waters, to the Soul of the Kine,
Here
the Parsi priests
2
See Y. XXXIII,
3
See Y.
*
Or,
'
XXXI V,
now manipulate
n-14 15.
;
and Y.
I,
The Ashem
23,
and
to all holy or clean
the mortars.
and Y. XII.
follows.
the best.'
The YeNhe hatam follows. For Y. XXVIII-XXXIV, see the Gatha Ahunavaiti above, pp. 2-194. 6
!
YASNA XXXV.
282 beings, the very
word yazamaide
the other hand,
many
is
later objects
applied for the
first
time.
On
of worship are totally absent,
the six seasons of the creation, the five divisions of the day, the
A conGathas, Zarathurtra, the Baresman, the Haoma, &c. had the Gathas since have elapsed siderable period of time must
five
been composed, and a lengthy period must also be supposed to have passed before the Avesta of the later type began to be sung and recited. The chapter numbered XLII in the Vendidad Sadah of Brockhaus (1850), and in the edition of Westergaard (1852), and numbered XLI, 18-35 in Spiegel's edition, seems a later addition
and
;
but
it
cannot be very
Spiegel has included '
An
general features.
seven
and
;'
if
it
much
later, as
it
preserves the dialect
intentional imitation
with chapter
the entire section
is
XLI
is
not probable.
to preserve the
to be called
'
the
number
Yasnas of the
Seven Chapters,' it should most certainly not be numbered XLII I so number merely to follow Westergaard, as do the first two This portion should parts of these translations from the Avesta. neither be incorporated with chapter XLI, nor numbered as a sepaThe name Seven it should be noted as a supplement. rate one '
;
Chapters
was of course given
'
to the pieces
long after their com-
position.
Praise to Ahura and the Immortals; Prayer for the Practice and Diffusion of the Faith. 1.
We
sacrifice to
Ahura Mazda,
the holy Lord
of the ritual order, and to the Bountiful Immortals, who rule aright, who dispose of all aright and we ;
to
sacrifice
spiritual
the
entire
creation
of the clean, the
and the mundane, with the longing blessing
of the beneficent
ritual,
with the longing blessing of
the benignant Religion, the Mazdayasnian Faith. are praisers of good thoughts, of good 2. words, and of good actions, of those now and those
We
hereafter 1 [(Pazand) of those being done, and of those
1
The
Pahlavi translator, as so often,
nation here.
first
saw the proper expla-
!
YASNA XXXV.
We implant
completed].
and we do
this)
1
(?)
them
(with our
the more, and yet the
are (praisers) of the good (from
That, therefore, would
3.
283
whom
we
more
homage, since
we
they spring).
O
choose,
Ahura
Mazda and thou, O Righteousness the beauteous that we should think, and speak, and do those 2 thoughts, and words, and deeds, among actual good !
thoughts, and words, and actions, which are the best for both the worlds; (4) and together with these
and actions which are thus the best, we would pray for the Kine (which represents the pure creation), that she may have comfort and have fodder from the famed, and from the humble, from
gifts (?)
the potent and the weak.
To
5.
the best of good rulers
(is)
verily the
King-
dom, because we render and ascribe it to Kim, and make it thoroughly His own (?), to Mazda Ahura do we ascribe it, and to Righteousness the Best.
As
6.
thus both
man
or
woman knows
(the duty),
both thoroughly and truly, so let him, or her, declare it and fulfil it, and inculcate it upon those who may perform it as it is. 7. We would be deeply mindful
O
Your sacrifice and homage, Yours, Mazda and the best, (and we would be
of
!
And You according as we are).
Ahura
mindful) of
the nurture of the Kine.
that let us inculcate
and perform
as
for
such (praisers 8.
Under the
shelter
3
we may, and
(for)
of the ritual Order let us do
so in the active fulfilment
3
of
its
(precepts) toward
every one of the (clean) and better creatures which 1
Or,
we
are
'
purifiers,'
or
'
adorners.'
man
to man,' so thoroughly implanting
haps
nid.
2
Hatam
in this sense.
s
Or,
Tradition
'
spreading from
themselves
'
in the
;
comp. per-
house and
stall.'
'
YASNA XXXVI.
284 are
!
a gift for both the worlds.
live \ with
to
fit
9. Yea, those words and sayings, O Ahura Mazda we would proclaim as Righteousness, and as of the better mind (?) and we would make Thee the one ;
who both supports (us and who throws still they
upon them
(as
are),
And by
10.
Righteous Order, Thy Sovereign Power, and through
reason of
Good Mind, and Thy instrumentality
the
our proclamation) of them,
in
further light
Thy our
of
of Thee,
praises
Ahura Mazda and for the purpose of praises, by Thy spoken words, and for !
O
(still
further)
(still
further)
spoken words, through Thy Yasna, and for (still further) Yasnas (would we thus proclaim them, and make Thee the bestower of our light).
YASNA XXXVI. 1.
ones
To Ahura and the Fire. We would approach You two, O (Ye) primeval of this Thy holy Fire, O Ahura in the house 2
Mazda, Thou most bounteous pollutions to this
(Thy
flame)
Spirit
him
!
wilt
Who
brings
Thou cover
2. But as the most (in his turn). do Thou give us zeal, O Fire of the Lord and approach us 3 and with the loving blessing of the most friendly, with the praise of the
with pollutions friendly !
,
1
Or,
2
Or, 'in the service of the Fire;' so the Pahlavi: consider also
'
live-stock.'
the occurrence of forms of var(e)z in the other sense in the close
proximity.
Fire
temples
did not exist;
some
shelter,
however,
must have been afforded. Also the dual pouruye(-ve) may refer to Ahura and the Fire. Comp. Y. XXX, 3. Or, is it at first ? '
3
Possibly,
'
but most favoured
is
he
whom
(y^rn).'
!
YASNA XXXVII.
most adored.
Yea, may'st thou approach to aid us
our greatest (undertaking)
in this
285
among
the efforts
of our zeal.
The
3.
Ahura Mazda
Fire of
art thou verily
'
;
most bounteous one of His Spirit, wherefore Thine is the most potent of all names (for grace), O Fire of the Lord 4. And therefore we would approach Thee, (O Ahura !) with the help of Thy yea, the
!
Good Mind (which Thou dost implant within us), Thy (good) Righteousness, and with the actions
with
and the words inculcated by
We
Thy good wisdom
we direct bow our prayers to Thee with confessions of our guilt, O Ahura Mazda with all the good thoughts (which Thou dost inspire), with all the words well said, and the deeds well done, with these would we approach 5.
before Thee, and
therefore
!
Thee.
6.
And
Thy most
to
beauteous body
2
do
we make our deep acknowledgments, O Ahura Mazda to those stars (which are Thy body) and to that one, the highest of the high, [such as the sun !
was
;
called]
!
YASNA XXXVII. To Ahura, the holy
Creation, the Fravashis Bountiful Immortals. and the of the Just,
Thus who made 1.
therefore do
we worship Ahura Mazda,
the Kine (the living creation), and the
(embodied) Righteousness (which
is
incarnate in the
and the waters, and the wholesome plants, the stars, and the earth, and all (existing) objects clean),
1
3
V6i looks as See Y.
I,
1.
if it
represented vai here.
!
2 86
YASNA
that are good.
2.
XXXVIII.
Him
Yea, we worship
His
for
Sovereign Power and His greatness, beneficent
(as
and with priority among the Yazads who abide beside the Kine (and care for her protection and support). Him under His name as 3. And we worship Lord, to Mazda dear, the most beneficent (of names). We worship him with our bones, and with they
our
J
are),
flesh, (with 2
worship the
life).
And we
saints, of
holy men,
our bodies and our
Fravashis of the
and holy women (4) and Righteousness the Best do we worship, the most beauteous, the Bountiful Immortal and that which is endowed with light in ;
things good.
all
Good Mind (of and His Sovereign Power, and the Good
And we
5.
worship the
good law of our
Thy
(within
thrift,
the Lord), Faith, the
and Piety the ready mind
folk)
YASNA XXXVIII. To the Earth and the Sacred Waters. worship this earth which bears 3 O Ahura Mazda! us, together with Thy wives yea, those Thy wives do we worship which are so
And now we
1.
,
desired from their sanctity.
2.
We
sacrifice to their
zealous wishes, and their capabilities, their inquiries (as to duty), and their wise acts of pious reverence, 1
Or,
'
with the priority in the Yasnas, (we
who
are they)
who
abide.' 2
T>m
is
interpolated
;
or shall
we render
'
:
as in the F. with adverbial use as in the Greek, 3
Compare
earth
;
the Indian gnas.
below they are mothers.
The
We
worship
Him
'
and often here ?
waters are wives, as
is
the
YASNA XXXIX.
287
and with these their blessedness, their full vigour and good portions, their good fame and ample now we worship you, you wealth. 3. O ye waters that are showered down, and you that stand in pools and vats, and you that bear forth (our loaded vessels ?) ye female Ahuras of Ahura, you that serve us (all) in helpful ways, well forded and fullflowing, and effective for the bathings, we will seek you and for both the worlds 4. Therefore did Ahura Mazda give you names, O ye beneficent ones! when He who made the good bestowed you. And by these names we worship you, and by them we would ingratiate ourselves with you, and with them would we bow before you, and direct our prayers to you with free confessions of our debt. O waters, ye who are productive 2 and ye maternal ones, ye with heat 3 that suckles the (frail and) needy (before birth), ye waters (that have once been) rulers of (us) all, we will now address you as the best, and the most beautiful those (are) yours, those good !
!
l
,
;
(objects) of
our
offerings, ye long of
our sickness, or misfortune
4 ,
arm
to reach
ye mothers of our
life
!
YASNA XXXIX. To the Soul 1.
And now we
sacrifice to the Kine's soul,
to her created body,
1
2 3
Vanguhu Compare Compare
a suffix va '
Or,
'
of the Kine, &c.
and we
and
sacrifice to the souls
with K4, &c. azi as applied to the
Kine.
agnayas, reading agnayo.
?
our sicknesses and welfare.'
Or
is
it
agnivau with
YASNA
288 of cattle
who
are
fit
to live
1
XL.
(for us),
and whose (we
?)
such as are the same to them.
are,
And we
2.
worship the souls of those beasts
which are tame and broken in, and of wild herds, and the souls of the saints wherever they were born, both of men and of women, whose good consciences are conquering in the strife against the Daevas, or will conquer, or have conquered. 3. And now we worship the Bountiful Immortals 2 and those (all) the good, and both those male 3 males among them The female (by their names). ,
do we worship, ever
living,
and ever
helpful,
who
dwell beside the pious, and the females thus the same. 4. As Thou, O Ahura Mazda! hast thought
and spoken, as thou hast determined, and hast done these things (effecting) what is good, therefore do we offer to Thee, therefore do we ascribe to Thee our praises, and worship Thee, and bow ourselves and therefore would we direct our before Thee with confessions of our prayers to Thee, Ahura ;
!
sin. 5.
And we
thus draw near to
Thee together with
good kinship of our kindred, with that of Righteousness the blessed, and the good law of thrift and energy and the good Piety, the ready mind (within the
Thy
folk)
!
YASNA
XL.
Prayers for Helpers. 1.
And now
Mazda 1
*
!
fern,
these
Thy
do Thou wisely
Live-stock.
A
in
dispensations,
4
act for us,
2
Y6i.
noun mazda = medha.
O
Ahura
and with abun3
YauskL
YASNA dance with touching us
XLI.
Thy bounty and Thy
289 1
tenderness
as
and grant that reward which Thou hast appointed to our souls, O Ahura Mazda! 2. Of this do Thou Thyself bestow upon us for this world and the spiritual and now as part thereof (do Thou ;
;
grant) that
we may
attain to fellowship with
Thy Righteousness for all duration. 3. And do Thou grant us, O Ahura
Thee,
and
men who
!
are righteous, and both lovers and producers of the
Right as
And
well.
give us trained beasts for the
and for bearing, (that companionship with us, and as a source of long enduring- vigour, and a pastures, broken in for riding 2
may
they
,
3
be) in helpful
means of rejoicing grace to us for this 4 4. So let there be a kinsman lord for
.
us,
with the
labourers of the village, and so likewise let there be the clients (or the peers
may we arise. So may we be true
6
and with
,
to
5
).
You,
O
help of those
Mazda Ahura
!
holy and
free giving of our gifts.
YASNA A
And by the
X XLI.
Prayer to Ahura as the King, the Life, AND THE REWARDER.
and songs, and adorations do we offer to Ahura Mazda, and to Righteousness the Best yea, we offer and we ascribe them, and proclaim them. 2. And to Thy good Kingdom, O Ahura Mazda! I.
Praises,
;
1
Otherwise,
'
understanding which protects
'
(?).
So the Pahlavi and Ner. 3 Bezvaite. 4 May we be rejoicing (?). 5 Hakhi?ma (=-a) replacing the airyaman of the Gathas, and throwing light upon its meaning. The form is irregular. 2
6
Or,
'
holy n'shis
[31]
'
(ereshayo
?).
U
YASNA
2QO
XLII.
and a good King be Thou over us and let each man of us, and so each woman, thus abide, O Thou most beneficent of beings, and for both the worlds 3. Thus do we render Thee, the helpful Yazad, endowed with good devices, the friend of them (who worship Thee) with (well-adjusted) ritual so may'st Thou be to us our life, and our body's vigour, O Thou most beneficent of beings, and
may we
attain for ever,
;
!
;
that for both the worlds 4.
Aye,
!
us win and
let
conquer
(?)
long
life,
O Ahura Mazda in Thy grace, and through Thy May'st Thou lay hold on will may we be powerful. us to help, and long, and with salvation, O Thou !
most beneficent of beings 5. Thy praisers and Mathra-speakers may we be called \ O Ahura Mazda so do we wish, and to this may we attain 2 What reward most meet for our !
!
.
deserving
Thou
hast
O
appointed for the souls,
Ahura Mazda (6) of that do Thou bestow on us 3 Of that reward for this life, and for that of mind (do Thou Thyself grant this advantage), that we may come under Thy protecting guardianship, and that of !
.
Righteousness for ever.
Yasna, the Yasna
We
brave
sacrifice to that
Haptanghaiti
4 ,
the
holy,
the
ritual chief!
YASNA 1.
XLII.
A Supplement to the We worship You, O Ye
Haptanghaiti
5 .
Bountiful Immortals
!
with the entire collection of this Yasna, Haptanghaiti 1
See Y. L,
4
Here
5
Of not
ir.
2
Or, 'abide.'
the Haptanghaiti once ended.
greatly later origin.
3
See Y. XXVIII,
3.
YASNA
we sum up
(as
And we
all).
tains of the waters,
and
29I
XLII.
sacrifice to the foun-
to the fordings of the rivers,
to the forkings of the highways,
and
to the meetings
of the roads. 2.
And we
the hills that run with
to
sacrifice
and the lakes that brim with waters, and to the corn that fills the corn-fields and we sacrifice to both the protector and the Creator, to both Zarathustra. and the Lord. 3. And we sacrifice to both earth and heaven, and to the stormy wind that Mazda made, and to the peak of high Haraiti, and to the land, and all things
torrents,
;
good. 4.
And we
and the
spirits
the fish of
Good Mind (in the living) And we sacrifice to saints.
worship the of the
fifty-fins
\ and to that sacred beast the
which stands in Vouru-kasha, and we sacrifice to that sea of Vouru-kasha where he stands, golden-flowered, growing on (5) and to the Haoma, the heights yea, to the Haoma that restores us, and
Unicorn
2
(?)
;
aids this world's advance.
We sacrifice to Haoma that
driveth death afar, (6) and to the flood-streams of the waters, and to the great flights of the birds, and to
the approaches of the Fire-priests, as they approach us from afar 3 and seek to gain the provinces, and ,
spread the ritual
And we
lore.
Bountiful Immortals Bundahw
all
sacrifice
(West), p. 66.
See, however,
2
See Bundahij, chap. XIX, also Darmesteter,
Ahriman
Ormuzd and
(pp. 148-150). Yoi yeya dura/ points to a migration of Zaroastrianism, coming
West(?). 4
the
!
1
3
to
4
For Yasna XLIII-LI, see above, pp. 98-187.
U 2
YASNA
292
YASNA A 1.
LII
LII.
(Sp.
Prayer for Sanctity and I
LI). its
Benefits.
pray with benedictions for a benefit, and for
the good, even for the entire creation of the holy I beseech for them for the (generawhich is) now alive, for that which is just coming into life \ and for that which shall be hereafter. And (I pray for that) sanctity which leads to prosperity, and which has long afforded shelter 2 which goes on hand in hand with it 3 which joins it in its walk, and of itself becoming its close companion as it delivers forth its precepts, (2) bearing every form of healing virtue which comes to us in waters 4 appertains to cattle, or is found in plants, and overwhelming all the harmful malice of the Daevas, (and their servants) who might harm this dwelling 5 and its lord, (3) bringing good gifts, and better blessings, given very early, and later (gifts), leading to successes, and for a longtime giving shelter 6 And so the greatest, and the best, and most beautiful benefits of sanctity
(and the clean)
;
tion
,
,
,
.
likewise to our lot (4) for the sacrifice, homage, propitiation, and the praise of the Bountiful Immorfall
tals, for
the bringing prosperity to this abode, and
for the prosperity of the entire creation of the holy, 1
Or, for that which is past ? bavaithyai-fa. Daregho-varethmanem is treated as a feminine; '
'
2
daregho-varethmano 3
Have we
form 4
6
see
also
in verse 3.
hvo-aiwishaX'im, as representing
some more
?
Medicinal springs.
This Yasna was celebrated from house to house. Varethmano.
regular
YASNA
and the
LIV.
clean, (and as for this, so) for the opposition
(And
of the entire evil creation. I
293
Righteousness,
praise through
cent, those
who
I
pray for
this) as
I
who am
benefi-
are (likewise of a better mind)
'.
5-8.
(For Y. LIII, see Gathas, pp.
(See Y. VIII, 5-8.) 190-194.)
YASNA The
LIV 2
(Sp. LIII).
Airy^ma-ishyo.
Let the Airyaman, the desired friend and peersman, draw near for grace to the men and to the women who are taught of Zarathiutra, for the joyful grace of the Good Mind, whereby the conscience may attain its wished-for recompense. I pray for the sacred reward of the ritual order which is 1.
(likewise so
much)
Mazda grant
3
2.
We
(or
it,
be desired
to
cause
sacrifice to the
it
and may Ahura
;
to increase).
Airy^ma-ishyo, the power-
the victoriously smiting, the opponent of as-
ful,
saulting
malice, the
the holy ritual
of the sentences of
greatest
And we
order.
sacrifice
bounteous Gathas that rule supreme the holy (and Praises of the
And we
august).
Citation from the Gathas (Y.
This piece
in the
Gathic
XLV,
dialect,
to the
6).
and
be identical with that of the
ranks with the Ahuna-vairya and
in a
metre supposed by
Vahi.yt6i.yti, is
Ashem Vohu
very old, and
in importance.
Or, can masata (sic) equal with his liberality, or majesty/ leaving '
ya7ztu to 4
the
ritual,
.
1
3
sacrifice
to
4
2
to
the
Yasna which were the productions of
the world of old
some
in
The
be understood with Ahuro later
?
Avesta notes the antiquity of the older.
YASNA
294
YASNA LV The Worship
LV.
(Sp.
of the Gathas as concluded, and
THAT OF THE StAOTA YeSNYA
We
LIV).
x
AS BEGINNING.
we make known,
as
our offering to the bountiful Gathas which rule
(as
i.
present hereby and
the leading chants) within (the appointed times and
seasons of) the Ritual,
our
all
our landed riches, and
together with our very bones and our forms and forces, our consciousness, our
persons,
tissues,
and Fravashi. That which Gathas (may) be to us, which are our guardians and defenders, and our spiritual food, yea, which (may) be to our souls both food and clothing, such are these Gathas to us, guardians, and defenders, and (spiritual) food, even such they are, both food and clothing to the soul. And (may) they be to us (for this our offering) abundant givers of rewards, and just and righteous ones, for the world beyond the present, after the parting of our consciousness and body. 3. And may these (Praises of the Offering) come forth, and appear for us with power and victorious assault, with health and healing, with progress, and with growth, with preparation and protection, with beneficence and sanctity, and abounding with gifts 2 toward him who can understand yea, let them appear (with free liberality to the enlightened), let them appear as soul, 2.
;
1
Staota Yesnya seems to designate that part of the
Yasna which
begins with the Srosh Ya^t. 2
Fraraiti
dative).
;
or possibly
'
to the freely giving/ (the term.
'
-ti
'
as a
YASNA
LV.
295
Mazda, the most beneficent, has produced them, He the one who is victorious when He smites, and who helps the settlements advance, for the protection,
and the guarding of the religious order of the settlements which are now being furthered, and of those which shall bring salvation to us, and for the protecof the entire creation of the holy (and the
tion
clean).
And
4.
may'st thou, (O Asha
the Gathas
l
),
!
who abidest within man who comes
give to every holy
with this prayer for a blessing, and endeavouring to help himself 2 according to his good thoughts, and ,
words, and deeds.
We
5.
are therefore worshipping both the (divine)
Righteousness and the
Good Mind, and
the bounti-
Gathas, that rule as the leading chants within (the
ful
times and the seasons of) the holy ritual order.
And we
6.
worship the Praises of the Yasna which
were the production of the ancient world, those which are (now) recollected and put in use are
now
3 ,
those which
learned and taught, those which are being
mind, and so) repeated, those remembered and those worshipped, and thus the
held
(in
and
recited,
ones which further the world through grace
in its
advance.
And we
worship the part(s) 4 of the Praises of the Yasna, and their recitation as it is heard, even their
memorised
recital,
and
their chanting,
and their
offer-
ing (as complete).
Ashem
2
Pahlavi avo nafrman.
1
Conjectural
3
Recited from memory, and used in the ceremonial.
*
The
part,
'
;
see
each
part.'
below.
YASNA
296
YASNA
LVI.
LVI
(Sp.
LV).
Introduction to the Srosh Vast. Let Sraosha (the listening Obedience) be preAhura Mazda, the most beneficent, and holy, of him) who is desired by us as at the first, so at the last and so again may attentive Obedience be present here for the worship of Ahura Mazda, the most beneficent and the holy who 1.
sent here for the worship of
;
so) desired
(is
by
us.
2. (Yea), let Sraosha (the attentive Obedience) be present here for the worship of the good waters, and for the Fravashis of the saints which are so desired by us, [and for (their *) souls], as at the first,
so at the
last.
And thus
may Sraosha (the
again
listening Obedi-
ence) be present here for the worship of the good
and
waters,
for the Fravashis of the
saints,
which
are so desired by us, [(and) for (their) souls].
Let Sraosha (the listening Obedience) be present here for the worship of the good waters yea, let the good Obedience be here for the worship of the good and bountiful Immortals who rule aright, and dispose (of all) aright, the good, and for the wor3.
;
ship of the
good
Sanctity, or Blessedness,
who
is
closely knit with the Righteous Order, to perfect us,
and
May
to incite us.
Sraosha (Obedience) be here
present for the worship of the good waters, he the
good and the holy 1
for
One might be our
souls.'
2 ,
as at the
inclined to render
But
I
think that
the
preceding. 2
Or,
'
first,
endowed with recompense.'
'
who
so at the
last.
are so desired by us
words are Pazand
to
the
YASNA
And
4.
may
so again
LVII.
297
Sraosha, (Obedience) the
good, be present here for the worship of the good
good and bountiful Immortals, and of Blessedness the good who is closely knit with the Righteous Order to perfect and to incite us 2 Yea, we worship Sraosha the blessed and the stately, who smites with victory, and who furthers the settlements in their advance, the holy lord of the ritual waters, and of the
1
.
3
order
.
YASNA- LVII
LVI).
(Sp.
The Srosh Yast 4
A
1.
blessing
is
Righteousness
.
(called) the Best,
&c. Propitiation be to Sraosha,
Obedience the blessed, word of reason, whose body is the Mathra, him of the daring spear, devoted to the Lord, for (his) sacrificial worship, homage, propitiation, and praise. the mighty, the incarnate
1
2 ;
4
Of
the female (feminine) names.
give to us.' The Ahuna and Ashem Vohu follow here. The YeNhe hatam, &c. follows. As Sraosha is the only divinity of the later groups mentioned
Or,
'
Ya^t would seem
in the first four Gathas, this
to
have claims to
The name
antiquity next after the pieces in the Gathic dialect.
Sraosha does not appear to have quality,
XXVIII, '
finds
first
notwithstanding
His throne,' we
heard
'
all
original has
difficult to
With Y.
way
Ahura, or
'
to
who
obedience, or repentance, as
the remaining abstract qualities, together with
and hymns themselves.
avoid doing
same
imagery.
finds the
been somewhat imitated
features at the
as an abstract
understand that the worshippers,
this Yajt, praised listening
their principal prayers,
is
may
meaning
materialistic
6 in view, where Sraosha
they did nearly
it
the
lost its
time.
so,
and
in
the
The rhythm
of the
rendering given, as
to avoid other objectionable
YASNA
298
LVII.
I.
We worship
2.
Sraosha, (Obedience) the blessed,
him who smites with the blow of victory, and who furthers the settlements, the holy, (ruling) Him do we worship, who in the as the ritual lord. creation of Mazda the first adored Ahura, with the Baresman spread, who worshipped the Bountiful Immortals 2 (first), who worshipped both the prothe stately,
l
tector
and the Creator, who are
:;
(both) creating
all
things in the creation. 3. For his splendour and his glory, for his might, and the blow which smites with victory, I will worship him with the Yasna of the Yazads, with a Yasna loud intoned, him Obedience the blessed, with the consecrated waters, and the good Blessedness, the and may he lofty, and Nairya-sangha, the stately draw near to us to aid us, he who smites with victory, Obedience the blessed 4. We worship Sraosha, Obedience the blessed, and that lofty Lord who is Ahura Mazda Himself, Him who has attained the most to this our ritual, Him who has approached the nearest to us in our And we worship all the words of celebrations. Zarathmtra, and all the deeds well done (for him), both those that have been done (in times gone by), ;
!
1
So
2
Sraosha was not reckoned as one of the Ameshospends
'
tradition.'
at the
time of the composition of this verse. 3
Comp. Y. XXX,
4; but
Ahura and some one of the Immortals, 2), must be meant here.
or possibly Zarathu^tra (see Y. XLII,
Angra Mainyu could not have been worshipped or creator.
Observe the present tense.
as either protector
YASNA
and those which are yet
to
299
LVII.
be done
(for
him
in
times
to come). II.
We
worship Sraosha (Obedience) the blessed and the stately, him who smites with the blow of victory, who prospers the settlements, the holy ritual 5.
who
lord, (6)
first
spread forth the Baresman, and
the three bundles,
and the was heaped for us
five bundles,
and the
seven bundles, and the nine, till it knee-hish, and to the middle of the thighs \ for the Bountiful
Immortals, for their worship, and
homage, and
their propitiation,
For his splendour and which smites with victory,
his glory, I will
and
their
their praise.
for his
might, and the blow
worship him with the Yasna of the
Yazads, with a Yasna loud intoned, him Obedience the blessed, with the consecrated waters.
III.
We
worship Sraosha (Obedience) the blessed, the stately, who smites with the blow of victory, who furthers the settlements, the holy ritual chief. 7.
Who first
2 chanted the Gathas, the five Gathas of Zarathu^tra, the Spitama, the holy (with the 3 and after the well-confashion) of their metres structed order of their words, together with the Zand 4 which they contain, and the questions which they
8.
,
est de cinq branches dans les Darouns ordinaires. pour le Daroun No naber, pour le Freouesbranches II est de sept II est de neuf branches pour le Daroun chi, et pour le Gahanbar. 1
Le Barsom
des Rois, et pour celui du
Mobed
des
Mobeds
(Anquetil).
This proves that the Gathas were greatly older than this That the Gathas were originally five seems improbable; Y&st. 2
yet they 3
*
had become reduced
Nom.
sing.
Comp.
ta/
to that
number
at this time.
?
thwa peresa, &c.
;
'
questions back and forth.'
YASNA
300
LVII.
and the answers which they give,
utter,
for
the
Bountiful Immortals, for their sacrifice and homage,
and
their propitiation,
For
his splendour
and
their praise.
his glory, for his
might ....
IV. 9.
We worship Sraosha (Obedience) the blessed and
the stately,
who
who
smites with the blow of victory, and
furthers the settlements, the holy ritual chief,
for the poor among (our) men and women mighty house 1 who after sunset, and with his levelled battle-axe, smites Aeshema bloody wounds, and having struck the head, casts him lightly (?) 2 (to
(10)
who
built a
,
the earth), as the stronger (smites) the weaker. For
splendour and his glory, for his might ....
his
V.
We
11.
and the
worship Sraosha, Obedience the blessed
stately,
who
victory, chief, as
him who smites with the blow of
furthers the settlements, the holy ritual
the energetic, and the swift, the strong, the
daring (and redoubted) hero, (12) who comes back from all his battles (and comes from them) a con-
who amid
queror,
companion For
his
at their
the Bountiful Immortals
meeting
as
.
splendour and his glory, for his might ....
1
One
2
Hu + angh,
3
This
of the earliest notices of the kind.
is
or can sas
= to
be inactive, indicate a change?
possibly the origin of a later view which established
Sraosha as one of the Immortals, to without including Ahura.
Ahura.
sits
3
The
fill
original
'
up the number seven seven
spirits
'
included
YASNA
LVII.
-ZOl
VI. 13.
who
We is
worship Sraosha (Obedience) the blessed,
the strongest and most persistent
youths, the most energetic,
and the
swiftest,
of the
who
of
all the youths strikes most with terror from afar (?). [Be ye desirous, O ye Mazdayasnians of the Yasna of Obedience the blessed 2 .] 14. Far from this house, this village, and this tribe, and from this country, the evil and destructive 1
!
In the dwelling of that
terrors (shall) depart.
man
whose abode Obedience the blessed, who smites is satisfied and welcomed, there is that holy man who thus contents him (most) forward in in
victoriously,
the thinking better thoughts, in the speaking truthful (ritual)
words, and in the doing holy deeds
For
splendour and his glory, for his might ....
his
3 .
VII.
We worship Sraosha (Obedience) the blessed 1 5. and the stately, who is the conqueror of the Kayadha, and the Kaidhya, who was the smiter of the Liedemon of the Daevas, the one veritably powerful, the destroyer of the
watchman over 16.
Who
all
w orld, who r
sleeplessly
tures of Ahura,
is
the migrations
who
the guardian and
(?)
of the tribes.
and vigilant guards the creaand with vigilance
sleeplessly
1
=rkat-tarejtemem, comp. for form katpayam.
2
Possibly an ancient interpolation.
Repetitions are curtailed.
This verse 14 may be an ancient extension of the Vast; it may of course be taken for granted that within a certain period at a very remote time, the Ya^-t was altered and improved. 3
Verse 16 '
we
may have
originally
formed two sections; the formula
worship,' &c. having been omitted.
YASNA
3
saves them,
who
LVII.
with halberd raised on high guards
the corporeal world after setting of the sun, (17) who has never slept in quiet since the two Spirits all
made the worlds, [the bounteous and the evil one ], who guards the homes of Asha, who battles all (?) 1
the days long and the nights with
all
the
Daevas
[(Pazand) the Mazanian], (18) nor terror-stricken does he turn in affright before (their power) but before him ;
all
Daevas turn
the
in affright against their will,
and
rush to darkness in their fear. For
his
splendour and his glory, for his might ....
VIII.
We
19.
worship Sraosha (Obedience) the blessed,
whom Haoma
worshipped on the highest height of high Haraiti, he Haoma, the reviver 2 and the healer, the beautiful, the kingly 3 of the golden eye, (20) of the gracious words 4 of the warning and ,
,
,
the guarding words,
every side every
5 ,
who
6
intones our
hymns on
understanding and of which abounds in many an ex-
possesses
brilliant form,
planation
who
and revelation of the word, who has the
place in the Mathra.
first
For
his splendour
and
his glory, for his
might ....
IX. 2
1
.
We worship
1
This seems a gloss
2
The
Sraosha (Obedience) the blessed, its
;
import
is
correct.
renovator, as completing the progress which
makes
things
fresh, frashokereti. :!
Possibly compare
and read as 4 5 6
alternative
soma ra^an '
;
but see the following adjective,
brilliant.'
'who excites to much speech.' Comp. pain gaethe, Y. XXXIV, 2.
Possibly
Having much Zand.
;
YASNA
3°3
LVII.
thousand pillars, as victorious, on the highest height of high Haraiti, selflighted from within, star-studded from without, (22) to whom the Ahuna-vairya has come, the axe of
whose house stands with
its
and the Haptanghaiti, and the Fshushomathra which smites with victory, and all the Yasna 1
victory
,
sections.
For
and
his splendour
his glory, for his
might ....
X.
We
worship Sraosha (Obedience) the blessed, by whose might and victorious power, and wise con2 duct, and (full) knowledge, the Bountiful Immortals 23.
descend upon 24.
upon
Who
this earth of
with
this earth
ruling as he
seven quarters.
as teacher of the law will stride forth its
dwellers in the body, and
will.
Ahura Mazda has been conGood Mind likewise with the and fessed Him, and Righteousness the Best, and Khshathravairya, and Piety the Bounteous, and the Universal Weal and Immortality'; and the question to the Lord
And
in this Religion,
3
is
with
faith,
asked, and Mazda's lore 25.
stately
O !
(is
written).
Sraosha (Obedience), thou blessed one, and protect us for the lives
;
yea, for both, (for
world which is corporeal, and for the against unhappy 4 death, and the remind, world of morseless Wrath of rapine, against the hosts with that) of
ill-intent,
1
2 3
this
who
lift
their
bloody spears
Comp.Vend. XIX, 10. They listen to Obedience, and The meaning doth confess,' '
5
against us
so descend. if
correct,
would show a very
great degeneration from the lore of the Gathic period. 5 * Bannered spears ; spears with streamers. Lit. evil.' '
YASNA
304
LVII.
whom
yea, against their assaults
J
Wrath-demon
the
and Vidhatu, demon-made. 26. Therefore O Sraosha, the blessed and the stately!
will set on,
may'st thou,
orant swiftness to our teams, soundness to our bodies,
and abundant observation smiting (as For
his
we mark
of our foes, and their
2
them), and their sudden death.
splendour and his glory, for his might ....
XL We
27.
worship Sraosha (Obedience) the blessed, four racers draw in harness, white and shining,
whom
and powerful
beautiful,
3 ,
speech,
obeying before
quick to learn, and
fleet
4 ,
heeding orders from the
mind, with their hoofs of horn gold-covered, (28) fleeter than (our) horses, swifter than the winds, more rapid than the rain(-drops as they
fall)
;
yea, fleeter
than the clouds, or well-winged birds, or the wellshot arrow as it flies 5 (29) which overtake these swift ,
ones
all,
as they fly after
6
them pursuing, but which
when they
which plunge away from both the weapons (hurled on this side and on that) and draw Sraosha with them, the good which from both the Sraosha and the blessed weapons (those on this side and on that) bear the
are never overtaken
flee,
;
good Obedience the blessed, plunging forward
in
when he takes his course from India on and when he lights down in the West.
their zeal,
the East, For
his splendour
and 2
his glory, for his
might ....
1
The
3
Spewta can hardly
4
Asava for asaya(?) 'y miswritten for v.' Comp. gatava Reading anghamanayau for axhe manayau otherwise,
hosts.
So thePahlavi andNer.
mean ;
5
See also Y. IX, 21.
'holy' here.
'
'
;
than one's thought 6
Lit.
those
'
'
fly
(form). swifter
(?).
not those after overtake.'
who
'
with turned backs,
Possibly
who
'
these
who
all
overtake
are not overtaken from behind.'
YASNA
LVII.
305
XII.
We
30.
worship Obedience the blessed and the 'who though lofty and so high, yea, even to
stately,
the girdle, yet stoops to Mazda's creatures, (31) who thrice within the day, and three times of a night,
on
will drive
to that
Karshvar
7/z'aniratha, called
the luminous, as he holds in both the hands 1 and poizes
knife-like
his
and
itself,
battle-axe,
to cleave the
down Angra Mainyu, Rapine of the bloody
Daevas'
which
flies
hew hew down
skulls, (32) to
the wicked, and to spear, to
as of
hew down
the
Daevas
of Mazendran'2 and every Demon-god. ,
For
his
splendour and his glory, for his might ....
XIII.
We
^,2-
worship Sraosha (Obedience) the blessed
and the stately, him who smites with victory, both here and not here, and on this entire earth. And we worship all the (gifts) of Sraosha (Obedience) the blessed, the mighty, and the strong, whose body is the Mathra.
Yea, we worship (all the martial gifts) of Sraosha (Obedience) the mighty, both armed with shielding armour, and a warrior strong of hand, skull-cleaver of the Daevas, conquering the endowments of the conqueror, the holy conqueror of the conqueror, and (his) victorious powers, and the Ascendency which it bestows, and we worship :
'
1
Snaithu must designate a two-handed weapon.
2
Observe how
Hindvo
is
far
West the word Daeva
is
applied
;
also, if
not in a gloss in verse 29, the fact proves that a vast
geographical extent was familiar to the writers of the Avesta. 3
Vanaim, fem.
as vispcu refers to attributes celebrated in the
Ya^t.
[30
X
YASNA
306
LVIII.
Ascendency of Sraosha's (the same which conquers theirs) and that of Arrti do we praise as well. 34. And every house by Sraosha guarded do we this
;
worship, wherein the
befriended and
made welcome, where
advanced (?) words and deeds. far
is
For
his
blessed friendly Sraosha
in
the holy
is
man
holy thoughts, and righteous
splendour and his glory, for his might, which smites with
worship him with the Yasna of the Yazads, with a Yasna loud-intoned, him Obedience the blessed, with the consecrated waters, and the good Blessedness, the lofty, and Nairyasangha, the stately, and may he come to us to aid us, he who smites with victory, Obedience the blessed victory, I will
!
YASNA THE
LVIII
(Sp.
LVII).
FSHfiSHO-MATHRA \
(To the increase of our homage 1. (Introduction.) and praise of God) we offer this service 2 which, as our defence 3 may shield us, which is worship 4 with and Blessedness is with it of its beneficent results 5 (Pazand) and of this a verity and Piety as well. [ worship the results here mentioned are the wellthought thought, the word well spoken, and the deed well done] and let this our worship shelter us from the Daeva and from the evil-minded man. our settle2. And to this worship do we confide ,
;
,
;
1
This piece
increaser
Gathic dialect has claims to an antiquity
in the
as high as Y. XII.
of cattle
It is
recalls
identical
the Gathas in
many
with the thrifty
tiller,
The
ways.
and
is
the
typical saint. 2
The
Pahlavi has sud a partial transcription, but the word
obscure.
Nem
3
See nipatu.
e
Ha + ge/;
*
'
4
is
!
YASNA
;
307
LVIII.
ments and persons for protection and care, for guarding, and for oversight (3) and in this worship and with joy. will we abide, O Ahura Mazda In this worship do we exercise our choices and to it will we approach, and to it will we belong yea, to revering worship will we confide our settlements and persons for protection, and for care, for guarding, and for oversight, to such worship as is ;
!
;
the praise of such as
You \ Mathra.
The owner
4.
he
is
the righteous (one), and
when he strikes, and thus he is (Pazand) we therefore offer (this) service
victorious
is
best
of herds
[
;
the (for
herd-owners 2 )] for the herd-owner is the father of the Kine by the help of him who follows the ritual order and he is the father of the holy man as well, and of ;
3 the sanctified creation
He
.
in
is
verity the be-
O Ye Bountiful stower of blessings, and to him 5 we make) Your do his (and we render, Immortals 4
,
!
greatness,
Your goodness, and
Your
(spiritual)
beauty, and let this man, the cattle-owner, approach
guard over us; and may he be our watchman together with the Righteous Order, and with store for our nourishment and full generous liberality, 6 with gentletogether with sharing of the goods
to
,
ness 7 and with ,
Ahura Mazda's sacred Fire often Gathic for
1
Khshmavato
2
Pazand, as fshush*
men 3
is
is
cattle-owners (we invite
The
creation
is
'
You.'
a plural, and not Gathic.
them
mentioned
in
Or,
'
we make
to be such).' connection with the Kine.
The
typical saint stands at the head of the clean creation. B 4 See below. Whose ? 6
7
vi + da (dhisha); so also the Pahl. 'bara dahmilh.' Akinih va atashi£ 1 Auharmazd-da
Root
X
1
!
YASNA
308
O Ye
5.
us so do 3
we
(as
Bountiful Immortals! as
Ye
save
are,
dispose (of
!
Save
us,
rule aright,
and
the faith)
in
Ye who
aright, for
1 .
none other do
I
know,
Ye
then with Your Righteousness'- do
save You; save
all)
Ye have made women
holy men, and saintly
us,
and steadfast Bountiful Immortals
O Ye who
LVIII.
us.
And we
hereby our thoughts, and words, and actions, our herds, and men, to the Bountiful Spirit. And may the creative stars of Ahura Mazda, the Creator, shine down on us, and round about us 3 with full herds and healthy settlements, with healthy herds and healthy men, and with all in vigour, and 6.
offer
endowed with the blessing of the Lord. 7. Praise to Thee, O Fire of Ahura Mazda! may'st thou come to (us in) the greatest for the help
one of the engrossing interests 4
of the great
(effort), for
ducing grace of the great (interest of grant us both 8.
We
the joy-pro-
our cause)
;
Weal and Deathlessness
sacrifice
to
the entire collection
of the
Praises of the Yasna, with the careful structure of their
language which
has
reached the
And we offer (our homage) in Thy body, O Ahura Mazda
object.
brations to
!
most our
its
cele-
the most
beautiful of forms, these stars, and to that one, the
highest of the high [(Pazand) such as the sun was
Yea, we worship the Praises of the Yasna which were the production of the world of old.
called].
1
Or,
2
Y.
3 *
male and female holy ones, (the Amesha).'
'
XXXIV,
Lit.
'
7.
may we be
closely beheld
Allusion to maz^-yaungho.
by the
creative lights,' &c.
!
YASNA
LIX.
YASNA LIX
(Sp.
Mutual (See Y.
1-17.
XXVI,
t-io.)
XVII,
28.
We
309
LVIII).
Blessings. 18-27. (See Y. 1-17.) worship Verethraghna, the
Ahura-made, the victorious blow the Saoshya;zt,
who
;
and we worship
we
smites with victory; and
sacri-
Baresman with its Zaothra and its girdle band) and which is spread with sanctity. And we sacrifice to (our) own soul(s), and to (our) own Fravashi(s). 29. (See Y. XVII, 19.) 30. (The Ratu speaks) O thou good (servant of the Lord) may that be thine which is better than the good fice to this
(which
is its
:
;
may'st thou acquire that which
Zaothra
;
is
(thine)
own
1
in the
may'st thou attain to that reward which
who is far advanced good thoughts, and words, and deeds. 31. (The Zaotar speaks): May that happen to you (likewise) which is better than the good, and may that not happen which is worse than the evil, and may that likewise not be my lot. 32. As (our) Ahu (is) excellent, so (is our) Ratu (one who rules) the Zaotar has been obtaining 2
,
in his
Righteousness, a creator of mental good-
from
his
ness,
and of
Kingdom
(is)
a nurturer.
We
life's
to
A
sacrifice to the
Asha Vaimta 1 2
actions
3
the
Av5 naCnnan. Hanayamno aungha, a Asha
done
the poor will offer called the Best, &c.
Ahuna-vairya
most
Mazda, and the
for
Ahura which to blessing is Asha
;
beautiful,
we
sacrifice to
the
Bountiful
periphrastic perfect.
Vahi-sta occurs as immediately suggested
by
the
Ashem
YASNA
^IO
LX.
And we sacrifice to the Fshiisho-mathra, And we sacrifice to the entire col-
Immortal.
the by-spoken 1
.
of the Praises of the
lection
Yasna Praises which were
Yasna
(yea), to the
;
instituted in the world
of yore.
YASNA LX
(Sp.
LIX).
Prayers for the Dwelling of the Sacrificer*. i.
Thus
that better than the
who shows
proach,
to
good may he
ap-
us straight paths of profit
appertaining to this bodily
and to the mental likewise, in the eternal (?) realms where dwells Ahura yea, may he approach it, who is Thy worthy servant, and good citizen, O Great giver Lord 3 2. May these blessings approach this house, which life
;
!
are the wise perceptions of the saints, the sacred blessings bestowed through the ritual, their guileless characteristics, together with their
recognition
and may the Righteous Order appear for this village, and the Divine Sovereign Power, together with the benefit and glorious welfare (which of what
is
due
;
ensues), 3.
And
with these the long enduring prominence
of this Religion of Ahura's, the Zarathu^trian Faith.
And may
the Kine 4 be
now
with greatest speed
within (the farm-yard of) this house, most speedily
Vohu
formula,
Asha VahLsta seems
here and in the formula,
if
therefore a proper name, both one place explains the other (?). The YeNhe and Ahuna follow.
1
The
2
Said on the visitation of farm-houses by the travelling See Y. XLIII, 3.
3
ever-spoken
(?).
* Gaus seems feminine here, and used has the Indian sense of sa&i.
collectively,
priest.
and ha£a
YASNA
3II
LX.
may
the rewarded sanctity and the strength of the
holy
man be
lore. tiful
4.
here,
most speedily as well Ahura's
And may
the good and heroic and boun-
Fravashis of the saints come here, and
they go hand
may
hand with us with the healing
in
virtues of (their) blessed gifts as wide-spread as the earth, as far-spread as the rivers, as high-reaching
1
as the sun, for the furtherance 2 of the better men,
and
for the hindrance of the hostile,
for the
abundant
growth of riches and of glory. (Obedience) conquer disobedi5. May Sraosha 3 ence within this house, and may peace triumph over discord here, and generous giving over avarice, reverence 3 over contempt, speech with truthful words over lying utterance. May the Righteous Order
Demon
gain the victory over the
As
of the Lie 4
.
Immortals seek for good Yasnas and good praises from the blessed Sraosha (who governs here), and as they seek for (one) good sacrifice and act of homage (more especially their own) which is a good offering 5 (to them) for (our) salvation, and a good offering in 6.
this
in
(house) the
Bountiful
praise, together with a long continued offering of the
entire self 6
,
(7) let
not then (their) brilliant glory 7
ever desert this house, nor the bright abundance,
nor an illustrious that 1
8
offspring legitimately
long continued
born, nor
companionship which 2
Earth-wide, stream-long, sun-high.
The name Sraosha had
9
not lost
its
seems a
Lrti
original
is
the
dative.
meaning; so of
Ar(a)maiti. 4
Asha-Dru^em
6
Pahl. benafmian.
7
/faathrava/ /zz>areno determines the sense.
*
The
?
5
Possibly,
'
good 5
support.'
See '^yathrava/.'
Pahl. does not necessarily render 'heavenly;' the
elsewhere means
'
original.'
word
!
YASNA
312
LXI.
furtherance of that good blessedness which teaches
concerning glory 1 11.
8-10
= Y.
VIII, 5-7). In order that our minds may be 2 delighted, .
(
and our souls the best, let our bodies be glorified as well, and let them, O^Mazda go likewise openly (unto Heaven) as the best world 3 of the saints as devoted to Ahura, (12) and accompanied by Asha Vahi.5ta (who is Righteousness the Best), and the most beautiful And may we see Thee, and may we, approaching, come around about Thee, and attain to entire companionship with Thee And we sacrifice to the Righteous Order, the best, the most beautiful, the bounteous Immortal !
!
!
YASNA LXI
LX).
(Sp.
Let us peal 4 forth the Ahuna-vairya in our liturgy between the heaven and earth, and let us send forth the Asha Vahi^ta in our prayer the same, and the YeNhe hatam. And let us send 1.
forth in our liturgies
between the heaven and earth
the pious and good prayer of the pious
man
for
blessings,
(2) for the encounter with, and for the displacement of Angra Mainyu with his creatures
which are likewise
evil
with death (for those let
as he
whom
is,
for
he
is
he has made).
filled
Aye,
us send that petition forth for the encounter with,
and
for the
dislodgment of the Ka/k-aredhas and of
the individual Ka/^aredha 5 the male, and the female 1
4
2
Or, 'welfare/
^unghan.
The nom. is difficult. The Ashem Vohu and Ahuna follow. De Harlez, 'faisons retentir.' The Pahlavi perhaps diminishers;' Darmesteter, causing to '
pine.'
'
YASNA
313
LXII.
and for the enand counter with, the dislodgment of the Kayadhas, and of the individual Kayadhians, male and female 1 and of the thieves and robbers, of the Zandas 2 and the sorcerers, of the covenant breakers, and of those who tamper with the covenants. 4. Yea, we send it forth for the encounter with, and for the overthrow of the murderers of the saints, and of those who hate and torment us for our Faith, and of those who persecute the ritual, and the tyrant full of death. Yea, let us peal them forth for the encounter with, and the overthrow of the wicked, O whoever they may be, whose Zarathuj-tra Spitama thoughts, and words, and works are not congenial (to the last individual of each), (3)
,
,
!
to the holy ritual laws. 5.
And how
shall
we
drive the
Demon
of the Lie
Aye, how shall we, the prophets who are yet to serve and save (thy people), drive the Druf from hence, so that we, having power over her as being utterly without power, may drive her hence with blow from the seven Karshvars, for the encounter with, and for the dislodgment of the entire evil world 4 ? from hence from us 3
YASNA
?
LXII
To the 1.
I
Fire, as a
1
2
'
good
Cannibals
The
my
offer
later
'
(Sp.
LXI).
Fire.
and homage to thee, the and an offering with our hail
sacrifice
offering,
has been suggested as the meaning here.
Zendiks are of course not meant, unless we have an
interpolation. 3
Citation from the Gathas, Y.
XLV, 6.
*
Citations follow.
YASNA
14
LXII.
of salvation, even as an offering of praise with benedictions, to thee, the Fire,
O Ahura Mazda's
son
!
Meet
and worthy of (our) homage. And as meet for sacrifice, and thus worthy of our homage, may'st thou be in the houses of men (who worship Mazda). Salvation be to this man who worships thee in verity and truth, with wood in hand, and Baresman ready, with flesh in hand, and for sacrifice art thou,
holding
too
mortar.
the
And
2.
may'st thou
be (ever) fed with wood Yea, may'st thou have thy perfume justly, and thy sacred butter without fail, and thine andirons reguas the prescription orders.
larly placed.
full-age as to thy nourishment,
Be of
O
of the canon's age as to the measure of thy food, 3. Be now aflame within Fire, Ahura Mazda's son 1
!
be ever without fail in flame be all 2 ashine within this house be on thy growth within for long time be thou thus to the furtherthis house ance of the heroic (renovation), to the completion ol
house
this
;
;
;
;
(all)
progress, yea, even
time
when
till
the good heroic (millennial)
that renovation shall have
become com-
a plete. 4. Give me, O Fire, Ahura Mazda's son speedy glory, speedy nourishment, and speedy booty, and abundant glory, abundant nourishment, abundant booty, an expanded mind, and nimbleness of tongue for soul and understanding, even an !
understanding continually growing in its largeness, and that never wanders 3 and long enduring virile power, (5) an offspring sure of foot, that never ,
sleeps on watch [not for a third part of the day,
or
night],
and that
1
Or,
'
for giving light."
2
Or,
'
to give light
3
Read apairyathrem.
'
?
quick from bed
rises
4 ,
and
conip. ukhshano and ukhsha. 4
Or,
'
has the quickest place.'
YASNA
315
LXII.
likewise a wakeful offspring, helpful to nurture, or legitimate, keeping order
reclaim, ings,
men
drawing
(yea,)
to
men's meet-
in
through
assemblies
and word, grown to power, skilful, redeeming others from oppression, served by many followers, which may advance my line (in prosperity and fame), and (my) Vis, and my Za/ztu, and (my) province, (yea, an offspring) which may deliver orders to the Province as (firm and righteous their influence
rulers).
And
6.
may'st thou grant me,
O
Ahura
Fire,
that whereby instructors may be Mazda's Son (given) me, now and for evermore, (giving light to me !
of Heaven) the best
And may
life
of the saints,
brilliant, all
have experience of the good reward, and the good renown, and of the long fore-
glorious.
1
I
casting preparation of the soul.
7.
The
Fire of Ahura
Mazda addresses this admonition to all for whom he From all cooks the night and morning (meal).
O
he wishes 2 to secure good care, and healthful care (as guarding for salvation), the 8. At both the hands of all care of a true praiser. who come by me, I, the Fire, keenly look What these,
Spitama
!
:
brings the mate to his mate (thus
I
say to him), the
one who walks at large, to him who sits at home ? [We worship the bounteous Fire, the swift-driving charioteer 9.
3
.]
And
if this
man who
passes brings him
wood
brought (with good measure that is) with sacred care, or if he brings the Baresman spread with sanctity, or 1
Bartholomae follows tradition boldly here, rendering aushalten, '
festhalten
an
;
giriftar yehvunani(i).'
2
Or,
3
This curious gloss seems thrown
'
is
worshipped
for.'
the expression preceding.
It
in as a solace to the Fire for
savours of the 7?/k.
YASNA EXV.
316
Hadhanaepata
the
Mazda's Fire
and
in
then afterwards Ahura
plant,
will bless
him, contented, not offended,
satisfaction (saying thus).
(its)
May
10.
a
herd of kine be with thee, and a multitude of men, may an active mind go with thee, and an active soul As a blest soul may'st thou live through as well. thy
the nights which thou shall
life,
(well) dried,
This
live.
him who brings
the blessing of the Fire for
it
is
wood
sought out for flaming, purified with the
We
1 1 1. earnest blessing- of the sacred ritual truth strive after the flowing on of the good waters, and .
their
ebb
desiring
2
their
them with
(See Y.
my
propitiation 3
praise
= Y.
LXIII
XV,
LXVI,
;
Y.
4
YASNA LXIV (See Y.
XLVI,
desire to
I
;
12
.
YASNA 2
their waves,
and the sounding of
as well,
3
YASNA LXV
(Sp. 2
;
LXII).
Y.
(Sp.
XXXVIII,
(Sp.
3.)
LXIII).
Y. L, 6-1
;
approach
Ill, 24, 25.
1.)
LXIV).
To Ardvi Sura Anahita, and the Waters. 1.
I
will praise the
wide-flowing (as
it
water Ardvi Sura Anahita, the
is)
and healing
in its influence, 2
1
The Ashem Vohu'occurs
3
See as alternative Darmesteter's masterly rendering of the Ataj
here.
Or,
'
falling^
Nyayi-j, 7-18. 4
This
chapter
portions of the of
filling
known.
is
composed
Yasna number of
out the
of
short
passages
from other
collected together possibly for the purpose
sections to
some
figure
no longer
YASNA LXV. efficacious against the lore,
and
to
317
Daevas, devoted to Ahura's
be worshipped with
sacrifice within the
and on the increase and improvement of our herds and settlements, holy, and increasing our wealth, holy, and helping on the progress of the Province, holy (as she is)? 2. (Ardvi Sura Anahita) who purines the seed of all male beings, who sanctifies the wombs of corporeal world, furthering
living things ^) 1
all
holy, helping
women
all
to the birth,
nate in labour,
who
who makes all women fortuall women a regular and
brings
timely flow of milk, (5) (Ardvi Sura Anahita) with 2 which is alone equal
a volume sounding from afar
,
the waters which flow forth upon
in its
bulk to
earth,
which flows down with mighty volume from high
all
Hukairya to the sea Vouru-kasha. 4. And all the 3 in Vouru-kasha are stirred (when it falls down), all the middle doth well up when Ardvi Sura Anahita rushes in, when she plunges foaming into them, she, whose are a thousand tributaries, and a thousand outlets, and each as it flows in, or rushes out, is a forty days' ride in length to a rider mounted well. 5. And the (chief) outlet to this one water (Ardvi Sura Anahita) goes apart, dividing to all the seven Karshvars. And this outlet to my river, Ardvi Sura Anahita, bears off its waters always in summer This my river purifies the seed of and in winter. men, and wombs of women, and women's milk 4 6. Let the saints' Fravashis now draw nea^, those of the saints who live, or have lived, of those born, yea, let them come near which or yet to be born gulfs
.
;
1 1
The
2 *
Pahlavi has
ga.r\,
or guy, in which latter case the meanin
would be better. Or, 'famed from afar.'
springs
'
See Darmesteter's
Aban
3
Vast, I-V.
Lit. 'sides.'
YASNA LXV.
31 8
have borne these waters up stream from the nearest ones (that lie below as the outlet pours away l ). 7. Let not our waters be for the man of ill intent, of let them not be evil speech, or deeds, or conscience for the offender of a friend, not for an insulter of a Magian 2 nor for one who harms the workmen, nor ;
,
for
one who
hates his kindred.
And
let
not our
good waters (which are not only good, but) best, and Mazda-made, help on the man who strives to mar our settlements which are not to be corrupted, nor him who would mar our bodies, (our) uncorrupted (selves), nor the
(8)
thief, or
bludgeon-bearing ruffian who would
slaughter the disciples, nor a sorcerer, nor a burier of dead bodies, nor the jealous, nor the niggard, nor the godless heretic
who
slays disciples, nor the evil
among men. Against these may our waters come as torments. As destructive may these come (?), may they come to him who has done those first (foul 3 evils), as to him who does the last tyrant
.
9.
O
waters
!
rest
4
still
within your places while
the invoking priest shall offer. Shall not the invoker
make
shall this
be done
good (And how
offering to these
waters, and with the inculcated words
?
Shall he not be tongue-fettered,
?)
Shall (not) if he offers else than with the ritual? the words be so delivered as the Aethrapaiti teaches?
Where
shall the blessings
be (inserted)
supplications with confessions
those that offer? 10 5
.
Where
Where
the
the gifts of
be only thus) as Ahura Zarathiutra, and as Zara-
(It shall
Mazda showed before 1
?
?
to
Or, 'drawn up in vapours for the supply of the waters by
the rain.' 2
So
3
i-di.
the indication of the Pahlavi. 4
Or,
'
rejoice ye.'
5
Response.
YASNA LXV. thuitra taught the earth)
Thou
!
waters,
O
319
men on
corporeal worlds (the
shalt pray the first petition to the
Zarathustra, and after that thou shalt offer
the Zaothras to the waters, sanctified, and sought
out with pious care
and thou
pronounce these words (as follows, thus) (1 1) O ye waters, I beseech of you this favour and grant ye me this great one in whose bestowal ye flow down to me for the bettering ;
shalt
:
;
my
(of
waters,
state), I
with
a
(to its
whom
spring self-dependent for
holder
1
),
O
truth.
beseech of you for wealth of
(which gives) power
and
never-failing
many
and
for
ye
kinds
an
off-
multitudes will bless,
whose wasting, or
or
defeat,
death,
or
vengeful punishment, or overtaking, no one prays.
do I beseech of you, O waters, this, O ye lands, and this, ye plants This wealth and offspring I beseech of You, O Ye Bountiful Immor-
And
12.
this
!
tals,
who
Ye good
rule aright,
who
beings, male
dispose (of
and female
2 ,
all)
aright,
O
givers of good
and this I beseech of you, O ye beneficent, mighty, and overwhelming Fravashis of the saints, and this (of thee), O Mithra of the wide pastures, and this of thee, O blest and stately Sraosha and of thee, O Rashnu the most just, and of thee, O Fire, Ahura Mazda's son and of thee, O lofty lord, the royal Apam-napa/, of the fleet horses aye, of You all, ye Yazads, bestowers of the better gifts and holy. 13. And this do ye therefore grant me, O ye holy waters, and ye lands 3 14. And grant me likewise what is still greater than this all, and still better than this all, and more things
;
;
;
;
!
2
Powerful. 3
Here repeat
better thing
and
Some
of the names are in the feminine.
as above from holy.'
'
O
ye plants
'
to
'
givers of the
YASNA
320
LXVII.
and more exceeding precious (and that is, Immortality and Welfare ), O Ye Yazads, holy and ruling mightily, and powerful at once, and grant it speedily according to this Gathic (?) word (Yea), by 2 veritable grace let that be done (?) for us which is
beautiful,
J
:
most promotive of our weal. 15. And according to Grant me, Thou who art this further word again maker of the Kine, the plants, and the waters, Immortality and likewise Weal, O Ahura Mazda, Thou most bounteous Spirit. And grant me these :
two eternal doctrine
Thy Good Mind
through
gifts
.
XV,
16-18. (See Y.
2
Y. LVI, 3-4
;
YASNA LXVI
(Sp.
tity
I 6 ,
am now
«.)
LXV).
To the Ahurian One 5 1.
in the
3
.
offering this Zaothra here with sanc-
Haoma
together with the
and the
flesh,
and
the Hadhanaepata lifted up with sacred regularity as to thee.O Ahurian One, for the propitiation of Ahura
Mazda, of
the
Immortals,
Bountiful
of
Sraosha
(Obedience) the blessed, and of the Fire of Ahura Mazda, the ritual's lofty lord. 2. Y.VII, 5-19. 3. Y.
XXII, XXVIII,
24-27.
YASNA LXVII 1-4. (SeeY.
XXIII,
(Sp.
LXVI).
1-4, replacing 'I desire to ap-
proach with sanctity' by I offer with sanctity;' see also Y.VII, 24.) 5-7. (See Y. XXXVIII, 5-5.) '
2
See Y. L, 11.
1
See below.
4
The Ahuna and Ashem Vohu
5
the c
I
3
See Y. LI,
7.
follow.
should say Ardvi Sura Anahita; see Y. LXVIII, 10, where
good waters Or,
'
are addressed as
for a blessing.'
Ahurian Ones of Ahura.
!
YASNA
YASNA
321
LXVIII.
LXVIII
(Sp.
LXVII).
To the Ahurian One, and the Waters.
We
i.
of Ahura
this to thee,
offer !
as a help
thee, let this faction), for
;
(?)
for
O
life.
Ahurian (daughter) If we have offended
Zaothra then attain to thee thine with
it is
its
(for satis-
Haoma, and
its
milk,
Hadhanaepata. 2. And may'st thou approach to me for milk and for libation, O Zaothra! as health, for healing, and for progress, for growth and in preparation for ceremonial merit, for good renown,
and
its
for
equanimity
2 ,
and
for that victory
which makes
the settlements advance. 3.
Yea, we worship thee with
sacrifice,
O
thou
Ahurian (daughter) of Ahura with the Zaothras of and we worship, O Ahura, one the good thought with the Zaothras of the good word and deed (4) for ;
the enlightenment of the thoughts, and words, and actions, for preparation for the soul, for the settle-
ment's advance, and to prepare the saints endowed with ritual merit.
O thou
Ahurian One Heaven, and to have an offspring manly and legitimate, who may promote my house, my village, my tribe and 5.
And
grant me,
!
province, and the authority thereof. 6.
We
And we
O thou Ahurian one and to all Vouru-kasha, to the sea
sacrifice
sacrifice
to
thee,
waters upon earth, whether standing, or running, or waters of the well, or spring-waters which peren1
The
Pahlavi translator saw the root av in this
with K4, 11; 2
So the Pahlavi
[30
sense
P6, but the form indicates with no impossible suggestion. is
Y
strange.
here
YASNA
32 2
LXVIII.
nially flow, or the drippings of the rains, or the irriga7. With this hymn from the (spirit of) Yasna do we worship thee, and with the homage which it offers as it is the most legitimate Yasna, and homage of them (all) because of Righteousness We sacrifice to the good waters, and to the Best.
tions of canals.
the
1
the best, which
Mazda
created.
And we
8.
sacri-
fice to
the two, to the milk and to the libation, which
make
the waters flow, and the plants sprout forth,
opposing therein the Dragon Daeva-made, for the arrest of that cheat the Pairika, and to contradict the insulting malice
turber and
unholy tyrant
Daeva
Ashemaogha
full
Faith),
of death, and
(the dis-
and of the
human
of the
(worshipper) of hateful malice (and intent).
And
9.
O
of the
destroyer of our
may'st thou hear our
sacrificial
chants,
Yea, be Ahurian (daughter) of Ahura propitiated by our Yasna, O Ahurian one and so may'st thou be present 2 at our Yasna may'st thou thou
!
!
;
come
to us to help, as
with the If
10.
full
we
chant our full-offered Vast,
offering of Zaothras.
any man
shall sacrifice to you,
waters, the Ahurian ones of
and most that
man
Ahura
O
ye good
with the best
!
fitting Zaothras offered piously, (11) to ye give both splendour and glory, with
health and vigour of the body and prominence of
form yea, to him ye give possessions which entail abundant glory, and a legitimate scion, and a long enduring life, and (Heaven at the last), the best life ;
of the saints, shining, also this
all
do ye now give Yasna as a priest
1
Or
3
Zoto
'
it,
to
3 .
virtuous/ with Darmesteter. 1
yajtar
homanam.
12. And to me me who am offering
glorious.
2
May'st thou
sit.
YASNA (Response likewise
And
x
.)
offering
323
LXVIII.
to us
sacrifice,
Mazdayasnians who are do ye grant (both the 2
and knowledge of the path that is correct ), to us colleagues, and disciples, Aethrapaitis and Aethryas, men and women as well as children, and maidens of the field, (13) who think good only, for the overwhelming of oppression and of malice in the raids of the invader, and in face of foes who Grant to us both the desire 3 of, and the hate.
desire
knowledge of that straightest path, the straightest because of Righteousness, and of (Heaven) the best life
of the Saints, shining,
all
glorious.
who
As
the
Arm
from the and goodness Righteous Order, a creator of mental And the kingdom of life's actions done for Mazda. offer nurture. may (is) for Ahura, which to the poor 14. (The Zaotar speaks): I beseech with my benediction for a safe abode, for a joyful and a long abode for the dwellers in this village from whence And I pray these Zaothras (which I offer come). is
excellent, so
my
in
is
the Ratu (one
rules)
benediction for a safe abode, and a quiet and
a joyful one, and a long abiding to every Mazdayasnian village, and for a succour even with my
wants, for a succour with salutations of salvation, Fire 4 and for thee, and for one with praises,
O
Ahurian one of Ahura 15.
And
I
pray for
!
do (?)
O
!
I
ask
the fullest Ya^t.
Raman
Z/^astra for this
and healing. And I pray for it with my blessing for you pious men, for all. And I pray for him who is saintly with (true) goodness, whosoever he may be, between heaven Province,
1
3
and
for healthfulness
2 See below. Or, 'the priest continues speaking for the people.' 4 Fire.' of the Or, Or, this desire, the knowledge.' '
'
Y
2
!
;;
YASNA
324
LXVIII.
thousand healing remedies, and for ten thousand of the same. 20. Thus may it 16-19. (See Y. VIII, 5-8.) earth, for a
and the
happen as
pray.
I
21.
And by
this
may
I
gain
1
good Blessedness (our sanctity And we address, and we invoke relirewarded). gious zeal and capability, and the waters with our Yasna 2 thus O ye good waters since (they are) yours, do ye, as you are asked, grant splendour and grant glory, ye who are well able so to give and do ye, O ye waters grant (once more) that helpful blessing which was gained from you of old 22. Praise (be) to Ahura Mazda, and to the (that) blessing, the
!
:
!
!
Praise (be) to Mithra of the
Bountiful Immortals.
wide
Praise
pastures.
to
Praise to (the star which so
Ahura Mazda's
sun)
we name, and with
this
3
(the
Praise to the
eyes.
sun.
fleet-horsed
the
Kine
Praise to Gaya (Maretan) herds of blessed gift). and to the Fravashi of Zarathiutra (first of) saints yea, praise to the entire creation of the holy (and
the clean), to those
passing into
life,
now
and
living,
to
those
and
to
those just
of days to come.
And
do Thou then Ahura, as in answer to these our prayers and songs of praise, cause us to prosper to salvation through Thy Good Mind, the Sovereign Power, and Thy Righteous Order (in Thy ritual 23.
and law 4) good wisdom
from the second da (good adjustment).
1
Or,
2
Passages follow from Y. The Gathic Kine.
3 4
'
the
See Y. XXXIII, 10.
Y. XLIII,
Then
6, also the
the words
'
'
XXXVIII,
2-5.
Citations follow from Y.
Ashem and Y.
Ill, 24,
25
;
then Y.
XXXVI, XLVII,
we worship the chapter Spe«ta-mainyu from YeNhe halam.
beginning,' then the
6;
1-7. the
YASNA LXX.
YASNA LXIX
325
LXVIII).
(Sp.
This chapter is composed of fragments XV, 2 and Y. LI, 1 and 22.
:
see Y.
;
YASNA LXX To the Bountiful
(Sp.
LXIX).
Immortals, and the
Institutions of Religion. 1.
I
would worship
mortals) with
my
these
sacrifice,
(the
those
Im-
Bountiful
who
rule aright,
and who dispose (of all) aright, and this one (especially) I would approach with my praise, (Ahura Mazda).
He
Yea, we
worship
lord,
who in
(in
our praise-songs).
our sacrifice that deity and
in
Ahura Mazda, the Creator, the gracious maker of all good things and we wor-
our
1
;
sacrifice
chieftain (of the 2.
hymned
thus
is
helper, the
ship
is
Zarathu^tra
Spitama,
that
rite).
And we would
declare
those
institutions
established for us, exact (and undeviating as they
And I would declare forth those of Ahura Mazda, those of the Good Mind, and of Asha Vahirta (who is Righteousness the Best), and those of Khshatra-vairya (the Realm to be desired), and are).
those of the Bountiful Aramaiti (the Piety within
and those of Weal and Immortality, and those which appertain to the body 2 of the Kine, and to the Kine's soul, and those which appertain to Ahura Mazda's Fire, (3) and those of Sraosha (Obeus),
1
Reading tashvaunghem(?) (comp. dadhvaunghem), according to
the indication of the Pahlavi. 8
Tashan with change of
accent.
So the Pahlavi
indicates.
;;.
YASNA LXX.
326
dience) the blessed, and of
Rashnu the most
just,
and those of Mithra of the wide pastures, and of (the good and) holy Wind, and of the good Mazdayasnian Religion, and of the good and pious Prayer for blessings, and those of the good and pious
Prayer which frees one from belying, and the good and pious Prayer for blessing against unbelieving
words
1
4.
.
we may
that
with (true)
(And these we would
declare) in order
attain unto that speech
religious
zeal,
or that
which
is
uttered
we may be
as
we may succour him 2 Mazda 3), that we may be as
prophets of the provinces, that
who
his voice (for
lifts
who
prophets
smite with victory, the befriended of
Ahura Mazda, and persons the most
men
holy
(indeed)
who
useful to
Him 4
,
think good thoughts, and
speak good words, and do good deeds. 5. That 6 he may approach us with the Good Mind and that (our souls) may advance in good, let it thus come yea, how may my soul advance in good ? let it ,
'
6 .'
thus advance
We
praise the flood and ebb of the good and their roar, and that high Ahura, the royal Apam-napa/, the glittering one, of the fleet horses and this for the sacrifice, and homage, and propitiation, and praise of the entire holy creation and may Sraosha (Obedience) be here (to aid us). (Yea), we sacrifice to Sraosha, Obedience the 7. 6.
waters,
;
blessed 1
Read
7 .
the gloss to the Pahlavi in Visp. IX, 3, aneraniha.
2
Or, barewtu,
3
Y.
6
'
XXXI, 12. Y. XLIV, 8.
let
them 4
lift.'
XXXI, 22. The YeNhe hatam.
See Y. 7
5
Y.
XLIV,
1
YASNA LXXI.
YASNA LXXI The Yasna 1.
LXX).
(Sp.
Concluding.
Frashacstra, the holy, asked the saintly Zara-
thustra thuitra,
O
Answer me,
:
what
of the rites
What Upon
2.
327
is (in
thou most eminent Zara-
very truth) the memorised
recital
?
the completed delivery of the Gathas 1
is
this
Zarathuitra said
:
(It is as follows.)
worship Ahura Mazda with our sacrifice lord of the ritual order
and we
;
(as)
the holy
sacrifice to
Zara-
thuitra likewise as to a holy lord of the ritual order
and we
And we
sacrifice to the
mortals, (the guardians to
sacrifice
2
)
Bountiful Im-
of the saints.
the good
(all)
;
Fravashi of Zarathuitra,
sacrifice also to the
the saint.
?
We
heroic
3.
And we
and bounteous
Fravashis of the saints, of the bodily (world on (those in Heaven). earth), and of the mental
And we
worship that one of
the most his ends
;
and we
Yazads, lords of the strenuous,
who
ritual lords
who
sacrifice to that
attains
one of the
who is the most who reaches most to
ritual order,
gains the most,
what he seeks, even that well-timed Prayer which is the prayer of that holy ritual lord, and which has approached the nearest 4.
1
We
sacrifice to
(to
us for our help).
Ahura Mazda, the holy
This, while very ancient as regards us,
is
lord of
of course not genuine
was doubtless composed long after Frashain It may be, however, an ortra and Zarathuitra had ceased to live. expansion of an earlier document. its
present shape.
2
The Amesha
'
It
Spercta of the holy ones.'
'
YASNA LXXI.
328
the ritual order, and
we worship His
entire
and we worship the Bountiful Immortals worship
the ritual lords.
all
Mazdayasnian Faith.
entire
And we And we
all
;
body 1 and we ,
sacrifice to the
worship
all
the
sacred metres.
And we
5.
worship the entire bounteous Mathra,
even the entire system of the Faith set up against the Daevas and we worship its complete and long ;
And we
descent.
sacrifice to all the
holy Yazads,
and we worship all the earthly bountiful Fravashis of the saints. and good, heroic, 6. And we worship all the holy creatures which Mazda created, and which possess the holy institu2 which were established holy in their nature 3 tions which possess the holy lore, and the holy sacrifice, which are holy, and for the holy, and to be worshipped by the holy. And we worship all the five 4 Gathas, the holy ones, and the entire Yasna [its flow and its ebb 5 and the sounding (of its chants)]. 7. And we sacrifice to all the Praises of the Yasna, and to all the words which Mazda spake, which are the most fatal to evil thoughts, and words, and deeds; (8) and which designate G the evil thought, and word, and deed, and which then cut down and fell every evil thought, and word, and deed. [(Pazand.) One would think of it as heavenly and
;
,
,
,
1
The
heavenly bodies are thus termed elsewhere, and the sun
called his eye. 2 3
Possibly, '
Shaped
{ '
is
IS.
were created pure.
holy.'
4
Or,
5
This figure
'
written for
are worshipped as holy,' vahmya/^a, or ySsnya^a.
been disturbed.
So with
is
too advanced to be probable.
The words
the Pahlavi, referring the
of khratu, passive
impossibly might
(?)
word
'
text has
to the third kar, the root
form, with active sense.
mean
The
describe the waters elsewhere.
It also,
however, not
cut around,' preparatory to felling.
YASNA
329
LXXI.
when the fire cuts, sucks out, and consumes the dry wood which has been sanctified and carefully selected And we sacrifice to the strength, the (for its flame).] victory, the glory, (as
and the speed of
they go forth for their work).
to all the springs of water,
and
9.
all
these words
And we
sacrifice
to the water-streams
as well, and to growing- plants, and forest-trees \ and to the entire land and heaven, and to all the stars,
and
to the
moon and
even to
sun,
all
the lights with-
And we sacrifice out beginning (to their course) to all cattle, and to the aquatic beasts, and to the beasts that live on land, and to all that strike the 2
.
wine, and to the beasts that roam the plains, and to
those of cloven hoof.
holy female
10.
And
to all
(creatures) in the creation
(O Thou who
art)
Ahura Mazda
Thy good and do we
sacrifice,
the skilful maker made many things And we sacrifice to
3
!
on account of which Thou and good things (in Thy world). those male creatures in the creation which are Thine and which are meet for sacrifice because of AshaL And we Vahi^ta (of Righteousness the Best). sacrifice to all the mountains brilliant with holiness, and to all the lakes which Mazda created, and to all And we sacrifice to all the truthful and corfires. rectly spoken words, (n) even those which have hast
both rewards and
worship
(you)
for
Yea,
we
shielding,
for
Piety within them. protection
guarding and watching
and
and may ye be to
;
me
for
preparation. I
call
upon the Gathas here, the bountiful holy ones,
1
2 3
Elsewhere rendered
Not determined
We
'
stems.'
like the
course of a planet.
should expect the vocative after
'
Thy.'
YASNA LXXI.
330
yea, we sacrifice to you, (O shielding, for guarding protection and for Gathas ye !) and watching. Mine may ye be as a preparation. For me, for (mine) own soul I call on (you) \ and we would worship (you) for protection and for shielding, for 12. And we sacrifice to guarding and for watching. Weal, the complete welfare, holy and ruling in its course in the ritual order and we sacrifice to Deathlessness (the immortal being of the good), holy, and
ruling in the ritual order
;
;
And we
ruline in the ritual order.
sacrifice to the
question of the Lord, and to His lore, the holy chiefs, and to the heroic Haptanghaiti, the holy lord of the ritual order.
Let the holy Zarathustra
13. (Frasha.)
himself seek out a friend and a protector.
And
I
say 2
(O Zarathustra !) to make to thee a friend holy beyond the holy, and truer than the true, for that is to thee
the better thing
and he
evil,
;
for
he
holy to
is
evil
is
whom
who
is
the best to the
the holy
a friend
is
And
4
do thou,
O
to Zarathustra.
Zarathustra
pronounce these
!
For if, thou shalt pronounce these words Zarathustra ending of (thy) life I, Ahura Mazda, will the last
words at the last ending of (thy)
O
life.
15.
!
at
keep your soul away from Hell. shall
I
hold
it
as
is
Yea, so
far
away
the breadth and extension of
the earth [(Pazand) and the earth is
,
which
(14) for these are the best of words, those
Ahura Mazda spoke
3
is
as wide as
it
long].
O holy (one)! so shalt (thy) soul to pass over cause thou thou be, holy shalt 16.
1
As thou
dost desire,
Or, 'I would invoke (mine)
own
soul;' see verse 18.
Possibly the rejoinder of Frashacrtra, or these are the best words' referred to in verse 14 but the section is a dialogue. 2
'
;
3
Y. XLVI,
6.
4
Ahura speaks.
YASNA LXXI.
33I
the A"inva/ Bridge holy shalt thou ;
Thou 7.
We
into
Heaven.
1
salvation hail 1
Gatha
shalt intone the
come
U.stavaiti, reciting the
.
sacrifice to the active
man, and
to'
the
man
of good intent, for the hindrance of darkness, of
wasting of the strength and
And we
8.
And we
to progress
.
sacrifice to the
Yasna's) ending words,
(
end the Gathas.
the bounteous
Hymns
ritual course, the
and of
2
to those which
And we
distraction.
for the hindrance of impurity,
the diseases of the skin 1
and healing,
sacrifice to health
and to growth,
and of
life,
And we
sacrifice to
themselves which rule
in
the
holy ones.
sacrifice to the Praise-songs of the
Yasna
which were the products of the world of yore yea, we sacrifice to all the Staota-Yesnya hymns. And we sacrifice to (our) own soul and to (our) Fravashi. 19-21. (See Y. VI, 14-16.) 22. I praise, invoke, and ;
weave
I
my
song to the good, heroic, bountiful
Fravashis of the saints, to those of the house,
and of the
and the province, and
village, the district
to those of the Zarathuitrotemas. fice to
the Fire,
Ahura Mazda's
23.
And we
sacri-
son, the holy ritual
chief.
And we
sacrifice
Zaothra with
it,
and
to its
this
Baresman
girdle with
with sanctity, the holy ritual
chief.
it,
having- the
and spread
And we
sacrifice
Apam-napai, and to Nairya-sangha, and to that Yazad, the wise man's swift Curse.
to
And we
sacrifice to the souls of the dead,
are the Fravashis of the saints]. fice to
1
that lofty
Y. XLIII,
1
Lord who
follows.
is
24.
[which
And we
sacri-
Ahura Mazda Himself. 2
Diseases arising from
filth.
YASNA
332 25.
And we
LXXII.
pray (again) for the Kine (once more)
with these gifts and (ceremonial) actions which are the best
Y.
LX,
1 .
29-31. (See
26-28. (See Y. VIII, 5-7.)
11-13.)
YASNA 1
LXXII.
See Y.
XXXV.
(See Y. LXI.)
4; Y.
XLVIII,
6.
VI
SPAR AD.
VISPARAD i.
announce
I
the lords
3
2 ,
and
(will)
I
1 .
complete (my Yasna) to
of the spiritual creatures,
and
to the lords
of the earthly creatures, to the lords of those which live under the waters, and to the lords of those 3
upon land, to the lords of those which the wing, and to the lords of those which roam upon the plains, to the lords of those of (home-
which
live
strike (wild)
beasts) of the cloven hoof, holy lords of the ritual order. 2.
I
announce, and
I
(will)
complete (my Yasna) to
the Yearly festivals, the lords of the ritual order, to Maidhyo-zaremaya, the milk-giver, the holy lord of
the ritual order, and to Maidhyo-shema, the pasturegiver, and to PaitLmahya, the corn-giver, and to
Ayathrima, the furtherer or breeder, the spender of 4 the seed of males, and to Maidhyairya the cold the ,
holy lord of the ritual order, and to Hamaspath5 maedhaya, the especial time for ritual deeds holy ,
lords of the ritual order.
This Visparad consists of additions
1
Yasna
;
and
its
portions of the
means
'
all
to various portions of the
several chapters generally follow the corresponding
Yasna
in the
Vendidad Sadah.
the chiefs,' referring to the
'
The word Visparad
lords of the ritual.'
should be read immediately after Yasna
I,
Chapter
9.
2
Or,
8
Lords because ruling as chief objects of attention during
'
I invite.'
mention in the course of the guarding over all of their class. 4 6
I
their
sacrifice, also, as in this case, genii
So De Harlez, admirably following the Pahl. sardik Pavan yazun kar
(sic).
VISPARAD
336 3.
announce, and
I
I.
complete (my Yasna)
(will)
I
to the settlements of the future one,
when
the future
l
were anew, and I celebrate and will complete (my Yasna) to the Praises of the Yasna 2 collected, completed, and much-offered, and to the Myazdas of the saints of the ritual, male and produce them as
shall
it
female. 4.
And
announce, and
I
complete (my Yasna)
will
and of the Ahuna-vairya, and to
to the Seasons, the lords of the ritual order,
heard
to the
recital
Righteousness the
and
praise,
of sacrifice 5.
And
him who has
to
YeNhe hatam,
(?)
our
the frequent chant
the holy, and ruling in the ritual order.
\
announce and complete (my Yasna)
I
to
Ahunavaiti, the holy, ruling in the ritual
the Gatha order,
to the
Best,
and
to those
women who
many
bring forth
sons of many talents, Mazda-given, and holy lords of the ritual order, and to that (chant) which has its Ahu
and
Ratu
its
And to the
4
(before
celebrate,
I
it
and
Yasna). complete (my
in the will
Yasna Haptanghaiti
5
6.
And
I
and Ardvi Anahita
holy,
,
ritual order, [and to the water
announce, and
sacrifice)
ruling in the
(will)
I
6 ].
complete (my
the Gatha Urtavaiti, the holy, ruling in Yasna) the ritual order, and to the mountains which shine to
1
^unghairyo, a
2
Here
collective, or zizanen, a participle.
praise to a part of the
is
Yasna
itself,
although not yet
recited in the V. S. 3
Its
word *
chief
word
Or,
'
to
him who
Ratu (?).' 6 Observe the first. 6
is
yazamaide,
it
is
well-sacrificed/ the
'the
often occurring.
Interpolated.
is
devoted to the Ahuna, with
priority of the
Haptanghaiti
;
it
its
Ahu and
should be read
VISPARAD
337
I.
with holiness, the abundantly brilliant * and Mazdamade, the holy lords of the ritual order.
And
I
announce, and
(will)
complete (my Yasna)
Gatha Spe^ta-mainyu, the holy, ruling in the ritual order and I celebrate and will complete (my Yasna) to Verethraghna (the blow of victory 2 ) to the
;
Ahura-given, the holy lord of the ritual order. (my Yasna) 7. And I announce, and (will) complete
Gatha Vohu-khshathra, holy, ruling in the order, and to Mithra of the wide pastures, and
to the ritual
Raman //z^astra, the holy lords of the ritual And I celebrate and will complete my Yasna to
order. to the
Gatha VahLrtoLm, the holy, ruling in the ritual order. And I celebrate and will complete my Yasna to the good and pious Prayer for blessings, the benediction of the pious 3 and to that Yazad, the redoubted and swift Curse of the wise, the holy lord of the ritual ,
order.
And
8.
I
announce, and
complete (my Yasna)
(will)
to the AiryOTia-ishyo,the holy lord of the ritual order,
and
to the Fshusho-mathra,
and
Hadhaokhdha
And
9.
I
4 ,
to that lofty lord
the holy lord of the ritual order.
announce, and
(will)
complete (my Yasna)
asked of Ahura, and to the lore of Ahura, to the Ahurian Da/^yuma (Dahyuma), and to the Ahurian Zarathustrotema, holy lords of the ritual order, and to the farm-house with its pastures
to the questions
1
This sense
2
The
verethra
is
most obvious.
'fiend-smiting' is
clearly
'
the
is
victory
'
in
common meaning
of vr/traha; but
Zend
equals defensive
;
vrz'tra also
valour. 8
Can dahmahe/fo mean
4
A
lost part
M
'
the departed saint
'
here
?
of the Avesta, two fragments of which only survive.
z
VISPARAD
338
II.
which give pasture to the Kine of blessed to the holy cattle-breeding
man
VISPARAD In this Zaothra with this
i.
gift,
and
1 .
2
II
.
Baresman
desire to
I
approach the lords of (the ritual) which are spiritual with my praise and I desire to approach the earthly ;
And I desire to approach the lords my praise, and the lords of the desire to approach with my praise those
lords (as well).
of the water with land
and
;
I
which strike the wing, and those which wander
chiefs
who
wild at large, and those of the cloven hoof,
are
chiefs of the ritual (in their turn). 2.
In this Zaothra with this Baresman
approach the holy Yearly festivals with
I
desire to
my
praise,
the lords of the ritual order, Maidhyo-zaremaya, the
and Maidhyo-shema, the pasture-giver, and PaitiAahya, the corn-giver, and Ayathrima the breeder, the spender of the seed of males, Maidhyairya, the cold, Hamaspathmaedhaya, the especial milk-giver,
time for
ritual
duties, the holy lords
of the ritual
order. 3.
And in this
Zaothra with
this
Baresman
I
desire
to approach the future one of the settlements with
my praise,
the holy lord of the ritual order,
future one shall produce (them as
And
in this
to approach praise
all
Zaothra with
1
Comp. Y. XXIX,
2
Visparad
extension.
2.
Y.
I,
the
it were anew). Baresman I desire
these chieftains of the ritual with
whom Ahura Mazda
II
this
when
my
mentioned to Zarathu-stra
10-23
follows.
should be read after Yasna
II, 8,
of which
it is
an
VISPARAD for sacrifice
II.
339
and homage because of Asha Vahiita
Righteousness the Best). 4. And in this Zaothra with
Baresman
this
I
(of
desire
approach Thee \ the lord, with my praise, Thou who art Ahura Mazda, the spiritual lord and reguto
lator 2 of the spiritual creatures [the lord
and regulator
of the spiritual creation].
And
Zaothra with
in this
this
Baresman
I
desire
my
approach thee, Zarathu.stra Spitama, with
to
praise, the terrestrial
and regulator) of the [the lord and regulator of the
terrestrial
creation,
(lord
terrestrial creation].
And
5.
in this
Zaothra with
to approach the
man who
my
is
praise,
who
this
Baresman
I
desire
recites the ritual rites with
maintaining thus the thought well
word
and the deed well done, and Piety the bountiful, even him 3 who maintains the Mathra of the Saoshya^t, by whose actions the settlements are advanced in the righteous order. 6. And in this Zaothra with this Baresman I desire to approach the (yearly) Seasons with my praise, the holy lords of the ritual order, and the Ahuna-vairya as it is recited, and Asha Vahirta when he is lauded 4 and the YeNhe hatam, the frequent chant of sacrifice. 7. And in this Zaothra with this Baresman I desire to approach the Gatha Ahunavaiti with my praise. thought, and the
well spoken,
,
1
It
is
certainly not impossible that the idea of
approach of Ahura
'
was meant, but
'
'
invoking the
approaching him
'
is
more
natural. 2
Ahum/£a ratiim/J'a, applied to the same person, the usage from an erroneous rendering of the Ahuna-vairya see
arising
;
Y. XIX, 12. 3
Yd, with
Mathra 4
K7 b Kn, ,
daretem, passive form; or, 'who (has) the
The text must, however, be Ashem Vohu.
held.'
In the
Z 2
in disorder.
VISPARAD
34-0
And
in this
Zaothra with
worship those
women
II.
Baresman
this
with
my
praise
I
desire to
who
are well-
and of good parentage, and who are yea, I desire to approach stately in their growth that chant in my praise which has the Ahu and the Ratu, [for He is verily the one who has the Ahu and portioned
1
,
;
the Ratu, that
And
I
;
Ahura Mazda
2 ].
desire to approach the heroic
tanghaiti in
order
is,
Yasna Hap-
my praise, the holy, and ruling in the ritual
and Ardvi Sura Anahita, the
holy,
and ruling
in the ritual order. 8.
And
in this
to approach the
Zaothra with
this
Baresman
Gatha U^tavaiti with
my and
I
desire
praise, the
desire to and ruling in the ritual order 3 approach those mountains with my praise which shine with holiness, abundantly glorious, Mazdamade, the holy lords of the ritual order, and the Gatha Spe?^ta-mainyu, and Verethraghna, the blow of holy,
;
I
victory, Mazda-given, the holy lord of the ritual order,
and the Victorious Ascendency (which it bestows). 9. And in this Zaothra with this Baresman I desire to approach the Gatha Vohu-khshathra with my praise, the holy, and ruling in the ritual order, and Mithra of the wide pastures, and Raman Zfoastra, and the Gatha VahiitoLrti, and the pious and good prayer for blessings, and the pious and holy man, and that Yazad, the redoubted
and
swift curse of the wise.
10. And in this Zaothra with this Baresman I desire to approach the Airy^ma-ishyo with my
2
Erroneous Pazand. This sentence affords support to my rendering of ayese, as expressing a desire to approach, rather than one for the approach of 1
So the Pahlavi.
s
(the
Genius
of) the
Mountain
;
at the
very possibly be the correct one.
same time
the latter idea
(Expressions are curtailed.)
may
VISPARAD
34I
III.
and the Fshusho-mathra, and that lofty lord, the Hadhaokhdha, holy lord(s) of the ritual order. 1 1. And in this Zaothra with this Baresman I desire to approach the question asked of Ahura, and the lore of the Lord (which he reveals in answer), and the farm-house of the man possessed of pastures, and the pasture produced for the Kine of blessed gift, and the holy cattle-breeding man 1 praise,
.
VISPARAD
III.
Beginning of the Haoma Offering; of the Priest 2
Roll-call
(The Zaotar speaks.) and would have him here. (The Ratu answers.) I
Havanan
.
1.
(I call for)
will
the
come (and
fulfil
3 ,
his
duties).
(The Zaotar speaks.) I would have the Atarevakhsha 4 here. (The Ratu answers.) I will come (and fulfil the services which fall to his charge). (The Zaotar.) I would have the Frabaretar 5 (The Ratu.) I will come (and fulfil the services which fall to his charge). (The Zaotar.) I would have the Abere/ 6 present. (The Ratu.) I will come (for him). .
1
2
Y. II, 10 follows Visparad II, 11. This chapter 1-5 follows Y. XI, 1-8
in the
Vendidad Sadah;
so, appropriately. 3
The Ratu answers
Westergaard, but of
for all
according to the rubric printed by
later origin
fact that the several offices
were
than the
text.
It
arose from the
later united in that of the
Havanan was 4
B
Ratu.
The Mobad who pounded the Haoma in the mortar. The Mobad who fed the Fire. 6 The water carrier. The Mobad who aided the presentations.
Originally the corresponding official answered to his the
title.
VISPARAD
342
III.
A
would have the Asnatar l will come (and do the duties which
(The Zaotar.) (The Ratu.) I he
I
.
serves).
(The
Zaotar.)
I
be here. (The Ratu.) I (The Zaotar.)
would have the Raethwi-rkar
come
will
2
to
(for him).
would have the Sraoshavareza 3 present, the wisest one, the most correct and veracious I
in his speech.
(The Ratu.) I will come. 2. (The Zaotar.) I would have the Fire-priest to be here, and the warrior, and the thrifty tiller 4 of the earth, and the house-lord, and the lords of the Vis and the Za^tu. 3.
And
I
summon
the youth of holy thoughts,
words and works, and of good conscience youth of good speech, given
(in
;
(yea), the
marriage) to his kin 5
.
And I summon the province-ranger, and the itinerant of many arts, and the house-mistress. 4. And I summon the woman advanced in her holy thoughts, and words, and deeds, and well subordinated, whose ruler Ais her lord 6 the holy one, who is (as) the bounteous Aramaiti (yea), I summon even Thy ,
;
wives,
O
Ahura
!
And
I
summon
likewise the holy
man advanced in his good thoughts, and deeds, who is learned in pious lore, and
words, and innocent of
the Kayadha, and by whose deeds the settlements are furthered in the righteous order. 1 2 3
4
The washer. The mixer (?), or the Mobad who attended The Mobad who attended to penance. The typical layman.
5
to disinfections.
This important custom was fully treated in the No. 16 (or No. 18, by another reckoning). So the most, but ratukhshathra means elsewhere the ritual as supreme.'
lost
'
Nask,
ruling in
VISPARAD
Yea, we
summon
IV.
343
whoever you may be, if and we summon the Bounteous Immortals, and the pious Saoshya^ts (the prophets for our help), the most correct and truthful in their speech, the most zealous, the most glorious in their thoughts, the greatest ones, and the powerful and we summon the Fire-priests, and the warriors, and the diligent husbandman of the Mazda5.
you,
only chiefs of the Mazdayasnians
;
;
yasnian Faith.
(The
1
6
.
Zaotar.)
As an Ahu
to
be (revered and)
chosen, the Atarevakhsha (announcing) speaks forth
2
to me.
(The Ratu [?].) So let the Ratu from his righteousand learned, speak forth. (The Ratu.) As an Ahu to be (revered and) chosen,
ness, holy
2
the Zaotar (announcing) speaks forth
to
me.
(The Zaotar.) So let the Ratu from (his) righteousand learned, speak forth. (The Ratu.) Thou art the announcer for us, O Fire-priest! It is the 3 Zaotar (who is [(Pazand.)
ness, holy
meant).]
(The Zaotar.) I will come as this Zaotar, and recite the StaotaYesnya with memorised intoning, chanting, and praise.
VISPARAD 1.
and 1
(Yea,) to the
we
IV
sacrifice to the
good wisdom, and
(Sp.
V) 4
.
thoughts of the mind,
to the
This section follows Y. XI, 9-15
good and blessed
in the
V.
S.,
preceding a
section described as Y. XI, 59, 60, in the B. V. S. 2
Probably in an imperative sense,
3
Read
or,
with some, an
Zaotasti which contains sandhi.
It
infinitive.
seems a gloss
to
A.
explain the 4
Athraom
(sic).
It is
zaota
asti.
This section, preceding Y. XI, closed in the B.V.
S.,
seems
to
me
VISPARAD
344
and
V.
good religious knowledge, and to good health (of soul and body). [At their (several) seasons, and with the presence of seasonable circumsanctity,
to the
hymned
stances, they are
be made for the Kine yasnians, celebrate
;
prayer
for
homage,
blessings,
propitiation,
2.
.]
Confession
to
is
we, Zarathu^trian Mazda-
at the
Myazda-offering, at the
1
sacrificial
time for the
time for the Ratufriti, the for
the
sacrificial
and praise of the
worship,
entire crea-
tion of the holy (and the clean).
VISPARAD V (Sp. VI) come to You, O Ye Bountiful Immortals! 2
.
1.
I
as
a praiser priest, and invoker, as a memoriser, reciting
(Your ritual), and as a chanter for Your sacrifice and homage, Your propitiation, and Your praise (yea, for Yours) the Bountiful Immortals, and for our preparation, (O ye holy Saoshya?^ts !) and for your well-timed prayer for blessings, and your sanctification, and for our victorious smiting of our foes, ;
beneficial
(as
is)
it
for
our souls, for ours,
the
and holy. 2. And I make You, O Ye Bountiful Immortals, who rule aright, and who dispose (of all) aright! (Yea), I offer You the flesh of my very body, and Saoshya;zts, (with you),
my
all
offering
to
the blessings of 3.
And
I
my life as well. my belief in
confess
to belong properly after
Yasna VIII, and
the
Thee, Myazda
O
Ahura
offering with
the Ratufriti. 1
Pazand.
2
This piece should be read
nearly identical.
The language
to relieve the effect of sameness.
after
Yasna XIV, with which
of the translation
is
it
is
slightly varied
visparad
Mazda
vi,
vii.
345
and as a Mazdayasnian of the order of Zarathustra, and in accordance with his Faith. !
VISPARAD
VI
(Sp.
VII)
1 .
In accordance with the precept, with praise, and with the joyful reception of grace, with Zaothras intelligently offered, with sacrificial
spoken,
I
call
names of beauty Immortals by their of the
ritual
;
words correctly
Amesha Spewta by
the good yea,
worship the
I
their
Bountiful
beautiful names, with the blessing
Order, with the longing blessing of
Righteousness the good.
VISPARAD
VII
(Sp.
VIII)
2 .
We
worship the (sacrificial) words correctly and Sraosha (Obedience) the blessed, and the good Ashi, (the blest order of our rites), and Nairya-sangha. And we worship the victorious Peace as the unprostrated and unmoved. And we sacrifice to the Fravashis of the saints, and to the Tsfinva/ Bridge, and to the Garo Nmana of Ahura, even Heaven, the best world of the saints, the shining and all glorious i.
uttered,
!
2.
And we
that
to
sacrifice to that better
Best World
(as
well).
path
3
that leads
And we
worship
Arstat (Justice) the good, which helps the settlements
advance and flourish, benefiting them thereby, and that Arsta^f which is the Mazdayasnian Faith just, and her) worship Rashnu the most (with we to
;
1
Nearly identical with Yasna
2
This chapter should be read
priately follows in the 3
Possibly
'
XV.
after Yasna XVII, which Vendidad Sadah.
the best (better) course of that best world.'
it
appro-
;
VISPARAD
346
VII.
And we worship Mithra of the wide pastures. wealthy, wealthy with a wealth of Parewdi the thoughts, with a throng of words, and with a breadth of actions, [for she makes our persons agile (for good thoughts and words and actions)]. 3. And we worship that virile defensive 1 Heroism which possesses
men who
men, which
think beforehand, and heroic
fleeter
is
2
than the
fleet,
stronger than
who is endowed by made theirs by men, God, which, when especially produces one who is a freer of the body. And we the strong, which comes to him
worship Sleep 3 the Mazda-made, the gladdener of the herd and men. 4. And we worship those things in ,
the creation of the holy which are the ancient
insti-
formed before the sky, the water, the And land, the plants, and the Kine of blessed gift. we worship the sea Vouru-kasha, and the stormy wind which is made by Mazda, and the shining tutions, those
heaven, of old created, the first-made earthly object of
(all) 5.
the earthly world.
And we
Mazda's son
!
worship thee, the
Fire,
O
Ahura
the holy lord of the ritual order,
and
Baresman, having the Zaothra with it, and the girdle with it, spread out with sanctity, the holy ritual chief, and we worship Apam-napa/ (the son this
of waters). 1
One might
consider,
'
virile
power which has men and heroes
mind beforehand;' but vareti=gurdih. Asyayau (sic) and takhmota-syayau (sic) agree with feminines
in the 2
They might be to. agreement with the feminine.
possibly because of the male qualities referred said to be in apposition rather than in 3
Sleep
this is
is
elsewhere an evil; a
untimely sleep;
see,
on
Demon, Bushyasta, rules it; but XLIV, 5.
the other hand, Y.
VISPARAD
VISPARAD
VIII,
VIII
347
ix.
IX).
(Sp.
With this word be Thou approached \ with the proper word be Thou present here, Thou who art Ahura Mazda, the holy, together with the good Yazads who are the Bountiful Immortals, who rule i.
and dispose (of all) aright, together with fifty, and a hundred, and a thousand, and ten thousand, and millions, and yet more. 2. And to Him who rules the best let the King-
aright,
dom be
2 !
VISPARAD IX
(Sp.
X)
3 .
and my praise 4 ) to the offered Haomas and Zaothras, and to those also which shall yet be offered, which smite victoriously, and are foes of hatred, and following in company (as (I
i.
desire to offer
my homage
they do) with the healing virtues of sanctity, following also in company with those of A'isti (religious knowledge), and with the remedies of Mazda, and with those of Zarathustra and the Zarathu-ftrotema, to the offered
(2)
and
Haomas and Zaothras which accompany
those remedies which belong to the holy disciple well versed in good devices 5 and accompanying those of ,
5 the itinerant also versed in good devices and accom,
panying those likewise of the good Mazdayasnian Faith, and those of the pious and beneficent Prayer for blessings, and of the pious and good veracity, and 1
'
Mediated'
(?),
XXXV,
or
'
known,' madhayangha (-uha).
2
See Y.
3
This section should be read before Y. XXII. see its genitive. Supplied necessarily from Visp. X, 2
4
5.
;
5
Or, 'sciences' (in
some
cases medical).
VISPARAD
348
IX.
of the pious word against unbelief, (3) for information and explanation, for preparation (?) and devotion, for
the libation and complete offering, for the complete recital of the liturgy memorised as well and to those ;
Haomas which
are pungent, bounteous, holy, and
offered with sanctity (and for a blessing), to those
which are yet to be offered with sanctity, and which are now being celebrated, and which are likewise in the future to be celebrated, to those which are being pressed with sanctity, and to those which are yet to be pressed, (to these I desire to approach, and to
my homage and my praise). 4. And I desire express my homage and my praise to the strength
express to
of the strong, and to the victorious blow of the mighty, to the powerful Rectitude and Blessedness, to iTisti
and the Priority
for the powerful
Ascendency, and
Yazads which are the Bountiful Immortals, who rule aright, and dispose of all aright, ever-living, ever-helpful, who, male and female, dwell to these powerful
together with the
homage and my
Good Mind,
these
praises to approach)
desire to approach for
our Universal
(to
homage and
Weal and
I
desire in
;
(5)
my
(yea,
I
praises toward)
Immortality, to the body of
(And I desire to name spoken \ and toward
the Kine, and to the Kine's Soul.
approach) the Fire of the that farm-house which fields
and comfort
2 ,
is
sanctified
and mercy
and which has
(for the poor)
;
(6)
as a praiser with praise for the sacrifice, homage, which is this praise of Ahura Mazda, of the Bountiful
Immortals, and of the holy and lofty Lord, for the sacrifice, and homage of the Lord that most attains his ends, and which is this praise of that blessedness 1
2
Having a Yajt. Here is an instance where
^z/athra
may mean
'
comfort.'
visparad
x,
xi.
349
and of that well-timed prayer for blessings offered in the ritual, (7) which is likewise the praise of the Mathra Spe^ta (the bounteous word of reason), and of the Mazdayasnian Religion, and the Praises of the Yasnas \ which is also that of all the lords of the ritual, and of all the which has approached
prayers for blessings, for the
well-timed
homage,
us,
propitiation,
and
sacrifice,
glorification of the entire
creation of the holy (and the clean).
VISPARAD X 1
.
I
(Sp.
XI)
2 .
desire to approach the Arezahis with
my praise,
and the Savahis, and Fradadhafshu,and Vidadhafshu, and Vouru-bare^ti, and Vouru-^aresti, and this Karshvar which is //^aniratha. 2. And I desire to approach the stone mortar with my praise, and the iron mortar, and the cup that holds the Zaothra, and the hair (which stays the spilling 3 ), and Thy Bares-
man
spread with sanctity.
the Ahuna-vairya with
And I desire to approach my praise, and the ritual
prayers beside Ahuna, and the standing offices of the Mazdayasnian Faith.
VISPARAD XI 1
.
To Ahura Mazda would we
Haomas and 1
(Sp.
Perhaps
'
that which
is
XII).
present
lifted
4
our offered
up, as the
most
the Yasts in the Yasna,' otherwise the latter portion
of the Yasna. 2
This section follows Y. XXII.
s
The
hairs
varesa consists (as used at present) of three,
from the
tail
4
it is
The wording
sameness.
or seven
This can be used as long as the bull used it must be reconsecrated. (Haug.)
copper, or brass ring.
but as often as
five,
of a white bull, which are tied to a gold,
is
silver, lives,
purposely varied in the renderings to avoid
VISPARAD
350
XI.
Verethraghna (the blow of victory) which and that which is offered to the good and holy king, and that which is offered to the holy ruler which rules according to, or in the ritual, and we make known our Haomas to the Bounand we tiful Immortals, and to the good waters 1 and present our Haomas each to (our) own soul we announce our Haomas in our celebration to the
beneficial to
furthers the settlements
;
;
;
entire creation of the holy (and the clean).
Yea,
2.
we
present these
Haomas and Haoma-
implements, and these spread mats, and these Myazdas, first in the creation, the stone mortar
these stones, the
brought here with the yellow 2 Haoma in it, and the iron mortar brought here with the yellow Haoma in this Haoma-water, and this Baresman spread it, with sanctity,
(3)
these bodies, and (their) forces, these
striving Zaothras (that seek to find
Thy
grace), this
and the holy man, and innate thoughts, even the Saoshya^ts'
holy Haoma, and the saint's
the
flesh,
innate thoughts.
And we now
present this fresh milk as an offering, up with sanctity, and this Hadhanaepata lifted up with sanctity (4) and we offer, and
lifted
plant,
;
present these Zaothras with our celebration, having naepata, to the
them, and the milk, and the Hadhagood waters and offered up with
And we
present the Haoma-water in our
the
Haoma with
piety.
celebrations to the
good
waters,
and both the stone
and the iron mortar, (5) and this branch for the Baresman, and the prayer for blessings uttered at the fitting moment which has approached (for our help in its order with the prayers), and the recollec1
To
2
Zairi with
the soul of the person
K4.
who may be
reciting.
VISPARAD tion
XI.
351
and practice of the good Mazdayasnian
law,
and
the heard recital of the Gathas, the well-timed prayer for blessings as it comes uttered by the saint (and for
our help), and ruling (while
it
is
spoken) as a ritual
and these wood-billets, and the perfume even Fire's, O Ahura Mazda's son! and all good objects (which are ours), and Mazda-made, and which have the seed of sanctity (or are that seed). 6. Yea, these we make known and we announce lord,
Thine, the
in this
our celebration to Ahura Mazda
(as
our
gift),
and to Sraosha (Obedience) the blessed, and to Ashi (who is the recompense), and to Rashnu the most just, and to Mithra of the wide pastures, and to the Bountiful Immortals, and the Fravashis of the saints, and to their souls, and to the Fire of Ahura Mazda, the lord, and to the lofty lord (the Apam-napa/ ?), and to the Myazda, the lord, and to the well-timed prayer for blessings as
it
rules in the order of our prayers,
for the sacrifice, homage, propitiation, and adoration of the entire creation of the holy (and the clean).
Yea, these we make known
in this our celebrahereby for the Fravashi of Zarathustra Spitama, the saint, for its sacrifice, homage, propitiation, and praise, and to the (Fravashi) of Anghuyu (?) x who hath loved righteousness, together with all the holy Fra7.
tion
vashis of the saints, of those
of the living, and of those
prophets that shall serve
now dead, and of those of men unborn, of the
bringing on the renovation of the completed world. 8-1 1, see verses 2-5. us,
Yea, we would make these known hereby in our celebrations to the Bountiful Immortals, who rule 12.
1
Here, erroneously, a proper name as in Yajt XIII. Possibly of that Zarathujtrian world (period) which loved righteousness ; the
word occurs
after the
name
of Z.
I
think that
'
y
'
should be
'
v.'
VISPARAD
352
XI.
and who dispose (of all) aright, the ever-living, ever-helpful, who are good (?), and bestowers of the aright,
who dwell with the Good Mind [(Pazand) for they who are the Bountiful Immortals abide with the Good Mind, they who rule aright, and dispose
good,
aright, for thence
(of all)
they are regulated, and
thence they arose, (namely,) from the 13.
the
And we make known more promotive
Good Mind
1
].
these our celebrations as
for this
2
house, for the fur-
therance of this house, and as benefits for this house,
because of the increase of
household, as over-
this
coming the restrictions which impede this household, and as overcoming the harmful malice which may mar this house, to bless its herds, and its retainers, born, and yet to be born, for the saints of the house as it was aforetime, of it as it 3 stands here now, and to which we likewise now belong as the Saoshya^ts of the provinces, (14) [which (is that we are Saoshyawts) for the saints who do good deeds, and of the female saints
who do good
deeds, and of the saints
who do
the deeds conspicuously good, and of the females
who do good deeds upon good deeds, and of the females thus the same].
likewise thus, of the saints
15.
And we make
these
known
good Fravashis of the midable and overwhelming in to the
we make
these
known
in
in
our celebrations
saints
which are
their aid.
16.
for-
And
our celebrations hereby to
Sraosha (Obedience) the blessed, and to the good 1
Vohu Manah
certainly appears the most prominent here. They good thought of Ahura. This office was celebrated in private houses by itinerant priests. YeNhe aem might be a citation from some lost prayer. The
arose from the 2 3
singular
spoken
'
'
aem may, however, be taken of.
collectively, as families are
VISPARAD
XII.
353
Blessedness, and to Nairya-sangha, and to the vic-
and to and the lofty lord, for sacrifice, for praise, to the entire creation of the holy and the clean. 17, i8 = Visp. X, 1, 2. 19. (Sp. XIII.) Yea, we make that known which is lifted up in offering, and which is the Avesta as the holy Ahura Mazda directed that it should be said, and as Zarathiutra, the holy, directed, and as I, the priest, who am acquainted with their sacrifice and
torious Peace,
and
to
Ahura Mazda's homage,
Fire,
propitiation,
1
be known. I who under2 and the stand the lawful and legitimate Avesta and homage, sacrifice, ritual prescripts (20) for Your
am now
homage,
letting
it
,
O Ye who
are the Bountiful Immortals, and for our preparation (?), and for the success of our
propitiation,
well-uttered prayer for blessings, for victory, sanctification,
souls, (of ours), for
and the well-being of our
(we are) the holy Saoshya/^ts. 21.
here,
of
all
Yea, we make these known
and we
offer
them
to
in
Him who
our celebrations is
Ahura Mazda,
the greatest, the master and the Lord.
VISPARAD XII (Sp. XIV) For the offered H aomas which have been offered 3
.
1
.
Lord Ahura Mazda and to the holy Zarathiutra Spitama (produce) abundance and this 4 abundance is (as) the in cattle and in men good Sraosha, who accompanies (us) with the great
in libation to that lofty
;
1
Avista probably
= Avesta;
compare Veda.
The moral and
ceremonial laws. 3 Follows Y. XXVII. conjunctive force like sa in comcertain a have Ha seems to or is it an interjection ? Sraosha good the thereto And position, 2
Avestic.
4
;
'
[31]
'
A a
VISPARAD
354
v}
splendour of sanctity, and
XII.
may he
1
be here with
energetic effort (to aid us in our worship). 2.
We
offer the wise offerings of the
Ahuna-vairya
intoned with sanctity and yet to be intoned, possessing their
many teachings
of religious
wisdom
(as
they do),
and those of the two mortars which pour the Haomas out, and which are pushed forward with precision 2 and are now in the course of being thus advanced once more 3 3. (And so we teach as well the manyteachings of the religious wisdom) contained in the words correctly spoken, in the Zarathustrian utterances 4 and in the ceremonies correctly practised, and the Baresmans spread exactly, and the Haomas pressed correctly, and the praise, Yasnas, and the doctrines of the Mazdayasnian Religion with their recitations, and their movements. 4. For thus they may become to us more full of devices and of wisdom, and so we offer these wise ritual deeds in the creation, so we impart them with their many points of meaning while we (ourselves) still ponder them as those which Ahura Mazda, the holy One, delivered, which have 5 and (as if) their nourishment from Vohu Manah their growth from the Righteous Order, which are the greatest of all beings, the best, and the most beautiful for thus shall these be to us the more full of wisest meaning, and more full of incitation G and may we be among those (who are) of Spe^ta Mainyu's ,
.
,
;
,
world
in that
h^a
we
are imparting (to the chosen) these
XLVI,
1
Recall
2
With punctilious sanctity. TheParsi priests at present make appropriate manipulations here.
3
now
of Y.
1.
4
In the
'
Compare ga£thau vispau yau vohu thrao^ta manangha. Or, 'may we be more zealous than any who are
*
ancient Gathas, &c.
creation of the bounteous
spirit.'
in
the
VISPARAD
XIII.
355
precepts of the wisest meaning and these incitations
which are contained therein. 5. And full of wisest meaning be ye two to us, O (thou) stone mortar, and (thou) the iron one, as ye are now turned, and as ye
now being advanced
\ ye two mortars of the house, [and of the village, of the tribe, and of the are
province, and ye village, tribe,
who
are in this house
and province]
ours, Mazdayasnians,
who
(itself), this
yea, in those
;
which are
are steadfast in our wor-
who appear with our wood-billets and our perfumes, and with our supplicated blessings [(Pazand) for so may they be to us, the more full of ship,
wisest teaching].
VISPARAD 1.
According to the
Mazda; according tiful
word
XIII ritual
to the ritual
Immortals; and we correctly spoken,
2 .
we worship Ahura we worship the Boun-
sacrifice to the sacrificial
and
to every
And we
sacred word of reason).
XV)
(Sp.
Mathra
(as to a
sacrifice to Zara-
him who is especially the possessor of the 3 Mathra and we sacrifice to the blessings for the 4 saints' and we worship the 'hail' 5 addressed to
thu^tra,
'
;
;
the Bountiful Immortals.
Also we worship the three principal (chapters) uttered (in the Yasna) without addition or omission 6 2.
;
1
Referring to manipulations.
This fragment follows Y. XXX in the Vendidad Sadah, and was written in allusion to Y. XXVIII, Y. XXIX, and Y. XXX. 3 Referring to mathra srevaema in Yasna XXVIII, 8. 4 Referring to the words savaH ashavabyo in Yasna XXX, 11. 5 Referring to the word u^ta in Yasna XXX, 11. 8 The three first chapters XXVIII-XXX; the text has bad 2
grammar, or broken connection.
A a
2
VISPARAD
356
XIV.
and we worship the three principal ones without we worship the three comaddition or omission ;
entire without addition or omission
mencing ones
And we
1 .
2
worship the entirety of the three principal ones without addition or omission and their Has, their metrical lines, their words, and their word;
structure [and their recital, memorising, chanting,
and
their steadfast offering].
VISPARAD XIV
XVI)
(Sp.
3 .
(We worship Ahura Mazda, the holy Lord of the and we sacrifice to the Gatha Ahunaritual order 4 i.
;
with
vaiti)
Zand, with
its its
words and
its
measures, and word-structure, and its questions and counter-questions, with metric
its
now
these as well-recited, and
recited, as well-worshipped,
being used 1
in
5
worship
It is difficult to see
2.
.
how
And we
feet.
in the
and now (Yea,
anapishuta can
ment,' but the context seems to require tion bears evidence to 2
'The whole three
intended (the
hatam).
it.
it,
we
sacrifice to
course of being in the
course of
sacrifice to
mean
it)
in
'without retrench-
and the Pahlavi
transla-
Perhaps read anapashuta.
Some suppose the three prayers to be Ashem Vohu, and the Yexhe three chapters XXVIII -XXX are meant.
first.'
Ahuna-vairya, the
I think that the
As
the piece follows those three chapters in the
Vendidad Sadah, so
its
expressions indicate a reference to them.
This might tend to
show
that the Ahunavaiti
was
at
one time,
if
not originally, divided
at this place. 3
This fragment was written
in
evident allusion to the entire
Vendidad Sadah. It expresses the veneration acquired by the first Gatha long after its comAhunavaiti, which
it
follows in the
position. 4
From
5
Frayazewtam may be a metaplasm
ficers.'
the
Vendidad Sadah. ;
otherwise
'
of the sacri-
'
!
visparad xv.
own wisdom
'
'
its
1
in its
,
357 '
own
clearness
'
2 ,
own
in its
and its own 2 ritual order, and its acquired boon which is also that given by Ahura Mazda for the promotion of piety, for that thought which originates from the 'loving intention'
2
in its sovereignty,
,
'
,
'
heart-devoted (Sp.
3.
self'
2 .
Also we worship the
Chapter XVII.)
Ahuna-vairya, the holy lord of the holy lord with
He
is
Ahu and
its
the one with the
Ahura Mazda
3
4.
].
Ratu [(Pazand)
its
title
ritual order, the
Ahu and
And we
Ratu,
;
for
who
is
sacrifice to the con-
Gatha Ahunavaiti, to its chapters, and its metrical lines, its words, and word-structure, [and to its heard-recital, and memorised recital, its continuous and its steadfast offering], stituent parts of the
VISPARAD XV Hold your
(Sp.
XVIII)
4 .
and your two hands, and your understandings O ye Zarathustrian Mazdayasnians for the well-doing of lawful deeds in accordance with the sacred Order, and for the avoidance of the unlawful and evil deeds which are contrary to the ritual. Let the good deeds for the furtherance of husbandry be done c here. Render 2. Let Sraosha (Obedience) ye the needy rich be present here for the worship of Ahura Mazda, 1.
feet in readiness, 5
,
!
"'.
1
2
with K4. Possibly in their own house (dami = dani). These words probably allude severally, say, to dam in Y.
Dami
XXXI,
7,
£ithra in Y.
ayapta in Y. XXVIII, 3
Erroneous.
4
This piece
which 5
7
it
is
22, zaoshS in Y.
zarzdau in Y.
XXXI,
composed prelude
a later
XXXIII,
2, 10,
1.
to the Haptanghaiti,
precedes in the Vendidad Sadah.
Sursum corda '
XXXI,
8, to
6
Comp. gavoi verezyatam, Y.
Place the needy with those without need.'
XL VIII,
5.
VISPARAD XVI.
;5$
who
the most helpful, and the holy,
is
so desired by
us in the pronunciation, and for the service, and the
pondering of the Yasna Haptanghaiti, for the heart's 1
devotion to
and holy
for its memorisation,
it,
victorious
its
recital (or for the victorious saint),
addition or omission,
which
and
(3)
without
which has been intoned, and
be uttered as great, powerful, smiting with victory, separate from harmful malice, for the pronunciation of victorious words for Ahura Mazda's Fire. (4, 5 are identical with Visp. IX, 6, 7.) shall yet
VISPARAD XVI
(Sp.
XIX)
2 .
1. And we worship the Fire here, Ahura Mazda's son, and the Yazads having the seed of fire in them, and the Rashnus having the seed of
fire
3
in
saints.
victory,
them; and we worship the Fravashis of the And we worship Sraosha who smites with and the holy man, and the entire creation
of the holy (and the clean). the Blessedness and
Spitama, the
And we
saint.
2.
And we
the Fravashi
worship the saints and
And we worship
their blessed Fravashis (as of one). all
worship
of Zarathiutra
their Fravashis (as considered each apart),
and
those of the saints within the Province, and those of the saints without the Province
Fravashis of holy they
may
Faith). 1
men and
be, those
And we
;
we worship the women (wherever
yea,
holy
devoted to the Order of the
sacrifice
to those
whose
(service)
Possibly mazdataS/£a.
2
This piece follows the Haptanghaiti in the Vendidad Sadah; was intended as a sequel to it. 3 Having the power to propagate its worship, maintaining it unextinguished. De Harlez makes the admirable suggestion, bright as flame but the Pahlavi renders tokhmak.
it
'
'
;
visparad the
xvii, xviii.
359
Yasna Ahura Mazda, the
for us
iii
known
as the better \
holy, has
and of these Zarathurtra is the and master. And we sacrifice to the fields and the waters, the lands and the plants, and to the living chief 2
constituent chapters,
Yasna Haptanghaiti, its metred lines, its words, and word-
parts
its
of the
structure.
VISPARAD XVII And we
deeds inculcated blessing
weal
(there
;
the
the Right (called) the
is
3 .
good thoughts, words, and Yasna Haptanghaiti. A
strive after the in
XX)
(Sp.
Best, (there
is)
weal for this (man) when toward
is)
Righteousness Best (there
is)
right.
VISPARAD XVIII (Sp. XXI) We worship Ahura Mazda with the mta 4
.
i.
5 .
And
we worship the Amesha Spe^ta with the usta, and the holy man, the saint. And we worship the prior world of the holy (and of the clean) with an uita, and the state of weal
And we
2.
and salvation
man
(the saint).
worship that life-long state of blessed-
ness (for the holy) which yea,
for the holy
we worship
is
his eternal
salvation prayer.
And we
the evil man's calamity 6 7
salvation,
sacrifice to
1
Comp. Y.
LI, 22.
2
Anghu^a
ratiuX'a here referred to the
3
An
addition to chapter
;
and with the
every saint
same person
;
who
comp. ahu.
XVI.
4
This piece having reference to various expressions in the Gatha tlrtavaiti, follows it in the Vendidad Sadah. 5 6 Referring to mta in Y. XLIII, i. See Y. XLV, 7. 7 Akaranem = the eternal thing; otherwise an adjective of two terminations
;
or, finally,
read -am.
VISPARAD XIX.
6o
•5
who
exists,
now coming
is
and who
into existence,
shall exist in future.
VISPARAD XIX (Sr. XXII) We worship Ahura Mazda the bountiful; 1
.
i.
we worship
And we
Spe/2ta).
and Immortals (saying the
Bountiful
the
sacrifice to the bountiful
saint,
and to the bountiful anticipative understanding 2 Also we sacrifice to the good and bountiful Aramaiti .
And we
(the ready mind). 3
with
the bountiful creatures in the creation of the
And we
pure.
holy creatures
sacrifice to the
have intelligence as
4
their first
,
(to
who
those foremost
And we worship the omniscient and Him who is Ahura Mazda (Him-
mind).
their
in
worship her together
understanding,
And we
which is the highest of the high yea, we worship the sun together with the Bountiful Immortals, and the Also we Mathras with their good ceremonies 5 sacrifice to the glorious achievements, and to this glory (which we have gained). And we sacrifice to the herds which have the Fire and its blessings 6 Also we worship the holy benefit which is so widely
self).
2.
sacrifice to the shining sun, ;
.
.
1
The word
mainyu, but
spewta throughout alludes
to the
2
In the Bundahij especially referred to Ahura.
3
Or,
'
Gatha Spe«ta-
of course not without grammatical application.
it is
together with the bountiful creatures
we worship
the holy
creatures.' 4
This expression
the position of the
may
have been accidentally determined by
word mano
in the
Ahuna-vairya formula
;
see
Y. XIX. 12. 5 6
Or, '
'
the well-fulfilled.'
Fire-made
which
is
'
is
unintelligible
' ;
fire
gifts-having
and herds, as expressing the source of represented by the holy Fire.
the flocks
'
may
refer to
that prosperity
;
36l
VISPARAD XX.
and that wisdom which is the bounteous 2 of the Righteous Aramaiti, whose are the laws who have Rightecreatures holy Order, and of those diffused \
ousness as their
first.
VISPARAD XX
(Sp.
XXIII)
3 .
We Gatha Vohu-khshathra 4 kinggood (the sacrifice to the Vohu-khshathra), dom) even the Khshathra-vairya, the kingdom to 5 be desired and we sacrifice to the iron-founding 6 and to the (sacrificial) words correctly spoken which smite (the foe) with victory, and which hold the 1.
(Homage
to the
!
,
;
Daevas
subject.
worship that reward and that health, that healing and that progress, that growth and that victorious smiting 7 (2) which are between the 8 Vohu-khshathra and the Vahistoirti (and which are
And we
,
acquired by us) by the memorised recital of the good thoughts, good words, and good deeds, for the with-
standing of evil thoughts, and words, and deeds yea, for the undoing of all treacherous thoughts (directed) against me, and of all false words, and unfair deeds.
3.
[And we
sacrifice
to
the
later
(and which as Yasna, the heroic Haptanghaiti chief.] ritual recurs becomes) the holy 9
it
,
1
3
Pahl. fravaft
Dathra with K4. Avesta follows Y. LI, in the Vendi2
sM.
This piece from the
later
dad Sadah. 4 5 6
From
the Vendidad Sadah. Associated with this Gatha from Y. LI,
Compare Y.
LI,
7
3.
Y. LI, 9
;
9.
also perhaps Y. LIII, 8, 9.
Between that is, described in the space between the VohuSee hamist^e in khshathra and the Vahutouti, i. e. in Y. LII. XX, 2. Visp. in paitutatee Y. LII, 4, and which 9 This would seem misplaced perhaps Y. XLII is meant, 8
;
;
follows the Haptanghaiti.
;
VISPARAD XXI,
362 o
VISPARAD XXI
We
XXII.
(Sp.
XXIV).
and we take up our Yasna and our homage to the good waters, and to the fertile fruit-trees (which bear as of themselves), and to the Fravashis of the saints yea, we take up our Yasna, and our homage earnestly to those beings which are (so) good, the waters, and the trees, and the Fravashis of the saints, (2) and to the Kine, and to Gaya (Maretan), and to the Mathra Spe/^ta (the bounteous word-of-reason), the holy, which works (within and for us with effect), to these we take up our Yasnas and our homage with earnest zeal, and to Thee, O Ahura Mazda and to thee, O Zarathuitra, we do the same and to thee, O lofty lord (the Apam-napa/), and to 1.
strive earnestly,
;
!
;
the Bountiful Immortals.
3.
And we
sacrifice to the
and to that mercy, and to the hearing of (our spoken) homage, and to that mercy which is (shown in response to our offered)
listening (that hears our prayers)
And we
praise.
which
is
and we
to
sacrifice
the
vidushe,
fraraiti
contained in the piece /^adaenais ashaonis sacrifice to
'
the good praise which
is
without
and which has no malice (as its end)'; and we sacrifice to the later Yasna and to its offering; and we sacrifice to the chapters of the later Yasna, and to its metrical lines, its words, and hypocrisy,
word-structure.
VISPARAD XXII With
this
chant
(fully)
(Sp.
XXV).
chanted, and which
is
for
the Bountiful Immortals and the holy Saoshyawts
(who are the prophets who
means of these (ceremonial)
shall serve us),
actions,
which are
and by (of all)
2
VISPARAD
we
the best,
Kine. as
desire to utter our supplications for the that chant which the saint has recognised
It is
good and
fruitful
sinner does not
of blessed
and which the never reach that outstrip us (in our gifts,
May we
know K
that the
(ill-luck
363
XXIII.
may
sinner)
chanting), not in the matter of a plan (thought out), 2 or of words (delivered), or ceremonies (done ), nor
yet in any offering whatever
when he
(?)
approaches
(us for harm).
VISPARAD XXIII
(Sp.
XXVI)
3 .
4
We worship Ahura Mazda as the best (worship We worship the Amesha to be offered in our gifts). Spewta (once more, and as) the best. We worship 1.
Asha Vahirta (who is Righteousness the Best). And we sacrifice to those (prayers) which are evident as the best
that
;
Also we
Asha
of
is,
the Praises of the Yasnas.
sacrifice to that best wish,
Vahista,
and we
which
is
that
worship Heaven, which
is
the best world of the saints, bright and all-glorious and we sacrifice likewise to that best approach which 2. And we sacrifice to that reward, leads to 5 it. ;
The
1
parties are divided
the Gnosis). 2
Not
See Y.
in thought,
by knowledge and ignorance (compare
XXXI,
1
word, or deed
may we
reach (his) priority
in progress.
This piece from the later Avesta follows Y. LIII, in the Vendidad Sadah, and has reference to its expressions. 4 equal It is an important suggestion which holds vahijtem as 3
to
'
saying vahutem,' in allusion to the Vahuta
tstis
;
but as the
on (see vahi-rtahe), and as it moreover once applies to Asha, as Asha Vahi^ta, it is better to render it of as having adjective application throughout, being none the less,
word
inflected
is
further
course, an intentional echo of the 6
Or,
'
of
it.'
first
word of Y.
LIII,
1.
VISPARAD
364
XXIII.
and to Ahunathat victory which is within the two, the vairya and the Airy^ma-ishyo, through the memorised recital of the good thoughts, words, and deeds and
health, healing, furtherance,
increase,
1
(which they enjoin).
1
Possibly
placed.
'
between them,' meaning the Gathas which are so
A
A AFRINAGAN.
AFRlNAGAN. As
to the present
Haug
use of these blessings, says
Afrinagan are blessings which are to be recited (ed. West) over a meal consisting of wine, milk, and fruits, to which an angel, or the spirit of a deceased person, is invited, and After the conin whose honour the meal is prepared. :
'
secration (which only a priest can perform)
meal
is
eaten
by those who
of these Afrinagan
is
are present.
is
over, the
The performance
required of every Parsi at certain
fixed seasons of the year.
These are the
six Gahanbars,
days (at the six original seasons of the each year) for which the Afrinagan Gahanbar is intended, the five Gatha-days (the five last days of the year), during lasting five
which the Afrinagan Gatha must be used and, lastly, the third day (Ardibahi^t) of the first month (Fravardin) in the year, at which the performance of Afrinagan Rapithwin, ;
devoted to the spirit presiding over the southern quarter (who is the guardian of the way to paradise), is enjoined to every Parsi whose soul wants to pass the K'mvad after death.
(Essays, 2nd edition, page 234.)
5
i.
Afrin[-agAn]
gahanbAr
1 .
confess myself a Mazda-worshipper, and of Zarathustra's order, a foe of the Daevas, devoted to i.
I
the lore of the Lord, for the holy Havani \ the regulator of the ritual order (and its lord in its turn), for
homage, propitiation, and praise (and I confess myself) for Savanghi and for Visya, the holy lords of the ritual order, for their sacrifice, homage,
its sacrifice,
1
The
;
Afrin for the morning hours from 6 to io.
!
AFRiN[-AGAN]
368
and
propitiation,
and
praise,
I.
for that of the
Asnya,
the day-lords of the days during daylight, and of the
days
in their length, for
the Mahya, month-lords, and
the Yairya, year-lords, and for those of the especial seasons, and for the worship, homage, propitiation,
and praise of that
lord
lofty
who
the
is
Ritual
yea, for the worship, homage, (itself) and praise of the lords of the days, months, years, and seasons for those lords of the
Righteousness
;
propitiation,
—
order
ritual
who
are of
who
the greatest,
all
are the
regulators of the ritual at the time of Havani. 2.
To Maidhyo-zaremya
1 ,
the lord [or to Maidhyo-
shema
\ the lord, or to PaitLmahya \ the lord, or to Ayathrima Maidhyairya 1 or Hamaspathmaedhaya], be propitiation, homage, and praise. 3. O ye Mazdayasnians who are here present! 2 offer ye this ritual service, and present ye the Myazda which is that of the Maidhyo-zaremaya, taking a piece of sound flesh from a choice beast, with a full flow of 1
,
,
milk. 4.
If ye are able to
do
to
it,
may
ye
of equal value,
this, (well)
take then
it
consumed
do
;
(a portion)
if
ye are unable
of
some
liquor
it is, and have it and so be ye discreet from
matters not which
as it is proper your obedience, most correctly faithful in your speech, most saintly from your sanctity, best ordered in your ;
by oppressions, of givers, merciful most heart-easy with rejoicings, most helpful to the poor, fulfilling most the ritual, the blest and longed-for Asha, (coy ?) riches womanminded (?) bringing (as reward). If ye can do this exercise of power, least straitened
1
The name
recited, 2
is
Bring
to
of the season at the time present,
be used.
ye,
O
these Mazdayasnians
when
the text
is
'
afr!n[-agan]
and with vigour, Ratu's house.
(well)
(5)
;
369
i.
not, bring
if
wood
matters not what kind, so
It
to the
be
it
well cut, and very dry, and in loads of fitting size. If that
wood
possible, (well);
is
if
not, then let a
to the Ratu's dwelling,
and heap
it
man
bring
up as high
as the ear, or to reach the fore-shoulder, or with the fore-arm measure, (or at least as high as the end of the hanging hand). If that is possible, (well); (6) but if it
has not been possible, then
let
the worshipper (with the
mind's offering) ascribe the power to him
who
rules the
best, Ahura, (saying ) Wherefore for this cause verily we offer and ascribe the Sovereign Power to Ahura Mazda, who rules the best, and to Righteousness (the ritual and moral Order), and we complete our sacri1
:
them.
fice to
Thus
is
the
Myazda
offered with the
well-timed prayer for blessings. 7.
man does
In case that a
Myazda which
Spitama Zarathurtra that Myazda, and 2
who has
this
person under his who has not
man
as a
that does not worship,
from the midst of the Mazda-worshippers. case that a
O
O
the Ratu that has the right to
!
that (false) disciple
Myazda with him,
his
first
that of the Maidhyo-zaremaya,
is
guidance, expels
not give of the
man does
8.
In the
not give of the second Myazda,
which is that of the Maidhyo-shema, then let the Ratu to whom the Myazda should come, and who has the person under his
Spitama Zarathiutra
!
2
guidance, expel that disciple, since he comes without
Myazda, as he would a man who refuses to recite vows, from among the number of the Mazda-
his his 1
Or,
2
Not compare oiti
;
'
because we '
renders
for
offer.'
him
(detected)
the
Mazdayasnians
;
form awtare-mruye see also fra-dasti and fra-perenamay be used for the imperative. ;
also the present
[31]
among
B b
! '
AFRin[-AGAn]
37<3
worshippers.
I.
In the case that a
9.
man does
not
O
Spitama Zarathiutra which is that of Paitiihiahya, then let the Ratu who ought to receive that Myazda, and who has had the person under his guidance, expel that disciple which brings no Myazda, as a detected reprobate, from among the number of the Mazdayasnians. 10. In case that a man does not offer of the fourth Myazda, O Spitama Zarathu^tra which is that of the Ayathrima, let the Ratu who ought to receive that Myazda, and
give of the third Myazda,
*
!
who has
the person under his guidance, expel that dis-
he brings no Myazda, as a refuse 2 beast from among the number of the Mazdayasnians. 11. In the case that a man does not give of the fifth Myazda, which is that of the Maidhyairya, then let the Ratu
ciple, since
to
whom
who has
Myazda belongs
that
as a perquisite, and
that person under his guidance, expel him,
no Myazda, as an alien 3 from among 12. In case that the number of the Mazdayasnians. a man does not give of the sixth Myazda, which is that of the Hamaspathmaedhaya, O Spitama Zarasince he brings
thustra
!
,
the Ratu to
let
as a perquisite, and
whom
who has
that
this
Myazda belongs
person under his Ahura, expel him,
discipline to learn
him the
(as ignorant) since
he brings no Myazda, from among
lore of
number of the Mazdayasnians. 13. And let him decry him afterwards without hesitation 4 and drive 5 him out and let that Ratu lay upon him afterthe
,
;
1
or
'
2 3
Possibly 'having a breast burnt by the ordeal,' and so 'detected; hot-breasted, vehement It
may be
'
Or, possibly,
'
'
(?)
excluded
(his)
he
is
;
rejected
from the settlements (?). * Without recoiling.'
comp.
beast,' or
when
uras. '
his stray beast
'
'
'
(?).
offering himself as arrived
8
Syazdayoi/.
afrin[-agan]
371
i.
wards the expiating deeds without reserve
and
;
in
accordance with these rules, let the disciple treat the Ratu.
(Let him beware
Myazda, or if he befitting, what is due.)
of failure
bring his
to
fails let the disciple bear, as
(called) the Best,
it is
A blessing weal,
when toward Righteousness Best 14.
my
bless with
I
(who are
Righteousness
is
weal for
is
it
is
this
there
is
(man) right.
prayer the royal Province-chiefs
Ahura Mazda,
faithful worshippers) of
the
resplendent, the glorious, (beseeching) for superior
more important victory, and more influential rule, and desiring for them further authoritative power, and helpful support, and long duration to their reign, and the prolonged 15. And I pray vitality of their frames, and health. in my benediction for strength well-shaped and stately of growth, and which smites victoriously, Ahuramade, and crushing, and for an ascendency abunstrength for them, and for
dantly subduing
who
all
are
filled
with furious hate,
assaulting the evil-minded enemies, and destroying, as
if
at once, the deadly, godless
16.
And
I
pray
every malicious
my
in
foes.
blessing
may conquer
province-governor)
x
that
he
(the
in victorious battles
and each malignant, profane
foe,
thoughts, and words, and actions, (17) that he
in
may
indeed be constantly victorious in his own religious thoughts, and words, and deeds, and unvarying in the smiting of every foe, and of every Daeva2 be worshipper, and that he may, as he proceeds farwell rewarded, and of good repute, possessing a ,
foreseeing preparation of the soul.
with blessines thus
:
Live thou
Ions:
18.
* avratya.'
1
Unfriendly and untrue
Recall yoi zaze7zte vanghau sravahi.
B
b
2
'
I
pray
and blessed be
2
;
And
afrin[-agan]
372 thou,
and
'
hail
shining,
;
the
(for thee)
And
19.
I
;
and
best world
And
glorious.
all
—\
of holy men,
live for the aid
crushing of the evil
for the
Heaven pray
to thee
'
II.
thus
bless in
may
pray for
I
of the it
saints,
happen as
I
my prayer the sacrifice,
and homage, and the strength, and swiftness of the day-lords during daylight, and of the lords of the days in their length, of the month-lords, and the year-lords, and of the lords of the seasons 2 (in their course), and for the worship, homage, propitiation, and praise of the lofty lord who is the Righteous Ritual itself, and of those lords of the ritual who are of all the greatest, and who are the lords of the ritual at the time of Havani, for Maidhyo-zaremaya the lord, [(or) for Maidhyo-shema the lord, (or) for Paiti.mahya 2 the lord, or for Ayathrima, Maidhyairya, or Hamaspath-
maedhaya
2+3 ].
Afr1n[-agAn]
11. 1.
As
Ahu
the
the Ratu (one
is
who
4
gAtha
4 .
(revered and) to be chosen, so
(is)
from the Righteous Order, a life's actions done for Ahura, and the Kingdom (is) to Mazda, which to the poor may offer a nurturer. I for the confess myself a Mazda-worshipper rules)
creator of mental goodness, and of
—
praise of Ahura Mazda, the resplendent, the glorious,
and of the Bountiful Immortals,
XXXV,
1
See Y.
2
The name As in 18.
3 4
2.
The Ahuna
follows.
varies with the season in
which the
sacrifice
Recited during the days called after the Gathas, the
of the year.
A
and
for the bountiful
is
made.
last five
long period of time must have elapsed since the
Gathas were composed, as they probably were not originally and yet seem to have been only remembered as such.
'
five,'
afrin[-agan]
373
hi.
(Proholy Gathas which rule in the ritual order. pitiation and praise be) to the Gatha Ahunavaiti, and to the Gatha Urtavaiti, to the Gatha Spe;zta-mainyu,
and
Gatha Vohu-khshathra, and
to the
to the
Gatha
2. Propitiation to the Fravashis of the Vahi^toi^ti. saints, the mighty, overwhelming, even to those of
the saints of yore,
Gathic
We
3.
and
faith),
held the primeval faith (the
who
to those of the next of kin.
sacrifice to
Ahura Mazda, the
resplendent,
and we sacrifice to the Amesha Spe^ta who rule aright, and who dispose (of all aright). And we sacrifice to the bounteous and holy Gathas, the glorious
which rule
We as
it
;
(as
the
first) in
the ritual order.
Gatha Ahunavaiti, the holy, order and we sacrifice to the
sacrifice to the
rules in the ritual
;
Gatha
Ustavaiti, the holy, as
order
and we
;
it
rules in the ritual
Gatha Spe^ta-mainyu,
sacrifice to the
the holy, as it rules in the ritual order and we sacrifice to the Gatha Vohu-khshathra, the holy, as it rules in the ritual order; and we sacrifice to the ;
Gatha
VahLrtoryti, the holy, as
order.
4 = Yt. XIII, 49-52
1
Afr!n[-agAn]
2
in.
it
rules in the ritual
.
rapithvin*.
confess myself a Mazda-worshipper, of Zarathiutra's order, a foe to the Daevas, devoted to the 1
.
I
of lore of the Lord, for Rapithwina, the holy lord propitiation, homage, the ritual order, for sacrifice,
and 1
A.
praise,
Verses I,
5,
and
6= A.
for 1,
Frada^-fshu
14-18
;
3
and Za^tuma*,
for verse 6, see verses
1,2; also see
19.
be recited on the third day (Ardibahut) of the first month 3 A genius who furthered cattle. (Fravardin). 2
To
4
The
genius of the Zawtu, presiding over this
Gah
Rapithvin.
.
afrin[-agan]
^74 j
hi.
the holy lord(s) of the ritual order.
2.
And to Ahura
Mazda, the resplendent, the glorious, and to the Bountiful Immortals, be propitiation, and to Asha Vahista (who is Righteousness the Best), and to the Fire, Ahura Mazda's son, and to all the holy Yazads, heavenly and earthly, and to the Fravashis of the saints, the mighty and overwhelming 3. For thus did Ahura Mazda speak to Spitama Zarathiutra the word which was spoken for the ritual
—
time of the Rapithwina, (saying)
Ask
:
us,
O
holy
what are Thy questions to be asked of 2 us for Thy question is as that mighty one when Thy ruler speaks his mighty wish 4. Then Zarathuitra asked Ahura Mazda O Ahura Mazda, most boun3 creator of the material worlds and holy what tiful does that man acquire, what does he merit, what reward shall there be for that man (5) who shall recite the Rapithwina office with the Rapithwina prayer for blessing, and who shall sacrifice with 4 the Rapithwina office with hands (well) washed, and with (well) washed mortars, with the Baresman spread, and with Haoma high uplifted, and with fire brightly flaming, with Ahuna-vairya loud intoned, with Haomamoistened tongue, and with a body Mathra-bound ? 6. And Ahura Mazda answered him As the wind from the southern quarter, O Spitama causes the entire material world to advance and to increase, and as it will bless it 5 rejoice it, and cause it to progress such a like reward does such a man receive, (7) who Zarathuitra
!
,
,
1
.
:
!
:
!
,
1
3 5
,
Erroneous.
2
Ahmai
Insert
4
Or,
'
spirit.'
Saoshyati&i
;
Or, 'causes
it
;
see Y.
XLIII, 10 with
to.'
or can saoshyawti be a locative
serving a fuller form 6
'
?
to enter into helpful joy'
(?).
absolute, pre-
afr?n[-agan]
hi.
375
Rapithwina-ratu with the Rapithwina and sacrifices with it with (well) washed hands, and mortars, with Baresman spread, and Haoma lifted, with fire brightly flaming, and with Ahuna-vairya loud intoned, and with Haoma-moistened tongue, and a body Mathra-bound 8. Thus hath Ahura Mazda declared to Spitama Zarathmtra the word which (should be) spoken at the Rapithwina recites
the
1
blessing,
!
time.
9, io.
(See A.
I,
1
14-19.)
Or,
'
to.'
THE GAHS.
.
THE GAHS. Gahs are the five divisions of the day. The Havani 6 from to 10 A.M., the Rapithwina from 10 A.M. to 3 P.M., the Uzayeirina from 3 to 6 P.M., the Aiwisruthrima from
The
Ushahina from 12 P.M. to 6 a.m. The Gahs here following are prayers which must be recited 1 at the Gahs of the day; hence their name 6 to 12 P.M., the
.
I.
THE GAH HAVAN
Unto Ahura Mazda be
2 .
propitiation.
A
blessing
—
Righteousness (called) the Best I confess myself a Mazda-worshipper, of Zara1. thustra's order, a foe to the Daevas, devoted to the
is
lore of the Lord, for the holy Havani, regulator of
homage, propitiation, and praise, and for Savanghi and Visya, the righteous regulator(s) of the ritual order, for their homage, sacrifice, propitiation, and praise, and for those of the Asnya, the day-lords during daylight, and the Ayara, lords of the days in their length, and for the Mahya, the month-lords, and the Yairya, year-lords, and for the ritual order, for
its sacrifice,
those of the especial seasons.
And
Mithra of the wide pastures, of the thousand ears, of the myriad eyes, the Yazad of the spoken name 3 be sacrifice, homage, propitiation, 2.
to
,
and
praise,
3. 4. 1
and
to
And we
The term Gah,
chanting the Gathas 2
To
s
Having
Raman
7/^astra.
sacrifice to itself,
may
Ahura Mazda
have arisen from the practice of
at different fixed
be recited every day a special Ya^t.
the holy
at the
times in the day.
time of Havani.
GAH
380
lord of the ritual Order,
I.
and
to Zarathurtra,
and
to the
Fravashi of Zarathu.stra, the saint. And we sacrifice to the Bounteous Immortals, (the guardians) of the saints, and to the good, heroic, and bounteous Fravashis of the saints (of the living and of the dead), of
And we sacrifice
the bodily, and of those in heaven.
to the highest of the lords, the one that
most attains
and we sacrifice to the most strenuous of the Yazads, the most satisfying of the lords of the ritual order, the one who reaches (what he seeks), the most infallibly of those who have as yet its
ends
;
approached the nearest
who
timely prayer of the saint order.
And we
5.
the ritual, even to the
in
rules
sacrifice to the
in
the ritual
Havani, the holy
lord of the ritual order, and to the Universal Weal,
the holy, ruling in the ritual order, and to Deathless-
And we
ness, the holy, ruling in the ritual order. sacrifice to the question
the
And we
ritual.
and
lore of the holy lord of
sacrifice to that heroic
mighty
Yasna, the Haptanghaiti, the lord of the ritual order. 6. And we sacrifice to Savanghi and Visya, the holy lord(s) of the ritual order
;
and we
sacrifice
Airy^ma-ishyo \ the holy lord of the
ritual
to the
order,
the powerful, victoriously smiting, that which no hate
can reach, which overwhelms passes over
all
torments, and which
torments with victory, which
all
is
the
uppermost, and the middle, and the foremost, for the effective invocation of that surpassing Mathra, the five Gathas.
And we
7, 8.
tures
—
,
and
to
Mithra of the wide pas//^astra, for the worship and
sacrifice to
Raman
exaltation of Visya, the chief.
1
The
personified prayer
;
And we see Y.
LIV.
sacrifice to
.
GAH
Mithra, and to
9-1
1.
38l
II.
of the
holy lord
Visya, the
ritual
Raman Z^astra
And we
.
—
order,
sacrifice to thee, the Fire,
and
to
O Ahura
Mazda's son, the holy lord of the ritual order. And we sacrifice to this Baresman which has the Zaothra with it, and the girdle with it, and which is spread
And we with exact sanctity, itself the holy lord. sacrifice to the Apam-napa/, and to Nairya-sangha, and
to
And we
that Yazad, the
curse
swift
of the wise.
sacrifice to the souls of the dead,
And we
the Fravashis of the saints].
exalted Lord
who
is
Ahura Mazda, the highest
who is homage in the
of the ritual order,
the most to
[which are
worship that object
the one who has attained ritual.
And we
sacrifice
to all the words which Zarathuitra spake, and to all the deeds well done, and to those which shall yet be
done in days to come. (And) we sacrifice to that male one of beings whose (gift) in the offering Ahura doth know to be better, and of female saints, the same. As the Arm is to be (revered and) chosen, so (is) the Ratu, one who rules from the Righteous Order, a creator of mental goodness, and of life's actions done for Mazda, and the Kingdom (is) to Ahura, which to the poor shall offer a nurturer
II. 1.
gAh RAPITHVIN
Propitiation to
Asha Vahista.
—
I
Ahura Mazda.
1 .
A
blessing
is
confess as a Mazda-worshipper, and
of Zarathuitra's order
—
for Rapithwina, the holy lord
of the ritual order, for sacrifice, homage, propitiation, and for praise, and for Frada/-fshu and Za/^tuma, the
holy lord(s) of the ritual order, for 1
Recited every day
at the
sacrifice,
homage,
hour of Rapithwina.
GAH
382 propitiation, to
Asha
5.
for praise.
Vahrsta, and
homage,
sacrifice,
(See Y.
and
LXXI,
II.
to
2.
propitiation be
Ahura Mazda's
propitiation,
2,
And and
Fire, for
praise
1 .
3,
4.
3.)
And we sacrifice
to the Rapithwina, the holy lord
of the ritual order, and to the Gatha Ahunavaiti, the and to the Gatha holy, and ruling in the ritual order ;
Gatha Spewta-mainyu, and to the Gatha Vohu-khshathra, and to the Gatha Vahi.st6i.rti, 6. And we saholy, and ruling in the ritual order. crifice to Frada^-fshu, and to Za^tuma, and to the Fshiisho-mathra, even to the word correctly spoken, and we sacrifice to the (many) words correctly spoken, U^tavaiti,
and
to the
even to the victorious ones which slay the Demon-
gods (the Daevas -). And we sacrifice to the waters and the lands, and to the plants, and to the heavenly Yazads who are givers of the holy and the good.
And we
sacrifice to
the Bountiful Immortals, (the
guardians) of the saints. 7.
And we
sacrifice to the
Fravashis of the (called) Vahista,
saints,
and
and
to
good, heroic, bountiful to the heights of
Asha
the greatest Mathras
as
to action, the greatest as teaching faithvows, the greatest as referring to holy fulness to actions which are evidently just, and the greatest
moving us
Mazdayasnian Faith. 8. And we sacrifice to that assembly and reunion which the Bountiful Immortals hold when they gather (?) on the heights of Heaven, for the sacrifice and homage of Za^tuma, the lord. the
for
acquisition
And we
the
of
(therefore) sacrifice to Za;ztuma (as) the
holy lord of the
ritual
order.
1
The Ahuna
2
Zarathujtra conquered the
9.
And we
sacrifice
follows.
Demon
with the Ahuna-vairya.
.
GAH
383
III.
Asha VahLyta (who is Righteousness the Best), and 10. Yea, we sacrito the Fire, Ahura Mazda's son fice to Thee, the Fire, Ahura Mazda's son, the holy
to
—
.
—
ritual lord
homage, strength, and swiftness of Asha Vahista, and of the Fire, of Ahura And to this one be the glory Mazda I
bless the sacrifice,
—
!
.
gAh UZIREN
III. 1.
Propitiation to
Asha VahLsta
—
.
I
Ahura Mazda!
1 .
A
blessing
is
confess myself a Mazdayasnian of
the order of Zarathnstra, a foe to the Daevas, devoted to the lore of the Lord, for the Uzayeirina,the holy lord
of the ritual order, for sacrifice, homage, propitiation, and praise, and for Frada^-vira and Da/^yuma, the
holy lord(s) of the ritual order, for their
sacrifice,
homage, propitiation, and praise. 2. And to that lofty Ahura, Apam-napa^, and to the waters which Mazda created be sacrifice, homage, propitiation, and praise 2 5. We sacrifice to the Uza3, 4. (G. I, 3, 4.) !
yeirina, the holy lord of the ritual order. crifice to
And we
sa-
the Zaotar, the holy lord of the ritual order, A
Havanan, and to the Atarevakhsha, and to A A the Frabaretar, and to the Abere/, and to the Asnatar, and the Raethwukar, and to the Sraoshavareza, holy
and
to the
lords of the ritual order.
ritual order.
and
and the
sun,
sacrifice
to
course
and
?),
the
to the
And we
6.
Da/^yuma, And we sacrifice
Frada^-vira and
the
sacrifice to
holy lord of the
moon, and we
to the stars, the
constellations
stars without
(?),
beginning
(to
their
to the glory of the doctrinal proclama-
1
Recited every day at the hour of Uzayeirina.
2
The Ahuna
follows.
1
;
384 tions
which are the
GAH
IV.
evil
man's distress
l
7.
.
And
we sacrifice to the manifest performer of the truth (the correct maintainer of the rites), the holy lord of
And we
the ritual order.
we
yea,
manifest
the
to
sacrifice
sacrifice to the later lore
of the
fulfiller
truth, and to the (entire) creation of the holy (and the clean) by day and by night with Zaothras together
homage of Da/foyuma, the lord. And we sacrifice to Da/wyuma, the holy lord of the ritual order. 8. And we sacrifice to that lofty and royal lord, the brilliant Apamand we sacrifice to the napaz* of the fleet horses water which is Mazda-made and holy. 9, 10. And 2 we sacrifice to thee, the Fire, Ahura Mazda's son
with offered prayers, for the sacrifice and
;
.
bless the sacrifice, homage, strength, and swiftness of that lofty Ahura Napa/'-apam, and of
And
3
1
.
I
the water which
IV. 1.
is
Mazda
created
4 .
gAh aiwisrOthrima
Propitiation be to
Asha Valmta
—
.
I
5
A
Ahura Mazda.
.
blessing
confess myself a Mazdayasnian,
a foe to the Daevas, devoted to the lore of the Lord, for Aiwisruthrima, and Aibigaya 6 the holy lord(s) of the ritual order, for
and of Zarathu^tra's
order,
,
their sacrifice,
homage,
propitiation,
for Frada^-vispam-hu^yaiti
7
and
praise,
the holy lord(s) of the ritual order, for their
homage, 1
See Y.
propitiation,
XLV,
and 2
7. 4
praise.
2.
The YeNhe hatam here The Ashem follows.
The Ahuna
5
Recited every day at the hour of Aiwisruthrima.
6
Or,
7
The The
8
'
that furthers
all
,
to the follows.
life.'
genius presiding over
8
sacrifice,
And
3
follows.
and
and Zarathurtrdtema
that furthers happiness.
genius presiding over the highest office in a province.
GAH Fravashis of the
many lasts
and
saints,
and
sons,
385
IV.
to the
women who have home which
to that prosperity of
without reverse throughout the year, and to
Strength, well-shaped and stately, and to the victorious
Blow Ahura-given, and which
Gah
it
I,
bestows, (to
And
5.
3, 4.)
for the crushing
Ascendency
—
be propitiation 3, 4. (See we sacrifice to Aiwisruthrima
all)
.
(and) Aibigaya, the holy lord(s) of the ritual order,
and to
thee,
O
Ahura Mazda's Fire
fice
to the
stone-mortar, and to
and
to this
Baresman spread with
And we
!
sacri-
iron-mortar,
the
sanctity, with the
holy lords of the ritual order. Also we sacrifice to the sacred two, to the and the plants, and to the sacred vows waters Zaothra, and with
for the
soul, (as)
Also we
6.
its
girdle,
holy lord(s) of the ritual order.
sacrifice to
FradaZ-vispam-hu^yaiti (as)
ruling in the ritual order
;
and we
thu^tra, the holy lord of the ritual
;
sacrifice to Zara-
also
we
sacrifice
Mathra Spe^ta, (the bounteous word of reason ), and to the soul of the Kine, and to the the
to
1
Zarathustrotema
2
7.
.
Also we
sacrifice to the Fire-
priest, the holy lord of the ritual order,
and
to the
charioteer (the warrior), the holy lord of the ritual order.
Also we
sacrifice to
the thrifty
earth, the holy lord of the ritual order.
of the
tiller
And we
sacri-
fice to the house-lord, and to the village-chief, and to the Za/ztu-chief, and to the province-chief of the 8. province, the holy lord of the ritual order. we sacrifice to the youth of the good thoughts,
words, and good
deeds, even to the youth of
conscience, the holy lord of the ritual order 1
The Gathas and Vendidad
mentions the Kine's 2
'
And [31]
;
soul.
to Zarathmtra.'
c c
the
first
verse
;
And good good
yea,
we
of the Gathas
!
GAH
386
IV.
youth of the spoken word (who spoke 1 the words which we hold so dear ), the holy lord of the ritual order. Yea, we sacrifice to the youth who sacrifice to the
is
given to his kin (and married to his blood), the
holy lord of the ritual order.
And we
him who ranges through the province itinerant with his
many
And we
to
sacrifice
woman
forward
,
,
sacrifice to
and
to the
the holy ritual lords.
the house-mistress, holy, and
ruling in the ritual order.
holy
arts
3
2
4
in
9.
And we
sacrifice to the
good thoughts, and words,
and deeds, receiving her instructions well, having her husband as her lord, the holy, and such as Aramaiti, the bounteous, is, and such as are thy wives, O Mazda, Lord And we sacrifice to the holy man most forward in good thoughts, and words, and works, wise as to piety, simple as to sin, by whose deeds the settlements advance in the holy order, for the worship and
homage
of the Zarathustrotema, the lord.
order.
ritual
And we
Zarathustrotema, the holy lord of the 10. And we sacrifice to the good,
sacrifice to the
heroic, bountiful Fravashis of the saints,
and
to the
women who have many
sons, and to that Prosperity which endures throughout the year, and to the wellshaped and stately Strength. And we sacrifice to the Blow of Victory, Ahura-given, and to the crushing
Ascendency which it secures. 11, 12. (See Gah 13. (The Ahuna-vairya, &c.) 10.) 1 2
I, 9,
See Vast XXII. It is
very probable that the Yasna was at that period celebrated
from house to house. 3
Medical?
4
Is
it
possibly,
'
favouring good thoughts,' &c.
?
GAH
GAH USHAHIN
V. 1.
387
V.
Ahura Mazda.
Propitiation to
1 .
I
confess myself
a Mazda-worshipper, of the order of Zarat.hu.stra, a foe Daevas, devoted to the lore of the Lord, for the Ushahina, for sacrifice, homage, propitiation, and praise, and to Bere^ya and Nmanya, the holy lord(s) 2. Propitiation be to Sraosha of the ritual order. to the
(Obedience) the blessed, endowed with recompense, smiting with the blow of victory, and causing the settlements to advance and to increase. 3, 4.
hina,
(See
Gah
I,
of the
sacrifice to the beautiful
morning; yea, we
We
5.
3, 4.)
the holy lord
Ushaand we
sacrifice to
ritual
order
;
Aurora, and to the dawn of
sacrifice to the
morning, the shining 2
,
of the glittering horses, having the
men of forethought
men
of forethought and
(as its servants), yea,
having
heroes (awake and at their work), to the morning
which gives light within the house 3 And we sacrifice to the lights of dawn which are radiant with their light and fleetest horses which sweep over (?) the sevenfold earth. And we sacrifice to Ahura Mazda, the holy lord of the ritual order, and to the Good Mind, and to Asha Vahiita (who is Righteousness the Best), and to Khshathra-vairya, and to Aramaiti, the boun.
teous and the good. 6.
And we
sacrifice to
Bere^ya, even the holy
lord of the ritual order, even to
Nmanya
with the
longing desire for the good Asha, and with the longing desire for the
good Mazdayasnian
1
Recited every day
2
So, better than
3
Or,
'
while
it
'
at the
royal,'
law, for the worship
hour of Ushahina.
which
abides.'
C C 2
is,
however, possible.
GAH
388
V.
and homage of Nmanya, the lord. 7. And we sacrifice to Sraosha, and to Rashnu, the most just, and to Arcta/, who causes the settlements to advance and to increase.
8, 9.
bless the sacrifice,
(See
Gah
I,
9, 10.)
10.
And
I
homage, strength, and swiftness
of Sraosha (Obedience) the blessed, endowed with
blow of victory, and who causes the settlements to advance and I bless the sacrifice of Rashnu, the most just, and that of Ansta^, who causes the settlements to advance and to insanctity, smiting with the
;
crease
l .
1
The Ashem and
the
Ahmai rae^a.
MISCELLANEOUS FRAGMENTS.
I.
i.
(An
As Good Mind, and
incitation to the priest or worshipper.)
thou keepest company with the
with Righteousness the Best, and with Khshathra-
Kingdom
be desired), speak to the male and female disciples of Zarathuitra Spitama the saint, (and declare) the praise which is to be spoken, that of the Yasna, even the words against which no anger l shall prevail. vairya (the
to
do thou, O Zarathuitra 2 declare our words for sacrifice and worship, ours, the Bountiful Immortals', that the waters may (thus) be sacrificed to by thee, and the plants, the Fravashis of the saints, and the created Yazads, heavenly and earthly, which are holy and beneficent. 2.
And
!
II. i.
I
confess myself a Mazda-worshipper A
—for the
Let them declare it Propitiation be to the Fravashi of ThraeA taona, the Athwyan, the saint. 2. We sacrifice to Thraetaona, the Athwyan, the holy lord of the ritual order and may we be free from the dog Kuro 3 and the Tarewani 3 and the Karpan, (we who are) praise of Thraetaona, the
—
Athwyan.
.
;
,
,
who
of 4 those 1
Others
2
Perhaps
3
Obscure.
'
sacrifice in order.
3.
(The Ahuna
the unrestricted words.' '
Zarathujtra
'
is
here merely the equivalent of *
Awkward
formations.
'
priest.'
MISCELLANEOUS FRAGMENTS.
390
homage, strength, and swiftness be to the Fravashi of Thraetaona, the saint. (The Ahem and Ahmai rae^a follow.) follows.)
Sacrifice,
III.
good thoughts, and all good words, and all good deeds are thought, and spoken, and done with intelligence and all evil thoughts, and words, and deeds are thought, and spoken, and done with folly. 2. And let (the men who think, and speak, and do) all good thoughts, and words, and deeds inhabit 1.
All
;
1
Heaven
(as their
And
home).
and speak, and do
let
those
who
think,
and words, and deeds abide in Hell. For to all who think good thoughts, speak good words, and do good deeds, Heaven, the best world, belongs. And this is evident, and as of course (?) (or, and therewith their seed '). evil thoughts,
'
IV.
of
proclaim the Airy^ma-ishyo as the greatest
i.
I
all
authoritative prayers,
O
Spitama
!
as the
most
and helpful for progress and may the Saoshya^ts (who would further us) use it and influential
revere 2.
I
;
it.
am
speaking
in
accordance with
and therefore I shall rule as which are mine, I who am one rule as Angra Mainyu 2 own, O Zarathiutra Spitama be hid beneath the earth 3 .
1
Ashaeta=a + shaeta used
2
Insert
3
'
of the
it,
O
Spitama!
sovereign over creatures
Ahura Mazda.
Let no
over realms that are his 3. Let Angra Mainyu
!
Let the Daevas likewise
subjunctively.
evil faith.'
In Y. IX, 14, Daevas beneath the
15,
it
earth.
is
the Ahuna-vairya
which drives the
1'
MISCELLANEOUS FRAGMENTS.
Let the dead arise (unhindered by these bodily life be sustained in these now
disappear. foes),
and
39
let
lifeless bodies.
V.
To Ahura
1.
Mazda, the
radiant, the glorious, to
the Bountiful Immortals, to Force well-shaped and
Blow of Victory, Ahura-given, to the Victorious Ascendency (which it secures), to the path of pleasantness, to the good Zarenuma^t 1 to the Glowing Mountain made by Mazda, and to all the Yazads 2. We sacrifice to Ahura Mazda, the stately, to the
,
'
'
!
radiant, the glorious,
who
rule aright,
who
and
Immortals and to
to the Bountiful
dispose (of
all)
aright,
and to the Blow of and to the path of pleasantness, and to Zarenumawt, the good, which Mazda created, and to the Glowing Mount, and to every saint. Force well-shaped and
Victory, and
to
stately,
the Ascendency of Victory,
'
VI
2 .
body of the Kine
Propitiation be to the created
of blessed endowment, and to the Kine's soul if
there
is
one cow presented
3
Propitiation be to
).
the body and soul of you two (so,
—To your body and entire herd
1
3
According
).
soul
(if
(The Ahuna
to the Bundahij, the
(so,
if
there are two
3
).
there are three, or the follows.)
name
of a lake.
2
This fragment was spoken when the milk was drawn from the cow, or cows, for the offering, and when the water was received with which the udder of the cow was to be washed. (Sp. transl. vol. 3
iii,
p.
254.)
These words are
in
Persian introduced as rubric.
!
MISCELLANEOUS FRAGMENTS.
392
VIP.
To the good waters, and
which Mazda created, and to that lofty lord, Apam-napai, and to thee, O Ahurian One of Ahura, that water which Mazda created be sacrifice, homage, propitiation, and praise. (The Ahuna follows.) 2. We utter our praises forth to thee, O Ahurian One of Ahura and we complete good sacrifices, and deeds of adoration, with good gifts of offering, and gifts with praise, which are appropriate to thee among the holy Yazads. i
.
to all the waters
!
I
will
seek to render thee content. [Let them
out.
belong to the
now
The moons*
Mazdayasnian quickly (the
pour thee Gathas which
will
ritual.]
VIII 1.
I
recite the lofty
2 .
of the season will wane.
(pray) for a smiter
Let the
who may
demon who causes their decrease). may the malignant one die off—
quickly indeed
no one of her adherents can maintain by prayers. Smiting
2.
destroy
And .
For
this Dru^-(k)
3
with her weapon, she, the goes on, and most mighty she has been. she wanders on, O Zarathustra as mindful of fiercely
Dnjyr(k),
And
!
her might, and strong
4
in
proportion as she advances
1
This was to be spoken when the vessel containing the Zaothras was taken in hand (Sp.). 2 This fragment is very much broken in its connections, and most corrupt in conjectural. 3
Section
Some form
4 '
The translation IX has also irregularities. dva may be conjectured.
grammatical forms.
its
of
With her weapon.'
is
entirely
MISCELLANEOUS FRAGMENTS.
But may Khshathra 1 be with so that .... the deadly one may die away, thereupon the blow of destruction shall come
Druf (k).
as the sinful
me
—
for
393
,
upon the Drii^(k)
2 .
IX.
The Ahuna-vairya
i.
and) chosen
choice one
as the
Khshathra-vairya
a prayer to be (revered
is
likewise
is
of Mazda.
and
such,
the
The Ya
Yatha They daena ahu vairyo. It is the word of Mazda. They are It is the Mathra-spe^ta the words in season. word, the unsubdued, the undeceived, the victorious, the opponent of malice, the healing and victorious 4 word of Mazda, which, as it is pronounced gives most the victory to him who utters it. 2. I have 3
(it)
.
will
gain the reward.
,
most helpful and victowhich is healthAeshma, rious against the words of giving and healing, and conducive to progress, the And let multiplier, and the furtherer of growth. declared the
hymn which
the worshipper present
it
is
with a liberal offering ....
Let that be done through 5 The veritable grace which helps us on the most grant may poor the to Kingdom (is) to Ahura, which
with
its
pleasing words.
.
a nurturer
i;
.
2
1
Khshathra/^a
3
So
4
'For healing.'
6
Last line of the Ahuna.
I
?
conjecture as the
See Y.
XXX,
commencing words B
Y. L, 11.
of
10.
some
piece.
;
INDEX. Aeshma, page xix, xxi, 161, 280, 393. Aethrapaiti, 279, 318, 323. Aethrya, 323. Age of the Gathas, &c, xxviii-xxxvii age as compared with one another, xxvii, 92. Agni, 80, 129. Ahi, 233. Ahuna-vairya, 2, 194, 227, 228, 254, 260, 261, 264, 293, 303, 309, 3 12 , 33 6 , 349, 354, 35 6 , 357, 360, 364, 372, 374, 375, 384, 386, 391, 392, 393. Ahunavaiti(i), xxvii, 2, 3, 91, 92, 336, 339, 373, 382.
Ahurian, 287, 320, 321, 322, 323, 337, 392.
Ahu, 228, 230, 255, 259, 262, 281, .309, 323, 336, 357, 372, 381. Aibigaya, 197, 201, 204, 209, 215, 219, 384, 385.
Airymia-ishyo, 293, 337, 340, 364, 380, 390.
Airyena Vae^ah, 235. Aiwisruthrima, 197, 201, 204, 209, 215, 219, 224, 379, 384, 385-
Aka Manah,
xviii, xix, 60.
Alborg-, 19.
Alexander, xl. AmeretataV, 66, 76, 207, 211, 213, 226, 227, 228, 252, 256. Amesha Spe«ta, xxx, 281, 327, 345, 35i, 363-
Ameshospends, n, 148, 269 a
;
13, 14,
27, 145,
(bidden to approach,
77).
Ar^/a Viraf, xl. Ardibahijt, 367.
Ardvi Sura Anahita, 316, 336, 340. Arezahi, 349.
Armenian, Arsacids,
xlii.
xli.
ArAat, 198, 205, 209, 215, 220, 224, 256, 345, 388. Arjti, 306.
Mnemon, xxx. Artaxerxes, the Sasanian, xli. Artaxerxes
Aryan, x, xviii, xxiv, xlii, 1. Asha, xxiv, 3, 5, 6, 7, 12, 14, 33,
15, 16, 39, 44, 6 8, 77, 89, 94, 127,
l6 h
162, 164, 165, 191, 225, 248, 295, 302, 311, 368, 387. Asha Vahuta, 2, 2or, 218, 267, 268, 281, 309, 312, 325, 329, 339, 363, 374, 382, 383, 384. Ashem Vohu, 293, 356. Ashi, 200, 345. Ashi Vanguhi, 206, 211. Asiatic Commentaries, xxxvii-xliii.
157, 168,
159, 176,
182,
Asnya, 196, 219, 223, 368, 379. Aurora, 114, 175, 387.. Authorship of the Gathas, xxiii, 2, 167-169, 173. Avesta, xxix, xxxi, xxxiii, xxxv, xxxix,
xli, xlii, xlvi, xlvii, 15, 17,
40, 51, 68, 71, 78, 88, 126, 167, 184, 185, 282, 293, 337, 353,
361.
Ayara, 379. Ayathrima, 198, 205, 210, 216, 220, 224, 335, 338,
Anahita, xxx.
Azhi Dahaka, 233.
25, no, 233, 272, 298, 312, 390. Apam-napa/, 197, 204, 209, 215, 219, 224, 319, 326, 331, 346, 351, 362, 381, 383, 384, 392. Arani, 41. Archangels, xxiv, 27, 124, 178.
Abere/, 341, 383.
Angra Mainyu, xxx,
3 6 8,
Adarbad Mahraspend, Afrinagan,
ix,
Aramaiti(i),
37o, 372.
xli.
367.
xii, 14, 15, 27, 32, 33, 46, 58, 77, 87,88, 101, 109,124, 126, 146, 148, 149, 150, 152, 155, 156, 159, l6 7, 176, 180,
INDEX.
396 186,
191, 256, 257, 269, 311, 325, 342, 360, 361, 386. Asnatar, 342, 383. Atarevakhsha, 255, 341, 343, 383. Atharvan, 251.
Athwya, 233,
Demi-gods, 4, 85, 240, 260. Dog, 389. Dragon, xxvi, 233, 234, 239, 322. Draogha, xxx. Drug- (Drug-), xix, 33, 35, 40, 160, 163, 192, 233, 313, 392, 393.
389.
Dualism, xix, 25, 26, 123.
Babylon, xxxv. Bactria, xxviii, xxix, xxxii, xxxv.
Erethf, 226.
Bagahya, xxx. Bardiya, xxxv.
Baresman, 203, 204, 205, 206, 207, 208,
213,
3°9, 3*4, 34°, 341, 374, 33i. Battle, 39, 50,
246, 253, 270, 3i5, 33i, 338, 34 6 , 349, 35°,
no,
118, 154,
299, 339, 354, 162,
189.
Behistun, xxix, xxxv. Bf«dva, xxvi, 160, 162, 163. Berejya, perhaps better as
adj.,
197, 205, 209, 215, 220, 224, 387. Bridge, 140, 154, 183, 194, 261. Bundahb, 37, 360, 391. Burial, xxxi. Biishyasta, 346.
Captivity, xlvi.
Conversion of
Fire, 41, 80, 84, 95, 96, 100, 102, 116, 132, 138, 147, 150, 177, 182, 196, 199, 204, 206, 208,
209, 210, 212, 214, 215, 219, 220, 222, 223, 224, 227, 258, 260, 270, 271, 274, 275, 276, 277, 281, 285, 314, 3i5, 316, 319, !I, 346, 323, 325, a' 348, 353, 358, 360, 374, 375, 383, 384, 385Fire priest, 243. Berezi-savangha, 258. Sp^nijta, 258. Urvazijta, 258. Vazijta, 258. Vohu-fryana, 258. Frabaretar, 341, 383.
351, 381,
— — — — —
Frangrasyan, 246. all
men,
41.
Frashakar^/, 27, 82, 96, 101. Frashaojtra, xxvi, xxviii, 14, 15, 22, 69, 76, 92, 133, 142, 153, 161, 165, 168, 169, 185, 190, 247,
Cow,
45, 391. Creation, 108, 196. Cremation, xxxi.
Croesus, xxxi.
Cuneiform
216, 225, 272, 284, 320,
250,
Ins., xxix, xxxiv.
204, 214, 224, 272, 286, 3i9, 35i,
Cyrus, xxxv.
Daena, 124, 126, 155, 161, 165, 169, 189.
Daeva,
xix, xx, xxi, 8, 26, 27, 39, 51, 54, 57, 58, 59, 7o, 85, no, in,
121, 122, 129, 132, 153, 161, 164, 189, 199, 202, 212, 231, 235, 236, 241, 249, 260, 272, 280, 281,
160, 211, 247, 292,
302, 305, 306, 317, 322, 371, 379, 387, 390. Dahaka, 233, 245. DaAi,yuma (Dahyuma), 197, 204, 209, 215, 219, 224, 251, 259, 278, 337, 384Dakhma, xxxi. Darius, xxx, xxxi, xxxii, xxxiii, xxxv, 301,
3 66 , a
xxxvii.
Daughter, 37, 92, 123, 146.
382, 385, 386. Frada/-lshu, 197, 204, 209, 215, 219, 223, 373, 381, 382. a Frada^-vira, 197, 204, 209, 215, 219, a
224,^383. Fradaz-vispam-hug-yaiti,
204,
209,
^215, 219, 224, 384, 385. Fryana, 133, 141, 190. Fshusho-mathra, 303, 306, 310, 337, 341, 382.
Gahanbar, 367.
Ganrak Minavad,
35.
INDEX. GaroJman,
109, 170, 173,
19,
184,
197
Hukairya, 317. Ha»aniratha, 305, 349.
Gaya Maretan, Gah,
Hvogva,
252, 260, 324, 362.
xxvi,
xxviii,
92,
94,
133,
142, 185.
373, 379-
ix,
ix-xlvii, 1-194, J 95, 208, 213, 214, 230, 231, 243, 270, 281, 282, 293, 295, 299, 329) 330, 33i, 336, 337, 339, 34°, 35i, 35 6 372, 373, 392.
Gatha(a),
,
Geus Urvan,
11.
India, xxxii, 137.
Indo-aryans, xxxiii. Inscriptions, xxx, xxxiv. Iran, xxxvii, 137.
Irano-aryans, xxxiii. Isha-khshathra, 97.
Gnostic, xiv, xx, xlvi, 71.
Givhma,
Immortality, 94.
xxvi, 63, 64.
Israel, 160.
Gaini, 192, 242. Gamaspa, xxvi, xxviii, 76, 94, 143, 153, 166, 168, 169, 185, 247,
250.
tjti,
97, 135.
Ka/waredhas, 312. Karpans, xxvi, 63, 65, 66, 121, 140, 158, 177, 184, 236, 389.
Hadhaokhdha, 337, 341. Hadhanaepata, 208, 270,
Karshvar, 58, 305, 313, 316,
320,
321, 350.
Hae&tf-aspa, xxvi, 142, 191.
Hamaspathmaedhaya, 220,
216,
198, 205, 210,
225, 335,
370,
338,
372.
Hamestaga,
Haoma,
72.
158, 208, 213, 214, 227, 228,
230,231,232, 233,235-246,271, 302, 321, 347, 349, 350, 353. 354, 374, 375Haoma-water, 208, 227, 228, 270,
1
7,
349.
Kayadha, 301, 313, 342. Kaidhya, 301. Keresani, 237. Keresaspa, 234. Khrafstra, 20, 85, 87, 260, 281. Khshathra, xxiv, 12, 14, 33, 55, 128, 146, 152, 162, 178.
Khshathra- vairya, 182, 256, 325, 361, 387, 389-
Kine, xix, xx, cp. xxix, 14, 36, 38,
271. Haptanghaiti(i), 91, 247, 281, 33°, 33 6 , 34°, 38o.
303,
44, 4 6 , 55, 5 6 , 62, 63, 65, 69, 72, 73, 82, 90, in, 114, 121, 131, 135, x 36, 137, 146, 147, 148, 149, 152, 171, 176, 177, 180,
213,
184, 196, 226, 227, 244, 248, 249, 259, 262, 283, 286, 307, 310, 320, 325, 332, 346, 348, 363, 385, 39iKuro, 389.
Haraiti, 241, 302, 303.
Haurvada^, 119. Haurvata?, 66, 76, 207, 211, 226, 228, 252, 256.
Havan, 379. Havanan, 341, 383. Havani, 196, 198, 201, 202, 205, 207, 209, 210, 211, 212, 215, 222, 223, 226, 231, 254, 368, 372, 379, 380. Heaven, a spiritual state, xx,
3
Kavis, xxvi, 56, 64, 65, 66, 121, 140, 142, 183, 185, 186, 190, 236, 247, 250, 273.
219, 367, xlvii,
K'mvat Bridge, 141, 161, 173, 183, 33i, 345, 367. 152, 177, 200, 211, 226, 347.
ATisti,
25, 30.
Last judgment, 95, 100.
Hegelianism, xix. Hell, a spiritual state, xx, xlvii, 25,
Magavan, 70. Maghavan, 75.
30.
Heptade, xviii. Herodotus, xxix, xxx,
xxxv,
69,
120.
Historical character of the Gathas, xxvi,
1.
Hoshanggi
Horn
G., 240, 251. Yajt, 230.
Magi, xxxv. Magian, xxxi, 185, 318. Magic, 239. Maidhyairya, 198, 205, 210, 216, 220, 225, 335, 338, 368, 370, 372. xxvi, xxviii, 186.
Maidhyo-mah,
398
INDEX.
Maidhyo-shema, 198, 205, 210, 216, 220, _
224,
335,
338, 368,
369,
372.
Maidhyo-zaremaya, 198, 205, 210, 216,
220, 224, 335, 369, 372. Marriage song, 187. Maruts, 108. Mazainya, 280. Mazdaism, xxix seq.
338,
368,
247, 253, 277, 282, 323, 345, 347, 349, 357, 3 6 8, 3 6 9, 387.
256, 270, 272, 328, 343, 344, 351, 354, 355, 37o, 382, 383,
119, 123, 126, 172, 173, 176, 179, 181, 185, 199, 208, 213, 214, 217, 218, 227, 228, 238, 256, 259, 266, 267, 272, 277, 290, 297, 302, 305, 306, 307, 310, 328, 339, 34i, 349, 355, 360, 362, 374, 375, 380, 382, 385, 393. Medes, xxxi.
104.
Media, xxxiv, xxxv. Metres, xviii, xlii, 133. Mithra, xxx, 196, 199, 204, 205, 209, 210, 216, 219, 220, 256, 271, 319, 326, 35i, 379, 380, 381. Mobad, 34 1, 342. Mohammed, 160. Moon, 113.
223,
225,
337,
346,
Mortar, 270, 350, 354, 355, 374, 385.
Moghu,
Alborg-, 19. 185.
Murakas, 245. Myazdas, 207, 214, 226, 228, 229, 350, 368, 369, 370, 371.
Nairya-sangha,
258, 298, 331, 345,
Nmanya,
xii, xiv,
197, 205,
xxxix. 209,
215,
210,
205,
338,
368,
216, 370,
xviii.
Parsi, xxxix, xl, 48, 108. Paitirasp, 235.
Perozes,
xxii.
Persepolis, xxix, xl. Persian, xi, xxxi, xxxix,
xl, xlii, xlvi,
Personification
of
Ameshospends,
xxiv.
Place of Origin of the Gathas, xxviiixxxiii.
Pleiades, 238. Pourii/£ista, 191.
Pourushaspa, 235.
Pu^ab,
xxxiii.
Raethwbkar, 342, 383. Ragha, xxviii, xxix. Rakshas, 249. Rapithwina, 197, 201, 204, 209, 215, 219, 223, 367, 373, 374, 379, 381, 382. Rasasta/, 200, 211, 217, 226. Rashnu, 198, 205, 209, 215, 220, 224, 256, 319, 326, 345, 351, 358, 388. Raspi, 246. Ratu, 3, 12, 41, 66, 71, 73, 78, 101, 146, 163, 176, 177, 180, 208, 213, 228, 230, 246, 250, 253, 254, 259, 262, 309, 323, 336, 340, 343, 357, 369, 370, 37i, 372. Ratufriti, 344. Rama, 163.
Raman
#astra, 196, 204, 209, 256, 271, 323, 337, 340, 379, 380. Recompense to the good and evil,
34, 35, 52, 100, 161, 167. 33, 82, 90,
131.
220,
224, 387, 388.
Omniscience of Ahura, 47, 101. Origin of
335,
Renovation of the world,
353, 381.
Neryosangh,
198,
224,
6 > 34, 69.
174, 206,
Mount
220,
Paradise, 71, 143, 261. Parahaoma, 208, 214. Parewdi, 251, 346.
no,
8, 9,
Pairika, 257. Paitijhahya,
Pantheism,
Mazendran, 305. Mah-ru, 246. Mahya, 198, 205, 220, 224, 368, 379. Mazanian, 302. Mathra,xx,io,i5, 21,25, 37, 74, 105,
Medha,
Paederast, 183.
372.
Mazdayasnian, 206, 217, 225, 229, 238,
Padokhshah, 273.
evil, xix, 25, 29, 30, 31.
Originality of the Gathas, xx.
Resurrection, 391. Rig-veda, xxxvi, xxxvii,
xl, xlv f 35, 114, 139, 162, 199, 233. jR/'ks, xv, xxxvi, xxxviii, xlv, 20, 24,
70,80,315. R/'shi, 91.
399
INDEX. Sadduceeism,
Ushahina, 197, 202, 205, 209, 215,
xxxii.
219, 224, 379, 387-
Saoshya/zt, 71, 82, 101, 124, 129, 131, 132, 136, 153, 158, 176, 189,
Ushi-darena, 200, 206, 211, 225,259,
232, 250, 266, 309, 339, 343, 344, 350, 352, 362, 39°Sasanids, xxii.
Usi^-(k), xxvi, 121. Ujtavaiti(i), xxvii, 91, 92, 33i> 33 6
191,
Satan, 26, 54. Savahis, 349. Saviours, 89, 94, 131, 133, l8 9Samas, 233. Savanghi, 196, 201, 202, 204, 207, 209, 212, 215, 219, 222, 223, 254, 367, 379, 38o.
277.
Vahbta Manah,
31, 66.
Saya/za, xl. Scyths, xxxii.
Vahutoijti(i), 293, 373, 382. Varenya, 280.
Shapur
Varesa, 349.
II, xli.
Soma,
Sovereignty of Ahura,
136, 143, 164.
8.
45, 67, 70, 83, 106,
2l6 » 145, !99> 201 , 2IO > 2II > 217, 225, 226, 229, 272, 277. Spe/zta-mainyu Gatha, xxvii, 92, 145, 307, 382.
337,
34°, 3 6 °,
373,
3 8 i,
Spitami, 191. Spitama (Spitama), xxvi, xxviii, 92, 133, 141, 182, 186, 188, 212, 218, 227, 255, 264, 313, 315, 325, 339, 35i, 37o, 374, 375, 389, 39°-
Sraosha
(transl.
Obedience),
15,
20,
Sraoshavareza, 342, 383. Srosh Yajt, 296, 297. Staota Yesnya, 294, 331.
Texts, xliv. Thraetaona, 233, 389, 390. Thrita, 233. Tijtrya, 199, 210, 216, 225, 256, 280. Tradition, xii. Trait an a, 233. Trisbmp, xliii, 91, 145, l62 « Turanian, xxi, 133, 141, 188, 246.
1,
149.
Vendidad Sadah,
17, 195, 335, 355, 356, 358, 359, 36i, 363Verethraghna, 337, 340, 350. Visparad, ix, 332, &c. Vivasvat, 232.
Vis, 259, 315, 342.
358,
Unicorn (?), 291. Urvakhshaya, 234. Urvazuta, 258.
no,
353,
357,
353,
78, 81, 95,
Vidadhafshu, 349. Vidhatu, 304.
103, 208, 222, 280, 320,
352,
,
xlin, xlvi,
14, 32, 102, 136, 143, 164. Vendidad, xxiii, xxvi, xxx, xxxiii,
190, 299,
74, 93, 95, 9 6 , 97, 101, 104, 105, 127, 197, 205, 209, 212, 215, 218, 221, 224, 254, 256, 271, 274, 296, 297-306, 311, 319,
325, 326, 388.
3 6j
_
Vedic, x, xv, xxix, xxxvi,
Sp^ni-rta fire, 258.
Spewta mainyu,
34°,
337,
Vayu, xix, 189, 192, 193, 271, 272. Veda, xxix, xxxix, xliv, 14, 32, 102,
no,
123, 305. 158, 231.
Snaithij,
,
34°, 359, 373, 382. ILrta, 7, 91. Uzayeirina, 197, 201, 204, 209, 215, 219, 224, 379, 383.
Vijtaspa, xxv, xxviii, xxix, xxxiii, 14, 15, 22, 69, 76, 133, 142, 153, 166, 168, 169, 170, 185, 186, 190, 247, 250. Visya, 196, 202, 204, 209, 212, 215, 219, 223, 251, 367, 379, 380. Vivanghusha, 61. Vivanghva«t, 232. Vohu-fryana, 258. Vohu-khshathra, 337, 340, 361, 373, 382.
Vohu Manah,
xii, xxiv, 5, 12, 16, 33, 66, 127, 148, 154, 162, 256, 352,
354-
Vologeses I, xli. Vouru-kasha, 317, 321, 346. "Waters, 286, 316, 392.
Yama,
232.
Yasna,
ix, 1, 91,
Yajt,
195.
1.
Yazad, 207, 209, 212, 218, 227, 255, 258,
259,
272,
306,
320,
327,
;.
400
INDEX. 328,
331, 337, 347, 348, 374, 380, 389, 391, 392. Yairya, 198, 368, 379. YeNhe hatam, 228, 268, 281, 336. Yima, 61, 232.
Zand, 40, 356. Zandas, 313. Zawtu, 230, 251, 315, 342, 373, 385.
Zawtuma, 197, 204, 209, 215, 219, 223, 259, 373, 381, 382. Zaotar, 149, 213, 228, 230, 246, 254, 342, 343> 383-
Zaothra,
203, 204, 206, 207, 213, 255, 309, 321, 323, 338, 339 5 340, 341, 35°, 384, 385. Zarathujtra, personal history, xxiii, xxiv ; call, 9 unfavourable reception, 5, 11, 1 01, 103 ; consecration to Ahura, 79, 108 ; suffering, 93,134; trust in Ahura, 8 1
214,
;
Zarathujtrotema, 197, 204, 209, 215, 224,
259, 331, 385, 386. Zarenumawt, 391. Zendiks, 313.
337,
347,
384,
In addition to the occurrences cited above, the words aeshma, aka
manah, ameretata/, amesha spe«ta, atharvan,
drug-,
A'mvat, ^isti, mazdayasnian,
asha,
ashi vanguhi,
asnya,
ganrak minavad, haurvata/,
frashakan/,
aramaiti,
uti, khshathra,
mahya, mathra, ratu, spewta mainyu, sraosha, visya, vohu manah, zaotar occur as translated.
vahuta manah, verethraghna,
With regard to the subject indexed as the originality of the Gathas, it is not intended to deny that the original migrations of the entire Aryan race
may have been from
On
the North-west.
page 198 read Maidhyo-shema, Maidhyo-zaremaya
p. 209, -5-yaite.
;
p. 204, -^yaiti
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