rectly. D. has vddindid for vadin (a), dar for badd, (6), afzayinend (c) homandnd, 7 in gl. (d). M.t has méanikdnoch. Ner.’s vanaspater agneh veters to garmiik, and urvdzistam; the Fire wrvdzista was ‘in plants’, Ydchaydmi = ydsd may indicate a decipherment (am) bavihiinid. J.4, J.* have dvdreshu which explains the senseless °dvdreshe of P.; J.3 has mém before yo inc. I had rendered ddegakdrinah naturally, but in view of Sarmanpato it should rather == ‘enforcing commands’, ddegikatayd (so) however in Y. 33, 3 = pavan ayarmanih, and ddegikinam in Y. 33, 4 = ménich ayarmanan. Deh (so preferred by Chodzko (?); others dik) seems more origina] as Parsi.
9. Read final yy. Dadas, with some = ‘taking’; so8. B. E., XXX],
p. 167, but, for the meaning ‘establishing the chieftainship with, that is, together with the wicked and associated with him, and for his benefit’ (the instr. in a sociative and quasi dat. sense as elsewhere) cp. the direct analogon, Y. 31,15 ‘who prepares the throne for the wicked’. Following the valuable hint of another, I have construed yukhtd as a dual with Dé- Jdmaspa, yaht being irregularly left in the sg. or as being a dual from a stem yah? (msc.), or again as having suffered mutilation from ydhind. It isa pity to abandon the dual; cp. wtayiit? tevisht. But I would now suggest a loc. of yah (cp. ydonhd and manahi from manah). ‘In truth the two Jamaspa’s (Frashaostra and J.) are united in the arduous cause’. Or again; ‘since the souls will become united with the best reward (or since the precepts, see sdsniio (= daé(é)ndo (?)) in being obeyed, gain the best reward), and through their sanctity the Yahin (that is, Vistaspa (Y. 46, 14)) and Dejamaspa (read Déjdmdspo) are in very truth united with it’. Pahl. The pres. with amat may be meant (see v. 7) to express a feeble imper., ‘let him listen, and: -’, = ‘since he listens’. D. corroborates the Pers. tashidar. Read fsheg = Ssheng for pah. Fsheg sid tdshiddr = ‘the one prosperous through thrift is the creator of prosperity’; cp. Ssheg = visphdrayitre in Y.31, 10. D. om. the 7’s (a), has va rdi for la (2), om. pavan, ins. 2 before pdhlim (c), om 2 (a). Rasto-gobishné may well be nom. masc. concrete. I have rendered too unfavourably; avd makes trouble in (6). Om. pavan in ¢ with Pers. and D. Ayijéd (so, better) is expressed by the same characters as aywjéd. Read (6): ‘That truthful speaker (the orthodox) - + (c) whose Dén (sic) joins the best -- -. Crinu at least is imper. Sundarena is altern. trl. of much interest, notwithstanding its error. The word was first deciphered nydksh, so read; but the same characters spell nadikih (!), which is accordingly —
rendered as nadik is in Y. 43,1 by a form of sundara. It should be bracketed both in text and trl. Pagchdt is a gross blunder, fsheg being
read as Pers. pas. Kushishn stands in the MS., otherwise one might think
of kashish.
of vazdanhéd. I deciphered avinéd (so) solely in view of pagyate.
11. Read °s(k)yaoth® and final ¢. Demdéné(é), with two syllables; see
the metre. Astayd “= ‘bodies’, or possibly ‘abodes’, so I preferred in S. B. E. XXXI, cp. Ved. dsta, and sti; see on Y. 46, 11, and Yt. 22. Some might colour: ‘Their souls meet the evil - - with rough treatment; their
abiding home will be in the house of Satan’. D. 7 before désh-dind(d) (0) after zak, sdtimdnd, adding visdatcha (sic) yehabind (c). Unless we can take 20k-t-saritar-kiinishné as an adj., I do not well see how we can get along without a transitive verb. ‘To him those who have the worst food come meeting, even meeting his soul’ might do as a trl.; but in the orig. urvand is the subject. Rdbdnd which is sg., is free for pl.; see Ner. Chang- ing to dtmanah without MSS., we should have: ‘the worse food comes to
Yasna L.
For introduction and summary, etc., see 8. B. E. XXXI, p. 167—170, where however v. 12 of Y. 49 is also treated. 1, Caesura after the 4, stress on the 4th and final to- Sapiens as
- stéi with some = astéé infin, of a2 = ‘to be’, ‘who will wish her to be, etc.’; better as dat. of st@ = ‘abiding place’; ‘land’; see sténg (transfer to a@ declension); erezhji§ = °inS. Whether pourusht (so) = pirishu = ‘among men (that share the sacred sunbeams)’ is a question. Otherwise paourushi,
as the omission of the a is senseless, if it is ever inserted. Akd may be acc. pl. masc. for dkdn(s) shortened on account of the full term. in sténg, or, perhaps better, dkd.stéig is a compos. I would now render more in the sense of the Pahl. as ‘evident’ in the sense of ‘illuminated’, root how- ever ach, ‘enlightened’; see hvaré-pis(k)yast (so, or better, padsy°). I think pis is the best adapted root as giving the proper idea in hvaré.p°, or °paisyasi. Others have seen the root pas = spas here ‘among the men ‘seeing the sun’’, The case-form would seem accidental retention of original su for ha, loc. Such recurrences to originals should be expected. Ma, instr., cp. Ved. to@, or possessive (or possibly = sma). Nishdsyd@, ni + han (s, Aryan s as in san reappearing (hardly nis + han)); but, reading nishasya, we might recall ishasd, ni(7) + ishasyd. Lines ¢, d may well contain | the answer to kathé of a: ‘How shall the prophet seek for the prosperity of the holy herd, (representing the united tribes), he who desires her well- pastured for this land? How? Just-living lands which lie bathed in the recurring splendours of the sacred Sun (cp. Y. 43, 16); do thou grant these to be obtained by me (; the prosperous herds will follow)’. As davthinam is quite impossibly a deliberate error from ignorance (1s pers. for 3rd), the trlr. must have understood ishasdid(t) as an indefinite 3°4 pers., rendering in the sense of his khodstar homanam (v. 1). Khim shows that him stood with a Pahl. 4 = 4» which also represents kh. It is doubtful whether it ought not to be bracketed, being itself alternative trl., or else mere citation; him is translated sufficiently by denman. It is further explained as gospend. Varziddér points to vdstravaitim, the fields, and the agriculturalist. For pis(k)yasi pa? must have been read, hence pd, or pesh° from par was seen in the sense of ‘defensive battle’, Can vadinidyén (D. has °did) be a pass. form for all persons? If not, where else is the pl. subject? Is it the collective géspend: ‘for whose liberal bestowal they, the herds, would be produced’? D. has hand for aé in ec. Line d is a puzzle. The word for- merly deciphered naskth, or naskash, I now consider gloss. All is tentative, but I strongly suspect that something like oa dehakih (sic, cp. dihkan) was intended. The Parsi-pers. Pahl. text hag letters which might = va dehi; see its trl. Read as altern. e, ‘Make ye the creation manifest [and that which is its hamlets] as an abode (2) to me in the world, and more’ (vésh, D. and P.; see Ner.). The word deciphered with doubt as visastag may be nasastak or nisastak = ‘abode’ (see Ner.) so written through mistaking mshasyd for a form of had (nishastan seems sometimes carelessly written masastan. M. has ni °or vi°), This suits the following words den ahvdnd. Notice that khodrth = hvaré cannot mean ‘comfort’ here. Ner. probably read Jak (for zak) = team, and again zak = ayam, the last alternatively.
Khim = gilam, vadinidyén was rendered as = vddényén by kdrayet. JA, J* and C. have khddyamtvam (sic). Khadanam renders khvd@rih mistaken for a form of khirdand. Read razdmandi for the formerly misprinted word (@ of unity, or of the abstract).
3. This strophe continues the prayer, but obliquely, passing to the 374 pers. Maedd is hardly instr. Axhaité has for its subject ‘the joy-creating Cow’ of v. 2, or a gaé(é)thaé understood; see dka st@ig in v. 2. ‘The Cow’ and the beatified settlements closely approached each other in association of ideas. Chdist, we should first say, finds its subject in yé; see 8S. B. EK. XXXI, p. 172, but this looks like too close a following of the syntax. Per- haps Ashem understood is meant. AshdcS, less in the sense of ‘reward’ than usual; ‘God’s sacred blessing’ is the sense, ‘prospered righteousness’. Read beatitudinis ut praemii sacri, so better. One scholar adopts ‘earthly lot and possession’ for ashi; this might well be the sense sometimes in the later Zend, but cp. Vsp. 9, 1 where ashdéS occurs with chistdis, and as qualified by daé(é)shaza, ‘with the healing virtue of the sacred blessing Ashi’. ‘(Yea,) may the prophetic supplicator attain to his desire, the prospered and orthodox settlement which Asha, the holy order, has pro- mised, or may make sure to him (or ‘which he has gained for himself(?)’) the supplicator (nd enclitic) who may indeed cause that settlement to prosper through the power of Mazda’s holy blessing’. The last line shows vigorous idiom. The dregvant did not of course ‘share the string of settle- ments’, but they were border farms, the nearest to his territory. He possessed, that is, he had, them as his neighbours. It seems to approach the use of the idiom used in the previous verse. He prayed for the Cow which he already possessed, but he wished to possess her as rdnyé-skereitim and vdstravaitim. D. offers tarsakdsth, and tarsakdsth ¢ lanman yakhsenunéd in the gl. Other variations; D. om. first 7 in a, has rd@ in gl. (so M.1), om. va and pavan in c, has min valman ?@, and ins. 7 before dén, has yansegiinaid in d. Read nazdistd. Arjdnik occurs elsewhere for anhayd as from ah, ‘to be’. Here pavan Ahardyth makes it more explicable. Energetic normal ‘being’ had an element of ‘merit’ with the later Zoroastrianism, see Y. 32, 16, Pahl. The trlr. himself corrects our mistaken censures in the gloss of 4. K. and V. M. as subjects, or objects, do not imply that the instr. K. and V. M. were thought nom. or acc. Ndo (J.2) stood for n@ in the MS. used. ‘He increases’ is better understood than ‘he obtains’. I had followed advice in trans- literating tarsdahih, as no MS. then accessible afforded the needed abstract term. th. J.3 (2), J.4 have samam°(?) inc, Haug’s text of d is not to be de- fended in view of MSS., Pahl, and Gatha. Vibhaijandm here = vibhdgam. I strongly suspect that a fut. of grabh, grah, was earlier read in d, gl.; J.
is reported dkrahshyet (sic); see the Pahl., cp. (d@)grahishyati). I read arateshtér as nearer its original. Read gdv(f), or gait (?); Thad written gaa as nearer its orig., following certain authors. Read jthan or jahan; the first is more orig.
4. Read final 49. Read as altern. d; ‘let me hear the offerers (so