It is hardly possible that we have here a continuous whole. The thoughts, however, harmonise well enough, and the changes givej’little trouble. 1. As so often the Sovereign Authority of Ahura, His reign over the hearts and in the minds of His faithful worshippers, is the leading theme. That sovereign Power, when it is established, will produce every good thing with it, and repress every evil, and the composer prays that he may never pause at any moment in his efforts to bring that kingdom on. 2. Accordingly, as the foremost of objects, he beseeches for both its blessings and its protection, and names Aramaiti as the especial representative of Ahura in this case to grant the Kingdom as a Realm established in spiritual wealth, and whose first effect should be the glory of God through the agency of holy dispositions in men.
3. The spirit of the Daena is public and prophetic rather than occult and mysterious. The people therefore gather to hear Gathas recited, and religious harangues delivered as on political occasions, and all the more because the Mathras are declared to be the results of direct inspiration from Ahura. 4. The present recitations are invocations calling for the four energising Immortals, the guiding Order, the active Piety, the inspiring Benevolence, and the Power-wielding Kingdom, and, in using these names, the multitude are also beseeching, by the voice of their spokesman, for the Ratu, the Saoshya^t cried for by the Kine, looked for by Asha himself, and promised by Ahura.
YASNA LI.
5. And the men who press this prayer are/each of them, for the moment (nM/), as the Ratu himself. Wise in His homage, he seeks to gain the kine, like the ideal husbandman, both as property and as emblem, and he desires to establish the Ratu, understood as a person; or as the law, which may judge between the two sides (Y. XXXI, 2), and, by the expulsion of the evil, give quiet to the land (Y. XL VI, 4; Y, LIII, 9). 6. Declaring Ahura to be the awarder of the highest good and deepest evil. (7) he calls on Him to grant the ‘eternal two/ the rewarding Immortals' (not named in the former verse), but only by means of the inspired teachings. 8. And as these inculcations are effective for himself, he will declare forth their threats and promises to others, being repaid for his zealous fidelity in the very act. 9. Recalling the hopes of vengeance, he beseeches Ahura to give forth a sign, or instrument, from the holy Fire, which may settle the disputes by the forged blade of justice. 10. For he declares that the man who murderously assaults bis adherents in the opposing interest (see Y. XXXII, 10, &c.) is inherently and originally perverted in his motives, a very son of the Lie, and of the seed of Akoman.
11. While in terms he addresses Ahura, he in reality challenges the devotion of the chieftains, as he calls aloud to the Deity.
12. Here a temptation of Zarathmtra is narrated, as in the Yendidad, here dwelling on his youth, there on his maturer man- hood. But the verse shows marked signs of later age.
13. And the soul of the righteous is encouraged by the recorded example; he shall come off the. conqueror, as Zarathutfra did.
14. But the Karpans (priestly chiefs?) of the opposing party, following the typical destroyer (as in Y. XXXII), would bring the world to ruin, and the creatures to Hell.
15. The true disciples will however infallibly receive the pro- mised recompense.
16. And as for that ATisti, conceived by Mazda to give the saving knowledge in the sacred verse, the King of the Realm had acquired it. It will be stored in the memory of faithful priests under his care and rule; and he will give his subjects a good worship ( Y. XLIX, 7) in accordance with it. 1 7. A female saint, also illustrious in rank, is celebrated with honourable mention; she ■is, as it were, the Afisti in her person, as she is named in this cbnnection.
18. Another devoted friend arrests the speaker's eye, as he stands in the assembly; (19) and still another. 20. Then, as if taking in all with his view, and with an expression which shows THE GATHAS.
his identification with the people, he declares that the ‘Archangels' are of one mind with Mazda in bestowing spiritual blessings, the chief of which >are inspired words, the source of their discipline, and the guide of their hopes.
21. And with assurances as to the greatness of the spiritual blessings implied in all that he has said, he prays Ahura all the more earnestly to grant them to His elect. 22. And he declares that Ahura knows and observes the man who fulfils every command that he has uttered, as well as believes every doctrine which he has divulged, and that, knowing Him, He also marks Him as the object of His grace. And he ends by expressing once more his desire to approach the Bountiful Immortals, not as naming them alone, but naming them, as we may well suppose, with a full appreciation of all that is meant by the sacred words which belong to them as names.
Translation.
i. The good Government (of Ahura 1 ) is to be chosen (among all wished-for things 2 ) as that lot which most of all brings on (our happiness). Actions that oppress us it opposes 3, through the holy Order (which pervades it), and with the pious zeal (of its true servants). Therefore, O Great Creator! let me 1 It is far better to take Khshathra in its usual and often neces- sary sense. And it is especially desirable not to confound it with sh 6 ithra = kshdtra.
2 The choice one.
3 One is somewhat inclined to regard vidushemnair as a monstrous form of vid, which has crept into the text under the influence of the two words vidush£ in verse 8, and owing to an attempt to fill out the metre, the original word having been videm- niir. The Pahlavi gives no indication except for a form of dfl=to give. Leaving the MSS. intact, I compare dush + vi.
I render as above on the principle that the text in the MSS, should not be violated where it is possible to translate it at al Reading videmnah we might render, ‘ that kingdom's privileges are shared (it is entered and penetrated) by men who act (by actions) in a manner to further its security, (by actions gaining it)/ YASNA LI.
produce, and help bring; on (that Sovereign Power) which is the best for us at every present hour.
2. And first I will ask for 1 these two blessings of Your own, O Thou Great Creator, and thou His Righteous Order! and I also ask of thee, Our Piety (personified, as well); and grant me this Your Sovereign Rule over our desired wealth (to give and to preserve it; and likewise) those spiritual blessings which are advantageous for our worship (of Ahura) through (the inspiration of His) Good Mind (within the soul).
3. (And it is not I alone who thus appeal to You; I speak for all) who are guarded in the (cere- monial and moral) actions of Your (law), and by those (inspired) words (which proceed) from the tongue of Thy Good Mind (as he speaks within Thy Mathra). Yea, these are all assembling (each) to hear You, of whom Thou, O Ahura Mazda! art the fore- most guide 2 * and light.
4. (And they cry aloud to Thee, O Mazda! I speaking with them, and in their name): Where is the (promised s ) lord of our thrift (the embodied law, saving us from the most dreaded dangers that we fear 4, the thrift-lord) of (our) ready zeal? Where 1 I have rather reluctantly read y&£& with, long 8. Having in mind Y. XXX, i, where Sp/s B. reads ya&fca, and reading yae£a here, we might regain the lost dual neuter of the pronoun here as in Y. XXX, i, and so render, ‘ and which two things belong to thee, the possession (rule) of wealth and the blessings/ Roth, cited by Geldner, changes to ashayaeH here and in Y XXX, i; and it is certainly striking that asha should occur twice. I render as above, first, as nearer our MSS., and as affording a good sense.
2 See Y. XXXI, 17.
8 See verse 5.
i8o THE GATHAS.
does he stand to (show us) mercy? Whither are (Thv) Righteousness and the Bountiful Aramaiti (our Piety) approaching? From what direction Lnes Thy Best Mind (to inspire and to guide)? And whence (again), O Great Creator! Thy Sove- reign Power (to be our ruler and defence 1 )?
5. And it is the tiller of the earth who asks this of Thee O Ahura! (Thy chosen saint himself); he has asked this all of Thee, striving to discover how he may gain to himself the sacred Kine (and with all wealth in herds beside. And he would seek this) moved by the motives which flow from Thy Righteous Order (and Thy cause), upright as he is in actions, and wise in his self-humbling worship (of that 2 One) who, as a righteous ruler, has appointed a just con- trolling guide for those whom He has made.
6. (And in partial answer to his question, and to solve his doubt, I now declare the truth): He who gives to this (good citizen) that which is better than the good 3; yea, He who bestows on him in accordance with his religious choice is (our) Ahura Mazda (and not 1 It is hardly necessary to call attention to the fact that these abstracts are personified here, as in so many other places in the G&thas. We may indeed doubt whether the idea of personification was ever wholly absent, the original meaning being likewise never lost. Professor Wilhelm prefers taking Ashem as an accusative, « how does one (do they) come to Asha?’ This is admirable; but I am, on the whole, inclined to regard Ashem as a nominative with fseratvu, Ar(a)maitu, &c., taking the plurals yas6 hv yen (hym) as irregularly extending to the other subjects.
2 So Wilhelm (by letter), taking a form of the pronoun as understood. It is difficult to suppose that the vastrya could be referred to as appointing the Ratu through the influence of to devotion and pious supplications; as Wilhelm justly says, the trnr line must apply tcf Ahura.
s See Y. XT.TIT, 3; notice ahmai as referring to h6i.
YASNA LI.
a false god of the Daevas *). And this will H e bestow through His divine Authority (established in prepa- ration here), while on the withholder of the sacrifice, who offers nothing to His (cause), He will send worse than the evil (and that not here alone, but) in the last turning of the creation in its course!
7. (And as Thou wilt bestow thus graciously on him), so grant me also, O Thou most bountiful Spirit Mazda, Thou who hast made both the Kine and the waters and the plants 2 (for her support)! both Immortality and Welfare, those two eternal powers, and through Thy Good Mind in the doctrine (which is revealed through his inspired words 8 ).
8. (Yea, grant me these two inseparable gifts, for having them in store) I will speak for Thee, O Mazda! because to the man of understanding 4 one should declare for Thee that which is woe to the wicked, but salvation to him who has maintained the holy Order (in Thy folk and in his soul). For he is (repaid in his deed, and) rejoiced by the Mathra who declares it to the wise.
9. (And when I shall speak, I will declare for You that mental) keenness (which reaches the decision), and which Thou hast bestowed upon the two striv- ing sides 5, (in Thy satisfying word). And this 1 See Y. XXXI, 1 7 where the faith of the dregva«t is sufficiently recognised to form the basis for a question, rhetorical indeed, but still a question.
2 From this and similar occurrences of the "water and the plants * beside ‘ Immortality and Welfare 9 probably arose die later peculiar identification of those names with water and plants.
3 Compare perhaps verse 20 4 Otherwise; " I will speak for Thee, O Lord! for the (aH)-wise one should speak.* 8 Or, "from the two arawi;* see notes on Y. XXXI, 3 and Y. XLIII, 12.
the gathas.
I will announce by means of Thy flaming Fire; yea, I will declare it for the bestowal of that sword of justice which is forged from steel 1, and wrought for both the worlds 2. And for the wounding of the wicked (with its blade) may’st Thou 3, O Ahura Mazda! bless and prosper Thine (avenging) saint 4!
io (Yea, let Thy believer wound the wicked to the quick), for he, who totally estranged from this (our. holy rule 5 ), O Mazda! seeks to destroy, my life, is a son 6 of the Lie’s creation, and belongs to the 'miscreants; (but as for me), I call on Asha (Thy. Righteous Order to be my help); and may he come with Thy good blessing.
- ii. (And ye who throng the great assembly \ it is of you I speak while, with my lips, I now address the Lord): Who, O Ahura! is a loyal, friend to the SpitcLma 8, to Zarathoytra? Who has asked his ques- tion of the divine Righteousness, (as he approached 9 )?
1 Compare Y. XXXII, 7, hv aSni ayanght (lit. iron).
Others see the ordeal of fire here, and the bath of melted metal from which the righteous suffers nothing, but in which the sinner is consumed, but rashayanghe seems to point to injury produced other- wise than by dipping, and dakhshta certainly designates a metallic instrument elsewhere; ‘ sign ’ is, however, the original meaning.
* So several times; comp. Y. XXVIII, 3, where the depth is unmistakable; see also Y. XXXI, 18 with ahfibu in the next verse.
8 The Pahlavi while not strictly correct, affords the indication of a causative, stiiin6</.
4 From this verse probably arose the later association of khsha- thra-vairya and metal founding, and forging.
6 As invoking Asha is in the antithesis, I regard asha/ as understood here.. Ga/ seems a particle, but also not im- possibly =ga/. As it is twice followed by te (toi), the interesting change is suggested to gat£, infin.
5 Or a proper name. 7 See the third verse.
8 See Y. XL VI, r g, 14. * See the fourth verse.
YASNA LI.
By whom is the bounteous Piety (received and cherished)? Or who has been regarded as upright and fitted for the great cause of Thy Good Mind?
1 2. (‘ Who is worthy?’ would I ask, for Zarathurtra was ever such, and from earliest days. He was no polluted wretch.) Paederast never gained his ear, nor Kavi-follower on this (temptation-)bridge of earth, when his body was (maturely) grown, when they both hasten(ed) to him with the bosom’s 1 impure power 2.
13. (And he will be likewise victorious on the veritable Judgment Bridge, for) the righteous man’s conscience will truly 3 crush the wicked man’s (spirit) while his soul rages 4 fiercely on the open K\ nva* Bridge 5, as he strives by his actions, and his tongue’s 1 Some other portion of the human body, suggested by the con- text, may be meant by aodare^. The word looks like a verbal form, 3rd pi., but. see the preceding dual, 2 I render the Pahlavi of this most difficult verse as follows: Tar from satisfying me is the Kik, the paederast, in regard to both of the two particulars [food, and clothing] on the path of winter; (far from satisfying me) who am Zartusht, the Spitaman, with whom he is; that is, (or £ where’) he incites me with his incitation in my bodily (?) (sensations; reading astak (?) ); [that is, a person comes, and thus also they, or he, would do it to me]; and this one who (is doing) [that, to us] is also leading us on, even in our progress in the cold [of a winter] of accustomed sin, (or in the cold Iniquitous winter). This verse seems a very ancient interpolation.
3 Haithim is an adverb; its position also does not so much favour an accusative substantive.
4 So our texts; but the Pahlavi translator saw khraozhdaiti (see Y. XLVI, n) in his MSS., rendering khrftshno yehab&nd= utter cries: 4 while his soul cries fiercely/ 5 The occurrence of peretou(ao) in this' verse sheds light upon the peret6 in the previous one. Akau(&o) seems to be an attracted form for a loc. as elsewhere. Perhaps it is miswritterx THE gAtHAS.
(cursing speech) to reach 1 (and to pollute) Asha’s paths (where the faithful souls come).
14. (And as are those lost spirits, so are our foes.) No friends to the creatures 2 are the Karpans, (not granting) complete (harvests) from the fields with complete (pasture) for the Kine (chief objects for our prayer), bringing woe 3 by their deeds and their teachings. And they 4 will deliver these (beings 5 whom they lead) at the last (?) by their doctrine(s) in the Home of the Lie.
15. But this is the reward which Zarathurtra declared before (to his friends who counsel with Asha), and are fitted for the cause 6; Ahura Mazda will come the first 7 into His Song Home, Garodman, 1 Nasvau(ao) would naturally mean ‘reaching’; but the word is also elsewhere used in an evil sense, ‘reaching to harm.’ Y. LIII, 7. The P ahla vi, however, indicates the reading nasvau by its nasinlnd. Does the Avesta show an original evil sense to nas=to reach? May the two nas possibly have some original connection? That hv&is rkyaothnair means here ‘ by means of’ rather than ‘ because of’ is the more probable from the same words in the next verse, and this notwithstanding Y. XXXI, 20.
2 So general a term as ‘ creatures ’ should be avoided where possible; but see ye dathaSibyo erer rathm khshayas ashavau iisti (verse 5).
8 As to the grammatical structure, all depends on se»di. Shall we bring down n6i/fr<3m the verse above; or shall we regard se»da as in an evil sense from sad as in sadra? The Pahlavi favours the former, as also in Y. XXXVIII, 5 (Sp. 15). The general result is not, however, affected. Read as alternative: No friends to the creatures are the Karpans as to perfect (harvests) from the fields, (not) blessing us in the matter of perfect (care and fodder) for the 1 cattle, &c.; (sad in the sense of blessing with n6i/).
Free. 6 Or, ‘ doctrines.’ 6 See the eleventh verse. Alternatives would be, ‘ Ahura will meet these engagements (?) made when the reward was promised;’ or, ‘ the reward which Zarathurtra promised before Ahura came into Gar 64 man.’ Ac- YASNA LI.
and then these gifts will be given you by the Good Mind (within you), and with blessings for the cause of the Righteous Order (in His hosts).
1 6. (And one of you, the greatest, has indeed attained to that wisdom which is thus blessed with a promise), Kavi Vfatispa has reached it in the Realm of our great cause (of devotion x ), and moved in his toil by the chants of the Good Mind (who speaks in the Mathra 2 ); yea, he hath attained to that wisdom which the bountiful Ahura conceived in accordance with Asha, thus to teach us salvation.
17. (And not alone amidst our princes hath sanctity been marked), Frashaostra, the Hvdgva, hath presented a blest and an endeared form (his child 8 ); and may Ahura Mazda, who has the Sovereign Power, grant her (to us), who is so much to be beloved. And for the (progress of the) good Religion 4 do ye, O ye people! receive her with desire ®, and for the gaining of Asha; (she will help the great cause).
18. Yea, that (holy) wisdom, O Gamispa the Hvogva 6! these (pious throngs) are choosing through cording to the general form of the Gothic sentence, idirt para go more naturally together than if the force of the parS was ex- tended to g&saJ. The coming of Ahura is elsewhere mentioned; here He enters His audience-chamber before His approaching saints.
1 Maga may have some such cast of meaning. 1 have, moreover, more than once suspected that the origin of * magian ’ may, not- withstanding the moghu of the later Avesta, be simply this maga so often used in the Gathas to designate ' the cause.’
s See verse 20.
s So also the Pahlavi translator in his gloss; algham bartman p^van nermanih bara yehabfin&tfS.
4 So also of Zarathurtra’s daughter, Y. LIII, 4.
‘ Or, ‘cry ye for the gaining of Asha,’ as in Y. XXIX, 1.
* Or, reading a nominative, ‘ Gamaspa is choosing,’ which is itself THE GATHAS.
their Righteousness as the (true) splendours of riches (these pious men who are) gaining the kingdom where the Good Mind (doth govern). And grant me also; O Mazda! that which these with glad wishes 1 receive from Thy grace 2.
19. (And this prayer is already and beforehand heard.) This established Sovereign Power the heroic (Kavi Vktaspa has given), O Maidhy6-m&h the Spitama. He who is wise through the Religion, and who seeks (the true) life, he is granting it to us 3; yea, he has pronounced the laws of Ahura our Maker, and declared that which is for (our) life’s actions (beyond all other things) best.
20. And, that gift of blessedness for you, all (the Bountiful Immortals) with one consent in sympathy to help us (are disposed 4 ) to grant; (and may they likewise make) the Holy Order (firm) for us through the Good Mind (in our folk); and may they reveal to us the words with- which Piety likewise (speaks her truths). And receiving sacrifice with homage (from our praises), may they seek 5 for us Ahura Mazda’s grace.
21. (Yea, this Kavi Vistispa) the man of Aramaiti is bounteous, and with understanding in his words and his actions. (And as a reward) may Ahura give well possible, as var is also conjugated with n; but rap<?n seems a plural, and vido likewise.
1 I concede this shade of meaning to the indications of the Pahlavi.
2 The Pahlavi gives us our first indication here.
8 If (Samispo (nom.) is read in verse 18, ahm&i might here refer to him; * to this one/ 4 Or, ‘let them grant; 7 infinitive as imperative.
5 Seeking; a dual is here disapproved by the source from which p* suggestio originated.
YASNA LIU.
him that Righteousness which is blest, (but) with the Religion (alone), and that Sovereign Power which is established through the Good Mind (in His folk). And this same blessing would I pray from His grace 1.
22. For Ahura Mazda knoweth the man whose best gift for the sacrifice is given unto me, and from the motive of Righteousness; (and in thankfulness for all, and in prayer for yet still further grace), I will worship (the eternal ones); yea, I will worship those who have ever lived, and who still live, and by their own (holy) names, and to their (thrones 2 ) will I draw near with my praise!
This Gatha, named from its first words, consists of chapter LIII of the Y asna. WhilePits matter is homogeneous with that of the other Gathas, it bears some evidence of having been composed in the latter portion of Zarathuitra’s life. It is, as usual, separated from the other Gathas by its metre, which shows four lines with two half lines. The first two have eleven or twelve syllables; the third seems to have fourteen plus a half line with five, so also the last. Irre- gularities seem frequent. The composition has for its sub- stance a marriage song, but one of a politically religious character.
The piece a-airy^ma-ishyo, Y. LIV, 1, has been considered by some as susceptible of a similar metrical arrangement, and it cer- tainly looks as if it originally belonged to Y. LIII. It is, however, 1 I refer tern to Ahura, supposing it to stand; reading tarn, I would refer it to ashi.
2 Compare Vend. XIX, 31.
THE GATHAS.
otherwise divided by Bartholomae (see Arische Fqrschungen, 2^ heft, s. 23). From the past form of sravi, some have thought that Zarathurtra was no longer living when this hymn was composed, but the word may only mean ‘ (his prayer) has been, or is heard.’ If we must, however, render ‘ was heard,’ this does not determine the certainty of Zarathurtra’s death. The expression Zarathurtrir Spitamo also gives the impression that some heir to Zarathurtra’s office and prestige existed, but even this is not decisive, for a future successor may be for a time a contemporary, while, on the contrary, the nup tials of Zarathuftra’s daughter, with the mention of his name, and the reference to her ‘father’ as the one from whom her bride- groom obtained her, indicate that Zarathurtra may well have been still living. The later forms ZarathurtrahS and fedhrd remain as the indications of a later origin than the actual period of Zara- thurtra's lifetime; but these circumstances may be owing to accidental causes.
The style has freshness and vigour throughout, and would indi- cate Zarathurtrian influence, if not authorship. That Zarathurtra does not speak in the first person, has no importance whatever in the question. The piece is not of course a whole; but it may well be a whole out of which parts have fallen. That the subject passes on to the old polemical vehemence in the last verses, is far from unnatural. The marriage festival of Zarathurtra’s child must have been, if without intention, a semi-political occasion, and the bard would express himself, as naturally, with regard to the struggle which was still going on. This latter fact also shows an early date; the passages referring to the struggle are strongly kindred with some in Y. XLVI, and elsewhere.
Verses i and 2 form an admirable introduction; the transition to the marriage occasion was, however, contained in lost verses. Verses 3, 4, and 5 hang well together; and 6 and 7 are not at all remote from them; the warlike close, although far from surprising us, must have been introduced by one or more now missing stanzas.
1. As the object of the * great cause/ next to the preservation of its adherents, was the extension of its influence, first over hesitating parties (Y. XLIV, 12), and then over all the living (Y. XXXI, 3), it is not surprising that the central prayer of Zarathurtra should have culminated in a desire for the conversion of opponents. Even Turanians had been known to come over to the holy creed, and help prosper the settlements which their kith had so often plun- dered (Y. XLVI, 12); he had therefore praye.d that ihose who YASNA LIII.
bad heretofore injured the holy Da6na might become its disciples by a genuine conversion. 2. Having observed the fidelity of con- verts and original disciples, the king and his chief nobles would celebrate their devotion by hymns, ceremonies, and sacrifices, as the symbols of every moral virtue, laying down for the people the moral law of the Saviour. 3. As it would be pushing rather far to suppose the Saoshyawt to be referred to in temki, and as moreover, according to Geldner’s admirable suggestion, that title may here well refer to Zarathu^tra, it is better to accept a loss of verses, and to suppose a person alluded to as the bridegroom, who, if not one so eminent as to merit the imposing name of Saoshyawt, was still at least one of his more prominent satellites, for the ancient poet goes on to address a daughter of Zarathurtra as a bride. She is the youngest, and her name is as pious as that of a maid of ancient Israel, for she is called * full of the religious knowledge/ Her husband is to be a support in holiness, and she is to take counsel with piety. 4. Her response is appropriate; she will vie with her husband in every sacred affection, as well as in every domestic virtue. 5. The priestly thaliarch then addresses the bridesmaids and the pair with suitable admonitions to piety and affection. 6. Turning now to the assembly, possibly after the recital of some stanzas long since vanished, he proceeds with warnings and encouragements. He will exorcise the Demon who was especially the slave of the Da6vas; but he warns all men and women against the evil Vayu, the spirit of the air. 7. Charitably concluding that they would come forth as conquerors from the trials which still awaited them, he next warns them against all solicitations to vice. 8. Having named profane Demons, his polemical zeal becomes fully inflamed. Anticipating with fierce delight the sufferings of the wicked, he calls vehemently for the champion, who may, in alliance with neighbouring potentates, deliver up the murderous false-leader, giving peace to the masses; and he entreats that all haste may be used. 9. To arouse the great chiefs to their duty, he recalls (as in Y. XXXII) the successes of the foe; and he calls for the prince who may overthrow and expel him, but, as if well aware that the human arm could not alone bring salvation, he attributes to Ahura the Sovereign Power, which alone can guard helpless innocence against lawless plunder and oppression.
THE GATHAS.
Translation.
1. That best prayer has been answered 1, the prayer of Zarathustra Spitctma, that Ahura Mazda might® grant him those boons, (the most wished-for) which flow from the good Order, even a life that is pros- pered 3 for eternal duration, and also those who deceived 4 him (may He likewise thus grant him) as the good Faith’s disciples in word and in deed 5.
2. And may Kavi Vistispa, and: the Zarathustrian Spitima 6, and Frashao^tra too with them, offer pro- pitiation to Mazda in thought, word, and deed, and 1 Some lay stress upon the literal. form ‘was heard/ and regard the expression as indicating the fact that Zarathu^tra was no longer living (see the remarks in the summary).
* Free.
8 I follow the Pahlavi with all; it has hft-ihMnsuf.
4 I follow the friftir of the Pahlavi, as the conversion of those formerly hostile is suggested by vaurayi and Fryina, not to speak of the primary rendering of ckwerethru £ikhshnushi. The Pahlavi also has, ‘even he who is the deceiver is to be instructed in the word and deed of the good religion/ The MSS. should not hastily be abandoned.
6 That more than a ritualistic sanctity is meant is certain (see Y. XXX, 3); but that no sanctity could be recognised- apart from worship is equally undeniable.
• Who was the Zarathuxtrian Spitima? Some change the text after the Pahlavi translator, reading Zarathmtra Spitima; t but I would not follow this evil example in a first translation of a translatable text. Why should a Spitima, who was not Zarathmtra, be called Zarathnrtrian? Were some of the Spitimas not in sympathy with their great" kinsman, Spitimas who were Mazda- yasnians, but not ‘ of Zarathuxtra’s order? ' One would however suppose that some one of Zarathuxtra’s family was meant who occupied the position of his especial representative and natural successor.
YASNA LIU.
Yasna confessions 1 as they render Him praise, making straight paths 2 (for our going), even that Faith of the Saoshyawt which Ahura will found 3.
(The master of the feast.)
3 *. And him will they give Thee, O Pouru^ista, Ha&£a/-aspid and Spitami! young 5 (as thou art) of the daughters of Zarathu^tra, him will they 6 give thee as a help in the Good Mind’s true service, of Asha’s and Mazda’s, as a chief and a guardian 7. Counsel well then (together 8 ), with the mind of Armaiti, most bounteous and pious; and act with just action.
(She answers.)
4. I will love 9 and vie with him, since from (my) father 10 he gained (me). For the master and toilers, and for the lord-kinsman (be) the Good Mind’s bright 1 Free.
2 Recall the 'path made for the Kine/ and 'the way’ which 4 Thou declarest to be that of the Good Mind/ 3 That is, will permanently found, establish.
4 Verses have here fallen out, as some allusion must have been made to the bridegroom.
8 So more according to the hint of the Pahlavi and the statement of the Bundahu'; West, XXXII, 5. So Geldner, K. Z. 28, 195.
6 Or, 4 will he, the Saoshyawt, the bride's father/ 7 A chieftain, a protecting head.
8 It is, perhaps, safer to refer this 'questioning' to the pair; but forms of ham with pares are also used of consultations with the Deity (see Y. XXXIII, 6). Y. XLIV, 13 nearly necessitates the wider and less concrete view here.
8 Varani looks somewhat like a gloss, but the metre seems to demand it.
10 Her father's sanction was a reason for devotion to the man to whom he had given her.
THE GATHAS.
blessing 1, the pure for the pure ones, and to me (be 2 ) the insight (which I gain from his counsel 3 ). Mazda grant it, Ahura for good conscience for ever.
(The priestly master of the feast.)
5. Monitions for the marrying I speak to (you) maidens, to you,. I who know them; and heed ye my (sayings): By these 4 * laws of the Faith which I utter obtain ye the life of the Good Mind (on earth and in heaven). (And to you, bride and bridegroom*), let each one the other in Righteousness cherish; thus alone unto each shall the home-life be happy.
6. [Thus real are these things, ye men and ye women 6!] from the Lie-demon protecting, I guard o’er my (faithful), and so (I) grant progress (in weal and in goodness). And the hate of the Lie (with the hate of her) bondsmen (?) I pray from the body, (and so would expel it 7 ). For to those who bear Vayu 8, (and bring him to power), his shame 9 mars the glory. To these evil truth-harmers by these means he reaches. Ye thus slay the life mental (if ye follow his courses 10 ).
1 The Pahlavi translator has sirih here.
3 B*/=ba^ lies certainly nearer than b*e/=bava/.
s See the previous verse. 4 Or, 4 being zealous/ 5 These words do not seem adapted to the bridesmaids.
6 (raini is elsewhere used in an evil sense.
7 I can only render thus literally: From the Drfig as a generous guide (I) who (compare ye in Y. XXVIII) (for) mine, (m8) a watching guardian (I guide, as a r&thema; nom. sing, with verbal force) increasing prosperity, i.e. progress, of the Dr% I pray (forth*; I exorcise) of the bond(?) (of the Drfig) the malicious injuries* from the body or person. * yese-para. * to 3rd pi.
8 4 If ye bear, or promote, the interests of Vayu/ 9 Or, ‘evil food.'.
10 Some line here is gloss; the first thought would be to eliminate, YASNA LIU.
7. But yours be the recompense, (O ye righteous women!) of this great cause. For while lustful desire heart-inflamed from the body 1 there beyond goeth down where the spirit of evil reaches (to ruin, still) ye bring forth the champion 2 to help on the cause, (and thus conquer temptation). So your last word is ‘ Vayu’; (ye cry it in triumph 3 ).
8. And thus let the sinners by these means be foiled 4; and consumed 5 be they likewise. Let them shriek in their anger. With good kings let (our champion 6 ) deliver 7 the smiter 8 (as a captive in