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YASNA XLIX.
167
protection (Thy) Good Mind 1 (in the living) and the spirits (of the dead. Yea, I confide our very) self-humbling praises, (which we offer, unto Thee), by which (Thine) Aramaiti (who is our Piety, exists), and likewise sacrificing zeal. And this would we do to further Thy great Sovereign Power (among Thy folk), and with undying ? (?) strength.
11. (But as to faithless reprobates); the souls (of the evil dead) shall meet those evil men who serve their evil rulers, who speak with evil words, and harbour evil consciences, these souls (in Hell) shall come with evil food 3 (to welcome them), and in the Lie's abode their dwelling * verily shall be o!
YASNA XLIX, 12– L. The most striking circumstance here, after the rhetorical and moral-religious peculiarities have been observed, is the sixth verse; and as to the question of Zarathustrian authorship, it is the most striking in the Gâthas or the Avesta. In that verse we have Zarathustra, not named alone, which might easily be harmonised
1 This is probably the foundation for the later identification of Voha Manah and the faithful disciple.
. Here all is conjectural. The Pahlavi reports an adjective from a form of man (or a participle). They who think upon the throne (to seize it) do so with dying power. Wilder conjectures have been made ; but the Pahlavi translators seldom wilfully guessed. They took the shattered results of their predecessors, and worked them feebly over; hence their great value, and the unimportance of their errors. They used what intelligence they possessed in redelivering what they heard and read. Vazdanghå cannot well be taken in an evil sense, as it is used in a good sense elsewhere. The connection mãzâ with râ has long circulated; mãzâ avêmî râ (?). As the souls of the departed are thought of, perhaps 'undying' is the meaning ; compare avemîra (for form) with the Zend avimithris.
3 See Yast XXII by Darmesteter, as supplemented. * So the Pahlavi; otherwise their bodies shall so lie.' 5 Verse 12 belongs to the next chapter.
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