benefit or injure. There was no compromise, as doubtless the Dr%-party may have wished.
And so the poet cries once more for the divine Benevolence to be his guardian; or perhaps he may have intended a particular chief who represented the Good Mind, while at the same time he swept the entire throng and company who adhered to the Lie- demon, with his interdict, away from his consideration. 4. He declares them closely allied to the Daeva- worshippers, or else he puts their worship of the Daevas in the place of climax as their YASNA XLIX.
highest offence, not failing to point out what should conciliate sym_ pathy with him always that is, that those who brought the Daevas, and opposed Asha, were the devotees of Rapine (a^shmem vareden); for murderous rapine seems to have been, apart from Asha, the universal sin. By this these Da^va- worshippers gained a stolen livelihood, and spent their ill-gotten means in idle waste (fshuyasu afshuyattto). 5. But he who defended the holy Daena was as meat and drink to the people, wise and faithful, as a settled citizen, and twined in the habits of. the holy State.
6. He therefore prays once more for right discernment as to how he may propagate the Faith. 7. And he calls on the steady citizen to listen, beseeching God Himself to give an ear, and to tell him who the faithful prince, or peer, or villager, may be, who may take the lead (see sar«?) in giving forth (see sravayaema) that holy Da£na, with its frasasti, to the masses who await it. 8. But he asks the question as if only to give emphasis to his naming a chief and venerated friend. Frashaortra is the man. He is the one fitted for the hearing, apt to proclaim the truth (frasrfiidyai erethwd). And he begs that they both (compare Y. XXVIII, 9) may be lastingly 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 undecided, that he cries for help once more to the ideal citizen himself, fearing that he may yet be induced to share the power with the heretic, and still declares that men’s souls may reach the reward of priority only through the holy System of Ahura, and under the rulers of His choice.
ro. He therefore confides the result to Ahura, and with it,, his dependents, those living and those dead. And his thoughts, being turned to heaven (n), they also revert as if by antithesis (the key-note of the Da&na) to future retribution. Those who may be wavering, half-inclined to adhere to the opposing party (verse 9), are warned in words of peculiar meaning. Those that choose the evil sovereign, a dujsasti, as in Y. XXXII, 9, or as the sastars of Y. XL VI, 1, will not go forward with the saints to the ATinva/ (Y. XL VI, 10), nor will they be met by their consciences under pleasing images, and later by the souls of saints who had gone before, but the wicked dead shall meet them in the home of Lies, with poisoned food, and sneering words. And this shall be a self- inflicted vengeance.
i6i THE GATHAS.
Translation.
1. Bendva 1 has ever fought with me; (yea, since he first appeared at hand to threaten, and alas to his advantage in the strife). He is the most power- ful (in brutal might), and (in his predominance) would crush my strength as I seek to win back the disaffected (in my host) through Righteous* (zeal), O Mazda! Come then with gifts of (vengeful 3 ) good to (meet) my sorrow 4. Through (Thine in- spiring) Good Mind obtain (for me 6 ) that (B<?«dva’s) death 6!
2. (Aye, he is indeed the greatest*), for that 1 If this word does not simply mean ‘ a band,' one might suspect a relation of root with banayen. The Pahlavi has expressively and freely badtftm here, and vimarih in the next verse, with a like word in Y. XXX, 6. This enemy may have been roughly dubbed ‘the polluted,’ or even * diseased one; ’ analogous occurrences are not wanting.
a I cannot agree to rendering asha ‘really,’ when applied in an evil sense. The sacred word may mean ‘ really ’ whep applied to the righteous, but then, in that case, the reality indicated has an, element of sanctity in it, and that of no low order. I am also not aware that rz'tdna is applied in an evil sense in the Ah'g-veda. The use of Asha, like that of Yohu Manah and Khshathra, &c., is obvious in the Gatha; the six sacred words were, like the thwiw of a symphony, brought in at every opportunity, with all shades of meaning from those of proper names to those of adverbs. With slight change of text to a nom., we might render, * He who seeks to .please the evil-minded, O Thou A.!’
4 I cannot agree that arapa. should be read rapd for the sake of a syllable in the metre. The line has more than eleven syllables here, as the Vedic Trish/up often has. Moreover the ancient writing before the Pahlavi translator read likewise arapa, and the sense demands it.
Or, may I obtain.’ • See Y. LIII, 9. T See the first verse.
YASNA XLIX.
Bmiva’s evil judge doth cause me to hesitate and ponder (in my earnest course of propagation and reform), a deceiver as he is, (estranged) from the Righteous Order, and receiving 1 from it (not happi- ness) but many a wound. The bountiful and perfect Piety he has not maintained nor strengthened for this 2 land, nor questions with Thy Good Mind hath he asked 3 (to gain him light), O Lord!
3. But (all is not yet lost!); for this religious choice 4 * (our holy creed, for which our last lost 6 battle has been fought), O Mazda! Thy blessed Order (our guardian help) has yet been set to save and bless us. (But) for (that evil) Judge, the Demon-of-the-Lie, (is set) to deal (for him) her wounds 6. Therefore do I pray (the more) for the sheltering leadership of Thy Good Mind (within our folk and our commanders). And all the allies of the wicked I abjure 7.
4. They who with evil scheme and will shall cherish and help on the Wrath of Rapine, and with her R&ma 8, and (not by 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. I think the word is a nomina- tive, as its position in the verse corresponds well to that form. It may mean ‘ delivering against us many a wound/ 2 Possibly * for us in (this) land/ 4 Comp. Y. XXX, 2.
8 See mazhtd in the first verse.
* The Pahlavi mfin reshin^ pavan Drfif.
7 The Pahlavi translator gave as our first rendering here; Andarg harvisp-gfino darvandano min hamkhakih andarg yemale- Iftnam; [aigh, min d6stih i levatman valmanran gzvidzk yehe- vftnam].
8 The Pahlavi has areshko=envy.
THE GATHAS.
very tongues, whose will and wish 1 (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. Their faith is the perverted).
5. But he, O Mazda! is our abundance and our fatness**, who (will 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 is a wise citizen 5 in accordance with the holy Order, and so are all who are (in truth) within Thy Realm, O Lord!
6. And now, will I beseech of Y ou, O Mazda, and Righteousness (within Thy Mathra) speaks 6 (to tell me) what lies within Your will’s intention, that (having discerned Your Insight as the enlightened 1 The Pahlavi gave us our first surmise as to the general meaning of vas; it renders kamak.
2 Or, ‘ by that which is the evil's Faith/ 8 The Pahlavi translator gave us our first general indication here as elsewhere; he has shirinih and /fcarpih. Reading ‘ Mazdau,' we have 1 Mazda (is our source of) abundance and refreshment' 4 See the fourth verse.
5 The Pahlavi has, however, khfip shindsakih. I differ with hesitation; possibly views may be harmonised.
6 Compare Y. XXIX, 3, where Asha answers. I cannot weS • accept mrfiite as an infinitive. 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 natur- ally fall to the end of the sentence in Gathic or Vedic. (See above, note on Y. XXXIV, 1.) If an infinitive is insisted upon (so long since) let us at least bring the word into more usual shape, using the Pahlavi translator, as in one of his most valuable offices, as an indirect evidence, where his translation is at fault as a rendering. He has: Frazo avo zak i Lekfim farxnayem, Afiharmazd, va Asha- vahlrtoi rdf yemalel&nam. He had * mrfive ' before him, which might be an infinitive.
YASNA XLIX.
I&s ever must), I may as weli discern aright how we can herald forth those (truths), and that pure Da6na (with them) which is the Faith of Him who is Thy- self 1, O Lord.
7. And (as we speak it forth as taught by Asha) then let the (zealous 2 citizen) give heed, and with Thy Good Mind, O Ahura Mazda! Y ea, let him give ear in accordance with (the dictate of) the Holy Order, and 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 Prashaostra hast Thou given that most favouring guardian power, the headship 5 of the Holy Order (for us), O 1 I think that khshmavatd equals simply ‘yourself* here, as often (so mavawt=me); otherwise ‘of your disciple/ which would be feeble* Professor Jolly has, V. S., s. 97, ‘ damit wir ihn verkiindigen mdchten den Glauben, welcher der euere ist, o Ahura/ 2 See the ninth verse.
8 Ahura is elsewhere addressed in close connection with human beings; here the human subject is half lost in VoMman and Asha. I hardly think that it is wise to change* the text without MSS. A lost verse may have relieved all difficulty.
4 Others ‘ the good doctrine/ or again * the good repute;' but as to the latter, frasasti is coupled so constantly in the later A vesta with yasna, and vahma, &c., that I do not feel at liberty to depart from that sense. The Pahlavi has also vafrigamh, quite in harmony with the connection.
5 This verse is clearly an answer to the questions contained in verse 7. It is a half answer, even if we render d<zu (dao) as a subjunc- tive. As the question in verse 7 certainly concerns a chief of some kind, I cannot see how we can avoid rendering samn analogously. We need one who gives a refuge rather than one who receives it. Compare the Pahlavi, and also the Persian, sar. The Pahlavi THE GATHAS.
THE GATHAS.
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 headship which is within Thy Realm; yea, most blest and foremost 1 may we both for ever be within it 9. Aye, let the zealous and thrifty husbandman, so formed for giving help and blessings 2, give heed and listen when I call, (O Mazda!) Let not the truthful (tiller, he who hears and speaks Thy word*), be he who takes 4 that sheltering chieftainship to- gether 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 those two, G & mdspa and the 4 hero 9 5.
10. (And since these champions thus join in that reward), then therefore will I place as well in Thy translation gives its evidence without intermission for this meaning, a fact largely overlooked.
1 I think that the connection fairly proves this meaning; and it has likewise the powerful support of the Pahlavi translation: Hamai vad avo vispo farmanpato homandm [atgh, Frashojtar [ ] vad tan & f pasino hamai jalitaih yehabftn].
* It is not to be forgotten that su is the root of Saoshya^t.
4 Or ‘gives; 7 compare peresa ava i yd mainir ye dregvaite khshathrem hunditf. Professor Jolly, V. S., s. 36: * Nicht soli wer das Rechte redet, die Herrschaft dem Ltigner uberlassen.’
5 Ydht remains a singular, whereas we should expect a dual; (can it be such, the form being altered, as so often by later reciters, to accommodate the metre?) For ffamdspd and yukhtd as duals com- pare utayfliti tevishi. Ydhi probably refers to Vlrtdspa (Y. XLVI, 14). Was it an especial epithet for the kings? The later Persian kings took prominent places in battle. If the duals are not ad- mitted, my rendering would be, ‘the souls are united with the reward through the (influence and example of the) valiant (rdmdspa/ Perhaps Gdmdspd is to be read.
YASNA XLIX.
protection (Thy) Good Mind 1 (in the living) and the spirits (of the dead. Y ea, I confide our very) self-hum- bling praises, (which we offer, unto Thee), by which (Thine) Aramaiti (who is our Piety, exists), and likewise sacrificing zeal. And this would we do to further Thy great Sovereign Power (among Thy folk), and with undying 2 (?) strength.
11. (But as to faithless reprobates); the souls (of the evil dead) shall meet those evil men who serve their evil rulers, who speak with evil words, and harbour evil consciences, these souls (in Hell) shall come with evil food 3 (to welcome them), and in the Lie’s abode their dwelling 4 verily shall be 5 f YASNA XLIX, 12— L.
The most striking circumstance here, after the rhetorical and moral-religious peculiarities have been observed, is the sixth verse; and as to the question of Zarathnrtrian authorship, it is the most striking in the Gathas or the A vesta. In that verse we have Zarathuitra, not named alone, which might easily be harmonised 1 This is probably the foundation for the later identification of Yohfi Manah and the faithful disciple.
% Here all is conjectural. The Pahlavi reports an adjective from a form of man (or a participle). They who think upon the throne (to seize it) do so with dying power. Wilder conjectures have been made; but the Pahlavi translators seldom wilfully guessed. They took the shattered results of their predecessors, and worked them feebly over; hence their great value, and the unimportance of their errors. They used what intelligence they possessed in re- delivering what they heard and read. Vazdangha cannot well be taken in an evil sense, as it is used in a good sense elsewhere. The connection ma z& with rd has long circulated; maza avSmt ra (?). As the souls of the departed are thought of, perhaps 'undying' is the meaning; compare awmira (for form) with the Zend avimithrif.
3 See Yart XXII by Darmesteter, as supplemented.
4 So the Pahlavi; otherwise 4 their bodies shall so lie/ 5 Verse 12 belongs to the next chapter.
THE GATHAS.
with his personal authorship, nor have we only such expressions as ‘ to Zarathujtra and to us ' (Y. XXVIII, 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 supe- rior, if not by the prime mover himself. Were these verses then written by the prime mover? And was he other than Zarathurtra? If so, the entire mass of the G&thas 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 com- posers. They are one man's work, directly or indirectly. If then the present section, which is especially original in its tone, was not from Zarathurtra, the man whose heart and soul, and, we may add, whose power were in Zarathmtrianism, was not Zarathurtra, but some unnamed individual far more important. (See note onY. XXVIII, 7.) The prominence of the name of Zarathurtra was in that case solely owing to the personal activity of Zarathurtra sup- ported by the social, rank of the Spitamas. Zarathurtra was a 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; compare ‘to Vijtaspa and to me nor Frashaojrtra; compare ‘to Frashaortra and to us and, we may also say, not Gamaspa, for he is addressed in the vocative. He was mentally and personally the superior of all of them. In fact he was the power behind both throne and home, and yet without a name! But, in that case, what becomes of Y. XXIX, 6, 8? Is it probable that the founder of a religion (or of a new departure in a religion) would describe another as the chosen of God, if he were not in fact supposed to be thus eminent t Or, if a popular and sincerely enthusiastic religious composer were about to chant a hymn at a meeting of the re- ligious masses, would he be likely to name a person to the animated throngs, whom they themselves did not feel to be the life of their religious faith? especially, if that person were not prominent from the arbitrary circumstance that he Was the reigning prince? I do not think that this is at all probable. But if Zara- thurtra had, as described, the leading name, and composed a portion of the hymns with their lost companions, is it probable that he possessed no decided prominence in this matter above Vutaspa, F 1 ’ ashaartra, and Gamaspa? Was there no central poet, who YASNA L.
composed the 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 feelings are in his compositions, or a master's feelings are in the lines of his disciples. But if there was one central figure instead of four, and he is mentioned as Zarathurtra, and as the spokesman in many portions of the Gathas, being likewise known by' inference to be the composer of nearly all of them, how can we account for the words, 4 let him, Zarathurtra, teach or proclaim my regulations?' Can the verse be regarded as put into the mouth of Ahura, as else.- where? Hardly, for Ahura is addressed in it. I can therefore only repeat of this verse, as of the others which present analogous questions in Y. XXVIII (with which this chapter L stands in the closest connection), that this thoroughly original piece was com- posed by Zarathurtra as by far the most prominent individual in the religious struggle, dominating his party essentially and posi- tively, and that these verses (6-1 1) were simply rhetorically put into the mouth of the monarch from the exigency of the style of com- position. And I conclude that Vixtaspa was supposed to speak them, because in the presence of Zarathustra, it is extremely impro- bable that any one but the titular head of the State should have been represented as saying of Zarathustra, ‘ mahya raz eng sahi/.'
1. The piece from Y. XLIX, 12 to Y. L, 1-5 joins well on with Y. XLIX, although the tone is brighter. As he begins with ques- tions in Y. XLVIII, 8-1 1, after the prospective prayers of Y. XLVIII, r-7, in which he looks forward to a crisis in the armed struggle, so now after the hostile chief has got the upper hand, he cries out once more with interrogatives, uttering the questions, not of curiosity, but of mournful devotion.
‘ The storm has broken over us,' so he would seem to say, 1 and I have prayed for grace to know how we may administer (Y. XLIV, 9) the all-powerful means of help, the Daena, in which Thy Righteous Order is set (Y. XLIX, 3). I have cried to Thee for chief and peer (verse 7), naming Frashaortra, (ramaspa, and the Yahin, and now, while I invoke you, praying for what in your selection is the best (Y. XXVIII, n; Y. XLIV, 10), I would more than ever de- clare that I have none other help than Thee and Thy saving Order. 2, And he asks once more to know how he w r ho seeks to further the sacred herds, as the emblem of the moral thrift of the provinces, should proceed in his allotted work. 3- Answering his own ques- tion, he says that it is by advance upon the enemy; he declares THE GATHAS.
THE GATHAS.
that the heroic settler who pushes the holy system to the utmost verge of the sacred territory or still further, was the man ‘to gain the Kine ' for the seeking prophet 4. But in the midst of struggles' he anticipates Gard^man with its praises. 5. For they were all prepared for both worship and work, since God had approached to aid His prophet, encouraging His discouraged spirit. 6. Here Vfrt&spa is represented as intervening; and he addresses Ahura literally, but Zarathurtra really, exhorting him indirectly to continue on in his work of propagation, undismayed by present circum- stances. 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- ing heard from Zarathurtra his metric words, he will approach with them to pray, and, as in Y. XXVIII, 2, 3, ‘with hands stretched out' with homage, and with vigour. 9. And he looks to attain the object of his prayers by religious self-control, and faithful action. 10. His efforts vie with the heavenly bodies in their praise of God. 11. Therefore he will persevere, and as a praiser-king (so the Pahlavi in one place); and he beseeches that Ahura, the life- giver, may help on the all-engrossing cause.
Translation.
Translation.
Y. XLIX, 12 \ What aids of grace hast Thou for Thine invoking Zarathurtra, (O Ahura Mazda!) to grant him through Thy Righteous Order? Yea, what (aids of 1 2 grace hast thou for me as) through Thy Good Mind given (within my soul), for me who will (still) pray to Thee with praises, O Great Creator! be- seeching what in accordance with Your wished-for aim is best?
Y. L, 1. Aye, doth my soul indeed obtain assisting 1 This verse is placed here as obviously more closely related to chapter L than to chapter XLIX. Lost verses may, however, have intervened between it and Y. L, 1.
2 Another rendering, regarding ka/ as a purely interrogative participle, would be, ‘ Are they (t6i) helpful to the invoking Zara- thurtra?' But ka/ toi is a familiar form; see Y. XXXIV, 12, where it must mean quid tibL YASNA L.
grace, and which of Thy blessings is that gift to me, 0 Lord? What saving champion is found to save both flocks and herds? And who for myself other than Thy Righteous Order, and Thyself, Ahura? Tell me \ O (ye) invoked ones! Or what of grace is there for me save Thy Best Mind (itself)?
2. (And if Thy guardian is verily to save our wealth) how shall he (obtain, and by what means shall he) seek after 1 2 that joy-creating Kine (who is the living symbol of our peace 3 )? (How shall that man obtain his wish) who shall desire to see her pro- vided with pastures for (the welfare of) this land? (That only way is righteousness.) Do Thou then grant me lands (so would I ask of Thee) which live in justice in the many 4 * splendours of the sun, and lands which openly 6 * 8 thus live, and which are to be 1 I should be far from denying that azdd may equal addha, but a strengthening adverb seems to me of no particular force here.
1 formerly rested at the simple explanation az + da = dha = desire- exciting, much desired one. But the Pahlavi translator affords an explanation which may surpass that of his successors. He sees the meaning: ‘ When I shall call upon You/ (that is, freely, * being invoked/) ‘ cause Thou (sic) me to understand fully/ This is the remnant of some predecessor's work, who rendered 4 tell ye me/ az=ah, otherwise lost in Zend. The plural follows the singular too often to excite much doubt; azdd = tell ye; so zdi is from az, as syod&m is from as (recall the 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.
3 The Pahlavi translates freely, bavihhnam.
8 The Kine must represent the people as well as their live-stock. The raids concerned the owners more than their cattle. In answer to the cry of the Kine, Zarathurtra was sent to the people.
4 I can hardly agree to the rendering 4 among people who see the sun ' without a needless reconstruction of the text The Pahlavi likewise has pavan khvarih; for general meaning, compare Khshathr6i hveng daresoi, not as equivalent however.
8 Askarak sti.
THE GATHAS.
sought and gained by me (as conquests for the cause). Give Thou this gift!
3. (Yea, let that joy-creating one) be his posses- sion through the Righteous Order (which he helps to bring, that living sign) which (the most valiant citizen) may give to him (at 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 the vigour of Thy blest prosperity, the tract which lies the nearest (to the fields) which our foeman holds as his 1.
4. (And therefore both in thankfulness and hope) will I give sacrifice to You with praises, O Ahura Mazda! together with Thine Order and Thy Best Mind (in Thy saints), and in accordance with Thy sacred Sovereign Power, by whose help the wisher (heaven- bound) 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.
5. And we 4 are in readiness as well (to fulfil Your praises and declare your words), O Ahura Mazda! through Your (grace, and) in accordance with Your Holy Order, since Ye advance with friendliness 5 to cheer the speaker of Your Mathra-word with open acts of. visible relief, as if with hand sent forth, 1 ThePahlavi translation, as usual, not literally exact, still furnishes the correct clue, Zak i nazdistd (?) gehano min valman i darvand bakhshetf [aigas zak d£n damn bara yansegftnySn]., 2 Frd tiir vis pair -Arnvato fra peretftm.
8 Akcm (compare the Indian ake); * who approach, and are therefore evident (ashkarak) to God, and seeing Him/ Comp, ikmiin Y. LI, 13, which has been thought a loc- YASNA L.
whereby that Mathra-speaker of Your truth may bring us on, and settle us, in weal and bliss \ 6. (Therefore will I incite him to his task the more. Let him indeed proclaim the righteous way 1 2 ) he who already lifts his voice in Mathras, O Ahura Mazda! he, Zarathustra 3, 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 to glory 4 ), let him indeed proclaim and teach my regulations, and in accordance with Thy Good Mind (as his law).
7. (And together with that chief speaker of your word I would engage yet others in the cause). Your well-incited 5 and swift 6 (servants), O Ahura! would I yoke 7 on (as steeds to take their holy course toward heaven), gaining 7 thereby (at last) the Bridges 8 where 1 See the previous verse, where the wisher stands on the path, seeking to reach Garod/man. It seems therefore probable that ^z>athr6 refers to demand garo.
2 Compare Y. LIII, 2, ddzungho erez&r patho.
5 As remarked, this entire piece recalls Y. XXVIIL Here the monarch is represented as speaking precisely as spokesmen are introduced in any other composition. We have no reason to sup- pose the piece to be the composition of some leading person other than Zarathuitra, because of the words ' let Zarathurtra speak forth my regulations/ (See page 169.)
6 Here the Pahlavi translator gives us both text and translation, aurvat6 = arvand.
7 Or, ' yoke Thou, may’st Thou gain/ 8 The Ainva/ Bridge, either literally or figuratively. Compare 'the bridge of the earth* (Y. LI, 12). The crises of effort, or temptation, are meant, as the Ainva/ Bridge was the last crisis before salvation or perdition. The souls of the good and of the evil were met by their own consciences on the Bridge, and en- couraged or reviled.
'When the soul of the piqus passes over that Bridge, the width of THE gAtHAS.
Your adoration (rules and is complete). Yea, I (?) yoke on your mighty ones, and with Thy Holy Order, and Thy Good Mind. And with these may Ye drive on; aye, be Ye for my help!
8. (And as I yoke,, ~n Your Mathra-speakers for their course, then) would I (myself) approach You in the (highest) deed of worship \ and with these sacred metric feet (of Zarathmtra and his peers 2 ), those which are heard and famed afar, as the metric feet of zealous worship, and with my hands stretched 3 out (in supplicating prayer). Yea, You (would I approach), 0 Mazda! in uniori with Your sacred ritual Truth, and with the homage of a freely-giving helper 4, and with the good virtue of (Your) Good Mind (in my soul).
9. 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 Righteous- ness! in (the holy) actions of Your Good Mind, (as he moves within us), so long indeed as I shall have the power, commanding at my will o’er this my sacred (privilege) and gift. (And doing as) the wise man (thus), may I (like him) become a supplicant who gains® his ends.
10. (Mine every wish and prayer is this), then therefore whatsoever I shall do, and whatsoever deeds that Bridge becomes about one league* (West, Mainy 64 Khard,* p. 134). Possibly the extension of the Bridge for the pious arose from die plural use here.
* The Pahlavi translator accepts a sense of acquisition here as well as of desire: A§tftno zak i valman 1 avo hu-danak pavan khvahtmo griftar hdmanani [mozd]. I accede to its indication, holding that gardh certainly has such an element in its meaning.
yasna l.
m (of ritual and truth I shall yet further do) on account of, (and to make full J ) these (prior deeds of worship), yea, whatsoever (holy works) shine bright I 2 as having worth in (all) men’s eyes through Thy Good Mind (whose character 'they share; these as) the stars, suns, and the Aurora which brings on the light 3 of days, are all, through their Righteous Order, (the speakers) of Thy 4 5 praise, O Thou Great Giver’ Lord!
ii. Your praiser then (by eminence) 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 give help through (His implanted) Good Mind (in my fellow-servants). And may that (all) be done * (to further us) which through His veritable grace is- most promotive (for the cause)!
I can here only follow the words as they are written; the meaning- is clear enough although rather advanced. Reconstruc- tions on a large scale are seldom of value.
2 Judging from the context, we may render argzt thus.
The Pahlavi translator here renders as if he read usha. In Y. XL VI, 3 he translates ukhshand. Professor Wilhelm, preferring as above, still recalls the Homeric usage favouring c increaser/ The Pahlavi has vakhshinMr in Y. XL VI, 3. Here h6sh zak \ ar&s den. Mm I. Ner. alone understood arils.
4 ‘Your/ 5 An imperative has long been recognised in varrtam; or read: Let him cause that which is the most furthering of deeds, to grow influential through veritable grace.’ So perhaps better.
THE GATHAS.
THE gATHA(A) VOHtf KHSHATHREM (VOHUKHSHATHRA(A)).
This G&tha 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.