The Zend-Avesta (Sacred Books of The East) Set of 3 Parts

Email

Whatsapp

Facebook

Pinterest

Twitter

Copy link

IT would savour of affectation for me to say very much by way of meeting the necessary disadvantages under which I labour as in any sense a successor of Professor Darmesteter. It is sufficient to state that I believe myself to be fully aware of them, and that I trust that those who study my work will accord me the more sympathy under the circumstances. Professor Darinesteter, having extended his labours in his University, found his entire time so occupied that he was obliged to decline further labour on this Series for the present. My work on the Gathas had been for some time in his hands¹, and he requested me, as a friend, to write the still needed volume of the translation of the Avesta. Although deeply appreciating the undesirableness of following one whose scholarship is only surpassed by his genius, I found myself unable to refuse.

As to my general treatment, experts will not need to be informed that I have laboured under no common difficulties. On the one hand, it would be extremely imprudent for any scholar not placed arbitrarily beyond the reach of criticism. to venture to produce a translation of the Yasna, Visparad, Afrinagan, and Gåhs, without defensive notes. The smallest freedom would be hypercriticised by interested parties, and after them condemned by their followers. On the other hand, even with the imperfect commentary which accompanies the Gathas here, the generous courtesy of the Dele- gates of the Clarendon Press has been too abundantly drawn upon. One does not expect detailed commentaries in this Series. My efforts have therefore been chiefly confined to forestalling the possible assaults of unfair or forgetful critics, and so to spare myself, in so far as it may be possible, the necessity for painful rejoinder.

MANY readers, for whom the Zend-Avesta possesses only collateral interest, may not understand why any introductory remarks are called for to those portions of it which are treated in this volume. The extent of the matter does not appear at first sight a sufficient reason for adding a word to the masterly work which 'introduces the first two volumes, and, in fact, save as regards questions which bear upon the Gathas, I avoid for the most part, for the present, all discussion of details which chiefly con- cern either the sections treated in the first two volumes, or the extended parts of the later Avesta treated here. But the Gathas are of such a nature, and differ so widely from other parts of the Avesta, that some words of separate discussion seem quite indispensable, and such a discussion was recommended by the author of the other volumes. A second reason why a word of introduction is necessary, when the translation of the successive parts of the Avesta passes from one hand to another, is a reason which bears upon the subject with exceptional force.

It is this: the Avesta, while clearly made out, so far as the requirements of comparative theology are concerned, yet presents difficulties as to minute detail so great, that as yet no two independent scholars can entirely agree as to their solution. Master and pupil, friend and friend, must differ, and sometimes on questions of no trivial moment.