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YASNA XXVIII.
17
Translation. 1. (A strengthening blessing' is the thought, a blessing is the word, a blessing is the deed of the righteous Zarathustra. May the Bountiful Immortals : accept and help on the chants. Homage to you, O sacred Gåthas* !)
2. With venerating (desire) for this (gift) of gracious help, O Mazda', and stretching forth my hands (to Thee) I pray for the first (blessing) of (Thy) bountiful Spirit; (that is, I beseech of Thee that my) actions
1 Yânîm cannot well mean revealed,' except by the most farfetched conception. The Indian yâna, as in devayana, should give the fundamental idea, easily reconcileable as it is with the ancient rendering of the Pahlavi translator.
Notice that the Amesh spends are mentioned in this early heading. In the Gathas themselves the name, 'Bountiful Immortals,' does not occur.
• Possibly, take up and continue on the Gathas.' Literally, seize forth.'
. It is hardly necessary to say that this is no part of the Gâthas. It is, however, in the Gathic dialect, and as it needs not, or perhaps cannot, be considered an intentional imitation, it must be very old.
* Vocative with the Vendîdad Sâdah, otherwise the accumulation of genitives would be suspicious. Ahura is, however, beyond any question elsewhere spoken of as 'the most bounteous Spirit.' The usage is like that of the Semitic scriptures; the Holy Spirit is both God and of God.' As to the rendering 'bounteous,' I fear that 'holiest' (so many) is too bold. Ashavan occurs side by side with spenta as applied to Abura, and ashavan cannot mean
righteous 'there, but must mean 'holy. The Pahlavi renders etymologically afzûnîk. Comp. svânta. The sole etymological bases for the meaning "holy' are presented by the Lithuanian and Ecclesiastical Sclavonic; but, as Justi has well remarked, in the conceptions of the Avesta that which increases the kingdom of Ahura is equivalent to what is holy. Bountiful' must therefore be understood in a particular sense, only to be rendered by the words, 'gracious, sacred, and august.'
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