DIVISION II.
The Period of the Zend-Avesta.
CHAPTER V.
THE ZEND-AVESTA.
DERIVATION AND LANGUAGE—DIVISIONS—AGE OF THE ZEND-AVESTA—MANUSCRIPTS—ZARATHUŚTRA—THE EARLY PĀRSĪS—THE MODERN PĀRSĪS.
We use the ordinary form of the word, Zend-Avesta, for though some Orientalists claim that it should be called the Avesta-Zend, it is an open question whether this is the original and only correct term. According to the Pārsīs, Avesta means the sacred text, and Zend its Pahlavī translation, but in the Pahlavī translations themselves, the original work is called the Avesta-Zend, although there is no reason given for this course. Neither the word Avesta nor Zend occurs in the original Zend texts. The word Avesta, however, seems to be the Sanskṛit avastha, meaning “authorized text,” while Max Müller[145] claims that the name Zend was originally a corruption of the Sanskṛit word Khandas, or “metrical language,” which is a name given by the Brāhmans to the hymns of the Veda. The word Zend, or Zand, is also used to designate the language[146] in which the greater part of the Avesta is written.
In relation to its antiquity, the Zend ranks next to the Sanskṛit, and such authorities as Westergaard and Spiegel, while differing upon many points, agree in considering the Veda the safest key to an understanding of the Avesta. Many of the gods which are unknown to any of the Indo-European nations are worshipped under the same name in Sanskṛit and in Zend, and indeed many of the gods of the Zoroastrians seem to be mere reflections of the more primitive gods of the Veda, but at times the tendency to monotheism in the Zoroastrian religions would appear to be a solemn protest against the worship of all the powers of nature which is found in the Veda. Although there is much kinship between the two tongues, and many striking similarities between the gods of the two mythologies, it does not necessarily prove that portions of the Zend-Avesta were borrowed from the Veda. It does prove, however, that the two works proceeded from a common source of Āryan tradition, and it also proves that the Sanskṛit and the Zend continued to live side by side long after they were separated from the common stock of the Indo-European tongues.
There are decided differences between the themes of the Veda and the Avesta, but the link which binds them to a common source is never broken. Some Orientalists claim that there was a schism between the two and that the differences are the result of a religious revolution, while others argue that there was only a long and slow movement which led, by insensible degrees, the vague dualism of the Indo-Īrānians onward to the sharply defined dualism of the Magi. It has been clearly shown that the mythologies of Europe and Asia have a common origin in the idolatry found the valley of the Euphrates; so also the Veda and the Zend-Avesta are two great literary productions flowing from the same fountain head, which is found in the Indo-Īrānian period.
DIVISIONS.
The Zend-Avesta, or sacred books of the Pārsīs, is really a collection of various fragments. The first part, which may be called the Avesta proper, contains the Vendīdad, the Visparad and the Yasna. The Vendīdad is a compilation of religious lore and mythological tales, the Visparad is a collection of litanies for the sacrifice, while the Yasna, too, is composed of litanies, but it also contains five hymns or Gāthas written in a different dialect, which is older than the language of the greater part of the Avesta.
These three books are found in manuscripts in two different forms. Sometimes either of them is found alone or accompanied by a Pahlavī translation, or the three are mingled together according to the requirements of the liturgy.
The second portion of this work is generally known as the Khorda-Avesta, and is composed of short prayers, which are recited not only by the priests but by all the faithful, at certain moments of the day, month or year, and in the presence of the different elements. It is also customary to include in the Khorda or small Avesta, the Yaśts or hymns of praise to the several Izads or Yazatas.
The sacredness of the Avesta is to a certain extent reflected upon a work called the Bundehesh, which was written in Pahlavī, or mediæval Persian, during the Sassanian age. According to the Pārsī traditions the bulk of Zoroastrian literature was formerly much greater than now. It is claimed that the Vendīdad is the only survivor of the twenty-one Nosks or books which formed the primitive Avesta revealed by Ormazd to Zoroaster, and also that the eighteen Yaśts were originally thirty in number, there having been one for each of the Izads who preside over the thirty days of the month. The classic authors agree with the Pārsīs in the statement that the early books of the Zend-Avesta were much more extensive than at present, the sacred literature of the Zoroastrians having suffered heavy losses in consequence of the ravages of the Persian empire by Greeks and Arabians. It appears from the third book of the Dīnkard that at the time of Alexander’s invasion there were only two complete copies of the sacred books, one of which was traced upon skins in golden letters and deposited in the royal archives at Persepolis, where it was burned by Alexander[147] while the other having been placed in another treasury fell into the hands of the Greeks, and was translated into their language. The Arḍā-Vīrāf-nāmak mentions only one copy of the Avesta, which was deposited in the archives at Persepolis and burned by Alexander; it also mentions the fact that he killed many of the priests and nobles. Both of these accounts were written, it is true, long after the events they describe, so they merely represent the tradition which had been handed down from one generation to the next, but as they were written before the Arabian conquest[148] they cannot have confounded the ravages of Alexander with those of the Mohammedans, and their accounts are freely confirmed by classic writers.[149]
AGE OF THE ZEND-AVESTA.
There is no data by which the age of the Zend-Avesta may be definitely determined. It is certain, however, that as the Zend is later than the Sanskṛit, so also the Avesta is later than the Vedas. It is also certain that this work is not the product of any one generation, as several centuries have intervened between the dates of the earliest and latest portions. The Gāthas which form the earliest portion of the work, are writtenwritten in the old Āryan metre, but the favorite deities of the Hindūs are absent from the Gāthas, although they reappear in various forms in the later portions of the Avesta. It is evident that the migrating tribes, in consequence of their separation from their brethren in Īrān, soon became estranged from them, and their most favored gods fell slowly into neglect or disfavor. Considerable time must have been required for the accomplishment of so great a change. The oldest portions of the Avesta may therefore fall a few centuries this side of the hymns of the Ṛig-veda, while the oldest portions of the later Avesta may be placed at a period somewhat later than Darius.[150] We have a right to suppose that the hymns and other portions of the Avesta which were then in existence were gathered together and committed to writing about the time of Darius, and according to Dr. Oppert’s rendering of the Behistun inscription, the Persian king says: “By the grace of Ormazd, I have made the writings for others in the Āryan language, which was not done before; and the text of the law and the collection.... I made and wrote, and I sent abroad; then the old writings among all countries I restored for the sake of the people.”[151] Thus Darius claims to have restored the writings that had been destroyed or injured by the Magian revolt, but the word Avesta had not yet become a technical term;[152] it was the care of Darius that gave it a fixed and restricted sense. Five centuries afterwards, during the Sassanian period, these books were again gathered, either from scattered manuscripts or from oral traditions, and the later Avesta took a definite form in the hands of Adarbad under King Shapur II,[153] who, like another Diocletian, aimed at the extirpation of the Christian faith. Mazdeism having been shaken by the Manichean heresy, a definite form was thus given to the religious code of Īrān, and it was then promulgated as the sacred law of the nation. We may conclude, therefore, that even the most modern portions of the Avesta cannot belong to a later date than the fourth century of the Christian era.
As the Pārsīs are the ruins of a people, so also their sacred books represent the ruins of a religion. There has been no other great belief in the world that left such poor monuments of its fallen splendor. Yet great is the value of the Avesta, and the belief of the few surviving Pārsīs, in the eyes of the historian, as they present to us the last reflex of the ideas which prevailed in Īrān during the five centuries which preceded and the seven which followed the birth of Christ. By the help of the Pārsī religion and the Avesta, we are enabled to go back to that momentous period in the history of literature which saw the blending of the Āryan mind with the Semitic, and thus opened the second stage of Āryan thought.[154]
MANUSCRIPTS.
The recovery of the manuscripts of the Zend-Avesta, and the translation of them proved to be a herculean task for Orientalists, and more than one valuable life has been given largely to this work. For an hundred years this great problem has cost tireless effort, for its solution demanded as much pioneer work as the deciphering of the cuneiform inscriptions of the ancient kings.
We are largely indebted to Anquetil Duperron, the young Frenchman who was so fearless in his enthusiasm that he enlisted[155] as a private soldier in order to secure a passage to India, and spent six years in that country collecting the manuscripts of the Avesta, and in trying to obtain from the Dastūrs a knowledge of their contents. But his was pioneer work, and his translation of the Avesta, which was made with the assistance of Dastūr Dārāb, was by no means trustworthy; it was in fact a French translation of a Persian rendering which had itself been made from a Pahlavī version of the Zend original.[156]
Afterward Dr. Rask went to Bombay in the interests of the Danish government and after collecting many valuable manuscripts, wrote his essay “On the Age and Genuineness of the Zend Language.”
About the middle of the present century, Westergaard, who is also a Dane, and one of the most accomplished Zend scholars of Europe, published an edition of the sacred books of the Zoroastrians.
Burnouf, Spiegel and Bopp were also enthusiasticenthusiastic students of these books of the Magian literature, and after a time Dr. Haug, a young and enthusiastic German, was appointed to a professorship of Sanskṛit in the Poona College; while here he availed himself of his opportunity to make a thorough study of the literature of the Pārsīs. He contributed a valuable collection of “Essays” on the subject.
There are at present five editions, more or less complete, of the Zend-Avesta. The first was lithographed and published[157] under Burnouf’s direction in Paris, and the second was transcribed into Roman characters and published[158] at Leipsic by Prof Brockhaus. The third edition was presented in Zend characters, and was prepared[159] by Prof. Spiegel, and the fourth was published at Copenhagen,[160] by Westergaard; there are also one or two editions of the Zend-Avesta published in India with Gujerātī translations, which are sometimes quoted by native scholars.
The Yasna, being that portion of the Zend-Avesta containing the Gāthas, which are supposed to be the original hymns of Zoroaster, is the oldest and most important part of the Magian literature. Early in the present century,[161] Dr. Rask succeeded in bringing to Europe a celebrated manuscript of the Yasna with Pahlavī translation which is now in the University Library of Copenhagen,[162] and this is the only document of the kind upon the continent of Europe.
Another priceless manuscript has for centuries been hereditary property in the family of a High Priest of the Pārsīs,[163] who has now presented it to the University at Oxford, and through the courtesy of Prof. F. Max Müller we are enabled to give our readers a fac simile representation[164] of this famous Yasna manuscript which constitutes one of the fundamental documents of Zend philology. It contains nearly eight hundred pages,[165] and was written by Mihirāpān Kaī-Khūsrō, the same copyist who transcribed the Copenhagen manuscript, but it is from a different original.
ZARATHUŚTRA.
Zarathuśtra or Zoroaster[166] is supposed to have been the prophet of Īrān, and the author of the earliest hymns or Gāthas, but the fact that the composition of the books of the Zend-Avesta, extended over a period of several centuries, precludes the possibility of their authorship by any one individual. There is no historic record of the birth, the life or the death of Zarathuśtra, and this fact, together with the vast amount of myth and legend which has grown up around his name, has led some Orientalists to question whether or not such a man ever lived at all.
Firdusī teaches in a mythical way that he belonged to the time of Darius. Hyde, Prideaux and several others claim that Zarathuśtra was the same as the Persian Zerdūsht, the great patriarch of the Magi, who lived between the beginning of the reign of Cyrus and the end of that of Darius Hystaspes, while others still claim that the prophet of Īrān belonged to an earlier date.[167] It seems probable that he was a veritable personage, who, although not necessarily the author of any considerable portion of the Zend-Avesta, may have led the departure in this direction from the mythology of the Vedas, toward the simpler forms of Mazdeism, but whether he lived and first taught among the mountains of Media, or in the land of Baktriana, is an open question.
Indeed, the controversy which prevails among scholars upon the exegesis of the Zend-Avesta is one of unusual severity, and while the storm seems to center upon the value of the Asiatic translations, there are other questions which are involved; the personality of Zarathuśtra[168] is not only questioned, but even amongst those who admit that he was an historical personage, the field of his early labors, the exact time to which he belonged, and many other points are subjects of spirited discussion.
In the Gāthas, or earlier hymns, Zarathuśtra appears as a toiling prophet, and his sphere does not seem to have been greatly restricted. The objects of his concern were provinces as well as villages, and the masses as well as individuals. His circle was largely composed of the reigning prince and prominent chieftains—and these, together with a priesthood comparatively pure, were the greater part of his public. The king, the people, and the peers were all portions of it.
It is claimed that Zarathuśtra had three sons, and these were respectively the fathers and chiefs of the three classes, priests, warriors and herdsmen; they played little part, however, in the Mazdean system, and are possibly only three subdivisions of Zarathuśtra, who was “the first priest, the first warrior and the first husbandman.”
But when the student leaves the Gāthas and turns to the Yaśts or the Vendīdad, he goes from ground which is apparently historic into a land of fable. He leaves behind him the toiling prophet, who is apparently real, and meets the Zarathuśtra of these latter productions in the form of a fantastic demi-god. He is no longer described as one who brings new truth and drives away error, but as one who overthrows demons—the valiant smiter of fiends, like Tiśtrya and Vāyu. He smites them chiefly, it is true, with spiritual weapons, but he also repels the assaults of Ahriman with the stones which AhūraAhūra gave him—stones which are as large as a house[169]—missiles like those that were hurled at their foes by Indra, by Agni and by Thor. These are “the flames wherewith, as with a stone,[170] the storm-god smites the fiend.” A singular incident of Zarathuśtra’s birth, according to Pliny, and later Pārsī tradition, is that he alone of all mortals laughed while being born. This tradition would indicate that his nativity was in the region which was the birthplace of the Vedic Marūts—those storm genii which are “born of the laughter of the lightnings.”
Zarathuśtra is not the only lawgiver and prophet which the Avesta recognizes. Gayo Maratan, Yima and even the bird Karśipta,[171] appear under different names, forms and functions, as god-like champions in the struggle for light, and they knew the law as well as Zarathuśtra. Many of the features of Zarathuśtra point to a god, but the mythology has probably grown up around a man, and the existing mythic elements have been woven into a halo to surround a human face. There has been much of individual genius in the formation of Mazdeism, but the system as a whole was probably produced by the elaboration of successive generations of the priesthood.
THE EARLY PĀRSĪS.
It is evident to the historian that the Zend-Avesta should be carefully studied by all who value the records of the human race, but its influence for good or evil cannot be determined without understanding something of the character and habits of the people to whom it peculiarly belonged. There have been periods in the world’s history when the religion of the Pārsīs threatened to dominate over all others. If Persia had won the battles of Marathon and Salamis, and thus succeeded in the final conquest of Greece, the worship of Ormazd might have become the religion of the whole civilized world. Persia already ruled over the Assyrian and Babylonian empires; the Jews were under her power, and the sacred monuments of Egypt had been mutilated by the Persian soldiery.
Again, during the Sassanian dynasty, the national faith had revived to such an extent that Shapur II gathered the sacred books and issued their code of law to the people, while the sufferings of the persecuted Christians in the east were as terrible as they had ever been in the west—Rome herself being rivaled in the work of cruelty. But the power of Persia was broken by the Mohammedan conquest, and the war-cry of the Moslem was the herald of defeated tyranny; hence it is that Mazdeism, although once the fear of the world, has for a thousand years had but little interest except for the historian. It was once the state religion of a powerful empire, but it was virtually driven away from its native soil by the sons of the desert, and the star and crescent waved in triumph above its broken altars. Deprived of political influence, and without even the prestige of an enlightened priesthood, many of its votaries became exiles in a foreign land, while the few that remained on Persian soil almost disappeared under the iron hand of Mohammedan rule. In less than a century after their defeat, nearly all the conquered people who remained upon their native soil were brought over to the faith of their new rulers, either by persecution or policy, or by the attractive power of a simpler creed, while those who clung to the faith of their fathers sought a new home in the land of the Hindūs, and found a refuge on the western coast of India and the peninsula of Gujarāt. Here they could worship their old gods, repeat their old prayers, and perform their old rites; and here they still live, and thrive to a certain extent, while their co-religionists in Persia are daily becoming fewer in numbers.[172]
The Pārsīs of the old school used mats for seats, and ate with their fingers from platters, but these and similar practices were cleanly and refined when compared to some of their revolting and loathsome ceremonies. Anthon says, “If the religion of Zoroaster was originally pure and sublime, it speedily degenerated and allied itself to many very gross and hideous forms of superstition; if we were to judge of its tendency by the practice of its votaries, we should be led to think of it more harshly than it may have deserved. The court manners were equally marked by luxury and cruelty—by luxury refined until it had killed all natural enjoyment, and by cruelty carried to the most loathsome excess that perverted ingenuity could suggest. It is above all the barbarity of the women that fills the Persian chronicles with their most horrible stories, and we learn from the same sources the dreadful depravity of their character, and the vast extent of their influence.”[173] It is a well known fact in the world’s history that the influence of an unprincipled woman is much stronger over a man who yields to her power than is the influence of kindness and truth to win him to higher associations, and therefore we find that at a certain period, the men of Persia, cramped by the rigid power of ceremonials, and surrounded by the ministers to their artificial wants, became the slaves of their priests and concubines. It is probably true that even after the people had lost much of the original purity and simplicity of their manners, the noble youth of Persia were still educated in the severe discipline of their ancestors, which is represented as nearly resembling that of the Spartan, but gradually the ancient discipline became either wholly obsolete or degenerated into empty forms.
THE MODERN PĀRSĪS.
The religion of the Pārsīs is sometimes called Dualism, on account of its main tenet; it is called Mazdeism, because Ahūra Mazda is its supreme god; it is called Magism, because its priesthood are the Magi; it is called Zoroastrianism, as representing the doctrines of its supposed founder, and it is also called Fire Worship, because fire has for centuries apparently received the adoration[174] of the people.
At present the number of the Pārsīs in western India is estimated at about one hundred thousand, while Yezd and Kermān together can claim only about fifty-five thousand. Hence, while the colonies upon the soil of India have retained their strength much better than the others, the grand total is very small, being only about one-tenth of one per cent. of the population of the world. They are still known as Fire-Worshippers, although they protest against the name, as indicating that they are mere idolators. It is doubtless true that at one time fire itself was worshipped, and Atar, the fire-god, held high rank among the Zoroastrians. The primitive Āryan hearth, upon which the sacred element blazed, was also an object of adoration, and the Pārsīs still admit that in their youth they are taught to face some luminous object while worshipping God, although they claim that they look upon fire as merely an emblem of divine power. There is certainly the existence of a strong national instinct—an indescribable one—which is felt by every Pārsī in regard to both light and fire. They are the only Eastern people who abstain entirely from smoking, and they will not even blow out a candle unless compelled to do so.
The modern Pārsīs believe in monotheism, and use a table, as well as knives and forks at their meals. Their prayers are recited in the old Zend language, although neither he who repeats, nor they who listen can understand a word that is said. Every one goes to the fire temple when he chooses and recites his prayers himself, or pays the priest to recite them for him. Among the whole body of priests, there are perhaps not more than twenty who can lay any claim to a knowledge of the Zend-Avesta, and even these have only learned the meaning of the words they are taught, without knowing the language either philosophically or grammatically.
The modern Pārsīs are monogamists, and hence the manifold evils of the harem are abolished from among the people. They do not eat anything which is prepared by a cook belonging to another creed. They also object to beef and pork. Their priesthood is hereditary. None but the son of a priest can take the orders, and it is not obligatory upon him to do so. The high priest is called Dastūr, while the others are called Mobed. They are greatly attached to their religion on account of its former glory, and it is felt that the relinquishment of it would be the giving up of all that was most sacred and precious to their forefathers. Still they have, in many essential points, unconsciously approached the doctrines of Christianity, and if they could but read the Zend-Avesta they would find that their faith is no longer the faith of the Yasna or the Vendīdad.[175] As historical relics these works will always be of value, but as the oracles of faith they lack the vitality of principle necessary for the building of human character.
CHAPTER VI.
THE TEACHINGS OF THE ZEND-AVESTA.
THE GĀTHAS—THE WAIL OF THE KINE—THE LAST GĀTHA—THE MARRIAGE SONG—THE YASNA—COMMENTARY ON THE FORMULAS—THE YASNA HAPTANG-HĀITI—THE SROSH YAŚT—THE YASNA CONCLUDING.
The teachings of the Zend-Avesta have been partially treated in the chapter devoted to Persian mythology, but other features of the work seem to demand attention here. Briefly presented, the present world is two-fold, being the work of two hostile beings—Ahūra-Mazda, the good principle, and Angra Mainyu, or Ahriman, the evil principle. All that is good in the present state of things comes from the former, and all that is evil from the latter. The history of the world is the history of the conflict between these two powers, as Angra Mainyu invaded the world of Ahūra Mazda, and marred its beauty and truth. Man is active in the conflict, his duty being revealed to him in the law which was given by Ahūra Mazda to Zarathuśtra.
Although of later date, it is evident that the religion of the Pārsīs is derived from the same source as that of the Hindūs—derived from the faith of the Āryan forefathers of the Hindūs and the Īrānians. We therefore find two strata in the mythology which is under discussion; the one comprises all the gods and myths which were already in existence during the Indo-Īrānian period, and the other comprises the gods and myths which were only developed after the separation of the two mythologies.
There are two principal points in the Indo-Īrānian religion. First, that there is a law in nature; and second, that there is also war in nature. There is law in nature, because day returns with its golden splendor and night with its eloquent mystery; seed-time and harvest, the planting and the fruiting, succeed each other with unfailing regularity. There is war in nature, because it contains powers that work for evil, as well as those that work for good. Hence the unceasing struggle goes on, and it is never more apparent to the human eye than in a storm, where a fiend seems to bear away the waters which the earth so sadly needs, and fights with the god who at last brings them to the thirsting plants. Amidst all the various myths of the Indo-Īrānian system there is a monotheism and an unconscious dualism. But both of these disappeared in the further development of Hindū mythology. Mazdeism, however, lost neither of these two ideas; it clung strongly to them both.
Hence we have the Ahūra-Mazda, “the lord of high knowledge,” “the all-embracing sky.” He was the Varuṇa of the Hindūs, but this name was lost in Īrān, or remained only as the name of a mythical region—the Varena, which was the scene of a mythical fight between a storm-fiend and a storm-god.
Ahūra, the heaven-god, is white, and his body is the fairest and greatest of bodies. He is wedded to the rivers, and the sun is his eye, while the lightnings are his children, and he wears the heavens as a star-spangled garment.
In the time of Herodotus, the Persians, while invoking Ahūra-Mazda as the creator of heaven and earth, still called the whole vault of the sky the supreme god. This deity slowly brought everything under his sway, and the other gods finally became, not only his subjects, but also his creatures.
While the single elements of Mazdeism do not differ essentially from those of the Vedic and the Indo-European mythology generally, still the grouping of these elements in a new order presents them in a new form. Thus we find that in Mazdeism everything is referred either to Ahūra Mazda or to Angra Mainyu as its source, and hence the world is divided into two parts, in each of which a strong unity prevails, representing the dualism of this system. Ahūra is all light, truth, goodness and knowledge, while Angra Mainyu, or Ahriman, is all darkness, falsehood, wickedness and ignorance.
Man, according to his deeds, belongs to Ormazd or to Ahriman. He belongs to Ormazd if he sacrifices to him, and helps him by good thoughts, words and deeds; if he enlarges his dominion and makes the realm of Ahriman smaller by destroying his creatures; while the man who is a friend of Ahriman and represents evil thoughts and evil deeds, who slays the creatures of Ormazd, is classed as a demon. Even animals are classified as belonging to one spirit or the other, in accordance with the idea that they had been incarnations of either the god or the fiend.
Killing the Ahriman creatures is killing Ahriman himself, and many sins can thus be atoned for, while killing Ormazdean animals is an abomination like the killing of the god. The struggle between the good and evil, however, is limited, for the world is not to last forever, and Ahriman will be defeated at last.
There had been an old myth that the world would end in a fearful winter like that of the Eddic Fimbul, which would be succeeded by an eternal spring, but as a storm is the ordinary symbol of strife, the view which finally obtained in their mythology, is the prediction that the world will finally end in a battle of the elements.
The Pārsīs came at last to a pure monotheism, and to a certain extent this change may have been influenced by the creed of the Moslem that “there is one God, and Mohammed is his prophet,” but the difference in sentiment cannot be ascribed to any one generation, for it is really deeper and wider than the movement which, in earlier times, brought the Magi from an imperfect form of dualism to one which was much more decided in its presentations.[176]
THE GĀTHAS.
The five Gāthas which have been attributed to Zarathuśtra are doubtless the earliest portions of the Zend-Avesta. They comprise seventeen sections of poetical matter, equal in extent to twenty-five or thirty hymns of the Ṛig-veda. They are composed in the ancient Āryan metre, and ascribe supreme power to Ahūra Mazda, who is opposed constantly by the spirit of evil.
In these early songs, the kine, as the representative of the people, laments the burden which is laid upon Īrānian life. The effort to win their bread by honest labor is opposed, although not entirely frustrated, by the Deva-worshipping tribes, who still struggle with the Zarathuśtrians for the control of the territory. The kine, therefore, lifts her wail to Ahūra, who responds by the appointment of Zarathuśtra as the being who is entrusted with her redemption; and he, accepting his commission, begins his labors. We then have a series of lamentations and praises addressed by Zarathuśtra and his immediate associates to Ahūra; also exhortations which are addressed to the people.
These hymns were composed amidst an agricultural people, many of whom were also herdsmen. Their land and their cattle being their most valuable property, the raids of the Deva-worshippers were looked upon as most terrible visitations. In the course of these invasions, we have also intimations of an organized effort on the part of the foe to overwhelm the Zarathuśtrians, and it appears that at times they very nearly accomplished their object, sanguinary conflicts being repeatedly alluded to. It may be inferred by the prevalence of the thankful tone in the Gāthas, that the Zarathuśtrians were not conquered during the Gāthic period, although at the time that the last hymns of the series were written, the struggle was by no means over.
There is an historical tone in the Gāthas, which should be carefully observed. Their doctrines and exhortations concern an actual religious movement, which was taking place at the time of their composition, and that movement was apparently pure and earnest. Their tone is always serious, and nearly all the myths are dropped; even the old Āryan gods, who reappear in the later Avesta, being ignored with a single exception.
In the first Gātha, the soul of the kine, as representing the herds of the Īrānian people, raises her voice in lamentation. She asks why and for whom she was made, since afflictions compass her and her life is constantly threatened by the incursions of predatory tribes. She also beseeches the Bountiful Immortals to instruct her as to the benefits of agriculture, and confirm her protectors in the science, as the only remedy for her sufferings.
THE WAIL OF THE KINE.
Ahūra speaks:
Asha answers:
Zarathuśtra intercedes:
Ahūra speaks:
Voice of the Kine:
Zarathuśtra:
Zarathuśtra, having entered upon the duties of his office, composes a liturgy for the benefit of his colleagues, which is given in the second hymn. The doctrine of dualism is next taught. The progress and struggles of the cause are presented. There is a song of thankfulness offered in gratitude for improved fortunes.
In the third Gātha, salvation is announced as universal for believers, and also contains the reflections of Zarathuśtra upon the sublimity and bountifulness of Ahūra. There are also personal hopes and appeals.
THE LAST GĀTHA.
While the matter of this hymn is homogeneous with that of the other Gāthas, it bears some evidence of having been composed in the latter portion of Zarathuśtra’s life. The subject is a marriage song of a political and religious character. The freshness and vigor of the style may indicate Zarathuśtrian influence, if not authorship. The marriage festival of the prophet’s daughter must have been a semi-political occasion, and the author would naturally express himself in reference to the struggle which was still going on.
THE MARRIAGE SONG.
The master of the feast then speaks as follows: