x lvi THE GiTHAS.
pose it impossible that the lines can contain anything but lengthened prosaic sentences (too often with an accusative, or infinitive, pushed awkwardly out to the end). To me the Gdthic sentence is often very short, and so better adapted to poetic expression.
It has been already implied, and it has been taken for granted throughout 1, that the Avesta should be closely compared with the Veda, but let it never be forgotten, in the name of science, that the force and meaning of analogous 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 languages were separated. The meanings of the Vedic words could not hold their own even in India, developing into the Sanskrit and Prakrit which differ widely, how truly misguided 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 Rzg-ve da. The Gathic usages would have been added in our dictionaries to those of the Vedic, just as the Sanskrit definitions are added.
An additional word seems called for as to the results of Zarathuitrian theology. Besides its connection with the modern philosophy through Gnosticism which has been already noticed 2, a relation between it and the Jewish theology since the Captivity has long been mentioned. The hagiology, the demonology, the temptation, the parables, the eschatology, have all been supposed to show traces of the time when Persian power was dominant in J erusalem, and with it, Persian literature; but the discussion of such questions requires separate treatises.
As to the general benefit which has resulted frpm Zarathurtrlanism in the past, few reflections need to be added. If the mental illumination and spiritual elevation of many millions of mankind, throughout long periods of time, are of 1 See remarks in the Preface, p. xv.
3 See note on p. xix.
xlvii any importance, it would require strong- proof to deny that Zarathostrianism 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 suffering and sin do not originate from the capricious power of a Deity still called c good/ that the 4 good thought, word, and deed 5 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 human race.
ABBREVIATIONS.
Barth. — Barth olomae.
B.V. S. — Yendidad Sade, von Dr. Hermann Brockhaus. Leipzig, 1850.
D. « dastnr.
De inf. = De infinitivi linguarum sanskritae bactricae persicae graecae oscae timbricae latinae gotticae forma et usu, scripsit Eugenius Wilhelmus, ph.il. doctor. 1872.
G. — G&mSsp^i.
H. = Hiibschmann.
Inf. ~ Geschichte des Infinitivs im Indogermanischen, von Dr. Julius Jolly. 1873. K. — Kopenhagen MSS.
K. Z. — Kuhnische Zcitschrift fiir vergleichende Sprachforschung.
Ner. cs Neryosangh.
F. a* Paris MSS.
J?v. ~ jRig-vz da.
Sp. = Spiegel.
Trlr. ** translator.
V. S. * Ein Kapitel vergleichender Syntax, von Dr. Julius Jolly. 1872.
Z. D. M. G. - Zcitschrift der deutschen morgenlandischen Gesellscbaft.
An asterisk denotes irregularities.
THE five Gathas of Zarathiutra and his immediate 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 referred to in them for the most part by name * that Zarathuitra, everywhere else nearly or quite a demi-god, is here a struggling and suffering man. He is a prophet, or a divinely appointed instructor, but thoroughly human and real, so far as his situations 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 and most earnest. Their tone is therefore everywhere serious. Nearly all myths are dropped, and likewise, as perhaps their most striking peculiarity, even the old Aryan gods, who reappear in the later Yasna, Vendidad, and Yaxtb, 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 whom It was addressed as any which the world had yet seen. Nay, he may provisionally accept the opinion that nowhere else are such traces of intelligent religious earnestness to be found as existing at the period of the G&thas or before them, save in the Semitic sci iptures.
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 G&thas 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 existed, and the inevitable conclusion is imposing.
For additional details see the Introduction, and the summaries at the head of each G&tha and chapter.
This Gatha, consisting of seven chapters of the Yasna (XXVIII-XXXIV), takes its name from the similarity of its metre to that of the Ahuna-vairya formula which also occurs before it in the Yasna. It is composed of homogeneous material, but as its material is also homogeneous with that of the other Gathas, it probably owes its existence 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 Zarathujrtra 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 question; but that some were able to put poetical matter 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 rh}/thm of the original, so far as it could be reasonably conjectured, is somewhat imitated in parts of the translations.
The Wail of the Kine. The Call of ' Zarathustra. His Prayer for Aid.
This chapter, the second in the manuscripts of the Gatha Ahrniavaiti, is placed here as in a more natural order. It may be regarded as containing the terminus a quo of the divine revelation. The Soul of the Klne, as representing the herds of the holy Iranian 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.
1. Recalling another and a later 4 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.
2. Ahura answers by a question to Asha, the personified 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 skill, and repelling the destructive raids.
3. Asha answers that her sufferings were inevitable? that no chief could be appointed who could prevent them since none was himself without his share of injustice and of passionate resentment. He could not answer why this was the case. The question, involving the insolvable problem of the origin of evil, lay at the foundation of those influences which move the stars of destiny; that the religious revelation afforded by the Ratu (as in chapter XXX) was intended to meet these problems so far as they could be answered 1, and that therefore all who were entering upon active enterprises 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 questions.
4. Zarathurtra 2, poetically conceived to be present, here intervenes 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 uniting with the Kine s Soul in her supplication, he 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 1 tell me! ’ but deprecating from himself, and constructively from the Kine, the impending destruction which he 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 a selection. He therefore declares himself as solemnly appointing Zarathustra to that office.
And Zarathurtra, inspired by His Good Mind, and guided by His righteousness, will accomplish more than has as yet been done to rally the thrifty community, and settle their virtuous polity upon its desired basis of training and defence. 7. As Zarathurtra is a listener in the colloquy between the Deity, the KineV Soul, and Asha, the Righteous Order, so the other Immortals beside Asha 3, 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 2 Something like this is implied.
* Ifverses 4, 5, 6, were originally connected, present ^ > ° SS *^ & com P an y l ^ e religious chiefs poetically conceived to be YASNA XXIX the needy consumers, but who was there adequately endowed with the- Good Mind, who could promulgate that Mathra with its revealed directions as to sustenance of both body and mind?
' _ 8. Ahura repeats his announcement of Zarathmtra, as if to silence the objections..
'As Zarathimra alone had heard the doctrines from the voice of inspiration, so -he- desired to declare them, and had authority to do so, together with a settled position of such a character as to make his statements felt.
9. 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 parts of the A vesta,' Zarathurtra's declarations are characterised by her as ‘ the voice of a pusillanimous man,’ while she, on the contrary, expected one truly kingly in his rank and characteristics, and able to bring his desires to effect, while the Bountiful Immortals (or the attending chieftains), as if they had meant their 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.
10. Zarathmtra, undismayed by the coldness of his reception, enters at once upon his office as priest and prophet, praying Ahura for the people; and recognising the names of the * Immortals/ Khshathra, Asha, and Vohu Manah, in their original sense, asks Ahura to grant to the people in their straits, a Sovereign Authority established in the Divine Order, 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 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; and he entreats Ahura to bestow His help at once for the great cause, and to a very abundant degree, upon himself and his associates. (It is singular that the name of Aramaiti does not occur in this section.)
Translation.
(Homage to you, O Sacred Githas!)
1. Unto you (O Ahura and Asha!) the Soul of the Kine (our sacred herds and folk) cried aloud: For whom did ye create me, and by 1 whom did ye fashion me? On me cpmes the assault of wrath, and of violent power, the blow 2 of desolation, audacious insolence, and (thievish ) 3 might. None other pasture-giver 4 have I than you, therefore do ye teach me good (tillage) for the fields (my only hope of welfare 6 )!
Ahura speaks.
2. Upon this the Creator 6 of the Kine (the holy 1 Ke mi tasha/ can only mean this here. The Pahlavi translator probably read kahmdi. He has val mfin li tukhshW (?) hdmanam.
One might think of ‘ inertia ’ as a rendering for rem6, (if read), but the afflictions complained of seem rather to imply active violence.
3 Or read tayur&i (robbery?) ■with the Pahlavi translation; ‘yu and ‘ vi would be written much alike in a manuscript.
Vasta has been found, as I understand, in some manuscripts. The Persian manuscript of Haug has a curious vastiriifar (vastaridar?) in the Pahlavi text, which seems to confirm vasta in the sense given.
As there are very many non-specialists to whom it is important to weigh this present subject as closely as it may be possible, and as everything here is a matter of the keenest questioning among experts, I add occasionally a word-for-word rendering, although necessarily very uncouth: To you the Kine’s soul criedcomplammg: For whom me did ye fashion? Who me made? Against me assaulting-rapine, violence -and, desolations -[blow! daring- insolence - and, (thievish) might-and (possibly change the text). Not for me a pasture-giver than-you other; therefore lome teach-ye good (things) for-the-pasture (adj. acc. pi. neut.)...fear that I cannot follow Haug in his later view, where he follows tradition in rather an extreme manner, rendering ‘the cutter (wounder) of the Ox.’ Neither Spiegel nor justi would confide to a later myth to this degree (see Y. XXXI, 9 and XLVI, 9 ). This is herds) asked of Righteousness 1: How (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 cattlendiief who was both skilled and likewise energetic? Whom did ye select 2 as her (life’s) master who might hurl back the fury of the wicked 3?
Asha answers.
3. To Him the (Divine Righteousness) answered with 4 his sanctity. (Great was our perplexity); a chieftain who was capable of smiting 5 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 we) which are the influences which approach 6 (and move) the lofty fires 7 (revealing the favour and the will of God 8 ).
Of beings He is the mightiest to whom those 3 mentioned, however, not as complaining of an error, but solely to guard the reader against the mistake of an eminent authority. (See also Roth, Z.D.M. G., Bd. 25, s. 9.)
1 Observe the personification of righteousness.
2 Or, ‘what salvation-lord,’ governed by data from the preceding line; so also the Pahlavi translator mun avo pavan nadukfh khfiffdi. tlrti occurs only here as a verbal form. Supply angha/ in b.
3 The Pahlavi a$shmo anaer zanirno.
4 Or read ashem. The Pahlavi has ashavahwto pasukhvo gfift. I am not at all inclined to accept vocatives for nominatives in the Gathas.
8 Sar-gan, compare Yerethra^an. 'The Pahlavi indicates this by tanu sardarih. 6 Possibly, ‘ by which he approaches.’
7 The Pahlavi rdshano i rasto.
8 Cp. Y. XXX, 1: ya rao&'bij daresata urvaza.
9 The Pahlavi indicates a third person; and keredusha is far the most simply explained as a nom. pi. Recall mi masha and man (?) mathi. Otherwise, ‘to whom I will come wjth activity and invoking.’
who have performed their actions approach with invocations. (He has no need to ask!)
Zarathartra intervenes \ 4. The Great Creator 2 (is hi'mself) most mindful of the uttered indications which have been fulfilled beforehand hitherto in the deeds of:t demongods 4 and (good or evil) men, and of those which shall be fulfilled by them 6 * hereafter. He Ahura is the discerning arbiter; so shall it be to us 0 as He shall will 7!
5. Therefore it is that we both, my soul 8 and (the soul) of the mother 9 Kine, (are) making our supplica- 1 A verse or verses may here have fallen out.
2 I cannot persuade myself to accept the nearly universally accepted comparison of Mazdau and medha. See note on p. 104.
8 Or, ‘He has done by Dafivas? ’ If thus, absolute and not qualified sovereignty would be indicated. See the last line.
1 Observe that while ‘ by Dafiva-worshippers ’ would be an admirable rendering for DafivfiLr, because more commonplace and therefore safer, it is here impossible on account of mashySLrySfi. We are closely confined to the acceptance of a large idea. Ahura was mindful of what transpired in the deeds of Dafiva-gods, and not in those of Daeva- worshippers alone. The inst. must be modified.
5 As varshaitfi is elsewhere used in an active sense, it is possible, but not probable, that a special predestination may be indicated. ‘He shall do by means of Dafivas and men.’
6 ‘To us men,’ not to us Ameshospends, of course!
Verbatim. Mazda the-words most-mindful which for havebeen-fulfilled before by-means-of- (the actions of) Daevas-and menand what-and (shall)-be-done after, He the discriminating lord; so to-us shall-it-be as He sliall-choose.
8 This seems to prove positively that a human being speaks here and in the previous verse; ‘the soul of Righteousness ’ is of course impossible.
* Some have referred the word to the root zan obscurely pres^nt in it; otherwise a drivable cow; one mature and fit for use. The term used in the Vendidfid in a common meaning as merely tions for the two worlds to Ahura, and with hands n stretched out in entreaty, when (we pray to the Great Creator 1 with questions in our doubt 2; (and He will answer).
Not for the righteous liver, not for the thrifty (tiller of the earth), shall there be destruction 3 together 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 (in its spirit); therefore Thee 7 have I named 8 (as such a head) to the diligent tiller of the ground 9!
designating a cow at a certain age, may be the familiar use of an adjective here applied in the ancient Gatha in a sacred sense.
1 This passage is one of the strongest for the comparison of Mazd<zu and me aha. The sense 4 asking wisdom in our doubt/ is admirable. I cannot however accept the comparison.
2 Pavan ghmanikih hamphrsam; root di 3 The Pahlavi awasinirnih*, but in other connections fra^y&itir might well mean ‘continued life;' ‘life long endured with the wicked/ 4 The Pahlavi has vishftpimo, which here affords a better meaning; see however Y. XL VIII, 9. We might read as alternative here, 4 knowing the calamity to be averted/ 5 Uncertain. The Pahlavi however indicates £ discernment/ 6 One is strongly tempted to read a£vo, £ not a single chief/ but the ancient writing read by the Pahlavi translator had aeva ahft.
7 This indicates that Zarathurtra had been the speaker in the previous verses.
8 Appointed.
9 Verbatim. Thereupon spake Ahura Mazda knowing thewonderful (thing) through-insight (?) not thus a master found, nor a ruler righteous-order-from-even from, therefore for thee to-thethrifty-and to-the-husbandman-and (I) as-|-creator I-have-made.
IO The Ameshdspencls \ 7. Mazda has created the inspired Word-of-, reason which is a Mathra of fatness (for the offering), the (Divine) Righteousness consenting with Him in his deed. Food he has prepared for the Kine and for the eaters 2, He the one bountiful with his (saving) doctrine; but whom hast Thou, endowed with the Good Mind, who may give forth those (doctrines) by word of mouth to mortals 3?
Ahura.
8. This man is found for me here who alone 4 has 1 Or a company of the saints conceived to be present 2 So some writers, accepting an irregular reading ^z>arusha6iby6 after the indication of the Pahlavi translation. Otherwise compare ‘rush’ (?), uru=ru, and render 4 to the estranged/ We have often to stretch the meaning more than this. Converting instructions are elsewhere suggested for 4 all mankind/ s The translation of Neryosangh is added here not merely because it is of interest, but because it is, together with the Pahlavi translation, of the last importance in forming correct conclusions. It may be rendered as follows; and the reader may regard it as a specimen, but by no means a particularly favourable one. At the words azhtolr and maretaeibyo different texts were before him and the Pahlavi translator as well. Those words are elsewhere rendered by the latter £arpih and am&ta&n: This greatest magnity4e (sic) of the Mathra, the Lord produced together with righteousness as his fellow-worker [ ]. The Great Wise One discloses the herds to the eaters; and he discloses also the great matter to the well-taught scholars. Who is thine, who endowed with the best mind, gives the two things, with the mouth -to those who are prosecuting studies (sic)? To expect an ancient rendering to be closer would be unreasonable. The errors (as to root) are not errors, but the certain signs of differing MSS. This constantly occurs; and it is hardly necessary to add that sometimes from such supposed mistakes we get the only possible means of recovering the original text.
4 Repeating the announcement in verse 6. The aev& in 6 would incline one to read a£v& (ye ne aev&), but the manuscript before the Pahlavi translator read aevo=khadhk. It is quite out of the question to suppose hrs aetuno and khadhk to be accidental. A sharp distinction is made.
YASNA XXIXo 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 speaks 2!
The Urvan.
9. Upon this the Soul of the Kine lamented (: Woe is unto me) since (1 have obtained for myself) in my wounding a lord ’ who is powerless to effect (his) wish, the (mere) voice of a feeble and pusillanimous man, whereas I desire one who is lord over his will (and able as one of royal state to bring what he desires to effect 3 ).
The Ameshospends 4.
( (Aye,) when shall he ever appear who may bring to her 4 help strong-handed 5?)
1 So the Pahlavi translator, giving the only critical etymology in his Mdemunih, the gloss aside.
2 The Pahlavi text corrected by the Persian MS. may be rendered as follows: This gift I obtained [ ]. For this one is he who was listening to that which is our teaching, Zartfisht, the Spitiman. For us y Aftharmazd, and for Aharayih is his desire, [that is, that perfectly performed doty, and good works are desired by him]. He recites also a remedy-making (free' or erroneous), [that is, he declares a remedy-making against the Dr% 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 Zarathurtra, 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 hdi be taken in a reflective sense, and referred to the first person like the possessive sve see the connection.
5 Verbatim. Thereupon-and the Kine’s Soul wept: (I) who Zarath u.stra 1.
10. Do ye, O Ahura and thou, O Righteousness!' grant gladness unto these (our disciples), and the sovereign Kingdom (of the Deity) such as (is established) in (His) Good Mind by which one bestows upon them the peaceful amenities of home and quiet happiness (as against the fearful ravages which they suffer 2 ), for of these, O Great Creator! I ever thought Thee first possessor 3!
11. And when shall the (Divine) Righteousness, the 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 Living Lord! (For without his I cannot advance (lament) one-not-able-ta-effect-his-wish in-wounding as-a-master (or, 1 established?) [ ],whom as-against I- wish one wish-controlling-andeffecting-as-a-sovereign. When ever he may-(shall)-be who to her (possibly to-me-myself?) shall-give effected-by-the-hand help.
1 Zarathurtra, having accepted his call to-be the Ratu or his substitute, at once interposes with- a prayer for his suffering charge.
2 See verse „i, to which reference is continually made as the chief expression of the sufferings to be remedied.
5 Tile Pahlavi without glosses may be rendered as follows: Give ye assistance to these, O Auharmazd, Ashavahirt and Khshatraverl 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 according to ahyff) The text literally is as follows: (Do) -ye to these, O Ahura! happiness (? possibly strength; see the Pahlavi) grant, O Asha! Khshathra-and (=the Kingdom) such (kingdom as) by Vohu Manah by-which amenities peaceful-joy-and (one) may give-or-establish; I-even of this, O Mazda 1 Thee I thought foremost possessor.
4 So the Pahlavi translation indicates; compare ^im£ and fra man (?) math&; otherwise mamashfi = I hasten (to fulfil my mission). 6 or undertake my toil.) Do ye now therefore assign unto us your aid and in abundance 1 for our great *cause. May we be (partakers) of the bountiful grace of these your equals 2 (your counsellors and servants) 3!
1 The Pahlavi has kabed. For the fundamental idea compare pnksh -f suffix; 2 The Ameshospends just mentioned, together with whom Ahura governs and blesses His people. Ahma (so conjecturing with Barth.), is also quite sufficiently indicated by the lanman of the Pahlavi. Whether an instrumental <?hma can be accepted is doubtful. The form should be altered.
If <?hma stands, irtem must be understood, or the instrumental taken in a possessive sense.
Ahmd has no authority from MSS., but is better than anghama, as being nearer the MSS.
3 As an impartial specimen Trender Ner. thus: Whence will that gift come to me, (the gift which is) A-yavahista, Gvahmana, and Saharevara, [that is, sanctify, 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 frpm 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 padadahunin&/, rather than the Gathic paiti-zanata. This Pahlavi form he could not at first believe to be a second plural. Indeed the Pahlavi glossist may have taken it as a third sg. Neryosangh therefore abortively renders word-for-word as follows: You, O Great Wise One! it offers or presents more excellently through the ‘ greatest exaltation ’ (the holy cause). But he recovers himself in the gloss by reading the Pahlavi paiadahimo vadunyen as an imperative: [Provide a reward through that spotless exaltation (the irreproachable cause)] continuing: Here, O Lord 1 is the gift (which is) ours, and (which comes) to us from Thee.)
YASNA XXVIIL Prayers chiefly for Grace and for the Words of Revelation.
2. Zarathuytra, having entered upon the duties of his office (XXIX, n), composes a liturgy for the use of some of his more eminent colleagues, possibly, but not at all probably, for the original mover in the entire religious effort*(see the expressions 'to Zarathu^tra and to us/ 'to Vutaspa and to me/ 'to Frashaortra and to me 5 ). This reciter, whoever he may have been intended to be, is 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 Zarathurtra had just been appointed (see XXIX, i, 6, 8).
3. He approaches Ahura Mazda, spiritually inspired by the Good Mind as he declares, and asking for attainments and boons for both the bodily and spiritual lives, derived from Righteousness, whereby that personified Righteousness might establish the elect in a beatified state.
4. The personality of the Ameshospends comes again strongly forward, as it does so often in worship, in addresses in which Righteousness (Asha), the Good Mind (Vohu Manah), Khshathra (the active Power of the Divine 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 holy Religious Order, and possessed by the one desire for its increase, while power shall last 6. With a piety as fervent as it is profound, and speaking with great earnestness, he asks Righteousness, as a person, when he shall see him, becoming fully acquainted with the Good Mind of God, the way which leads to Him, and above all with Obedience. But although he addresses these lofty abstractions as persons, it is utterly YASNA XXVIII.
out of the question to suppose that he did not speak in the deepest meaning of the words as expressing states of mind, and qualities of character: O thou Divine Righteous Order! (Thus he seems to have meant), O thou divine Righteous Order! when shall 1 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 congregation? When shall I possess by knowledge that only way to our most bountiful Ahura which is, not a mythical angel Sraosha only, but that angel interpreted 4 Obedience to Ahura" (observe the dative). One cannot well exaggerate the religious depth or subjectivity. Then, with a bathos which shows how then as ever superstition could hold 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); 4 By such a prayer as a Mfithra spell we can with the greatest vigour repel the unclean beasts and creatures which defile our sanctity, or endanger our lives.’