See S. B. E. XXXII, pp. 107 —121 for summary and additional com- ments; changes in opinion here are not always emphasized. The mechanical division of the lines in the Gatha texts in my former printing of this chapter was intended to be wholly informal, and merely meant to assist ordinary readers in noticing a supposed strong stress on the 7 syllable. Great doubt exists as to the proper division of the lines, hence I abandoned the attempt to fix the caesura positively at the 4‘ syllable, with no further pause. An interesting suggestion is; ‘as I range act of praise beside act of praise - - -’. Some scholars would render: ‘Mayest thou (a being such as thou art), O. M. teach a friend like me. Then are friendly helps to be given us in truth, that we may have success’. Another prefers fryd in line d and né in line e, and changing to Adkérend without MSS., would turn the sense of lines d and e in an inverted direction: ‘Then shall offering ashd@ (apparently as pl. neut.) and songs of praise (kér (?) = 2 kar = kir) be devoted as often (?) as he comes to us, etc’. Ad(f) n@-- - dazdydi may indeed well have for its subject Adkwrend; so are friendly cooperations to be given to us’. Or it is inf. for imper., and the 3°¢ for the 24 sg., ‘then let this friend; that is, Thyself, deliver to us through Asha (instrumental, as almost always when not voc.) his friendly fellow help by his teaching (sahydt) in order that (see Vedic ydthd with the conj.) he may thus approach us with his good mind’. Observe the analogy with the frequent hyad(t), or yyad(t) ma Voha pairijasad(t) Mananhd of Y. 48.
Pahl. Hémand pavan amdvandih presupposes a text émavaiié(é) (sic). Mavaité(é) in Y.46, 7 = avd li. The trlr. read d lit. ‘thus ours are through righteousness friendly cooperations for giving’ (at is free addition). He under- stood ‘ours’ as possessive, not as recipient, and this he rendered freely.
2. To vary our view we might give alternatively the following cast with some: ‘How best shall the desire for the best life find success, his, who strives after it. For Thou art a conscientious observer of transgression with all creatures (ahdbisy. Another renders: ‘whether already before the best life good deeds shall be available to the salvation of those who do them’. Paourvim (hardly = ‘beforehand’ or ‘the beginning’ here (Spiegel and others)) undoubtedly has the sense sometimes of ‘supreme’ as well as ‘at first’, and was so accepted by Roth in Y. 31, 8. I think this meaning is here plainly indicated. See Y. 29, 10; Y, 31, 8. So also possibly RY. 10, 13, 1 Yujé vdm brdhma parvydm -- +; see P.W., and for other not impossible occurrences, see also Grassmann. I had intended at the time of my former printing to explain kathé(¢) as = katha possibly, hence my
former quo modo; see kathd Pt, and notice the characteristic repetitions of the piece, kasnd, kasnd, v. 8, kasnd, ke, kasnd v. 4, ké, ké v.5. But I prefer now kathé(¢) as loc. or dat. inf. of kan(m), kd, = ‘in subserving’, ‘in pleasing’, or ‘to subserve’, ‘to please’. Were it not for the Pahl. trlr. I should adhere to my former opinion. Kathé(é) may mean ‘in pleasing’, or ‘to please’ as thrown in to heighten the meaning of séédydi which is infin. for 1** sg. imper.; ‘how in pleasing to serve’ = precisely the English ‘how to serve’ = ‘how am I to serve?’. It is dangerous to accept the later writ- ten-in word ddydd(t), as I did in 8, B. E. XXXI, p. 112, where I was temp- ted to insert. The gap might be filled by reading 7 as = 7-7, and paiti- ashdd(t) as so pronounced in reciting; cp. ferd for fra, etc. Puitishdd(t) to ish = to ‘wish’, ‘who may desire ’, So better than ‘who may send’. Irikhtem (with some, = ‘misdeed’) = ‘desolation’, ‘emptiness’, to rich. It is governed by the force in hard; ‘a guardian, guarding, i. e. averting, ruin from the people’. Afdbis sheds light on the peculiar reading ahdm.bhis of many MSS. It seems very likely that it is instr. pl. for dat. pl., or dual. As had long been taught in private, ahibis may = ‘living beings’, ‘people’. ‘The two worlds’? were also borne in mind, and they are explained in Y. 28, 2 as astvataschd hyad({)ché mananhd. See Y. 31, 19 and vy. 16. Possibly a third world was held in view, as that of the haméstakan, and hence the pl.; but the idea of the hamistakén was as yet only beginning to form itself. Ahdmb¢§ (sic) = ‘healing (?) the world’, ‘or desiring after life’ (to diksh). Paowrvim may possibly refer to Vistdspa(?), but see following strophes. The Pahl. trlr. corrects me as to kathé(é), see above. As to the dahishn, it is no longer necessary to state that its addition is no serious defect. It is generally associated with a syllable da, d°. Also, as to paitishdd(t), I would now, as in §. B, E. XXXI, accede to the indication of the trlr. As to raspataké = vinds-karddr 1 still differ, while many follow. I must apo- logize for my doubtful words on p. 477: ‘I prefer with the Pahl. trir. a rendering more in accordance with Iranian etymology’. Of course this only applies in case we read ristak, which is doubtfully proper. Afzdyindd(t) =. spento seems to show that afetinik, which generally renders it, means ‘bountiful’ rather than ‘majestic’. Dropping glosses, read: ‘What, or how (min = amat), according to his desire is the giving of the advantage to him who desires it as to both these two things, (d) for he according to righ- teousness will bless (?) ém regard to(?) the sinner, as regards all, a chief in spirituality for both the worlds, the friendship (om. 2) of A’. The marring element is raspatakd. Ner. reads more as ordinary Pahl., but the mistake of the Pahl. trlr. consists in his failure to connect irikhtem with hdré as its object, and this mars both translations, as to their
literal character, in d and e, while the glosses, as usual, do the mischief elsewhere.
3, Kasnd; enclitic nd = if = vir, may still explaim Lat. °nam; eathd, or zathwd might be better read, cp. a */antud (= °und) from janti (cp. paged) = ‘who, in his race’; otherwise the verbal noun with De Harlez and Bartholomae might be conjectured, but two equivalent words would stand together ‘gene- rator’, ‘father’. Voig — *syan — svar. It might be gen. as a *svans, cp. stiar, gen. (so long since privately circulated); but then starém would need to be °am, or ém = Gm (so, possibly but not probably): ‘who has fixed (dhé) the way of the sun and stars’. A double acc. is better; cp. y@ spdnem tard-pithwem (adj.(?)) dasti, Vd.13, 20. Nerefsait?; what Sk. equivalent? cp. a nasalized drbhaas nag = ac(?). Thwad(t) might = tvad from tva = ‘many’; cp. RY. VIL, 101, 3 tvad - - tvad; startr u tvad bhdvati stita u tvad; so here; ‘now waxes, now wanes’; but this single thwad(t) = anyé thwad(t); see however Caland, K. Z. Bd. XXX(X). s. 536. Pahl. Observe approximate literal correctness, not forgetting however that literal correctness is not so desi- rable as the traces of former texts. Fravarddérih might rather mean ‘education’ than, as more originally, ‘nourishment’. The instr. ya@ freely = amat; ‘from whom is it when---’. In Ner. a read Svdmin; or, retaining Svdminah (P. C.), render: ‘This ask I of Thee, the Lord, tell me--: °’.
4. Deretd, pret. of dar (dhyi, dhar), cp. dkrita. Ade Sie adhds) is hardly to be. modified so as to = the more natural ddhi. It must = ‘(holding up) as from under’. The Pahl. trir. probably did not regard the syllable dz as organic, it being taken for the Dz, as in Déja@mdspa. The trlr. certainly renders it probable that a text znabdoschéd once existed, and this he referred to n@bhi; i. e. ‘without supporting centre’, addrishnith. Ava- pastdis (to pat), like so many nouns, is also an infin. Asi, (?) (with others) = ‘the swift ones’, ‘the lightnings’ (2), may be a dual: ‘who yoked the two swift ones, yoking with the winds to the clouds’. RY. 122.11: Adha gmdnta ndhusho hdvam stréh eréta rdjano amyitasya mandrah nabhojiwo ++. The latter may mean ‘driving the cloud’ (so Roth and Grassmann). Dvdn- maibyascha, hardly to dhtimd = ‘smoke’. ‘Yoking the swift’ would favour a meaning ‘rushing’; cp. dvds; but cp. Zend dunma. Spiegel led the way in applying the meaning ‘man’ to Vohu Manah here.
Pahl. Nabdoschd to n@bhi, ‘the navel of heaven and earth’, ‘affording support like the hub of a wheel’; mabh, as in ndbhas, does not seem to have been thought of. <Adard atiftishno might be gen. by position; or the force of pavan should be brought down, ‘in its not-falling, this’. I had ren- dered d with rigour as not favouring a literal correctness, but position gives
the force of a gen. in Pahl., and the zeéfat should be often understood. ‘From whom is it when (a thing happened)’ is admirably free for ‘who did (the thing). Read former printing nd’sti. Ner. warns us by upakramanti that dyijénd might be read dyiézénd in the Pahl. character. Did the trlr. read the Gathic* yaoz(j)éd(f) = ‘who hastens the swift ones with winds and clouds?’ j and 2 are expressed by the same letter in Pahl.; and the Gathic text often stood in the Pahl. character. Haug’s depreciating remark as to Ner.’s translation was based on his erroneous text, arbuddgcha for ambu- ddgcha.
5. There was probably a formal caesura after the fourth syllable in the lines throughout; but, as the sense does not by any means undeviatingly indicate such a division, I formerly omitted it as understood. The division of the lines at the 7 syllable was intended to show a possible accent (see elsewhere) guiding laymen in catching the rhythm. Avdpdo = svdpds, su-dpas, cp. RV. IV, 56,3; sé it sodpd bhiwaneshv dsa yd imé dyfvdprithivt Jajtina. Manaothri 05 OCs ne fem. of °tar; cp. RV. IL, 9,4 todm hy y dst rayipate rayintim todm culerdiga vdchaso manétéd. Manaothrim = ‘head’ in Vd. 13, 30,37; Yt. 5,127 is striking. Applications of meaning generally pass from the concrete to the abstract; here we have the reverse. Arethahyd = ‘holy duties’.
The Pahl. trir. goes back in his etymology not only to apas, but to its root, rendering a ‘good attaining’ rather than ‘ good workmanship’; the difference is not great. Manaothri§ = padmdn 7 valman ¢ aimar. I had been needlessly unfavourable to the trlr. in ¢; read: ‘which are the rules of memory (?) of him who is the distinguisher of the decree’.
6. Formal caesura after the 4 syllable, yet see the difficulty of such a. division especially in e. My old division at the 6 syllable was again wholly informal, and intended to mark a stress of voice on the 7. Notice the doubt expressed in 4; recall the scepticism of the Rik as to Indra ete. Debazait?. The prefixed ie (dé) is used to facilitate some form of pronun- ciation, as in debaizanhd, Y. 47, 6, Déjéméaspa, perhaps also in demdnem, °*ndi, °né. Cp. Indian baht which goes back on banh, bah, bah; cp. also the idea in spenta = gvdntd, ‘increasing’, ‘glorifying’. Some might prefer chinas as a 2n4 sg. of chit, na conjugation (see the 2™4 se. in the following tashé), chinas for chinats, whereas we should expect chinat(s). Alternatively I sug- gested a pres. part., so better, chinas = chinds. But a 374 sg. of chit, na conjug. stands expressed in chinas as it is = chinat(t); t before t = s, and the personal ending ¢ falling off, subject Ar(a)maitis. Azim; see p. 421, I formerly yielded to the more simple etymology from az = ‘to drive’, ‘drivable’, ‘mature’, or ‘docile’, better ‘mother’. Ranyé.shereitim. Ranyo, to ran = ‘to take delight. shheredtinh to skar = kar; cp. spag = pag; ep.
rana-krit, ranya-vachas. Some scholars gave the following cast: ‘Does A. powerfully (S(k)yaothnais) support the righteous (Ashem)? Dost Thou assign the Dominion to Thyself with perceptive sense? For what men didst Thou make the unconquerable Cow, the one that shuns (?) the wilderness (ranyo, to dranya)?’
Pahl. Only the etymological root of debazait? in stavar, chinas is put in the 3°¢ pers. Radith = ‘gift’ is 1 think not so desirable for rapy0°. The glosses are intelligent, or harmless. As to remarks on Ner.’s MSS., p. 490, correct the MSS. P. C. to pdgchdtye. I should say that °mdnasata was quite formable.