12. Having added, in verse after verse, some particular to heighten the fervour of his request, he sums up all in a final ex- pression, as remarkable for its earnestness as for its depth, and begs Ahura, as one set for ever for the defence of the Righteous Order and the Good Mind (whose hallowed influences he accurately foresaw were destined to endure for ages), to tell him, with His very ‘ voice of spirit/ in order that he may declare them to the waiting masses, the laws which pervade the moral universe, and according to which it arose. For according to these holy principles and so alone, could he promulgate a system which might reclaim society from its imper- fections and the Iranian saint from his sufferings. Ahura who, be it remarked, is alone addressed in this culminating verse, hears and answers by a revelation of these eternal principles, and this answer is contained in chapter XXX. By a thorough comprehension of that most important document, I hold that we may see how it met its purpose as indicated by the capacities and needs of those to whom it was addressed, and how by discriminating truth from falsehood it helped on the defence of Asha, and the founding of th© true Benevolence.
YASNA XXVIII.
Translation.
1. (A strengthening blessing 1 is the thought, a blessing is the word, a blessing is the deed of the righteous Zarathustra. May the Bountiful Im- mortals 2 accept and help on 3 the chants. Homage to you, O sacred G&thas 4!)
2. With venerating (desire) for this (gift) of gracious help, O Mazda 5, and stretching forth my hands (to Thee) I pray for the first (blessing) of (Thy) bountiful Spirit; (that is, I beseech of Thee that my) actions 1 Yank cannot well mean 4 revealed,’ except by the most far- fetched conception. The Indian yana, as in devayana, should give the fundamental idea, easily reconcileable as it is with the ancient rendering of the Pahlavi translator.
2 Notice that the Ameshdspends are mentioned in this early heading. ' In the Gathas themselves the name, ‘Bountiful Immortals/ does not occur.
8 Possibly, ‘take up and continue on the Gathas/ Literally, 4 seize forth/ 4 It is hardly necessary to say that this is no part of the Gathas. It is, however, in the Gathic dialect, and as it needs not, or perhaps cannot, be considered an intentional imitation, it must be very old.
5 Vocative with the Vendidad Sadah, otherwise the accumula- tion of genitives would be suspicious. Ahura is, however, beyond any question elsewhere spoken of as 4 the most bounteous Spirit/ The usage is like that of the Semitic scriptures; the Holy Spirit is both God and 4 of God/ As to the rendering 4 bounteous/ I fear that. 4 holiest ’ (so many) is too bold. Asbavan occurs side by side with spe^ta as applied to Ahura, "and ashavan cannot mean 4 righteous ’ there, but must mean 4 holy/ The Pahlavi renders ety- mological! y afzunik. Comp, jvanta. The sole etymological bases for the meaning 4 holy' are presented by the Lithuanian and Ecclesias- tical Sclavonic; but, as Justi has well remarked,. in the conceptions of the A vesta that which increases the kingdom of Ahura is equiva- lent to what is holy. 4 Bountiful * must therefore be understood in a particular sense, only to be rendered by -the words, ‘gracious, sacred, and august/ C THE GATHfAS.
C THE GATHfAS.
(toward) all (may be performed) in (the Divine) Righteousness; and with this I implore fronj Thee the understanding of Thy Benevolent Mind, in order that I may propitiate the Soul of the Kine 1 (our herds and folk, which cries so bitterly to Thee).
3. And therefore, O Great Creator, the Living Lord! (inspired) by Thy Benevolent Mind, I ap- proach You 2, (and beseech of Thee 3 ) to grant me (as a bountiful gift) for both the worlds, the corporeal and (for that) of mind, those attainments which are to be derived from the (Divine) Righteousness, and by means of which (that personified Righteousness 4 within us) may introduce those who are,, its recipients into beatitude and glory 5!
4. O (thou Divine) Righteousness, and thou Be- 1 See Y. XXIX, 1.
2 The plural of majesty, or the literal plural, referring to the Bountiful Immortals as together.
8 Rural and singular interchange throughout.
4 Possibly, * one may introduce.’
See Y. L, 5. Afoathrd and its allied forms are so often associated with raofah and the like, that I do not hesitate to accept an Iranian Avan=to shine (with Justi). As there is an Indian svar which means ‘to roar,’ and another ‘to shine,’ and again a svan = to sound, so in Iranian there is a -foan=to sound, and another= to shine, as in asmanem fo-anvaratem. The ‘ comfortable stone heayen ’ is difficult. Comfortable, or even ‘ delectable mountains ’ (so we should have to say elsewhere), are not very likely to have been recognised or appreciated in the Avesta. ‘Glorious beatitude’ is a better rendering: here. If £z£thri always means ‘comfort,’ how comes it that /foarend is said to be ^alhrava/? ‘Comfortable glory is hardly probable. Compare also the ancient rubha. When it is the fashion to accept a separate Iranian root at every difficulty, smaU and great, I see no reason for stopping here, where the pres- sure is considerable. The Pahlavi also may be read to favour my view. (Comp. Aveng^z kvanJ) YASNA r XXVIII.
19 YASNA r XXVIII.
19 nevolent Mind (of Deity)! I will worship you, and Ahura Mazda the first \ for all of whom the Pious ready mind (within us) is 2 causing the imperish- able Kingdom to advance. (And while 1 thus utter my supplications to You), come Ye to my calls to help 3!
5* (Yea, I will approach You with my supplica- tions, I) who am delivering up (my) 4 mind and soul to that (heavenly) Mount (whither all the redeemed at last must pass 5 ), knowing (full well) the holy characteristics and rewards G of the (ceremonial and moral) actions (prescribed) by Ahura Mazda, (And) 1 Or, f having no first? (Roth, reading apourvim).
2 I am very far. from a positive rejection of the forms suggested by the Pahlavi translator, although he should never be pressed on such a point, being often free. As alternative read 4 may Piety who bestows increase (fem. participle) come to my calls to give grace/ s The Pahlavi translator, unable to credit ‘ye as=I who’ (so also modern authority sometimes with regard to other occur- rences of ye in this chapter), renders as follows: When I shall be your own (thus for ‘ worship/ and possibly deceived by the form of the words, ufyani and nafoman being nearly alike in the Pahlavi character), O Ashavahut and Vohftman I the first [ ],Afiharmazd's also [his own 1 shall be], through whose unweakened acquisition his rule over" them exists [ ], and [hers also I shall be], Spendar- mad's, the giver of increase. She comes to me with joy when I invoke her [when I shall call upon you, come ye on toward me with joy]. (A plain and noticeable instance of an alterna- tive rendering in the gloss. The verb was first thought of as a 3rd sing, middle subjunctive, afterwards as an imperative 2nd plural.)
4 Men = m + the nasal vowel, and may represent man, or I think also mam, adverbially for maa; or * min ’=* dem£n6/ 5 Mount Alborg, where the A mva/ Bridge extends; so also important authority; but we might rp^d m^gaire =inangaire (Garodfaian).
® Ashi, a blessing given in reward; so elsewhere.
20 THE GATHAS.
so long as I am able and may have the power, so long will I teach 1 (Your people concerning these, holy deeds to be done by them with faith toward God, and) in the desire (for the coming) of the (Divine).Righteousness (within their souls) 2.
6. And, thou Righteousness! when shall I see 3 thee, knowing the Good Mind (of God), and (above all the personified) Obedience 4 (of our lives which constitutes) the way 5 to the most beneficent Ahura Mazda. (Asking this, I thus beseech thee, for) with this' holy word of supplication we most hold off 6 with tongue the flesh-devouring fiends, (the very sign and power of all spiritual foulness) 7!
1 I think it is better to hold by the parallel passage and the sense of ‘teach* here. The Pahlavi has an irregular form which probably means 4 I teach/ but might be intended for 4 i am taught' After the words 4 so long as I have the power/ 4 1 will teach 5 is rather more natural than 4 I will learn/ Hang’s rendering of this word has never been accepted. Those most opposed to tradition follow It here. Perhaps, 4 X will teach to desire R.’
2 The Pahlavi translation corrected by MSS. may be rendered thus: He who gives up his soul within Garo^/maA does so by the aid of VohCtman [ ], and is also intelligent concerning the venera- tion which belongs to the doers of good works [ ] in that which is Afiharmazd’s [religion]; as long as I am a suppliant and have the power, so long do I inculcate the desire of Righteousness [which is, duty and good works].
3 Kada mrilikim sumana abhi khyam (Rv. VII, 86, 2).
4 Obedience, throughout the Avesta and Farsi literature, guides the soul to heaven.
5 Or/ knowing the throne of Ahura’ (so the Pahlavi, most scholars following); but the construction would be awkward. 4 Finding the way f occurs in the and gatu need not always mean 'place' in the Gathic, because it has that sense most frequently in the Zend.
_ ® Possibly, 4 we may teach the foul polluted men/” Or, 4 confess ' the greatest One with Khrafstra(-slaymg) tongue/ Perhaps the text is to be amended; yet see XXXXV, 5, 9. ' 7 The Pahlavi translation may be rendered thus: O Asha- vzhlst I when do (shall) 1 see thee? 1 know this one by means YASNA XXVIII, 21 7- And do Thou, O Lord, the Great Creator! come to me with Thy Good Mind; and do Thou, ‘who bestowest gifts through Thy Righteousness, bestow alike long-lasting life on us. And (that this life may be spent aright, do) Thou by means of Thy lofty words (bestow) the (needed) powerful spiritual help upon Zarathuitra and upon us 1, whereby we may overcome 2 the torments of the tormentor.
8. (And) do thou, O (Divine) Righteousness, bestow (upon me) that sacred blessing which is constituted by the attainments of the Good Mind (within my soul) 3; and do thou also, O Piety! grant unto of a good mind’s instruction [that is, I see thee in that time when every man is intelligent because he is pious; but when shall it be?]. And the place of A&harmazd, when do (shall) I see it, X who*am a suppliant for a benefit? That place is known through $r6sh [ ], that greatest of Mathras is to be taught, given forth with tongue to him whose understanding is confused.
3 It certainly involves a question how the words 4 to Zarathmtra and to us ' can be compatible with Zarathu^tra’s authorship. Vh- taspa and Frashaortra (verses S, v 9) are equally excluded. Who is then the individual who thus refers to himself with others? And is this verse an interpolation, and with it 8 and 9? This last seems to me a very feeble suggestion. Was this piece, together with the rest (for they all are connected), the work of some unnamed man of influence, the true author of Zarathujtrianism? X think that there is also little gained by this supposition. There is no particular reason why Zarathmtra’s name should have come down to us as the chief figure, while that of the prime mover failed to reach us. X should say that the piece was composed by Zarathustra and put into the mouth of a leading priest, or that it was composed with many others under his inspiration. Or, can there have been a school, or family, of Zarathujtrians, religious poets, similar to the Vedic seers? (See chap. LXIX, 2 Zarathujtrij* Spitamo.)
2 This mention of 4 overcoming an enemy,’ strengthens the pro- bability of my view of vavaroimaidi (vauroimaidi).
3 The Good Mind is now, as we should say, 4 the Spirit of God J in the mind of God, and again His Spirit in the human soul 22 ' THE GATHAS.
Vtotaspa and to me our wish; (yea) may st Thou grant (us), O Mazda, ruler 1 (as Thou art! that grace) whereby we may hear 2 (with understanding)* Thy benignant words.
9. That best (of gifts therefore) do I beseech (of Thee), O Thou best (of beings) Ahura! who art one in will with (Thy Divine) Righteousness (within us, likewise), the best 3 (of spirits), desiring it (as I now do) for the (heroic) man Frashaostra, and for me 4, upon whom also may’st Thou bestow it (not for time alone), but for all the ages of Thy Good Mind (that reign of Thy Benevolence which shall be to us as Heaven 5 )!
1 The Pahlavi correctly renders padakhsM.
2 Probably originally heard, inspired words. Compare Manymr haM Thwst aungM, verse 12. So often. Oral ^communications are figuratively alluded to everywhere. No literal articulation or sound (!) is of course intended. (Or 4 sravayaema = proclaim/) Neryosangh may be rendered as follows: Grant, O Sanctity! this devotion which (results) from the priority (an error from misreading the characters of the Pahlavi, chiefly his original) of the Good Mind [that is, make me so religious that prosperity may result to me from my good conduct]. Grant thou to the perfect mind [in, or to, the earth (so the Parsis understood Aramaiti)] the wish that proceeds from Gustaspa and from my people [ ]. Grant praisers, 0 great wise One! kings, who may be announcers of your word, and bestowers of arrangements (for the service); [that is, who may teach thy word, and render it progressive].
3 ' The earliest occurrence of Asha VahLfta. The Pahlavi: *. Since the best thing that Thou hast [Thy Religion] is better than all other things, the best through Righteousness. 5 4 See verses 7 and 8.
In the millennial (sic) renovation as well as in heaven. See chap. XXX, 4, where Vahirta Manah is equivalent to heaven. The Pahlavi gloss has: Aigh Frashortar va havutan i Frashd^tar, vad tarni 1 pasino hamai nadfikih pa^as vadtin; that is, for Frashdjtar and the ’disciples of Frashdstar for ever, until the final body provide a benefit thereby.
YASNA XXVIII.
23 YASNA XXVIII.
23 10. And (impressed and moved) by these gifts of strengthening grace 1 (which Thou may’st give in answer to these prayers) may we never anger You, O Ahura Mazda! (nor Thy) Righteousness (within us), nor yet Thy Kindly Mind (toward us), since we have most earnestly made effort (helping to advance Your cause) in the (chanted ) 2 3 offering of Your praisers, for most easy to be invoked (are Ye). (Yours are verily both) the desire for (spiritual) blessings (for us), and the (Divine) Possession (of their power) 8.
11. And therefore do Thou, O Lord, the Great Creator! fill up and satisfy (my 4 5 ) desire with these attainments (of the grace) of Thy Good Mind, which Thou dost know to be derived from Righteousness, (and) which (are verily) sublime ®, for I have known 6 1 Possibly, £ may we not -anger yon with our prayers for the.se blessings/ Kfm me havyam ahrihano ^nsheta.
2 That dasem& may now better be referred to a similar root with dasvare, i regard the more probable because the PaWavi also freely renders as if it so understood. Its author knew the. meaning of dasema = da.f ama. One is reminded of course of the dara-gva.
3 The Pahlavi with its peculiar view of anal.? (not to be rejected too confidently; see note at another occurrence of it) is interesting (as corrected by the Persian MS.): On account of a not-coming to you, O Auharmazd! This I would not do [ ]. Ashavahirt also I will not pain for the sake of a blessing; [that is, I do not desire a single blessing which appears displeasing to Asha-. vahirt (this turn of the sense is followed, by some who have hitherto opposed tradition, but I cannot follow it, although I value every hint of the ancient writers). Also Vohuman, the excellent [I do not harass him].
4 Or, s to those whom thou seest as creatures (?) of V. fill up the ' desire with attainments/ 24 THE GATHAS.
Thine instructions to be never void 1 of their effect (in the struggles) for our (daily) food 2, and therefore worthy objects of desire 8.
12. (Yea, I approach Thee with my prayers, I) who by these (great gifts of grace) will 4 protect (Thy) Divine Righteousness, and (Thy) Good Mind (within us) for ever. And do Thou therefore, 0 Ahura Mazda! teach me from Thyself, yea, from Thine own mouth of spirit, that I may declare it forth to (these Thy waiting people) by what (powers and according to what laws 5 ) the primeval world arose 6!
1 Ner. has analaso(-a£) for asfind more correctly than the Pahlavi asti^fak.
2 Or, ‘ well reaching their aim;’ but the Pahlavi translator gives his evidence for the meaning ‘food’=khurirn6. Recall the con- stant prayers for nourishment in the J?zls, And as favouring the ancient translation, see XXIX, 7, where ‘food for the eaters’ is declared to be the gift of God, who is at the same time ‘ bounteous with his doctrine.’
One is tempted to read nipmmgh/ as an infinitive, but the Pahlavi translation anticipates us all with its more critical bard netrunam.
0 This question is answered in Y. XXX.
6 Ner. ^improving upon the Pahlavi has as follows: Yadi sunirik- shawataya dharmawz palayami manar&i * uttamara sadapravrzitaye; [kda, £et satyasya sadvyaparasya&i rakshawz karomi]. Tvam tat * MahagMnin Svdmin! praknsh/am me rikshdpaya* [ ] vs.k\. Adwya Tvatto mukhena [sphu/aya] antar bhuvane pfirva m babhfiva [dm srish/im me bruhi].
A translation truly remarkable considering the circumstances under which it was made.
YASNA XXX.
25 YASNA XXX.
The Doctrine of Dualism.
1. Accustomed to instruct the masses who throng him on public occasions seeking light, the composer constructs this hymn for similar opportunities. He may be regarded as continuing the thoughts in the close of Y. XXVIII, where he besought Ahura to inform him concerning the origin of the world. He says that he will declare the counsels of God, by which, as we see, he means the great doctrines concerning the origin of good and evil. With these he will declare also the praises, the laudatory portions of the Mathra, and the sacrifices. And he prays that propitious results may be discerned in the heavenly bodies.
2. He further introduces what he has to say by telling the throngs before him that a decisive moment is upon them. • They are to choose their religion, and not by acclamation with the foolish decision of a mob, but man by man, each individually for himself. They should therefore arouse themselves and hear with all attention, and gaze at the holy Fire with a good and receptive disposition of mind.
3. He then delivers the earliest statement of dualism which has come down to us. There w T ere two original spirits, and they are called, be it well noted, not two persons, or at least not only two persons, but a better thing, or principle, and a worse one. (The qualifying words are all in the neuter 1 *.)
At the next sentence they are personified as a pair, each inde- pendent in his thoughts, declarations, and actions. Such is the short Theodicy, followed at once by an admonition to those, before him to choose the better.
4. These two spirits came together as by natural combination, to make the opposing phenomena of life and its absence, of Heaven and of Hell.
And Hell is described not as a scene of cruelty inflicted on the innocent and the ignorant, but as 4 the worst life/ and Heaven as equally remote from a superstitious paradise; that is, as the 4 best mental state/ 1 It is also noticeable that the name Angra Mainyu does not occur in this section..
26 THE GATHAS, This is the proper Zarathnrtrian creation. It is undeniably ‘ abstract/ very, and just in proportion as it lacks colour and myth "are its depths visible. The account of it is also very limited. But it must never be forgotten that its existence is the probable proof that very much more of the kind existed beside it. Instead of there being one hymn sung like this, Y. XXX, there were probably many. The two original forces or beings, although separate clearly, come together; but they do not lose their distinction. Their difference remains as dear as their union. 5. They do not blend unrecognisably; for having created the two principles, they choose each his own particular realm. Ahura chooses the righteous order of religion, and with it the pious of all ages. The evil spirit chooses the wicked.
The point and meaning of the entire doctrine is that a good God cannot be responsible for permanent evil; that imperfection and suffering are original, and inherent in the nature of things, and permanently so. The swallowing up of sin and sorrow in ultimate happiness belongs to a later period. It is not Gathic Zarathurtrianism. ' Evil was the work of an independent being.
The great thinker saw his point; and it was that the Deity Himself could not prevent the evolution of base and revolting moral qualities with their consequent miseries in both victim and aggressor. An evil God was therefore their author.
6. But the blood-feuds of War, not to speak of the theological animosity, were too much for his philosophy. The sage could not .regard all men and their circumstances with broad and equable impartiality.^ The hated Daeva-worshippers, who were doubtless equally con- scientious with the Zarathurtrians, are said to have failed of correct discernment.
As they were deliberating, so he recalls, the Worst Mindya very real although 1 abstract' Satan, came upon them, to induce them to choose him and his evil realm. They acceded, becoming. furious in their intention to injure human life. This may be regarded as a dramatic, but at the same time, in a 'moral sense, a philosophical statement of a temptation and fall. (For a later one, with more colour and less truth, see the temptation proper of Zarathurtra himself 1, recalling as it does so vividly the temptation in the Gospels.)
7 • If we can accept the words ahmai^a to mean merely * upon 1 Comp. Vd. XIX, 1-10. Consider how much, time.would, be required for the name of Zarathnutra to become so involved in myth.
YASNA XXX.
this/ we may hold that the statements proceed without a break. Even a £ap of lost verses does not interrupt the sense. The clothing of sojuls with bodies seems indicated. If so, the doctrine of the Fravashis, otherwise foreign to the Gathas,may have its origin by inference here, and directly in verse 4. After the creation and first activity of the souls of the Archangels on the one hand, and of the Daevas on the other, together with their respective human adherents, the one choosing good and the other evil, the remaining Ameshospends unite with Aramaiti in bestowing a body upon the newly created soul. (So we must conclude from the language.) And the prophet breaks in with the- prayer that in the future, and possibly at the Frashakam?, the completion of progress, these created souls might possess such advantages as they had when Ahura came at first with his acts of creation; that is, that they might be restored again £0 a state of sinless happiness, provided with bodies by Aramaiti as at the first. (See Ya st XIX, 89.)
8. But, as he implies, and perhaps expresses in a lost verse, vengeance shall come upon the wretched beings who choose the Evil Mind as their master. And it shall come, not in the abstract merely by any means, but as executed by a numerous, if not once predominant party, 4 the offspring of the Evil Mind/ And when this shall have been completed (and XXXI, 18, shows us that the weapons to be used to bring it about were not to be those of verbal argument alone) then, as he declares with enthusiasm, ‘ to God shall be the Kingdom/ a Kingdom established in the Divine Benevolence, which will pervade its organic life, and which will likewise, as the personified ‘ Immortal/ utter encouragements and commands to its loyal citizens. And these citizens will then not only defeat the Lie-demon, who is the life of the Daeva-party, but they will deliver her up as a captive to the great Genius of Truth, the personified Righteousness. 9. And, as he ardently hoped for the coming of the Kingdom into the hands of Ahura, he as ardently beseeches that he and his coadjutors, the princes already named, may be honoured as the immediate agents in bringing on this s millennial ’ completion; nay, he even prays that they may be as Ahuras 1 in merciful services, declaring that all their thoughts were centred in that scene where religious light dwelt as personified in her home.
. 50. Once more he announces the certain defeat and chastise- ment of the incarnate falsehood and her adherents, which enables As the Ahuras of Mazda, the Ameshospends.
28 THE GAT HAS, him only the more impressively to describe the rapid reunion of the righteous amid the home-happiness of Heaven.
ii. Having delivered his brief but weighty communication, Jie commends his hearers for learning the holy vows of the Religion on account of the duration of the announced rewards and punishments. They shall be long indeed; and upon their complete inauguration full salvation shall be realised for those who shall have learned and heeded the invaluable truths.
Translation.
i. And now I will proclaim, O ye who are drawing near and seeking 1 to be taught! those animadversions 2 which appertain to Him who knows (all things) whatsoever; the praises which are for Ahura, and the sacrifices (which spring) from the Good Mind, and likewise the benignant meditations inspired by Righteousness. And I pray 3 that propitious results may be seen in *the lights.
1 As rish 7 means approaching with desire, the Pahlavi translator has, freely, khvahuno.
2 Read mazdatha.
3 So with long 6; but vaeM (P 11 supported by the Pahl.) may be the lost dual neuter of the pronoun, referring to the two principles discussed below. Ye*v£a=I pray for, although the most natural rendering grammatically, does not seem so well adapted here, as a prayer for the success of his communication does not harmonise with the otherwise dogmatic statements of the composer. The urvita (vrata) founded upon the doctrine of dualism bring about salvation. They may therefore be touched upon in this introductory verse. And that the heavenly bodies contained indications bearing directly or indirectly upon human destiny seems to have been early an accepted doctrine. (Compare also chap. XXIX, 3, where ‘the lofty fires 7 seem alluded to as moved by the Deity, an,d this in immediate connection with the discussion of the most important problems concerning the fate of the holy community.) It is, how- ever, not impossible that the lights of the altar may have been meant. (See sfUa in the second verse.) The Pahlavi translation YASHA XXX.
29 2. Hear ye then with your ears; see ye the bright flames 1 with the (eyes of the) Better Mind. It is for a decision as to religions, man and man, each indi- vidually for himself. Before the great effort of the cause, awake ye 2 (all) to our 3 teaching!
3. Thus are the primeval spirits who as a pair 4 (combining their opposite strivings), and (yet each) independent in his action, have been famed (of old). (They are) a better thing, they two, and a worse 5, as to thought, as to word, and as to deed. And between these two let the wisely acting choose aright (Choose ye 6 ) not (as) the evil-doers 7!
has d&n roshanq pavan venimo hft-rav&kh-manih. As to ye*M or ya&£a, the Pahlavi does not favour a verbal form. But if the pro- noun is accepted, even then change is needed; yaeia ya=y&£a ydna is hardly possible. We should be obliged to render: And which two things (were those?) whereby (adverbially) propitious results have been seen in the stars. Others have experienced difficulty, and even ashaya6M(?) has been conjecturally suggested for this place' and chap. LI, 2. Neither Sp, nor Westg. report a long §.
1 Goshano srui ny&khshimih [aighas gosh bara varammhn^/j— Zak i roshano. Otherwise * with the eye;' but see ya rao&eb ts daresata urvaza. The altar-flame would not unnaturally be men- honed after the heavenly lights.
3 Hardly, * to teach us/ Possibly, f to teach this, each one/ 4 Pahl transcribes. Notice that paouruyi (pourviye) is neut.* as are vahyo and akem^a, which is not lightly to be passed oven 5 The Pahlavi freely: Benafoman — [aighyano vinas va kirfak benafrman bara yemaleluni]. They announced themselves as sin and good works. Ner. yau punyam papaya svaya?^ avo^ata m.
6 Bara v\g\d. Ner. vibhaktav&n*. If a third plural subjunctive, still the force is as if imperative. Possibly it is preterit.
7 On this important verse I cite Neryosangh. He may be rendered as follows: Thus the two spirits [Hormigda and Ahar- mana] who uttered first in the world each his own (principle); [that is, who each uttered, one his own good (deed), and the other his own sin], these were a pair, in thought, word, and deed, a highest * Adverb (?).
THE GATHAS.
4. (Yea) when the two spirits came together at the first to make 1 life, and life’s absence 2, and -to determine how the world at the last shall be (ordered), for the wicked (Hell) the worst life, for the holy (Heaven) the Best Mental State 5. (Then when they had finished each his part in the deeds of creation, they chose distinctly each his separate realm.) He who was the evil of them both (chose the evil), thereby working 4 the worst of possible results, but the more bounteous spirit 5 chose the and a degraded one. And of these two, the one endowed with good intelligence [ ] was the distinguisher of the true, and not the one endowed with evil intelligence [ ]. (Both he and the Pahlavi fail to credit a plural form in erej vishyati with Spiegel and Hubschmann.)
1 The Pahlavi read as an infinitive, dazde=avo zak dahLrno.
(So also an important authority recently.) Otherwise it has the place of a third dual perfect; ‘ they two made/ The place of an infinitive is not generally at the end of a sentence in Gathic. Can it be simply a third singular? ‘ (Each) makes ' (£amasa kardti).
2 Pavan zendakih — va muni£ azendakih. Ner. ^ivitena^a a^ivi- tena£a. Observe the singular abstract a^yaitiwia, which is not lightly to be passed over. Why not a more ordinary expression? Have we not here an unusual antithesis? The danger is great that by aiming to reduce all to commonplace for the sake of safety, we may demolish many an interesting conception of antiquity.
3 Observe the subjectivity. These verses settle the question as to the depth of the Zarathujtrian hymns. Grammar forces us to see that the composer had large ideas. The entire cast of reflection in the Gat has tends to be abstract as well as subjective. Not so their invective and partisan exhortations.
4 Yerezyo is a nom. sing, masc., as would seem natural from its position in the sentence. Compare mathraii* verezyaix.
6 Observe that Ahura is undoubtedly called spenirta mainyu. Elsewhere we must sometimes render, 6 His bountiful spirit/ YASNA XXX.
(Divine) Righteousness; (yea, He so chose) who clothes upon Himself the firm 1 stones of heaven (as His robe). And He chose likewise them who content Ahura with actions, which (are performed) really in accordance with the faith 2.
6. And between these two spirits the Demon-gods (and they who give them worship) can make no righteous choice 3, since we have beguiled 4 them. As they were questioning and debating in their council 5 the (personified °) Worst Mind approached them that he might be chosen. (They made their 1 Zak x sakht sag nihufto asmani£. Ner. Ga^ataram * akas*aw dadau.
2 ‘ Who with actions really good piously content Ahura/ Let it be noticed that fraore/ is not independently translated by the Pah- lavi. It is freely included in avo Auharmazd; and yet this is sup- posed by some to be a word-for-word rendering 1 Ner. praka/aLr^a karmabhbh Verbatim. Of-these-two spirits he-chose-to-himself (he)-who (was) the evil (the one) the worst (deeds) working*. The-Righteous- Order (accusative) (chose) the spirit most-bountiful (he-)who the most-firm stones clothes-on-himself, (those) who-and will-content Ahura with real actions believingly Mazda.
(Properly a verbatim rendering is only possible in an inflected language.)
s La rasto vi^in^nd. They suffer judicial blindness; a common idea in the Gathas; compare, * who holds them from the sight of the truth/ &c.
4 The root is indicated by va mfinii valmanxan frift. I can see no escape from the above rather adventurous rendering. See also dafshnya he#t& in chap. LIII, 8. Perhaps the idea of injury here preponderates over that of deceit; ‘ since we have impaired their power/ The choice between a preterit or an improper sub- junctive is also difficult. Possibly, ‘so that we may fatally deceive them/ Poss. nom. 4 deception came upon them, even A. M/ ‘ c This recalls Vendidad XIX, 45, where the demons assemble in council to consider the advent of Zarathortra.
6 Compare verse 4, where VahLrfcem Mano equals heaven. The the gAthas.
32 fk^al decision.) And thereupon they rushed together unto the Demon of Fury, that they might polluted the lives of mortals 2., 0.. - 7. Upon this 3 Aramaiti (the personified Piety of the saints) approached, and with her came the Sove- reign Power, the Good Mind, and the Righteous Order And (to the spiritual creations of good and of evil) Aramaiti gave a body, she the abiding and ever strenuous « And for these (Thy people) so let 5 (that word is the subject of ‘ga.szt; and has the proper.place of a nominative in the sentence; cp.Vedic usage.
1 That they might disease (so literally) the lives of those who