[62] "Farvardin Yasht," 132; "Zamyad Yasht," 71.
[64] "Aban Yasht," 49; "Gosh Yasht," 18; "Ashi Yasht," 38; "Afrin Zartusht," 7; "Zamyad Yasht," 77; "Ram Yasht," 32.
[65] "Aban Yasht," 76, 98; "Ashi Yasht," 46; "Farvardin Yasht," 102; "Ram Yasht," 36.
[66] "Aban Yasht," 109, 117; "Farvardin Yasht," 38; "Gosh Yasht," 29, 30; "Ashi Yasht," 50, 81; "Zamyad Yasht," 87.
[67] "Aban Yasht," 104-106; "Farvardin Yasht," 142; "Gosh Yasht," 26; "Ram Yasht," 36.
[69] Vol. IV. 21 _n._ Spiegel, "Avesta," 3, Einl. s. 58. The favourite comparison of the enclosure of Yima with the deluge of the Hebrews appears to me anything but apposite. Iran, and still more Bactria, is unsuited to give rise to the legend of a flood. Nor is there any question of the destruction of evil men (if there had been, Yima would have been the most guilty and the least deserving of pardon), but of the end of the golden age, as is shown in the Vendidad, the Yaçna, and the Yashts: the earth becomes more thickly peopled, men and animals do not grow old or die. If we must bring together things which have really no relation to each other, it would be more apposite to compare the paradise of the Hebrews. The reason for the end of the golden age is the guilt of Yima. [Cf. Kuenen, "Religion of Israel," 3, c. 9, E. T.]
[72] Westergaard in Weber's "Ind. Studien," 3, 413 ff., 426 ff. Kuhn combines Trita with Triton and Tritogeneia; Hofer's "Zeitschrift," 1, 276, 289.
[74] Kuhn, "Beiträge," 4, 44; Haug, "Essays," pp. 235, 236.
[75] Strabo, p. 517. [[Greek: Toriouan] is a _v. l._ for [Greek: Tapurian].]
The statements of the Avesta concerning the ancient rulers of Eastern Iran were proved to be without historical value, yet we found in them an ancient and genuine tradition, the form of which allowed us to draw certain conclusions about the political condition of that region in a period for which we have no other records except the poetry of Western Iran. But what the Avesta tells us of the rulers of ancient days is of secondary importance for the book, which comprises the doctrines and ordinances of the faith proclaimed by Zarathrustra, and the rules of life which he is said to have laid down. May we assume that we possess these in a genuine and unaltered form in the Avesta, though they have only come down to us in fragments?