# History of Zoroastrianism/Chapter 3

THE GATHIC PERIOD
ABOUT 1000 B. C.
CHAPTER III
ZARATHUSHTRA
Zarathushtra doubts to know. Prophets are gods in the flesh, and Zarathushtra, the prophet of Iran, was such a man-god. His date of birth, as we shall see in subsequent chapters, is placed anywhere between 600 b.c. and 6000 b.c. It is an uncontested fact that there is a marked closeness between the grammar, metre, and style of the Rig Veda and the Gathas. The Gathic inflexions are more primitive than the Vedic. The period of the composition of the Gathas, therefore, cannot be separated from the Vedas by any considerable distance of time. Zarathushtra's place of birth is of equal uncertainty. His earliest appearance in the Gathas is at the period of his life when he has left his pupilage behind. He has evidently learnt all he could from what the teachers of his days could give him. He has conversed with the wise men of his country. He has often visited the central places where trade routes from distant lands converged and has gathered information and experience from the worldly-wise travellers, merchants, and pilgrims. But the more he has learnt, the more eager his desire to learn further has grown. His teachers had instructed him in knowledge based on tradition. But tradition is stagnant, and knowledge is ever on the onward move. Besides, tradition is wedded to the time that is dead, and knowledge looks to the time to be born without end. Moreover, tradition demands its instruction to be taken on trust, and knowledge is based on inquiry and discussion. Reason is shadowed by doubt and doubt is the parent of knowledge. Zarathushtra, a paragon of reason, doubts the wisdom of his teachers.
Zarathushtra resolves to be his own teacher, and to learn by observation and thinking. He thinks and thinks deeply and comprehensively on the conditions prevailing around him. He considers that life is not woven of the tissues of joy and happiness alone, but of considerable sorrow and misery also. Injustice and inequity, strife and oppression, poverty and destitution, greed ​and avarice, wrath and rapine, falsehood and deceit, envy and malice, hatred and jealousy, crime and vice, sorrow and suffering, filth and disease confront him everywhere. He is keenly responsive to human sufferings and the groans and sighs of the agonized hearts. The misery of the multitude touches his heart. His flesh creeps, his heart is heavily oppressed, and his spirit is depressed at the sight of this dark side of human life. He suffers at the sight of suffering and, with eyes suffused with tears, he lives from day tmto day thinking and brooding over the woes of the world. Zarathushtra doubts the goodness of gods.
He is religious at heart, but his daily experience of the religion practised and lived around him tends to estrange him from the faith of his forefathers. He sees with horror temples reeking with the blood of sacrifical animals. He finds that barren formalism, sanctimonious scrupulosity, meticulous ablutions, superstitious fear, and display of external holiness pass for religion. Zarathushtra doubts the religion of his birth.
Zarathushtra seeks silent, solitary seclusion. Solitude is nature's sublime temple where spirit can commune with spirit in the surrounding silence and unruffled calm. Mountains lift their heads majestically on the Iranian plateau, and Zarathushtra retreated into the mountain fastness. Here, far removed from the stress and strife of life, and with no human sound to distract his thoughts, he made his home. He breathed the refreshing air. The twittering and chirping and whistling and singing of birds filled the air. Here the earth and waters, birds and beasts, sun and moon, stars and planets worked as his teachers. He read some lesson, some message written by the hand of the maker of all on every pebble and every leaf, every dewdrop and every sunbeam, in every star and every planet. Here he plunged into a reverie or gazed into vacancy. The calm atmosphere is conducive to communion, and here, in the monastic void, he communed with nature which inspired solemn thoughts in him. He communed with his mind and he communed with his inner self. He thought and he reasoned, he cogitated and he contemplated, he mused and he dreamed. He meditated upon the essence of divinity, the anomalies of life, and the human destiny after death. Here in this great and glorious temple of nature, built by divine hands, his eyes of spirit saw what the eyes of flesh could not see. Here in the sublime sanctuary spoke the solemn voice of ​the divine vicar and he heard it. Zarathushtra's creative mind evolved the highest conception of godhead, whom he named Ahura Mazda or the Wise Lord.
Zarathushtra yearns to see Ahura Mazda. Zarathushtra has prepared himself through the wise discipline of mind and heart and through the life of piety to receive his message from Mazda. He longs for the moment when, being enlightened in mind, he shall visualize Vohu Manah or Good Mind, Asha or Righteousness, Sraosha, the embodiment of Obedience to divine commandments, and the sublime seat of beneficent Ahura. Mind alone can understand and realize the supreme mind and Zarathushtra longs to approach Mazda through Vohu Manah. Mind is the repository both of knowledge upon which rests the enlightenment of life, and pure thoughts which form the basis of good conduct. He developed this dual aspect of mind to a preeminent degree and prayed that Vohu Manah might bless him with his presence. He had not long to wait, for Vohu Manah, he who impersonates the divine mind, one day came to him and inquired who he was and to whom he belonged and what he wished for. Seeing Vohu Manah, Zarathushtra got a glimpse of Ahura Mazda, whom he now conceived as holy, and for the first time felt himself acquainted with the words of wisdom. When his ardent desire to meet Vohu Manah is fulfilled he now aspires through him to greet Ahura Mazda himself. His one consuming passion now is to see Mazda face to face and hold communion with him, so that he may have the most comprehensive understanding of the divinity. He desires and yearns and prays that Mazda may vouchsafe unto him his heart's longing. Devotion for Mazda wells up in his heart, and he is filled with the divine spirit. He feels himself lifted above the earth, and in his supreme moments of transcendent ecstasy he has the beatific vision of Mazda. He has now found Mazda and he pours out his devout heart at his feet. He longs to be alone with him, belong wholly to him, and live in his love and attachment. He praises him, worships him, makes songs of devotion to him, he yearns to weave his personality with Mazda like the warp and woof, and he longs ​to lose himself in the divine bosom. His whole life is bound up in one idea: Ahura Mazda.
Zarathushtra longs to commune with Ahura Mazda. Zarathushtra has thought out many problems of life but he is still unsatisfied with his discoveries. He has doubts on many points, and who but Mazda can solve them satisfactorily? He asks Mazda for whom has he created the weal-dispensing cattle, who has marked out the path of the sun and the stars, by whom does the moon wax and wane, who has yoked swiftness to winds and clouds, who withholds the earth and the sky from falling down, who made the waters and the trees, what artificer made light and darkness and wakefulness and sleep, who made the dawn and the day and the night that remind man of the intelligence of his duty, who is the creator of Good Mind, who formed the blessed devotion in the divine kingdom and who with wisdom made the son dutiful to his father, how should devotion embrace those to whom his religion is proclaimed, whether devotion furthered righteousness through deeds, how was the prayer to be addressed to him, who was righteous and who was wicked, with whom did the enemy of all side and who was like unto him, was not the person that repudiated Mazda's beneficence himself the enemy, how was the wickedness of those who ran counter to the rules of righteousness and good thought to be put down, how was wickedness to be brought into the hands of righteousness, who would gain victory when the powers of righteousness and wickedness came to grips, who would smite victoriously the enemy with the mighty words of Mazda, how would recompense to the righteous and retribution to the wicked be accorded at the reckoning, how the best existence was to be won, would the divine kingdom be made known to God's faithful through Good Mind, what were the ordinances of Mazda, how should he, Zarathushtra, approach Mazda with love, with what goodness would his soul win felicity, and many such questions pertaining to the way of life. He felt Mazda's in​spiring presence within him, he heard his whispers. Mazda spoke through his mind and he was enlightened. He sought instruction from Mazda and had now acquired it.
Zarathushtra is filled with an intense fervour of enthusiasm for prophetic work. The work of prophetic preparation was now completed. Zarathushtra was girt with wisdom and righteousness. He had heard, comprehended, and made his own the message of Mazda and was now ready to convey it to mankind. One phase of his life had now ended. He was now ready to leave the life of seclusion and turn towards the clamour and clatter of town traffic and live in the midst of the sight and sound of throbbing human life. He had a new mission, a new hope, a new way of life to regenerate the world. Mankind was steeped in the slough of despair and despondency, helplessness and hopelessness. He was to be the bearer of the message of hope to mankind and salvage it. He was to wean the hearts of men and women from wickedness, to lead them on the path of righteousness, to assuage the sufferings of humanity, to establish a new social order, and to found a new moral world. He was burning with zeal to embark upon his great mission. He was the chosen of Mazda, who now speaks with sublime satisfaction that Zarathushtra alone among mankind had heard his divine commands and having heard them was now going to make them heard among all mankind, therefore he was bestowing on him elegance of speech. The great work that he had now to undertake of propagating his new religion and winning people for it would be beset with untold obstacles and hardships and Zarathushtra realizes it. But the messenger of Mazda is determined to face them and overcome them and emerge triumphant in the end. He tells Mazda that he will lead mankind on the path of righteousness and sing untiringly his praise all around as long as his life is blessed with power and strength. He speaks of his faith in terms of a universal religion. He is convinced that the religion that Ahura Mazda has commissioned him to preach is the best for all mankind. He looks forward to winning all living men for the faith of Ahura Mazda.
But the ardent desire of the prophet was not to be fulfilled ​at the moment, nor to be accomplished in full measure in after ages. Though possessed of all the best elements that fitted it to be a world creed, Zoroastrianism has never shown any signs of becoming a universal religion. In the midst of the vicissitudes of fortune, it has been a national religion at best. Little short of a miracle has saved it from total extinction, and various causes have combined to reduce it to the narrowest limits today as the communal religion of a hundred and twenty-five thousand souls. This fact will be brought out more prominently in the treatment of the religious development during the subsequent periods.
People marvel at the new prophet. Zarathushtra turned his steps to his place of birth and childhood. His kinsfolk and friends recognized him and yet they were bewildered to witness a marvellous change in him. He was of course grown in years and stature. But there was something indescribable that those who saw him could not realize. His face had grown sweet and serene. It breathed ineffable kindness and bore shining reflection of his pure inner life. It wore the expression of gentleness and cheerfulness, hope and confidence. A resplendent halo of righteousness encircled his magnetic face. He moved among people with a friendly look and a kindly word to all. His moral grandeur struck awe unto those who came near him. The sublimity of his serene behaviour, the childlike simplicity of his speech, the unassuming attitude of his movements, the imperturbable calm and passive countenance aroused feelings of reverence in those who met him. They greeted him with salutations and adoration. His advent soon became the event of surrounding villages. All eagerly pointed to him and talked about him. In dumb veneration people gazed at him, admired him, adored him, and marvelled at him. He was Zarathushtra of the Spitamas, they said, yet he was altogether a novel personality. He was of them and yet above them, he was akin to them and yet unlike them. He spoke unheard of words, he talked of unknown things. He was what they were not. They were but men, he was greater than man, he was an angel, he was a godling.
Zarathushtra definitely breaks with the religion of his forefathers. Zarathushtra has seen by this time that there were some people who were anxious to hear what he had to say. He now began to give lengthy talks on subjects of great importance to his eager listeners. He saw that he could sway and draw the ​hearts of his hearers to himself. He gave forth publicly that he came from his maker Ahura Mazda, whom he declared to be incomparably greater than the gods they had so far known. This great God had sent him as his chosen prophet to preach a nobler religion than the one they followed. Their priests had laid great emphasis on outward observances and carried rules for rituals to meticulous casuistry. Their gods were fond of sacrificial offerings of animals and birds. Religion, preached Zarathushtra, did not consist in a scrupulous observance of outward forms, but was based mainly upon the heart. A broken heart and a contrite spirit were the choicest sacrifices that the faithful could offer to their creator. Burning tears of a penitent heart were better than a cupful of oblations. The aim and object and end of the religion that Mazda had commissioned him to teach was righteous conduct. His worship was founded on righteousness. Genuine piety is of the heart and its outward expressions are good thoughts, good words, and good deeds. The beliefs and practices of his hearers were irreconcilably alien from what he taught. His outspoken utterances created diverse effects upon those who flocked to hear him daily. Some felt themselves moved and influenced by them.
There were others among his hearers who had approached him specially with the intention of finding out his views without rousing his attention to their ill-will. They took alarming reports to their associates. They saw danger ahead of them. They waited and watched, suspected and spied. They were adroitly preparing themselves to face the ominous situation, and they had not to be long in waiting. Signs of disapprobation, whispers of disapproval, murmurs of indignation now appeared in various quarters and threatened to break out in open revolt.
The hostile Daevayasnian priests. The priests of the ancient faith were now alarmed. They attempted to dissuade the prophet from disturbing the peace of the people. They met often to argue with him on the questions he was raising, but were foiled in the controversies. They felt themselves humiliated before the people and gave up meeting the prophet. They began to work against him and tried in all possible manners to frustrate the effect he was daily producing upon his hearers. They were accustomed to fatten upon the profits of the elaborate ceremonials ​and rich sacrifices that people offered under their guidance. They were renowned as exorcists who cast out demons, who read dreams, prognosticated the future, warded off the effect of the evil eye and, with ingenious charlatanism, had prospered among the credulous and superstitious. Zarathushtra reproved their greed and avarice. He exhorted the people to give up these superstitious practices and warned them that they were causing great harm by following such false teachers. His denunciation of their practices made them furious and now they sought his ruin. They accused him of preaching doctrines that were subversive of the religion of their forefathers and the established form of worship, and of blaspheming their gods. They incited the people to oppose him and made frantic appeals to the rulers of the land to drive him out from their midst.
Zarathushtra's heart was burning with indignation against these hypocrisies. With his holy spirit aglow with righteous wrath, he called these Pharisees and Scribes of Iran, Kavis and Karapans or seeingly blind and hearingly deaf. These terms belong to the Indo-Iranian period and were evidently used in a good sense, before the Aryan groups separated. They share the fate of the cardinal word daeva and are assigned derogatory meaning in the Gathas. The Vedic hymns use the word kavi in the sense of a sage. It is freely applied to the seers and to Soma priests. It is further used as an epithet of gods. Agni, in particular, bears this honoured title. In the Gathas the word is curiously used with a double meaning. It is given a bad connotation whenever it is applied to the priests of the Daeva-worshippers. But the second Iranian dynasty is known as the Kavi or Kianian. Its renowned kings who lived before the coming of Zarathushtra were Kavi Kavata, Kavi Usa, and Kavi Haosrava. Even Vishtaspa, who later became the royal patron of the new religion, retains this title and Zarathushtra speaks of him as Kavi Vishtaspa. It is significant, however, that Vishtaspa is the last king who shares this epithet with his royal predecessors. The kings who succeed him and with whom the dynasty dies out do not share the title. To the class of the Kavi belong the Karapan, corresponding to Skt. kalpa, 'ritual,' and the Usij, Skt. ushijah.
​These heretical priests give the cattle to violence, they mislead mankind by their evil teachings and bring destruction to them and their cattle, but the prophet knows that they will face ruin, and in the end their own corrupt consciences will condemn them to eternal damnation. Through the drunken orgies they and the wicked lords of the land who follow them cause misery to all around them, and Zarathushtra implores Ahura Mazda to put down their evil. The bitterest foe of Zarathushtra who opposes him and thwarts his work is Bendva, who does not himself embrace righteousness and incites others to follow his lead. Zarathushtra invokes Mazda to overthrow this chieftain from power. Grehma is another powerful Kavi who always intrigues for Zarathushtra's undoing. Mazda denounces him and his evil associates, for their teachings lead to the destruction of the life of cattle and they lead others to wickedness. This wicked leader will bewail his evil fate and repent that he did not accept Zarathushtra's message, when at the end of his wicked life his soul will be consigned to the worst abode of woe. Usij is yet another class of the false priests who work violence to cattle and husbandry.
These evil teachers, complains Zarathushtra, misinterpret the doctrines that he preaches and deceive people. They are devoid of goodness of mind and heart and are the beloved of the Daevas. They defraud mankind of the happiness of both the worlds. Like the Daevas whom they follow, they are known throughout the seven regions of the earth as the offspring of Evil Thought, Lie, and Arrogance. They persecute the righteous and desolate their pastures. Those who strengthen the hands of such false leaders given over to wickedness incur Ahura's displeasure. Zarathushtra exhorts all not to listen to the words and commands of the liars who bring misery and destruction to the house and clan, district and country, but to resist them with all their might. These persons who do not embrace Righteousness and Good Thought are Zarathushtra's enemies. They are ​powerful and they strive to frighten Zarathushtra who is weak. He looks to Ahura Mazda for protection against them and prays that instead of causing him harm, their hostile actions may recoil upon themselves. The enmity and hatred towards the prophet, however, increase day by day and he is now aware that the opponents are bent upon doing him the utmost harm that they can, that is, they conspire to kill him.
The Kavis and Karapans carried on vehement counter propaganda against Zarathushtra. They persuaded, denounced, cajoled, flattered, and threatened in one breath those that showed signs of being influenced by the new doctrines. They terrorized them with excommunication from society, and with persecution in this life and tortures awaiting them in the next life. People dreaded their power and were not yet swayed so completely by the new teachings as to face persecution. The history of religions teaches us that a new religion does not spread through well-balanced and reasoned arguments and convictions. It is borne on the wings of the unbounded enthusiasm and overflowing emotion that a prophet can create. If a prophet succeeds in preaching the new ideas that fill his being, with passionate and frantic zeal, if he succeeds in kindling the flame of emotional, nervous enthusiasm among his hearers by his fervent preaching, if he succeeds by means of his whirlwind campaign to light the spark that can set the whole country on fire, his religion becomes a living faith. Zarathushtra's teachings had not so effectively stirred them. Consequently, those that followed him hanging with enthusiasm on the unheard of words that he uttered, gave up going after him when they saw the vehement opposition of the custodians of the old faith. Those that had seriously heard him but were yet undecided and hesitating in the choice between the charms of the new and the dictates of the old religion, deserted him. The ignorant and unthinking people, who had, with childlike curiosity, turned wherever his footsteps trod, imitated the elders of society and left him. Those who were proud to claim him as their friend forsook him when the hour came for them to stand by him. Those that were his kith and kin disowned him, because he had disavowed their ancestral faith. Thus did the wavering, timid, half-hearted followers fail him in his hour of need and leave him. Ahura Mazda alone did not leave him and, ​with him on his side, Zarathushtra felt that he was not alone in his loneliness. His prestige, however, is shattered and all restraint is broken. Respect for him is gone. He is now greeted everywhere with hostile feelings and coarse jokes. The mob that was hilarious in his commendation becomes furious in his condemnation. It mocks and maligns, jeers and insults him.
God fashions religion as an ideal aiming at cohesiveness, brotherhood, and unity among mankind. Man makes it disturbing, disruptive, and divisive. The great ideal recedes from the very inception of religion, until it grows dim and distant. It does not die, because ideals are immortal. Hope, ingrained in human heart, holds out the eternal assurance of its eventual realization.
Friendless and forlorn, Zarathushtra flees to Ahura Mazda. He implores him, he cries unto him to help him as a friend would help his friend. He has no following, no means of sustenance, and no place of refuge. If he wants to live so that he can yet hope to work as the prophet of Mazda and found his excellent religion, he should leave his homeland. He asks Mazda to point him the land to which he should flee. When all hopes seem to be blighted, he bids farewell with heavy heart to the place of his birth. He does not know to what land he should turn and he turns to wherever Mazda may take him. He walks and walking thinks, dreams, falls into a reverie, stops, wakes up, hastens his steps. He comes across villages, but rumours have preceded him that a man, a pretender, a blasphemer, a disturber of peace is on the way. No headsman of the villages comes forward to offer him an asylum in his village, even though the traditional usage of hospitality demands that his doors be flung open to the weary traveller. He must go onward, he sees, and travels to places farther removed from his native town, so that the people may not know him. There, among new surroundings and new people, he must begin his work anew. In his own town they knew him from childhood. They could not realize that they had among them one who had risen through the incomparable virtues of his head and heart to perfection, and upon whom Ahura Mazda's grace had descended. They could not reconcile themselves to the idea that they should bend their heads and bow their knees to one who grew of age among them and whose father and father's ​father lived and shared their common lives. But in the distant parts of the country where he would go as a stranger, he hoped his mission would bear fruit. So he went along from one village to another and, with feet swollen with fatigue, he covered several miles every day. Since he left his home he had not slept in a bed. If he reached a caravanserai at night, he slept in a comer where horses and mules, donkeys and camels jostled together. He rested his weary head upon the divine bosom and found a perfect haven in the heart of Ahura Mazda. At noon he slept on the bare floor or on a mattress or on straw under the shade of trees. If he found a throng of people at a halting stage passing their time in idle talk, he ventured to address them on the subject near to his heart. His words fell upon deaf ears and they curtly dismissed him from their lively company. Thus passed days after days, and season after season. Summer and autumn had passed and he was now in the midst of severe winter. He had dined so far on extremely frugal meals and spent money where he could not do without spending it, yet his pocket was getting thinner day by day. He would have to work to earn his honest living or beg, which he would not do. He clothed himself in coarse cloth which exposed him to the bleak blasts of snow and frost that cut his face and pierced his body limb from limb. When the great nobles of his native town and the rich members of the Kavi fraternity fared sumptuously on savoury dishes and luscious wines, and slept on warm beds with velvety cushions to rest their heads and with printed chintz curtains, the one greater than they went hungry and cold and had nowhere to lay his weary limbs.
Zarathushtra's teachings win the ear of the royal court. Thus passed a long period of trials and hardships. Zarathushtra traversed the length and breadth of Iran. He spoke, he discoursed, he conversed, he preached wherever he happened to be. His prophetic career was now bearing some good result. He was winning converts for his new religion. He triumphed in gaining over the sympathy even of some intelligent youths of his own family. His cousin Maidyoimaongha sympathized with his cause and soon became his ardent disciple. Two very brilliant brothers of the powerful Hvogva clan came over to his ​faith. They were Frashaoshtra and Jamaspa. Zarathushtra beseeches Ahura Mazda to grant the gift of Good Thought to Frashaoshtra and his other followers. He implores him further to bestow the most gladsome chieftainship in righteousness upon Frashaoshtra, whose daughter he later takes to wife. Jamaspa, called the wise, owing to his great talents, occupied the most influential position at the royal court. Zarathushtra gave him his daughter Pouruchisti in marriage. The prophet of Iran had made his spiritual conquest even among the Turanians, the traditional foes of Iran, and brought over the influential chieftain Fryana and his family to his faith.
Zarathushtra had begun his prophetic propaganda in the west of Iran. He had now crossed the entire breadth of the country and was now in the extreme east. Bactria was the seat of the Kavi kings. For a long time he had been preaching in the great city, which was the meeting place of travellers and merchants from distant lands. He stirred up religious enthusiasm among his hearers. He spoke with flaming enthusiasm and animation and his discourses warmed their imaginations and enthused their hearts. They thought that the new teacher taught as man had never taught. They bowed their knees to him, strewed his path with flowers and worshipped the very ground he walked on. Success now attended upon him and day after day he found himself surrounded by new converts. His victory was complete when ultimately he triumphed in winning as a convert Kavi Vishtaspa, the ruler of the land, together with his royal consort Hutaosa. This was the crowning event in the establishment of Zoroastrianism. Conversions to the new religion followed rapidly as a natural sequel, when it became known that the ruling house of Iran had embraced Zarathushtra's faith. Zarathushtra now declares with supreme satisfaction to his divine teacher Ahura Mazda that the king had befriended his religion and was eager to cooperate with him in his great mission of proclaiming his faith to all. He now beseeches Ahura Mazda to give him and the royal patron of his religion the blessings and gifts of good ​thought, righteousness, and devotion of Vohu Manah, Asha, and Armaiti, so that they may make his profitable words heard everywhere. The king, says Zarathushtra, has attained the knowledge of the sacred lore which Ahura Mazda had conceived with Asha. Vishtaspa, Frashaoshtra, and others who have now turned Zoroastrian, invoke and adore Ahura Mazda and tread the straight paths of the Saviour ordained by him. The Turanian chieftain Fryana came over to the new faith and Zarathushtra immortalizes his clan in his holy hymns.
Zarathushtra's Mission. Prophets are revolutionists and Zarathushtra was the earliest one. He saw that the world was imperfect and its infirmities and inequities were formidable. He was the messenger of Ahura Mazda, the refuge of the weak, the solace of the suffering, the hope of humanity, and the regenerator of the world. He brought to the unhappy world the happy tidings of the coming of the Kingdom of Righteousness. He introduced into the world a new spiritual order. He brought a new hope, a new life. Brimful of life and hope, he brought cheer and hope to mankind.
* ↑ Ys. 28. 5.
* ↑ Ys. 28. 2.
* ↑ Ys. 44. 1.
* ↑ Ys. 43. 7, 9, 11, 13, 15.
* ↑ Ys. 43. 11.
* ↑ Ys. 28. 6.
* ↑ Ys. 33. 6.
* ↑ Ys. 43. 5; 45. 8.
* ↑ Ys. 44. 17.
* ↑ Ys. 28. 3; 43. 8.
* ↑ Ys. 48. 9.
* ↑ Ys. 44. 6.
* ↑ Ys. 44. 3.
* ↑ Ys. 44. 4.
* ↑ Ys. 44. 5.
* ↑ Ys. 44. 4.
* ↑ Ys. 44. 7.
* ↑ Ys. 44. 11.
* ↑ Ys. 44. 6.
* ↑ Ys. 44. 1.
* ↑ Ys. 44. 12.
* ↑ Ys. 44. 13.
* ↑ Ys. 44. 14.
* ↑ Ys. 44. 15.
* ↑ Ys. 44. 16.
* ↑ Ys. 31. 14.
* ↑ Ys. 44. 2.
* ↑ Ys. 44. 6.
* ↑ Ys. 34. 12.
* ↑ Ys. 44. 17.
* ↑ Ys. 44. 8.
* ↑ Ys. 45. 6.
* ↑ Ys. 29. 8.
* ↑ Ys. 43. 11.
* ↑ Ys. 28. 4; 50. 11.
* ↑ Ys. 44. 10.
* ↑ Ys. 31. 3.
* ↑ Ys. 30. 6.
* ↑ Ys. 45. 1.
* ↑ RV. 2. 23. 1; 3. 14. 1.
* ↑ Ys. 46. 14; 51. 16; 53. 2.
* ↑ Ys. 44. 20.
* ↑ Ys. 32. 15.
* ↑ Ys. 31. 20; 46. 11; 51. 14.
* ↑ Ys. 48. 10.
* ↑ Ys. 49. 1, 2.
* ↑ Ys. 32. 14.
* ↑ Ys. 32. 12.
* ↑ Ys. 32. 13.
* ↑ Ys. 44. 20.
* ↑ Ys. 32. 9.
* ↑ Ys. 32. 4.
* ↑ Ys. 32. 5.
* ↑ Ys. 32. 3.
* ↑ Ys. 32. 10, 11.
* ↑ Ys. 31. 15.
* ↑ Ys. 31. 18.
* ↑ Ys. 34. 8.
* ↑ Ys. 46. 7, 8.
* ↑ Ys. 51. 10.
* ↑ Ys. 46. 1. 2.
* ↑ Ys. 46. 15.
* ↑ Ys. 51. 19.
* ↑ Ys. 46. 16. 17; 49. 9; 51. 18; 53. 2.
* ↑ Ys. 28. 8.
* ↑ Ys. 49. 8.
* ↑ Ys. 51. 17.
* ↑ Ys. 53. 2, 3.
* ↑ Ys. 46. 12.
* ↑ Ys. 46. 14.
* ↑ Ys. 28. 7.
* ↑ Ys. 51. 16.
* ↑ Ys. 53. 2.
* ↑ Ys. 46. 12.