Sacred Books of the East, Vol. 31 — The Zend-Avesta, Part III / Yasna & Gathas (Mills, page scans)

Romanised transliteration as printed by the translator, not the original script. This is what we hold.

1dkdo)’, with aredréng as gen. pl. (?). This sounds Vedic, but I would still take ashé as concrete. Akdo, if acc. pl. mase., = dkds = dkans, cp. ameshdo— = °dns; otherwise loc. sg. adv. of dku, cp. loc. dké = ‘near? (root ach); poss. loc. with demdné(é). Aredréig, more naturally = ‘things heard’, ep. vahmeng demdné(é) gard niddmda, Y. 45, 8, yet aredréng is generally con- crete. Sraoshdné, as 1% sg. conj. s aor. = ‘may I hear’, or possibly infin. in Sdéné (?) for imper. in that frequent use; ‘may I be destined to hear’. An- other, ‘that the prayer ‘may be heard’’. Pahl. Var. D. ghal (6), valman 7, astinéd (hardly attyéinéd) for yekavimininéd (c), ash (so also M.1) before srdyem (So for stdyém, Sp.) valman for ghal, and vddinamam (sic), (d). Students who are capable of objecting that the trlr. renders a pres. part. by a 1% sg. indic, are careless, especially when a 1* se. renders a 1st sg. in a foregoing word. Once more pavan aitd dahishnith = hadé; here da- hishnih = ‘dispensation’. See atts p. 413; read ‘in the dispensation of continuous existence’. Notice Jevatman which brings A. and V. into the instr. Srdyém = ‘make heard’ may correct us; or does srdyém here = ‘hear’? Ner. does not see sadd@ in hada, nor does he distinctly recognize the element of time as elsewhere. Prakataté = A, (Pahl.), expresses the element of ‘light-giving’ referring to the ‘Fire’ associated with Ashavahisht. Kéaryam was the difficult reading, not kdrya. The idea of astinéd = ‘Cause to Stand* = ‘cause to attain’ seems intended to be expressed in samprdpatteh (so I read with C.; J.4, J.* seem so likewise, but J.?, P. have samttapatteh (sic) hardly miswritten for *krap° (an element of dolourousness)). (Samprda) patteh (= ‘course’, ‘foot-traveller’) (not *prapteh = ‘attainment’) is in harmony with forms of char used by Ner. to render forms of st@ elsewhere, Read as altern.; ‘this is the path of him that approaches on foot’, or ‘of him that stands inclining towards’. 5. Read dviS(k)yd, also final ¢@ We have hardly ‘O Mazda and Asha, ye Gods’ with the pl. verb. The dual in such a case would infallibly occur; cp. RV. in very numerous instances. I should say that abi - deresta 589 was far more naturally taken as an instr. here (with avis(k)yd avanhd zastd- ist@) than as a loc. from °¢’. If an instr. of the part. here, it may be the part. in Y. 31, 2, which see. Pahl. A 1* pers. of héman is intelligently understood with d@réi. Vaordzatha was read vavarazathd, or varvarazatha, the first syllable having recalled a form of durdan, see yezrtinishnih (so) used to express the emphasis of the redup., not any portion of what now appears as vaordeathd being actually mistaken, although vav = } } might also = var”. Or can we claim mdnsar-yesrdnishnth (so) as a babuvrihi = ‘the one having the bearing of the Mathra’, ‘the prophet’? No MS. gives us tarsakdsth, but we may so read, getting rid of tarsdahih (D., M.t and DJ. have tarsakdish (sic).

2rdeathd being actually mistaken, although vav = } } might also = var”. Or can we claim mdnsar-yesrdnishnth (so) as a babuvrihi = ‘the one having the bearing of the Mathra’, ‘the prophet’? No MS. gives us tarsakdsth, but we may so read, getting rid of tarsdahih (D., M.t and DJ. have tarsakdish (sic). D., M1 have héi-ravakh-minéed ; read: ‘when Ye are joyfully-minded, (and so ‘propitious’) toward him who bas the bearing-on of Your Mathra’. D. has vddéindnd, (M.1 vddininishnik (sic)) (6); D. om. 1a (c), and last five words in d. Nikéztd (same char. as °2éd) would be nearer the Gatha. Pavan taband is a frequent and correct rendering for zastd. ‘Beatitude given to us’ is not very far from ‘he may place us in beatitude’. Read khvahishnih. Ner., as in Y. 32, 16, read ¢# with M., D., Pers., in the sense of hamé or hamdék = sarve (so sarva in the Mainyéd t Kh.), but amar seems also altern. read and rendered yat, b, and gl. Vaichhayet might point to a recognition of var, or vraz. Is avistdvani here an irreg. bahuvribi: ‘what the Avista-declarer desires?’ But see v. 6, also Y. 30, 1; 31, 1. Arogyatam (so) points to khvdrth = bathré(é) in the sense of ‘welfare’, ‘ease’. Samihe points to khvahishnih which takes isté in the corresponding sense. *var = bar. 6. Raithim = °yam. once stood here as Pahl. » = y with inherent a, so in all similar caSes, cp. rdthyam, cp. also rathemé, Y. 44, 17; 53, 6. Mahy4, literally ‘of mine’, the gen. of the possess. md (cp. the possess. tvitbis in the RV.) is here used for ‘of me’, ‘mine’, as the dat. mavaité(é), lit. = ‘to mine’, equals ‘to me’. As to the historical questions’ arising out of the words «++ mahyd rdzeng --- sahid(t), see especially S. B. E. XXXI, pp. 167, 168, 169. Pahl. Notice the intelligent freedom in ‘when they utter’ for ‘he who utters’; ignorance is here impossible. See Z. as the speaker in the gloss; see also the 1* pers. in v.5 and 7. See ddtd referred to Mazda in yehabiindi, which however shows a 9nd pl, preferred. ds points to an etymology for raithtm, and astishnith to an infin. (?) in std, ‘His is the teaching’ is a frequent and not improper mode of rendering ‘he teaches’. The forms in ishn often express the force of the pres. part. in these trls. Read astisnth, or hastishnth. Var. D. has yedrinaid, or ded® (a), shapirdano, (2), om. Ui (d), has vdddindnd (gl.). Ner. Reading yas te with J.%, render, ‘I who to Thee am offering’, but see a@gh. Ner. may have had vddéindn? before 590 him for °ndid. Perhaps ‘I am affording praise and friendship to the holy bestower of protection’ would be better in 6. Bhavémi inclined me to render hémanam = ‘am’; otherwise it might mean simply ‘I’, Prakrishta- hddasya seems meant for an imitation of Sarhikhtih (Pars, Sardghté (?), so poss.), it is the Pahl. tentatively transcribed. Arddhandin may refer to avistdv®, but see yazishno. Read a, ‘Since he establishes the regulation’ (karote). Cishyam might stand with a fem. noun understood, but see gikshd, Y.

3hddasya seems meant for an imitation of Sarhikhtih (Pars, Sardghté (?), so poss.), it is the Pahl. tentatively transcribed. Arddhandin may refer to avistdv®, but see yazishno. Read a, ‘Since he establishes the regulation’ (karote). Cishyam might stand with a fem. noun understood, but see gikshd, Y. 32, 6, cikshdm, Y. 34, 7 = dmékhtishn (sic). J. has yas te (a), JA yat ste, JA Jarathugtrasya (b), J.* gishyandin (d). Burand, as more orig. Parsi, bur being undoubtedly the orig. of bar as crude form; see the altern. bur in Arda V. Gl.; otherwise of course darand. Sitadan seems here written, and sitadan in v.5. Fardhéti, or Saréti may be best; the actual letters cannot be deciphered apart from the Pabl., for the difficulty in deciphering may be estimated when another scholar made the words out frdhdtant — bisydr bast- ddén, ‘knowing very much’. Read yedrind in my former printing. 7. Read zevistyeng, *tayeng having crept in to fill out the metre, also final «9. Ags neither Sp. nor Westg. gave the reading of our J.2 (now an Oxford MS.), nor the many others with aw°, I was forced to accept an urvathé formerly; see urvatho, v. 6. But I conjectured also the correct text, aurvaté after the Pahl.; see my altern.; see also S. B. E. XXXI, pp. 173, 4. Comes was of course pl. of °mis. Yaojé, 15 se., or poss, Qua sg. imper. to Mazdé, the pl., as in d, often following a sg. in the same strophe, or Asha may be voc., thus suggesting a pl. in d; we should however expect the dual. An instr. Ash@ is here especially well in place. The powerful chiefs were enlisted through the inspiration of the Holy Order, and as passionately devoted to its maintenance (Ashem deredydi, Y. 43, 1). Zevist(a)yeng; ep. Y. 28, 92° The meaning ‘well- incited’, ‘fleet’ may be allowed here as differing by a shade from ‘willing’, ‘with willing zeal’, etc.; see aurvato. Jyaitis, to Jyd, cp. Y. 29, 5, sense carried over. Or read jaydis (?) instr., ‘through the incitement’; ep, aguahayair -- ndmobhih, RY. IX, 96, 2; praty ardhir yajninadm agvahayo rdthandm rishih sd y6 mdnurhito viprasya ydva- yatsakhdh, RV. X, 26, 5. PerethiS, a characteristic Iranian conception, meaning ‘the straits of life ending in the Chinvat passage’, ‘the Bridge to the other world’, an idea already well marked in the Gathas; it is pl. of distinction. Others take the word as qualifying awrvatd in the sense of ‘stout’, etc. I prefer of course my former altern. and the rendering in 8. B. E,, putting my first trl. in the second place. The Pahl. trir. gives text and meaning in arvand 5 yamtinishnd = jyditis, “a coming to’ = ‘a gaining’. Vadarg — perethis, chir = ugréeng. Vakhdéndar (see the Pahl. 591 trl. in vy. 8 d) shows correct freedom, or else a differing reading; ‘may I be a receiver of your aid’ shows a sufficiently vigorous grasp of the sense of ‘be ye for my aid’. I now prefer dydjem; notice ydiS azdthd not rendered, showing freedom. Var. D. dddistdnd, déshak M1 D.; D. om. first va gl., D.

The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.