It would savour of affectation for me to say very mud 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 I believe myself to be fully aware of them, and that I trust that those who study my work' will accord me the more sympathy under the circum- stances. Professor Darmesteter, having extended his labours in his University, found his entire time so occupied that he was obliged to decline further labour bn this Series for the present My work. On the Gathas had been for some time in Ms 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 follow- ing one whose' scholarship is only surpassed by his genius, I found myself unable to refuse.
As to my general treatment, experts will not need to be informed that I have laboured under no common difficulties. •On the one hand, it would be extremely imprudent for any scholar not placed arbitrarily beyond the reach of criticism, ' to venture to produce a translation of the Yasna, Visparad, Afnnagan, and Gahs, without 'defensive notes. The smallest freedom would be hypercriticised by interested parties, and after them condemned by their followers. On the other hand, ■ even with the imperfect commentary which accom- panies the Gathas here, the generous courtesy of the Dele- gates of the Clarendon Press has been too abundantly drawn ■ upon. One dobs not expect detailed commentaries in this Series. 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.
X THE GATHAS, 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 G&thas however, even at the risk, of too great extension, I have endeavoured to atone for the necessary obscurity of notes by ample summaries, and a translation supported by paraphrase, as such matter has more prospect of being generally Instructive than a com- mentary which must necessarily have remained obscure. These summaries should also be read with the more indul- gence, as they are the first of their kind 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 suffi- cient 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 1 render that part of it, termed the Gathas, has been declared by a respected authority, e tHe severest task in Aryan philology V And certainly, if the extent of preparatory studies alone is to be the gauge, the statement cited would not seem to be an exaggeration. On 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 special- ists 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 G&thas, who has not to a respectable degree mastered the Pahlavi commentaries. But while the Vedic, thanks to the laoours of editor and lexicographers, has long been open to 4 Es bidden® diese fiinf Gathas, die msgesammtmetriscli abgefasst simd, den spmchlich wicbtigsten, aber auch den weitaus schwierigsten teil des ganzen Avesta, ja man kann sagen, ohne dass man fiirchten muss der iibertreibung geziehen zu werden, sie bilden den schwierigsten teil der ganzen indogermanischen philologies Altiranisches Verbum; von C. Bartholomae; Einleitung, s. 3.
PREFACE* 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 1 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 science so circumstanced may cause especial embarrassment. On the one hand, it is exposed to the impositions of dilet- tanti, and the hard working specialist must be * content to .see -those who have advanced with studies one half, of less than one half completed, consulted as masters by a public which is only ignorant as regards the inner- most 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 stu- dent should read with a strong negative criticism, he may notice that I strive occasionally after a more pleasing effect; but, as we lose the metrical flow of the original entirely, such an effort to put the rendering somewhat on a level with the original in this icspect, becomes a real necessity. I have, however, in order -to guard against misleading the reader, generally, but not always, indicated the added words by parenthetical curves. That these will be considered un- , sightly and awkward, I am well aware. I consider them such myself, but 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 1 That is approximately so; absolute literalness, even 'when treated as I pro- pose, would be unmanageably awkward. In Shother work, I give a word for word rendering of the Gathas.
THE GATHAS, ETC.
xii 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 the colour of original expressions, otherwise they 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 impos- sible to spare words and syllables, and it is unwise to attempt it. Non-specialists may dislike the frequency of alternative renderings as leaving the impression of inde- cision, while, at the same time, a decision is always ex- pressed by.the adoption of a preferred rendering. The alternatives w r ere added with the object of showing how nearly balanced probabilities may be, and also how unim- portant to the general sense the questions among specialists often are.
I •transliterating, I 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 1 should have adopted a different arrangement V 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 1 2. As regards the usual and inevitable differences of opinion on more serious questions, see the remarks in the Introduction 3. I would also state that I have often avoided rendering identical passages in identical language, as irksome both to reader and writer. I have also not in- variably cited the obviously preferable variations of text which have been adopted, and which are so familiar ip the 1 Chiefly as to 3, (jJ,; but I write s, b z.
2 As in Aramaiti, Vohu Manah, & c. I also write Neryosangh, and in a few places Gatha(a), Ahunavaiti(i), &c. I regret not to have written Mazdah everywhere.
3 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. Xlii - eye in Westergaard, Spiegel, and Geldner. The texts of Westergaard have been followed necessarily as to extent of matter, as this work is printed before the comple- tion of Gcldner’s text. The oft-recurring formulas and 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 the interpretation of the Gathas. But by giving these ex- tracts and by frequently citing the Pahlavi, Neryosangh, and the Persian, I have perhaps exposed myself to the miscon- ception that I am an extreme advocate of the so-called tra- dition 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 5 in this particular. These Asiatic renderings are cited by me the more fully when those who neglect them agree with their indications; and tf.y are therefore cited to show that, whereas those most o L posed to them are nevertheless for- getfully indebted to them in nearly every line, therefore in all cases of great difficulty they should be studied as an absolute necessity before rash conjectures are adopted.
For it is exactly where we are all most in doubt, that their indications become of most worth, when rationally con- sidered. These translations should be examined for the relics of the truth, the hints, and traces of original explana- tions, which may most abound where they are themselves most faulty as translations. I therefore never search them for exact reproductions. But the citations which I give 1 The relics of a £ tradition ’ direct from the fountain-head are present in the Asiatic commentaries, and also the relics of a tradition from later, and, as it were, modem scholarship; and, lastly, there are also present the direct results of an ancient scholarship; but to speak of the Pahlavi translations as c tradition/ is merely to use a convenient phrase. I know of no scholar who supposes these commentaries to be in a simple sen^ f tradition ' from the earliest Zend writers.
XIV THE GATHAS 9 ETC Here constitute only a very small fraction of those needed. An argument should be built up on the fullest statements of the circumstances, elucidated with scientific' complete- ness. This alone would have any prospect of obliging investigators to acknowledge the truth; for not only inertia and prejudice are arrayed on the other side, but even interest. This much is said of the Pahlavi translations; for Ner. is properly cited only as a translation of a translation, and, as such, of the highest authority 1; so of the Persian.
Zendists will observe that I 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. 1 would simply assert that, while the tasks before us remain still so very extensive, it would be better for scholars to exercise their sagacity upon passages which call loudly for wise conjecture, leaving those which are clear as they stand, for later assaults. It will be seen that I myself by no means approve of refraining from con- 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 more than ten years of close labour, and after a full trans- 1 It is to be hoped that our occupations are sufficiently serious to allow us to pass over the imperfections of Neryosangh’s Sanskrit style. He was especially cramped in his mode 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 me valuable variations.
2 It will 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; alter- natives are therefore added. As has been remarked by a recent reviewer on the new version of the Scriptures, there is scarcely a line of very ancient writings which scholars are not tempted to amend; but such emendations are seldom agreed >~o among specialists. A first translation should always be attempted with the texts as they stand.
s See the Athenseum, April 12, 1884; and the Academy, Sept. 13, 1884. On the entire subject in its connection with the Gnostic and modem philosophies, my special labours have Included^ much longer period of time than that mentioned.
PREFACE.
XV latlon of the Pahlavi and Sanskrit translations, together with an edition of the Zend, Pahlavi, Sanskrit, and Persian texts of the Gathas. It 'is proper to add that for the pur- pose of keeping the judgment free from prejudice, and open to honest conviction from- the. influence of the Rzg-ve da, I have followed the practice for a number of years of trans- cribing the Hymns of the Veda into English in word for* word written studies, having already so treated by far the greater part of them; some of these are in curtailed state- ment, others needlessly full. I have also, on the other hand, turned a large portion of the Gathas into Vedic Sanskrit. (This, however, is practically a universal custom, as all words are compared with the Vedic, so far as analogies exist between the Gathas and the i?2ks.) If therefore the opposed. schools regard me as erring in too implicit a reli- ance 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 interest or prejudice. That my results will please both parties it is folly to expect, in fact perfection in the render- ing of the Gathas (as of some other ancient works) is for ever unattainable, and not to be looked for; moreover, it would not be recognised, if attained; for no writer, whosoever he may be, can produce a- rendering of the Gathas without 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 mean; meanwhile it is confidently expected that they will fulfil the requirements of the science of com- parative theology. Whatever may be the ultimate truth as to questions of close detail, the Yasna, as well as the rest ©f the Avesta, is clear as to its creed.
My list of obligations is a long one, in fact so long that I fear I can express but little compliment in naming advisers, as I have made it a practice to consult all available persons, as well as books. Making one exception, I will therefore reserve to myself the pleasure of recalling them, to a future occasion.
XVI THE GATHAS, ETC.
It is sufficient to say here that while I follow a new de- parture in the treatment of the Asiatic commentaries, yet the most prominent writers of the opposing schools have courteously favoured me with their advice. Availing myself of the exception named, I would take the liberty to express my gratitude, here especially, to Dr. E. W.West, our first au- thority on Pahlavi, for placing at my disposal various readings of the Pahlavi text of the Yasna, of which we have hitherto only possessed a single MS. in the Pahlavi character, that contained in the oldest Zend writing, the Codex numbered five, in the Library of Copenhagen. The variations referred to were transcribed by Dr. West from the venerable MS., the hereditary property of Dastur Dr. Cdm&spgT Minovrihaigi Asana of Bombay, and written only nineteen (or twenty- two) days later than that numbered five in the Library of Copenhagen. By this generous loan I 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 first time translated, in its entirety, into a European lan- guage. For this Dr. West, during an extended correspon- dence, has furnished me with information on the Pahlavi not obtainable elsewhere, together* with corrections and re- visions. 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 Staatsblbliothek, in Munich, for allowing me the free use of Codex 13b, of Haug’s Collection, both at Stuttgart and Hanover; also to Professor Dr. Wilmanns of Gottingen; Geheimrath Dr. Forstemann of Leipsic; and Herr Rath Bodemann of Hanover, for the loan of a large number of valuable works from their respective public libraries, often, with great liberality, renewed.
L. H. MILLS.
Hanover, February, 1886.
INTRODUCTION.
Many readers, for whom the Zend-Avesta possesses only collateral- interest, may not understand why any introductory remarks are called for to those portions of it which are treated in this volume. The extent of the matter does not appear at first sight a sufficient reason for adding a word to the masterly work which introduces the first 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 con- cern either the sections treated in the first two volumes, or the extended ■ parts of the later Avesta treated here. But the Gathas are of such a -nature, and differ so widely from other parts of the Avesta, that some words of separate dis- cussion 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 translation of the successive parts of the Avesta passes from one hand to another, is a reason which bears upon the sub- 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 their solution. Master and pupil, friend and friend, must differ, and sometimes on questions of no trivial moment.
The preliminary studies requisite -to the formation of ultimate opinions are so varied, and of such a nature, involv- ing the rendering of matter as yet totally unrendered with any 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 preponderatingiy Xranists, or preponderxvm THE GATHAS.
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 also, as might. well be understood without statement, with a full knowledge of the fact that I was inclined to allow especial weight to a comparison with the Veda, ana 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 treatise here, a sense of the fitness of things induces me to be as brief as possible, and I must therefore ask indulgence of the reader if my mode of expressing myself seems either rough or abrupt.
As to what the Gathas are in their detail, enough has been said in the summaries and notes. From those representa- tions, necessarily somewhat scattered, it appears that they comprise seventeen sections of poetical matter, equal in extent to about twenty-five to thirty hymns of the Rig-veda, composed in ancient Aryan metres, ascribing supreme (bene- ficent) power to the Deity Ahura Mazda, who is yet opposed co-ordinately by an evil Deity called Aka Manah, or Angra Mainyu. In all respects, save in the one particular that He is not the Creator of this evil Deity, and does not possess the power to destroy him or his realm, this 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 in the Gathas they are at once the abstract attributes of God, or of God’s faithful adherents upon earth, and at the same 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 con- sciously 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 Sabelhan Trinity. It is mot a Pantheism, for it is especially INTRODUCTION.
XIX arrested by the domain of the evil Deity. It might be called, if we stretch the.indications, a Hagio-theism, a de- lineation of God in the holy creation. Outside of the Heptade is Sraosha, the personified Obedience (and pos- sibly Vayu, as once mentioned); and, as the emblem of the pious, is the Kine’s soul, while the Fire is a poetically personified symbol of the divine purity and power. As opposed to the good God, we have the Evil Mind, or the Angry (?) Spirit, not yet provided with full personified attri- butes to correspond to the Bountiful Immortals. He has, however, a servant, Adshma, the impersonation of invasion and rapine, the chief scourge of the Zarathujtrians; and an evil angel, the Drug-, personified deceit, while the Daevas (Devas) of their more southern neighbours (some of whose tribes had remained, as servile castes, among the Zarathur- trians) constitute perhaps the general representatives of Aka Manah, Aeshma, the Drug*, &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 rewards and punishments. The importance of this creed, so far stated, as the dualistical creation, and, as an attempted solution, of the hardest problem of speculation, should be obvious to every en- lightened 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 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 respon- 'sibl^for the wickedness and grief which prevail. His power itself could not have prevented their occurrence. And He 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 \ and we find them originally here.
1 Hang long since called attention to the likeness of Hegelianism -to the XX THE GATHAS.
As to the nature of religious rewards and punishments, we have, suggestions scarcely less important in the eye of „ scientific theology, and, as a matter of fact, very much more extensively spread. To say that the future rewards held out in the Gathas were largely, if not chiefly, spiritual, and in the man himself, would be almost a slur upon the truth. The truth is, that the mental heaven and hell with which we are now familiar as the only 'future states recognised by intelligent 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 far as we are aware, for the first time. While mankind were delivered up to the childish terrors of a future replete with horrors visited upon them from without, the, early 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 subjec- tive 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 is inspired for the guidance of the well-disposed. 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- honest acquisition. The consequence of this latter alliance is soon apparent. The Kine, as the representative of the holy pedple, laments under the miseries which make Iranian life a load. The. efforts to' draw a livelihood from honest labour are opposed, but not frustrated, by the Daeva-wor- shipping tribes who still struggle with the • Zarathujtfians for the control of the territory. The Kine therefore lifts eMef ideas in the Zarathuxfcrian philosophy as centring in its dualism. And 1 think that it is ■ quite evident, and I believe conceded by experts, that the Hegelian sublated dualism is £ descendant fro.m the Zarathiutrian through the Gnostics and Jacob Boelime.: INTRODUCTION, XXI her wail to Ahura, and His Righteous Order, Asha, who respond by the appointment of Zarathuytra, as the indi- vidual entrusted with her redemption; and he, accepting his commission, begins his prophetic labours. From this on we have a series of lamentations, prayers, praises, and exhortations, addressed by Zarathurtra and his immediate associates to Ahura and the people, which delineate the public and personal sorrows in detail, utter individual sup- plications and thanksgivings, and exhort the masses assem- bled in special or periodical meetings.
Here, it must be noted, that the population among whom these hymns were composed were 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* ever threatened them was the most of all things to be dreaded. Accordingly rapine, and the raid, whether coming from Turanians or Daeva- worshippers, were regarded as the most terrible of visitations. Rut 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. It was as awful when regarded as a sin as it was when suffered as an affliction; 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 theo- logy 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 Zarathuitrians. At times they seem very nearly to have accomplished their object. A distinct reference to a battle in the Jines occurs, while sanguinary violence is alluded to more than once as In