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To renew call Telephone Center, 333-8400 UNIVERSITY OF ILLINOIS LIBRARY AT URBANA-CHAMPAIGN L161—O-1096 Digitized by the Internet Archive in 2022 with funding from University of Illinois Urbana-Champaign https://archive.org/details/iranoaryantaithdOOpike_1 ah re ie ] a Lh as aiipdy al Drain Cae ¥ % 7 ewe weRaey oF TH HEC 9) 3 NS 4 UNIVERSITY QF LLINVIS Ate = Chorasmia vel 5 Gorgo = by ‘ a Attusini vel Att ili taf Lt ga ; QO. so Farintia®§s f % = oly yy Wp : i We Pty, § i le By Tw Gi ms, \ ws agai Dy et te = : . > A oe So a MaRS . = Wautac = 4 = wes baci re . : ml ru 3) eh ke . at y 4 ae lex. andria Antiochian i Ziad a : ‘aa CaN 3 \ aw, mn = awit Mara te a Battle | on \ st Me Rr sy ld j ay. Lee \ rh WA rap or Mitt Hho fee fe y swat oe \ Ne eal mit Wy ) = Na prion feito ale | = i wv oe OR. y a7 ie 2s cae dui | area post R giana fe 1 as Lav o® Pad Zaria ASPs p Byractra. @ nul °Sa ta he ae \. crag { Fo? Menage *) Fistobare ae os ae " aT mM, lip apissa sin pl gl! Ail ei 1 ( Artacoana ® Marriche < 2 Br ma aT ons @) e les 3 Sy sear” CTT Iq ons g & Chaurx® | P B& Aria uF , 1 iiss eye lel Gare yav (oy AS a bnwe ne AY Age bare y o Suupsunada 4 .! = ee = 7 : ~~ = | raved : — : ' | } 2 2 Ber cy. + _— IMPERIUM | 3 / len ee ee LC UD. | SS > ole t ze Aho in * BL adore eens eS a Anche tus Fe. Au ag = es e he OE ¢ Leatich ce °domastice Vien: cy iS Sl yi | ra, “hag Mt ook AN 4\ — ; Ps al Vy f / Ninnagera , PERSEPOLIS Fe 100 600 Boo 1906 Stadia TE © Rel Nabe Th ae 200 Wallena Romana YT) Wy ..Mlac Garorrr,. Srano-Arpan FAITH AND DOCTRINE As Contained in the Fenv-Avesta AISBERT PEK E 1874 Copyright, 1924, | by The Supreme Council, 33°, Ancient and Accepted Scottish Rite of Freemasonry, for the Southern Jurisdicton of the United States of America. ‘ LIV ayy viLNadD) THE SEVEN AMESHA-CPENTAS ~~ a A255 7. ' | ip 6 A 71 oy ie wd ‘| as adsl hig fies h | Wee oe eels Ae oe a ee) ohm FOREWORD. pe a | Such words as ‘“‘colour,’’ ‘favour,’ “honour,’’ ‘labour,’ ‘‘saviour, dour,” * splen- vapour,” ‘‘vigour,’’ and such other like words as “‘unfavourable,”’ etc., are printed as they were spelled by the author more than fifty years since, when such spellings were proper. Suppose, if one can, that the immortal works of Shakespeare had remained unpublished until to-day—those works to which English literature owes so much—those works which opened the souls of men— which did so much for civilization through the genius of this great drama- tist and historian as shown in his exposition of the character and passions of humanity. Our great apostle cultivated another field, a new and almost sacred field of intellectual endeavor. He knew, as well as did Max Miiller, that the Proto-Aryans and the Indo-Aryans were our physical, linguistic and philosophical ancestors; and he knew that the monotheistic Irano-Aryans were our religious, religio-philosophical and spiritual ancestors; and with his transcendent genius he places before our mental vision the habitat, migrations and early pre-historic history of these our ancestors. He made his own environment, struggling in an isolated life, though filled with the highest dignity, that of ennobling genius, happy in the thought that he would give us something by which we might be made much happier and better men, and that he might live in our memories for what he had been to us and for us. _ These pages show his familiarity with the work of: Anquetil duPerron, Benfey, Bleeck (translation of Spiegel), Bopp, Bunsen, Burnouf, Haug, Muir, Miiller, Neriosengh, Panini, the Rawlinson brothers (Sir Henry and Mr. George), Roth, Spiegel, Westergaard, Whitney and Windisch- mann. He, who had written poems on the gods of Grecian mythology before he was twenty years of age, which poems were accorded high praise in Blackwood’s Magazine, and who was thoroughly familiar with the works of Plato and Philo in the original Greek, who was thoroughly familiar with the works of the Church Fathers and with those of the Christian and Pagan historians, may well be regarded as familiar with classical Greek; who had translated the Pandects of Justinian and the Maxims of the Roman Law, might well be regarded as familiar with Latin; who had, more than fifty years ago, written a translation of and Commentary on the Hebrew Kabalah, as a Hebrew scholar; whose translation of and Com- mentary on the Vedic Hymns, in twenty large volumes, won for him fame as one of the greatest Sanskrit scholars of his period; whose Lectures on the Aryas in eight goodly volumes (four on the Irano-Aryans and four on the Indo-Aryans) and other works like the present one show that he had well earned the title given him forty years since as “‘the greatest living Orientalist.”’ The task which he had assigned himself in this work was to search out all the evidence which his phenomenally well-stored mind and his well- schooled powers of discriminative analysis could bring to bear upon this great problem of religious philosophy, which so fascinates every thoughtful person. Having been a Chief Justice of a Supreme Court; he had been schooled to weigh evidence. The quotations from the Bible, written before the publication of the Revised Version, are’ evidently frequently from the Hebrew or Greek editions of the Books of the Bible, or from the Vulgate. Should there arise a question of the rendering of passages in a more or less fragmentary manner, written in a language of which there was no dictionary in existence, the reader should consider the rendering of the Pentateuch written before the days of Masoretic points, when even highly skilled Hebrew scholars could not agree as to passages. This is not a book to be read cursorily.: It is not difficult to realize that in such a combination of quotations, extracts, paraphrases and commentary, written rapidly, with quill pens of his own make, in a small, cursive hand, the transcriber may have occasionally failed to give due credit for authorship. Those who knew the General and his literary habits, know how foreign and detestable to him was plagiarism. The writer, who has attempted to transcribe faithfully this great Work, filled with reverence for the memory of its gifted author, desires that all sins in this category in this work be ascribed to M. W. Woop, Transcriber. September, 1924. PREFATORY. I appended to the Work on The Faith and Worship of the Aryans, a chapter upon the Zendic Compositions contained in the collection known as the ‘‘Zend-Avesta,’’ the more recent correct name for which is the ‘“Avesta-Zend.’’ The slight examination which I then made of these most ancient embodiments of Aryan thought, so interested me as to persuade me to a more careful and extended one; and has resulted in this attempt partially to discover their meaning. It is to be a book chiefly of conjectures and suggestions. I make no pretensions to any critical knowledge of the Zend or Bactrian language, and have for the most part had, as aids to interpretation, only the English text, furnished by Bleeck (from Spiegel) and by Dr. Haug, with the notes accompanying their translations. Therefore I know, of course, that this work can be of no great value; and can only hope that it may be found to contribute something towards correct interpretation of these old and muti- lated monuments of the Aryan race. I daresay that my conjectures will be often found to be over-bold, but I will not apologize for that, where conjecture is so often the forced resource for interpretation. Few names of antiquity are oftener mentioned than that of Zoro- aster; few ancient Orders of Priests or Men than the Magi; and every man of moderate acquaintance with the ancient religions has read of Ormuzd and Ahriman, the rival principles of good and evil, light and darkness; of the creative word Hopover, and the Amshaspands, Devs, Izeds and Ferouers, and of Zeruane Akherene, the primal Time, of Mithra the Sun-God, and Sosiosch the Saviour to come. The Persians were conquered by and received their religion from the Medes, who were Aryan emigrants from Bactria. The earliest account of the religion of the Magi given by a Grecian writer is that by Herodotus, in Book 1, Chapters 131-2. He says: I know that the Persians observe these customs. It is not common among them to have idols made, temples built, and altars erected; they accuse of folly those who do so. I can account for that, only from their not believing that the Gods are like men, as the Hellenes do. They are accustomed to bring sacrifices to Zeus on the summits of mountains; they call the whole circle [hemispherical vault] Zeus. They bring sacrifices to the sun, moon, earth, fire, water, and winds, these originally being the only objects of worship; but they accepted from the Assyrians and Arabs the worship of Aphrodité, the Queen of Heaven, whom the Assyrians call Myletta, the Arabs Alitta, the Persians Mitra. The Persians bring sacrifices to the aforesaid gods in the following manner: They neither erect altars nor kindle fires when they are about to bring a sacrifice. They neither use libations, nor flutes, nor wreaths, nor barley; but when any one desires to bring a sacrifice he then carries the sacrificial beast to a pure spot, and after having twined round his turban a great many wreaths of myrtle, in prefer- ence to any other leaf, he invokes the Deity. The sacrificer ought not to pray only for his own prosperity; he must also pray for the welfare of all the Persians, and for the King, because he is included among them. When he has cut the animal into pieces, he then boils its flesh, spreads the softest grass he can get, especially preferring clover, and places the pieces of flesh on it. After having made this arrangement, one of the Magi who is present sings a theogony, as they call the incantation. Without one of the Magi no sacrifice can be brought. After wait- ing a short time, the sacrificer takes off the pieces of flesh, and uses them as he likes. [This custom is still maintained by the Parsees. The offering is first con- secrated by the Priest, then left for a short time near the fire, and finally taken off by the sacrificer, to be used by him. It is never thrown into the fire. Havg.] He also says that they believed Fire to be a God, wherefore Cam- byses committed a great sin in burning the corpse of the King Amasis. Lying was regarded by them as the most discreditable thing, and next to it the incurring of debt, chiefly for the reason that the debtor is often compelled to tell lies. They would not spit into or wash their hands in a river, nor allow any one else to do so; for they paid a high reverence to rivers. It is useless to quote what is said by other Greek writers or by those of Armenia or the Mohammedans, in regard to the tenets of the Persian faith; since these had greatly changed after the times of Zarathustra and his disciples and immediate successors. They will be found quoted by Dr. Haug, in Chapter 1, of his ‘‘History of the Researches into the Sacred Writings and Religion of the Parsees,’’ which forms the first part of his Essays on the Sacred Language, Writings and Religion of the Parsees, pub- lished at Bombay in 1862. We must’ascertain what the original tenets of the religion of the Irano-Aryans were from the Zend-Avesta itself, and — from the oldest compositions of that collection. Dr. Haug divides the languages of Persia, commonly called Iranian, into two divisions: : 1. Iranian languages in the strictest sense. 2. Affiliated tongues. The first division comprises the ancient, middle age and modern languages of Iran, i.e., of Persia, Media and Bactria, or chiefly of those countries which are styled in the Zend-Avesta the Aryan countries (Airydo Danhdvé). We may class them as follows: (a) The East Iranian or Bactrian branch, extant only in the two dialects in which the scanty fragments of the Parsee Scripture are written. The more ancient of them may be called the Géthdé dialect, because the largest and most important pieces preserved in this peculiar idiom are the so-called Gathas or songs; the younger, in which most of the books which now make up the Zend-Avesta il are written, may be called ancient Bactrian, or the classical Zend language, which was for many centuries the spoken and written language of Bactria. : The Bactrian languages seem to have been dying out in the third century, B. C., no daughter of them having been left. Zend, Dr. Haug says elsewhere, is quite a pure Aryan dialect, the elder sister of Sanskrit, but not of the Sanskrit of the Veda. He says further: (b) The West Iranian languages, or those of Media and Persia. They are known to us during the three periods, antiquity, middle ages and modern times; but only in one dialect, viz.: that which at every period served as the written language, throughout the Iranian provinces of the Persian Em- pire. . . .. Of the ancient Persian, a few documents are now extant in the cuneiform inscriptions of the kings of the Achemenian dynasty, to be found in the ruins of Persepolis, on the rock of Behistun, near Hamadan, and some other places of Persia. This language stands nearest to the two Bactrian dialects of the Zend-Avesta, but shows, however, some peculiarities. . ... It is un- doubtedly the mother of the modern Persian; but the differences between the two are nevertheless great; and to read and understand the cuneiform inscriptions, written in the ancient Persian, the Sanskrit and Zend, although they are only sisters, have proved to be more useful than its daughter, the modern Persian. The Pehlevi, that form of the Persian tongue current in Persia dur- ing the Sassanian rule (235-640, A. D.), and into which the chief parts of the Zend-Avesta (Yacna, Vispered and Vendidad) and some minor pieces were translated, is the language of the Bundehesh and other books, and, with variations, of many coins and inscriptions. It is a mixture of Semitic and Iranian elements, the Semitic part being always identical with Chaldee forms and words, and the Iranian with Persian. The non-Iranian element is called by the Parsee Priests, Huzvoresh or Huzvaresh. About 700, A. D., the Pehlevi ceased to be a living language, by the restoration of pure Iranian words, and the extermination of the foreign Huzvoresh words, in writing commentaries on religious subjects. The restored lan- guage, so purified, was called Pazend. This was used from 700 to I100, A. D., when modern Persian took its place, a vast number of Arabic words being incorporated with the Pazend or Parsee tongue, which still form an inseparable part of the language. It is also to be noted that the Semitic influence caused the Zend to be written, like Hebrew, from right to left, while the Sanskrit is written from left to right. Dr. Haug thinks that: the chief reason of the grammatical defects of the present texts of the Zend-Avesta is owing to the want of grammatical studies among the ancient Persians and Bactrians. The Zend.is a highly developed idiom, rich in inflexions, in the verbs and nouns. In the former, where three numbers and eight cases can be distin- iii guished, it agrees almost completely with the Vedic Sanskrit; and in the latter it exhibits a greater variety of form than the classical Sanskrit. Besides, he says, we find a multitude of compound words of various kinds, and the sentences are joined together in an easy way, which is apt to contribute largely towards a quick understanding of the general sense of passages. It is a genuine sister of Sanskrit, Greek, Latin and Gothic; but we find her no longer in the prime of life; she is presented to us rather in her declining age. There is every reason [he thinks], to believe that the grammar of the Bactrian language was never fixed in any way by rules, as the Sanskrit was; so that corruptions and abbreviations of forms were unavoidable, and almost all knowledge of the exact meaning of the terminations died out, when the ancient Iranian languages underwent the change from inflected to uninflected ones. After that, the Priests, ignorant of grammar, merely copied out the Zarathustrian books mechanically, or wrote them out from memory, of course full of blunders and mistakes; for which reason the copies now in use are in the most deplorable condition as regards grammar. In the translations by Bleeck, from the German of Professor Spiegel, of the Avesta-Zend, the different portions are not arranged according to their age. First comes the Vendidad (vi-Daévo-datem, what is given against Daevas), in 22 Fargards, or chapters; which is followed by the Vispered (said by Spiegel to mean ‘‘all Lords” or ‘‘to all Lords,” invocations being understood. Haug says it is Vigpé ratavd, meaning ‘“‘all heads’’), a collection of prayers, composed of 23 chapters according to Haug, and of 27 according to Spiegel. Then follows the younger Yagna, in 27 chapters; and then seven Gathas (hymns, songs, or odes), numbered as chapters of the Yacna from xxviii. to lv. They are the Gathads Ahunavaiti (Yag. 28 to 34); Haptanhaiti (35 to 41); Ustvaiti (42 to 45); Cpénta Mainyf (46 to 49); Vohu-Khshathra (50, 51); Vahistoisti (52); and the Airyana Ishyo (53 to 55). Then follow the Crosh Yasht (56), and Yacna (57 to 71). Last is the Khudah Avesta, containing among other pieces, twenty Yashts (yest, ‘worship by prayers and sacrifices’), addressed to and lauding various Deities, and containing many Aryan legends. But of all these, the Gathads are very much the oldest. Anquetil’s translation, Dr. Haug says, may, in the Vendidad and other books, serve as a guide for ascertaining the general sense; but in the Gaths, he is utterly insufficient as a guide even for that. ‘‘The chief reason,” he says, “is the peculiarity of this portion as to language and ideas. They contain no description of ceremonies and observances, as the Vendidad does, nor any enumeration of the glorious feats of angels, as the Yashts do, but philosophical and abstract thoughts, and they differ widely from all other pieces contained in the Zend-Avesta. As they have been unintelligible to the Parsee priests for several thousand years, we cannot expect Anquetil to have given a faint approximate statement of their general contents.” iv We shall see hereafter that Dr. Haug has a wholly different general idea of these compositions from that of Professor Spiegel, and that the rendering of almost every verse by one is widely different from that of the other. Whether they contain philosophical and abstract thoughts, and are correctly understood by either translator, and if so, by which, we must endeavour to discover. Meanwhile, I may say here, that I am satisfied, from internal evi- dence amply furnished by the Hymns themselves, as I understand them, that Dr. Haug is correct in saying and repeating at pages 39, 115, 138 and 218 of his Essays, that ‘the Gathas contain the undoubted teaching of Zarathustra himself, as he imparted it to his disciples;’’ and that the five Gathas, Ahunavaiti, Ustvaiti, Cpénta Mainyus, Vohu-Khshathrem and Vahistoistis, really, as cannot be doubted, contain the sayings and teach- ings of the great founder of the Parsee religion, Zarathustra Cpitama himself. ‘‘While the other parts,’’ he says, are nowhere said to be the work of Zarathustra Cpitama himself, he is, in the Crosh Yasht distinctly and expressly mentioned as the author of these ancient and sacred songs. Whereas in the other works of the Zend-Avesta, Zarathustra is spoken of in the third person, and even occasionally invoked as a divine being, in the Gathas he speaks of himself in the first person, and acts throughout as a man who is commissioned by God to perform a great task. We find him placed among men, surrounded by his friends, Kava-Victacgpa, Jamaspa and Frash4ostra, preaching to his countrymen a new and more pure religion, exhorting them to leave idolatry and to worship the living God only. And we shall find, I think, that these Gathds are really patriotic effusions, intended to arouse and unite the Aryan population against the Infidels from the North who had invaded and conquered the country or a large part of it; and the revolted indigenous Turanians who had allied themselves with him, that Zarathustra succeeded in inspiring with courage and the fervour of religious zeal the lukewarm and disheartened of the oppressed Aryans, was himself a brave soldier and skillful leader, and not a Priest, and finally, achieving complete victory, became the King of the Mother Country and its Colonies. The Yacna Haptanhdaiti, which Spiegel includes among the GAathas, as the third, is to be distinguished, Haug thinks, from the Gathas, though written in the Gatha dialect, and undoubtedly very old. There is no sufficient evidence, he thinks, to trace it to Zarathustra himself. It is not praised among the Gathas, in Fargard xix. of the Vendidad, and in Yacna lxx., ‘‘all five Gathas’”’ only are spoken of. And, besides, Zarathustra not only does not speak in it, but Mazda and Zarathustra are praised in it together. Haug points out the principal differences between the Gatha dialect and the classical Zend, and concludes that its grammatical forms evidently represent a more primitive state of the Bactrian language, nearer to its Aryan source; and that other features “indicate a more ancient stage of language in the Gatha dialect than we can discover in the common Zend.” But the two, he thinks, ‘‘represent one and the same language, with such changes as might be brought about within the space of one or two cen- turies;’ wherefore, he thinks the Gatha dialect to be only one hundred or at the utmost two hundred years the older. The Gathds are metrical pieces, that were sung; and the metres used in them are of the same nature as those that are found in the Vedic hymns. There are no rhymes, and the syllables are merely counted, without much attention being paid to their quantity. Each of the five Gathas exhibits a different metre, verses of the same metre being put together, irrespective of their contents. The first Gatha contains verses, each of which consists of 48 syllables; in the second, the metre is of 55; in the third, of 44, etc. The number of syllables is not always strictly ob- served; there being now and then, one less or one more. In the first Gatha, each verse consists of three lines, each line comprising sixteen syl- lables. In the second, there are five lines in each stanza, each of eleven syllables; in the third, four, each of eleven syllables; in the fourth, six, each of seven; and in the fifth there are various metres. The Yacgna Haptanhaiti, or “Book of Seven Chapters,’ is next in antiquity to the Gathas, and appears, Dr. Haug says, “‘to be the work of one of the earliest successors of the Prophet, called in ancient times ‘Zarathustra’ [which he insists is a dynastic or family name, like ‘Pha- raoh,’ borne by his successors as well as himself], a ‘Zarathustrétema,’ who, deviating somewhat from the high and pure monotheistic principle of (pitama, made some concessions to the adherents of the ante-Zoroas- trian religion, by addressing prayers to other beings than Ahura Mazda.” The language in which these books are written is erroneously called ‘Zend.’ Its proper name is Iranian. ‘“‘Zand”’ or ‘‘Zend’’ was a translation or commentary on the Avesta, and in the Pehlevi translation of the Yacna, the scripture is, if mentioned, always denoted by ‘‘Avesta-Zend,” showing that the Zend was regarded by the translators as part of the scripture. “Zend”? never was a name of the people or the language. The proper name of the people, indeed, was ‘‘Arya,”’ as that of the people of the Pun- jaub was. It was the name of the race; and I style the two branches “Indo-Aryan” and “Irano-Aryan.”’ We dare say [Dr. Haug remarks], that Zend as well as Avesta is preserved to a certain extent, and to be found in the texts which now go by the name Zend-Avesta. .... The Avesta is to be found chiefly in Yagna (or Szeshne), vi while all the other books represent pre-eminently (not exclusively) the proper Zend literature. The Pehlevi translators, he says, used the denominative, Avesta u Zand. The Vendidad, Haug thinks, is the joint work of the successors of Zarathustra Cpitama, the Supreme High Priests of the Iranian community. The Chief High Priest is called, in the Vispered, Zarathustrétem6, which word literally means (tema being the superlative affix), the greatest Zarathustra. The works of these successors of the Great Leader and Liberator are almost equally revered with those of himself; and the Yacna Haptanhaiti is often named particularly, by itself, in the later writings, and styled ‘“‘Holy,” and ‘‘Victorious’’—meaning that it has an inherent efficacy to give victory and success. The Yashts are analogous to the Puranic literature of the Brahmins. They consist chiefly of two classes of works; I, Songs; and 2, Conversa- tions with Ahura Mazda. They contain fragments of ancient epic poetry or ballads of the Bactrian Aryans, such are also to be found in the younger Yacna and Vendidad. In the present form, the Yashts, though contain- ing many fragments of more ancient compositions, and really ancient legends, are the most modern portions of the Zend-Avesta, and were com- posed when the religion taught by Zarathustra had greatly degenerated, partly by intermixture with the religions of the people of the countries conquered by the Aryans; partly by that natural process whereby phrases misunderstood cause the creation of mythological fables and the advent of new Deities, and partly, perhaps, by the popular demand of the Aryan common people themselves, for the restoration to their old places as Deities, of stars and other supposed potencies of nature. Thus, Mithra (the Sun), Ardvicfira, the goddess of water or rivers, Drvacpa, Rashnu, and the stars Tistrya, Vanant, Haptdiringa, etc., came to be worshipped as Deities, and are celebrated in the Yashts, as well as Ahura Mazda and his Emanations or Hypostases, the Amésha Cpéntas. Not the least trace of any adoration paid to these new Deities is found in the Gathas. Dr. Haug thinks that the Yashts had their origin from 350 to 450 years before Christ. He assigns a not much /ater date than 1200, B. C., to the Gathas, and fixes that of the much larger part of the Vendidad at 900 or 1000, B. C.; and that of the younger Yagna at about 700 to 800. But he also says that the ancient Iranian literature was, of course, the work of centuries; that the different parts of it bear the same relation, the younger ‘to the older, as the Talmud and the books of the Old Testament other ‘than the Pentateuch do to the Pentateuch itself; that the sacred literature of the Jews, from the early times of Moses (1300 or 1500 before Christ) to Vii the close of the Talmudic literature (960, A. D.), comprises a space of about 2400 years; and that, if we were to apply the same calculation to the Zarathustrian literature, its beginning would be imputed to as early a date as 2800, B. C., which would not in the least contradict the statements of the Greeks, as to the time at which Zarathustra lived. I think that the Gathdas are much older, even, than that, and perhaps older than the Rig Veda. They were certainly composed in Bactria, not very long after the Irano-Aryans crossed the Oxus and settled there, and when Bactria was the Mother Country, and it and its Colonies were under one government; when Media had not been reached by any stream of Aryan emigrations, and consequently long before the Medo-Aryan race was in existence, and longer still before that race conquered Persia and afterwards Assyria. Dr. Haug is of opinion that the number of Zarathustrian books was very considerable, and that most of them are lost. The names of all the books, with short summaries of their contents, are still extant. The whole scripture consisted of twenty-one parts, called ‘‘Nosks’’ (nacko), each one containing Avesta and Zend, 1. e., the original text and a commentary on it. The names of the sections, and the number of chapters in each, with a short statement of the chief contents are still extant; and Dr. Haug gives them at page 125, according to the reports of them to be found in the Rivayats (collections of correspondence and decisions). The whole num- ber of chapters is 815. Dr. Haug remarks that thousands of Brahmins are now living, who are able to recite, parrot-like, with the greatest accuracy, even as to accents, without any mistake, the whole of one of the Vedas [and that we must therefore admit], that the same could have been the case at those early times to which we must trace the origin of the Zarathustrian religion. As long [he remarks] as the language of the songs or prayers repeated was a living one and perfectly intel- ligible, there was no need of committing them to writing; but as soon as it had become dead, the aid of writing was required, in order to guard the sacred prayers [and songs} against corruption and mutilation. That [he says] was, in all proba- bility, the case already, a thousand years before the beginning of our era. It may be added that if the old Vedic Hymns could be preserved a thousand years, as they certainly were, without writing, by the memories of men, so could the Gath4s of Zarathustra; and that either could as well be so preserved two, three or four thousand years as one thousand. That the oldest Vedic Hymns were composed several thousand years before Christ, I think there is no doubt; and I believe the Gathas to be even older than these. Dr. Haug explains the belief of the ancient Greeks and modern Parsees in the Zarathustrian authorship of the whole Zend-Avesta, by considering the name Zarathustra (corrupted by the Greeks into ‘‘Zoroas- Vili ter’’), not as the proper name of one individual only, ‘‘but as that of the Spiritual heads of the religious community of the ancient Persians in general.’’ Every High Priest, he thinks, was believed to be the successor of Zarathustra Cpitama, and to have inherited his spirit, so that his utter- ances came to be considered as sacred and divine as those that are with reason to be ascribed to the founder alone. Dr. Haug considers Gpitama to be a family name, which, he says, is given to the Hechataspas also [Yagcna xlvt. (xlv. Spiegel) 15] who seem, therefore, to have been his nearest relations. His father’s name was, according to the younger Yacna and Vendidad, Pdéurushacpa; and his daughter is mentioned, while her name is Pouruchicta, by the two names [Yac. litt. (lit., Spiegel) 3], Héchatagpana Cpitami, which can be inter- _ preted only as “‘belonging to the Cpitama family of the HéchatAcpa line- age.’ But Spiegel everywhere renders Cpitama as the adjective ‘‘Holy”’; and I do not find any other Zarathustra anywhere spoken of in the Avesta- Zend than the original Bactrian Hero and Liberator, the original Teacher of the Ahurian faith. The word is, in fact, an adjective, in the superlative degree, and means ‘‘most noble.” oom ea _ ~ pelt. ow joapld d | an aiaso’ Tnoionas .- eeeotoueuld ad as beaver “al = ahh airl dent 0g, tbtiqe ith bonis shelve a, hols seus an omiveb, bags be i ‘ i 00kg ‘ othe ait. ‘oldu tere, viirrrast m5 0) 199< orl Wiel (lagonye thx. } i toh / hw AML .t yodipb ethh eka. UMS. 5 Heys few). bt —— COuTLN. awl unt yu deutog otal od nao ive ice f -oftil ecpod cdo oth ookt to ar Bmiesiqg') 3 ry mea ee 2 fer - 4. pO? esremspbe ithe 265; re een 9 adam A oda oe! doce oedwienes sae lone E ipoiginoeds aia | ov tinh aque stil ttt i riiost be at Pe : : Ags ie 2 me i > 7 ee* lal — 0% rye q nS va Rp -« a, pee.’ 614 COD ce 6 af «© Vay POPC ue we” a “haw, | «ei \ is Gadi )ie q ith Qnee ; : De; Heng svpieae thy Yee i) | Portis te €e ; fw oe . rhage ede Raeeprs (Im MS (¢97 a8ed ‘saysupasay upHgnsg Ss JaaspueT WO01,,) ‘ YHANITAO NVINOTAUVE Parte hae) | POev! ; “Mylo e6G1 7] wn I i fe Rs 7 ~y Ts é » > } 13" —e—— — 7h q. ‘ 4« PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA. The written text of the Zend-Avesta is to be referred to the reign of Ardeshir Babegan, originally a Persian officer of royal descent, who, serving in the army of Artaban the Parthian, revolted, and succeeded in relieving Persia of the Parthian yoke, and re-establishing the ancient Empire, about 226 years after Christ. The history of Persia as an independent nation had then been a blank for five hundred years; it having been divided into petty kingdoms, ruled over first by the Greeks and then by the Parthians, from een) B.C., to 226, A. D. The first care of Ardeshir was to restore the national religion to its primitive splendour; to effect which he summoned the Mobeds to collect the writings and traditions of the ancient faith. The language of the Avesta had long before ceased to be spoken. The Mobeds discharged their task honestly, without interpolating any new doctrines of their own. Occasionally, when the original text was imperfect, they introduced a few words to connect these; but these, Professor Westergaard says, are merely simple clauses or introductory words, partly found already in the ancient texts; and even these betray a want of real knowledge. We may therefore [Mr. Bleeck says, in his introduction to his translation of the German version of the Avesta of Professor Spiegel], consider it certain that the text of the Avesta which we now possess is such as had been preserved by tradition from a very early period, and that, whatever may have been its imper- fections, it is at least genuine. Unfortunately, the imperfections are very nu- merous. Professor Miiller says (Lectures on the Science of Language, New York Ed. of 1869, 7. 205): It was chiefly through the Sanskrit, and with the help of comparative philology, that the ancient dialect of the Parsis or Fire-worshippers was deci- phered. The manuscripts had been preserved by the Parsi Priests at Bombay, where a colony of Fire-worshippers had fled in the tenth century. Other settlements of Guebres are to be found in Yezd and other parts of Kerman. Professor Whitney says (Oriental and Linguistic Studies, 1 53), that when these communities in Kerman and Yezd were visited in 1843, by Westergaard, he found them in the lowest state of decay, and fast becom- ng extinct by conversion to Mohammedanism. He says: They had almost lost the knowledge of their religion; they had but few manuscripts, and among these nothing that was not already known; they had forgotten the ancient tongues in which their scriptures were written, and were able to make use only of such parts of them as were translated into modern Per- Ridit. In another century, the religion of Zoroaster will probably have bo IRANO-ARYAN FAITH AND DOCTRINE become quite extinct in its native country, and will exist only in the Indian colony; but it has lived long enough to transmit as an everlasting possession to the after- world, all that has for centuries been in existence of the old and authentic records of its doctrines; and having done that its task may be regarded as fulfilled, and its extinction as a matter of little moment. Respecting the region [the same writer says (p. 166)], in which the Avesta had its origin, we may speak with more confidence; it was doubtless Bactria and its vicinity, the Northeastern portion of the immense territory occupied by the Iranian people, and far removed from those countries with which the Western World came more closely into contact. To give in detail the grounds upon which this opinion is founded, would occupy too much time and space here; they are, briefly stated, the relation which the Avestan language sustains to the Indian and to the other Persian dialects, difference of religious customs and institutions from those which we know to have prevailed in the West (as, for instance, that the Avesta knows nothing of the Magi, the Priestly caste in Media and in Persia proper), the indirect but important evidences derived from the general character of the texts, the views and conceptions which they represent, the state of culture and mode of life which they indicate as belonging to the people among whom they originated; and, especially the direct geographical notices which they contain. During the long interval of neglect and oppression [which ended with the overthrow of the Parthian rule, and the establishment of the Sassanian dynasty], say the traditions, the sacred books, even such as were saved from destruction by the tyrant Iskander [Alexander], had become lost, and the doctrines and rites of the Zoroastrian religion were nearly forgotten. King Ardeshir gathered from all parts of the land a great assembly of Mobeds, to the number, according to some, of fifty thousand, and from their memory and recitation of the scriptures, so much of the latter as was not forgotten was again collected and committed to writing. This, too, is a notice which there is much reason for believing to be in the main authentic. The whole state and condition of the collection, as it exists in our hands, indicates that its material must have passed through some process anal- ogous to this. The incomplete and fragmentary character of the books that compose it, the frequent want of connection, or the evident interpolations of longer or shorter passages, the hopelessly corrupt state of portions of the text, the awkward style and entire grammatical incorrectness displayed by others, all go to show that it must be, in some measure, an assemblage of fragments, combined without a full understanding of their meaning and connection. To this is to be added the evidence afforded by the alphabetic character in which the texts are written. The Avestan character is of Semitic origin, akin to the Syriac alphabets of the commencement of the Christian era, and closely resembling that of the inscriptions and upon the coins of the earliest Sassanids, of which it seems a developed form. It cannot, then, have been from the beginning the medium of preservation of the Zoroastrian scriptures, the Avesta cannot have been written in it before the time of Christ. But it is a very difficult matter to suppose a deliberate change in the method of writing a text esteemed sacred, unless when peculiar circumstances require or strongly favour it. The character comes to par- take of the sanctity of the matter written in it, and is almost as unalterable. It could hardly be, excepting when the body of scripture was assembled and cast into a new form, that it should be transcribed in a character before unused. The Sassanian reconstruction of the Zoroastrian canon, and its committal to writing in an alphabet of that period, must probably have taken place together. PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA a The oldest existing manuscripts of the Avesta date from the early part of the fourteenth century, or not less than a thousand years later than the compilations, and most of them are considerably more modern, and, Professor Whitney says: They all offer the same text, there are indeed very considerable varieties of reading among them, as regards the orthography and the division of the words, so that not unfrequently different grammatical forms and different combinations seem to show themselves; yet, sentence by sentence, and page by page, they are found to agree in presenting the same matter in the same order; their disagree- ments are to be charged to the ignorance and carelessness of the copyists. They all represent a single original. So that we have in our hands nearly or quite all the scriptures recoverable when their recovery was attempted. Of the Zend language itself, Professor Max Miiller (Chips, 7. 81, et seq.) says. P Here, comparative philology has actually had to create and re-animate all the materials of language, in which it has afterwards to work. Little was known of the language of Persia and Media, previous to the Shahnameh of Firdusi, com- posed about 1000, A. D.; and it is due entirely to the inductive method of compar- ative philology that we have now before us contemporaneous documents of three periods of Persian language deciphered, translated and explained. We have the language of the Zoroastrians, the language of the Achemenians, and the language of the Sassanians, which represent the history of the Persian tongue, in three suc- cessive periods. . . . . All now rendered intelligible by the aid of compar- ative philology, while but fifty years ago their very name and existence were questioned. I interpose here the following, from Mr. Bleeck’s introduction to the translation of the Zend-Avesta. The Achemenian dynasty fell in 331 B. C. The Sassanian rose with Arde- shir, in 226 A. D. Thirty-one kings comprised it, and extended its empire, until, in the reign of Nushirwan the Just (A. D. 531 to 579), it reached from the banks of the Phoses to the shores of the Mediterranean, and from the Red Sea to the Jaxartes and the Indus. The last of the dynasty ascended the throne in 632, A. D. In his reign the Mohammedan invasion occurred, which swept away forever the dominion of the followers of Zarathustra, in 641, A. D. Ina short time, the Zarathustrian religion was almost rooted out of Persia, and the Parsees were confined to the oasis of Yezd, though a secret attachment to the religion o their ancestors lingered for many years among the landed nobility of Persia, particularly in the Eastern Provinces. About the middle of the seventh century, and a century later, the Parsees emigrated to India, and for more than a thousand years may be said to have been all but unknown to Europe. Their ancient language, the Zend, remained in obscurity for upwards of a thousand years, and had become almost extinct, when it was brought to Europe. It is now (1864) rather more than a century ago that a young Frenchman, by name Anquetil du Perron, happened to see a few pages in the Zend character, which had been copied from the Vendidad Sadé in the Bodleian Library (procured 4 IRANO-ARYAN FAITH AND DOCTRINE at Surat in 1718). He immediately conceived the idea of going out to India in search of the original Zend writings; and having no other means of making the journey (a long and hazardous one in those days), he actually enlisted in a Regi- ment about to proceed to India. His friends now took his cause warmly in hand, and he was soon released from his enlistment, and sent out to India with a pension from the king, to enable him to prosecute his design. After various adventures, Anquetil was successful in his attempt: he pro- cured copies of the Avesta and other works relating to the Zarathustrian religion, made translations with the help of the Destur Darab, and returned in triumph to Europe. His translation of the Avesta was published, being, of course, very defective, and the only wonder being that he was able to produce any translation at all, his teacher, the Destur Darab, possessing no grammat- ical knowledge of the Zend, and he and Anquetil communicating with each other through the medium of Persian; the case thus resembling that of a man attempting to teach a language which he does not understand himself, by means of a language which his pupil understands but indifferently. Anquetil returned from India in 1762, his book was published in 1771, and a German translation of it by Kleuker appeared in Germany in 1781. For many years after this, the study of Zend made scarcely any prog- ress. Erskine and some scholars regarded it as merely a corruption of Sanskrit, and this opinion was pretty generally received, until Professor Rask completely overturned it, and proved that Zend, though allied to Sanskrit, was a distinct language; and further, that modern Persian was derived from Zend as Italian is from Latin. His treatise, in Danish, was translated into German by Von der Hagen, and published in 1826. But the real founder of Zend philology was Eugene Burnouf, whose “Commentaries sur le Yagcna,” and ‘Etudes sur le langue et les textes Zends”’ are a monument of patient learning and critical acumen. He compared Anquetil’s translation with the Sanskrit version of Neryosengh, and carefully analyzed every word of the original Zend. His labours extended over a period of more than twenty years (1829-1852), during which time other scholars began to apply themselves to the study of the Zend. The discovery that it was one of the languages of the cunei- form inscriptions gave a fresh importance to the language of the Avesta. Sir H. C. Rawlinson translated a large portion of these inscriptions by means of the Zend, and Zend philology now made rapid progress. Burnouf had caused the Vendidad Sadé to be lithographed and pub- lished in a magnificent folio volume, and in 1850 Professor Brockhaus of Leipzig published an edition of it in Roman characters, and added to it — a glossary. In 1852-54, Professor Westergaard gave a complete edition PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 5 of the Avesta and Khordah Avesta, in Zend characters. Professor Haug, in 1862, published essays on the language, writings and religion of the Parsees, at Bombay; and in 1852 Professor Spiegel published a German version of the Avesta, followed in 1859 by a version of the Vispered and Yacna, and in 1863 by one of the Khordah Avesta. An English trans- lation of all these, by Arthur Henry Bleeck, was published in England in 1864. I return now to Miiller: The labours of Anquetil du Perron, who first translated the Zend-Avesta, were those of a bold adventurer, not of a scholar. Rask was the first who, with the material collected by du Perron and himself, analyzed the language scientif- ically. He proved: 1. That Zend was not a corrupted Sanskrit, as supposed by W. Erskine, but that it differed from it as Greek, Latin or Lithuanian differed from one another, and from Sanskrit. 2. That the modern Persian was really derived from Zend, as the Italian was from Latin; and 3. That the Avesta, or the works of Zarathustra, must have been reduced to writing at least previously to Alexander’s conquest. The opinion that Zend was an artificial language (an opinion held by men of great eminence in Oriental philology, beginning with Sir Wm. Jones) is passed over by Rask as not deserving of refutation. The first edition of the Zend texts, the critical restitution of the MSS., the outlines of a Zend grammar, with the translation and philological anatomy of considerable portions of the Zarathustrian writings were the work of the late Eugene Burnouf. He was the real founder of Zend philology. It is clear from his works, and from Bopp’s valuable remarks in his comparative grammar, that Zend, in its grammar and its dictionary, is nearer to Sanskrit than any other Indo- European language. Many Zend words can be re-translated into Sanskrit, by simply changing the Zend letters into their corresponding forms in Sanskrit. With regard to the correspondence of the letters, in Grimm’s sense of the word, Zend ranges with Sanskrit and the classical languages. It differs from Sanskrit principally in its sibilants, nasals and aspirates. The Sanskrit s, for instance, is represented by the Zend h, a change analogous to that of an original s into the Greek aspirate, only that in Greek this change is not general. Thus the geographical name hapta-hendu, which occurs in the Avesta, becomes intelligible if we re-translate the Zend hf, into the Sanskrit s. For Saptasindhu, or the seven rivers, is the old Vaidic name of India itself, derived from the five rivers of the Punjab, together with the Indus and the Sarasvati. Where Sanskrit differs in words or grammatical peculiarities from the North- ern members of the Aryan family, it frequently coincides with Zend. The numerals are the same in all these languages, up to 100. The name for ‘thousand,’ however, Sahosra, is peculiar to Sanskrit, and does not occur in any of the Indo- European dialects, except in Zend, where it becomes hazoura. Inthe same manner, the German and Sclavonic languages have a word for ‘thousand,’ peculiar to them- selves; as also in Greek or Latin we find many common words, which we look for in vain in any of the other Indo-European dialects. These facts are full of his- torical meaning, and with regard to Zend and Sanskrit, they prove that these two 6 IRANO-ARYAN FAITH AND DOCTRINE languages continued together, long after they were separated from the common Indo-European stock. Still more striking is the similarity between Persia and India, in religion and mythology. Gods unknown to any Indo-European nation are worshipped under the same names in Sanskrit and Zend; and the change of some of the most sacred expressions in Sanskrit into names of evil spirits in Zend, only serves to strengthen the conviction that we have here the usual traces of a schism, which separated a community that had once been united. Burnouf, who compared the language and religion of the Avesta principally with the later Sanskrit, inclined at first to the opinion that this schism took place in Persia, and that the dissenting Brahmans immigrated afterwards into India. This is still the prevailing opinion; but it requires to be modified in ac- cordance with new facts elicited from the Veda. The Vaidik worship was of Fire, Light, Heat, and their manifesta- tions. Light, Heat, the softening and melting Potency were Subsistences, or Hypostases, of the one universal substance, Fire. There is no con- ception in the Veda of any Deity, Spirit or Power creative, intelligent or otherwise, superior to the Fire, Agni, whose name is preserved in the Latin Ignis. This philosophical creed was itself a long step forward from the original worship of the heavenly bodies and physical agents of nature, the remains whereof are found in the Veda, in the adoration of Mitra, Varuna and Aryaman, the Maruts, Ushas and the Aswins. The Keltic, Sclavonic, Germanic and the Greek and Latin outflowings from the great sea of Aryan life, took place before the worship of Agni and Indra had succeeded that of the heavenly bodies, and in each race that so flowed off and colonized and conquered, the original rude faith and nature worship was developed with different results, each, perhaps even adopting at first the names given by the people whom they conquered and incorporated with themselves, to the Sun, Planets, Stars and other natural objects. The opinion of all the commentators is, that the Iranian emigration was a consequence of the reform in the Aryan faith, instituted by Zara- thustra. I shall endeavour to show that there is no evidence of any schism at all; that before Agni, Indra, Vishnu and Varuna were known as Gods, but when Mitra and Vayu were, Yima, an Aryan chief, led a large body of emigrants across the Oxus, to the South of that river, and occupied the eastern part of Bactria, leaving behind in Sogdiana those of the race whose descendants afterwards emigrated to the Indus country by the way of Kabul. I shall endeavour to show that Yima (by the name of Yama) was remembered with veneration, ages afterward, by the Indo-Aryans, as the chief who led a large force of ‘‘the fathers’ across the mighty water, and opened the way for others to follow, having free choice of routes; that Yima occupied and settled in the fertile plain, South of the Oxus, in which PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 7 the city of Balkh, anciently Bactra, stands; and that, among those of the race who had remained behind, and by their descendants in India, he came to be regarded as the first man that died, and as having conveyed the souls of the fathers across the streams, into the land of the departed; until he came to represent Death himself. I think it will appear that while the Indo-Aryan mind was slowly attaining the conceptions of a higher nature than those of star worship, and the philosophical doctrines of the Agni and Indra worship were devel- oping themselves, Zarathustra advanced from the Fire-worship to that of an Infinite source of Light and Life, containing within itself an infinite intellect and infinite beneficence as well as power; and to the philosophic conception of Divine action by Emanations, personifying His attributes and Potencies, and whereby only the infinite God was revealed. It will appear that this no more caused a schism in Bactria, than the advance to the Agni and Indra worship created one in Kabul or Sapta Sindhu; but all the Irano-Aryans embraced the faith taught by Zarathustra. Indra is not named at all in the Zend-Avesta. It is generally said that he is named, once or twice. I think it will appear that he is not. The Devas, originally the luminaries of the sky, and which became spir- itual beings for the Indo-Aryans, after Yima’s emigration became evil spirits to the Irano-Aryans, simply because they were the Stars and other bodies that the native tribes and hostile Tatars or Toorkhs adored. Zarathustra lived some generations after Yima, and at a time, as I think it will clearly appear, when strong bodies of Tatar, Scythian or Toorkish horsemen (Drukhs), had invaded Bactria and possessed them- selves of a large portion of it, including the fertile plain which I have mentioned (called in the Zend-Avesta ‘‘the Best Place’’); and the business of Zarathustra’s life was to unite the Aryan people against these infidel invaders, and the native tribes, which, once conquered and converted, had relapsed, and, allied with the invaders, had marauded and plundered at will along the Aryan border, and far into the bowels of the land. “Zend’’, Miiller continues, if compared with classical Sanskrit, exhib- its, in many points of grammar, features of a more primitive character than Sanskrit. But it can now be shown, and Burnouf himself admitted it, that when this is the case, the Vaidik differs on the very same points from the later Sanskrit, and has preserved the same primitive and irregular form as the Zend. I still hold that the name of ‘‘Zend’’ was originally a corruption of the Sanskrit word Khandas, which is the name given to the language of the Veda by Panini and others. When we read in Panini’s grammar that certain forms occur in Khandas, but not in the classical language, we may almost always translate Khandas by Zend, for nearly all these rules apply equally to the language of the Avesta. 8 IRANO-ARYAN FAITH AND DOCTRINE In mythology, also, the nemina and numina of the Avesta appear at first sight more primitive than in Manu or the Mahabharata. But if regarded from a Vaidik point of view, this relation shifts at once, and many of the gods of the Zarathustrians come out once more as mere reflections and deflections of the primitive and authentic Gods of the Veda. It can now be proved, even by geographical evidence, that the Zarathustrians had been settled in India, before they emigrated into Persia. I say the Zarathustrians, for we have no evidence to bear us out in making the same assertion of the nations of Persia and Media in general. That the Zarathustrians and their ancestors started from India during the Vaidik period, can be proved as distinctly as that the inhabitants of Massilia started from Greece. The geographical traditions in the first Fargard of the Vendidad do not interfere with this opinion. If ancient and genuine, they would embody a remembrance preserved by the Zarathustrians, but forgotten by the Vaidik poets. . . . . a remembrance of times previous to their first common descent into the country of the Seven Rivers. If of later origin, and this is more likely, they may represent a geographical conception of the Zarathustrians after they had become acquainted with a larger sphere of countries and nations, sub- sequent to their emigration from the land of the Seven Rivers. And Professor Miiller adds, in a note: The purely mythological character of this geographical chapter has been proved by M. Michel Bréal [Journal Astatique, 1862]. Professor Spiegel considers the first Fargard, ‘a most important geographical record of the coun- tries known to the early Iranians.’ ‘It was formerly held,’ he says, ‘that this Fargard contained a series of traditions relating to the most ancient migration of the Aryan race; but the best authorities are now agreed that the idea of ‘‘suc- cessive migrations’ by the Aryans into the various countries enumerated must be given up. Bunsen and Haug, however, we believe, still adhere to their previous opinion.’ We shall refer, shortly, to Baron Bunsen’s opinion in regard to it, and to the time of the Iranian separation; and I only remark here that I am not at all convinced that the Iranians or Zarathustrians did not sep- arate and flow off toward Persia, until the Vaidik period. I think that this emigration took place long before the Aryan settlement in the land of Seven Rivers or the Indus country. The religious hymns called the Gathas contain the pure and primitive Zarathustrianism; and were evi- dently written, or rather composed, at a period considerably older than the Vaidik one, and among a people of more primitive and simple habit of life than is displayed to us by the Veda. And Miiller admits that these and similar questions of the highest importance for the early history of the Aryan language and mythology must await their final decision, until the whole of the Veda and the Avesta have been published. Westergaard and Spiegel agree in considering the Veda as the safest key to an understanding of the Avesta. Professor Roth of Tiibingen, has well expressed the mutual relation of the Veda and Zend-Avesta under the following simile: “The Veda,’ he writes, ‘and the Zend-Avesta are two rivers, flowing from one fountain head: the stream of the Veda is fuller and purer, and has PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 9 remained truer to its original character; that of the Zend-Avesta has been in various ways polluted, has altered its course, and cannot, with certainty, be traced back to its source.’ As to the language of the Achamenians, presented to us in the Persian text of the cuneiform inscriptions, there was no room for doubt, as soon as it became legible at all, that it was the same tongue as that of the Avesta, only in a second stage of its continuous growth. The process of deciphering these bundles of arrows by means of Zend and Sanskrit, has been very much like deciphering an Italian inscription, without a knowledge of Italian, simply by means of classical and medieval Latin. It would have been impossible, even with the quick per- ception of a Grotefend, to read more than the proper names and a few titles, on the walls of the Persian palaces, without the aid of Zend and Sanskrit; and it seems almost providential, as Lassen remarked, that these inscriptions, which at any previous period would have been in the eyes of either classical or Oriental scholars nothing but a quaint conglomerate of nails, wedges or arrows, should have been rescued from the dust of centuries at the very moment when the discovery and study of Sanskrit and Zend had enabled the scholars of Europe to grapple suc- cessfully with their difficulties. Spiegel, as quoted here by Miiller in a note (p. 88), arranges the different portions in the order of their antiquity: 1. The second part of the Yagna (the Gathas), as separated in respect to the language of the Zend-Avesta, yet not composed by Zarathustra himself, since he is named in the third person; and, indeed, everything intimates that neither he nor his disciple Gushtasp was alive. 2. The Vendidad, which, though not originally composed as it now stands, it having suffered both earlier and later interpolations, is still, in its present form, of a considerable antiquity. Among the writings of the last period are the first part of the Yacna, and the Yeshts in Khurdah Avesta. It is a significant fact that in the oldest of these writings, the Gathas, nothing is fixed in the doctrine regarding God. In the Vendidad we trace the advance to a theological, and, in its way, mild and scientific system. Out of this, in the last place, there springs the stern and intolerant religion of the Sassanian epoch. The language of the Avesta [Miiller continues], though certainly not the language of Zarathustra, displayed a grammar so much more luxuriant, and forms so much more primitive [than the mountain records of the Achzemenian dynasty, the edicts of Darius], that centuries must have elapsed between the two periods represented by these two strata of language. And yet [he says], the phonetic system of the cuneiform inscriptions was more primitive and regular than even that of the earlier portions of the Avesta. The confusion in the pho- netic system of the Zend grammar is no doubt owing to the influence of oral tradition; which, particularly if confided to the safeguard of a learned priesthood, is able to preserve, during centuries of growth and change, the sacred accents of a dead language; but it is liable at least to the slow and imperceptible influences of a corrupt pronunciation. There are no facts to prove that the text of the Avesta, in the shape in which the Parsis of Bombay and Yezd now possess it, was com- mitted to writing previous to the Sassanian dynasty (226, A. D.). After that time, it can indeed be traced, and to a great extent be controlled and checked by the Huzvaresh translations made under that dynasty. Additions to it were made, it seems, after these Huzvaresh translations; but their number is small, and we have 10 IRANO-ARYAN FAITH AND DOCTRINE no reason to doubt that the text of the Avesta in the days of Arda Viraj, was, on the whole, exactly the same as at present. At the time when these translations were made, it is clear from their own evidence, that the language of Zarathustra had already suffered, and that the ideas of the Avesta were no longer fully under- stood, even by the learned. Before that time we may infer, indeed, that the doctrine of Zarathustra had been committed to writing, for Alexander is said to have destroyed the books of the Zarathustrians; Hermippus of Alexandria is said to have read them. | Thus far the history of the Persian language had been reconstructed by the genius and perseverance of Grotefend, Burnouf, Lassen, and, last but not least, by the comprehensive labours of Rawlinson, from the ante-historical epoch of Zarathustra, down to the age of Darius and Artaxerxes II. . . . . The his- tory of the Persian language after the Macedonian conquest, and during the Parthian occupation, is indeed but a blank page. The next glimpse of an authen- tic contemporaneous document is the inscription of Ardeshir, the founder of the new national dynasty of the Sassanians. It is written in what was once called Pehlevi, and is now more commonly known as Huzvaresh, this being the proper title of the language of the translation of the Avesta. . . . To judge from the specimen given by Anquetil du Perron, it was not to be wondered at that this dialect, then called Pehlevi, should have been pronounced an artificial jargon. Even where more genuine specimens of it became known, the language seemed so overgrown with Semitic and barbarous words, that it was expelled from the Iranian family. Sir William Jones pronounced it to be a dialect of Chaldee. Spiegel, however, who is now publishing the text of these translations, has estab- lished the fact that the language is truly Aryan, neither Semitic nor barbarous, but Persian in roots and grammar. From a ‘‘chip’’ of Professor Miiller [On the Study of the Zend- Avesta in India’’ (Chips 7. 118)], we take the following: Next to Sanskrit, there is no more ancient language than Zend; and next to the Veda, there is, among the Aryan nations, no more primitive religious code ‘than the Zend-Avesta. The Zend, I believe, is an older Aryan dialect or language than the Sanskrit of the Veda; and the Gathdas older compositions than most of the Vaidik hymns, and much older than any other compositions now in exist- ence. It is well known that such was the enthusiasm kindled in the heart of Anquetil du Perron by the sight of a fac simile of a page of the Zend-Avesta, that he spent six years (1754-1761) in different parts of western India, trying to’collect MSS. of the sacred writings of Zarathustra, and to acquire from the Dustoors a — knowledge of their contents. Rask, a learned Dane, collected many valuable MSS. at Bombay, and wrote in 1826 his essay, ‘‘On the Age and Genuineness of the Zend Language.’ Westergaard, also a Dane, went to India (1841-1843) before he undertook to publish his edition of the religious books of the Zarathus- | trians, at Copenhagen, in 1852. During all this time, French and German — PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA . 11 scholars, like Burnouf, Bopp and Spiegel were hard at work in decipher- ing the curious remains of the Magian religion. The translation of the Zend Avesta, published by Anquetil du Perron, with the assistance of Dustoor Darab, was by no means trustworthy. It was, in fact, a French translation of a Persian rendering of a Pehlevi version of the Zend original. It was Burnouf who, aided by his knowledge of Sanskrit, and his familiarity with the principles of comparative grammar, approached for the first time the very words of the Zend original. He had to conquer every inch of ground for himself, and his Commentaire sur le Yacna is, in fact, like the deci- phering of one long inscription, only surpassed in difficulty by his later decipher- ments of the cuneiform inscriptions of the Achemenian monarchs of Persia. There are at present five editions, more or less complete, of the Zend-Avesta. The first was lithographed under Burnouf’s direction, and published at Paris, 1829-1843. The second edition of the text, transcribed into Roman characters, appeared at Leipzig, 1850, published by Professor Brockhaus. The third edition, in Zend characters, was given to the world by Professor Spiegel, 1851; and about the same time a fourth edition was undertaken by Professor Westergaard, at Copenhagen, 1852 to 1854. There are one or two editions of the Zend-Avesta, published in India, with Gujerati translations, which we have not seen, but which are frequently quoted by native scholars. A German translation of the Zend- Avesta was undertaken by Professor Spiegel, far superior in accuracy to that of Anquetil du Perron, yet in the main based on the Pehlevi version. Portions of the ancient text had been minutely analyzed and translated by Dr. Haug [Professor of Sanskrit in the Poona College at Bombay, and author of Essays on the Sacred Language, Writings and Religion of the Parsees published at Bombay, 1862], even before his departure for the East. The first volume of the German translation by Professor Spiegel was published in 1852, and the other two volumes some years after. All these are translated into English by Mr. Bleeck, and the version of Profes- ior Spiegel carefully compared with a Gujerati manuscript translation. The Zend-Avesta [Professor Miiller continues], is not a voluminous work. We still call it the Zend-Avesta, though we are told that its proper title is . Avesta Zend; nor does it seem at all likely that the now familiar name will ever be surrendered for the more correct one. . . . Nor do we feel at all con- vinced that the name of Avesta Zend is the original and only correct name. According to the Parsis Avesta means sacred text; Zend, its Pehlevi translation. But in the Pehlevi translations themselves, the original work of Zarathustra is spoken of as Avesta Zend. Why it is so called by the Pehlevi translators, we are nowhere told by the translators themselves, and many conjectures have, in conse- quence, been started by almost every Zend scholar. Dr. Haug supposes that the earliest portions of the Zend-Avesta ought to be called Avesta, the later portions Zend; Zend meaning, according to him, commentary, explanation, gloss. Neither the word Avesta nor Zend, however, occurs in the original Zend texts, and though Avesta seems to be the Sanskrit avasth@, the Pehlevi apestak, in the sense of ‘authorized text,’ the etymology of Zend, as derived from a supposed zanti, San- skrit gnati, ‘knowledge’, is not free from serious objections. Avesta Zend was most likely a traditional name, hardly understood even at the time of the Pehlevi 12 In says: IRANO-ARYAN FAITH AND DOCTRINE translators, who retained it in their writings. It was possibly misinterpreted by them, as many other Zend words have been at their hands, and may have been originally the Sanskrit word Khandas, which is applied by the Brahmans to the © sacred hymns of the Veda. Though the existence of different dialects in the ancient texts was pointed out by Spiegel, and although the metrical portions of the Yagna had been clearly marked by Westergaard, it is nevertheless Haug’s great achievement to have — extracted these early relics, to have collected them, and to have attempted a complete translation of them, as far as such an attempt could be carried out at the ~ present moment. His edition of the Gathas—for this is the name of the ancient metrical portions—marks an epoch in the history of Zend scholarship, and the importance of the recovery of these genuine relics of Zarathustra’s religion has been well brought out by Bunsen in the least known of his books [‘‘Gott in _ der Geschtchte’’}. : We by no means think that the translations here offered by Dr. Haug are final. Many of the passages as translated by him are as pie as daylight, and — carry conviction by their very clearness. Others, however, are obscure, hazy, © meaningless. We feel that they must have been intended for something else, — something more definite and forcible, though we cannot tell what to do with the words as they stand. Sense, after all, is the great test of translation. We must. feel convinced there was good sense in these ancient poems, otherwise mankind — would not have taken the trouble to preserve them; and if we cannot discover good sense in them, it must be either our fault, or the words as we now read them were not the words uttered by the ancient prophets of the world. the article [‘‘Progress of Zend Scholarship” (Chips 1. 129)], Miiller There are certain branches of philological research, which seem to be con- stantly changing, shifting, and, we hope, progressing. After the key to the interpretation of ancient inscriptions has been found, it by no means follows that every word can at once be definitely explained, or every sentence correctly con- strued. Thus it happens that the same hieroglyphic or cuneiform text is rendered differently by different scholars; nay, that the same scholar proposes a new ren- dering not many years after his first attempt at a translation has been published. And what applies to the decipherment of inscriptions, applies with equal force to the translation of ancient texts. A translation of the hymns of the Veda, or of the Zend-Avesta, and, we may add, of the Old Testament too, requires exactly the same process as the deciphering of an inscription. The only safe way of finding the real meaning of words in the sacred texts of the Brahmans, the Zara- thustrians or the Jews, is to compare every passage in which the same word occurs, - and to look for a meaning that is equally applicable to all and can at the same time be defended on grammatical and etymological grounds. This is no doubt a tedious process, nor can it be free from uncertainty; but it is an uncertainty inherent in the subject itself, for which it would be unfair to blame those by whose genius and perseverance so much light has been shed on the darkest pages of ancient history. To those who are not acquainted with the efforts by which Grotefend, Burnouf, Lassen and Rawlinson unravelled the inscriptions of Cyrus, Darius and Xerxes, it may seem inexplicable, for instance, how an inscription which at one time was supposed to confirm the statement, known from Herodotus, - mal PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 13 that Darius obtained the sovereignty of Persia by the neighing of his horse, should now yield a very different meaning. The fact that different scholars should differ in their interpretations, or that the same scholar should reject his former translation, and adopt a new one that possibly may have to be surrendered again as soon as new light can be thrown on points hitherto doubtful and obscure—all this, which, in the hands of those who argue for victory and not for truth, constitutes so formidable a weapon, and appeals so strongly to the prejudices of the many, produces very little effect in the minds of those who understand the reason of these changes, and to whom each new change represents but a new step in the advance of the discovery of truth. In many cases of the same word used in different passages, it must be equally as impossible in the Veda or Zend-Avesta as it is in the Hebrew books to find ‘“‘a meaning that is equally applicable to all.’’ The same word often has meanings that are opposites to each other; as Kadosh, for example, means “consecrated,” “holy,” and also ‘‘a prostitute,’ and nekah means ‘‘was devastated,’’ also ‘‘escaped punishment.’ Derivative and secondary meanings from the same root very often so diverge as to become complete contraries. To assign later meanings to ancient words is to give incorrect meanings, also, and to use, in translating very ancient books, words that are now expressive of ideas that did not exist when the books were composed, is entirely to mistranslate; as, for example, the words “Heaven” and “‘Spirit’’ in translating the Veda. The meaning of words changes imperceptibly and irresistibly. Even where there is a literature, and a printed literature like that of modern Europe, four or five centuries work such a change that few even of the most learned divines in England would find it easy to read and to understand accurately a theological treatise written in English four hundred years ago. The same happened, and happened to a far greater extent, in ancient languages. Nor was the sacred character attributed to certain writings any safeguard. On the contrary, greater violence is done by successive interpreters to sacred writings than to any other relics of ancient literature. Ideas grow and change, yet each generation tries to find its own ideas reflected in the sacred pages of their early prophets, and in addition to the ordinary influences which blur and obscure the sharp features of old words, artificial influences are here at work, distorting the natural expression of words which have been invested with a sacred authority. Passages in the Veda or Zend-Avesta which do not bear on religious or philosophical doctrines are gen- erally explained simply and naturally, even by the latest of native commentators. But as soon as any word or sentence can be so turned as to support a doctrine, however modern, or a precept, however irrational, the simplest phrases are tor- tured and mangled till at last they are made to yield their assent to ideas the most foreign to the authors of the Veda and Zend-Avesta. To find out how the words of the Old Testament were understood by those to whom they were originally addressed, is a task attempted by very few inter- preters of the Bible. The great majority of readers transfer without hesitation the ideas which they connect with words as used in the nineteenth century to the mind of Moses or his contemporaries, forgetting altogether the distance which 14 IRANO-ARYAN FAITH AND DOCTRINE divides their language and their thoughts from the thoughts and language of the wandering Tribes of Israel. How many words, again, there are in Homer, which have indeed a traditional interpretation, as given by our dictionaries and com- mentaries, but the exact purport of which is completely lost, is best known to Greek scholars. Miiller here instances the word gephurai, in the expression polemoto gephurai, rendered “‘bridges of war,’’ what Homer meant by it being wholly unknown; and the word hieros, sacred, as applied to a fish and a chariot. Considering the difficulty of translating the passages of the Zend-Avesta, we can never hope to have every sentence of it rendered into clear and intelligible English. Those who for the first time reduced the sacred traditions of the Zara- thustrians to writing, were separated by more than a thousand years from the time of their original composition. After that came all the vicissitudes to which manuscripts are exposed during the process of being copied by more or less ig- norant scribes. The most ancient MSS. of the Zend-Avesta date from thé beginning of the fourteenth century. It is true there is an early translation of the Zend-Avesta, the Pehlevi translation, and a later one in Sanskrit by Neriosengh. But the Pehlevi translation, which was made under the auspices of the Sassanian kings of Persia, served only to show how completely the literal and grammatical meaning of the Zend-Avesta was lost even at that time, in the third century after Christ; while the Sanskrit translation was clearly made, not from the original, but from the Pehlevi. I copy now from Bunsen (Egypi’s Place in Universal History, 1. 455, et seq.): Many years elapsed after the talented Anquetil made the discovery of the Zend-Avesta, before the researches on that head were established on a firm foundation. The labours of Benfey, Spiegel, Westergaard and Haug have been added to those of Burnouf, and we now possess still more extensive investigations by the last three writers, into the records of the Zarathustrian religion. The unfortunate notion that Zoroaster’s king Gustasp was Darius, the son of Hystaspes, has been abandoned by men of learning, and it would now be as unscientific to controvert such an idea, as it formerly was to advance it. We have intimated in the First Book, that the central point of the old Aryan dominion was Bactria. Haug has very recently also maintained that the language of the Zend books is Bactrian. We take up the subject with the advantage of having two fresh resting- places. In the first place, we have additional proof of the correctness of the fact already assumed by Niebuhr; that in the year 1903 before Alexander, or 2234, B. C., a Zarathustrian king of Media conquered Babylon, and that the iseta aeiiet he founded there reigned more than two hundred years. Bactria, however, and not Media, was the original seat of Zarathustrian— lore. This in itself compels us to inquire whether the date of the Great Founder of that religion must not be placed much earlier; and in endeavouring to fix that date, we have obtained important vantage-ground. In the second place, we can now institute our historical inquiry upon a— more certain philological basis. PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 15 Bunsen then proceeds to examine the first Fargard of the Vendidad, declaring that the labours of Dr. Haug had confirmed his conviction, that the nucleus of this record dates from the most ancient times, and that its contents are nothing less than the reminiscences of the passages of the Aryans to India, in other words, the succession of the foundation of fourteen kingdoms, the last and most Southern of which was the Land of the Five Rivers, the Punjab. -He accompanies his discussion with a sketch prepared by Dr. Petermann, which I copy here. We have seen that Spiegel and others do not agree with him in regard to the meaning of this “‘Geographical Chapter of the Vendidad”’, which commences abruptly thus: 1. Ahura Mazda spoke to the holy Zarathustra. 2. I created, O holy Zarathustra, a place, a creation of delight. 5. The first and best of regions and places have I created, I who am Ahura Mazda. 6. The Airyana Vaéja of the good creation. 13. The second and best of regions and places have I created, I who am Ahura Mazda. 14. Gafi, the dwelling-place of Sughdha. Thus it proceeds, stating the creation of, in all, sixteen places, and as creation by Anra-Mainy‘is of a curse, a plague for each. The fourth s “Bakhdi, the beautiful, with lofty standards” (Spiegel and Bleeck), or “the happy Bakhdi with the tall banner’? (Haug and Bunsen); by which Spiegel understands the modern Balkh, and Haug and Bunsen, Bactria. ‘‘The tall plumes,’’ Bunsen says, ‘‘indicate the imperial banner (mentioned also by Firdousi), and refer consequently to the time when Bactria was the seat of empire.” The fifteenth place created is Hapta Hendt, the Indus country, called in the Vedas ‘‘Sapta Sindhavas”’ or ‘‘the Seven Rivers.’”’ And the sixteenth is “those who dwell without ramparts on the sea-coast,’’ according to Haug; but, according to Spiegel, ‘‘to the East of Ranha, which is gov- erned without Kings.” Certainly nothing is said in this Fargard about journeyings and emigrations. But Bunsen speaks thus, in regard to it: Two successful efforts of the critical school have at last established the value, and facilitated the understanding of the celebrated first Fargard or Section of the Vendidad. One of these was the study of the Bactrian language (commonly called Zénd), which was commenced by Burnouf and continued by Benfey, Spiegel and Haug. The other circumstance which facilitated the explanation of the above record was the eminently successful decipherment of the first or Bactro-Medo- Persian cuneiform writing of the Achemenids by Burnouf and Lassen, and latterly by Rawlinson’s publication and elucidation of the inscription of Bisutun. Among these inscriptions, the most important in its bearing upon this record is the list of the Iranian nations who were subject to Darius in Naksh-i-Rustam. 16 IRANO-ARYAN FAITH AND DOCTRINE Ritter, in 1838, materially assisted in explaining the geographical portion of it. Here, however, insurmountable difficulties already presented themselves, as to the explanation of the names of individual countries. According to Burnouf we were completely in the dark as to at least three out of the fourteen provinces mentioned between Sogdiana and the Punjab. It should be generally known that he [Spiegel], was with Rhode in thinking that it contains the history of the gradual dispersion of the Aryans. The first argument in favour of it is, that Sogdiana is called the Primeval land. The fact of the Punjab being as unquestionably the most Southerly, as Sogdiana is*the Northeasterly, tends to strengthen this opinion. I start, therefore, upon the assumption that the opening of that sacred code contains as certainly an historical tradition of the Aryans, about their wanderings, expeditions and conquests as does the fourteenth chapter of Genesis an historical account of the oldest recorded war between Mesopotamia and Canaan. The histori- cal and geographical traditions therein contained became confused and obscured in early times; but we think we can point out which are the additions, and which the original text. The Fargard is divided into two great parts, one comprising the immigrations from the Eastern and Northeastern primeval country to Bactria, in consequence of a natural catastrophe and climatic changes; the other the subse- quent extension of the Aryan dominion through Eastern central Asia, which terminated in the occupation of the Punjab. I have spoken fully enough in regard to this ancient legend, in the Ancient Faith and Worship of the Aryans, and shall only repeat here that Bunsen fixes upon the slopes of the Belur (Bolor) Tagh, in the High- land of Pamir, between the 4oth and 47th degrees of North Latitude, and the 86th and goth degrees of Longitude, as the primeval home of the Aryans. Hence they emigrated, he holds, first to Sogdiana, thence to Margiana, and then to Bactria. He says: There is no one single fertile district in the whole of eastern central Asia of which our Aryan ancestors did not possess themselves, except Southern Media and all Farsistan or Persia. Now, as history exhibits the Aryan race spread throughout the whole of Media, but as dominant only in Persia, it follows that Ghilan and Masandaran formed the nucleus of these ancient possessions, which afterward became so important and celebrated. There cannot, therefore, be a more unfortunate theory than the one which makes Persia the original seat of Zarathustra and his doctrine. Philological and historical criticism has long ago set at rest the unfortunate theory that Vistaspa, who was mentioned in the books of the Zend-Avesta as the royal patron of Zarathustra, was the father of king Darius Hystaspes. The name of Zoroaster is already known to us as a royal name, from the Armenian edition of Eusebius in the Chaldean lists of Berosus. It is the name of the Median conqueror of Babylon, who vanquished the realm and city of the Chaldees, and founded the second Babylonian dynasty in the year 2234, B. C. The king can only have received this title from being a follower of Zarathustra, and professing the religion of the prophet: the title of ‘greatest PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 17 minstrel’ is in character with that of the founder of a religion, not with that of a conqueror. But he was preceded by a series of eighty-four Median kings. Media again was not the historical birthplace of the religion and language of the Zend books, but Bactria, the seat of a primeval kingdom. Taking all the circumstances into consideration, the date of Zoroaster, as fixed by Aristotle, cannot be said to be so very irrational. He and Eudoxus, according to Pliny [N. H. xxx. 2], place him 6000 years before the death of Plato; Hermippus, 5000 before the Trojan War. The two dates above mentioned essentially agree; for 6000 years before the death of Plato [Olymp. 108. 1; B. C. 348], brings us to about 6350; and the date of Hermippus is 6300, according to the common Alexandrian chronology of the Trojan War, 407 or 408 before Olymp. 1, equaling 1184, B. C. At the present stage of the inquiry, the question whether this date is set too high cannot be answered in either the negative or affirmative. All that we know from Berosus is, that another dynasty of eighty-four kings reigned in Media before that of Zoroaster, whose names were given by Polyhistor. In the mean- time, we do not even know whether he conquered Media (that is, from Bactria), as he afterwards captured Babylon, or whether his family was Median. The determination of the age of the founder of the religion depends upon the answer to the following question: whether the appearance of Zarathustra in Bactria is to be placed before or after the emigration from Bactria? In the latter case, the only rational explanation would be, that a schism broke out in the country of the Indus, in consequence of which the adherents of the old fire-worship (the devotees of Agni) retraced their steps. The oldest Vedic Hymns were certainly composed at least 4000 and perhaps 5000 years before Christ, when the sun entered Gemini at the Vernal Equinox, and the stars Castor and Pollux were therefore worshipped as the Asvins. Zarathustra’s reform could not have been subsequent to the composition of these Hymns, and to the subordination of the worship of the Stars and Planets, to that of the Fire and Light principles, Agni and Indra. If it had, we should have found some traces of these names in the Gathas. : The Vaidic Devas were the Heavenly orbs; and their worship had preceded that of Agni and Indra. Zarathustra proscribed this Star and Planet worship, and the Devas became, for his followers, evil spirits and malevolent genii. Therefore his reform must have occurred before the worship of Agni and Indra had grown up, and at least 6000 years before Christ, probably in Bactria. The Gath4s give positive and ample evidence of a general state of society much more primitive and simple than that of the Punjab as reflected and painted in the Veda. Dr. Haug, in his introduction to the First Chapter of the Vendidad, shows that chapter to be, even after eliminating the later additions, decidedly after the time of Zarathustra, and posterior to the Gathas or Songs (in which the greater part of the genuine maxims and doctrines of 18 IRANO-ARYAN FAITH AND DOCTRINE Zarathustra have been transmitted). The principal ground for this opinion we shall refer to hereafter. He adds: Though after this evidence no doubt can be entertained that the Chapter | belongs to the post-Zarathustrian period, this by no means implies that it is | generally of modern origin. The whole tenor of it would lead us, on the contrary, to conclude that it must be very old. A certain historical date, however, can hardly be given to it. From the names of the countries mentioned, it is clear that when it was composed, not only geographical information was very restricted, but also that the actual Aryan territory was of much more limited extent than we find it afterwards. At all events, it is older than the foundation of the Median Empire by Deioces (708, B. C.), inasmuch as several important Provinces of Media, such as Atropatene (Aderbeigdn), and several important cities, such as Ecbatana (Haqmatana in the first cuneiform writing), are not mentioned. This would not have been the case here, where Aryan civilization and Zarathustrian faith were widely spread, had Media then have exercised that influence over Iran, which she attained under Deioces. At the date of its composition, the Aryans probably had only first begun to spread through the Provinces of Media. Further proof of its high antiquity will be found in the predicate of Bactria, er¢édhwé-drafsha, ‘with the tall banner.’ This would seem to refer to a time when Bactria was the centre of an empire; for it can only mean the imperial banner, the KavyAni-direfsh, a banner of the Kajanians, which is mentioned in the Shahnameh. But the power of Bactria had been broken down by the Assyrians long before Deioces (about 1200, B. C.). We may therefore place the date of the original at a period anterior to the Assyrian conquest. If, however, we look a little more closely into the scanty notices in this connexion, we shall find that the geography of the Zend-Avesta was not limited to the countries mentioned in this Chapter. The whole globe used to be divided into Seven Kareshvares (i. e., cultivable districts), the names of which frequently recur in the Jeshts (Yashts), (St. 10, 15, 67, 133), they are called Areza, Sava, Fradadhafshu, Vidadhafshu, Vouru-baresti, Vouru-garesti and Qaniratha. This account must be very ancient, inasmuch as the Seven-surfaced or Seven-portioned earth is mentioned already in the Gathas, and in fact in the first (Yasht 32. 3). In Yasht 29. 7, mention is also made of the earth, and its six regions (gavoi Khshvi- deméa urushaéibjo). It is strange that Dr. Haug should have considered these as divisions of the whole globe, and should not have suspected that they were simply divisions of one country. A division of the whole earth into portions was entirely out of the range of thought of the composers of the Gathas or Vendidad. The passages cited by him from the Jeshts or Yashts (of the Khudah- Avesta), are all from the tenth or Mihr-Yasht, addressed to Mithra. They are: [Mihr-Yasht (10) 4, 12 to 16]: Mithra, etc., who, as the first heavenly Yazata rises over Hara before the Sun, the Immortal, with swift steeds, who first, with golden form, seizes the fair summits, then surrounds the whole Aryan place [Aryan land], the most profitable; where Rulers, excellent, order round about the lands, where mountains, great with much fodder, abounding in water, afford wells PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 19 for the cattle, where are canals, deep, full of water, where flowing waters, broad with water, hurry to Iskata and Pouruta, to Mouru and Hareva, to Gau, Cughda and Qairizao, to Arézahé, to Cavahé, to Fradadhafshu, to Vidadhafshu, to Vouru- barsti and Vouru-saisti, to this Kareshvare Qaniratha, the lofty, the dwelling-place of the cattle, the dwelling of the cattle, Mithra, the health-bringing, goes round, who marches unto all Kareshvares, as a heavenly Yazata bestowing brightness, etc. The meaning of this seems to me not to admit of doubt. Mithra, as the chief of the celestial luminaries, is represented before the Sun is visible, as pouring his light over the mountain tops, and then, rising, as flooding ‘with it the whole Aryan land. In this land, wise rulers have divided the arable and pasture lands among the people by boundaries; and great mountains, heavily wooded, and abounding with water, afford springs for the cattle, while there are deep channels in which broad rivers run to Iskata and six other places or towns, watering Arézahé and six other Kareshvares or divisions formed by these rivers, and in which the herds of cattle are pastured. This Aryan land is ‘‘profitable,”’ i. e., produc- tive or fertile; and the climate salubrious, for here Mithra is the health- bringing. Mr. Bleeck says, in a note, that the writer of verse 14 must have lived in the northeast of Eran, as he could scarcely have represented all the rivers as flowing North and South. In my work on The Fath and Worship of the Aryans, | have ventured to suggest that this Aryan land was Bactria, lying South of the Oxus, and having on the East and South the mountains of the Bolor Tagh, Caucasus and Paropamisus, from which, in the East, the great river Oxus flows, and from the South northward, seven rivers that flow into it, having between them the fertile valleys called Kareshvares. [v. 67]: Mithra is described as riding in his chariot from the Kareshvare Arezahé to the Kareshvare Qaniratha; which shows that in the former passage these sub-divisions of the country are named from east to west. And in verse 133, Mithra, with wide pastures, is represented as riding over all the Kareshvares, which are named, and in the same order. “The seven-fold earth’, in Gatha Ahunavaiti, Yacna xxxi1. 3, .on ’ which the Devas spread abroad unbelief, is simply the Aryan-land, composed of seven districts formed by the affluents of the Oxus. The reference to Yacna xxix. 7, is erroneous. Dr. Haug remarks that the circumstance of this old mythological division of the earth being omitted in the first Fargard, is an argument in favour of the historical.character of the original, and its great value for ancient Aryan history. I do not think it was ever a division of the earth, or mythological: and it was omitted in the first Fargard, because that is 20 IRANO-ARYAN FAITH AND DOCTRINE a geographical recital of various Aryan countries, of which Bactria was only one. Of course the division of one of these countries into portions was not alluded to. But if my conjecture is right, it establishes the fact beyond controversy, that either Sogdiana or Bactria was the birthplace of the Zarathustrian worship and creed. The home of the Irano-Aryans was a “‘profitable”’ i. e., a productive, fertile land; and in the first Fargard the fourth land of blessing is Bakhdi. I am now convinced that Airyana Vaéja was the country immediately around Samarcand; Sughda, the second country, that in which the city of Bokhara now is; Mouru, the third, Merv or Margiana, South of the Oxus and West of Bactria; and Bakhd}, Bactria. I think I shall show that this removes all difficulties. Bakhdi is called ‘‘the fortunate spot.’ Of this phrase, Dr. Haug says, that we must necessarily identify it with the modern Balkh, the Bactria of the cuneiform writings, and the classics. He says: The difference in the terminations tra and dhé is easily accounted for by supposing Bdékhd? to mean principally the capital of Bactria; Bactra, the country itself. It is even possible that the one was in vogue in Eastern Iran, the other in Western Iran or Media. As far as the sense goes, it makes but little difference, Bak-ira is the ‘Most fortunate,’ Bakh-di ‘the fortunate’ spot. The predicate stra, i. e., ‘fortunate’ exactly suits the name. In his note to verse 5 of the first Fargard, Dr. Haug gives the original of the words translated by ‘‘Aryan-place,”’ in the Mihr-Yasht. They are: Atryo Shayanem, the latter being, he says, an ‘abstraction’ from shi, ‘to dwell’, and signifying ‘the dwelling, dwelling-place, country, district’. The shining Qaniratha, the seventh Kareshvare, is gava shayanem, the ‘land of cattle.’ Bunsen says (177. 570): The language of our Zend books is the old Bactrian of the home-country, worn down; that is, East Iranian. It forms a contrast to the Vedic as well as Sanskrit languages. That of the first cuneiform character, on the contrary, is West Iranian of a later epoch. Dr. Haug’s etymological annotations may be correct. I give them as I find them. I find no Sanskrit verb shi, and I find no other words resembling Bdékhdi or Bakh-tra, than Bhakta ‘‘ford’’ and Bhakti ‘“‘worship, devotion, service, etc.’ Tra is not the superlative termination. It is a suffix that forms locative adverbs, and substantives that express the instruments that are, as it were, the inanimate accomplishers of actions. BIRTHPLACE OF ZARATHUSTRIANISM. - In the article entitled ‘“The Relation Between the Vedic Times and That of Zoroaster, and the Starting Point of His Doctrine,”’ we find the following, by Bunsen: The Brahminism of the Sanskrit books is the mythico-pantheistic form of Vedic Naturalism, whereas the Zoroastrian books place a Supreme God above the powers of Nature. Magism is an article of later devélopment common to them both. What the later Zend books are to Zoroastrianism, the Atharva Veda is to Brahminism. Prayer has become a charmed formulary; thanksgiving, execration and curse, spirit, fire, life, death. But in searching after the historical connection, we soon lose our way in what appears impenetrable obscurity. Two very different paths present them- selves. Proper original Zoroastrianism may be placed after the religious schisms which sprang up in the Indian life of the Aryans. In that case, the religion which Zoroaster found in existence is the old form of the oldest Brahminism on the Sarasvati. Or we may assume that the original Zarathustra founded a new religion before the migration into India, as a mere counterpoise to the earliest Bactrian Naturalism; and that the Aryans when they migrated carried with them this primitive Zoroastrian religion, on their conquering expeditions, the last scene of which was the Indus country. The generally received opinion that the Brahmins who migrated into Media left Persia on account of the change introduced by Zoroaster is, in this case, alto- gether untenable. Upon such a supposition, Persia would be as great an anachronism as is the idea of the Brahmins migrating. Even Burnouf himself seems to have given this up, by the admission that the Zend, in its forms and grammar, approaches nearer to the language of the Vedas than the Sanskrit does. It has been noticed by Dr. Haug and others, that in the enumeration of the Aryan countries in the first Fargard, as far as the eleventh land of blessing, the direction is from northeast to southwest, these eleven being, 1. Airyanem V4ej6, or Iran pure and simple; 2. Sogdiana, the fire land; 3. Margiana, to the southwest of Sogdiana; 4. Bactria; 5. Nisaya, west of Herat; 6. Herat; 7. Segestan; 8. Cabul; 9. Kandahar; Io. Arachosia, to the southward of Cabil; 11. the Valley of the Hilmend, to the west of Arachosia. Then comes a change of direction. The 12th land, Ragha, is Rei, in the vicinity of Teheran, immediately South of the mountain range that lies South of the Caspian, called afterwards Rhagiana, and forming part of Media. The 13th, Kakhra, Khorassan, East of Rhagiana. The 14th, Varena, is Ghilan, to the northwest of Rhagiana, in Media; and the 15th is Hapta Hindu, the Indus country, far to the Southeastward. It can hardly be that it was intended to represent the Aryans as emigrating from the neighborhood of Ecbatana, Southwest of the Caspian, at one march, to and across the Indus. Naturally they would have crossed that river 22 IRANO-ARYAN FAITH AND DOCTRINE from Cabil and Kandahar, which, with Arachosia, lie on the west side of it. I conclude from this that, if the first Fargard records the marches and settlements of the Aryans, it does not represent one stream of emigra- tion as flowing, in the succession in which the countries are named, from one to the other; but that it represents these countries as lying upon the line of march of two distinct masses of Aryans, which separated from each other at some point, perhaps at Bactria or Herat, and turned their courses, one to the Eastward and one to the Westward, until one, the Indo-Aryans, flowed over the Indus, into the land of the Seven Rivers, and the other into Media and Persia, the latter being the Iranian or Zarathustrian branch of the race. If not sooner, Zarathustrianism commenced in Bactria. It repudi- ated the Hosts of Heaven as objects of worship, and taught the existence, intelligence and government of Ahura Mazda. The long experience of humanity proves that a new and more philosophical faith, denouncing the gods of the people as not gods at all, cannot long be taught without provoking collision, and must either conquer the ruder and idolatrous faith, or abandon the field to it and emigrate. If Zarathustrianism had co-existed with the ancient faith, and the votaries of both remained one people during the long period between its origin in Bactria, and the immi- gration into the land of the Seven Rivers (which was simply impossible), how are we to account for the advance into the Fire and Light worship during the same time, the co-existence of the Veda and Gathas, and, above all, the total difference, not only of ideas, but of names of deities, between the two faiths? Only a total separation, long continued, can account for the total absence, in each faith, of anything to show its relationship to the other. Bunsen proceeds to say: But the question is, whether this compels us to adopt Max Miiller’s view, that the Zoroastrians left India in Vedic times. Apart from the fact that such an assumption is wholly at issue with the tradition of the migrations of the Aryans, inasmuch as, instead of beginning with India, they ended with it, there is this difficulty which meets us at the outset, that we should be under the necessity of supposing a previous migration of the Aryans to the Indus country, so that the one in question would have been a retrogression. These are the reasons why Miuiiller’s theory has not met with any favour. The fuller explanation of his views has not been published. We will endeavour in the meantime to show what are the arguments which, according to our view of the case, may be adduced in support of it. Bunsen then speaks of allusions in some of the Vedic hymns to an antagonistic schismatic religion in the country, to one, indeed, the principle of which was fire-worship, then in force in the Punjab. BIRTHPLACE OF ZARATHUSTRIANISM 23 Indra is represented as warring against them. It appears that they worshipped Agni only, of the three gods, Agni, Indra and Varuna. The conflict took place on the Sutlej. Sudas, king of the Tritsu, of the race of the Bharata, the worshipper of Indra and subduer of the heretics, was obliged to cross the stream to attack the enemy, and Bunsen con- cludes that ‘‘the residence, therefore, of the worshippers of Indra was no longer in the Punjab, although they had friends and allies there.’ ‘“Yam- —una”’, it is said, ‘“‘and the Tritsu remained faithful to Indra”; and among the enemy were the men of Anu and the Druhju, inhabitants of the North and _ West, who are mentioned with the Turvasu and Yadu, men of the South- east and South. I do not see the proof that the residence of the worshippers of Indra was no longer in the Punjab. It is not likely, either that, after a residence of centuries in that country, they abandoned it, in spreading beyond the Sutlej into the land between the Indus and the Ganges, or that they left in their rear, if they did so, hostile occupants powerful enough to wage great battles with them. The men of Anu and Druhju, of Turvasu and ~Yadu, were, no doubt, aborigines or Turanians, dwelling East of the -Sutlej, which the Aryans crossed, to attack them; and these native tribes no doubt worshipped deities of their own and set Indra at naught. I do not propose to review the arguments for and against Miiller’s theory, as they are stated by Bunsen. Whether the war of which he speaks did or did not grow out of a religious schism among the Aryans themselves; whether it was carried on on the eastern or western side of the ~Sutlej; whether the Aryans had at that period emigrated beyond that river; and whether the hymns in question belong or not to the later half of the Vedic period, the theory of Professor Miiller seems to me equally “untenable. There is no evidence of a return of any portion of the Aryans of the Punjab, from that region to Bactria, or of any emigration from or to the westward. The antagonism between Zarathustrianism and the religious system of India, proven by the facts that Aindra and the Devas are evil spirits in the Zend-Avesta, does not in the least tend to prove that the religion of Zarathustra had its origin after the Indo-Aryan faith had assumed the settled character which it has in the Veda. If that were so, why should not Agni and Vishnu also appear as evil spirits in the Zend- Avesta? The Devas do, because they were ‘‘the Hosts of Heaven’’ worshipped long before the Vaidik period, and Zarathustrianism deposed these from their seats as Gods. I do not believe that Aindra and Indra were identical. For Fire (Agni) is in the Zend-Avesta the son of Ahura Mazda; and why should Light have become an evil deity? If they were identical, however, Indra or Aindra was probably worshipped long before the Vaidik period. 24 IRANO-ARYAN FAITH AND DOCTRINE Bunsen remarks that the forms of the Zend are decidedly younger than those of the Veda. Opinions seem to differ as to that; but if it were so, some of the Vedic hymns are to be referred to even the time when the whole race dwelt together on the Steppes of Sogdiana. Bunsen says in reply, that the only certain fixed point in the whole inquiry is, the fact of the Aryan Indians having come from Bactria; and that India is not the mother country of the Bactrians, but, vice versa, Bactria the mother country of the Indians. He imagines three Aryan sects to have existed, during that epoch. First, to the Eastward, the inhabitants of the Sarasvati District, and the Northern Doab, who were inclined to Brahminism, and the principle of sacerdotal caste. Then, to the Westward, the emigrating Zarathustrians, or old Agni worshippers, who adopted Zarathustrianism in Bactria, under the influence of the inspiring minstrelsy and dogmas of Zarathustra; and lastly, between the two, in the Punjab, the adherents of the old Bactrian natural religion, without its semi-polytheistic, semi-speculative, sacerdotal additions, which soon became predominant in India proper. As to the first supposed sect, we have no evidence at all of the existence in the Punjab, even in an incipient form, of Brahminism and the principle of sacerdotal caste. Brahminism and the later Hindu religion grew out of the religion of the Vedas, but at a much later day. It com- menced as the Mazdayacnian faith did, by the reaching of the intellect after an Intelligent Principle, superior to, and the Creative Cause of the visible universe, and its potencies. Brahma, Vishnu and Siva were of the same order with the Amésha Cpéntas; but, in imagining the Supreme God, Brahm, the Hindu intellect went far in advance of the Bactrian. And it is certain that in the Veda we find no trace of a conception of any Intelligent Cause of the material universe. Before any of the Vedic gods were, it was, for they are all Nature-Gods. As to the second sect, there is no evidence that the Indo-Aryans had any more communication with the Iranians or Medo-Aryans, than they had with their elder kinsmen, the Greeks and Latins. There is no evidence that Zarathustrianism ever existed in the Punjab; and the suppo- sition is even contrary to all reason and probability. And, as to the third, the Vedic faith existing alone among the Aryan population (for there is really no evidence of any schism there), was probably not the old Bactrian natural religion; for that was, as the law of self-development in religious faith and idea forces us to conclude, not so philosophical and advanced a faith as that of the Vedas. No religious faith is stationary for ages; and the Veda itself contains evidence that BIRTHPLACE OF ZARATHUSTRIANISM 25 many deities once worshipped had become subordinate, so that only their names remained, while Agni and Indra had assumed supremacy, and even in the Heavenly bodies there were adored, as manifested by these, and energizing them. In obedience to the same law of movement and develop- ment, afterwards but not “‘soon,’’ the semi-polytheistic, semi-speculative, sacerdotal additions became predominant in India, and the Vedic deities were, some deposed and forgotten, and some subordinated or invested with attributes entirely new. We here see [Bunsen says], at once the difficulty of the whole assumption. Zoroaster’s work was called forth by an Indian schism. The exclusive adherents of Agni left the Punjab, and returned, in order to be converted by him to a new faith. For they knew no more of Ahura Mazda, the only good God, than the pre-Zarathustrian Bactrians could have known. Clearly, it zs all assumption. Nothing tends to prove any part of it, and Bunsen well says: We gain nothing, therefore, by the theory of the retrogression. It only helps to make the explanation of the context more difficult. But if we look at the matter a little more closely, what necessity is there for adopting such a theory? He clearly shows that there is none. If the Iranian forms are younger than the Indian, that is accounted for by the organic law of sec-’ ondary formations. The Norwegian forms are new, as compared with those of the Icelanders, who, nevertheless, were certainly Norwegian emi- grants of the ninth century of our era. In the mother country, the roots and forms of a language wear off, while its colonies retain the old elements. We have no reason to think that these Iranian countries previously bore other Iranian names. As little do we learn of the retrograde movement from India to Bactria. The immigration of the Iranian Aryans into the Indus country is, on the contrary, an uncontroverted fact. How improbable it is, lastly, that the names of Iranian districts, which we find in the old record of the Vendidad, should only have been given to them on the occasion of this imaginary return, as a reminiscence ‘of the country from which they had been expelled! It is an assumption irreconcilable with any sense whatever of the above record of the Aryan journeyings in Central Asia, and it offers no explanation of the origin of Zarathustrianism. Either Zarathustra founded his religion before the great emigration from Bactria, or about a thousand years afterwards. What is the argument in favour of the former? The language of: the oldest portions of the Zend-Avesta, High Bactrian, approaches very near to the Veda language, i. e., the oldest East Iranian, which was preserved in the Punjab; and between them there is, strictly speaking, only a dialectical difference. 26 IRANO-ARYAN FAITH AND DOCTRINE Ahura Mazda must originally have been pronounced Asura Medhah, i. e., living dispenser of wisdom; just as the ancient form of Haroyu (Herat) was Sarayu; of Haragaiti (Arachosia), Sarasvati; of Hindu, Sindu; and lastly, Soma of Haoma. These statements are not self-evidently true; and I do not see how it is to be known which of the two pronunciations, in each of these instances, was the original one. One would be glad to know why Ahura Mazda must originally have been Asura Medhah. We know that Zend and the Sanskrit of the Veda have both been formed from one original language; but we do not know what words in either have remained unchanged, any more than we should know, if all knowledge of Latin were lost, and not a line of it remained, and if we only knew that there was once such a lan- guage, because the French, Spanish, Portuguese and Italian evidently had a common source and stock,—any more, I say, than we should know whether the Spanish or Italian form of a particular word was the original form, or whether that original was different from both. It would be mere guess-work, or argumentation without a fixed basis, and therefore wholly inconclusive. Bunsen calls the Zend language, Bactrian. Was it, then, the lan- guage of the Aryans at the time of their immigration into Bactria? When, then, had the separation taken place between those who spoke it, and those who continued to speak the ancient parent language, the Aryan? And where were those, and what had become of them, who spoke the latter? Or was the Bactrian or Zend formed in Bactria, growing into a distinct tongue by the side of the mother-language; and if so, under what circumstances? It is not conceivable that it could have grown into a distinct language, except by separation of those whose language it became, either by their own emigration, leaving the other portion of their race behind them, or by the emigration of these, leaving those behind whose tongue afterwards became Zend. If the Zend is Bactrian, either it grew up in Bactria after the Indo-Aryan branch had sought new homes to the Southward, leaving the Zarathustrians behind them, or it was the original language, and that of the Indo-Aryans grew up after the separation. It required a long series of generations to form the Zend and Sanskrit from an original language, and these were no doubt formed, as Italian and Span ish were from the Latin, by intermixture with indigenous races, and the formation of a new language; in each case, by the intermingling and _ coalescing of two or three. If Zarathustrianism had its origin in the Indus country, the Zend - language must have had its origin there also, or as a consequence of sepa-_ ration and emigration Westward, of the Zarathustrians. But if the formation of a language is an exceedingly slow process, so also is the propa- gation of a new, purer and more philosophical religious faith. We know ¢ 1 [ } q | Y A BIRTHPLACE OF ZARATHUSTRIANISM 27 what slow progress Mohammedanism made, it being a protest of the reason against idolatry, in favour of Allah, the one God. If, then, all the Aryan people worshipped the Host of Heaven, or perhaps the Light and Fire Principles manifested by them, Zarathustra, alone and unaided, ven- tured to preach faith in an Intelligent Cause, Creator, Ruler and Bene- factor, whose Instruments these Powers of Nature were—thus at one blow dethroning all the Natural deities, of course he had to contend against all the priests of the ancient faith, whose sacred functions and their importance ceased at once, if the gods whose ministers and favourites they were, became no longer gods; and all the Rishis, to whom the sacred hymns which they sing were the source of revenue and support. As to the common people, they are always slow to adopt a new, and especially a more enlightened faith. They never even commenced to believe in one God, in Greece, and it would have been idle for Socrates or Plato to pro- mulgate at Athens faith in a one God, like Brahm 6r Ahura Mazda. For a long while, therefore, the followers of. Zarathustra must have been few. They may have remained in Bactria, when their brethren, adhering to their Nature-worship, crossed the mountains, and were seen and heard of no more by them. That this was the case seems probable, from the fact, proven by the Zend-Avesta, that Bactria, worshipping Ahura Mazda, was a populous and fertile country, composed of seven Kareshvares. It must have required centuries to people it, if only the followers of the new faith remained in it; and for this branch of the great Aryan family to flow westward, conquering as it flowed, to the regions south of the Caspian, into Media and Persia, while the Indo-Aryans just settling in Cabil, there increased until they overflowed into Kandahar and Arachosia, and at last across the Indus. And during the procession of these ages, the Zend and Sanskrit were formed and the ruder mother lan- guage became obsolete, and the Vedic faith grew up with gods whose names were unknown before the separation, while the names of Ahura Mazda and the Amésha Cpéntas were equally unknown to the composers of the Vedic hymns. As regards the religion [Bunsen continues], the Agni, or Fire-worship, of which mention is made in the Vedic hymns [the expression is a singular one, since Agni is the great Vedic Deity, to whom a hundred hymns are addressed], it must be considered as a remnant of the original pre-Zarathustrian doctrine, which, therefore, might have been the consequence of a recantation of the faith in Ahura Mazda, and of the ethical principle, with the retention of fire-worship. The supposition that there were two Zoroasters, an original one, and one of more recent date, who was the inventor of Ahura Mazda, is certainly inadmissible. The name of Zoroaster is inseparable from the doctrine of Ormuzd, according to all the traditions; which doctrine is the distinctive mark of Zoroastrianism. 28 IRANO-ARYAN FAITH AND DOCTRINE There is no sort of foundation for the notion that the Indo-Aryans were back-sliding or renegade Zarathustrians. There is nothing which requires such a conjecture as an explanation. The worship of the invisible Principle of Fire, and of those of Light and Heat, was a natural sequence of the worship of the stars . . . . the half-way station between that worship and the conception of a Creative Intelligence, Self-existent and Infinite. Zarathustrianism for a long time stood still, while the old faith was advancing toward higher conceptions, that were to end in that of Brahm; but at last the old gods, the stars, began to demand to be wor- shipped again; i. e., either that worship had never been wholly abandoned by the Iranians, and they compelled its revival, or the conquered element demanded worship for their own gods. The result was a swarm of deities, worshipped together with Ahura Mazda, as numerous as those of the Hindu Pantheon. The immigrating Aryans were not ‘‘ Zoroastrians who relapsed from the faith, although pure fire-worshippers.”’ On the former supposition, therefore [Bunsen continues], the immigrating Aryans were Zoroastrians who relapsed from the faith, although pure fire-worship- pers. When they left Bactria, the gods were still called Déva, which is in perfect accordance with the historical fact of the pre-Zoroastrian period, that the Helleno- Italian races do not understand the word in any other sense. The stars and planets were called Déva, and they alone are called so in the Veda. No doubt they were called so in Bactria. Agni, Indra, Vishnu, Pushan, Rudra are rarely called so. They are denizens of Dyaus, the sky; and they became evil spirits to the Mazdayacnians, because Zarathustra abolished the worship of the stars as idolatry. It is possible and even probable that when his reflections led him to the belief in the existence of a spiritual, personal and intelligent Cause, the idea of the fire-principle or substance, of which the luminaries were the revealings and outshinings, and the conceptions of Light and Heat as hypostases of fire (which afterwards became the general and popular faith), were already entertained by men of intellect, and taught, perhaps, by them to a small number of disciples. It was but a step for the mind to take, from these conceptions to that of a creative God, revealed and manifested in a created universe. And therefore Zoroaster, merely elevating the Fire-Spirit or Principle to the height of Deity, without definite idea of the nature of that Deity, and merely transferring to him the attributes of personality, intelli- gence, justice and beneficence, already imputed to the Fire and Light Principles, made no war on Fire-worship, but called Fire the son of Ahura Mazda. BIRTHPLACE OF ZARATHUSTRIANISM 29 The genuine Bactrian Zoroaster [Bunsen continues], and probably his prede- cessors, the old Iranian Fire-priests, applied the name [Déva] to evil spirits, of whom Indra was also one, and by this application of it, abandoned the usage of the primitive times. Even the Zendic writings show how deeply natural religion had taken root among the Bactrian Aryans. Zoroaster had made the worship of Nature subordinate to faith in Ahura Mazda. He did not extirpate it. Fire-worship, especially, continued to be a sacred symbol. [Of what?] The worship of Mitra, the Sun, was not eradicated altogether from their religious consciousness. Possibly, indeed, as Haug supposes, the Armenian Anahit is really the female Mitra-goddess of Herodotus, and her worship perhaps formed a portion of the Bactrian creed. Well, perhaps it did not. What is one “‘perhaps’’ worth more than the other? What has this “‘perhaps,’’ and what has the Armenian god- dess Anahit, whether Mitra-goddess or not, to do with the question, when Zarathustra established his religious creed? What is meant, when it is said that this god of one people 7s this or the other god of another? That the Egyptian Hermes was the Mercury of the Greeks, and the Greek Hercules the Malkart of the Phoenicians? It never did mean that this and that nation originally worshipped the same god, by the same name, and continue to worship him with a mere change of name. What we want to know is, what the gods of each people repre- sented and were, to itself—what Orb or Potency, Principle or Men- tal Conception. Every god was some thing, to those who worshipped him. The Sun had a different name in every nation, and it could, no doubt, be truly said, that Baal, Sfrya and Osiris, each being originally the Sun, and Mithra, were one and the same Deity under different names. But it is the attributes that make the personal individuality of the god and one’s lip instinctively curls with the same contempt that one feels for the impudent argument of the pettifogger, often, when he hears another babbling of the Tyrian Hercules. As far as we can now judge, the Hebrew ~Yahouah and the Tsurian Baal were essentially the same deity, under different names. The Hindu Brahm is the God of Christian philosophy. In essence and substance they are the same, for the same intellect produced both. We can conceive of nothing superior to our own Creative Intelli- gence, as we can conceive of no other senses than those which belong to us, and so we impute to God an intelligence, as we impute to him our senses of seeing and hearing. The God that we create in our own intellectual image we call “‘Yehouah, Jehovah, Adonai, God;’’ and the Brahmins call him Brahm. ‘‘Fire-worship” is a deceptive term. The Aryans did not worship the Fire itself, but that invisible Principle and intellectual personality. of which Fire was the visible out-shining or manifestation. This Fire-worship continued to be more than a sacred symbol, to the Zarathustrians; if it 30 IRANO-ARYAN FAITH AND DOCTRINE can be said that a worship is a symbol at all. Fire, to the Zarathustrians, was the son of Ahura Mazda. The worship of the Fire Principle, perhaps in secret, by the Priests, had led Zarathustra to the conception of an intelligent Creative Cause. What he understood by this Cause, and by his or its agents, the Amésha Cpéntas, it is my object in this book to inquire. | I wish to learn, if I can, why Zarathustra did not extirpate the Fire-worship, and why he did not even endeavour to eradicate the worship of Mitra, the Sun, ‘‘from the religious consciousness”’ of his followers. We probably know as much as we ever shall know about the origin and birth of the Zarathustrian faith, and its early fortunes and those of its original adherents. What further we can learn as to its meaning and origin, is to be learned from the GAth4as, and these I propose to study with care. Whether the Indo-Aryans had relapsed from Zarathustrianism it is useless to inquire, as it is not possible to determine. But it is not true that “all the religions of the world have been spiritual at their commencement.” The phrase itself is meaningless, the use of such phrases being a common vice of books of speculation at the present day. Nature-worship has not always, or ever, been a relapse from a spiritual or philosophical faith. What is meant by the phrases that fire-worship continued to be a symbol, and ‘‘the eradication of worship from religious consciousness’? Zoroaster’s attempt to reverse the ancient religious ideas, even to the extent of converting the old Light Gods of the Ether into evil spirits [what is the Ether, where the Light Gods are?] was never thoroughly carried out in Bactria. Some of the names of the gods were retained. May not this practice have been abandoned [what practice?], when the Aryans reached the Indus many centuries after? The idea of Bunsen seems to have been that in order to establish that Bactria was the birthplace of Zarathustrianism it was not necessary to hold that it was the faith of the whole people. I see no necessity for any such hypothesis. There is certainly no proof of its truth. And if it were true, would not it force us to go further, and suppose the Zend to have been, in Bactria, the language of all the Aryans, and that the Indo- — Aryans changed their language when they relapsed from their religion? If the theory that the religion of Zarathustra is true [Bunsen says], we — should be compelled to assign a very high antiquity to Zoroaster. If the immi- gration of the Iranian Aryans into the country of the Indus took place about 4000, B. C., we must fix the date of their emigration, and consequently pretty nearly that of Zarathustra, at least at 5000. But Aristotle and Eudoxus, best of — all the old commentators, agree in placing him very considerably later. ’ I do not see the propriety of the term ‘‘Iranian Aryans,” as applied to those who emigrated to the Indus country. The mythical original i ee ee BIRTHPLACE OF ZARATHUSTRIANISM 31 home of the race is called in the first Fargard, Airyanem VGej6, as its ruler, Yima, the renowned Dshemshéd of the Persian legend, is called Straté Airyéné Vaégahi, a title borne by Ahura Mazda himself. The whole context, Dr. Haug says, shows that Airyanem is a substantive, and in fact an abstraction of Airya, Aryans; hence it signifies Aryanship, of the Aryan country. But this pure, unmixed Aryan country forms at the same time a contrast to Iran, which has acquired historical celebrity. For, although Iran, Airan or Eran is the self-same land Airyana, it has been habitually and specially applied to the land of the Persian Aryans. The Aryans of the Indus country never were Iranian Aryans, in any proper sense of that phrase; for Aistan confines the use of the term ‘‘Iranian” to the branch of the Aryans that followed Zoroaster and peopled Media ‘and Persia. As to the question of antiquity, there is little danger of fixing too remote a date for the time of Zarathustra. The Vedic hymns were com- posed, or at least the Aswins (or twin Horsemen) became Aryan deities, when the sun was in Gemini at the Vernal Equinox, i. e., at least 5000 years before Christ; and the Zend and Sanskrit were then distinct and fixed languages, and the Indo- and Bactro- or Medo-Aryans had long been separate and distinct peoples, their common origin forgotten by each. When the Hellenic stream flowed off, Dyaus, the sky, and the Devas, or Heavenly bodies, were the gods of the race, and Jupiter, Venus and Mars, the only bodies known as Planets or Wanderers, were adored as Varuna, Mitra and Aryaman. Dyaus became Zeus, Dios and Deus; and Aryaman, the god of the Aryan warrior, became the Greek Arés, or Mars; and Varuna, Ouranos. This simple and primitive faith had no doubt changed somewhat, when Zarathustra appeared, and the last separation occurred. Fire was become an object of worship, at least to the more intelligent, and Light under the name of Indra. The Vedic religion could soon develop itself, and many of the star gods be in no long time forgotten; but for the develop- ment of the Zend and Sanskrit languages, a long succession of centuries was needed. It is quite possible that the Indo-Aryans had immigrated into Cabul and Kandahar, and even across the Indus, before Zarathustrianism began; and that this had its birth and grew to its full stature among those of the race who had remained in Sogdiana or Bactria, and so that the Zend language was fully matured there, before the Iranians left Bactria, and while the Indo-Aryans were peopling the country west and perhaps that east, of the Indus, perfecting for themselves the Sanskrit tongue. And 32 IRANO-ARYAN FAITH AND DOCTRINE Bunsen, after discussing Miiller’s theory and that of Zoroaster living before the Indo-Aryan emigration, says: Lastly, the above cited Zendic record of the journeyings of the Aryans would in that case be strictly historical, if, as it would seem, it represents them, at the time of their first movement, as worshiprers of Ahura Mazda. With all this, we cannot conceal the fact, that this establishment of these views is not unattended with difficulties. But what is the objection to the second hypothesis, that Zarathustra was posterior to the emigration to the Indus country? In that case it would be perfectly natural that the Vedas should use Déva in its original sense, and know nothing whatever of Ahura Mazda or Asura Medhah. The circumstance of the whole tradition being connected with the revelation of Ahura Mazda to Zarathustra is no argument against it, any more than it is against the historical credibility of the traditional accounts of that migration, and its results themselves. In the absence of further information, therefore, we must adhere to the ° conclusion which recommends itself as the most natural and simple, and thus the main theory is established: That Bactria is the cradle of the Zarathustrian doctrine; and that Zarathustra belongs to a very early age. We have tested and established the incontrovertible facts: That in the year 1903 before Alexander, consequently B. C. 2234, a Median dynasty sat on the throne of Babylon, which it retained for more than ten centuries, and that the first of these rulers bore the name of Zoroaster, in the Babylonian annals. At that time, therefore, the seat of Zarathustrianism was no longer in Bactria, but in Media. It had already, indeed, taken a different shape from that we find in the old Zarathustrian records. Chaldee Magism certainly dates from the Median dynasty at Babylon. For in the Gathas of Yacna, the work of Zara- thustra is called Maga, and those who promote it, Magava. But this ‘greatness’ or this ‘great work’ was really not the application of charmed formule and incan- tations, but it is embodied in the great precept: ‘The Trinity is Thought, Word and Deed.’ What a difference between this and the Magism in vogue at Babylon, B. C. 2234, and which afterwards was mixed up with old Semitic traditions. Thus, if so early as twenty-three centuries before our era, Zarathustrianism occupied such a very different position, none but those who pay no attention to what has taken place, and who see nothing in the great reality of history but empty phrases and formule, will find it an unreasonable assumption that the date of the foundation of the Zarathustrian doctrine reaches back between 4000 and SU0ULVCarsue. Ge At all events, we do not want any theory of a migration from India back to Bactria; so far from it, it would lead us into inexplicable difficulties and contradictions. The Aryan epochs, therefore, on the whole, will bear this relation to the chronology of Egypt: 1. The emigration from Sogd to Bactria and beyond it, after they separated from the rest of the Aryan people who shaped their course westward, took place before 5000, B. C., consequently before the time of Menes. 2. The immigration into the Indus country, about 4000, B. C. 3. Zarathustra’s reform in Bactria, about the time of Menes (3623, B. C.), or half a century later. BIRTHPLACE OF ZARATHUSTRIANISM 33 In volume iv., Bunsen makes the following conjectures in regard to dates: Emigration of the Aryans.out of the country of the sources of the Oxus and Jaxartes, 11000 to 10000, B. C. Journey of the Aryans from Upa-Meru to Sogd and Bactria, 10000 to 7250, BvG The united races of the Aryans, and their gradual separation as Kelts, Armenians, Iranians, Greeks, Sclaves, Germans, etc., 7250 to 5000, B. C. Formation of the Aryan kingdom in Central Asia, as far as Northern Media and to Kabul and Kandahar, 5000 to 4000, B. C. The Aryans migrate into the Indus country, 4000, B. C. Zarathustra, the seer and lawgiver of Bactria, 3500 to 3000. In volume 772., the same writer says: The Iranian development, after the immigration into India, did not come into contact with the Indian. Lastly, the reform introduced by Zarathustra produced no schism among the Iranian Aryans, still less had it any connexion with the migration which terminated in the Punjab. No reaction, indeed, took place from India upon Bactria. The Vedic language is stereotyped Bactrian. The Zend is the continuation of this old Bactrian tongue in Bactria and Media, with two phases of which we are acquainted; one of them the language of the Zend books, the other, that of the cuneiform inscriptions from Cyrus and Darius down to Artaxerxes II. The Sanskrit, lastly, is the weakened prose form of the old Bactrian, the poetical form of which exists in the hymns of the Rig Veda. These hymns were transmitted orally. Literature proper only commences with the Sanskrit, and, indeed, after it had become a learned language. Both Vedic and Sanskrit were, in the first instance, living languages spoken by the people, and Sanskrit only became the sacred language at the beginning of the fourth age, or about the year 1000, BC. Sanskrit is the learned language of the Brahmins of the fourth era, but was originally the deposite of the popular language of the third, as contrasted with the Veda or old Bactrian language of the Indus country, which ceased to be spoken at the end of the second era. When the hymns of the three old Vedas were collected, the oldest written composition sprang up, and the second phase of it was avowedly a contrast, as the popular Aryan tongue. Midway betwéen the two stand the Iranian-Bactrian or Zend, which might, therefore, be called middle-Bactrian, if the whole development on both sides the Hindu-Kush be considered as one. The oldest records and traditions of the Bactrian foretime, and of that of the “Five Rivers’ or Indus country which grew out of it, are in harmony. We mean by this the record of the wanderings of the Aryans, of the immigration to Bactria from the primitive country, down to the immigration to the country of the Five Rivers to the east of the Indus; then the oldest traditions of the Zend books, of which the hymns only can be referred to Zarathustra himself; and lastly, the historical hymns of the Rig Veda. If the Zarathustrian religion were Median as early as the 23d century before Christ, and were advancing towards the second stage of language, as com- pared with the Vedic, Zarathustra the Bactrian cannot be placed later than 3000, B.C. Nor can we venture to place him further back than 4000, if the immigration into India cannot have taken place earlier than this period; and consequently the 34 IRANO-ARYAN FAITH AND DOCTRINE exodus to the south of Bactria cannot be placed higher than 5000. For between it and the passage of the Indus, not only must the conquest of the intervening countries have taken place, but twelve vast countries were gradually peopled, and kingdoms founded on the road towards India; besides which, a body of settlers pushed on toward the Caspian, and laid the foundation of what was subsequently the Median kingdom, and through it of the Aryan kingdoms of Persia, which grew out of Media. All of this part of Asia became so thoroughly Aryan, by the expul- sion or extermination of the aboriginal Turanian population, that it has remained so to this hour, the nucleus of it, at least, as being the oldest inhabitants. In volume z., Bunsen says further (p. 431):. The same earliest reminiscences of the primitive times of their race, which we have met with among the Bactrians, exist indeed among the Indians. Neither the recollection of the great catastrophe in the primeval country, nor that of the historical migrations of their Aryan fathers from their northern home, has been | lost. Bunsen sees in the First Fargard of the Vendidad evidence of a tradition of an immense change of climate in the primitive home of the Aryans, caused by some tremendous convulsion of nature. I do not see in it anything of the sort. The two verses on which he relies are these: 3. As the first best of regions and countries, I, who am Ahura Mazda, create Airyana Vaéj6 of good capability; whereupon, in opposition to him, Angré Mainyfis, the Death-Dealing, created a mighty serpent and snow, the work of the Devas. 4. Ten months of winter and then . . . . two months of summer. This is the translation of Dr. Haug, adopted by Bunsen. Spiegel’s, as translated into English by Bleeck, is 5. The first and best of regions and places have I created, I who am Ahura Mazda. 6. The Airyana Vaéja of the good creation. 7. Then Anra Mainyfis, who is full of death; created an opposition to the same. 8. A great serpent and winter which the Devas have created. 9. Ten winter months are there, two summer months. On this Bunsen had said (iii. 459): The fathers of the Aryans originally, therefore, inhabited aboriginal Iran proper, the land of pleasantness, and they only left it in consequence of a convul- sion of nature, by which a great alteration in the climate was effected. The expression ‘serpent’ is obscure. It may possibly mean volcanic eruptions which can only have played a subordinate part in the great convulsion, although they made a permanent impression. . . . When the climate was altered by some vast disturbance of nature, the Aryans emigrated. . . . As regards its present climate, it is precisely what our record describes it as having been when the change produced by the above commotion took place; it has only two months of warm weather. BIRTHPLACE OF ZARATHUSTRIANISM 35 In every country enumerated, Afra Mainyfis created some evil or nuisance; in one, a cattle pestilence; in another, noxious insects; in another, war and pillage; in another, hail and poverty; in another, unbelief. The second Fargard reckons the years of Yima, in Airyana-Vaéj6, by winters, and portrays the course of winter in the strongest coloring. No doubt the Iranians came from a cold country. I imagine that the meaning simply was that the more elevated and mountainous part of the country was afflicted withintense cold. As to any change of climate, by any convulsion of nature, there is not a word that indicates it. It seems still more unreasonable to identify this imaginary convul- sion with the flood of Noah, a deep overflow of the alluvial plain of Mesopotamia. No change of climate anywhere is hinted at as a conse- quence of that flood; and any convulsion of nature, great enough to change a tropical into an Arctic climate, would hardly leave people alive to tell the tale to their children. The North, with the mountains of Meru, is also the sacred primeval land of the Indians. Pamir is merely the country about Meru (Upa-Meru). Some geographical tradition about it, indeed, must have existed, in which its limits were defined. The Ottorokourrha of Ptolemy are evidently and by general admission the Uttara-Kuru, i. e., the northern Kuru. He describes them in his geography as inhabiting a district in the extreme north of Central Asia, of which he gives the latitude and longitude. This he could only have learned from the Indians. Hecatzus also mentions them in his history; and his information must have been derived from the Persians. From the notices contained in the Zara- thustrian record, it cannot be matter of surprise that the two statements tally. The concordance, therefore, between the Indian and the Iranian traditions is complete. The journey to Sogd was not from north to south; but rather from east to west. [Would this have been the course taken, if a great convulsion of . nature had changed the climate so greatly, making but two summer months; and if the change had only then taken place, what induced the Kelts, Germans, Sclaves and others to leave a temperate climate, and emigrate to the north of Europe?] The paradise of. Bactria is direct northeast, as their descendants who came to India were well aware. It cannot be said, therefore, that the Indians acquired their knowledge of this north-eastern primeval country through Alex- ander. The first movement of mankind, therefore, came from the mountains of the north. This, however, is not to be confounded with the historical migration of the Aryans to India, which manifestly was from the westward, through Kabul (The Bolor Pass), and by Kandahar (The Khyber Pass); two conquests and settle- ments, which, as we have seen, preceded the passage of the Indus. (iv. 557). The cradle of our race was in northern Asia. There it arose at the most favorable period for our northern hemisphere, in that region now for the most part uninhabitable, which extends southward as far as the 40th degree of north latitude, and from the 60th to the 100th degree of longitude. On the north this district was bounded at about the 53d degree by what was then the open North Sea, with the Ural as an island; on the east it was surrounded by the Altai and the Chinese Himalaya, on the south by the chain of the Paropamisus, extend- 36 IRANO-ARYAN FAITH AND DOCTRINE ing from Asia Minor to Eastern Asia; and on the west by the Caucasus and Ararat. We have, therefore, primeval country, containing on an average 11 degrees of latitude, and 40 degrees of longitude. In this garden of delight (Eden), with its four’ streams, the Euphrates and Tigris on the west, the Oxus and Jaxartes on the east, during thousands of years man had soared above the first stage of consciousness. From this source, Bunsen imagines, went the Turanian, Khamitic and Semitic races, at periods variously and immensely remote; but of all this there is no other proof than the fancied authority of the collection of legends known as Genesis. Nothing in language, labour as philologists may to prove it, even tends to show the common origin of the Chinese, Egyptian, Phoenician and Aryan languages, of the Negro dialects of Africa, the Turanian languages of Asia, and the multitude of tongues of the American Indians. The Book Barasith itself does not teach the unity of the whole human race; for who were the Sons of God, that intermarried with the daughters of men? And who were those by whom Cain was afraid of being killed, and to prevent whom killing him, a mark was set upon him; when he and his father and mother (for it is not even said that Eve had daughters, though Cain had or found a wife), were all the human beings in all the world? And, finally, how could Cain build a city, without people to inhabit it? As to the Garden of Eden and the four rivers, the notion of Bunsen is utterly irrational. The river that went out of Eden was one, which watered the garden, ‘‘and from thence it was parted and became into four heads”’ or streams, one of which ran round the whole land of Ethiopia, and another was the Euphrates. Besides, Adam was expelled from Eden and the cradle of the human race was not there, but wherever Noah lived after the flood. The Ark landed on the mountains of Ararat, and the vine and olive grew in the land where Noah lived. One wearies of the jargon of Khamism, Semitism and Turanism. Why are there no Japhetic languages? Khamism is the language of Egypt; Semitism, the family consisting of Pheenician, Canaanitish, Hebrew, Arabic, Chaldee; and everything else, except the Aryan tongues, is Turanian, so called from a name given the aborigines conquered in Asia by the Aryans. But in Chapter x. of Genesis, which, in form genealogical, is merely ethnological, Mitzraim (the name of the Egyptians), and Canaan, are both sons of Ham; and Nimrod, who built Babylon, was grandson of Ham; so that, although the Canaanites and Hebrews were of one race and spoke the same language, they are part of Khamism, as the Assyrians are; and yet these are called Semitic. Sidon is son of Canaan, and Asshur, who built Nineveh, a descendant of Kham: and yet Shem was the ancestor of Abram and the Israelites, though these were of one race with the Phcenicians and had the same letters and language. a —— i i BIRTHPLACE OF ZARATHUSTRIANISM 37 I am somewhat acquainted with a dozen Indian languages, and have taken pains to collect extensive vocabularies of six or eight. Of the Chero- kee, Choctaw, Muskoki, Yiichi, Nachis, ShAwAno, Oudsdachi, Tawaihdsh, Alabamiis, Aionai, Sid@ or CAdohadAcho, and Netim or ComAanché, no two resemble one another, at all. It is impossible to pretend that they had a common origin. I could as readily believe that all the grasshoppers or cotton-worms or house-flies in the world came from a single pair, as that all human beings did. And if the Negro, Hottentot or Esquimau race last a million years, no process of natural selection, or any other, will ever develop a single white man from any of them. Besides, I am not fond of believing that the whole human race is the fruit of incest. I pass by, therefore, Bunsen’s notions in regard to Sinism, Khamism, Semism and Turanism, and come to this: The history of our Iranian languages likewise carries us back to those remote periods. . . . When the Aryans separated, they possessed an orderly system of family life; they tended their flocks, they practised husbandry, and had a language teeming with the germs of mythological representations of nature. The whole grammatical structure, and the terms for designating all parts of this domestic life, are common to Bactrians (Aryans), Indians, Greeks, Latins, Germans, Sclavonics. The last emigration was probably that of the Aryans to the country of the Five Rivers. Their oldest hymns in the Punjab go back to the year 3000 [5000], B. C. This community of life and language must then at all events be supposed to have existed much earlier than 3000, B. C. And wherever they went, they found nations and tribes of other indigenous people, numerous and fierce, contesting their advance, and when conquered, fusing and blending with them, and by like fusion of languages forming the origins of the Sanskrit, Persian, Lithuanian, Greek, Latin, German, Sclavonic and Keltic tongues; precisely as French, Spanish and Italian were formed by the blending of many other and different languages with the Latin. THE ARMENIAN THEORY. Mr. George Rawlinson, in his “Essay v., on the Religion of the Ancient Persians’’, (Ed. of Herodotus, 1. 426), advances a very different theory in regard to Magism and to Zarathustra. I will copy the essay, almost or quite entire. It has long been felt as a difficulty of no ordinary magnitude to reconcile the account which Herodotus, Dino and others give of the ancient Persian religion, with the primitive traditions of the Persian race, embodied in the first Fargard of the Vendidad, which are now found to agree remarkably with the authentic historical notices contained in the Achemenian monuments. In the one case, we have a religion, the special characteristic of which is the worship of all the elements, and of Fire in particular; in the other, one, the essence of which is dualism, the belief in two first Principles, the authors respectively of Good and Evil, Ormazd and Ahriman [Ahura Mazda and Anra Mainyfis]. Attempts have been made from time to time to represent these two conflicting systems as in reality harmonious, and as constituting together the most ancient religion of Persia; but it is impossible, on such a theory to account, on the one hand for the omission by the early Greek writers of all mention of the two great antagonistic Principles of Light and Darkness, and on the other for the absence from the monuments, and from the most ancient portions of the Vendidad, of any distinct notice of the Fire-worship. It gives scant promise of correct conclusions when the very basis of a theory is an immense error. The Vendidad is of much later date than the Gathdas, these being repeatedly referred to in some of the Far- gards; and in the Gathdas, Asha Vahista (Ardibehest), Genius of Fire, the second Amésha-Cpénta (Amshaspand) or hypostasis of Ahura Mazda, with the other Amésha-Cpéntas, is continually spoken of. In the Gatha Ahunavaiti (Yacna xxviii.) this relation of substance and hypostasis is expressly stated in the phrase, ‘‘Thou who hast the same will with Asha Vahista.’”’ We need only quote these other phrases: | We will also not grieve Ahura Mazda and Asha: . ... Whom thou knowest, O Asha, as the creatures of Vohii Mané: . .. . Asha, when shall I behold thee and Vohfi Mané with knowledge? . . . . Come with Vohfi Mand: give, O Asha, as a gift, long life: . . . . Let me know through Vohi Mandé_ : . Mazda, father of Vohfi Mané: . . . . Mazda Ahura, ruling through) Vohfi Mand... . . the very friendly with the shining Asha: . .. . With] these prayers of my soul entreat I you, Mazda and Asha . . . . Asha and Vohii Mané who are to be praised before the greatest: . . . . So offer we7 Myazda to thee with prayer, O Ahura, and to Asha: . . . . Teach us, Asha, 7 the paths: . . . . O Fire, son of Ahura Mazda, we draw near to thee: offering | and praise I vow to thee, son of Ahura Mazda, O Fire: The Fire, the son of Ahura Mazda, the Pure, Lord of Purity, we praise. [And, at the same time, | ae THE ARMENIAN THEORY 39 in Yagna xxx., the Heavenly Beings, the Twins, are spoken of as creating, one the Good and the other the Evil.] But Mr. Rawlinson, setting out with this error, continues thus: It cannot indeed be denied that in later times a mongrel religion did exist, the result of the contact of the two systems, to which the accounts of modern writers would very fairly apply. But the further we go back, the fewer traces do we find of any such intermixture . . . . the more manifestly does the religion described, or otherwise indicated, belong unmistakeably to one or the other of the two types. Throughout Herodotus we have not a single trace of dualism; we have not even any mention of Ormazd; the religion depicted is purely and entirely elemental, the worship of the sun and moon, of fire, earth, water, and the winds or air. Conversely, in the inscriptions there is nothing elemental; but the worship of one supreme God, under the name of Ormazd, with an occa- sional mention of an Evil Principle. The Evil Principle is not often named or mentioned in the GathAs. But, in them, the worship of Ahura Mazda is incessantly connected with that of Vohu Mané, Asha Vahista and the other hypostases; and fire and water are also worshipped with much emphasis. The Sun and Moon are worshipped, and are the two eyes of Ahura Mazda; and Fire is worshipped as Asha-Vahista, precisely as it was worshipped as Agni by the Vaidik Aryans. If then these two systems are in their origin so distinct, it becomes necessary to consider, first of all, which of them in reality constituted the ancient Persian religion, and which was intruded upon it afterwards. Did the Aryan nations bring with them dualism from the east, or was the religion which accompanied them from beyond the Indus, that mere elemental worship which Herodotus and Dino describe, and which, in the later times of Greece and Rome, was especially regarded as Magism? Thus Mr. Rawlinson, considers that the Iranian emigration was from the Punjab. I agree with Bunsen that there was no ground or founda- tion for this notion. And as to the two systems, undoubtedly dualism had its origin at a much later period than the fire, star and element worship. But the religion of Zarathustra included both; and to the truth of this, every page of the Gathds bears emphatic witness. In favour of the latter supposition it may be urged that the religion of the Eastern or Indo-Aryans appears from the Vedas to have been entirely free from any dualistic leaven, while it possessed to some extent the character of a worship of the powers of Nature. [It was simply nothing else than that, and having no conception of a creative Cause, could not speak of twin creators or of two Princi- ples.} It may therefore seem to be improbable, that a branch of the Aryan nation, which separated from the main body at a comparatively recent period, should have brought with them into their new settlement, a religion opposed entirely to that of their brethren whom they left behind; and far more likely that they should 40 IRANO-ARYAN FAITH AND DOCTRINE have merely modified their religion into the peculiar form of elemental worship which has been ascribed to them. But the elemental worship in question is not merely a modification of the Vedic creed, but a distinct and independent religion. The religion of the Vedas is spiritual and personal; that which Herodotus describes, is material and pantheistic. Again, it is clear that some special reason must have caused a division of the Aryan nations; and the conjecture is plausible, that it was in fact the dualistic heresy which separated the Zend or Persian branch of the Aryans, from their Vedic brethren, and compelled them to migrate to the westward. Not the ‘‘dualistic ‘heresy,’’ but the advance by the teaching of Zarathustra, ages before the Vedic period, and not in the Punjab, but in Bactria, from the worship of the Host of Heaven and the Powers and Elements of Nature, to the conception and worship of a beneficent Intelli- gence, Sole Creative Cause of the material universe, coupled with the idea and abhorrence of a Twin Evil Intelligence, not creator of anything material, but only of Evil and of the spirits, influences and potencies of Evil—tthe very doctrines so long the orthodoxy of the Christian world— God the Father being but Ahura Mazda, and the Devil Afra Mainyfis. Certainly, if we throw ourselves upon the ancient monuments of the Aryan people, we must believe that dualism was not a religion which they adopted after their migration was accomplished, but the faith which they brought with them from beyond the Indus. In that most ancient account of the Aryan exodus, which is contained in the first chapter of the Vendidad, the whole series of Aryan triumphs and reverses is depicted as the effect of the struggle between Ormazd and Ahriman. Elemental worship nowhere appears, and there is not even any trace of that reverential regard of the sun and moon, which was undoubtedly a part, though a subordinate one, of the ancient religion. Similarly, in the Achemenian monuments, while the name of Ormazd is continually invoked, and Ahriman appears as “the god of Lies,’ in at least one passage, the elements receive no respect. Even Mithras is unmentioned until the time of Artaxerxes Mnemon, when his name occurs in a single inscription, in conjunction with Tanat or Anaitis. Nothing is more plain than that the faith of the early Achzemenian kings was mere dualism, without the slightest admixture of Fire-worship or elemental religion. [The first Fargard seems originally not to have belonged to the Vendidad itself, though it was early prefixed to it as a historical introduction. Spvegel.] It is not doctrinal or religious; but recites the creation by Ahura Mazda of various countries, and by Anra Mainyitis of ‘‘opposition”’ in- each—cold, disease, flies, unbelief, particular vices, sloth, poverty, wild beasts, and the like. No worship appears in it. In the third Fargard, lying to Mithra is reprobated as a sin. In the fifth, Fire is the son of Ahura Mazda, as in the Gathas. In the eighth, Fire is again the son of Ahura Mazda, and verse 54 reads, ‘‘Besides thee, the Fire and Vohf Mand, if I walk after thy works, O Holy One, O Ahura.”’ In Fargard x71., the direction, ‘‘Praise the Fire’ is many times repeated, as one of the means THE ARMENIAN THEORY 41 of obtaining purification. And in the nineteenth, the Amésha Cpéntas are “creators, good rulers, and wise;’’ Mithra, “the creator of the pure crea- tion,’ is praised; the Holy Word, Heaven, the Air, the Wind, ‘‘the Lights without a beginning, the self-created,’’ the star Tistar and Verethraghna and Haetumat. These Fargards treat almost exclusively of crimes and vices, punishments and purifications, and deal almost not at all with the doctrines or deities of the Iranian faith. For all that, they refer to the Gathas, in which the elements are adored, and the Powers of Nature appear as hypostases of Ahura Mazda. The symbols of the wise always become the idols of the vulgar. Fire was, to Zarathustra, the manifestation in action, and visible, of the Fire-Principle or Essence, which itself was a hypostasis of Ahura Mazda, Asha Vahista, one of the Amésha-Cpéntas, who were the equiva- lents of the Hebraic Alohim, and more than the archangels of the seven planets. A philosophical conception like this is as far beyond the reach of the vulgar intellect, as that of the Logos of Plato and Philo, and that of the Sephiroth of the Kabalah; and, of course, the Iranian and Indo- Aryan common people worshipped the visible Fire and Light, and the orbs from which light flowed, and not the Asha Vahista, Agni and Indra of the intellect. But it certainly is not true that the Iranian, Zarathustrian or early Achemenian religion was ‘‘mere dualism, without the slightest admixture of fire-worship or elemental religion.” Neither do I read Herodotus as depicting a religion “purely and entirely elemental.’’ He says (7. 131), that the Persians have no images of the gods, no temples nor altars, and adds, ‘This comes, I think, from their not believing the gods to have the same nature with men, as the Greeks imagine.’ That is certainly saying that they considered them spiritual beings, without human passions. They sacrifice to Jupiter, he says, which is the name they give to the whole circuit of the firmament; to the Sun and Moon, to the Earth, to Fire, Water; and the Winds. This is the Vedic adoration of Surya and Savitri, Agni and the Maruts; and Herodotus seems simply to have misunderstood the adoration paid the Amésha-Cpéntas, of whom Vohii Mané was Protector of all living creatures; Asha Vahista, the Genius of Fire; Kshathra- Vairya, Lord of metals; €pénta-Armaiti, Goddess of the Earth; Haurvat, Lord of waters; and Ameretat, of trees; while Mithra was the Sun; all, according to the accepted interpretation. If, then, it be asked [Rawlinson continues], how Herodotus came to describe the Persian religious system as he did, and whence that elemental worship originated, which undoubtedly formed a part of the later Persian religion, it must be answered that that worship is Magism, and that it was from a remote antiquity the religion of the Scythic tribes, who were thickly spread, in early times, over the whole extent of Western Asia. That the Magian religion was distinct from that of the early Persians, is clear from the Behistun inscription. 42 IRANO-ARYAN FAITH AND DOCTRINE There we find that a complete religious revolution was accomplished by the — Magian Pseudo-Smerdis; and that Darius, on his accession, had to rebuild temples | which had been demolished, and re-establish a worship that had been put down. | That the religion which Herodotus intended to describe was Magism, is manifest — from his own account. It remains to show on what grounds that religion is ascribed to the Scyths. Now, in the first place, if we are right in assuming that there were in | Western Asia, from the earliest times, three, and three only, great races— | the Semitic, the Indo-European, and the Scyths, or Turanian—it will fol- | low that the religion in question was that of the Scyths, since it certainly did ' not belong to either of the two other families. The religion of the Semites is well | known to us. It was first the pure theism of Melchizedek and Abraham, whence I it degenerated into the gross idolatry of the Phcenicians and Assyro-Babylonians. : That of the Indo-European, or Japhetic tribes, is also sufficiently ascertained. © It was everywhere the worship of personal Gods, under distinct names; it allowed of temples, represented the gods under sculptured figures or embiems, and in all — respects differed widely in its character from the element worship of the Magians. | If this includes the Vedic worship, nothing could be wider of the > truth; for we have no hint in the Veda of the existence of temples, or of. ) images of the gods; and natural objects were worshipped by the Indo- j Aryans—not only the sun, moon, planets and stars, the dawn and winds, — the Soma juice, food and fuel, but even lakes and rivers. Magism, therefore, which crept into the religion of the Persians some time after their great emigration to the West, cannot have been introduced among. them either by Japhetic races, with whom they did not even come into con-| tact, or by the Semitic people of the great plain at the foot of Zagros, whose, worship was an idolatry of the grossest and most palpable character. Further, | it may be noticed that Zoroaster, whose name is closely associated with primitive | Magism, represented by various writers as an early Bactrian or Scythic king: [quoting Cephalius in Eusebius, Berosus, Justin and Arnobius, neither of whom could have had any information in regard to the matter, to make his statement of the least value]; while‘:a multitude of ancient traditions identify him with the} patriarch Ham, the great progenitor of the Turanians or Allophyllians. [These’ ‘ancient traditions’ are simply absurd notions, born of the frenzy that once, - appealing to the nonsense of men, displayed its antics in identifying the gods of the heathen with the patriarchs of the legends of Genesis.] Scythic tribes, too, seem clearly to have intermixed in great numbers with the Aryans on their arrival in Western Asia, and to have formed a large, if not the preponderating element in — the population of the Achemenian Empire. Corruption, therefore, would naturally spread from this quarter, and it would have been strange indeed if the Persians — —flexible and impressible people as they are known to have been—had not had their religion affected by that of a race with whom their connection was so inti-_ mate. To designate all the various indigenous tribes of Asia as ‘“The Tura- nian Race’ is but to resort to a meaningless word and idle phrase, to” hide utter want of knowledge. There is not the least evidence that these | indigenous tribes were of one race, were all Scyths, or were descended from THE ARMENIAN THEORY 43 Ham, who, as ancestor of Mitzraim has given his name to the Egyptians, while the fact is conveniently ignored that he was also father of Canaan, and that these were of one blood and tongue with the Hebrews and Phoenicians, though these are styled Semites. If the term ‘Turanian’”’ means anything at all, it includes all the people of the earth, who are not of the Indo-European, Semitic or Egyptian stock. It must include Man- dingoes and Ashantees, Papuans and Patagonians, Esquimaux and Sioux, Australasian savages and Hottentots, Malays and Japanese, and all the other thousand tribes, of every gradation in the scale of humanity, and in every part of the globe. Neither is it any more accurate to apply the name of “‘Scythians” to the indigenous peoples of Asia generally. Many of these in India still continue to exist, and so, no doubt, do many of those in Persia, and certainly those of India were never Scythians. Scythia, in ancient geography, was the northern part of Asia, on both sides of the Smaus range of mountains, north of India and Sogdiana, and east of Sarmatia; and the name was applied indifferently to any of the races of that region. If the original home of the Aryans was north of Sogdiana, they could with as much propriety as any other people, be said to have been Scyths; and it could very well be said that Zarathustra was a Bactrian ora Scyth. The true Scythians were probably Tatars, and it-is probable that that is what the Aryans originally were, and we the remote relatives of the Turks. Nothing is known of the origins of the Lydians and Lycians, and as little of those of the multitude of tribes that peopled the various countries into which the streams of Aryan emigration flowed. They were probably as numerous and as distinct from each other, as the tribes of the North and South American Indians are. During the long succession of ages occupied in the extension of the Iranians from Bactria to Persia, and the long pauses necessarily made, while their power was consolidated and their numbers increased so as to demand further emigration, they no doubt incorporated with themselves -he conquered people of each country; and their language was modified and changed by the intermixture of foreign words from various sources, is well as grammatically. There may have been large numbers of natives called Scyths, by those who knew not nor cared to know their real names, n Media. It is certain that the Persians, formed precisely as the Hindus were, were, like them, a heterogeneous and composite people, and it is very ‘ertain that the native influence caused innovation in the ancient religion, decause the Khurdah Avesta represents the stars as demanding to be worshipped, and asserting their right to be sacrificed unto; but all this Was many centuries after the time of Zarathustra. ! ; Perhaps, indeed, less was due to foreign influences than to the laws shat control all religions. No one ever stands still. Metempsychosis is : 44 IRANO-ARYAN FAITH AND DOCTRINE inevitable. The debasement of Zarathustrianism into Magism was as natural as the ascent of Vedaism into the original spiritualism of the Brahmanic doctrine, and as the descent from that into the absurdities o the later Hinduism, with its hundred gods and thousand fables. The revival of the worship of the stars was an inevitable sequence of Mazdaism) The philosopher and priest, understanding his own conceptions, anc worshipping them and not their visible symbols, always has to surrendel the latter to the people, to be worshipped, as playthings are abandoned tc children. Zarathustra had to compromise with the star-worshippers anc adorers of the Fire, and permit their worship to continue, with only a thir! disguise. To the vulgar, no doubt, Asha-Vahista was never anything more than the visible fire of the sacrifice. In the same way, ceremonial ceases to be merely symbolic, and is deemed to possess the efficacy of salvation. and men hate and kill each other because they differ as to the precise mode in which it should be performed. The phrases and sayings of the Sages, taken literally, produce like results, until it becomes an article of faith, essential to escape damnation, to believe an absurdity and swear to an impossibility. Hence half the religious belief in the world, and half the heresies; which have generally been protests and revolts against preposterous absurdities. ‘“This is my body,’’ and ‘‘This is my blood,” was said by Jesus, as He sat there in the body, and could not be at once himself as body and himself as bread; nor his blood at one and the same time be in his body and in the wine, and from this Orientalism, which none but an idiot would now misunderstand, came the doctrine of the real presence, and the murder of a quarter of a million unregenerate persons who could not believe that they swallowed the real body of Christ in swallowing a bit of bread, or drank his real blood in the shape of wine. If this can be required of human belief, why may not the Faithful believe that his idol of wood, his bull, cat, ape or onion is really and actually his God, his Creator, or his Saviour? A like adherence to the figurative language of the Vedas was the fruitful source not only of the most extravagant fables and the most degrading idolatry among the Hindus; but all the abominations of the Linga-worship probably came from one or two phrases used figuratively in a hymn to Vishnu. We all know what the symbol originally meant, and the consequences that resulted from the literal acceptance of it by the people. Mr. Rawlinson further says: It would seem that the Aryans, when they came in contact with the Scyths. in the West, were a simple and unlettered people. They possessed no hierarchy, no sacred books, no learning, no science, no occult lore, no fixed ceremonial of : | | THE ARMENIAN THEORY 45 religion. Besides their belief in Ormazd and Ahriman, which was the pith and marrow of their religion, they worshipped the sun and moon, under the names of Mithra and Homa, and acknowledged the existence of a number of lesser deities, good and evil genii, the creatures respectively of the great Powers of Light and Darkness. Their worship consisted chiefly in religious chaunts, analogous to the Vedic Hymns of their Indian brethren, wherewith they hoped to gain the favour and protection of Ormazd and the good spirits under his governance. In this condition they fell under the influence of Magism, an ancient and venerable system, possessing all the religious adjuncts in which they were deficient, and claiming a mysterious and miraculous power, which, to the credulity of a simple people, is always attractive and imposing. The first to be exposed and to yield to this influence were the Medes, who had settled in Azerbijan, the country where the fire-worship seems to have originated, and which was always regarded in early times as the chief seat of the Zoroastrian religion. The Medes not only adopted the religion of their subjects, but to a great extent blended with them, admitting whole Scythic tribes into their nation. Magism entirely superseded among the Medes the former Aryan faith, and it was only in the Persian branch of the nation that Dualism maintained itself. In the struggle that shortly arose between the two, great Aryan powers, the success of Persia under Cyrus made Dualism again triumphant. The religion of Ormazd and Ahriman became the national and dominant faith, but Magism and all beliefs were tolerated. After a single unsuc- cessful effort to recover the supremacy, resulting in a fierce persecution, and the establishment of the annual Mayodora, Magism submitted, but proceeded almost immediately to corrupt the faith with which it could not openly contend. A mongrel religion grew up, wherein the Magian and Aryan creeds were blended together, the latter predominating at the Court, and the former in the Provinces. It is the provincial form of the Persian religion, which Herodotus describes, the real Aryan or Achemenian creed being to all appearances unknown to him. Colonel Rawlinson, quoted in a note by Mr. Rawlinson, says: To discriminate the respective elements of this new faith is difficult, but not impossible. The worship of Mithra and Homa, or of the Sun and Moon, had been cherished by the Aryan colonists since their departure from Kurukhshetra; their religious chaunts corresponded with the Vedic Hymns of their brethren beyond the Sutlej. The antagonism of Oromazdes and Arimanes, or of Light and Darkness, was their own peculiar and independent institution. On the other hand, the origin of all things from Zerwan was essentially a Magian doctrine; the venera- tion paid to fire and water came from the same source; and the barsam [baregma], of the Zend-Avesta is the Magian divining-rod. The most important Magian modifi- cation, however, was the personification of the old heresionym of the Scythic race, and its immediate association with Oromazdes. Under the disguise of Zarathustra, which was the nearest practicable Aryan form, Zira-Ishtar (or the seed of Venus) became a Prophet and Lawgiver, receiving inspiration from Ahura Mazda, and reforming the national religion. The pretended synchronism of this Zarathustra with Vishtaspa, clearly marks the epoch from which it was designed that reformed Magism should date, an epoch selected doubtless out of deference to the later Achemenian kings, who derived their royalty from Darius. Upon what historical authority all these confident assertions are ased, and the real existence of Zarathustra denied, we do not learn; and 46 IRANO-ARYAN FAITH AND DOCTRINE I decline to accept mere guesses as history, though put in the form of state ments of fact. In the statements made by Mr. George Rawlinson ther is some truth, and, I think, more error. In those of Col. Rawlinson | find no truth at all. It was these statements that led me carefully to examine the olde portions of the Zend-Avesta, i. e., the Gathas and Vendidad, and to obtain if I could, some clear idea of the real conceptions and dectrine taught b: Zarathustra. If Colonel Rawlinson were to assert that Moses and Mahome never existed, and were mere disguises, their names being this and that and meaning this thing and the other, I should wish to be furnished witl references to the authorities, or at least with the reasons for such con clusions. \ | The eleventh essay of Rawlinson (Herod. 1. 643), contains an inter esting discussion of the ethnic affinities of the nations of Western Asia In that : | | i the cradle of the human race; the several ethnic branches of the human famih were more closely intermingled [he says], and more evenly balanced than in any other portion of the ancient world. Semitic, Indo-European, and Tatar or Turania1 races, not only divided among them this portion of the earth’s surface, but lay confused and interspersed upon it, in a most remarkable entanglement. It 1 symptomatic of this curious intermixture that the Persian monarchs, when they wished to publish a communication to their Asiatic subjects in such a way tha. it should be generally intelligible, had to put it out, not only in three languages but in three languages belonging to the three principal divisions of human speech Western Asia was, no doubt, the cradle of the Aryan race; but the human race had many more cradles than one. It is now settled beyonce any peradventure that the human race has existed on the earth a hundred perhaps ten thousand, times as long as the ordinary chronology makes i to have been since the creation. Originally, it is clearly established now man everywhere was a savage. We know nothing about the process 0: creation. Every few years some new insect makes its appearance, i myriads at once, when the occasion for its existence arrives. The potate had been cultivated in America for two centuries before, a year or two ago the potato-bug appeared. The insect was apparently created for the fooc that awaited it. The cotton, grown for many years, at length provokee the creation of the cotton-worm, an insect before unknown in the world’ If you run a road across an Arkansas prairie, and let it be traveled unti it is well worn, and the grass upon it killed out, and then disuse it for a year or two, a kind of grass springs up all over it that is seen nowhere else on the prairie. In Northern Europe, three kinds of trees have suc: ceeded each other, at long intervals, the earlier kind wholly disappear: ing,—the fir, the oak and the beech. In whatever mode the Deity THE ARMENIAN THEORY 47 sreates, He does not commence with a single pair of anything. Darwin nas only proven by his experiments, that species may be varied. All his vacts get him no further than that. Paleontology shows us that many saces of animals, fish and reptiles have disappeared all at once, and new “aces and genera have as often been produced all at once. The same inimal has undoubtedly been always produced in large numbers at different nlaces, and of different species. Different varieties of the dog may be produced by “‘natural selection,’’ but natural selection has never turned volves into dogs, nor, I believe, made the mastiff, hilldog, greyhound and errier and the little spaniel be produced of the descendants of a single dair of dogs. In every quarter of the globe, as soon as it was fitted for human habi- ation, the great Bounteous Mother-Nature, the Deity in action and ‘xpression, produced man, as it produced other varieties of living creatures. t would be ridiculous to pretend that the legend of the first man Adam, ind Eve made of his rib, was any more historical than the legends of the spirit], who alone heard our precepts [to whom alone our religious teachings have been communicated]; Zarathustra, the holy ‘Cpitama;’ he asks from us, Mazda and Asha, assistance for announcing [aid and success in teaching and propagating the faith]. I will make him skilful of speech. Haug says, of this verse: Mazda now deliberated with Asha, as to who might be fit’‘to communicate this declaration of the Heavenly Council to mankind. Asha answered that there is only one man who heard the orders issued by the Celestial Councillors, viz., Zarathustra Cpitama; he, therefore, was to be endowed with eloquence to bring their messages to the world. GATHA I. — AHUNAVAITI 123 I think that Dr. Haug misses the whole sense and meaning of this hymn. If so, he will, of course, give to particular words and phrases the erroneous interpretation that sustains the general erroneous idea. The word which Spiegel here renders by “precepts”? and Haug by ‘“‘or- ders’’ evidently means that which is elsewhere and often expressed in the Gathas, by the phrase ‘“‘Mazdayacnian Law,’ meaning, not a code of man- dates and commands, but a body of doctrine and truth, of the tenets of the true faith. It is this, and not “‘orders of the Celestial Councillors,” that had been communicated or revealed by Ahura Mazda, through Vohfi-Mané, to Zarathustra. Nor is he to be made eloquent in order to “bring messages to the world.’ This song is one of a series, composed during the struggle against the invaders to dispossess them of the country, at different periods, from the beginning even to the end of the long conflict. When it began, it appears, Zarathustra had few to assist him. The people were enslaved or dispirited, the land impoverished, the leaders and chiefs had for the most part submitted, and even abandoned the Ahurian faith, and the native Turanian tribes, some of which had been converted, had allied themselves with the Tatar or Turkish conquerors, the Devas from the North, the Land of Darkness, and the Drukhs. This is not fanciful or conjectural. I think these songs will show it all to be historically true. To arouse the people, to induce the lukewarm or discouraged chiefs to unite in the effort to liberate the country, these songs were composed, chiefly by Zarathustra himself, but in part by Jamac¢pa, a missionary sent out by Zarathustra, or at least acting as his subordinate, and preaching the true faith. Victory and liberation were to be attained only by propagating that faith, and by the efficacy of prayer, without which armies could not be raised, nor strength be possessed by the soldiery, nor strate- gical skill by the captains and commanders, of whom Kav4-Vistacpa, ‘‘the warlike,’ was Zarathustra’s Lieutenant-General. It was to effect all this, that Zarathustra was to be gifted with persuasive eloquence. Already accredited and accepted by the people as an Apostle of the Truth, by whose mouth Ahura dictated prayers and sacred hymns and taught the great truths of a Spiritual Creed, Zarathustra was the incarna- tion of Vohfi-Mané, the Divine Reason or Wisdom. But he knew that, to expel the invaders, and liberate the country, and afterwards to maintain peace, domestic tranquillity and prosperity, and at the same time, extend the Aryan dominion by colonization, it was indispensable that one will should govern, and that will, his own. He was the priest, but not the prophet (as he is often erroneously styled), for he never prophesied or predicted at all. He needed to be also general and king; and in this song, he ingeniously announces his divine commission as each. 124 IRANO-ARYAN FAITH AND DOCTRINE [For, 9], Then complained the Soul of the Bull [thus the cattle remonstrated with Ahura]: I am not rejoiced over the powerless Lord, the voice of the non- accomplishing man, since I desire an absolute Ruler. How shall now be he who brings to him active help? The Essays of Dr. Haug give no translation or summary of the meaning of this and the two verses of the song that follow it. We are not content, the cattle protest, with a Lord not possessed of actual power, with one who, having no other power than that of Teacher, and of words, can accomplish nothing, having no power of control and direc- tion. Our need is for an absolute ruler, military commander and monarch. The response, in the next verse, to the question with which this verse concludes, shows, I think, its meaning to be, “In what condition is one who now brings to Zarathustra men of war?’ i. e., to what use bring them, when he is only a priest, and not commander and king? 10. Give, O Ahura Mazda, to this one [Zarathustra], for help, Asha and Khshathra, together with Vohi-Mané6 [whom he already had], that he may create good dwellings and pleasantness; for I account thee, O Mazda, as the first possessor of these things. Enslaved, or where not so, continually harassed, plundered, their fields, ravaged, their cattle driven away, their homes destroyed, probably by fire, and leading uncertain and precarious lives, the Aryan common-people were in large measure homeless, and everywhere without the comfort, quiet and permanence of home. Wherefore, in addition to the assistance of the Divine Reason that made him eloquent and wise to disseminate the Truth, that of Asha-Vahista and Khshathra-Vairya is asked for him, that by freeing the land of its oppressors, exterminating the marauders and restor- ing the reign of law, order and security he might give the people comfortable and safe homes, and peace and quiet content. For, says the worshipper, in the plenitude of his faith, I am assured that it is thou, Ahura Mazda, as the deity of whom these others are but emanations, that hast in reality these blessings in gift, though they must come to us through them; and therefore it is thou unto whom I pray for them. We have already seen that to Asha-Vahista, the strength and power of God, the God of battles, together with Vohti-Mandé, the Divine Wisdom, which in the military chief is military skill and sagacity, that victory in battle and the successful termination of wars is due. By him, therefore, Zarathustra was to become the conquering soldier, the liberator. Khshathra-Vairya, as we have said, is said to be the Protector of Metals, and entrusted with the care of the poor. Bopp gives us ‘‘strong,’’ as the meaning of Vairya. Kshi, in Sanskrit, means ‘‘to possess,’’ and ‘‘to rule; and Kshatra, one of warlike or royal caste. In Zend, according to GATHA I. — AHUNAVAITI 125 Bopp, Csathra means ‘‘a king’ ;and Haug gives ‘‘possession”’ as the mean- ing of Khshathrét. The Russian title ‘Czar’ is from this word: and so probably the title “‘Tarshatha,” of the Viceroys of the kings of Persia. In Vispered xxiii. we find: The Vohfi-Khshathra we praise; we praise Khshathra Vairya; we praise the metals: [and in the Gatha Vohfi-Khshathra], The Wisdom [Power] which thou givest to thy warriors through thy red fire, through the metals that give as a token, in both worlds [the mother-country and its colony], to wound the wicked, to profit the pure [to defeat and slay the unbelievers, and give victory to the Aryans]. [In Yagna xvt.], To Vohii-Khshathra [the Divine Sover- eignty or Dominion, the subsistent Sovereignty; Vohi# meaning ‘entity’, and when so united with another name, that which the name designates, the particular divine attribute designated, as a unity including its entirety], to Vohfi-Khshathra, the Desirable [the one to whom desires, i. e., prayers, are addressed; the adored], who brings good. In the later language of the Achemenian inscriptions, we find Darius calling himself Khshdya thiya Parsatya, ‘‘King of Persia.” In the Hebrew Kabalah there are ten Sephiroth or Emanations, out- flowings or utterances, from the very God, unknown and unnameable—one of which, Wisdom, Hakemah or Chochmah, is the equivalent of Vohi- Man6; another, Natsakh (Netsach), Victory, of Asha-Vahista; and a third, Malakoth, Rule, Sovereignty or Dominion, of Khshathra-Vairya, Potent Sovereignty. This Amésha-Cpénta gives power to his warriors, by means of the red fire and the metal, because dominion in those days was acquired by arms, and every chief was a successful military commander; the sword was the symbol of all power over men. Khratu means ‘‘Power,’” not ‘‘Wisdom.” This apologue shows that Zarathustra claimed, as other reformers have done, to be inspired; Ahura-Mazda and Vohfi-Mané6 speaking by his mouth. But, as he taught that Vohfi-Man6 was all reason and wisdom, human as well as divine, all human reason being the divine reason resident in the individual man, he must have eo that every true word, by whomsoever spoken, was inspired. Like Mahomet, it appears, who pretended that the Archangel Gabriel (another equivalent of Vohfi-Mand6), wrote the Koran for him, Zarathustra was priest, teacher, soldier and monarch, claiming to be all by divine commission. He not only taught the Aryan people a truer religion than idol-worship or the worship of fire and light and their manifestations, but he persuaded them to lead better lives, liberated them from servitude and oppression, and established the reign of peace, law and order in the land. 11. When will holiness, good-mindedness and rule come to me? Do you, O Mazda, bestow greatness for greatness; may Ahura desire us on account of our friendliness toward you. 126 IRANO-ARYAN FAITH AND DOCTRINE Spiegel thinks that the prayer, ‘‘bestow greatness for greatness’ means, perhaps, ‘‘Give me Paradise for a reward for my good deeds in this world.” It might as well be supposed to mean almost anything else. I think that the verse is to be considered as spoken by the utterer of the prayer, for the Aryan land and people; and that its meaning is ‘‘when will the land have the blessings of the true religion, good neighborhood, and law and order?”’ Give power, O Mazda, to him by whom great deeds will be done (or, power that a great work may be done); and may Ahura be gracious to us on account of our faithful adherence to you, Zarathustra. Of course the composer of this apologue did not expect it to be under- stood as a true account of actual conversations. It is obvious that it is meant to be understood as a parable. Only a people of a very low order of intelligence could have accepted it as true, and only a charlatan, which Zarathustra was very far from being, could have gravely repeated it as true. Thatthe cattle complain to Ahura of the evils that afflict the country; not only shows it to be a fable, but also that a grave lesson was intended to be taught by it—the necessity of union, and of zeal and devotion, in the cause for which Zarathustra was contending; the necessity for the government of a single will, and that the will of the wisest, as the only means of rescuing the land from its perils; and the value and efficacy of prayer and the true faith, as the only efficient instruments of the regenera- tion of the people. Dr. Haug’s idea of the purpose of it is this: The earth is compared toa cow. By its cutting and dividing, ploughing is to be understood. The sense of that decree, issued by Ahuramazda and the Heavenly Council is, that the soil is to be tilled; it, therefore, enjoins agriculture asa religious duty. Zarathustra, when encouraging men, by the order of Ahuramazda, to cultivate the earth, acts as a prophet of agriculture and civilization. In this capacity we shall find also him afterwards. ' It does not seem to me that there is any ground for this interpretation. I am quite aware that my interpretations will often seem unwarrantable and audacious; but I think that few of them will be found more so than this of Dr. Haug; which, moreover, makes the apologue both incoherent and trivial. I think that there was a real, serious and practical meaning in all these ancient compositions. The later ones are full of absurdities and nonsense. I may be allowed to add, that these interpretations are very different from those which I at first and for a long time gave to these compositions. At first I did not at all connect them with the material condition of the Aryan country and people; or imagine that Zarathustra was engaged in a GATHA I. — AHUNAVAITI 127 struggle against a powerful invader, in possession of much of the country, or was either soldier or monarch. These conclusions were forced upon me by other Gathdas; and I am now destroying page by page my original interpretations, and writing these. I have not set out, either with any preconceived theory, or with any ambition to discover new meanings and interpretations. I am too well aware of my want of qualifications in the way of scholarship, to indulge, knowing naught of Zend and little indeed of Sanskrit—to indulge in any such inexcusable vanity and self-conceit. The special adversary, as I have said, of Khshathra-Vairya, is Gaurva or Shaurva. There being no dictionary of the Zend language, I cannot learn the meaning of this word. The antagonist of Sovereignty ought to be Anarchy, Lawlessness or Disorder. Whether the name means either of these or not, I cannot see the least reason for identifying it with the Hindu Siva or Shiva, Deity as Destroyer, a god not known or named in the Rig Veda. GATHA I. SECTION III, YACNA XXX. Of this section, Dr. Haug says: In the third section of this Gatha, one of the most important pieces of the Gatha literature is presented tous. It isa metrical speech, delivered by Zarathustra Cpitama himself, when standing before the sacred fire, to a numerously attended meeting of his countrymen. The chief tendency of this speech is to induce his countrymen to leave the worship of the Devas or gods, i. e., polytheism, to bow only before Ahuramazda, and to separate themselves entirely from the idolaters. In order to gain his object wished for, he propounds the great difference which exists between the two religions, monotheism and polytheism, showing that whereas the former is the fountain of all prosperity both in this and the other life, the latter is utterly ruinous to mankind. He attempts further to explain the origin of both these religions so diametrically opposed to each other, and finds it in the existence of two primeval causes, called ‘existence’ and ‘non-existence.’ But this merely philosophical doctrine is not to be confounded with his theology, according to which he acknowledged only one God, as will be clearly seen from the second Gatha. He submits a translation of the whole of ‘this inaugural speech of Zarathustra.’”’ I will place after each verse of Spiegel’s translation, the same verse of Dr. Haug’s; and the reader must judge for himself, if he can, which is most probably the more correct reproduction of the original. He will probably conclude that where two scholars render so differently every verse, and almost every line, so that there is hardly a faint resemblance between the two, there can be no certainty as to the correctness of either; and that the Zend is a language the meaning of whose words has as V.eu for the most part, to be guessed at, rather than ascertained. I suppose that no man in the world is qualified and able to decide authoritatively between the two. No one has any other materials with which to form a judgment, than these two antagonists have had. As I am utterly unqualified to do it, I shall adhere, for the most part, to the version of Bleeck from Spiegel, which has been made after careful compar- ison of it by Mr. Bleeck and a learned Parsee with a Gujerati manuscript translation, ‘‘perhaps the best which the Parsees possess.’’ As far as the Essays of Dr. Haug give me the means of comparing his translation with that of Bleeck (I do not possess, and could not read if I did, his German translation of all the Gathds), the version of the latter seems to acquaint us with a much more simple, rational and coherent work, a more understandable one, and one more likely to have been composed in that remote age, than Dr. Haug’s does. GATHA I. — AHUNAVAITI 129 1. (S.) I announce this for those who desire after what Mazda created for the prudent: The praises for Ahura which are to be sounded by man; those to be well thought with purity, the beautiful through their brightness. (H.) I will now tell you, who are assembled here, the wise sayings of the most wise, the praises of the living God, and the songs of the Good Spirit, the sublime truth which I see arising out of these sacred flames. This is part of the preamble to the teachings and exhortations contained in this hymn or lecture. I promulgate this, it says, ‘for those who desire to know what Mazda revealed to the wise’”’ (for he is everywhere said to have ‘‘created”’ the prayers and Manthras which were given or dictated by him to Yima and to others, including Zarathustra): The hymns of adoration of Ahura, that are to be uttered aloud by men, that are to be kept in the memory, with sincere faith and devotion, that are beautiful in their excellence, and that confer blessings; or, are the cause of benefits, are profitable and advantageous to the worshipper. 2. (S.) Let him hear the best with the ears, let him see the clear with the soul, to determine the desirable, man by man for himself; ere the great deed (occurs) those must teach us who know it. (H.) You shall therefore hearken to the Soul of Nature, Géus Urvd, (i. e., to plow and cultivate the earth); contemplate the beams of fire with a most pious mind! Every one, both men and women, ought today to choose his creed (between the Deva and the Ahura religion). Ye offspring of renowned ancestors, awake to agree with us (i. e., to approve of my lore,-to be delivered to you at this moment). “The great deed,’’ Spiegel says, is by the tradition understood to mean the Resurrection. The “clear,’’ I should take to mean the light or truth. “The best,’’ I take to have the sense of a noun; and the meaning to be, “Let each man listen to what I teach, since it is the best, and with his mind see the light of the truth, that each may, for himself, determine what it is desirable for him to accept’’ (or what course it is most for his true interest to take, in regard to the struggle in which Zarathustra was then engaged). And this is, as will be seen by the latter part of the hymn or exhortation, that which he sought to have them determine, i. e., whether they would be on his side and aid him. He now proceeds to show them why they ought to do so. Dr. Haug sees no reference to war against the invaders of the land, but only a religious discussion in regard to the two creeds. As to the last line, the two translations do not agree, in even a single word. If Spiegel’s is correct, it is hard to say what the meaning is. A Manthra or prayer is a “deed” or work of Ahura; and the teaching that was to follow this preface, was also such a deed. And, probably, the meaning is, simply, “‘in order that a great deed may be such to us, before it can be a deed for us, those who know it must teach it to us.”’ 130 IRANO-ARYAN FAITH AND DOCTRINE 3. (S.) Both these Heavenly Beings, the Twins, gave first of themselves to understand both, the good and the evil, in thoughts, words and_ works. Rightly do the wise distinguish between them, not so the imprudent. (H.) In the beginning there was a pair of Twins, two Spirits, each of @ peculiar activity; these are the good and the base, in thought, word and deed. Choose one of these two Spirits! Be good, not base! Spiegel understands these twins to be Ahura Mazda and Anra-Mainyus; and says that the Armenian writers, Esnik, for example, consider them as ‘The Sons of Time.’’ Haug does not so understand it, and of this we shall speak hereafter. At first, the verse says, these Heavenly Beings, the Twins, were each alike, the causes and creators of both good and evil, in thoughts, words and works: between which the wise rightly distinguished, knowing one from the other; and the unwise did not. This seems to me to be the sense of the verse, as it is translated by Bleeck. 4. (S.) When both these Heavenly Beings came together, in order at first to create life and perishability, and as the world should be at last; the evil for the bad, the best spirit for the pure. (H.) And these two spirits united, created the first (the material things); one the reality, the other the non-reality. To the liars (the worshippers of the Devas, i. e., Gods), existence will become bad, whilst the believer in the true God enjoys prosperity. ’ How “non-reality,” i. e., nothingness, can be ‘‘created,’’ one does not readily comprehend. As rendered by Bleeck, I think the meaning of the verse is: ‘When these two Beings came together,’ to create life and mortality, thereafter to belong to the world that was to be, the Evil Spirit for the unbelievers and the Best Spirit for those that were of the True Faith. 5. (S.) Of these two Heavenly Beings, the Bad chose the Evil, acting, the Holiest Spirit which prepared the very firm Heaven, the Pure, and those who make Ahura contented with manifest actions, believing in Mazda. (H.) Of these two Spirits you must choose one, either the Evil, originator of the worst actions, or the True Holy Spirit. Some may wish to have the hardest lot (i. e., those who will not leave the polytheistic deva-religion), others adore Ahura Mazda by means of sincere actions. I read this verse thus: The Unbelievers choose the Evil One of these two Beings, as manifested in action; and the Believers, who propitiate Ahura by devotional ceremonies, believ- ing in Mazda, choose the Holiest Spirit, which embellished the stable sky. 6. (S.) Of these two, the Devas chose not the right, nor those deceived by them. When he had chosen, the most wicked Spirit came with questions, the men who would defile the world joined themselves with Aéshma. GATHA I. — AHUNAVAITI 131 (H.) You cannot belong to both of them (i. e., you cannot be worship- pers of the one true God, and of many gods at the same time). One of the Devas, against whom we are fighting, might overtake you when in deliberation (what faith you are to embrace), whispering you to choose the naught mind [Akem-Man6]. Then the Devas flock together to assault the two lives (the life of the body, and that of the soul), praised by the Prophets. It would be idle to attempt to reconcile these two versions. I read the former thus: The Devas and those deceived by them chose the wrong (or false) one of these two. When one had chosen, Akem-Mané inspired him with his teachings; and those people who were to work harm and mischief to the Aryan land, united them- selves with (were inspired by) the spirit of violence and rapine. For we often read of ‘‘the Ahurian question’’ or “questioning,” 1. e., the teachings of Ahura in reply to questions; and we have already seen that theland of the Aryans and the cattle were ‘‘defiled’’ by Aéshma (ra- pine). 7. (S.) To the other came Khshathra, with Vohf-Mané and Asha; Strength gave Armaiti to the body, continual. May it so fare with thine as when thou first camest to creating! (H.) And to succour this life (to increase it), Armaiti (she is the genius of earth, and the personification of prayers), came with wealth, the good and true mind; but the soul, as to time, the First Cause among created beings, was with thee. . [I read], To the faithful, who gave fealty to Ahura Mazda, came Khshathra (Superiority and Dominion), with Vohfi-Mané and Asha (the Divine Reason and Might in War); and Armaiti (the productive energy of God in Nature), gave them permanent physical vigour. May it, O Ahura, continue to fare with those who are thy creatures and thy people, as it did when thou didst first begin to create. 8. (S.) Then, when the punishment comes for those evil-doers, then delivers himself up to thee, O Mazda, Khshathra together with Vohfi-Mané, when Ahura commands, who give the Drujas into the hand of Asha. (H.) But when he (the Evil Spirit) comes with one of these evils (to sow ill weed among the believers) then thou hast the power, through the good mind, of punishing them who break their promises (that is to say, those who give today the solemn promise to leave the polytheistic religion, and to follow that preached by Zarathustra, will be punished by God, should they break their promise), O true Spirit. [I read thus]: When the time for the punishment of these miscreants arrives, Khshathra and Vohii-Mané, who execute thy behests, do put themselves at thy service and disposal, O Mazda, and do give the invading unbelievers into the power of Asha. Drukh is translated ‘‘demon,’’ and taken to mean a spiritual evil being. But I think it came to have that meaning long after the time of Zarathustra. Dru, in Sanskrit, means “‘to run, to attack, to hurt,” and Druh, ‘‘to hurt, to seek to injure or grieve, an injurer.”” The Zend druj is the same word. Haug says it means ‘“‘destruction,’” and gives Drukhs as the nominative, 132 IRANO-ARYAN FAITH AND DOCTRINE and drujem as the accusative; druh, ‘‘to destroy’ and drukhs, ‘‘destruction, lie,’ as from the Sanskrit druzh. The double meaning, “to run and to harm,’ caused it to be fitly applied to the marauding riders, Tatars, Tirks or Scyths, between the Oxus and the Jaxartes; and it was more than probably the origin of the name Tirk or Toorkh. There is abundant evidence in the Gathas, that it meant the northern invaders of Bactria and oppressors of the Aryans. And, as Asha was the fire by which weapons are forged, and the strength and physical force by which victories are won, ‘‘to give the Drukhs into the hands of Asha’’ means to defeat and rout them. 9. (S.) May we belong to Thee [be under thy ward and protection], we who seek to further this world [who are striving to liberate and make prosperous and strong this Aryan land.]_ May the strong chiefs bring help through Asha. [May the chiefs who are powerful come to our assistance with strong reinforcements of troops.] Whoso is obedient here, he will there unite himself with power [whoever is a true worshipper here of Ahura, will there join the forces that shall be raised there, i. e., insurgent forces in the country held by the infidels]. (H.) Thus let us be such as help the life of the future. [Here, Haug says, we have the germ of the doctrine of the resurrection of the dead body.] The wise living spirits [these are the Archangels (Amshaspands)], are the greatest supporters of it. The prudent man wishes only to be there where wisdom is at home. 10. (S.) Then falls on the Drujas the destruction of annihilation; those who enlarge the glory of the good, they gather themselves swiftly to the good dwell- ing of Vohfi-Mané, of Mazda, of Asha. When the Aryan chiefs and people shall thus rally to the standard of Zarathustra, the power of the infidel oppressors will be crushed; and those who thus cause the Aryan arms to triumph will inhabit the land in which Vohfi-Mané, Mazda and Asha dwell. (H.) Wisdom is the shelter from lies, the annihilation of the destroyer (the evil spirit). All perfect things are garnered up in the splendid residence of the good mind (Vohfi-Man6), the wise (Mazda), and the true (Asha), who are known as the best beings. 11. (S.) Teach both the Perfections which Mazda has given to man, of themselves as many as there are who long time wound the wicked. They are profit to the pure; through them will hereafter come happiness. (H.) Therefore, perform ye the commandments which, pronounced by the Wise himself, have been given to mankind; for they are a nuisance and perdition to liars, but prosperity to the believers in the truth; they are the fountain of happiness. Spiegel thinks that the two ‘‘Perfections’’ are perhaps the Avesta and the Zend, i. e., the Holy Scriptures and the oral tradition. But there was no Zend, nor, indeed, were there any Scriptures, in the time of GATHA I. — AHUNAVAITI 133 Zarathustra. They are more probably the two great prayers, Ahuna Vairya and Ashem Vohu. I read this verse: Teach the two perfect prayers which Mazda has given to men; as many as there are which by their own efficiency have long smitten and slain the unbelieving North-men; for these prayers do make the faithful to prosper, and through them peace and prosperity will hereafter come to the land. I have substituted “‘strong,” “‘powerful” and ‘‘power,’’ in verse 9, for the “wise” and ‘“‘wisdom” of Mr. Bleeck’s translation. Khratu means ‘“‘power,’’ not ‘‘wisdom;”’ and this much better agrees with the sense of the texts where it occurs. The ‘‘good dwelling’ of Ahura is the best and most fertile portion of the Aryan land, around Balkh, held by the infidels. GATHA I. SECTION IV, YACNA XXXI. Only part of the verses of this and the following sections of the First Gatha are translated by Dr. Haug in his Essays. 1. Reciting to you these Perfections, that have not yet [before] been heard, we teach the words against those who destroy the World of Purity with the teachings of the Drujas, thus the best of these who give their hearts to Mazda. The ‘‘World of Purity’ is the country of the true faith, the Aryan land, Bactria. The word often rendered ‘‘destroy’’ means rather to do harm or mischief to, to bring calamity upon; and the teachings of the Drujas are the religious doctrines of the idolatrous Tatars or Toorkhs. The ‘‘Per- fections’ that had not before been heard, were either these ‘hymns, themselves, or certain prayers, then for the first time recited. Whatever they were, they were regarded as emanating from Ahura through Vohf- Mané, and as having in themselves a divine force and efficacy, able to defeat and expel the infidels; and thus to be the most potent auxiliaries of those who devoted themselves to the cause of Ahura—1i. e., of the Ahurian religion and of Aryan liberation and triumph. 2. If the Good holds fast without doubt to that which cannot be perceived by the eyes, then comes he to you all, since he desires Ahura-Mazda, the Lord of these good things, from Purity, through which we live. If the good man, with faith undoubting, places his trust in that which the eyes cannot perceive (‘‘Faith is the substance of things hoped for, the evidence of things not seen’’), he will attain unto intercourse with all you Amésha-Cpéntas, because he addresses his desires to Ahura-Mazda, in whose disposition are all these blessings, the fruits of faith in the true religion, by means of which our life is prolonged. 3. What then in heavenly way, through the Fire and Asha, givest us might for the warriors, as perfection for the intelligent, that announces to us, O Mazda, that we may know it, with the tongue of thy mouth, that I may teach it to all living. This verse beseeches Ahura-Mazda to communicate to Zarathustra, that he may teach or make it known to all the Aryans, that instruction, as prayers or Manthras, which, acting through or by means of the fire, is the skill that forges weapons, and becoming through Asha, that skill in the use of them by which the soldiery may win battles, is also the intelligent skill of the leaders of these forces. ‘‘The Tongue of Thy Mouth’’ is GATHA I. — AHUNAVAITI 135 Vohfi-Man6; or the phrase may mean ‘reveal or utter it to me in spoken words.” It will be seen by many passages, that devotion, prayer and praise were regarded as actual forces, which themselves achieved results and won victories. To him who used them, they became skill and wisdom and strength; and this intense conviction of the potency of prayer and faith is a striking feature of the religion of Zarathustra. And from this source, the same idea went to the Hebrews, who became familiar with the thoughts of Zarathustra at Babylon; and is so strikingly expressed in the eleventh chapter of the Epistle to the Hebrews, ascribed to Paul, in which, among other things, it is declared that the walls of Jericho fell down by faith, that through it the heroes of Israel won victories, and subdued kingdoms, ‘‘Waxed valiant in fight, turned to flight thearmies of the aliens.’’ 4. When they call hither Asha and the Great Lords, then I desire with purity, with wisdom and the best mind, after mighty rule for me, through whose strength we smite the Drujas. When the presence of Asha, Vohi-Mané and Khshathra is invoked [or is vouch- safed in response to the invocation of the people; but rather, I think, ‘when the people, with renewed faith and piety shall invoke their aid’—which these com- positions urged them to do], then I will ask, with sincere faith, with wisdom and good intentions, that the powers of government may be vested in me, that by the concentration of force and energy, which this will give, we may vanquish the infidel oppressors. “Purity” is unquestionably religious faith, the Ahurian religion abiding in the heart. As to wisdom and the best mind, not knowing what the original words are, nor that the latter may be Vohfi-Mané, I am not sure, but the petition is clearly for investiture with kingly power. 5. Say that to me clearly, what good will be apportioned to me through purity. Let me know through Vohfi-Mané what is profitable to me; that, O Mazda Ahura, what will not be, and what will be. The meaning of this is plain, having asked for royal power, in compliance with the petition of the cattle to Ahura, Zarathustra now asks that Ahura will give him assurance as to what successes he will achieve, and what advantages for the country reap, as the fruits of his religious faith; and that through Vohfi-Mané, the divine wisdom, partially in-dwelling in him, he will enable him to determine upon the measures and movements that will secure victory, and to foresee results, and what movements will and will not be made. It is a prayer for military sagacity, for the gift of divining the enemy’s purposes, and of unerring decision as to the operations to be undertaken. 6. With him may it fare best, who to me, asa sage, openly speaks the Manthra for fullness, purity and immortality. To Mazda belongs the kingdom, so far as it prospers to him through Vohfi-Mando. 136 IRANO-ARYAN FAITH AND DOCTRINE May that Sage (probably Jamagpa), be most fortunate of all (or receive the highest reward), who in aid of my undertaking, recites aloud the Manthra that petitions for plenty, for the spread of religious faith, and for safety to life, in the land. The last line connects with the next verse, the subject suddenly changing, and I repeat it. To Mazda belongs the kingdom, so far as it prospers to him through Vohf- Mano. 7. He cameas the first fashioner; brightness mingled itself with the lights: He, the pure creation, He upholds the best soul with his understanding; Thou causest both to increase, in heavenly way, O Mazda Ahura, Thou who art also now the Lord. (H.) He (Ahuramazda) first created through his inborn lustre (qathra, ‘by means of his own fire,’ Ahuramazda being called gé@thré, i. e., having his own light, not borrowed), the multitude of celestial bodies, and through his intellect the good creatures, governed by the inborn good mind. Thou, living spirit, who art everlasting, makest them (the good creatures) grow. Dominion, Zarathustra declares, belongs to Ahura, so far as it inures to him by means of the Divine Wisdom. In other words, and as St. Thomas Aquinas said, ‘‘a thing is not right because God wills it; but He wills it becauseitisright.’’ ‘‘God is the true King,’”’ Bossuet said, ‘‘under a just God, there is no purely arbitrary power.” And Fenelon said, ‘Lhe absolute dominion of God is not founded on a blind will. His sovereign will is always regulated by the immutable law of His wisdom.” And, moreover, according to the doctrine of Zarathustra, dominion also belonged to Anra-Mainyus, but only so far as he had it through Ak6-Mané, unreason. He (Vohfi-Mané, I think) came, i. e., came forth, out-flowed, emanated, as the first fashioner; and splendour, flowing into the celestial luminaries, was manifested through them. He sustains in existence the Aryan race (for everywhere this is meant by ‘‘the pure creation,”’ Anra-Mainyus being deemed the creator of the infidel races) ; he maintains sound reason in them, | by his wisdom that is incarnate in them; and Ahura, who is above all the emanations, causes both to increase in excellence. The meaning of — “Heavenly way,” here and in verse 3 is not clear to me. I do not discover how Haug renders the original of it. 8. (S.) Thee have I thought, O Mazda, as the first to praise with the soul, | as the father of Vohfi-Mané, since I saw thee with eyes, the active creator of purity, the lord of the world in deeds. (H.) When my eyes beheld thee, the essence of truth, the creator of life who manifests his life in his works, then I knew thee to be the Primeval Spirit, thou wise, so high in mind as to create the world, and the father of the good mind (Vohi-Man6). GATHA I. — AHUNAVAITI 137 Dr. Haug gives us (p. 136) the original of this verse with a literal translation, telling us that it is ‘‘a more free translation’? which I have given above. at thwa menhi paourvim Mazda yazim tot mananhd So thee I thought first Mazda great in creation in mind Vanhéus ptarém mananhé hyat thwa hém chashmaint of the good father mind therefore thee together in the eye hetigrabem hatthim ashahy4é daimém anhéus ahurem — skyaothanaésht I seized true of purity creator of life living in actions By comparing this literal translation with the free one, and with that of Spiegel and Bleeck, it will be seen that Dr. Haug takes a large liberty with the literal language, and to a great extent conjectures what the real meaning is. The translation of Spiegel is nearer to it; and in this, it seems that the words of the phrase, ‘“‘Lord of the World,” have no equivalents in the original. The meaning seems, however, clearly enough to be: So I acknowledge thee, O Ahura, to be first in greatness; to be worshipped in mind, as father or origin of the intellect; wherefore, I saw thee, revealed to my eyes as the truth of religion, and the creator of existence, thyself manifested in the material world. Ashahya, a relative adjective, meaning ‘‘what refers to or belongs to religion,” is from Asha, ashem, ordinarily rendered ‘pure.’ Asha means fire, and fire is pure, clear, bright, and purifies everything. ‘‘He will baptize you with the Holy Spirit and with fire,’ John the Baptist said. ‘But, also as the instrument and medium of sacrifice, fire is worship, and worship being an act of devotion, a religious act, ashahya means the religion of Zarathustra. The Hadma used in the sacrifice was also called A shava, because put to a religious use, ‘‘sacred,”’ ‘‘consecrated.” As ¢tu means to praise or worship, ¢taomi, I worship, and Ctaota (a noun), praise and worship, though ¢tar and ¢tere mean ‘‘to spread, fix, estab- lish, etc.’’ I follow Spiegel in regard to ¢toi. Vanhéus being the genitive of Vohi, and mananhé of Mané, Spiegel properly renders the two words Vohii-Mané. 9. (S.) To thee belonged Armaiti, with thee was the understanding which fashioned the cow, when thou, Mazda Ahura, Heavenly, createdst ways for her, from the active proceeds also he who is not active. (H.) In thee was Armaiti, in thee the very wise fertilizer of the soil, O Thou Wise Living Spirit; when thou hast made her paths that she might go from the tiller of the soil to him who does not cultivate it. 138 IRANO-ARYAN FAITH AND DOCTRINE “Fertilizer of the soil,’ literally ‘‘cutter of the cow,’ geus tashd@; and it is | Haug’s idea that it is Armaiti who goes about, from tiller to herdsman, to — persuade the latter to till the soil. Tash, he says elsewhere, means ‘‘to cut, to prepare.”’ It is identical with the Sanskrit taksh, ‘‘to slice, cut in pieces, | prepare, form, cover with a hide.’ Takshan, also, in Sanskrit, is ‘“‘a | carpenter.’ Tasha is, therefore, properly rendered by ‘‘fashion.’? The Hebrew word bara, rendered ‘‘create,’’ also means ‘‘to fashion or form,” out | of existing materials. ‘To prepare,’’ ‘‘form,’’ are the Vedic meanings. Armaiti belonged to Ahura, as ‘‘The Word was in the beginning with — God, and the Word was God.’ She was, as Haug translates it, in Ahura, © and emanated (flowed out from, e-manavit) from him. In him, also, was | the wisdom that created the cattle. Vohfi-Mané was the first fashioner, | the creative reason, the Logos, the first-begotten, the Demiourgos. | The cattle were created, when Ahura had prepared ways or paths for | them, i. e., pastures, over which they might roam, driven by the Aryan | herdsmen. The last line is connected with the next verse, and the two read thus: ‘‘From the active proceeds, also, he who is himself not active.”’ 10. (S.) Of them thou hast chosen for it the active working, as the pure Lord over the good things of Vohfi-Mané. The inactive did not, O Mazda, impart the precept to the bad. (H.) . . . . that she might go from the tiller of the soil to him who | does not cultivate it. Of these two, she chose the pious cultivator, the propagator | of life, whom she blessed with the riches produced by the good mind. All that do not till her, but (continue to) worship the Devas, have no share in her good tidings (the fruits produced by her, and the blessings of civilization). Zarathustra’s songs had it for their object to arouse the religious zeal and enthusiasm of the chiefs and people, as the only efficient means of inducing them to engage with him in the hazardous enterprise of expelling | from the country a warlike people from the North who had possessed — themselves, probably long before, of much of the country, and ravaged © the rest by frequent incursions; while the Turanian tribes of the mountain — regions had united with them, repudiating the Ahurian faith, so far as they had been converted to it; and many Aryan chiefs found a kind of safety and immunity by submission, and perhaps paying tribute to the rapacious Tatars, or were deterred by the dangers of the attempt from engaging in the war for liberation and independence. Some of them, also, had become | renegades, and more were lukewarm and indifferent in the matter of religion. | He urges upon the chiefs and people, therefore, that all good gifts | came from Ahura; that to him and his Amésha-Cpéntas alone men can | look for freedom, peace and prosperity; that in prayer and adoration, | GATHA I. — AHUNAVAITI 139 wisdom and strength consist, and that plenty which gladdens a land: and that only those of the Ahurian faith and Aryan race are of the creation of Mazda, the Drukhs being the offspring of the emanations from the evil spirit or mind. In this ninth verse, he tells them that the productive power of nature was originally in Ahura, and flows forth from him; that the wisdom -mmanent in him, created the cattle, when he had prepared the pasture for heir support. __ These hymns thus come to us from.a time when the chief wealth of the rano-Aryans consisted in cattle, their increase and their milk; and when, uthough the alluvial country near the Oxus, and along the rivers, which could be irrigated, was cultivated by the agriculturist, a large part of the eople were herdsmen, who drove their cattle to great distances, even over the Steppes of Ranha, or the Jaxartes, to pasture. Little is said ibout sheep. They are hardly mentioned as part of the wealth of the -deople. : The meaning of the tenth verse may be, as Zarathustra presents himself ts the champion of the labourers, the toiling masses, against those who -xacted their toil and were enriched by it, living in idleness, that the sons of the industrious became idlers; and that, among all the people, Ahura elects the workers and warriors, to possess, as truly religious, the many olessings in the gift of Vohfi-Mané6; and that it is a sufficient reason for ejecting the inactive and idle chiefs, that they have not endeavoured to convert the native tribes to the true religion; or, to reform the vicious and rreligious, by means of the precepts and teachings of Zarathustra, and so » lave not given aid to him in his great work of reform as a means of iberation, nor taken up arms. I cannot believe that by the ‘‘active,’’ the husbandmen are meant, and oy the ‘‘inactive,’’ the herdsmen;and I do not find, anywhere in the Zend- Avesta, a comparison between these two classes of the people, to the usadvantage of the latter; nor anywhere their occupation made little of. 11. (S.) When thou, Mazda, first createdst the world for us, and the laws, and the understanding, through thy Spirit, when thou clothedst the vital powers ; with bodies, and createdst Deeds [Manthras and prayers], and teaching, to satisfy | the wish for the world to come. . (H.) When thou madest the world with its bodies, and [gavest them] motions and speeches, then thou, Wise, hast created at first through thy mind the gaéthas (estates fenced in), and the sacred visions (daénds) and intellects. By gaéthas, frequently mentioned in the Zend-Avesta, Haug says, ‘“‘the mcient settlements of the Iranian agriculturists are to be understood.” piegel renders the word by ‘“‘world,” which I had ascertained, before seeing Dr. Haug’ s Essays, or knowing what the original word was, to be erroneous; | | 140 IRANO-ARYAN FAITH AND DOCTRINE and that the word unquestionably meant the Aryan land, 1. e., Bactria, which, in the Second Fargard, Yima is said to have enclosed, or fenced in. Ahura Mazda, Dr. Haug adds, is constantly called the creator of the gaéthas; which means that these settlements belong to a very remote antiquity, and that they form the basis of the Ahura religion, or the religion of the agriculturists. The daénds are the revelations communicated to the prophets through visions. The root of the word is di, “‘to see” (preserved in the modern Persian didan, ‘‘to see,”’ it is related to the Sans-! krit root, dhydi, ‘“‘to think,’’ thinking being considered to be a seeing by meansof the mental eyes). Afterwards, it passed into the more general mean- ing of ‘religion, creed,’”’ and is kept in the form dim, up to this day, in the Persian. The word is to be found in the Lithuanian language, also in the form dainé, meaning ‘‘a song’’ (the mental fiction of the poet). Dhi, in Sanskrit, is ‘knowledge, intellect, mind, devotion; and dhyat, “to contemplate, meditate, ate on, to reflect.’ In the Sanskrit, also, go is ‘‘a bull’’ or ‘‘cow,”’ “rays of light, the earthy water, speech;” and goshtha, ‘‘a pasture-ground, cow-pen, stay or abode.” It is very likely that gaéthas is the Zend form of the same. I cannot see how it is made to mean ‘‘fenced estates.”’ | Taking the two translations together, I think the probable meaning to be: When thou, Mazda, didst create for us our Aryan land and the true religion, and, through Vohii-Mané6 the Aryan intellect, then thou didst invest the living’ souls with bodies, and createdst prayers and Manthras, that should give effect to the desire for the future acquisition of the land not yet acquired. Difficult as this verse is, I can still less satisfy myself of the meaning of the three that follow. Having as to them no aid from HERES I give them together, according to Bleeck. 12, 13, 14. Thither turns his voice the liar as the truth-speaker, the wise as the unwise, in his heart and his soul; he who holds fast to wisdom asks after the heavenly abodes. What questions asks as manifest, O Mazda, what as furtive, who commits great sins to cover little ones, all that seest thou, O Lord, pure, with thine eyes. Both these I ask thee, O Lord, what there is, and what will yet come; what debt do they pay for judgment to the pure, what to the godless, when these shall be concluded? | It is much to be regretted that Mr. Bleeck should not have given his : readers the means of judging in some measure of the soundness of his translation, by more than occasionally and very rarely giving us the original of doubtful words. I should be glad, for example, to know the original words that are presented to us masked, as ‘“‘Lord,” ‘‘world,” ‘‘heavenly,”’ ‘‘the active,” ‘“‘torment,” ‘“‘shining,”’ ‘“‘brightness,’”’ ‘“‘the world to come,” and the GATHA I. — AHUNAVAITI 141 like. I do not in the least believe that the wordsso rendered in the translation, really mean ‘‘heavenly abodes.’”’ In fact, as that phrase conveys no definite jidea to owr minds, not in the least informing uswhat and where the ‘‘abodes”’ are, they cannot correctly represent the original, whatever it is, if i# meant anything at all. , Most of the translation of these verses is mere nonsense. What does “thither turns his voice’? mean, especially when it is ‘‘turned’”’ in his heart and his soul?’ What is ‘‘asking questions as manifest and furtive’? _ Spiegel says that ‘his’ before ‘‘heart’”’ and “‘soul,’’ is made by the tradi- tion to refer to Zarathustra. And that “perhaps by ‘debt’ is implied that Paradise is due to pure men who have earned a right to it by their good deeds.’’ That is much such a light in the darkness,-as one flash from a fire-fly would make in the Mammoth Cave. We can never be sure that an obscure text of these old hymns has not deen corrupted; or that particular words have not, before or after they were written down, lost their original meanings, and received derivative ones; or that their real meaning is not unknown, or supposed to be what -tnever was; or that there is not error in identifying a particular Zend word with a particular Vedic word, especially as the true meaning of so many of the latter is unknown. Much of the translation of the Veda, by Wilson, Miiller and Muir is tonjectural. How much more this is the case with the Zend-Avesta, the veader has already seen in part, and will yet have ampler evidence. _ The key to at least an approximation to the meaning of these verses is hat they and those that follow speak of, variously contrasting one with he other, either two kinds of persons, or two classes or races of men, as in fhe Aryan country. The wise and the unwise; the liar and truth-speaker; he pure and the godless; those who prepare the kingdom for the wicked, nd the wise who strive to increase dominion with purity. Also, in verse 8, the Manthras of the evil and their teaching are denounced. | _ lapply this key, and though I do not doubt that the meaning of some vords and phrases is hidden from me, I think the general sense of the “erses under consideration, to be this: | Into this Aryan country so created by Ahura Mazda, comes teaching the false teacher, as well as the true one; he who is inspired by the Divine Wisdom, as well as he who utters the words of Ak6é-Man6, Unreason. Those who, hearing, are convinced by and obey the Divine Wisdom so speaking, will unite in the endeavour to regain possession of the land of Ahura. Thou, O Ruler, the True, seest and knowest what questions asked are sincere, and what are insincere. [Ahura uttered his revelations in reply to questions. Of course, he answered only those put by the devout, with sincere desire to know the truth; and not those put by the heretical, that they might pervert the replies, or to scoff at them, or through other evil motive.| And Thou seest also and knowest who they are who commit 142 has IRANO-ARYAN FAITH AND DOCTRINE great sins, in order to cover little ones. [Perhaps, who apostatize in order to justify their lukewarmness in the Aryan cause, or their cowardly consideration for their own safety and immunity]. Reveal to me, Ahura, the present condition of the cause and what will be the result [or, more, probably, the present disposition of men, and what will in the end be their course, i. e., who are disaffected or wavering now, and upon which side will they be found; or, perhaps, what their present action and determination are, and what the consequences of them will be]. What will be the justly owed reward, paid by thy award to the loyal believers; what to the unbelievers in thee, when the struggle shall be ended? | 15. Concerning this, I ask thee what may be the punishment (for him) who prepares the Kingdom for the wicked, who through evil deeds does not increase life even a little; for the tormenters of the active, and [of] those who do not torment men and cattle? | [Which I read]: As to this, reveal to me what will be the punishment of those who abet and countenance the establishment of the rule of the infidels, who governed by false teachings, do nothing, even the least thing, to save people’s lives for, do not by labour produce, at least in small amount, the means of sustaining life]; for the marauders who harass and impoverish the industrious, and those who, remaining quiet and neutral, do not vex and slaughter the Aryans and their. cattle? . | 16. I ask thee of this: the Wise, who the dominion of the dwelling, or of the confederacy, or of the region, strove to increase with purity, is he like thee, 0) Mazda Ahura, if he in deeds? | [Which I read]: Reveal this to me, O Mazda Ahura, is the wise man, who, zealous in the faith, has striven to free from subjection and oppression, the home, the confederacies and the regions of country of the Aryans, if he has proven his zeal by actual deeds, is he like unto Thee? 17. Which is greater, what the pure or impure believes, may the wise say it to the wise, may there be no more hereafter one who knows it not. Teach us Mazda Ahura, the tokens of good-mindedness. | [That is]: Which is the more potent, the faith of the Aryans or that of the idolatrous invaders? Let one priest declare it to another, and let there be hereafter no one ignorant of it among the people. Enable us to know, Mazda Ahura, the evidences of loyalty. | 18. May no one of you hear the Manthras of the evil and their teaching; for to the dwelling, to the clan, to the confederacy, or to the region brings he down wickedness which (is) to death. Drive them away, then, with strokes. | | ‘The tradition,’’ Spiegel says, understands by ‘‘them’’ the ‘‘Ashemadg- (H.) Do not listen to the sayings and precepts of the wicked (the Evil Spirit), because he has given to destruction, house, village, district and province. There: fore, kill them (the wicked) with the sword. : [I read]: Let none of the people listen to the hymns and teachings of the impious; for into the home, clan, confederacy and region, they bring the idolatrous religion, which causes death. Expel them from the land by force of arms. 19. He will be heard, who has ascribed purity to both worlds, the wise Ahura, who rules with true-spoken words, who has power in his tongue. Through thee, the Red Fire, Mazda gives the decision of the battle. GATHA I. — AHUNAVAITI 143 [That is]: Let the wise Ahura be listened unto, who has assigned the faithful to both the mother-country and the province, to inhabit and possess them: Who, by the words of truth that he has spoken to men, is dominion; and in whose words is power. Through thee, the Red Fire (by which weapons are forged), Mazda decides the fate of battles. 20. Whoso then brings about that the pure is defrauded, he has afterward the dwelling of darkness a long time, bad food, unbecoming speech. To this place, ye wicked, the law conducts you, by reason of your own deeds. [That is]: Those by whose abetting the devout Aryans are despoiled (or wronged), will, when the invaders are expelled, have for their home, for a long time, the northern land of darkness, bad food and insulting speech. To that region, ye unbelievers, the law of Ahura exiles you, on account of your own acts. 21. Mazda-Ahura created fullness and immortality, unto the perfection of the pure, he, the head of his kingdom; the fullness of VohG-Mané, for him, who through heavenly deeds, is his friend. [That is]: Ahura Mazda created abundant production and long life, that the devout Aryans might be prosperous and happy; he, from whom as a source, his dominion emanates; and wealth of wisdom for him, who by acts of worship, conciliates his favour. 22. Manifestly are both of these to the wise, namely, to him who knows through his soul. He is the good king, promotes purity with word and deed; such a one is to thee, Mazda Ahura, the most helpful assistant. [That is]: Both of these are actually possessed by the wise, that is, by those who have spiritual knowledge [intellectual cognition of Ahura Mazda and the Amésha-Cpéntas]. He is the good ruler, who by his edicts and acts, advances and extends the true faith; and such a ruler, O Ahura avlesacls) renders to thee, most efficient service. GATHA I. SECTION .V,; YACNA XCOXEXTT: [Spiegel says]: Of all the difficult chapters in the second part of the Yacna, | this is the most difficult; and much of it can only be translated at all, by the kom of tradition. [Haug says]: The fifth section (Ha) of this Gatha (Yac. 32), is one of the most difficult pieces of the whole Yagna. It depicts in glowing colors, idolatry and its evil consequences. | The theory of Haug is, that these hymns are denunciations of the old Vedic worship of the Devas. Of course, his translations suit and sustain. his theory. In the Essays, he translates but three verses of this Ha. I do not see that it is any more difficult than the other hymns; and unless my reading is entirely wrong, it is even less difficult than many. 1. May the allied desire him, his deeds, with obedience. [I suppose the’ word rendered “obedience’ to be (radsha, which Spiegel elsewhere so renders. It means ‘worship, devotion’]. According to his mind, are we, ye Devas, the rejoicers of Ahura, may we be thy messengers, the restraining, who torment you. | There is a wonderful confusion here among the pronouns. Connecting with the last verse of the former Ha, in which Ahura was addressed, this verse says: | Let the allies of Zarathustra, with devout worship, invoke the aid of Ahura and his emanations. We, ye Devas, are obedient to his will, and he is satisfied | with us. May we be thy instruments, Ahura, to execute thy will, the subduers, | who inflict punishment on you, Devas. | 2. To them answered Mazda Ahura, ruling through Vohfi-Mané, from his Kingdom, the very friendly with the shining Asha. The perfect Armaiti, teach | we to you to know. May she be ours. | I think the first verse corrupted, and that it should read, ‘‘The allied invoked him,” etc. The last two lines would then be their words, invoking: him. | For it is they, I think, to whom Ahura replies in the second verse, which I read thus: To them replied Ahura-Mazda, directing affairs through the Divine Wisdom, Voha-Mané, and by his dominion (or royalty). Khshathra-Vairya, who is intimately connected with the Divine Power and Force, the glorious Asha, ‘We will make you amply conversant with the admirable productive power of Ahura | in nature, Armaiti.’ (And they reply): ‘Permit her to be ours and abide with | us!’ | 3. Ye Devas are all the descendants of Ak6-Manéd. Whoso brings to you | many offerings, belongs to the Drujas and to evil-mindedness. Ye come to me | $$ $$ GATHA I. — AHUNAVAITI 145 according to your deceit, ye who spread abroad unbelief on the seven-fold earth lthe land of the seven Kareshvares, Bactria]. (H.) Ye Devas have sprung out of the Evil Spirit, who takes possession of you by intoxication (soma), teaching you manifold arts to deceive and destroy mankind, for which arts, you are notorious everywhere. [I read this]: Ye Devas are all the issue of the unreason of Anra-Mainyus, Ak6é6-Man6é. Whosoever sacrifices to you (or, perhaps, is your tributary, chief paying tribute and so purchasing peace), he is an ally of the Tatar (or of the Toorkhs) and an apostate. You, who propagate a false faith, unbelief in Ahura, throughout all Bactria, do even come to me as spies (or teach even secretly among my people). 4. Whatever is good, that evil men pervert. They are called friends of the Devas, revolted from Vohfi-Man6, removing themselves from the understanding of Ahura Mazda and of purity. (H.) Inspired by this evil spirit, you have invented spells, which are applied by the most wicked, pleasing the Devas only, but rejected by the good spirit; but the wicked perish through the wisdom and holiness of the living Wise Spirit. It seems almost incredible that the same line can be understood in two senses so utterly different, as the first line of this verse is, by two distin- zuished scholars, and nothing could more strikingly show the immense ifficulties with which each had to contend. Following Spiegel, I read this verse: The false teachers pervert everything that is good. Their true designation is, devotees of the Devas, in revolt against the Divine Wisdom; who have cast away all knowledge of Ahura Mazda and of the true religion. 5. Of both does defraud men; of fullness and immortality, when to you, Devas, Ak6-Mainyu, through evil mind, teaches evil deeds and words—dominion for the wicked. (H.) Ye Gods, and thou Evil Spirit! Ye, by means of your base mind, your base words, your base actions, rob mankind of its earthly and immortal welfare, by raising the wicked to power. | {I read this]: The Evil Spirit, Ak6-Mainyu, despoils the people of both plenty and length of days [taking away the means of sustaining life, and thereby and by the ravages of war, making life short and precarious], when by Ak6-Mané [the spirit of unreason, illusion and falsehood], he teaches you, Devas, to work and to teach evil and error, by which the infidels bear rule in the land [literally, which are the supremacy of the heathen (not merely causing or producing it, but being it)]. 6. Much punishment does man obtain, if thus as he has announced, Ahura should reckon openly, he who is aware through the best spirit. In Thy Kingdom, O Mazda, is the precept of Asha known. I am inclined to think that ‘‘man,” in the first line, means the Aryan people; and that the sense of the verse is, perhaps; that: People will obtain full satisfaction for their wrongs, if Ahura, who knows the hearts and motives of all, through the divine wisdom, shall, as he has declared 146 IRANO-ARYAN FAITH AND DOCTRINE ' he will do, hold his enemies to account by open execution of judgment. Of thy sovereignty, O Mazda, the determinations of the divine power area part (i. e., the’ sovereignty of Ahura is exercised, in part, by the defeat and destruction in battle of his enemies). 7. Among these wretches, no one knows anything, namely, that which js manifest at the stroke, what deadly he teaches, what is known as the best steel, their going astray knowest thou, Ahura, best. | Spiegel, or Bleeck, says, “This stanza is utterly unintelligible.’ I do not think it is more so than half the others are, as they are translated. I take its meaning to be: No one of these wretches knows the use of the arms with which we shall smite. them, of the death-dealing weapons which Ahura has taught us to forge: of those made of the best metal, which we are familiar with. Thou Ahura, best knowest | the failure of their attemps to make them. | I offer this as the best explanation I can give, and, of course, only as a conjecture. It would be idle to speak confidently of such a passage. | To these bad spake Yima, the son of Vivanhad, who has taught us men to eat flesh in morsels. From these will I be distinguished by thee, O Mazda. “a It was Yima who, according to Fargard 1. of the Vendidad, led the first Aryan emigrants across the Oxus, into Bactria, and settled in the broad alluvial plain, on which the city of Balkh was afterwards built. What is meant by his teaching the Aryans to eat flesh in morsels, it is difficult to say. But that he spoke to these bad,’ plainly enough means that he taught them the true faith, or enacted laws to govern them; and | it may be that with this line the last in the former verse should be connected; | and that it means that they had apostatized, although they had been converted by Yima. And the expression in regard to eating flesh may mean that he taught the Aryans to sacrifice meat cut up into small portions | (which were afterwards eaten), instead of sacrificing cattle and horses whole, as had been the custom on the Steppes. | If this interpretation is correct, ‘‘the bad,’’ here, are the Turanian indigenes of the country. From these, says the author of the hymn, I | will be distinguished by thee, Ahura; and continuing says, in the next verse: 9. The false prayers, they slay through their teaching the soul of life. They | take away my good that is hotly desired by Vohi-Mané. With these prayers of — my soul I entreat you, Mazda and Asha. | These prayers of the priests of the false religion, he says, cause by their teach- ings the destruction of life among the people [for the ‘Soul of life’ is that universal life which flows from Ahura, and enters into and is clothed with bodies.] They prevent my success, which the Divine Wisdom ardently desires. Wherefore with these prayers, the sincere expression of my feelings (or, perhaps, these prayers, GATHA I. — AHUNAVAITI 147 children of my intellect, i. e., composed by me); I invoke your assistance and favour, Mazda and Asha [invoking Asha for success in his military operations]. 10. He slays my words, who there utters what is evil to see, for the cow, with the eyes, and for the sun, whoso gives gifts to the wicked, who changes the pastures into deserts, and who openly iniures the pure. (To be read, I think]: He makes my words to be of no effect, who there utters that which the cattle and the sun may plainly see to bear evil fruit; who pays tribute to the oppressors, who devastate the fields and make them deserts, and who by acts of violence do mischief to the true believers. 11. He slays me, who thinks the life of the bad as the greatest; cheerful possession is taken away from the masters of houses and the mistresses of houses, he, O Mazda, who wishes to wound the pure soul. [Which I read]: The deaths of those of us who are slain lie at his door, who thinks the life of the heathen to be the best to lead, the depriving men and their wives of the cheerful comforts of home; he, O Ahura, who endeavoured to do injury to the best of all religions. I think that the original of “‘the best pure soul” the true religion con- sidered as the Divine Wisdom is, as an entity, flowing from Ahura—the religious spirit, as a unit or universal. 12. The men who by their teaching hinder from good deeds [acts of patriotism, services to the country, by arms, in its struggle], to these has Mazda announced evil [threatened punishment or calamity], to them who slay the soul of the cow [the cattle of the Aryans], with friendly speech [while professing to be our allies]; to whom morsels are dearer than purity [who to have meat, become enemies of the true religion]; the Karapas among those who wish dominion in evil way. Spiegel says, ‘‘the Karapas seem to be deaf who cannot hear the words of Ahura Mazda.” I think, we shall find evidence elsewhere that the Karapas were a Turanian tribe, that had been converted, but had now ceased to practise the true religion, and become allies or auxiliaries of the Tatar bands who held much of the country and marauded in that which they had not conquered. And I read the last line: ‘“‘The Karapas, who are become part of those who seek by violence to become masters of the country.”’ 13. Whoso wishes the rending of the kingdom, he belongs to the abode of the most wicked spirit, as the destroyer of this world, and he who wishes, O Mazda, weeping; he who wishes to keep the messengers of Thy Manthras far from behold- ing purity. [Which I read]: Whoever wishes to bring about a divided rule in the country li. e., to assist in establishing the Tatar or Toorkish government over part of the Aryan country; or, perhaps, whoever is willing to consent by way of compromise to a division of the country with them], he is of the household of Anra Mainyus, as aiding to ruin the Aryan realm; and whoever proposes to rely on tears and suppli- cations, instead of resorting to arms, and wishes to prevent the missionaries charged to teach the Manthras of Ahura, from seeing the extension of the true faith, he is guilty, as an accomplice, of the utter dismemberment of the realm, and co-operates with the Kavayas. 148 IRANO-ARYAN FAITH AND DOCTRINE I have included the first line of the 14th verse. The whole verse is as follows: 14. He makes himself guilty of great dismemberment; he gives his under- standing to the Kavayas [who were, I think, another native Turanian tribe]. He, who deceives the active, if they accept the wicked for protection, if he brings that which was spoken for slaying the cow, as protection to him who is far from death. The residue of this verse I read: He who misleads the labouring men [or the herdsmen, perhaps], if he induces them to submit to the infidels and accept them as protectors; if he promulgates the doctrines that were uttered to induce the native tribes to become pillagers and slayers of the Aryan cattle, to be a protection for those who (as children of Ahura), are far from death (which comes to them from Anra Mainyus). 15. Away also I will drive you from us, ye Karapas and Kevitayas, away to those whom one does not make as rulers over life, they who bring away both in the dwelling of Vohai-Mané. [That is]: I will drive you also, Karapas and Kevitayas, as well as the Toor- kish invaders, out of the Aryan land, to the country of those who are not invested. with power to preserve life [but only to slay; because they are creatures of Anra Mainyus, who created not life, but perishability or mortality]; they who lead astray both these tribes in the land in which the Divine Wisdom abides [the Aryan land}. 16. All that comes from the best, which teaches good to the soul [whatsoever by its teachings is of benefit to the soul, comes from. Ahura Mazda]. Ahura Mazda rules over that which is manifest to the eye; and what is hidden; what is presented as punishment for the wicked . That is, all that is now seen to occur, and all that is to take place hereafter, is controlled and directed by Ahura Mazda; and the punishment which is decreed shall overtake the oppressors . . . . [The rest, Spiegel says, is quite unintelligible.] GATHA I. SECTION VI, YAGNA XXXIII. 1. As is right, so does he who created the first place, the Master, the most righteous deeds for the evil as for the good, what is false, that mixes itself with that which he possesses of good. He, the Master, who created the original Aryan Jand, administers perfect justice to the infidel and to the faithful alike; on the faithless [perhaps the renegades or apostates], that are to be found intermingled with the good and true who are his own. 2. Whoso harm on the wicked, be it with words, be it with the understanding, be it with the hands inflicts, or gives good to the body, he gives according to the wish and will of Ahura Mazda. (H.) .. Who are opposed in their thoughts, words and actions to the wicked, and think of the welfare of creation, their efforts will be crowned by success through the mercy of Ahura Mazda. The word rendered ‘‘creation”’ is in Zend Acti. It is the consequence of the adherence to the good principle (Haug). Spiegel and Bleeck render it by ‘‘body.” Acti (est) is the third person singular of the present tense of the Zend verb identical with the Sanskrit infinitive as, ‘‘to be, to exist,’? which is found, essentially the same, in all the Aryan languages, however remote from the parent source. The present tense of the indicative mode is thus conjugated, in Sanskrit, Zend and Latin: Sanskrit Zend Latin Asm1 Ahm Sum Ast Ahi Es Asti Agti Est Smas Mah Sumus Stha Cta Estis Santi Henta Sunt The dual is: Sanskrit Zend Swas (unknown) Sthas (unknown) Stas Cto | ’ ’ Thus ag¢tt means, in Zend, he, she or it “‘is’’, ‘‘exists;’’ and, as a noun, “being, existence’, and thence body. A¢tvant means, “having bodies;’’ and Agtvat, ‘‘endowed with bodies,” it is said by Haug: but these are simply different forms of the present participle, and mean “‘being, existing.’”’ The 150 IRANO-ARYAN FAITH AND DOCTRINE former is the original and strong form; the latter a weakened one. (Bopp 1.481205) So that I do not see why Agti should be rendered here by either “‘crea- _ tion” or “‘body.’”’ The verse declares that every one acts in obedience to the desire and will of Ahura, who inflicts injury on the infidels, whether by the recitation of prayers and Manthras, or by skilful leadership, or by blows struck in the ranks of the soldiery; and also every one who “‘gives good to the body;” by which I understand, who supplies the means of supporting life, by the production of food, without which the war could not be carried on. His service was as efficient, and as much the cause of victory, as that of the captain or the man-at-arms. 3. Whoso is the best for the pure, be it through relationship or deeds, or through obedience, O Ahura, caring for the cattle with activity, he finds himself in the service of Asha and of Vohfi-Mand. (H.) Whether of two lords, of two yeomen, of two bondsmen, behaves him- self well toward a religious man [an adherent to the Zoroastrian religion], and furthers the works of life by tilling the soil; that one will be in fields of the true and good [i. e., in Paradise]. = the words rendered “‘lords,”’ ‘‘yeomen,” and ‘‘bondmen,” Haug says: O These three names of the members of the ancient Iranian community are very frequently used in the Gathas, but not in the other books of the Zend-Avesta. The word for ‘lord’ is gaétus, i. e., ‘owner;’ that for ‘yeomen,’ airyama, i. e., ‘associate, friend;’ and that for bondman, verezena, i. e., ‘workman, labourer.’ Bleeck says that the expression, ‘‘through relationship or deeds or through obedience”’ here, is identical with that in Yacna xxxii. 1, which he translates, “‘May the allied desire him, his deeds, with obedience.” If so, it would have been better to preserve the “identity” in the transla- tion. ‘‘Allied” and “‘relationship” are of widely different meanings. Dr. Haug gives here the express sanction of his authority to my con- clusion that ‘‘the pure’’ are the adherents of Zarathustra. And I take the meaning of the verse to be: ‘“‘or whosoever renders good service to the Aryan patriots, whether by maintaining friendly relations (which perhaps refers to the Turanian tribes that remained loyal, as we shall find at least many individuals did), or by military service, or as a hired man, pasturing the cattle, he is the servant of Asha and of Voht-Mand.”’ 4. I curse, O Mazda, disobedience against thee, and the evil-mindedness [disloyalty to the true faith, disaffection], the despising of relationship [disregard of the obligations of alliance, or, perhaps, of Aryan blood], the Drukhs nearest to the work, the disdainer of obedience, the bad measure of the fodder of the cattle. (H.) But by means of prayer, I will remove from thee (thy community), Mazda! the irreligiosity and wickedness, the disobedience of the lord and the falsehood of the servant belonging to him and his yeoman, and frustrate the most wicked designs plotted for destroying the fields. GATHA I. — AHUNAVAITI 151 Following Spiegel, I read the latter portion of this verse, ‘The Drukhs,” etc.: The marauding Tatars near to cultivation [to the cultivated country; or, whose inroads harass the husbandmen], those who are faithless as hired men, and stint the cattle of their food. : 5. I to thy Gradsha [to worship, or the spirit of worship, and devotion], as the greatest of all [the most efficient of all helpers], call for help. Give us long life in the kingdom of Vohfi-Mané [in the Aryan land, where the divine wisdom reigns]; unto the pure paths of purity, in which Ahura Mazda dwells. ‘The pure paths, or ways, of purity,” are, I think, the due observances and ceremonial of religious worship; and Ahura Mazda ‘‘dwells” in them, because the prayers and Manthras are his utterances. It is equivalent to our expression, ‘‘divine worship.”’ 6. What Zadta (walks) in the pure (paths) of purity, he desires after the heavenly paradise, from him has he help through the spirit, who thinks the works which are to be done. These are desired by thee, Ahura Mazda, for seeing and conversation. Which means, I think: What the Za6dta (priest), in the observance of the true religion, desires to have revealed to him from the paradise of the sky, that Ahura bestows upon him through Vohti-Mané, who forms in thought the hymns that are to be uttered; the ceremonies that are seen and the adorations uttered, which thou desirest, Ahura Mazda. The devotional exercises are meant, which, whether of ceremonial acts, or of adoration sung or spoken, were deemed to proceed from Ahura, through the Divine Wisdom, and not in any sense to be the productions of the mere human intellect, which indeed, was itself deemed to be divine intellect itself, abiding and manifested in the soul, as the light is in the stars. The prayers and Manthras were the thoughts of Ahura Mazda him- self, uttered by Vohii-Mané, his intellect or wisdom, through the mouth of the priest, who was but the organ of the divine author. Compare with this the opening verses of the Epistle to the Hebrews: ‘God, who at sundry times, and in divers manners, spake in time past unto the fathers of the prophets, hath in these days spoken unto us by the Son, whom He hath appointed heir of all things, by whom also He made the worlds’. [And also these sentences from Paul’s first letter to the Christians at Corinth]: ‘There are diversities of gifts, but the same spirit . . . . and there are diversities of operations [the ‘deeds’ or ‘works’ of the Gathas], but it is the same God which worketh all things in all: But the manifestation of the Spirit is given to every man to profit withal: For to one is given through the Spirit the Word of Wisdom; and to another the Word of Knowledge, according to the same Spirit . but all these worketh the one and the same Spirit, dividing to each one severally 152 IRANO ARYAN FAITH AND DOCTRINE even as he will.’ And again: ‘Know ye not that ye are a Temple of God, and that the Spirit of God dwelleth in you’. . . . and ‘We speak God’s wisdom in a mystery, even the wisdom that hath been hidden, which God foreordained before the world unto our glory . .. . but unto us God revealed it through the Spirit . . . . but we received not the spirit of the world, but the Spirit which is from God; that we might know the things that were freely given to us of God; which things also we speak, not in words which man’s wisdom teacheth, but which the Holy Spirit teacheth.’ 7. Come to me, ye best, of himself may Mazda show to us, together with Asha and Vohti-Mané, who are to be praised before the greatest; may the manifest offerings be manifest to us the worshippers. [That is]: Come to me, ye who are supreme. May Mazda, self-limited, manifest himself to us, with and through Asha and Vohfi-Mané, who are to be adored as above Khshathra, the Divine Sovereignty. May the manifest out- flowings [self-exhibitions?] of the deity be manifested to us who adore him with sacrifices. For I am clear that the word here rendered by “‘offerings’’ means here what the Latin original ‘‘offering’’ meant. Offerre, for obferre, meant to “exhibit, display, or show one’s self, appear.’ 8. Teach me to know both laws, that I may walk with Vohi-Mané6; the offering of thy equal, Mazda, then your laudable sayings, O Asha, which were made by you as help for Ameretat, as rewards for Haurvat. ‘“TLaws,’’ as I have said before, means, in the GathAs, religious doctrine and teachings. Zarathustra beseeches Ahura to teach him to know, first the out-flowings or utterances of Vohfi Mand, the divine wisdom, whom he terms the equal of Ahura, as it was long after said that the Word was not only with God, in the beginning, but was God; and as Paul said of Christ, to the Christians at Philippi: ‘‘Who, being in the form of God, thought it not robbery to be equal with God;” and secondly the efficient and profitable odes, or patriotic exhortations of Asha Vahista (intended to rouse the people and incite them to take up arms against their oppressors). These, composed by Zarathustra, are by him attributed to Asha, the Divine Power | and God of battles, who inspired them. He made them to assist Amérétat, the Divine Spirit of Life, in making the life of the Aryans safe, that they might live long; by restoring order, quiet and immunity by means of victory; and to be the efficient causes of the benefits conferred by, or flowing from Haurvat, the Divine Spirit of| Health; to which the plenty which is the fruit of peace, and comfortable homes, are as essential as they are to length of days. | The words “laudable’’ and ‘‘praiseworthy,’”’ the latter of which often. occurs, are sometimes ludicrously inappropriate, where the meaning really and evidently is, beneficial, profitable, valuable, entitling the thing spoken of to be eulogized. | GATHA I. — AHUNAVAITI 153 9. May the dominion greatly increase to thee, Mazda; to this Heavenly may there come brightness, enduring power through the best spirit, accomplish- ment of that whereby the souls cohere. This verse, Spiegel says, is full of difficulties. He creates one, by so punctuating as to ask increase of dominion to ‘this Heavenly,’”’ supposing that to mean Vohfi-Man6; and asking for it to come to Vohfi-Mané6 through himself, the “best spirit.’ I take its meaning to be: May dominion over the Aryan land increase and extend, to thee, Mazda [i. e., let the power of the Aryan race, and of the Ahurian religion, extend more and more over the Aryan land]. And to this land, created by thee, let enduring prosperity come, and power through Vohfi-Man6; the accomplishment of that whereby the lives of the people will be secure and prolonged. The vital powers, it had been before said, are clothed with bodies. By the restoration of peace, security and plenty, the danger of the severance of the two by violence would be greatly diminished. 10. All the enjoyments of life, which were and stil! are, and which will be, these distribute, according to thy good pleasure. May I increase through Voht- Mano, Khshathra and Asha, in happiness.for the body. I suppose the word rendered ‘‘body”’ here, to be agti, as it has been so before. It means “‘life, existence, being;’’ and the prayer is by the Aryan people, as I think is the case with some other passages, a license not uncom- : mon in such compositions, and is for abundance of the comforts of life. 11. Ahura Mazda, thou who art the most profitable [most beneficent], and Asha who furthers the world [who makes the land greater and more prosperous, gives it progress and improvement], and Khshathra and Vohfi-Mané, hear us and pardon us all, whatever it may be. I think that here also it is the land or people that speaks, and that asks that its errors and-short-comings of all kinds may be forgiven. 12. Purify me, O Lord; through Armaiti give me strength; holiest, heavenly Mazda, give me at my supplication, in goodness, through Asha strong power, through Vohi-Mané fullness of good. Here it is Zarathustra who speaks; but his prayer is for his cause, people and country, as all are represented by him. Give me the true faith, O Ruler (he cries); or rather, increase my faith. Through the productive power of God in Nature, Armaiti, give the people and the cause strength; Holiest, Heavenly Mazda [I confess that I attach no precise meaning to the word ‘Heavenly;’ but neither do I nor can I, to the phrase, ‘Our Father who art in Heaven’, give me, in response to my supplication, strong military power through Asha, and through Vohfi-Mand6 abundant prosperity for, perhaps, complete victory]. IRANO-ARYAN FAITH AND DOCTRINE 13. To teach afar for rejoicing, give me certainty, that from the kingdom, © O Ahura, which belongs to the blessings of Vohfi-Manéd. Teach us, O Cpénta Armaiti, the law with purity. That is, I think: To the end that I may carry to distant places the divine teachings that create good fortune, give to our land peaceful settledness, which is the fruit of the Divine Sovereignty, O Ahura, and the issue of the sacred utterances that bless us, of Vohti-Manéd. Teach the people, O Cpénta Armaiti, with piety to obey the Divine Law. ‘To teach afar for rejoicing’ [reminds us of] ‘the good tidings of the Gospel.’ ‘Reioicing’ [according to a common mode of expression in these writings], ‘is used to signify that which causes rejoicing, 1. e., good fortune or prosperity.’ ; 14. Zarathustra gives us as a gift the soul !Life} from his body; the precedence of good mind; O Mazda, purity in deed and word, obedience and dominion. [Spiegel inserts in parenthesis, ‘Give to him,’ ‘the precedence.’] (H.) Among the priests, Zarathustra maintains the opinion that the peculiar nature of each body (living creature) subsists through the wisdom of the good mind, through the sincerity of action, and the hearing of and keeping to, the Revealed Word. I am at sea as to the meaning of the first line. I do not think that it | is said in the original that Zarathustra ‘‘maintained an opinion,” especially the one imputed to him by Dr. Haug. ‘‘The peculiar nature of a body,” ‘or of a living creature, may depend on the divine wisdom, or “‘subsist through it;’’ but it may not at all subsist through the other things named. That ‘‘the peculiar nature of a body subsists through sincerity of action,” is, like Spiegel’s rendering of the first line, mere nonsense. | I think the meaning may be, Zarathustra will gladly lay down his life, as a gift to his country, to secure to it the supremacy of Vohfi-Mané, O Mazda, the true religion in conduct and in teaching, devotion to thee and sovereignty (or self-government). GATHA I. SECTION VII, YACNA XXXIV. 1. The immortality which I (have obtained) through deeds, words and offerings, and purity, give I to Thee, O Mazda, and, the dominion of plenty, of these, give we to thee, Ahura, first. : (H.) Immortality, truth, wealth, health, all these gifts to be granted in consequence of pious (actions), words and worshipping, to these men (who pray here) are plentiful in thy possession, Ahura Mazda. Verse 2 will show that the word ‘‘give”’ is a perversion of the original, and that Dr. Haug is more nearly right in assigning to the original, the sense that Ahura has in possession what Spiegel represents as given to him. The soul does not give good things to Ahura by means of Vohfi- Mando. 2. And so to thee, by means of the soul, are also given all good things of Voht-Mané6; also, through the actions of the pure man, whose soul is bound with purity, I come to your adoration, O Mazda, with full prayers. I take the meaning of the two verses to be: The length of life, by means of ceremonial observances, of sacred recitations and of sacrifices, and the prevalence of the true religion, and the reign of prosperity and abundance, these we ascribe to Thee, O Mazda; these, we acknowledge to owe, Ahura, primarily to Thee; and so unto Thee, we also ascribe all the blessings, which, through the intellect, we receive from Vohfi-Mané. So also, with the observances of the pious, whose minds are-devoted to the true religion, we come to worship and adore you, O Mazda, with ample prayers. 3. So with prayer, O Ahura, we offer Myazda to Thee and to Asha. May all good things, which are nourished by Vohfi-Mané, be in Thy Kingdom; for he is wholly wise whoever brings profit to such as you. Myazda [Spiegel says], signifies originally, as the etymology of the word shows, flesh in general, but in the Avesta, it is particularly employed of the flesh offered to Ahura Mazda and the genii. Offering this with prayers to Ahura and Asha, Zarathustra prays that all things useful and beneficial that owe their increase to the Divine Wisdom, may be bestowed upon the Aryan land, the realm of Ahura; for that whosoever sacrifices with offerings to Ahura and Asha and the other Amésha-Cpéntas, does it wholly by inspiration of the Divine Wisdom. 4. We desire hither thy strong fire, O Ahura, together with Asha, the very swift, powerful, manifestly affording protection to him who rejoices it. [That is]: We beseech thee, Ahura, and Asha as one with you, to send us thy potent fire, the swiftly-spreading, puissant, which gives manifest protection [against the elements and hunger?], to him who, feeding it, makes it glad. 156 IRANO-ARYAN FAITH AND DOCTRINE 5. What is your kingdom, what your desire for works? For to you, Mazda, I belong; with purity and good-mindedness, I will support your poor. But all ye, we renounce, Devas and perverted men. [That is]: In what does your sovereignty consist (i. e., what obedience do vou demand)? What good actions, do you demand of us; for we, O Mazda, are your servants. We will, with true piety and zealous endeavour, defend and protect the poor people of the land. But all of ye Devas and apostates, we renounce. 6. If you really exist, O Mazda, together with Asha and Vohti-Mané, then give me this token; all the dwellings of this place. [Give us the conclusive proof of your real being, by repossessing us of all the inhabited Aryan land]; that offering, I may join myself to you in friendship, praising draw nigh. [That, by means of worship and sacrifice, we may gain your favour, and draw nigh to you. So in the Gospel according to John, it is said: ‘God hears not sinners, but if any man be a worshipper of God, and do His will, him He hears’].. 7. Where are thy worshippers, Mazda, who are known to Vohti-Mané [whom the Divine Wisdom is immanent in, and enlightens them. It ‘knows’ them, as the sun is said, in the Veda, to ‘see’ all things, because it illuminates all]. The Intelligent carries out the excellent precepts, in joy and sorrow. None other but you, know I, O Asha, so save us. In prosperity or adversity, the man so enlightened governs his conduct by the excellent teachings of that Divine Wisdom. You only we know, O Asha, wherefore be thou our liberator. 8. Through these deeds, they terrify us, in which destruction is laid for many, when there was mighty there as deceiver, the oppressor of thy law, O Mazda. Those who think not purity, from these hastens Vohfi-Mané afar. There is confusion of tenses here, which makes the verse incoherent. If there be an error, the correction of it must be conjectural. Perhaps the meaning is: By means of those hostile preparations, they put us in fear, which threaten the extermination of great numbers of our people, made when the oppressor of thy faith, O Mazda, was mighty there as leader of the infidels, or, perhaps, by reason of those irreligious teachings and observances (which, also, are deeds of Anra Mainyus and Aké6-Mand6), in which the destruction of many Aryans is involved, they cause us alarm, the oppressor of thy religion being mighty there to mislead. From those who are not in their hearts devoted to the true faith, Voht- Mané6 goes far away. 9. Those who the Holy Wisdom, which is desired by them which know thee, destroy with evil deeds [teachings], from ignorance of Vohfi-Mané [because they are utterly without the light of the Divine Wisdom], from them purity flies far away, so long as they are thereby [by being strangers to the Divine Wisdom], wicked and corrupt. This verse, Spiegel says, is ‘‘altogether difficult and obscure.’’ I do not see that it is more so than many of the others. It is less so than some. “So long,’’ it declares, ‘‘as these evil-doers destroy the Holy Wisdom, and GATHA I. — AHUNAVAITI 157 are thereby infidels and apostates, they are wholly without faith” (and, therefore, no longer creatures of Ahura Mazda, but ‘‘vessels of wrath,’ “having,’’ in the language of Paul to the Christians of Ephesus, “the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart’). 10. Let the Wise announce the laying hold on Vohfi-Mané6 with the deed, him who knows the Holy Wisdom, the skilful, the abode of purity, but all that [all the evil teaching], O Mazda, let them expel from thy kingdom. [Which I read]: Let the Priest, him who is inspired by wisdom from Ahura, the skilful of speech, in whom abides the true faith, urge it upon the people to be governed in their action by the Divine Wisdom. But all the evil teaching, let them expel from the Aryan land. 11. For both, serve thee for food; Haurvat and Ameretat, the realms of Vohti-Mané, Asha, together with Armaiti, increase. Let strength and power belong to them, thou, O Mazda, art then without hurt. The first line is not clear to me. Here, as well as very often elsewhere, it is hard to so far identify one’s self with the old poet, as to follow the sequences of his thoughts and discover the connections between them. And yet, if that connection has not been broken, and dislocated sentences put together in the compilation of mere fragments, one cannot truly interpret the thoughts, otherwise. Zarathustra had besought Ahura to extend the true religion over the country, with its worship and sacrifices, or ‘‘offerings’’ of flesh, and to enable him to expel from the country, the priests and teachers of the false religion. With this connected itself the consequence, also prayed for, of the entire restoration of Aryan sovereignty, throughout the “kingdom” of Ahura, and the extermination or expulsion of the foreign occupants of a part of it, who were pillagers of the residue. Then, the thought naturally followed, the herdsmen and husbandmen, secure against rapine, exposure, suffering and violent death, and living in abundance in comfortable homes, would have health and enjoy long life; and, it occurred to the poet, the offer- ings for the sacrifice would become abundant. He expresses this thought, without the links that connected it with the one last expressed. Grant these prayers [he says], for both health and long life are means by which food for the offering is abundant. [The flesh of the sacrifice is the food of Ahura]. Increase [he prays], the realms of the Divine Wisdom and the Divine Strength, with the productive capacity of the land, which it has from thee; and let them be energetic and potent. Then, O Mazda, thou wilt no longer be affronted. 12. What is thine ordination, what thy wish, be it praise, be it offering? Let it be announced, O Mazda; say who fulfils your command the purest. Teach us, Asha, the ways that belong there to Vohii-Mand. 158 IRANO-ARYAN FAITH AND DOCTRINE 13. The way of Vohfi-Mané, of which thou hast spoken to me, the law of the profitable, wherein he who does right from purity finds it is well with him where the reward which thou hast promised to the wise, is given to thine. I read these verses thus: A general feature of the Zend-Avesta is, that the teachings ascribed to Zarathustra are given in the form of replies to questions, which he is represented as asking Ahura. The questions here, as elsewhere, are not asked that he may, himself, be satisfied or informed, but that the people may hear and heed the replies. So Zarathustra asks: ‘What hast thou ordered, what is it thou desirest of us, whether uttered praises, or offerings? Let it be proclaimed, O Mazda; and do thou declare who most religiously fulfils your commands. Teach us, O Asha, the ways, which, as to these, belong to Vohi-Mané [which are expressions, utterances or revealings of the Divine Reason]; that path of Vohtii Mané, of which thou hast spoken to me; that law of the profitable, in which he who acts right wisely, from religious faith and principle, finds it to be well with him; and where the reward which thou hast promised to the wise is given to those who are thy creatures.’ | 14. This wish, O Mazda, grant to the soul, endowed with body: Works of Vohti-Mané, for those who labour with the walking cow, your wisdom, O Ahura, efficacy of the soul, which furthers purity. [That is]: Vouchsafe, O Ahura, to grant this that I shall now ask, to the minds, endowed with bodies, of the Aryans; intelligence and good sense, for those employed with the moving cattle, your wisdom, Ahura, that vigourous energy of the mind, which extends the true religion. 15. Mazda, announce to me the best words and deeds; these are to thee, together with Vohti-Mané and Asha, the debt of praise. Through thy reason, makest thou, Ahura, increasing at will, the place manifest. Whatever the word translated ‘‘manifest’’ may really mean, it is quite certain that very often it does not mean that. It cannot mean it here. This verse, with which the Gatha ends, I read thus: O Mazda, teach (make known to me), the best lessons and observances; for they are the worship that is due to thee, and to Vohfi-Man6 and Asha with thee. Throughout thy realm (the whole Aryan land), thou, Ahura, enlarging it according to thy pleasure, thou makest greater the extent of cleared and open land. According to the tradition, Spiegel says, ‘‘He who labours with the stepping cow’ is the husbandman. Gdus azi is the original phrase, translated ‘‘walking cow;’” azi meaning “walking,” “‘going,”’ or ‘‘driven.” In Westergaard and Brockhaus, the reading is géus verezené. Verez means ‘to till the soil.” Neriosengh says, that the phrase means a three-year-old cow, 1. e., one that is fit for work. Spiegel says that Haurvdt and Ameretét are almost always named together. The former is said to be lord of the waters, the latter of the trees. It is they who afford what is profitable and agreeable in food. GATHA I. — AHUNAVAITI 159 Professor Bopp says (Comp. Gramm., 1. 222 n.): ‘‘The two twin Genii are feminine, and mean, apparently, ‘Entireness’ and ‘Immortality.’’’ But there is a peculiarity about these names that prevents me from being content with a lame and impotent conclusion, a very tame and common- place one, as to their meaning. It is true that mara means “‘dying;’’ amara, ‘undying,’ améréshairs, “not dying;” and that Amérétdt may mean “‘undyingness” or ‘“‘immortality.”’ We read in the Vendidad-Sades (p. 225), we learn from Bopp (1. 221), 161 ubaé hurvdos-cha amérétat-dos cha, ‘the two Haurvats and the two Amérétats,’’ ao being the dual termination in Zend. “The two Genu,’’ Bopp says (221 n.), which Anquetil writes Khordad and Amerdad, appear very frequently in the dual, and where they occur with plural terminations, this may be ascribed to disuse of the dual, and the possibility of replacing the dual, in all cases, by the plural. Thus, we read (Il. c. p. 211), haurvatét-6 and amérét-as-cha, as accusative, and with the fullest and, perhaps, sole and correct reading of the theme. But a was even the more common dualistic termination; and we find Vendiddd Sédde, (p. 23), haurvata amérététa, ‘‘the two Haurvats and Amérétats.”’ At 228. 1, Bopp, in a note, thus discusses the duality of these Amésha- Cpéntas: The so-called Amshaspants, together with the feminine form, noticed at §207, n. 1, are found also as masculine, for example (Vendiddd. S. pp. 14, 30, 31, etc.): Améshad Cpéntd hucsathra huddonhé dyésé, ‘I glorify the two Amshaspants (non conniventesque Sanctos), the good rulers, who created good.’ Connivens, ‘closing the eyes, winking, blinking, half-closing the eyes, when heavy with sleep, being darkened, obscured, eclipsed.’ Non-conniventes, ‘unwink- ing, uneclipsed, unsleeping.’ Amésha is the Sanskrit Amisha. We find also the forms Ameshéo Cpentdo, which indeed might also be feminine plural forms, but show themselves only as masculine duals, in the same meaning as the so frequent Améshd Cpéntdé [final letter of each, @, instead of a]. We find, also, frequently (pénista Mainyu, the two most holy spirits. The answer to the query, whether generally only two Amshaspants are to be assumed? . whether under the name ‘Amshaspants,’ perhaps, we should always understand the Genii Haurvat and Amérétat; and whether these two Genii, according to the principle of the Sanskrit copulative compounds, have the dual termination for this reason alone, that they are usually found together, and are, therefore, two? Whether, in fine, these two twin-genii are identical with the two Indian ASwinen? The reply to all these queries lies beyond the aim of this book. We will here only notice that (Vend. S. pp. 80 and 422), the genii Haurvat and Amérétat, although each is in the dual, still are, together, named Cpénistd mainyt mazda tevishi, the two Most Holy Spirits, the Great, the Strong. As genii, and natural objects of great indefinite number, where they are praised, often have the word vis pa, ‘‘all,’’ before them, it would be important to show whether ‘‘all Amshaspants’’ are never mentioned, and the utter 160 IRANO-ARYAN FAITH AND DOCTRINE incompatibility of the Amsh. with the word Vispa, would then testify the impassable duality of these genii. If they are identical with the celestial physicians, the Indian Acwinen [which they are not], then ‘‘Entireness”’ and “Immortality’’ would be no unsuitable names for them. In Panini, we find (p. 803), the expressions Mdtarapitardn and pitara-mdtard, marked as peculiar to the Vedas. They signify ‘‘The Parents;’ but, literally, they probably mean ‘‘Two mothers two fathers” and ‘‘Two fathers two mothers.”’ For the first member of the compound can here scarcely be aught but the abbreviated pitard, mdtard, and, if this be the case, we should here have an analogy to the conjectural signification of Haurvét-a and Amérétat-a. It is very clear that putting each name in where two persons only are named, cannot make two persons of each. Nobody has two fathers or two mothers, and there are not two Haurvats or two Amérétats. It is probably one of those peculiarities that all languages have, and that cannot be explained, except by supposing that the ear preferred them so; as, in Spanish, when two or three adverbs are used together, the termination mente is used only with the last; and as in English, we are governed in using ’s, as the sign of the possessive case, when it applies to several persons. é What is curious is, that not only are these two Amésha-Cpéntas almost always named together, and in the dual, as if they were a pair, or a couple; but that their names are sometimes feminine and sometimes masculine. This could not have been from any uncertainty of notion as to their gender. In the Latin, Ossa and Oeta, names of mountains, are masculine or feminine. So are dies, a day and cupido, desire. Linter, a boat, is feminine, and once, in Tibullus, masculine. Antistes, palumbes, vates and vepres, rudens, larix, perdix, varix, onyx, calx, lynx, and sandix, are masculine or feminine, and a great number of nouns are of different genders in the singular and plu- ral. There were no well-settled grammatical rules of the Zend language, and Haurvat, which was either health or peace and quiet, and Amérétdt, “undyingness,”’ or ‘‘continuance of life,’ being really of no gender, were sometimes used as masculine and sometimes as feminine. That all the Amésha-Cpéntas are spoken of together, is easily shown. In the Zamyad Yasht, of the Khordah Avesta (xxxv. 19), are these passages: The strong kingly majesty, which belongs to the Amésha-Cpéntas, the shining, having efficacious eyes, great, helpful, strong, Ahurian—who are imperishable and pure. Which are all seven of like mind, like speech, all seven doing alike, like is their mind, like their word, like their action, like their father and ruler, namely, the creator, Ahura Mazda. Of whom one sees the soul of the other [one shares the being of the other, i. e., they have one being and life in common, the life of the mind or intellect or spirit], GATHA I. — AHUNAVAITI 161 how it thinks on good thoughts, words or deeds, thinking on Garé-nemdna. Their ways are shining, when they come here to the offering-gifts. And some of these expressions, I may as well say here, enable us, in connection with the names Ahura and Mazda, to discern in the ante- Zarathustrian obscurity, the original characters of Ahura Mazda and the Amésha-Cpéntas. Ahura Mazda, as I have said, is not described in the GathAas, nor is anything attempted to be defined there in regard to his nature. I have already expressed the opinion that Ahura came from the Sanskrit as (identical with ash), the pure dental and sibilant s, changing, as it regularly does, into the Zend h. That this root meant ‘“‘to shine, blaze and burn with a flame” is evident from the Greek afw and afouat, ‘‘make dry, dry up,’’and also ‘‘to worship,” and the Latin asso, ‘‘roast, broil,’ and from the meaning ‘‘shine,”’ given by Benfey of the root itself. Aksh, Benfey thinks, is probably an old desiderative, from ag. He gives it the.meaning of ‘‘to pervade, fill, accumulate.’”’ And we have from it, aksha, ‘‘the eye’ and ‘‘a wheel,” and akshi, ‘‘the eye.’’ May it not have been the old rough verb, afterwards softened down into ash and as? And the meanings of akshi and akshan refer to the orbs and eyes of the sky, as shining and blazing there with eternal splendour? Ahura is the light, as shining. Mazda also means the light, from Mah, “to shine’’”’ and it is because the two nouns are synonymous that the deity is sometimes called Mazda-Ahura, and often by one or the other of the names, alone. Mahas and Maha, which became Mazda in the Zend, mean ‘‘light, lustre, splendour and sacrifice.’ And it is curious that the Greek afw and atoua, also have the double meaning, ‘“‘to dry up” and ‘‘to worship or sacrifice.’ Evidently, in each case, the reason is, that the original root meant ‘‘to shine or blaze’’ and thence ‘‘to burn.”’ Now, the Amésha-Cpéntas are styled ‘‘pure;’ and the Zend word so rendered, Asha, is evidently from the same root, and meant originally “shining,” ‘“‘blazing,’’ ‘‘flaming,’’ ‘‘splendour;’’ whence it came to mean to worship, sacrifice; and thence ‘‘religious,’’ ‘‘pious,’’ became the figurative meanings of the word Asha, so incorrectly rendered ‘‘pure.”’ Moreover, the Amésha-Cpéntas are ‘‘the shining, having efficacious eyes; and when they come down to the offering, their paths or tracks are shining.’’ It seems to me that nothing can be clearer than that, when Ahura was simply the light that flowed forth from the luminaries of the sky, the Amésha-Cpéntas were seven of these luminaries. The planets, Mercury and Saturn, could not then have been known as such, and if Amésha means non-conniventes, the sleepless ones, this makes almost a certainty the probability that they were originally the seven stars of Ursa 162 IRANO-ARYAN FAITH AND DOCTRINE Major or the Great Bear, which always circling round the Pole Star, Never Set. Zarathustra spiritualized this worship of the light, but Ahura continued to be the pure and perfect light still, and the Amésha-Cpéntas, the prototypes of the Archangels of the Hebrews. These were: Of Saturn, Mayak-Al (Michael), the image or likeness of Al; of Jupiter, Gabrai-Al (Gabriel), the potency or virility of Al; of Mars, Aurai-Al (Uriel), the light, splendour or shining forth of Al; of the Sun, Zarakhai-Al (Zarakiel), the rising or out-pouring of Al; of Venus, Khamalai-Al (Hamaliel), the mansuetude or clemency of Al; of Mercury,. Rapha-Al (Raphael), the healing of Al; and of the Moon, Tsaphai-Al (Tsaphael), the mirror or reflection of Al. And from the same source, came the ideas Petes in the letter to the Hebrew Christians, in these sentences: His Son, by whom He made the worlds; the brightness of His glory and the express image.of His person; when He bringeth in the first-begotten into the world, He saith, and let all the angels of God worship Him: and of the angels He saith, who maketh His angels spirits, and His ministers a flame of fire. The God of Philo Judzus, though he called Him Yehuah, was the Ahura Mazda of Zarathustra; and the Divine Wisdom of the Apocryphal books and of Philo was Cpénta-Mainyus, the unrevealed Divine Mind or Intellect; as the Logos of Plato and Philo was Vohfi-Mané. I will inquire hereafter as to the meanings of the words Mainyu and Cpénta. But I may say here that, however doubtful the latter may be, there is no question as to the former. It means mind or intellect. Zarathustra was, perhaps, the first to conceive of the infinite light- principle, Ahura and Mazda, as pure intellect or mind, or the Supreme Intelligence. Cpénta-Mainyu was a name for that Divine Intellect, within the Infinite Divine Light, which was God, and yet not all of God, but deity as intellect only. Tholuck denies that the writer of the Gospel according to St. John derived his ideas in regard to the Logos from Philo Judeus. But no mere assertion of radical differences between the conceptions of the two can amount to much, against the fact that the words and phrases are the same. That a different meaning was fastened upon one or the other afterwards, is nothing to the point. It is not indicated in the Gospel that any of them are used in a new sense. They are evidently used in the same sense as by Philo. The writer’s object was to convince the Greeks of Asia Minor, and Hebrews of the same school as Philo, that Christ was the identical Logos, familiar to them as the Creative Emanation from the Deity. Read the whole Gospel as if Philo had written it, and there is no more difficulty in GATHA I. — AHUNAVAITI 163 understanding it than there is in understanding him. And Apollos and other Alexandrian Jews united with Paul without hesitation, because his doctrine was their own. He and they alike adored the Word. That he insisted that a man no longer living had been the Word, did not affect the doctrine, or demand a change of opinion. The word Cpénta, whatever its derivation, must have one and the same meaning in the names Cpénta Mainyu, Amésha Cpénta, Cpénta Armaiti and Manthra Cpénta. The last is certainly that universal praise, of which each individual Manthra is, as it were, a ray or spark. So Cpénta Mainyu is the universal intellect or mind, that includes in itself all individ- ual intellects, and €pénta Armaitiis the universal production or productive- ness, containing in itself all single acts of producing. Each Amésha Cpénta, also, is unity, a single potency, containing in itself, its manifold; and thus, each of the Entities to which the word Cpénta is applied, is the very self of its manifold, from which all its particulars flow, as from the one light are all the rays and splendours, and as the Very Deity, the Unlim- ited and Absolute, is the One-All, the Unit, containing in itself all the mani- fold. Anra (or Angré) is from the lost Sanskrit verb afigh=ayxw (Vedic amhu, Gothic aggvus, Latin, angustus, angere, anxius), which meant “‘to hurt, torment, etc.’’, whence avihas, “pain, sin;’” agha, ‘‘sin, impurity;” aghdyu, ‘‘mischievous.”’ The original rougher form was, no doubt, naghar, and the word means “‘evil, impure, wicked, maleficent, malevolent.” A “Universal,’’ as defined by Aristoteles (Lib. de Interpret. Cap.v.), “That which by its nature is fit to be predicated of many,’ and (Metaphys. Lib. v. Cap. 13), “That which by its nature has a fitness or capacity to be in many.” It implies unity with community, a unity shared with many. Universals have been divided into: 1. Metaphysical, or Universalia ante rem; 2. Physical, or Universalia in re; 3. Logical, or Uniersalia post rem. By the first are meant those archetypal forms, according to which all things were created. As existing in the Divine Mind, and furnishing the pattern for the Divine Working, these may be said to correspond with the ‘‘Ideas’’ of Plato. By Universals, in the second sense, are meant certain common natures, which, one in themselves, are diffused over or shared in by many—as, rationality, by all men. Realists give prominence to Universals in the first and second signification. Realism, as opposed to nominalism, is the doctrine that genus and species are real things, existing independently of our conceptions, and expressions. Nominalism is the doctrine that general notions, such as the notion of a tree, have no realities or actualities corresponding to them and no existence but as names or words. 164 IRANO-ARYAN FAITH AND DOCTRINE To it, there is no such thing as reason, intelligence, or love, of which the reason, intelligence or love of an individual is a part. Sensibility, intelligence, reason, are faculties of the soul; unity, identity, activity, are attributes of it. Descartes said, ‘“‘In Deo non proprié modos aut qualitates, sed attributa tantum dicimus esse.’ In God, there is nothing but attributes, because in Him everything is absolute, involved in the substance and unity of the necessary being. Zarathustra personified the attributes and potencies of the Deity, as the Hebrews personified the Divine Wisdom, and Saint John the Holy Spirit. But in doing so, he did not separate them from Ahura’s very self. Of him, he thought as St. Augustine did of God: God is not a spirit as regards substance, and good as regards quality, but both as regards substance. The justice of God is one with His goodness ind with His blessedness; and all are one with His spirituality. And, though Ahura was Being and Thought, yet he was to Zarathustra, a completely personal deity. As is truly said by Dr. Monsel, ‘‘Existence itself, that so-called highest category of thought, is only conceivable in the form of existence modified in some particular manner.’’ Strip off its modifications, and the apparent paradox of the German philosopher becomes literally true—‘‘ Pure being is pure nothing.”’ We have no conception of existence which is not existence in some particular manner, and if we abstract from the manner, we have nothing left to constitute the existence. ‘The attributes of God are one with His Essential Being,’’ says St. Thomas Aquinas, ‘‘and, therefore, wisdom and virtue are identical in God, because both are in the Divine Essence.”’ Necessarily, although the names of the Deity of EE Ree define him simply as Thought or Mind, and Being, this mind was of the nature, to him, of the mind of man. Anthropomorphism, in this sense of the term, is the indespensable condition of all human theology. We may confidently challenge all natural theology [Kant says], to name a single distinctive attribute of the Deity, whether denoting intelligence or will, which, apart from anthropomorphism, is anything more than a mere word, to which not the slightest notion can be attached, which can serve to extend our theoretical knowledge. [And Jacoti says], We confess, accordingly, to an anthropomorphism inseparable from the conviction that man bears in him the image of God; and maintain that besides this anthropomorphism, which has always been called Theism, there is nothing but Atheism or Fetichism. Also, in the Zarathustrian idea, that the human wisdom and force are those of the Deity, in man, we find the doctrine of Hegel: ‘The human is immediate, present God’; [and that of Emerson], ‘God incarnates Himself in man, and ever more goes forth anew to take possession of His world’; GATHA I. — AHUNAVAITI 165 fand that, for this reason only, Christ said], ‘I am Divine; through me God acts; through me, speaks.’ ‘Humanity’ [Strauss says], ‘is the union of the two natures— God becomes man, the Infinite manifesting itself in the finite, and the finite spirit remembering its infinitude.’ And Marheineke exactly expresses the idea of Zarathustra, in saying: Religion is nothing at all but the existence of the Divine Spirit in the human; but an existence which is life, a life which is consciousness, a consciousness which, in its truth, is knowledge. This human knowledge is essentially divine; for it is, first of all, the Divine Spirit’s knowledge, and religion in its absoluteness. Ahura Mazda was also the essential Light, of which all visible light is a manifestation, and this idea also is the basis of the Kabalistic theories. There is a noteworthy coincidence between the ancient idea and many passages in the letters of Paul, and the Gospel according to St. John, which, familiar to us in a conventional sense, have lost their original meaning. In Him was Life, and the Life was the Light of men. . . . That was the true Light, which lighteth every man that cometh into the world This is the condemnation, that Light is come into the world, and men loved darkness rather than light, because their deeds were evil. . . . As the Father hath Life in Himself, so hath He given to the Son to have Life in Himself ; . God is a Spirit, and they that worship Him must worship in spirit and in truth . . . . The living Father hath sent me; and I live by the Father. These passages are from the Fourth Gospel. In the letter to the 'Hebrews, the writer says, of the Son: Who, being of the brightness of His glory [and of the angels], Who maketh His angels spirits, and His ministers a flame of fire. If these sentences were found in the Zend-Avesta, they would be ‘simply expressions, and hardly developments more full and explicit, of the ideas contained in the very names of the Deity, Ahura-Mazda, ‘‘Light- \Being’’ and Cpénta-Mainyus, ‘Pure Mind,’ the Intellect’s very self. In Vohfi-Mané, ‘‘the First Fashioner,’’ we find the prototype of the Creative Logos, the Demiourgos. He is verily the ‘‘word”’ of Ahura, and what he effects are the ‘‘deeds”’ or ‘‘works’’ of Ahura, and yet, it is Ahura Mazda himself who teaches Zarathustra, and wh6 is the Lord or Ruler, the Very God, manifesting himself by Vohfi-Mané. The words of the Gospel according to Saint John, owing nothing to Semitism, ‘‘In the ‘Beginning was the Word, and the Word was in God, and the Word was God,”’ are but the refrain or echo of a creed pronounced on the Oxus five thousand years before, and first conceived of in regard to the light and flame, immanent in and manifested from the fire. 166 IRANO-ARYAN FAITH AND DOCTRINE Vohti-Mané came as the First Fashioner, when the heavenly bodies first became radiant, shining with the newly-created light. He fashioned the pure creation, for Anra-Mainyus created nothing material. The whole material universe was created by Ahura. Anra-Mainyus, the Evil Mind, created evil spirits only, Ak6-Man6, unreason, and the rest, and mischiefs, mishaps, cold, disease, and all the ills that flesh is heir to. The prayers and Manthras are the ‘‘words,” and religious observances, the ‘‘deeds’’ of Vohfi-Mané. He is the equal of Ahura, and one with Him. Ahura is the Father, and He the Son. Ahura finds His faith and law obeyed, His dominion over men’s intellect to extend, so far as this Divine Wisdom becomes wisdom in men, and speaks by them, as He spoke by Zarathustra. Then Ahura ‘abides’ with them and they “‘belong’’ to Him. So it is said, in the Gospel according to Saint John: And the Word was born flesh, and abode among us, and we beheld His glory, the glory as of the only-begotten of the Father, abounding in loving-kindness and truth . . . . He was in the world, and the world was made by Him . ; For He whom God hath sent speaketh the words of God; for God giveth not the Spirit in limited measure... . I proceeded forth and came from God ‘ . He that is from God hears the words of God . . . . I and the Father are One . . . . The Father is in, Me, and I.am in, Him... ... ..I am the Ways and the Truth, and the Life. No man cometh unto the Father [zpos rov Ilerépa, as it is that the Word was zpos rov Oecd], unless by (or through) Me. If you had known Me, you would have known My Father also... . I am in the Father, and the Father is in Me. The words that I speak to you I do not speak of Myself, but the Father, who abides in Me, He does the works . . . . I am in the Father, and you are in Me,and Iinyou.... The Spirit of Truth abides with you and shall be in you. All things that I have heard from My Father, I have made known to you . Holy Father, keep through Thine own name, those whom Thou hast given Me, that they might be One as We . . . . That they all may be One; as Thou, Father, in Me, and I in Thee, that they also may be One in Us... . I in them and Thou in Me, that they may be made perfect, in One. So Paul said to the Christians at Corinth: To us, one God, the Father, from which the universality of things (ro tavra), and we in Him; and one Yésous Khristos, through whom all things, and we through Him. So, as if speaking of the Amésha-Cpéntas, in the letter to the Christians at Rome: For the earnest expectation of the creation waiteth for the manifestation of the Sons of God. And, to those of Corinth, and as Zarathustra, not in the same words, but in substance, says of Vohfi-Manéd: GATHA I. — AHUNAVAITI 167 From Him you are, in Yésous Khristos, who was born to us the wisdom from God, and righteousness, and sanctification and redemption. So, to those of Ephesus: We are His work (roieua, as a Manthra or prayer is the ‘work,’ po@ma of Ahura), created in Khristos Yésous to good works, which God had pre-ordained that we should walk in them. . . . . One God and Father of all, who is above all, and through all and in you all. To the Christians of Kéldssai, he says of the Son of God: Who is the Image [eixav] of the invisible God, the first-born of all creation; for by Him all things were created that are in heaven, and that are on earth, visible and invisible, whether thrones or dominions, or principalities or powers— all things were created through Him and in Him; and He is before all things, and by Him all things are established. In Him [Paul says], are hidden all the treasures of wisdom and knowledge . For in Him abides all the plenitude of the Divine Nature corporeally {i. e., invested with the body]; and you, [he says], are complete in Him, who is the Head of all dominion and power. God only [he says to Timothééds], has Immortality dwelling in the light unto which no man can approach. The letter to the Hebrews, says of the Son: By whom also He [God] made the worlds; who, being the out-shining of His glory, and the form of His subsistence [hypostasis], and upholding all things by the word of His power . . . . sat down on the right hand of the Majesty on high. As Zarathustra assured the Aryans, so Paul assured the Thessa- _lonian Greeks, that his Gospel had come to them, not in word only, but also in power, and in the Holy Spirit, and with full proof of authenticity. The doctrines of Philo Judzus, in regard to the Word, accurately ‘reproduce those of Zarathustra. I quote a few sentences, from among many. ‘The most universal of all things, is God, and in the second place, the word of God.’ On the Allegories of the Sacred Laws, xxt. ‘The Father of the universe has caused Him to spring up as the eldest Son, whom, in another passage, He calls the first-born; and He, who is thus born, imitating the ways of His Father, has formed such and such species, looking to His archetypal patterns.’ Confusion of Languages, xiv. ‘His Image, the Most Sacred Word.’ Id. xx. ‘For even if we are not yet fit to be called the sons of God, still we may deserve to be called the children of His Eternal Image, of His Most Sacred Word; for the Image of God is His Most Ancient Word.’ Jd. xxvitt. 168 IRANO-ARYAN FAITH AND DOCTRINE ‘And the Father, who creates the universe, has given to His Archangelic and Most Ancient Word, a pre-eminent prerogative, to stand near both, and between the created and the Creator. And this same Word is continually a suppliant to the Immortal God, on behalf of the mortal race, which is exposed to affliction and misery, and is also the ambassador, sent by the Ruler of all to the subject race. And the Word rejoices in the gift, announces it, and boasts of it.’ On Who is the Heir of Divine Things, xlit. ‘And the Most Ancient Word of the living God is clothed with the world as with a garment.’ On Fugitives, xx. ‘The Divine Word does not come into any visible appearance, inasmuch as it is not like unto any of the things that are cognizable by the external senses, but is itself an image of God, the most ancient of all the objects of intellect of the whole world, and that which is nearest unto the only truly existing God, without any separation or distance being interposed between them.’ On Fugitives, xix. ‘His Word, which is His Interpreter, will teach me.’ On the Change of Scripture Names, 111. ‘God is the first Light . . . .*and-notonly the ight. but tle is/7am archetypal pattern of every other light, or rather He is more ancient and higher than even the archetypal model. . . . for the real model was His own Most Perfect Word, the Light; and He, Himself, is like to His created thing.’ On Dreams Being Sent from God, xtit. ‘It was impossible that anything mortal should be made in the likeness of the Most High God, the Father of the universe, but it could only be made in the likeness of the second God, who is the Word of the other.’ Fragm. in Euseb. Preps Huan, Bevin Cn ars ‘The eye of the living God does not need any other Light, to enable Him to perceive things, but being Himself, the Archetypal Light, He pours forth innu- merable rays, not one of which is capable of being comprehended by the outward sense, but they are all only intelligible to the Intellect.’ On Cain and his Birth, NXVL. Asha-Vahista is, in some way, the divine strength or power, but I cannot but think that it has a more excellent name than even that. Not satisfied with the interpretation I have so far given it, because I have not been able to find, in the name itself, the meaning of power or strength, I have reflected much and long upon it, and will now give—leaving what I have said in previous pages on the subject to stand—the results of my reflection, in the hope that they may be found to be correct. To the word Asha are ascribed the meanings of ‘‘pure,’’ ‘‘religious,” ‘“pious,’”’ and “‘truth.’’ We have seen that in the First Gath4a, the “laudable sayings’ of Asha, made by him as help for Ameretat, and as a reward for Haurvat, are spoken of, and they were, unquestionably, either eee prayers or teachings of religious doctrine. As none of these are utterances of the power or strength of Ahura, but pure creations of the intellect, it struck me with great and uncomfortable force, when I attempted to explain this passage, as inconsistent with the GATHA I. — AHUNAVAITI 169 conclusion that Asha was the divine strength or power, and this difficulty _ did not diminish as I considered it the more. | Asha is a noun, from the Sanskrit and Zend root, as or ash, ‘“‘to shine or burn,’’ whence also the Sanskrit ascam, “‘light;’ the Greek Aorpov and Latin astrum, ‘‘a star,’”’ the Zend Agan, “day” and Ashi, ‘‘the eye.” It is formed, as adjectives and appellatives in large numbers are in Sanskrit, by a sufhxed, most nouns so formed being nouns of agency. Other examples in Zend are Kshaya, ‘king,’ as ruling, from csi, ‘‘to rule’; gara, “swallower’’, and “‘throat’’ (as swallowing); yoza, ‘‘worshipper;’ Ghana, “slayer,’’ and yaodha, ‘“‘combatant.’’ (See -Bopp, tii. §915, $922. Haug’s _ Essays, 86. The latter, at page 100, gives its declension, as a noun, meaning truth). And, we have seen and shall further see, that it has also the mean- ing of fire. Very frequently, in Wilson’s translation of the Rig Veda, we find the word “truth,” used in connection with Agni and the luminaries, where it is entirely evident that light is meant, by which the herdsman or wayfarer was enabled to discover and follow the right path, and also meaning, sometimes, the keeping the right track or path, in the night-time. Asha and Ashem are generally translated ‘“‘pure’’ by Spiegeland Bleeck, and ashaum, “‘purity.’’ And, also, Spiegel ascribes to ash, in Ashémaogha, the sense of ‘‘very.’’ (Note 15, to Farg. ix.) | | As we have seen, Ahura was the essential light, or according to Philo and the Kabalah, that invisible substance of light, of which the visible light was the out-shining. Paul said to the Corinthians: ‘God, who commanded the light to shine out of darkness, hath shined in our hearts, to be the light of the knowledge of the glory of God in the face of Yésous Khristos.’ ‘God is light’ [John said, in his first general letter], ‘and in Him is no darkness at all.’ Truth, Tooke said, is that which a man troweth. It has always been compared to light, and the words for one and the other have everywhere been almost synonymous. Our own words, to ‘enlighten,’ to “illuminate,” coming to us from different branches of the great Aryan family, are a pregnant proof of this. In the Greek, ¢orifw, from ¢os, “‘light,’’ ‘“‘fire,’’ while it meant ‘‘to light up, illuminate, illustrate,’ also metaphorically meant mentis oculos illumino; doceo, and 'Adjfea, truth, came from a and Ow, “hide, conceal;’’ and meant what is shown or revealed, and in the Latin Lux, “‘light,’’ meant also “information, elucidation,” and all the other meanings that ‘‘light’’ has with us. ‘‘Historia testis temporum’’, Cicero says, ‘‘lux veritatis,’ and, ‘‘Ratio quasi quedam lux lumenque vite,’ and again, ‘‘Civilus lucem ingenii et consilit porrigere.” Vahtsta, according to Haug, is the superlative of Vohu, which he renders “good.” He gives also, for the comparatives, vahyé and varho, and we 170 IRANO-ARYAN FAITH AND DOCTRINE find also vanhu, “‘good,’’ from which, probably, vahista was formed, as yanh becomes in the nominative ydo and yah. | It seems, therefore, that Asha-Vahista means the ‘‘perfect truth,” as an attribute of Ahura, and an emanation from Him. If this be so, the. expression, ‘‘the laudable sayings of Asha,” at once has a clear and definite meaning. Abundant proof is found in the Gathas and other parts of the | Zend-Avesta, that an actual and irresistible force and potency were attributed to the Manthras and prayers, even to win battles. And if this was because they contained the words of eternal truth, spoken by Ahura-Mazda, we can understand why such a virtue was ascribed to them. Then, as now, men who believed in a God, believed also that “His truth was mighty and would prevail.’’ ‘The Gospel of Khristos [Paul said to the Christians at Rome], is the power of God unto salvation, to every one that believes . . . . for in it, the righteousness of God is revealed, from faith to faith.’ [And to the Christians of Corinth], ‘Lest the light of the glorious Gospel of Khristos, who is the image of God, should shine into them.’ He exhorts those of Ephesus to have their loins girt about with truth, and to have on the breastplate of righteousness; and the writer of the letter to the Hebrews, says: The Word of God is quick and powerful, and sharper than any two-edged sword . . . . anda discerner of the thoughts and intents of the heart. It was the cross, visible in the sky, by which Constantine was told that he might conquer; and however it may be in these later days, the ancient world firmly believed that God was always on the side of truth and justice, and that therefore to these the victory must always belong. Even at the present day, the side that wins returns its thanks to God, and claims that the just cause has conquered, and chants hallelujahs loud in proportion to the injustice that has stamped out the right. As I shall show hereafter, the prayers and Manthras collectively are often termed khratu, and this word, though translated by the word ‘‘wis- dom,” really means “‘power.’’ And this wasa natural use of the word, because the great truth sought by Zarathustra to be inculcated on the Aryans was that the power of God to give them victory, peace and prosperity, was exerted through the utterances of divine truth in the sacred compositions. Asha was, undoubtedly, at first, the five, and identical with the Vedic Agni, “fire’ (probably, Benfey says, from aj, in its original signification “to shine’). The signification “religion, piety,’ which Asha came to have, was no doubt a consequence of the use of fire in sacrifice and worship; and its meaning ‘‘truth’’ may have been a still more remote derivative one, GATHA I. — AHUNAVAITI 171 from the connection of the prayers and Manthras, as divine truth, with worship and the fire. As to Vahista, there is no doubt of its derivation. There are in the Sanskrit five verbs written vas; meaning, I. to dwell; 2. to shine (being the original form of Ush, and found in the Rig Veda 1. 48. 3, and its infini- tive vastavo, in Rig Veda 1. 48. 2); 3. to wear, to put on; 4. to be unbending; 5. to love, cut, take, offer, kill. The adjective and noun vasu has various meanings, from these different roots, and among them, from the second, a name of Agni, the Sun, and a ray of light. Vagishtha or Vastshtha is its superlative. Vdcz, also, in Sanskrit, means ‘‘fire.”’ The original meaning of Vahista, therefore, seems to have been ‘‘most shining, most radiant;’’ and this changed, no doubt, when Asha, still con- tinuing to be the fire, son of Ahura Mazda, was elevated by Zarathustra to the dignity of an emanation from the divine intellect, and became the divine truth and omnipotence. Proclus, as translated by Taylor, says: Good is measure and light, but evil is darkness and incommensurability. And the latter, indeed, is without location, and is debile; but the former is the cause of all location, and of all power. The former, likewise, is preservative of all things, but the latter leads everything with which it is present, to destruction. The genius which is the interpreter of the gods, is continuous with the gods, knows their intellect and elucidates the divine will. This angelic genius, also, is itself a divine light, proceeding from that effulgence which is concealed in the adyta of Deity, becoming externally manifest, and being nothing else than good, primarily shining forth from the beings which eternally abide in the unfathomable depths of the one. Providence, he says, is above intellect, and exists in the One alone, according to which every god is essentialized, and is said to attend providentially to all things, establishing himself in an energy pure to intellectual perception. And the ‘prudence’ which subsists according to the One, and imparts good to all things, is that of the good, which is the same as the One, through being which it provides for all things. This one, the Good, is the Ahura Mazda of Zarathustra, who, also, is above the intellect, immanent in the one—Cpénta-Mainyu. The hyparxis [the summit of the essence of a thing, and that according to which the thing principally subsists], of every god subsists according to the One; and this One is prior to Intellect [as the Sephirah Kether, the Divine Will, is the first and Hakemah, Wisdom or Intellect as male or generative of intellection, the second], and is the same with the Good, from which also it proceeds . . . . The ineffable principle of things, as it is more excellent than every power, so likewise it transcends Providence. The gods [=the Amésha-Cpentas] the kingdoms of the gods, their numbers and their order, obtain the first portion of being, or rather they preside over all beings, and an intellectual essence, on which being, as it were, seated, they generate and rule over all things, proceed to and are present with all things, without being 172 IRANO-ARYAN FAITH AND DOCTRINE mingled with them, and exemptly adorn every thing which the universe for the gods themselves, indeed, are beyond all beings, and are the measures of existence, because everything is contained in them, just as number is in monads. Souls are derived from that Soul which ranks as a whole, and partial intellects are derived from an all-perfect Intellect; and so from goodness itself, and the unity of all good, the most primary number of all things that are good is derived, the Being and Existence of which is nothing else than Unity and Goodness. For neither is the essence of partial intellects anything else than intellection, nor of souls anything else than vitality. Philo said, in a letter to Hephestion: The soul of man is divine, . . . . God has breathed into man from Heaven a portion of His own Divinity. That which is divine is indivisible. It may be extended, but is incapable of separation . . . . This alliance with an upper world of which we are conscious, would be impossible, were not the soul of man an indivisible portion of that divine and blessed spirit. The Emperor Julian, in his Discourse in Honour of the Sun-King, addressed to Sallust, says: This magnificent and divine world, which extends from the vault of the sky to the furthest extremities of the earth, in accordance with the laws of an impene- trable providence of God, exists from all eternity, without having been created; and will always continue to exist, primarily, under the direction and immediate conservation of the fifth body, or Solar Principle, from which it emanates as a ray; then, ascending one degree, under the mediate influence of the intellectual world, and finally under that of a third cause, more ancient or more remote, which is the King of all beings, and around which the vast aggregate connects itself. This ulterior cause, or this principle, which it may be permissible to call the Being above our intelligence, or, if one pleases, the prototype of all that is, or better still, the Single Being, or the One (for this One must precede all the others, as being the most ancient), or, in fine, what Plato was wont to call the Being Supremely Good, this cause, I say, being the simple and single model of all that beings can contain, of beauty or perfection, of harmony and of potency, produced from Himself, by his permanent and primordial energy, the being similar in all respects to himself, the Sun-God, holding the middle ground between the intellectual causes and the active intermediary causes. Such is, at least, the doctrine which our divine Plato has expressed in these terms: ‘I define, then, the Intelligent Reason to be a production of the principle or being good par excellence, engendered supremely good, and like unto this principle, because it proceeds immediately from him. This Intelligent Reason thus sets the Sun in place, to. preside in the visible world, as it itself presides in the intellectual space, over all that is of the domain of the spirit and thought.’ Certainly, the light of the Sun must have the same analogy with all that is visible, as the truth has with all that is intellectual. But this first intellectual product, which I say emanated from the form of the first and sovereign good, because it was, from all eternity, in the proper substance of the latter, has received from it domination over all the intelligent gods, to whom it distributes the same gifts that it has received, and which it possesses from the sovereign good, or the Good Principle, par excellence, source of all benefit for the intellectual gods. GATHA I. — AHUNAVAITI 173 I hardly need say to the reader who may have followed me so far, that here again we meet with Ahura Mazda, the Supreme Beneficence, and Cpénta-Mainyu, the Intelligent Reason. It is also to the purpose to note that the light of the Sun is treated as flowing, mediately, from the Deity as its source. And Julian says again: The sages of Phoenicia, versed in the knowledge of divine things, teach us that the splendour of the light diffused in the universe, is a real act of the purity of the intelligent soul of the Sun; and there is nothing improbable in their opinion. For the light being incorporeal, and as consequently it cannot have its source in any body, we may reasonably suppose that the pure energy of the solar intelligence issues from the luminous region that our Sun occupies, in the middle of the Heaven, whence it fills with its living radiance all the celestial globes, and whence it makes shine everywhere a divine and unmixed light. The All-perfect and the Eternal [Plotinus said], sends out from himself, in the overflowing of his perfection, that which is also eternal, and after him the best, viz.: The Reason or World-Intelligence, which is the immediate reflection and image of the Primal One, from which the world-soul eternally emanates. I come again to Cpénta-Armaiti. Etymological conclusions, based upon literal resemblances of words, are confessedly uncertain; and when to this is added, as in my case, scantiness of knowledge of Sanskrit and Zend, I cannot but have many misgivings as to the soundness of my deductions. But if the scholars fail to prove to me the meaning of a word, to my satisfac- tion, | must examine for myself. Ram, in Sanskrit, means “‘to rest, to rejoice,’ and as a noun, “‘a private | part.” Suram means “sexual love.’ Ramya means the same as ram. _Ramaya, “to exhilarate, to be delighted, to rejoice.” Rama (reversed, amar, 'with which compare the Latin Amare, to love), is, ‘‘pleasing, a husband, a lover, the god of love,’ and ramati means love and paradise. Ris a semivowel, and a is very commonly prefixed to it as an augment; as it is also to words beginning with other letters. Augmentation consists in prefixing a short a either to the verbal root, or to the crude form of the /present tense, to form the imperfect and some other tenses; and some- times, also, in the present tense. This augment, Dr. Haug says (Essays, 77), early became unintelligible, and was often left out; hence it does not regularly appear in the Zend. Examples of this augmentation, otherwise than in forming the tenses, are, from the Sanskrit root, pri, ‘‘to love,” prindmi., and in Zend G@frinamz, ‘‘l love;’ from ¢ta, Zend, ‘‘to stand,” agtvaiti, “being, existing; from the Sanskrit ram, ‘“‘to rest,’ avam (Lithuanian rimstu, ‘‘1 rest’), to which answer the Greek épéua épéuew, and the Gothic rimis. (Bopp, 111. § 935 n.) 174 IRANO-ARYAN FAITH AND DOCTRINE Ati, suffixed in Sanskrit, and aiti in Zend, form adjectives, participles and abstract nouns. Haug (88) instances Armazti as one of these, and as meaning ‘‘devotedness’”’ and the sacred name of the earth. Another is bérézaiti, from berez, ‘‘high.’’ See further, as to the augment, Bopp, 1. §§537 to 541; and as to the terminations ati and aiti, Id. $$844 to 850. Thus derived, Armaiti means, as I had concluded before interrogating etymology as to its derivation, the power of production and increase, both by birth and growth, of living beings and the vegetable creation; which potency (female, of course, as productive), acts through the animal creation and the earth; and the name has been supposed to mean the earth, because of its productiveness. The instrument or passive agent has usurped the name of the active cause. The meaning of Cpénta I have already endeavoured to ascertain. Haug derives it thus (p. 89): Root ¢vi, ‘‘to thrive;’’ whence ¢pan and ¢pen, *‘thriv- ing,’ “‘excellent;’? comparative, masculine ¢gpanydo, ‘‘more excellent,’ cpenisto, “‘most excellent.’’ (vi, in Sanskrit, means ‘‘to swell, to increase,’ and another old verb ¢vi, ‘‘to shine,’ whence gvit, ‘‘white” and “‘shining;” but I do not see how we are to get the meaning ‘‘holy,”’ from either. Bopp, i. §50, says that ¢pénta, ‘‘holy,’’ is not corresponded to by a Sanskrit Swanta, which must have originally been in use, and which the Lithuanian szanta-s indicates. But I find in Benfey svdnta, 1. e., sva+anta, “the mind,’ evidently from sva, ‘‘one’s own or very self; soul.” Cpitama, which Haug insists was the family name of Zarathustra, is evidently from guit (Sansk.), ‘‘white, shining.’’ Tama is the superlative suffix, both in Sanskrit and Zend. (Cpitama means, therefore, ‘“‘most white, most shining;’’ and, as applied to men, ‘‘most noble, most illustrious.” And as Zarathustra was of high family, a chief and a military leader, and finally a monarch, I take (pitama, applied to him, to have meant ‘‘most noble.’’ I shall inquire hereafter more particularly what philosophic concep- tion was embodied in Cpénta-Mainyu, and what were the difference and relations between it and Vohfi-Mané, when I come to consider Dr. Haug’s notions in regard to the doctrine of the two Principles, of Light and of Darkness, of Good and of Evil. To what is said elsewhere of Khshathra-Vairya, I add here, that vara, in Sanskrit, means ‘‘better, best, excellent, precious, beautiful, eldest;” and asanoun, ‘soliciting, wish, boon, blessing ;’’ being in fact, v71+a, varada, “conferring a boon, propitious;’ varayitri, ‘“‘a husband.” Vazra, 1. e., virata, is ‘heroism, prowess;” vairdya, ‘‘to fight;’’ vairu, “‘heroic.’’ Also from uru, ‘large,’ comes variman, ‘“‘greatness,”’ variyams, comp. of uru, “oreater,” varishtha, superl., ‘‘greatest.’”” Also virya [compare the Latin vir, ‘a man’’], i. e., virvat+ya, means ‘‘strength, fortitude, power, heroism, GATHA I. — AHUNAVAITI 175 _ dignity and splendour.” Vira (i. e., vrita, probably for original vara) is “heroic, strong, powerful, eminent, heroism, sacrificial fire.’’ Vir, is ‘‘to be valiant, to show heroism.” To Haurva is imputed the signification of ‘‘all, whole,” but Dr. Muir, by a note of interrogation, hints a doubt of this. It is supposed to be the same as the Sanskrit Sarva, ‘‘all, whole; and Haurvat or Haurvatdt to mean ‘“holesomeness, health.’’ Carv and Sarv, in Sanskrit, mean ‘‘to kill;” caru or ¢ritu, or rather c¢ar+vau (Greek Kepauvos), is ‘‘an arrow, any weapon, the thunderbolt of Indra, passion, anger;’’ and Carva is a name of Siva, the Destroyer; while ¢drvara means ‘“‘nocturnal, mischievous, pernicious, darkness.’ But Sarva, probably sa+tra+va, means ‘all, every, whole, entire’ (compare Greek édos, Latin Salvus, salus), and we find in the Veda, Sarvatati = d6dorns, ‘totality,’ English, ‘‘the whole.” Amésha is considered to mean ‘undying,’ and ameretdt, ‘immortal.” Méré is considered to mean ‘‘to die,”’ méréthya, ‘death,’ and merejich, ‘‘to kill,’ and mahika, ‘‘death;’’ all in Zend. From mri, ‘‘to die,’ are derived, in Sanskrit, mriti, “‘death;”’ mritiyu, “death;’ mridh, ‘‘to kill’ mdra, ‘‘dying, death; mdraka, ‘‘a slayer;’ mérana, “‘killing;’ mé@ri, ‘‘killing;’ marana, ‘dying; maraka, ‘“‘epidemic, disease;’’ marata, ‘‘death;”’ martya, ‘‘a mortal, a man;’ marta, ‘‘a mortal, a man.’’ ; Amérétat is no doubt from the same root, but Amésha is from mish, ‘‘to wink, to contract the eyelids.’ Another verb, of the same letters mish, means ‘‘to sprinkle,’ as mih (for original, migh, does), whence (Benfey thinks) mesha, probably for meksha, ‘‘a ram.” It is from the first of these verbs that Bopp derives A mésha, non-conniventes, “‘unwinking or unsleeping.””’ ’ CONTRARIES OF THE AMESHA-CPENTAS.* There are errors in the principal text, here, in regard to the contraries or opposites of the Divine Potencies. 1. Anra, Afigra or afigré-mainyt is the contrary of Cpéenta-Mainyi, the Bright, White, Beneficent Intellect. The former part of the word is probably from a root which became the Greek @yxw, and in the Latin ango, ‘‘to press tight, throttle, strangle,’ and thence “to torture, vex, trouble.’ Afra-Mainyd is evidently ‘‘Maleficent Intellect,’ but I do not find that ara or afigra means “‘dark.”’ *This section, through (7) on page 176, was written much later than the main text and was inserted into it by the author to amend and correct interpretations which follow.—Transcriber. 176 IRANO-ARYAN FAITH AND DOCTRINE 2. Akd-Mané is, according to Dr. Haug, ‘‘naught-mind.” I do not find ako or its superlative ach+ista. Ak+tu, in Sanskrit is “night.” The root of Aké may be ajich, “‘to go, bend, curve,” and aké mean ‘wandering, . erratic,. perverse.” Aké6-Mané will thus mean, as it should, ‘‘Perverse Intellect, Unreason.’’ 3. Andar is the opposite of Asha. The verb and is said to mean, ‘‘to bend;” and andha, ‘‘blind, obstructing the sight.” No doubt andar means ‘“‘feebleness, weakness; but the Sanskrit does not furnish a derivation for it. 4. Caurva is the opposite of Khshathra. It is either the Sanskrit Gee “to cling to, lean on” (with other meanings of uncertain authenticity), +va; or car, ‘‘to be weak,” +va. One meaning of ¢ri is ‘“‘to serve.” Cra, identical with cdr, is said to mean ‘‘to hurt, wound,” and its passive, ‘‘to be broken, split in pieces,’’ and its past participle, ‘broken, withered, wasted, decayed, slender, thin.” Carva, i. e., ¢ri+va, isa name given in a later age to (wa. Carvari, 1. e., Gritvan-+i, is “night, a woman.” Carana, akin to crt, is “refuge, protection, help, a protector;’’ garanya, ‘needing protection, helpless, poor, miserable.”’ Caurva, from ¢rit, must mean ‘‘submissiveness, dependence, servility.” 5. Ndonhaithi, ndonhaitya, or nduihaithya, is the opposite of Cpénta- Armaiti. In the first form, it is identical with the Sanskrit nasati or ndsati, aonvh being the Sanskrit as and ah. Néofthem being ndsam, and Ahurdonhé (nom. plur. of Ahura), asurdsah. I think that the name is=the Sanskrit ma-sati or na-d-sati or (second form and third), na-satya or na-d- satya. Sati, 1. e., san+t, is, in Sanskrit, ‘‘gift, giving;’’ and the name may thus mean ‘‘not giving, returning or yielding, barrenness, sterility.” 6. aura is the opposite of Haurvatdt. Tuvara in Sanskrit is “a eunuch;’ and Jaura, no doubt means “impotence, inability to procreate.” 7. Zatrica is the opposite of Amérétat. The Sanskrit jis in Zend 2g: jrt, jar is “‘to waste away, decay, be sublimated, become rotten, fade, be consumed ;” and jar+ika, =zairika, is ‘decay, tabescence, caducity.’’ It is reasonable to suppose that the antagonistic evil spirits of the Amésha-Cpéntas contain in their names meanings exactly the opposite of those of the divine emanations respectively; and that to find out the mean- ings of the names of the evil beings will aid us in ascertaining the mean- ings of the good ones, their opposites. The antagonist or opposite of Cpénta-Mainyis is Anra (or Angro Mainyis), the spirit or essence of evil, harm and mischief. The opponent and opposite of Vohi#-Mané is Aké-Mané, Unreason. That of Asha Vahista is Andar, Andha in Sanskrit, ‘‘blind, obstruct- ing the light,’’ and Andh, a denominative verb of Andha, ‘‘to make blind, to obstruct the light;’’ @ndhya, “blindness; andhaka, “blind; andha-kara, “darkness; andhatd, andhatva, ‘blindness.’ Andar for andhar, is a noun, like patar, ‘‘father,’’ datar, ‘‘creator,’’ matar, ‘‘mother,” dtar, “fire,” and means literally the blinder, the one who makes blind. Ashais the flame and its light that enable men to see; and andar is, no doubt, ‘‘the darkness;’ and also, perhaps, untruth or falsehood, which blinds and misleads the mental vision, and is the antagonist of Asha as truth or the intellectual light. The opposite of Khshathra-Vairya is Caurva. Dr. Haug considers the equivalent of Sarva and Carva, names of Siva. These are, it is true, in the later Hindu books, names, epithetical only, of Siva, and the former of Vishnu also. I think it is as fanciful an idea, that either of these names and Caurva are identical, as that Naonhaithi and Nasatyas are so. (7, in Sanskrit, means ‘‘to liedown, to sleep,’’ and Cér, Sdr, ‘‘to be weak,” whence (from the former ¢7), Cayaya, ‘‘to cause to lie down, to throw down;”’ and from ¢ar, ¢aranya, ‘‘needing protection, helpless, poor, miserable.’”’ ‘Urva, in Zend, means ‘‘mind, soul.’’ Caurva may, therefore, be acompound word, from ¢7 or gar, and whether from one or the other, would mean ‘‘the spirit of submission, submissiveness, obedience, subordination, and, in a ‘worse sense, obsequiousness, cringing, the spirit of vassalage, and servility or servitude.’ That this is the very opposite of the supremacy and superiority of a people or individual, and of dominion and rule, is quite conclusive of the correctness of the derivation. All the original Sanskrit roots are biliteral, and the formation of Caurva from (7 is as natural as that of ¢rdvaya from ¢ru, Khraogya from ‘Rhrug, grayati from ¢ri, and many others, where the 7 of the verb changes into a. | | | GATHA I. — AHUNAVAITI 177 | The antagonist of Cpénta Armaiti is Ndonhaithi. Aonha, in Zend, means “‘he has been;’ and ndomha, “he has not been.”’ Aozha is the Zend form of the Sanskrit dsa, ‘‘he was;’’ dorhanm of asam, earnm. (Bopp,i.§56b). As is ‘‘to be, to exist,’’ which, with a, ‘‘not,’’ very often means ‘‘to be lost.’’ Asu means (Rig Veda I. 112. 3), ‘‘sterile, barren.’’ Nag, ‘‘to be lost, to disappear, to perish.’’ Ndsa (and naha also), ‘‘loss, destruction; and nasa becomes in Zend, ndonha, and the termination aiti or aithi gives the word the meaning of ‘‘causer or creator of sterility or barrenness;”’ and this means by laying in waste or destruction. The spirit of unfruitfulness, -infe- cundity, and that of waste, devastation and destruction is clearly the ‘antagonist of Cpénta Armaiti, the divine productive power. 178 IRANO-ARYAN FAITH AND DOCTRINE The antagonists of Haurvat and Ameretaét are Taura and Zatrica. I feel quite sure that Haurvat meant something that conduced to security and to length of life. This is plain to me from the intimate connection between it and Ameretdt. I do not believe that it is derived from Sarva, ‘‘all,’’ or ‘‘the whole,’’ because no meaning derived from that could characterize an emanation from the deity. I do not understand how the signification of ‘‘wholesomeness,”’ which means ‘‘salubrity,’’ comes from that, and I suppose Dr. Haug mistook the meaning of that word. Cri, in Sanskrit, is the deity of plenty and prosperity, the wife of Vishnu; also “fortune, success, happiness, prosperity, well-being;’ and Haurvat may come from this verb. It clearly means either health, or the peace, plenty and prosperity that conduce to long life. Sdra, in Sanskrit (perhaps, Benfey says, srita), has among other meanings, those of ‘‘affluence’”’ and ‘‘wealth,”’ “pith, sap’’ and ‘‘vigour.” Haurvatédt means ‘‘wholeness, entireness,’’ 6do77s. The names of the opponents of these emanations may confirm these conclusions as to Haurvat and Amérétat. I will inquire first as to Zairica. Z is very often, in the Zend, substi- tuted for the Sanskrit 7 and g asin ghénu for janu, ‘knee; yaz for yaj, ‘‘to adore;’’ zadsha, ‘‘to please,’’ from jush; zdta for jata, ‘‘born;’’ hizva for jihwa, ‘“‘tongue;’ zdo from gaus, etc. (Bopp, $$58, 59, 37, 57). H, also becomes zg, as in azém, ‘‘1;’’ zacta, ‘‘hand;’’ zainiz, ‘‘he strikes;’’ vazazti, ‘‘he carries;’ ha- zanra, ‘‘thousand;’ ht, “‘for;’ mazé, ‘‘great’’—for aham, hasta, hantt, vahati, sahasra, hi, mahat, of the Sanskrit (Id. §57). Jvi, Sanskrit, in composition jai, means ‘‘to grow old, decay, be de- stroyed, fade;’’ and jaratha, ‘“‘old.’’ Zairica may come from this root, and with this, the meaning given to it, ‘‘destruction’’ agrees. Muir (Sansk. Texts, v. 231) gives zaurva, ‘‘old age,’’ as the equivalent of the Sanskrit jaras. With aka, aka, tka, uka, in Sanskrit, are formed adjectives, and nouns of agency or appellatives, as khan-ika, ‘‘a digger;’’ mush-ika, “‘a mouse’’ as “‘stealing;’’ ghdtwka, ‘‘destroying.”’ (Bopp, 111.951.) So that, if thus derived, zairica would mean ‘‘the destroying one, the destroyer.”’ As to Taura, the antagonist of Haurvat, I find in Benfey, trish, ‘‘to thirst, thirst;’’ whence, Gothic, thausjan, thaursus, etc.; old High German, durst; Anglo-Saxon, thurst, thyrr; English, thirst; Greek, repcouar; Latin, torrere, ‘‘to burn;” and torrens, ‘‘burning hot, inflamed.’ With the sufhx ra, base words are formed, like dipra, ‘‘shining;’ bhadra, ‘‘happy, good;” subhra, ‘‘dazzling, white;’’ chandra, ‘‘moon, as light- giving; mudira, ‘‘voluptuary;” chidira, ‘axe, sword,” from chid, ‘‘tocleave’’; GATHA I. — AHUNAVAITI 179 and in Zend, cuwra, ‘‘shining;”’ gucra, ‘‘shining, clear;’ and Sara, ‘‘strong,”’ Sanskrit Sra, root svi, contracted su. (Bopp, 11. 939, 940). Eichoff gives this root as tars, ‘‘to dry up, to burn;’’ and thence, Greek repow; Latin, torreo:; Gothic, thairsa; German, durste, dorre; Lithuanian, trokstu; and Sanskrit tarsd, tarsus, ‘thirst, heat;’’ Greek, depeos, ‘‘torrid.’”’ Muir gives us, Sanskrit trishna, Zend, tarshna, mehirster The change of a, Sanskrit, into au, Zend, is common. I think faura means “fever, calenture,”’ as that makes hot, dry and thirsty. In all newly settled and especially alluvial countries, the marsh or swamp fever is one of the most common and fatal diseases*. And Taura, therefore, is fever sickness, or sickness generally, as the opposite of Haurvat, ‘‘wholesome- ness, health.’’ Caused by malarial miasma, too, was natural to consider it as an emanation from Anra-Mainyfis. Accordingly, he is said, in Fargard i., to have afflicted Hapta-Hindu with irregular fevers. And it is noticeable that the antagonist of Ameretdt is not Méréthya, “death” generally, from whatever cause, or Mérétat,’‘mortality or caducity;”’ but the Destroyer, as if there was particular reference to the invaders, who ruthlessly slew the Aryan colonists; and, also, that the antagonist of Khshathra is submission, sleep, slothfulness, as if with reference to those who tamely submitted to the infidels, accepted their yoke, and slept in cowardly apathy and indifference. I proceed now to the Second Gatha. *It should be remembered that the first link in the discovery of the Anopheles and its agency in the spread of malarial diseases, dates from several years after these pages were written.—Transcriber. GATHA II.— USTVAITI. HA I, YACNA XLII. Of this Gatha, Haug says (Essays, 146): Whilst the first Gatha appears to be a mere collection of fragments of songs and scattered verses, made without any other plan than to transmit to posterity what was believed to be the true and genuine sayings of the Prophet, in this Second Gathaé we may observe a certain scheme carried out. Although it contains, with the exception of a few verses only (xlvi. xlv. Spiegel, 13-17), all sayings of Zarathustra himself, yet they have not been put together, as is the case in many other instances, irrespective of their contents, but in a certain order, with > the view of presenting the followers of the Prophet, a true image of the mission, activity and teaching of their great Master. In the first section of this Gatha, his mission by the order of Ahura Mazda is announced; in the second, he receives . instructions from the Supreme Being about the highest matters of human speculation; in the third, he appears as a Prophet before a large assembly of his countrymen, to propound to them his new doctrines; and in the fourth or last section, we find different verses referring to the fate of the Prophet, the congrega- tion which he established, and his most eminent friends and supporters. This Gatha being the most important of the whole Zend-Avesta, from which to obtain an accurate knowledge of Zarathustra’s teaching and activity, I submit to the reader, in the following pages, a translation of the whole of it. This Gatha, he says (137), is called Ustvaiti, from the beginning words Ustd Ahmad, ‘Hail to him.’ Usté, it is said, means ‘Hail! Happiness, Health!’ Ustad, also, means ‘high, great’; and Ustatdi, ‘greatness’. Ustem is also said to mean ‘spoken’. Ahmdi is the dative of ho, ‘this, this one, he.’ ; 1. Hail to him, who suffices for happiness to each! May Ahura create, making after his own wish! May power and strength (come to me) according to Thy will! That I may be able to maintain purity, give me that, O Armaiti (namely) kingdom, blessing, and the life of Vohi-Mano. (H.) .. Blessed is he, blessed are all men, to whom the living wise God of His own command, should grant those two everlasting powers (wholesomeness and immortality). For this very good, I beseech Thee (Ahura Mazda). Mayest Thou, through Thy angel of piéty (Armaiti), give me happiness, the good true things, and the possession of the good mind. In this and the second section, Zarathustra addresses Ahura, asking for power, and the establishment of his rule and government, and the over- throw and expulsion of the invaders. . I follow Spiegel, and think the verse means: Hail to him who hath in his gift good fortune for all the people. Mayest Thou, Ahura, who governest with power uncontrolled, exert this power over events and of Thy grace and favour, may Thy dominion and power enable me to i SS GATHA II. — USTVAITI 181 maintain the true faith. Give me that, Armaiti, dominion, victory, and the blessing of Vohfi-Mand! The ‘‘Life of Vohfi-Man6d” means nothing. Spiegel guesses it may mean “earthly life.’’ I do not know what the original word 1s, which he translates This must be more nearly correct: bp | ‘life.’ Haug translates it ‘‘possession. and to possess the Divine Wisdom is to be inspired by it. 2. To the man, full of brightness, may the brightness which is the best of all be given. Manifest Thyself, O Holiest, Heavenly Mazda, Thou who createdst, O Pure, the good things of Vohfi-Mané, day by day, from love for long life. (H.) .. I believe Thee to be the best being of all, the source of light for the world. Everybody shall choose Thee (believe in Thee), as the source of light, Thee, Thee, Holiest Spirit Mazda! Thou createst all good true things by means of the power of Thy good mind, at any time, and promisest us (who believe in Thee), a long life. It must be admitted that there is little meaning in the translation of this verse by Spiegel. Nor, the two translations being so utterly different, does one help us to understand the other. Haug does not find here, in the first line, a word meaning “‘man.’”’ He renders by ‘‘being’’ the word which Spiegel so translates. And it will be seen in other passages that the word translated ‘‘man’”’ often means an individual, e. g., one of the emanations. The word rendered “‘brightness,”’ evidently means, in other passages, good fortune, prosperity, especially that of the Aryan country. I think that the verse should be read: May that glory, which is the most excellent of all, be bestowed upon us by the Being who has the fullness of glory. Show Thyself forth, O Most Beneficent Intelligence, Mazda! Thou, O Source of the True Faith, who didst utter forth the excellent thoughts of Vohfi-Mané, day after day, desiring thereby to give long life. 3. May every man attain the best, who teaches us to know the right paths for profit, for this corporeal world as well as for the spiritual. The manifest towards the worlds in which Ahura dwells (and) the offerer, who is like Thee, wise, holy, O Mazda. (H.) .. This very man (Cradsha) may go (and lead us) to Paradise, he who used to show us the right paths of happiness, both in the earthly life and that of the soul, in the present creations, where Thy Spirit dwells, the living, the faithful, the generous, the holy, Mazda! I read this: May every man attain good fortune, who makes known to us the right courses to be followed, to be of benefit to this Aryan land and to our lives; who openly promulgates the faith in the Aryan regions, wherein Ahura abides; the sacrificer, who is, in wisdom and excellence like unto Thee, O Mazda. 182 IRANO-ARYAN FAITH AND DOCTRINE These were the coadjutors of Zarathustra, of whom Jamacpa was the foremost, who traversed the country as missionaries, arousing the people from their lethargic apathy, to make common cause against the infidels. 4. Thee thought I as the Strong, as well as Holy, O Mazda, as Thou with Thine own hand protectest the blessing which Thou has created for the good as well as for the wicked; the warmth of Thy fire, endued with pure strength, when there came to me a robber of Vohfi-Mané. (H.) .. I will believe Thee to be the Powerful Holy (God) Mazda! For Thou givest with Thy hand, filled with helps, good to the pious man, as well as to the impious, by means of the warmth of the fire, strengthening the good things. From this reason, the vigour of the good mind has fallen to my lot. This I read: I conceived of Thee, Mazda, as the Powerful! as well as Beneficent One. For Thou, with Thine own hand preservest the blessing which Thou didst create for those alike of the true faith and the infidel oppressors—the heat of Thy fire; but endowed by Thee with the potency of religious worship, when there came to me energy from Vohi-Mané. The word which Spiegel translates by ‘‘robber,’’ Haug renders by “vigour.” Spiegel thinks that the line refers to ‘‘a legend respecting Zarathustra, with which we are not acquainted.”” What he imagines ‘‘a robber of Vohfi-Man6”’ to be, he does not tell us. The Parsees for whom Dr. Bleeck’s translation was prepared, will not have been much enlightened by this and hundreds of other lines, that are merely nonsense. Zarathustra, to revive the zeal of the Aryans for the true faith, and so to arouse and unite them against the northern invaders, and the native tribes allied with them, magnifies here the attributes and supremacy of Ahura Mazda, and the potency of his worship to give victory. His beneficence and power preserve the fire, for all men alike; which, used for — the sacrifice, has the potency of faith and worship, but to the Aryans only came, in hymns and prayers, the victory-giving energy of the Divine Wisdom. 5. For the Holy One, I held Thee, Mazda-Ahura, when I first saw Thee at the origin of the world, as Thou effectest that deeds and prayers find their reward; evil for the evil, good blessings for the good, at the last dissolution of the creation, through Thy virtue. (H.) .. Thus I believed in Thee as the Holy God, Thou Living Wise! Because I beheld Thee to be the primeval cause of life in the creation. For Thou hast made holy customs and words, Thou hast given a bad future to the base, and a good to the good man. I will believe in Thee, Thou glorious God, in the last (future) period of creation. GATHA II. — USTVAITI 183 Here the two translations in a measure agree. I read the verse: I deemed Thee to be the Beneficent, Ahura, when, at the first settlement of the Aryan land I saw that Thou didst cause observances and prayers to produce fruit, of misfortune for the faithless and prosperity for the true believers. The last line, I think, belongs to the next verse. If it does not, it and the one that precedes it contain no verb, and are therefore incoherent and expressive of no idea. 6. At this dissolution there wil! come to Thy Kingdom, O Holy, Heavenly Mazda, through good mindedness, he through whose good deeds the world in- creases in purity. Armaiti teaches them, the leaders of Thy Spirit, when no one deceives. (H.) .*. In whatever period of my life I believe in Thee, Living Wise, in that Thou camest with wealth and with the good mind through the actions of which our warriors thrive. To these (men who were present) Armaiti tells the everlasting laws, given by Thy intellect, which nobody may abolish. Here the same Zend word is translated by “dissolution” by Spiegel, and ‘“‘period’”’ by Haug; and what the former rendered by ‘‘will come” the latter translates by ‘Thou camest.”’ It will be seen in many passages that the “creation” of Ahura is the Aryan people or country. And I read this verse, with the last line of the fifth, thus: At the final division and distribution of the country conquered and acquired by Thee, by means of Thy power exerted in our behalf through Thy prayers and Mantthras, all those by means of whose exploits and services the domain of the true faith shall have been enlarged in the land, shall for their loyalty and fidelity, O Supreme Intelligence, Mazda, share the land over which Thou wilt then reign; and Armaiti will bestow the blessing on these, the ministers of the teachings of Thy intellect; these whom no one has been able to lead astray, seducing them from the true faith and Thy cause. 7. For the Holy One held I Thee, Mazda-Ahura, as it came to me through Vohti-Mané and asked me, ‘Who art Thou? To whom dost Thou belong? How shall I, at the question, teach to know the signs of the day, in reference to Thy worlds and the bodies?’ (H.) .. Thus I believed in Thee, Thou Holy, Living, Wise Spirit! There- fore he (Cradsha) came to me and asked, ‘Who art Thou? Whose son art Thou? How dost Thou at present think to increase and improve Thy estates and their beings?’ Spiegel says that the latter question must be ascribed to Zarathustra, not to Ahura Mazda; but I think he is mistaken. In verse 9, Ahura asks him, ‘‘What wilt thou know, etc.?’’ And so here, I think, heis represented as asking what He shall teach him; a mode of asserting to the people that ‘the words about to be spoken were dictated by Ahura. I do not know how Haug brings in Cradsha. 184 IRANO-ARYAN FAITH AND DOCTRINE What Spiegel translates ‘‘worlds and bodies,” is, with Haug, ‘“festates and beings.’’ I read thus: - I deemed Thee to be the Beneficent One, Mazda Ahura, as it (Thy Spirit) came to me through Vohii-Mané, and asked me, ‘What art Thou? Of whom art Thou the votary?’ [Not, I think, ‘declare whom Thou art, and on whom Thy being depends.’] How shall I, upon thy questioning, teach thee revealings of the Light, in respect to thy countries and people? “The signs of the day’’ is nonsense. In verse 15 we find the Divine Intellect acknowledged to have given Zarathustra ‘‘tokens for the under- standing;’’ and the two phrases, I imagine, mean one and the same thing. “Of the day’ may mean “plain, clear, intelligible” ; and words dictated by inspiration were properly styled “signs,” the outward expressions and representations, the symbols, signs and tokens of the Divine Thoughts. 8. Then spake Zarathustra to him first: ‘Since manifold torments are desirable for the wicked, so may I suffer for strong joy to the pure; since I will bring knowledge in the power of the Ruler, so will I as long as I exist, laud and praise Thee, Mazda.’ (H.) .*. I replied to him: Firstly, I am Zarathustra. I will show myself as a destroyer to the liars, as well as be the comforter for the religious men. As long as I can praise and glorify Thee, Thou Wise, I shall enlighten and awaken all that aspire to property (who wish. to separate themselves from the nomadic tribes, and become settlers in a certain country). It is to be supposed that this is a reply to the questions asked by Ahura. He would hardly have been represented as asking who it was that addressed him, and whose son; or as needing to be told that it was Zarathus- tra, who, if he was inquired of as to his parentage, made no reply to that, though Haug makes him say: ‘Firstly, I am Zarathustra.’ [I think we may read the verse thus]: Then made Zarathustra this first reply to him: ‘Since that which is of vital necessity is utterly to defeat and bring calamity upon the infidels, enable me thus to give occasion for great rejoicing to the faithful Aryans. Since I will use my power as Ruler, to enlighten the people with knowledge, so will I, all my life, adore and worship Thee, O Mazda.’ But “in the power of the Ruler’? may mean that he will instruct the people in the true faith, by means of the potency and inspiration of Khsha- thra or Vohfi-Mano. Cela va sans dire, that the reader must often enough think the interpre- tations I give of the text to be latitudinous, and my conjectures venture some and of doubtful legitimacy. I am myself distressed with like misgivings, and welcome some guesses as that of Haug in the last line of this verse, as at least entitling me to a recommendation for mercy, upon GATHA II. — USTVAITI 185 conviction. I think I might even justify, by the extraordinary want of resemblance between Spiegel’s and Haug’s translations. The conviction was forced upon me that these were patriotic odes, addressed to the Aryan people, urging them to unite with Zarathustra in the attempt to free part of the country from the tyranny of northern invaders who had conquered it. Of course, when so convinced, this be- came for me the one key of interpretation. Without it, the whole seems to me both incoherent and worthless. As to the nature of Ahura and the ‘Amésha-Cpéntas, I have no doubts at all, nor have I any as to the general meaning of the hymns. 9. For the Holy One held I Thee, Mazda Ahura, when it came to me through Voht-Mané, asking me, ‘what wilt Thou know?’ (H.) .. Thus I believed in Thee, the Holy One, Thou Living Wise! There- fore He came to me with the good mind (and I asked Him) ‘To whom dost Thou wish the increase of this life should be communicated?’ Standing at Thy fire among Thy worshippers, who pray to Thee, I will be mindful of the truth (to improve all good things), as long as I shall be able. This verse, Spiegel says, is very obscure. Most of it seems plain enough. I read it: I deemed Thee to be the Beneficent, Mazda Ahura, when Thy Spirit came to me through Vohi-Mand, asking me, ‘What dost Thou desire to know?’—‘The orisons of religious adoration for Thy sacrifices, as many as I can receive and recollect.’ 10. Give Thou to me perfect purity, since I desire it for myself, Thou who art bound with wisdom. Ask us the questions which Thou hast for us, for Thy questions are those of the mighty, since to thee the Ruler gives strength at will. (H.) .. Thus mayest Thou grant me the truth. Then I shall call myself, if accompanied by the Angel of Piety, a pious, obedient man. And I will ask in the behalf of both of us, whatever Thou mayest be asked. For the King will, as it is only allowed to mighty men, make Thee for Thy answers a mighty fire (to cause Thy glory and adoration to be spread over many countries like the splendour of a blazing large flame). ‘Both of us’ [Haug says] refers to Zarathustra and Kava Victacpa, for whose welfare and renown the Prophet is here praying. Spiegel says (Gloss): ‘Thou be- comest mighty when thou utterest the law.’ It is difficult to say, he says, ‘what is the meaning of this strophe, ‘nce we do not know to whom it is addressed.”’ I assure the reader, who therwise may well doubt it, that these translations are, really, of the same erse. As far as I can discern the original, hidden behind the two, it ems to me that Zarathustra both asks and is answered in it. As Haug ‘anslates by ‘‘angel of piety” the word which Spiegel renders by ‘‘wisdom,”’ id as Armaiti is said by the latter, elsewhere (Note 1, to Yag. 2.), to be . the older writings especially the Goddess of Wisdom, I presume that 186 IRANO-ARYAN FAITH AND DOCTRINE she is named here. For ‘“bound,’’ Haug has ‘‘accompanied.’”’ I read his request: O Thou who art inseverable from Armaiti, give Thou to me in perfection the true faith, since I ask it for myself [and the reply of Ahura and Cpénta Mainyia]. Ask us the questions which thou hast for us, for thy questions are those of one invested with power. {Uttered by whom the responses will be potential; as ‘the Ahurian Question’ means the replies of Ahura to questions prompted by himself; and these questions, eliciting the responses, are deemed one with them in potency]; since to Thee, Khshathra gives absolute dominion [i. e., royal authority without limitations, autocracy; which will be found elsewhere to be the meaning of ‘ruling at will’|. 11. As the Holy One thought of Thee, Mazda, when it came to me through Vohti-Man6, when it was first taught me through your prayer, that the spreading abroad of the law through me among men was something difficult. That I will do which was said to me as the best. (H.) .*. Thus I believed in Thee, the Holy One, O Living Wise! Therefore he (the angel Cradsha) came to me with the good mind. For because I, who am your most obedient servant amongst men, am ready to destroy the enemies first by the recital of your words; so tell me the best to be done. Nothing is more noticeable in these translations than the uncertainty as to the tenses of the verbs. It seems to prove that the rules of conjugation are as yet imperfectly known, though stated with apparent confidence by Bopp, Muir and Haug. Thus, in this verse, where one reads ‘‘that will I do,’ the other has ‘‘to be done;”’ and “was said to me,’’ and ‘‘so tell me” represent the same words of the original. So do “‘it was first taught me” and ‘“‘by the (future) recital.” I think that this verse should be read: I deemed Thee to be the Beneficent [‘from whom blessings flow’], O Mazda, when Thy inspiration came to me through Vohfi-Mand6; when I was first taught, through your prayers [the prayer Ahuna Vairya, the first and greatest of all, the words of which were dictated by Ahura], that by the promulgation of the Ahurian doctrine, through me, among the Aryans, the infidel power would be crushed (‘destroy the enemies’ Haug.] I will follow that course which I was thus instructed would insure success. | 12. Since Thou hast commanded me, ‘come especially to the pure,’ socommand me not that which will not be heard, so that I lift myself up before for me has arrived obedience united with great blessing, which will turn your pure gifts to profit for the warriors. . (H.) .*. And when Thou camest to instruct me, and toldest me the true things; then Thou gavest me Thy command not to appear (before large assemblies as a prophet), without having received a (special) revelation, before the angel Craésha endowed with the sublime truth, which may impart the good things to the two friction woods, for the benefit (of all beings) have come to me. In parenthesis, also, after the words ‘‘friction woods”’ (‘‘by means of which the holiest fire, the Source of all good, in the Creation, is produced”). GATHA II. — USTVAITI 187 | , I do not know what the Zend word is here, which is translated ‘“‘warriors”’ | and “‘friction woods,’’ i. e., the two pieces of wood by which in the Vedic worship fire was always produced. The Sanskrit word for these pieces of wood is arani, and @rya means ‘“‘warrior.’’? The similarity is probably as great in the Zend, and the word may be different in different manuscripts. The same disagreements as to modes and tenses of verbs are found here, as in other verses. It is so general, indeed, as to need no further notice. I read the verse thus: Since Thou hast commanded me to teach especially those of the true faith, so do Thou not command me to preach that which will not be heeded, whereby I may rise in arms (against the infidels) before Cradsha conjoined with great success shall have come to me, who will make your words and observances of devotion be victory for the Aryan armies. 13. As the Holy One thought I Thee, Mazda, when it came to me through Vohii-Mané (that) I should teach the right guidance of the will. Give me the (reward) of a long life, as no one obtains from you, among the desirable of creation, who are named in Thy Kingdom. (H.) .*. Then I believed in Thee, Thou Holy One, the Living Wise! There- fore He came to me with the good mind. Let me obtain the things which I wished for; grant me the gift of a long life; none of you may detain it for me, for the benefit of the good creation subject to Thy dominion. This means, I think: I deemed Thee to be the Beneficent, Mazda, when Thy inspiration came to me through Vohii-Mané, that I should teach the people to submit to right govern- ment. Give me the gift of long life, as no one obtains it from you, to be bestowed upon the most esteemed among the Aryans, whose names are often spoken of in the land which is Thy kingdom. I am not at all sure that I understand the phrase translated “as no one obtains from you.’’ Haug has it ‘‘none of you may detain it from me.” The origirfal is very probably corrupted. 14. The wished-for, what a wise man gives to his friend, for me, O Mazda, Thy perfect rejoicing. What Thou, O Khshathra, hast commanded from purity will I encourage the heads of the doctrine, together with all those who recite by Manthras. (H.) .*. Therefore the powerful proprietor of all goods (Cradsha), communi- cated to me, his friend, knowledge of Thy helps (Thy powers); for, endowed with all the gifts granted by thee, as to the various kinds of speech, like all other men, who recite Thy prayers, I was resolved upon making my appearance in public as a prophet. “Thy perfect rejoicing’ probably means that great joyfulness and con- tent which peace and prosperity cause. I do not think that Zarathustra asked long life and this rejoicing, for himself alone. The purpose of these 188 IRANO-ARYAN FAITH AND DOCTRINE hymns was to incite the people to engage in a hazardous enterprise; and whatever rewards are asked for or promised are for them, and as incen- tives. Perhaps the latter portion of the preceding verse, and the first two lines of this, form but one sentence, and mean, Grant, in answer to my prayer, the request for a longer life than any one has yet obtained from you, among the deserving of the Aryans, who are under Thy rule [or distinguished in the Aryan land]; for me, what a wise man gives his friend, Thy perfect content. I read the residue of the verse: What Thou, O Khshathra, hast commanded, I will, by the efficacy of the true faith, encourage the religious teachers and all the worshippers who recite Thy Manthras to do. The ‘‘Heads of the doctrine,’ I imagine, were the highest among the priests, and ‘‘those who recite the Manthras’” the body of the priesthood. 15. As the Holy One thought of Thee, Ahura, when it came to me through. Vohfi-Mané6, and gave tokens for the understanding; swift thought is the best, a perfect man shall not seek to make a bad one contented, then became all the bad to Thee as Holy. (H.) .*. Thus I believed in Thee, Thou Holy One, Thou Living Wise! There He came to me with the good mind. May the greatest happiness brightly blaze out of these flames! May the worshippers of the liar (bad spirit) diminish! May all these (that are here present) address them to the priests of the Holy Fire. One or the other translator is all at sea here. Except the two lines repeated from former verses, the translations contain wholly different ideas. Each, literally read, is chiefly nonsense; and that of Haug would make the Gathds poor stuff to have been preserved so many ages, and which had better be at once burned as worthless. In that of Spiegel there may be a meaning concealed. Perhaps it is this: When Thy inspiration came to me through Vohii-Mané6, and imparted these expressions of Thy thoughts, comprehensible to the human understanding. Prompt determination is best [as the opposite of indecision and hesitation in resolv- ing what course to adopt]; an Aryan of the true faith should not endeavour by sub- mission to conciliate the oppressors; for thus all the infidels would become as acceptable to Thee as those devoted to the true religion. 16. I, Zarathustra, O Ahura, rejoice myself with the Heavenly, I am of all the Holiest. May the corporeal be holy, the vital powers mighty, may the Sun be beholding in the Kingdom of Armaiti, may they give blessings for works through Vohti-Mano. (H.) .. Thus prays, Living Wise, Zarathustra and every holy (pure) man for all that choose (as their guide) the Holiest Spirit. Essence and truth (the foundations of the good creation), may become predominant in the world! In every being which beholds the Sun’s light, Armaiti (the Genius of Piety) may preside! She who causes by her actions through the good mind, all growth. GATHA II. — USTVAITI 189 Here Haug has “‘she who causes” (which I think is right), for Spiegel’s “may they give;” and “all growth”’ for “blessings,” the meaning probably being fruits and benefits. In fact, Spiegel, mistaking the character of Armaiti altogether, adapts his translation, here as elsewhere, to the mistaken idea; as Haug everywhere does his, to his theory that the Gathds were wholly religious and philosophical instruction, though there is neither philosophy nor instruction in them, nor common sense, as he translates them. Amid the confusion of modes and tenses, persons, numbers and cases, it is impossible to know the sense of the verse; and the discrepancy as to the meaning of particular words is quite as great. I offer the following as a mere conjecture: I, Zarathustra, O Ahura, rejoice in the protection of the divine emanations and place my reliance on the Divine Wisdom. May the Aryan people become obedient to the true faith, and the vital powers of the race be thereby strong. May the Sun shine beneficently in the realm of Armaiti, and abundant blessings crown the labours of the husbandman for acts of worship inspired by Voht-Mano. GATHA II. HA II, YACNA, XLIII. 1. That ask I Thee, tell me the right, O Ahura, unto the praise of your praise, mayest Thou, O Mazda, teach me, the friend. Through purity, may friendly helpers be our portion, until he shall come to us through Vohti-Mando. (H.) .«. That I will ask Thee, tell it to me right, Thou Living God! whether your friend (Craésha) be willing to recite his own hymn as prayer to my friend (Frashaostra or Vistacpa), Thou Wise! and whether he should come to us with the good mind to perform for us true actions of friendship. The meaning is, according to Haug: The Prophet wants to ascertain from Ahura Mazda, whether or not the genius Serosh would make communications to his (the prophet’s) friend. “Unto the praise of your praise” cannot be a translation of the original, unless that is itself nonsense, and in the request to be taught “unto” it, I see no meaning. The version of Dr. Haug is silly, hardly respectable twaddle. ‘‘Whether your friend is willing to recite his hymn!’ The two versions agree in nothing, neither in the meaning of single words, nor in the grammatical construction, nor in the modes, tenses or persons of the verbs. And who is “he who is to come through Vohfi-Mané? Spiegel’s “friendly helpers”’ are, for Haug, ‘‘true actions of friendship.”’ I can only guess the meaning to be: I ask Thee, this: Give unto me true answer, Ahura, be Thou pleased, O Mazda, to teach me, your votary, the hymns that belong to your worship. Through the true faith, may we obtain allies, until he shall come to us through Vohti-Mano. [By ‘he,’ Dr. Haug understands Cradsha.] 2. That will I ask Thee, tell me the right, O Ahura! How is the beginning of the best place (Paradise), how is it to profit (him) who desires after both (the Avesta and Zend, according to Spiegel). For Thou art, through purity, the holy over the wicked, the ruler over all, the Heavenly, the friend for both worlds, | Mazda. | (H.) .. That I will ask Thee, tell it right, Thou Living God! How arose the best present life (this world)? By what means are the present things (this world) to be supported? That Spirit, the Holy (Vohii-Man6é), O True Wise Spirit, is the guardian of the beings, to ward off from them every ill; he is the promoter of all life. I read this, after the first line: How is the fertile alluvial country to become Aryan? How are those to possess and enjoy it, who are struggling to maintain possession of both countries? For it is Thou who art, by means of Thy true religion, supreme over the infidels, GATHA II. — USTVAITI 191 the Sovereign over all, the Heavenly, the Protector of both Aryan countries, Mazda. But the first question may be, ‘How did the Aryans first obtain possession of Airyanem Vaéj6?”’ 3. That ask I Thee, tell me the right, O Ahura! Who was the father of the pure creatures at the beginning? Who has created the way of the sun, of the stars? Who (other than) Thou (causest) that the moon waxes and wanes? That, Mazda, and other (things), I desire to know. (H.) .. That I will ask Thee, tell me it right, Thou Living God! Who was, in the beginning, the father and creator of truth? Who made the sun and stars the way? Who causes the moon to increase and wane, if not Thou? This, I wish to know, except what I already know. | Dr. Haug (p. 137), gives us the original and a literal rendering of this _verse, as follows: Tat thiva pereca eres mot vaochd, That Thee I will ask right me tell, Ahura! Kagna zatha ptad ashahya paouruyo Ahura! , What man Creator father of purity first. Kagna géng ctaremcha dat advanem? Ke What man sun and stars made path? Who ya mado ukhsh yérti nerefcaitt — thwat? that the moon increases wanes besides Thee? Tachit Mazdé vacemt anyacha viduye. Such things Mazda I wish and other to know. | Here, Haug translates ashahyd, ‘‘purity,’”’ but at page 150, ‘‘truth,”’ -and ‘‘such things I wish, and other, to know” (with which Spiegel’s | translation agrees), becomes at page 150, ‘‘this I wish to know, except \what I already know; which has a very different and not an improved |meaning. _ Ashahyd, in the second line is, according to Haug, the genitive singular, in, the Gathas; ahya being the termination of masculine and ‘neuter nouns, ending in a, in that case and number, as asya is in the | Sanskrit. I do not see how it can be made to mean “‘pure creatures,” as it is by Spiegel. That line, it seems, must be read, ‘‘Who, at the beginning, was the Creator-Father of the true religion?” 4. That will I ask Thee, tell me the right, O Ahura! Who upholds the earth and the unsupported [the luminaries], so that they fall not; who the waters and trees; who has united swiftness with [given motion to] the winds and the clouds? Who, O Mazda, is the creator of Vohi-Mand6? (H.) .. Who is holding the earth, and the skies above it? Who made the waters and the trees of the field? Who is in the winds and the storms that they so quickly run? Who is the creator of the good-minded beings, Thou Wise? 192 IRANO-ARYAN FAITH AND DOCTRINE 5. That, . . . . Who, working good, has made light as well as dark- ness? Who, working good, sleep and waking? Who, the morning-dawns, the noons, the nights? Who (him) who considers the measures of the law? (H.) .. . . . . Who made the lights of good effect, and the darkness? Who made the sleep of good effect, and the activity? Who made morning, noon and night, reminding always the priest of his duties? Spiegel’s translation of the last line cannot be correct. After asking who made light and darkness, and morning, noon and night, the question who made the priests would hardly be asked, in the same breath. The ‘Measures of the Law”’ are either the metrical hymns of the Mazda- yacnian religion, or the times and hours for the feasts and sacrifices. The last two lines may mean: Who has made the mornings, noonsand nights, for him who observes the fixed times of religion? 6. That will I, . . . . These sayings—are they also clear? Does Armaiti increase purity through deeds? Does the kingdom belong to Thine on account of their good-mindedness? For whom hast Thou made the going cow, as a gracious gift? (H.) .. . . . . What verses I shall recite, if the following ones have been recited. [Here, says Haug, are quoted the beginning words of three certainly ancient prayers, which are no longer known]. Piety doubles the truth by her actions. He collects wealth with the good mind: Whom hast Thou made for the imperishable cow, Ranydskerett? This, Haug says, “is a mythological name of the earth, to be found in the Gathdas only.” It means, ‘“‘producing the two friction woods.” Certainly, we find kere, ‘‘to make;’’ kerepam, ‘‘the body;” and kerent, ‘to operate, surgically;’’ and avani means the pieces of wood to produce fire. Kyi, in Sanskrit, is ‘‘to make,’ and kriti, ‘‘making, action.’’ Spiegel translates this compound word, ‘‘a gracious gift;’’ and: az7 is translated by him, ‘‘going, walking,’ and by Haug, “‘imperishable.”’ I cannot understand how the ‘imperishable cow’’ is a mythological name of the earth, meaning, “producing the friction woods.’’ Rd, I find, means, ‘‘to give;’’ asit does in Sanskrit; and ra, ‘‘to go, move,’”’ in Sanskrit, as rakh and rangh do. Following Spiegel, I take the meaning of the verse to be: Is there any doubt as to the answers to these questions? ‘Does Armaiti, by. the labours of the agriculturist, extend and amplify the true religion?’ ‘Do superiority and rule belong to Thy children [the Aryans], on account of their loyalty?’ ‘For whom didst Thou create the cattle, a bountiful gift?’ vs That, . . . . Who has created the desired wisdom, together with the | kingdom? Who created through His purity, the love of father to son? For these, - I turn myself most to Thee, Heavenly, Holy, Creator of all things! (H.) .. . . . . Who has prepared the Bactrian (bérékhdha) home, with its properties? Who fashioned, moving up and down, like a weaver, the excellent GATHA II. — USTVAITI 193 Son out of the Father?* To become acquainted with these things, I approach Thee, Wise, Holy Spirit, Creator of all things. Bérékhdha has ascribed to it, the sense of “high,” “elevated.’’ Bahr or varh, in Sanskrit, means ‘‘to be pre-eminent.’ In the First Fargard, the name of Bactria is Bakhdhi. So that I see no reason for imputing to Bérékhdhi, the meaning of ‘‘Bactrian.’’. Nor can I understand how the same word should be taken by Spiegel to mean ‘‘wisdom”’ and by Haug ‘‘home.’’ I conjecture the meaning of the verse to be: Who created the Pre-eminent Wisdom (Vohii-Man6), united with Dominion (Khshathra-Vairya)? Who, by means of His true religion, created (between Himself and the believer) the love of Father to Son? To know these things, I address myself to Thee, above all, Divine, Beneficent, Creator of all things. 8. That willl, . . . . Thy five-fold precept, O Mazda, the prayers accord- ing to which Thou art asked through Vohfi-Mané, the purity which is to be known perfectly in the world—how can my soul rejoice itself with these good things (and) obtain them? (H.) .. What soul (what guardian angel) may tell me good things, to perform five times (a day) the duties which are enjoined by Thyself, Thou Wise! And to recite those prayers which are communicated for the welfare of all beings by the good mind? What good, intended for the increase of life is to be had, that may come to me? ) Spiegel says, of ‘‘the five-fold precept,” ‘‘the meaning of this allusion is _ not known.” Haug says, ‘‘the so-called five Gahs: Hdvdnim from 6 to 10, a.m.; Rapithwan, 10 a. m. to 3 p. m.; Uzayéirina from 3 p. m. to 6 (sun- set); Atwigrithema from 6 to 12 p. m.; Ushahina from 12 to 6 a. m.” Perhaps, to be read: Thy five-fold precept, O Mazda; the prayers, in the words whereof, inspired by Vohti-Mané, Thou art petitioned; the true faith which is to be known by all in the Aryan land—how can my soul, obtaining these excellent favours, rejoice itself with them? “Through Vohfi-Mand” may mean, however, that the Divine Wisdom or Word, being, as Philo says, the mediator between God and man, who intercedes for the latter, the prayers, addressed to Him, are transmitted or conveyed to the Very Deity, Ahura Mazda. 9. That, . . . . How shall I maintain for myself pure, the pure law which the Lord of the Wise Realm teaches? Truthful kingdoms (possessest *This refers to the production of fire by means of two wooden sticks, which was in ancient times the most sacred way of bringing into existence, the Fire, commonly called “Ahura Mazda’s Son. (Haug). I have not found that this, the mode of producing the Sacrificial fire among the Indo-Aryans, was also used among the Irano-Aryans. It is said that they kept their fire always burning. 194 IRANO-ARYAN FAITH AND DOCTRINE Thou); swiftness, O Mazda, Thou who rejoicest the dwelling with Asha and Voht-Mano. (H.) .«. How shall I bless that creed which Thy friend (Serosh), who protests it with a true and good mind, in the Assembly of the Heavenly Spirits, ought to promulgate to the Mighty King? nee thinks How shall I maintain uncorrupted, for myself [to effect my purposes], the true religious doctrine, which the Lord of the Domain of Wisdom (Vohti-Man6) teaches; loyal dominions and zealous service, O Mazda, Thou, who by Asha and Vohti-Man6é, makest homes happy? 10. That will I, . . . . About the law which is the best for beings, which furthers me continually, the worlds in purity, makes right with the words and deeds of perfect wisdom—for my wisdom, I desire Thy gifts of fortune, O Mazda. (H.) .«. .. . . In the faith which, being the best of all, may protect my possession, and may really produce the good things, by means of the words and actions of the angel of the earth. My heart wishes that I may know Thee, Thou Wise! I take it, from Haug’s translation of this verse and the next, that what Spiegel here calls ‘‘Perfect Wisdom”’ is, in the original, Qpénta Armaiti. And, according to Spiegel, I think the verse means: In regard to the doctrine which is of the most benefit to men, which continually ameliorates the condition, by the true faith, of the Aryan countries, causing them to prosper with the words and harvests of Armaiti. That I may have this as mine, I beseech Thee for Thy beneficence that gives good fortune. 11. That, . . . . How does a share in wisdom come to those to whom, O Mazda, Thy law is announced? -I desire to know Thee first of them, all the others I will watch from hate of the (evil) spirit. (H.) .«. . . . . How the angel of earth may visit those men to whom the belief in Thee is: preached? By these there I am acknowledged as a prophet; but all dissenters are regarded as my enemies. I read this verse: How may a part of the favours of Armaiti be bestowed on those to whom, O Mazda, the doctrine of Thy religion is imparted? I desire Thee to be known — first of all, by them. All the others I will watch on account of their enmity. | 12. That, . . . . Who is pure among those for whom I ask, who wicked? | To whom (cleaves) the evil, is he himself the evil? Who to me as a wicked man opposed Thy profit as a foe, wherefore is he not the evil whom one takes © as such? | (H.) ... .. . Who is the religious man and who the impious, after whom I wish to inquire? With whom of both is the black, and with whom the — bright one? Is it not right to consider the impious man who attacks me or Thee to be a black one? | GATHA II. — USTVAITI 195 There is at least a general resemblance between these translations of this verse. I think we may read: ) Who among the Aryans for whom I pray, is an adherent of the True Faith, and who is irreligious? Is he who consorts with the unbeliever himself an infidel? Why is he not an unbeliever and to be regarded as such, who as an infidel might do, uses against me, being thereby my enemy, the wealth that comes from Thee? 13. That, . . . . How shall we drive away the Drujas from here, away to those who are the champions of disobedience? Who do not unite themselves to the pure when they mark him, do not desire after that for which the pure spirit asks. (H.) .. How shall we drive away the destruction (destroyer) from this place to those who, full of disobedience do not respect the Truth in keeping it, nor care about the thriving of the good mind? How shall we expel the Drukhs from our country, driving them away to where those abide who are the ringleaders of disobedience to Thy law (the Daevas); and those who do not ally themselves with the apostle of the True Faith when they recognize him, do not care for that which the soul of the believer prays for? These latter, I think, are the native tribes, and perhaps the perfidious Aryans. Of the Drukhs I have already spoken. Haug translates the word ‘‘destruction;”’ but in Sanskrit dru means ‘‘to run, to attack, to hurt;” and druh, ‘‘to hurt, an injurer;’”’ and the same drukh, therefore, meant “marauding riders.”’ 14. That will I, . . . . How shall I, through Purity, get the Drukhs into my power, in order to slay them with the Manthras of Thy precept, bring forth a mighty overthrow among the wicked, to the deceivers and godless, that they may not come again? (H.) .. . . . . How shall I deliver the Destroyer to the hands of Truth to be annihilated by means of the hymns for Thy praise? If Thou, Wise, communicatest to me an efficacious spell to be applied against the impious man, then I will destroy every difficulty and every misfortune. How shall I, by means of Thy Holy Faith, overcome the Drukhs, thereby | to slay them by means of the hymns which Thou hast dictated, and win a great | victory over the infidels, and over the apostates and atheists, that they may never again invade the land? | “Purity’’ means the True Faith, and the adherence to it and the practice of its duties and observances. Perhaps it is best translated by ‘‘Piety,”’ nthe present sense of that word. 15. That will I, . . . . Whether Thou rulest openly in that time with purity, | when both the imperishable hosts came together * according to those laws which | Thou, O Mazda, teachest, where and to which of both givest Thou the victory? *The tradition refers this to the time of the Resurrection, when the hosts of Ahura Mazda and those of Anra Mainyus will encounter each other, and the former prove ‘“ctorious. (Spiegel.) | | Sa er 196 IRANO-ARYAN FAITH AND DOCTRINE (H.) .. When or to whom of the lords givest Thou as proprietor this fat flock (of sheep), two armies being gathered for a combat in silence, by means of those sayings which Thou, Wise, art desirous of pronouncing? ‘‘Tn silence’ is the meaning imputed by Haug to the Zend word, what- ever it is, which Spiegel considers to mean ‘‘imperishable.’’ Remembering that in verse 6 of this section, Haug translates azz ‘“‘imperishable,’’ and Spiegel ‘“‘going, moving, walking,’’ we may be permitted to doubt whether here the original word means “‘imperishable,” whatever it may be. Omit- ting this epithet, the plain sense seems to be: That will I ask Thee . . . . whether Thou wilt, by the potency of piety distinctly determine the issue, giving effect unto that true doctrine which it is Thyself, O Mazda, that teachest, when the Aryan and infidel armies engage in. battle? To which cause and to which army of the two wilt Thou give the victory? 16. That will I, . . . . Who is the victoriously smiting, through (Thy) powerful word who are? Make manifest to me a wise law for the creatures in both worlds. May obedience come, through the good spirit, to that one whom-. soever Thou wilt, O Mazda. (H.) .. . . ... Who killed the hostile demons of different shapes, to enable me to become acquainted with the rules established for the course of the two lives (physical and spiritual)? So may the angel Serosh, assisted by the good mind, shine for every one towards whom Thou art propitious. Who is it that is to be victorious, smiting and slaying the foe? Who are to be so through Thy powerful Word? Show unto mea wise Ruler for the Aryan people in both their countries, and let €radsha come, through Vohi-Man6, unto him whom it may please Thee to select. 17. That will I, . . . . When shall I attain to the dispensation which proceeds from you, for your completion, which is the wish of my words. That Haurvat and Ameretat may be rulers, according to this Manthra, which is the gate which proceeds from purity. (H.) .*. How may I come to your (of God and the angels) dwelling- plat to hear you sing? Aloud I express my wish to obtain the help of the angel of Integrity, and that of Immortality, by means of that song which is a treasure of truth. When shall I be endowed with power, emanating from you, for the accomplishment of your will, for which I petition by my prayers; that Haurvat and Ameretat may be sovereigns in the land, by the efficacy of this Manthra which is the utterance of piety? 18. That will I, . . . . How shall I, through purity, make myself worthy of reward? Ten male horses and one camel, which Haurvat and Ameretat have promised me, that I may offer both to Thee. (H.) .*. How shall I, Thou True, spend this gift, ten pregnant mares and even more, to obtain in future the two powers of integrity (wholesomeness) and immortality, in the same way as Thou hast granted them to these men (to othem known to the prophets)? | | How shall I, by what services of religion, make myself worthy of Thy favour? Shall it be by. sacrificing to Thee ten male horses and a camel, whick Haurvat and Ameretat have promised me? GATHA II. — USTVAITI 197 19. That will I, . . . . He who withholds this reward from the worthy, if one gives nothing to him, the truth- speaking, what is the punishment there- for at first? I know that which will follow at last. (H.) .. How is the first intellect of that man who does not return what he has received to the offerer of this gift, of him who does not grant anything to the speaker of truth; for the last intellect of this man (his doing) is already known to me. ! Dr. Haug supplements this utter nonsense by this note: The first and second intellects are notions of the Zoroastrian philosophy; see the fourth essay. The first intellect is that which is innate to the soul which came from Heaven, the second is that one which man himself acquired by experi- ence. | The verse, as translated by him, only becomes more hopelessly meaning- less, when darkened by this commentary. What is the present punishment for him who prevents him who deserves it from achieving this success, by giving no aid to him, the promulgator of the true faith? What the future punishment will be, I know. 20. Have the Daevas ever been good rulers? Of that I ask, who will war against these through whom the Karapas and Ucikhschas give the cow to Aesh tha; the Kavas so greatly increased themselves. Fodder is not to be given to them through Asha as a reward. (H.) .*. What are, Thou good Mazda, the Devas? Thus I might ask Thee for those who attack the good existence (the good beings) by whose means the Priest and Prophet of the idols expose the earth (the cultivated countries) to destruction; and, J wish to know besides, what the false prophet has gained by doing so. Do not, O True God, grant him a field to fence it in (to make it his own property). I think that the reader, if he has read what precedes, will agree with ‘me, that it would be useless to endeavour to extract any coherent sense out of Dr. Haug’s translation; and that although Mr. Bleeck, expressing the lhope * ‘that Professor Spiegel’s commentary will render the Gathds at least tolerably intelligible;” adds, ‘“‘which is more than can be said of them at present,”’ still it is possible, seeing through his translation, to ascribe to ‘these old hymns a rational purpose and an object, and a connected sense. df Dr. Haug’s version is at all correct, they are not worth a thousandth Part of the labour already bestowed on them. That the translation of Spiegel, notwithstanding Haug’s sweeping denunciation of it, and the account the latter gives of his own superior qualifications for the task, is im great measure, in the main, indeed, literally correct, I am the more convinced because, although the general meaning of the different works, and especially of the Gathas, is widely different to him and myself, it sustains, I think, my interpretation, without being at all made with reference 198 IRANO-ARYAN FAITH AND DOCTRINE to it; and in fact being supposed by Spiegel to have another construction altogether, in its leading features. | I read the last verse: Have the Devas ever been beneficent rulers? Therefore I ask, who will unite with me in warring against these, by whom the Karapas and Ucikhschas are enabled to rob us of our cattle, and the Kavas have been so greatly enriched with — booty? Asha will not permit our crops to be given to them in the way of tribute; | li. e., if we united against them, Asha, the Divine Power of Truth, displaying © itself as our valour and strength, will prevent them from seizing our grain as | tribute.] Spiegel considers the Karapas, Ugikhschas and Kavas as different _ kinds of evil spirits. What use evil spirits would have for ‘‘fodder”’ he seems not to have considered. They are, undoubtedly, native Turanian tribes, enabled to plunder the country by an alliance with the Drukhs or Toorkhs, who had invaded it, and held a large part of it. In regard to this latter name, I.add here, that ¢ and d are both dentalall | as th is, and therefore are commonly interchanged. The Sanskrit duhitri becomes the Greek dvyarnp; dwar; dupa (Greek); the Zend, dva, the Gothic | | ivai; and dasa and dashina, Zend, the Gothic tathun and taishvd. The Sanskrit dhi becomes the Greek 61; madhu, pebv, and dadhami, 7tOnu. | The change of drukh into Toorkh is therefore simple enough. GATHA II. HA III, YACNA XLIV. Having thus enlarged upon the supremacy, wisdom and beneficence of _ Ahura Mazda, the relations of the Aryans to Him as His creatures, the In potency of the Amésha-Cpéntas and their power to benefit men, the efficacy of worship, devotion, piety and prayer; and the certainty that to Ahura alone, and plenty; all which he has endeavoured to impress on the popular mind, in the shape of questions addressed to Mazda, Zarathustra now directly addresses and exhorts the people, for the same great purpose of organizing a powerful and continued movement against the Drukhs and the allied tribes, as follows: and to His emanations could the Aryans look for victory, prosperity 1. Now will I say to you; now give ear unto me, now hear, ye who are near, ye who are afar, that which is desired. It is now manifest, the Wise have created all. Evil doctrine shall not for the second time destroy the world, evil choice has the bad lighted on with the tongue. (H.) .. All ye, who have come from nigh and far, listen now and hearken (to my speech). Now I will tell you all about that pair of spirits, how it is known to the wise. Neither the ill-speaker (the Devil) shall destroy the second (spiritual) life, nor that man, who being a liar with his tongue, professes the false (idolatrous) belief. | Now I will speak to you; now give ear unto me; now hear, ye who are near and ye who are afar off, that which now necessity demands. It has now been plainly made known to you that the Amésha-Cpéntas are the authors of all that is good. Irreligious doctrine will now again bring calamity upon the Aryan land; the Spirit [Aké6-Mané or Anra Mainyus himself], whose utterances are those of irreligion, has chosen that part that shall bring upon him disaster. 2. Now will I announce: the two Heavenly Ones at the beginning of the world—of these two thus spake the Holy One to the Evil; not do our souls, not do our doctrines, not our understanding, not our wishes, not our sayings, not our works, not the laws, not the souls, unite themselves. (H.) .. I will tell you of the two primeval Spirits of Life, one of whom, the White one, told to the Black; ‘Do not follow me, the thoughts, the words, the intellects, the lores, the sayings, the actions, the meditations, the souls.’ a note, Haug says: ‘All things are now following me, I am the only real Master and Lord, Thy empire is nothing but illusion.’ I do not see how this can be got at, even by his own translation. Now will I make this known; the two Divine Ones, at the beginning of things (were); of these two, the good or Bright One said to the evil or Dark One (Cpénta Mainyus to Anra Mainyus); neither our thoughts, nor our teachings, 200 IRANO-ARYAN FAITH AND DOCTRINE nor our understanding, our purposes, our words nor our works, nor our laws, nor our attributes are in unison. 3. Now will I say to you what as the first in the world, the wise Ahura Mazda has said to me; ‘He among us who will not act according to this Manthra, namely, according to the spirit as well as the word, to him will the end of the world turn to downfall.’ (H.) «©. I will tell you the first thought of this life, which the Living Wise communicated to me, to those among you who do not live according to the sayings (of God and His Angels), as I think and pronounce them; to these men the end of life may be a help. Dr. Haug explains the ‘‘end of life’ as “experience;” and says: “Its meaning is that experience will convince them of the truths of the prophet’s words.” Now will I tell you what to me, first of all in the Aryan land, Ahura Mazda has said: ‘Whosoever among your people will not obey the commands of this Man- thra according to its meaning as well as to its letter, upon him what is finally to happen in the land shall bring calamity.’ 4. Now will I announce to you who is the best in this world (proceeding) from Holiness, Mazda knows (him), who created him, the Father of the good effective spirit. His daughter is Armaiti, the well-doing. Not to be deceived is Ahura, the all-knowing. (H.) .. Thus I will tell you which is the best substance of this life. The Wise, who created it, possesses it by means of truth. (J will speak of him) the Father of the good active sense (mind), whose daughter Armaiti is endowed with good actions. Not is the Being who creates all, to be deceived. In subsequent verses of this hymn Ahura is called ‘‘Holiest.’’ In the third Gatha ‘‘the Holiest Spirit”? is Vohi-Mané, and Zarathustra teaches “Holiness.’”’ In this verse Haug gives us ‘‘Truth”’ as the meaning of the same word. The verse is difficult to understand, although the version of Dr. Haug is of some assistance. With many doubts, I conjecture its meaning to be: | Now will I promulgate among you that which in this land is most potent for good, the issue (or utterance) of the Divine Truth. Mazda, from whom it came forth, the Father of the Excellent Efficient Spirit (Vohfi-Man6, among whose ‘works’ are the Manthras and prayers), is its essence. His daughter is Armaiti, the beneficent; Ahura, the All-knowing, is not to be deceived. 5. Now will I say to you what the Holiest has in words imparted to me—a | prayer, which the people shall recite, the most beneficial to men [to the Aryans]. He who therefore renders me obedience, and teaches it farther, to him come Haurvat and Ameretat, through the deeds of the Good Spirit, Ahura Mazda. (H.) .. I will tell what the Holiest delivered to me, the word, the best to be heard by men, to all who pay me attention, and have come here for this pur- _ pose. Wholesomeness and immortality are by means of the good mind’s actions, ~ in the possession of the Living Wise. : Now will I say to you what the Most Beneficent One has in words im-_ parted to me, a prayer which the people shall recite, the most potential for benefit — GATHA II. — USTVAITI 201 to men [to the Aryans]. Whosoever, therefore, shall pay obedience to me and win for me that of others, to him will Haurvat and Ameretat come, by the action of Vohfi-Mané, Ahura Mazda. 6. Now will I say to you the greatest things of all: praise with purity (of him), the wise there (of those) who are. May Holiest, Heavenly Ahura Mazda hear it, may He to whom praise is asked by good mind, may He, through His understanding teach me the best. (H.) .. Thus I will tell you of the greatest of all (Cradsha), who is praising the Truth and doing good, and of all who are gathered round him (to assist him), by order of the Holy Spirit (Ahura Mazda), the Living Wise may hear me; by means of his goodness the good mind increases (in the world). He may lead me with the best of His wisdom. Now I will declare to you what is the most mighty of all things; praise (adoration), with sincere piety, of the Amésha-Cpéntas, who are present (at all worship). May the most beneficent, divine Ahura Mazda hear it, He to whom adoration is due by all who are devoutly loyal. May He, through His divine wisdom, teach me that which is the best. 7. He for whose profit desire all the offerers, who were ever living, or are so still. Immortality is the wish of the soul of the pure; strength, which isa weapon against the wicked; the kingdom, whose creator is Ahura Mazda. (H.) .. By means of His power and His rule, the generations gone by sub- sisted, and also those to come will subsist on him. The sincere man’s mind is aspiring to the everlasting immortality, the destroyer of the wicked; she is in the possession of the Living Wise, the Lord of the creatures. He for the benefits in whose gift all the worshippers offering sacrifices, that ever live have prayed, and those now living do pray. The earnest entreaty of the soul of pious believers is for security of life, for the divine strength, which is a weapon against the infidels; for that superiority and rule which are the creation of Ahura Mazda. 8. Him will we serve with praiseworthy prayers; for now it is evident to the eyes, he who in works and words of the Good Spirit knows purity, he (knows) Ahura Mazda. His praise also will we lay down in Gard-Nemana. (H.) .. Him whom I desire to worship and celebrate with my hymns, I beheld just now with my eyes, Him who knows the truth, Him, the Living Wise, as the source of the good mind, the good action, and the good word. So let us put down our gifts of praise in the dwelling-house of the (heavenly) singers* (angels). Him, Ahura, we will worship with prayers that entitle to blessings; for now, it is evident by what the eyes behold, that he who by the observances and words that are the utterances of Vohfi-Man6 knows the true religion, he hath cognition of Ahura Mazda Himself [because He manifests Himself, through Vohii-Mané, the Divine Wisdom, in the symbolism of ceremonial observances and the thoughts expressed in the hymns that are His out-speaking]. His place of worship, also, we will build on the Mountain of Adoration. *It is thus, that Haug translates Gar6-NemAna, which the commentators term the abode of Ahura Mazda. I find in Benfey giri (for original gara; cf. Slav. gora, dpos, probably from gur for gar), ‘a mountain’; and nam, ‘to bow to,’ namas, ‘bowing, adoration.’ The suffix ana forms abstract substantives, as, in Sanskrit, gamana, ‘the going,’ and ippellatives like mayana (root nt), ‘the eye,’ as ‘guiding,’ vadana, ‘mouth,’ ‘as speaking,’ 2tc., and in Zend, zavana, ‘living.’ (Bopp, 2i7., §§932, 852, 876, 877.) I think, therefore, -hat Garé-Nemdna is ‘The Mountain of Adoration,’ or ‘of Worship.’ IRANO-ARYAN FAITH AND DOCTRINE 9. Him we will content with good-mindedness, who made the rejoicing and the enjoyful serviceable to us, our cattle, our men, so that they may increase through the purity of Vohfi-Mané, unto the good birth. (H.) .. Him will I adore with our good mind, Him who is always propitious to us at day and night; He, the Living Wise, who by His own labour is making the properties (to the religious men), may advance the thriving of our cattle and our men, and through the sublimity of the good mind, protect the truth.. By loyal devotion, we will win the favour of Him who made prosperity and adversity serviceable to us. May Mazda Ahura make our possessions — serviceable to us, our cattle, our people, so that, through the true faith, which is from Vohti-Mand, they make increase with abundant progeny. 10. To Him desire I to draw near, with the offering of Armaiti, who is called with name as the Wise Lord. He who announces Him with purity and good- mindedness, to him will Haurvat and Amérétat in the kingdom, continually give | power and strength. (H.) .. Him will I adore with the prayers of our devotion, who is known alone to be the Living Wise; because He is acknowledged as intelligent, and endowed with the true good mind. In His empire, there are wholesomeness and | immortality. He grants this world these two everlasting powers. With Him, I desire to commune, by means of offerings of the fruits of the > earth; to Him who is called by us, Ahura Mazda. Unto the man who with sincere faith and loyal singleness of heart proclaims Him the true God, Haurvat and Amérétat will give continually increasing might and strength in the Aryan kingdom. 11. May there come to Daevas, then to men, scorn if they scorn Him, the contrary, if they highly esteem Him; to the serviceable Wise, is, through the Holy | Spirit, friend, brother, father, Ahura-Mazda. . (H.) .. He who thinks the idols, and, besides, all those men who think of » mischief only, to be base, and distinguishes such people from those who think of | the right; his friend, brother or father is Ahura Mazda, Himself. Thus, is the | saying of the Supreme Fire Priest. May contumely be the lot of the Daevas, and through them men, if they | scoff at Him, but the contrary future to men who revere Him! Ahura Mazda is — the friend, the brother, and the father of the wise who serve Him (or sacrifice to | Him). | GATHA Il. HA IV, YACNA XLV. 1. What land shall I praise, whither shall I go praying, after that I have imparted individuality and obedience? Those do not make me contented who act after their own pleasure, nor, again, the evil oppressors of the region. How shall I satisfy Thee, Mazda Ahura? (H.) .. To what country shall I go? Where shall I take my refuge? What country is sheltering the Master (Zarathustra) and his companion? None of the servants pays reverence to me, nor do the wicked rulers of the country. How shall I worship Thee further, Living Wise? What land shall I commend, whither shall I go to worship, when I have secured to the people self-government [or independence] and obedience? Those do not content me, who in inactivity, consult their own pleasure, nor do the unbelieving oppressors of the land. How shall I effect what Thou desirest, Mazda Ahura? This is the only sensible interpretation I can find for the verse. “Imparting individuality and obedience’ answers to ‘‘sheltering the Master and His companion, ) with Dr. Haug. Neither means anything and the two translations so disagree as to the meanings of particular words, the particles and the cases of the nouns, that the sense of the passage is mere matter of conjecture. It is most probable that the trouble is the word rendered “imparted ;’’ and that this should be “parted with;”’ ‘‘entirely lost; debating the propriety of abandoning the Aryan country. We should probably read the first lines: I 5S abandoned the struggle for.”” For certainly Zarathustra was not What land shall I commend, whither shall I go to worship, when I have abandoned the struggle for independence and the free exercise of our worship? I conceive that he intended to remind the people that there was no ther land to which they could go, when their freedom, the great Aryan 1eritage, should be lost, and their worship forbidden. 2. I know that I, O Mazda, am without concupiscence: I have little wealth, few men: I complain to Thee, mayest Thou see it, O Ahura, affording joy which a friend gives to a friend; instruction, the pure goods of Vohfi-Mané, O Pure. (H.) .. I know that I am helpless. Look at me being amongst few men, for I have few men; I implore Thee, weeping, Thou Living God, who grantest happiness, as a friend gives to his friend. The good of the good mind is in Thy own possession, Thou True! I know, O Mazda, that I have no ambition (for power or greed for wealth), I have little wealth and a slender following. I make my plaint to Thee, mayest Thou give heed to it, Ahura, and give me that cause for gladness which a friend gives to a friend—counsel, the spiritual teachings of Vohfi-Man6, O Source of Faith. 204 IRANO-ARYAN FAITH AND DOCTRINE 3. When, O Mazda, come the increasers of the days, who step forwards to the maintenance of the pure world, with performed precepts, the souls of the) profitable, to whom comes profit through Vohfi-Mané6? For me, I desire Thy. instruction, O Ahura. [Haug says]: I omit the third verse, consisting of several sentences which seem not to be connected with each other. When, O Mazda, will those appear, through whom there will be length of days [longer lives] in the land? Those, who will march (against the Drukhs), to. save from ruin the Aryan land, with full observance of Thy precepts, that are. the life of that which is the cause of prosperity, and by which comes good fortune: through Vohti-Man6? I pray Thee, O Ahura, for foreknowledge of this. 4. They who do purity, these the wicked hinder, the cows from going forward | through the districts and regions. He, the Tyrant, worthy of death by his deeds, he who by resistance to him takes away the rule or the life, O Mazda, he- obtained for the cows the granaries of wisdom. This is one of many verses, which conclusively prove that the life-. purpose of Zarathustra was to arouse the Aryan people to unite and. combine, under his leadership, to expel the Drukhs from the Aryan, country, and to reduce to their former state of submission and dependency, the native tribes allied with them. It seems to me, that, wanting this key to Ave meaning of the Gathas, Dr. Haug could not correctly translate these old poems, more properly to be styled ‘“‘songs’’ or ‘‘odes’’ than ‘‘hymns,”’ in one sense of today of that word. Taking them to be entirely religious, and to have been composed and recited by Zarathustra to promulgate his new doctrine, as polemics against the old Aryan fire-worship, whose partisans persecuted him, and as a vindication of his claim to the character of an inspired prophet, Dr. Haug, of course, found them incoherent and incomprehensible, wherever they could not be made to fit that theory, as in the third verse of this hymn. | To him, Zarathustra was wholly priest and prophet, inculcating devotion and virtue. He was, in fact, no prophet, as he did not pretend to be able to foretell future events; and he was soldier, general, and finally king, both of the mother-country and its colony. | | Dr. Spiegel, also, failed to see, I venture to think, the real meaning of the Gathas and of much of the other writings of the Zend-Avesta. To him, also, Zarathustra was wholly a religious teacher. But he translated, as literally as he could, and as correctly as it was possible for him to do, holding this view of the poems. But he did translate literally, giving only the words that are among the derivative meanings of each, or the Parsee false meaning, which suited his view. He has not tried to pervert the text to make it fit his theory; and, therefore, we can generally see the real meaning through the erroneous one. There are, also, many errors, indeed, a general current of error in his translations, in consequence of his conviction that Zarathustra taught the immortality of the soul and a future existence. GATHA II. — USTVAITI 205 \ ' ‘The words “heavenly,”’ “immortality,” “world,” “purity, ey oC creatures,’’ “creation,” “‘wicked,’’ and many others, are always non-equivalents of the original words. If we add to this, that neither Spiegel nor Haug knew the nature or meaning of the Amésha-Cpéntas, and that the latter holds that Zarathustra’s doctrine was pure monotheism, and insists that he did not teach the co-existence of the good and evil principles, we shall not wonder at the enigmatic character of a large part of each translation. I need not speak of grammatical uncertainties. The reader who compares the trans- lations, will find them in every verse. Single words, also, often have radi- cally different meanings to the two translators. If the Sanskrit is the best guide to the meaning of Zend words, it is very easy, also, to make 2tymological mistakes by referring Zend words to the wrong Sanskrit roots, not only because two or more of them, with totally different meanings, are often the same or nearly the same, but because of liability to err in regard to the transmutations of letters and to additions made to the roots in forming derivative words. I read verse 4, in what seems to me to be its plain sense, thus: The unbelievers harass those who openly perform their religious duties, and prevent their driving their cattle to be pastured in the districts and distant regions of the Aryan land. Whosoever, O Mazda, by uniting in armed resistance against the Tyrant, who by his outrages, deserves death, shall aid in depriving him of his power or his life, he will obtain for the cattle the grain that he (the _ Tyrant) has previously stored up. Haug’s translation of this verse is as follows: (H.) .. The wicked man enjoys the fields of the angel of truth, who is protecting the earth in the district as well as in the province, but by choosing evil instead of good, he cannot succeed in his deeds. Who drives him out of his dominion, or out of his property, Thou Wise, he is going further on the paths of good intellect. 5. Whoso as ruler gives not to him who brings hurt, skilled from the law, or from the covenant; whoso as a right liver, pure, to the wicked, he is intelligent, he shall speak forth for himself, he is raised, Mazda Ahura, above oppression. (H.) .. If in future the ruler takes hold of one who trespasses the law, or if a noble man takes hold of one who violates the bonds of friendship; or if a religious man, living righteously, takes hold of a wicked man, he shall then, having learned it, inform the Master; into distress and utter want he shall be thrown to be unhappy. Whosoever, being a chief (of a clan or tribe), pays not tribute to the marauding unbelievers, whether he pays heed, in refusing to do it, to the obliga- tions imposed by his religion, or to his treaties of alliance (or of submission); whosoever as one of the true faith, and truly living as such, refuses to pay tribute to the infidel, he is of right judgment and shall speak out boldly for himself, and his boldness will insure him against oppression. 206 IRANO-ARYAN FAITH AND DOCTRINE 6. What man does not willingly approach him, he goes openly over to the creation of the Drujas; for he is a wicked one, who is best for the wicked, the pure to whom the pure is friendly, so long as the first law endures, Ahura. (H.) .. But who, although he may be able, does not go to him (the chief of the community), he may, however, follow the customs of the untruth now prevailing. For he is a wicked man whom another wicked considers to be the best one, and he isa religious man whose friend the religious man is. Such sayings of old hast Thou revealed, O Wise! The Aryan who does not voluntarily rally to him (to the chief who defies the infidels), unmistakenly goes over to the hordes of the Drukhs. For he is an infidel, who gives aid to the infidel, and those are true believers, to whom the true believers are friends, so long as the law that has been from the beginning endures, O Ahura. 7. Whom has Mazda appointed a protector for my fellows, if the wicked chooses me for vengeance? What other than Thou, the Fire and the Spirit, through the deeds of both of whom, purity is increased, this help for the law tell me. (H.) .. Who is appointed protector of my property, Wise, when the wicked endeavour to hurt me? Who, also, if not Thy fire and Thy mind, through which Thou hast created the existence (good beings), Thou Living God! Tell me, the power necessary for holding up the religion. Whom has Mazda appointed to be the protector of my comrades, if I should be the victim of the vengeance of the unbelievers! Whom, other than | Thee, Asha-Vahista, and Thee, Vohi-Mané, by means of the effects outflowing from each of whom the true faith is magnified and glows. Manifest to me, this aid for the Mazdayagnian law. 8. He who commits these earthly goods to the foe, my punishment will not strike him for these shameful deeds, through tormenting there comes to him that to (his) body, which drives him away from the good life, not even from the | wicked, through hatred of Mazda. } (H.) .. Who spoils my estates and does not choose me by bowing before | my fire, retribution may be made to him for his person the same way. He shall | be excluded from every good possession, but not from a bad one, filled up with © evil, O Thou Wise. Punishment by me may not smite for his shameful course him who pays tribute of the fruits of the earth to the enemies of the true faith, but by constant | plundering his means of living will be so destroyed as to compel him to become — an exile from Aryan people; never, for his hostility to Mazda, to leave the land © of the unbelievers. 9. Who is the offerer who first teaches me how I may exalt Thee, ascending to win, in doing, the Holy, Pure Ahura? What Thou Pure, what the Maker of the cow said pure, that desire I from Thee, through Vohi-Mané. (H.) .. Who is that man, who, whilst supporting me, made me first acquainted with Thee, as the Most Venerable Being, as the Living True God? of Thy good mind. Who is the priest that shall first teach me how I may glorify Thee, as I desire to do, in my religious observances, Thee, Ahura, Beneficent and True? Whatsoever truth, Thou, who art the maker of cattle, hast uttered, that I pray Thee to make known unto me through Vohi-Mand. | The true sayings revealed by the Maker of the earth, come to my hands by means — GATHA II. — USTVAITI 207 10. What man or what woman, O Mazda Ahura, gives me in this world, the best that Thou knowest, blessing for purity, the kingdom through Vohfi-Mané, and those whom I exhort to your praise, with all these, I go forward to the bridge Chinvat. (H.) .. What man or what woman, Thou Living Wise, performs the best actions, known to Thee, for the benefit of this life, promoting thus the truth for the angel of truth, and spreading Thy rule through the good mind, as well as gratifying all those men who are gathered round me, all these, I will lead over the Bridge of the Gatherer (heavenly bridge). To Paradise, [Haug adds, and in a note], None can enter Paradise without having first passed the ‘Bridge of the Gatherer’ (called Chinvat), the passing of which can be facilitated to the deceased, by prayers recited for him. Undoubtedly, this is what the Bridge Chinvat was in the later writings. It is permissible to have very grave doubts whether the term was used in _ that sense by Zarathustra. Again, Haug says (266): Between Heaven and Hell is Chinvat Pérétu (Chinvat Pul), i. e., ‘the Bridge of the Gatherer,’ or ‘the Bridge of the Judge’ (Chinvat can have both meanings), which the soul of the pious alone can pass, while the wicked fall from it, down to Hell. Obviously, he derives Chinvat from the Sanskrit Chi (participle Chinu), ‘to arrange, heap, collect, gather.’ It also means ‘to seek for,’ ‘search.’ It is the present participle, and may mean. ‘gathering, collecting, arranging, searching or . hunting,’ or, as a noun, ‘searcher, gatherer, hunter.’ Of pérétu, Bopp says (zit. $864), that its feminine gender is proved by the accusative plural péréti#s, but, he says, “‘its abstract nature has been changed into concrete.” It perhaps originally signified, ‘‘passage, cross- _ing,’’ but has, however, assumed the signification, ‘‘bridge.”” The root of it, he says, is péné=Sanskrit par, prt. I had concluded, before knowing the original of the word ‘‘bridge,”’ that it meant, in the Gathas, ‘‘a crossing, a ford, over a stream,” or perhaps, ‘‘a pass, crossing,” through the mountain ranges, south and east of Bactria. I think now that it means the latter, and probably a pass between the 'mother-country and a colony, south of the Hindu Kush or Paropamisus. I read the tenth verse, as follows: .. That Amésha-CGpénta, male or female, who in this Aryan land communi- cates to me the most precious things that emanate from Thee (or, that inhere or are immanent in Thee), success and the fruit of piety, the mastery through Vohi- Man6 (gained by wisdom and skill), and those whom I exhort to adore You, with all these, I will advance to the Pass of the Hunter. 11. To Empire have the Karapas and Kavis united themselves, in order through wicked deeds, to destroy the world for men, whose own souls, whose own ' state, becomes hard. If they come thither, where the Bridge Chinvat is, so will they forever place themselves in the abode of the Drujas. 208 IRANO-ARYAN FAITH AND DOCTRINE (H.) .. The sway is given into the hands of the priests and prophets of idols, who by their actions endeavour to destroy the human life. Actuated by their own spirit and mind, they ought to avoid the Bridge of the Gatherer, to remain forever in the dwelling-place of destruction. The Karapas and Kavis have allied themselves with the Drukh chiefs, that they may, by pillage and rapine, bring distress and ruin upon the land for. the Aryan people, and their nature and minds have become hardened. If they come (with the enemy’s forces) to the Pass of the Hunter, they will be made to | find a home always hereafter in the land which is the home of the Toorkhs. 12. When purity in the families and races of the relations arises at the speech of the kinsmen, which increases the world through the activity of Armaiti, then dwells with them together, through Vohfi-Mané, to them for joy commands Ahura Mazda. (H.) .. When after the defeat of the enemy Fryana, the true rites (fire- worship and agriculture) arose amongst the (Iranian) tribes, and their allies, Thou fencedst with stakes, the earth’s estates. Thus, the Living Wise, having fenced them all, He assigned them to those men, His worshippers, as property. Here, [Dr. Haug says], the origin of the so-called Gaéthas, i. e., ‘possessions, — estates,’ so very frequently alluded to in the Zend-Avesta, is described. We must understand by them the original settlements of the Iranians, exposed to- constant attacks from the part of nomadic tribes. I should rather say that gaéthas was the same as the Sanskrit goshtha, and meant ‘“‘pastures,”’ from go, Zend geus, ‘“‘bull, cow,” and in the plural, | “cattle.” The reader will note here, that Dr. Haug sustains my conclusion, | formed before I saw his work, that the word translated ‘‘world,’’ by Bleeck, from Spiegel’s German, does not mean what the world is to us, but the Aryan land or possessions. When the true faith prevails among the families and races of those who - are of the Aryan blood, by means of the teachings of their kinsmen—that true | piety which makes the land to prosper, through the productive energy of Armaiti, . then Ahura Mazda, through Vohfi-Mané, abides with them and rules over them, | bestowing happiness. 13. What man, the holy Zarathustra, through gifts among men, makes | contented, he is worthy to be praised, to him gives Ahura Mazda a place, He - increases to him, the earthly goods, through Vohfi-Mané6, him I hold for you, on account of his purity, as a good friend. (H.) .«. Who among men pays zealously reverence to Zarathustra Gpitama, such one is fit to deliver in public, his lore. To him (Zarathustra), the Living | Wise, entrusted the life; for him, He established through the good mind the | estates; him we. think to be your good friend, Thou True! Whosoever, by efficient service rendered to the Aryan cause as a military leader, rejoices the soul of Zarathustra, is worthy of grateful eulogies. To him, | Ahura Mazda will give high station, and through Vohfi-Mané, increase of all the - fruits of the earth. Him, I regard, on account of his zeal for the true faith, as one devotedly Thy adherent, Ahura Mazda. 14. Zarathustra, what pure one is thy friend, with sublime greatness, or who_ is it who desires to praise? So it is that Kava Vistagpa, the warlike, but whom { | | ; : GATHA II. — USTVAITI 209 He, Ahura Mazda, leads amongst His kinsmen, then I praise with the prayers of good-mindedness. (H.) .. Zarathustra, who is thy sincere friend (to assist in performing) the great work? Or, who will deliver it in public? The very man to do it, is Kava Vistaspa. I will worship, through the words of the good mind, all those whom Thou hast elected at the (heavenly) meeting. Zarathustra, what devotee of the true religion has, by great deeds of renown, proven himself thy friend, or who is it that thou desirest to praise? He is that Kava Vistacgpa, the heroic soldier. But, also, O Mazda Ahura, his kinsmen whom he leads, I commend unto Thee in loyal prayers.” 15. I praise you, the Holy, belonging to Haéchat Acpa, you who divide between good creation and wicked, through these your deeds holiness is given to | you as the first creatures of Ahura. (H.) .. Yesons of Héchatagpa Cpitama, to you I will speak, because you | distinguish right from wrong. By means of your actions, the truth (contained) | in the ancient commandments of the Living God, has been founded. I commend you, the renowned, who are of the family [or the descendants, progeny] of Haéchat- Acpa, who hold the frontier between the Aryan settlements and the country held by the infidels. For the services you render there, eminence is given you, as the foremost among all the Aryan children of Ahura. 16. Frashadstra, take thou there, the reward, O Hv6-Gvia, with which we also are content, for happiness there, where Armaiti is enthroned with Asha, there, where are the wished-for realms of Vohii-Mané, there where Mazda Ahura dwells, in the self-chosen place. (H.) .. Venerable Frashéstra, go thou with those helpers whom we both have elected for the benefit of the world (the good beings) to that field where piety resides, attended by truth, where the stores of the good mind may be acquired, where is the dwelling-place of the Living Wise (i. e., Paradise). While Haug considers Cpitama (which Spiegel translates ‘‘Holy’’) as the family name of Zarathustra, here, on the other hand, Spiegel says, “Hv6-gva is taken by the translators as a family name of Frashaostra,”’ though in the next verse he has ‘“‘Jamagpa-Hv6-gva,” while Haug trans- lates it ‘‘venerable.”’ _ _ Gava, in Sanskrit, in composition, means, ‘‘a bull.” Hvé is said to be the Sanskrit sva, ‘‘self,’’ which also means “‘property,”’ bw St this i.e., what is one’s own; svd, as a feminine aR IEGUIVE, also meaning ‘“‘own;’’ whence svamin means ‘‘owner,” ‘‘proprietor.’’ May not Hvé-gva mean, simply “owner of cattle,’ an epithet likely:to be applied to persons of wealth and importance? | yy Do thou, Frashadéstra, owner of herds, take in that region, your remu- neration (or allotment of part of the country to be conquered), with which also we are content, there to prosper; there, where productiveness is enthroned with the Divine Truth, and the auspicious domain of the Divine Reason is, and Ahura Himself has chosen it, to abide therein. } } } | 4 The meaning of which is that the region in question is held by the Aryans under Frashadstra (and as the next verse shows, by Jamac¢pa), | | ——e— 210 IRANO-ARYAN FAITH AND DOCTRINE and that there the true religion alone was known, and Ahura and the Amésha-Cpéntas were worshipped. 17. There, where also only the measured will be spoken, not the unmeasured, through the wise Jamagpa-Hvé-gva; continually he comes to you with prayers, the offerings of obedience, he who divides between good and bad creation, ye Wise Thinkers, Asha and Ahura Mazda. (H.) .. Where from you only blessings, not curses, Venerable Wise Jamaspas, are to be heard, always (protecting) the goods of the leader and performer of the sacred rites, namely, of the Living Wise Himself, endowed with great intellectual power. There, where also, through the Magus Jam@gpa, proprietor of large herds, (‘through’ him, because they are utterances of Ahura, Himself], litanies in verse only will be recited, and none in prose. Continually he appeals to you by prayers, the offerings of devotion, he who abides between the Aryan settlements and the infidels (or, who remaining between them, protects the Aryans against the infidels); Wise Thinkers, Asha and Ahura Mazda. 18. Whoso for my sake continually does the best, to him grant I of my goods through Vohti-Mané, oppressing him who oppresses us. Mazda and Asha, in | your desire I find contentment, that is the decision of my understanding and soul, (H.) .. For him who bestowed most favours on me, I collect all the best of my goods (acquired) through the good mind. But to their last shifts I will put all those, Thou Wise, True, who have put us to them. I will beseech you to assist me. Such is my decision, conceived according to my intellect and under- | standing. Unto every one who, in the cause wherein I am engaged perseveringly does good service, I will give a share of the spoil, which, impoverishing those who have plundered us, I shall acquire by successful leadership. Mazda and Asha, in your worship [for it is adoration that they expect], I will find the accomplishment | of my designs. Such is the firm conviction of my understanding and my soul. 19. He who to me from holiness thus works openly that which according to his will is the first to Zarathustra, to him they grant as reward the world beyond, | SS ee EEEOOeEeeeEEeEOEeEeEeELEEEE_—“‘i‘iltesllmy $< _—————— together with all good things known to me.* .... That hast Thou said to me, Mazda, Thou who knowest it best. | (H.) .. -Who makes increase this very life by means of truth to the utmost | for me, who am Zarathustra myself, to such one the first (earthly) and the other | (spiritual) life will be granted as a reward, together with all goods to be had on | the imperishable earth. Thou, Living Wise, art the very owner of all these things to the greatest extent, Thou who art my friend, Wise! | He who, obeying the dictates of patriotism and duty thus efficiently aids _ me, Zarathustra, to compass that which I have above all things else at heart, | shall have allotted to him by Mazda and Asha, as a reward, lands in the trans- montane country, and a share of all the booty that I may acquire. For to Thee, Mazda, all the spoil belongs; and so hast Thou, perfectly knowing what is to be, given me Thy promise. | In this Gatha, Ahura Mazda is declared to be friend, brother and_ father. He is never represented as capricious, cruel, vindictive, jealous. | *Quite unintelligible. (Spzegel.) GATHA Il. — USI VAITI 211 His votaries are not asked to fear, but to reverence Him. Surely, it is to be lamented that the Semitic idea of the deity was ever substituted for this; and that, even now, we, who are of Aryan lineage, borrow our conceptions of a God, cruel and merciless, one to be feared, and who in vain demands of us love, from the savage hordes that followed Joshua into Canaan, to murder their kinsmen, and make concubines and pros- titutes of the daughters of their slaughtered kinswomen. In the simple prayer which Christ dictated, we find the Iranian idea of Ahura Mazda, but this is, in our pulpits, too often eclipsed by the baleful shadow of the Baal and Malak, whom the Hebrews retained as their Aloh, under another name, but with the same hideous lineaments and brutal characteristics. Neither do I understand Zarathustra as proposing to sacrifice ten ~ horses and a camel to Ahura, but rather, asking that it might be answered in the negative, whether he desired to be so propitiated. But it shows, as the Veda does, that in days much earlier, when their ancestors, probably a Tatar tribe, drove their herds to pasture over the Steppes between the Oxus and the Jaxartes, horses and camels had been so sacrificed. GATHA III.— CPENTA-MAINYU. Of the three remaining Gathas, Haug gives, in his Essays, but a short account, translating a few verses. He says: The several chapters, except the last of the third Gatha, form, as regards composition, nowhere a whole, but are, on an average, mere collections of detached verses, which were pronounced at different occasions, either by Zarathustra him- self, or his disciples. While in the first two Gathas, the majority of verses can be traced to Zarathustra himself, in these last three Gathas, most verses appear to be the work of the Master’s disciples, such as Jam&gpa, Frashadstra, Vistacpa, others, perhaps, even that of their pupils, because all of them are spoken of with high reverence. HA I, YACNA XLVI. 1. Through the Holiest Spirit and through the best-mindedness, which springs from purity with words and works, to us has Mazda Ahura given fullness and immortality, good things and understanding. (H.) Ahura Mazda gives, through the White (Holy) Spirit, appearing in the best thought, the truth of speech and the sincerity of action, to this world (universe) wholesomeness (Haurvatat) and immortality (Amérétat), wealth (Khshathra) and devotion (Armaiti). I do not know whether Dr. Haug means that these names are given in the original text. I hardly think they can be, or Spiegel would have retained them in his translation. Nor do I know what the original word rendered ‘‘best-mindedness’’ is. Haug makes it the best thought, which is his meaning of Vohfi-Mané. It would be, I think, a sound principle to set out with, in endeavouring to find the meaning of these hymns, to assume that the composer of them has some coherency of ideas and distinctness of conceptions. In Dr. Haug’s translation he has neither. What would be the use of inquiring into his meanings, if, for example, Armaiti was sometimes the earth and sometimes devotion and sometimes wisdom? Through Cpénta-Mainyfi, and through that loyalty which is the fruit of the word and works of Piety [or, the Divine Grace that is obtained by acts of devotion], Mazda Ahura has given unto us abundance (or, if the word is Haurvat, health), and long life, wealth of chattels and intellectual gifts. 2. Of his Holiest Spirit best does He, the best through the loud prayers, by means of the mouth of Vohfi-Mané. With the hands of Armaiti performs He pure deeds; through His own wisdom is Mazda the father of Purity. (H.) From his (Ahura Mazda’s) Holiest Spirit, all good has sprung in the words which are pronounced by the tongue of the Good Mind (Vohfi-Mand), and the works wrought by the hands of Armaiti (Angel of the Earth). By means GATHA III. — CPENTA-MAINYU 213 of such a knowledge, Mazda Himself is the Father of all Truth (in thought, word and deed). Through this Beneficent Mind, He confers the greatest benefits, benefits that are the fruit (or, rather, the issue or progeny), of prayers uttered aloud, and which are the spoken thoughts of Vohi-Mané. Through the operation of Armaiti, He is the Author [by thus supplying the flesh and grain for them], of sacrificial observances; and through the divine, His own attribute (or outflowing), He is the source of the true religion. 3. Thou who art also the Holy in Heaven, Thou who hast created the cow as a helpful gift. Thou who givest her fodder and delight according to Thy wisdom, when Thou, Mazda, hast consulted with Vohfi-Mand. Thou who art also the Beneficent in Heaven, hast created cattle, and given them for our sustenance, and hast supplied them with pasturage and comfort, by Thy wise providence, taking counsel, O Mazda, with Vohfi-Mandé. 4. Hurt arises from this Spirit, the Wicked, not so from the Pure Holy Mazda. Even in a small thing, man desires for the pure, in a great one, if he is able, the bad for the evil. All that is hurtful comes from the maleficent mind [Anra-Mainyus]; none thereof from the pure beneficent (mind), Mazda. Even in small matters, the Aryan strives to do that which the true religion requires; but the unbeliever, even in the most important, does, if possible, that which is pernicious. 5. That, Beneficent Mind, Mazda-Ahura, mayest Thou give to the pure, what is best. Without Thy will, the wicked takes a share in his works; he who springs from the dwelling of Ako-Mané. Give, O Beneficent Mind, Mazda-Ahura, to those of the True Faith, prosperous future! The infidels, without Thy permission, take for themselves, in part, the acquisitions of the Aryans,—the unbelievers, who come from the lands where Ako-Mané has his home. 6. That hast Thou created, @pénta-Mainyfi, Mazda Ahura, through the Fire gives He decision for the combatants, through the greatness of Armaiti and Asha, for this teaches perfectly him who wishes it. He whom Thou hast brought forth [i. e., Vohfi-Mand], O Beneficent Mind, Mazda Ahura, making use of the fire [in forging weapons], decides the fate of battles between the combatants [the Aryans and infidels], through the potency of Armaiti and Asha; for this one (Vohfi-Man6), teaches skill in leadership to those who ask it by prayers. It will have been noticed by the reader, that while in verses 5 and 6 of this hymn, Cpénta-Mainyfi seems to be but another name of Ahura Mazda, in verses I and 2 Ahura Mazda is represented as creating or producing through Cpénta-Mainyd; and that in verse 4, they seem to be distinguished from one another. This suggests a very interesting inquiry, in regard to the most essential features of the doctrine of Zarathustra. - The number of the Amésha-Cpéntas has always been considered to be seven, a number suggested, at least, by the seven ever-visible stars in Ursa Major, circling around the Pole-star; if these were not indeed the originals of the emanations of the later worship. At first, itis said, Ahura 214 IRANO-ARYAN FAITH AND DOCTRINE Mazda himself was one, the chief, of the Amésha-Cpéntas; but as He could not be both emanation and source, this was contrary to the philosoph- ical idea of the system. God is not an attribute of Himself. Afterwards, it is said, He ceased to be one, and Cradsha became the seventh. But there is no hint of this in the Gathas. He is no more an Amésha-Cpénta, anywhere in the Zend Avesta, than Ashis Vanuhi is. Here I am greatly indebted to Dr. Haug; and I shall copy here his section on ‘‘Zarathustra’s Two Primeval Principles,’ at page 258 of his Essays. The opinion, so generally believed now, that Zarathustra was preaching Dualism, that is to say, the supposition of two original independent spirits, a good and a bad one, utterly distinct from each other, and one counteracting the. creation of the other, is owing to a confusion of his philosophy with his theology. Having arrived at the grand idea of the unity and individuality of the Supreme Being, he undertook to solve the great problem, on which so many a wise man of antiquity and even of modern times was engaged, viz.: How are the imperfections discoverable in the world, the various kinds of evils, wickedness and baseness, compatible with the goodness, holiness and justice of God? The great Thinker of so remote antiquity solved the difficult question, philosophically, by the supposi- tion of two primeval causes, which, though different, were united, and produced the world of the material things, as well as that of the Spirit, which doctrine may best be learned from Yacna 30. The one who produced the reality (gaya), is called Voht#-Mané, i. e., good mind; the other, through whom the non-reality (ajyaitt) originated, bears the name Akem-Mané, i. e., naught mind. All good, true and perfect things, which fall under the category of ‘reality,’ are the productions of the ‘good mind,’ while all that is bad and delusive, belonging to the sphere of ‘non-reality,’ is traced to the ‘naught mind.’ They are the two moving causes in the universe, united from the beginning, and, therefore, called ‘twins’ (yema-yama), ‘twin,’ in Sanscrit. They are spread everywhere, in Ahura Mazda as well as in men. These two primeval principles, if supposed to be united in Ahura Mazda Himself, are not called Vohi-Mané and Akem-Mané; but Cpeéenta-Mainyus, i. e., white or holy spirit, and Angré-Mainyus, 1. e., dark spirit. That Angr6-Mainyus is no separate being opposed to Ahura Mazda, is unmistakably to be gathered from Yagna 19. 9, where Ahura Mazda is mentioning his ‘‘two spirits,” who are inherent to his own nature, and in other passages (Yag. 57), distinctly called the ‘two Creators,’ the ‘two Masters’ (péyi#). And, indeed, we never find mentioned in the Gathas, Angr6-Mainyus as a constant opponent to Ahura Mazda, as is the case in later writings. The evil, against which Ahura Mazda and all good men are fighting, is called drukhs, i. e., ‘destruction,’ and ‘lie,’ which is nothing but a personification of the Devas. The same expression for ‘the Evil’ spread in the world, we find in the Persian cuneiform inscriptions, where, moreover, Angr6é- Mainyus as the opponent of Ahura Mazda is never mentioned. God (Ahura Mazda) is in the rock-records of King Darius only One, as Jehovah in the Old Testament, having no adversary whomsoever. Spént6 Mainyus was regarded as the author of all that is bright and shining, of all that is good and useful in nature, while Angré Mainyus called into existence all that is dark and apparently noxious. Both are as inseparable as day and night, GATHA III. — GPENTA-MAINYO 215 and though opposed to each other, are indispensable for the preservation of creation. The bright spirit appears in the blazing flame, the presence of the dark is marked by the wood converted into charcoal. Spéntd-Mainyus has created the light of the day, and Angré-Mainyus the darkness of the night; the former awakens men to their duties, the latter lulls them into sleep. Life is produced by Spénté- Mainyus, but extinguished by Angré-Mainyus, whose hands, by releasing the soul from the fetters of the body, enables her to go up to immortality and ever- lasting life. I am indebted to this for the suggestion that Cpénta-Mainyfi is not Ahura Mazda himself, but a primeval principle in Him; and for the further dea that Ahura Mazda is above Anra-Mainyus as well as Cpénta-Mainy‘f. As to all the rest, I think it is but a succession of errors. ‘The twins” spoken of in Yagna xxx., are clearly Cpénta-Mainyfis and Anra Mainyus, -he Beneficent and Maleficent Minds. But it is nowhere said that both ssued from Ahura, nor, anywhere that He produced Anra Mainyus; and _ do not imagine that we are to assume this on account of the word rendered ‘twins,’’ for Benfey gives ‘‘pair’’ as wellas ‘‘twins’’ as the meaning of yama; und that word would express a pair of horses as well as twin children. If Zarathustra’s ideas were what Haug supposes them, and these Gathds vere expositions of his philosophy as well as theology, it would be incredible that there would be in them no distinct statement that Anra Mainyus was n or issued from Ahura. The truth is, that they are not his philosophical eachings, nor, primarily, his religious ones. They rather briefly restate loctrines that had already become well known, not to teach them, but as nducements to the people to rise against their oppressors. The two spirits did not wnite in creating anything. Each created adependently of the other, according to his own nature. How non-reality x unreality could be produced or created, it is impossible to conceive. ati means “‘birth, life, existence’’ in Sanskrit. The phrase in Yagna xix., which Haug translates ‘‘the white of my two )pirits,’”’ Spiegel translates ‘‘I, out of Heavenly Holiness.’’ The ‘“‘two Mas- ers’ (pay), ‘‘the two creators”’ (thwérestéra), in the Crosh Yasht, are, in ypiegel’s translation, ‘‘The Protector and the Maintainer,’’ though it is dmitted that they are in the dual. Certainly Craésha did not offer sac- ifice to Anra Mainyus, and the line reads: ‘Offered to the Protectors and (laintainers (or, masters and creators) [in the dual], who created all reatures.’’ When Haurvat and Ameretat are named together, each name s always in the dual, as each twin is, when both are mentioned. I have 0 doubt that these emanations, health and life, are the protector and laintainer mentioned here. What is clear to me now is, that Cpénta-Mainyt is not the Very Self f Ahura, but the divine Mind or Intellect, and the first Amésha-Cpénta, ontaining them all in Himself. He is the Kether of the Kabalah, the 216 IRANO-ARYAN FAITH AND DOCTRINE First Sephirah, next below whom are Hakemah and Bainah, wisdom and understanding. But also, He is the Beneficent Mind, and while distinct from Ahura, as such, he is also the whole Divine Intelligence, and there- fore spoken of as being Himself; the two names being used together. The problem which Zarathustra endeavoured to solve, is very well stated by Proclus, in his Ten Doubts Concerning Providence. He says (as translated by Taylor) that his fifth subject of inquiry ‘why, if Provi- dence exists, Evil has a place among beings,”’ disturbs the imaginations of many; and continues thus: | For through this, many are persuaded, either to deny the existence of provi- | dence, in consequence of perceiving that evil extends to all things; or, if they admit that providence adorns all things, they are led to exclude evil, and to assert that all things are alone good, though certain persons think fit to call that good | which is most remote from primary natures, ‘evil’; for that there is not any evil, which is not a less good. If, therefore we also accord with these, there is no occasion to investigate any further what we proposed to consider. For there will not be anything evil, which, as we have said, will molest providence. But if there is something, which in some way or other we assert to be evil, it is necessary to explain whence this is derived. For it is not proper to say that it is from provi- dence, from whom every thing that is good proceeds; but if it is derived from another cause, if this ranks among the causes which originate from providence, then again it will be requisite to refer it to this cause. For the beings which pro- ceed from the causes that owe their existence to providence, proceed likewise from providence. If, however, they are produced without providence co-operating in their existence, we shall make two principles, one of good and the other of evil; and we shall not preserve providence unmolested, since it will have something contrary to it! I refrain from quoting the old argumentation by which Proclus endeav- oured to account for evil without ascribing its existence to providence. It has been often repeated, and Dr. Mansel, in his Limits of Religious Thought (Note 38 to Lecture 7), fitly says of it: The theory which represents evil as a privation or a negation, a theory adopted | by theologians and philosophers of almost every shade of opinion, in order to recon- | cile the goodness of God with the apparent permission of sin, can only be classed | among the numerous necessarily fruitless attempts of metaphysicians to explain | the primary facts of consciousness by the arbitrary assumption of a principle of which we are not and cannot be conscious, and of whose truth or falsehood we : ( have therefore no possible guarantee. Evil is simply the necessary condition of imperfection, and in creating beings not perfect like Himself, indeed, in creating a material world at all, the deity could not but create, or make necessary, the various forms of | evil. So far as we know from the Zend Avesta, Zarathustra did not specu-| late upon this subject. He conceived of a primary Spirit of Evil, without. : GATHA III. — CPENTA-MAINYO 217 endeavouring to account for his origin. And it is certain that these writ- ings contain nothing to sustain the proposition that he regarded this Evil Spirit as a twin emanation with Cpénta-Mainyfi, from Ahura Mazda. Neither does he represent Evil as a privation or negation. The Spirit of Evil, with him, is an actual existence and power. He did not even conceive of darkness as the mere absence of light. But also it is true, as Haug says, that Ahura Mazda and Anra Mainyus (Ormuzd and Ahriman) were not the two rival, eternally co-existent principles of good and evil, light and darkness, for these two principles were Cpénta-Mainyi and Anra Mainyfi. Of these, Cpénta-Mainyti alone was an emanation of Ahura Mazda. No source of the other was pointed out. It was enough for Zarathustra to know that evil existed, and yet Ahura Mazda was beneficent. le As is remarked by Mackay, in his Progress of the Intellect: ; Although through distinctions or personifications, the many aspects or attri- | butes of God might give to Him a semblance of plurality, His nature was only extended, not divided; each attribute, being an essential part of Him, became entitled to represent the entire Godhead; each emanation was itself the Great Being from which it sprung. * Tamblichus (de Mysteriis, viii. 4), says: The Egyptians are far from ascribing all things to physical causes; life and intellect they distinguish from physical being, both in man and in the universe. They place intellect and reason first, as self-existent, and from these they derive the created world . . . . They place pure intellect above and beyond the universe, and another (i. e., mind revealed in the cosmos) consisting of one continu- ous mind pervading the universe, and apportioned to all its parts and spheres. [This is the idea ‘embodied in the Zarathustrian conceptions of Cpénta-Mainyus and Vohii-Mané],—that of a deity both immanent and transcendent; spirit passing into the manifestations of its Anderseyn (otherwiseness), but not ex- hausted by so doing. As Vohfi-Mané was the Logos or Word, so was Cpénta-Mainyfi the sophia or Wisdom, of later ages. God is said in the Proverbs to have “created wisdom, the beginning of His ways” [the first of His outgoings or outflowings], for the purpose of his works. She is the pre-existent Word, ‘the brightness of the everlasting light, the unspotted mind of God’s »ower, and image of His goodness,”’ dwelling, according to Philo, alone vith God, ‘‘the Spiritual dwelling of the Great King, the depository of dis Thought, and organ of His Act’’, an emanation before all worlds, God Himself as Intellect; which, manifested as Vohfi-Man6, pours itself from bove into the Souls of men. | ] tf GATHA III. HA II, YACNA XLVII. 1. When the coming Asha shall smite the Drukhs, when there comes what. was announced as delusive, immortality for men and Daevas, then shall Thy profitable land increase, O Ahura. Spiegel says that the gloss refers this to the resurrection. I am sure that “immortality for men and Daevas’”’ is a mis-translation, unless the text is corrupted. Probably some word is omitted. When Asha encountering them, shall smite the Drukhs, and that shall come to pass, the promise whereof has been derided as delusive, to-wit, security| of life for the Aryan people (in despite of) the Daevas, then, O Ahura, shall Thy | fertile land be prosperous. | 2. Tell me, for Thou knowest it, O Ahura, before that (the man) reaches to the double bridge, how shall the pure, O Mazda, smite the wicked? For that is | acknowledged in the world as a good accomplishment. Tell me, for it is foreknown to Thee, O Ahura, before the two armies. reach the pass, how shall the Aryans there defeat the infidels? For throughout | the Aryan land that is regarded as a most desirable result. 3. To know as the best of teachings are (these) which the wise Ahura teachin with purity. Thou, the Holy, knowest (also) the hidden teachings (and) he who | resembles Thee, Mazda, through the understanding of Vohti-Manéo. 4. Whoso makes the mind better, and performs good works, he (acts) accord- | ing to the law with word and deed, wealth unites itself with him, according to his | desire and will, according to Thy mind is at last every one. | (H.) He who created by means of His wisdom the good and naught | mind, unthinking, words and deeds, rewards his obedignt followers with pros- | perity. Art Thou not He in’whom is the last cause of both intellects (good and evil) hidden? | ‘By having that wisdom which the best of the teachings are, that the wise Ahura teaches by the true religion.’ Thou, the beneficent, knowest also the | occult meanings. He who is like unto Thee, Mazda, by having the wisdom of | Voht-Mané, and who increases in righteousness, and performs his religious’ duties; who conforms to Thy law in speech and action, good future shall come to | him, to the utmost of his wish and desire. At last the condition of every one will be according to Thy good pleasure. | The purpose of these verses seems to me to have been to inculcate the | idea that the desired victory over the infidel army must be altogether the work of Ahura; and that the requisite sagacity of the leaders, and skill and. courage of the men, were only to be had by means of the punctual practice’ of religious observances and of a sincere faith and piety. The efficacy of prayer as the efficient cause of victory has been a tenet of faith, and an GATHA III. — CPENTA-MAINYU 219 instinctive conviction of humanity in all ages. So, by the prayers of Moses, when his arms were held up by others, the Israelites were victorious, and the free Swiss, confronting the spearmen of Burgundy, and the Ironsides of Cromwell, relied upon the efficacy of prayer. Prayers that were to be recited aloud, and which are preserved in the Zend-Avesta, were held to have been made by Ahura, and given by him to Yima and Zarathustra, through Vohfi-Mané, His Word. These prayers were effectual, as also ceremonial observances and sacrificial rites were, to gratify the deity and procure his favour. Blessings, benefits, abundance, booty, were not the rewards, but the fruit of prayers, and by prayers victories were won by the faithful. 5. May good kings rule, may bad kings not rule over us, with deeds of good wisdom, O Armaiti. Purity is to man the best thing after birth, for the cattle is it laboured; (let) the diligent (bestow) us this for food. May good rulers and not evil ones reign over us, with wise measures, O Armaiti. During all his life, the true faith is of all things the most beneficial to man. By performance of its duties our cattle are increased, and we who are diligent thereby have food. I greatly doubt whether it is possible to ascertain with any approach to certainty the meaning of the latter part of this verse: but the general sense seems to be clear enough. 6. This has to us brightness, this has to us strength, might given, according to the desire of Vohfi-Mané, so too has it made trees grow with purity for Mazda at the birth of the first world. Spiegel says, ‘‘This refers to the cattle.’’ But the cattle did not make trees grow. It refers, I think, either to piety, faith in thought and act, or to Armaiti. I should think, clearly, the former, if I did not find the word “Purity’’ again in the last: and I am inclined to think so, notwithstanding that, because it is consistent with the potencies elsewhere and often ascribed to faith. This sincere piety has heretofore given to us the glory of victory, has given us greatness and power, by means of the good will of Voha-Mano, And also, at the origin of the Aryan land, it caused the growth of vegetation, and of offerings for Mazda. — 7. Drive away wrath, drive away hatred (ye), who are created for the bring- ing up of Vohf-Mand6; for that pure pleasant thing that the holy man would know, so becomes this creation Thy creation, O Mazda. Expel from the land those that pillage it; expel from it those who are our foes, Aryans who were created to be reared by Vohfi-Mand, for that possession of piety and virtue which every man should have, in whom the divinity abides. 220 IRANO-ARYAN FAITH AND DOCTRINE (It is impossible to be certain as to the meaning of this line.] So, O Mazda, will this Aryan people become Thy people [or, this Aryan land Thy land]. 8. How is the desire for Thy good Kingdom, O Mazda? Which (is it) according to Thy Holiness, for me, O Ahura? What shall I desire of Thee, O Asha, as manifest reward, living with the deeds of the good Spirit. How great (how general or extensive among the people) is the desire, O Mazda, for Thy rule in the land, which, according to Thy supreme will, is for me, O Ahura? What shall I, O Asha, living in accordance with the teachings of the good Spirit (Cpénta-Mainyus or Vohti-Mand6], ask of thee as substantial reward? The ‘‘deeds’’ or ‘‘works’’ of the divine mind or intellect, through Vohfi-Mané6, are hymns, prayers, and acts of worship. I have called Vohf- Man6 the divine reason. He is to Cpénta-Mainyfis, what the Hakemah, wisdom, of the Kabalah is to Kether, the crown. Cpénta-Mainyfi is the whole divine mind and intellect as 7x Ahura. Vohfi-Mané is the same intellect manifested outwardly, the mind-being, the intellect, as reason, having existence as a Hypostasis, thinking and uttering its thoughts. It is the original type of the Creative Logos. 9. How shall I know whether Ye rule over something, Mazda and Asha, whereof a doubt comes to me? The weightiest life is the destruction of Vohf- Mano. Let the profitable know how he may attain to purity. By what results shall I have unmistakeable demonstration, O Mazda and Asha, that you do indeed have control over human affairs, whereof doubts force themselves upon me? Life is hardest to bear, when the Divine teachings are set at nought. Show those who have the power to aid me, how they may attain the True Faith. [The ‘profitable’ are those who have means.] 10. When, O Mazda, do the men of understanding come, when will they drive away the dregs of the world (?), which protect the disobedient in badness, and with understanding the wicked rulers of the regions? (H.) When will appear, Thou Wise, the men of vigour and courage, to pollute that intoxicating liquor (the Soma)? This diabolical art makes the idol-priests so overbearing, and the evil spirit, reigning in the countries, increases this pride. Dr. Haug thinks that this verse refers ‘‘to the Brahmanic Soma-Wor- ship, which as the cause of so much evil, was cursed by Zarathustra.” Dr. Haug’s notion is, that the Iranians separated from the other Aryans,. during their wanderings, and settled in ‘‘such places between the Oxus and Jaxartes rivers and the Highland of Bactria,as were deemed fit for permanent settlements,’ and there became agriculturists; that those whom they had left regarded their settlements ‘‘as the best fitted objects for their excur- sions and warfares,’’ and made frequent attacks on them. The result was, according to him, that these kinsmen became detested as Daeva worship- pers, and their religion hateful, whence came ‘‘the Ahura-religion of agri- culture.”’ When inroads were made, the Kavis, the spiritual guides of the GATHA III. — CPENTA-MAINYO 221 Deva-worshippers, made themselves drunk with Soma, and led the raids, whence their successes were ascribed to the Soma sacrifices, which became an object of abomination and terror, and the Iranians invented a new fashion of preparing the sacred drink, and then drank the Soma, while abominating it when prepared in another way. There is nothing in Spiegel’s translation that in the least degree sustains this theory, in any of its parts. The Drukhs came from the north, and were not Aryans. The verse last quoted needs to be pretty elastic to admit of stretching enough to make it apply to the Soma, which is not named in it. Spiegel admits that the line which Haug makes speak of it, is ‘“‘very doubtful;”’ but it is nevertheless made to fit Dr. Haug’s fanciful theory. I can only conjecture the meaning. When, O Mazda, will the wise beings come to aid us? When will they expel from our land the hordes that infest it, who protect the revolted native tribes in their irreligion [or, in their maraudings], and with their counsel and advice the wicked rulers of the districts? 11. When will Mazda, Asha, together with Armaiti, come (and) Khshathra, the good dwelling with fodder? Who will command peace to the rude wicked? To whom arrives the wisdom of Vohi-Man6? When, Mazda, will Asha with Armaiti come and abide with us? When will Khshathra? When shall we have comfortable homes and pasturage? Who will compel the unbelieving barbarians to cease to harass us? And who will be endowed by Vohti-Man6 with the sagacity and skill that shall entitle him to be our leader? 12. They are the profitable of the regions, who take to themselves content- ment with Vohi-Mané, with the works of Thy teaching, O Pure Mazda, these are created as adversaries against the will. [The last word is unintelligible. Spiegel.| Those render effective service in the various districts, who have become well-affected through Vohii-Mané, with the religious services that Thou, O Pure Mazda, hast taught us; these, that have been so made by Thee, to be the adversaries of (the infidels). [Or the profitable are the wealthy chiefs.] GATHA Ill. HA III, YACNA XLVIII. 1. Protect me so long as the perishable world endures as the greatest, I who teach holiness to the wickedly brought up, O Mazda, from goodness come hither to those displeasing to me, may I work their destruction through Voht-Mané. Protect me, O Mazda, so long as those who are of the creation of Anra Mainyus continue to have rule in the land. I who teach the doctrines of the true religion to those who have been reared in. unbelief, have in the fulfilment of duty come hither, among those who are detested by me. Let me, enabled by Vohfi-Man6é compass their overthrow! It seems that having already preached resistance to maraudings and refused to pay tribute, to the people of the Aryan settlements not yet under the government of Toorkhish chiefs, Zarathustra then went upon the same mission into the settlements over which these invaders ruled. “The perishable world” is the ‘“‘creation’’ of Anra Mainyfis; and may mean the land of the Toorkhs, as the word “‘world”’ by itself signifies the Aryan land; but in each case it is the land as peopled, or perhaps only the people. We have already seen, in Yacnaxxx., that, of the two spirits, minds or intellects, Cpénta-Mainyfis created life, and Anra Mainyiis perishable- ness, mortality or caducity. 2. To this perishableness fetters me the bad according to the law, the deceit- ful who is wounded by the Holy, he does not hold upright perfect wisdom for this world, he does not ask, O Mazda, with good mind. Here, in this region where the unbelievers rule [in this land of Anra- Mainyus], I am constrained to tarry, for the sake of these Aryans who, being of the true faith, are yet aiders of the infidels; of the disloval whom Cpénta- Mainyus visits with calamity; those who do not boldly take that truly wise course for the benefit of their people, nor are inspired in their prayings by Voh-Mané. Meaning, that though they have not apostatized, yet they strengthen the infidel power by non-resistance and by payment of tribute and levies, and hesitate to unite with Zarathustra to expel the Toorkhs from the country. 3. To this belief, O Mazda, is added purity, as profit for those true to the law, as wounding for the Drukhs, therefore will I resign myself to the protection of Vohii-Mané. To all Daevas I make known friendship. (?) To this inducement, O Mazda, is added that of extending the true religion as profitable for those true to the divine law, and as detrimental to the Drukhs. Therefore I commit myself trustfully to the protection of Vohfi-Mané, and pro- claim to all the Daevas my devotion to you. GATHA III. — CPENTA-MAINYU 223 4. They who with evil mind increase Aéshma, the wrathful (or Aéshma and Rama, the latter being taken as a noun, meaning the Demon of Envy), with their tongues,—inactive among the active, they desire not after good deeds, but after evil, they give themselves to the wicked Daevas through their law. One cannot but wonder that the same word should, if an adjective, mean ‘‘wrathful;’”’ and if a noun, ‘‘envy.’’ It indicates, I think, great vagueness of ideas as to words and their significations. (H.) Those poor (wretches) who, instigated by their base minds, cause mischief and ruin to the wealthy (settlers), through the spells uttered by their tongues, who are devoid of all good works, and find delight in evil doings only, such men, produce the devils, by means of their pernicious thoughts. They who, inspired by Ako-Mané, with their talking cause pillaging and slaughter [or, who being priests of the evil spirit, by their teachings encourage these acts], idle among those who labour [which indicates, perhaps, that not the infidels, but disloyal Aryans are spoken of], they do not desire the teachings of the true faith, but those of the false, and by accepting the religion of the Daevas become their slaves. 5. May he, O Mazda, possess sweetness and fatness, who possesses the law through good-mindedness. Every one is wise through the purity of Armaiti, all that (is) in Thy Kingdom, Ahura. (H.) Mazda Himself, and the prayers, and every one who is a truly noble son of Armaiti (the earth), as-well as all that are in Thy dominions, O Living, will protect this faith, by means of the good (inborn) mind. ‘““Good-mindedness”’ here means, I judge, the Divine Wisdom dwell- ing in the human mind; i. e., the inspiration of Vohfi-Mané. It may be that this is always the meaning of the word so translated. I judge it to be so here, from Dr. Haug’s rendering, ‘‘the good (inborn) mind.”’ Without knowing the original words rendered ‘‘good-mindedness,”’ ‘‘best mindedness,’’ and others, it is impossible to determine accurately the meaning. May he, O Mazda, who is in possession of the True Faith, by the Divine Wisdom dwelling in him, enjoy peace and abundance; every one who is devout with the worship for which Armaiti provides [manifests his devotion by sacrifices]; all who are of thy kingdom [obedient to Thee], O Ahura. 6. I pray from you, Mazda and Asha, let it be said, what through the spirit which comes from your understanding, shall be rightly determined, that we may announce it, the law, yours, O Ahura. Mazda and Asha, O pray that what shall be firmly determined, may be communicated to me, from you, through the inspiration that flows from your wisdom, that we may proclaim it,—the true law, yours, O Ahura. -7. May Mazda hear this, together with Vohfi-Mané; hear it Asha! Hear it Thou, Ahura? Who is the obedient, who the kinsman, among the created? Who may place the good blessing in effectiveness? 224 IRANO-ARYAN FAITH AND DOCTRINE May Mazda hear this, in the person of Vohfi-Man6é! Hear it Thou, Ahura. Who are the well-affected, who are our allies, among the Aryans? Who among them will make serviceable (to the good cause) the blessings bestowed upon him? 8. To Frashadéstra Thou hast given the friendship of Asha, I desire from Thee Him as a Master, O Mazda Ahura, and for me (that) whereby one (comes) in goodness to Thy Kingdom. May we evermore be beloved (by Thee)! Thou hast given to Frashaéstra the assistance of Asha [made him powerful]. I pray Thee to give him unto me as a leader, and to be for me that whereby Thy Kingdom shall be benefited; and may we evermore enjoy Thy favour! [It is impossible to say with any confidence what part of this verse means. | 9. May the active, created for profit, hear the precepts! Mayest Thou not give the true words as dominion to the wicked! For with the law is bound the best reward, with purity the warlike Jamacpa bound. May the labouring men of the Aryans, created by Thee to make plenty in the land, heed the teachings of Thy law. Let not the words of Thy truth be perverted to give rule to the unbelievers! For with observance of the law, good fortune should be inseparably conjoined; and the true faith should crown with success the efforts of the warlike Jamacpa. 10. That, O Mazda, will I protect in Thy creation, the good mind, the souls of the pure. Praise be to the good things of wisdom; let the wicked riches be extinguished through their badness! That (true faith), O Mazda, I will foster in the land where Thou request (or, among Thy people); the teachings of Vohi-Mané, and the lives of the faithful. Praise to Thee for the blessings that flow from wisdom! Let the unfaith of the infidels consume their riches! 11. Thither come to the wicked rulers, the evil-doing, evil-speaking, possess- ing wicked laws, the evil-minded bad, the souls to meet with evil food. They remain manifest members in the dwelling of the Drujas. (H.) The Spirits * (of the deceased) are fighting against the wicked ill- minded, ill-speaking, evil-doing, evil-thinking disbelievers. Such men will go to hell. Dr. Haug gives the declension of Urva, ‘‘the Soul,” at p. 95. Its nominative plural is urvind. He gives us, also urvara, ‘‘a tree;’’ urvdtem, ‘‘a revealed saying;’’ urvaéga, ‘‘end.’’ The verb urv, in Sanskrit, means ‘to kill or wound.’”’ The Zend participle present would be wrvat, ‘‘killing, wounding,’’ and, as a noun, ‘‘the killer, wounder.’’ He tells us (57) that “in the Gatha dialect, we often find ¢ at the end of words, instead of ¢, e. g., glavag instead of ctavat, ‘‘praising.’’ If uwrvagno is the Gothic plural, nominative, of urvat or urvac, it means ‘“‘the slayers.’”’ The Urva is not the Fravashi of a man, nor the spirit, rveyuna; but only Woxn the vital principle or animal soul. *In the original, urvagné, i. e., souls. In the other books, the common name of the spirits of the deceased pious Zoroastrains, who are fighting against the attacks made by the hellish empire upon the kingdom of light and goodness, is Fravashis, i. e., protectors; which name is, however, never to be met with in the Gathas. (Haug: Note). GATHA III. — CPENTA-MAINYU 225 The disloyal unbelievers (of the native tribes) go to the land where the chiefs of the invaders govern;—the oppressors and blasphemers,—to provide the slayers with food harmful to us; and remain there openly as residents, in the land where the Drukhs abide. wee: 12. What reward grantest Thou, Asha, to the praying Zarathustra, what through Vohfi-Mané? I who worship you with praises, Mazda Ahura, desiring that which is wished for by you as the best. It is often evident, where the word ‘‘desire’’ occurs, that it comes short of expressing the sense of the original word, which would be more endeav- 79 66 accurately represented, as the context shows, by “‘labouring for, ouring to accomplish;’’i. e., it is the desire, expressed in action to effect it. What reward wilt Thou grant, O Asha, unto thy worshipper with prayers, Zarathustra? What, through Vohii-Mané [i. e., in the form of skill as a military leader], to me, Ahura Mazda, who adore you with hymns of praise, striving to accomplish that, the most excellent result, which is desired by Thee? GATHA III. HA IV,.YACNA XLIX. How and whose protection shall my soul desire? Who is for the cattle, what — man is acknowledged as my protector? Besides Asha and Thee, Mazda Ahura, the Desired, the Invoked, by the best Spirit? . Whose protection shall my mind seek after, and by what means? Who will defend our cattle, and what divinity [‘man’ means ‘individual being,’ divine | or human] shall be manifested as my protector, besides Asha, and Thee, Mazda | Ahura, the one desired, the one prayed for, sent by the beneficent mind? 2. How shall he, Mazda, desire the helpful cow, who wishes her active (or, that she may be provided with fodder), for this world, to live well during many years? Give me, in the world, manifest dwellings as a gift. [The last two lines, Spiegel says, are translated conjecturally.] How, O Mazda, shall those succeed in obtaining serviceable cattle, who need their work in the Aryan land? Give unto us, in this land, permanent homes, that we may live peacefully therein many years. 3. There is to the man, Mazda, purity as a portion, which Khshathra together with Vohii-Mané, imparted to him, who through the power of holiness, seeks to increase this nearest world, in which the wicked takes a share. The true faith is the possession, Mazda, imparted to him by Khshathra conjunctly with Vohfi-Mané, of every man, who by the power of religious worship, endeavours to better the condition of this nearest [most eastern] portion of the Aryan land, in which the unbelievers exact tribute [or, seize, in part, the crops and herds, by pillage]. 4. So will I praise you with land, Mazda Ahura, together with Asha and Vohfi-Man6é and Khshathra, that he may stand on the way of the desiring, I give open offerings in Garé-Nemdna. Therefore, I will worship you with praises, as conjoined with Asha and Vohfi-Mané and Khshathra, that he may assist the enterprise of those who thus endeavour, on the Mountain of Adoration, I sacrifice. 5. Perfectly may you, Mazda Ahura, Asha, your announcers, kindly instruct with open protection, with mighty, which brings us to brightness. Be graciously pleased, Mazda Ahura, Asha, beneficently to make strong those who promulgate your teachings, with open and mighty assistance, that will give unto us victory. 6. Whoso, O Mazda, spreads abroad the word of the Manthra, the friend of Zarathustra, with pure prayer, let him make his tongue to the way of under- standing, may he teach me the secrets through Vohfi-Mané. (H.) Zarathustra is the prophet, who, through his wisdom and truth, utters in words the sacred thoughts. Through his tongue, he makes known to the world the laws given by my intellect, the mysteries hidden in my mind. bf Here, Haug translates Mazda, ‘‘wisdom,” and says, ‘‘Which word is, now and then, used in the appellative sense, Wisdom.’’ And in another, to bo ~I GATHA III. + CPENTA-MAINYU he propounds the strange theory, that “‘the speaker in this verse, as well as in the whole fiftieth chapter, is the géus urvd.”’ Whatsoever divinity, O Mazda, utters the words of the Manthra, with prayers of the true faith inspiring Zarathustra, let him speak in words suited to the understanding, and may he teach me the hidden things that are disclosed through Vohfi-Mané (or, that come from Thee, through Vohfi-Man6). It is evidently impossible to be certain as to the grammar of this verse, oritsexact meaning. But, as I believe that Zarathustra speaks throughout the whole hymn, I think that neither Spiegel’s nor Haug’s translation can be correct. One thing is certain, that one or the other of them never translates correctly. 7. I unite myself to you, the friendliest companion, to reach to the bridges of your praise;* to the strong; Mazda, Asha, together with Vohfi-Mané, that you may be guides for my protection. I adhere to you, as your ardent votary, that I may march to the bridges (or passes) where you are worshipped; to the Mighty Mazda, Asha, together with Vohti-Mané, that you as leaders may assist me to reach them. 8. With hymns which are spoken on account of fullness, come I to you, O Mazda, with uplifted hands, to you, with the pure prayer of the offering, to you, with the virtues of Vohti-Mané6. Spiegel explains ‘‘on account of fullness,’”’ as, perhaps, ‘‘on account of the fullness of good things which I have obtained;’’ the “‘pure prayer of the offering,’ as, probably, ‘‘with prayers accompanied with sacrifices and ‘offerings;’’ and ‘“‘with the deeds of Vohi-Mané,” as, ‘‘with or through -goodness.”’ | .. With hymns that are recited for the sake of abundance, I come unto you, | Mazda, with uplifted hands, to you with the pious prayers of the sacrifice; to you, with the devout thoughts, inspired in the mind by Vohti-Mané. 9. With these Yacnas, I offer you praise, Mazda, Asha, with the deeds of Vohti-Mand. When I, by reason of my purity, rule according to wish, then will I willingly lay hold on the Wise. Spiegel says: ‘‘What ‘Jay hold on’ means, is doubtful. It is, possibly, equivalent to fo protect or support.’ I do not know whether the original / word is single or plural. With these Yacnas, I offer you adoration, Mazda, Asha—with the uttered thoughts of Vohfi-Mané. When, by reason of my devotion to the true *The Huzvaresh translation is ‘To the bridges, on account of your praise.’ (Spzegel.) 228 IRANO-ARYAN FAITH AND DOCTRINE faith, I shall have supreme power, then will I, with all my heart, maintain allegiance to the wise divinities. 10. I do that which others have done before, what appears worthy in the | eyes through Vohii-Mané, by the light, by the sun, the day of the morning | . to your praise, Asha, Mazda Ahura. | Very difficult [Spiegel says], and translated for the most part conjecturally. | (H.) All the luminaries with their bright appearances, all that is endowed | with a radiant eye by the good mind, stars and the sun, the day’s foreteller, wander | (in their spheres) to Thy praise, Thou living, true, wise Spirit. : Truly, what judges style ‘‘a distressing conflict of authority’! Nothing’ like “‘luminaries’’ and ‘‘wander’’ is found in Spiegel’s conjectural trans- lation. Surely, it is greatly to be hoped that some scholar will be able, ! by and by, to give the world a critical edition of the Zend-Avesta—a literal translation, with a discussion of the widely different meanings | imputed to words, and also a complete dictionary and grammar. I will do that which has been done by others before me [sacrifice to Thee], that which appears worthy in Thy sight, inspired thereunto by Vohii-Mané6; by the light of day, at sunrise, at the dawning of the day, in adoration of Thee, O | Mazda Ahura. 11. Thy praise will I announce, O Mazda, with the mouth, so long as I, O» Asha, can and am able, let the creator of the world bestow through Vohf-Mané, what is best for the wish of those working openly. } I will proclaim Thy praise, O Mazda, in words, so long as I, O Asha, have | power and skill to do so. And may the creator of the Aryan land grant through Vohai-Mané, that which shall conduce to the triumph of those now openly | engaged in hostile operations. | : This ends the Third Gatha. The preparation for the struggle, it | seems, was now complete. After arousing, by his exhortations, the people | and leaders of that part of the country, in which, although harassed by : marauding expeditions of Drukhs and of the Turanian tribes that had | sided with them, was still under Aryan rule and of the Ahurian faith, Zarathustra had gone into that which the invaders held and governed, to arouse the Aryans there, and had concerted with Frashadstra, Victaspa, Jamagpa and other chiefs, a combined uprising and attack. His objective | point, it seems, was the Bridge or Pass Chinvat, at which, I think it. elsewhere appears, there was an Aryan district, ruled by Jamacpa, who was both priest and soldier. GATHA III. — CPENTA-MAINYU 229 I think we shall find that the writings of a subsequent date sustain the interpretation that has forced itself on me, of the nature and general purpose and spirit of the Gathas. The Aryans, it appears, settling in Bactria, had conquered it and subjugated, as well as in part converted, the indigenous tribes. It does not appear from the Gathds how long a time had elapsed after the first entrance into the country, before it was invaded by a strong force or successive bands of a warlike and barbarous race of men from the country north of the Oxus. Yima, according to the Second Fargard of the Vendidad, led the first emigration, and at last came to be considered as the first man, though the name of his father, Vivanh4o, is given. These Bactro-Aryans were at first herdsmen of the Steppes, and in Bactria, while part of them became cultivators of the soil, a large part also continued to be herdsmen. One chief hardship of which Zarathustra spoke, was that these herdsmen were prevented by the Toorkhish horsemen from driving their cattle to a distance to graze, the pastures within their reach being exhausted. These Toorkhs, it seems, held the fertile alluvial land in the vicinity of the present Balkh, and the purpose of Zarathustra was to expel them from it, and drive them across the Oxus, and with them, the native tribes that had joined them. ‘‘Both worlds’ are often mentioned, meaning two countries occupied by Aryans, but whether these were two parts of Bactria, the ‘‘world”’ of the Seven Kareshvares, or Bactria and a colonized region, ‘south of the Hindu Kush, we can only judge from the fact that the whole ‘Seven Kareshvares are styled ‘“‘the world.” Many of the Aryan petty chiefs, in the country held by the Drukhs, it seems, paid tribute to them, and the labouring class, it is stated, were greatly oppressed by them, being reduced to a condition of serfdom, and having no homes of their own; whence the reiterated prayers for ‘‘manifest dwellings.”’ As the human mind and intellect were deemed, by Ahura, to be portions of the Voh-Mandé, immanent in each body, so those of the Drukhs were deemed to be ‘‘creations’’ or the issue and progeny of Anra Mainyfs, through Aké-Mané, unreason. Nowhere, therefore, is the practice of mercy towards them inculcated. As the Canaanites were to the Israelites “children,” and ‘‘men,”’ ‘‘of Belial,’’ so the unbelievers were to the Aryans, “Sons of Perdition.’’ They were always to be ‘‘smitten’’ and “destroyed,” with the sword, but it is fair to say that the reason for it is given. They were the ‘‘oppressors’”’ and, therefore, to be ‘‘oppressed.”’ 230 IRANO-ARYAN FAITH AND DOCTRINE ‘Every good gift and every perfect gift’ [said the Apostle James], ‘is from above and cometh down from the Father of lights .°. . . Of His own will He begat us with the word of truth.” ‘Holy men of God spake’ [said Peter], ‘moved by the Holy Spirit.’ And in the creed of Zarathustra it was taught that all prayers, hymns and true words, were ‘‘deeds of Vohfi-Mané,” and that these would bring triumph to the Aryan arms and royalty of Zarathustra. Asha was invoked to “‘instruct with open protection the announcers af the true faith,’’ i. e., to provide [the literal meaning of znstruo] them with open allies. Having prayed to Vohti-Mané6 for military skill, Zarathustra now, on the eve of advancing, prays Khshathra to be with them on the march and direct their movements. He propitiates Ahura with sacrifices at and before the sunrise, and assures his people that their piety will give them the victory. This brings us to the next Gath4a, that of Rule or Dominion. GATHA IV.—VOHU KHSHATHRA. HA I, YACNA L. This Gatha was composed and recited after the war of liberation had resulted in success. It is a song of rejoicing and triumph. 1. The best kingdom, the unbounded, the portion which must be given to the distributor of gifts, he distributes with righteousness, the best through deeds, that (give) us now to cultivate. 2. That which belonged to you first, Mazda Ahura and Asha, and to Thee, Armaiti, give me as the kingdom of wish, give profit to your praise through Vohfi-Mano. 3. To you, come listening, they who rule through your deeds, Ahura and Asha, with the prayers of Vohti-Mané, which Thou, Mazda, hast first taught. I place these verses together, because they explain each other, and show that the struggle had ended in success, and the country, previously ‘held by the Drukhs, was now under Aryan rule. Give us now to cultivate the country that is most productive, the most fertile domain, the undivided, that portion which he who is to make partition, is to divide equitably, as donatives; that which was aforetime yours (was Aryan land), Mazda Ahura and Asha and Armaiti. Give me that to reign over; let your worship, through Vohf-Mané, produce its fruit of advantage (to the people and soldiery). Those who rule by means of your aid, Ahura and Asha, with that of the prayers of Vohfi-Mané, which Thou, Mazda Ahura, first taught, now come to you for counsel. . 4. Where is the lord of fullness, where is pardon found? Where does one attain to Asha? Where is Cpénta Armaiti? Where is Vohi-Mand? Where are Thy realms, O Mazda? As questions, these are simple enough—but it is impossible to see why they were asked, nor how they could be asked, by Zarathustra. If ques- tions, they are put in here, unconnected in sense or purpose with what precedes or follows them. Now, it is plain enough that there is every- where in the Gathdas great uncertainty as to grammatical construction, tenses, modes and numbers. There was in the Zend no mark of interro- gation, and I take it, that, generally, it is from the sense alone that it can be determined whether a phrase or sentence is or is not a question. Here, I think, Spiegel took the whole verse to be interrogative, because the next begins with the phrase, ‘‘after all this asks, etc.’ I do not think that “where”’ is interrogative. That land where the possession of abundance resides, and where is clemency for the erring; where one becomes vigourous and strong; and where the divine productiveness is; that where Vohfi-Man6 is, and Thy realms are, O Mazda. [But the word rendered by ‘pardon’ probably means ‘favour.’| 232 IRANO-ARYAN FAITH AND DOCTRINE 5. After all this asks, to support the cow, from Asha, the active, the pure, with deeds, the wise with prayers, who is mighty and holy, and announces to the created, the right guides. 6. Who gives better than the good, who grants to him according to wish, to Ahura Mazda, the kingdom, but him who from the bad as holy, does not requite (until) the final dissolution of the world. The last of these verses is thus translated by Haug: (H.) The Living Wise bestows, through His power, the best of all, upon — him who brings offerings to please Him; but the worst of all will fall to the lot of © him who does not worship God in the last time of the world. | | Spiegel’s translation of this verse is nonsense, pure and simple. Haug’s makes sense, but the wrong sense, and a worthless sense. As usual, he makes of Zarathustra, a mere garrulous preacher of eternal repetitions of poor common-places. For all this, the Aryan labourer of the true faith, with products for the sacrifice, and the priest with prayers, petition Asha (who is mighty and beneficent, | and gives to the Aryan people instruction for their guidance), that they may keep and feed their cattle. Asha—who gives him a better region than the good one possessed before, and grants to the petitioner that for which he asks, and dominion to Ahura Mazda, | but will assign nothing by way of requital to those, who, among the unbelievers, come professing the true faith, until the final division of the country. | Spiegel understands the last line to mean, ‘The wicked will not be’ fully punished until the day of judgment.’’ I have seldom noticed his. notelets, for they are of singularly little value, and seldom help us to understand a phrase or solve a difficulty. Occasionally, he tells us that a verse is “obscure,” or ‘unintelligible,’ or gives an absurd ‘‘gloss,’’ but very seldom gives the original word or words, where the sense is doubtful. 7. Give me, Thou who hast created the cow, and the water, and the trees, immortality and fullness, Holiest, Heavenly Mazda, power and strength, instruction _ through the Best Spirit. ; (H.) Thou who hast created earth, water and trees, give me immortality (Amérétat) and prosperity (Haurvatat), Holiest Spirit! Those Everlastial Powers, I will praise with a good mind. O Thou who hast produced the cattle, the waters and the trees, grant me. long life and abundance, Most Beneficent Divine Mazda; and authority and power, with knowledge through the Divine Mind [or Intellect, @pénta Mainyfl].. 8. Thy sayings, O Mazda, may the man announce for knowledge, as something hurtful for the wicked, for health (to him) who maintains purity; for he rejoices the Manthra, who utters it for knowledge. May men, O Mazda [or, may the priests], speak publicly Thy sayings, that they may become known, as things that work harm to the unbelievers, and safety to those who uphold the true faith; for he makes glad the Manthra, who recites it that it may be learned. GATHA IV. — VOHU KHSHATHRA 233 9. The wisdom which Thou givest to the warriors, through Thy red fire, through the metal, that give as a token in both worlds, to wound the wicked, to profit the pure. {The word rendered ‘wisdom’ means ‘power.’] The puissance which Thou givest to warriors, by means of Thy red fire and the arms forged by it, that give as a mark of distinction in both Aryan countries, whereby the unbelievers may be vanquished, and victory be with the true believers. Here, at least, there is no reference to a spiritual ‘‘world”’ or another life, for in either there are no wars nor warriors, nor forging of metal, nor weapons of steel or bronze. 10. Whoso slays me, except that, O Mazda, he is a companion of the creation of the Drujas, evil who are there, for me I pray for purity, may Thy purity come in good. FIP ES Spiegel says, of “‘except that,”’ ‘““except in case I belong to the wicked.”’ ' I can see no reason for supposing that, and if it were substituted, it would not help the verse. The first line must be abandoned. The meaning of the second can only be conjectured. The third is plain enough, but seems to have been torn from some other context, and stuck in where it is. ‘Somebody, who ‘does something ‘‘except that,’’ is pronounced to be an ‘associate of the evil creation of the Drukhs, i. e., of the Drukhs, the creation of the evil mind, who are present where the something is done. It may be that this judgment is given against the slayers of any persons except Drukhs. To kill them was as meritorious as it once was for Christians to slaughter Saracens. 11, 12. What man is a friend of the holy Zarathustra, O Mazda, who your pure disciple, what is the holy wisdom? What pure one has announced you, to the glorification of Vohfi-Man6? These two did not satisfy him, the Vaepayas and the Kevinas, at the Bridge of the Earth, the holy Zarathustra, when (his) | body grew up there, when to him... . [the rest, Spiegel says, ‘is unin- ' telligible’]. b The first portion of this requires no commentary. Spiegel says, ‘‘The Vaepayas and Kevinas are probably two kinds of demons.’’ If so, it is not at all strange that they did not “‘satisfy Zarathustra.’’ Instead of the Bridge of the Earth (Chinvat), the tradition has ‘‘The Bridge of Winter.”’ “The whole verse,” he says, “‘seems to contain allusions to legends ‘especting Zarathustra, with which we are not acquainted.”’ Zarathustra, it seems to me, after speaking of and petitioning for Various benefits to be bestowed on his soldiery and those who had been on iis side among the people, and then asking for military skill and power to enable him to continue to overthrow and destroy the Drukhs, proceeds ow to inquire who were unfriendly to him and to threaten punishment. 234 IRANO-ARYAN FAITH AND DOCTRINE He asks who were his friends, and who assisted in propagating the true faith, and answers the questions by saying who were not such. | Two tribes of the indigenous people displeased him (or disappointed his expectations), at the bridge (or pass, as from the words “‘of the earth,” I believe it to have been), when his forces rendezvoused and were organized into a body there, and he took command. Probably they failed to appear. Other terms would have been used, if they had joined the Drukhs. 13. The law thinks openly of the wicked as well as the good, whose soul trembles on the Bridge Chinvat, the notorious, wishing to attain, through their deeds and tongue, the path of purity. | : Spiegel thinks that this means, “The law remembers the deeds of men in this world, when they arrive at the Bridge Chinvat, and endeavour to reach Paradise.’’ Every conjecture ought, at least, to be plausible, and have ‘‘a reason for being.’’ ‘‘The Path of Purity”’ is not Paradise, and ‘‘to think openly of” is not ‘‘to remember.” The “‘law”’ is always ‘‘the Mazda- yacnian law,”’ i. e., the precepts of the Zarathustrian religion. Therefore, I conjecture the meaning to be: The precepts of the true faith are addressed to, and are for the benefit of, the unbelievers (of the native tribes) as for the Aryans, when the former, with © souls anxious and disquieted, at the celebrated Pass Chinvat, earnestly endeavour to attain, by offerings and prayers, to the possession of the true faith (‘to walk — in the right way’). ; We shall see, in other places in the Zend-Avesta, that there were Turanian chiefs, whose Fravashis were invoked and lauded, as those of Thespure.. 14. The Karapas are not friendly to beings, on account of their activity. — Grant Thou also to the cow fullness through Thy deeds and precepts; but he who (follows) their precepts comes at last to the dwelling of the Drujas. The Karapas are harmful to the Aryan people, molesting them in their peaceful pursuits, but do Thou give to our cattle, by means of Thy observances and precepts, abundant pasturage; and let those who follow the precepts of the Drukhs be hereafter driven away, to the land which they inhabit. | 15. The reward which Zarathustra before imparted to the believer, that he should first come to the shining abode of Ahura Mazda, this profit will also be bestowed on you, through Vohfi-Mané and Asha. (H.) Zarathustra assigned, in times of yore, as a reward to the Magavas,* the Paradise, where first of all Mazda Himself was gone. ‘Can (immortal Saints!) have in your hands, through your good and true mind, those two powers’? (to obtain everlasting life). ) *This word is the original form of ‘‘Magi’’, which name was given in later times to all the Persian priests. Its form in the cuneiform inscriptions, is magush. According to this. verse it seems to have denoted the earliest followers of Zarathustra. (Haug: 160, note.) ©These are Ameretat and Haurvatat, the two last of the seven archangels in the: Parseeism of later periods. (Haug: 160, note.) GATHA Iv. — VOHU KHSHATHRA 235 Ma-v-ha, in Sanskrit, is ‘‘a warrior.”” (Rigv. 1, 64, 11.) Also, ‘‘sacrifice, oblation.”” Magha, is ‘“‘power, wealth,’ and maghavant, “wealthy, or sacrificer.’’ MJaghavan is a name of Indra, and must mean “‘warrior,’’ and not “‘sacrificer."” No doubt Magavas has, in the Gathds, the Vedic and not the later meaning. And I prefer the “‘assigned”’ of Haug, to the “imparted,’’ of Bleeck. I think the verse is addressed to the Turanian allies. The recompense which Zarathustra has already ordained for his warriors, that they should be the first to have lands assigned them in the goodly land wherein Ahura abides, this remuneration shall also be bestowed on you, through Voha-Mané and Asha [i. e., as the fruit of your prayers and sacrifices}. 16. Wisdom has Kava-Vistagpa acquired as a mighty kingdom, which, with the words of Voh-Mané, with purity, formed the Holy Ahura Mazda, may we learn them. (H.) Kava Vistaspa obtained, through the possession of the spiritual power (Maga), and through the verses which the good mind had revealed, that knowledge which the Living Wise Himself, as the cause of truth, has invented. Spiegel says, of the latter part of this verse: The meaning is: Ahura Mazda has clothed the Heavenly Wisdom in human language—Vista¢pa accepted it—may we also accept it. ’ Kav or Kab, Sanskrit, is ‘‘to praise,’ and Kavi, ‘‘wise,’’ and ‘‘a wise /man,’’ in the Veda. Later, ‘‘a poet.’’ Considering the differing construc- ‘tions of Haug and Spiegel, I think I may read thus: | “. Kava-Vistagpa (Vistagpa, the wise) had acquired (or won) for himself a | powerful kingdom, by his might in war, which the Holy Ahura Mazda endowed | him with, by means of the words of Vohfi-Mané, with the true faith. May we learn those words. 17. May Frashadstra-Hvé-Gva show me the beloved bodies, for the law may he goodness give his beloved (daughter). Mighty is Ahura Mazda, lay . hold on Him to desire after purity. : (H.) Frashadstra, the noble, wished to see my Highland (Berekhdha Armaiti, i. e., Bactria), to propagate there the good religion. Ahura Mazda may bless | this undertaking! Cry aloud that they must aspire after truth! | ; . | Spiegel (note: Gloss): ‘‘Give me thy daughter to wife.’’ His trans- lation of this verse is unintelligible. Haug’s may not be correct, but it at least means something. The subject of this part of the hymn is the division of the conquered country among the principal leaders and their followers, and this verse must, I think, speak of the portion selected for 'Frashaostra. Bérékh is “‘high, elevated,’’ from the Sanskrit bakh or vakh, to be pre-eminent. Locative pronominal adverbs are formed in Zend by the sufhx dha (Bopp, ii. $420); and, according to its origin, this suffix means 236 IRANO-ARYAN FAITH AND DOCTRINE ‘here, there.’’ Berekhda Armaiti, I think, is a particular elevated region of country, and I conjecture the meaning of the verse to be: May Frashadstra, owner of cattle, conquer and possess for me that elevated productive region there; may he loyally cause his highlands to submit to the Ahurian faith, Ahura is mighty; seek His assistance in endeavouring to propagate His religion. 18. This wisdom, DéjAmacpa-Hv6-Gva, the brightness of the wish, they desire with purity, who know this kingdom of Voht-Mano. Give me, Ahura, that which conduces to Thy joy. (H.) The wise Jamaspas, the noble, illustrious, who have the good mind with truth, prefer the settled life, saying: Let me have it, because I cling to Thee, Mazda. Vistacpa, it is said in verse 16, acquired might as powerful rulership. At that day, and in the condition of things then existing, ability and military skill and capacity, and might from Vohfi-Mané, were the only means of rising to power, the only patents of chieftainship; and he who held them had absolute power (‘‘ruled according to wish,’’ i. e., his will waslaw). The chiefs of the American Indian tribes have always governed by the same right. The warriors select, in some way, the ablest; or, at least there is, in some way, general consent and acquiescence. As, in such a Case, the wisdom and ability of the ruler are his titles of power, it is natural to think that his power consists in them. In other words, according to the Aryan idea, genius, wisdom, ability are power and rule and dominion. Vistacpa acquired wisdom as a mighty kingdom, i. e., displayed in the right and power to rule. And Khratu meant “‘power,” and not “wisdom.” Accordingly, I read verse 18, thus: Those, O Jamacpa, who are obedient to the direction of Vohf-Mané, seek by means of the true faith to obtain this might, which is the glory of supreme rule. Give me, Ahura, that whereby Thou mayest have satisfaction. 19. To this man, Maidyom4aonh4, the holy, is to be given for the law which he taught the world with desire, to the creatures of Mazda has, through his works, announced the best of life. Maidhyomaonha, [Spiegel says], (the Madiomah of later tradition), is the uncle of Zarathustra, and his first disciple. The oral traditions are ascribed to him. To Maidyomaonha, the noble, lands are to be given, for the doctrine which, with zeal, he taught the Aryan people; to him, who has by his hymns, proclaimed to the children of Mazda, the best things of life. 20. This profit must ye grant us, all ye compliant; purity, the prayer of Vohti-Mané, in which wisdom lays. (Ye) to whom it is offered with prayer, ye who desire the joy of Mazda. This blessing, we beseech you to grant us, all ye gracious deities—true faith, the prayers of Vohti-Mané, in which might is contained; ye, to whom sacrifices are offered, with prayer; ye, who strive to give satisfaction to Mazda. GATHA IV. — VOHU KHSHATHRA 237 21. He is the holy man of wisdom, according to knowledge, words and deeds (to whom), according to the law, holy purity through Vohfi-Mané, the kingdom Ahura Mazda has given, to this, pray we, for His good blessing. He is the excellent wise man, in knowledge, in teachings and in leadership, to whom Ahura Mazda has given the royal power, as the consequence of obedience to the precepts of religion, and of the true faith through Vohii-Mané. Unto Ahura, we pray, for His gracious blessing. 22. Through whose offering to me from purity the best, that knows Mazda Ahura (as well as) those who were and are, to these I offer, according to their names, and approach them with friendship. Ahura Mazda knows through whose aid offered to me, prompted by their piety, is our well-being; those who were and still are (loyal); these, I thank, each by his name, and offer to them friendship. I think that this is not far from the meaning. It has occurred to me, that the Amésha-Cpéntas were meant, and that the reading might be: By means of offerings to whom, expressions of religious faith, good fortune is to me, that Mazda Ahura knows—those that existed of old and still exist. To these, I now sacrifice, to each by his name (as a divine person), and come near unto them with gratitude. The reader must judge. Yacna /i., in fourteen verses, is neither written in verse, nor in the same dialect as the Gathdas, and appears to be later addition. (Spvegel.) Ashis (Vanuhi) is named and praised in it, and the only thing worthy of note in it, is that the ‘‘good men and women of the whole world of -purity’’ are praised in it, and ‘‘the advancement of this dwelling,” and that ‘‘of the whole world of purity”’ is its object, the phrase “‘whole world of purity’’ beyond question, meaning the Aryan country. GATHA V.— VAHISTOISTI. YACNA LII. 1. The best wish will be uttered of Zarathustra, the holy, if to him, perhaps, — favour might grant, out of purity, Ahura Mazda, the welfare of the soul forever, | and those who deceive him, as disciples of the good law, with words and works. | (H.) It is reported that Zarathustra €pitama possessed the best good; for Ahura Mazda granted him all that may be obtained by means of a sincere worship, , forever; all that promotes the good life; and he is giving the same to all these who keep the words and perform the actions enjoined by the good religion. The word ‘“‘deceive’”’ in Bleeck’s translation is certainly erroneous, for | it is applied, as the next verse shows, to the distinguished adherents of | Zarathustra. There is nothing like it in Haug’s translation. The original word may mean “‘surprise’’ him, or ‘‘exceed his expectations.’’ I think, also, that the last line belongs to the next verse, and place it there in my | interpretation. The most earnest wish of the most noble Zarathustra will be fulfilled, if Ahura Mazda should haply concede to him this favour, flowing out of the perform- ance of the duties of religion; to-wit, the long continuance of a happy life. 2. May they learn from him, with thoughts, words and works, wisdom for Mazda, prayer for believing offerings, Kava-Vistagpa, the Zarathustrian, and the | noble Frashaéstra, they knew the right paths, the law which Ahura gave to the profitable. And those who exceed his expectations, as disciples of the good law, with teachings and achievements, may they learn from him, with thoughts, words and works, hymns for Mazda, and prayers for the offerings of religion; Kava-Vista¢pa, of the blood of Zarathustra, and the noble Frashaéstra. They know the ways of truth, the law which Ahura gave to those by whom the land profits. 3. These mayest thou, too, Paouruchicta, descendant of Haéchat-Agpa, holy, worthy of adoration among the daughters of Zarathustra (whom) with agreement of Vohfi-Mané and Asha, Mazda has given thee for a lord, to ask after thy understanding, holiest, wise, female-worker* of wisdom. Mayest thou too, know these, Paouruchicta, descendant of Haéchat-Agcpa, noble and worthy of admiration among the daughters of Zarathustra, unto thee, Vohfi-Mané and Asha co-operating, Mazda has given one for a husband (or instructor), to have the care of thy education, thou, most noble, wise, and composer of hymns. The next verse, Spiegel says, seems rather to be the answer of Paouru- chicta, than to belong to the speaker of the preceding verses. It does not! seem to me that there is any foundation for this notion. *Paouruchicta is the daughter of Zarathustra, according to a gloss. She would) appear to have married Jamacpa, but this is doubtful. Haé€chat-A¢pa is one of the| remote ancestors of Zarathustra. (Spiegel.) GATHA V. — VAHISTOISTI 239 4. Thus for him, yours, will I be zealous, and choose that he may give the fathers as relationship for the active, as pure ancestors for the pure. May I possess the shining perfect understanding of Vohai-Man6 (which), Mazda created for the good law forever. Thus for him, your father, I will be zealous, and I hope that he may give his fathers to be relatives of the workers, as pious ancestors of the devout. May I possess [be inspired by, have within me], the clear and perfect understanding of Vohti-Mané, created by Mazda, to teach the good law always. I very much doubt whether Bleeck’s translation expresses the literal ‘sense of several of the words in this verse. If it does, one can only make ‘a hazardous conjecture as to the meaning. And it is very uncertain whether it is the bride or the bridegroom that speaks. Either he or she might express, one a desire, the other willingness, that Zarathustra should, by consenting to the marriage, create a relationship between his own ancestors and the kinsmen (or clansmen) of the bridegroom, and his ancestors be ancestors of the children to be born of the marriage. 5. To you, the maiden to be married, I, the bridegroom, speak these words. This makes me hopeful. Be conversant hereafter with the places where Voha- Mané teaches, according to the good law. ‘May one of you clothe the other with the true faith, whereat Vohti-Man6 will greatly rejoice.’ [This clause seems to be spoken by Zarathustra. ] 6. So are both these manifest, ye men and ye women, the way away from the Drukhs; whoso is thankful to me for a benefit, I demand from the Drukhs; be far away from the body. To those who cleave the air, may the brightness of the evil kingdom reach. May the wicked be completely overcome, that they may no more be able to slay the spiritual world. “This verse,” Spiegel says, ‘“‘is translated conjecturally.” I take that ‘to mean that the words are translated, each in some one of its senses, as literally as possible. The meaning could not have been conjectured of the verse asa whole, for it isincoherent, and in part unintelligible. Whatcan be understood, seems to be that the people, men and women, are told that two ‘things are beyond doubt. One is, that there is a way by which the Aryans residing among the Drukhs may come away. “Whosoever among them,” he says, ‘will be thankful to me as for a benefit, I will demand him from the ‘Drukhs.”’ ‘‘Be far away from the body, etc.,’’ may mean, ‘‘I will say to the | Drukhs, do him no bodily harm. May the power of the Kingdom of the Evil One, seize upon those who cut short his breath.” And the last line is -plainenough: ‘‘May the unbelievers be completely conquered, so as never again to be able to take the lives of Aryans.’ ‘The spiritual world”’ is the Aryan people, as taught and inspired by Vohti-Mando. 7. That will be your reward for the great deed that Azhu*, who lies in the heart, from the possessed inward parts, stealing himself away, arrives thither *Azhu is, perhaps,=Azhi, the demon of lust. 240 IRANO-ARYAN FAITH AND DOCTRINE where the soul of the bad. Strive after this greatness, it will be friendly with you, even to the last word.* bs tee Shes Agha, in Sanskrit, means ‘‘sin,”’ “impurity.’’ Like avhas, it is from a lost verb, angh; and avihas, also, means “‘pain, sin.’’ In the Veda, amhu. Angh, is the equivalent of the Greek verb ayx@; and from it are the Latin, angustus, angere, anxius, and our words, anguish and anxious. Ayxw and Ango mean “‘strangle, choke,” etc., and the earliest derivative meaning was that of ‘“‘pain.”’ The Sanskrit g, gh, become in the Zend, z and zh. And taking the earlier meaning of the word, as that by far most likely to have been its sense when the Gathas were composed, as it is also the Vedic sense of the original, I think, that the meaning of Azhu, here, is ‘“‘pain”’ or ‘‘anguish.”’ And I read the verse thus: This shall be your reward for that great work [the expulsion of the Drukhs], that the anguish, which makes the heart its abiding place, stealing away from the inmost recesses, whereof it has had possession, will go thither to where the souls of the unbelievers are. Strive to attain this great good fortune, and it shall be with you like a friend until your last breath. 8. Away may be the deceivers, away to the evil-doers; may all be benumbed who are to be smitten! The good rule, and the pleasure of good and evil men may, to the kindred clans, give the greatest above death, may he throw the deceivers through their own bonds! Soon may it happen! Let those who have been faithless, flee away, flee away to the unbelieving marauders! May all whom we are to fight be enfeebled! May He, who is the Supreme over death, give unto our kindred clans of Aryans, good government, and peace and quiet to all, whether Aryans or Turanians! May He cause the mouthful (or treacherous) to fall by their own snares, and may all this speedily come to pass. 9. Through evil belief are brought hurts, wounds to Thy teachers (who) desire that the sinners may be completely overthrown. Where is the pure Ahura, who may drive them away from life and free going about? May Thy Kingdom come, O Ahura, wherewith Thou makest good for the right living poor! Through false religion [i. e., by those whose religion is a false one, the Drukhs, because the religion itself, in them, was supposed to be the efficient cause of their misdeeds, the very doer of them, as the true faith was the efficient cause of all good actions, all prosperity and abundance, and success and victory, among the Aryans] have come calamities upon our people, and injuries to those who are the apostles of Thy faith, who are resolved completely to conquer their unbelieving oppressors. Where is the Very Self of Ahura, who will drive them away from their abodes and from their predatory raids? May Thy rule come, O Ahura, wherewith Thou wilt give security and comfort to the poor who live right wisely. This ends the Fifth Gatha. I return now to the Yacna HaptanhAiti, which Spiegel places next to the Gatha Ahuna Vaiti, and counts as the Second Gatha. It means the Yacna of Seven HAs, or Sections. *Purely conjectural. (Spiegel.) YACNA HAPTANHAITI. HA I, YACNA XXXV. Haug speaks thus of this composition: Though written in the Gatha dialect, it is to be distinguished from the Gathas. It is undoubtedly very old, but there is no sufficient evidence to trace it to Zarathustra himself. Its contents are simple prayers, in prose, which are to be offered to Ahura Mazda, the Amésha-Cpéntas, Fravashis, to the fire, as the symbol of Ahura Mazda, who appears in its blazing flame, to the earth and other female genii, as the angel presiding over food, etc. Compared with the Gathas, they represent the Zoroastrian religion, not in its original unaltered, but in a some- what developed and altered state. The high philosophical ideas which are laid down in Zarathustra’s own songs, are partially abandoned, and partially personified, and the philosophical, theological and moral doctrines have given way to the custom, which has remained up to this time, of addressing prayers to all beings of the good nature, irrespective of their being mere abstract nouns, as Asha, i. e., ‘truth, growth;’ Voht-Mané, ‘good mind;’ or real objects, as waters, trees, fire. It might as well be said that the Holy Ghost, or Holy Spirit, the Comforter, of Saint John and the Christian world, the Creative Logos of Philo, was ‘‘a mere abstract noun.’ The different Amésha-Cpéntas are as clearly persons or hypostasesin the Gathas, as they are in the later writings. The formula [Dr. Haug continues], by which here and in the younger Yagna, to which the Yacna Haptanh@iti has undoubtedly furnished the model, the prayers begin, viz.: Yazamaidé, ‘we worship,’ is entirely strange to the Gathas, as well as the invocation of waters, female genii, etc., even the names ‘Amésha Cpénta’ (except in the heading of 28. 1), as the general term for the higher angels, and ‘Fravashi,’ which is so extremely frequent in the later Zend literature, are never to be met with in these metrical pieces. Although they are younger than the Gathas, still they have just claims to be considered as more ancient and original than the pieces of the younger Yagcna. A very striking proof, besides the difference of dialect, is that the objects of worship are much fewer than in the younger prayers, that, for instance, the six seasons, the five divisions of the day, the five Gathas, Zoroaster, the sacred branches (Barsom), the sacred drink (Homa), etc., never are mentioned in ‘Yacna of Seven Chapters.’ It formed originally a separate book, was very likely composed by one of the earliest successors of Zoroaster, and stands in the middle, between the Gathds and the younger Yagna. The proof is clear enough that it is older than the latter. That it is younger than the Gath4s, is not made so clear. They were not religious hymns, i. e., hymns of worship. The Seven Yagnas are: 1. (Ragpi). Ahura Mazda the Pure, Lord of Purity, praise we. The Amésha- Cpéntas, the good rulers, the wise, praise we. The whole world of purity, praise we, the heavenly as the earthly, with desire after the good purity, with desire after the good Mazdayagnian law. 242 IRANO-ARYAN FAITH AND DOCTRINE These verses, I-3, Spiegel says, do not belong properly to the text, but are a later interpolation; written, however, in the same dialect as the rest of the chapter. (H.) We worship Ahura Mazda the Pure, the Master of Purity. We worship the Amésha-Cpéntas, the possessors of good, the givers of good. We worship the whole creation of the true spirit, both the spiritual and terrestrial, all that supports (raises) the welfare of the good creation, and the spread of the good Mazdayasna religion. The whole world of purity, the heavenly as the earthly, is the whole Aryan creation, intellectual and corporeal. 2. (Zadta). Of the good thoughts, words and works, which here and elsewhere have been done or will yet be done, the praises and propagators are we, that we may belong to the good. (H.) .. We praise all good thoughts, all good words, all good deeds, which are and will be (which are being done and have been done*), and we, likewise, keep clean and pure, all that is good. We praise and spread abroad all hymns containing the thoughts, inspired in words by the Divine Wisdom, that have been composed here or elsewhere, or may hereafter be composed, that we may be conjoined with the Supreme Good. 3. That we believe, Ahura Mazda, Pure, Fair, that will we think, say and do, which is best among the works of men for both worlds. (H.) .. O, Ahura Mazda, Thou true, happy Being! We strive to think, to speak and to do only what of all actions might be best fitted to promote the two lives (that of the body and of the soul). Spiegel says, “The phrase ‘both worlds’ or ‘the two worlds’ applies in Parsee writings only to this world and the next, and has no reference to a subdivision of the future state.’ As far as I can judge, there was no Zend word that had the meaning of the word “‘world,’’ as used by us in the phrase ‘‘the next world;”’ neither was there any expression in that language, equivalent to “this world and the next,” or ‘‘the two worlds,’’ as meaning this and the next. The meaning of the verse clearly is, as shown by the next one, that which is our religion, we will think, express in words, and perpetuate in compositions, as being of the greatest benefit, among all the works of men, for both Aryan countries! 4. Through these best deeds [with these most beneficent compositions], we now pray that for the cattle, peacefulness and food may be bestowed everywhere [pleasantness and fodder may be distributed, Spiegel], to the learned as to the unlearned, to the mighty as to the weak. (H.) .. We beseech the Spirit of Earth, by means of these best works (agriculture), to grant us beautiful and fertile fields, to the believer as well as to the unbeliever, to him who has riches, as well as to him who has no possession. *The words Verezyamnan amcha vaverezyamnan amcha are evidently only an explanatory note of the rare words yadacha (yet) now, and anyadacha, not now; i. e., either in the future or in the past. (Havwg.) YACNA HAPTANHAITI 243 5. The kingdom to the best ruler; wherefore we commit, bestow and offer it to him, to Ahura Mazda, to Asha Vahista. 6. What now both, man or woman, manifestly know [i. e., that which, arranged as a hymn or other composition they can repeat], that let them, if it is anything inspired, speak out, act thereby, and also publish it far abroad, for those who act, even so, as this is [for those who act in accordance with it). 7. Your praise, Ahura Mazda’s, and His best worship, we meditate, and the best fodder [pasturage] for the cattle. Yours, we do, we spread abroad, what we desire from you. 8. In the dominion of purity, in the wish for purity, for every living the best in both worlds, these spoken words, Ahura Mazda, utter we well, thinking purity. 9. Thee we make their hearer and teacher. On account of Thy purity, good- mindedness, good dominion, is Thy land higher than all land, Thine hymns higher than all hymns, Thy praise higher than all praise. In the last three of these verses, it seems to be the ruler (Zarathustra) who is addressed in the second person. Those who recite the hymn declare to him that they repeat the praises of Ahura Mazda, composed by him, devoting themselves to that worship of Ahura, whence all good comes, and to those labours whereby the cattle have abundant food. It is those prayers and Manthras that they will recite and promulgate, those which they have, by asking, obtained from Zarathustra, in the realm of the true faith, with zeal for the true faith, which is most fruitful of blessings for every living soul in both Aryan countries. These spoken words, O, Ahura Mazda, we repeat correctly, expressions of the emotions of our souls. We accept and acknowledge thee, Zarathustra, as hearing them, uttered by Vohfi-Mané, and as teacher of them to us. On account of thy faith, thy loyal zeal, and thy benign rule, thy glory is greater than that of all others, thy hymns are more excellent than all others, and thy adoration of Ahura is of more worth than all other adoration. HA II, YACNA XXXVI. 1. We approach ourselves first to Thee, Mazda Ahura, through the service of the fire. To Thee, Holiest Spirit. [Most Beneficent Mind], who the torment _ requitest upon him who decrees it [who visitest with calamity and despoilment those by whose orders these have been inflicted on the Aryans]. 2. Happy is the man to whom Thou comest mightily, Fire, Son of Ahura Mazda, more friendly than the most friendly, more worthy of adoration than the most worthy of honour. Mayest Thou come helpfully to us at the greatest business. By this last phrase, the gloss says, the Resurrection is meant. These “interpretations’’ of the gloss are as absurd as Philo’s interpretations of ' the ‘‘allegories’’ which he finds in the plainest passages of the Old Testament. 244 IRANO-ARYAN FAITH AND DOCTRINE ‘We approach, draw nigh unto, or worship Thee, Ahura, by the sacrifice with fire’ [the worshipper declares in this second hymn. Then he lauds the fire itself, — as the out-flowing of Ahura, His] ‘Son.’ Those are fortunate [he says], to whom | Thou comest in Thy power; Thou, Most Beneficent, most worthy of adoration, — ‘Come now unto us, enabling us to worship, helping us in this great work.’ 3. Fire, Thou art acquainted with Ahura Mazda, acquainted with the > Heavenly, Thou art the Holiest of the Same, that bears the name VAzista. The Fire Vdzista is praised, among others, in Yacna xv12., and is said by | Spiegel to be in the clouds, i. e., lightning. I find in the Sanskrit vdcz, | “fre,” from Vd¢ to “roar, cry, howl; and Vdqi, “roar, prayer.” Vdsa | is also ‘‘dwelling, living, resting, dwelling-place, habitation.’’ Vdzista may mean the domestic and sacrificial fire, and be appropriately termed the most beneficent of all. It is possible that the sacred fire for the sacrifices was originally that of wood set on fire by the lightning, and when once so obtained, not permitted to expire; and that this was deemed the holiest of all fire. It is, at any rate, the fire of the sacrifice that is addressed here, and said to be ‘‘acquainted,’’ 1. e., to be immanent in, Ahura Mazda, and in the luminaries of the sky. 4. O Fire, Son of Ahura Mazda, we draw near to Thee with good mind, with good purity, with deeds and words of good wisdom, we draw near to Thee [i. e., with zealous devoutness and ardent faith, with the ceremonial observances and the prayers and hymns that are the effluences of Vohfi-Man6]. 5. We praise Thee, we acknowledge ourselves as Thy debtors, Mazda Ahura. With all good thoughts, with all good words, with all good works, we draw nigh unto Thee. 6. This, Thy body, the fairest of all bodies, we invite, Mazda Ahura, the greatest among the great lights, that which they call the Sun. We learn, from these verses, that the sacrificial fires were lighted and the sacrifices prepared for, if not performed, and the invocations uttered, at the dawn of the day and before the rising of the sun, which is here invoked to rise. Fire, the highest Deity of the Indo-Aryans, was still, for the Zarathustrians, the son, issue, progeny or outflowing of Ahura Mazda, who was Himself the light—substance of which all visible light is the manifestation; and the great orb which men call the sun, was the material embodiment of this Light-Essence. So the Emperor Julian says: ‘The Sun, the greatest God, He has caused to appear out of Himself, in all things like Himself.’ According to Him, the Highest Deity, the Supreme Goodness, has brought forth out of itself, the Intelligible Sun, of which the visible Sun is only an image, and which, in the Chaldean doctrine, is the Intelligible-Light (PGs vonrov) and Spiritual Life-Principle Iao, like to Himself, the original Being, in all respects. (Movers, 205. Dunlap, 182.) YACNA HAPTANHAITI 245 In the Egyptian dialogue between Pimander and Thoth, the former says: ‘Iam Pimander, the Thought of the Divine Power . . . . He changed form, and suddenly revealed to mé All . . . . all was converted into Light. Shortly after a terrible cloud . . . . was agitated with a dreadful crash. A snake escaped from it with noise. From this noise went out a Voice; it seemed to me, the Voice of the Light; and the Word proceeded out of the Voice of the Light . . . . This Light is in me. I am the Intelligence. I am thy God . _ I am the germ of the Thought, the resplendent Word, the Son of God. Think that what thus sees and perceives in you is the Word of the Master, it is the Thought, which is God, the Father. . They are not at all separated, and their Union isLife . . . . The Intelligence is God, possessing the double fecundity of the two sexes, which is the Life and the Light of His Intelligence. He created with His Word another operative Intelligence; He is also God the Fire and God the Spirit.’ And ‘The operative Intelligence and the Word enclosing in them the (Seven) Circles, and turning with a great velocity, this machine moves from its commencement to its end, without having either beginning or end.’ ‘Pythagoras taught that God is the Universal Mind, diffused through all things, the source of all life, the proper and intrinsic cause of all motion, 7m substance similar to light, in nature like truth, the first principle of the universe, incapable of pain, invisible, incorruptible, and only to be comprehended by the Mind.’ (Dunlap, 178.) TH 5& fwhv év rupl kau mvedpate. But the Life is through Fire and Spirit. Plato: Timaeus. He will baptize you in the Holy Spirit and Fire. John The Baptist. Apollo, being asked who he was, gave this oracle: Elios, Deus, Osiris, Anax, Dionusos, A pollon. King of the flaming stars, and Immortal Fire. And Yahoh spake the Ten Commandments to Moses: ‘Out of the midst of the fire.’ He ‘covereth Himself with light, as with a garment.’ ‘His glory’ [says Ezekiel], ‘came from the way of the East and the earth shined with His glory.’ ‘His glory’ [says Habakkuk], ‘covered the Heavens _ And His brightness was as the light.’ ‘And the light’ [it is said in Daniell, ‘dwelleth with Him.’ The light [says Mr. Dunlap, in his Spirit-History of Man], was to the reflecting minds of antiquity, something higher, subtler, purer, nobler, than the orbs or beings whose essence it was. It was regarded as the first light, the first cause of all light, of which the sun was a secondary cause, an inferior agent receiving his powers from the Supreme Light of all light. But the idea that there is a light, or essence or substance of light, that is not light, and not perceivable by the eyes, but only to be conceived of ‘by the intellect, is of later origin than the creed of Zarathustra. The sun, in that creed, was the body of Ahura Mazda; and light and fire were 246 IRANO-ARYAN FAITH AND DOCTRINE His effluence or outflowing, Himself as light and fire, as Vohi-Mandé was Himself, as the divine wisdom. And Mr. Dunlap immediately and correctly says: The doctrine of the emanation of all creation out of the Godhead, is one of the oldest theories of religion. It is found in all ancient religions in which Sabaism was prominent. Hence, all these religions were light-religions; for the human mind could only picture the Deity to itself as the purest light. Not merely the corporeal world, but the world of spirits were considered emanations of the Godhead. We find its origin in the Veda. It was older than these writings, and older than Zarathustra. HA III, YACNA XXXVII. 1. Here praise I now, Ahura Mazda, who has created the cattle, who has created purity, the water, and the good trees, who created the splendours of light, the earth, and all good. (H.) .. Thus we worship Ahura Mazda, who created and furthered the Spirit of Earth, and who created the good waters, and trees, and the luminaries, and the earth and all good things. The word rendered by “‘created’’ has not, it is evident, the sense of made, or caused to begin to exist, out of nothing; for it is applied here to the true faith or religion, and to the splendour of the light, as well as to the cattle, water, and the vegetable creation. It rather means ‘‘produced” or ‘“‘caused to issue from Himself.”’ 2. To Him belongs the Kingdom, the Might, the Power. We praise Him first among the adorable Beings, which dwell together with the cattle. (H.) .. Him, we worship by the first prayers which were made by the Spirit of Earth, because of His power and greatness and good works. ‘For Thine is the Kingdom, the Power and the Glory, forever and ever.’ The word rendered ‘‘power”’ by Spiegel, and ‘‘good works’’ by Haug, must have a different meaning from that rendered ‘‘might’’ by the former, and probably meant victory, overtowering, the glory of success, the Sephirah Hid of the Kabalah. ‘The identity of formula in this hymn and the Lord’s Prayer is remarkable. . The adorable Beings that dwell among the cattle [are, ‘Spiegel says], the genii who protect the cattle, and who would naturally be held in great veneration by an agricultural people. But no such “‘genii”’ are known to the Zend-Avesta, and if they were, it would hardly have been proposed to worship Ahura as the first among them. YACNA HAPTANHAITI 247 Nor, on the other hand, would it have been said of the Amésha-Cpéntas, that they dwelt among the cattle. Haug renders by ‘“‘prayers made,”’ what Spiegel translates by ‘“‘adorable beings."’ But prayers are nowhere else said to be made by the ‘‘Spirit of Earth,’’ a phrase which is itself an error. I venture to think that ‘‘among the adorable beings’’ should read “together with all pious men, or worshippers,’’ and that it is these who “dwell among the cattle,’’ or have their homes in the Aryan pasture lands. 3. Him, praise we, with Ahurian name, Mazda, with our own bodies and life, praise we Him, the Fravashis of the pure, men and women, we praise. (H.) .. We worship Him, in calling Him by the Ahurian names, which were chosen by Mazda Himself and which are the Most Sacred. We worship Him with our bodies and souls. We worship Him as being united with the Spirits (Fravashis) of the pure men and women. ‘With our own bodies and life, we praise Him,’ means, probably, ‘We devote our bodies and life to His service,’ [willing to serve the true faith, in arms, and to lose our lives for it, if need be. Of the Fravashis, we speak elsewhere.] 4. The best purity (Asha-Vahista), we praise, what is fairest, what pure, what immortal, what brilliant, all that is good. (H.) .. We worship the promotion of all good (Ashem Vahistem), all that is very beautiful, shining, immortal, bright, every thing that is good. 5. The good spirit we honour, the good kingdom we honour, and the good law, and the good rule, and the good wisdom. I suppose, but am not sure, that the name Ashem Vahistem (the accusative) is used in the original and is translated by Spiegel, ‘‘the best purity.’’ If so, it is clearly the Amésha-Cpénta that is praised; and the name, as we have seen, does not mean “‘best purity.’’ The words, “fairest,’’ “‘pure,’’ “immortal,” ‘“‘brilliant,’’ “‘good,’’ themselves need interpretation, but without knowing what the original words are, that interpretation is impossible.. They may all be epithets of Asha-Vahista. The good spirit and good kingdom I suppose to be Vohfi-Mané6 and Khshathra-Vairya. The good law is the Mazdayagnian doctrine and precepts. The good rule is probably that of Zarathustra, and by the good wisdom is meant skilful leadership of armies. HA IV, YACNA XXXVIII. Spiegel divides all these Has into short stanzas. I have followed Haug, in grouping them, generally by threes, into a smaller number. In this HA are fifteen short stanzas. 1. This earth, together with the women, we praise. 2. Which bears us, which are Thy women, Ahura Mazda. 3. Whose wishes arise from purity, these we praise. 4. Fullness, readiness, questioning, wisdom. 5. The good holiness through them, the good wish. 248 IRANO-ARYAN FAITH AND DOCTRINE Of ‘fullness, readiness, questioning, wisdom’ [Spiegel says], Perhaps, these | abstract nouns are the powers which are called in verse 2, ‘the women of Ahura | Mazda.’ ‘Questioning’ is the asking those questions in response to which Ahura Mazda is represented as communicating His teachings to Zarathustra and others, | and ‘wisdom’ is whatsoever is so or otherwise taught by Ahura, directly or through Vohti-Mano. By ‘fullness’ is ordinarily meant abundance, prosperous condition, | but the meaning of ‘readiness’ is altogether uncertain. The ‘women’ are not powers, I think, but women in the ordinary sense of the word. I think the meaning of the first three lines is: We praise this land, together with its women; this land which bears us, these women that are Thy women [i. e., that are Aryan women], whose desires are the promptings of the true religion. . 6. The good fullness, the good blessing, the good Parendi, we praise. Thus, the good holiness and the good wish, in verse 5, are connected | with the good fullness and the good blessing, in verse 6, and I think that the — two former mean the divine beneficence and grace, and the two latter, abundance and good fortune. 7, 8, 9. The waters, praise we, the dropping (rain), flowing (?), forward running [the two epithets meaning, perhaps, the running streams, and the water flowing through canals]; the arising from Ahura, the well-working, having good | fords, the well-flowing, well-washing, desirable for both worlds. As we had in verse 3, wishes arising from purity, we have here, waters | arising from Ahura, i. e., owing their origin to him. By “‘well-working”. is probably meant, flowing regularly, and not subject to drought, nor working harm by over-flow and inundation. The well-washing, desirable | for both worlds, are those of irrigation, needed by both portions of the | country. The true meaning of the word translated ‘“‘worlds”’ is definitely settled here. No waters could be desirable for both worlds, in our sense of | that phrase, and by it is meant, either the mother country and a colony, or two parts of Bactria, divided perhaps by a river, one of them originally | occupied, and the other subsequently conquered by the Aryans. 10, 11, 12. Which names Ahura Mazda has given to you, the good, He, the | Giver of good, whatever He may have given, with these, we praise you, with these, we invoke you, with these, we pray to you, with these, we confess ourselves your — debtors. 13, 14, 15. You, the waters Azi, Mataras, Agenay6é, Dregudaya, the lords ) over all, will we invoke, the best, fairest, you, ye good, on account of offering [who | with long arms lead (the body of the world), without creating, without speaking, — the MAtar6-jitay6 (milk)]. [Spiegel says], The name Azz and its translations are alike unintelligible. Matéras (‘the mother’) betokens the seed of men, Agenayéd, the blood, and Dregudéya, the ‘juice of fruit.’ [And of v. 15, he says], This difficult passage is | | | YACNA HAPTANHAITI 249 merely translated according to the tradition. It is not possible to translate it more intelligibly. It seems to me that the text plainly enough says that the worshippers praise, invoke, etc., certain streams, by the names given them by Ahura Mazda Himself, i. e., by which they have been known from time immemorial. And this is of interest, as proving that the occupation of Bactria by the Aryans was even then an occurrence of very ancient date. Four of these names are given, of rivers that are ‘‘Lords over all,” i. e., the chief and largest of all, the best and most beautiful. How these rivers, with their long arms or branches, lead ‘‘the body of ‘the world,” it would be difficult to explain. Omitting these words, con- jecturally interpolated, we have “‘with long arms lead, without creating, without speaking, the MAataré-Jitayé.” _ Jitayé must be from the Sanskrit root ji, akin to jya, meaning ‘‘to overpower, conquer, be victorious, to win, restrain, excel;’’ whence ajita, ““unsubdued,” avajitaya, ‘forcibly,’ and jit in composition, ‘victorious, conquering.” M dtar6-jitayé must, therefore, mean, I think, the surpassingly great, deep or swift mother-stream, to which, the meaning may be, “‘the other streams, with their long arms,”’ i. e., being long branches of it, ‘‘lead.”’ “Without creating, without speaking,’’ I cannot interpret. HA V, YACNA XXXIX. 1. Here, praise we now the soul and body of the bull, then our souls, and the souls of the cattle, which desire to maintain us in life, for whom those, who are for those. Of this last line, Spiegel says: The Huzveresh translation has, “Those who are warriors, who are husbandmen, has he created.’ I can find no trace of this in the text, and consider that the words in verse 3 refer to the men and animals named in verse 2. [In Yacna 7. 6], ‘The body of the cow, the soul of the cow’ [are] ‘invited and announced to.’ [In Fargard xxz. 1], ‘the holy bull and well-created cow’ [are praised], ‘thou who multipliest, thou who makest to increase, gift of the Creator.’ [In a note to the former passage, Spiegel says], ‘In the old Persian mythology, a primeval bull (or cow) was the first and sole inhabitant of the earth, and being slain by Anra Mainyfis, all kinds of profitable corn and grain were produced from his body, while his soul went to Heaven, where it complained that the world was now without protection, and would be destroyed by Anra Mainyfis. Hereupon, the Fravashi (soul) of Zarathustra was shown to the disconsolate animal, who forthwith became pacified.’ 250 IRANO-ARYAN FAITH AND DOCTRINE The origin of this fable cannot be mistaken. It is found in the Gatha Ahuna-Vaiti, in the destruction of the Aryan herds by the creatures of Anra-Mainytis, the marauding Drukhs, and the imaginary petition of | Geus-Urva, ‘‘the soul of the bull,’”’ for a military leader and ruler. I greatly doubt whether wrva means “‘soul.’”’ I find uwrvan given as_ having the meaning of mind, soul; and Urvara, a tree. In Fargard 7. 143, Urvatat-Naré is said to be the master and overseer of those living in the circle of Yima; and elsewhere, Spiegel renders Kradjdat-urva by ‘‘hardness of heart.” How difficult it is to ascertain the exact meaning of many a Zend word has already been seen by comparing the translations of Spiegel | and Haug,.and is plain from many conflicting conjectures by Spiegel | himself. Thus, for example, he renders Frddat-vira, ‘‘the preserver of — mankind,” and Frddat-vichbanm hujyditis, “‘worldly prosperity.” In the Mah-Nydyis, Kh. Avesta ix., we find, ‘“To the morn which | contains the seed of the bull, to the only-born bull, to the bull of many kinds.’’ ‘The bull’ is simply the collective name of all male cattle, as | “The cow” is of allfemale. Geus or Gaus, it seems, may mean either ‘‘bull”’ or ‘cow.’ Gaus azt is understood by Spiegel to mean “going, walking or driven cow.’ Westergaard and Brockhaus have, instead, the reading Géus verezené, and yet Geus-urva is said to mean “‘the soul of the bull.” I find the following words in Benfey: Uras, probably for Varas, i. e. vritas and akin to uru, n. ‘the breast.” | Uru, i. e., vritu, adj. i. f. urvz, “large.” ii. f. urvi, ‘“‘the earth.” Urvagi, the name of an Apsaras. Urviyd, adv. (probably for drvyd, instr. sing. fem. of uru), “far and © wide.” Urvi-bhri+t, ‘‘a mountain.” Urabhra, i. e., vrita (akin to Urnd) bhrita, ‘‘a ram.’’ Ura, ‘the thigh.” Urva, the name of a Saint from whose thighs proceeded the submarine fire. Vri, also in Sanskrit, means, among other things, ‘‘to cover, conceal,” | and vrish, ‘‘to engender,’’ and its causative, ‘‘to be possessed of generative | power.” And vrish+a means “‘a bull,’’ and vrishana, ‘the testicles, scrotum.” So vrishan is ‘‘a bull’’ and ‘‘a horse.” May not geus-urva mean, simply ‘‘a bull not castrated?” The word rendered, in the last cited verses, by “‘soul,’’ and subsequently _ repeated in the same Ha, can not mean what we now understand by that | word, but, probably, the Life-Principle, or, perhaps, that which in man | and animal thinks, determines and remembers, and has passions and emotions. This proceeds from Ahura Mazda, and as such could properly | be praised. I think it means “‘virility,” as the Life-Principle or Cause. { \ YACNA HAPTANHAITI 251 And it is also to be remarked that the word rendered “praise” can not have had the meaning of ‘‘worship”’ or ‘‘adore;’’ for in this same hymn, waters, fords, and meetings of roads are ‘““praised,’’ as well as mountains and springs, winds, the earth, the Sea V6uru Kasha, etc. The sense of the word is undoubtedly, “being grateful or thankful for, extolling as gifts and blessings.”’ 2. The souls of those going a-foot, and of the riders, we praise. Then we praise the souls of the pure, who have ever been born, men and women, whose good laws, one honours, will honour and has honoured. These “good laws” are the rules by which their conduct was governed, the rules by which they governed themselves. 3. Then we invoke the good men and women, the Amésha-Cpéntas, the ever-living, ever-profiting, who dwell together with Vohfi-Mané and the female also. The ‘“‘men and women” here means the male and female. We find the word ‘‘man”’ elsewhere used in the translation, when the reference is toa male Deity. For ‘“‘ever-profiting’’ read ‘‘ever beneficent.’’ And the meaning of the last line is, ‘‘who are immanent, even those that are female, in Vohfi-Mané, the Divine Wisdom;”’ as, in the Kabalah all the other Sephiroth are contained in and issue from Kether, the Crown. 4. As Thou, Ahura Mazda, hast thought, spoken, done and created what (is) good, so we give to Thee, offer to Thee, praise Thee, pray to Thee, acknowledge ourselves as Thy debtors, Ahura Mazda. 5. By means of the individuality of the good self, the good holiness, come we to Thee of the good rule over the cattle of the good wisdom. Without the original text, it is not possible to do more than guess at the meaning of this verse, so meaningless is the translation. How do men “come to”’ the Deity, ‘‘by means of” “‘the individuality of the good Self,”’ and by ‘‘the good rule over the cattle?’ ‘‘The individuality of the good Self’? may represent that, which in the original, means ‘‘through the derson of Cpénta-Mainyiis, thy hypostasis, addressing ourselves to it, we attain with our prayers unto Thy Very Self;’’ and the good rule over the cattle may be Cpénta-Armaiti, and the good wisdom, Vohti-Mané, or the ayers and teachings that are his utterances. And unless this is the Meaning, I take it, that the sense of the verse is beyond the reach of liscovery. | | D2 IRANO-ARYAN FAITH AND DOCTRINE HA VI, YACNA XL. 1. From place to place, Mazda Ahura, will I bring forth wisdom and fullnel as gifts for Thee, Lord of the Understanding, on account of that which is above “That is,’ Spiegel says, ‘‘according to the gloss, the law.’”’ I read thi verse thus: | From place to place, Mazda Ahura, I will promulgate the Mazdayagniay doctrine, and by colonization (or by encouraging agriculture, and maintaining peace), will create abundance, to be for Thy service, Master of the Understanding on account of Thy supremacy. 2. What reward Thou hast given to those of the same law [governed by the same creed] as myself, Mazda-Ahura, that give Thou also unto us, for this worlc and that beyond [for the original Aryan country and that once beyond its limits] 3. May we thus attain to that which is so, to union with Thy purity to al eternity. | Spiegel refers here to Yagna viv. 61-64, which is: What reward Thou hast given to such as are of the same law as myself, C Ahura, that give also to me, for earth as well as for Heaven; may we, also, come under Thine authority and that of Asha, for all eternity? Thus, in the later hymn, what was originally, ‘‘for this region and that beyond,” becomes ‘‘for earth as well as for Heaven,” and we find in it. also, Asha, instead of Thy purity. “May we thus attain to that which 1 so”? is mere nonsense, and here, probably, the later composition more correctly repeats the original, in ““May we come under Thy authority and that of Asha.” | I should like to know the original phrase, translated ‘‘to all eternity.’ I am quite sure that nothing was prayed for, in the early days of Zara- thustrianism, beyond the life of this world. In that, Moses and Zarathustra were alike. Neither postponed the chastisement of evil-doers to a future beyond this life, nor offered rewards equally as remote for well-doing here. 4. Let the pure men [Aryans of the true faith], who desire after purity [whe labour to advance the cause of the true faith, that is, of Aryan supremacy], warriors as well as husbandmen, be long mighty, long rejoiced, for us to our joy. For not the soldier, in camp and field, alone, but also the husbandman whose labour furnished the troops with subsistence, contributed to the success of the cause, of their God, faith and country. Wherefore, it is prayed that both may for many years be strong and prosperous by success. and by their exertions, good fortune come to all the people. Laborare est orare. 5. So may relationship, worship and friendship be, that we may lift ourselves up and be yours, Ahura Mazda, as pure and truthful, with sacrifice and offering. YACNA HAPTANHAITI 253 HA VII, YAGNA XLI. 1. Hymns, reverential adoration, to Ahura Mazda and Asha-Vahista we give, we spread abroad, and we make known [we utter, promulgate and teach to others]. May we attain Thy good Kingdom, Mazda Ahura, forever. The ‘good kingdom,” rule, or dominion of Ahura Mazda, is the supremacy of the Zarathustrian doctrine and of the Irano-Aryan people. 2. Thou art our ruler, possessed of the good Kingdom, for men as well as for women, the wisest among beings in both worlds. The good increase, we bestow on Thee [offer to Thee], the Worthy of Adoration, the Friend of Purity. The ‘‘beings in both worlds’? are unquestionably the Aryans. Of course, Ahura is not praised as the wisest among them, in the literal meaning of the phrase. But, all human wisdom, skill, cunning, generalship, state- craft, comes of Ahura Mazda, by Vohfi-Mané, and it is among the true believers, the Aryans, in both their countries, that this wisdom is given in greatest measure, and Ahura is most amply manifested as wisdom, or, is wisest. The ‘‘good increase’”’ is the fruits of the ground and of the cattle. Ahura is the ‘‘friend”’ of purity, the latter word being either used collectively, for the whole body of the true believers, or the word rendered by “‘friend”’ meaning the supporter and champion or ‘‘Defender of the Faith.” 3. Mayest Thou be to us life and body, Thou, the wisest among the creatures in both worlds. 4. May we show ourselves worthy, may we live, Ahura Mazda, in joy in Thee, a long life, may we desire after Thee and be mighty. Rejoice us long and well, O Wisest among beings. 5. As Thy praisers and psalmists, O Ahura Mazda, we come, we desire and we obey. 6. What reward Thou hast given to my equal, according to the law [to him whose equal I am in piety], that give to me also, for earth as well as for heaven. May we thus come under Thy rule, Pure [Asha], for all Eternity. 7. We praise, Amésha-Cpéntas, your portion of the Yagna Haptanhaiti. [Or, Spiegel says, ‘We praise you, Amésha-Cpéntas, who have composed the Yacna Haptanhiaiti.’| The abode of the water praise we, the fords of the water praise we. The separating of the ways, the meeting of the ways, we praise. 8. The mountains, which make the water to flow, the Varas* which give water we praise. The youths on horses®, we praise, the protectors, the uncon- strained, we praise. *The later mythology regarded Vara as a fountain, forming an oasis. (Spiegel.) Var and Vdri, Sansk., ‘water’. Véra, ‘a vessel for holding spirituous liquor;’ vari, ‘a watering pot.’ Probably Véra, in Zend, meant ‘a spring, from which water flowed.’ ©This translation isdoubtful. The tradition has ‘the full kinds of corn,’ which is possible, rovided a slight correction is made inthe text. The idea that A¢pin (= ‘possessing horses’) has anything to do with the Acvinas of the Indians, is quite groundless. (Spiegel. ) 254 IRANO-ARYAN FAITH AND DOCTRINE We read in HA 5, ‘‘the souls of those going a-foot, and of the riders, we praise.” I think that by this the Aryan soldiery, infantry and cavalry, were meant, and so, here, that the armed horsemen were meant; for the | youths on horses are designated as “‘protectors,”’ and as “unconstrained,” i. e., unconquered, indomitable. I give the remaining verses, as numbered by Spiegel. 23. Mazda and Zarathustra, we praise; the earth and the heavens, we praise. 24, The strong wind, created by Ahura Mazda, we praise; the Taéra* of the Hara-Bérézaiti, we praise. I shall speak of Hara-Bérézaiti elsewhere. The sun rose over it. It was, therefore, on the east of the Aryan country, and was, no doubt, the mountain-range in which the streams rose that formed the Oxus. Taéra was a peak of that range. 25. The earth and all good things, we praise. 26. WVohfi-Mané and the souls of the pure, we praise. 27. The dwelling-place Pancheadvara®, we praise. | 28. We praise the pure ass, which stands in the midst of the Sea Vouru- | Kasha. [I shall notice this ‘ass’ elsewhere.] 29. We praise the Sea V6uru-Kasha. 30. We praise the Hadma, the golden, great. 31. Haédma, the giver of increase, the furtherer of the world, we praise. Aphrodisiac virtues may have been supposed to belong to this species _ of Asclepias; and it may, for that reason, have been styled “giver of | increase; and ‘‘furtherer,”’ i. e., increaser of the population, of the | country. Or, ‘‘increase’’ may mean good fortune, increase of wealth, and | the Haéma have been deemed to give it, by being used in the sacrifices, | from which prosperity flowed. ‘‘Furtherer of the world,” in that case, | means, ‘‘Who makes the country to prosper.”’ | 32. Hadma, who is far from death, we praise. [i. e., who causes death to | remain at a distance, and thus prolongs life.] . 33. The flowing of the water we praise, the flight of birds we praise. 34. The coming of the Athravas® we praise. . 35. Who come hither from afar, desiring purity for the reigons [labouring | to propagate the true faith in the different portions of the country]. 36. All the Amésha-Cpéntas we praise. *Taéra is the mountain opposite Alborj on which the sun finishes his course. ( Spiegel.) -°That is, having fifty fountains, a mythical land mentioned inthe Bundehesh. (Spiegel.) — It was, no doubt, a region abounding with springs, in eastern Bactria, near the mountains. ® A thravan, a priest, from atar, fire. (Benfey.) YACNA HAPTANHAITI 255 In HA iv. 6, ‘the good Péréndi”’ is named. In Vispered viii. 13, it is said: The friendly Paréndi we praise, who is rich in friendly thoughts, words and deeds; who makes the bodies light. [And in Yagna xiv. 2]: The Lord of women, I invoke, the Mazdayacnian law, Ashis Vanuhi, the Paréndi. [And in note to the former passage, Spiegel says], According to a remark in Neriosengh, the Paréndi is the goddess who presides over hidden treasures. According to the Yashts, she must be a star (in new Persian, ‘The Sun’ and the Pleiades). According to Anquetil’s MSS. note, she is the Protectress of Mankind. The Yacna Haptanhaiti was regarded in later times, as appears by various passages, with peculiar veneration. To mutilate it by omission of the least word, in repeating it, was deemed sacrilege. It was styled “oreat, strong, victorious, without adversary, before all victorious prayers; “the high Yacna Haptanhaiti, the Pure Lord of Purity;’’ and named among the Gath4s, immediately after the Gatha Ahuna-Vaiti. Written in the Gatha dialect, I see no reason to doubt that it is of little later date: and that it contains what was taught by Zarathustra. It isa devotional hymn, containing no appeals to the people like those of the Gathas. There is no star-worship in the Yacna Haptanhaiti. Paréndi, as I shall endeavour to show elsewhere, is growth, and not a star—growth, as a potency of Ahura-Mazda, exerted through Cpénta-Armaiti. It is quite clear that this Yagna was not a composition of Zarathustra himself. But, I am inclined to believe, that verses 2 and 3 of this last Ha are addressed to him, as the ruler of the land, and the wisest (or mightiest) among the Aryans; and that the last clause of verse 4 is also addressed to him, and means “‘gladden us long and greatly (by ruling wisely over us), O wisest of men.’”’ If this be so, this Yacna was composed in his reign. YACNA XII OF HAUG. XITI_ OF SPIEGEL, Of this Yacna, Dr. Haug says: This chapter, written in the Gatha dialect, contains a formula, by which the ancient Iranians who were weary of worshipping the Devas (Brahmanic Gods) and the nomadic life, were received into the religious community, established by Zarathustra Cpitama. He gives a translation of the whole of it. Spiegel does not mention that it is written in the Gatha dialect. He only says: 256 IRANO-ARYAN FAITH AND DOCTRINE The commencement of this chapter constitutes another favourite formula. According to Anquetil, Chapters x77. and xiv. bear the name fraoreti (=‘confes- | sion of faith’). It is divided by Spiegel into twenty-nine verses. Haug. divides it into | nine stanzas. I subjoin the two translations, stanza by stanza. 1. I drive away the Daevas, I profess myself a Zarathustrian, an expeller of the Daevas, a follower of the teachings of Ahura, a hymn-singer of the Amésha- Cpéntas, a praiser of the Amésha-Cpéntas. To Ahura Mazda the good, endued with good wisdom, I offer all good, to the pure, rich, majestic; whatever are the best goods to Him, to whom the cow, to whom purity belongs, from whom arises the light, the brightness which is inseparable from the lights. (H.) .. I cease to be a Deva worshipper. I profess to be a Zoroastrian Mazdayasna, an enemy of the Devas, and a devotee to Ahura, a praiser of the Immortal Saints, a worshipper of the Immortal Saints. I ascribe all good things » to Ahura Mazda, who is good and has good, who is true, lucid, shining, who is the originator of all the best things, of the spirit of nature (gdus), of the growth in nature, of the luminaries, and the self-shining brightness which is in the luminaries. To sustain his notion that this chapter begins with a renunciation of the Brahmanic Deva-worship, Dr. Haug deliberately changes the meaning of the text, by interpolating the word ‘‘worshipper.’’ That the chapter is a profession of faith, there is no doubt. I take the meaning of the opening lines to be: I war against the Daevas, to expel them from the land. I am a soldier of Zarathustra, fighting to expel the Daevas, and a follower of the teaching of Ahura. I prefer ‘‘ascribe,’’ in Dr. Haug’s version, to “‘offer’’ in Spiegel’s. With: the latter; the reading 3s. «loiter (1. e.,.sacriice) sal. S00dar angie ae the goods that are best.’’ For the “‘pure, rich, majestic’ Ahura of Spiegel, Haug has “‘true, lucid, shining.’’ Rich, lucid and shining do not agree with Zarathustra’s ideas of Ahura. Cattle and the true faith ‘‘belong”’ to him, i. e., have from Him their origin and existence; and light, and the radiance of the orbs flow from Him. 2. Cpénta-Armaiti the good, I choose. May she belong to me. By my praise [religious worship], I will save the cattle from theft and robbery; hurt and afflic- tion from the Mazdayagnian clans. [Spiegel interpolates, before ‘hurt,’ ‘to keep far off’.] (H.) .. I choose (follow, profess) the Holy Armaiti, the Good; may she be mine! I abominate all fraud and injury committed on the spirit of earth, and all damage and destruction of the quarters of the Mazdayasnas. 3. I promise to the Heavenly free course, dwelling according to their desire, that they may dwell on this earth with the cattle. With prayer to Asha, with uplifted, pray I as follows: May I not hereafter bring harm and affliction on the Mazdayagnian clans, not on account of love for the body, not for the love of life. YACNA HAPTANHAITI 257 (H.) .. Lallow the good spirits who reside in this earth in the good animals, to go and roam about free, according to their pleasure. I praise, besides, all that is offered with prayer to promote the growth of life. I shall cause neither damage nor destruction to the quarters of the Mazdayasnas, neither with my body nor my soul. ‘The good spirits that reside on this earth in the animals’ are a new feature in the creed of Zarathustra; and it was kind in the neophyte renouncing Deva- worship, to ‘allow them to go and roam about free, according to their pleasure.’ be | The word “heavenly”’ often occurs in Spiegel’s translation. Whether it always represents the same Zend word, we have not the means of know- ing; but it is quite certain that generally, as is the case here, it does not mean what the original meant. The Aryans were deemed to be the creatures of Ahura. They are the “ood creation.” The mind or intellect of each was deemed to be a portion of the Divine Mind; and they were therefore fitly called ‘‘Heavenly,”’ i. e., children of the Father in Heaven, the celestial region, in which Ahura was deemed to reside. It may be, also, that it meant that they were the children of the divine light, which of course flows from the Heavens upon the earth. To the Aryans, therefore, by this profession of faith and practice also, the party promised to secure, so far as it might lie in his power, safe journeyings with their herds, driving them to far pastures, and undis- turbed habitations wherever they might select them, that they might peaceably abide in the Aryan land with their cattle. To which end he prays with uplifted hands to Asha that misfortune and calamity might never fall upon the Aryan bands or-tribes, through his regard for personal safety, or his love of life. 4. I deny rule to the bad, wicked, wandering in error, evil-witting Daevas, the most lying of beings, the most wicked* of beings, the most reprobate of beings. I deny to the Daevas, to those possessed with Daevas, to the Sorcerers, the possessed by Sorcerers, to all evil beings; I deny with thoughts, words, works and tokens, rule to those that are bad and fearful. (H.) .. I forsake the Devas, the wicked, bad, false, untrue, the origina- tors of mischief, who are most baneful, destructive, the basest of all beings. I forsake the Devas and those who are Devas-like, the witches and their like, and any being whatever of such a kind. I forsake them with thoughts, words and deeds; I forsake them hereby publicly, and declare that all lie and falsehood are to be done away with. This does not mean that the professant now for the first time renounces ‘Deva-worship; but that he declares himself unalterably their enemy, *The word here rendered ‘most wicked,’ appears to mean literally ‘stinking.’ ( Spiegel.) And if the Daevas were Tatars and not evil spirits, it was perhaps an appropriate epithet. bo cn ioe) IRANO-ARYAN FAITH AND DOCTRINE opposed to their rule, and will maintain his hostility, in thoughts, words and deeds, with intellect, tongue and arms, and by open evidence and overt acts thereof. 5, 6. Thus has Ahura Mazda commanded Zarathustra [so did he command him], in all questionings, in all meetings, in which Ahura Mazda and Zarathustra. conversed with one another. So, also, has Zarathustra renounced the rule of the | Daevas, in all questions, in all meetings, in which Ahura Mazda and Zarathustra conversed with one another. Thus I also as a Mazdayacnian, a follower of Zarathustra, renounce the rule of the Daevas, as the pure Zarathustra has renounced them. | (H.) .. In the same way as Zarathustra, at the time when Ahura Mazda was holding conversations and meetings with him, and both were conversing | with each other, forsook the Devas, so do I forsake the Devas, as the Holy Zarathustra did. 7. As the water, as the trees, as the well-created cow, as Ahura Mazda who created the cow, who the pure man [the men of the Aryan race]. Like Zarathustra like Kava-Vistacpa, like Frashaéctra and Jamacpa, like any one of the profit- able [public benefactors], open-working, pure [pronounced and active partizans | of the true faith]; of such belief I also am. ; (H.) .. To what party the waters belong, to what party the trees, and the animating spirit of nature, to what party Ahura-Mazda belongs, who has created this spirit and the pure man; to what party Zarathustra and Kava-Vistaspa and and Frashadstra and Jamaspa were, of what party all the ancient Fire Priests | (Soshyafit6) were, the pious, who were spreading the truth; of the same party | and creed am I. In note to Vispered is. 19, Spiegel says, ‘‘by the Profitable (Cadshyanté) is meant a kind of prophets, or persons who have devoted themselves particularly to the Zarathustrian doctrine.” A Mazdayagnian. As a Mazdayacnian, a follower of Zarathustra, I will | confess myself [avow myself], as a praiser, as a follower. I praise the well-thought | sentiment, the well-spoken speech, the well-performed action. (H.) .. Iam a Mazdayasna, a Zoroastrian Mazdayasna. I profess this religion by praising and preferring it to others. I praise the thought which is | good, I praise the word which is good, I praise the work which is good. 9. I praise the good Mazdayagnian law, the free from doubt, removing strife. | Marriage between relations, the pure of the (women) who are and are about to | be, the best, greatest, fairest, the Ahurian, Zarathustrian. To Ahura-Mazda I _ offer every good. Let this be the land of the Mazdayacnian Law. (H.) .. I praise the Mazdayasna religion, and the pure brotherhood, which it establishes, and defends against enemies, the Zoroastrian Ahura religion, which | is the greatest, best and most prosperous of all that are and that will be. I ascribe all good to Ahura Mazda. This shall be the praise (profession) of the Mazdayasna religion. Spiegel says that marriage amongst relations was esteemed mene meritorious by the old Iranians. But I take the meaning of the word. translated ‘‘relations’’ to be, those of the Aryan race. YACNA HAPTANHAITI 259 Dr. Haug in verse 7, makes the waters, trees, animating spirit of nature, and Ahura Himself, belong to a party. The meaning probably is that all those have rejected the rule of the Daevas. Ahura Mazda has done it, as creator of cattle and Aryans, because it is He that acts through the Aryan intellects, and even through the cattle; and that they have renounced or deny the rule of the Daevas, means merely that they are relieved of that of the unbelievers, through whom the Daevas act, and who are there- fore called Daevas. I take what follows, from Dr. Haug (Essays, 250): In the Gathds we find Zarathustra alluding to old revelations (Yag. xlvi. 6), and praising the wisdom of the Soshyantés, i. e., Fire-Priests (xlvt. 3; xlviit. T1)2 He exhorts his party to respect and revere the Angra (xliit. 15), i. e., the Angiras of the Vedic Songs, who formed one of the most ancient and celebrated priestly families of the ancient Aryans, and who seem to be more closely connected with the ante-Zoroastrian form of the Parsee religion than any other of the Brahmanic families. These Angiras are often mentioned together with the Atharvans or fire-priests, which word (in the form Gthrava) is the general name given to the priest-caste in the Zend-Avesta . . . . Although a closer connection between the ante-Zoroastrian, and the Atharvana and Angirasa religion is hardly to be doubted, yet this relationship refers only to the Magical part, which was believed by the ancient Greeks to be the very substance and nature of the Zoroastrian religion. In all likelihood, as the names Atharvana and Angirasa, i. e., fire-priests, indicate, the fire-worship was a characteristic feature of this ancient religion. The Soshyantés or fire-priests, who seem to be identical with the Atharvans, are to be regarded as the real predecessors of Zarathustra Spitama, who paved the way for the grand religious reform; carried out by the latter. It is distinctly said (Yag. liii. 2), that the good Ahura religion was revealed to them, and that they professed it in opposition to the Deva religion, like Zarathustra Himself and his disciples. (Yag. xii. 7.) These ancient Sages, therefore, we must regard as the founders of the Ahura religion, who first introduced agriculture and made it a religious duty, and commenced war against the Deva religion. The struggle might have been lasting even for several centuries, before Zara- thustra Spitama, ordered by a divine command, to strike a deathblow on idolatry and banish it forever from his native soil, appeared in Iran. But the decisive step of separating the contending parties completely from one another, and establish- ing a new community, governed by new laws, was made by Zarathustra Spitama. He, therefore, has at least claims to be regarded as the Founder of the proper Mazdayasna or Parsee religion, which absorbed the old Ahura religion of the ancient fire-priests. He himself was one of the Soshyantés or fire-priests, because we find him, when standing before the sacred fire, deliver his speeches and receiving answers from Ahura Mazda out of the sacred flames. . Benfey (Sansk. Lex.) gives, ‘Athravan (borrowed from the Zend, dthra-van, derived from atar, fire), m. i. a priest;’ and ‘Angiras, the name of a Rishi or Saint.’ Also, ‘Angara (vb. anj. compare agnt), charcoal.’ One of the meanings of anj is to shine, and another to make clear. Ant, fire, he says, is probably from the verb. 260 IRANO-ARYAN FAITH AND DOCTRINE And the Angiras, as well as the Athar-vas, were so called, not because © they worshipped the fire, but because they officiated at the sacrifices, © made by means of fire. As to Soshyantés we find Caoshyang as the name of the coming liberator, © who afterwards became the expected Redeemer or Saviour. Haug says _ (267): For awakening the dead bodies, restoring all life destroyed by death, and | holding the last judgment, the great prophet Sosiosh (Soskyans in Zend), will appear by the order of Ahura Mazda. This idea is already to be found in the | Zend texts, only with this difference, that sometimes several, sometimes only one — Sostosh is mentioned. In the later Parsee legend [he says], the third and greatest prophet who will appear, is Soskyans. He is believed to be a Son of Zarathustra | Spitama begotten in a supernatural way. This means, that likewise as Zarathustra © Spitama was the greatest prophet and priest in ancient times, Sosiosh will be the | greatest of those to come. I do not find in Gatha x/v1. 6, any allusion to “‘old revelations.”” There | is the expression, ‘‘So long as the first law endures.’’ During all that time, it is said, he will be an enemy of the Faith, who gives aid and comfort to its enemies; and he be of the True Faith who gives aid to the Faithful. In xlvi. 3, the Caédshyantos spoken of (rendered by ‘‘Profitable’’ by Spiegel), are: The heroes, who, with ‘performed precepts’ [i. e., with warlike service required . by their religion, win for the people freedom and safety]; ‘the souls of the profit- | able, to whom profit comes through Vohfi-Mané.’ And in xlvii1. 12, ‘The Profitable of the regions’ are the chiefs commanding in the different districts of the country, ‘who will command peace to the rude wicked.’ In Spiegel’s translation of Yacna x/iii. 15, I find noexhortation to respect | and revere the Angra. ‘‘Itis’’, Spiegel says, ‘‘a doubtful and obscure verse.”’ The word Angra is there translated, I suppose, by ‘‘a perfect man,’’ and I see no reason to suppose that by Angra, whatever its meaning is, the | Angiras of the Veda are referred to. It is not said in Ha 1 of the Gatha Vahistoisti [Yac. lid. or liii. 2] that the Ahura religion was revealed to the Sdéshyantos, before the time of Zarathustra. Vistagpa and FrashaOstra, it is said, know the right paths, the law which Ahura gave the profitable. And these persons were not ‘‘Fire-Priests,”” but chiefs of districts and military leaders. The meaning is that they know the proper measures to be adopted, the rules of military conduct dictated by Ahura for those who were to assist in liberating the country. YACNA HAPTANHAITI 261 And in Yacna xt. 7, it is simply said: I am of the same faith as Zarathustra, Vistacpa, Frashadstra, Jamagpa, and any other one of the Profitable, etc. Dr. Haug’s notion of a prior revelation to the fire-priests, seems there- fore, to me, to have no bottom. And, moreover, Cadshyanto and Caéshyang are not compounds of any word that means “‘fire.’’ It is said that the latter is the future participle of ¢u, to profit. It may be from the Sanskrit Su, to possess power or supremacy. The Sanskrit word deva originally meant the heavenly luminaries, the sun, stars, etc., and afterwards a God, Deity, King, from dev, ‘‘to shine.” Div, the base of many cases, is dyu, of the nom. and voc. sing. dyo, and meant heaven, day, splendour; whence diva, “‘heaven,”’ and divd, originally the instrumental of div, ‘“‘by day,’’ and divya, ‘‘celestial, skyey.”’ I doubt whether Daeva, in the Zend, is the same word as deva, in the ‘Sanskrit. I find in Benfey the verb dd, to destroy, and dah, originally dagh, to consume by fire, to destroy, to give pain. Benfey gives da, do, dya, to cut, and dd, dya, to bind (Vedic). I do not see why diva, deva or dya should have changed into daeva, if the root of daeva was di or dev; and it seems to me much more probable that the Daevas were originally a people, known to the Aryans only as destroyers, and supposed to be inspired by destroying spirits, to which in time the same name was given. Agni is not named in the Zend-Avesta. Neither are Varuna, Aryaman, Vishnu, Pushan, and many other Vedic deities. The names Surya and _ Savitri, are not found in the Zend books. Azndra occurs once, as an evil being, and is assumed to be the same as the Vedic Indra. If he had become an evil being, why had not Agni also? If an ancient deity was to be made -execrable and detestable, his name would hardly be altered. We do not find the Hebrews changing the letters of the names of their neighbors’ gods. And, moreover, if Indra had become an evil deity, he was of importance enough to be named more than once, like Tuphon and Baal. Aindra, in the Sanskrit, means, ‘‘belonging to Indra, Indra-like,”’ but it is only found in the later books, not in the Veda. But aindriya, 1, 1s; indriyat+a, means “‘sensual;’’ Indra meant ‘“‘chief or king, first’’ (of men or animals), from ind, ‘‘to have supreme power;’’ and indriya was ‘‘power, the semen virile, an organ of sense.’’ Indh was ‘‘to kindle, to strive.” And I find in Sanskrit, dava, ‘‘a fire in the woods’, from du, *‘to burn, to afflict;’’ whence Greek datw, daiw. I think that daeva, is from this verb, and meant “‘tormentor, harasser.’’ THE LATER YACNA. Of the later or ‘‘younger’’ Yacna, Dr. Haug (Essays, 165), says: This part of the Yagna, which is written in the common Zend language, is, as_ to the history of the Zoroastrian religion, of much less importance than the older | Yagna. Its contents are, however, of a various nature, and form evidently either parts of other books, or existed independently. YACNA I. This hymn, like Vispered 7., commences, in Spiegel’s translation, with the phrase: ‘I invite and announce to,’ The Lords of the Heavenly, etc., [this phrase being repeated in each of the thirty-one verses]. The original is Nivaédhayémi (or, nivédhyémt), harkdrayémi (or, hatikdryémi). The first of these words [says Mr. Bleeck], has been variously translated, ‘I invite,’ and ‘I invoke.’ The second is rendered by Professor Spiegel, Ich thue es Kund, Ich verkiindige es, and Ich verktinde es, which are almost synonymous phrases, signifying ‘I make known to,’ ‘I announce it,’ ‘I proclaim it,’ etc. Neriosengh has, ‘I accomplish,’ or ‘I make perfect.’ The sense [Mr. Bleeck says], appears to be; ‘I invite the spiritual presence of Ahura Mazda, etc., and I announce to them that I am about to perform the proper religious rites.’ Vid, Sanskrit, ‘to see, perceive, learn, know’ with m1, causative, ni-vid, ‘to make known, report, present, offer as sacrifice.’ Thence nivedya, ‘an oblation,’ and nivedana, ‘announcing, making known, announcement, offering.’ The derivatives of the second verb I cannot find. | Those “invited and announced to,” first, are Ahura Mazda and thé Amésha-Cpéntas, the creator, Ahura Mazda, the brilliant, majestic, greatest, best, most beautiful, the strongest, most intellectual, of the best body (the sun is elsewhere styled this body), the highest through holiness (beneficence); who is very wise, who rejoices afar; who created us, who formed us, who keeps us, the holiest (most beneficent) among the Heavenly. After Ahura Mazda, the Amésha Cpéntas are invoked, each by name, — and then, ‘‘the body of the cow, the soul of the cow; the fire of Ahura _ Mazda” (son, issue or emanation of or from Him), ‘‘the most helpful of the ~ Amésha-Cpéntas;” the ‘‘day-times”’ or sacred festivals; and, among others, Mithra, ‘‘who possesses wide pastures, has a thousand ears and ten thousand eyes, possesses a renowned name, is worthy of adoration;”’ Craésha, the holy, sublime, victorious, who advances the world; Véréthrag- na (victory), created by Ahura-Mazda, and the Vanainti (blow), which descends from above; Berejya and NmAanya; Rashnu, the most just, and THE LATER YACNA 263 _ Arstat, who promotes and extends the world (the Aryan land); the new and full moon, Vishaptatha, the pure; the annual feasts; the years; all the lords who are lords of purity; the thirty-three nearest, who are round about Havani, of the best pure, whom Ahura-Mazda has taught, Zara- - thustra announced. Then again are invoked, Ahura and Mithra, both great, imperishable, _ pure, and the stars, the creatures of Cpénta Mainy‘fs. Spiegel says that “here Ahura is the Planet Jupiter, who was called by the Armenians, Ahura Mazda.”” ‘Ahura Mazda,” in verse 36, he says, “‘signifies the day ~Ormazd, the first of the month, and Mithra is probably the sun.” Undoubtedly, Mithra became the sun, at length, long after the time of Zarathustra, but I doubt if he was so at first. It is certainly singular that the Planet Jupiter should have borne the name of Ahura. _Then are invoked the Star Tistrya, shining, brilliant, and the moon, which contains the seed of earth, and the shining sun, with the swift horses, the eye of Ahura Mazda and Mithra, the Lord of the region. Mithra, therefore, was not the sun, but something that was manifested by or through the sun. What was that but light, the emanation from the Deity in every ancient creed; the light, with the ten thousand stars that are its eyes; and which possesses the pastures, because it is only while it is light, | that the cattle graze. ) H ) ’ ) Then are invoked, Ahura-Mazda, the shining, brilliant (epithets not apt for a day of the month); the Fravashis of the pure; Fire, the Son of Ahura Mazda; the waters and trees created by Mazda; the Manthra- Cpénta, the pure efficacious, the champion against the Daevas, the Zarathustrians, the long precept, the good Mazdayacnian law; the mountain | Ushi-darena, and all others, possessing brightness, and created by Mazda; ‘the kingly majesty, and the indestructible majesty, created by Mazda; Ashis Vanuhi, the good wisdom, the good righteousness; the good | Ragan¢tat, the brightness, the utility, both created by Mazda. ‘‘These,’’ Spiegel says, are ‘‘merely abstract personifications.’’ But ‘so also are the Amésha-Cpéntas. That they are invested with personality makes them none the less so. So undoubtedly were the Logos of Philo, the Sophia of the Gnostics, and the Sephiroth of the Kabalah. The Zarathustrian creed made everything of good in the universe to be either the creatures of, or the emanations of Ahura Mazda; and all deities and divinities, other than the Supreme Absolute, must be either personifica- tions of His potencies and attributes, or merely imaginary beings like the ‘gods of Greece and Rome and Scandinavia; or else the sun, moon, stars, planets or elements, invested with personal and intellectual qualities and attributes. All philosophy belongs to the first of these systems, i. e., all 264 IRANO-ARYAN FAITH AND DOCTRINE religious philosophizing; and even in our religion, the attempt to make the Word and the Holy Ghost anything more and other than Vohfi-Mané6 and Cpénta-Armaiti were, out-shinings of and emanations from the Deity, proves.a signal failure. We may, by and by, obtain a more definite idea of Ashis-Vanuhi, perhaps, of Racanctat, but certainly not from a verse in which one is both wisdom and righteousness; and the other brightness and utility. As to “all those who have good wisdom, the genii of heaven, and the word worthy of adoration, who are to be worshipped and praised on account of the best purity,’ Havani, Cavanhi, Rapithwina, Uzay€irina, Aiwicruthrema Ailigaya, Vigya and Ushahina, the inquiry as to the real meaning of any except the last would be useless. Cavanhi, according to the gloss, is the assistant of Havani, who increases the cattle; and Vicya is the tutelary genius of the clan. And as to the ‘‘daytimes,”’ the Bundehesh says: When it is morning, then it is the Gah Havan (HAvani); Mid-day is the Gah Rapitwin (Rapithwina); at twilight is the Gah Uziren (Uzayéirina); when the stars appear, it is the Gah Aibigrutem (Aiwicrfthrema); and from midnight until the stars disappear, is the Gah Ushahina. Rama-qactra (Rameshne-qarom) is the genius through whom we have enjoyment in food. Fradat-fshu is the genius who increases the cattle. Zantuma, ‘‘the head of an assembly.” Fradat-vira is the genius who increases mankind. Dagyuma is ‘‘the head of a whole province.’’ These also are invoked in this Yacna. Vigpanm-hujyaiti is ‘good health’’ personified; Berejya is ‘‘a genius who watches over the growth of corn;’? and Nm@anya is ‘‘the head of a house.”’ Ushi-darena is the mountain Hoshdastar of the later mythology, from which the fabulous kings descended. Yagna w. invokes the same Deities, Genii, etc., as Yacna 7., but more earnestly, with the aid of the Zadthra or consecrated water, and the Barégma or bundle of sacred twigs or sticks. After wishing for these, — separately and together, the Priest (Zaota), wishes for the Deities. In one verse only, that whereby Ashis Vanuhi is invoked, does any difference appear. It reads: F ‘Here, with the Zaothra and Barécma, I wish hither with praise [I invoke with © prayer and hymns of praise, to come to us here] Ashis-Vanuhi, Kshéithni, the | great, strong, beautiful, enduring; the brightness created by Mazda, I wish | hither with praise. The beneficence .created by Mazda I wish hither with | praise.’ Kshdithni [Spiegel says, in note to Yacna v.] is ‘shining’ or ‘dwelling,’ according to the derivation of the word. THE LATER YACNA 265 The Fourth Sephirah of the Kabalah, also, is Gedulah or Khased, benignity or mercy; and it is noteworthy that the Sephiroth are part male and part female, like the Amésha-Cpéntas. There is no doubt that all the Kabalistic notions had their origin among the Irano-Aryans, and were learned by the Hebrews from their conquerors of Babylon. | In Yagna 1i1., the worshipper, having the Zadthra and Barécma, desires at the time of Havani (morning), meat for the sacrifice. Myazda, Haurvat, Amérétat, and the cow, created by the Good Principle, for the satisfaction of Ahura Mazda and the Amésha-Cpéntas, and Cradsha; the Hadma and Para-haéma, to satisfy the Fravashi of the holy Zarathustra; the wood, with praise and incense, for the Fire, Son of Ahura Mazda; the Haomas, and Haoéma juice, and flesh, and wood of the tree Hadha-naépata, words, the singing of the Gath4s, the well-composed Manthras, for the contentment of the Yazatas, and the various Deities and Genii named in Yacna i. The verse invoking Ashis-Vanuhi is: ‘I wish hither with praise, for Ashis-Vanuhi, for the good wisdom, the good Erethé, the good Raganc¢tat, for the brightness, the profit [munificence] created by Mazda.’ [And the next verse is] ‘for the pious good blessing, for the pious pure man, for the strong, steadfast Yazata, highest in wisdom.’ Again, we find (v. 67), ‘for all good-created Yazatas, the heavenly and the earthly, who are worthy of praise and worthy of adoration, on account of the best purity.’ [And the confession of faith follows]: ‘I confess myself a Mazdayagcnian, following Zarathustra, hostilely-minded to the Daevas, devoted to the faith in Ahura.’ . ‘Haurvat and Amérétat, named with the Myazda, stand’ [Spiegel says] ‘for the water and the trees, not the genii themselves.’ Yagna w. invokes the same deities and genii. But in the previous chapter, the various things requisite for the sacrifice were desired. In this, they are considered as present, and are solemnly proffered to Ahura ‘Mazda and all the good genii. All are recited, and are made known, thoughts, words and works, Gathas and Manthras included, too, among others, ‘the Amésha-Cpéntas, possessed of good lordship [supremacy and dominion], wise, ever-living, ever-profitable [beneficent], which live together with Vohfi-Mané, and to the females [of the Amésha-Cpéntas] also.”’ ‘Which live together with Vohfi-Mané6.”’ According to the Kabalah, He, the Cause of Causes, characterized Himself, in the ten Sephiroth, as follows: In Kether, as will; in Hakemah and Binah, as Wisdom and understanding; in Gedulah, as great and benignant; in Geburah or Austerity, ‘as strong; in Tephareth, as beautiful; in Netsach, as a hero conquering in battle; in Glory (Hid), as our glorious author; in Yesod, basis or founda- tion, as just; and in Malakoth, He applies to Himself the title of king. ‘When Kether emanated, all the other numerations were potentially contained within it, and were produced from it in actuality. So, when 266 IRANO-ARYAN FAITH AND DOCTRINE Hakemah emanated from Kether, it contained within itself all the remaining Sephiroth; and when from it, Binah emanated, she contained in herself all the other seven numerations. And thus it was that all the other Amésha-Cpéntas “‘lived together with Vohf-Mané6.”’ In this Yacna, Ahura Mazda is styled “‘the Creator, the Brilliant, the Majestic, the Heavenly Spirit,’ and a new name appears with that of Ashis Vanuhi, the verse that names her reading: ‘Then we make them known, to Ashis Vanuhi, to the good (Cistz, the good | Erethé, the good Racanctat, etc.’ [Again, also, we find] ‘to the stars, to the moon, to the sun, to the eternal, self-created lights, to all the creatures of Gpénta- Mainyis.’ Yagna v. is part of the Yacna Haptanhaiti. Yagna vi. contains praises to the same Deities and Genii, at the times | Havani, Cavanhi and Vicya, and all great times. Yacna vit., pronounced while sacrificing, ‘‘with purity gave food, Myazda, water, trees, and the well-created cow, the Haéma and Para- hadma, wood, odours, etc.,’’ for the satisfaction of Ahura Mazda, the Amésha-Cpéntas, the holy Cradésha, the Fravashi of Zarathustra, Fire, Son of Ahura Mazda, the Yazatas and Mithra, Ushahina, Rashnu, the most | just, and Anstat, who furthers and increases the world, and all the other genii and objects named in the preceding Yagnas. After which, this | follows: As Thy adorers and singers, O Ahura Mazda, we come, we petition and we | devote ourselves to Thee. That reward, O Ahura, which Thou hast given to such © as obey the same law that I obey, that reward, O Ahura, give also unto me, for earth as well as for Heaven. Then follow the ancient prayers. And here again, we are reminded of the - prayer dictated by Jesus to His disciples, in its clause, Thy will be done, on earth as it is in Heaven. Yagna viit.is not one connected whole. It contains, first, that which was said when the worshippers ate the sacrifice, the invitation to them to do so being older than the rest of the chapter, and accompanied with an exhortation to adhere to the faith. This is followed by a prayer, wholly unconnected with it, purporting to be part of an invocation by Zarathustra | himself, as I think it is. It reads thus: 10. According to desire and with happiness, mayest Thou rule over Thy creatures, Ahura Mazda. [Reign over us, who are of Thy creation, O Ahura Mazda, consenting to our prayer, and for our good fortune.] THE LATER YACNA 267 11. Over the water, as Thou wilt over the trees, as Thou wilt over all good that has a pure origin. [Over all that is useful to man and given by Thee.] 12. Make that the pure [those of the true faith] may rule, that the impure [infidels] may not rule. 13. Let the pure rule unrestrained; let the godless not reign as they will. 14. May the foe [the infidels, Scyths or Tatars in possession of the land] disappear [be expelled from it], driven away by the creatures of Cpénta-Mainyiis, {the Aryan warriors], conquered, not ruling as he would. I, who am Zarathustra, the chief of the families, clans, societies, regions, urge to think, speak and act according to this law, which emanates from Ahura and Zarathustra. The wide extent and brightness of the whole creation of purity, I bless; the narrowness and trouble of the whole evil creation, I bless [i. e., I invoke for the Aryan land, and people, extension, enlargement and prosperity, and for the infidel power and race, narrowness of limits and calamity]. Yagna ix. The first forty-seven verses of this are legendary, and are oticed by me as such. They purport to be a conversation between YTadma and Zarathustra, and a recital by the former of the different reparations of it and the results. After which, prayer and praises to Iadma follow. _ Zarathustra praises it as conducive to health, and good for food; its risdom, powers, victory, healing power, furtherance, increase, etc., and \sks of it, in return, that he may have the best place of the pure, the hining, adorned with all brightness, health and long life, and that he may o about on the earth joyous, strong and well fed, plaguing the tormentors, miting the Drujas. Professor Spiegel thinks that ‘‘the best place of the ure, means Paradise.” I think that the text itself gives us the means of etermining the real sense of the original, and furnishes us the key to much nore. Zarathustra lauds the Hadma, to the end, he says: | ‘That I may go about in the world, as ruler, paining the tormentors, smiting the Drujas; that I may torment all the torments, the tormenting Daevas and men.’ “hen, in verse 67, he asks and prays, | ‘that I may go about upon the earth, joyous, strong, well-fed, plaguing the tormentors, smiting the Drujas;’ [and, v. 68], ‘that I may go about upon the earth | victorious, plaguing the tormentors, smiting the Drujas’ [but does not ask to be ruler). } _ He does not ask that at all, and the reasons for his praise, and his prayer secordingly do not agree, unless he prays to be ruler by asking for “‘the vest place of the pure.’’ I, therefore, interpret that phrase: ‘The supremacy,’ or ‘the chief magistracy’ [among the Aryans, and] ‘the shining adorned with all brightness’ [as applying to the place, and meaning, ‘distinguished and most honourable’]. } } 268 IRANO-ARYAN FAITH AND DOCTRINE We find, often enough, that the word rendered ‘‘brightness’’ cannot mean that, but must mean something else. We find, also, here, full proof that the pure were the Aryans, all of them. It is not to be supposed that they were all pure, in our sense of that word, but they were all of the pure blood, and of the pure faith. Zarathustra desired to traverse the country as a military leader, punishing the oppressors and smiting with the sword the infidels, called by him Drujas, as being children of the evil one, and not of ‘‘the pure creation.’’ The ‘‘torments’’ and tormentors were these unbelievers, by whose forays and plunderings his people were harassed and impoverished, suffered in the body as well, and were put to death. With the fertility of epithet familiar to hate, he called them YAtus, Pairikas, Cathras, Kayas and Karafnas—if, indeed, these were not the real names of Tatar or Turanian tribes. Spiegel says: The beings named in this verse are a kind of Kobolds. The best known are the YAatus, i. e., ‘The Wandering,’ who were sorcerers with human bodies and the souls of Daevas. [About as much so, I imagine, as the Shoshone Indians are real snakes]. The Pairikas were beautiful females who sought to entice and pervert the pure men. [Westergaard translates Cdthras, by ‘hostile beings.’] | , Fi: : | According to the tradition, the Kayas are the demons of blindness, and the Karafnas of deafness. The ‘‘tradition” read, as in the case of the Brahmanic legends, ‘‘guessings’’ by those who knew nothing about it. He terms them, also “Serpents with two feet, the very deadly two- footed, the wolves with four feet.’’ So we now often hear men called hogs and dogs, and the whole is explained by the phrase immediately following, ‘‘the armies with great masses, the running, rushing.’’ It seems to me perfectly evident that it is only and simply the unbelieving invaders and oppressors, against whom all this hail of epithets is hurled; and that the prayer is for victory over them for the Aryan arms. | And the sixth favour asked is, ‘‘May we first mark the chief, the robber the wolf’’—the moss-troopers and predatory bands that pillage anc plunder, and run like wolves from danger. Then follow laudations of Haéma. It “‘gives to those who as mighty ones make teams to hasten,.horses, might and strength;’’ i. e., to those who, being commanders of forces are swift riders. It gives children tc women, to masters of houses who recite the Nockas, holiness and greatness It gives husbands to maidens. It has diminished the rule of Kerecant who had arisen, eager after rule, saying: No Athrava, a teacher shall hereafter travel at his pleasure through thi country which I govern. THE LATER YACNA 269 Spiegel says that Kerec4ni is the Indian Kricanu. In the Indian mythology, he is the protector of the Soma-juice, but here, he appears as a foe to Hadma. He endeavoured, it seems, to obtain the chief power, and was defeated in the attempt, and his defeat is here credited to Haéma. He was evidently i chief, either of an Aryan clan, or of the natives of the country. At all 2vents, he expelled the Aryan missionaries from his dominions; for, it is said, “‘he meant to slay and annihilate all increase;’’ i. e., to prevent the xtension of the Aryan faith, a meaning which the word translated ‘increase’’ will be found to have elsewhere, also. Hadma, through its own strength, is illimitable ruler. Its juice xhilarated and intoxicated, and those under its influence were no longer nasters of themselves. Its own virtue made its unlimited power. It nade men daring, rash and desperate, and their deeds were ascribed to t, as if done by itself. It had aphrodisiac virtue, also, it seems, increasing virility, and erotic ardour, and thus was credited with the begetting of hildren and with persuading men to marry. Then follow these enigmatical sayings: Thou who art acquainted with many pure-spoken speeches, who askest not for the pure-spoken speech. To thee has Ahura Mazda first brought the girdle studded with stars, pre- pared in Heaven, according to the good Mazdayacnian law. Begirt with this, thou tarriest on the heights of the mountains, to hold upright the commandments and precepts of the Manthra. I conceive the meaning of the Hadéma being acquainted with many sure-spoken speeches, to be, that, as one of the means of sacrifice, it is, $ it were, privy to the invocations, prayers and hymns, said and sung at he sacrifice. ‘‘Pure-spoken’’ means uttering purity, i. e., the Aryan aith and devotion. But for itself, it makes no demand of worship or doration, as some of the Deities-are elsewhere represented as doing. It tows upon the mountains, and it holds upright, i. e., sustains, supports nd enforces, the precepts of the Manthras or religious hymns, it being upposed, when drunken by the worshippers, to increase their zeal and evotion, and inspirit and animate them to the performance of the duties f obedience. But what is the girdle studded with stars, prepared in feaven, according to the good Mazdayacnian law, and with which Haéma s girded? May it not mean that Ahura, creating it first of all plants, aused the galaxy studded with stars to shine upon it, first of all, and to adow it with mysterious virtues? If not, it seems to be simple nonsense. Ve know that the stars have always been deemed to communicate 270 IRANO-ARYAN FAITH AND DOCTRINE particular virtues and qualities to particular plants, and that the same efficacy has been ascribed to the moon. The residue of Yacna 1x. invokes Hadma to do various things, such as relieving from the plague of the tormentors, punishing revengeful men of the house, clan, etc., giving the pure a means of protecting their bodies: against the wicked, corrupt, tormenting and plaguing ones, a weapon to’ protect the body against the wicked, impure destroyer of the world, ‘‘who certainly has in remembrance the words of this law, but does not perform” [which seems to point to oppressive and unjust rulers among the Aryans themselves; a weapon to protect the body against the harlots who, endowed with magical power, excite to lust]. Yagna x. is a continuation of Yacnaix. ‘‘Then,” it begins, ‘‘the male and female Daevas that are here shall hasten away.” It then invokes the presence of Cradsha and of Ashis Vanuhi, and then sings the praises. of Hadéma, at the dawn, calling it, The Intelligent, and praising the clouds and rain that make it grow, and the earth and mountains whereon it grows. Haodma increases, it says, when he is praised. The smallest preparation, the smallest praise, the smallest enjoyment, 0 Haéma, serves for the slaughter of thousands of the Daevas. All other sciences depend upon Aeshma, the cunning; the knowledge of the Haéma depends upon Asha, the rejoicer. Easy is the knowledge of the Hadémas. Whoso receives the HaOma as a young son, to his body Haéma devotes himself for healing. And this is said to be so, because, wherever one praises the healing Hadma, | there are manifold remedies for health, for the clan and dwelling; wherefore these remedies are asked of him. Spiegel says: Possibly, the ‘knowledge of the Hadma’ may be an allusion to its healing powers, and the connecting Asha with this may imply a supernatural art, but both allusions are obscure. It seems to me that the meaning is simple enough: Praise Haéma, and he will furnish healing remedies for the whole clan and household—manifest remedies—manifest, because to know its virtues, needs no study or medical knowledge; no prescription is required from a physician; but Asha, the rejoicer [who gives prosperity and that which rejoices the soul], Asha, the sacrificial fire, makes its virtues effectual, because, by the fire, the Haoma, being consumed has the effect of sacrifice and worship, in giving health to all, by or for whom the sacrifice is made. It is easy to have the benefit of the Hadma. It will be the healer of every one who receives it in the proper spirit. He is asked to give of his remedies and to give victory, because he who asks both THE LATER YACNA 271 is the devout singer of praise, and Ahura Mazda has declared that a devout singer (psalmist) is a better being than Asha-Vahista himself; for it is Voh-Mané, the emanation next to Cpénta-Mainyiis, and above Asha, who utters the words by the mouth of the poet. It is the Divine Intellect in him, that sings. _ What is further said of the Hadéma, in this Yacna, gives no additional information in regard to the Iranian ideas, except by the declaration, by ithe Hadma itself, that it belongs and always will belong, only to those who think, do, and speak good, obey and are devout. Dr. Haug says: F Chapters 9 and 10, which compose the so-called Homa-Yasht, are, strictly | - speaking, no part of the Yacna [but belong among the Yashts]. They are in verse; and at the end are even called gdthdo, songs. The ‘measure is four times eight syllables, with the casura in the middle of every half-verse. Each half-verse, however, has from seven to nine syl- lables, the normal measure being limited to eight. He gives the com- mencement, in Zend and English, thus: Hdvanim a ratim =a Haomé updit Zarathustrem morning prayer at time at Homa came to Zarathustra | dtarempairt yaozhdathentem gathdoccha crdvayantem. | (who was) fire cleaning and the songs singing. everywhere | Gdim peregat Zarathustro: Ko nare aht yim = azem Him asked Zarathustra Who man art thou whom I | Vic¢pahé anhéus actvaté craéstem daddare¢a gahé ' of the whole life endowed the best (I) have seen’ of his own with bodies gayehé ganvato ameshahé? dat mé aém paiti-aokhta body brilliant immortal then tome that (man) answered ' , Haomé ashava diiraoshé Azem ahurt Zarathustra Haoma pure evil-removing I am Zarathustra A A A A A . | Haomé ashava diiraoshdo; a mam yacanuha Cpitama!l _ Haoma the pure evil-removing to me bring worship Cpitama! } Fra mam hunvanuha garetaé Avi mam g¢taomaini ¢ttidht me squeeze out to taste (me) on me in praise _ praise 31, x | Yatha ma aparachit caoshyant6 = ¢tavan. as me the other all Fire-Priests praised. 272 IRANO-ARYAN FAITH AND DOCTRINE Yagna xi. continues the praise of the Haéma, but in singular manner, It declares that the cow curses her owner, who does not feed her, and yet: expects her to work, wishing that he may have no posterity, and be always in ill repute; that the horse curses his owner who does not wish strength for him in the numerous assembly, in the circle of many men (i. e., who living in a city, does not take pains to keep him in strength by proper and ) sufficient food), wishing that he may never have swift horses to harness or ride; and that so Haéma curses the preparer of food, who, like a thief, the chief of sinners, keeps back from preparing him (i. e., withholds from him his share of the food sacrificed). Haodma claims that he is entitled, by gift from Ahura, to have for his share the left eye and tongue, and declares that whoever withholds that from him, bestowing it on others, steals from him what Ahura has given him to eat. And he wishes that the person so defrauding him may. have no children, and be always of ill fame. In his dwelling, he says, no Athrava, warrior or husbandman shall ever be born; but biting, destroying and hairy beings of many kinds. Give me, therefore, quickly, part of the flesh, that Hadma may not bind thee, as he bound the pernicious Franrag¢- yana the Turanian, in the middle third of the earth, which is surrounded with iron. Thus curiously said, this simple idea is expressed: the cow and the horse, that serve men are entitled to be fed. Sois Haéma. Feed me, lest I do so and so unto you. Of course what is said of Franragyana was enough to found a legend on. And in the Gosh-Yasht, Chapter a., we find Ha6ma thus praying to Drvacpa: Grant me this favour, that I may bind the murdering Turanian Franracgyana, that I may carry him away bound as a prisoner of King Hucrava. May Kava Hucrava slay him behind Vara Chaéchacta, the deep, with broad waters, the son of the daughter of Cyavarshana, the man slain by violence, and Agraératha, the son of Naru. And Hucrava himself, the valiant uniter of the Aryan regions into one kingdom, living beyond the Sea Chaéchacta [a river], the deep, abound- ing in waters, made the same prayer, and it was granted. | In note to Yacna x72., Professor Spiegel says: The expression, the middle third of the earth, is noteworthy, as showing that at | the time of the composition of the Avesta, the division of the earth into seven. Kareshvares was not known. It does not seem to me to show that. ‘‘The Earth”’ is Bactria, the Aryan land. The middle third of it was the middle one of three divisions, each composed of two or more Kareshvares, each perhaps a separate kingdom. Hucrava, it seems, reigned beyond one of the rivers. What is meant by THE LATER YACNA 273 this third being surrounded by iron, I cannot conjecture. It is no doubt /a mis-translation. _ Upon this, Zarathustra proceeds to praise Haéma. Yagna xi. is a short prayer, praising good thoughts, words and works, -and abandoning all evil ones; and gen git 3 praise and adoration to the “Amésha-Cpéntas. “It is,’’ Spiegel says, ‘‘one of the favourite Mazdayac- -nian prayers.’ Yagna x11. offers nothing of interest. Yagna xiv. seems to be a continuation of it. | The Hymn of the Amésha-Cpéntas, invokes Ahura Mazda, the Lord of the ) Head of the House, of the Lord of the Clan, of the Chief of the Confederacy, of . the Lord of the Regions. | The clan, I imagine, was, as the Scottish clans were, composed of the ‘descendants of a common ancestor. The confederacy was the alliance of several clans in a district, valley or region; and the ‘‘regions’”’ was the “aggregate of the confederacies in the whole Aryan land. | [He invokes] ‘those who suffer much trouble and perform business for the pure men [the believers]; the mistresses of the husbandmen; the swift strength of purity, the mistress of war; the greatest sciences of the Mazdayacnian law, the mistresses of the Athrava, and the teachers of the same.’ [Spiegel says], ‘The three Divinities here invoked as presiding over the three Mazdayacnian classes appear to be mere abstractions; at least, nothing is known of them.’ | I may be excused for suggesting that it will be worth while to endeavour i ‘to find out what they are, and what other personified abstractions, attri- ‘butes and qualities in the Avesta are; for it is these very abstractions ‘that constitute the value of the book, and give to the Zarathustrian faith ‘its peculiar characteristics, and its superiority to every other ancient religion. Its Deities are all creatures of the intellect. | I conjecture that those who suffer much trouble and undergo toil for \the Aryan husbandmen, were the virtues and qualities to which they ‘owed the success that attended their labours ,—industry, sobriety, patience, ‘perseverance and the like. These are the mistresses of the husbandmen, because the latter obey and are governed by them. The mistress of war, ‘the swift strength of purity, is simply, I think, the Aryan courage and bravery. The mistresses of the Athrava, the greatest sciences of the ‘Mazdayagnian law, the teachers of the same, may be knowledge, studious- ness, wisdom, or faith and devotion. The homage, praise and invocation that commence in this Yacna continue through xv., xvi., xvii. and xviii. xiv. 13. ‘As Thou, O Ahura Mazda, hast thought, spoken, created, and made what is good.’ ‘So [it was said in verse 12], the heavenly thinks, speaks, acts.’ 274 IRANO-ARYAN. FAITH AND DOCTRINE What more sublime idea of the creation has the religious philosophy of the world ever had, than this? The universe is the uttered Thought of God! He thought, and the thought was, in present idea all that was to become in the infinite succession of ages; it was the universe existing in | the Divine Intellection. Uttered, this was the Divine Word, the Creative Logos containing in itself the universe, and expressing it in form and reality. | 14. So we also give, offer and praise, to thee, drawing nigh. 15. So do we | adore thee, so we pray to thee, O Ahura Mazda. 16. Through the existence of the good self, the good holiness, we come to thee. 17. Of the good rule over the cattle, the good wisdom. Spiegel says, ‘‘The Lord of the cattle (Fcgératu) is used for Haurvat and | Amérétat.’’ The ‘‘rule over the cattle’ is one of these, and ‘‘the good — wisdom” is the other. This is the key to the rest. ‘‘The existence of the Good Self’? is Vohti-Mané, the first Amésha-Cpénta. Vohfi_ being, | | as in Sanskit, Vasu, ‘‘being, existence;’’ and the good holiness is probably | Cpénta Armaiti. Thus the meaning is: We sacrifice to Thee, we adore Thee, we praise Thee, we pray to Thee, Ahura, | drawing nigh to Thee the inaccessible, through Vohti-Mané, Cpénta Armaiti, Haurvat and Amérétat, who are emanations from Thee. xv. 1to5. As Psalmists, Zaéta, Reciter, Praiser, Speaker and Glorifier, I _ do homage to you, for your praise and adoration, Amésha-Cpéntas; for our prepara- tion, for holiness, for the profitable pure; to you, ye Amésha-Cpéntas, well-ruling, wise, I devote the vital power of my own body, all enjoyments. By means of the Zaéthra and Barécma I wish hither all pure Yazatas with praise. All Lords | of Purity I wish hither with praise.’ “The profitable pure,’’ means, I think, the purity that entitles to — reward, and is the cause and producer of benefits and blessings. H&avani, — CAvanhi and the other times and hours for worship, are, in the following | verses, called Lords of Purity, the meaning apparently being that they control and regulate the Divine worship of the Aryans. We find in the next chapter, “I praise in desire after the good purity, after the good | Mazdayacnian law, which comes to me in offering, as the best from purity.” The Mazdayacnian law seems to be the Zarathustrian faith or creed, and the word rendered ‘‘purity’’ is synonymous with it, or the “‘law’’ is the | utterance and teaching of the faith and belief (purity) that is in the mind — —I do not believe that the Mazdayacnian law is the moral code. Ahura Mazda is ‘‘Pure, Lord of Purity;’’ and so is Zarathustra, in Yacna xvw. One is the source and the other the teacher, of the Ahurian faith. | xvt. 1, etc. According to precept, with friendship, with joy, I invoke the | Amésha-Cpéntas, the good, with fair names. I praise in desire after the good — purity, after the good Mazdayagnian law, which comes to me in offering, as the i THE LATER YACNA 275 best from purity [i. e., from the original source of all that is good, Ahura-Mazda]; that knows Ahura Mazda, and those who were and those who are. [As, in Philo and St. John, the Son knows the Father, i. e., has immediate recognition of Him and communicates with Him.] I praise these with their name, and come to them with friendship. To Vohu- Khshathra the Desirable, who brings good. May Cradésha be here, for praise for Ahura Mazda, the Most Beneficent, Pure, Gracious to us, as at first, so at last. xvit. This praises Ahura Mazda ‘the pure Law of Purity, the Wise, Greatest Yazata, the Useful, Furtherer of the World, the Creator of the good creatures; and also Zarathustra and all pure earthly Yazatas; the Fravashi and the words of Zarathustra, his law and faith and practice.’ The pure wishing, the fore-created, pure creatures in both worlds, are praised. The Creator Ahura Mazda, the Bright, the Majestic; Vohfi-Mané, Asha- Vahista, Khshathra-Vairya, Cpénta-Armaiti, Haurvat, Amérétat. The Creator, Ahura-Mazda; the Fire, Son of Ahura-Mazda, the good waters created by Mazda, the sun with swift horses, the moon which contains the seed of the cattle, the star Tistrya, the shining, majestic, the soul of the well-created ~ bull. The Creator, Ahura-Mazda, Mithra who has wide pastures, the holy Craésha, Rashnu, the most just, the good, strong, holy Fravashis of the pure, the victory [Caoshyang] created by Ahura, Rama-qfctra, the holy wind, the well-created [the wind that brings health and comfort, creation of Ahura-Mazda, as contradis- tinguished from those that bring sickness, or are excessively hot or cold, which are ascribed to Anra-Mainyus]. The Creator Ahura-Mazda, the Good Mazdayagnian Law, Ashi-Vanuhi, Arstat, the heavens, the earth, the well-created; the Manthra-Cpénta, the beginningless lights, the illimitable; the brilliant deeds of purity, at which the souls of the deceased rejoice, the Fravashis of the pure, the best place of the pure, the illumining, wholly brilliant; milk and fodder, the running water, the growing trees; for resistance against Azhi, created by the Daevas, against the Pairika, the withstanding [the power of resisting these]; for the destroying and expelling of the hostile plagues [the infidels], and of the Ashemaégha, the impure [unbeliever], slaying, who is full of death; all waters, all trees, all good men, all good women, all heavenly Yazatas and all earthly, the well-created, the pure; thee, dwelling- place, Cpénta-Armaiti; thee, Lord of the dwelling-place, Pure Ahura Mazda; the health of the cattle, of mankind, of that which arises from purity, through which the body (endures) the longest, may these remain in my dwelling, in summer as in winter. The brilliant deeds of purity, at which the souls of the deceased rejoice, are the sacrifices with their brilliant fires, rejoicing the souls of the ancestors of the Aryans, who died, perhaps, and surely fought, to establish and extend the faith. The best place of the Pure is the New Aryan land, fertile and having bright skies and a healthy climate. The various kinds of fire are praised also. They are: the Fire Berezt- cavo; the Fire Vohii-frydna; the Fire Urvdzista; the Fire Vazista, and the Fire Cpénista. The Fire is said here to be ‘“‘master over all houses,’’ for the comfort of all, and even the lives of all, the inmates, depend on the domestic fire, and everywhere, and of whatever kind, it is the outshining of Ahura Mazda. 276 IRANO-ARYAN FAITH AND DOCTRINE It is said that Berezi-cav6 means ‘‘which affords great profit;’’ Vohd- frydna, “‘the well-goings;’’ Urvdzista, ‘‘the far-leading;’’ Vazista, ‘‘the swift;’’ Cpénista, ‘‘the very holy.’’ According to the Bundehesh, the first is that which is before Hormuzd and the kings; the second dwells in the bodies of men and animals; the third is in trees; the fourth is in the clouds, 1. e., the lightning, and stays the demon Cpénjaghra; and the fire Cpénista is that which is employed in this world. I very much doubt — whether these explanations are at all correct. | Vazista is probably the fire of the dwelling, or of the domestic hearth, from the Sanskrit Védsa, ‘‘dwelling, habitation, house;”’ probably the sacrificial fire. Uru, fem., Urvi, in Sanskrit is ‘“‘large;’’ and in later writings the earth is called Urvt. Urdhva, Sanskrit, means “‘erect, raised, upper;’’ and huri, “to be crooked”’ (whence, probably, @rmi, i. e., hurit+mi, a wave). ‘Urvd- zista, therefore, may have been the lightning. Vohu-fryana is supposed to mean ‘‘well-going,’’ no doubt, because in Sanskrit, praydna means “‘going-forth, march.’’ But what kind or variety of fire is a ‘“‘well-going’”’ one? Prayas, i. e., pritas, in the Rig Veda, is “‘sacrifice.”’ Prdyana is ‘‘death,’’ as préya is. Cavas, Sanskrit, is ‘power, strength,’’ in the RigVeda; and Sava, ‘‘sac- rifice, offspring, the sun and the moon.”’ As berez in Zend means “high,” berezi-cavd may be the mighty volcanic fire. I may add, that pz, in Sanskrit, means ‘‘to bring over, protect, fill, ac- complish;”’ and prz, whence priya, ‘‘to be busy or active.’’ From this root are, Greek répynut, tepvaw, ‘‘overcome, sell,’’ etc. Another verb pri, means, ‘‘to be pleased with, to be attached to;’’ and pri (prind, print), whence a new verb prin and pir, means ‘‘to fill, collect, satisfy ;’’ whence priya, “beloved, dear, a husband, lover, mistress, love.’’ It is possible that Vohi-fryana means the vital heat, to which generation and production are owing; and the Bundehesh may be right in saying that it dwells in the bodies of men and animals. But the reader will see that it is not possible to pronounce positively as to the derivation and real meaning of these epithets. Etymological resemblances are very apt to mislead us in the search for the meaning of Zend words. It is very evident from this chapter that ‘‘to praise’? was not to adore or worship. If trees, waters, winds, sky and earth, the best place of the pure, milk and fodder, could have been worshipped, it is impossible to believe that men and women were, or the crossings of roads. It is evident that “‘praising’’ was only a mode of thanking and glorifying Ahura Mazda for creating these benefits and conveniences and comforts. They were his works. | and (pénista is THE LATER YACNA 27 | Yagna xvii. is made up of citations from other places. Yagna xix. is a conversation between Ahura Mazda and Zarathustra: perhaps part of what is termed ‘‘The Ahurian Question.” 1 to 8. Zarathustra asks Ahura: Which was the speech that thou didst speak to me, as before the Heaven, before the water, before the earth, before the bull, before the trees, before the fire, the Son of Ahura Mazda, before the Daevas with perverted soul, before mankind, before the whole corporeal world, before all the good things created by Mazda, that have a pure origin? The answer is: ‘This division of the Ahuna Vairya’’—the first of the great prayers, the ‘‘Word’’ Honover, by which, it was long supposed by scholars, Ahura Mazda was said to have created the world, and which, it is now known, was not a ‘‘Word”’ at all, but a prayer. 6 to 8. What is said of this prayer, in Chapter xix. is this: This division of it, recited without omission or negligence, is worth a hundred other meritorious Gathdas recited with omission and negligence; and recited with omission and negligence, it is worth ten other principal prayers. ‘As it was recited principally in the night, injunctions against negligence, or going to sleep during its recital are easily intelligible.” Spzegel. [It is very doubtful whether it was recited principally in the night, when the Yacnas were composed]. 9. 10. 11. Whoever utters to Ahura Mazda this Vagha of the Ahuna- Vairya, recites uttering, delivers reciting, praises delivering, Ahura Mazda brings his soul three times over the bridge to Paradise, to the best place, the best purity, the best lights. [It is difficult to find suitable equivalents for these three original phrases in this verse. The first word ‘uttering,’ refers to the simple recital, the second implies a peculiar kind of half-whispered prayer, and the third a kind of chanting, used expressly in praise of God. Spvegel.} I have no idea that Zarathustra ever uttered such nonsense as this would make of it. It belongs to the age when the pith and marrow, the substance and soul and essence of a pure and profound faith has died out, and nothing is left but husk and shell,—the age of dry-rot, when form has become more essential than substance, and religion consists in garments of a particular cut and device, genuflexions, formulas, and trivial observances. It seems to me that the meaning substantially is: Whoever utters [breathes], this Vagha to me, not merely mentally, but by recitation aloud, offering [or sacrificing] as he recites it, and glorifying me by hymns of praise as he sacrifices. 12 to 15. Whoever mutilates it in reciting it, omitting half, a third, a fourth, or even a fifth part of it, I take his soul away from the best place as far as the length and breadth of this earth, which is as broad as it is long. ‘‘Thrice over the bridge to Paradise,’ puzzles Professor Spiegel. He says: “Tt is by no means clear why Ahura Mazda is said to bring the soul into 278 IRANO-ARYAN FAITH AND DOCTRINE Paradise, thrice’’—and he promises to discuss the question in his Commen- tary, which, unfortunately, we have not seen. It is certainly difficult to understand what particular benefit it would be to the soul, to take it three times to Paradise, as it must necessarily be brought back twice, to effect that. Truly it zs “by no means clear.”’ ‘The best place, of the best purity, the best lights,’’ the ‘‘Paradise,”’ whatever it may have become in the later days, was originally the fertile and desirable country conquered from the Drukhs. The ‘‘Soul’’ of a man was simply an expression meaning his ‘‘Self;’’ and he who should mutilate the prayer was to be exiled from this land, and even from the whole Aryan country. To have taken either the living believer, or the soul of the deceased one, three times over the same bridge, into the same land or place, could have been no better for him, no greater favor or reward, than to take him or it there once forvall, and to have left him or it there to enjoy at once the reward earned. There is something ludicrous in the idea of carrying the man or soul three times over the bridge, twice bringing him or it back across it, by way of idle ceremonial and pomp. I think, therefore, that it was meant to be said, ‘‘His soul I convey across the three bridges, to the best place, the fertile land, where the true faith abides, and the skies are bright and clear;’’ and I suppose that three rivers had to be crossed, to reach the newly acquired region. Spiegel says, of verses 2 and 3, that they, may also imply that the prayer (Ahuna Vairya) was taught to the Fravashi of Zarathustra before the creation of the Heavens, etc. I do not think so. It was taught to himself. It had existed before. The term “‘‘pure men,”’ he says, “‘here means only Gayo-mard.’’ There is no warrant for that conclusion. And the original of the phrase ‘‘with perverted Soul” is Khraf¢tra. I will inquire hereafter as to the meaning of that word, as used in connection with the word ‘‘Daevas.”’ 16 to 23. Mazda spoke this prayer: Out of heavenly holiness, for the whole world of purity, the existing, already in being, and the future, as an example of the works in the world of Mazda. “This word,’”’ Ahura says, “‘I have spoken, that possessing Lord and Ruler, before the creation of this Heaven, etc. [In the note the transla- tion is, possessing a Lord and Master (ahumat, ratumat), because both the words ahu and ratu occur in the first line.| The meaning, no doubt is possessing lordship and mastery, i. e., being invested and endowed with potency to govern and control, to cause things to be as the worshipper asks. The “whole world of Purity’ is the Aryan race, or at least that part of it that professed the true religion, purity. Of the phrase, ‘‘as an THE LATER YAGNA 279 example of the works in the world of Mazda,” Spiegel says, “that is, as the works are prescribed in the Ahuna-vairya, so must they be performed in the whole world.” Unfortunately, this prayer does not prescribe any “works” to be performed in the world or anywhere else. The prayer itself is, as Spiegel and Bleeck translate it: 1. As 1s the will of the Lord, so the Ruler out of Purity. 2. From Voht-Mané gifts for the works in the world for Mazda. 3. And the kingdom to Ahura, when we afford succor to the poor [free the people from oppression]. Spiegel and Bleeck make little effort to explain these enigmatical utter- ances. Yacna xix. may help to explain them. It is declared to be— the praise-worthy prayers, of those which Ahura has spoken, does speak, and that are to be spoken; as praise-worthy as the whole corporeal world besides. Let the learner learn it; if he retains it, so he gains the victory over dying. It was taught for us, for every being, to learn and to meditate, ‘on account of the best purity.’ He who utters this; He who recognizes Him as Lord and Master, who teaches Him, Ahura Mazda, to the creatures, who are the first in understanding; He who resigns himself to Him, the greatest of all, he teaches also his creatures to know Him as the greatest. As he enjoyment in Mazda, whilst he utters the third paragraph, Vanhéus dazda Mananhd—thus he gives himself to the Spirit. As he makes it a teacher for the soul with Mananhé, so he calls it for ‘the ceeds.’ Here in the world, If he teaches it to the beings, O Mazda, thus he becomes as its beings. He brings, the Kingdom of Ahura—it is Thy Kingdom, O Mazda, he prays consequently for the poor. As friendship for (pitama, according to the five-fold. Spiegel says, the meaning of the words, ‘on account of the best purity,’ is not clear. Perhaps, they imply that the Ahuna Vairya is derived from Ahura- Mazda, ‘the most perfect purity.’ [In v. 37 that is expressly said]; ‘All the words that are uttered,’ [i. e., every word of the prayer], ‘every word springs from Ahura Mazda.’ Of ‘He who recognizes Him as Lord and Master, etc.,’ Spiegel says, ‘The meaning is that he who by reciting Yathé ahi vairyo athd Ratus, etc., acknowledges Ahura Mazda, thereby teaches others to follow his example.’ According to the gloss, the sense of the verse, ‘As he enjoyment in Mazda, etc.,’ is that he who utters the words Vanheus, etc., ‘confesses that all the good gifts of life have their origin in Ahura Mazda.’ And, ‘He gives the Kingdom to Ahura,’ signifies, according to the gloss, that he makes Ahura Mazda the ruler over his body. The second part of the verse appears to mean, ‘if he does this, then will he also give food to the poor.’ Then he says, ‘I have taken Cpitama as a proper name in this difficult verse. It is usually an epithet of Zarathustra, and may possibly refer to him here.’ 280 IRANO-ARYAN FAITH AND DOCTRINE Now it is said in subsequent verses, that the prayer contains five Lords, or Rulers,—the Lords of the House, Clan, Confederacy and Regions, and Zarathustra as the fifth. And, ‘of the regions that are without the Zarathustrian realm, the Zarathustrian Ragha has four Lords. What are the Lords of these? The Lord of the Dwelling; the Lord of the Clan, the Lord of the Confederacy; Zarathustra as the fourth.’ [And again], ‘Ahura-Mazda has spoken: To whom has He spoken? ‘To the pure in Heaven and in the world. In what capacity has He spoken the speech? As best king. To whom? To the best pure, not ruling at will.’ “The best king’ is Khshathra-Vairya or Vohu-Khshathra, the Amésha- Cpénta, the divine sovereignty and dominion (Malakoth). ‘‘The best pure, not ruling at will’ is Zarathustra, not ruling despotically, an elective monarch, sovereign, pontiff as well as imperator, a kind of constitutional king. The divine sovereignty speaks the prayer to the human sover- eignty. It was fitting that Ahura should speak to the sovereign in that capacity. The speech contains three heads; to think, speak and do, well. It contains, or applies to, four professions, i. e., castes—priests, warriors, husbandmen and artizans. “All renown unites itself with the pure man (the believer) through true thinking, speaking and acting.’’ It is by these he wins glory and honour. ‘‘As it is taught by the Lord (Zarathustra), according to the instruction (precepts) of the law (the religious creed).” “Through his deeds, the worlds increase in purity.’”’ By his exertions and actions, the several portions of the Aryan land become more unani- mously devoted to the Mazdayagnian religion, and it spreads. 38 to 43. When the Ahuna Vairya was spoken against the bad [the infidel oppressors, the Tatar or Scythian masters of the Aryans], they went swiftly away [expelled by Zarathustra, the liberator, from the land]. On account of this utter- ance against them, may they [May this prayer, spoken against them, cause it to be that they shall not hereafter] adhere unto [control and, as it were, own] our souls, teachings [religious faith and creed], our understanding, belief, prayers, actions or laws. ‘As friendship for Gpitama, according to the five-fold,’ must be connected [it stands in the translation wholly isolated from what precedes and from that which follows it] with what follows—‘all the words which are uttered, every word springs from Ahura Mazda.’ The prayer emanates from him, as a measure of five-fold, i. e., of exceeding great grace and favour to Zarathustra. I read Bagha 1 of the prayer, thus: Even such as the will of the Divine Sovereignty is, so may the will of the ruler, Zarathustra, who rules in accordance with the true religion, or, by virtue of his office as the apostle of the true religion, and representative, as such, of Khshathra- Vairya, the Divine Sovereignty. THE LATER YACNA 281 Zarathustra [says the Yacna] recognizes Him, Ahura-Mazda, as Lord and Master, and teaches Him to the intelligent thinkers of the Aryans, resigns himself to Him, the greatest of all, and teaches the people also to know Him as the greatest. The second Bagha I read thus: May he, Zarathustra, obtain from Vohf-Mané6 those intellectual gifts that will enable him to effect those results and do that work in the Aryan land, which will be to the honour and glory of Mazda, i. e., to propagate therein the true faith in the supremacy of Ahura Mazda as the Absolute Supreme Being. And the third I read: And to enable him to establish the religion of Ahura, the Divine Sovereignty, over all the Aryan land, when he relieves and liberates the poor people of the land from their vassalage under the yoke of the infidel invaders. The prayer is called in the Yacna as translated, ‘an example of the works in the world of Mazda.’’ The allusion is evidently to the second Bagha; “Gifts from Vohfi-Mané for the works in the world for Mazda.” I conclude that the word rendered ‘‘example’”’ must have a meaning nearer ‘to that of “‘gifts.’”’ We recognize in the Fravashis, the Ideas of Plato, 1. e., the souls of men, existing in or within the divine intellect, there- ‘after to be evolved from it into separate and actual being. The ‘“works’’ of the world, in the sense in which the original is used in the Avesta, means not the actions of men, or of the deity, but that which the doing produces. The thought, uttered, is the Word; and the Word becomes the thing or the result produced. The Word, as it were, turns itself anto the created actu- iality. Everything that exists, therefore, had its exemplar in the deity, before it commenced its actuality of being; and in this sense the prayer, expressive of the simple and sublime creed, “Ahura is Lord of all, Creator jof all, and the human Sovereignty of Zarathustra is as His Divine Sover- ergnty,’’ could well be said to be the exemplar of the religious faith that Was to become, as it were, part of the very being of the Aryan race,—of us very being; for Ahura Mazda is in every attribute and characteristic, ‘with but a different name, the God of the whole Christian world. To “gain the victory over dying’’ was to be secure against the weapons of the infidel. “On account of the best purity,’”’ means, ‘“‘as an expression of the true religious faith.”’ Spiegel remarks that ‘‘the passage respecting the four Lords is of the highest importance for the political conditions of the Zarathustrians at the time when this part of the Yacna was composed.’”’ He reserves explana- tions for the Commentary. 282 IRANO-ARYAN FAITH AND DOCTRINE Ragha, in the first Fargard, is the twelfth and best of regions and places created by Ahura Mazda,—‘‘Ragha which consists of three tribes.’’ The Gujerat Translation has Rey. Spiegel says, ‘Raghu, the well known town in Media, is mentioned by Darius in the inscription of Behistun.” Isador Charas calls it, ‘‘The greatest of all the Median Cities, near Mount Caspius, from which the Caspian gates have their name.’”’ Anra Mainyus created, in opposition to it, the evil of unbelief in the Supreme, i. e., in Ahura. This, it is now plain, means that there the Irano-Aryans were plagued and harassed by the infidels, natives of the country, or Tatar or Scythian invaders. It is called thrizantu, having three races. In note to the sixteenth paragraph of this Fargard, Haug and Bunsen quote the passage as to Lords from Yagna xix. We learn from this note that the word rendered ‘‘Lords,” there, is Ratavé; ‘‘family’’ (or dwelling), nmdna; : g “district”? (or clan), vis; “race, tribe or confederacy,” Zantu. And it is added: It is clear from this that the inhabitants of Raghé did not recognize Zarathustra as their Supreme Lord, but that they considered him as inferior to the real lord of the soil, though superior to the heads of tribes. This is the reason why they are mentioned as possessing other than the Zarathustrian faith. The recital of the Yacna, that there are five rulers or chiefs, i. e., five grades of government; the chiefs of the family, clan or district, confederacy _ or tribe, region or province; and Zarathustra, means evidently, that he - is the chief magistrate of the whole country. The ‘“‘regions without the Zarathustrian realm’’ are evidently countries beyond the limits of Bactria, | conquered and colonized by the Iranians. Of these, Ragha (which is — almost certainly Media) has but four degrees of chieftainship. There is no chief or ruler of the whole province, under Zarathustra. The phrase that Spiegel translates ‘‘without the Zarathustrian realm,’’ Haug and Bunsen | translate ‘‘religion different from that of Zarathustra.’’ I do not know what the word is, which one translates ‘‘realm,’’ and the other, ‘‘religion;”’ but as the words rendered ‘“‘purity,’’ and ‘‘the Mazdayacnian Law,’’ are — the common terms for the Zarathustrian religion, I dare say that Spiegel’s | translation is the correct one. And I do not at all understand the passage | to mean that the people of Ragha did not acknowledge Zarathustra as __ supreme ruler, but as inferior to the real lords of the soil; but just the — reverse, i. e., that there were chiefs or heads, of the families, clans and | tribes, but no chief of the whole province, Zarathustra governing it, per- haps by a lieutenant or prefect. | | Dr. Haug gives in his Essays (569) a translation of some of the verses | of Yacna xix. The word which Spiegel renders by ‘‘heavenly,’’ he renders by “‘spirit.”’ “The Corporeal World,” is in his translation, ‘‘all the territories which — THE LATER YACNA 283 are endowed with bodies,”’ and ‘‘the whole living creation endowed with bodies,”’ and ‘‘this very world which is endowed with bodies.’ (At page 136, also, he explains ‘‘the three expressions used for the recital of the sacred texts,’’ mar, “‘to repeat;’’ drenj or framru, ‘‘to recite with a low voice,’’ and ¢rdvay, fragrdvay, ‘‘to recite with a loud voice, with observation of musical accents.”’ The word which Spiegel renders by ‘‘Paradise,”’ in v. 10, and ‘‘the best place,’ in v. 14, is given by Haug. It is Vahista. And he renders v. 10, “His soul shall I, who am Ahura Mazda, carry all three times over the bridge to Paradise.”’ For “heaven,” in v. 16, Haug has ‘‘day;’’ and for ‘‘that possessing Lord and Ruler,”’ ‘‘which was life, and was a Master.”’ In v. 21, instead of, “I have spoken it, out of heavenly holiness,’ he has, ‘The white of my two spirits has continuously spoken it;’’ upon which he says that the two spirits, Cpénté and Angré-Mainyus are united in Ahura Mazda. At least this shows the absurdity of using such phrases as ‘“‘heavenly holiness” in the translation of an ancient language. No doubt the meaning is, that Ahura Mazda spoke the prayer of Ahuna Vairya through Cpénta-Mainyus, the beneficent divine mind. Finally, for “house, clan, confederacy, region,’’ Haug has ‘‘family, village, town (or tribe), and country.” Yagna xx. is an explanation of the prayer, or rather speech or liturgic formula, ‘““Ashem Vohu.’’ The three lines of the prayer, as the original is given here, and the translation of the same by Spiegel and Bleeck, in the Khordah Avesta, are: ’ 1—Ashem vohii vahistem actt. Purity is the best good. Of which the Yacna says: ‘He gives to him thereby the best good (V6hi Vahistem), namely, for himself, his own existence, if he fulfils the law which lies in Véhi Vahistem acti.’ [Spiegel says]: ‘The words for himself, his own existence, etc., mean that he who utters this prayer, offers himself thereby to Ahura Mazda, provided also he acts in conformity to it.’ But if purity is the best good, surely Ahura gives this to the worshipper, and not the worshipper to him. Does it not mean that Ahura Mazda gives to the faithful and devout worshipper his own (Ahura’s) existence (he being the Supreme Purity), if he fulfils the divine law? 2—Usté agti usté ahmdai: Happiness, Happiness is to him: ‘Ustad’ [Spiegel says, note to Kh. Av. i.] ‘means happiness, prosperity, felicity or hail!’ 284 IRANO-ARYAN FAITH AND DOCTRINE Of this line, the Yacna says: He gives what is good, for every pure all purity, namely, all the purity which belongs to every single man, gives he to every pure one. It appears from the Glosses [Spiegel says], that the utterance of this prayer makes every man a participator in the purity (pure deeds) performed by all pure men. In this we perceive the idea of a mystic bond, which, as it were, united all true believers as members of an invisible church. The meaning seems to me to be, simply, that Ahura gives the true faith to all believers alike, the same to each one as to every other. 3—H yat ashdi vahistdt ashem. Namely (or, that is to say), to the best pure in purity. [Or, namely, purity to the best pure, i. e., the true faith to the best faithful.] Of this line, the Yacna says: He gives the whole Manthra to him who knows the Manthra. He entrusts dominion to the pure. To the praying pure one, he gives purity. To you, the profitable, he gives purity: three maxims. I think the sentences may be rendered thus: 1—The true fatth 1s the best wealth, or, the excellence of being. 2—It 1s happiness; happiness to him. 3—To-wit, the true fatth, to the most zealous believer. And the Commentary is: He gives superiority and rule to the true believers. To the true believer who faithfully worships him, he gives the true faith. To you who are the zealous doers of good works, he gives the true faith. The whole is declared to be said by Ahura; to have been spoken to the faithful, in heaven and of earth. He “‘uttered the speech”’ as ‘‘the best ruling,’ 1. e., as Khshathra Vairya, the divine sovereignty, to the faithful monarch or chief not ruling despotically. Yagna xxi. is a Commentary on the third prayer, which commences with the words “Yénhé hatanm.”’ One line only of the original is given here, nor have I succeeded in finding the whole prayer. That line is the first, ““Yénhé hdtanm dat yégné paiti.’’ The Commentary, as the translation reads, 1s: | Yénhé (to whom), with this brings he praise to Mazda, who, according to the laws of Ahura—H4tanm (to the existing) he offers praise. Namely, to those of the existing who desire to be friendly. To all pure (women) brilliant in understanding, he offers praise. Namely, for praise for the immortal. Here are three sentences in the whole praiseworthy speech. THE LATER YACNA 285 “The women brilliant in understanding’ are the female personifica- tions of the divine attributes, Ashis-Vanuhi and others. This prayer, it is said, was spoken by Zarathustra, and is addressed to the Amésha-Cpéntas at every offering. Then the Yacna recurs to the Ashem-V6hfi: Thus spake Ahura Mazda; Hail to each, whoever it may be! May Ahura be made ruling according to will. What has He announced through this speech? He has announced happiness, namely, happiness for every pure one, the existing, having been, and about to be. The best has announced the best, the best Mazda has announced the best purity to the best pure. There is certainly very little in these prayers. Their antiquity alone could have invested them with sanctity, and made their recitation be deemed meritorious and efficacious. Yagna xx11. was chanted at the sacrifice, when the Haéma, Barecma and Zadthra were used, and flesh was offered, with prayer and recitation of the Mazdayacnian law and the Gathas; for the satisfaction of Ahura Mazda, of the Amésha-Cpéntas, Craédsha and the Fire, Son of Ahura Mazda, of Mithra also, and Rama-qactra, of the Sun, the Immortal, brilliant, with swift horses, ‘of the wind which works on high,’ ‘is higher than other creatures, namely, that of thee, O air, which springs from €pénta-Mainytis; of the most righteous wisdom, created by Mazda, of the Mazdayagnian law, of the Manthra-Cpénta, the moun- tain Ushi-darena, adorned with pure brightness, of all Yazatas, the pure, heavenly and earthly; and of the Fravashis of the pure, the strong, attacking, of those of the Paoiry6-tkaeshas, the Nabanazdistas, of the Yazata with renowned name.’ Yagna xxi11., xxiv. and xxvi. invoke the presence of, and praise the Fravashis. These chapters are valuable because they assist us to under- stand the Zarathustrian notions in regard to these Fravashis. I shall refer to them hereafter, in connection with passages in the Vispered and Yashts; only noting here that Yacna xxi. invokes the presence at the sacrifice, of the Fravashis of Ahura Mazda, of the Amésha-Cpéntas and the heavenly Yazatas; also of those of Gay6-Marathan (the first man), of Zarathustra, of Kvi-Vistacpa his principal captain, of Icat-vactra, Son of Zarathustra, and the Fravashi of the worshipper’s own soul. In Yagna xxiv., the Hadma, Barégma, etc., are offered to: ‘The Amésha-Cpéntas, the good rulers, the wise, the ever beneficent, who dwell together with Vohfi-Man6é;’ and in Yagna xxvi., praises are recited to ‘the Amésha-Cpéntas, the kings, beholding at will, the great, mighty, strong, proceeding [emanating] from Ahura, who are imperishable, the pure of the first faith, the first disciples.’ 286 IRANO-ARYAN FAITH AND DOCTRINE The words rendered ‘‘beholding at will’ are déithrananm berezatanm. The latter word is an adjective, the genitive plural of bérézant, to which Bopp uniformly ascribes the meaning of ‘“‘shining, splendens.’’ Spiegel says ‘‘doithra’’ signifies, I believe, ‘‘eye;’’ but the only words that I can find in Bopp, for eye, are Asht and Chashman. I think it is much more likely that doithra means a ray. I shall return to this again. Yagna xxv. contains little not found elsewhere, and already noticed. The pure wind, the air which works on high, is here said to ‘‘belong’’ to Cpenta-Mainyt;” as in Yagna xxi. 27, it is said to spring from it. It was deemed to flow from the divine mind or will. “The most righteous wisdom, created by Ahura, pure, the good Mazdayagnian law,”’’ is praised; for it contains and is the utterances of the Divine Wisdom. And the Manthra-Cpénta is praised also, the very brilliant, the law against the Daevas, the Zarathustrian law, the long precept, the good Mazdayagnian law, the spreading abroad, keeping in mind, and knowledge of the Manthra Cpénta, the heavenly wisdom created by Mazda, the wisdom heard with the ears (composed and sung or read), created by Mazda. Yagna xxvit. is the last, before the Gathas. It is, condensed: Now will we make Him, the greatest of all, as Lord and Master, to smite Anra-Mainyis, the evil; the Aeshma, the bad; the Mazanian Daevas, all Daevas, those bringing rain, evil; to further Ahura, the Amésha Cpéntas, the star Tistrya, the pure man, and all pure creatures of Cpénta Mainyis. AIRYAMA ISHYO Immediately after the Gathas follows the prayer (Yagna litt.) Airyéméa Ishyo, which, Spiegel says, is one of the most effective prayers. It also is of three verses only: 1. May the desirable obedience [Cradsha] come hither, for joy to the men and women of Zarathustra. 2. For joy to Vohfi-Mané, may he grant the reward to be decreed according to the law. 3. I wish the good purity of the poor. Great is Ahura Mazda! Yagna liv. gives and makes known, to the Holy Gath4s, the lords over the times, the pure: The whole world, bodies together with bones, vital force and form, strength and consciousness, soul and Fravashi. We found in the Veda, that prayer was deified, as Brahmanaspiti and Brihaspiti. And so here we find the Gathas, or religious hymns, invested with divinity. In this, Zarathustra was strictly logical and philosophical. His creed deified the various forces of nature or the universe. To him, in the language of a modern philosopher, ‘“‘the forces of nature were the varied action of God.’’ Prayers were the divine thoughts, expressed in words, by God Himself. They were the ‘‘creation’’ of Ahura—He “‘made’”’ them. Benefit, happiness, good, were not given as rewards by Ahura, for the piety which prompted the utterance of the prayer, and of which piety it was the expression; but they all flowed from the prayer, as brightness does from a star, and were the ‘‘deeds’’ of Ahura, completing the Trinity of Thought, Word and Deed. In short, prayer was a divine force, and being such, was deified as the divine wisdom and sovereignty were. So also was obedience, or piety, which also produced benefits and blessings, as thought produces the word, and as the word produces the deed. But how is ‘‘the whole world,”’ bodies, bones, vitality and form, strength and consciousness (or intellect), soul and pre-existent spirit or personality, given and made known to the Holy Gathas, by Zarathustra? To the Gathas afterwards styled The most profitable, victorious, the furtherer of the world, for the protection of purity in the world, for ruling over purity in the world, for those who profit and will profit, and for the whole world of purity. I have no doubt that the word rendered ‘‘world’’ meant simply the Aryan land, occupied by the adherents of Zarathustra; and that by this 288 IRANO-ARYAN FAITH AND DOCTRINE Gatha he devotes and binds them to the service of the Ahurian religion, to the Gathas, which were its worship,—consecrating to that service their bodies, in war, their intellect and their whole being and energies. These Gathds are “‘lords over the times,’’ “‘ruling and protecting for us heavenly food,” food and raiment for the soul; and they are prayed unto, to “bring reward for the next world, after the separation of the vital powers and consciousness;’’ and that they may be strength, victory, health, remedy, advancement, enlargement, help, defence; and as wise, very pure, offering: May they for those who know come to light, the praise-worthy prayers, as Ahura Mazda created them. Most of this evidently relates to the struggle in which the Zarathustrians were engaged, for independence and peaceful enjoyment of their own country. Then Asha and Vohu are praised, and afterwards the Gath4s again: ‘The laudable prayers, the creations of the first world;’ ‘whilst we recite them from memory, act in accordance with them, learn them, teach them, keep them in memory, desire to remind ourselves of them.’ Yagna lv., Spiegel says, seems to be an introduction to the Crosh-Yasht, that follows it. It is an invocation in eight verses,.beginning, ‘‘May hearing here have place, for praise to Ahura Mazda;” and asking the same for the praise of the good waters, the Fravashis of the pure: Of the good waters as the male and female Amésha-Cpéntas, the good rulers, the wise, for praise to the good things of Ashis-Vanuhi, who is bound with purity, for our perfection and uplifting. I think it likely that this is, as Spiegel thinks, an introduction to the Crosh-Yasht, which must be much more modern than the Gathas, although it is appended to them. It will have been noted that in the Gathas the only Deities mentioned are Ahura Mazda and the Amésha-Cpéntas. No star is named in them, and the sun is but once mentioned, and there as the body of Ahura. I pass by for the present Ashis-Vanuhi and the female Amésha-Cpéntas. Cradsha is said by Mr. Bleeck to be ‘‘obedience.’”’ I think that the word is badly selected. He is devotion, that religious sentiment which expressed itself in worship and adoration. The Crosh-Yasht takes its name from him. In Yagna iv. 50, it is said: Cradsha, the holy, strong, whose body is the Manthra, who has a strong weapon, who originates from Ahura, as Khshnaothra, for praise, for adoration, satisfaction and laud. AIRYAMA ISHYO 289 The Manthra is the written or uttered prayer, or adoration, and it is the body, of which Craésha is the soul. He has a strong weapon, i. e., he is efficient to aid in battle, because victory and success, like prosperity and other goods, was deemed to flow from devotion and prayer, like light from the fire. Khshnadéthra, which Bleeck translates by ‘‘contentment”’ or “satisfaction,’’ was, he says, ‘‘the technical expression for a particular kind of prayers.”’ The Crosh-Yasht, in 13 sections, is Yacna Wi. It is announced to be: Khshnaothra for the praise, adoration, satisfaction and laud of the holy Cradsha, the strong, whose body is the Manthra, whose weapon is uplifted, the Ahurian. It is very manifest that these expressions attributing bodily strength to Cradsha, and arming him with a weapon (and which are very similar to those of which the Veda is full), was originally altogether figurative. It is certain that to Zarathustra, he and the Amésha-Cpéntas were as perfectly immaterial, and as perfectly abstracted from all idea of form and sub- stance, as the Sephiroth of the Kabalah. They were forces, divine attributes in exercises, rays of the Deity, hardly to be deemed to have a personality distinct enough to permit them to be called spirits. Of course, the figurative expressions were soon misunderstood, and Cradsha became a warrior like Indra, invested with the form of man, and warring with the weapons of mortals. The figures of the Veda and Avesta became the fruitful source of mythologies, legends and nonsense, in after ages. The Yasht opens by announcing that it is in praise of Gradsha, the holy, beautiful, victorious, furtherer [benefactor] of the world, the pure, lord of purity. He, it is said: First among the creatures of Ahura Mazda, with baregma bound together, offered sacrifice to Ahura, to the Amesha-Cpéntas, the Protector and the Main- tainer, who created all creatures. The words translated by ‘‘Protector’’ and Maintainer’’ are in the dual, and, Mr. Bleeck says: According to the old Bactrian System, they may either refer to Ahura Mazda alone, as possessing different attributes, or to him and the Amésha-Gpéntas. I am more inclined to believe that they are Haurvat and Amérétat, whose names are also found, each in the dual; and as the latter name means immortality or undyingness, i. e., continuance of life, the name ‘maintainer’ is appropriate. I have already sufficiently considered, satisfactorily I hope, what these two personifications are: 290 IRANO-ARYAN FAITH AND DOCTRINE ‘For his brightness [the hymn continues], his majesty, for his strength, his victoriousness, for his offering to the Yazatas, I will praise him with audible praise; Cradsha the Holy, with Zaothras and Ashis-Vanuhi, the great, and Nairy6- Conha, the beautiful.’ Cradsha, it is said, first bound together the Barecma, three, five, seven, nine twigs. He first sang ‘the five Gathas of the holy pure Zarathustra, as holy prayer, text, with Commentary and imprecations. He is a firm, well-chambered dwelling for the poor men and women, after the rising of the sun. He crushes Aeshma, striking him a hard blow.’ The figure is outré; and the propensity of the old Aryan mind to resort to far-fetched figures of this kind, is as plainly displayed here as in the Veda. The exuberant fancy in each runs riot, watches and sports with its vagaries, and delights in finding new conceits which yet shall by a slender thread be connected with and akin to the original idea. At first sight, nothing could appear to be more ludicrously inapt than to call devotion, first a warrior with uplifted weapon, smiting Aeshma with a knock-down blow, and then as a firm well chambered dwelling for the poor. But a strong block-house, with its rooms well arranged for defence, is a strong place of defence and safeguard to the settler on the frontier, against the moss-troopers and free-lances of the unbelieving Scythians; and so is devotion. Worship conquers and crushes the Spirit of evil within one, and gives the victory over him as author of all public as well as private mischief. It was natural to figure this Spirit of worship and devotion, to one’s self, as a stout, strong warrior, or athlete, defeating Aeshma ever in a pugilistic contest. If the reader would see most strikingly reproduced all this old Aryan symbolism and personification of powers, forces, mental and intellectual characteristics, he has only to read the Pilgrim’s Progress and Holy War of John Bunyan. Mr. Great-heart, Mr. Facing-both-ways, Mr. Fearing, Mr. Self-will, Mistrust and Timorous, Giant Despair beating his prisoners with a grievous crab-tree cudgel,—these are conceptions and personifica- tions of the same nature as these of Zarathustra; and the Holy War, if composed when the Avesta was, would have given later ages Deities enough for a whole Pantheon. [Cradsha] ‘goes forth from all fights, victoriously smiting,’ and’ is companion of the Amésha-Cpéntas. In Section 6 of Yacna lv1., we read: The strongest among the youths, the firmest among the youths, the most lusty among the youths, the swiftest among the youths accomplishes deeds. Desire, O Mazdayagcnians, for the offering of the Holy Cradsha, far from this dwelling, far from this clan, far from this confederacy, far from this region, the bad, pernicious hindrances shall be driven away. AIRYAMA ISHYO 291 This seems to me to urge the enlisting of the young men in the war against the foreign aggressor, that his forces may be expelled from the Aryan land; from every house and tribe, from the lands of the Confedera- tion, and from the whole country. Cradsha smites the vicious man and woman, and the Daevi-Drukhs, the very mighty and world-destroying. He is the supporter, the furtherer of all worldly advancement. Sleepless, he preserves and protects with watchfulness the creatures of Ahura Mazda, protects with upraised weapon the whole corporeal world, after the rising of the sun, no longer sleeping softly: Since the two heavenly beings have created the world, Cpénta-Mainyu and Anra, because he will protect the world of purity [the country of the faithful believers]; who wars, night and day, with the Mazanian Daevas, and they bow affrighted before him, and hasten into the darkness. Hadma praised him, the healing, fair, kingly, having golden eyes, on the highest summit of the high mountain. The Hadma plant grows on the mountains, and perhaps has golden or orange-colored flowers. If not, I do not venture to conjecture what “‘having golden eyes’’ means. His victorious dwelling is formed with a thousand pillars, on the highest summit of the great mountain, shining inwardly with its own light, like a star outwardly. The prayers, Manthras and Yagnas are his weapons. I do not know what is meant by this description of his dwelling. I fail to catch here the Aryan thought; but I am quite sure that the allusion is not a mere idle fancy, but that in his mind who used it, the connection of ideas was a natural one, by which a dwelling on a mountain was assigned ‘to the personified spirit of worship. Or was there such a temple? Through his strength, victory, stout blows and knowledge, the Amesha Cpéntas govern ‘the earth, consisting of Seven Kareshvares,’ He is the lawgiver, and as absolute ruler traverses the whole corporeal world. Through this law [i. e., in this his right as ruler], Ahura, the Amésha-Cpéntas, the Ahurian Question, the Ahurian Custom, are gracious to him, in both worlds, the corporeal and spiritual. By which I understand that they graciously grant his requests for those gifts that benefit either the body or the soul of the devout worshipper. ‘What the Ahurian Question and Custom are I do not attempt to explain. He is asked to give strength for the horses, and health for the body, against death, Aeshma and the hosts. ‘Rushing hither,’ ‘who uplift the terrible banners before the runners of Aeshma, whom the evil-knowing Aeshma lets run, together with Vidhdtus, created by the Daevas’ [and he is implored to grant] ‘perfect subjection of the tormentors, killing against the evil-souled, destruction for the foes, the hostile, hating.’ 292 IRANO-ARYAN FAITH AND DOCTRINE Evidently the “‘hosts rushing hither’’ are the infidel Scyths or Tatars of the Steppes; and the runners of Aeshma, before whom the ferrible banner is uplifted, are the riders of those hosts. The ‘‘Vidhdtus, created by the Daevas”’ (Sons of Belial), ‘““were probably some allied tribe of the enemy.’ The residue of the prayer explains itself. | The Aryan fancy never wearied. Four horses carry Cradsha, spotless, bright-shining, beautiful, holy, wise, swift, obeying heavenly commands, having hoofs of lead, inwrought with gold. They are swifter than horses, wind, storms, clouds, strong-winged birds, or the well-aimed arrow. All these they overtake; and no one can overtake them. What is in the Eastern Indies he seizes, what is in the Western he smites. | For when Cradsha was once conceived of as winner of battles, this devotion or worship became a hero and soldier, so winning victory in the field. Immediately the imagination invested him with all the character- istics of a soldier, armed him with human arms, and saw him, a chieftain, riding in a chariot, drawn by four horses. Then these horses in turn became: real, and the imagination pictured them, even to their shoes. As the influence of devotion flashes, instantaneously, as it were, to any distance, they were unapproachable in speed. If we could follow the train of Aryan thought, we should learn the meaning of the shoes of lead, inwrought with gold. Perhaps it alluded to plates of that kind, on which the sacred prayers were inscribed: or perhaps the horses of the leaders were so shod. Three times every day and night, he descends upon this Kareshvare Qaniratha, holding a weapon in the hand, the axe of a wood-cutter, which of itself strikes. against the head of the Daevas, to smite Anra-Mainyfis, Aeshma, and all the Daevas. There were, it seems, then, three daily sacrifices or religious services; and as wood fed the sacrificial fire, even the mechanical act of cutting it was an act of religion; which the spirit of worship itself did, by means of the axe and using the muscles of the wood-cutter. | Cradsha has strong arms, strikes conquering blows, and enables the True Believer to do the same. ‘Prayer’, it has been said in our day, ‘nerves the Spirit. afresh’. | Why may it not be a force, as the will is? Who can have a right to’ deny that as God has so prearranged and foreseen all that becomes, as that. the free will of every man shall concur in carrying forward the plans of this: Omniscience, without being controlled by his Omnipotence, so prayer may be one of the forces of nature, ‘‘all of which are the varied action of God’’? The two spiritual beings, €pénta and Anra-Mainyfis, ‘‘created the world”’ (§7); but Cradsha smites Anra- LE OSE Aeshma and the ENE Daevas. ~ . AIRYAMA ISHYO 293 The words translated ‘The Eastern Indies’’ and ‘‘The Western,’’ are not properly translated, as I shall show hereafter. Vidhutt, in Sanskrit, is ‘shaking, trembling, trepidation’. Benfey gives its composition as w-+dhu-ti. Vidhira, i. e., vyadh+ura, ‘trembling, agitated, bewildered, adverse’: ‘vidhiitz, i. e., vitdhu-ti, ‘shaking, agitation’. Vyadh, vidhya, ‘to pierce, hit, wound’. Vzddha, ‘beaten, whipped’. [Hence, no doubt, Vidhétus.} Dr. Haug gives a translation of portions of this Yasht. In these later compositions, the differences between his translations and Spiegel’s are much less radical and numerous. The ‘furtherer of the world’, of Spiegel, is ‘who protects our territories’, of Haug, the real meaning being ‘who causes the land to prosper’. [For] ‘The protector and maintainer’, to whom Cradésha offered, he reads ‘the two masters, the two creators’ (thwérestdra, Cpénté and Arigro Mainyts), ‘who create all things’. It is preposterous to suppose that Anra Mainyfis was considered ever to have been the object of the devout worship of the Aryan believers. Dr. Haug presses the passage into the support of a theory. {Spiegel says]: The words ‘protector’ and ‘maintainer’ are in the dual, and, according to the old Bactrian Syntax, they may either refer to Ahura Mazda alone, as possessing different attributes, or to Ahura Mazda and the Amesha-Gpéntas. “The old Bactrian Syntax,” I take it, is, as to this peculiarity, merely imaginary. The names of the two emanations, Haurvatand Amérétat, are always each in the dual; and so it is when twins are spoken of,— each is in the dual. The form was not syntactical, but the expression of the idea of correlation, each of the two persons being deemed to share the identity of the other. This duality, of protector and maintainer, created all creatures. Nor do I think that either Haug or Spiegel translated correctly the two appella- tives patdra and thwérestadra. I do not see why the former should not be translated ‘‘Father:’’ and I find thworeg and Thworecta rendered by Bopp dy ‘‘Creator;’’ probably from the Sanskrit root tuaksh, which in the Veda has the meaning ‘‘to produce,” ‘‘to work,”’ whence tvashti or twashir1, ‘‘a carpen- ter, and the name of a deity, the artist of the gods.’’ I think that the words in question should be rendered ‘‘father’’ and ‘‘producer”’ or ‘‘maker”’: and that by them are meant Ahura Mazda, the Absolute Deity, and Gpénta- Mainyiis, the Divine Mind. - We find the same peculiarity, of each name being in the dual, in Frashadstra-Jamda¢pa, “Frashadstra and Jam@cpa,”’ indicating, perhaps, ‘that they were brothers in arms, and animated and inspired by the same divine spirit: as, in Sanskrit, Mitrd-Varuna, ‘‘Mitra and Varuna,’”’ the : ’ 294 IRANO-ARYAN FAITH AND DOCTRINE morning and evening stars. So also, in Zend, Zémdtara-Qagura, the son- in-law and father-in-law, as connected by one woman, wife of one and daughter of the other. I quote elsewhere what Bopp says in regard to this form, in the case of Haurvat and Amérétat. Dr. Haug calls the ‘‘Mazanian Daevas’’ of Professor Spiegel, the “Devas of Mazenderan,”’ the original word being Mézanya. [He says], These Mazanian Devas, several times alluded to in the Zend-Avesta, are — evidently the Divs of Mazenderan, so well known to the readers of the ShahnAmah. | I hardly think that Mdzanya is an epithet. It is more probable that. it was the name of a particular tribe or race of unbelievers, at war with the Aryans. If an epithet, it can hardly be from the same root as Mazda, the Sanskrit verb mah, ‘‘to adore, to honour,’”’ or Magh, ‘‘to be great, power- ful;’”” whence the adjective Maha, ‘‘great,’”’ and as a noun, “light;’’ and Mahas, “‘light, lustre, a sacrifice.’”’ It may be from mash, “‘to kill, hurt.” For “‘both worlds, the corporeal and spiritual,’’ Dr. Haug reads “‘our two lives, that of the body and that of the soul.’’ These ‘‘worlds’’ or ‘‘lives’’ I take to be the aggregate of bodies'and intellects. I find elsewhere, “life” said to be invested with the body; where the word evidently means - the mind, soul or intellectual part of man. Yagna lvit. contains 24 verses. The first nine glorify prayer—‘“‘the prayer which has a good seed,” i. e., which is fruitful of good; which is “united with purity, united with wisdom;”’ i. e., which is one with religion | and with its teachings; and whose seeds are good thoughts, words and | works. This prayer is profit and victory. ‘May this prayer’, it is prayed, ‘protect us against the vexings of Daevas and men. To this prayer we make known [offer sacrifice or adoration], to protect [that we may have protection of] property and person, to shelter, to rule, to oversee’ [safety, and the powers of government and control]. For this, the worshipper ‘submits him- self to, and calls on, prayer;’—‘prayer as for such as Thee (Ahura), is fruitful, pure, victorious, fruits we desire to inherit.’ With verse 10 an invocation to Cpénta-Mainyfis begins, much of which is exceedingly obscure. Spiegel translates as follows: 10. O father over the cattle and over those who belong to the Holy One; over the pure and those wishing purity in the world. [Here I think the meaning is], ‘O Protector of our cattle, and of the Aryan children of Gpenta-Mainy(, of the pious and those who strive to propagate the faith in the land.’ 11. Thou open giver of good! Whose greatness, goodness and beauty amongst you we desire. May He, the rich in goods [abounding in benefits and blessings], control us with purity, with activity, with liberality, with knowledge, with gentle- ness, with the fire of Ahura Mazda! AIRYAMA ISHYO 295 The construction is, May he amongst you, whose greatness, etc., who is rich in goods, oversee us who are endowed with purity, activity, etc. ( Spiegel.) ‘Thou giver of good, whose greatness amongst you we desire, may he shelter us;’ , —[(Who are the] ‘you’ [and the] ‘he’? [From ‘may he control us with purity,’ how are we to extract] ‘may he oversee us who are endowed with purity?’ And of whom is he one? The construction does not make the sentence nore intelligible. It may be a prayer to Cpénta-Mainyfi, that one among whe Amésha-CGpéntas may protect the Aryans and lead them aright, in “he way of the faith, and otherwise: and that one must be Vohfi-Mando. 13. As you created us, O Amésha-Cpénta, so support us. 14. Support us; good men support us; good women support us, Amésha- Cpénta, good ruler, wise. 15. I know no one save ye, ye pure; therefore support us. ) 16. Thoughts, words and works, cattle and men, we commit to Cpénta- | Mainya. / One looks in vain to Spiegel for any explanation of this confusion of numbers and persons. He does not even tell us in a note, that it is “obscure;’’ perhaps because he thought a note not necessary to give that information. ‘‘Good women support us Amésha-Cpénta”’ is not intelligi- dle English. If ‘‘men’’ and ‘‘women”’ are in the accusative, the sentence would have some meaning. For it would read, ‘‘O Amésha Cpénta, support 4s who are good men and good women.’ But who are ‘‘ye pure’’? Amésha Cpénta is singular, Cpénta-Mainyfi alone. If the translation is at all correct, this emanation, as containing in itself all the rest, must have een conceived of and addressed both as one and many. , 18. All the creatures of the creator would we, together with the created ; lights of Ahura-Mazda, keep. | Here we are favoured by Professor Spiegel with this note: That is, mankind are to unite their efforts to those of the stars, to maintain the world of purity. In that case, the passage would contain an allusion to the later star-worship; but the whole verse is most difficult. The attempted explanation is itself nonsense: __ Verses 19 and 20 praise the fire, and ask it to “‘come hither to the sreatest of affairs,’’ by which is meant, perhaps, the most important of sacrifices; and ask also the gift, ‘‘for great friendship, great delight,’’ of daurvat and Amérétat. _ The remaining verses praise the Ctadta Yagnya, and say: With the highest prayer, Mazda Ahura, we inform thy body, the fairest among bodies, among these lights the highest of the uplifted, that which is called thé sun. 296 IRANO-ARYAN FAITH AND DOCTRINE What is meant by “‘informing’’ the sun, I cannot even conjecture. The value and efficacy of prayer are strongly stated in the fragment, Khordah Avesta xxxvi1. 21, thus: Zarathustra asked Ahura Mazda: ‘Wherein alone is thy word, which expresses all good, all that springs from purity?’ [The answer is] ‘The prayer Ashem.’ Then he is told that whoever utters it with believing mind, and from memory, praises Ahura, the earth, etc., and all good things created by Mazda that have a pure origin: In this orison, correctly recited, the prayer Ahuna Vairya, the spoken-aloud, are further strength and victoriousness for the pure soul and the law. Professor Spiegel does not understand this verse, and by interpolation makes one prayer ‘‘reach to’’ the other: while he expresses uncertainty as to ‘‘furthers.’’ I cannot see that the words which he supplies make any sense. The prayer Ashem Vohu declares the Ahurian Faith to be the most excellent of all that is good; and that happiness and prosperity will be to the believers in proportion to their piety. It is asimple and comprehensive confession of faith, and a pledge of a life of devoutness and piety, and of obedience to the precepts of Zarathustra. The prayer Ahuna Vairya confesses that the ruler out of purity (ruling in accordance with the divine law, or, perhaps, named to rule by the ministers of religion), rules by divine right, his will being like that of Ahura, or being that of Ahura: that Vohfi-Mané inspires those who serve Mazda in the Aryan land (in arms); and that in relieving the people from foreign oppression, those who lead establish the dominion of Ahura. And I think that the verse in question declares that the prayers A shem Vohu and Ahuna Vairya, when the latter is recited after the former, of which it is the corollary, inculcating action and practice of the faith professed by it, give power and victory to the intellect of the faithful and supremacy or increase and extension to the Mazdayagnian law. I am persuaded that this is the correct explanation of the verse, and have thought that it would interest the reader to see how plain an apparently unintelligible passage may become, when we are familiarized with the processes and combinations of Aryan thought. It will tend to lead him to believe as I do, that all these ancient utterances were rational, sensi- ble and philosophic; and that only mis-translation of them makes nonsense. Verse 5 declares (Ahura speaking) that the mere prayer Ashem, asa Khshnaothra of the faithful (as an orison merely), is worth a hundred sleep-(prayers), a thousand flesh-meals, ten thousand head of small cattle, all that is come from bodies to incorporeality. | AIRYAMA ISHYO 297 The Parsees are, no doubt, greatly edified and instructed by such “translations.” If one of them should be curious enough to inquire (thinking it not the highest merit in religious teachings to be devoid of sense), what is meant in the English language by ‘‘all that is come from bodies to incorporeality,’’ the English would have to be interpreted by the Zend. I doubt, also, whether the word ‘‘prayers” is properly suggested as jan addition to the text. The very next question is, what prayer Ashem- Vohu is worth fen other prayers; and yet here a lower degree of that prayer is made to be worth a hundred sleep-prayers. I imagine that the meaning of the verse is, that the simple prayer, as an aspiration of the soul, is of greater value than a hundred nights’ sleep, a thousand meals of flesh, ten thousand cattle, and all else whereby the body being refreshed and sus- tained, is enabled to maintain the intellectual part of man unimpaired and vigourous. Then, to the question what prayer Ashem Vohfi is worth as much as ten other prayers Ashem Vohfi, Ahura answers: ‘That which, when a man eats, he with true faith prays for Haurvat and Améré- | tat praising good thoughts, words and works, and repudiating all evil ones.’ That is worth a hundred other prayers Ashem Vohii, which a man prays with true faith after having eaten the Hadma, praising good thoughts, words and works, ) and repudiating the evil that worth a thousand which one, when he has lain \ down to sleep, repeats before sleeping, praising, etc., and repudiating the evil. ' ‘That is worth ten thousand, which one, waking and rising in the morning, ) prays with like praises and repudiation: that is, in greatness, goodness and beauty [i. e., in potency, effectiveness in benefiting, and excellence], worth as } much as the whole Kareshvare Qanaritha, including its cattle, chariots and men, | which one, at the latter end [towards the close] of his life, prays with true faith, ) praising and repudiating (as before). \ And that is worth all that is between heaven and earth, the earth, the luminaries | in the heavens, and all good things created by Ahura that have a pure origin, when one renounces [after one has entirely freed himself from] all evil thoughts, words ; and works. ' In the Vedic hymns, Brahmanas-pati and Brihas-pati, silent and oudly-uttered prayer, were, as Deities, invested with like potencies as \gni; even the fuel which fed the fire, and thereby became part of it, and he flesh that, being burned, ascended as prayer to Heaven in the flame, vere deified. And the ascription of potencies of every kind to the Soma nd the Hadma grew out of the same idea. That the same convictions Ss to the potential efficacy of prayer existed among both branches of the Aryan family in Asia, although the Indo-Aryans had not risen to the con- eptions of a God-creator above Agni the fire-spirit, seems to prove that the Tedic faith was fully developed before Zarathustra taught and preached, nd that he received from it his ideas in regard to prayer, deifying wor- 298 IRANO-ARYAN FAITH AND DOCTRINE ship or devotion as Cradsha, and teaching the same veneration for the Manthras as the Veda inculcated for the Manthras. Fire, also, is worship- ped in the Avesta, but as the son of Ahura, or an effluence from him; and the sun as his body. Ushahina, the dawn, is worshipped also, as Ushas, the dawn, is in the Veda. And as the attributes and arms of a warrior are, in the Veda, assigned and ascribed to Indra, the light, so also they are in the Avesta, to Cradsha. . That the Sanskrit makha means both a ‘“‘warrior’’ and “‘sacrifice, obla- tion’”’ is also significant of the efficacy ascribed to prayer. Yagna lviii. contains Yagna xvit. 56, and v2. 4 to 33, and proceeds thus: 2. All the good, holy, mighty Fravashis of the faithful we praise, from Gay6- Marathan to Caoshyane¢ the Victorious. 3. The victory created by Ahura we praise; Caoshyang the Victorious we praise. [Afterwards are praised], ‘the barécma provided with Zaothra,’ ‘our own souls,’ ‘our own Fravashis,’ ‘all pure Yazatas,’ ‘all Lords of Purity;’[at the times Havani, Cavanhi and Vicya, and Vic¢gpé-Mazista]. In the verses that are also found in Yagna xxvi., all Fravashis are praised, from that of Ahura-Mazda Himself, to those of all the faithful, belonging to the region and beyond the region, including those of the Amésha-Cpéntas, and those of Gayéd-Marathan and Zarathustra, of Vistacpa, Scat-vactra, the Nabazdistas and Aéthra-paitis. | Of the ‘‘Fravashis’’ I shall speak specially, hereafter, and also of Gayé-_ Marathan and Caoshyan¢. Scat-va¢tra, Spiegel says: Is the eldest son of Zarathustra, who died, according to the Bundehesh, a hundred years after the promulgation of the law; and is regarded as the head of the priests. Aéthrapaiti signifies properly [he says], the lord of the Precept; and the phrase is applied to one who has given proofs of his acquaintance with the truths of the Zarathustrian religion. The note (3) of Spiegel, to verse 11 of Yagna xxvi., presents a curious” specimen of inaccurate statement and of vague notions. The translation of the text mentions ‘The consciousness, the souls, the Fravashis, of the pure men and women here.’ The note to this says, ‘In this verse we find a three-fold division of the soul. Baodhé is spiritual activity; Urvan, the soul, is the will, or the ability to choose between good and bad; Fravashi, which is usually applied to the power which holds body and soul together, seems here to be equivalent to the conscience.’ Are “‘consciousness”’ and “‘spiritual activity’? synonymous? Is the | | ' | i { | ‘will’? a subdivision of the soul? Does the Fravashi of Ahura Mazda | hold his ‘‘soul and body”’ together, or is it his ‘‘conscience’’? f { AIRYAMA ISHYO 299 _ Baddhé is the same, I suppose, as the Sanskrit Buddhi, ‘“understand- ng, reflection, intellect, mind, thought, knowledge, opinion, presence of mind;” from budh, ‘‘to understand, know, think, perceive,’ etc. Urvan is ot ‘‘the will,” nor is Fravashi ‘‘a division of the soul.’ In verse 13, of Yagna lviit., the Ahuna Vairya, Asha Vahista, the Fsha- sha manthra-hadhaokhta, and the whole composition of the Ctaéta-Yacnya are praised; the latter being styled ‘‘the creations of the first world,” . @., compositions made in the original Aryan land. Yagna lix. was evidently composed soon after the foreign masters of che land had been expelled, when prosperity was not restored; it is a prayer or the restoration of social order. Verse I prays that he may be most fortunate who teaches what will be most beneficial for the land, both for body and soul, from the visible ‘xistence to that where Ahura dwells. y ‘May there now come to this dwelling [to the homes of the people], content- ment, blessing, guilelessness, and wisdom of the pure. May there appear for this clan, purity, dominion [self-government], profit, majesty and brightness [good fortune, honour and peace]; the permanent reign of law, of the Ahurian, Zarathustrian law.’ ‘Quickly may cattle arise out of this clan, quickly purity, quickly the strength of the pure man, quickly the Ahurian custom;’ .€., may the stock of cattle of the people soon be replenished; may iprightness and honesty soon become general, and good men soon have nfluence and power, and the good custom and habits of the ancient days oon return. And if we reflect, and remember how slavery or dependence egrades and debauches a people, we shall understand the full meaning f this energetic prayer. | May there come hither the good, strong, holy Fravashis of the pure, bound with the remedies of purity, according to the breadth of the earth, the length of } a river, the height of the sun, with desire after good things, for withstanding against ‘ the foes, for increase for riches and brightness. _ The Fravashis seem to be what the Scotch have called the doubles of ren. As all living creatures, even the animals, were supposed to have hem, and Ahura himself and the Amésha-Cpéntas, and all the dead, the ving, and the unborn of all the coming generations, they must have been upposed to be an innumerable multitude, filling all space; and they are ivoked to come from distances as great as the breadth of the earth, the ength of a river, and the height of the sun, with wishes for benefits for 4e people, to aid them in the struggle, not yet ended, against the infidels, nd to give the people wealth and peace. 300 IRANO-ARYAN FAITH AND DOCTRINE Then it is prayed that . Craédsha may smite disobedience [impiety or contempt for the deities], peace annihilate dissension; liberality, avarice; wisdom, slighting; truthful speech, the lie that hates purity. That here the Amésha-Cpéntas may be able to wish from holy Cradésha [may have a right to expect from the spirit of devotion among the people], good offering and prayer, good and fortunate maintenance, and friendly help, and may long remain supported. | These are, of course, veneration and worship. There could be no other maintenance, help or support, for their divine persons or beings. | May the brilliant majesty never be extinguished for this dwelling, nor the brilliant riches, nor the bright heavenly descendants, by the long friendship of | him who teaches to know brightness, and Ashis-Vanuhi. Spiegel says: The ‘majesty’ is probably that of the father of the household, which resembled the ‘kingly majesty,’ only less in degree. | But certainly fathers of households could not be expected never to die. So I doubt the soundness of the conjecture. The brilliant majesty, the brilliant riches or gifts and the bright heavenly descendants are, I think, all of one nature, or of like natures, whatever they are. And I doubt: whether the ‘‘kingly majesty’’ had any reference to human kings. In a note to Yacna 1., Professor Spiegel says: ‘The kingly majesty refers to a peculiar ray, or divine light possessed by Yima, which was afterwards taken away from him on account of his bad deeds, and with it disappeared happiness and blessing.’ [The verse thus annotated is], ‘And the kingly majesty created by Mazda, and the indestructible majesty created by Mazda’ and Spiegel says, in the same note, ‘The imperishable’ majesty refers, according to the gloss, to the spiritual majesty of the Athravas and Herbads [Aethra-Paitis, chiefs of the Sacrifices], which is to be obtained through wisdom.’ | The priests have never been slow, in any age or country, to appropriate to themselves whatever could be claimed by misinterpretation and perversion of ancient texts. As the symbol always tends to become the thing symbol-. ized, until, for example, baptism, i. e., washing, originally a mere symbol and pledge of purification, became self-efficacious for salvation, of far greater virtue than a whole life of good deeds unbaptized; so the Athrava or Herbad at last assumes for himself infallibility in matter of dogma, and God’s power to depose kings. ; The ‘‘kingly majesty’? had nothing to do with Athravas or Herbads. It is the rule, power, dominion, superiority and supremacy of the Aryan race—that of Ahura Himself, displayed through them, and indestructible, AIRYAMA ISHYO 301 _as He is eternal. Has it ever ceased to be, since the days of Zarathustra? Has it not descended upon, in turn, the Medes, Greeks, Romans, Goths, Franks, Normans, and do not English, Germans, Sclaves and the Franco- , Gauls and Kelts still rule the world? This “brilliant majesty’’ belonged, of course, in part, to every Aryan; ‘for it was freedom, independence and supremacy, and not the mere power of king or chief. Wherefore the worshipper prays that it may never be extin- guished for the particular dwelling (household, perhaps; and perhaps village), nor prosperous fortunes, nor fine intellectual posterity. This is asked of the graciousness of that Amésha-Cpénta ‘‘who teaches to know brightness”’ (who teaches how to secure success and prosperity), ‘‘and Ashis Vanuhi.”’ | It is then prayed that Ahura may rule over his creatures (the Aryans), according to wish and with happiness (after his own pleasure, having satisfaction with his rule, with the conduct of those ruled, and by His rule causing prosperity and content): as That joyful may be our mind, happy our souls, endowed with brilliant bodies for Paradise. So, Ahura, let the best and fairest religion prevail here: may we see Thee [manifested in works and benefits]; and attain to Thee and to Thy perfect graciousness. The ‘brilliant bodies’ are healthy and vigourous ones. The word rendered ‘‘Paradise’’ is probably the same as elsewhere, Vahista, which Haug renders by ‘‘the best place.’’ | In Yagna lx., the Ahuna Vairya, the Asha Vahista (a prayer so called), the Yenhe Hatanm, and the pious pure blessing of the pious pure.man are praised, ‘“‘on earth and in Heaven,” i. e., as existing in words and spoken, and as existing in the Divine Mind before they were uttered. These are praised, i. e., supplicated, or, to gain therefrom the power, to strive against and drive away Anra Mainyus, who is provided with creation, with evil creation, who is full of death [i. e., who has in his service a race of men, of unbelievers, and by them slays the Aryans]; to withstand and drive away the wicked [this word, Spiegel says, ‘is not found elsewhere, and is translated conjecturally.’ If he had given the original word, we might at least have endeavoured to find out its meaning], male and female; the evil-doers, male and female, thieves, robbers, wizards and magicians, those who harm Mithra and lie to him; those who kill and harass the Aryans, the injurious and infidel spoilers, who destroy many lives, and every wicked one, who thinks, speaks and acts outrageously. ‘How shall we’, it is asked, ‘O Holy Zarathustra, drive away the Drukhs from here; how, O Ye Profitable, drive them away and smite them with the sword, as strong men smite weak ones, away from and out of all the seven Kareshvares, withstanding and expelling the whole evil creation [i. e., the whole population of unbelievers]. To be enabled to do this, we praise Thee, O Wise [Zarathustra], and Ye (profitable) who exist.’ 302 IRANO-ARYAN FAITH AND DOCTRINE The meaning of Profitable I have already explained. This, therefore, proves or at least purports to be a composition of the time of Zarathustra, and of that time of his life when the Drukhs yet held | and occupied part of the Kareshvares of Bactria. | And there is, I think, no doubt, that parts and fragments of composi- | tions of that age are found scattered through all the Zend works, modern- ized in language very often, and corrupted in their long passage from the remote past; but many of which, also, no doubt, were still repeated as. composed, or as kept in the memory, without being properly understood by those who repeated them, and the more revered on that account. | Yagna Ixi. is a hymn to Fire. It vows to Fire, Son of Ahura Mazda, offering, praise and nourishment. I quote a portion of the text: | Mayest thou be provided with offering and praise, in the dwellings of men: Hail to the man who continually offers unto thee, holding fire-wood in the hand, | holding Barecma in the hand, holding flesh in the hand, holding the mortar [in which the Haéma was pounded], inthe hand. Mayest thou continually be supplied | with good fire wood, good perfume, good nourishment, good increase. Mayest thou be in complete aliment, in good aliment, O Fire, Son of Ahura Mazda. Mayest thou burn in this dwelling, etc... . . . throughout the long time, until the’ perfect resurrection, the perfect good resurrection included. In a note, Professor Spiegel says: That is, the 12 000 years to which the duration of this world is limited. After the destruction of the world, the fire will still continue to be mighty. What the “‘perfect good resurrection included’? means, he does not endeavour to inform us. As it is the domestic fire which is thus invoked to continue to burn, I doubt the correctness of the translation, and the sound- ness of the interpretation. I do not believe that there is one allusion to a future existence or another world in the Veda, and not one in the Avesta, where the commentators and translators find ten. That there are some in the latter, is certain; but here, I think, the fire is only exhorted to burn during the long winter night, until the sleepers awake in the morning. I think that the ‘‘resurrection’’ means simply the waking from sleep and rising in the morning. | Then prayers are addressed to the Fire, Son of Ahura Mazda: It is invoked to: Give swift brightness, swift nourishment, swift blessings of life [but not these common benefits of fire alone, but also], greatness in holiness, fluency of speech, sense and understanding, manly courage, activity, wakefulness, well-nourished, heavenly posterity [of course, the word ‘heavenly,’ is a misrepresentation of the original], which makes a circle [i. e., numerous children, forming a group, or ‘family circle’], collects itself together [is harmonious and united], grows up, 1s AIRYAMA ISHYO 303 enduring, not vicious, manly, and ‘which can help me in the house, in the clan, in the confederacy, in the region, in the district.’ It is besought to give permanent instruction ‘‘concerning the best place of the pure, the shining, wholly brilliant,’’ good reward, good renown, sanctification for the soul. The first part of this I do not understand. I do not see by what legerdemain of the imagination fire could be imagined to give mstruction in regard to any place. I can only guess that, light flowing from it, it is besought to continue to enable men to see the skies, the home of the pure, shining, brilliant stars and planets. As the organ of devotion, by means of sacrifices, of flesh and the Hadma consumed by it and becoming part of itself, it was invested with the potencies of worship or devotion, and was supposed to be able to give reward, renown and sanctification. The fire speaks with ‘‘all, for whom he shines throughout the night and cooks food;’’ and this satisfies me that the ‘‘resurrection’’ meant what I have said; and that the ‘‘resurrection included’’ meant that the fire, not dying during the long night, should continue to burn on, even during the next morning. He ‘‘desires nourishment from all;’’ for nothing is so greedy ; and no amount of fuel contents it. The more it has, the larger its desires ‘become. The fire looks at the hands of all who come near it, and asks: ‘What the friend brings to the friend; the one who comes hither, to the one who sits alone?’ If one brings it wood, it is content, amiable, satisfied, and blesses, saying: ‘May there arise around thee [be born and reared] herds of cattle and abun- dance of men [male children]. May it go according to the desire of thy spirit and soul. Be glad, live thy life, the whole time that thou wilt live’ [dum vivis, vive]. This is the fire’s blessing for him who brings it wood, searched after [selected] for burning, purified in the wish after purity [sanctified by the purpose to devote it to sacrificial use]. Yagnas Ixii. and Ixiii. contain nothing except portions of other Yagnas already cited. Yacna Ixiv. is in praise of water and “‘Ardvi¢fira the pure.”’ It is called full-flowing, healthful, hostile to the Daevas, devoted to the faith in Ahura (because used in the sacrificial observances): The praiseworthy [because of use and value to it] for the corporeal world; the pure for those that further life, that further the cattle, the furtherers of the world [the Aryan land], of the kingdom [Aryan. rule], of the region. It is said to purify the seed of all men, the body of all women for delivery; to grant to all women easy deliverances, and bring to all women fit and suitable milk. 304 IRANO-ARYAN FAITH AND DOCTRINE What it says of Ardvicfira is repeated in the Aban-Yasht of the Khordah Avesta, and I notice it elsewhere. Of the residue I notice only a portion here. v. 23. May the Fravashis of the pure come hither who have led them [the © waters] against the stream, from the nearest water hither. [Spiegel remarks that ‘it is not known what circumstance is alluded to in this obscure verse.’] The allusion evidently is to those old Aryans who had long before, by means of canals for irrigation, conducted the waters of the Oxus, even ina. direction contrary to the course of the stream. It is then prayed that the water may not benefit unbelievers, evil men, | injurers of the friends, companions, neighbours or relatives of the worship-_ per, and others, including ‘‘one who buries the dead.”’ V. 32. With destructive intent who is here, destructively may she come to him who is there. [Spiegel inserts ‘may she come to him,’ after ‘intent,’ and says, ‘A difficult verse, the translation of which is doubtful.’] The verse preceding (31) had invoked plagues upon the evil man, | hostilely-minded: and this verse may mean, Whoso is in the Aryan land as foe of the people, to him, in his own home, may — she come with intent to destroy him. Verse 38 should have taught translators the real meanings of the words which they translate ‘‘corporeal world;’’ for it speaks of the prayers, invo-— cations and offerings, “which Ahura Mazda taught to Zarathustra, and | he to the corporeal world;”’ 1. e., to the Aryan minds invested with bodies. In verses 43 to 45 a striking sentiment is uttered. As translated by | Spiegel, they read: ‘I pray you for mighty posterity, as many wish it. No one wishes himself this for harm, not for trouble, death, revenge or destruction.’ [That is], ‘We pray for a numerous and powerful posterity, as many do, no one of them wishing it as a means of harm, nor to enable them to vex others, to slay, take revenge or devas- tate.’ [For that, they pray ‘the water, earth and trees, and then] ‘the Amesha- | Cpéntas, the good kings, the wise, the good men and women fi. e. the male and female of them], the givers of good.’ So in the Kabalah, the Sephiroth are male and female, and seven of them are called ‘‘Kings.”’ For that, also, they pray to Mithra, Craésha, Rashnu, the Fire, the | navel of the waters, possessing swift horses, and the Yazatas. Yagna Ixv. gives [the Zadthra, provided with Hadma, flesh, etc.], to thee, O Ahurian, descended from Ahura,—to thee, Ahurian daughter of Ahura, for the satisfaction of Ahura Mazda, the Amésha-Cpéntas, Cradsha and the fire.’ [Spiegel — says, of this Ahurian; ‘either the daughter or the wife of Ahura, probably the former.’] AIRYAMA ISHYO 305 It is pleasant to have this authentic information as to the family rela- tions of Ahura Mazda. But, as Spiegel reads, ‘“O Ahurian, descended from ‘Ahura,”’ how can he say that she is probably his wife? Or is the word “Ahura” perhaps a mistake for ‘Zarathustra’? I should think some female attendant of the sacrifices is meant, to whom the priest gave or handed the Zaodthra, that she might offer it to Ahura and the others. But it is also said ‘‘with purity I give to the day-times, to Havani, Cavanhi and Vicya, and’also to Mithra and RamaqA@ctra.’’ To these two latter the Zaothra could not be handed; and it seems hardly probable that a woman would be sacrificed unto. Perhaps, as Cpénta-Armaiti is elsewhere called the daughter of Ahura, it is she that is meant. Yagna Ixvi. contains only what is found in other Yagnas. Yagna Ixvit., in 67 verses, is wholly addressed to the Ahurian daughter of Ahura (the word daughter not being, as it is in Yagna Ixv. in the original, but inserted in parenthesis by Spiegel). She is praised with the Zaéthras of devotion in thoughts, words and works; for the enlightenment of thoughts, words and works, purification for the souls, increase in power and popula- ‘tion (‘‘furthering’’) of the Aryan land, preparation for the very pure. She is asked to give the worshippers the best place of the pure, the shining, wholly brilliant; i. e., to put them in possession or repossess them, of the finest and most fertile portion of the country of the Aryans; and also ‘to give them male, ‘heavenly,’ posterity, who may increase for them, or make to prosper, the dwellings, clans, confederacies, regions and districts. Then they ‘‘revere’’ the Ahurian, and the Sea Vofru Kasha, and all ‘waters on the earth, praising their sweetness and fertilizing qualities, and ‘the running water, the water of the growing trees (grain): As an adversary against Azhi, created by the Daevas, against this Pairika; the withstanding, to withstand, destroy and drive away the hostile tormenting [the marauding bands of the enemy], and the Ashémadgha, the infidels, smiting, who is full of death [i. e., fierce warriors, who deprive many Aryans of life]; to withstand the plague of the Daevas as of men. The Ashémadgha and Pairika were native Turanian tribes that seem to have been hostile from the days of Yima. | Then the Ahurian daughter of Ahura is asked to be pleased with and seat herself at the offering, and merit and good consequences of offering | to her are magnified. It appears that ‘‘the good waters,” and ‘‘Zadthras poured out with prayer’ were the chief offering to her. | Then the waters, so offered, are asked to give To offering Mazdayagnians, and the devotees (‘friends’) who prepare the offering, to the Aethra-paitis [those who keep the sacred fire, atars, the Herbads of the Parsees], teachers, men, women, etc., ‘to every one who guards himself eee eS e-_”™S—S = 306 IRANO-ARYAN FAITH AND DOCTRINE | {by armed resistance] against sin [wrong] torment [harassments by raids], the” hindrances [interruptions of peaceful labours] of the hostile hosts, and the hostile | tormentors,—give to these ‘good, pleasant, permanent homes’ [‘dwelling’], which I ask for this clan from which spring these Zaothras, and for all the Mazdayacnian | clans; good, healthful, helpful nourishing for the fire [food to be cooked by itl. Rama-Qactra is prayed to for the region; and health and _ healing | remedies asked for for the faithful, for all who are good and pure, on earth and in Heaven. As souls in Heaven cannot need healing remedies, and are not sick, ‘“‘Earth and Heaven’’ cannot be a faithful translation. The meaning probably is, ‘for body and mind’’—the health and vigour of the mind and intellect depending on that of the body, according to the maxim mens sana in corpore sano. ‘Riches and brightness’ are prayed for. If the original Zend word had at a later day come to have the meaning of ‘‘brightness,’’ or if such was the derivative meaning of its Sanskrit equivalent, it is very certain that brightness is not properly predicated of men or a people. The true meaning is prosperity, good future, success, or the glory of success. Then Ahura Mazda is praised, the Amésha-Cpéntas, Mithra possess- ing many pastures, the sun endowed with swift horses, the two eyes of Ahura Mazda, (perhaps, Spiegel says, the sun and moon), the Fravashi of | the Bull, of Gayo and Zarathustra. And the concluding verses are: Praise to the whole world of purity [the whole land inhabited by the true believers], which is, has been or is to be. Increase [for it?] through Vohi-Mané and Khshathra, with fortunate body. Unto the luminaries, the most brilliant of those on high, where Cpénta-Mainyfi at the end will come to thee [to whom?]. ‘The whole world of purity,’’ may, perhaps more probably be the whole Aryan people; and increase by children be prayed for these, through Vohfi-Mané, from whom the mind and intellect came, and Khshathra Vairya, who supplies resolution and courage; with healthful and vigourous bodies. Before ‘‘the lights,’’ or luminaries, ‘‘praise’’ must be under- stood; and the last line must mean that among these lights, the divine mind will make itself known to the spirits of the faithful. Yagna Ixvitt. is wholly composed of parts of two other Yacnas. Yacna lxix.— 1, 2, 3. To these I offer; to him I draw near as a friend: to the Amésha Cpéntas, the good kings, the wise. On this God I lay hold; this Lord we praise, Ahura Mazda, the creator, the rejoicer, the maker of all good things. The use of the first person singular and plural, ‘‘I’’ and ‘‘we’’ in the same line is probably because the priest spoke for himself and also for the AIRYAMA ISHYO 307 whole people, or at least all the worshippers. And the mode in which “these’’ and ‘‘him,’’ the Amésha-Cpéntas and Ahura are mentioned may be because they are contained in Him, and are Him, and emanate from Him. 4, 5. This Lord [or ruler] we praise; the most noble Zarathustra. That created for us the pure [for us who are the faithful], we praise, I praise. 7to 16. Namely, what was created [made, uttered, etc.], by Ahura Mazda and each Amésha Cpénta, [naming each], which appertain to the body and soul of the bull, to the fire, son of Ahura Mazda; that created by Cradsha, Rashnu and Mithras, the pure mind, the good Mazdayagnian law, the good pious blessing against Drukhs and Daevas; that we, as profitable to the regions, may employ faithful and profitable speech, be profitable and victorious, be favourites of Ahura Mazda, and have vigourous bodies, as men who think, speak and do good: that we may, through Vohii-Mané, obtain and rejoice in the possession of good things. Then divers things and deities are praised, the sayings of Zarathrusta are all well-done actions. . Yacnalxx. Frashadstra asked Zarathustra, wherein consisted the recita- tion of the Ratus, wherein lay the conclusion of the Gathas. Zarathustra answered by praising Ahura Mazda, and all good beings and Fravashis, prayers, the law, all Yazatas, all creatures of Mazda, all Gathas and the ‘whole Yacna, etc., all words spoken by Mazda, which smite, mark and exterminate all wicked thoughts, sayings and actions, as fire burns up wood, trees, waters, earth, heaven, mountains, fire, the Ahurian question and custom, and the Yacna Haptanhaiti. Then, 60 to 63, this follows, as understood by Spiegel: This pure Zarathustra—(him) let one wish for a friend (and) protector, thee call I pure as the pure, to distribute blessing, as a friend who is better than (every) friend, for that is the best. For he isa wicked one who is best for the wicked; but he is a pure one to whom the pure is dear. Some one who has a faint regard for these ancient kinsmen of ours (not more faint of outline and indistinct to us after all these long ages, than we, perhaps, shall, after as many or more ages, be to our descendants or remote _kinsmen), ought to endeavour to rescue their memories from the reproach of having uttered nonsense so execrable as they are made to have uttered by Dr. Haug and Professor Spiegel. If, as Miiller says, it is much, in regard to a passage, to know what it cannot possibly mean, we have at east that consolation in regard to a very considerable portion of the Zend Avesta. Haug and Spiegel have both proceeded upon the notion that every thing in the chants and recitations attributed to Zarathustra and his suc- -cessors and followers, must necessarily have a moral and spiritual meaning; that they had an idea of another and never-ending life after this, and were 308 IRANO-ARYAN FAITH AND DOCTRINE far more concerned to prepare for that, than to attend to pressing necessi- ties of this, imposed upon a people of husbandmen and herdsmen, rapidly increasing, extending into new and still newer regions, and engaged in a continual hand to hand conflict with nature and bold and cruel enemies and infidel marauders. One would believe from these translations, that the Zarathustrian teachings consisted in the inculcation upon these semi-nomads of a course of life fit to be led by reputable church-members, of the Established Church, in the City of Boston or New Haven. Of anything like philosophic ideas in regard to the Deity, the universe and himself, we would suppose Zarathustra to have been profoundly innocent; and the material concerns and earthly cares of his people to have had for him little interest. And moreover, the reader of these translations is expected to believe that the Aryan people to whom the originals were sung or recited were perfectly well acquainted with the ideas and notions (and of course possessed by painful acquisition of the requisite knowledge, without which they could not exist), that we attach to our words “Heaven, Heavenly, pure, purity, spirit, soul, two worlds, immortality’’ and others; when, in fact, there is no reason for believing that any such meanings were attached to the original words which these represent. | I think that verses 60 to 63 have this meaning: Let the people ask for the devout Zarathustra to be their protector and defend- er. Thee, Zarathustra, as apostle of the true religion, we who are also of the true faith, do urge to distribute rewards, as a benefactor who is more than benefactor, because those rewards excel all others in excellence. For he who so acts as to be of assistance to the infidel enemy is himself an enemy; and he to whom the true believers are dear, is himself one of the faithful. The phrase, ‘‘a friend who is better than a friend,’’ seems a strange one to us; but it is not more so than the Hebrew ‘‘Kadosh Kadoshim”’ (‘Holy of the Holies’’), or than many of our own idiomatic phrases. This seems to have been said by FrashaOdstra; and after it, this follows: Here, Ahura-Mazda has taught Zarathustra these words, the best. [More properly, ‘did teach,’ as the French a donné is properly rendered by the English imperfect, ‘he gave.’] Utter these, O Zarathustra, at the final dissolution of life: if thou, O Zarathustra, utterest these at the final dissolution of life, then I, who am Ahura Mazda, will convey thy soul as far away from the worst place, as the length and breadth of this earth, which are equal to each other. If thou, O true believer, who art of the faithful in this Aryan land, desirest to have thy soul go over and beyond the bridge Chinvat and arrive pure at the best place, repeat aloud the Gatha Ustavaiti, while thou wishest for good fortune [Usta] hither. AIRYAMA ISHYO 309 Usta, ‘Hail’! or ‘Happiness!’ is the equivalent of the Hebrew Shalom, ‘health, prosperity,’ etc., whence the Hebrew and Arabic salutation, Shalom or Salaam Aletkiim, ‘health be unto thee!’ The residue of this chapter consists of praises to the Gathds, the Ctadta-Yacnya, the Yazatas and others, many times repeated in other chapters; all showing the very late date, comparatively, of this composition. Yacna Ixx1. is identical with Yagna lx., and concludes this part of the Zend-Avesta. Dr. Haug says (Essays 219), of the later Yacna: The High-Priests seem to have tried to conciliate the men of the old party (called poiryd-tkaéshé, i. e., ‘of the old creed’), who were unwilling to leave the ancient polytheistic religion, and their time-hallowed rites and ceremonies. The old sacrifices were reformed, and adapted to the more civilized mode of life of the Iranians. The intoxicating Soma-beverage was replaced by a more wholesome and invigorating drink, prepared from another plant than the original Soma-plant, together with the branches of the pomegranate tree, and without any process of fermentation (simply water is poured over them): but the name in the Iranian form Homa remained, and some of the ceremonies also. The solemn sacrificial cakes of the Brahmans (puré-daga) were superseded by the sacred bread, called afterwards darun: new invocations, addressed to those divine beings who were occupying the places of the ancient Devas or gods, branded by Zarathustra Spitama as the originator of all evil and sin, were composed and adapted for the reformed Soma-sacrifice (Homa-ceremony). ‘These new prayers form the substance of the Younger Yacna, which was to represent the formulas of the Brahmanic Yajur- Veda. And, at page 242, he adds, ‘Zarathustra himself never mentions this reformed Homa (Soma) ceremony in the Gathas.’ It is doubtful, therefore, whether it existed at his time, or, if so, whether he approved of it. It is true, legends were afterwards circulated, that he himself had given his sanction to this ceremony. I do not find any evidence that innovations were made after the time of Zarathustra, to satisfy the adherents of the Vedic faith. But there is evidence that part of the people still cherished fond recollections of that old worship of the stars and natural phenomena that preceded both the Vedic and Zarathustrian faiths; and that this, and the leanings of the nature element to the same worship of the stars and of nature, caused a _ revival of that older worship. I cannot see that there was any ‘‘reform”’ of the old sacrifices, except that they were offered to Deities that embodied higher intellectual con- ceptions. The mode of sacrificing was different, in some respects, in the details; but remained in substance the same. The fire, for example, was not procured by friction of two pieces of wood; and the baregma, a bundle of sacred twigs was not used at the Vedic sacrifices. 310 IRANO-ARYAN FAITH AND DOCTRINE But as to the Soma, the reform supposed by Dr. Haug seems to me entirely imaginary. Professor Spiegel says (Note 1 to Yag. ix.): The identity of Haoma with the Indian Soma has been long since proved. See, especially, F. Windischman, Ueber den Soma-cultus der Arier. The Indian Soma plant is distinctly specified as the Asclepias acida; the Persian is not so specified; but as the plant in both cases is described as growing on the mountain heights, it must originally have been the same. Plutarch (de Iside et Osiride), mentions it by the name of duwuc (homomi). The juice of the Hadma when pressed out, is called in the Avesta Para-haoma. It is curious that the Mttskoki Indians of what is called ‘‘the Creek Nation”’ (a confederation), have used from time immemorial, at a feast called the ‘“‘green corn dance,’’ when they eat the first green maize-ears of the season, in May or June, a drink that is called the ‘‘black drink,’ which causes vomiting, before eating. It is now made of a plant some two feet in height that grows in the prairies, and the decoction is said to have a nauseous taste. Neither is the juice of it intoxicating, nor supposed to have aphrodisiac effects. They have no sacrifices, and the ceremony does not seem to be a religious one; but it is religiously observed. In Georgia and Alabama, a different plant or weed was used, which not being found on the prairies in their new country west of the Mississippi, was substi- tuted by another plant. And if the Haéma plant was not the same as the Soma, it was perhaps for a similar reason. The Indo-Aryans, spiritualized the stars into Deities. The Irano- Aryans may have degraded them into Deities, though, as I have said, I doubt if the words are the same. That the sacrificial cakes were ‘‘super- seded”’ by other bread, seems to me to savour very slightly of “reform.” These “Younger Yagnas’’ are themselves of different ages. Some of them praising the others as the ‘‘Ctaédta Yacnya’’—and most of them are older than the Vendidad; so much so that when that was composed, they had already become sanctified by age, and were deemed to be divine. And they contain also, I think, fragments of compositions of much greater antiquity, even of the time of Zarathustra. THE VENDIDAD. Dr. Haug explains the word Vendiddd as being by contraction vi-daévé- ddtem, what is given in order to expel Daevas, to remove them, to be guarded against their influences; vi-daév6é meaning ‘‘against, or for the removal of the Daevas.’’ It would be more briefly expressed by anti-daéva. We take the following from his Essays (200): The Vendidad, which is the code of the religious, civil and criminal laws of the ancient Iranians, consists, in its present state, of 22 chapters, commonly called Fargards (exactly corresponding to the word ‘pericopé’) [repuxomn, circumcisural, i.e., Sections. The style of its constituent parts is too different to admit of ascribing it to one author only. Some parts are evidently very old, and might be traced to the first centuries subsequent to the Prophet; but the large bulk of the work contains too minute a description of certain ceremonies and observances, to induce a modern critic to trace it to the prophet or even to one of his dis- ciples. The Vendidad as a whole [some of its parts seem to be lost, chiefly those containing the orginal texts, or the Avesta of the old laws], is apparently the joint work of the Zarathustras or High Priests of the Ancient Iranians, during the period of several centuries. They started from old sayings and laws, which partially must have descended from the Prophet Himself, and interpreted them in various ways, often contradicting each other. The first three Fargards he considers as only introductory, and as having probably formed part of avery ancient historical or legendary work, of a simi- lar kind as the Shahnamah. Those from 4 to 17 he considers as the second part, ‘‘Forming the ground-work of the Vendidad,”’ and treating of laws, ceremonies and observances, ‘“‘without keeping toa strict code.’”’ The third part, 18 to 22, “is apparently an appendix, treating of various subjects.”’ Dr. Haug thinks that we can actually discover the three different ‘stages of Avesta, Zend and Pazend, in the present Vendidad; and in his translation has endeavoured to separate them as far as possible. I have noticed elsewhere the first and second Fargards; and shall here commence with the third. FARGARD III. This Fargard consists of questions supposed to be put by Zarathustra and answered by Ahura Mazda, who is addressed as ‘‘Creator of the 'Corporeal World, Pure One!” It is first asked, What is in the first place most acceptable to this earth? [The answer is, in substance], worship by sacrifice. $12 IRANO-ARYAN FAITH AND DOCTRINE [To], what is so in the second place? [the answer is], that a holy man should build himself a habitation, provided with fire, cattle, a wife, children and good flocks; with abundance of cattle, righteousness (?), provender, dogs, women, youths, fire,—all that is requisite for a comfortable life. [To], what in the third? Cultivation of the land, and production of grain and growth of fruit-bearing trees, irrigation and drainage where needed. [To], what in the fourth? Where most cattle and beasts of burden are born. [To], what in the fifth? Where these leave their urine. Then follow five questions, as to “‘What is most displeasing to the Aryan land (‘this Earth’)?’’ The answers are: 1. The conception of the Aréztra [which Spiegel says are deep holes]; when the Daevas with the Drujas come together to it out of hell. 2. Where most dead dogs and dead men are buried in it. 3. Where most heaps of Dakhmas (funeral piles, from the Sanskrit, dah, origi- nally dagh, ‘to burn,’ ‘to consume by fire’], are made, where they lay upon them dead men. 4. Where most holes are, of the Created by Ahriman. 5. When the wife or son of a righteous man goes in the way of perversity, and laments, covered with earth and dust. [This passage, Spiegel says, ‘is obscure; — but it appears to contain an injunction against the Semitic mode of lamenting the dead. That such lamentation was forbidden to the Parsees, is clear from several passages in the later writings.’] He quotes to show this, from the Arda-Viraf-nameh: The river that you see before you is composed of the tears of mankind, tears shed (against the express command of the Almighty), for the departed; there- fore, when you return again to the Earth, inculcate this to mankind,—that to grieve immoderately for the departed, is in the sight of God a most heinous sin, etc. [Also, from the Sadder Port.|: If any one departs out of this evil world, no one ought to weep for him, because all the water that flows from his eyes will be a bar to him before the gate Chinavar. Then follow five questions ‘‘as to who rejoices the land with the greatest joy;’’ answered thus: 1. He who especially digs up where dead men and dogs are buried. 2. He who especially levels the dakhmas, where dead men are laid down. Then, verses 44 to 71 are directions in regard to dead bodies: That one carrying a dead body is defiled, by the Drukhs Nacus; that it must be carried to the most barren part of the land, the least frequented, thirty paces from the sacrificial fire, and there burned upon a heap [at least it is said that the Mazdayagnians shall heap up a heap], and ‘bring themselves,’ with food and clothes in the worst, in the meanest; this food shall eat, these clothes shall wear; all even to the aged, who have no more seed; after that, whatever is aged, old, and has no more seed. Strong, swift and pure, Mazdayagnians shall afterwards leave him upon the mountains, at the broad of his back they shall cut off his head, and give THE VENDIDAD 313 the body to the devouring creatures of Gpénta-Mainyus, the carnivorous birds and Kahrkagas [in Fargard xviii. Kahrkatag; a cock]. Thus let them say, ‘This one repents of all evil in thoughts, etc., if he has committed other sinful deeds, the punishment is confessed; if he has not, they are repented of forevermore.’ Spiegel says that: These verses are an evident interpolation, and almost all the passages are found in other places; and as to the last passages, that the contrast is between fravarsta and néit fravarsta, committed and not committed,—the former implying those sins that are to be punished; the latter, mental sins, for which repentance alone is sufficient. It would have been more gratifying, if Professor Spiegel had endeavoured to explain the meaning of the food and clothes, to be eaten and worn, certainly not by the dead; and whether the meaning is, that when one’s parents become old, they were to be so fed and clad, in the worst and with the meanest, and, being carried to the mountains, to have their heads cut off, and be left for the birds to devour; which certainly the passage seems to mean, or, if it does not mean that, to be nonsense. 3. He rejoices the land, etc., who most levels (fills up) the holes of the creatures of Anra Mainyus. I cannot conceive what the ‘‘holes’’ are, unless those circular ones, ‘often of large size, that we often see on land in alluvial bottoms, scooped ‘out by the swiftly-running streams of inundation. These, as injurious to small farms, may well have been deemed to be made by the evil agency of creatures of Anra-Mainyus. It may be that gullies are meant, which ‘in such lands are often made by water, to the entire ruin of bodies of open land. , 4. He who most cultivates the soil and so makes food, or who provides the means of irrigation. From v. 79 to v. 115, inclusive, is translated also by Dr. Haug, in his Essays (206, et seq.). 79, etc. (Sp.) For the earth is not glad, which lies long uncultivated. If it can be cultivated; then it is good for a habitation for these, there the cattle in- crease, which long went childless, then it is good for the male beasts. (H.) This earth is not a place which is to lie long uncultivated. She is to be ploughed by the ploughman, that she become for them a quarter [portion of country] of every good thing. Then becomes pregnant the beautiful woman (earth), who was not getting with child for a long time. Then all good things will be produced for them. 84-86. (Sp.) .". He who cultivates this earth with the left arm and the right, O Holy Zarathustra, to him it brings wealth, like as a friend to his beloved she brings to him issue or riches, whilst he lies down stretched out. 314 IRANO-ARYAN FAITH AND DOCTRINE (H.) .. Zend: If one cultivates this earth, Zarathustra Spitama, with the left arm and the right, and with the right arm and the left, then she bears fruit, likewise — as if a woman on a bed of cohabitation [Pazend: lying on a place*], sets forth a son for fruit]. 87-90. (Sp.) .*.. He who cultivates, etc., with the left arm, etc., then this earth speaks to him, man, thou who cultivatest me, etc., always will I come hither and bear, all food will I bear, together with the fruits of the field. (H.) .. Ifone cultivates, etc., then says this earth: O man, who cultivatest me, etc., I shall indeed make thrive the couritry here, I shall come to bear all (sorts) of nourishments. 91-95. (Sp.) .. He who does not cultivate, etc., then this earth speaks to him, Man, thou who dost not cultivate me, etc., always thou standest there, going to the doors of others to beg for food, always they bring to you out of their super- fluity of good things. . (H.) .. .. . . there thou standest before another man’s door, going for food [amongst those who beg for it]; sitting outside, food is brought to thee only by drops [Paz.: They are brought to others who have abundance of goods]. 96-98. (Sp.) .. Creator of the corporeal world, pure one, what is the increase of the Mazdayacnian Law? Then answered Ahura Mazda: When one diligently cultivates corn, O Holy Zarathustra. (H.) .. O Creator, how is the Mazdayacna religion to be made growing? . chiefly by cultivation of barley . 99-104. (Sp.) .. He who cultivates the fruits of the earth cultivates purity ~ [the true religion]. He promotes the Mazdayagnian Law; he spreads it abroad; for a hundred Paitistanas; for a thousand Paitidaranas; for ten thousand Yagna- keretas. . (H.) .«. Who cultivates barley, he cultivates Purity (he is furthering the Mazdayagcna religion); he makes the Mazdayagna religion increase by hundred victorious combats, by thousand offerings, by ten-thousand prayer-readings. 105-110 .. (Sp.) When there are crops, then the Daevas hiss. When there are shoots, then the Daevas cough. When there are stalks, then the Daevas weep. When there are thick ears of corn, then the Daevas flee. There are the Daevas most smitten, in the dwelling- places where the ears of corn “ are found. To hell they go, melting like glowing ice. (H.) .. When barley there is, then the devils whistle; When barley is threshed, then the devils whine; When barley is ground, then the devils roar; When flour is produced, then the devils perish. [This is Avesta, and in metrical verses, which show evena rhyme. Hazug.| Zend: Then the devils are driven out from the place [Pazend: «In the house where this flour is kept]; their jaw-bones are burnt by it; many of them disappear entirely, when barley grows in large quantities. : *The words, gatus, cayamné, are an explanation of the older phrase vantavé ¢tareta; gdtus, ‘place,’ being that of Vantavé, and ¢tareta, ‘stretched,’ corresponding to ¢ayamné. (Haug.) ‘Or fruit,’ also is Pazend. “‘Gundo, which I translate ears of corn, does not occur again.’ (Spiegel.) Gund, Sanskrit, to cover, pound, preserve.’ I think Haug rightly renders gundo, ‘flour.’ THE VENDIDAD 315 111-115. (Sp.) After that, let this Manthra be recited: No one, if he eats nothing, has any strength; he is not able to be of pure conduct, not to be employed in cultivation, since with food lives the whole corporeal world, and without food it dies. (H.) .. Then may he recite the following verses: Avesta: There is no strength in those who do not eat: Neither for keeping up a strong life; Nor for hard agricultural works; Nor for begetting strong children. [Pazend: By eating only, all living beings exist; without eating they must die.] 5S. Who rejoices the earth, etc. When one labours on this earth for the holy man—(but) if he does not give in holiness, he will be thrown from off this Cpénta- Armaiti (earth) into darkness, into sorrow, into the very worst places, into all the sharp-pointed grasses [nimata]. I need not point out the absurdities of this translation. They are obvious enough. ‘‘The holy man”’ is, I think, not the priests, but the nobles, or chieftains of the clans; and ‘‘giving in holiness’? means rendering the service required of a clansman. He who refuses to render it, shall be expelled from the cultivated and fertile country, into one not opened and cleared, and therefore shaded and dark, into want, into a bad region; but what of the “‘sharp-pointed grasses’’? Nemi, in Sanskrit, means “circum- ference and edge;” and nimata may mean the frontiers of the country, beyond the pale of civilization, where there was danger from the maraud- ing infidels. Then it is asked what the punishment is, ‘‘if one buries dead dogs and men, and does not dig them up again [dig it up for cultivation? See v. 40], in half a year, a year or two years.’ It is evident that arable land was valuable, and not of large extent, and that it was deemed very desirable that none of it should lie idle. Superstitious notions probably | prevented many from cultivating places where dogs or men had _ been buried; and the object of this law was to overcome that reluctance by the ‘fear of punishment. So, for half a year, the punishment of five hundred blows with the Astra, and as many with the Cradshé-charana is prescribed. The former, ‘Spiegel says: Roth has proven to be the Vaidic Ashtra, an ‘ox-goad,’ and the latter is very obscure. Benfey gives us ashtrd, i. e., a¢+tra (vb. ¢o) ‘a goad.’ Charman, Sanskrit, is a ‘hide,’ ‘leather,’ and as Su, (ru means ‘to possess power,’ and Sz ‘to incite, impel,’ cradshé-charana may mean a whip of raw hide. For a year, a thousand blows with each. For two years, there is no punish- ment, for there is no atonement or purification for it. It is inexpiable forever. The Mazdayagnian Law is then said to expiate sins, if not again committed, e. g., 316 IRANO-ARYAN FAITH AND DOCTRINE deceit (dradsha), the murder of an Aryan, the burying of the dead, inexpiable deeds, the high sin of debts, all the sins that one commits. It takes away all evil thoughts, words and deeds, of a believer, even as the strong, swift wind clears the sky from the right side. Druh, Sanskrit, ‘“‘to hurt, injure, wound,’’ whence Zend dradsha, “wounding, maiming.’’ Herodotus says that among the Persians, “‘to tell lies is accounted the most shameful thing, and next, to owe a debt.”’ Plutarch says the same. It is evident that they were not civilized. Far- gard 4 is more emphatic still, as to debts. FARGARD IV. This Fargard, verses I to 117, treats of offences and punishments; of not paying a debt, in which case the debtor is declared to be ‘“‘a thief of the loan, a robber of what is lent to him.’’ Dr. Haug understands the failure to return property to the owner of it, but Spiegel proves, I think, that debts are meant. To retain the property of another is certainly no worse than failing to pay a debt, when one is able to pay. And he who borrows money, not intending or not expecting to repay it, is certainly no better than a thief, indeed worse—except in civilized countries, where ‘“‘sentlemen’”’ do it. | Next, breaches of contracts are spoken of, and the punishments therefor. There are six kinds of Mithras (contracts), of which that by simple word is the first, and as many different punishments. Then various punishments for acts of personal violence are prescribed. [From verse 117], most of this Fargard [Haug says], is Avesta, without Zend or Commentary, very old, of various contents, and as to style, very dark and obscure. It is [he says] the most difficult passage of the whole Vendidad. Spiegel thus translates 118 to 122. If then, men, in conformity with the law [Gujerat trans.: ‘If any man, a co-religionist’], come hither, a brother or a friend, desirous (to atone) with gold or with women, or with the understanding, if they wish to atone with gold, they may bring gold hither; if by means of women, may bring women; if by the under- standing, they may recite the Manthra-Cpénta. Haug says that this is an ancient law, enjoining the greatest friendship and equality among the members of the Zoroastrian community. And he translates it: If men who profess the same religion, brothers or friends, should be desirous of obtaining a field, or of marrying a woman, or of acquiring wisdom, then shall THE VENDIDAD 317 those who aspire after a field, get offered this field; and those who aspire after a woman, they shall get offered her in marriage, and those who aspire after wisdom, they shall be taught the Sacred Word. As the punishments previously prescribed are only to be inflicted in case the offences are not atoned for, I lean to the opinion that Professor Spiegel’s interpretation is the more nearly correct. I do not see what brotherly kindness there is, in merely permitting a friend to read and recite the Manthras, to get-understanding, but if an offence is not against another, so as to require atonement in money or property, one can under- stand the Aryan idea that it can be atoned for by repentance, and reading the sacred writings. A single verse follows, which seems wholly isolated: One must not speak contrary to the law, concerning flesh or pasture. And then the different values of men, in estimating satisfaction are spoken of. One “who furthers the increase of cattle” (a breeder of cattle), is of a particular value; and if one kills him, he must prove the sincerity of his repentance, by warring with the Astavidhdétus, the Ishu-Qathakhto, and the Zemaka [the demon of winter, Spiegel says], and puts on him a smaller garment; against the brain of wicked men, and against Ashemaoghé, the impure, who eats nothing. I do not suppose that the Aryan race was stupid enough, in those old days, to have been much impressed by the information that if a man murdered a great public benefactor, he could atone for it, and escape punishment, by warring against the brain of wicked men, the demon of ‘winter (even putting on a smaller garment), and sundry other invisible beings, whose very existence he had to take on trust, and how to war /against them would have been puzzling. Already atonement by the understanding had been defined, as requiring the recitation, of course from memory, of the whole collection of Manthras, during the first and second parts of the day and of the night, with faith and prayer, to the middle of the day and of the night, without sleeping at all during these hours, until they have spoken all the words that the priests of the sacrifices have spoken. The demons could hardly be warred against in any other way, and, therefore, it is not likely that by the ‘“‘warfare’’ prescribed was meant a warfare against spiritual enemies. I think, in short, that the second atonement mentioned was, to doff the long -robes or looser dress of ordinary life, and don the scantier and more closely-fitting dress of the soldier, and march and fight against the hostile tribes named in the text; warring against the sharp cunning of the unbe- lieving Tatars or Toorkhs. As no demons can be supposed to eat 318 IRANO-ARYAN FAITH AND DOCTRINE substantial food, eating nothing could not have been peculiar to one family, class or social circle of them. The Gujerat translation is “eats by oppression.” : As, in Sanskrit means ‘‘to throw;’’ asana “‘discharging’’ (arrows, etc.), and asi is ‘‘a sword;”’ astri, ‘‘a shooter;’’ astra, ‘‘a missile weapon.’’ Magha, . a Vedic word, means ‘‘power, wealth;’’ makha, ‘“‘a warrior;’’ maha, ‘great, powerful, strong.’’ Ashemadéghé, if compounded of these words, would mean ‘“‘the strong archers, spearmen or swordmen.’’ And I find in Zend, ash, meaning ‘‘to hit.” So, Ishu, Sanskrit, means “‘an arrow,’’ and kath, “to tell, announce, command,” and Ishus-Qdthakhto probably means “‘chiefs of the bowmen,”’ or those who shoot arrows. The Zend Q sometimes represents k, sometimes kh, and sometimes h, of the Sanskrit, so that the derivation of a word beginning with it is necessarily uncertain. Ch, J, 2, and zh are changed into kh, before t, th, and s, and Qarakhto is the nominative plural of garaz, garach, qaraj, or qarazh. Hri, Sanskrit, means ‘“‘to take, seize, steal, rob, etc.,’’ whence hara, hart, “‘taking, etc.,’’ héra, “‘one who takes, etc.,”’ and héraka, ‘‘thief, plunderer, rogue.’ Zamaka is, no doubt, the name of some other tribe. “One must not speak contrary to the law concerning flesh and pasture,”’ — probably means that the law was in regard to the killing of those engaged in raising and pasturing cattle for food. The married are declared to be of higher value to the country than the unmarried; those having households than those having none; fathers of families than those without children; and the rich (those having many cattle) than the poor. And for this last distinction, the reason immediately given is, that he who breeds and raises many cattle does more to benefit men than he who raises none. The rich, in that day, were benefactors of the poor, one of many. They did not become rich by speculation, stock-gambling, and other modern devices, by which many lose when one wins, and to make one rich knave- there must be ten thousand poor honest men; nor did the rich hoard their riches and live useless lives; but the poor, labourers and herdsmen were of their families, like the servants and herdsmen of Abraham, the Chaldzan. All individual interests were in that day sobordinated to the general interest; the Aryan land and people, and the Mazdayagnian law were every- thing; the human unit and his private interests, nothing. It was not as it is now, when individual interests are everything, and the country nothing, except as a prey to be devoured. If the rule of precedence at the present day were, as it was then, “He first, whose life is of most worth to the Commonwealth,” there would be an immense overturning of the social order. Contrast also a state of things wherein the name duhitar, “daughter,’’ meant ‘‘milk-maid,’’ with that where she is the best who THE VENDIDAD 319 dresses herself most gorgeously, and Court-Journals record for an ad- miring posterity and for the edification of the men of the present who stand behind counters or are proud to be petits-maitres, the millinery _worn by female butterflies at assemblages of the élite and of the rulers and legislators of the nation. And yet, we think a Republic possible! 142-155. If he has committed this deed for the first time only, and the commission of the deed is known among the people [and if he does not make due atonement?], let them begin to cut, with knives of iron, the bones of his body, which is no longer worthy to be preserved unharmed: Let them even fasten fetters of iron on its bones; or even, for, without intending it, he causes a hundred men to perish [by killing him on whom their living depended], and thus commits without knowing it, an immense crime. If they become aware of this deed in the corporeal world, he were knowingly to approach the hot golden boiling water lyingly, as if speaking truth, lying to Mithra. I cannot conjecture the meaning of cutting the bones, and putting iron fetters on them, unless it means that such a murderer, when discovered, is to be quartered, and hung up in chains of iron. It seems to me that there is a change of subject after verse 153, and that what follows has this meaning: If it comes to the knowledge of the people of the land, that this offence has been committed, that is to say, one has knowingly approached the hot, golden boiling water, pretending to speak the truth, but in reality lying to Mithra, what is the punishment for so doing? Spiegel thinks that the reference may be to some kind of ordeal, but the expression is explained by verse 127: Until they have spoken all these words, which the Herbads have spoken, which they have made for men with seething waters. The boiling water, therefore, was used in sacrificing, and the punishment was for coming to the sacrifice, and repeating the sacred words, as if innocent and pure, when stained with guilt unatoned for. FARGARD V. This Fargard treats of the uncleanness caused by death and dead bodies and the means of removing it. There is also an episode on the high value of the Vendidad. The first question asked is, whether, if a man dies, and the birds eat him, and fly to and alight upon a tree, and there deposit part of the corpse, and a man then cuts the tree down for firewood, and burns of it, there is 320 IRANO-ARYAN FAITH AND DOCTRINE any punishment for him. The answer is that when corpses are so carried away, by dogs, birds, wolves, winds or flies, they do not defile a man, because, if they did, there would be’ none undefiled, but all the Aryans would become Khraéjdat-Urva and Peshé-tanus. Spiegel defines the former word as meaning ‘‘hardness of heart’’ or ‘““hard-hearted,’’ a term, he says, applied to a class of great sins. Krad, Krand, Sanskrit, means ‘‘to roar’’ (Vedic), ‘‘to cry miserably, to implore, to lament;’’ and, therefore, the meaning of Khradjdat is ‘‘lamenta- tion, sorrow, mourning;’’ and, with urva, ‘‘heart- or soul-lamentation or -sorrow,”’ i. e., ‘sad at heart, sorrowful, despairing.”’ Pish, in Sanskrit means “to grieve, bruise, destroy,” and perhaps, ‘‘to grind, pound, bruise, injure, destroy;” pesha, ‘‘grinding.”’ Tan, partic. tanu, ‘‘to draw, spread, arrange, cause,’ etc., and fanus, ‘““body.’’ So that peshé-tanus means ‘‘emaciation, wasting, disease or de- struction of the body.” These would be the natural consequences of a general defilement, when none could approach or commune with the defiled persons. Hardness of heart would not be. . | The next case put is: A man pours water over a grain-field; it flows over the field four times, and then an animal brings a corpse into the field. The answer is the same as before. And to the question, does the water ‘destroy’ a man, it does not; A¢té-vidhétus binds him, the birds carry the bound one away, the water carries him up and down, and washes him, and then the birds eat him. ‘There he goes up and down by destiny.’ [After ‘there,’ Spiegel inserts, parenthetically, ‘in the other world’ —why, I cannot see.] Then it is asked, does the fire ‘destroy’ a man. [The answer is], No; A¢té- Vidhétus binds him, the birds carry him away bound, ‘the fire burns his bones ‘and the vital principle; there he goes up and down by destiny.’ [The same addi- tion is made here also. ] Of this, Spiegel says that it is a declaration that fire and water do not kill any man, but only attract to them- selves the parts which belong to Ahura Mazda; and_ hence, the contradiction is removed, that two elements so pure, and belonging to Ahura Mazda, could de- stroy any creation of Ahura Mazda’s, and thus work .against their own purpose. I cannot think this interpretation correct. To tell men that fire and water do not kill, is simply absurd. : Vidh, Sanskrit, is ‘to dispose, to perform;’ Vidhd, ‘act, action;’ vidhdtri, ‘fate; vidhana, ‘ordering, arrangement, ordinance, rule, precept, regulation;’ vidhi, i. e., vidhd, ‘order, injunction, command’; daiva-vidhi (‘when Destiny commands’), ‘rule, precept, fate;’ vidhitas, ‘according to rule;’ vidheyatd, ‘necessary or proper act or conduct, fitness for enactment as a rule.’ THE VENDIDAD 321 It seems, then, that A¢té-Vidhétus is simply fate or destiny. But why is it held that water or fire does not destroy (or kill) a man drowned or burned? Spiegel says, in note to this passage: A¢to-Vidhétu, ‘the destroyer of the bones,’ is the Agta-Vahdt or Actahvat of the later Parsee mythology. He appears at the judgment of souls at the bridge Chinvat, to support the claims of Anra-Mainyus against Crosh and Bahram (Cradsha and Vohii-Mané). Perhaps the explanation of this passage is, that although that which touches a dead body is defiled, water and fire are not defiled by the contact, when a man is drowned or burned. They are but the instruments of fate; and when the water carries the body up and down, it is still carried by fate; and so do the ashes fall to the earth and the consumed parts ascend, when one is burned. The next question asked is: What is to be done with the body of a man who dies in the winter. [The answer is, that] in every house and village where one dies three Katas shall be erected for him. These [Spiegel says], are ‘places of three corners.’ [What sort of a ‘place’ each is, he does not say.] It is asked how they shall be made [and the answer is, that] they shall not touch against the uplifted head, shall not reach farther than his feet and his hands. I find in the Sanskit, Kat, ‘‘to encompass;’’ Kata, ‘‘a mat,’’ and kato- udaka, ‘‘obsequies of a deceased person.’’ A Kata may have been an enclosure, put up round the body, but then what is meant by there being three, perhaps, a three-cornered enclosure? There, at any rate, the body was to lie, ‘‘even for a month, until the birds should come northward and the grass begin to grow [the ‘‘trees’’ grow up, the winter pass away], “and the ground become dry.’’ Then the body was to be exposed to the sun, until the birds should have eaten it up. Then, it is said, Ahura Mazda brings the water, with wind and clouds, from the Sea Véuru-Kasha, and by it carries away the remains to the Sea Piritika, from the dakhma (the platform, probably, on which it was laid, as it is now the custom among some Indian tribes to so expose corpses upon platforms built in trees), and the waters flow purified from the Sea Piritika to the Sea Véuru-Kasha, to the tree Hvdpa. There the green growth of the earth has its origin, and is rained down in grain and pasturage. Then follows the laudation of the Zarathustrian law,.given against Daevas, and this is followed by a curious detail as to the number of persons defiled, when, there being several in one house or bed, one man or dog dies. ‘‘On how many,” it is asked, ‘‘does the Drukhs Nacus settle, with corruption, rottenness and filth?”’ The answer is, “If it is a priest, the 322 IRANO-ARYAN FAITH AND DOCTRINE Drukhs Nagus rushes up, and if it comes to the eleventh, it defiled the tenth,” if a warrior, the ninth; if a husbandman, the eighth; if a dog, whose business is with cattle, the seventh; and so on, with other dogs and puppies, to the first if it comes to the first. Spiegel says of this: Since the death of a pure man is a victory gained by Anra-Mainyis, it is easily understood that the pollution is greatest when it is a priest who dies, and the pollution diminishes step by step, according to the rank of the individual. When Anra-Mainytis or one of his demons slays a pure creature, he diminishes the number of the creatures of Ahura Mazda, and occasions an amount of impurity or pollution proportionate to the rank of the creature (person or animal) destroyed. On the other hand, the destruction of a creature of Anra-Mainyiis is a victory of Ahura Mazda; and no pollution can be occasioned by the death of an impure animal. Spiegel gives Akhtis, from Anj, ‘to penetrate, prevail?’ pavaiti, from pu, ‘‘to be corrupt,’’ hence, ‘‘corruption, rottenness;” and @hiti, ‘‘filth,” and refers to anahita, ‘‘pure,’’ and the Sanskrit asita, ‘“‘black.”’ The Drukhs Nagus, it is said in Fargard vii. rushes from the north to dead men, “‘in the form of a fly, pernicious when she comes bringing immense filth from her anus, as the most hideous of the Khraf¢tras.’’ In Fargard viii.,it is represented as driven to different parts of the body, until it is at last driven under the toes, like the wings of a gnat, as the different parts of the body are washed or sprinkled with water, until finally expelled, it is driven back to the north region in the shape of a fly, “with evil assaults, out-crying, unbounded dismemberment for the most hateful Khraf¢tras,’”’ and they are also made to fly away by leading along a defiled road a certain number of times, ‘‘a yellow dog with four eyes, or a white one with yellow ears;’’ and by prayers and certain recitations. The dog Urupis (the mangoos, Spiegel says), ‘‘defiles no creature of Gpénta-Mainyfis, except the person who kills it.” This is rather unfortunate for Professor Spiegel’s theory, as this little animal is certainly one of the creatures of Ahura Mazda, i. e., an animal beneficent to man, and its death ought, according to that theory, to defile several. Living or dead, the lizard is exceedingly hurtful and impure. Living, it injures water and extinguishes fire, leads cattle astray, and smites the pure man a blow which injures his consciousness and his vital power, but it does not do that when it is dead. When we add, that women delivered of still-born children were purified by washing their bodies with cows’ urine and water, and that one who threw on a dead body, even a thread or a shred of cloth, was not pure in life, and after death took no share in Paradise, we shall have repeated enough of the idiotic nonsense of the successors of the great soldier and | THE VENDIDAD 323 king. I shall notice, of the remaining Fargards, only such passages as may have some bearing upon the more ancient compositions. The Sixth Fargard continues the subject of uncleanness occasioned by dead bodies. The Seventh continues the same subject, and treats especially of the management of various objects which have come in contact with dead bodies. But verses 94 to 120, give directions in regard to physicians and surgeons, and as to their fees. They are, when wishing to make themselves physicians, to experiment first on the Daevayagnians (captives, probably, and slaves). If one operates with the knife on three of them in succession, and they all die, then he is incapable forever; the Mazdayagnians shall not give him a trial, nor shall he operate on them. If he does, he is to receive the punishment of the baddho-varsta, which, Spiegel says, means “‘sins committed wilfully.” But if he operates on three Daevayagcnians and they all recover, then he is licensed to practice. If he cures a priest, his fee is a pious blessing; in other cases, the greater the dignitary, the larger the fee; for the master of a house, a small beast of burden; the ruler of a clan, a middle-sized one; the chief of a tribe, a large one; the ruler of a territory, the value of a chariot and four oxen. Women paid a she-ass, a cow, a mare, and a female camel. And assurance is given, that when many physicians came together, those with knives, those with herbs, and those with holy sayings, he who uses the Manthra-Cpénta as a remedy will be most successful. Bad and bandh, in Sanskrit, mean ‘‘to bind, to overpower;”’ baddha, “bound, got, checked, suppressed;’’ bandha, ‘‘binding, holding in fetters;”’ ’ ‘and vazh, ‘‘to hurt, to kill.’’ So that Badédho-Varsta is a ‘‘slave-killer,’’ or 99 “orisoner-killer,’’ which is rather more definite than ‘‘sins committed wilfully.”’ The Eighth Fargard, the largest in the Vendidad, continues the same subject. The punishment for various offences is also prescribed, and those who commit some of them are declared to be Daevas, and worshippers, companions, vassals and paramours of the Daevas. The Ninth continues the subject of purification, tiresomely repeating much about the Drukhs Nacus, and the unclean Ashémaodgha is denounced, who takes up the business of purification without having learned the law on that subject from an expert. This last name, Spiegel says, is composed of ash, ‘very,’ and Sanskrit mogha, and seems to be sometimes used as a proper name, and sometimes as an adjective, signifying ‘unclean’ or ‘hurtful.’ Mogha, in Sanskrit, is ‘vain, useless.’ The Tenth is short, and prescribes the prayers and passages of the ~Gathas by which the Nacus are to be combated, and Anra-Mainyias, 324 IRANO-ARYAN FAITH AND DOCTRINE Indra, Canru, the Daeva Naonhaiti, Tauru, Zairicha, the Daevas Aeshma and Akatasha, those of rain and wind, the Mazanian and all other Daevas, and the Drukhs. I have already spoken of Aindra or Ander, and the other emanations from or creatures of Anra-Mainyfs. The Eleventh is a continuation of the same, containing an enumeration of various prayers from the second part of the Yacna, efficacious for purifying. The worshipper declares that he combats Bushyaficta, the yellow, and Bushyar¢ta dareghé gava, and the Pairika that goes to the fire, water, earth, cattle and trees. Bushyavg¢ta, Spiegel says, ‘is the later Boshagp, the Demon of Sleep.’’ In the Bundehesh, he is the demon who has thrown Iam Kérécacpa into a long sleep, to continue until the time of the last things, when Dahak will be loosened from the mountain DemAawand. Kérégacpa will then awake and conquer him. The Twelfth Fargard continues the subject of prayers for purification, and prayers to be recited for deceased relatives, with directions for puri- fying the houses. Fargards Thirteen and Fourteen treat of dogs and water-dogs, of the sin of and punishment for killing them. Dogs are creatures of Cpénta-Mainyiis. | The dog with prickly back and woolly muzzle that comes forth at sun- rise as a thousand slayer of Anra-Mainy‘s, called Vanhapara, called by evil-speaking men Dujaka, is, it seems, of the greatest value, since the slayer of him destroys his soul, even to the ninth generation, and the bridge Chinvat is difficult to reach for him, unless he atones for it all his — life with Cradéshas. On the other hand, the Daeva Zairimyanura, called by evil speaking men, Zairimyaka.* It is also a great sin to kill any cattle-dog or trained bloodhound. The slayer’s soul becomes horrible and miserable, and goes to the world above, like a wolf in a great wood. Dogs take care of and protect the bridge. If one wounds a herding-dog, and the cattle are stolen, he must make good tirevioses 50 giving a dog bad food is a sin. They watch over houses, villages, etc., to protect them against thieves and wolves. The water-dogs are to be fed on milk, and fat along with meat. Then, there are directions in regard to chaining up and muzzling dogs who give no bark, and are not right in their understanding. For injuries done by them, their owners are to be punished. Ahura Mazda has made dogs with keen scent and sharp teeth, faithful to men, to protect the folds and bite the enemy, thieves and wolves, and the animals that are half dog, half wolf. A dog has eight characters, like an Athrava, a warrior, husbandman, villager, thief, wild beast, courtesan and child. His points of resemblance *Zairimi-anura literally means, ‘eating in the depth,’ or ‘in darkness,’ and is, perhaps, a mole. (Spiegel.) To kill him, atones for all sins. THE VENDIDAD 325 to each are given. And the reason for the value set upon them is, “‘for the dwellings would not stand fast on the earth, created by Ahura Mazda [settlements in the Aryan country could not be maintained], if there were not dogs that pertain to the cattle and the village.”’ Great veneration was felt for the ‘‘water-dog,”’ wdra [from the Sanskrit udan, water], which was, perhaps, that most sagacious of animals, the beaver. For killing one, the punishment was 10,000 blows with the goad, and the same with the whip. For atonement, 10,000 loads of wood, baregmas and Zaodthras were required, and the killing of 10,000 of each kind of a dozen noxious kinds of vermin; the filling up of as many holes, and divers gifts to the priests, warriors and husbandmen, etc., etc., including a house, and a virgin, his sister or daughter, over fifteen years of age, to be betrothed to a ‘‘pure’’ man. The Fifteenth Fargard enumerates the sins whereby a man becomes Peshé-tanus, and makes provisions as to seduction and procuring abortions. Then follow dispositions as to the support of bitches that have had puppies, and observations as to the breeding of dogs. The Sixteenth consists of rules for the treatment and behaviour of women during menstruation and child-birth. The Seventeenth contains injunctions concerning the cutting of one’s nails and hair. The nail-parings were to be buried in a little hole, with saying of the Ahuna-Vairya and Ashem-Vohfii, and a formula, devoting them to the bird Ashé-Zusta, to be lances, bows, swords, etc., against the Mazanian Daevas. If we add that in Fargard 15, the chief offences enumerated are slander, giving to a dog hot food, or bones that are not eatable, striking or scaring a pregnant bitch, adultery and seduction, the reader will have a pretty good idea of the absurdities of the criminal code of the degenerate descendants of the Aryans. FARGARD XVIII. Professor Spiegel says that this Fargard does not seem to have originally belonged to the Vendidad; [and that] at least it differs in many respects from the usual tenor of that work. Ahura Mazda is introduced as speaking from the commencement, with- out any question having been put to him; and in another place he orders Zarathustra to put questions, and promises the answers. Then Cradsha conversés with a Drukhs; and after, Ahura Mazda again orders Zarathustra to ask questions. | 326 IRANO-ARYAN FAITH AND DOCTRINE Ahura first denounces those who pretend falsely to be Athravas; and then describes those who are truly such. He is worthy to be called such, who the whole night through asks the pure understanding, which purifies from sins, which makes large, and affords rewards at the bridge Chinvat; which makes us to reach the place, the purity and the goodness of Paradise. The first question asked by Zarathustra, in response to the permission ~ of Ahura, is, Who is the perishable, mortal? [The answer is], He who teaches a sinful law, during the three night-seasons, does not put on the girdle, does not recite the Gathas, etc. Zarathustra asks who is the Cradsha-Varéza of Craésha, the holy, etc., and the answer is: The bird called Parodars, whom evil-speaking men call Kahrkatdc. This bird lifts up his voice at every godly morning-dawn, urging them to rise, and not permit the demon Bushyav¢ta with long hands to put them to sleep again, as he does the whole corporeal world, when they have been once awakened. In the Sanskrit, ‘‘varivasya,’’ a denominative derived from the Vedic noun varivas, with ya, Par., means ‘‘to adore;’’ and varivasyd is ‘‘worship, service.’’ As Craédsha is the spirit of devotion and worship, or worship and devotion personified, the compound noun Cradésha-Varéza means one who performs particular acts of worship; and here, the cock, calling men to rise and worship at dawn, is represented as inspired by that spirit, and as being the caller to worship. Then the fire is represented as asking for wood, lest Azis created by the Daevas should appear and snatch it from the world. Cradsha wakes the cock, who calls on men to rise and drive away the Daevas. ‘‘Whoso first arises, he comes to Paradise.’”’ And he who brings wood to the fire, the fire will bless him, pleased with the act, wishing him a herd of cattle and abundance. Craosha (70, et seq.) inquires of a female Drukhs, ‘‘threatening her with his club, if she became pregnant without coition.’”’ She answered in the negative, and that four kinds of men copulated with her: 1. One who, when begged for them, does not give his worthless garments to a pure man, in purity and goodness. The atonement is, to give them to a holy man, without being asked for them. One who does that, destroys the pregnancy of the Drukhs, as a wolf tears the child from the mother. 2. Ifa man the foot placed forward, makes water on it. The atonement is, to repeat several prayers. 3. If one in his sleep emits his seed. The atonement is by prayers on waking; and to say to Cpénta-Armaiti, ‘I give thee this male, give me him back again at THE VENDIDAD 327 the time of the resurrection (frashmo-kereti), acquainted with the Gathas, and give him a name, fire-given, etc., or any other given by the fire.’ The Sanskrit, and ph change in Zend into f. Pros, Sanskrit, is ‘to ex- tend, to bring forth;’’ whence prasava, ‘‘being in labour, bringing forth; off- spring, blossom, fruit;’’ prasd#, ‘‘a mother,amare.”’ Kere, Zend, is ‘‘to make.’’ The suffix 4 makes an abstract, “the making’? (Bopp, §844). In San- skrit, kyi means ‘‘to make,’ whence Kara, ‘‘making,”’ “causing,’’ ‘‘pro- ducing.’’ Kdro means the same, and ‘“‘a maker of,” and, as the latter part of compound substantives, ‘‘making,”’ “‘action;’’ and kéru, ‘‘making,”’ “an artisan; and kdrin, ‘‘acting,’’ “agent.’’ I cannot find in Benfey anything to warrant the meaning imputed to frdshmdé-kéréti by Spiegel. It seems to me to mean ‘‘made or produced by growth,” or as plants are produced from the earth. If this be so, one can understand why the appella- tion “‘fire-given”’ was to be given him; since it is by the sun’s heat that the earth is made to produce. 4. Ifa man above the age of puberty ‘practices unchastity without kosti and band. Immediately after the fourth pace we do occupy him, his tongue and his feet.’ [In v. 120], ‘when he has made four steps.’ [And in each verse it is said that he] ‘is afterwards able to go about among the people as a slayer and sorcerer, slaying those who are of the true faith.’ The manuscripts here, Spiegel says, are in great confusion. He who inflicts the greatest wound on Ahura Mazda, is one who mixes the seed of the faithful and the Daeva-worshippers. He dries up a third of the water by looking at it, kills a third of the trees, grass and men; and is rather to be killed than a poisonous snake, a she-wolf or a lizard. Of Fargard xix., Haug says (213), that it is, in part, the fragment of an old epic song. Verses 1, 2, 3 are introductory, and evidently composed to make better understood the contents of this ancient piece. It commences with a description of Anra-Mainyus inciting the Drukhs to slay Zarathustra, of her attempt to do it, and that he recited the prayer ‘Ahuna Vairya, and frustrated the attempt, and the Drukhs returned and ‘repeated her failure. Zarathustra [Dr. Haug says], perceived these snares laid to him, and thought about escaping them. This is described with the very verses of an old song, undoubtedly current in the mouth of the Iranian people. The song is composed ) in the heroic metre of the ancient Aryans, the Anustubh, which has given rise to ) the common Shloka. 328 IRANO-ARYAN FAITH AND DOCTRINE Dr. Haug translates the introductory verses and this hymn or song. I will note the material differences between his translation and Spiegel’s. 1. From the north region, from the north regions, rushed forth Anra Mainyus, he who is full of death [the death-darting. H .*.], the Daeva of the Daevas. Thus spake the evil-witting [evil-knowing. H.°.], Anra Mainyus, who is full of death: ‘Drukhs, run up! Slay the pure Zarathustra.’ The Drukhs ran round him, the Daeva Bfiti, the perishable, the deceiver of mortals. [Then the Drukhs broke forth, the devil Baiti, the destroyer, with the intention of killing. TY. ] It is evident that the legend thus repeated had its origin in an account of the irruption of the unbelievers from beyond the Oxus, into Bactria. Anra Mainyus is ‘‘full of death,” or ‘‘death-darting,”’ because these fierce invaders slew without mercy the people of the countries which they invaded, as Tamerlane ages afterwards piled up his pyramid of human skulls before the gates of Damascus. The female Drukhs represents the whole force of the invaders, as the soul of the cow is all the Aryan cattle. But, in Sanskrit, is “‘to kill;’’ and Bé#itz is ‘‘the slayer.’’ Spiegel often uses ‘‘perish- able,” when the original evidently means ‘‘the destroyer, or one who causes to perish.”’ 2. Zarathustra recited the prayer Ahuna Vairya: Yathé ahi variyd. May they praise (Guj. translation, ‘He praised’), [He invoked. H ..| the good waters of the good creation [of good qualities. H.*.]; and honor the Mazdayagnian law. [He confessed the Mazdayagna faith. H..]. The Drukhs ran away from him grieved [was slain. H..]. The Daeva Baiti, the perishable, the deceiver of mortals [the destroyer, intending to kill him. H.]. 3. The Drukhs answered him: ‘Tormentor, Anra Mainyus! [spoke to him: Impostor! H..]. I do not see death in him, the Holy Zarathustra [do not think about doing any harmto. H..]: Full of brightness is the pure Zarathustra [the brilliant, pure Zarathustra. Zend. H..]. Zarathustra saw in the Spirit [per- ceived by his mind, H.*.j; the wicked, evil-witting Daevas consult over my death [that the evil-doing spirits are laying snares to him. H..]. THE SONG. 4. Zarathustra arose, Zarathustra went forward, uninjured by Ako-man6’s very tormenting questions [to annihilate all those hostile intentions, H «.], holding stones in the hand—they are of the size of a Kata—the pure Zarathustra [holding a shepherd’s hook with nine knots in his hand [Zend, ‘that are as large as a cottage. H..], which he had received from the creator, Ahura Mazda [was praying tc Ahura Mazda, the creator. H..]: To keep them on the earth, the broad, round, hard to run through, in great strength, in the dwelling of Pourushagpa. [Wher ever thou touchest this wide, round, far-extended earth, recite efficacious prayer! to protect from ruin Pourushaspa’s house. H.*.] The first two lines of the fourth verse are thus given by Dr. Haug: Ucchistat Zarathustr6 acareté aka Manantha Khruzhdyai thaéshé-parstanam acan6 zacta drazhimné THE VENDIDAD 329 Manantha (Mananha) is the instrumental singular of Mané, ‘‘mind or »reason.’’ As I have shown before, Ako-Mané is the un-reason, irrational- ity, the first evil emanation, antagonist and opposite of Vohf-Mand. “Hostile intentions”’ is clearly erroneous. Crt, in Sanskrit, means ‘‘to hurt, to wound;’’ whence cara, cararu, ¢Gri, “hurtful, mischievous.’”’ The a prefixed is not privative here, but a mere augment, and Haug is right in rendering the word by ‘‘annihilate.”’ Ag¢dané, which Haug renders ‘‘a shepherd’s hook with nine knots,’’ and Spiegel, “‘stones,”’ is, the latter says, ‘“‘probably, =Sanskrit acna.’’ I do not find Agnain Benfey. Acani, is, in Sanskrit, the thunderbolt of Indra; and ,asana, from as, “‘to throw, 9 means ‘“‘discharging,’’ as arrows. Asz is ‘‘a sword.’’ The thunderbolt, I imagine, was called acani, because it was hurled; and agano probably meant missile weapons, or spears. _ But how comes the Commentary to say that either stones held in Zarathustra’s hand, or the nine knots of the shepherd’s crook, or the missiles, are as large as a Kata or cottage? As to the residue of the verse, it is impossible to say more than that Spiegel’s translation is utter nonsense, and that the meaning of the original is entirely uncertain. 5. Zarathustra informed Anra Mainyus: ‘Evil-knowing Anra Mainyus, I will smite the creation (the people of the race] that was created by the Daevas; I will smite the Nacus which the Daevas have created. I will smite the Pari [Pairika, Hf .*.|, whom one prays to (?) [Khnathaiti, probably an idol-worshipper in Kandahar : or thereabout. H.’.], until Gadshyanc¢ is born, the victorious, out of the water | Kangaoya, from the east region, from the eastern regions.’ 6. Him answered Anra Mainyus who has created the wicked creatures: i ‘Do not slay my creatures, O Pure Zarathustra! Thou art the Son of Péurushacpa, and hast life from a mother [so thou art called by thy mother. H..]. Curse the good Mazdayagnian law, obtain happiness as Vadhaghna, the lord of the regions has obtained it.’ Evidently this means that Zarathustra was tempted to abandon the Aryan cause and renounce his faith, by an insolent and powerful enemy, oy promises of honour and profit. Vadhaghna was, no doubt, a chief of an 2xtensive district, who had so submitted, and continued to rule as a tribu- tary chief. The original of the verse is: | Patti ahmdi adavata duzhdamé Angré Mainyus M4 me dama mere chanuha Ashdum Zarathustra | Tim ahi Pourusha¢pahé puthro barethryat hacha Zavisi apa-ctavanuha Vanuhtin daénam Mézdayacnim Vindai yanem yatha vindat Vadhaghané danhupaitis. 7. Him answered the holy Zarathustra: ‘I will not curse the good Mazdayagnian law, not if bones, soul and vital-power were to separate themselves asunder.’ 330 IRANO-ARYAN FAITH AND DOCTRINE | The original of this verse is: Paiti ahmdi avashata yo ¢pitamé Zarathustro Noit hé apdgtvané vanuhtn daénam Mazdayagnim Noit acta néit ustanem noit baodhagcha urvicyat. 8. Him answered Anra-Mainyus, who has created the evil creatures: ‘By whose word wilt thou smite, by whose word wilt thou annihilate, by what well- | made arms, my creatures?’ [Haug has ‘pollute’ instead of ‘annihilate’.] The original of this verse is: Paiti ahmdai ada vata duzhdémé Angré Mainyus Kahé vacha vanaht Kahé vacha apayagaha Kanazaya hukeretdonhé Mana-dama Angro Mainyus | 9, Him answered the Holy Zarathustra: ‘Mortar, cup, Haéma, and the words which Ahura Mazda has spoken, these are my best weapons; by this word will I smite, by this word will I annihilate, by these well-formed weapons, O Evil Anra-Mainyus, which Cpénta-Mainytis created; he created in the Infinite Time; which the Amésha-Cpéntas created, the good rulers, the wise.’ The original of this verse is: Paiti ahmda& avashata yo ¢pitamé Zarathustréo Havanacha tastacha Haomacha Vacha Mazdé-fraokhta Mana zaya agtt Vahistem ana Vacha Vanént Ana vacha apa yagani ana zaya hukeretdonhd. ai duzhda Angra Mainyo dathat Cpénté Mainytis Dathat Zruni akarané fradathen Améshdo Cpénta Hukhshathré huddonhé. Zruni akarané is the Zeruane Akherene of the writers on the religion of the Persians. In Guigniaut’s Creuzer (Religion de la Perse, c. u., §i.), is said: We see, then, that the doctrine of the Persians did not stop at Dualism, as many learned men have supposed, but recognizes a Supreme Principle of the Duality, duration without limits, the Eternity or the Eternal, Zervane Akerene, creator of Ormuzd and Ahriman. It is Zervane Akerene that has given birth to all beings; he at the beginning made Zervane, Time or The Long Time, the Grand Period or Year of the World, which will endure twelve thousand years, until the Resurrection. In Zervane the Universe reposes, and Time was created as it was, while Zervane Akerene is uncreated duration, which had no beginning, and will have no end... . The cause of this intermingling of Light and Darkness, the means by which the former is to triumph over the latter, are Zervane Akerene, God, who reposed solitary in Himself, before the birth of the two principles; first made Light, and by necessary and inevitable opposition, Darkness immediately had its inception. God has not willed the Darkness, but has tolerated it. In Sanskrit Kérana,i.e., Kri, causative, and ana, means “‘motive, cause, primary cause, element;”’ and a-kéranam and akdranena, ‘without cause.” THE VENDIDAD 331 Zarvan, Zend, is “‘time;’’ Zarvé-datd, ‘‘created in time.’’ I have not ound the Sanskrit original of this word. _ The Zend-Avesta, as we shall see, in more than one place character- zes the luminaries of the sky, as self-existing and without beginning, as vere time is characterized as uncaused; and there is no more reason to uppose that time was regarded as creator, than that the sun and stars vere. The ‘‘Words” spoken by Ahura, i. e., the prayers, were created in he uncaused time, by Ahura; and the expression meant no more than ur equally Aryan expression “‘in the womb of time,’’ by which no one nagines that it is meant that time is creator. To the questioning of Zarathustra, how he shall protect the people ‘om this Drukhs and the evil Anra-Mainyus, and purify them, Ahura tells im to praise the Mazdayagnian law, the Amésha-Cpéntas over the land that consists of Seven Kareshvares, the self-created firmament, the uncaused Time, the Air which works on high. If time is infinite, because uncaused, so must the firmament be, if elf-created. He tells him also to praise the swift wind, Cpénta-Armaiti, the fair daughter of Ahura Mazda, and his (Ahura’s) Fravashi, ‘strongest, greatest, best, fairest, most understanding, best-formed, highest in holiness, whose soul is the Holy Word,’ i. e., the Manthra Cpénta; and finally, ‘this creation of Ahura Mazda’s,’ i. e., the Aryan land and people. {He praises, in reply] Ahura Mazda, Mithra, Craésha, the Holy Word, very brilliant, etc., and asks how he shall praise ‘this creation of Ahura Mazda.’ He is told to go to the growing trees and praise them, and cut the barecma, praising Ahura Mazda, the Amésha-Cpéntas, Haéma, the fair offerings [the devotional compositions] of Vohi-Mané, the good, created by Ahura Mazda, for the holy best [i. e., the highest of the Priests]. Next follow directions for purification of Vohfi-Mané, when defiled. ere, Vohfi-Mané6 is man as an intellectual being. Zarathustra then asks if he shall “‘invite the holy man and woman, and te sinful of the evil Daeva-worshipping men, to diffuse over the land mning water, growing crops,’’ and other goods; and is directed to do so. he question means, whether he should encourage the settlement of nbelievers, as well as Aryans, in the country, in order to extend the 7stem of irrigation and increase the cultivation of the soil. From this the Fargard continues as follows: 27. [v. 89, et al. Spiegel.| Creator, where are those tribunes, where do they assemble, where do they come together, at which a man of the corporeal world gives account for his soul? bo IRANO-ARYAN FAITH AND DOCTRINE (H.) .«. Creator of the fenced estates with living beings. Thou True! What events will be [Pazend: what events will happen?—What events will take place? What events will be met with?] when a man gives up his soul in this world | of existence? 28. {90-93.] Then answered Ahura Mazda: After the man is dead, after the man is departed, after his going, the wicked evil-knowing Daevas do work (?). [H.. When a man is dead (Pazend; when a man has departed this life, when the running evil-doing devils make destruction)]. In the third night, after the coming and lighting of the dawn, and when the victorious Mithra places himself on the mountains with pure splendour, and the brilliant sun arises [1 .. Then, after the third night, at day break (Zend: when Aurora is rising), he reaches Mithra, rising | above the mountains resplendent of their own spotless lustre (Pazend: When the sun is rising)]. 29. [94-97.] Then the Daeva VizareshO by name, O Holy Zarathustra, leads the souls bound, the sinful-living of the wicked Daeva-worshipping men. To the ways which were created by Time, comes he who is godless, and: he who is holy; to the bridge Chinvat, the created by Ahura Mazda, where they interro- gate the consciousness and the soul regarding the conduct practiced in the corporeal world. (H.) .. The Devil, Vizaresh6 by name, O Zarathustra Cpitama, carries the soul tied towards the country of the worshippers of the running Daevas. It goes on the old paths, the soul of the good man as well as that of the bad, to the Bridge of the Gatherer, the good, created by Ahura Mazda, where they ask for her conduct in the fenced estates, i. e., world [Zend: for what was achieved in the world of existence]. : 30. [98-101.] Thither comes the beautiful, well-created, swift and well. formed, accompanied by a dog . .. . * This leads away the souls of the pure, over the Hara-bérézaiti; over the Bridge Chinvat it brings the host of the heavenly Yazatas. (H.) .. He, the happy, well-formed, swift, tall Serosh, comes thither with the dog,° with the nine-knotted hook, with cattle, with the twigs (of Barsom). He dismissed the sinful soul of the bad into darkness, i. e., hell. He meets the souls of the good, when crossing Haré-bérézaiti, and guides them over the Bridge of the Gatherer [Zend: the bridge of the heavenly spirits]. 31. [102-105.] Vohti-Man6 arises from his golden throne; Vohti-Man6_ speaks: ‘How hast Thou, O Pure, come hither, from the perishable world to the imperishable world.’ | (H.) .. How happy that you have come here to us, from the mortality. to the immortality! | 32. [105-107.] The pure souls go contented, to the golden thrones of Ahura Mazda, of the Amésha-Cpéntas, to Gard-Nem4ana, the dwelling of Ahura Mazda, the dwelling of the Amésha-Cpéntas, the dwelling of the other pure. (H.) The souls of the good go joyfully to Ahura Mazda, to the Immortal Saints, to the golden throne, to Paradise [Zend; the residence of Ahura- Mazda, of the Immortal Saints, and of other good Spirits}. * The other words are not clear. (Spiegel.) © Spiegel says: “I have preserved this singular translation, ‘with the dog,’ because. it is attested by the tradition, although Cpdnavati seems rather compounded of cpénd, ‘holiness’, than ¢pa, ‘a dog. ,99 | THE VENDIDAD 333 Then follows what Haug considers ‘‘a fragment not connected with the preceding contents”’: 33. {108-109.] The smell of the soul of the pure man, who has purified him- self, does so affright the bad, evil-witting Daevas, as sheep enclosed by wolves do dread these wolves. (H.) .. The good man is to be made pure after his death; the Devils run together and frighten the soul, like as a sheep is frightened by a wolf. 34. [110-112.] | The pure men are together with him, Nairyoganha is together with him; a Messenger of Ahura Mazda is Nairyocanha. (H.) .. The good assemble, Nairyéganha assembles. Say: Ahura Mazda's weapon is Nairy6écanha. Then Zarathustra, invited to praise, of himself, the creation of Ahura ‘Mazda, praises Ahura, the earth, water, sea, sky, ‘the lights without a beginning, self-created,’ the good Gadka who possesses many eyes [H .. the good flame widely shining], the strong Fravashis of the pure [H .. guardian angels of the good], Véré- thraghna created by Ahura Mazda, the carrier of light created by Ahura Mazda [H .. Behram, the bearer of splendour], the star Tistar, the shining, brilliant, who has the body of a bull and golden hoofs. Micvana is praised (from Mith, “‘to unite’’), translated by Spiegel, ‘‘the mid-world,’”’ and by Haug, ‘‘the intermediate world,’’ and styled the “self-created.’’ Spiegel says it is the world in which souls are placed where good and bad deeds are equally balanced. It is between heaven and earth, and the souls in it have to suffer both cold and heat. Mithuna (for Mithvana), Sanskrit, means a couple, and the sign or con- stellation Gemini. As Tistrya and Véréthraghna are immediately after praised, I do not see why Migvana should not have been that constellation. | Véréthraghna may be from the Sanskrit vrisha, a bull, and the sign Taurus, in which is the great star Aldebaran. Var is the same verb as wrt, and Vara=vri+a. Tistrya, according to Spiegel, is Sirius. Haug con- siders it Mercury. I think it neither of these. 1, Dr After this, the Gathas and Kareshvares are praised, Haetumat, Ashis—Vanuhi [the good Nature, Haug}, the right wisdom, the brightness [beauty, Haug], of the Aryan country, Yima-Khshaéta [Haug renders Khshaéta by ‘beauty’; but in Sanskrit, kshata means ‘hurting, destroying,’ and Khshatra, ‘a man of the military caste’). As an appellation of Yima, Khshaéta may mean ‘soldier, warrior.’ The Fire Vazista (for the offering), smites the Daeva Cpénjaghra and adsha is invoked to smite the Daevas Kunda, Bana and Vibana; and his passage follows, and concludes the Fargard: 334 IRANO-ARYAN FAITH AND DOCTRINE [139-147.] He (Cradsha), who seizes the sinful life of the men who belong tc the Drujas, the godless Daeva-worshippers. Thus spoke the evil-witting Anra- Mainyus, who is full of death: ‘What will the wicked, evil-witting Daevas bring together to the head of Aréziira.’ [Arézira, ppiegel says, is a mountain, not a Deva]. They run, they consult, ‘the evil eye,’ they thought, ‘this we will bring together to the head of Arézfira. Alas, the pure Zarathustra is born in the dwell- ing of Péurushacgpa; how shall we compass his death? He is the weapon with which they [the Amésha-Cpéntas?] smite the Daevas; he is the antagonist of the Daevas; he takes from the Drukhs there [in the debatable country beyond that held by the Aryans], their power, the wicked worshippers of the Daevas, the Nacus whom the Daevas have created, and the false lie.’ [There are not many true lies. The ‘false lie’ is probably, the false religion]. They consult, they run, the wicked, evil-witting Daevas, to the bottom of hell, the dark, the bad, the evil. Is it “hell’’ or the Daevas, to which or whom these adjectives apply: And by what right does any one render any Zend word by our word “hell,” which is wholly without meaning to ourselves? In the early ages of the world, every word was the symbol, representative or expression of an idea or thing. Now we have a multitude of words that express, represent and symbolize nothing—at least nothing of which the early Aryans had any idea. . It is evident that this portion of the Fargard is an ancient fragment. originally relating to the Tatar or Toorkhish possessors of a part of Bactria including, certainly, that about the present city of Balkh. The names ol the Daevas were then, no doubt, those of prominent leaders or bands 0! the Drukhs. Kunda, Sanskrit, is a name of Vishnu; and Kundr, “‘to lie; Khund “to break in pieces.’’ Kzandaz is the present name of the Southeasterr part of Bactria. Vana, Sanskrit, ‘‘forest;” Vana, ‘‘an arrow, and the name of an Asura; and vi is a preposition, which in compounded words means ‘opposition baseness, and manifoldness, much.” The word translated ‘‘the north region,” in verse 1 of this Fargard is Apdkhtara. But Spiegel does not give its derivation. Fargard xx. contains an account of Thrita, the first physician, togethe with a few invocations, apparently interpolated. Thrita is called Hamana riuhatanm, ‘‘skilled in healing.’’ He kept back Vazémné-agtt (Guj. Trans “smiting scimetar’”’). Agti means ‘‘being,’’ and I find Vazémno rendere by ‘driven, as in a carriage.” Vd, Sanskrit, is ‘‘to hurt,’ and Vash, “t hurt, to kill;’’ and Vazémné may be derived from one of those roots, am mean ‘‘the being that kills, or death.”’ THE VENDIDAD 335 Ahura Mazda, it is said, caused to grow thousands of healing plants around the one Gadkeréna; which, Spiegel says, is expressly explained by the Huzvaresh translation as the ‘white Homa,’ respecting which there are many passages in the later Parsi writings. In the last four verses, Airyém4 the desirable is invoked as the restorer of health, to cure and make glad the men and women of Zarathustra, | smiting all sickness and death, all Yatus and Pairikas, all the slaying wicked. Spiegel says that There is no doubt of the identity of this physician, called Airyama in Fargard xxit., with the Aryman of the Veda. I do not think that there is the least reason for that conclusion. The ‘mere literal resemblance between the names is nothing. Miiller justly ‘remarks that such resemblances are often the best evidence that words are not identical. Airyama in rendered by Bopp, “‘friend,”’ ‘‘associate.”’ ' Vadu, Sanskrit, is the name of a king, and Yat, a Vedic root means, as a ‘causative, ‘‘to distress, to torture.’’ Parakiya, is ‘hostile,’ in Sanskrit, but it is impossible to ascertain the origin of these ancient names of native ‘tribes, which in later ages were taken as names of evil spirits. It is told ‘in Fargard 7., that when Ahura had created the Seventh Country, Vaékereta, the dwelling-place of Dujak [or, according to Haug, in which Duhaka is ‘situated, the country being, in his opinion, Segestan; and in that of the ‘Huzvaresh translator, Kabul] Anra Mainyus created a_ Pairika, 'Khnaftthaiti, who attached herself to Kéréca¢pa. In the Yashts, she is ‘designated as a powerful woman, who did not profess the Zarathustrian religion. Fargard xxi. is only a fragment, and Spiegel says, | Not one of the most intelligible, but ‘interesting as a relic of that old Persian : literature which related to Sabzanism, or Star-worship.’ In its views, it belongs to the later development. It commences with an invocation to the holy bull and well-created cow— | to him that multiplies and causes increase, gift of the Creator to the Aryans, whom ) Jahi slays, the very hurtful, unclean and wicked man [people or tribe], unbelieving. : Then healing is ascribed to the rain, after which, the sun, moon and ‘stars are in succession invoked, to rise and ascend, the,sun with swift steeds over Hara-bérézaiti, and all on the way which Ahura Mazda has created, on the air w hich one * Baighas have created, on that created way abounding with water.. 336 IRANO-ARYAN FAITH AND DOCTRINE Each is invoked to do so, “if worthy of honour,”’ meaning, I imagine, ‘‘if thou wouldst be adored;’’ and the sun is addressed as ‘‘Thou for the sake of whose birth and increase Ahura Mazda has created the air;’’ and the moon and stars with the same formula, except the change of “air” to “earth.”’ It is so clear that the Deity could not have been said to have created either the air or the earth for the birth or increase of the sun, moon and stars, that I suppose the grammar of the passage in the original to be as uncertain as we have seen it to be in many, translated one way by Spiegel and another by Haug. As the air has no birth or increase, I suppose it to be, in the sentence addressed to the sun, a mere error; and that this sentence is, like all the rest, the same in the three addresses. | think the true reading must surely be, Thou whom Ahura Mazda did create, for the sake of production and increase of the earth, or land. And, following each invocation to rise (the moon being addressed as containing ‘‘the seed of the cattle,” and the stars as containing ‘‘the seed of the water’’), is this passage, as translated by Spiegel and Bleeck, the words in parenthesis not being in the original: Then (spake the Holy Word) before that Manthra-Cpénta: ‘I will here purify thy birth and thy growth, thy body and strength; I will make thee rich in children and milk, in activity, milk, fatness, bounds and posterity: for thy sake I will purify here a thousand fold, riches in cattle which runs about and is nourishment for children.’ Spiegel says that this verse is obscure. It is clear enough that the sun, moon and stars are requested to repeat, when they rise, these stanzas; a poetical mode of praying them to confer these benefits and work these | good results. For that, it has already been said to them, they were created; and now it is said to each by the first line, ‘‘Then utter (or put forth) this — Manthra-Cpénta.”’ To “purify,” birth, growth, body, strength, and riches in cattle, cannot be a correct rendering of the original. The whole is a prayer for production and increase; and the word rendered by “purify” must mean “augment.’’ The “birth and growth,” are not of the earth but from its womb or bosom. | The fragment concludes with this verse: ‘‘Go up to torment Kaquji, — Ayéhyé, and the Jahi who is provided with Yatus.’’ To “torment” — everywhere represents a word that means to inflict disaster and cause calamity and suffering. And, to enable the Aryans so to punish and afflict their enemies, abundant supplies of food were indispensable. Hence the sun, moon and stars, one by impregnating the earth with light and heat, © the second by increasing the cattle, and the stars by causing abundance — THE VENDIDAD 337 of water, would effectually aid the Aryans to ‘‘torment’’ the unbelieving tribes. Fargard xxii. is also a fragment, derived, apparently, from the same source as Fargards xx. and xxi. The whole contents of it show its late origin. Haug says that ‘‘the three seem to have belonged, originally, to a medical book.’’ The argument in this is, that Ahura, finding that Anra- Mainyus has created an immense number of diseases in the world, so informs Zarathustra, who applies to Manthra-Cpénta to heal its people, ‘calling it also ‘‘Cadka, good, created by Ahura Mazda,” and promises it compensation in horses, camels, cattle and small cattle (sheep?), and with blessings, ‘‘which make want full, and fullness overflow; which bind the friend, and make the bond fast.”’ But Manthra-Cpénta declaring its inability to heal the people and avert all the diseases, Ahura sent Nairyo-Canha, the ‘‘assembler,’’ to the abode of Airyama, with the same information, request and promises. ’Airyama also being called ‘‘Cadka, good, created by Ahura, Pure.’’ The ‘message was repeated in full, and “‘the lusty Airyama, the desirable,”’ vhastened forth, to the mountain where the holy questions take place, bringing nine sorts of horses, camels, cattle and small cattle, and nine of ‘willows, and drew nine circles. All of which, if it means anything must mean that psalms and praises alone, without prayer and sacrifices, are not sufficient to relieve the land of fatal epidemic diseases. And here the Vendidad abruptly terminates. It is note-worthy here, that Anra-Mainyus is called “‘The Serpent.” For from this, probably, came the later Hebrew notion, that the Devil, in the shape of a serpent, tempted Eve; which is not only not hinted, but -expressly contradicted, by the original legend in the Book Barasuth. Sukha, in Sanskrit means “‘happy, agreeable, sweet, virtuous, pious, easy;”’ and, as a noun, “‘pleasure, alleviation, happiness, easiness;’’ whence Saukhya, i. e., Sukha+ya, “pleasure, happiness.’’ (Cadka is not a name, because it is applied both to Manthra-Cpénta and Airyama; and it prob- -ably means ‘‘alleviator, giver of ease, solacer, consoler, comforter.” Nara, Sanskrit, ‘‘a man,’’ ‘‘the eternal, the divine imperishable spirit pervading the Universe;’’ whence narya (Vedic), ‘‘manly.” Ndrdyana, probably nara+dyana, “the first living being, identified with Vishnu or ‘Krishna, and a proper name.”’ Nees Sana is a Vedic adjective, meaning ‘“‘old, eternal.’’ In Zend, Nar, Nairya and Nairé all mean “‘man,”’ and nazri, ‘‘a woman.’ I cannot find any evidence of Nairyo-Canha meaning ‘‘assembler,”’ or gatherer together.’’ It seems more probable that it means primeval or b] eternal spirit, or being. 338 IRANO-ARYAN FAITH AND DOCTRINE In Note 3 to Fargard xxt., Spiegel says, Baghé = ‘‘God,”’ seldom used in the Avesta, though frequent in the cuneiform inscriptions. In Huzvar- esh: 3 3. Compare Sanskrit “‘Bhaga,”’ and Sclavonic ‘‘Bog.’”’ In San- skrit, bhaga, i. e., bhaj and bhanj-+a, is ‘‘the sun, Siva, divine power, for-: b tune, virtue, beauty;’’ and bhagd, fem., is ‘‘a favourite woman, a respect- able mother.’’ Asa neuter, “‘fortune.’’ In that Fargard it seems to be plural (the Baghas), and the air is said to have been created by them. It may mean “‘the Divine Potencies,’’ and be merely a title of the Amésha- Cpéntas. The prayer contained in the last three verses of Fargard xx., invoking © the presence of “‘the wished Airyém4, the Desirable,” is also the Airyama | Ishyo of the Yagna (Ya¢. liit.); but in the latter, Spiegel and Bleeck trans- late the word by “‘obedience,”’ and say that ‘‘in the Vendidad it is wrongly retained as a proper name.”’ The word would seem to be derived from the same root as Airyana (Vaéja) in the first Fargard, name of the original Aryan land. | ' Benfey gives us Arya, fem.; aryd and ary?, a man or woman of the third caste; and drya, fem., Aryd, the original name of the race, and as meaning ‘“‘respectable, venerable, apposite;’’ Arya-ka, ‘‘a grandfather,” drya-td, “‘venerableness;’’ but none of these are Vedic meanings; nor does he give the derivative of either word. FEichoff gives us the root Arh, pourvoir, prévaloir, whence Greek dpxw, dpkew, apxos, apxwv. Sanskrit, — arhas, arhat, ‘“‘worthy, principal.’’ Also ri and ri, ‘‘to go, attain,’ and | thence Aris, warrior, Greek, dpns; Aryas, excellent, Greek, dpeos: also aras, iron; arus, wound. The verb ram means ‘“‘to rest, rejoice,’ whence ramya, “pleasing, agree- able, beautiful;’’ vamaya, ‘‘to exhilarate, to be delighted, rejoice;’ dram, ‘‘to repose, to cease, to take pleasure;’’ Grama, ‘‘pleasure.’’ The suffix ma, in Sanskrit and Zend, denotes the person or thing that completes the action expressed by the root, or on whom that action is accomplished. Thus, for example, in Sanskrit, yudhmé, ‘combatant, contest, arrow,’ from yudh, ‘to fight;’ idhma, ‘wood,’ as being burned, dhéma, ‘the sun,’ as giving light, cushma, ‘fever,’ as drying. Bopp, iti. §805. The sufhx na, forms in a comparatively small number of cases, the perfect passive participle; and also from substantives forms, with the insertion of a con- junctive vowel, 7, possessive adjectives. (Jd. §§836. 838.) The suffix ana forms abstract substantives (e. g., gimana, ‘the going’), and also appellatives, neuter or masculine, as, e. g., vadana, ‘mouth,’ as speaking and sometimes with a passive signification, as ¢dyana, ‘couch, bed,’ and Gsana, ‘seat;’ and in Zend Kharané, ‘sustenance,’ as being eaten. (Jd. §932.) THE VENDIDAD 339 I think that arya, drya, airyana, airyémé and atyama are all from the _old verb, Argh or arh, ‘‘to be worth, deserve, be entitled to, to be worthy, to be able, and to worship or honour,” or, if it is not the same at bottom, arch, ‘to beam, shine, worship, honour.’’ From the former are arghya, _ “deserving worship,” an oblation; argha, ‘‘price, cost, worship, oblation;” arhana, ‘‘worship, adoration.” I think that, however derived, as Arya means ‘‘respectable and vener- 2? able,’ Airyama means ‘“‘adoration by prayer and sacrifice;’ and Aziryana, ‘valued, esteemed, precious.”’ I cannot learn the meaning of ‘‘the tree Hvopa,”’ in the middle of the Sea Vouru-kasha. Svap, Sanskrit, is ‘‘to sleep;’’ and svapa, “‘sleepiness, sleeping, ignorance, dream;’’ but this identity of letters does not prove the words to be the same. Jami, ‘‘the very hurtful,’’ may be from the Sanskrit, jas (Vedic) or jash; the latter meaning ‘‘to kill, wound; the former, “‘to be exhausted,” causative, jdsaya, ‘‘to kill, strike.’”” The name is said to mean “‘killer of cattle.” Apakaitri, Sanskrit, means ‘“‘an injurer;”’ apakarsha, ‘‘determination;’ - apakdra’ “injury, malice;’ apakritya, ‘injury; apakriya, ‘‘a wrong act.” ————— I can find no other derivative for apakhtara, ‘‘the north region.” Khrafctra (a name or epithet of Daevas) is probably from the Sanskrit, Kric¢ (Vedic) ‘‘to become thin, to make thin,” caus., Kargaya, ‘‘to cause to become thin;’ Kargita, ‘‘emaciated.”’ Kshnéithni, an epithet of Ashis Vanuhi, may be from Kshoni, ‘“‘the earth,’’ or Kshauni, the same. THE wWiISPRERED, The name Visparad (Zend, vigpé-ratavd) means ‘all heads.’ It designates a collection of prayers, composed of twenty-three chapters. They are written in the usual Zend language, and bear, as to their contents, a great resemblance to the first part of the younger Yacna. (Havug.) The Vispered is not to be regarded as a distinct book from the Yacna, as it consists merely of liturgical additions to it, and can never be recited alone. Its contents are almost exclusively invitations to Ahura Mazda, the good genii, and other ‘Lords of Purity,’ to be present at the ceremonies about to be performed. In fact, the meaning of ‘Vispered’ appears to be ‘all Lords,’ or ‘to all Lords,’ ‘invocations’ being understood. (Spiegel.) Portions of the Vispered are, according to the order in which the sacred writings are arranged in the Vendidad-Sadés, inserted in various places between thechapters of the Yagna /. to lim. but the Fargards of the Vendidad are inserted only between Chapters xxv111. to litt. The Liturgy appears to have been recited, for the most part, by the priests alone, during the performance of certain religious ceremonies, the presence of the laity not being required. The Zadta was the chief priest, and the Rathwi, his subordinate. Of the ceremonies, the principal were: 1. The consecration of the Zaothra, or holy water: 2. The consecration of the Barecma, or bundle of twigs of a particular tree (either date, tamarisk or pomegranate): 3. The preparation and consecration of the Ha6ma: 4. The offering of the Draonas, or little round cakes, on which pieces of cooked flesh were placed, and after certain prayers, the whole was eaten by the priests. Fruits, butter, fresh milk and flesh were carried round the sacred fire, and after being shown to it, Dr. Haug says, were eaten by the priest, or by the man in whose favour the ceremony was performed. He adds hair to the list of articles so eaten, about which, one may be permitted to doubt. The Vispered, though more modern than the first portion of the Yacna, is older than the Yashts of the Khordah Avesta. The later Deities, greatly enlarged upon by modern fancy in the Yashts, are very briefly spoken of in the Vispered, which warrants us in expecting to find the ancient ideas less lost sight of or misunderstood in the latter than in the former. Many of the later myths and legends are developments of misunderstandings of figurative expressions in the older compositions, but many, also, are mere inventions, and the number of these myths and legends in the Zend and Parsi books is very small, compared with the immense number of those that in India, Greece and Rome grew out of misunderstood expressions in the Veda. THE VISPERED 341 Vispered i. is an “invitation and announcement” to (the meaning of which in the original, I have already considered) various lords or chiefs, of the heavenly, the earthly, etc., the seasons or great festivals, named in Yacna 7., prayers, the Gathas, etc., and the Ahurian question, custom, ruler and high-priest. The words rendered “‘heavenly”’ and “‘earthly’”’ here, are mainyava and gaéthya, and the former is rendered by Haug, by ‘‘the invisible, spiritual.” It rather means ‘‘the mental”’ or “‘intellectual.”’ In verse 15, of Spiegel’s translation, we have: ‘The women who have a congregation of men of many kinds, created pure by Ahura Mazda, mistresses of purity.’ [Haug terms them] ‘the female genii (ghena), who give abundance of all things, and chiefly of posterity’ [and I imagine, he is nearer right than Spiegel, who says], ‘who these women were is not clear, nor what is meant by their possessing a congregation of men. The phrase is suggestive of a male seraglio, but polyandry was unknown to the Aryans.’ Gena or Ghena, in Zend, means ‘wife’ and ‘woman,’ Greek yuvn; Sanskrit, janz, ‘a woman’. [And the meaning of the verse no doubt is, ‘the wives, of the faithful, themselves pious, and having many male descendants.’] Vispered it. ‘‘wishes hither with praise’ (@yécé yasti), with Zadthra and Barecma, the same lords and festivals, Ahura and Zarathustra, styling the former, ‘‘the heavenly Lord, Lord and Master of the heavenly creatures, of the heavenly creation,’ and the latter, ‘‘the holy earthly Lord, the Lord and Master of the earthly creatures, of the earthly creation,’ 1. e., of course, of the Aryan land and people, over which and whom he was king. The heavenly creation is all the productions of the Divine Mind or Intellect. Among others, whose presence is desired, he is mentioned, Who thinks on the Lord, the pure man who holds fast, the well-thinking in thoughts, speech, works, who holds fast Qpénta-Armaiti, namely, the Manthra of the profiting, and through whose deeds, the worlds of the pure increase; i. e., he who acts as his ruler desires, and thinks, speaks and acts loyally, serving Cpénta-Armaiti (cultivating the fertile land, whereby she gives him its fruits), which is the devotion and worship of those who labour and _ cause the land to prosper. {In v. 17], ‘The women, the good goddesses, who are descended from a good father, the well-grown’ [are wished for]. Spiegel says, ‘Who these women are is not known. The ‘‘good father’ may, perhaps, signify Hormazd.’ The women are simply the Aryan wives and mothers, descended from _ good ancestors, and “‘well-grown,”’ or “‘well-increased”’ (which Spiegel says, “Gs the literal meaning of the Zend word,”’ though he substitutes “‘beautt- 342 IRANO-ARYAN FAITH AND DOCTRINE ful’’), means precisely what was meant by “‘having a large congregation of men,’’ in the first chapter, i. e., having many children or descendants. As to the word rendered by “‘goddesses,”’ it must mean house-wives, mistresses of the household. “Victory created by Ahura,”’ 1. e., the triumph of the Aryan arms, and ‘‘the blow which springs from above,” i. e., defeat of the enemy by the Divine Power, are praised, and the dwelling (house), ‘provided with fodder, the well-created fodder for the cow,” and ‘‘the cattle-breeding man.’’ And here, we learn what ‘‘well-created’’ means, for ‘‘well-created fodder’? must be fodder or grain produced by the Divine Beneficence, And as “‘cow’’ means cattle, so “‘man’’ means men or persons. Vispered wi. This chapter has no immediate connection with the preceding, but is recited at the Ha6éma-offering. The first verse is spoken by the Zadéta, the second by the Ragpz (Rathwi), and so on, alternately, to verse 16, after which both priests speak together. (Haug.) In this chapter, the various priests are desired to be present, the soldiers, husbandmen, etc., the furtherers of the region (those who improve it and make it prosperous), the willing worshippers, etc. Among others, those who have married among kindred, on which Spiegel says: Marriages among relatives has always been accounted praiseworthy among the Parsees. In the ancient times, it was even permitted for brothers to marry sisters. Diogenes Laertius says that the Persians held it lawful unrpt # Ovyarpt plyvvc8a. Strabo makes similar assertions. I doubt whether the practice, if it prevailed in later days, did not arise out of a misunderstanding of the ancient expressions. ‘‘Kindred’’ were all the Aryans, for they were all children of Ahura. The mistresses of the houses are desired, the women who think, speak and do good, let themselves be commanded, and obey their husbands, the Aryans. And it is added, ‘‘Cpenta-Armaiti, and who are Thy women, O Ahura Mazda.’”’ Spiegel inserts ‘‘besides’’ after ‘‘who.’’ I think the meaning is, ‘and who are the women of Cpénta-Armaiti and of Thee;” i. e., industrious or fruitful and obedient to the divine law. Vispered w. contains, in five short lines, the promise of the Zaéta to perform his priestly duties. Vispered v. praises what is thought in the soul, and the good knowledge, holiness, wisdom and steadfastness. These praise it in the time, at the periods of time [these verses, Spiegel says, ‘are extremely difficult and obscure]: To protect the cattle, the followers of ‘'. Zarathustra, to them, we make it known as at the right time for the Myazda, as the right time for prayer, to the whole world of the pure [i. e., all pious Aryans], THE VISPERED 343 etc. ‘In the time’ probably means ‘at the proper time of the day,’ and ‘at the periods of time,’ ‘at the set seasons and festivals.’ vw. In this, the Zadta does homage to the Amésha-Cpéntas, as singer and speaker of praises and glorifier, and to them gives the soul from his body, 1. e., in their service, is ready to offer up his life. vw. He invokes and praises them. vit. The right-spoken words (prayers) are praised; Cradsha, Nairyé- ganha, the Fravashis of the pious, the bridge Chinvat, Garo-nmanem, the dwelling of Ahura Mazda (‘‘the Mountain of Worship.’’ Compare the Holy Mountain of Zion, and the Shekinah, or Deus cohabitans, ‘‘dwelling in the Holy of Holies’’); “the best place of the pure, shining, wholly brilliant’’ (the fertile region of Arya-land, with fine climate and rich in products), the best arriving at Paradise [safe emigration thither]; Arstat, the good-spreading of the world, and its increase and profit, [i. e., the extension of Aryan settlements, their prosperity and abundant harvests], Rashnu-razista, the friendly Paréndi, the manly strength, which thinks on men and mankind, and is swifter than the swift and stronger than the strong; ; 1. e., the divine strength imparted to men, and which makes them swift to march and strong to fight. The warlike qualities of men are thus conceived of as divine power, divine might, coming to men and becoming theirs, which comes to him as something given by the Gods [baghdé-bakhta]; sleep, the Sea Vouru-kasha, fire, and the navel of the waters, and Nairyo-canha. ix. Through these words mediate, through the words of this combat, Thou art Ahura Mazda, the pure, with the Yazatas and Amésha-Cpéntas, with fifty, hundreds, thousands, innumerable and more. The kingdom to the best ruler, for whose sake we give, bestow, offer this to Ahura Mazda. This seems to be a prayer to Ahura to intervene in the struggle against the unbelievers, by the words which the priest utters—with a host of the Yazatas, and so to give regal power to Zarathustra, and it seems, therefore, to be a fragment of an invocation of his time, rendered into the modern language. x. follows Yagna xx1., declaring the Haémas and Zadthras uplifted on high, for the serviceable pure and worshippers, for the Mazdayacnian law, etc., for the good blessing against the Drukhs and Daevas [for success against them]; the Haomas uplifted, announced, prepared, etc., for the strong Yazatas, the Amésha- Cpéntas, endowed with good rule, etc., who dwell together with Vohfi-Mané and the female ones also; to Haurvat and Amérétat, the body and life of the cattle, etc. 344 IRANO-ARYAN FAITH AND DOCTRINE xt. ‘‘Desires with praise’ for the several Kareshvares, the mortars, etc., used in sacrificing, for the Ahuna Vairya, and the continuance of the Mazdayagnian law. xi. offers the Hadma to Ahura Mazda, and makes them known (displays them), to the Amésha-C€ péntas, the good waters, the souls of the worshippers, and the whole Aryan people, with the flesh for the offering, and the Ha6ma- water (juice), the baregma, recitations, Gathas and prayers, wood for the Fire, Son of Ahura Mazda, and these are offered to Ahura Mazda, Cradsha, Rashnu, Mithra, the Amésha-Cpéntas, etc., to the Amésha-Cpéntas, the good rulers, the wise, which are hereafter to be created, hereafter to be formed, by Vohid-Mané. Spiegel says, of this: Although Vohit-Man6 is the highest of the creatures of Ahura Mazda, it is nowhere said that he, himself, has the power of creating. Therefore, the participle which is literally translated, as usual, ‘by,’ ought probably to be rendered ‘like.’ I think that the text is corrupted. There are no Amésha-Cpéntas hereafter to be created or formed by Vohfi-Mano. There is not a hint to that effect anywhere, nor that any new ones are to be created like him. The passage should read: . We make these Haomas, etc., known to the Amésha-Cpéntas, the good rulers and wise, and those Hadmas, prayers, etc., that shall hereafter be inspired and formed by Vohti-Mané; to whose inspiration was considered to be owing, not the prayers and hymns only, but the very implements of the sacrifice. He created and formed all, because they were works of the mind, intellect and ingenuity of man, all which were his own, 77 man. The residue of the chapter recites the good results expected from, or desired to be attained by the offering, and again announces and makes them known. | xt. continues the same subject, in seven unimportant verses. xiv. is recited while the Haéma is being prepared, and consists of — prayers for benefits, to the worshippers individually, the dwelling, clan, race and region. xv. praises Ahura Mazda, and the Manthras, HAs and prayers. xvi. and xvit. follow Yagna xxxiv., and direct the recitation of prayers, questions, etc., “‘that are according to the wisdom of Ahura,”’ i. e., that emanate from it, and are published by Him, expressions of His will, rule THE VISPERED ; 345 and supremacy, to be repeated from memory, ‘‘for increase for the believing mind,” and this is followed by praises of the prayer, Ahuna Vairya, the Gatha Ahuna-Vaiti, and the HAs. xvii. is an exhortation addressed to the people, to keep their feet, hands and understanding ready for the performance of good works, according to _ the law of the Commandment, for the avoidance of unlawful, forbidden, _ wicked works [irreligious, as contrary to the divine teachings of the Mazda- _ yagnian law or religious doctrine, forbidden by it, and impious]. Accomplish good deeds here; afford help to the helpless [by which is probably meant more than the words seem to mean, to-wit], render good service to the country, and assist the poor and oppressed people of the land. The residue of the chapter prays to be heard, for the offering of Ahura, through the recitations of the Yacna Haptanhaiti, for the praise of the Fire, etc. xix. praises the Fire, the Son of Ahura Mazda; the descendants of the Fire, the Yazatas, the descendants of the Fire, those sojourning in the (dwelling) of Rashnu; the Fravashis of the faithful, of Zarathustra and the pure women, what Ahura recognizes as good in the offering, whose Lord and Master, Zarathustra is. The translation makesit uncertain whose chief and ruler heis. Probably there is corruption or transposition in the text, or error in translation, and they are the believers, male and female, the Aryans. xx., xxt. One of these contains nothing; the other, only a few praises. xxi. This commences thus: ‘Holy! (¢péntem) we praise Ahura Mazda. Holy! We praise the Amésha- Cpénta. Holy! We praise the pure men.’ [And Spiegel says that] cpéntem is used here, like Usta, ‘hail!’ In remembrance of the Gatha Cpénta-Mainyiis, in praise of which this invocation is recited. 7 Cpéntem is in the accusative, and, therefore, mot an interjection like Usta/ The Gatha Cpénta Mainyfi begins with the words, ‘‘through the Holiest Spirit,’’ and (péntem may be the first word in the sentence. If not, it was the first of some prayer or invocation, which was here to be repeated in full. | Next, ‘the fore-knowledge’ is praised. ‘That is [Spiegel says] the seeing beforehand the consequences of one’s actions. It is a characteristic of Anra- Mainyiis, that he never sees consequences, until too late.’ Other passages lead me to believe that by “‘foreknowledge”’ here is intended that sagacity, imparted by Vohfi-Mané, which enables men to. foresee the results of military movements and other actions and measures. 346 . JIRANO-ARYAN FAITH AND DOCTRINE Then Cpénta-Armaiti is praised, and the creatures created by the Holy One (Cpénta-Mainyiis), the pure, the first after the understanding among the pure creatures, the all- knowing understanding, Ahura-Mazda. [And, in verse 11], ‘Wisdom we praise, and Cpénta-Armaiti by her creation and of the Asha, the pure, and the first creatures in purity.’ The “pure creatures,’ and ‘‘first creatures in purity,’’ here, are neither the Amésha-Cpéntas nor men, but the utterances and productions of the Divine Intellect, the prayers and Manthras. The first of these ‘‘creatures”’ was the prayer, Ahuna-Vairya. And ‘‘the first after the understanding” meant those immediately dictated by the Divine Intellect and Wisdom. xxiii. to xxvit. These are very short, and consist of praises only, mere repetitions of those in other chapters, and needing no notice. And these conclude the Vispered. THE KHORDAH AVESTA. The Khordah Avesta (Little Avesta) consists, for the most part, of prayers and the Yashts. The word Yasht (Yésti) means, according to Spiegel, “‘invocations,’’ and according to Haug, ‘‘worship by prayers and sacrifices.’’ Yaksh, Sanskrit, is ‘‘to worship, to honour,” and yaj, ‘‘to sacrifice, to worship, to inaugurate, to give.’”’ Its perfect participle is ishta; infinitive., yashtum, whence yashtri, ‘‘a sacrificer.”’ ’ [Spiegel says], The Khordah-Avesta was intended for the use of the laity, and all the daily prayers are contained in it. Of these prayers, the greater part are in the same language as the rest of the Avesta—not unfrequently, indeed, consist- ing of extracts from different chapters of the Yacna. Many are in Parsi, and consequently modern. These I shall not notice. The pieces that precede the Yashts are: 1. The prayer, Ashem Vohti: 2. The prayer, Ahuna Vairya, or Yathd Ahi Vairyé. 3. A prayer in Parsi. 4. Nirang Kugti (recited during the binding on of the Kucti, or religious girdle of the Parsees, which must be bound and unbound many times daily, and always with the recitation of prayers. It isa small woven cord of white wool, long enough to go round the body three times. Men and women alike wear it, and children after they attain their seventh year). 5. Cros-Vaj. 6. Hos-Banm (prayer at morning-dawn). 7. Qarsét- Nydyis. 8. Mihr-Nyéyis (praises of Mithra). 9. Méh-Nydyis (praises of the moon). 10. Nydyis-Ardvigur: 11. Atas-Behram-Nydyis (praises of the fire). 12. Nirang-Atas. 13.: Vi¢pa-humata. 14. Nanm-ctaisni (in Parsi). 15. Prayer to the four quarters. 16. The five Gahs, Havan, Rapitan, Usziren, Aiwicritthréma and Usahin. These are prayers that belong to the different subdivisions of the day and night. After these, the Yashts follow, beginning with the Ormazd Yasht, and ending with the Vanant Yasht. Four fragments follow: The first, a conversation between Zarathustra and Ahura Mazda, as to the value of the prayer, Ashem-Vohf. Second, of the disposal of souls after death. Third, four verses, of which the first and second are: Creator, whence are here the souls of the deceased, the Fravashis of the pure? Then answered Ahura Mazda: From Cpénta-Mainyii is their origin, from Vohi-Mané. The other two are from Fargard xviii., and in regard to the bird, Paro- dars, and Bushyancta with long hands from the north region, urging men to continue to sleep after cock-crowing. 348 IRANO-ARYAN FAITH AND DOCTRINE Then follow, the Aferin Paigambar Zartusht, an address of good wishes by Zarathustra to Kavi Vistacpa: Afrigédn Gahanbdr: Afrigdn Géthé, and Afrigan Rapithwin, and, last, the two parts of the Sirozah, or ‘‘thirty days,’’ each part containing thirty short invocations, one for each day in the month. Spiegel says, of the Yashts, Addressed to the good genii (but which are addressed also to Ahura Mazda Himself, to stars, the sun, the water-goddess, etc.), that they are, in some respects, the most interesting of the Zend writings. They contain numerous legends belonging to pre-historic times, and constitute the principal source of our informa- tion respecting the old Iranian mythology. Most of them are found in Firdusi, but both the names and the circumstances have undergone some little alteration in their poetical form, which is not surprising, when we consider the length of time which elapsed between the composition of the legends in the old Iranian language, and their reproduction by the Persian poet. A few of the legends occur also in the Vendidad and Yagna, but the accounts there given are much shorter than those in the Khordah-Avesta. [Haug says that] each Yasht is devoted to the adoration of one divine being only, or of a certain limited class, in which respect, they differ from the prayers of the Yacna and Vispered. The devotee endeavoured, by means of all the glorious feats, achieved by the respective angel, and the miracles wrought by him, to induce him to come and enjoy the meal that is prepared for him, and then to bestow a similar blessing upon the present worshipper, as had been bestowed by the angel upon his devotees in ancient times. These praises are often highly poetical, and on a close inquiry, we find them to contain really, in several cases, metrical verses. They are to be traced to the songs of the Median bards, who are mentioned by Grecian historians, and the primary sources of the legends contained in the Shahnamah. For the legendary history of the ancient Iranians, and chiefly for a critical inquiry into the celebrated Shahnamah, the Yashts are the most important pieces of the Zend-Avesta. Nydyish, Haug says, are “‘praises.’’ In Sanskrit, Nydya is ‘‘rule, method, manner, judgment, a syllogism.’’ Whence the NVyéya doctrine is so named, as consisting principally of logic. Probably Nydyis, in Zend, meant simply ‘‘formulas.”’ The Afrigans [he says] were blessings, recited over a meal, of wine, milk, bread, fruits, etc., to which an angel or a deceased is invited, in whose honour the meal was prepared. After the consecration, which only a priest can perform, is over, the meal is then taken by those who are invited. [And] the five Gahs are the prayers devoted to the several angels who preside over the five parts into which day and night are divided. I do not propose to go over, in succession, the different portions of the Khordah Avesta, but to inquire what they contain in regard to Ahura Mazda (connecting what is said in them with cognate passages of the THE KHORDAH AVESTA 349 other books), and to the principal and most important of the other ideal beings that were objects of worship and veneration in the time of Zara- tustra, and in the days after his, which were yet of the ancient ages of Irano-Aryan existence. We shall find, I think, that many of the ancient ideas reappear in the later books, enabling us more fully to understand the thought of Zarathustra himself. The original conceptions embodied in the Amésha-Gpéntas and other personifications underwent, indeed, very little change during many ages. | In effect, they survive to this day in the Hebraic Kabalah, which, ages after the captivity of the Hebrews, when they were subjugated by those who, in their turn, were conquered by the Medo-Aryans, reproduced the emanation theory, and other notions and conceptions, that had, at that earlier day, been transplanted from the Aryan into the Hebrew mind (together with the doctrine of the immortality of the soul), and shaped these into a peculiar philosophy, of which there is not the least trace in any of the canonical Hebrew books. AHURA MAZDA. The Fire is ‘‘the Son of Ahura Mazda,”’ i. e., issues or emanates from Him, and the Yazatas, or adorable ones, are called in Vispered x1x. “‘the descendants of the Fire.”’ We find in the Zend-Avesta, no definitions of Ahura-Mazda, no discussions as to His nature, no legends in which He plays a part. He is not invested with the form, the passions or the affections of humanity. He speaks to Zarathustra, but He is not visible to him. He acts and speaks through the Amésha-Cpéntas. He is the Creator, wise and benef- icent, but He creates by them, and His wisdom and beneficence are personified by them. He is just and true, omnipotent and omniscient, ' and His justice, truth, all-might and all-knowledge are His emanations. “Through my wisdom,” He says to Zarathustra, in the Ormazd-Yasht, “through which was the beginning of the world, so also its end shall be.” From His understanding, the Manthra-Cpénta proceeds, and the potent superiority of the Aryan race. The God of the creed of Zarathustra was veritably displayed and acted, in nature and man. Among the names whereby He tells Zarathustra, in this Yasht, that He is called, are: All’ good things created by Mazda, that have a pure origin; the Understand- ing; the Endowed with Understanding; Wisdom; the Endowed with Wisdom fi. e., He is Himself wisdom and understanding, and has them for His emanations and agents]; the All-observing; the Healing; the Creator; the Nourisher; the Knowing; the Priest; Ahura; Mazda; the Absolute Ruler; the All-Majestic; the All-smiting and All-creating; the Strong; the Great; the Most Kingly; the Well- wisest and the Far-seeing. He comes to His servants for protection and joy, and promises Zarathus- tra that he shall conquer the Drukhs, and the passages in this Yasht, in regard to that, show that there are incorporated in it portions of a compo- sition of the time of Zarathustra himself. In the Sirozah (Kh. Av. xliv.), He is called the strong, majestic, the creator of the Amésha-Cpéntas, of the water, mountains, and the stars Vanant and Haptdé-Iringa, ‘‘which proceed from Mazda,” although, elsewhere, the stars are called ‘‘self-created”’ and ‘‘without beginning,”’ and in the Sirozah itself, ‘‘the lights without a beginning, which follow their own law.’’ Though created by Him, they proceed from Him, as the emanations do, and like the emanations, they are immortal, as He is, for, as He never began to exist, so He never began to create. To think, with Him, is to create, and being, mind, intellect, wisdom, He never was, nor AHURA MAZDA 351 could be, without thought; to think, to exist, and to create, are with Him one and the same. Benfey gives the Sanskrit verb, AS, as three different words: 1. ‘To be, to exist;’ 2. ‘To throw, to leave,’ and 3, as the same with ASH, ‘to go, take, and to shine.’ Eichoft (Parallele des Langues) gives Ash, with the meaning of briller, bruler, ‘‘to shine, to burn,’’ and thence the Greek aw, afw; Latin asso; Sanskrit d@stran, ‘‘light’?; Greek acrpov; Latin, astrum. The original meaning of Asura, Sanskrit, is ‘‘eternal.’’ It means that in Rigv. 1. 64, 2. Uru is the same as vritu, and Uras as vritas, and vri and vri mean “to guard by covering, to screen, to cover, to conceal.” “In Him was Life, and that Life was the Light of men.’”’ The Very Deity, in the Kabalah, is the Perfectly Hidden and Concealed Light. The Rabbi Yitzchaq Loria says (Tractatus 1. of the Book Druschim, or Meta- physical Introduction to the Kabalah, Chap. 1.) The light, supremest of all things and most lofty and limitless, and styled Infinite, can be attained unto by no cogitation or speculation, and its Very Self is evidently withdrawn and removed beyond all intellection. IT WAS, before all things whatever, produced, created, formed and made, by emanation, and in IT was neither time, head nor beginning, since IT always existed, and remains for- ever, without commencement or end. I think that Ahura meant, therefore, both ‘‘The Eternal Living One, and The Most Concealed Light.” And from Mah (the original form of which was Magh, ‘‘to be great, powerful’’), ‘‘to adore, honour,’’ we have Maha, “oreat’’ and ‘‘light,”’ and Mahas, “light, lustre’ (Rigv. vi. 64, 2); Mahasa, ‘‘knowledge,”’ Mahiman, ‘‘majesty.”’ And the fact that Mahas and Maha, changing to _ Mazda in Zend, mean “‘light,’’ as well as ‘‘great’”’ and “‘excellent,’’ explains why neither Ahura nor Mazda is an adjective, but both are nouns, and the Deity is styled, indifferently, Ahura Mazda, Mazda Ahura, Ahura and Mazda. The number of names of Ahura Mazda, given in the Ormazd-Yasht, is seventy-five. But most of the manuscripts omit the name, ‘‘Endowed with very great Majesty,’ and the thirteenth and eighteenth names are repeated in verses 14 and 22. This leaves seventy-two, which, according to the Parsees, it should be. And it is curious that this is the number of the words of the Hebrew Shem Hammephorash, or ‘‘Great Name,” whence was derived the knowledge of seventy-two attributes of God, and of seventy-two angels who surrounded His Throne. IRANO-ARYAN FAITH AND DOCTRINE Ww wn bo And the name which we erroneously read ‘“‘Jehovah’”’ was also made by the numerical value of the four letters composing it, thus arranged, y) 10 at, ; by MTs oi 21 clare b 426 to produce the same number, seventy-two. The fact that in both the ancient and later writings, a Fravashi is assigned to Ahura Mazda, shows how little has hitherto been known of the true Zarathustrian conceptions in regard to Him. I do not find in the Zend-Avesta any hint of the origin of Ahura Mazda Himself, in the Infinite Time (Zarvane acareno), or of the pre- existence of His Fravashi. As to the nature of the Fravashis, I will inquire hereafter. The creed of Zarathustra was eminently a religious one. Devotion and worship are constantly inculcated, and were regarded as divine forces and powers. The Holy Word (Manthra-Cpénta, prayer, as the unity that includes all prayers) is ‘‘the body of the Fravashi of Ahura Mazda,” and of Cpénta-Mainyfi. It is prayer that wins victories, restores peace, makes abundance. (Cradsha, sleepless, watchfully protects the creatures of Ahura Mazda, the Aryans. He no more sleeps softly since the two Heavenly Beings, Cpénta-Mainyfis and Anra-Mainytis, have created the world, because he is resolute to protect the land of Iran, and wars day and night with the Mazanian Daevas, conquering and converting them. When Zarathustra, in the Gatha Ustvaiti, imputes to Ahura Mazda the creation of all pure creatures, and the sustaining of the universe, the making of light and darkness, the dawns, noons and nights, the love of father for son, he asks also how he shall maintain for himself, the religious’ faith, which the Divine Wisdom, Vohfi-Mané, teaches; the cow that continually made prosperous the Aryan realms; and how he should, by piety, make himself worthy of reward. The ideas of Paul, as to the absolute omnipotence and sufficiency for salvation, of faith in Christ, without works, went beyond those of Zara- thustra, who by no means considered faith as enough, without works in maintenance of it. ‘‘Purity’’ was not faith or doctrine alone. It included thoughts, words and works. It is true that the works were chiefly of a devotional and warlike nature, and that Paul evidently deemed it merito- rious to be persecuted for his faith, and did inculcate good morals and purity of life and conduct. AHURA MAZDA 353 Paul wrote to the faithful, who inhabited great, rich and luxurious cities, swarming with all the vices and spoiled by all the luxuries of a long civilization. Zarathustra addressed a hardy, rugged, simple and frugal people, of soldiers, herdsmen and farmers. And the teachings of the two, nevertheless, agree in this, that they considered the faith and the works in maintenance and extension of the faith, to be the only true excellence, and the only valid title to success, prosperity, and the favour of the Deity. In all that, and in regard to the efficacy of prayer, and the nature of the Deity, one religion is but the other re-produced. Ours owes nothing to Semitism, but a few names and phrases. Anra-Mainyus is not represented as a fallen angel or spirit, nor as created by Ahura Mazda. He and Cpénta-Mainyf are co-eternal, but He and His emanations are always represented as overcome by the good. Dr. Haug thinks that “Ahura Mazda is the Absolute Unity, from which both Cpénta and Anra-Mainyfis proceeded.’’ But the ideas of Zarathustra were clear and precise enough. Ahura was the Absolute and Perfect Light, Life and the Good and True. Zarathustra did not conceive of darkness emanating from light, for that which 7s the emanant, emanates from itself, nor of death as emanating from or produced by life; nor of evil as emanating from, flowing out of perfect good; nor of falsehood flowing out of the perfect truth. But the absence of the light occasions and is the darkness, and Zara- thustra did not conceive of Ahura Mazda as creating this darkness, which was the absence of Himself or of His efluence. By withdrawing Himself and His out-flowing, He gave occasion for the darkness, which thus existed co-eternally with Himself, and uncreated like Himself, the twin of Cpénta-Mainyfi, but not of the same Father. So he deemed evil, death, and falsehood, to be but the absence and non-existence of good, life and truth. If Ahura had created the light, or if His own existence (He being the hidden light) had had a beginning, there would have been eternal pre-existence of darkness, not His creature, but independent of Him and self-existent. Nothing is clearer than that, if there had never been light, darkness would always have existed, without beginning, and that if light and Ahura were to cease to exist, darkness would continue to be, without end. We can no more conceive of it, than of space and nothingness ceasing to exist, or to be. Ahura Mazda is a merciful and beneficent Deity. He does not, like the Yehuah of the Hebrews, slaughter His own people by tens of thousands, for small offences, complainings and discontent. He tempts none, nor hardens the heart of any one that He may have reason and cause to punish him. He is never represented as angry, jealous or vindictive. The smell of blood is not sweet in His nostrils. The unbelievers, Drukhs and 354 IRANO-ARYAN FAITH AND DOCTRINE Turanians, are creatures of the Daevas and of Anra-Mainyfis, and He smites them in battle, but He does not order the murdering of women and children, and the conversion of these infidels is more desired than their destruction. He even empowers and advises Zarathustra to settle unbelievers in the conquered country, that it may be improved, and we find the Fravashis of Turanians praised among the Aryans. The Zend-Avesta nowhere revels in descriptions of the horrid atrocities of a merciless barbarism, or of the miseries and agonies of the enemies of Zarathustra’s God. It could truly have been said of Ahura, ‘‘He is a Spirit, and those who worship Him, must worship Him in spirit and truth.”’ He was a spiritual God, a pure spirit, and this expression represents the same idea, with the same vagueness, to us, as the original did to Zarathustra. Of course, he could not define spirit. In one sense, it is a word that expresses only negatives. But He was power, wisdom, benefi- cence, dominion, life, health, and the power of production, and then, as now, He was, while profoundly hidden in the inscrutable mystery of His nature, represented to the Aryan mind by these attributes, which it personified. Of idol-worship, and the deification of men, we find no trace; nor does there seem to have been, in the original Zarathustrian faith, any worship of the sun, moon or stars. Mithra was not then the sun. It was not attempted to make images of a being conceived of as perfectly spiritual, as light not cognizable by the senses nor attainable unto by the intellect. It was as impossible as it would have been to represent by a visible image, the Ainsoph of the Kabalah, or the Father or Buthos of the Gnostics. Nor could any be made of the Amésha-Cpéntas, that were but His names, powers and attributes personified—rays, emanating and radiating from the hidden infinite and uncognizable light. Neither was there any conception of Him as of male and female nature, to create in later days an obscene worship like that of the Lingam. To that, the emanation doctrine is utterly opposed. CPENTA-MAINYU. I have already spoken of Dr. Haug’s ideas in regard to Cpénta-Mainyfi. It is to be noted, first, the Cpénta-Mainyfi is not one of the seventy-two names ascribed to Himself by Ahura Mazda in the Ormazd-Yasht; and, second, that in the Farvardin-Yasht, it is said of the Amésha-Cpéntas or their Fravashis, ‘‘who are all seven of like mind, of like-speech, like-acting ;’” and that the same is repeated in the Zamyad-Yasht. Being seven in number, either Cpénta-Mainyfi or Cradsha must be one of them; and that Cradsha is not, I hold to be absolutely certain. Worship or devotion is not an attribute of the Deity, nor an emanation from Him. Cpénta-Mainyfi is so named in the Gathas, apparently as a mere name of Ahura Mazda, as to cause me to conclude that they were absolutely identical. Nor is Cpénta-Mainyfi ever called an Amésha-Cpénta. The Kabalistic idea as to the first originated, may serve to explain this. The Rabbi Cohen Irira, in the Porta Celorum, demonstrates by thirteen reasons, ‘‘that from the first cause, or first principle, or origin, there immediately emanated only a single originated [Principiatum],’’ which the Rabbi Jitzchaq Loria, following in the footsteps of that great luminary of the law, Rabbi Schimeon ben Jochai, in the Book Sohar, called Adam Kadmon, ‘‘the primal man’’ (or individuality); and which the still earlier Kabalists called Kether Aliun, ‘‘the Highest Crown”’ (or Circle), Corona Summa. [The first reason is]: Because from one, as one, one only emanates; and from the same, always remaining in its own same identity, nothing but the same can proceed. Hence, from that one simple existence, by a single act, that act not in any wise severed from himself, nothing can emanate but a single originated aris _ Nor does he use various instruments and diverse media; because neither had there become, before the first originated, which is the instrument and medium as to all subsequent originates, any other medium or instrument; nor was there any after it, besides the origin himself, unoriginated [Principium tpsum sine principio], from whom immediately emanated this first originated, which, after its emanation is the medium to all other originates. The fifth reason, after showing that every manifold is reducible to some unity; and that the higher unity embraces the multitude of specific forms in itself, and emits and produces them outwardly from itself; as all heat and light may be reduced to the primal heat and light, and all souls to one primal and perfect soul, all intelligences to the first and perfect intellect; and all this manifold and unity to the first and perfect Unity, proceeds to argue that: 356 IRANO-ARYAN FAITH AND DOCTRINE they are subordinate and subject to the first and perfect originate, which, because it also is generically the same, is the determination and measure of the others, the which, the nearer they approach to it, or the more remote they are from it, are thereby more perfect or imperfect, and in the same proportion have more or less in common with it, are more or less Jike it. Hence results the existence of a Primal Unity, one, extremely perfect, but emanate, to which all else is referable, emana- tions as well as numbers. [The thirteenth argues], . . . . This originate has the most perfect similitude to the first cause; for else that first cause would not have attained the end aimed at by every Efficient, to-wit, that it strives to make its effect in every possible mode like unto itself; nor would the power and most lofty and admirable majesty of the cause be in the highest degree possible displayed and manifested in the first originate . . . . that first and perfect originate, proceeding from the cause uncausated by any other, from the cause of all causes, and origin of all origins; and which originate is yet itself, by its unshared potency and excellence, the cause of inferior causes, but not of all causes, as if infinite; for then it would be the cause of Itself. And although it is the cause of the causes that succeed it, and follow each other in due gradation under it, still it is also causate or originate. . It is itself one and perfect, from one who is perfect; and it contains within itself, and projects out of itself, by the virtue of its cause, through which it exists and operates, whatever is contained in the five systems . [And, in Dtssert. 11:] Whence that appears, to which we and all fre Kabaligt agree; that one originated person be admitted, the only highest, immediately proximate to the first cause, emanated with every possible perfection; and that (IT is the cause, through the power of the infinite, of all inferior existences. And the same thing is expressed by the Apostle John, in the sentence: In the beginning was the Word, and the Word was with God, and the Word was God; all things were made by Him, and without Him was not anything made that was made. And, as all the Sephiroth below Kether were contained in and proceeded forth from Him; so the other six Amésha-Cpéntas were contained in and proceed forth from Cpénta-Mainyf. In the Farvardin-Yasht, Cpénta-Mainy@i upholds the heaven, the water, the earth, the trees, the children in the womb; and the Fravashis of the pure uphold Him. And in the same (v. 76), it is said of the Fravashis: Who at that time stood on high, when the two Heavenly Ones created the creatures; the Holy Spirit and the Evil. In the Ram-Yasht: I bear the name Air, because I lead away (vayémz2), the creatures, both those which Cpénta-Mainyus has created, and those which Anra-Mainyus has created. In the Zamyad Yasht, Cnavidhaka is represented as saying: ‘I will lead away Cpénta-Mainyfi from the shining Garé-nemana. I will make Anra-Mainyus ascend from the bad hell.’ And ‘the strong kingly majesty’ [is CPENTA-MAINYO 357 praised], ‘in which Cpénta-Mainyus and Anra-Mainyus viewed themselves. In this each of the twain plunged his imperishable, very swift limbs. Cpénta-Mainyus drew through the body [or perhaps, ‘caused them to draw their bodies through.’ The Zend is astém franharéchayat. Sp.) of Vohfi-Man6é and Asha Vahista and the fire, the son of Ahura Mazda, Anra-Mainyus drew through the body of Aké- mano and Aeshma with frightful weapons, and Azhi Dahaka and Cpityura, the cutter-to-pieces of Yima. “Drew through the body of Vohfi-Mané,” is nonsense so indefensible that I wonder Spiegel should not have looked more carefully into the meaning of the Zend phrase. Bopp ($1009) speaking of prepositions used as prefixes, says: Pré (insep.) formed by a very ancient syncope from para, means ‘before, in front, forwards, forth.’ To it corresponds, in Zend fra or frd; in Greek apo; in Latin pré; in Lithuanian, pra (insep.) ‘before;’ in Sclavonic, pra-, pro-; in Gothic, perhaps fra-, our ver; in old High German, fra, transposed far, for, fir, fér; [and, in note], If we take fré as the ancient form, we will recognize in it an instrumental, as in the Sanskrit, pra. ([Benfey gives], Pra, prep., ‘before, forward, away, pre- eminent, excessive, beginning.’ And, pras, ‘to extend, to bring forth;’ whence prasara, i. e., pra+srit+a, ‘who or what proceeds, going forward, etc.’; prasava, ‘bringing forth’; prasavitre, ‘a father’; pras#, ‘a mother, a mare’; prasiti, ‘bringing forth’; prdana, i. e., pra+an-+a, ‘breath, air, wind, a vital organ, one of the five vital airs, the Supreme Spirit.’ : Harech, in Zend, means ‘to emit, to pour.’ I find no other meaning ascribed to it. Causal forms, in the Zend, are formed exactly in the same manner as in Sanskrit, by lengthening the vowel of the root, and adding the syllable aya; ex- ample, vi-shdvayat, ‘he made go asunder,’ from shu, ‘to run, to go;’ ava-¢tayat, ‘he fixed, established,’ from ¢té, ‘to stand.’ (Haug. Essays, 60.) [Bopp says, §109a. 6] that the tenth class of verbsadds aya to the root, and that all causals follow this class; and, indeed, from every root a causal can be formed by the addition ay, as in Véd-aya-ti, ‘he makes to know,’ from vid; Srdv-aya-tt, ‘he makes to hear,’ from §ru. And [§739], the Sanscrit and Zend causal is, in its formative character, identical with that of the verbs of the tenth class, as in Kdrayaémi, ‘I cause to make;’ and in Zend, ¢rdvayémi, ‘I make to hear.’ [From sri, Sansk.], ‘to flow or flow to, to blow, to go to;’ [caus.] ‘to extend;’ with pra, ‘to proceed, pass, break forth, extend’ [caus.], ‘to stretch forward or out;’ are sara (adj.) ‘who or what goes, going;’ saraka, ‘going, moving;’ sarat ‘air, wind;’ [participle Sarant, ‘flowing’]; sari, ‘a water-fall;’ sarit, ‘a river’ [and hence, in Zend (the Sansk. s, commonly changing into h)], harech, ‘to emit, pour, pour out;’ [and the causative] haréchayat, ‘he poured out, emitted, made to flow or flow out.’ ’ Agtem is the accusative of acti, ‘being, existence;’’ and, derivatively, as existing, ‘‘body.’’ Of course the original meaning is correct. This is enough to know, that instead of “drew through the body,” Astem franharéchayat means ‘‘spiritually sent forth or emitted being into;’’ for I do not find that either pra in Sanskrit or fra in Zend takes 7 as a suffix in composition; and I take fran to represent the Sanskrit prana. The 358 IRANO-ARYAN FAITH AND DOCTRINE meaning is thus clear that from Cpénta-Mainyfi proceeded by emanation, or flowed forth the spiritual being of Vohfi-Mané, Asha-Vahista and the Fire; and from Anra-Mainyus, Ako-Man6é, Aéshma, Azhi-Dahaka (the Snake Dahaka) and Cpityura. Nothing could be clearer than this expres- sion of the emanation doctrine. In fragment xxxix., the souls of the deceased, the Fravashis of the pure, are stated to have their origin from Cpénta-Mainyfi, from Vohf- Mané. The former is that light, intellect or wisdom “that dwelleth in God;” as is said in the Porta Ccelorum, of the first and primitive emana- tion produced immediately from the first cause, Adam Kadmon, that which is inherent in Himself, the Unrevealed Intellection and Divine Thought, from which the supernal light afterwards flowed forth, expanding itself into five Sephirothic Decades. And these Sephiroth, we are informed (‘‘persons or lights’’), are not creatures per se, but ideas, and rays of the Infinite, which by different gradations so descend from the Supreme Source, as still not to be severed from it; but it, through them, is extended to the production and government of all entities, and is the single and perfect universal cause of all, though bécoming determinative, for this or the other operation, through this or that Sephiroth or mode. God produced all things by His intellect and will; and of His free determina- tion; and although He could have immediately produced all things, He willed to produce them by the mediation of His Sephiroth and persons, which, though they are originates, are still not Hiscreatures, but His rays, by which He is enabled most perfectly to manifest Himself, and that the more perfectly by producing the causes themselves, and the causes of causes, and not merely the vile effects. God produced, in the first originate, all the remaining causates; for, as He Himself is most simply one, and from one simple being only one can immedi- ately proceed, hence it results that from the first, supreme, infinite unity, one and all flowed forth at the same time . . . . Wherefore this first and perfect originate, in the oneness of its essence, and without distinction of place and time, contained in itself all other causates. Cpénta-Mainyi, then, is the Unrevealed Divine Intellect, the Hakemah of the Kabalah, thinking, but containing its thoughts within itself. It ought to be possible to ascertain the exact meaning of the name of this divine, self-existent Supreme Intellect; but as to one part of the same, there is a distressing uncertainty. It is at least certain that Cpénta neither means “‘white’’ nor “‘holy;’’ and I think it quite as certain that it is signifi- cant of more than either of these words expresses. There is no doubt at all as to the real meaning of the word Mainyi and that it is identical with the Hakemah of the Hebrews. CPENTA-MAINYU 359 It is from the Sanskrit root man, the original meaning of which was “to think.’’ In the Rigveda, also, it has the meaning of ‘‘to know,’’ and “make known or declare.’ From it, manas, ‘“‘mind, intellect;’’ and manus, for original manvant (‘‘thinking’’), ‘‘man;’’ and mantra (as fruit of the intellect, or manifestation of it), ‘““hymn.”’ ) From this root man come the Greek pew, pevowaw; Latin menisca, memint; Gothic, man; German, meine; English, mean, mind, memory; Lithuanian, menu, Greek, yevos. Médn means, according to Benfey, “‘to honour’; according to Eichoff, “to inform, advise, warn.”” From it, the latter says, come, Greek, LnNvuw ; Latin, meneo, mando; German, mahne; Russian, manin; Greek, unvuats, pavreta (prophecy). And in the Zend, from man, ‘‘to think,’’ come manas, mané (gen. mananho), ‘‘mind, thought, intellect;’’ Mazthra, ‘“hymn;’’ and Mainyu, matnyus, ‘‘the intellect or mind.”’ ‘‘Spirit’’ is a word that does not at all express the meaning of the original word ‘‘Mainy#.’’ Professor Bopp ascribes to Cpénta the meaning of “holy,” and says that “there must originally have been a Sanskrit ¢vanta corresponding to it as the Lithuanian szanta indicates. Bleeck translates it by ‘holy; and Haug by ‘‘white, bright, holy.” Its derivation is uncertain. There is no doubt that it answers to the Sanskrit ¢venta or svanta, if there is such a word in that language. And it is an adjective, because we find its superlative ¢pénista. Svdnta, in Sanskrit, means ‘‘the mind,” and is also the perfect participle. passive of svan, “‘to sound,” meaning ‘‘sounded.’”’ As meaning ‘‘mind,’’ it must be from Sva, a reflective pronoun, meaning ‘‘one’s own self,’ whence are svaja, ‘‘self-born,”’ svadhd, ‘‘spontaneity, self-will, strength.” But this admits of no degrees of comparison. Cu, sru, means “‘to flow, be divulged, transpire, to let flow, shed;”’ ‘Causative, srdvaya, ‘‘to cause to flow;’’ and if Svanta or cvanta could be derived from this, it might mean ‘‘emanated”’ or ‘‘emanation;’’ but neither would this admit of a superlative. (vas means ‘‘to breathe;”’ gvasita, ‘‘breathing, breath;’’ causative, ‘‘to re-create;’’ d¢vasta, “‘re-created,’’ dgvasita, ‘‘blessed;’’ cvasa, “breathing, breath, air, wind.”’ Cvt, means ‘‘to swell, to increase.’ sive of this is ¢dna. Cut, an old denominative, based on a verb cui, means ‘‘to be white,”’ as guind does also; and from the former is gveta, ‘‘white, wearing white, a white cloud, the planet Venus.” It is not to be believed that so insignifi- cant a term as ‘‘white’’ was connected with, or formed part of, the names ‘of the Supreme Deity and His Emanations. ’ But the participle of the perfect pas- 360 IRANO-ARYAN FAITH AND DOCTRINE I find ¢pan and ¢pen, in the Zend, having ascribed to them the meaning of “thriving;’’ and ¢pénisté, as meaning ‘‘most excellent.’’ These may have come from gui, ‘‘to swell, to increase.” There is in Sanskrit a verb cudh, probably, Benfey says, for original cvadh, ‘‘to be purified, to become pure;’’ participle, perfect, passive, guddha, ‘pure, white, faultless, innocent.’’ Svad and Svdd mean “‘to taste, eat, please, be liked.’’ Hence svddu, ‘‘sweet, agreeable, handsome.”’ Svastha, in Sanskrit, means “‘relying on one’s self, resolute, self-sufficient, independent;’’ Svdtantrya means “independence; as svdmm means, “proprietor, master, sovereign,’ and svdémya, ‘‘ownership, mastership, supremacy, dominion.” Su, Sanskrit, ‘‘to beget, bear, bring forth;’”’ also, ‘“‘to possess power or supremacy.” It would be idle to suppose that the meaning of the word in question will ever be ascertained with positive certainty. If we can say what meaning it cannot have, and that it must have one of two or three others, we shall have to be content. If ben, ¢pan, in the Zend, are from gvi, Sanskrit, ‘‘to swell, increase,” Cpénta would mean ‘‘great,’’ and derivatively, ‘‘excellent,’’ as “‘excelling;” so that ¢pénista might mean ‘‘most excellent.’’ (Cpénta should mean the opposite of Avra, for otherwise it stands alone among all the seven A mésha- Cpéntas, all the others being the exact opposites of the emanations that are their antagonists. Anra-Mainytfis being the mischievous, harmful, malefi- cent mind, Cpénta-Mainyus should be the beneficent one. Now the Sanskrit has the advantage of being able to use the participles in ta, which are properly passive, with active, and, indeed, with a perfect meaning, and this power is very often employed. (Bopp, $513.) [And if ¢pénta represents a Sanskrit cvanta, from vas, it may have had the same meaning as the causative of that verb, with the preposition 4, i. e.], ‘refreshing, inspiring with courage, with hope, consoling.’ If from su, it may have meant, ‘‘producing, creating, bringing forth,” in opposition to destroying; or ‘‘possessing power or supremacy; supreme;” or if from sva, ‘‘self-existing, independent.’’ On the whole, I think it must have meant ‘‘beneficent.”’ It is quite true that there is no special attempt in the Zend-Avesta to explain this theory of the various emanations from Ahura Mazda. Neither is there any in the Hebrew writings to explain the Nature of the Elohim, and their relations with Yehuah. And there is certainly none whatever, in our New Testament, to explain the nature of the Holy Spirit, or its relations with the Father or Son. As to that, we are wholly left to conjec- ture; and as to the Word we have precisely the expressions of Philo, which CPENTA-MAINYO 361 only repeat the ideas of the Zend-Avesta, with somewhat more of develop- ment. Ahura Mazda himself is not defined. The very deity is incapable of definition. We can speak only of his attributes and action. And it is also true that the Parsees do not attach to the Amésha-Cpéntas the same ideas that I suppose to have been originally embodied in the conceptions of them. They have entirely lost, ages ago, the philosophical interpretation. Nor is this an exceptional case. If we were not influenced | by preconceived opinions, we should not doubt that the Elohim were personified potencies of Yehuah; if, indeed, they were not originally subordi- nate gods, not emanating from him. . Nor, as I have said, is it doubtful in what sense the words and _ phrases current at the time, in regard to the Word and Wisdom and Holy Spirit, were used by Saint John. He used them in the same sense as Philo did. In any other, and unexplained, they would have misled those to whom he ) wrote, for they had a current and accepted meaning, in which, of necessity, they were used by. all writers. The Logos, or Word, and the Holy Spirit, of that gospel, were precisely the Logos and the Holy Spirit or Wisdom, of Philo; and the expression, ‘‘I and my Father are one,’’ meant that he had emanated from the Father, who was limitedly manifested in and by him; -andit meantno more. The new meanings which afterwards were accepted and became current, were the substituted and untrue meanings of the interpreters. If the original and real meanings were accurately expressed in the translation, many doctrines and some sects would disappear. The various sects of Gnostics owed their origin and being to the use of these words and phrases, in their current sense. They merely developed the emanation theory, expanding it into fanciful details; and they never departed as far from the original and true reading, as those did who invented ithe now current notions in regard to the Trinity, in which hardly a trace of the old philosophical idea remains. The ideas of the writer of the fourth Gospel were inherited legitimately from Zarathustra. ‘ The first three Sephiroth of the Kabalah are steps of the descent from the unfathomable abyss of the absolute, the unmanifested, the infinite, the beyond the reach of cognition by the senses or the intellect, to the creation of individualities. In the view of the Kabalists, all individuals are contained in species, and all species in genera, and all particulars in a universal, which is an idea, abstracted from all consideration of individuals; not an aggregate of individuals, but, as it were, a one, an Ens or Entity, orior to any individual, containing them all, and out of which they are all | | 362 IRANO-ARYAN FAITH AND DOCTRINE in succession evolved. Every thing actual must also first be possible, before it has actual existence; and this possibility or potence was to the Kabalists a real Ens. Prior to the evolvement of the universe, it had first to exist potentially, the whole of it, with all its individuals, included in a single unity. This was the idea or plan of the universe; and this had to be formed. It had to emanate from an Infinite Deity, and be of Himself, (as a thought is of the soul), though not His very Self. The infinite had to limit and determine itself, in order to manifest itself at all; in order to act at all, even by intellection. All these ideas in regard to emanations and manifestations, grew out of, or were developments of, those in regard to fire. The universal, fire, regarded as unmanifested, and of course as severed from light and heat, which are its effects or its outshowings, was invisible, and not cognizable by the senses. It was like the invisible soul, only manifested and revealed by thought, word, and work or act. The visible fire was itself manifested, by determination and limitation which gave it a distinct.and limited being. Its flame, light and heat are all of it of which the senses can have cognizance; and each of these was an outflow, emanation, manifestation or revealing of itself, its very self remaining unrevealed. The infinite light cannot reveal itself in its infinity, but only limitedly. It must, as it were, divide itself into portions. They contain the light, heat and flame. They are the light, heat and flame; for, if these are taken away, there is no visible fire. These ideas were readily applied to the divine intellect, when it took the place of the fire, which thereupon became its outflowing. Kether was the divine will. Hakemah and Bainah are laboriously explained in the Kabala, to be, as it were, male and female; and from their congress results Daath, not a Sephirah, but the thinking, intellection—the product of the divine intellect, in action, but not the thoughts that this action of thinking generates. If we put aside the difficulty which the impossibility of conceiving of the infinite as in any way conditioned, as thinking, reflecting, considering, resolving, etc., caused the Kabalists; and can simply regard the operation as taking place within the infinite itself, we may understand what they meant by Hakemah, Bainah and Daath. The first was the intellectual | energy or power of generating thought; the second, the productive capacity of being impregnated, and producing the action of thinking, and the consequent thoughts. And thus the idea of the universe, i. e., the universe | itself in idea and possibility, existed in the intellect of the deity, not mani-_ fested, but definite, precise and real. | THE OTHER AMESHA-CPENTAS. In the Ormazd-Yasht, Zarathustra asks Ahura Mazda, what is the nightiest of the Manthra-Cpénta, the most victorious, most majestic, vhich most brings fulfilment to prayers, etc.; and is answered: Our names, the Amésha-Cpéntas, O Holy Zarathustra, that is the mightiest of the Manthra-Cpénta, etc. That is, to repeat these names, or to call upon me by them, is the most -fhicacious of all adoration. For, to repeat the names was to ascribe to Ahura all the powers and yotencies, the grace and beneficence, embodied in these emanations; and ‘onstituted an explicit and formal profession of faith. The Atas Behram Nydyis, a brief invocation, is as follows: Purify me, O Divine, give me strength through Armaiti. Holiest, Heavenly Mazda, give me at my prayer, in goodness, strong power through Asha, fullness of blessings through Vohfi-Mané. Give me certainty to teach afar for prosperity that which is of the kingdom that belongs to the blessings of Vohfi-Mané. Teach, O Cpénta-Armaiti, the law with true faith. Zarathustra tenders the life out of his body, voluntarily, to the service of the faith. _We have seen that these and the other Amésha-Cpéntas are emanations f Ahura Mazda, contained in the divine wisdom or intellect, Cpénta- Mainyds: and if the reader thinks the whole emanation doctrine absurd, 2t him reflect whether the Amésha-Cpéntas and Sephiroth are any more o be deemed imaginary, mere attributes of deity, ideal personifications ind not actual existences, than the magnetic force is a merely ideal some- vhat, a name for a particular action of the omnipotent divine power. f forces are distinctly substantive, and the deity acts by and through hem, why may not His other potencies, His wisdom and beneficence, be avested by Him with the same substantiveness and like energy; or must ve hold that the whole and very deity acts directly in the exertion of very minute material force? At all events, to deny the truth of the theory of emanation is to deny he original Christian doctrine in regard to the Word, which was in the eginning with God, and which was God. It is beyond all question that he writer of the gospel according to Saint John used the words and phrases hat Philo had used, in the same sense as that in which they were used by hat expounder of the Hebrew philosophy of Alexandria; and regarded ‘hrist as an emanation from. the deity, and the Holy Spirit or ‘‘Ghost”’ s the divine unrevealed, unuttered wisdom, which, uttering itself, became he Word. 364 IRANO-ARYAN FAITH AND DOCTRINE : The origin and age of the notions contained in the Kabalah of the | Hebrews, have long been subjects of anxious speculation. Their age has always been unknown, and their origin hidden in the mists that obscure and darken all the past. vis HOURS Bi algae 67 Aryan race, an heirloom of......... Leena otal tevoaastirbhallny ie ome Bisdas 116 Anyan race, cradle-landsofgahiwath.....>>20%0e000211..10-beiIO .Beved ond alaen 47-48 Aryansects;ithethreess seven pikeeteis. 5 a2 Be te 24 Aryan separation older than Agni, Indra, Varuna or, Vishnu...........0..0 000.0. 004. 616 Aryan separation, period ofs z.@pewiehi ale ccevavdpecetes ss - IRIAOV: BreAPeieaeed 588 Asvanistogkyreightabranches ohragus tho, 4... x os 1 vba van «eee eee 79-81 Aryamtype,toriginal, now nowhere, to, be founds)siss)..... 442... 8h ond. mabe 64 Anyans,’ cradle-landiofgees hiner, be, Zarsth vette. 2. oo weaecee ce sc it PaO Seo 74 Aryans have one system of grammar, and one heritage of root-words............... 63 Aryans, migrating, found older peoples everywhere. ....... 00.0000 beeen ees 48 Amyans,'no'schismjamong: 23). orbs csepeatlione.ot Adte.-Motoaingto.a amet..aqoA-ds 587 Aagyans,iprecanous: lives, oleg of Ame hanenly. ic-c5 0. va colcan dae eum ‘cae alae 124 Mrvans, ‘primevalyhomefotie PMP. oo. 5.» 0:0 ecceale sceper'p we otic d clesai hele ee eee 16 Aryans, Semites and Turanians in early Western Asia.............002+5+huuee Dale- 42 Anyans, the eight.branches of (Bunsen).......-00++00.+.. (sbesuad. Aoveies aioe 79-81 — Aryans were once all one family, with one language. .........0000ceerncncenarnchldh 63 Asplepias=-HaGimas 0, «oi oases ede eceleimibi ob muatdnestine nar OER eNTe He We 254 Eo AC, ne ce tReet Oe MR 5 109, 157, 168-171, 387-391 ~ AshatValnista—Ardibehest ..,.¢ceeneu>eneperpnnewnvanerseenesess ss DiOwOoa ate 103 WeliasVahista , FF ire:andglruth « cases. eaten es cde ee la ae 114, 169 Asha=Vahistay:the fire of the forge.....)>-snenrcrcacvpaoncusancnnae RRM DEBL Meee 132 Asha-Vahista,,the great. physician.....,¢-nce0er2recevecescencshe es MOLDING Nelee 390 sha-Vahistasthe Netsach ofithepKabalah..... oc oe000cceeoeannaneesena BQO? OSi02 125 Asha-Vahista; theiperfecttruthystg...,.c.n00eera-. 290Kb one) & opeupasl aeoiie 170 Aohaehehisteetteuword, «4 oS. ee 5 sie ee i ea 109, 110, 114, 169 Xba sV a iste wea nT Day»: pizscnronsig-yeii ign ecencatelc iebiboels Bip nniebthisielehcihe dela Ui iace aici ecir a aaa 117 Pishiay QB Ok vlan C17 HERE, 3). oc eSiewesco ecient ase earesnia ohio acdsee aa ae wanes 283-284, 296, 347 Pishémacgha ype Yee, Or Sci) MeN ed ono mee m dln en coe aneup eee 305, 454 Ashémadghasthe word... ; ...s0«eeewsseeevsuuvvavs BIS Wieder 210369908 4 323 @ Ashémadghas::;5 ae. oe.en's) S2OU oh DEE bod oo ova eine) basl_wibawes 602 — Ashi-Yasht, historical legends in.gusA.ctouth bog oehebal ..weyat.onsal. cesigh 598 Ashis-Vanuhi. 4, dee e Coed oa ML wtilesbivibat.censtini gar. vagn256i4 92-444 Ashis-Vanubiprayersitogy aivsliivaltine.Gh... .connnenearcss . 20 bolted noterriiy a 598 Ashis-Vanuhi,, sister of (Cradsha.....,..a-00eeeerneaneeree ath VROIOROIHD 2h 20GS f 429 Astad Yasht. ». 200) SG > nov oe ane edilabbbeibad sandiol ead. rsomete & 426 Astrolatry had been abandoned before Vedas were composed.............0.000 0005 616 Astrolatry preceded Dualism..... ee pu Ea Uc she cane 3, 1 shige ee SOc a rr 39 Astrolatry.preceded Vedic worship... .,,.n-209 ++ te edosbosg, bes sors. edt baal o 6 meee Debs8 im NyAsis ANE Kooy os caovsgewseesvnccsnoeeesas0ld otluid ao elvow gedas 363 BINT VAR BNC. Atha VA ligid ano. c.s- cries ssuscarm erm eure woe MMOS TOO loTd 2hraloh. aC. ls 590 RSA, Bias ly «dub wedakh. ++ «nneus ness SIRE IO BOUily) Nettund... 254 and fn. AEP 1e19 OS isl esdsesd clu» over sigteuom SEIOW. © AIBMID e Hone Ble tiie d sieihandl A. ols 487 Athwya, second legendary preparer of HaOma............cnenecescccceccccueeees 585 RITE SEA EIS ea ns iene cd Gaahed oa se hc ino DOBUTRITIS 164 Avesta and the New Testament....................... SE oa 4 sooo 4 386 Seenneain tie, Veda .diterences:O§ . ...< sis «504 ab sun oangeueeeseius t0-WoLd «flan 590 Becta the, Vedar similarities Of « .ccccra ics-asirssgesoss we ag canta Me BHI A 589-590 Pee eR LOAM Le Vein. dan IeeMvebrsa buch bees kdaieaciate Oak 2e23 . h140 613 ieee 2 Le, OL OCTININTES, .... cade ain ou, Sia lanone su sive nuka ES biel 132 Seeenta athe, Little (Khordah Avesta) <,.....-.ccsc0:.cst ean aanan aces dt SOIR ome 347 id a ARMAS ATIC PO ET oe ajo wana fnilcbee sa tt veces as sc ches cau’ (sia ac occ ae 311, 312 and fn. Beeestic. and Vaidik divinities and deities -. . . ci -.7.....4 java) sonadtet) add does 603 Pee trian country, summer temperature of.s......,.,.,-....,-..- ue wine ash edd Joos 566 Bactrian language—High Bactrian—the oldest Zend............ 0.0.00. eee e eee eee 25 BNR EG SA VOTE TAG CRD NAICS OE os Secon. 0 so ce smne'gd fo 9d senso at chtge rar sondat age cock RARE HON. OR 548 Seca rinntoviiax, thepld' tint pacarmmatect:.a4i ideas «he? Arai bnakte.. Oc postin dak 293 ee ETDS EVO Golseirad icjee 2M v s-aninarorera shears htgeceoteryeie ooo an. s MUIHOALS 2ORINTT 6 sdone. aK. 229 US Aa eg MY BUNS aah Sle eee ee Goat’ gu ocin'ys x soatae pce st. * sdacavoee»é or. BO AOA Hen dok 461 Beuntanelivabalah) oo... cosaeedcac GRO o.2f PO ershin AeetA-chal le ai: 362, 364, 368 EN ees Peers ow eid CRIM aie ic Addo oe ne owt Baer BOSE sens | 30 9 S57 See BO khdi oad. os «dd eeeicbioregGiwal hh nevi hob adivelootes'l oo cas 554 Bic enge Vind. che Sen togken Senne she Pb imba. bere. wird lovee guiiclar oo ans 557 Polkbochmate.dite.a! Samer. Tondo ati. tooaul, eanevad alder cocidoe.n0 543-544 BS OTIDOCLOL ek ne pone bo every puede ML DARL lo vdiadne ce 548 BRIG DOGOI yy nat ds Ae CHE een Ad Waid occ DEEL ERM. ol-algv dei) 299 BEBOGiA DY fevaas- otic. (ieee me iestiiort: a4. 2beek 2d3 lo aedaeeads wie -lesdelidgsen. 264, 290 PLeCMAACONnSECTATION OL cid. sn cn nrcnns s- teen ine Pealned ieee GS. wae 340 Behistun, cuneiform inscriptions at, translated by Rawlinson.....................-. 4 EKG FACOG Mie aioe, clic )\\lidaere 2 ol V piles ances -SRbURae bow. no- lo slow. lio 81 Metal Cle ieriL with LaTathusttas yp. dg Ke oe E one or he oder ve coon 385 Ree GAN) AS ie ee, ho ee ot, gs ok ee eo sb ac ye eee 556 ENS Pa Tact de ee | nn 2 ea F 83 UN Bhat Al wear coun pe he loa wigs WIE & ona on ds Re BOS 264, 494 MerriaOay, LWPS Narr ee Maaet Cou, cuted 5 £9 duals oo fads aitatitteas.. 9 o>» ¢ 1s daa te 275-276 OST a ey ee: ke Te, aes a Onn) |e Pre 59-60 xl INDEX Bird that works on. highjthes 202. oes scssd Asc accettivuss coset pated aa Oe RCE gs RRR 466 Bleeck, Dr., defends Professor Spiegel : 70.1. Ie ecsteyeceesdas a ws SA I Ba 98 Bleeck;*Dr., Englishvédition'of’Zend-Avesta < s:.2, a0. 4 sees 1) et heer 95 Bleeck, Dr., English#translation of Spiegel’s*works,.........05.n0.o\. os oR OOROL bare CPi a. | Body, Spirit and Soul 7.) oo... 2 Oe ee a ee oes ous 515 Bohemian Trace RE. Cia ote isis cd's 81 Bokhara Me ee a A. ai nae a OIE Se ee 76 Bokhara city OFS 3 ck Dd Bae ic Reed aca a .. 544-545 Bokhatay climate. Of o.o...5.cccccdie cess aeene ded oie dediccu'G te vc EOE, «BED, AR 548 Bokhara, description Of. UOTE Sn ETE Rees a, rote teenie yO 547 Bokhara, language Of. 2 Benches acl c's Vala ee Ie np 83 Bokhara, latitude of 2.000. UAE ARSE ok in LBS, CRD IOR AD ete 548 Bokharal products off 4 fo cana awe wicn Pelee kw Ws eta 1 a 545 Bolor!Tagh Mountains... jodi. wiwisunn ds 5 ED DE ROU Se 540 Bolor Tagh Mountains=>Zérédh6ien1gi) [Aeolus BVO ASSURE FIDRe Be OPE 541 Bopp on alterations Of/SanmSkrit ise ite eis ecctes se, eohee te ee ree ss 12 ns ee ea 93-94 Bopp on relations of European languages to those of Aryans............. ee TAR 89-90 Brahmanismra development from *V edaisin; 2a.01..0cne ss a ee 44 Brahmanism grew out of Veda. ow uci sesntes t's oP: ee hee 28 OD, Lone, Fae 24 | Brahmanism, none now'in’Punjaboc.2....01 2.19, (OTRAS BOLO 1R0Se ARTE a 24 Bread, the sacred, of sacrifice........ aL Hd eg Ph hla, 6 ROT i's 309 Bridge, Chinvat..... ecard Sob ese da ie erate em deal taste 1 CEST, I DD OR ROE ED, Aa 5359 Bridge, Chinvat, areal bridge of passt nate aana te crime ree 2079 320332) 5322533 Bridge, Chinvat, Cradésha meets the soulSiatey e)) S10 10.0 S.A. PRED par 535 bridges double ty ..4s4 see oe a eee Ree EE 532 Bridge of:the Earth... .c...0..deuweb k's sass 6% we SORE TOLLEY Oe Seep ee 233 Bridge of the Gatherer! (Chinvat).22. 0. J 7.54054. J PHARAIGIAS 10 RARER R ARE 207, 332 @ Bridge of the Heavenly Spirits 000 65. wel 4 DIVINTAQINGD ANS Oy Aes 332° Bridge, the. Winters .57 02 Side wie ee PL PUT QA ARLE OBER eR 233 Bridge:to’ Paradise. iw wets'ain wwe wna Ce aie ales 4's ainity oh UO ET, EO ee 277-278 © Biddhi—Babdh6... i. Wcbinkes on eihaseedaman 5 408 DK RRR oe eee en cee 299 | Bull; as'spoken.of, typifies all.cattles .i. :eexk so. 5 Gk cee ee oy kee ees 1219 Bundeheshythe |. 2s, NA cates scx eae ow 2 onde deeds eee were ene 457 Bunsen on‘date of Indo-Aryan migration to,Punjaby ivy... 6. oe te Ly ee 30% Bunsen on Iranian’ stock?ti4 20 S22 yids eG oss eo eR ere em he Rn 78 Bunsen on Proto-Aryan, Indo-Aryan and Irano-Aryan dates.................5.. 32-35 Bunsen on relative age of Avesta‘and Veda ssi... .5...5%5 0505 sues ote ee oa 24 Bunsen on schism’among;the Aryans.44.4% 24 }44 «iw 64494444550 0008 Oo Oe eee 25% Bunsen on ‘unity of the human ‘races ..weiumaws <5 ks a's Oe ek ee 61 Burness:travelenn Aryan, land: ca devinen cue eee Cee Maven eke eine Tybee 546-548 | Burnout established the character/of the: Zend. her AL RN, BS 556 MTINA IANS. Che, ae adn cand cmseleny< vcondevednde sv du dO MONIGIIUNIBNL 10g EA AO 58 mespiateniateau,. geological ag¢.0.......-cscednadvooererse ems thhileteee) aoons Dine a! 546 mesprnm aera chamreioiiewenol. 0.50.55 4ssmkw saad veiw wn ns Shea a nme keh oar thee 77 Mas on hk od has ae hae ah etercd bs se revnse Res MER BULLE. AuTY.2 Fo Bs eLIOg 487-488, 559 Baltva, meaning ofoenie el. bis. ogead! .hasietons) ud heasdgiceh enoliigiacenl aA) 127 mavtwa, the Shiva (Siva) of the Hindus........... 10 Jnosrraddioeh. anolignuseal man ia7 tigi. TNE WOLG eta ns bo cdo dcinanandnce «dv ono AO MORMMITAL hate foes fn 176, 613 melts (or Keltsiitace Of «4. «260 ater eed. SURTELN EL .o). td Ue ROLAGIoenl. twat 79 A SE om COA TENG. oo ck adda bow Reds Red 026 odin SoD OD. OULAS. A geRAel 3s poo NCAT MSE ee a. stance AN a heres caiee Ns ek RE 207,, 228, W384, 32k S42 532533 Chinvat Bridge, the Sikkim Pass in the Hindu Kush Mountains................... 540 Blo vatsotigge, the two, Dirdsia teks wae a cto oe a pee cx cus ca os «) KEL RORGaS Saabs 466 tet NS ESTA D ce fe as Mg Re nh aE savas oe Wr staratd ac eh svete di lata, Olde 1.2... 404 Beretatity andthe Mazdayvacthian Pelipion,, . cs hota walle lee cue + ae 52 Peres MAT Van WOLG Cre eet Ng os sb a aie v's os yels-> ¢ » « EDAD Mad Pas es 440 BI PUIeAT IONS. LOS. vi ys. 5s accent a he a dia oe by vn © Rie alp woos to RELAYVIE IO BADOnOUOO. £8 78 PEMPA ROA LUA TC SCOLIS ails Geil: 6 ulna o cla.b 0 dc se om wir vw ate are Sa MOLE Ds Bee 0 Be Climate, change of, in old Iran, shown in Vendidad........... esting alileod. wsaw 2x: 34 Sommandments, the Ten, spoken from.the Fire. ..............-@0ee seallt. dadwe. wee 245 Comparison, table of Sanskrit, Zend, Latin, Greek and Indo-European............ 92-93 ected WOT. occ | baitiuuh Sctblais kee nan ve és a. ~ DOT MSHMEE yw wth Tz. 282-283 MEA VIQINV DY 4 oy cha aes Beem a EA cieaes so EA ne een «a PUNTIOED 355-362, 377 mucuta, Mainyu—the Divine. Intellect........... Jeoilivin. dog .laizejaia. Gaayel. ali 162 eerome Lane the: WO acs ed oes oe nia ae 65 4 cs os, cs SS 110, 359-360, 404 Secnta. Mainyu vs. Angr6-Mainytu............500¢M af3.ua euweetl od) .dat 214, 215, 216, 217 ments. Matnva was the “Wisdom, .of Philo... joes. .00 snasnbos--» S40 Di Jade seal 162 NNR ret es 2. <5 abl wid vo Le Os Le F nv's cee ge ih 209 PPatiA 2 TAT Me Seen. ken eee | ee Introduction ix Basta LNG WOLK es. ww wn am wan wna eae SMCS BAOTLER DG Eel aL 174 RAL ERTIES sn alae), ae dey Roam aces wo eps ODI 2B 48 35-36 Semaclie-land Of Arvang, AUCHOTILICS. O11 4 ou scuseieceriomreunay . Q2ede. wih beleera Jow.acoi 74-77 Cradle-land of human race, in Armenia (Donaldson)................00c0ceeeeeess 65 Cradle-land of human race, many more than one. ............ ccc ceecceeecteceas 46 xlii INDEX Cradle-land of human race (Rawlinson) .,..0« 500 cp on ecepan Obes bOI Onn Oe 46 Critsha tic hehe See Ree Ae l Abe hh ARSE GEE 103, 108, 288-292, 326, 710-716 Gradsha—Devotion Rees, Hoye. UNMET os vs oa nee 2 es BOOTS ee 144, 288, 416 Cradsha first, bounditogether the Baregma. ...0 1 ei... oeres 6) tacaoi eataoes one: 290 Cradsha meets the'souls at the. Bridge...,......... cha Mee a0 toe. Lela ame ie eae 535 Cradsha; the soul of the. prayer isis. ..coce bs wocoparsceqegeisdavedbdedetateieeel -tagedsde ee ARO ae ee 289 Creation a DeetEINg.. ja..uce ose ce ninieueis levesepausectetaredesss mye ee Sd DEE SOIL kee ORE 403 Création and’ Genesis... . «0 cow ncuu walttene utes ioe WORRIED. SSO OEL See Ot 403 Creation, animal:and vegetable, still continuing. .. fcc... Asteedss<1:>,01ca RE. BD QE 46-47 Creation continuous, shown by. paleontology twas send. tae old. es ee oe ee. see 47 Creation does not commence with a single pair of anything........................ 47 Greation, separate, of, Indian tfibess\, -.vsccvcseeee-Venteeesied ee a ee ee 89 Greative Word, the Loog08dc Mena winws iateestoe rosie eae doen Eek, 380 @reator, Ahura Mazda ty. uc eivihindccs storied ee: et 350 Greator, origin ofthe iconception of. ..W. cae, Jr aecdes oe detiaens oh ppc es ee a 28 Gréeds and. races degenerate ys io iscccccsiiscorase saree ceviun Ae ORB URoOlaee. sheen 100-101 CGfosh Yashti. Mik & LA Re. Oe eee APRA Introduction iv, and 411-412 Cunetformianscriptions/oftGyrusmDariusancd. x erxessequee cant vee pein BODE 12-13 Cuneiform inscriptions deciphered by Grotefend, Lassen and Rawlinson............ 83 Cuneiform inscriptions) decipherment. of................ SOME? AE te ayle) eine. see oe 15-16 Cuneiform inscriptions language Obs scscapessdevavevivissyivencees orev tdevecchs oats es ke ee a Cuneiform inscriptions, Sir.H. .C. Rawlinson,.1835-1845..... 0... A. Sake teed ee 4 Cymric language a.Keltic:dialect,, tcc cic sscecde wey uteeeven cru cies ws oboe Re 84 GymriciorikKiymific rade 86 Og WOE Wi ao Gow a se 79 Gymry,.thess.......... enn, dough abel edt. of eet er eon bie. gay 56 @zech race. (Bohemians) ©... ccc cwsate nd acles ou swe oe wo i RUC ORT a Ree ee Dre sae 819 Daath. 20. ho tad a Re 2 wd wie a a BOAO. BORA RBS BE 487 Dee eee 362 Dacian language; source of.......9)& se I do. Ten WY ads der vote eee 594 Dak hia dresses co Bane eteyicaw ase cs buona! Oe eam ane ne ck Sha ce F Datnish race th ieee lace tpt inca sa's wm «tiie os glee ieee vt cee acs 2 ge 81 Darius, Iranian nations subject:to....i.dseccusces cee MEE o dou 5a one 13 Daritis#a IMé6de@? aac udp Reco es sock bk ks ROR ows SEER * 6 ce ee 6 ae 59 Darkness:not created by Ahuta.....cs.cunsudson ss HRI NIONIS. AeA 2o Paseo 350 Darkness:not willed,.but tolerated: by\Godv¥snot!} aieokew. ol. .o0e: name t¢ bape 330 Darwinism irrational... .2 2225660 22. oe end. eee wosne..eoe ceo fe hoa 82 INDEX xliii meertie hravanhisniie se | su as a ee oe) tea). ot Lae. hale 504 mene, among the Medes and, Persians... .s/...0s.sscldanscasles...rearahcol Introduction ii Serer enon OL: Cr mtet Cys «bt es eee hate A anne pal dee 101 meetied and Potenciea given human, form; :..........eheman Wo.ohe fiers Asoniel. .aolee 589 meiry, attributes and potencies of, personified... 2... ccs ence eee ci cee dilplale fatale er 164 ME TCETSCTOUS Cl Bree A 9a ss em da et ee WP 164-168 meny, conceptions of, came from Irano. malnerteuaas’h: bie. Csoem mest. wa. 210-211 Mere EIELe CONCET TIONS Olsztyn ene ek kk ws, lane ee hs. . 370 Sete re erie Wed OL, ree tend | ee ee or abehleol] bk) Seal G5 211 Deity the Essential Light, Zarathustra, the Kabalah, Paul and Johnon............ 165 LN dol tid MNS AER 28, tN, ye et ae A CA AS em leg! Sue Ot 563 UALS 0 es rete er in sss nk Oe heuntlstl SiR T adh eaee + eve worsnip, renunciation Of; <....):..0250. ube wend eotw. Jo.sldded. ayidiinisn 256-257 Pero yenic, werectice ant planets only ssi.6. <8 io, ke 2 tenet wees 28 Bena exercises equrce Of)... i. coe a awe o BREYER BO BH IE bom fon ar 151-152 Beeveriorial perinds yaa. oho... lagen caa..c Bete tethers. nlaoee. evisietia Bee 193 gL ga ee 10) Ts Ma I Rn ae eh ee Tee Ys 463 See LUCID ORLY DTI Ve ei rs eer tte Laer meee ee ee i Ae ee ee 533 Menor penainy ror killing: 5 ys. tide tetee loki ee Uap ait. beset. onicsoad! .b 324-325 Beesoiiicacny, lranoAryans a Cue a er a, oo palathidieameen? bs 324-325 Betiocie Ets, CISSECLEUS set eek woe eee! Ie Io ecald af etiow bn 65-75 Ponaldson, Dr., revolutionary-evolutionary ideas ofvwesii wined. fo eee) ol a denw dene. 67 CUT. we Le ee ne ee tt nh - gai nenty ptee ie St deny SffS. 556 ie aS TE eld olay, rahe ts UR yt ak or i eke noe 7 eee 131-132 eta, Ce WONT S 4 et st ene as re. AC cae's ss SNL DOT Das. Sasa etd 2 Sat. 455 Biiyas, Wit tuey Were. esas ee. eg. oe ale et ae iad elt 416 RMAC eterna cesccptte ne tether ik eh coche ORR dO Qe.“ he! 416, 454-455 Ber Micierzoee yt jad. «On eke teed coda eee oe ee oe eekly Yount 451, 452, 453, 454, 455 Pembina, | Nramans were NOL Aryans soo, ..icdor sco. Codi. foes eo oi ba 617 Merits, Lhesword, ©.:.sta Eee ee oc ie lis Soe os etd bb dl bile sHed'Y ibe: 455 ens WHO THEY WEL) 2 2.ge Wak nals wy nly G'suln besa «k's BLA to Pal ant 132, 416 Berea eer tiist(a s.emtners lore were ree Sn) on ta {ellen ior eros 268 mevacpa—TNe WACVINAU... fee swe eect rds o. Rede). lo errs [wih eeenh unl oy 489-49] Dualism arose later than Fire worship, Astrolatry or Nature worship............... 39 enti. Matar. nuue us Merocorieies 222744245202 ce tan odd... | ln eben aon 39 MIE, LIE! WOT). «cco n SLO SU ae eee cede es Paks ele oes) 1 erdtingedoit FH 483 ERIS Cm CE) Teer at a eee dated le eben, cau Yo toe 81 Peummreaect—= tii zati.,) oee tS Se SAIC ta ean ted a= oeueorwob aly: 529 Sumnres Sverre ch in ta balah is). tobe ores eet ed eee ani te lerdiie a2 STS OCALION Ue mtar eee es tf ne ees oe es we ess ee) tonne. nity ol 36 Brora race. Cradle land Of, « : . 5. eeev reece co edaas A ut berseteiso - cidevti 47-48 BEIIAN PACE TLAMIO Teen sc Ie DS et ee ee nil] babeante cide: 363-374 m@eyptian race in'the New Testament. .ti.etequijes ton. bil saduuttimes Sew aided) 363 Egyptian race probably the oldest............ MES fas eae dee Soe OED, | 48 meplatiation idea is Aryan... do ccc ce cece eg dan’ ids unas even + bar ist 421 Seeanation theory the sazaz0b yr D sclsdon.vowot ods ak couhvantH lites. ook 363-374 xliv INDEX Emigration, Aryan, the first (?) .. - 2.5.0 reir tomate aie lela ta /n fe adate’ i ine \o “nl net OBA oho ean 587 Emigration) Indo-Aryan sc...) s-ces.ere:stataterasatetaca tate tate eM TREAD FP MiatS ee then ty EE 579 Emigration, [rano-sAryan. sc. .so:«/siarateterete:scste's'ete wie! statetase inv etuhetarstote) Ole SAM AENOD oie he MStRE aN 576 Emigration, Irano-Aryan one of nomads......::... IVI) ERR, SORIA © TS ie 588 Eemigration, JOU sc tepe eo s:are 2:0 5's ola‘eterotelatycpte star eee NE ed nents IEE ate ROR 587 Fermigration, YAIMa’s «2.6.6: .:.'0'.iciererereroheloiare ohate/ohelefetatatstafutelehs el oalete"s ta ht ae OAee Deena 579-580 Emigration, Yima’s not due to schism or persecution...............ceceeteee cence 576 Emigrations of Indo- and Irano-Aryans was from their original home.............. 587 Emigrations, precedence of shown by language................ eb cee cece ee ete eee 580 BpirOt TAM UA Ge...) oo acetaneiatatscute thi cinbu in! otelete' ciate’ clitate iotshafatate utatets Tet Ta lettctid ey ReennS ane 79 Epistles (New Testament), and Zarathustrianism...............0-0e eee cee . 384-386 Preto, the. Word .:.-.ecce sc carne siaieretare net ciote'atetararate atelershelele oor Ma LMM ane eR aeRO ERAA 455 Etruscan language (and, Donaldson) « «0 .:o.:srcra ca) rotate pret e/o" ara totateta!stostit sea Oe tale 80 Etruscan: migration} périod of f% 14a). DPR), AI RISES Uy GD Aen, en 85 FEEPUSCAMS,. ChE v:. sdecen-ss coos tangl eva ere” evel etatatetetal ate “at etatatetatelet Mbtaletes a” ate aletatatsd ste! steep ea te EEE 80-81 Etymander—the: River. Helmand sso: cess la. sc sotaseranete te ete oto te tas [otataetstet ate’ pl ckaneted penetra edD 538 Europe, primitive people of, where they lived... ........02.05 1% JETT ee 85 European migrations. <1. 414. Ka uN ohn CRE OT IL ON BEL 200) 201 fn. Petia anina vaiti and its cOMmpositions.s. (sk: ied. sca 6 ys. SARA Us secotlin D. 105-119 Gatha 1, Section 2, Yagna 29, translation of and commentary on............... 118-127 BUR es Aer RIOL int, PY ACTIA: SU c cone ue ine eR Ah oak ke MR pes "se BH, PO. 128-133 RR Sed Re tok VOT 3 1g on haat sas Sch doy te AD ke eee hs AAP oe avons saoyens igh 'n, oO OS 134 LIS dg OCU YACHA 32 1 isc ken ts xk Cone ESE MRA an SIE) AIGIAL NO Task 144-148 a ECTIO SY CONACSS , 1's v CRRR Re GAs & EDS Seek «Bik nbn eA. 149-154 EE Ra OPEL TRY Tia Ses , wh eas edie cam Fons ih RI os «. Sle wirseaec eee Se 155-158 emetic 2) 100-1. Vacna 42. UstVAltl wed van cten herent esses. G2 IO 10e. hl), 180-211 RITES 6s Py WY CACTI: OPM I. ». », 5c) sch SOE ef pue yes Bo RAMTDD. Meee he hats vs ctaretansecvdeantoar ss ceserae. ts 190-198 EAs TA: Se YOCNA AG oe i wick re eit 1 UR OEE. OL OTN Wey On 199-202 BEN 8 80 Lo. NRCG OV Seiten +. nckc pues tc Case cnd ho he bss uBR ca hc varararsdcacencocmcesdn OM oil 203-211 xlvi INDEX Gatha 3/H8i1 (Vacnd 0 meres cies 5 ann cdeeiete sete Cavan: ae ee 212-217 Gathais, Ha 2) Yacna’ alae c+ <5...» as aueg ee woe ae eh oe ee OTs Cee eee 218-221 Gatha 3a Si Vacnaeroee o 0. occ.0,..: 0°) ope) atau Baars ees eae ns oe ee 222-225 Gatha 3,.Ha-4°"Yatna40:. .... s.. ag ths owas oo Oa oe uo ene eee eee 226-228 (tha 4a Tay ett POU ss yo ce Gece ge Semin ues wae eee, de eat 231-237 Gatha 4) SOngcOr VICCOLY.. 5.6 oc uncer ae ae ogee el 231-237 Gatha4 Webi tehathrda: BOG. oo a aene sets sane cates ianes cc 416.9 Se gee 231-237 Gather, Vahistoisti . oe ccc eed ooo be the aie beige Se eee 238-240 Gathardialectrave.ol ... .-.nnsae cn «ties sie eae Introduction vi Gath2 literature, known Indian Rishis..,.-....2..+:->+.4)k hide eee Cee 613 GathabeesOnes, «... a cuie oeieeeee ST er eee eee eG 2a. (sathas waive Of, 5 d.cc0ee Pema tude u tee eee: cue hee Introduction viii and 10 Gathas and Vedas as history. .........-.-.spteastioiees ve Fee Jo. seen eee 71 SATHAS are MeEtrical ......- cs yes to 0.0. ois. ciw yee Ose so. Ee SE, 102 Gathds bear same relation to later Zend and Pazend works, as Pentateuch to other books of Old si éstament: 3.200. eee quate eee ee ee Introduction vi Gathas contain the pure and primitive Zarathustrianism...,....... tn-eeijoehe aren 8 Gathas, evidence. of the agé of... 0. passes te Peep depen. oe ee 96-98 (yathas. names Of tne cilterenituas. sac. aie -permep Sarto oan eee 553 Gau, Toorkhistan:.. ..6 «ss. « «ers pe re) aoe > OVE 1NOORTaE Bt enene 553 GSAUS. Js .s-cicckses sie. oz bubccle Gi ui vines: < bie lnse sb PEs ¥ bg Gletetea ea ae ee ee 250 Gayo-Marathan—the first. man... . 55> segeps cso as so» pe RT Ee aot Leese eee 448 Gedrosia—Beloochistan............... pp puieys a2 02 4.5 RO en eet. etie< ene 556 CGenesis:account of: Eden yee... s:. tains cine eaters «9 oe Pted stele cae, ita cle 36 Genesis and ‘Creation... 3 cco s0ck poe soeopaberns Phreres serine: oe eee 403 (Senesis:and ‘the unity of the human rac€.4.,..-+;.+s220ercs sleep sed pee eee eee 36 Genesis does not pretend to be inspired..........-, ,nbeplt statA-to openta-chibenines 49 Genesis, genealogy of—ethnological, . .. 0. 5..02 0a. ves esnn aes es sys 4a eee 36 Genesis, legends of, of unknown authorship. ,.,..+-:.22.;:0-+: . Sele eae 50 Gentsfour-Irano-Aryan,.....sss5hs 655s pepper cdscnrt ie yr os POW Ob ease 264 Getaiand Saco. cece es ses veet ogee see eves «4 sO OeTeOs ae bn eee is German language, the: «, we).0s5 fees. onede moienlawed 0b. been eae Tee toer seek 81 German race, thes cue vice macs » whee cr eos ¢ mublnwiee® £2 Sadueis i SR ete ee ee 81 Germaniol: 5c); chet es « dnd + ky Wee eos bien Bek be eles BS ee ee (e Geérmano-Aryan MIgfation 5.55% sobees peed bee eee eee ta see RRR C- & BLeeee 71 (REUSE Siice oie othe ede Gh ak so ev our «Hl oF oe nen ot Es Ce 02D oe eee 150 CreUs WW rva . 6 be ck oe ae op aie ss = s veo o> oN Sos ep eee. -f oe RED eee eee 118 Geéeus,Wrva—the'soul of the:Bull........2:.ehed0++4s meds b Ob Gaoey-f- bios = 106 RAT Bio aloe oo oe os CI Bibs hie bp eee Atel ney Gene 3 > ee eae ce 556 Gihon) the river—-where inwrmenia 18 it? ..... 5. 3s > heer ose eRe aE Ee heb hee 50 (Grosti¢s, the .22.. wew + cuct cine ies «la a pein eb ghee ees peal Le eee ee 361 INDEX xl vii ure OoIin OL the CONCANTION OF. & CLEATIVE pays dagen Danes Bite fava sols. 9 ce oos0 sens crgvecssncyvectven in ER's 26 SRM EME A CRICISL, AU LONG iene: odleiie wed end nd atiele date nee enn» SRO, feeb, gy 384 ESE EPEYSEDEST COTS 9B ir con os sv as nr dh CRN atlss tb Buk fees GE MI hadi oo 0 bv wax on ed REET PCR 136 See NE CIN TL, st dire COCK. [NSGrintiOns yss11.0 ase eee ada ens «40+ SAUL oh 214 RIAU ES. TOT, 4 THEM ME. 1s dh Sacoeccd cin ndieed vs bapa nnnehiventenese aaeenes: oC EAL OY GI Say 217 God the, of Philo, was the Ahura Mazda of Zarathustra...................0.2000. 162 meooue Mind’) is VohisMani ore. alten tats pol moiyier aie. Ber olailon car: 122 Pee .Y ASNT, LEGENGATY USLOLY ss) ccarsGecegarestearaceeyeanssee co OES OGL a AMG Gin a2590S508 SD CLAN | ES cn cir a nhtclsnn ig dans gicibegGsdnadtvataraninds recs MLSE CR DO aE 69 Seren OF. LEN and. Sanskrit, aN TUACES.. cs 5 aw yel cers: nce ard CLM SI Ae! Pe 90 INN Sine ENR +5. Th VELMA Sah a} ws 5t ce Sb Valeo AGH GRERANN deh S90 al coke bs nok 2k LO Sa9 144 Haéchat-Agcpa, one of the remote ancestors of Zarathustra...................... 238 fn. BBC U ISI Sieg a hays dh oats ron Steno eares oa st nba aisipsr ial rcnatisctores iw» MAI RODE | OMS Oe) Bie 561 MPCLU MAT. COE TIVEL EI INON Cates ood, 00. vay aad uaai@irarisenanasaroxasovewtationes» cds POM SUE OEE Loe 538 emettitiat. LHC Va MCV Ol Lise LA ITION Cope dic ceca itaxcHhon si fas aids ch oh a> vavrah anh an! csotsaassnen oe EEE 555 ROU ers Stee eT eee ESS Le oe 6 AACR CRE Tas 5c 8 Any BES eS © Oe ee Os 362, 364, 368 NA rT AG VL ATEN cans <> x oni o¥ 14s Seve ad mama oe AH dy ov de Sah oh «Ah wrap uk etary ake ne A RO 358 meme ie! fhe Aarcha Ngel—— VENUS ocsscahs: stick ax oheasl doarm bencnatridrota%o1snoncrd Dhl MA MIU UL OATE ae 162 MPIC FACE CLARA TICE: Of oo onda cuctapaensal Htia cher iane saveentoch ee thes boo te ee. BDL 47 Mr URLIE sf AUTEN eL LMCI Sie y.2:< PN et ee Yl ase PAD oo ois Noise MO OE ee 54 RCPQIIIAL, SADE Unit ss 1 5 5s 0. PR tate a roti tigi dann nS Aad, wt aes. 137, 254, 268-272 BUR CRUAR ATEN OLIN. 6. 5 40x: Fees a ee doh Rae tel re keke thi ch aBe dy i800 8Sts.0 3h se aE 310 Tag OAL Wa, SCCONG IEGENDALy Preparer Ob arcs jces:srs Un ROR ee, Bay esl | 479-480 SU ORSOTZONG be cl de Grabeel et ol BM e cast Ascal Ooratass's cy NAS SE LH 2 et LH 254 BMeratce=-bOlon Lagh Mountains 6 isscteseirc ts soeert hs atcrares De a a Bee Laon 541 PRAT ALA CROSIA | Lh odsisie Lome meaty cance FORE AMIRI S) Bee, Lr 554 Searnamithres, a. Vee: uw... \ sass eee tans ca sandal) POR Bee 2a ain Ys 76 59 RMA Ei EL AT AL 6 nics >a 8 anh ot dntichs tikamnetie nore wete Nate. tanops is a RG Cl LER ZUM, BET, 554 OSS EERGTORE RY (25 CRB ee py re Sr a Re 2 re ee * SAN ODHY A gD DB Oe de hn hut gs bake ‘ator 4 fo tengms ses Wem tont MOOT AEROS AO), LIN Introduction i, ii, v Rove ere nennerpreter.oL ZEnd-AVESsta veh ces eee CHEN GA ows cea aaatetnace 584 Bemus, Dr., criticises Professor Spiegel san: tdusnwes eee 1 ERO LE ee) | 96-98 IS DIT TAC LOGI O8 ok i ani 5 sta wns atere eters ME LMAUE, GMOS! JI9.995 611-612 mag. Dr,, on 4end,.sanskrit.and -Persian.afinities: i. .4.....s>+ 10 MVE LO28 1 | 94-95 Us AIT.) LTADSIATIONS OF 5 iA 2915 “oi trerete tute Vie Peer ch EEA MOEA, 19 OPI 9954 1, 128 Re PBSAVS. O11. F AI RCCKs tO tla t,o aA aie ehhh ih ee tle! COMPO. I 4 99E fe 5 PaRUes® DIOCEGUTe WITH: Lhe ZEN 5. .-ssenn'essgearorstsreurerronaeeee? Mb. -OQVRTAIM Jo ay, 307-308 LAS C1 UOTE 5 a. iW see AS Fists eS Aa pce SRM Act PRIN. 0 shard ato anne dean ear oh gl vcore eaten A ROY 175 xl vill INDEX aur Vat « cic cnc contra bicte s Gu Giawen wun vane use we Ghttl el & MDa 26) AOE 405-409 PRAUrvat and AMIEL OCA ape cece erences. osve cave cussncrauncuemocu pre py cinema ke oe AO a ae ea 158-160 FB fora te Ore ease bene he us «ove pus 250:0h'sdp taint ye cpl nieces A oe te Ane aire =o es te 103 Haiarvat 28. TAU race ec isn yece rene cone ve roqnrn ce laseysoeceesera se A CLL LOSER OL . S102 Stk eae ee 117 HA Va nim prayer POLIO” oo. so space stun anieang © Gveneud oases pales oe aL eee See oe 193 Hebrew belief in Jehovah came to them from Irano-Aryans...........,........00. 100 Hebrew religion was a Nature religion long after Zarathustra.................... 99-100 Hebréwreligion purified at Babylon...........0....4.0....e05 710s WInDNeee. Gane 4 100 Hebrew theosophy, . the .....4 sis csdteansnpdne soarat oo ues eatnoat oa os ee acucgenew a OOM re ed BEET 364 Hebrew theosophy anthropomorphic.................4.:.-80eMi Reel Soaen ne, Denes ato me 364 Hebrews at Babylon learned Zarathustrianismcu:- 2... ~ seen oe ee 135 Héghatacna,..Cpita mia ictal percep eps ac sclecr~ pcs sess dea G> b= 07 ba 209 Hegelon anthropomorphism.......a1iaediates 20.e1dasens 510M 547.10. S00. hugh ter 164 Hétenic: language, source. Of.8 oo ou dye isd Bucy eat Semen us 1 eae cae eee a 86 Hellenico-Italic languages. (0. caesar sno eu enn » » DGLOUEL TODS cee 80 THOFACIICUS «oie oe ce cays cose ce ov ous ab us chuevajcganeqanautuead aps sosacelee ERELEG OELO ek OLR ee 465 Peta the SAB occas gy og ea ced stiacuws wee aeois ots 4 ari'o Grace eee ara rane ee 58, 556 HG Fat HArO VU i sic osfn sdanee naire saceneas easbnctn# ad usuh caus uavwunswanstyspeave gates o sea Geel ie ene eee 554 Herbad; infallibility of thes... ccde ces aie es on woos esa seur Sees de 300 Herbads **Keep the sacred Fire’... .4.-Sb ver teu onuuce ceusss UIE See ae oes 305 HIGresies, Orie irn OF y soe ay hie doe oo ok ps ooo ann’ von gh hima we pen alge ea ete Eas enue Ee +4 Heérinése banerald lable of... 4.5 ca oes a bias 4 basse nee 384 HierinanOnes ee ite eee oon Poe Lo peideavan anges G&G bsieubac ie cle Gk Ne ee 72 Herodotus... 0. ate oes ecuuwavw aed soa tk AROS. Van Die. Dae. moe ete 71 Herodotus called the Persians Pahlavi... 3.0 see accuse eu eeu +e mre ae 73 Herodotus does not mention Iranian Dualismiasns sanbnenst ddsuol easkeenied as 39 Herodotus mentions only the Nature religion of the Iranians.................:.... 39 Hesiod»on the. ‘Rain Stars”... . ..., +++ 115+: BeMAE PRR Reet Did eeeen 486 Hilmend, the river, Etymander and Haétumat) gesigens yantedet deen weeenely ie 538 Hindu Kush. Mountains, (3.8. ¢00 «+ ees > o oe eo ee ei en 540 Hindu Kush Mountains, heights of peaks of, from 8,000 feet to 20,000 feet. ..... 540, 544 Hindu Kush Mountains more barren than Himalayas......... oma ond.1o. not Heey we 544 Hindu Kush) Mountains.the:Paropamisis, ope... eeccersn scene eee sn ane 540 Hinduism a development from Brahmanism............. > «oo.-..flal filed Bila ee UE & 44 Hustomen! lesends in AbansVasht sce. vee c, cue rer ee ee 593-594 Historical legends in Ashi Yasht... 03 3 o.cyue nce co se gee oe eek ER A eee 598 Historical lesends4n RAm (Vasht oe ec eee: & coe fa es ee 592-593 Historical legends in the Vendidad:......-2..0..4..-.- 88RD Gee b seen 594-598 Hastorical legendsinZamyad Yasht. ine ewe cob - «voces ss aem ac ee ee 599 Holy or White Spirit—Cpénta-Mainyt......0.....>+++-+e20>0+ s Oe eee 214 Hom, the white, andiats powers ..o . cue > sueesieceesg ae ss ieee oes oe ee 581 HOnoyer i. cs popes 2h ee eo air o Ree Bae be Ee Cine a Be i ee 105 Hutrava;waliaubsniterortie Aryan regionss...0 00-4 eee eee eee eens eee 595 Hud... tas ctey va mentee a «inne pele ee can ele ReeO ib mes le Seieasetor ee ce 365, 368 Human race, multiple origin of... ...5--..s¢ see «+ dOREeR ee On. Bent oMieeS «ae: 46 Human sace not from.a ‘single pair... ,.:s-e-nees acre cea «+ oePOOL eaLee er 37 Human race, on unity of) /,a,., >... ae Heloise pee J cisesine. Jone aro pe 61 Hinan race, period otexistence m1. : 2,54 ureieee eee ,: bo enatteleag? atl. 46 Heiman race, unity off improbable; ..,.¢5.c0e6eee"> anes. . a eee YT. po.epeae 66 Hutadeca, wife of Vistacpa, a ‘convert. °...'..... 3... +0. meMbaw BAd a etee Babee 591-592 TENG+C Va. os fen ete Cee ees ene lar ae eds comers -) RR aE Ao Ws car 5 DaOw wild oa 209 INDEX xlix Bevatiea——-Rain Stare co gu pick vn aenawennds caanwapwds ee llidMn ds 1oakppee yeee7 aps 486 Hyades and Pleiades, the rainy constellation 2500 B. C......-... 0. eee eee ee eee 483 mM mblichus.on:the;Deityuge ow). 19116 anevsiwalal sui. tosis Hi caias Sours egies 217 mertans. the... ..: ciel). oni bovaeis wodd ae. atc eee SR, nesyerlis Gey Dud eopes 52 BROINGT ES LEY 4. one d dackee Sammie bsime wlajaghyah CMM PU ROMER sid sero: 449, 529 Immortality and Redeemer. i202. 6.68 ee alin ele eens Hoe eee eee rece en ents 521 Immortality, no hint of in Frash6-Kéréti. ...... sec sias Wa. ae eee ew nee tee 529 Immortality of Fravashis taught by Zarathustra......... 0.0 ese ee eee ete ee ee ee eee 536 Immortality of the soul a pre-Hebraic idea... 6. ei). a eee alee eee eee dee 364 Tnimortality of the soul an Jrano-Aryan:docttines d2@7). ies dk Ghee eben eh oe 364 Immortality unknown to the Hebrews before the Babylonian exile................. 364 Bieri CIS ENOIIS LACE Oy. <:< cease + annie wee is een wens cate e a es ORE Gee Fo 51 Badia, present. races and, languages Of 1... p. valeromr aed ivrch se 388 Intects, new,species ol still appearing... 6.65 «oc. 54,055, «00.0.0 « pM nD - ace sfhle Femme ee g 46 1 EE a bah 1 te pee a MPR te ND DRE ae), eee Rens METRE Mea a eA Deen ar Deena Pap 109 iran, change.of climate Of 6. po ceunnens ss BORO ~bEAh sHOTt Ale Ke oO onde Pag: sees 34 Ber aIHG MOTO «keen ou crus weber ee oerl sh Are hee eC cu: <7 0 Beate «oes 79 Sranian emicration,. .%.««< «4s PtsaUG doe MOTE YON REE Beast kG week? + 4h 6 Iranian emigration preceded the Vedic worship.............. ee eee eeee eee ects eens 6 Pein taseminice. first Seat, Of «cic. <,> RO? 40 162N08) BaIedty Ai) vii egy 7 ac 5 Mnoriesan——Parthias: creo ceeeer beaker nsec. sake oo BAPMAL DOA MMIOT) 9 BO. HOD Be 556 mataletrdereecrtatcspacarssant so spe BREE OFS MONT PIB BOS OICIN b> a¢ 339 Perieetine> 8 TPS Pa PEA Es cee b ee eee Res rd) eros NE. UNO on at 499 mntatu—Prower, not Wisddmt! scr ere dees td aro SEP MNGIG OEE PIE IG e—-a il) ae 133 mniratu,tie word «feeb Presses er on eae aes fe) o SRE BI! Inne 95 morte 4 500 maistathra: the origin of ‘Czar’ ancd"larshatha OLR Oa oc) eines Igy er! «| £5 BeBATH IA VAI Ya 88.48 eo NNSA SARA ASE OUR ANEREE C8 6 124-125, 280, 392-395 mena thra-Vairya— Divine Sovercionty.:3 6d od if hee PERO oho oobi ees fae BE 392 mnshathra-Vairya' Malakoth of the Kabalahy.«.-s14scn ioe 4 PLOY FL Khshathra-Vairya—Shahrever—Vohu Khshathra................0...0..00... 103, 392 eet y Gir ya, thet WOTtee. . 6a eee Wo Re, OE Aes 174-175, 395 memenatnra-Vairya So Caurvarnes:. 6 nt fee oi Cae Rae he dood DORR Mel el 1 BG mnie Majesty, the oy so. SA Te a eee cea eee ees cc eee de oe ame 522-523 DeBep ENE TIADE:.\istate Pes RRA SSS es os on se SEN 250 lil INDEX Kucti the girdle. sof e8e0. oo... ois candi bd aioe bas oe bare cons ae 347 Kurdsiand their COUnEry s¢ «5... -scs.-. 5.0.6. cecssteepeesnnintyss ee ee SEB ee eae 83-84 Kurdsand their language... 5..uoeceeceseeurey er ce eer ese. AD Beeld eee 83-84 ‘*Taboraré €St Orar€ ss oo... + «0.0.5 Bd ele OTE. BME DEE to Seer obee «ane 252 ‘‘Laborare est Orare,” a literal reading from the Zend-Avesta.................... 1. 401 sadder ofiprayer, De. ©... gycosierce othe tereree steer ee eee 82, 2 ee 3a Language families, the greats i).505)cb.sc tt bios acess ,ae eyes tsa Si ee ee 78 Language forms retained in,coloniesA-#:.4 bas .aeorriee aenetos of d-nolew anos! eee 25 Language forms wear off in mother country 7. 752.) 2.000. 9...) Binion Aa aniRe 2b Languages, American Indian. 3c ee eee eine o,2 , «ee OG REE eee 88-89 Lsangtiages, animal see 563.0 ck si hc. ee eee een ae Ee ee 87 fianguages, Aryan, Miller on? 23.0... 0 20 oe en eee te ieee se 78 Languages, Aryan, relation proven by their grammars and root-words............ So Be Languages change when transferred. (0. ." oo so. ess ee ee ee yee 88 Languages, changés in. 2. 06 0. nae ie one eee oO SORE eee eee reine 82 Languages, changes of letters in’). 72000) 92.9". . Gey epee ak @s alot Lod h sunae 88 Languages, Classical and European, relations of ...... . gelsemeleut)- aeaheere eee eee 90 Languages, created—or invented............... bb bhaeoteren vo 5 ee eee 87, 88 Languages, ‘descent of all from ones): 545000 ¥d- 0 eee) en 82 Languages, formations Of. ...... . .-....5:..-5)+.-.«.4erel/be nee de deeelet als te cedar ee 82 Languages, modern, formed by fusions) .0..05.4 908 -u)0. ier een el. 64 languages, origins Of; 7.0 sR Pe kr, 8 eee enc ae 87-91 Languages, why letters are changed 1n seac:ielesow- eval! SH) do-eeniere bert ee oe eal 89 Lassen on cradle-land of Aryans! sce Go pate ae ey ee 74 Law, in the Avesta ois. 4). efe ita ele ge ela todefe teas Siete 4 te bode leet, | eet) ae 501-502 Laws, in the Gathas, mean'religiotis teachings: . .. ..<....-...1:).1- sereyati ah’ ae Sa ee 152 Legendary. history’ in the Gosh: Yasht.. .c:o2090.4. (:..-a epee eee 590-591 Light, the Divine, later than Zarathustra... 73.44 (Od wilatients sneer ae 245-246 Linguistic table of Zend, Sanskrit, Greek, Latin and Indo-European.............. 92-93 Linguistic traditions worthless. .<02...5s.6..75. ose)ubieeses 1 pee ee ee eile Cee ceil Lithuanian ‘race ss cer eee... SB rao 91 SRR te co ssp atak elute te ote els bench neem an a ene a 81 Lithuanians; the. 02). SEP Oe 2) Sa VSD ov pate ie ee 56 Logos;4christ asic: oN he FIRE SO IRS Ye SAAC ed tence 162 Logos—Greative Word and;Divine:Intellect:.: /: »--.2 + aeow de Santen nee 380 Logos;'Creative—the ‘Divine Word se.00 2029 os 0s one

> poe si tai ae 7 Vea cava S-—Maos 2.08 hoo emery bes) Reais: Se 3) 3 at ela ayes oe agai eter ROE 234 Mapirelizion' of2.. > eee tis chee ie gi eG On eee Rie ec Introduction i Masism, a debased Zarathustrianism, ,.<.<3 ,\M-golawiaas Jo eoc0s8 .seval-olaal. soits 44 OT OINITIG ak wis in nc ais CK yA a ASS Sw RAS ss MIAO AD. AU 42 Mariem the relision of the ocythic tribes... .....ccnseves cass + RRSER OS 19 Olds 41 Biahnmet nod Zaratinarra;cOmpared. ....c¢- bas saloe som Grama. b 496-502 Whanitheneworavers. chanted OF: SUNG. 06. seeds ce rues varie dene eters BODY DM: 108-109 Miata eee Anal 4 ot ie) oe oul hyd CGS gees aye cs VBR rf. siclod. beises § 548 REMI Ae 8 0c GP eM OPEN Ba ya ak oy Sagas 44 se SEE PEO Ae 553-554 Bameereniot the Inscriptions M OUT oe oie edb elena dts de etna vals er ere OMe 553-554 Bierseethe Archangel Uriel iis ses he ee e's ss tees fs sss CO ORE awed soe 162 tea A sOt SEs EG ec es Re ie dd o's oy eine 804-4 e YORE ROC-CONMUG Lal OF 56 Bites ANUMROABANOE. 32 come wees Brees fe o's dde ss oes DRIVION Dig salt 469-470 EC eS en I os ce re enoitancenl slaed. 1G, maiedst 294 Perea rT is EER rR ye os Seige, «, «, % Sepeen sy «,« Pe ere * 112-113, 161, 351 Mazdayacnian faith, was Zarathustra the founder of?. tusdased: loge ssh aie Uae.» 576 Mazdayagnian law, doctrine of the tenets of the true faith..................00..08. 123 Mazdayagnian law revealed by Ahura to Zarathustra, a body of doctrine and truth.. 123 Mazdayacnian religion, pure and venerable. .,.....:-..«jaav sidepuA. tued& e4si nae 99 ROSE ee aie oe Sarge tna e's Ve obis 6s £4 SBT IA -O0S Ye Bales 59-60 ee NTA a aaa che ce aad ie Feng ne ec 8% ocr ee SRR BIORHIA VENOM. deuaIAl-4 59-60 Marl Ost i a ks ees Se ed vie. 5 sia a # £4 Fic yeas RL NSVIAL OOo VL > 58 Media. and Aryan. Persia, origin.of...........seesuesnel dymlanee Dero baad: no... 746. . 34 Media Atronatenés—Azerbijan : s. jcc eee es eee oe page ee phe eBbned- SameaRe..I0)., 58 Daren, Matenis—Matienis..... os 2545-5 s05ees++ 2c. eogntene 1507 HG Kal .3 68 Medi hacha..:.....45-.de0essss kpeeeh-bask Jo-eeetaienn-e auell 10 aal4 ¥ 2 282 Rien. Kravasnia. Ol.) ... .csescenbal-mevsth«ot024- lo eva Sid arena no EM W239 504 Mereury—the Archangel Gabriel, .. <0... sash os cs pee ronAl-avidithid 4hO Ka. 25 162 ON ae re ees oe te Btw a ps pe ee enn gd + dT RMORRE TO .EBEe 553-554 Meosual—( hrist0@iy. fie cei pe 6d ee od ee ees hs, A-bnod braw-ou7 40,4614 . 15 404 mMiswhaelithe Archangel—Saturn . ... ....0ss-sssios2-emonuunel bodes HO KALA 79 162 Migration. Armenian. tages ec seer ees os) s fae siderHlones nok NO xu <3 57-58 Bierwarert) CALICO, AE eUOT man IOI Olle uaa < siete inl ieee in! « «0 S64 eh a eater tks hel ene ae 75 Micration, Irano-Aryan, Of short Curation: ooo cuss nent ees + tes ARON Bald 25 588 liv _ INDEX Migration, Italo-Aryan, scores of centuries B. C................... RIED BSH 85 Migration, BK elto A ry pian avers won scwharatalotatsriv neat che rk Terme PENG Fy 71 Migration’ of Scythians MW. 0.0.00 600s ew ees PRED, DMs Bede DORR Od aes 52 Migration to PunjabDicss on eo cose or de cnn cee inns 1 Poe, STR US BAe gone 76 Migration to south‘ of Bactria, period of »..,.W VSR 20s, Pu LioeL, Te gaye, Ohal-oen 34 Migrations: courses and ‘causes:of hig. Le 2a no ee 76 Migrations,[ranorAryan.......<0vsceeve tvnveer erect ORR ID DOB BOMeyer: 550-557 Migrations,long-periods occupied: bys «.. eee ex ve evens denser sd OO DRE eee 43 Migrations; primitive .c\ a. SRR Nes sore ode Sues es ee ne oe ee 61 MihraYashtvs 2s. s: 08 SR. COG RITE Kents elec «. 0 eR oe eee 437-445 Mikro pioso posites. 10. SNR octane recs in fesretierateend Hebe 5 a a orl 368 Millennium and’ Resurrection, time of .. 4. ¢s<:¢s4s.007s77:84 1. oie 195 fn Mat astiss farce OAT RR iin end a2 «2 ea es ee ee 436-447 Mithra.and Mitracw.a suey eP@NPs LY JDO SEE ee ess: daw [eore, 439 Mithra--C ontractgyics SYA SRI ee he os coe tone bey ORO OG ee eee 436 Mithra sirstsHeayenly..Yazatay uy ere opera ene eee v5 443 Mithra greatest of Yazatas and first Efeace ele BEER ATR Ths 98 10 DR Sea SMD 458 Mithra— S73 wet yosengh, work on Zend: language of: +2 5255-25263/ 90 MINTO. 241 OF Mittin .jc. 4 PROOUETUCET ELLs iis ceeee st sees fri SEDEeEIG La PRIN eM) OF Sing ..12. 81 Peta (INGEZARIT)IGE oN te COREN CLLe Ca Ne cane aT Oh Oat OF SIR . 3652368 Brew Cratylus’ of Dr.-Donaldson. 6.605 609 E005 i he ROO NY OF a Ae. 65 PRGOUUIT Tet ss cL ete yee cit Pha eRe oes s nae 1501 PO one bod pete: 71 i eae ile are 3 oar geen We ae ee 7 MIO) GT ADSI . 554 PMN Ae 4 CREE Ooo. s OT RUBS! Neoliings) 929 den vider od) ashes, c12: 264 ty RNs FEST ECS 6 5) i Repeal piensa bh a PR ae OE ee RP, fe Bel Be 163, 164 PRM MMANE UAC MRICME OTT Ci eles sere te ne yea 7 eRe eee eel | oP eee. by parrmel he 81 Goiiite pdsemn uu it. elevation .!-).455:/ 050... Ue bre abiiing? Ao wwtviot x i 544 RPL RVIT UREN crs aes Peco sec Sete eve eet av as yarn rekaren els recede celilele el ISR Snape tae 486 COE OS CMRINBP ATID PEPIAIT? GAM F, £8.04, oa Roe wige taddetahs Wie. No ails Dicken al IY AD Introduction i ROP UreCI MME TERR ey ADE OL ies cree NW ee cet etc ace tatak esta fe wot gee Soe tobe aede Desh oelo leks oand oc UE SRG MN Bie 85 eRe Ist. CUS LACE ae ade eee et a tess fo AD, $5.2 cheer Seca rien eaaen. eee 79 Sere agiAteat in ees URe teva hase eta ceeice ll. els 225 Nee omens 84 Over-population: the cause of’ Yima’s.emigration, - 2) i¢ii.).2.....5. 20. e9geugeal.e 568 aus plain, Peniogical aippearalice, Of es ish lise feelin iri bl sii). sh ceanonel ie 546 RAMS AUP IIWIV SCION Ole cn eee ast eA eS cee tl ones 6 ERD ADD a Tiehey9e7 Ae 546 OxUS plaitl, 12,000 -sq.-miles.in extentssas./.). 01... .... eu atipenssorgtell pads 546 Uae river ea OU-<) LIGONTT Taye ar eee ia ad sce daa seed ees. ode dao eA 540, 541 OGeiewirer rami Darian ites te ts) tes; fea ss ce Shoe LT Spied lene 548 Daten Were OT COVICUIA sy ReMMR er Ce ax se. oe tit ches aoa d Ce oe Lea tee fad ere 471 Der IverT CANO GUL IG VEUE aT ee os ROT OC Nk a VA wate oo Eee ee shee ene a, « eaMEa EE cy anus river, length 1,300 “miles (estimated) 7s. 000c..0 600 Pes Pee Me) Od cage 544 Oya Fiver, SIZ6 ANC CUITENTS Olciy ts cons ces SIRO es JOOP ns JW esdtvisoh.. 545 Giatis Fiver, Some tributaries Ofer, s cccu. ssa cdodes Osi. ROBO ONS. dome! bud, 549 MMe FIVE? BOUICES Ul sxe pue tera cin teers chi ls oles oo TUE 10150200 449 biisy 541 MUBFIVel, VEly TSI FIVEL, Ce ay Rea eV rss iv ie CCN Lote 2. Oe A 0 | 544 Meer WINCH Oe rss 4.0405 tak ee ye CVs tw VAs ts Cea yee teas | A On ire. 545 PMLIRG MMR OR Ss cuca sok sk OV Ee Ve ke de tee Cel oy en On sue dee, 305 Parikasieyevenese ti ys yy cs. POIMROS. le eaulalel, ne cotta, ontirzeak cea entt 268 Paleontology shows that creation has been continuous..............00.cc0eceeeeee 47 SRMUMEHERS.5. 55 Te MERE CEE PONY «cin PAM eh os ov es eds CORRE le eeu doe Cc SL ORS 529 Deis CUMHALe Oly Coe Ree ERO 1 ocd glee as Vee ok CORE Ob ss cel aleedy cc SONS sages 549 Bora rdaill Of. si «phe Rwawiee +b danse Redd os done nd eee vs cn aC SEA DIET, Rif 549 peourucnicta, daughter of Zarathustra... es. Ae Ade Raa, Das. ene 238 fn A UISG a6 9s anv x WRN S CRN ed Oh ipa «nbs eeu BICON A OOP ue BENTEDAG, ¥ 232-233 Porauise, the best places. 1 Wu. POUL To anol nt nose. we tab. tee T bere aa 278 Ivi INDEX Papendie RE PERLITE eas 5 20 es 4, De ee 255, 432 Parendi, the word... « patuxevencces vs SDAA SG O- lo jamtogndan-andiaie 432 Pasodars. |. oo ee eek ace sue kee 3s eb els SS WS yee ta > = 347 Parodars—Kahrkata¢.... 0.6... cece ee ee eee eee teeta 326, 413-414 Papopamisade,. 8. ete: . essence reese: st se nea ee: 24 emt sts nna eee ee eee 540 Paropamisus Mountains...) .......... 42> -aeblemetenie Dire mobile ab eieGl- sae 480, 540 Parsees, sacrifices of........... “vg Wels ek wile a4) > Hod he: eae Introduction ii — Paethia—Khorassan... oS SE ae ea kak ee tees cs eee 556 Parthians... .....-. se cecessce yc es MbIeIoR IR esos ar tO So NO Bow Ofe-1o-F 51 Paul, St., and Zarathustra. .....0...5 00.4... aes) OF ORGRORE S S84 aTIaW ele 352-353 Paul, St., epistle to the Colossians... ...........2+---.:845 DIO Ooe- oe) BEE 167 Paul, St., epistle to the Corinthians? .................. te oem ieal- baek ae sero {Aon 166, 169 Paul, St., epistle to the Ephesians -5.....444s. soeteeya ess satay’ 3 a ae 167 Paulyst., epistle to the Hebrews, 2. .0 77 ev este ee reed 2s oer eeere 151415253165) 16,0178 Paul, St., epistle to the Romans. 0.00. 2.5.05 sss 009 eetee ls ae dey ae 170 Paul, St., on God'and COrISEy oy cae alan ate vsivtalattaty as ya's ya Ogio ee 384 Paal. St.,.on the; Deity i y.acs cs crs shee ae Pye Canines 7G gre ana eee 166-168 Paul, St., taught the morality of the Gentiles; Jesus that of the Rabbis............. 421 Se Ts | A AEE EO Nahe ee RAG AK AARC LS 311, and 314 fn. Pazend languages 5. 5 ofc dee Saawts tee wes ove eon ears ae sialiat v sic rn 83 Pazend language 4 restored’ Pehlevi- aera 2,0 ee 2a) en ee Bene eee So Introduction iii Pehlevi, a mixture of Semitic and Iranian...........................:.Introduction iti Peblewi became. Pazend ....cc te csscess tm lcaeis oie eaeerae ascent satay ts peee | ene eee ees Introduction iil Pentaviriangage, the. 4c... 00i wh 309 mee cleseereria ts COTATI TOTSTINS. (YEPEO MER oo. cinch pb deen e/h dense, et, k +, 0 RE creche oh >. 128 Péurushacpa, fourth legendary: preparer of Habma...........)).. cece ew eee cele eeun 585 Peaterieemtee eaters, Le Fare sc.) fame ons. ovigine L banda « . . cscdyeviurcs SAU meres; 252 Reem CMR LOCTIC FOSTIEEET IN TORR VON oc 6 iy cu, oh ss pa 0. < 4; Aligned as, ws oda» 37 Prayer, Disciples’ (Lord’s), has Iranian idea of Ahura Mazda..................... 211 Braver, eikcacy of jst ater fF DANN Da ie Se ho ahs 134-135, 218-219, 371, 383 Bateere re eA Sti ICR AMEE so «os was pale e oats 4'oeek wed ond Mata oe tendo pe tees 34 fsager, Manthra’andiG@racusna the soul of... 3). a. osadtelles neta ek ey «TAT cent 289 Memes encuiivermnericavalah 20 iacs ges co ay belek wa wade cdl es elt 371 aver potencyrb: sintgne 2end=A vesta it . 0.0% 5s Cos es, os es cometn ee b hee des owed 371 iypeyernthe preatrrenance ot Zarathustrasa den ST: o2 dasa sec entries aie; eure 604 peavertneasonaniveaeasch dayia il LABOR etre. pr mipahe fim Marie cad ar vIA« & eces eh: 492 Brewer Withmermites! ian s GR ee Bn Cer Sarton eT primertiamant) Acai client. daviesldh: 121 iver Mires orcsilerentudally, DEriods «6:5 is cada c «ins ace. emmelnoppieiedA denis went 347 Ete MereACeImELy CLVAlUG ERT WI ire cel cin Oren’ Aaubtay win opus hs bored thera shcdis dfoae 297 eer eerictitve:foldpoicthea prayers A aetna. wate om th hleh as vs os ok 1d adh detains 193 erence rie. eA OCT EINE Gata, , FRM OT. sv so 2 > «pt tlackvenocecord « Becch? encctan) serene 44 Memes rinciplesZarathustra StWOs a. 24 « « « <)s ope pu dann deansedreee cads vos 214 Beets TU CNG IO CTE WY OMth, REE odo) 5 6 bs veer hn sFon rsh tots d wi lrate Bod eves th Bis weet d weowds Wal rE meBLCIS inte IITA ItO 2 DV AGE an on be dive ian do 2 Ad of hd hepa stpepa cA Abo: 256-257 Proto-Aryan language, mother of Sanskrit and Zend..................00eeeceeees 69 Baree eee IP a taO ITPA TIL ICIULIL Vp OL ei) waste x < « + wu ooo: stain endlts «5. a A earaeeatee acs. 31 Rrpte- ar yan iio tion ACeetinationS Obs Ute oa fb Bp say wii mere eoPee & mevste eid a accent 84-85 Ea ya mami TatrOTi a LOO eC eh et iE ae, cept ete om cE shoes n Ads etleh.« ais bc 85 Hroto-Aryanvinigration to Europe,)/250-5000 By: C 0... csc ehenrstishede beossacasdasatey beenar chasecd's 33 BREN s A PANEL OY REMI SLO TTPO hich i cx x00 0 aco Repeat ye ROE Begs BS bie hele H Sf ODES TESS 2 WAR] OA on i DS ee CoE a ee toe 512-515 Pilenyrcucibeca trip rom thercradle-land 3.15). «cus wiv oldie “ies cochaae et ¥ peste Genes 35 SIURIA A SMOLIN CS oes cen ihe chsh agretedcas Bioac Bh mudccadiodal ih be saiiess keh eat, 562 RRA a CURT IIIC Ui ate Iriel gous i ccks fils ia die ine ceeds Wa POA oO BURNENASULA SE TNCNS ED Tet tI LATN 1S 9A LE tates We Pd daiss venation ve Ah att kl ea INNA Ao cea eo cy 24 SURES TED OLICSS, SNR GN, tEAM EN Bees osivin'ssiaicrv ssn Zousi'-ies +salie SUM OPM Me.» als Ree Bake. : 541 Ren ees er civers! of (iia tty). cie POLE TEs SECT Tac) cdg etal oN cue €or. an bea clncldaes ace 556 See Sores NTS Aes AP NA goed wv cs cd wm vaheadeerkin nh ion eae np RN 150-151 REL oes Cee 9 LSE re er ea BBS RAE ne Od EEN IGT Sains Gila aid By Secs w heh dor ee P< Gee ee ke 101 SIRIUS Jo LAGU SOOT RT CS. VEO LT in. an w't se wclaabenk wu i'd a ebb eae oka chet 384 Re ORNS SCASE LLG2 oa id oR 2 wach: A AC NMEEC Gk aig aed BEM yew Sons Le 245 RT BOCTS VARI 5 SANs oon Baeied addenda din oltate «vet BA nse ME csickins a Ye «elt 474 Race beginnings, no genuine traditions Of... «5... < . eye ene.» ake ene eene ..Introduction i Rock‘Inscriptions):Godastbut ON Ergin: cay tenes OR ES SAS, ER eee eee 214 INDEX lix moth, Professor, comparison of Veda and Zend.......scscscssreserersne 1Q (IOI QUL BOBS 8-9 Rulership among Irano-Aryans, how attained............c00ceeeevvebedec conde) 236 BC BIE Obes sets! rere nds ROTI ei ory eyaeugnsl aby 73 BOERS ANG: NO VAN Les ‘alatetatnns ft wate tev Whee eietete scene eewavente, DES-albsts 9957 Dib wS Sacred fire, the, of Indo-Aryans and Irano-Aryans............................. 193 fn meresaseven, and seven sRishis. . 0... sinainnnsstecee MRE ines bre meri 462 pemmapeand latitude Of esta ry ies: emanates eters eceeetoteettet tate state MONG? 09 Mor 548 Sanskrit a weakened form of old Bactrian.................000000000000000...0.. 33 panskrit-alterations, Professor, Bopp,on....2.1%t7 uN bas felsdeal al) lo im 93-94 Benomitand Zend affinity... ngiee ee soot MON ERHMN? slsdaal sit lo dion 91 Sanskrit and Zend both formed from one original language....................... 26 pancker and Zend, comparative ages Of vc. cscs ctete atten states ence so poe pHa 588 Sanskrit and Zend differentiated before Zarathustra’s period.................... +. 588 manskritand Zend distinct and fixed 5000-By Geese te eins 20d ee 31 penscrit and: Zend, Grimm On viv... 6 ies corte ett eae fot Loe orlt To obiing ste 90 peiskrat and. Zend, Muir, OR tix i..0 ei tettince cornet ree BUI Aad be v1293 Bemakiat and Zend, origins Of ci... erie s. ROM ND DOR eno Goll ,asce niltre9- 26-27 meensxtit and Zend, period-of separation Of... ieee stereo SPOUSE D2 OE TRIAL 75 Beeoscrt and Zend, Professor Whitney-OM ocai si. ccrstarenntesotetatete cetetgtytettat 2,7 fa 98 Sanskrit and Zend, similarities and differences................................ 588-589 earicnrab, antaquityeor, Donaldson as sears ccc carer naar tnetaetittohene tele elite a's Oe ANEL 81 eanscritadevelopmient of, Bunsen: vsecccedece cer morateterstat tite tteletetaats se CODD ie ay 33 panskratiormedaiter Aryan division sy... nts ROI IPE Md) pAl-—etag mi 63 Sanskrit older than Keltic, Sclavonic, Germanic, Greek and Latin................. 6 pansmtt,-Persian.and Zend affinities, Haugion 6:6 .ncen uk ven oes Dae Lt 94-95 Sista roots, original, -are biliteral s/n 0-6... n0e nee ow. AUIS 11 000,61 odal Io 177 Beisurit roots, stereotyped Bact ria nec vens cv: acter oss cccesr hee cner at on sroe ens gt OLD ol otal to a Meeetdte Witter ArOnw ial CGA Ie ite oder 2a 4inie hk Ss Cue os 20s ORs ek aed Introduction iii Sarmate (Sauromate), an old Sclavonian nation.....................000........ 68 Bassaniancunasty, fall Of aaa cise one wate aro: core shara Ansecgtetanitenaters te ORBURN EL REI EIS 3 BORSA TAT CLV AB LY 5 TIBE OL x irae ecm airesn rear eh spans ses ew oetchinnrdnaatstupit Shere “aden rah, 4, ye,ectens roe DOUBT. AU 3 Penesrrchnangel Michaglcetvnass vine WA v0 enc 4 se VME tt o5 tem tales ss 1 SMAE 162 BMA OST 1M CLS So shape atge et seen ct a crncuvctitares nareheminanstgraradeeatorast A BIBER OO L, WON LL ra) Beerotia tae,» Turan Or Cyt Rtas. os wares stat havent necnt es tot er rarer, SEP UOD LOOM TY , BILE 73 BRAT LOGS somerset a char amenenrnataerora shatat es seerstant te PQ, COOL SIGUE OYE 913, sirGh. 519 Bavgour, the expected—Cacshyan¢ on. .AMBUMOLY HMAleOti pe, 2) JO aot) bios odd ,é 260 BARON LAG RMA Cy LIE 5 ws. corstarart tN ereraneiedveisssataeed ssingt met rcrsraratitensorstutedee AUREL, DAE & 81 RSAC NULL ad at ie a EN ed ter tos thie soi tater dur ince OU), ADAG & 68 BS LLLIA VAT | PACE ba ev doce te na oh seas Ph ot eh eae neh koe os hte A sv abanah ant rat ao LALLA LS — BOI BY 81 Beitevactta, eldest son Of Zarathustta oes) op mastven onsets BM IO, FU 1s ROIS 298 Schism, no grounds for quarrel or religious persecution........................... 617 Banism, woneamone the Aryans... wesw oaeie comets cin tO BMY IN), Doe ertudiIgs 5 24 Schism, none caused by Zarathustrianism.......... 00.00.0000 000 occ. 33, 587 REA VOUDIADS | TG ae Hoe mel i epee dng oor hares ctotsass nell CO, DOP, IG Vien ed , 56 melavonic and Teutonic,languages, Miillér. om soe. ..ccmiaeraersrerere’enss Qe IO, QM , 86 BEEAVORIC TAC. 027) pause eA CB are cw es hain Fost h ihe od Rta oo reads MD, MOOG 81 mmavono-Aryan Migration aes se cer annewen MUO PAD BOLL dG le BPoLeOT . 71 meatnia, geographical location Ole, « «raven enon dren sep MUMIA Pig le MOGI | 43 MUNDAS: ge 7) 20027 nde ae s PAROS? + oie es epvenvraanadane LOO INO, 10 MOlistEtDe , 72 Ix INDEX Seythians, migrationiol cy. oi. ok w- cs oo A LG LIRR IO. ORONO D ROneRIOeS at 52 Sejestan—Vatkeretay. iie ease ese - cna s MOIS. CON, Oaks. ot Soe Cee 554 Semites, Khamitesandmuuranians,,. 2. cee us eb . aierae eens eee 36 Semitic languages;erammatical features of... 2... piueies sj ce 86 Semitic race, cradlé-land of; 2.5... tum. be Pe dase eeean & hielo se i. ne eee 47, 60 Semitic religion, early, that. of Melchizedekus/ o6ul.ban-akeeshobe! Jo-pde.osn ee 42 Semitism,and Zarathustrianism,«.3... 0. -+-s+se0s0ees of oto Bee Se oe 165 Sephiroth, conceptions Of 2). ..65. 3.0). os o.ejsios aie.2,09,3 8 eae eo Se ee 370 Sephiroth. of the Kabalah...°.... 2); . 24: «ip « AaiebORee)- bo. oreo Bae 125, 361-362 Sephiroth of the Kabalah and Amésha-Cpéntas...................0.0000: 125, 356, 358 Sephiroth of the Kabalah, emanation of.3.....benwi..: 1 teenie One Bee 365-370 Sephiroth, personal.......... ..-omnsyonel leave ane ort bemotdied bass ben orem 368 Sephiroth, the. ....... 3.5. sue0e- p> s-ecussrn seek 2OGk GUaee senna: Jem sere 364-370 Sephiroth, the.ten, and numbers:os.« ayiaudicin gees? bagetianaetiis bnew bee one 367 Serbian-race, the.g. s bidemny > «soo 0enoe.ne) see eet Sek dookiesh Beek fe eee $1 Serosh, guide of.the soul after death... .....:....:.-.:y a u,-. «eh BEE eR eee Bee 539 Serpent, the—Anra-Mainyus:. 2.00: - 1... i. s-uc sce eee «s+ Rea. eee Sen See 337 Seven earths, seas, Heavens and climates... :.......sciees 2 ues ene ee eee 372 Seven. Rishis—seven Sages. «ie. i osie..a so 2 MR areeOe 40. bicirasona bee ene eee 462 Shannaina lene eater Tichsines Ahem ey € oi Pies ee tiee SARL Dee ao A De ie see 311 Shahrevar—Khshathra-Vairya és ..2/00,2 0-0 Saas sail Diks-eeee ee Snes ae See 3978 Sion languages ii ui cinioset toupee es> cury> b> euridenieeevice: aa hdd SUR ce 4 Pee Si Sioyune@—Medes.n asics. sce nie eyes oc ese. ohne coset sels 608 pyace lo SSMS «tebe enero eee ae 68-69 Sikkim, pass—the, Chinvat. Bridge 3.2 .....: -.<.< sncstese sual dE) te ee Derren 540 Sikkim. pass, 8,000 ft. elevation a. tags.) wdensieoe.)- ohare we aloe ened, robbs Metab 544 Sirikol dake... uc. dasiipowelfew vis ease eon Mie DATE ROLLS bite: Bee eee 541, 544 Sirikol lake, 15,600. ft.:elevationy......,.,..c..c-1.+,s,0, +. -ss<010, (eel 44m | See eae Fee 544 Sirikol lake, location Off). 4-5.:2 leip. vo eo saetgels ot Davies a 79 SlOVAK PACE ste ieonpilcge ovens bi eura aleateal 5 Baas Sued Sack ays tasane ee ee ee ee 81 Soedia naw. «5, col Pecwaetam wieuiavemwacls pry uke Whee: elaine ele nl te ei ee ee 58, 548, 549 Sogdianaa now: Toorkhistans + scales .2 dais eat eae eaves gs ee ee 553 Sogdiana, principal towns of . oes s.2,+. HORE Lana ene eee 534 Soul ‘separation Otsirom ody. ».... 6.0) desea sede ae. eg ok ee 533 Soul opiritvand Bodyus seus. iiss). chegs osc se legs c svuoheye deen euye al s,s eles REE 511 INDEX Ixi meoul, the wicked, progress. and. destination of. ...........¢u0. toe oe. Doboowous via 535 Soul, ultimate destination of....... Sitar chenrrerntatpieannmn « » BUULY.. BDAIIIUE seul 537 OR i haces sri MMPI aso basa scr ces Shahn anlodontea Gath os iv eh adaeaaaem toh seen c BQ FOP ROR 516 NES ASAED. FE PAVABING § eae chee yhy: tas cvenatancatsstaratatursianctanceertgrerhe ae ALI OOD. RIT). DNS. B 508 mms met by Cradsha atithe Bridge,.....¥asysl. booS.ond oie 6 Jol. oiob 2Jon.s 535 BERTIE OL. nc knee i x oh eae uk Roch inca wien Se DO JOH? aHto 537 Beers LATISUALC, the... cserecrasdhe sw oererssreren AUOORH S10 TITGI MIBbAS go! haiti s< 81 Pere rot essor,,cricscred oy Dr. Haig rs went mccstivcsesenqeirenseerecassPieitinos: > «9 SOLELY, 96-98 ppiegel, Professor, defended by. Professor. Whitnev................cceeccsee ene wo eattitle ouelay bey 98 epiegel, Professor, defended by. Mr. Bleeck. ....:...0.:ccceec wees eee ctl. bak pile 98 mrnevel, tt roiessor, on Aryan cradle-land.... 02... 060000 caeescecn ceive ceausdlll 74, 75-76 Peeecere ceamiatl, CUition ail AVestaw O02; wun node neu uA Mu wunnnnndnonnnnakedien o 1 0 5 MOREL F HTOCEK Ure, WIth, EME, ZEN ie oa coc. acs anecarevararessh eaves ovaray ol e+ ot arenes ev sh over cuss oor o MUNIN 307-308 PE UATID, DOUG Kan, aoe e. uo ad aahe dae ugdouhads oa a«giassae MRE 164 511 AAT CAG res bay PER eo «> david dew nee Bias on A Hie el Bie act vide wan « OOD 214 IPTG CPN 109s eh o.«- «s cnevctev iv ge atN no oss garinsloy es op. 01 cy Sn ae .o cho nna UE 438 MET ACN en ky da en CE TG Mache 5a ssn Gr Lae a MG a wo id i oo tein ce lcd pe AE ADDING ATG 478-484 OTIC is a ze ME Tice inedes -- 6 vs Oe ee GS he bon ot cin a IDA 1) ATID Jor 2a eden; 478 BES TAG SLASCEL ahh ete: oas> assy orev i enaretal echoed hover ounces ss DOW. OT) “LO all mikob atin 438 Success and victory the consequence of devotion..........0..0 00 ce cece cece ebee. 108 I NCC Sp tla ehs tas ones so: ty tors apenytasirsecdiber vat vmarorensuevinse. nee TOUEMLG SARTO bag pnive 71 mt, Lue—the Archangel Zarakiel ..oj. See Cf, VIED I Bn ate 56 BOS oe acts t era arasc'aa'at lites "niet ngdl 2h G Mh aharansaeenbvean shen MA ghahet on ati ut A diaadr oreo oxox ors AO ALOT OT MAID, of 364 CS CUT ROUT Sos Poh a eae ick Sect eee a Galea. « adits vis nd EGS Rive lu dlc w a ca 421 meeoimas. Aquinas, ot,,.onattributes of God.....u4uup01 boise Das .ingaurleveb.asi 164 Thoth and Pimander, dialogue between, on ideas of God....... slo.emenys? Loni .i 245 Memaus nt, Word. and, Deed, fe. Trinity cicccscscce-esecctancseroscrestasveseres os crores ceeserB QM of 2 luo: 116 SIBERIAN CAS oo. era csectasus ranted yve'a jceawews teheits ty saxh ude ca aeRO 1. 10 Baebl bert “al axts: 79 NAAT EAC. OL LGB 1 a cake sn epnamnare-rentstiahixclesdiniponresdtian >. AOORELD. OOTY Lo haters: 79 RS LN i pases ala 0s as dine edines = @ sed kee OO. el OE (oils bewdsy.342 gers 56 SALSA os esus prensa ine: sdtdin ast] sear this +s mele POA ns bathed ein se » DOL 10.B808.008 abs: 555 Ixii INDEX Thraétaéna succeeded by Kérécacpa..........< Ua Mieaniee Bae .eesapoie., batons. oes 579 Phraetaona succeeds” Vimia so oc ooo. ec cose ce econ ous te eae eas oo ear Bs LOR RS 578 STi Pa ELAN aA CO LV olde ear te, oe ass oder re ee Bde OSE tele cae eee 585-602 Thrita ands l rita aCentity. Ol -.... cn .-«iamecsrose inte he eee he be 1a eee 582 Thrita not a, deity, but a man, in the Zend legend... Sage Stk 3e Beer. oe Soe 583 Thrita the frst paysician:... lu. kee ere en week be wees hey ee ek cereal 334, 581-584 Thrita, third legendary preparer’of the Haoma. oS ogy. cance seh eee Ener Be 585 THUEMSIANG, sooty, «+ +.- e+ cuntdunsesebvarcs nsw ie fussnus nveseinl AGE Me anEe SPREE ade Omne TE oa 72 Thiyssa-Getae, the. oo... la 0c eno EY ORRIN ee LEE ci eT nee 56 Tirtaphres, a Medeor... aie wpasssecwneqesn isn o ela Seaeiek cE RUy et Dkde MEISE: gS HO ee 59 TaStAreVaASnt..... cts ashes ca ep hisease ss a0 04 ORDERS Sane sree 427, 478-479 "Pisthva cy te csr acecchyh Oma Gebes tas aca op ¢ eam. lene nae ee Sere ee 478-484, 559 RISC OULU «0st s boas cone pecdecssoneie sow locoue is rdnanod nang p+ « EERE S ARIUS er ae 333 TWABEE Vay LAE. WOLG gle. cccncyeeoeetaeny voli ted SOR Hioy: Groot Leh Pegaege co -> «ang: 2a ae 483 Woorkh, the WO oe «225 cessing vshs oo eke our deere hed sss gems grids = Vo ae 9 a 198 PST KKH ISta ny secocdicic fe. casio. oust deae cades obvav cetn eevee Pores Lawekow'hs ues COMETS pe Raven sce. ad ae enna 553 Toorkshtstall, GXLCULOl peau tae ee ee slowas bs ad bs CARD Mrs so ah > 6 02 549 ‘Poorkhistan, not modern. Durkestan sie iceisece ented eee wee vedere 553 Torments desirable for the wicked = 2.0 3c csietie cc epss eiessaeee ae os see ee 397 “Tradition” in regard to the Gathas:.” .maehceeee te Saersiieee ee). ost roe Se ee 388 Traditions and. relictons, ancient < Men oe rhs ogee crt el PR ge oo eae 38 Traditions, linguistic, worthless”. ...0.).00.2).0-2 isis. i-,:.-1e, > Se BR Pe a eee (E' Translation, auLhousanetnod Ole). c).yaire ersten eee Mcgee OY sad irertaegadhitt: OOD .e 104 Translations. of Gathas, erroneous, .\.............5.0. SOMnie. BRU HO Gene aed MOOR 2Me 103 Translators Ciffer ......4...c...0.+.-+.+ seslsstie.cssvolelece ve essssss.0.ecesstous ioe 4h RAD EE REE. BIL OEE 205 FPrinity ;the,,1s.thought; word andidced . 20 LU csp eee cere berre err eee ae 32 TPC oe eck ers orc Css Pe Tacs Os oo xs Hts PAT exo a: (eet paeacastee seek ards Ie es cs Cc 582-584 Trita;a deity inthe Veda). eee Sa ae nee ee eye eer ee 584 Tcita and .hrita, identity of. 550. yo eo a oe ee 582 Fsaphael, the Archangel—the" Moon) oo. eects ee Ce eee 162 Tethakhra i rr ee eiedte ve. eo ee he Urs ok oer cee ae oes or on 60 Turanian aborigines of “Aryan settlements)... >. 30). | Meet nape 2 Seo 119 ‘Bnranian laneuages nobattamily et okra oe hee ee ee eee 48 ‘Buranian inaraucers of Aryan'settlements, «1, s.ucppeete coe 7 eee ree 119 Tutanian Trace. 2... ..0.0+,: le dudes ties eee ebesestieus:1 0s Soe deuted.stcrs-cr., APSA Aes: eee 50-51 Turanian speech, not a form, but a stage, of language. *-°.°2-.--.->: +5 seen meee 49 Turanians. jcc eee; pe eer ec pereeeee eer ess MEISE ROBE REE: aainienlic i 42-43, 549 Tiiranians and ocythians: ©. eee eae a Weak core hee ha ic eae eee 43 Turanians, Drukhs, etc. ,wereinotiAnyans]. a: ohi-/oe Gy ager ont 16 dan) eee eee 617 Tiranians in early. Western, Asia’. 20) een eeatn cere ee ee 42 Turanians include all not Aryans, Semites or Hamites.. 2) eee ee oe 43 Turkish language, structure of, 00-500... 2020. Beier ee to peeiat- Giihy-or ete 87 Turks migration Ofna ce co sm clep sep bas vp tae ceca ryan oR ents ere 4 Umbrian development, and:period required. 2 >] Gc) Mi Asteria hie. Go... 2 eee, ee 85 Unborn, the.Fravashis.of*..4.... . cb easet.eG .seeed.soeelib. apiece. eee 504 UWniversal,.a, defined: oc iegi cise wc ge moras sien «sO 20d Deel, ONS EOE es 164 ‘(Universalis and 1deas. OL selatO... pause cueunsek ot eee ene ook oe eee ner eee ae 163 ‘TUniversals”” Of three classes carr cs. cis soi ct os ue soya be ee wets coke ge AMEE ye de es peu = PL ee 164 Whiverse, the uttered thovght ol Gods ncceaie.: a. -carcuaites cscceeeee beeen eee eee ee 273-274 Universe, the wordioliGod fsck. «jaro eae eaces kl otsine skeet os eet eeriy oa a ee ee 116 INDEX [xiii BE Os BT PE Bale § ye Oe hie ot: ane reeset, ae’ 121 A ieiel 2 OG AC RON GeV ES 6 ko he ho Ee dha (mea ME muel ecsiace «,0.0 i MR TSL ATURE: Ais 162 Rien NLA IOT = NG, SEVET RISDIS. Liasiiwecetn anand: BA eRe 19 fic beeen ary et 391 DOI ec ie ate ha bicde SMa Air oo AEC Sin AREER AEE NOM AIRS Grove thidece® buta-3 250 et A NNT i hie ein aa rks nae mel Ep Gohal iki, RE ete cow ch hah buss a 554 Urva not the Fravashi nor the spirit, but only the vital principle or animal soul.... 224 Re TRINA IO. ENG WOT Bee ccc os nm, LES acd cis» » 6 GED Dee (Moe toda dindys 576 Sere wet im PIC be ee oo 4s (uid wrauie dl wheelie ne at le Sir sex! eas 275-276 BRR EITN fel 2S oA oa cl ale cade. «os Se Ska os e's oe ofl COR OS CODR EERREIONO's 2025: 473--474 isehahina——-oraver DeTiod. .s,.)>2se6es ess bh29 cheese) ORR DOSDInO. een: 193, 473 Pena ning TNO .WOT wee. ee ee oirdl setae) Bin. Wo crek leaebe 200 vil. 474 DEAR TOT ak BE hes oo Bin eek hls backs Ae EAD T 9S DOG'hN OGESIS SL ORBIOS i. 5 264 CE ee dW ccs lice pK 4h oo eal tae do RTI OE Gh) lO AHANING? 8 BIGBOEGIRY-:: 345 Usta—Shal6m—Hail—Health—Happiness............... 000 cece eee eee iss otf 308 Peer Ge EN AON Cine ol wre aati dS Sos vk o's sca Sin os Ba vem cua cad os eee Dee 180 ize veirnas—prayer period... n.p)..-..».s.0, 86u1eb ete! do. tno1-2 ott eadb..2ctt- dab 193 RN INTO ire so sare snyside nendgn bo view laxaperersieia rest serine aes UOREBT ROSS, uO ead Re EJ OSL AN a iicc yes scene vo gd yx wencais abate yannveinger sayew ae alth SQOOROL Leareterd. Shh 554 Beinista the superlative, ol VOnO onsen decor. e an wu cea Bitee) QO) neds) ADH 169 Matera toe wot o... de sss each wees. ne). -BUCrIIo aon lain. 110, 390-391 Vaidic and Ahurian faiths formed after the separation of the Aryans............ 588-589 Weadic and Aburian faiths sprang from.an.older faith....... ...iilameh jsguasoiha-e 590 Vaidic and Ahurian faiths unknown to descendants of the Proto-Aryan migration.... 590 Vaidic Devas and Zendic Daevas............. PPS: OLaeaelcovak vel teas ee 613-614 ee BES WOLKE em wid cs TURE. 1D, TTI Oo. OAs ab Ones 395 A yi xx ioe ak tne tebe... Bub bos ebouowm Jsddameicwd odds We--eng: 485-486 ere SION os as in EAs oe ok ee es aw cca cdlcny 2 DION BUS AOR EIA) 486 Beerant. the. wotdce 4. fut: sebatnems Geipoedl< « « was 5 dine wv acm arite eomiund. Ib 485 meme eS ta ca A I a a oie wt nies REO 485 iE goes sk ada ma wok kee wk wR CRUG DAS eet OE ST SAOSIN he ds wo on eins a oe wd» wien eo wld demin PEP DOT 555 Merenaewithathe four COmMers sso: sense {skh Date ae JO. 9R8 s¥iimEtities., ber: 594 UNAS oo Mire uc Ree ae ke ooo wow ne oo ltieoinomeam Lpodinira. ter 451 EER sy bes oie oe REN I Geo) @ bine s pan Gees LO NOL Dae Inesiad..! 458-461 Vayu common to Avesta and Veda, older than Veda or Yima’s emigration.......... 615 Ree ERI Ge AA As a diac Ku e dele dao eas op en 2 RR Le wet, bol vawndo..o¢e 460 oe any RITA CONC Set ee ee Se oh ee a een’ ve) Pr wg shot a wee 460 Mavus of Veda.and Avesta identicals ¢.413.4......-+..e0teurlterek to susnogueil..652 460 meeript amet ne Hite ge eee SB ot Nagin ain tye Loneehts (aod Mere 275-276 meerigcaitue fire. of the.sacrifice, g.......40udA iemoidazow bari giaty.ic 2aedtel obda 244 Wena Avesta, differences of. ...:¢sc4...6s.-2--:eenGRH emt hoascdartlewtpefuiles 590 Men ate weets - Similarities Of sd caw» « « mince os aes woe eae ae RIS IGA 589-590 sie AN eae, AM SOOTY 5. Sh MARE os bob se aaa eta «4 cucdlaccern REBT 7t Wrsimond) ZenGsn vests commarcd. sites o.. c wr ded s dudes ov as. «Wid adeerenawas 8-9 Memla and: Zend-Avesta. relative ages.0l.. ose ce vc tesa ccc cas sce at Saeendedsin 24 Vedaism became Brahmanism, then Hinduism. ..: 2. .00000.00 0.0. cde eee ee ees 44 metids, Gcooiol tie writtenth Ma: SOE cool. eon ao ecw wbe de wave devinw esx Introduction vili Wesias. later than Jranian migration ® ov sas.» -. olithl S80p d JO2 . ahiseneid.26.One li « 62 Metias mention no. Zarathustrianisul.... 2 <.--psss-00m-aunea nes te ae 38 Vedictreligion.isa remnant ofvthe Proto-Aryany.e. 4s .4...42e 1+ cee ee ee 27 Vedic religion, development:of). i si. 1.5.4.4. SOE en ae 28 WER GIGAC. «the fceaie: oar aed seater stan eee ARNO go cc Introduction iv, vii and 311, 550-557 Vendidad, the, does not treat of Iranian deities.............»~-ldtiad. We eee ee 41 Vendidad *iirstittareard.ot, geographical... 0s 1.4 eee. Sou Vendidsids geography: Of: Gy cictela a eiass ve ole wm tohese hs icles moe MIRAE vm «ac alga ene 15-16 Vendidad, ‘historical legends in... 1. Je. cununn svenouwnng eon » i. a0 eee 584-598 Vendidad later than the Gathas...... 2.20.0 -u0=«-my0t tle 10.900 SRe OOe ee 38 Vendidadimot doctrinal nor religious’, 5... .. «t= 0... ows oe a. 2 Oe 40-41 Vendidad Sade, published 34..r0h. ta aniintaues od? Fale leet eldie! eA fae ot 4 Venus—Archangel-Hamaliel... ...... A0ie. WaBie Ge.fi1e Bee Bee eA oe oe 162 Venus—Arstatuiin agent. od3 Jo.2hininawol: 1 swebtan, el fel nepudA bbe ot 420 Werethragna - oo case ca ee wb ewe cwied ws 4 > nic scm o RIVBOL Ott eee 523-528 Weréthragna, the Carrier of Lights s.r .. .c.- eu. eke e eee «ce eee eee 526 Véréthragna—Warlike heroism that wounds and kills..................0eeeeeuuee 528 Werethragna, the word = 5... «. seme te ote ta aia ecg co ee ee ee 523, 527-528 © Verma TE Guinox, Stars Ol eccke: «ach tiem < peclc ce eee ee me ont. Ste 438 WiC pa Mace . Uren deb woke hu oe ead. been Oe TE 165 Wont Mand, the Logos; Hakemah,’and the Sophia..........2......-...-D00W.001 01 114 Patiwiano the Toros OF riatoiandF hilo... Vole oe CAG. we ee ees SI, 162 Maeno, tie sanskrit) VaSiiewes ss ac. Gal Se ees Se BO: Ole Re). 274 MEPL VITIO ATE WOOL so). + sles kb aR ak onl h an ci bladp he RIORM Ve DSRe 109-110 Ment-Mand vss Ako Mand. ee. oS neswin es ion tele Sie le ORE ALA 116 RENT Lo GSR EU Slag uta @ od Cpl oy Lt SR a Or 563 Cy sie bg ed aqade. SERIE A set 2 tet Foo, Rue, Rae, SRM ee Ce rae ee 562 Martha tasnd,, Che Seasw er ck eR SESE Ss We OOEe JOM Olu Dah, 538, 541, 558-564 UIP EE WOLC eee oe es CP Ree ra sk hee ee en Rae TREE Le ELE Zier 564 Setter the Vee. . fae ee eee eee eo eR MOU Ae Ths 523-524 Seellachiaremnytace, 1t8 SOUICE, 8. aL 4 bso Meee teen oe onal ase RN. 85-86 War vicrories due to the efiicacy of faith»... 0. .;.. eters OUR dalentiau0s Qe Dasa 383 Reever Atyal Cradie-lanG) 5.4 oe eae ea se hee es oe hae ea) ee ED | oo 74 sell done; good’ and. faithfuliservant/ ind A. eee seciov anys wa Slie0ga Rania) Jones 534 Pet LANG UAre a. CVINTIC CIAlECE cis winks ais soley fla Sola en + ore tes ME OVE AD DIGITS 84 BeesteTeaatd s WwOLk Ol, Lenton ll OoAsy ss one ou wen eae eS USL eee SOIR + Whitney, Professor, defends Professor Spiegel.............. 2.0.0.0 eee eee eens 98 eenicney. Erotessor, On saiskei and: Zend... ....2....... esterdestnsl adi Jov0 WeUy ot 98 Wicked, the, in the Zend-Avesta, are unbelievers. ............ 0.000 s cece eee ences 121 Weedon not persornined. i Gatiias: (PS VGe Sn uecuh. 12s nee bye bObegaan, £ 498 Wisdom of Philo and of the Apocrypha was Cpénta-Mainyu...................-.. 162 RUM rueraccoruine LOL Dili © ete G's ue Giclee ee bie ele ne > o TOLER DRO 167-168 eet ee ree eee ces, Ae ee es A kg EEE PV TARR NY ode Biss aes UO AE 281 Wroriieduvationiol 12, 000wearsteswiod nar kh bowollet 2 bars. od nals wigise &. + 302 (World or Purity,” the...) 2 err Rebwosemer se tues. of eub too nGlsaigis & £ 134 mcna taptanhaiti.counts as second: Gatha »....:.....fyvoimgiosroe) mais ue. 10.ea 241-261 Yacna Haptanhaiti older than the younger Yagna, may be older than the Gathas.... 241 meena Tantaniiaiti, Veneration LOLs 6.6. ali ees wo ce ER TAS OD BANG a: § 255 eerrerriees eee, OE) ek eee ee RS, OF SA OY Ee Baa atl as. Introduction iv Perce tcer ek SPR eb h Sade beck isa een fal OP nrIenC 262-286 Macias, youtrer older: than the Vendidad -..:.c:nchun bin vides: ROLERY ABISS AL 310 Yahouah and Baal were the same deity.......... PEPE S os s Gb e do oer OP RY ravi: 29 DEMETE Vice CLG WOUL TA renner ei ate oo caer 8S. Seas SSA ERT ae ne wa te PoE ae te ere tates 483 YTS TIC” Y LULA OCI NEEL ces ee eee ee Pas Seis SE Sobelp teste ds Su tafe Lye elite banged Lobe fae Geta hacen 579 PUPA Trice COIO TATION CL. cape ties Beas Ps ih dstadete id siein Ga lace ca ase Game PEED BO DUO gQU,” Aly, 577-580 rie fret Of miOrtals, Co UiscdVer PATACISGC. 1 hii bklatd. Fey fo teds ss i Plels Sehafesns AROMA 580 Spama sat of Vivasvate . 2 tei. -.-.- feuiess ties et inden’ s SE NOP AE WIOIMU Vises thine 579 ee ie Lge EOL yt eo 2 i ee ee oe Pe 579 Ixvi INDEX ama Vina. fs: seen eee eke bi: . ts 2a Sead ee eee eee 565 Yasht, the\word $9stiene noe Jo.2tvine.odd Ihe doid we. eid aerige sari tet: Gahel= 347 Vashts?0. 2 Se SS A PA ee Introduction iv and 347-349 Yashts, agetof; Hauge). 20 2... 220 269 2 ivi. -eee Sellsin Introduction vii and 510 Yashts, deities fw wt in. AIG! ae Uite? cove Teictoslisial sar Introduction vii Yashts,‘great value‘of......)...5..... 0 9 laaek Dos. aia Inudsallaintent eacrst 348 Yashts, various; teachings of ).¢0. 797 )%.;... seoletl we none! saividl sdi fine 606-610 Yatha Ahi Vairy6.....Jomedslintridad, egaadeA ote Jaslavions sd4 Goel 347 YathavAht Vairyo (in: Latin letters):./>.. -..... ..thladedd add le damadal Sat Bneleo 1% WET iis amen eS! OSS Ae Deets oe Ree Ores koe ees 7 ee 268 Yavaniand'Sace.. 2. S27). .0925 JC oe: zene -2agad at fnseee 73 Yazata;'the word). 02.0058 So _ sitnoe olf: bos. setae .2enol at Gas 435, 436 MazatasS 2... TOS PE Tee oBae bre off temcen ade fen 433-435 Yazatas—Adorable Ones?) U........ 05. ihe tne ek. eR Pelegne att Soe 372 Years reckoned by; winters: 2c. ocrc Joon cd es Coen ee ee ee 35 Yehuah—=AhhrasMazda O88 0) RPM <0. dene... ee a ee 162 ESO Te oe ED RE sie BR OS: 2s cos eos See ees ee ee 365, 368 Mata Soy SPRL e eC ls oh toc ees ec GS Ee St Le eae hee | cy 76 Yama; benéfactor and ruler; not apostle.:,...4..)20.e.5:s7..su:. S08 SOS SREP 566 Withia~—Y arial La Sie R Ae 99 peg ey oe. aa) ee © eee < Oh 6, 7, 565 Yome Gnd Yamar'both*real 7S Ws, pce. 24 cnc 13245508 eek 1 ee oe 579 Yima‘and Yamavideritity ‘of: ...,7¢).540e 2 eke 22 1 yee ee 580 Vima, final settlement Offs.) ....4 5.4. 0h3 6. ..00150). cl See BT eenaoeel meidoe 563 ¥ima had’300, countries for.300 years:........ tie) lo Mesos sae aah eorieaoey 567 Vima—Jemshid—Jemscheed.:...5..s:i0¢--.5230):21¢.1.- bre SIDA nae 565 Yima not the first apostle or evangelist of the Ahurian faith....................... 574 ima, place of ‘settlement of)? 9E. TRS OSS". inelab oie) eee 108 Yima, route of". VSS. .caiw eva. ioe ooo ROL SRAL bah no he eee 563 ¥ima,.ruler/of*Airyana’.¢.4...4...¢. 55. 0. Bepoiat soesotarT ebuolels: soeeelond en 31 Yima, ruler-over the:Kareshvares..:........+.)a88. bu. detenee ne 1onestoTd. an 538 Vima, son ‘of! Vivanhao..<.:..2.cc. Lean. eed an sie. eave been a 146, 565-580, 576 ima succeeded by Thraétagna, ,.....4...5....12-. @ReaGO a Denon Gen Bee 578 Yima,'teachings'of/)°..00. 0). uvabel4-ninda]) asx ndeenoeth et Io has afta Io me 146 Yimats! backslidingss; (OVO. tt Macc< sae betsase ic eet sold of eallesas eee 578 Mitiia’s circle vy) £ PTA Obs AIR ge cree Uy eee ae whoa ee rr 576 Yima’s emigration not caused or followed by war between Irano- and Indo-Aryans.. 576 Yima’s emigration not due to schism or persecution...............--e cece eeeeee 576 Yuma‘s father *Vivanhao, had ‘worshipped’ Ahura: ...4..-422 2 ee ee 605 Yima'siloss of’supremacy:(sovereignty,))...:. 1... Aan) Loose 2a Rion. Died aelone 578 Yima's offering to'Ashis) Vahuhid. .atr. aaa caganey adi, cet ohle ibd aeneeet Bt 578 Yima's offering to Ardvi-cira. SU AVGbt, .2eees...... 0) ach eaes Rete on 577 Ninia‘seotteringito; Diryacpa 4.2 ee" et a We Siy Mimalimoffering’ tothe lame... «t1,.00k eck ks ee Geek uke eee k LOR EEE OE eo tel SH 517 Yima's. reign: was Jonge «auth aun ntl atnieh AOR ott Geta. .S2cOw aan 578 Yod-He-Vav-Hé=7200 5 dau.c.0e..sass an ives es natiieh temee Seer death fas dele chy, Zairica 25000s¢+ aes «is tO NDIA oLellen setieuil: 30 Zarathustra cannot be placed later than 3000 B. C., nor earlier than 4000 B. C...... 33— Sotalnustira, comparative, period of... nase). bin! lish” sioW.aokeinior aéodavel hy ee Satathustta converts Vistacpa..:....,.. has ihnsg bigW. atgoad ts vans) oaweud: 606 Beet UStiome tama Pee Aerts read eee pe va PONGOY cnela sh eet 122 Catathaeirare Cpitama,’’ the word iupaustl--- bes aaieoo- doxLaore dmall. bay. cea atiia ye: 174 Zarathustra did not teach that Ahura created Anra-Mainyus...................... 215 Zarathustra eldest sonal) tse5.de. 2. Sand oo DOE 3 WOO). mat) eos ab. ataie aise ud: 298 Pepatuusira, encouraved acriculture. 54... . reer ores ns voverens DANDOD. Ae aGiis UD 606 — Peettistra, Cxhorts The people jo casein wakadie sos roe sauna dO CIO) bless 199-202 Zarathustra first conceived of the Infinite Light-Principle as pure Intellect.......... 162 BePALQUSUIAIESt CISCIDIC Ole yin, as bc a cas oe od ods cou ATOR IGHOINM --telnrieuis: 604 Zarathustra first recited the Ahuna Vairya douse niin Mite, je tists. mein eae! 587 Petathustia, orst taught the Ahurian-relivion qidgiow-siiey, 1O loin ou deeldabiend: 603 /arathustra first worshipper of Amésha-Cpéntas,.. iii l.ads a) awor .ewinaentads: 606 Pewochusttas oreatness Ol. te ne loos. Bonde ding Joqmeil a sede: snr > Peracuestranabitatoiyy Pee PE Pe Cee easel saocn: Jon. mais did ds 509 Zatathustra hears, but cannot see, Ahura Mazda). ods lo. vxobesdiwe odlg-cneioeiteent!: 350 gatathustta, his predecessors and,home..0. 5 ee4 hee 2 ove 6. IN IO pedose caine sn: 603 Zarathustra king of the whole Irano-Aryan country........0..00 000 cece eee eee. 606 RPA thiugita) Ue purpose Ole ee ews oo vets catpa dies da tadves cee. Qidener bas. 204 Zarathustra, like other reformers, claimed to be inspired............. 000000000005 125 Beritnuetra;tiission.ol.ss..5..> sunenalilestuineanse med devas aad. tiaden ec ck 123, 138 Zarathustra not the first apostle or evangelist of the Ahurian akin ip AaaaKne bis |} 574 Petathustiia: | douruchicta dalightersOisiaudinickt oz0led deatawnal:b iadaned dec. 238 pmractousumemeniod: Of ., Fi. a Sean ed) OOS oud boees oitebe sixes 6€ dyad 33-34 ~ Zarathustra prayed for Aryan sovereignty, and its results..................005. 157-158 merathistra preacned.no mew faith wai: 000 sen PAC). eodeuge.s oialaned dons. 605 Petariustra,! Priest? rropnet, General:and: King; sa...ckens «sta gives pNiddeas lias. 123 eerathtstra, real .existécce of dénied... .........l. wollmages Jo. boris sdxalened sian a. 45 meuetnustra relies on Ahir Mazda :....ko assearaiiiis bow.esisindiule Sitdened duis . 124 merariuistea, religion Ofhs 1. cians yi caadcasouncs Ge PomaMl yA aceasiond, disdeans vats 2 a50° * Zarathustra, religion of developed from Fire Worship to the Ahurian ae aoa ¢ de 3s > 6 shite a Ixvili INDEX Zarathustra; Soldier;:General, King». + i<¢4 chad ey eeoee cee ee oe Soe eee 204 Zarathustra, 'son.of .Pourusha¢pa «+... 0.2. ucknw sae esa Peele Pe ee ae ee 585 | Zatathustra, thesthreeisons Ofv. cic3ececaeeseoes nd oe ee eee 448 Zarathustra ptheoloom Oly sos... v4 30 eee ee eessangtdees del ROSIN ee 111 Zarathustrafyouthiot as; sca+7edactadey ss oe 8 Os bee ee a eee 563 Zarathustra Siapestolate wastiniDactiia.. 5 f142 1et ses ade de econ ae ee 63 Zarathustrais creed aireligious.one. ¢.i.14: ¢:.2128001 BAZ ao ties Denes fie 352 Zarathustra's devotion to.his.country and‘to Ahura.....7..-').270¢00790G8 Bene, 154 Zatathustra‘s hymns, purpose.Ofys; .<2+01: 101 eneess ve tae zs MOL Ae Poe ee 138-139 Zarathustra's idea of Ahuray. asi 44350415¢1201441 5. einn, POUL, Die. Bele 164 Zaratinistra's inaugural speéch xa) 49 2)s 7414 sn 5 Be ae 2 cin oe ae es oe 128 LATACHUStTasS ‘MISSION 660560). neekercs orate A PERN AO RAO IB Lie 7, 123, 128 Zarathustra's temptation y. 4/.cnnn0 490 eda ddcsnsbdse oo saws e AA 605, 606 Zarathustra's wife and daughters... 20118164 25. 09%09204 WOE 10 @aROLOds sane 610 ~Zarathustrian'books;.815 chapters ofs.h s.sc. Zarathustrian feligionsiorigin' bfx. yait ...) 01, WOO nod? seme beoelo al. tegaso ae 611-624 Zarathustrian requisites were ‘‘Belief” and ‘‘Faith”........0....0.0..00 00.0.0 000. 385 Zarathustrian Trinity—Thought, Word and Deed............05.... 0000.0. v eve. 116 Zatathustrianism.adopted .. 664 uss oes vas 6 Dale ek a kes ce 259 Zarathustrianism and Brahmanism compared—Burnouf.................0.-0e000- 100 Zarathustrianism andithe Epistiesi# i: e164. bole. cud. dada nosed tee bila ek 384-386 Zarathustrianism dates from 4000 to 5000 B. C...............----- JPADIO GR 32 <> Zarathustrianismdefined yi... 060.504.0000. + sass. . cOMIUORS Doms Ueene eu 421 Zarathustrianism, Deity of... 00. 6.11.04. aces 0d sss ons OULOSN, OU) SPO anne 421 Zarathustrianismidid notiproduce'schism\}ei.! atiuaal add. le bevioones Je ee: 33 Zatathustrianism—-Monotheism, .: 62... 544) os vei s snus oe ou tO MOREL OEE ee 421 Zatathustrianism;no,Fall of Man in.......1..8¢0s+ Saus4 at Dolpa 510 Zdrathustrianism, no idol.or Nature-worship into. ese Al 1dgue) ae wie 354 Zarathustrianism, none.in the. Punjab. .. asia Jselebi A. lo Jogatdeny Jain aiden 24 Zarathustrianism.not anthropomorphism..........1.......+.+. 10 Beet eee 421 Zarathustrianism not mére Dualism......4...4.... i DN i th See ie tee ohne - A ee i a 4 ~~ - a i ea te ees EA ne LR Ape Ce hg ee RR LO NN a a Oh RC ee SON EO a ee a a aa a il al ee at ee ee ~ ee ee eee a ~ a yy et my te ge eee aN nen, etn ee i ne i eS Nn Se ee me ec es a ta gn ap ae me ee EE RE yet te ges SN SE Sr SSR ne PO oa ye pan Em 8 ee ryt pe SS AT I mee ee I phy oe ee ee. “a Me be Seg Sg SES SE NS Gs yeaa ee te eee Pie: —~ eae a ee ee ee 1 — ~ oS eS ONS FS AL OR i as een se ey eli ty Su RSE See See RS me me - a et ea ime coe wee a een eee PIE oat on gta geet gies et engi iP Te Lo nope mew, i i pe et a 1 Seg pty pecan Pe A A Sy a arctan Gs SR, Raab a RR He Ee Bi ge he A x Latins PSS ae PLO OOO SO A NO A ON ay Rg NO CY Ne, Sees te eS ip pe ne RR NRE Re Nate Re REIN Ay ae SNe — ee er > -e . . 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