assemble with the ear (that is, to hear) who are guided by Your (cere- monially prescribed (sic) moral) actions’. Some prefer the Vedic sense of ghosha, ‘with loud call’ (cp. Yt. 10, 85), but ep. also geushais, Y. 30, 2. I now prefer hémyanti = ‘let them come’. Whether ve can be the object — which the pious ‘lean upon’, ‘hold to’ is a question; but read as a possible — altern.; ‘who incline to You (séreté(é)) in their actions’, or ‘are governed — by You (gen. for abl. (?)) as to their actions’. Ukhdhdi§ as ‘chanted words of the ritual’, ‘hymns and recitations’. D. and M.t have védéndad in ¢, gl. Notwithstanding avd, ham-sdtinishnd might be infin. for imper. conj., and so _ render °yantd; but a conj. imper. only would literally render Syanti, — ‘Would’st provide’ for vddéndi (also equalling ‘may’st thou’, or ‘provide thou’) points to hémanih. Ner.’s labhah seems to render khirsandih (so read); nydkshiddr was prob. translit. naddkth® = gubhena; but sarve renders (?) hem = ham (sic). Karomi shows that he read héman for homand. Parisphutam for Ashavahisht6 again prob. points to association with the Fire. Prithak kar®— renders dakhshakin®; elsewhere chihna is used. Karoti can hardly stand in ¢; read ‘Thou makest distinctly separated’. J.4 has karmandah (so). Shun- ida(a@)r as more orig., otherwise shan®. Read gundh. 4. Read /yén. Kuthraé and ki (= ‘whither’ and ‘where ’), like their English equivalents, often express mere despondent interrogative. But in English the fuller form is much more expressive: ‘Where is the fseratu (see p. 495, concrete, or abstract ‘thrift ’) by the side of the dri (cp. arf). This is the same thing as ‘is there a fseratu- - - ?’, but much better ex- pressed. Some prefer dréi§ 4 = ‘with preparation’, ‘easily’, and merezhdikd, as nom. D. has vddindiid aigh in a, va aigh yamt? 4 in 6, Jindk 7 va, gl, MA om. aigh jindk, (6) gl. D. has atgh Vohiman ¢, hand é lak c. Aigh Asha- vahishto would be better as gl. J.* has also kila;,J.3, J.4, J.*, om. Mahdj? in c. Parisphutam may be once more rendered ‘bright’, or ‘brilliant’ as” = Ashavahisht6* (the Fire); °bhuvanam shows that pahlim was taken as = vahisht = ‘heaven’. Buna‘ is probably miswritten for dundah which occurs in MSS. *Ashné for a part of the char. in Ashavahisht leaves the last unexplained. 5. Véidad(t), poss. to vidh = ‘cherish with veneration *, or to ow + da sense of ‘produce’ (?), ‘develope the cattle-culture’, ‘multiplying the herd’, or vidad({) = vindad(t), ‘acquire as a blessing’, not as ‘wailing’ Y.29,1, or ‘get additional herds’; see the previous v., cp. Y. 50, 2. Elsewhere I have remarked that ‘gaining’ was less the object than ‘preserving’ the threatened
herds; yet acquisition was of course desired. Nemanhé. with some = ‘with modesty’, I would not abandon the religious sense. Ddthaé(é)ibyé with some rather = ‘those established in character’, ‘the willing’. Khshayds with some = ‘being able’, but the vdstrya was a representative saint, an ideal agricultural chief; his office was conceived as blessing the ‘clean’ creation. Some prefer ashivdo, ‘endowed with blessings, or rewards’, or again with ‘property’; but if ever ashavan is in place it is here with the vdstrya. D. has zak pirsih, aighat levatman (a), himand, M. héman (6); D. has valman 7, DJ. and D. pddakhshdhth for shalitdih, M.1 zakash in c. The Pahl. trlr. had probably before him the reading yd thwd = minat, hence his pérsih. It is hardly probable, although it is possible that peresds stand- ing before him as peresas(§) as a 2"4 sg. = peresd may have influenced him; see has = 3° se. hémandd (freely). Each of the present participles is rendered in different places freely, possibly on account of the rareness of the use of the present part. in Pahl. One would suppose that avd, not- withstanding its position, ought to apply to dahishnd, and that ¢ might be read: ‘and to the creation in the sovereignty’. ‘As righteous (or endowed with blessings) he wisely designated’ should be considered fairly reproduced by ‘His is wisdom through righteousness, whose is he who is the just rad for the creation’ (so). Ner. was not misled by ménat. It is curious that he does not notice either pirsih, or peresds. J.4 has kurydt in b gl.; and J. kuryati (sic) in c. Haug’s MS. partly corrected the Sandhi. Read perhaps akhar.
6. Read as(k)yd, and final x9. ‘The better than the good’ = swm-
mum bonum to the worshipper. This is certain; he approaches it in Y. 42, 3,
and the ché carries on the connection, ‘who also gives, or completes (radh) that according to his, the vdstrya’s prayer, vérdi is A. M.’. With dazdé(@): ‘Who receives (?) the highest beatitude - .’; this must be the vdstrya, and this destroys the sense unless we change the language, reading Mazdd with the best MSS., but Ahwrd is alone reported. D. has shapirih - - valman éin a, vadak, 7 ’s as DJ., aigh min - +7 valman - - védindnd in d, gl., rdi in c, and vddéndnd (so M.), in ¢, gl. Vardi with rédad(¢) should be considered fairly rendered. Ahurd M. is thrown into the gen. with no impropriety whatever. According to the gloss, and aside from the Gatha, vidditt refers to punishment, but aside from the gloss, ‘by whom the radih is not fully given to Him- - -. Ner. varies greatly from both Gatha and Pahl. Uztamandm uttamatvam might be intended to render vahyd vanhzus as ‘that bestness (sic) of the best things’ rather than the Pahl. dative sense. Paribhramati means here ‘turns’ in the sense of ‘ending a straight course’; and not ‘wanders about’; see its Pahl. and Gathic. J.%, J.* have
kuryati (sic) in 6, J.3 nikrishta inc. Read perhaps dkhir; we may accept the doubtful word as bundah.
7. Read final - Immortality arising from the idea of excessively
prolonged life, as the name of the Seven. Amesha meant ‘eternally deathless’. Health and Wholeness = ‘total weal’. Spenistd m. poss. instr. Tévisht u, duals in apposition with A. and H., not instr. sg. Senhé(é) with some, ‘I pray for’, ‘I hope for’. Aside from the gl. Ameréddd and H. would be acc. of course, also tak(sh)ishné (is it tvakshishnd?). Read ¢ altern.; ‘. « which energy, etc., 7s in the teaching (loc.) of the Good Mind’. D. has yehabind? . . tashiddr, va for first ach, has harvarich (or aér°), om. 7; M.t tvakshiddr (?) (or tékhsh°), homandé in a; D. ach, for 7, om. @ after mina®; in 6; D. ins. 4 bef. téiban® in c. J.* ig defective here, so J.4; their orig. was probably in bad condition. J.? ig complete. Perhaps c, gl. is better thus; ‘since that is learned by assiduous study, that which it is necessary -- to do’. Deht as more orig. Parsi, otherwise dihé (2); we should expect dih, or deh; see the Pahl.
8. Read final @ The two vidushé(é) would naturally refer to ¢6z. Akoya (if not a denom. from aka (?) = ‘Iwill do evil to ”) is in antithesis to usta, and both are adverbial, one instr, (?), the other loc., and not further declined. If akéyd seems suspicious as a fem: instr., consider akovd, by
divergent declension, or with the suffix va, an instr.; 93 is often miswritten
for »); cp. mruyad(t) = mrucdd(t). Read as altern: ‘To Thee will I speak - - for he is satisfied with his counsel (?) who speaks to the wise’. D. zak akds (a); D. om. # and the two va’s in 6, D. zak ménsar - - zak t keds -
@ danék in c. Without gl. as altern.: ‘For thus this which is Thine is to be spoken (vakshyd as fut, part. or freely as fut. 1st Sg.); (6)-there is a smiter of the wicked, and in happiness (see the loc.) is Righteousness to be maintained (c) for that is the Manthra’s bestowed gratification - -. If iyam is read with J.3, P. in c, then dénih is understood from a, gl. Does sam- ddhdnayet mean ‘set in motion’, ‘cause to stir, or advance’? Or is it a denom. from the noun? Read guyad.
9. Read final ¢. As to randibyd see p. 450 on Y. 31, 2. Khshnitem
is, with my alternative, perhaps better understood in its secondary sense of ‘satisfaction’. It can be referred to the two parties, one of them being the ‘evil’ party, just as asht§ can; see Y. 48, 12. The sanctity of the holy one of the two dsaydo carries off the awkwardness of attributing a khshnid(t) and an ‘ashi’, or possibly also a ‘rdma’ to the evil. If it were not for the presence of the righteous in one of the rdna (rdnoibya) the expression
khshnitem would not have been applied to both; its application to both is difficult. Khshusté need not at all necessarily mean ‘melted’ only. Its primary and Gathic meaning is ‘beaten out’. Tdpayé(e)iti, Yt. 17, 20 is not at all decisive; the forged instrument was ‘hot’. Or, if molten iron was there intended, then the word was applied to ‘melted’ metal only in the later Avesta. Dakhshta is clearly referred to ‘utensils’ in the later Avesta; the Pahl. associates the word with the utensils of the offering, and Khshathra was the god presiding over metals positively without exclusive reference to melted iron or brass, while yet he bears the name ayokhshusta, cp. Yt. 2, 2, 8.1, 4. The ‘bath of melted brass’ was a development of the later Zoroastrianism. Ahvéhi, if equalling ‘in the (two) worlds’ (cp. Y. 28, 2, and Y. 29, 5 (?)) is a transfer to the a declension. We should expect anhvo® (anhwé), or anhusd. We might possibly read aibi-ahvahi, 18 dual (ah + aid?) = ‘will we two use the iron (cp. Ind. as + abhi) to make a weapon, (ddvéi from dd = dha). Savayéd (read sdvayé) is, (see.ddo), a 224 so., caus., or denom. of sw; with some a gen. inf. = ‘to help’. Some might colour; ‘let us (Vistaspa + Z.) two take pains (?) with the forged iron to have a weapon’. D. has °tarth, M.1 seems shndytniddrih in a, D. om. 7, has biéikht6 va, M.' dirikht (so I prefer at present), D., ¢ sdkhar a, gl.; D. has asind 7 + + pavan kol@ . - zak p.° in b. I prefer now déiréd, if to ridané. The init. a’s should be distinguished, whether a@ priv., or @ Yee- _bekhiinishné = dakhstem considered as one of the sacrificial implements. J.3 may read jyot?; anupakdrindm may be explained by a false translit. of asind as adino = ‘the lawless’. Did nigchayena = a read nipishtd?; no letters like », p appear in the MSS. Could the syllable nis = ‘apart’ have been associated with ‘striking apart’ in forging the iron? Gdédham shows that DJ.’s pavan sdkht was read. Dehad as more orig. Parsi; other- wise dihad. Jthdn, or jahdn: 77° is more original.
10. Read final @ Marekhshaité(é) is well in place in its natural sense after v.9. With some anydtha ahmad(t) sic (see the MSS.) = ‘without occasion from us’. Hunus; hunavd, and huntiwyd (so) seem proper names in Yt. 13, 100, Yt. 19, 86; so poss. here. Some have thought of the Huns(?); we certainly have the Turks in Tur@. Gad(t) (cp. Y. 48, 1) poss. ex- clamatory = ‘so may it be’, Amen; or = ghed(t), but ¢é(@) final is difficult. (Gaté(¢) as infin. ‘I pray for Asha with the Good Ashi to come’ had circu- lated for many years as a suggested reading; later gaé(é)thé(é) was suggested as a conjecture). Some might colour: ‘Therefore the man who will destroy me without occasion from our side (anydthd ahmad(t), O M. is a son of the house of the enemy - - - for myself I call the Law here with a happy lot
in my tribe (gaéthé)’. D. has zaka@i « - I min zak A. in a, am6(2) or am va in a, gl.; zak dam - - hindshako (so M.1) @ (6). 7 gandk, gl., la for 4 - -, 7 shapir in c. Vadényén may = ‘do thou’. The gl. and the 7 (om. by D.) spoil this trl. Read: ‘Thus the man who slays me in a different manner from that, O A., that one is the H. of the D.’s creation - ’. Yo is Sp.’s insertion = min = (?) ydt. J.3(2), J.4, J.* read sapratipaksham, doing away with the aprati? of C., P. Read note 5 in accordance. The sense in my trl. is preserved. We may consider dyinah imperfectly written in the MS., as an equivalent of dyin. Paiddyish would be more in New Pers. fashion, but I transcribe as Parsi.