Gathas (Avesta)

1 Comp. Y. XLIY, 1. 3 Pa in the sense of ' keeping back from welfare ' as well as in that of ' protection,' a sense first taught us by the Pahlavi writers, is now at last generally acknowledged. It now, like many other suggestions of the Pahlavi, actually casts light in the rendering of the analogous Vedic word. 3 So the mass of MSS. with the Pahl. min fravamuno ; Persian az raftan. The expression might refer to the ' going of the kine,' as representing the people in her ' path.' 4 Comp. Y. XXXI, 18. 5 Pahl. zak 1 pavan diu-stahamak ; Ner. dush/o balatkari. The elements seem to be dus-|-haz6-l-bao(=vao). 0 Ush in Iranian seems to have the sense of destruction combined with it sometimes ; hence aoshah, aoshi^no. 7 A"ar can well mean 'attain to.' Pathm<?;?g as = paths (so I formerly rendered) gives a far feebler sense than that indicated by the first Zendist, the Pahlavi writer. The ' wisdom ' of preparing stores for the kine, even if we suppose an animal only to be meant, 5. (Yea), he who, as ruler, treats no coming applicant with injury1, as a good citizen (or nobly wise) in sacred vow and duty, and living righteously in every covenant, who, as an uncorrupted judge, discerns the wicked (that leader who, rejecting me, would keep back those who propagate the Faith), let him, (this righteous judge,) declare (the vengeance) to that (hostile 2) lord, (my) kinsman. Yea, let him crush him when he sallies forth 3 (to approach us for our harm) !

6. (And he who leaves him in his guilty error has my curse.) Yea, he who has the power4, and will not thus (with stern reproof5) approach him, shall go to is obvious. The Iranian winter was something very different from that in India. But the kine is not alluded to without a certain figurative meaning : she represents the people, and as such she cried aloud ; and Zarathu^tra received the commission to relieve her sufferings as such. That the word hu/l'ijtou stands- in the genitive should not disturb us. The ' care for the kine ' was a matter of national importance, and ' wisdom ' could not better be exercised than in this direction. 1 Or we may render ' he who as ruler does not bestow favours upon him who approaches with injury.' The hint of the Pahlavi favours this. 2 i^aetave is here, as in Y. XXXIII, 4 ; Y. XXXII, 1, and the first verse of this chapter, the hostile chieftain called ' kinsman ' in an aristocratic sense by Zarathujtra and his group. 3 I compare uzuithy^usX'a which is used of the breaking forth of water. The Pahlavi translator seems to have had some such idea ' mini lala hengidb,' but with him the entire line, which divides all writers, favours the sense ' in saving him from his impiety.' Khrunya/ is a verbal form (with Bartholomae).

4 The Pahlavi translator sees the root is = to wish in ismano, ' who does not willingly approach him ; ' or •' who does not approach desiring (and seeking ?) him.' 5 I am gratified to see that another takes nearly this view of this line. He has ' verfolgt.' the abode of the Lie, (and) the enchainer1. For he is evil who is the best one to the evil, and he is holy who is friendly to the righteous, as Thou didst fix the moral laws 2, O Lord ! 7. Whom, then, as guard, O Mazda ! hast Thou 3 set me 4 then when that wicked one still held 5 me for his hate ? Whom (had I) then but Thee, Thy Fire and Mind, Ahura ! by deeds performed in which Thy Righteous rule is saved and nurtured ? Therefore that spiritual power ° (vouchsafing me) for the (holy) Faith (its truths) declare. 8. And as to him who (now by evil power) delivers up my settlements to harm, let not his burning (wrath) in deeds attain 7 me. But bearing back 8 the (evil will and evil influence of such), let these things come (back) to him in anger. Let that to his body come which holds from 9 welfare ; but let no (help)

1 Haethahya, as a masculine, is awkward, as would be baethahya, so the Pahl. (of the terrifier). A loc. of haithya may be correct, taking daman also as a loc. Otherwise ' to the creatures of the Lie, and the enchainer (or terrifier).' 2 Or, ' as Thou didst make the souls at first.' 3 So with K6, K9 (Earth.). 4 Some render ' me ' here, who seem elsewhere loath to translate thwava;/t as = like thee, thee. Khshmavato, thwavas, and mavaite, in Y. XLIV, 1, may be rendered, ' of you,' ' thou,' and ' to me.' "' So the Pahlavi indicates. I have, however, elsewhere, as against tradition, rendered as if the root were dar(e)s ; ' has set his eye on me for vengeance.' 5 One might be tempted to read ta/ moi das twm ; ' that granting me, do Thou speak forth for the faith/ 7 The Pahlavi translator indicates the root sa by his rSsh ; so read as alternative, ' let him not wound us.' The meaning ' but contrariwise ' has been ventured on. The indication of the Pahlavi is 'in opposing;' pavan pafl'irak yamtunijno. The Pahlavi here misses the point, and taking paya/ in its usual

at all (approach him, which may) keep him back from misery. (And let this happen as I speak) from (vengeful) hate, O Lord ! 9. But who is the freely helping one who will teach me foremost 1 how we may adore Thee, Thou the well to be invoked 2 as in Thy deeds, the holy3, bountiful Ahura ? What (words) the Kine's creator 4 spake for Thee by aid of, and to aid, the Righteous ritual Order, these words of Thine, (Thy people coming) with Thy Good Mind, are seeking 5 now (to gain and learn from) me 6, O Mazda Lord ! sense, falls into confusion. The ancient scholars, like some of their successors, could not always believe that pa could mean 'to hold back from good ' as well as from evil. They recognised it sometimes, giving us our instruction on the subject, but not here. 1 Did the composer appeal to some powerful coadjutor here, or does he rhetorically express his perplexity ? 2 Zevutim must equal forms of hu ; but from the constant evidence of the Pahlavi to the meaning ' endearing,' one is much inclined to suggest a reading as if from zush.

3 Ashavanem is applied to Ahura, and cannot so well mean ' righteous ' here. ' Holy ' is the more proper term in this connection, while spetttem is necessarily excluded from that meaning by its occurrence with ashavanem in immediate connection. 4 Notice that the word tasha occurs here with no mention of wounding in the connection (see note 6 on page 6). 5 I am here recalled to the Pahlavi by some who rarely name it. I had rendered, 'these words are inciting me (in duty) through Thy Good Mind;' so ish often in the Veda. The Pahlavi translator, like his successors, scandalised at the difficult forms, also anticipated his successors (as elsewhere often) in getting free from the difficulty. He did what is exactly equivalent to what is now practised by scholars (sometimes too often). He rendered the text as if changed from what he could not understand to what he could understand, adhering to the right roots however, which I now follow. He knew that ishozti ma did not mean, 'I am seeking,' but he could not credit the words before him. 6 We have now a suggestion which must often have presented itself to those who read the i?z'g-veda constantly, and that is (so

10. Whoever, man or woman, shall give to me those (gifts) of life which Thou hast known x as best, O Mazda ! and as a holy blessing through (Thy) Righteous Order, a throne (established) with (Thy) Good Mind, (with these I shall go forth ; yea, those) whom I shall (accompany and so) incite 2, to the homage of such as You '■' (on earth), forth to the Judge's Bridge (itself) with all of them shall I lead on 4 (at last). 11. (And they and I have every need for help, for now) the Karpan and the Kavi will join in governments 5 to slay the life of man with evil deeds, they whom their own souls and their own conscience will beery6. And when they approach there where the Judge's Bridge (extends, unlike the believing ones of God, who go so firmly forth with me as guide and helper, these shall miss their path and fall7), and Bartholomae) that ma may equal sma here and often elsewhere. It is well possible, as the ' s ' often disappears. 1 Notice once more the expression, 'Thou hast known;' so in Y. XXVIII, 11, the composer confides the very direction of his petitions to the discrimination of the Deity. We gain from this the true sense of peresa nau yd toi <?hma par^ta ; Ahura's question and prayer are might)- when repeated by us, because He has known what is best, and what are the true dath^/zg for which we should ask.

2 This sense corresponds admirably with the connection ; Ner. utthapayami. 3 Such as you =: you as in the plural of majesty, or as referring to Ahura and His Bountiful Immortals (so often). 4 ' Go forth.' 5 Or, ' with kings ; ' but the Pahlavi has, avo khiu/ayih ayu^end rutin Kik va Karapo. 6 So the Pahlavi indicates. Otherwise ' will harden,' or, if khraodat is read, ' will rage (against).' 7 Inserted to shed light on the last line ; so the later Parsism. in the Lie's abode for ever shall their habitation 1 be. 1 2. (But for the penitent there is yet hope ; for all our former foes shall not thus fall, as from the A'inva^ Bridge to woe, for) when from among the tribes and kith of the Turanian, even among the more powerful ones of the Fryana, those shall arise 2 who further on the settlements of Piety with energy and zeal, with these shall Ahura dwell together through His Good Mind (in them), and to them for joyful grace deliver His commands3. 13. Yea, he who will propitiate Zarathu^tra Spitama 4 with gifts midst men, this man is fitted for the proclamation, and to him Ahura Mazda will give the (prospered) life. And he will likewise cause the settlements to thrive in mental goodness. We think 5 him, therefore, Your good companion to (further and maintain) Your Righteousness (and meet for Your approach).

1 I am again brought back to the Pahlavi, having formerly rendered ' bodies/ which I would now put in the second place. 2 The Pahlavi, although as usual free or erroneous as to forms, gives us the valuable hint of hengi-ait for uzgen (sic=^ayen). 3 Here we have the clear evidence of the conversion of a border tribe. The Zarathmtrians had saved some Turanian clan from plunder or annihilation, and so secured their friendship. These became known as the 'friendly people.' That true Zarathmtrian piety may have arisen among them is of course possible. 4 It need hardly be said that this reference to Z. in the third person, does not prove that the composer was not Z. himself. One might even say that his authorship was even not less probable on this account. 5 Let it be noted that the Pahlavi translator gives us our first critical knowledge as to the true writing and meaning of mAmaidi ; or will scholars object that he renders in the singular ? Valman pavan zak 1 Lekum Aharayih hamishak minam khup hamkhak ; Ner. dhyayami juddha-sakhayaw. (A voice from among the Chiefs.) 14. (But where is such an one ?) Whom hast thou Zarathurtra1 ! thus a holy friend for the great (effort of the) cause ? Who is it who thus desires to speak it forth ? (Zarathustra answers. Aye, such an one I have.) It is our Kavi VLstaspa2, the heroic; (and not he alone, but all) whom thou shalt (as in Thy prophet) meet 3 in the assembly, O Ahura Mazda ! these likewise will I call (to my attempt), and with Thy Good Mind's words.

15. O ye Hae/£a/-aspas, Spitamas ! to you will I now address my words, since ye discern the things unlawful, and the lawful, for these your actions to establish 4 (firmly on its base) for you the Righteous. Order through those which are the Lord's primeval laws. 16. (And to the Hvogvas would I likewise speak.) Thou Frashao.stra Hvogva (whom I see) 5; go thou 1 Shall we regard this verse as misplaced because the subject is in the second person ? It is probable (as of very many verses) that it was often recited by the composer, or others, in a different connection, and perhaps originally so ; but it was a happy thought for the effect to introduce it here. Let it be supposed that this and the previous verse were arranged to be spoken by another voice during the public recital. We see that the interest is much increased by the intruding strophe. 2 This passage may be regarded as recording the call of Vutaspa to the holy work. Zu = hu need not always express the invocation of the gods. 4 Or, ' ye take to you the righteous character to yourselves/ as the infinitive is difficult ; but in that case Khshmaibya becomes awkward. The translation of da as ' take ' has long been familiar.

6 Obviously composed for an occasion when the several parties would be present. (forth) with the generous helpers1, with those whom we are praying for as for salvation to the land. Go thou where Piety joins hand in hand with the Righteous Order, where are the wished-for Realms of Good Mind, where Mazda in His most honoured2 home abides, 1 7. Where in your measured verse 3 I will declare aloud (the praises), not in unmeasured lines, Gamaspa Hvogva ! but songs of homage (will I weave) with ever gained Obedience in offering. (And unto Mazda) will I chant them, yea, to Him who will discern aright what things are lawful (or) unlawful 4 (which I thus do, or utter), and with His wonder-working thoughts 5 of Righteousness (attend). 18. (For) whosoever (offers) sanctity6 to me, to him shall be the best gifts whatsoever. Yea, of my 1 Ar(e)dra seems to be especially applied, and might be left unrendered. 2 I see no impossibility whatever in such a rendering, literally in ' his choice-abode ; ' so also the Pahlavi indicates : tamman aigh Auharmazd pavan kamak den demano ketrune.:/. The question is of ' going ' and ' dwelling,' and the meaning ' abode ' is quite in point. As to var, see isti khshathra; and compare mazdavara. Aside from this, vardmam=in blessing.

3 The Pahlavi again, with its followers, gives us our first hint at the general meaning here. What else can his parthian and apa</manik mean, but the regularity, that is, the rhythm and cadence of the words ? 4 Dathem^a adathemM would be ' the truth and the heresy ' in general. 5 If ma?/tu is taken as an instrumental, (can it be an act. imper. ?) vista might occupy the place of a preterit, but it looks far more like a participle, and might be regarded as forming a compositum with vahmeng. Supply the dat. (?) pers. pron. understood before ye. 6 The alteration to yaux, considered as an aorist, has long circulated, but seems now, like so many of the bolder conceptions, to be given up. Yao^ is the sister word of the Vedic yos, and (spirit's) wealth will I bestow on him through Thy Good Mind (which I give), but oppressions will I send on him who as oppressor will deliver us to anguish, O Mazda ! desiring, as I do, to satisfy Your choice by righteous (vengeance). This is the decision of mine understanding and my will. 19. (Yea, this I earnestly announce.) He who from Righteousness (in mind and life) shall verily perform for me, for Zarathu^tra, that which is thus most helpful (for my cause) according to my earnest wish (and through my words of urgent zeal) on him shall they bestow reward (s) beyond this earth, with all the mental 1 blessings gained through the sacred motherkine2. And these things (all) did'st Thou (Thyself) command to me, O Mazda, Thou most wise 3 !

shows us that some shade of sanctity may inhere in that word. The Pahlavi renders more indefinitely by 'yan '=a helpful blessing. 1 The Pahlavi translator, however, saw m^na, rendering avo li. His text may well have justified him. 2 Bearing ; or is it ' fit to drive ? ' 3 The Pahlavi here reports another text. (Supplementary Notes. As/A/, in verse 1 8, may equal ' verily indeed.' Vahuta, &c. = ' the best things of my wealth will I assign to him through the Good Mind.' The meaning ' wealth ' seems much called for here, and if here, then in verse 2. Vasna in verse 19 may mean 'through grace.')

THE GATHA(A) SPEiVTA MAINYU (SPEAHrAMAINYU(U)). This Gatha, consisting of Yasna XLVII-L, takes its name from its commencing words. Like the other Gathas it owes its existence as a collection to the nature of its metre, as its matter is homogeneous with that of the others. Its metre may be said to be Trish/up, as its lines have each eleven syllables, and are arranged in stanzas of four. A general view precedes each chapter. The grouping of hymns in this Gatha has, as usual, little or nothing to do with the question of their relative age. As in every instance, we may have here only the fragments of a more extended piece ; but also, as ever, the circumstance does not diminish the value of what remains. Although some signs of authorship apart from Zaratlnutra are present, the later verses are not at all remote, so far as the period of time which they indicate is concerned, from the Zarathujtrian verses, and are therefore of nearly equal interest, possessing the advantage moreover of affording data for estimating the progress of change. 1. The Spewta mainyu here is not identical with Ahura, but is, as so often, His spirit. It is more than possible that the memorable application of the word spe;/ta to the seven, giving us the Ameshospends, the Amshaspands of literature, derives its origin from the first verse here before us, or from lost verses of a similar character. All the seven seem purposely and artificially grouped here, although ' His Spirit' is of course not one of them. The commencing word spe«ta further attracted attention in so far as to form the theme for a sort of play upon words in the later epilogue ofVisparad XIX. By means of this His indwelling Spirit (which idea, or expression, has probably no direct connection with the ' Holy Spirit ' of the Old and New Testaments, but which, as giving the designation ' spirit ' to the Ameshospends, may well have been the original of the ' seven spirits which are before the throne of God'), by means of this

blessed spirit, that is, in accordance with his inmost thoughts, Ahura bestows a gift upon the ideal saint (verses 4, 5), upon him who works the best results for Zarathujtra (Y. XLVI, 19), the Ratu, and the prophet (Y. XXIX, 6, 8). And this gift is declared to be the inseparable two, Happiness in every particular, and then both the prospect and realisation of the continuance of that Happiness in Immortality. And these He bestows, not through His immediate action, which no human intellect, or susceptibility, could take in unaided, but by His especially revealed Benevolence, His Best Mind, as His representative, in accordance with His plan of Order and Purity, pervading every moral as well as every spiritual regulation, and by the exercise of His Royal Power, sent forth as the ' archangel ' Khshathra, and embodied in the polity of the sacred Zarathortrian state, and this as influenced in all its relations, public and domestic, by practical piety called Aramaiti, Ahura's daughter (the ready mind). Such a revelation of the component parts of the mind and will of the Deity, the simplest labouring class could understand for the moment, and for some decades ; but all was, as a matter of course, soon to be overgrown with the old weeds of superstition and of myth.

2. Falling into detail and varying expressions, the composer prays that Ahura may carry out His holy scheme into action by the busy hands and fingers of domestic piety, and by the preached and recited words of the Good Mind from the mouth and tongue of faithful priests. So, and so only, would He become the Father of Asha, the divine Order, and of moral and ritual regularity among men. 3. From discourse concerning God, he arises, as so often, to an address to Him. That Spirit (referred to in the verses 1, 2) is Ahura's own, for He is the One who makes it bounteous ; He is the bountiful One who has created the sacred symbolic Kine, the emblem and the substance of 'joy,' representing at once the possessions of the holy people, and those people themselves. And Fie it is who, in answer to her wail (Y. XXIX, 1, 9), has spread for her the meadows ' of Piety ' as arranged in the consultations (Y. XXXIII, 6) made on her behalf. 4. And this ' Spirit/ as might be expected, does not confine its attention to the inspiration of Piety alone. The justice of Mazda is vindicated. The wicked are afflicted under its influence with a long wounding (Y. XXX, 11) for their sins, and for their cynical preference for prosperous men of bad and dishonest character as well as of heretical faith.

5. But he expresses his confidence that Ahura Mazda will, in the end, set all aright. He will, unlike the persons just mentioned, give unto the ashavan, not kasu alone, but paru, (not a meagre share, but fulness) of whatever is the best, while the dregva«t and the aka (verse 4), the faithless and the wicked, although they may be isvano, prosperous, will only taste the enjoyment of their wealth aside from God, and therefore marred. So long as they pursue their usual course, they live in actions inspired not by the bountiful spirit, but by the Evil Mind, a mind as aka as the person alluded to in the words paraoj (kathe) ako dregvaite in the previous verse. 6. But, as ever, the moral appeals, and ascriptions of praise, lofty as they are, are not left without the support and service of the ritual. God will give these gifts, and all which are the best, but in connection with His Fire imparted to these struggling sides (Y. XXXI, 2), the believing and the faithless (verses 4, 5), through the increase of His Piety and Order; for that piety, as ever the instructress, will convert all those who come to her, and seek her light (Y. XXX, 1; Y. XLV, 1). Nay, she will cause all the living to choose and believe in God (Y. XXXI, 3).

(If the first two verses here are more like the work of a disciple, the last four show again the original tone. It must never be forgotten, however, that later and even interpolated portions are, in their sense, also original, and differ but slightly in their great age from pieces more directly from the first composer.) i. And to this1 (man, His chosen saint), Ahura Mazda will give2 both the two (greatest gifts, His) 1 Or, 'to us ; ' but in that case it would be the Kine who ' took counsel ' as mentioned in the third verse. This is, however, far from impossible, as she is mentioned as uttering her wail, and being answered by her maker in Y. XXIX, 1, 2. So understanding, 'to us ' becomes an admirable rendering for verse 1 ; but in verse 3, it is strained, as the Kine for whom (Y. XXIX, 9) Zarathuxtra was appointed, could not so readily be declared to be the one which was given to ' us,' she representing ' us ' in that place to a great extent. There is a certain plausibility about the rendering ' to us/ but I think ahmai refers to ashaone understood (see verses 4 and 5). The Pahlavi, moreover, is against a first person.

2 Dan (Geldn.) seems to be a 3rd plural aorist subjunctive ; the Universal Weal and Immortality, by means of His bountiful Spirit, and with His Best Mind, from (the desire to maintain His) Righteous moral Order in word and deed, and by the (strength and wisdom) of His Sovereign Power, (established) in Piety (among His folk). 2. Aye, (that blessedness, which is the) best1 (creation) of this most bounteous spirit, Ahura Mazda will brin^ forth in action with words from the mouth and tongue of His Good Mind (within His seers), and by the two hands2 of Aramaiti (His Piety as she lives within the soul). And by such '■'• wise (beneficence is) He the father of the righteous Order (within our worship and our lives). 3. And Thou art therein, O Ahura Mazda ! the bountiful One who appertains to, and who possesses, that (most bounteous) spirit in that Thou art He who for this ! (man, in whom this spirit works) hath made the joy-creating Kine. (And as to her), for her, as plural being owing to the fact that Ahura gives with the other Ameshospends. Da might also be the relic of the proper word which represents the participle ; comp. das (sic).

1 The idea of the sum mum bonum seems to have early developed itself, and from this constant use of this word in the neut. singular and plural, and also with anghu. 2 Notice once more the pronounced personification of both Vohu Manah and Aramaiti ; see Y. XXX, 8, and Y. XLIV, 14, &c. The Pahlavi translation notices the dual form pavan kola II y adman. 3 The Pahlavi seems to lead those who regard oya as=a form of ava ; it has zak 1. 4 This is the ahmai of the first verse, (but always possibly='to us,' if the verses are not to be brought into any kind of connection.) Otherwise it obviously refers to ashaunS * in 4 and 5 ; so the Pahlavi throughout. See ahmai and hoi in LI, 6. joyful meadows1 of her peace, wilt Thou bestow (Thine) Aramaiti (who is our Piety as earth considered), since he 2 (for her) hath taken counsel with Thy Good Mind, Lord ! 4. (But this Thy bounteous spirit doth not alone bestow rewards and blessings on the good.) The wicked (foemen of the Faith) are harmed, and from (the motives which move) that bounteous spirit (of Thine own), O Mazda 3 ! but not thus the saints. (And yet the ruler's pride would ever slight the righteous.) The feeble man alone stands free to give in kindly obligation 4 to Thy saint, but having wealth and ruling power, the evil (man) is (at the service) of the wicked, and for much 5.

1 Many would say that we have here an instance in which the identity of Aramaiti with the earth is recognised in the Gathas. I would say, on the contrary, that here we have an instance in which a poetical conception gave rise to a later error or fantastical association. Piety, with frugal virtue, induced a thorough husbandry ; and secured the hushiti, peaceful home-life. She gave meadows to the Kine ; at the next step she poetically represents the meadows, and then the earth. If vastrai, it would be for ' nurture.' 2 Or ' she,' as she once bewailed in a colloquy. Otherwise the person who was appointed to care for her interests is meant. Compare Y. XXXIII, 6, where the righteous Zaotar speaks as desiring counsels (hrnipawtou) in the interest of the pastures, and the laws of the sacred agriculture. Cp. also the later reproduction of the idea in an extended form in the Vendidad. The zaotar of Y. XXXIII, 6, may have been the ashavan of verses 4 and 5. Voc. with K5 (Barth.). 4 The Pahlavi gives us, as usual, our first surmise as to the meaning of ' kathe ; ' I follow Geldner with regard to it as against Haug. The expressions here are not literal.

6 IsvaX'i/ connects only indirectly with kaS(?u^i/, as kathe intervenes. I regard paraoj ako dregvaite as presenting the true antithesis to kasouvfci/na ashaune. The isva may have k\t merely from the influence of jingle, being at the head of the line like kasau ; isva. means 5. But Thou wilt give these gifts, and through Thy (most blessed and most) bounteous spirit, O Ahura Mazda! to this1 Thy holy saint, for they are whatsoever is the best ; but far 2 from Thy love the wicked has his portion, abiding in the actions of the Evil Mind. 6. Aye, these things wilt Thou give (to him), O Thou Ahura Mazda ! and through Thy bounteous spirit, (and) by Thy Fire as in a good bestowal to of itself ' possessing means.' Paraox may depend on kathe understood, as kasifu.r depends on it expressed. Moreover, has in all the instances in which it is used ends the sense, and here is separated by the caesura from parao.y, which, however, is of no great importance. The discourse is of the wicked ; the holy are incidentally mentioned, and here their ill-treatment is signalised. Ako cannot well mean ' hostile ' here ; see also aka/ in the following verse. Isva^i/, if understood with na, alters nothing. ' A man was desirous of little for the service of the saint, but even when he himself was rich, (in the desire) of much was the evil for the evil.' Or, taking kaseuskif as governed by isva/'i/ understood with kathe as before understood in the last line : ' Only a man (men) (possessed) of little was at the service of the righteous, while an evil man (men) possessed of much (was at the service) of the wicked.' The other translation is : ' Even a man of little means stands to the willing service of the saint, but a man even of large means is hostile (?) to the wicked.' This is very glib and so attractive, but I cannot accept it in view of the context. Gathic expression is often unfortunately far from glib ; but cramped, awkward, and apt to contain more thought than could be conveniently expressed within the counted number of syllables. The glib rendering needs other language than that in the MSS. See the following verse, which directly contrasts the treatment of the good and evil by Ahura Himself.

' See ahmai in verse 1, and ashaune in verse 4. Ahura treats the saint in a manner the reverse from that practised by the na kas^uj * and ako, not giving sparingly to the good, nor much to the wicked. 2 The Pahlavi gives us our first surmise here, as usual, by ga.vid min hand i lak doshunih.

the two striving1 (throngs) through the prosperous increase of our Piety, and of the Righteous ritual and moral Truth ; for that (Piety of ours instructing) doth teach 2 the many coming ones who seek her (face) ! Anticipated Struggles and Prayers for Champions and Defenders. This chapter divides itself quite naturally into sections. 1-4 belong together, then 5 and 6, 7 seems less closely connected ; then follows 8-12. 1. A struggle is evidently at hand, whether the same as that to which allusion is more than once made, by incitation, as in Y. XXXI, 18; with anxious expectation, as in Y. XLIV, 15, 16; or as if in a sense of victory, as in Y. XLV, 1 ; or of defeat, as in Y. XLIX, is difficult, or rather impossible to determine. But with the verses 10, 11, 12 in view, together with the dispirited, Y. XLIX, 1, we shall say at once that, if this verse was intended to connect with them, an armed struggle had been expected, whether the decisive one or not, we need not say. The saint, that is, the pious adherent to the Holy Order, whatever may be the result of the preliminary struggles, is encouraged by a view of the end. 2. But the burdened worshipper craves still further reassurance before the storms of battle came once more upon him. 3. For little as the assurances of Ahura are valued

1 Or, ' by the two ara;zi ; ' but compare the asaycu in Y. XXXI, 2 just preceding ranoibya ; so here the ashavan and dregvawt are mentioned in a preceding verse. The Pahlavi is unvarying with patkardarano. I will not positively decide as to this point ; generally, however, the preferred rendering is in the text, while on very many questions there is nearly an even balance of probabilities. 2 Or, 'chooses to herself;' but a causative sense may be expressed by an intensive form ; the Pahlavi also here bears evidence in the same sense to a causative by hemnuneW, itself, however, meaning only the object caused ; namely, the belief. by the heretic, to the man who understands the true relations, what Ahura declares by means of His inspired prophets, the secretannouncers, this is, of all things, best ; (he need not ask as elsewhere, Y. XXXI, 17). 4. And whoever would hope for spiritual growth and purity must turn his mind to that word of the Deity, and pursue its teachings faithfully, and so at last his fears will vanish, for his doubts will disappear. He will understand as the Lord has taught. 5. This verse seems a prayer to Aramaiti; when the longstruggles shall have found their issues, and the one party or the other wins the day, let not that party be the evil alliance with its monarch. For, if the government is set up, and carried on with all the prescribed ceremonial and moral exactness of the wise .ffisti ; if men who toil for the sacred Kine, and with the virtue of those who cultivate her, hold the reins of power, and can so suppress the predatory raids on defenceless, as well as unoffending victims, then no gift of Ahura, since the tribes became a nation, could be looked upon as a greater, or as so great a blessing, as the correct Authority, and the Order of the Faith.

6. For that sacred Kine, as so often already implied or stated, was all in all to the pious worshipper. It was she, representing, as she did, all wealth in herds, who alone could sustain the homelife of happy industry. And this is the reason why Ahura had originally caused the herbage to grow for her support. 7. Urging the overthrow of the spirit of Rapine in accordance with the Kine's complaint, he exhorts the armed masses to energetic and offensive valour. 8. He then vehemently, although only rhetorically, asks how he may use the proper prayers to rally the needed coadjutors among the chiefs (Y. XLVI, 9) to carry on the struggle. 9. Again he utters a cry for relief in his suspense, and of entreaty for light as to the rewards, which did not concern this life for its own sake (verse 1) merely or chiefly; but which were spiritual blessings received here in preparation for the spiritual world. 10. ' When,' he repeats as one among similar questions four times repeated, ' when shall the ideal men appear whose thoughtful plans (Y. XLVI, 3) shall drive hence the polluted schemes of the false priests and of the tyrants (Y. XLVI, 1) ? n. And when shall Aramaiti, the kindly piety of home, appear, she who, like the earth, spreads pastures for the peaceful kine, when shall she appear with holy Khshathra (later well called an angel, or archangel) the personified Authority of God over home and state, without which

an anarchy as bad as that of the Evil Authority (verse 5) might continue or recur; and who was the champion-chief who would give them peace through blood (Y. XLVI, 4 ; LIU, 9) ? In a word, to whom, as to the coadjutors of such a leader, would the light of reason, and the true faith come to inspire and to guide them ? ' 12. There is but one only class of human combatants whom he would thus match against that Demon of furious Rapine (v. 6), toward whom the evil on their part at their first creation rushed as to their leader (Y. XXX, 6), and these are the saving Saoshya«ts, the vicegerents of the Immortals upon earth, the religious princes Vfolaspa, Gamaspa, Frashaartra, and with them, as the greatest among all, he who was, with much probability, the speaker in the passage, that is, the Ratu appointed by Ahura for the kine and for men, Zarathurtra Spitama elsewhere and later called, with hyperbole, the first tiller, warrior, and priest. i. If through his action x in the offering of gifts in accordance with the Righteous Order, (Thy saint 2) shall smite the Demon-of-the-Lie (the inspiring spirit of our foes), when that in very truth shall come3, which has been (and is still yet) proclaimed as a deceit4, (when it shall come) in the Immortal life, regarding (as it does both) men (to bless), and Daevas5 (to afflict them), then shall (Thy faithful worshipper) increase thereby the celebration of Thy praise, O Lord ! and with it blessings u (for Thy folk).

2. Tell me then, Lord! (the end), for Thou dost 1 The Pahlavi has also pavan zak dahuno ; but a false gloss gives an erroneous concrete [pavan tanu 1 pasino]. Recall adai paiti. 2 See ashaono, ashaune (sic) (Y. XLVII, 4, 5). 3 Read 'as ashuta'=has been pushed on, enacted. I correct here as seems so evidently necessary ; but the Pahlavi anticipates with its amat zak yamtune*/. 8 See Y. XXIX, 4. * See Y. XXX, 11, sava^a ashavabyo. know it. (Tell me to grant me strength and courage) before those conflicts come which shall encounter me l (as leader of Thy tribes) ; shall the champion of Thy holy Order, O Ahura ! smite (at last) the evil heretic, and when ? (I ask Thee this) ; for this if it be gained (is known) to be the (one) good consummation 2 of (our) life. 3. (Yea, tell me then this), for to the enlightened 3 man is that the best of teachings which the beneficent Ahura doth proclaim, and through (the revelations of) His holy Order, bounteous as he and wise with His intelligence, as well as they4 who declare to us (still other) secret sayings (in His name). The one like Thee (their chieftain 5) is, O Mazda ! endowed with Thy Good Mind's understanding thoughts.

1 M<?72g=mam or man; -eng is the nasalised vowel. Man is suspiciously significant here ; ' mental battles ' is rather advanced for the circumstances. It is, however, not impossible. The Pahlavi favours mam (?) here ; it has avo li. We might even read mensi on its evidence. The PahlaVi indicates the meaning ' crises ' under the figure of the ' Bridge/ which was the last great crisis to every man in the eye of the earlier, as well as of the later, Faith; so also in Y. LI, 12. The 'straits of life' would be an admirable meaning ; I differ with hesitation. :! See Y. XLIII, 14. 4 Yae/'i/ guzra-s<?nghaungho. Or, ' knowing also those who are the teachers of secret doctrines.' 5 We may, with some effort, connect thwavas with vaedemnai. Spewto vidvau, however, must refer to the immediately foregoing Ahuro, especially in view of the tvmi vidvau, Ahura, of verse 2. ' The one like Thee ' might even, as in other cases, be only an oblique way of rendering 'Thyself;' but the expression 'with the understanding of Vohu Manah' induces me to refer the word Thwavas to the servant of Ahura ; in this case, however, this last line must of course be drawn to verse 4. although not mechanically separated from verse 3.

4. (Yea, tell me the secret of the future struggle a ; for that enlightened man) must2 follow close3 the holy Faith (for which that struggle had its toil and effort). Yea, O Mazda ! he who would bend his mind (till it attains to) that which is the better and more holy, must pursue the Daena close in word and action. His will and wish must be consistent with his chosen creed and fealty, and in Thine Understanding (which discerneth all) shall he in many ways4 be (versed) at last ! 5. (But while I as yet know not the issue, I can yet hope and pray.) Let the good kings obtain the rule. Let not the evil monarchs govern us 6, (but let the righteous gain the day and rule us), with deeds done in agooddiscernment.O thou pious wisdom, Aramaiti! sanctifying to men's minds the best of blessings for (their) offspring7. Yea, for the Kine, (O Aramaiti5 !) 1 See verse 2. 2 Present for imperative, as sometimes in modern languages in giving directions. 3 The words are anticipated from the third line. 4 I follow the Indian sense here with great reluctance. Nana may well be, in Iranian, equivalent to ' each several one,' and in fact may not impossibly teach us the origin of the word (' man, man:' comp. narrai.* naran*). The Pahl. trlr. is so decided for a personal sense, that he renders gabra ne\rman=man and woman. Did he suppose 'woman' to be literally (!) expressed in the text?

5 Aramaiti is addressed, unless indeed an instrumental is read without MSS. An instrumental is of course preferable. 6 The Pahlavi has, with admirable freedom, zakato hu-khu</ai paokkhshayinun, va al lanman zak i du.y-khu</ai jalita yehavuna^o. I read hukhshathra khshayewtam, ma ne dvu-khshathra, to bring the metre somewhat into order, as some gross irregularity is present; the caesura only, not the sense, is affected by the change. 7 Or, ' from the birth-hour on ; ' so the Pahlavi. Its gloss reads [akhar min zerkhuni^no avinasih pahlum]. let (Thy) toil be given l, and may'st Thou cause her to prosper for our life. 6. For she will grant us pleasing homes2, and, (while we live) in this Thy Good Mind's longing 3 prayer (to gain her welfare), she grants us likewise lasting- strength (for every deed which that Thy Good Mind moves us to perform), and therefore hath Mazda caused the plants4 to flourish for her (nurture), He, Ahura, in the generation of primeval life. 7. (Then in our coming strife 5 let both her mortal foes be slain.) Let the Wrath-demon of rapine be cast down. Smite ye against the envy (which would plot against our Throne6), O ye who, abiding by the Good Mind, and in accordance with our holy Order, desire to hold that refuge 7 fast, to whose sacred bond the bounteous man belongs. And therefore,

1 So Bartholomae, who now holds to a third singular here, leaving the text undisturbed, and explaining as an optative. 2 The Pahlavi seems to render ' comfort ' here, using khvarih in that sense. 3 So the Pahlavi correctly indicates by its arzuk ; Ner. priyataram. ' Compare Y. LI, 7. Are the plants here mentioned as in connection with Aramaiti in her figurative association with the earth ? r> See verses 1, 2. fi Or, 'against the blow,' Y. XXIX, 1. The Pahlavi translator here renders pa^irak 1 areshak, while in Y. XXIX, 1 he renders 1 reshkun. The variations are probably not real; the renderings referring to some forgotten differences of text; or, as often, he may have anticipated modern freedom, and ' changed his text ; ' that is, rendered it as if changed to a seemingly more intelligible form ; so in a throng of similar cases. This is the only rational explanation of some of his errors. (He was able to render, and has rendered, most grammatical forms in different places.) 7 The Pahlavi has, however, navidih. Did he read vidhyam, in itself a very possible text ? O Ahura ! (to save Thy struggling saint who toils with changing lot) will I place (that refuge) for him in Thy world.

8. (And how shall I beseech Thee for this victory and gift ?) What is the (potent x) prayer to bring on that Thy holy Reign2 ? What for Thy sacred reward and blessing for my (soul) ? How shall I seek the open helpers for (the spread and maintenance of) Thy (great) Order3, while I myself live 4 on in Thy Good Spirit's deeds ? 9. (Aye, when shall faith be changed to sight5) ; and when shall I in verity discern if Ye indeed have power over aught, O Lord ! and through Thy Righteous Order (guarding here on earth), O Thou within whose (power lie) my griefs 6 and doubts? Let then Thy saving prophet find and gain aright (for) my delight 7 Thy Good Mind's wonder- 1 Compare miavawtem aeshem, also peresa nau ya toi t'hma pai\fta. Observe that the Pahlavi translator distinguishes the two senses of isti. In Y. XLVI, 2 he transcribes the Gathic word, the Persian rendering 'hezanah ; Ner. puwyalakshmim ; here, however, he has : Ka(far lak, Auharmazd, zak i japir khvahun 1 khiWayih. 2 Compare verse 5. 8 Asha might certainly equal ikhk here (so Bartholomae) if the constant and intentional repetition of the name and idea of Asha,= the personified Order, would not have caused confusion.

4 The Pahlavi translator renders a word which occupied the place of ^-avaro by yakhsenumVarih ; Ner. following as to root (freely as to form). As he, however, renders related forms elsewhere by ' living,' ' live,' our only safe conclusion is that he had a different word from ^avaro (givaro) before him in his MS. 5 Compare Y. XXVIII, 6. 6 I am very far from certain that we do not seriously blunder in not following the indication of the Pahlavi here. See remarks Y. XXXII, 16. 7 Or, ' let me enjoy as my own ; ' but moi is difficult. TJHm might otherwise be a first personal form in the sense of the Vedic uk. working grace 1 ; yea, let Thy Saoshyawt see how gifts of recompense may be his own. 10. When, Mazda! shall the men of mind's perfection come 2 ? And when shall they drive3 from hence, the soil of this (polluted) drunken joy4, whereby the Karpans with (their) angry zeal would crush us5, and by whose inspiration the tyrants of the provinces (hold on) their evil rule 6 ? 1 1 . Yea, when shall our perfected Piety appear Bartholomae's third sing, imper. is also of course well possible ; but were not the originally abnormal third singulars in -am, duham jayam, vidam, taken over from third pi. subj. '-am ' really equalling the nasal vowel merely * ? Comp. also Indian adrwram, abudhram, asrzgram, Zend vavazirem, -am = an. 'Tradition' has, Pahl. zivirnih ; Ner. ^tvitam ; Pers. zistan, for Warn, as if rendering 'enjoyment/ 'experience of life.' * (am = tam is more difficult.)

1 Comparing vapus ; otherwise, with the Pahlavi, ' knowing the destruction (of the evil) which Vohuman works ; ' see Y. XXIX, 6, where the rendering of the Pahlavi is supported by the previous verse. 2 Comp. Y. XLVI, 3. Kada Mazda frarewte* — saoshyawtam khratavo ? 3 Compare Y. XXXII, 15. 4 Is Soma-intoxication here referred to? And was the Haomaworship in abeyance at the time ? The Pahlavi seems to have understood ' magic ' here, and in the evil sense, that is, judging from the perhaps later gloss. Aside from the gloss, however, the Pahlavi may well have been, nay, more probably was, intended to be read madih as=madahya. 5 As to this word, we cannot do better than follow Justi (although his work is now a score of years old). The Indian varpas, in the sense of deceit, has also been compared. The last Pahlavi translator was probably confused by finding this word, as so often, divided in his MS. He rendered as best he could, or rather he handed down the shattered documents, or oral teachings, of his predecessors with his own too often lame additions, the whole mass being rich in the relics of the truth.

6 See verse 5.

together with 1 Thy Righteousness ? When shall she come, as having the amenities of home for us, and provided (like our land) with pastures 2 (for the kine ) ? And who shall give us quiet 3 from the cruel (men) of evil life and faith ? To whom shall Thy Good Mind's sacred wisdom come (to guide them in their toil to rescue and avenge us) ? 12. (To whom ? The answer lieth near.) Such shall be the Saviours of the Provinces, and they who, through Thy Good Mind's grace, shall go on hand in hand with mental keenness 4 (as it spreads among Thy saints) by the doing every deed of Thy commandment, O Ahura ! through the help of, and in accordance with, Thy Holy Order; for such as these are set (for us), as steadfast foes of hate ! Reverses and Hopes. Honour to Frashaostra The chapter divides itself naturally into sections 1-5, 6-1 1. Verse 1 2 belongs with chapter L. One of the struggles in the holy cause seems to have gone against the party of Asha. I say 'one 1 Ma/ following Asha shows that we may also have the preposition in poi ma/.

2 As Aramaiti is here spoken of as ' having pasture,' that is, as inspiring the thrifty husbandmen who cultivate the meadows by irrigation, or drainage, she became associated herself with those meadows, and so later with the earth; see Y. XL VII, 2. 3 The Pahlavi sees in ramam enforced quiet not 'from' but ' to ' the wicked ; ' who shall deal the finishing blow to the wicked ? ' 4 So also the Pahlavi, shnasinu/arih. of the struggles/ for from the account of a reverse which we have here, and from that of a success which meets us in chapter XLV, i, and again from reverses in XLVI, i, 2, &c, we naturally conclude that ' the cause ' saw many vicissitudes, in which the last Gatha still leaves us. Whether Y. XLV, 1 records a victory which was subsequent to the reverse before us, referring to a battle alluded to in Y. XLIV, 14, 15, also possibly anticipated in Y. XXXI, can never be decided ; the order of the statements in the sequence of our present MSS. has little or nothing to do with the possible order of the events. 1. A border chief, B^wdva by name, had proved himself too formidable (mazuto) for the moment, and the holy Faith knows how to beg for vengeance on the armed Dru^-worshipper. The weapons of Ahura were not spiritual only, any more than those of Israel were, or those of Mohammed. The death of an armed religious enemy was devoutly to be desired for every moral and political, as well as for every personal reason. 2. For judicial as well as priestly decisions hung on the issue. And this B^zdva had his functionaries and a system, and they were in full and active operation. And this was, beyond a doubt, a rival and settled system, and not merely an upstart and insurrectionary one. It had caused the true prophet many an hour of thought as well as anger. Its functionaries gave him pause (manayeiti). Falsity in religion was as ever his opportunity ; and invective follows. ' The priestly judge himself who served the Drug- worshippers was a cheat." ' The holy Order was his foe, and not his helper.' And he did not contribute at all to the spread of Piety as the Zarathu.rtrians conceived of it, nor indeed really in another sense for the reason that he even repudiated the source of pious wisdom, which is holy counsel. 3. But, however, the evil functionaries might resort to subterfuge and strategy, the opposing powers themselves, the Righteous Order on the one side, and the power of the Lie-demon on the other, were planted in the opposing systems with dualistic clearness, to benefit or injure. There was no compromise, as doubtless the Dru^-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 Liedemon, 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 highest offence, not failing to point out what should conciliate sympathy with him always ; that is, that those who brought the Daevas, and opposed Asha, were the devotees of Rapine (aeshmem vareden); for murderous rapine seems to have been, apart from Asha, the universal sin. By this these Daeva-worshippers gained a stolen livelihood, and spent their ill-gotten means in idle waste (fshuyasu afshuyawto). 5. But he who defended the holy Daena was as meat and drink to the people, wise and faithful, as a settled citizen, and trained 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 sart?) in giving forth (see sravayaema) that holy Daena, 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 (frasruidyai erethwo). 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.

10. 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 Daena) 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 dursasti, as in Y. XXXII, 9, or as the sastars of Y. XL VI, 1, will not go forward with the saints to the ^inva/ (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 selfinflicted vengeance. i. Beudva.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 powerful (in brutal might), and (in his predominance) would crush my strength as I seek to win back the disaffected (in my host) through Righteous2 (zeal), O Mazda ! Come then with gifts of (vengeful 3) good to (meet) my sorrow4. Through (Thine inspiring) Good Mind obtain (for me 5) that (Bendvas) death6!

2. (Aye, he is indeed the greatest7), 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 badtum 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. 2 I cannot agree to rendering asha ' really/ when applied in an evil sense. The sacred word may mean ' really ' when 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 rilina. is applied in an evil sense in the i??g-veda. The use of Asha, like that of Vohu Manah and Khshathra, &c, is obvious in the Gatha ; the six sacred words were, like the theme 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.!'

3 Comp. Y. XXXIII, 2. 4 I cannot agree that arapa should be read rapa 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. 5 Or, ' may I obtain.' G See Y. LIII, 9. 7 See the first verse. B^dva'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 happiness) 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 choice4 (our holy creed, for which our last lost5 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 °. 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 Rama 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 nominative, 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.' 3 Comp. Y. XLIV, 13. 4 Comp. Y. XXX, 2. 5 See mazii-to in the first verse. 6 The Pahlavi mun reshinea? pavan Drvig. 7 The Pahlavi translator gave as our first rendering here : Andarg harvisp-guno darvandano min hamkhakih andarg yemalelunam ; [aigh, min dostih i levatman valmaiwdn gaxid&k yehevunam], 8 The Pahlavi has areshko = envy. very tongues, whose will and wish ' (run) not with good but evil deeds. These settle and support the Daevas (in their power, not the Lord). It is2 the wicked's Faith and Insight (so to do. Their faith is the perverted).

5. But he, O Mazda ! is our abundance and our fatness3, 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 You, 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.' 3 The Pahlavi translator gave us our first general indication here as elsewhere ; he has shirinih and £arpih. Reading ' Mazdau,' we have 'Mazda (is our source of) abundance and refreshment.' 4 See the fourth verse. 5 The Pahlavi has, however, khiip shinasakih. I differ with hesitation ; possibly views may be harmonised. 6 Compare Y. XXIX, 3, where Asha answers. I cannot well accept mruite 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 naturally 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 longsince) 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 1 Lekum farmayem, Auharmazd, va Ashavahijto^ rai yemalelunam. He had ' mruve ' before him, which might be an infinitive.

ever must), I may as well discern aright how we can herald forth those (truths), and that pure Daena (with them) which is the Faith of Him who is Thyself1, O Lord. 7. And (as we speak it forth as taught by Asha) then let the (zealous2 citizen) give heed, and with Thy Good Mind, O Ahura Mazda ! Yea, 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 Frashaostra hast Thou given that most favouring guardian power, the headship5 of the Holy Order (for us), O 1 I think that khshmavato equals simply 'yourself here, as often (so mava«t=me); otherwise 'of your disciple,' which would be feeble. Professor Jolly has, V. S., s. 97, ' damit wir ihn verkiindigen mochten den Glauben, welcher der euere ist, o Ahura.' 2 See the ninth verse.

3 Ahura is elsewhere addressed in close connection with human beings ; here the human subject is half lost in Vohuman 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 Avesta with yasna, and vahma, &c, that I do not feel at liberty to depart from that sense. The Pahlavi has also vafriganih, quite in harmony with the connection. 8 This verse is clearly an answer to the questions contained in verse 7. It is a half answer, even if we render dau. (dao) as a subjunctive. As the question in verse 7 certainly concerns a chief of some kind, I cannot see how we can avoid rendering sarrni analogously. We need one who gives a refuge rather than one who receives it. Compare the Pahlavi, and also the Persian, sar. The Pahlavi 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 foremost1 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 3), be he who takes 4 that sheltering chieftainship together 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, (^amaspa and the ' hero ' 5. 10. (And since these champions thus join in that reward), then therefore will 1 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 homanani [aigh, Frashcstar [ ] vad tanu 1 pasino hamai .ralitaih yehabun]. 2 It is not to be forgotten that su is the root of Saoshyawt. 3 Comp. Y. XXXI, 15. 4 Or 'gives;' compare peresa ava/ ya mainly ye dregvaite khshathrem hunaiti. Professor Jolly, V. S., s. 36 : ' Nicht soil wer das Rechte redet, die Herrschaft dem Liigner iiberlassen.'

5 Yahi 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 Gamaspa and yukhta as duals compare utayuiti tevishi. Yahi probably refers to Vlrtaspa (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 admitted, my rendering would be, 'the souls are united with the reward through the (influence and example of the) valiant Gamaspa.' Perhaps Gamaspo is to be read. protection (Thy) Good Mind * (in the living) and the spirits (of the dead. Yea, I confide our very) self-humbling 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 !

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 Zarathurtrian authorship, it is the most striking in the Gathas or the Avesta. In that verse we have Zarathujtra, not named alone, which might easily be harmonised 1 This is probably the foundation for the later identification of Vohu Manah and the faithful disciple. 2 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 redelivering 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 maza. with ra has long circulated ; maza avemt ra (?). As the souls of the departed are thought of, perhaps ' undying ' is the meaning ; compare awmira (for form) with the Zend avimithri^.

3 See Yast XXII by Darmesteter, as supplemented. 4 So the Pahlavi ; otherwise ' their bodies shall so lie.' B Verse 1 2 belongs to the next chapter. with his personal authorship, nor have we only such expressions as ' to Zarathmtra 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 superior, if not by the prime mover himself. Were these verses then written by the prime mover ? And was he other than Zarathmtra ? If so, the entire mass of the Gathas 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 composers. They are one man's work, directly or indirectly. If then the present section, which is especially original in its tone, was not from Zarathmtra, the man whose heart and soul, and, we may add, whose power were in Zarathmtrianism, was not Zarathmtra, but some unnamed individual far more important. (See note on Y. XXVIII, 7.) The prominence of the name of Zarathmtra was in that case solely owing to the personal activity of Zarathmtra supported by the social rank of the Spitamas. Zarathmtra 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 Vutaspa and to me : ' nor Frashaortra ; compare ' to Frash.ao.rtra 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 ? Or, if a popular and sincerely enthusiastic religious composer were about to chant a hymn at a meeting of the religious 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 Zarathmtra 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 VLrtaspa, Frashaortra, and Gamaspa? Was there no central poet, who

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 Zarathmtra, 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, ( let him, Zarathvutra, teach or proclaim my regulations ?' Can the verse be regarded as put into the mouth of Ahura, as elsewhere? 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 composed by Zarathujtra as by far the most prominent individual in the religious struggle, dominating his party essentially and positively, and that these verses (6-1 1) were simply rhetorically put into the mouth of the monarch from the exigency of the style of composition. And I conclude that Vutaspa was supposed to speak them, because in the presence of Zarathiutra, it is extremely improbable that any one but the titular head of the State should have been represented as saying of Zarathurtra, ' mahya raz<?«g 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 questions in Y. XLVIII, 8-1 1, after the prospective prayers of Y. XLVIII, 1-7, 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, ' 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 Frashaojtra, Gamaspa, and the Yahin, and now, while I invoke you, praying for what in your selection is the best (Y. XXVIII, 11 ; Y. XLIV, 10), I would more than ever declare that I have none other help than Thee and Thy saving Order.' 2. And he asks once more to know how he who 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 question, he says that it is by advance upon the enemy ; he declares

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 Garorfhian 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 Vutaspa is represented as intervening ; and he addresses Ahura literally, but Zarathmtra really, exhorting him indirectly to continue on in his work of propagation, undismayed by present circumstances. 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. Having heard from Zarathujtra 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. 1 1. Therefore he will persevere, and as a praiser-king (so the Pahlavi in one place) ; and he beseeches that Ahura, the lifegiver, may help on the all-engrossing cause.

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 of2 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! beseeching 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 ksJ as a purely interrogative participle, would be, ' Are they (toi) helpful to the invoking Zarathurtra ?' But ka/ toi is a familiar form ; see Y. XXXIV, 1 2, where it must mean quid tibi. 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 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 provided 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 5 thus live, and which are to be 1 I should be far from denying that azda 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 = desireexciting, 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 'tell ye me;' az = ah, otherwise lost in Zend. The plural follows the singular too often to excite much doubt; azda = tell ye; so zdi is from az, as syodum 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.

2 The Pahlavi translates freely, bavihunam. 3 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, Zarathujtra was sent to the people. 4 I can hardly agree to the rendering ' among people who see the sun ' without a needless reconstruction of the text. The Pahlavi likewise has pavan khvarih ; for general meaning, compare Khshathroi hveng daresoi, not as equivalent however. sought and gained by me (as conquests for the cause). Give Thou this gift ! 3. (Yea, let that joy-creating one) be his possession 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 x. 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 (heavenbound) may stand upon the (certain) pathway2, 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 friendliness5 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 nazdisto (?) gehano min valman 1 darvand bakhsh&W [aiga.r zak den clarion bara yansegunyen]. 2 Fro tab vispau iTinvato fra peretum. 3 Akcu (compare the Indian ake) ; ' who approach, and are therefore evident (ashkarak) to God, and seeing Him.' Comp. ak<zu in Y. LI, 13, which has been thought a loc. * See nau. 6 To vra^. whereby that Mathra-speaker of Your truth may bring us on, and settle us, in weal and bliss x. 6. (Therefore will I incite him to his task the more. Let him indeed proclaim the righteous way 2) he who already lifts his voice in Mathras, O Ahura Mazda ! he, Zarathuitra 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-incited5 and swift6 (servants), O Ahura! would I yoke 7 on (as steeds to take their holy course toward heaven), gaining7 thereby (at last) the Bridges8 where 1 See the previous verse, where the wisher stands on the path, seeking to reach Garotfman. It seems therefore probable that toathre refers to demane garo. 2 Compare Y. LIII, 2, daungho erezuj patho. 3 As remarked, this entire piece recalls Y. XXVIII. Here the monarch is represented as speaking precisely as spokesmen are introduced in any other composition. We have no reason to suppose the piece to be the composition of some leading person other than Zarathujtra, because of the words ' let Zarathujtra speak forth my regulations.' (See page 169.) 4 Isho staungha/ a paithi. B Consider a suffix ish/i. 6 Here the Pahlavi translator gives us both text and translation, aurvato := arvand. 7 Or, ' yoke Thou, may'st Thou gain.' 8 The JTmva.f Bridge, either literally or figuratively. Compare 'the bridge of the earth' (Y. LI, 12). The crises of effort, or temptation, are meant, as the _£"inva/ 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 encouraged or reviled.

'When the soul of the pious passes over that Bridge, the width of 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 on Your Mathra-speakers for their course, then) would I (myself) approach You in the (highest) deed of worship1, and with these sacred metric feet (of Zarathu^tra 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 union 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 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 Righteousness ! 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 gains5 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, Mainyo-f Khard,* p. 134). Possibly the extension of the Bridge for the pious arose from the plural use here. 1 Compare Y. XXVIII, 3. 2 See Y. XXVIII, 9. 3 See Y. XXVIII, 2. "See Y. XL VI, 9. B The Pahlavi translator accepts a sense of acquisition here as well as of desire: Aetuno zak i valman 1 avo hu-danak pavan khvahfrno griftar homanani [mozd]. I accede to its indication, holding that gardh certainly has such an element in its meaning. (of ritual and truth I shall yet further do) on account of, (and to make full x) these (prior deeds of worship), yea, whatsoever (holy works) shine bright 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 praise, O Thou Great Giver, Lord! 11. 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 5 (to further us) which through His veritable grace is most promotive (for the cause) !

1 I can here only follow the words as they are written ; the meaning is clear enough although rather advanced. Reconstructions on a large scale are seldom of value. 2 Judging from the context, we may render a.rgaf thus. 3 The Pahlavi translator here renders as if he read usha. In Y. XL VI, 3 he translates ukhshano. Professor Wilhelm, preferring as above, still recalls the Homeric usage favouring ' increaser.' The Pahlavi has vakhshini^ar in Y. XLVI, 3. Here hosh zak 1 arus den bam I. Ner. alone understood arus. 5 An imperative has long been recognised in van'tam ; or read : ' Let him cause that which is the most furthering of deeds to grow influential through veritable grace.' So perhaps better. THE GATHA(A) vohO khshathrem This Gatha consists of the single chapter Y. LI. It has lines of fourteen syllables with caesura in the middle.

Instructions and Appeals to an Assembly of the It is hardly possible that we have here a continuous whole. The thoughts, however, harmonise well enough, and the changes give 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 Saoshyarat cried for by the Kine, looked for by Asha himself, and promised by Ahura.

5. And the men who press this prayer are, each of them, for the moment (nu/('i/), 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. XLVI, 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 his 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 Zarathartra is narrated, as in the Vendidad, here dwelling on his youth, there on his maturer manhood. 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 Zarathu^tra 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 promised recompense. 16. And as for that ^fisti, 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 JCisti in her person, as she is named in this connection.

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 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. i. The good Government (of Ahura1) 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 necessary sense. And it is especially desirable not to confound it with shoithra = kshdtra. 2 The choice one. 3 One is somewhat inclined to regard vidushemnaLr as a monstrous form of vid, which has crept into the text under the influence of the two words vidushe in verse 8, and owing to an attempt to fill out the metre, the original word having been videmnai.r. The Pahlavi gives no indication except for a form of du=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 all. Reading videmnaij 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).' produce, and help bring on (that Sovereign Power) which is the best for us at every present hour. 2. And first I will ask for1 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 (ceremonial 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 foremost 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 3) 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 yeka, with long e. Having in mind Y. XXX, 1, where Sp.'s B. reads yaeM, and reading yae^a here, we might regain the lost dual neuter of the pronoun here as in Y. XXX, 1, and so render, 'and which two things belong to thee, the possession (rule) of wealth and the blessings.' Roth, cited by Geldner, changes to ashayae\£a here and in Y. XXX, 1 ; and it is certainly striking that asha ye/'a. should occur twice. I render as above, first, as nearer our MSS., and as affording a good sense.

2 See Y. XXXI, 17. 3 See verse 5. * See Y. XXIX, 1 ; Y. XXXII. does he stand to (show us) mercy ? Whither are (Thy) Righteousness and the Bountiful Aramaiti (our Piety) approaching ? From what direction comes Thy Best Mind (to inspire and to guide) ? And whence (again), O Great Creator ! Thy Sovereign Power (to be our ruler and defence *) ? 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 controlling 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 good3; 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 Gathas. 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 fseratuy, Ar(a)maitLr, &c, taking the plurals yaso hvyen (hyen) 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 his devotion and pious supplications ; as Wilhelm justly says, the third line must apply to Ahura. 3 See Y. XLIII, 3 ; notice ahmai as referring to hoi. a false god of the Daevas 1). And this will He bestow through His divine Authority (established in preparation 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 3). 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 understanding4 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 striving sides 5, (in Thy satisfying word). And this 1 See Y. XXXI, 1 7 where the faith of the dregva;zt 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 ' probably arose the 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 (all)-wise one should speak.' 5 Or, ' from the two aram ; ' see notes on Y. XXXI, 3 and Y. XLIII, 12. 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 steel1, 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 ! 10. (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. 11. (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 Spitama 8, to Zarathustra? Who has asked his question of the divine Righteousness, (as he approached9) ?

1 Compare Y. XXXII, 7, fo'aSna ayangha (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 otherwise than by dipping, and dakhshta certainly designates a metallic instrument elsewhere ; ' sign ' is, however, the original meaning. 2 So several times; comp. Y. XXVIII, 3, where the depth is unmistakable; see also Y. XXXI, 18 with ahubu in the next verse. 3 The Pahlavi while not strictly correct, affords the indication of a causative, sudined. 4 From this verse probably arose the later association of khshathra-vairya and metal founding and forging. 5 As invoking Asha is in the antithesis, I regard asha/ as understood here. Ga/ seems a particle, but also not impossibly =ga/. As it is twice followed by te (toi), the interesting change is suggested to gate, infin. 8 Or a proper name. 7 See the third verse. 8 See Y. XLVI, 9) 14. 9 See the fourth verse. 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 Zarathustra 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's1 impure 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 ATinva/ Bridge5, as he strives by his actions, and his tongue's 1 Some other portion of the human body, suggested by the context, may be meant by aodarw. 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 : Far 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 khrusuno yehabund= utter cries : ' while his soul cries fiercely.' B The occurrence of peretau(ao) in this verse sheds light upon the pereto in the previous one. Ak<su(ao) seems to be an attracted form for a loc. as elsewhere. Perhaps it is miswritten. (cursing speech) to reach l (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 Zarathuitra declared before (to his friends who counsel with Asha), and are fitted for the cause6; Ahura Mazda will come the first 7 into His Song Home, Garo^man,

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 Pahlavi, however, indicates the reading nasvau by its nasinSnd. Does the Avesta show an original evil sense to nas=to reach? May the two nas possibly have some original connection? That hvvas .ykyaothnau 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 dathaeibyo ere.r ratum khshayas ashavau £ista (verse 5). 3 As to the grammatical structure, all depends on s<f«da. Shall we bring down noi/from the verse above ; or shall we regard senda. 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 cattle, &c. ; (sad in the sense of blessing with noi/).

4 Free. B Or, ' doctrines.' ° See the eleventh verse. 7 Alternatives would be, ' Ahura will meet these engagements (?) made when the reward was promised ;' or, ' the reward which Zarathustra promised before Ahura came into Garo^man.' Ac- 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). 16. (And one of you, the greatest, has indeed attained to that wisdom which is thus blessed with a promise), Kavi Vistaspa 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 Mathra2); 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), Frashao^tra, the Hvogva, hath presented a blest and an endeared form (his child 3) ; 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 5, and for the gaining of Asha ; (she will help the great cause).

18. Yea, that (holy) wisdom, O Gamaspa the Hvogva6 ! these (pious throngs) are choosing through cording to the general form of the Gathic sentence, koist para go more naturally together than if the force of the para was extended to £-asa/. 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. I have, moreover, more than once suspected that the origin of ' magian ' may, notwithstanding the moghu of the later Avesta, be simply this maga so often used in the Gathas to designate ' the cause.' 2 See verse 20. 3 So also the Pahlavi translator in his gloss ; aigham bartman pavan ne\rmanih bara yehabune</6. 4 So also of Zarathurtra's daughter, Y. LIII, 4. 5 Or, ' cry ye for the gaining of Asha/ as in Y. XXIX, 1. 6 Or, reading a nominative, ' Gamaspa is choosing,' which is itself 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 wishes1 receive from Thy grace 2.

19. (And this prayer is already and beforehand heard.) This established Sovereign Power the heroic (Kavi Vistaspa has given), O Maidhyo-mah the Spitama. He who is wise through the Religion, and who seeks (the true) life, he is granting it to us3; 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 seek5 for us Ahura Mazda's grace. 21. (Yea, this Kavi Vfrtaspa) 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 rapm 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 Gamaspo (nom.) is read in verse 18, ahmai might here refer to him ; ' to this one.' 4 Or, 'let them grant;' infinitive as imperative. 5 Seeking ; a dual is here disapproved by the source from which the suggestion originated.

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 \ 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 (thrones2) will I draw near with my praise ! This Gatha, named from its first words, consists of chapter LIII of the Yasna. While its matter is homogeneous with that of the other Gathas, it bears some evidence of having been composed in the latter portion of Z a rath ultra'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. Irregularities seem frequent. The composition has for its substance 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 certainly 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. otherwise divided by Bartholomae (see Arische Forschungen, 2^6V heft, s. 23). From the past form of sravi, some have thought that Zarathmtra 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 Zarathmtra's death. The expression Zarathmtri.r Spitamo also gives the impression that some heir to Zarathmtra'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 nuptials of Zarathmtra's daughter, with the mention of his name, and the reference to her ' father' as the one from whom her bridegroom obtained her, indicate that Zarathmtra may well have been still living. The later forms Zarathmtrahe and fedhro remain as the indications of a later origin than the actual period of Zarathmtra's lifetime ; but these circumstances may be owing to accidental causes.

The style has freshness and vigour throughout, and would indicate Zarathmtrian influence, if not authorship. That Zarathmtra 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 Zarathmtra'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 1 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 Zarathmtra 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 plundered (Y. XLVI, 12); he had therefore prayed that those who

had heretofore injured the holy Daena might become its disciples by a genuine conversion. 2. Having observed the fidelity of converts 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 Umk§., 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 Saoshyarct, was still at least one of his more prominent satellites, for the ancient poet goes on to address a daughter of Zarathuslra 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 DaSvas ; 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.

i . That best prayer has been answered 7 , the prayer of Zarathu.stra Spitama, that Ahura Mazda might 2 grant him those boons, (the most wished-for) which flow from the good Order, even a life that is prospered 3 for eternal duration, and also those who deceived4 him (may He likewise thus grant him) as the good Faith's disciples in word and in deed 5. 2. And may Kavi Viitaspa, and the Zarathuitrian Spitama G, and Frashao.stra too with them, offer propitiation 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). 3 I follow the Pahlavi with all ; it has hu-ahuinad'. 4 I follow the friftar of the Pahlavi, as the conversion of those formerly hostile is suggested by vauraya and Fryana, not to speak of the primary rendering of durerethm -£ikhshnusha. 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. 5 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.

6 Who was the Zarathiutrian Spitama ? Some change the text after the Pahlavi translator, reading Zarathu^tra Spitama ; but I would not follow this evil example in a first translation of a translatable text. Why should a Spitama, who was not Zarathu^tra, be called Zarathuxtrian ? Were some of the Spitamas not in sympathy with their great kinsman, Spitamas who were Mazdayasnians, but not ' of Zarathu^tra's order?' One would however suppose that some one of Zarathujtra's family was meant who occupied the position of his especial representative and natural successor. Yasna confessions1 as they render Him praise, making straight paths2 (for our going), even that Faith of the Saoshyawt which Ahura will found 3. (The master of the feast.) 3 4. And him will they give Thee, O Pouru^ista, Hae/£a/-aspid and Spitami! young5 (as thou art) of the daughters of Zarathiutra, him will they6 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 (together8), with the mind of Armaiti, most bounteous and pious ; and act with just action. 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

2 Recall the 'path made for the Kine/ and 'the way' which ' 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. 5 So more according to the hint of the Pahlavi and the statement of the Bundahij; West, XXXII, 5. So Geldner, K. Z. 28, 195. 6 Or, ' will he, the Saoshya«t, 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. 9 Varan? 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. blessing1, the pure for the pure ones, and to me (be2) the insight (which I gain from his counsel3). 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 bridegroom5), 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 it7). 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. 2 B^/=ba^lies certainly nearer than b<?e/= bava/. 3 See the previous verse. 4 Or, ' being zealous.' 5 These words do not seem adapted to the bridesmaids. 6 67aini is elsewhere used in an evil sense. 7 I can only render thus literally: From the Drug as a generous guide (I) who (compare ye in Y. XXVIII) (for) mine, (me) a watching guardian (I guide as a rathema ; nom. sing, with verbal force) increasing prosperity, i. e. progress, of the Drug I pray (forth* ; I exorcise) of the bond (?) (of the Drug) the malicious injuries* from the body or person. * yes6-para. * to 3rd pi.

8 ' 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 7. But yours be the recompense, (O ye righteous women!) of this great cause. For while lustful desire heart-inflamed from the body1 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 the difficult second line ; but the third line might be an effort (by the poet himself, or an associate, see the metrical form) to explain, or relieve, the awkward second line. Reading y^ma and rathema, and taking ^enayo as in an evil sense, with spasutha as a second plural, we might render as a question : ' Do ye, O ye twain, ye helpers of the T>rug; do ye regard promotion (as thus to be gained) ? ' But in that case verses 6 and 7 should be regarded as separated by many lost verses from the fifth verse. But is not the first line the gloss ? It is merely an address.

1 Free. 2 Lit. ' the greatness.' 3 The difficulty here lies in the first line which seems to declare a reward in a good sense. Misdem is hardly used of retribution. It must therefore be taken in a good sense. The following evil results must be supposed to have been avoided ; and ' Vayu ' to be uttered in triumph. Vayu is used in an evil sense in verse 6. If mizdem could be supposed to express retribution, then evil men and women would be threatened, and Vayu would be a cry uttered in woe. As to Vayu with his two natures, see part ii as per index. 4 The foiling of the evil here recalls adebaoma. 5 The Pahlavi translator seems to me too free in rendering za/foyaX'a (zahyaM), zanun-homand. It also makes a curious imitation of letters in geh va mar for ^maram. It is of course far from certain that he had our present text. 6 See verse 9 ; also Y. XL VI, 4. 7 Recall the delivering of the evil into the two hands of Asha (Y. XXX, 8, and Y. XLIV, 14). 8 Khruneram^a must be a gloss. battle), giving peace to our dwellings, and peace to our hamlets. Let him charge1 those deceivers, chaining death as the strongest 2 ; and swift be (the

9. Through false believers the tormentor makes Thy helpers 3 refusers 4 ; (those who once helped our heroes shall no longer give succour). The estranged thus desires, and the reprobate 5 wills it, with the will that he harbours to conquer our honour6. Where is then the Lord righteous who will smite them from life 7, and (beguile) them of license ? Mazda ! Thine is that power, (which will banish and conquer). And Thine is the Kingdom8; and by it Thou bestowest the highest (of blessings) on the rightliving poor9! 1 ' Let him " rout " or " stir " them.' 2 Comp. mazuta=the strongest in Y. XLIX, 1, 'the prevailer.' Lit. ' with the chaining of death the greatest.' 3 For narpij I can only suggest the suspiciously simple nar= hero (comp. the frequent na) and pi = nourish, support. The Pahlavi translator seems likewise to have had some such rendering in mind, for he translates dastobar. * 4 As to ri^ir, the Pahlavi translation, which is here more than usually difficult, hints in the direction above followed, by a word which I would restore as re^inend. 5 The Pahlavi translator erroneously sees ' bridge ' in pesho, or is free with his tanapuharkano homand. See Geldner, Stud. 3.

6 See Geldner, Stud. 54. 7 See Y. XLVI, 4. 8 Comp. the Ahuna-vairya which takes its last line from this place, and Y. XXXIV, 5. Vahyo is a variation for vangheus vahyo. 9 Here I have endeavoured to imitate the swing of the rhythm by breaking up the sentences, especially in the second line. Literally it would be, ' with the desire, with the virtue-conquering (desire) of the reprobate.' Such freedom as the above is often a critical necessity in the attempts to reproduce the warmth of the original. It is now hardly necessary to say that the Yasna is the chief liturgy of the Zarathiutrians, in which confession, invocation, prayer, exhortation, and praise are all combined as in other liturgies. Like other compositions of the kind, it is made up of more or less mutually adapted fragments of different ages, and modes of composition. The Gathas are sung in the middle of it, and in the Vendidad Sadah, the Visparad is interpolated within it for the most part at the ends of chapters. We have no reason to suppose that the Yasna existed in its present form in the earlier periods of Zarathostrianism, but we have also no reason to doubt that its present arrangement is, as regards us, very ancient. The word Yasna means worship including sacrifice. Introductory excerpts occur in several MSS., and are now printed by Geldner. They are to be found in Y. I, 23 ; Y. Ill, 25 ; Y. XI, 17, 18; Y. XXII, 23-27; Y. XXVII, 13, 14; Ny.I,2.

1. I announce1 and I (will) complete (my Yasna) to Ahura Mazda, the Creator, the radiant and glorious, the greatest and the best, the most beautiful (?) (to our conceptions), the most firm, the wisest, and the one of all whose body 2 is the most perfect, who 1 Or, ' I invite ; ' but the word seems equal to avaedhayema ; compare the Vedic vid + ni. Comp. also ni te vaedhayemi and ni v6 vaedhayemi in Y. I, 21, 22. The Pahlavi favours 'I invite/ 2 Not that Ahura was conceived of as having a body proper. The stars are elsewhere poetically described as his body, as other attains His ends the most infallibly, because of His Righteous Order, to Him who disposes our minds aright1, who sends His joy-creating grace afar; who made us, and has fashioned us, and who has nourished and protected us 2, who is the most bounteous Spirit3! 2. I announce and I (will) complete (my Yasna) to the Good Mind, and to Righteousness the Best, and to the Sovereignty which is to be desired, and to Piety the Bountiful, and to the two, the Universal Weal and Immortality, to the body of the Kine, and to the Kine's Soul, and to the Fire of Ahura Mazda, that one who more than4 (all) the Bountiful Immortals has made most effort (for our succour) !

3. And I announce and I (will) complete (my Yasna) to the Asnya, the day-lords of the ritual order, to Havani the holy, the lord 5 of the ritual order ; and I celebrate, and I (will) complete (my Yasna) to Savanghi and to Visya, the holy lord(s) of the ritual order. And I announce and (will) complete (my Yasna) to Mithra of the wide pastures, of the thousand ears, and of the myriad eyes, the Yazad of the spoken 6 name, and to Raman Zfoastra. divinities are said to be tanu-mathra, having the Mathra as their body ; that is, incarnate in the Mathra. 1 ' Disposing aright as to mind.' 3 Elsewhere the Sperata Mainyu is spoken of as His possession. * The Fire seems almost spoken of as one of the Amesha Spe?zta. 5 Lords of the ritual because ruling as chief at the time of their mention, and in this sense regarded as genii protecting all ritual seasons and times of their class. Visya presides over the Vis; Savanghi, over cattle. 6 Having an especial Ya^t. 4. I announce and (will) complete (my Yasna) to Rapithwina, the holy lord of the ritual order, and to Frada/fshu, and to Za^tuma, the holy lord(s) of the ritual order; and I celebrate and complete (my Yasna) to Righteousness x the Best, and to Ahura Mazda's Fire \

.5. I announce and complete (my Yasna) to Uzayeirina the holy lord of the ritual order, and to Frada^-vira and to Da/^yuma 2, the holy lord(s) of the ritual order, and to that lofty Ahura Napa/- apam (the son of waters), and to the waters which Ahura Mazda 3 made. 6. I announce and complete (my Yasna) to Aiwisruthrima (and) Aibigaya 4, the holy lord(s) of the ritual order, and to Zarathuitrotema, and to him who possesses and who gives that prosperity in life which furthers all. And I celebrate and complete (my Yasna) to the Fravashis of the saints, and to those of the women who have many sons 5, and to a prosperous home-life which continues without reverse throughout the year, and to that Might which is wellshaped and stately6, which strikes victoriously, Ahuramade, and to that Victorious Ascendency (which it secures). 7. I announce and I complete (my Yasna) to Ushahina, the holy lord of the ritual order, and to Bere^-ya (and) Nmanya, the holy lord(s) of the ritual order, and to Sraosha (who is Obedience) the blessed, endowed with blessed recompense (as a thing com- 1 Constantly associated together in the later Avesta. 2 hv=h before y.

3 As opposed to those which might belong to Angra Mainyu. 4 Or, ' who furthers life.' 5 ' Men and herds ? ' 6 ' Well-grown.' pleted 1), who smites with victory, and furthers the settlements, and to Rashnu 2, the most just, and to Arstal 3, who advances the settlements, and causes them to increase. 8. And I announce and I complete (my Yasna) to the Mahya, the monthly festivals, lords of the ritual order, to the new and the later 4 moon, the holy lord of the ritual order, and to the full moon which scatters night. 9. And I announce and complete (my Yasna) to the Yairya, yearly feasts, the holy lords of the ritual order. I celebrate and complete (my Yasna) to Maidyo-zaremya 5, the holy lord of the ritual order, and to Maidyo-shema, the holy lord of the ritual order, and to Paiti^hahya, and to Ayathrima the advancer, and the spender of the strength of males 6, the holy lord of the ritual order, and to Maidhyairya, the holy lord of the ritual order, and to Hamaspathmaedhaya, the holy lord of the ritual order ; yea, I celebrate and complete my Yasna to the seasons, lords of the ritual order.

10. And I announce and complete (my Yasna) to all those who are the thirty and three 7 lords of the ritual order, which, coming the nearest, are around about Havani, and which (as in their festivals) were 1 I should say that the suffix has this force here as in close connection with ashyo. 2 Genius of rectitude. s Rectitude in another form. 4 Literally, ' to the moon within/ showing little light. 5 See the Afrinagan. 6 The rutting season. 7 Haug first called attention to the striking coincidence with the Indian. In the Aitareya and -Satapatha Brahmawas, in the Atharvaveda, and in the Ramayawa, the gods are brought up to the number thirty-three. The names differ somewhat however. (See Essays, ed. West, 2nd edition, p. 276; see also Rv. 240, 9; 250, 2.) inculcated by Ahura Mazda, and were promulgated by Zarathustra, as the lords of Asha Vahista, who is Righteousness the Best. n. And I announce and complete (my Yasna) to the two, to Ahura 1 and to Mithra, the lofty, and the everlasting, and the holy, and to all the stars which are Spe^ta Mainyu's creatures, and to the star TLstrya, the resplendent and glorious, and to the Moon which contains the seed of the Kine, and to the resplendent Sun, him of the rapid steeds, the eye 2 of Ahura Mazda, and to Mithra the province-ruler. And I celebrate and complete my Yasna to Ahura Mazda (once again, and as to him who rules the month 3), the radiant, the glorious, and to the Fravashis 4 of the saints.

12. And I announce and complete my Yasna to thee, the Fire, O Ahura Mazda's son! together with all the fires, and to the good waters, even to all the waters made by Mazda, and to all the plants which Mazda made. 13. And I announce and complete (my Yasna) to the Bounteous Mathra, the holy and effective, the revelation given against the Daevas5; the Zarathui - 1 The star Jupiter has been called Ormuzd by the Persians and Armenians, and it may be intended here, as stars are next mentioned, but who can fail to be struck with the resemblance to the Mitra-Varuraa of the i?z'g-veda. Possibly both ideas were present to the composer. 2 Recall j^akshur Mitrasya Varuraasya Agnek. 3 The first day of the month is called Ahura Mazda. 4 The first month is called Fravashi. These are put for the particular day of celebration. 5 This was the Vendidad, the name being a contraction of vidaeva-data. It will not be forgotten that the Vendidad, although later put together, contains old Aryan myths which antedate trian revelation, and to the long- descent x of the good Mazdayasnian Faith. 14. And I announce and complete (my Yasna) to the mountain Ushi-darena2, the Mazda-made, with its sacred brilliance, and to all the mountains glorious with sanctity 3, with their abundant Glory Mazdamade, and to that majestic Glory Mazda-made, the unconsumed4 Glory which Mazda made. And I announce and complete (my Yasna) to Ashi the good, the blessedness (of the reward), and to iifisti, the good religious Knowledge, to the good Ereth^ (Rectitude5?), and to the good Rasasta/ (persisting zeal 6 ?), and to the Glory and the Benefit which are Mazda-made.

15. And I announce and complete (my Yasna) to the pious and good Blessing of the religious man 7, the holy, and to the curse of wisdom, the swift and redoubted Yazad of potency (to blight). 16. And I announce and complete (my Yasna) to these places and these lands, and to these pastures, and these abodes with their springs of water (?) 8, and Zarathujtra, although in its present greatly later form, Zarathujtra is a demi-god in it, and his name is involved in myth. 1 ' The long tradition ; ' so Spiegel. 2 From this mountain the Iranian kings were later supposed to have descended ; hence the mention of the ' glory.' 3 Observe the impossibility of the meaning ' comfort,' or mere ' well-being ' here. 4 Or possibly 'the unseized,' the Pahlavi agrift(?); Ner. agr/hitaz/j; hv&r, to eat, may have meant ' seize ' originally. 5 Ereth(? (rz'ti ?) seems without inflection. 6 The state of activity (?). 7 Shall we say, ' of the departed saint ' here ? The Pahlavi with its afkhvar points here perhaps to a better text. Recall awzhdatem-£a, awzhdaungho, awrem. to the waters, land, and plants, and to this earth and to yon heaven, and to the holy wind, and to the stars, moon, and sun, and to the eternal stars without beginning1, and self-disposing 2, and to all the holy creatures of Spe/^ta-Mainyu, male and female, the regulators of the ritual order.

1 7. And I announce and complete (my Yasna) to that lofty lord who is the ritual Righteousness3 (itself), and to the lords of the days in their duration, and of the days during daylight, to the moons, the years, and the seasons which are lords of the ritual order at the time of Havani4. 1 8. And I announce and complete (my Yasna) to the Fravashis of the saints, the redoubted, which overwhelm (the evil), to those of the saints of the ancient lore, to those of the next of kin, and to the Fravashi of (mine) own 5 soul ! 19. And I announce and complete (my Yasna) to all the lords of the ritual order, and to all the Yazads, the beneficent, who dispose (of all) aright, to those both heavenly and earthly, who are (meet) for our sacrifice and homage because of Asha Vahista, (of the ritual Order which is ' the best'). 20. O (thou) Havani, holy lord of the ritual order, and Savanghi, Rapithwina, and Uzayeirina, and Aiwisruthrima, (and) Aibigaya, (thou that aidest 1 Meaning ' without beginning to their course,' and so ' fixed ' (?). 2 Self-determining, not satellites, having the laws of their own motion in themselves.

3 The divine Order par eminence, expressed in the ritual and 4 Not ' to the chief of Havani,' possibly ' in the lordship,' the time when it is especially the object of worship. Thus each object of worship becomes in its turn a ' lord or chief of ' the ritual order.' 5 The soul of the celebrant or his client is intended. life !) if I have offended you, and thou, O Ushahina, holy lord of the ritual order ! 21. If I have offended thee \ whether by thought, or word, or deed, whether by act of will, or without intent or wish, I earnestly make up the deficiency of this in praise to thee. If I have caused decrease2 in that which is Thy Yasna, and Thy homage, I announce (and celebrate 3) to thee (the more for this) ! 22. Yea, all ye lords, the greatest ones, holy lords of the ritual order, if I have offended you by thought, or word, or deed, whether with my will, or without intending error4, I praise you (now the more) for this. I announce to you (the more) if I have caused decrease in this which is your Yasna, and your praise.