Zend Avesta Part 03

The provided text is Part III of the Zend-Avesta, translated by L.H. Mills and published by Oxford as part of "The Sacred Books of the East" series, Volume XXXI. The work contains translations of the Yasna, Visparad, Âfrînagân, Gâhs, and miscellaneous fragments.

Here's a summary based on the provided text, focusing on the Preface and Introduction:

Overview:

This volume of "The Sacred Books of the East" presents the third part of the Zend-Avesta, translated by L. H. Mills. It includes the Yasna (specifically the Gâthas, Yasna XXVIII-XXXIV, XLIII-LI, LIII, and other parts of Yasna), Visparad, Âfrînagân, Gâhs, and miscellaneous fragments.

Key Themes and Challenges (from Preface and Introduction):

• Successor to Darmesteter: L. H. Mills acknowledges taking over the work from Professor Darmesteter, who was unable to continue due to his university commitments.
• Difficulties in Translation: Mills highlights the significant challenges in translating the Avesta, particularly the Gathas, which are described as the most linguistically important but also the most difficult part of the entire Avesta, even being considered the most challenging task in Aryan philology. These difficulties stem from:
  • Extensive Preparatory Studies: Mastery of Vedic Sanskrit and Pahlavi commentaries is deemed essential.
  • Obscurity of Commentary: Pahlavi commentaries are noted as not being thoroughly understood, requiring additional decipherment and Persian studies.
  • Severe Comparative Philology: The language of the Gathas demands study to an unusual extent.
  • Criticism and Interpretation: The text is disputed word for word, necessitating defensive notes and careful consideration of various scholarly interpretations.
• Methodology:
  • Forestalling Critics: Mills has included defensive notes to address potential criticisms and spare himself the need for rejoinders.
  • Summaries and Paraphrase: To compensate for the obscurity of notes, especially concerning the Gathas, he has provided ample summaries and translations supported by paraphrase.
  • Literal but Rounded Translation: The translation of the Gathas is described as "inclusively literal," but filled out with additions indicated by parenthetical curves to improve readability and capture the metrical flow of the original, which is otherwise lost.
  • Preserving Original Colour: An effort has been made to preserve the "colour and warmth" of original expressions, even if it meant not sparing words and syllables.
  • Alternative Renderings: Alternative translations are provided to show the balance of probabilities and the often minor importance of specialist debates to the general sense.
  • Attribution to Asiatic Renderings: Mills cites Pahlavi and Sanskrit translations to demonstrate their vital importance to the interpretation of the Gathas, acknowledging potential misconceptions of being an extreme advocate of "tradition" while aiming for a rational consideration of these sources.
• Zarathustra and Zarathustrianism:
  • Historical Figure: The introduction discusses Zarathustra as a historical person, the author of the Gathas, whose personality left a distinct mark on his contemporaries.
  • Gathic Period vs. Later Avesta: A significant distinction is made between the "sober and real" atmosphere of the Gathas and the "land of fable" in the Yasts or Vendidad. The Gathas present Zarathustra as a human figure, while later texts portray him as a mythical demi-god.
  • Dualism: The Gathas present a "profound scheme" of dualism, with two original spirits, one good (Ahura Mazda) and one evil (Aka Manah or Angra Mainyu), who cooperate in the creation of both good and evil. This is seen as an important theological development.
  • Subjective Recompense: The Gathas introduced the concept of future rewards and punishments being "from within," a significant shift from external horrors.
  • Geographical Origin: The debate about Zarathustra's birthplace is discussed, with a leaning towards North-east Iran and Bactria, though the exact region remains undecided, with Ragha having a special claim.
  • Dating: The Gathas are placed considerably later than the oldest Rig-veda hymns, possibly as early as 1500 B.C., but possibly as late as 900-1200 B.C. The later Avesta is placed no later than the Cuneiform Inscriptions of Darius.
• Linguistic Considerations: Progress in transliteration is noted. Acknowledgment is made of the necessary deviations from earlier volumes in matters of transliteration and usage, with a call for indulgence from the reader.
• Value of the Zend-Avesta: Despite the challenges, Mills expresses hope that the translation will contribute to establishing a scholarly convention on the meaning of Gathic and Zend writings and fulfill the requirements of comparative theology. The core creed of the Yasna and Avesta is considered clear, even if details are debated.
• Pahlavi and Sanskrit Translations: The work heavily relies on and discusses the value of Pahlavi and Sanskrit translations, emphasizing their importance in textual restoration and interpretation, especially in difficult passages. Neryosangh's Sanskrit translation is cited as a translation of a translation, of high authority.
• Metre and Interpolations: Metre is noted as an aid to textual restoration, and interpolations are acknowledged as present but often ancient or synchronous with the original.
• Specific Gathas:
  • Gatha Ahunavaiti (Yasna XXVIII-XXXIV): Named for its metrical similarity to the Ahuna-vairya formula. Yasna XXIX ("The Wail of the Kine") is highlighted for its natural order, depicting the "terminus a quo of the divine revelation."
  • Gatha Ustavaiti (Yasna XLIII-XLVI): Named from its starting word, its metre is generally eleven syllables. It's considered to have less connection to its predecessors in terms of historical events, with more focus on religious speculation and dogmatic statements.
  • Gatha Spentâ Mainyu (Yasna XLVII-L): Less fragmented than others, smoother, and more artificial, suggesting a period of political repose. It presents suggestions on religious rewards and punishments.
  • Gatha Vohu Khshathra (Yasna LI): Focuses on the Sovereign Power of God and its establishment in the Good Mind.
  • Gatha Vahistôisti (Yasna LIII): Interpreted as a marriage song with political and religious undertones, possibly composed later in Zarathustra's life.

Overall:

The Preface and Introduction reveal the immense scholarly effort and the numerous linguistic, textual, and interpretative challenges involved in translating and understanding the ancient Zend-Avesta texts, particularly the Gathas. Mills emphasizes a rigorous, evidence-based approach, drawing heavily on comparative philology and existing traditional commentaries while acknowledging their limitations. The work aims to present a translation that is as accurate and informative as possible, anticipating scholarly debate and offering insights into the development of Zoroastrian thought.