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access to The Journal of the Royal Asiatic Society of Great Britain and Ireland
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Ill
YASNA XXX AS THE DOCUMENT OF DUALISM
By Professor LAWRENCE MILLS
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82 YASNA XXX AS THE DOCUMENT OF DUALISM
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84 YASNA XXX AS THE DOCUMENT OF DUALISM
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YASNA XXX AS THE DOCUMENT OF DUALISM 85
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86 YASNA XXX AS THE DOCUMENT OF DUALISM
9 That they might disease the " life " of man ; so the Pahl., Pe
Skt. : recall the name B?ndva, XLIX, 1. 10 " Of the mo
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88 YASNA XXX AS THE DOCUMENT OF DUALISM
1 Reading saste, middle for passive. Otherwise read the act. sastl ;
so I, in SBE. xxxi, "he(?) declares."
8 Everywhere in the later Avesta and in the Inscriptions the root word
drnj in its various forms is expressive of " falsification ", in the Indian
seldom or never ; " injury " is there the prevailing sense.
3 Of course, a State standing in the Holy Law is here intended ;
cf. the first arising of the "Church" ; "into the Power of the holy
congregation." I held (see above) that ASa (ArSa) expresses the
"Holy Congregation" frequently, as well as the Law, in the Ga0a,
as Vohu Manah often means "the individual saint"?this even in
the Gtt?a ; notice the quasi-military character of the figure, and recall
Yasna XXXI, 18, "Hew ye them all with the snaiOiS" ; war, civil
or international, is indicated. ASa seldom or never represents the
"Fire" here, as it may at times in the later Avesta, and in the later
Zoroastrianism.
4 This is the document of FraSakard, the first recorded "call" of
a millennial propaganda ; for extended comment see Ga?as at the place.
FraSakard derives from here y?i im fraS?m (or fraSim(1), fraSyam)
kerenaven ahum.
6 As Ahura at Yasna XXIX, 2, and elsewhere refers to the human
subject, the pi. may well be so applied to tho leading princely priests
here. Or, with others, changing the subject to the second personal,
"O Ahuras of Mazda, do ye (?) bring (2nd pi. imp.?) companionship
and help with the Holy Law," -ana as 2nd pi. imp. term for -tand ; but
tho I would seem to bo especially organic in tho Vedic 2nd pi. It is
never so well to change the personal from the first to the second within
a single strophe, where this change can be avoided, and at the dictate of
such a doubtful recognition as that of -tana in -and ; rather read
baramnd, which would not affect the metre ; surely after line a it is not
going too far to refer barand to the 1st pers. pi.
6 The added -?d might tempt us to regard aSd-?d as an ace. pi. neut. ;
for the added -dSrl would seem to belittle the expression as the proper
name of an Archangel here, but an instrumental aSd is very much in
place where the personal subject of the sentence is represented as
pointedly thinking, speaking, or acting ; a voc. would be here especially
clumsy. ?moyastrd might, however, better be rendered as in the ace.
pi. neut.
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90 YASNA XXX AS THE DOCUMENT OF DUALISM
who (now) walk (upon earth) (or " are regenerated ")* in
good fame.
11. (a) When (therefore), O ye men, ye learn these
doctrines which Mazda has established
(b) with-regard-to-(our)-well-being2 (upon the one side)
and (our) hindering-disasters (upon the other) ;3 and when
also (ye learn that there will be) a protracted punishment
(a long wounding) for the Faithless-evil,
(c) and blessings for the holy ;?then upon these things
(when these doctrines shall have been heeded and obeyed,
upon this) there shall be (the salvations-hail-with) uStd I4
I. Concluding Remarks upon the Alternative Treat
ment, and the General Principles of Procedure
The above translation of Yasna XXX is intended to be
a study looking toward a possible second edition of the
thirty-first volume of the Sacred Books of the East, which
has been officially and pointedly mentioned.
As the Sacred Books of the East are addressed by close
experts to the general learned public, being regarded
as the reproductions of subject-matter of the highest
1 Zazent? to hd, ji'hale* = " to go forth " ; otherwise to zan ~ ind. jan,
" are (re)generate. "
2 See strophe 10, and for all the alternatives see Ga0as, text, pp. 36-52 \
and Comm. pp. 431-49. Few, if any, serious opinions have ever been
published which may not be found in that work, though Pischel's kind
and distinguished remark, ZDMG., 1896, that "everything necessary to
the understanding of the G??as is contained in the book ", of course,
refers to it as including its Lexicon, which still lacks some eighty page?
of its completion; see also the identical remark by Dr. West, JRAS.,
1896, Professor Wilhelm, Bombay Iranian Catalogue, 1901 (Geiger only
in a private letter), while Professors Kuhn and Gcldner edited my
translation into Sanskrit of Yasna XXVII in Roth's Festgrnss, itself cited
pointedly by Oldenberg ; see Ved. Relig., p. 27.
3 See Yasna XXIX, 1.
4 Others simply "then will it be well". This was an interesting
suggestion emanating from a high source, whose point was always to
bring things down to the commonplace where possible ; unquestionably
a correct canon of procedure, where feasible. But uStd, loc. sing,
adverbial of -ti, is a most emphatic expression and almost idiomatic ;
see Yasna XLIII, 1. (Or the uStd might also possibly be a nom. neut. pi.
with singular verb. This would, however, be a rather tame suggestion.)
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100 YASNA XXX AS THE DOCUMENT OF DUALISM
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104 YASNA XXX AS THE DOCUMENT OF DUALISM
" Prudence ", " Hope ", " Deliverance ", etc. ; see also
" Sophia ". If ASa means " the Divine Righteousness ",
" the Holy Order ", why should not the Archangel ASa
be so called " the Divine Righteousness ", " Holy Order ",
"Truth", "Sanctity", etc., which last I used in the
G??as?Latin verbatim?as being somewhat more realistic,
because more ceremonial. [What motives us all here,
as critical reproducers, is, of course, our anxiety to be
well upon our guard against the imbecility of reporting
too much of the interior sense of the words; for it
would be fatuous for us to talk about the " Divine
Righteousness ", " the Holy Law ", " the Truth ", when
there stood before us the mere meaningless name of
a non-existent Archangel ; and so of Vohu Manah,
analogously; yet, on the other hand, to fail in rendering
these interior ideas when they are unquestionably present
leaves the entire essential force of the GdOas unexpressed
for the non-specialist reader.]
To resume : The lurking interior sense of ASa, Vohu
Manah, etc., even when the words are used for the proper
names, as the " Divine Righteousness ", " the Good Mind",
etc., is not contested by anyone as being present in the
G? as, and this (even when those words are used as the
expression of the proper names) ; no writer, ancient or
modern, so far as I am aware, denies this, for the words
so used as proper names were immediately after such an
application used in their undisputed interior meaning at
the next sentences ; see above, see even the distant and
late Greek Plutarch, who reported them in this sense ; see
above ; in fact, he, Plutarch, curiously enough, lends us his
own assistance in making sure of the meaning of ASa ;
see his ?Xijdeia, etc.?a most remarkable side-circumstance.
Why did he, Plutarch, not also write the untranslated
ASa, if we are not to use the corresponding word in our
language, as he did in his ? If, then, ASa is universally
conceded to mean originally " the Divine Righteousness "
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