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On the Significance of the Name Zarathustra
of other scholars. One such is that of Burnouf who understood Zarathustra to mean 'having yellow camels'. For other explanations, some of which show "a good deal of fancy", also cf. A.V. Williams Jackson, Zoroaster, the Prophet of Ancient Iran (1901), pp. 12-14 and Appendix I, pp. 147-149. Also cf. John W. Waterhouse, Zoroastrianism (1934). pp. 2-3.
4 The Religion of Zarathushtra, pp.23-24 (1926). Also cf. R.P. Masani, The Religion of the Good Life, Zoroastrianism, London, 1954 (2nd Edn.), p. 36.
5 Bailey cites the form as yuxta.aspa. As a proper name, Bartholomae gives it as yuxtaspa which is adopted in the text above.
6 Tr. Phil. Soc, 1953, p. 41 and f.n. 3.
7 B. Schlerath, Opfergaben, Festgabe Für Herman Lommel, pp. 129 ff.
8 "Die Pflege und Schonung des Rinds.........steht im Mittelpunkt der zarathustrischen Lehre". Bartholome, Worterbuch, 509.
9 or, 'the protector of old ox', but this is clearly not likely.
10 It seems pertinent here to cite the following passage from J. Duchesne-Guillemin's The Hymns of Zarathustra (Eng. Tr. by Mrs. M. Henning), pp. 5-6: "The society in which Zoroaster lives and preaches is a pastoral society, not yet settled on the land. He teachesas Nyberg has well pointed out-the fertilization of the meadows which makes permanent settlements possible. But these must be defended against the raids of the nomads by force of arins. The nomad is a thief of cattle, which he sacrifices and eats. The good deed is to be summarized shortly as the care and the defence of the cattle, to which is added the duty of extending the area of fertilized meadows at the expense of the nomad.
"This emineatly practical and earthbound aspect of Zoroaster's programme is not always recognized. Thus the latest Parsee interpreter of the Gathas refuses, for reasons of piety, to admit that such a trivial thing as cattle-raising could be mentioned in sacred hymns. Therefore, he concludes, it can only be by allegory. In this way some vivid texts are emptied of their sap, and we are supposed to accept Zoroaster as a dreamer or a pure mystic". Thus, for example, Taraporewala in his book, The Divine Songs of Zarathushtra, p. xiii, urges us to interpret the words for 'cattle', 'fodder' and 'pastures' in the Gathas 'in a higher sense'. He takes the word gau to stand for Creation and more especially Humanity, sometimes also Mother Earth", (p. 36).
11 Jackson, op. cit., p. 14.
12 The Religion of Zarathushtra, p. 23.
13 This and the following are translations by Duchesne-Guillemin, op. cit., p. 61.
14 H. Humbach, Die Gathas des Zarathushtra, I. 82 puts it as 'wann jemals wird der zur Stelle sein, der ihm Hand und Hilfe geben wird ?'.
15 Bartholomae, Wörterbuch, 1264-65.
16 Op. cit., II. 17.
17 I am not referring here to the difficulty regarding the occurrence of ein zarab for this has been already noticed earlier. Scholars are agreed that zara@ustra is a secondary development out of "zarat.ustra. Haug in his Gathas II. 246, end of the footnote 1, explained the development of r toe due to the following vowel . Bartholomae, Gr. Ir. Phil., I. 1.182 notes also other examples of replacing . Bailey thinks it possible that this is a case of U replacing 8, TPS 1953, 41.
18 Jackson, Avesta Grammar, y 187 (5), p. 58. He also notes the loss of x before i la tüirya for ⚫xtüirya.
19 Gr. Ir. Phil., I. 1.149, 8 264, note 2, and Wörterbuch, 1472-73
20 Journal of Near Eastern Studies, xxili (1964), p. 38
für vergl. Sprachf. xxvi (1883); p. 604], the Old zarathustra. According to Gersheivitch, the Median form was *zarat.ustra
21 Wackernagel, Alt. Gr. II. 1 & 26, pp. 64-66 22 Given in the Sakandhvadi gana on the Varttika on p. 6.1.94
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