149
Yasna XXX^).
By L. U. Mills.
The Sanskrit equivalents aside from additions and oversights,
are, approximately, as follows : —
(1) At täni^ (täk-s) pravdksyämi*- (haye) vah (va) isantah^
((■a isyantah(-to)) yäni (yäh(-ä) {^medhah(-dho-)-dhitayah\-yo^s-)
asan(t) sumedhase^ yaccid-(-t, kila sarvam) viduse,
(b) stutih(-d ca) (-öüsur-) asuräya (pra-dhitäh, (-hitäh{-tä))
yajniyäni (yajnän(-ns-) ca vasoh{-or) manasdh{-so, narah(-o) vasu-
7nana^vatah(-s) ),
(c) sumandräni(-y) rtena, yeca* (dve{?) vrafe{? -a) etävat(-d)
gurvarthe (-'m-) amü stak, {stah(-ä)) yena (yäbhyäm) rocirbhih
{strbhih(-r) *darsaia'' (dardanta, dridyäntäi) vrajanäni^ (hrdaya-
priyäni, (tadartham, ' 'priyanV (-iti) iha videsatah(-o'v-) avelcsen-
yam, avadyam; — kila, vrajanäni sumarigaläni yäni{-y) rtäva-
bhyah (-yo'dhv-) adhvänam asma-svasti-gäminam^ (iti, sarüpakam)
dardayän, (-ns-), -täni pravaksyämi).
Av. tä might be dual, referring to the "two divisions of
the Lore", one regarding the 'good spirit", the other regarding
the evil; - see ya^cä as dual: and so some of the other forms in
-ä might be dual; yet see the neut. - We need e for it.
2 This piece was composed to be recited before assemblies and
probably before the altars. Haye merely marks the voc.
" Jshentö equals '0 ye coming witb desire".
* *Medho-dhiti for mazdatha : - medh- = mazd- as nehdistha-
= nazdista-: - another cites mandhdtar-tr very properly, - but
two dentals are desirable to represent the Av. z ^ d; - or for
1) Yasna XXX is tlie first definitive and pointed statement in history of the theological dualism, Greek distinctions having appeared later. Por similar treatment of Yasna XXVIU see Koth's Festgruß p. 193; - for Yasna XXIX see the Museon of 1912, Louvain; - for Y'asna XLIV see ZDMG. 1911, 1912; -for
Yasna I so treaded, but accented, see the work of 1910. The accents have
been here removed. For translation of this Yasna XXX see S. B. E. XXXI,
Gathas pp. 36—53, 431—449, and JRAS. of Jan. 1912.
150 Müh, Yasna XXX.
mazdathä we might select a form from mand -\- dha or dä, per¬
haps mand-dätäni {-dhitäni, -hitäni).
^) So better, the dat. to a Mazda in view of asuräi of (b).
*) y{d)^ca as dual nt. ; see S. B. E. XXXI, at the place, note;
5 and the other forms might be dual. Or read yäcä {-ämt) as =
"1 beseech" (?). If the latter, then we have here one more instance
where X3, jO = = cursively written j> -j- < = ya, or yä. See
Gathas, Vol. Ill, Diet. Intro.
' See dardati, aor. (Wh.); - but med.?
10 ^ Urvazä = vrazä, to vrj-, varj-, vraja-, vrajana-, neut. =
"road". Is the form possibly dual neut. with y{a)ecä?
* AdhvanaTfi nah {nd'sm-) asmasvaitim acchä (nayantam) . . .
iti sarüpakam.
(2) drota {druta, driiola (wä)) karnäih {(-äir) , ghosa^-drut- 15 karnaih{-r)), vasisthena^ (-ö-) ävenata ducäni {ducän agnin (-nr-(?)),
{naksaträni vä), manasä; -
(b) ä {asma-dharma-citti-)-varän vivikteh(-r) (tan-manas-kar-
ma-sambandhanena) ^ naram naram sväya tanue
(c) para ((-e-) iti, kila purastät(-d) asya) mahah{-a) äyä-
20 sasya* {-ä-) asmäi (nah{-s)) dase^ ((sma-) asma-dharma-pravä-
canäya) bodhantah prati (sta). (- Kila, (-ä-) asmad-äyäsasya
purastät, kärya-nirvähakasya. tat-sammukham, asmäi{-ä), asma-
dharma-veda-praväcanäya bodhantah{-ta), imän. mandira-vedi-agnin
(-r) ria-ducän{h) punyän {-jyotimsi vä näbhasäni(-y) ürdkvam{-ve)
25 vidvebhyah{-o) daivyarn vyäkrnvanti{-y) ahhivipadyata).
^ To recall geusäis.
- To be recited before the altar fire, mandira-vedi (-y-)-agnin,
or perhaps naksaträni*. Otherwise (haye) vasistäk {-ä-) ä venata
ditcena(?) manasä. But vahistä in such a connection almost auto-
30 matically adheres to a mananhä: "with bright thought" would
sound rather too late for such a place.
^ Tat (-C-) c{tti-karma-{vCvikti)-sambandhanena.
* asma-punya{-o-)ittsäkasya{-o) nütanam pürvyam abhisiktasya.
5 Is ahmäi = asmi loc. or dat. pl. ? - and is such a form
35 possible as a dadadhyäi = sazdyäi to sad- : recall for form only
mandadhyäi, vandadhyäi. The interesting interpretation 'that it
may go well with us (here or hereafter)" (Haug(?)) seems rather
a bathos. - The whole piece beginning with valcsyä "I will announce"
and ending with sashathä (= sishathä) 'ye learn" has reference
40 to pointed statements of the epochmaking doctrine , and every
prominent word which might be rendered 'announce" should be
so explained, to bear upon this idea; - first "discriminate" and then "announce".
MiUa, Yasna XXX. 151
(3) ät tä (täu) manyü {ätmänäü) pwrvyä{-yäu) yä(-yäu) yama
(-ait)^ sväpnasäu'^ {iti, kila (svayam) *sväpnasäu{-v) adravetäm,
airüyetäm ^
(b) manasica, vacasica, cyautne sl ((?) iti, kila (-e-) imäu
dväu) vasyah(-dg-) aghamca {imäu, vasyän ekah{-o, 'gh-)) aghah s
{-a ekak{-s-) ca);
(c) ayoh{-ä) ca {dvayoh{-or) antarä vijnätarah{-s-)) sudhäsah
{sudhäh, sudhitäh * { {-a) r§{-t) (?) iti äabdakalpärtham evam, tathä
mätrena, kila, rju {-v)) avicayanta {vicayanta, ned durdhäsah{-a)
durdhitäsah *. lo
1 Cp. Indragni(f) . . . . yamäu, VI, 59, 2; -'-ä' might be dual
= -äu. But Angra M. was one of the pair.
2 Hardly hv — hu = su; svapnasäu = 'beneficent", 'skil¬
ful" (and recalling hväpa of Y. 44, 5), as one of the two was
"Satan". Some to svap- (reading **ahv-) and comparing asvap- 15
najah, but again, one of the two was no Aditya; also 'sleepless"
would be hardly so accordant with the tone here expressed in the
entire piece which concerns "creation" rather than "watchfulness".
The diction of the Gathas is everywhere exceedingly restricted,
and not predominantly poetical in spite of the metres, and their ao
cadence. (Hardly "in dream "(!).) - 'Each by himself acting"
seems well in place.
8 Recall äruvam (?) aor. (Wh.), also the stem drUya-.
* sudhiak.
^ Or (improper) conj. vicayanta = vicayäntäi; recall vivikti- 25
of strophe 2. * *durdhiah {-dhyah).
(4) at{-c) ca yat tä {täu) sam-, manyü {ätmänäu) samägacche-
täm {samägametäm) pürvyam dhatte ((? -ta) ubhayoh{-or) ekah{-a
id{it) prthak{-g) ; - {dadäte (?) vä ; - addhattäm pratyekam (?); -
dätave{?) vä) ... so
(b) gayarnca {eti, jivätumca{-ä-) ajivätumca^ {kila jivätum
mrtyumca{?), yathä ca {-ä-) asat{-d) {bhavät, bhavisyati{-y)) apa-
mam, asuh{-r)",
(c) aghisfhah {{-to's-) asuh{-r)) dhvaratäm'^ {nästikänüm, pä-
pänäm), ät{-d) rtävane vasistham manah{-s)*. 35
^ The force of ajivätum is, however, rather more than "mere
death". It involves the pessimistic outlook in general - as 'life"
often means 'prosperous existence" in Avesta.
^ Kila, yathä{-ä-) aparaküle, {-'nte) , ante{-a-), asati (bhavi-
syati{-yäti*)^ asuh. 40
3 Recall dhvr-, dhur-, dhru-, dhvarati = 'to injure"; not that there is here etymological connection.
152 Hüls, Yasna XXX.
* It seems difficult to deny that the 'Best Mind" ("mental
state") is here viewed as a rewarding result. Compare the later
vahisht - - "heaven". See also vlspäi yäv^ v. m. at Y. 28, 8.
(5) ayoh{-or) manyuoh {{-vor ätmanoh{-or)) avarata^, (avrta,
6 avrnita, sah (so)) yah{-o) dhvaran{-n)^ (asat, kila päpah {{-d'gh-)), aghisfhäni^ samävrjan ((-<-) *samvrk{-gY, iti dabdakalpänukrteh{-er)
hetok(or), evam punar api, arthäntarena tu: - kila {-ai-), etävat {-d)
aghisthäni samäkrnvan {-n), avarata, avrta . .)
(b) rtam (tu) manyuh{-S) dväntatamah {{-d) davisfhah {-tho)
10 vä avrnita, sah {sa)) yah krodhisthän {{-t-) sthirän) adanah {{-o's-)
asmanah{-no'bh-) abhi) vaste,
(c) {amün{-rnd-) ca (-5-) avrnita. doäntatamah{-ö) ye {ca) ksiio-
sän {ity) asuram satyäih{-d) cyauinäih{-r) pravrt {pravartinak)
sumedkasam {mahädhäm) ; {- kila ye {-a) ■rtävat satyarn drusti-
15 vanah{-a) iva (-0-) upa josayän (-<-)* sumedhasam {mahädhäm).
^ See -varanta, etc.
^ Not that dregvant- has here etymological connection,
s For acistä, without etymological connection.
* Recall samvargah.
20 ^ So for khsnaosen ; - see, for form only, stosat- and pravarta-.
(6) ayoh {-or manyuoh{-vor antarä*) ned rs{-t) (?) {iti dabdha-
kalpärthamätrameva, -rju{-v)) avicayanta'^ deväh{-s-)-cana, {deva-
püjakäh{-kä) evam) yat{-d) i{n)h {= -s) (?, kila (-e-) imäri a
dambhah\-a) upägacchät {tän prati)
25 (b) samprcchamanan ((■<-) samam parasparam {svayam) upa-
didamänän dambhah^ {-ma iti sarüpakam) upa-ä-agacchat{-d)^ yat
{-d) vrnata*, vrnuta(^) vrnaväntäi (-S), aghistham manah (-a)*,
(c) ät{-d) esmam{?), {iti, kila {-ai-) esa-hedam) accha) samä-
dravant»-[päpasahäyäh{-ä) anusanginak{-o)) yena bandheyuh {bä-
80 dheyur) aaurn martasya.
^ Or as improper conj. vicayanta. Av. is is acc. pl. m. of
the pronominal stem i = mis.
^ Dambhah{-a) räksah präyarn cetasä {-e-) iva säksät krtah ; -
ädebaomä = adivyäma{?), adabhäma vä(?); - atyasamihavatarn
86 tu nunäm drdyate. Recall -danbha- (Wh.).
^ Or as improper conj. gacchat.
* vrnata 3d pl. med. (Wh.); - consider vrnuta, vriyätäi.
^ Most others as ace. 'that they might choose A. M.". I rather
preferred a nom. in apposition; but at present an acc. seems well
in place. * Or ydna mdrtyäsah{-6'sum) dsurn bdndheyur.
Mills, Yasna XXX. 153
(7) asmäi^ ca (f.at(-d)-vara-vivikti-sa'mbandhanena) ksatreiia
(-0-) agacchat(-d) manasa vasunä (-ar-) ytena-ca (-ä-) {araniatih
(-zr(?))^ asurah(-ro vä{?)); -
(b) ät krpam [iti, tanuam) uta{?)-yutih^ (fiti'ä-yuthiä (?) {aksitä))
adadkäti-d) aramatih{-r) — (mmS (?))*, eti, kila, ojmä{?) vidvam- 5
invam-{animänam vä{^)) - {uta(^)-yutih{-r) aramatih); -
(c) esäm {-n-) te (-ta) ä {tat-sambandhanena(?)) äsat(-d)
yathä{-ä-) äyathäh (-ä) {ayasä{?) (-ä-) ädhanäih{?)^ pürvyah{-yo).
1 It is asmi = 'to us"? - Hardly.
2 Is aramatih the subject to the verb ?; - but see strophe 8. lO
3 What is the equivalent of Av. uta here ? Is it conceivably
a loc. to Uti = 'help"; cp. an ütiä*-yuthä aramatih, 'the herd-
nourishing", "multiplying" A., an idea transitional to the later use
of A. as equalling "the earth"? Is it the conjunction?; - is it
related to vä, vi, u, the "woven", 'having woven bonds" (?), and is so "steadfast"? "continuous".
* As all the short vowels in the prior Av.-Pahlavi were inherent
in the consonants, we may have in änmä = anmä a false trans¬
mission for inmä{?). Even fem.'s in -van occur sporadically. Some
have suggested "soul" or "life" here. "Aramaiti put the soul into 20
the body"; - rather modern in tone. One might, however, think
of animan- — "subtlety", or again of änmä — anamyä = (so
the Pähl, hints ('a priv-")) the 'inflexible" to the a declension fera. (?) (= awa»na) ; recall anämin "the unbending"; - see na/na- for form only ; - see the Pähl., Pers. and Ner.'s Sansk. (Is it to ing- ?) 25
* Some 'as with iron bands", ayasä ädhänäih{-s); but the
necessary figurative sense would sound too modem. The subject
is "creation", and the style painfully "meagre", better "as Thou
comest with Thy fixed laws". Even Ahura was also elsewhere
besought 'to come". so
(8) ät (-C-) ca yadä {-ai-) esäm {-n-) cayam(-anam)^ ((?), kila
distih{-id) cetrvati) gamati, (gamati{-y)) enasäm {enasvatäm, äghä-
tah{-s-) tän prati{-y, -ava...)).
(b) at (tadaiva) , sumedhah{-o) (mahädhäh(-s) , tubhyam ksa-
tram vasunä manasä vevitte^ (vevidyate(^?)), 35
(c) ebhyah{-d) däste ^ (säsyate) , asura , (ksatrarn{-n-) , tasya däsah{-o)) ye {-a) rtäya^ dadhan^ ((->*-) adadhur) hastayoh{-yor) druham (bhautikäm).
^ Por k{a)ena.
2 Middle for passive - recall , for form only , nenikte ; see 40
vevide 3rd sg. med. ; consider also **vevidyate, med. (pass, in form
154 Müh, Yasna XXX.
only, for med.); an actual passive *vevidyate might be formed
according to the grammarians (Wh.).
^ Reading Av. saste, to das-, dis, or to dank-, med. for passive, dasyate.
5 ^ Asa in the armed forces: - recall asa as in the "holy con¬
gregation"; - so often Roth.
5 Or adadhan for daden. See dadhan, beside -dhuh{-s) and
the other numerous forms in -an.
(9) ät (-c) ca te vayam^ syäma ye {-a-) im, (iti, kila {imam)
10 präncam akrnvan (kfnavan{-n) asum ^,
(b) sumedhasak ((-so) mahädhah (-dho'sur-)) asuräsak^ (-o'v-)
avasä mitkuh(-r)^ ((?) iti(-y) evam(J) dabdakalpärtham , tathä-
mätram(-trena) , kila (-ä-) avasä maitreyena) bharanena^ (bhara-
mänena, b kadr a-bhr tä), (-är-) rtena ca; -
1!, (c) yat saträ-manäk ((-ä) atra-manäk) (-ä) abhavat(-d, bhavat,
bhavisyati) yatra cittih (-r) asat{-d) maitreyi (-y), asmayuh ((-*),
tadartham). -
Altern, (c) yat saträ-(atra-)manah (-ä) bhavat(-d) yatra
cittih(-r) asat(-d) methanam (-navati**) (^).
20 ^ "Propagation".
* See the same idea approximately at Y. 31, 4 for the same
form : - there of the Ameska-spentcCs.
s We might better imitate ämöyasträ with an **dmettrena(?).
öy = öi before a; - Oi == ai = e.
ib ^ Some have preferred Av. barana as a second sg., or pl. without
the dentale?).
* Possibly and most naturally saträ (atra) asma-manänsi . . .
bhavan (-syanti). So in S. B. E. XXXI. I am perhaps rather un¬
reasonably unwilling to give up the compositum in the nom. sg. "the 30 abiding thoughts" sounds, however, rather advanced for the period.
* So the pahl., pers., and sansk. hint; cp. also Hübschmann
in the Casuslehre; see also suksiti- in strophe 10. The idea of
the heavenly "abode" is constantly recurring, as is also that of
the "dwelling" of Ahura. Martha may be adverbial; - (is it con-
35 ceivably(?) a loc. to a Ma^thi? - It is akin to ämöyasträ {i).
The "evil" sense to maethä as = methanam would here in¬
trude amidst an optimistic tone ; - see also Y. 33, 9, where the
optimistic idea is indicated by hväthrä maethä "shining ('starrj'')
abodes ', so unmistakably. At 31, 2 the discord is more possible.
40 Cisfi was a word of itself almost sacrosanct, like Vohu-manah,
and could hardly have been so naturally used as connected with
"insolent falsehood" in the Gathas, even where its reversal was
expressed.
MiOs, Yagna XXX. 155
(10) Addhä hi {-y ava) druhah(-ho'va) (ava-) bhavati (vini-
patati{-ät) skandah {-a, äghätah) svayathasya {sphitasya (^i) (-e-)
iti(-y) evam dabdakalpänukrtyartharn{-nt) tathä-mätrena , kila,
skandah{-a) (äghätah) senäyäh(-s), senangasya (sphltasya); -
(b) ät(-d) ädisthäh- samyojante (samprayunjate(-ta) ä suksi- 5
teh(-er)^ vasoh(-or) manasah
(c) sumedhasah(-so) (mahüdkah(-a)), rtasya ca (-«-) ime(-a))
ftävanak (tatra (-0-) ürdhvam (-ve)) samyojante*) ye prajikate*
(-hata) vasäu s'ravasi, (ye asma-vratäni punyäni nityam anukra-
mante (-äntäi) vasäu sravasi). lo
1 Recall sphävayiti- = "fattener". We might connect it
with the idea of 'a swollen army-host"; - for the suffix -tra we
might recall dvatra-.
2 Reading Gathic asista for asistä by all means. So the
Pahlavi hints, seeing also Avesta yuz = 'hasten" which we might is
reproduce (?) in a med. form of yu udyuvante**. Hardly asista
as = 'the not left". The Gathic short a, if so accepted for long
a, derives from the faulty transmission of vowels in the transitional
period when all the short vowels were inherent in the consonants :
- Av.-Pahl. " = Av. J». 80
^ Recall maltha of 9.
* Hardly to hä, jahäti; - possibly an augmentless improner
conj. is in place, *jihata.
(11) yat^ täni^ vratä(-täni)^ diksatha (diksadhve{-dhvain))
yäni* sumedhäh(-ä) (mahädhäh(-dha) adadhät(-d), (he) martyüsah, 25
(b) svite (-'n-) anaye^, yat (-c-) ca (yadä) dirghä dhva-
radhhyah {päpebhyah(-a) ri.y-(-f)^ (pratikar'i, cetrvati, bhavisyati
(■yäti**)),
(c) daväni ca (davämsi tu(-ur-)) rtä,vabhyah(-a) , ät(-d) api
täih(-s) (tesäm parastät , tat padcüt(-d)) asati(-y-) ***usfä(?), so
(iti, kila (-e-) istä, änandah(-a) istau(-ti-)sthäk, paramah. - Kila,
parastät tesäm, yadä (-e-) id asma-datrubhyah(-s), tan prati, präti-
kari ris(-t) *cetrvati(-y) anvägamisyali, (tebhyah(-o) nüstikebhyah
päpebhyah (-0) nah(na) äyudhyadbhyah, kadäcid naMno') vinigh-
nadbhyah(-s), tadaiva (-ä-) asmäkam(-kü) pürnä (-ä-) ä bhavisyati 35
svastih svargyä, paramä).
1 'Wherefore".
^ Gr te, dual(?); - see note 2 under Strophe 1.
» Or dual vraie dve(;^), but the from (?) in Avesta? For the
pl. vrata see the other Ved. plurals in -a as against the later 40
-ani-: - but have we a dual neuter in -a?
1 6
156 Mills, Yasna XXX.
* ye va{?).
*) sukka-duhkhinah {-inibhyäm) ; see alternatives in S. B. E.
XXXI, and in the Gathas.
* Resah, resana-.
' Av. u^stä as loc. sg. to an usti, as elsewhere , idiomatically
used at 43, 1, etc., cp. isti in a loc. sg. istäu , istä — 'in the
wished-for salvation"! (Por the further possibilities, or the contrary, see Gathas, Dictionary, S. B. E. etc.)
(Indian forms not so familiar are here selected from their
closer analogy with the Gathic.)
1 %
157
Rm. 155.
Von C. Frank.
Der Text Rm. 155 ist zuletzt von L. W. King in CT. XXIX,
PL 48 und 49 veröffentlicht worden, nachdem schon vorher Boissier
in Doc. Assyr. S. 267 flf. eine Kopie davon gegeben hatte. Ebenso
hatte Boissier in Choix de Textes I, 253 flf. eine kurze Übersetzung
desselben Textes geboten. Auch King hat davon schon in Chronicles I,
S. 215—219 eine genaue Inhaltsangabe gemacht. Ein weiterer,
freilich höchst bescheidener Versuch einer Übersetzungsprobe findet
sich in Jastrow's Religion II, S. 965 ff. Eine Transkription ist noch
nirgends gegeben.
Im folgenden meine Auffassung des Textes.
Umschrift.
\itt\äti Sd ina tar-si ) [Ka'\r-Se-im-me-ib-bi Sarri ma-la ina Bäbili
ii{^Barsip\ . . .
qaqqadu nak-su i-si-ik : amel-me ina ali . . .
sisltu ina püt Sumeli-Sa iSiet{-it) qamu a[sät]
su'u irbd qarnä-Su ina Dür-ili it-tan-mar : sinniStu ziq-na zaq-
na-at ii Saptu Saplitu ziq(?) . . .
5 t-na cdDa-ban üguSüre Sd bitäti irritü
aribu zera it-ta-'-lad : irsitim{-tim) ü-mi-Sam-ma rigma-Sa [iddin]
i-na "IBlt-Äl ba-da-a erü ina sa-pan-ni Sadi{-i) . . .
i-na Bähiii ifgiSimmaru zikru u-hi-nu it-ta-Si: i?giSimmaru
Sa VI reSe ....
i-na reS HgiSimmari iß{Sa)kinnu sis-sin-na [ittaSt]
10 i-na «"""'fr Tebiti ifgiSimmaru giS-ka-gir-gi[Simmar'\ . . . .
neSu barbaru Sah-abi a-na ali i-r[u-bu\
UR-KI ina bitäti it-tan-mar : irsitim{-tim) Nippur diSpu i[ttaSi]
irsit mätAkkadi Bäbili ii ma-ha-zi busä-Sa uk-lal-lim
edlu ana ummi-Su ithi edlu ana ahäti-Su ithi edlu ana märti-Su
ifki edlu ana e-me-ti-Su ithi
