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76
THE GÂTHAS.
8. (Come Ye) and show me the worthy aims of our faith, so that I may approach and fulfil them with (Thy) Good Mind, the offering, O Mazda ! of the One like You', or the words of praises offered with Righteousness. And give Ye as Your offering 2 (of grace to me) the abiding gifts of Your Immortality and Welfare !
9. And let (one like those 3), O Mazda ! bear on to Thee the spirit of the two leaders who cause the holy ritual Truth to flourish; let him bear them to (Thy) brilliant home with preternatural insight, and with the Better Mind. Yea, let him bear that spirit on as a fellow-help? in (furthering) the readi
1 To approach the offering of a praiser seems certainly an unnatural expression. I think that we are obliged to regard khshmavatô as another way of saying Yourself rather than of Yours'; and if it equals Yourself' here, it may elsewhere; see XXXIV, 2, khshmâvatô vahme, also XLIV, 1, neme khshmâvatô. All acknowledge mavaitê to mean to me.' Hübschmann, Casuslehre, s. 200:
dass ich mit frommem sinne an eure Verehrung, Mazda, gehen kann.'
* It is curious that draonð seems to be in apposition here. The word is used merely in the sense of offering in the later Avesta. It might possibly mean 'possessions' here.
. See XXXII, 15. There helping princes are spoken of as borne by the two (Haurvatât and Ameretatâl).' Here in immediate connection with the same two it is said : Let one bear the spirit of the two united chiefs. By the term 'spirit,' which sounds so suspiciously modern, we must nevertheless understand very nearly what the word would mean in a modern phrase. By these two leaders we may understand either Gâmâspa and Vistâspa (XLIX, 9) or Gamaspa and Frashaostra. (Compare yâvarenâ Frashaostra Gâmâspâ.)
• Let one bear them.' 6 Khvârîh mânînisno.
• The Pahlavi gives its evidence for an instrumental and for a less pronounced meaning than the one above.
7 Hamkardârîh. If the second kar is the root, the sense is figurative.
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