The Frawardīn Yast: Introduction, Translation, Text, Commentary, Glossary 9781949743036, 1949743039

Table of contents :
THE FRAWARDĪN YAŠT INTRODUCTION, TRANSLATION, TEXT, COMMENTARY, GLOSSARY
Table of Contents
Preface
Introduction
I. The Frawṛtis
II.On Meter and the Formation of the YaŠts
Translation
The Critical Text
Editing the Yašts
The Text
The Introductory and Concluding Formulae, Sacred Prayers
Commentary
Glossary
Nouns Adjectives Numbers Indeclinables
Verbs
Appendix, Yasna 26
Bibliography

Citation preview

THE FRAWARDĪN YAŠT INTRODUCTION, TRANSLATION, TEXT, COMMENTARY, GLOSSARY

Ancient Iran Series Editor in Chief Touraj Daryaee (University of California, Irvine) Managing Editor Sherivn Farridnejad (Free University of Berlin, Austrian Academy of Sciences, Vienna) Editorial Board Samra Azarnouche (École pratique des hautes études) Chiara Barbati (University of Pisa) Matthew Canepa (University of California, Irvine) Carlo Cereti (Sapienza University of Rome) Hassan Fazeli Nashil (University of Tehran) Frantz Grenet (Collège de France) Simcha Gross (University of Pennsylvania) Almut Hintze (SOAS University of London) Nasir Al-Kaabi (University of Kufa) Irene Madreiter (University of Inssbruck) Antonio Panaino (University of Ravenna) Céline Redard (SOAS University of London) Robert Rollinger (University of Inssbruck) Vesta Sarkhosh Curtis (British Museum) M. Rahim Shayegan (University of California, Los Angeles) Mihaela Timuş (University of Bucharest) Rolf Strootman (Utrecht University) Giusto Traina (University of Paris-Sorbonne) Yuhan S.-D. Vevaina (University of Oxford)

VOLUME 8 The titles published in this series are listed at brill.com/ais

Ancient Iran Series | Vol. VIII

The Frawardīn Yašt: Introduction, Translation, Text, Commentary, Glossary By William W. Malandra © By William W. Malandra 2018 Touraj Daryaee is hereby identifijied as author of this work in accordance with Section 77 of the Copyright, Design and Patents Act 1988 Cover and Layout: Kourosh Beigpour | ISBN: 978-1-949743-03-6 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the pulishers. This book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, resold, hired out or otherwise circulated without the publisher’s prior consent in any form of binding or cover other than that in which it is published and without a similar condition including his condition being imposed on the subsequent purchaser.

THE FRAWARDĪN YAŠT INTRODUCTION, TRANSLATION, TEXT, COMMENTARY, GLOSSARY

By William W. Malandra

2018

Dedicated to my wife Dr. Geri Hockfijield Malandra

The publication of this book was made possible through the support of Mr. Houshang Dadgostar

Table of Contents

Preface

13

Introduction I. The Frawṛtis II.On Meter and the Formation of the YaŠts

15 15 35

Translation

81

The Critical Text Editing the Yašts The Text

1 19 1 19 1 29

The Introductory and Concluding Formulae, Sacred Prayers

171

Commentary

177

Glossary Nouns Adjectives Numbers Indeclinables Verbs

201 201 288

Appendix, Yasna 26

3 17

Bibliography

321

It is a great for the Dr. Samuel M. Jordan Center for Persian Studies and Culture to publish the long awaited translation of the Frawardīn Yašt by Professor William Malandra. The Frawardīn Yašt is among the longest of the Avestan hymns, totaling 158 stanzas, as well as being numbered among the most ancient of the Yašts. As a students of Avestan, many of us had studied this text and had consulted Professor Malandra’s dissertation. Now, an updated edition, along with commentary is provided for Zoroastrian and scholarly community. I would like to thank Mr. Houshang Dadgostar for his support for the publication of this important text and the promotion of Iranian civilization. Touraj Daryaee Maseeh Chair in Persian Stuies & Culture Director of the Dr. Sameul M. Jordan Center for Persian Studies & Cuture University of California, Irvine

13

PREFACE

PREFACE

With the encouragement of Professor Touraj Daryaee, I have undertaken a new edition of my old The Fravaši Yašt: Introduction, Text, Translation and Commentary, diss. University of Pennsylvania, 1971 [University Microfijilms, Ann Arbor]. At the time when I wrote the dissertation I was very much under the influence of W. B. Henning’s “The Disintegration of the Avesta Studies” and the then recent book by I. Gershevitch The Avestan Hymn to Mithra. I expressed my misgivings concerning Henning’s stress-accent theory in my Preface, but was not prepared to tackle the issue, and thus treated the text as if it were prose. In the years since it has become abundantly clear that much of the Yašts were originally composed in verse, as best articulated by K. F. Geldner in his Über die Metrik des jüngeren Avesta (1877). Thus, Part II of the present work is devoted to a study of metrics and their importance for understanding the formation of the Yašts and particularly the Frawardīn. In order to make manifest the structure of Avestan poetry I have laid out the translation and text according to my construction of the Avestan. Avestan and pre-Islamic Iranian studies have been in decline in North America. Positions have disappeared from major universities (Columbia and Pennsylvania, for example). I taught Sanskrit at the University of Minnesota for thirty years, yet was never able to teach Avestan as anything more than private instruction to a few students. And after I retired in 2004 even Sanskrit vanished. With this in mind I have tried to make the Glossary accessible to those who will have had no formal training in Avestan, especially with the Verbs, where I have parsed the fijinite forms. I must acknowledge that a shortcoming of the present work is that I have retired to the Rocky Mountains of SW Colorado, several hundred miles from the nearest university library, with the result that I have not been able to track down all the sources I might have consulted, though I wish to thank Professor Almut Hintze for suggesting a number of important references. WWM Durango, Colorado September 2018

15

INTRODUCTION

INTRODUCTION

I. The Frawṛtis The Frawaši or Frawardīn Yašt (Yt. 13), so called after the respective Avestan and Middle Persian (Pahlavi) names of the group of deities to whom it is dedicated,1 forms part of the Avestan literature known as Yašts or Hymns2. The Yašts are hymns of varying lengths and antiquity. The Frawardīn Yašt is among the longest, totaling 158 stanzas, as well as being numbered among the most ancient of the Yašts. However, to say that it is among the most ancient of the Yašts conveys only a partial truth in that there are parts and phrases of the Yašt which are clearly quite recent in comparison with the older portions.3 The dating of the Yašts, and the rest of the so-called Younger Avesta,4 is, unfortunately, for the most part a matter of conjecture. As far as relative chronology is concerned, much of the Avesta is more recent than the Gāθās, yet it is difffijicult to fijix a date to any one composition. The basic problem of dating lies in the nature of the texts themselves. They almost exclusively deal with matters of religion and legend. Hence, references to every-day life in the secular sphere are scarce, while references to datable historical events are conspicuously absent. Faced with the silence of internal evidence, questions of chronology must of necessity be answered on the basis

1

As explained in detail below, the original name of the deites was frawṛti. Due to phonological developments in the Zoroastrian tradition the name was written in our text as frawaṣ̌i or frawaši, showing that in the diction of our scribes the distinction between ṣ̌ and š had been lost. In Pahlavi the name appears variously frawahr, fraward (as in Frawardīn) and frawaš. In the present work I shall adhere to the original form of the name, though frawaši is generally employed in the literature.

2

See I. Gershevitch, “Old Iranian Literature,” pp. 10 fff. and A. Hintze “Avestan Literature” for a general discussion of the Avestan literature with references to older works on the subject.

3 4

See Christensen, Les Kayanides, p. 15 .

The designation “Young Avesta(n)” has long been and still remains the accepted term defijining all the Avestan literature, exclusive of the Gāθās of Zaraθuštra and the Yasna Haptaŋhāiti, which in the older scholarly literature was termed “Gathic Avestan” but more recently “Old Avestan”. I prefer the retention of “Gathic Avesta”, while siding with I. Gershevitch (Iran 33, 1995, 3f) ) in coining the chronologically neutral “Standard Avestan” in place of “Young Avestan”.

THE FRAWARDĪN YAŠT

16

of hypotheses dealing with external evidence. Such an attempt to arrive at a sound date for the composition of the “Great” or older Yašts was offfered by Gershevitch (AHM, pp. 13 fff.). His theory is quite complicated, imaginative and perhaps overly speculative. It proceeds from Gershevitch’s conviction that Darius was in some sense a Zoroastrian, having learned of Zaraθuštra and his Mazdā-religion via reports brought back from the East in the course of Cyrus’ campaign against the Massagetae (530 BCE) which crossed ancient Chorasmia, the probable home of the Prophet (see Henning, Zoroaster, pp. 42 fff.). When Darius fijinally secured the throne for himself (522 BCE), he would have imposed his Mazdaism upon the Magian priesthood already sufffering from royal disfavor in the wake of the insurrection of Gaumata the Magus. The Magi would supposedly have then taken up Ahura Mazdā “as a mere addition to their motly pantheon” (AHM, p. 17) beside the other deities for whom they chanted their ‘theogonies’ (by conjecture Yašt-like hymns to a variety of Iranian deities). With the passage of time, the Mazdā-religion propounded by Darius would have been contaminated greatly by the Magi to the extent that the religion of the royal house would have reflected the heterogeneity of the Magian religion. The situation, according to Gershevitch, is visible in the calendar reform of circa 441 BCE under Artaxerxes I, where the names of deities appearing in the Standard Avesta were given to the months and the days. At this point, the Zaraθuštrian orthodoxy in Chorasmia was faced with having to accept the eclectic religion of the Magi; and to enhance its weakened position the Zaraθuštrian priesthood retaliated against the Magian supremacy in matters of religion by reworking the latter’s religion into their own, Avestan, language which would bear the stamp of Zaraθuštrian authenticity. However incomplete our summation of Gershevitch’s theory may be, the important point that stands out is the contention that the composition of the Great Yašts took place not long after the mentioned calendar reform, that is, the latter part of the fijifth century. That the Achaemenians were ever Zoroastrians at all has been seriously doubted.5 The religious terminology employed by the Achaemenian kings in their inscriptions is by no stretch of the imagination unequivocally Zoroastrian and similarities that do exist may represent no more than a common heritage. While, on the one hand, a flat denial of the possibility that they were Zoroastrians is unwarranted, on the other hand, to assume as a working hypothesis that they were is a methodologically unsound step to take in the light of our meagre knowledge on the subject. Since Taqizadeh’s study of Old Iranian Calendars, it has been generally accepted that the aforementioned calendar reform took place circa 441 BCE (ibid., p. 13). Indeed, the acceptance of this conjectured reform is one of the mainstays of Gershevitch’s dating of the Yašts. The conclusions drawn by Boyce (BSOAS, 33, 1970, pp. 514 fff.), however, seem to contradict the previous assumptions. Her theory, as I understand it, would place the calendar reform in the reign of Ardašir some six and a half centuries later (ibid., pp. 517 fff.). The implications of this in respect to the dating of the Frawardīn Yašt are considerable, as Boyce herself has pointed out. Verse 49 of our Yašt speaks about the Frawṛtis who “go about here (the settlement) for ten nights” at Hamaspaθmaēdaya time, a clear reference to the Gāθā days, epigomenae which only came into existence after the reform. Thus, rather than the usual fijifth century date for this passage, “it is now

5 See Widengren, Religionen, pp. 142 fff. with summary of positions pro and contra with the unfortunate omission of Gershevitch’s opinions of which the author is ignorant.

17

INTRODUCTION

apparent that the small alteration necessary (from, say, ‘the whole night’ to ‘ten nights’) cannot have been made before about the middle of the third century A.D.” (ibid., p. 521). As attractive and clearly articulated as Boyce’s theory is, it leaves numerous questions open, especially in regard to the introduction of the epigomenae under Ardašir, which assumption is made unlikely by the statement of Quintus Curtius Rufus (mid fijirst century CE) that: “The Magians used to sing a native song. There followed the Magians 365 young men clothed in purple (crimson) mantles equal in number to the days of the year. For with the Persians too the year is divided into the same number of days” (III, 3, 10, quoted by op. cit., Taqizadeh, p. 2). Although the subject of Iranian calendars lies beyond the scope of the present study, the problem has been raised here to indicate the extreme tentativeness in assigning any date to the Yašt or even to a part thereof. Indeed, what we seem to be faced with is a bit of a hodge-podge. Perhaps the best we can hope for is a relative chronology along the line of Christensen’s, recognizing that the content, if not the form, of some sections is pre-Zaraθustrian, while other sections may contain Arsacid or even Sassanian insertions. Such insertions would most likely occur in the lists of Iranian notables whose frawṛtis are worshipped, for example, the name Ašavazdah6 (13.112); but owing to the general Iranian nature of such names any certain identifijication is impossible. The religion of the Avesta is not easy to characterize in one or two sentences. Usually scholars distinguish between at least two forms of religion contained therein, though others, notably Nyberg7 have imagined there to have been a multiplicity of religious sects or communities all reflected in the Avesta. The fijirst is the religion of the Gāθās, the hymns composed by Zaraθuštra himself. For convenience sake this has been termed Zaraθuštrianism. It is a qualifijied monotheism centering about the worship of the supreme god Ahura Mazdā, and is preoccupied with ethical dualism. Naturally, throughout it bears the stamp of Zaraθuštra’s personality. The second form of religion found in the Standard Avesta is generally termed Zoroastrianism. This is a fairly eclectic phenomenon composed of bits and pieces of Zaraθuštrianism, Old Iranian and Indo-Iranian polytheism and the often tedious legalism which is most manifest in the book called the Vendidad. The Great Yašts, of which the Frawardīn Yašt is one, are only superfijicially Zaraθuštrian; their content is almost exclusively Old Iranian or Indo-Iranian. This means that the deities worshipped are those encountered also in the Indian Ṛgveda, for example, Miθra/Mitra, Haoma/Soma, Vāyu, or those of purely Iranian origin, but also pre-Zaraθuštrian, for example, Tištrya, Arədwī Sūrā Anāhitā, the Frawṛtis. Such, in brief, is the position of our Yašt textually, chronologically, and religiously within the corpus of the Avesta. In the Frawardīn Yašt, we can distinguish three main aspects of the frawṛtis which appear to be quite distinct each one from the other. The fijirst, which stands out most prominently in the Avesta, as well as in the Pahlavi books, especially the Bundahišn, is that of a numerous band of powerful deities whose functions and modes of operation are various. The second, which in actual practice, as opposed to literary reference, may have been as or more important than the fijirst, is that of ancestor spirits. The third, whose signifijicance is difffijicult to gauge, is that of the frawṛti as a component of the human personality.

6

See Mayhofer Iranisches Personennamenbuch I, 1, p. 24.

7

Die Religionen, chapters 3 and 4.

THE FRAWARDĪN YAŠT

18

When we inquire which aspect may have been the original one, the answer is not readily forthcoming. The most logical place to seek such an answer is in the etymology of the word. However, the question of the etymology and meaning of the word frawaṣ̌i- (*fra-w(a)r-ti-) is particularly difffijicult to answer. This is primarily due to the fact that several war- bases are attested in Iranian from which one may choose. One way to decide upon the -war- component, is to fijirst decide upon a basic concept which the Frawṛtis seem to express and then to select the appropriate war- base corresponding to this concept. So for example, Moulton (Early Zoroastrianism, p. 270) starting from the Frawṛtis’ connection with fertility and procreation derived the word from war‘to make, become pregnant,’ comparing Lat. genius. If, on the other hand, one insists on their nature as guardian spirits, then the preferred base naturally becomes war- ‘to cover, protect, ward offf.8 Lommel’s etymology was quite ingenious, deriving from an identifijication of the frawṛti with Zaraθuštra’s concept of the dainā.9 He noticed the fundamental role played by the dainā as the faculty of the total human personality charged with choosing between the Truth and the Lie: “Die Daena entscheidet … über das religiose Verhalten und das geistliche Schicksal des Menschen” (Yäšt’s, p. 102). Then, through the observation that, on the one hand, dainā is primarily a Gāθic term and, on the other hand, that the frawṛti occurs solely in the StandardAvesta (with the exception of Y. 37.3),10 and that both dainā and frawṛti have the superfijicial characteristic of preexisting and surviving the worldly existence, Lommel was led to an identifijication of the two, an identifijication for which he believed to fijind support in his etymology of the word frawaṣ̌i-. As Lommel’s explanation goes: “...wenn die Daena die rechte Wahl getrofffen und das Wahrsein bzw. den Klugen Geist vorgezogen hat (fra-var) wird nun nach dieser ihrer Leistung benannt als die ‘”(rechte) Wahl’’ oder ‘wahlende Bevorzugung’ bzw. ‘Wahlentscheidung.’ Denn aus diesem ganzen Zusammenhang wird es klar, wie eine dem Menschen individuell zugehorige geistige Wesenheit, die vor seinem Erdensein schon existiert und dasselbe überdauert, als ‘Fravarti’ (frovurti) bezeichnet werden kann, und das diese Benennung das Verbalnomen aus diesem so wichtigen Verb fra-var- ‘wahlend vorziehen’ ist... (Religion, p. 160) Against Lommel’s theory is the silence of textual evidence. As far as I know, dainā,11 as a spiritual element or faculty, is never used directly with fra-war- ‘to choose, prefer’, though the element of choice may be implied. Of course, dainā- ‘religion’ is usually the object of fra-war-. In the case of the Frawṛtis, the element of choosing seems to be inapplicable. There is no question of them choosing between the Lie and the Truth. Even their choice in the Bundahišn passage quoted below is only in terms of activity versus passivity. As to function, dainā and frawṛti have essentially nothing in common outside being parts of the total human personality. I have now abandoned the possiblity of Gershevitch’s connection with Lat, valeo (as correctly Thieme JAOS 80, 1960, 313 fn 25 and Schlerath SII 4/5,1980, 206.), but frawaṣ̌i- is certainly

8

Bailey, JRAS, 1953, p. 110, followed by Barr, FS Hammerich. p. 35, Belardi, AION, 2, I960, p. 65, fn. 2, Mayrhofer, Hdb. Apers., p. 120. 9 10 11

Yäšt’s, pp. 101 fff.; Religion, pp. 160 fff. See Commentary at 13.26.

In order to distinguish spellings of the Vulgate from reconstructed spellings I have put the former in bold, the latter in italics.

19

INTRODUCTION

inseperable from hąm.vərəti- ‘valor’ and vərəθra- ‘resistance, defence’. Schlerath’s Vedic parallels with (prá)√vṛ- ‘to choose’ are suggestive, but too imprecise to be conclusive. The heroes (náraḥ) who in RV 4.42.5 call upon Indra as they are vṛtā́ḥ saṁáraṇe, are certainly ‘surrounded in battle’ (Jamison/Brereton Rigveda I, p. 624 ), not “die Auserlesenen in der Schlacht” (Schlerath). Schlerath also ignores the problem of hąm.vərəti- and vərəθra-. In fact, a derivation from √warH- ‘to choose’ as “Wahlentscheidung” (Narten IIJ 28, 1985, 35fff.) and reconstructed with accent as *frawárti(Hofffmann FS Humbach 172) is impossible. As Hofffmann showed, all other cases of art preceded by a labial have āṣ̌, e.g. vāša- < *wárta-; thus, we should have expected *frawāṣ̌i-. Further, in Vedic, compounds with a preverb + stem in ta or ti are always accented on the prior member (Wack AiGr II,1 §90), that is, we should have expected *fráwṛti- (cf. Ved prā́vṛta-). In fact, all examples in the Ṛgveda show accent on prá + weak grade root -ti-.12 To return to the base war- ‘to protect, ward offf,’ Bailey (loc. cit.) assigned to *wṛti- (from which Phl., Man.Parth., NPers. gurd ‘hero’) the meaning ‘protective valour.’ This is not quite accurate. Although primary derivatives in -ti- form, as a rule, abstract feminine nouns, they also are used to indicate the personal bearer of the underlying verbal concept.13 Accordingly, the designation is of one who embodies the concept of protection, warding offf. The word *fra-wṛti- is also contained in the Median proper name Fraw(a)rti-, a shortened form of a name containing the cognate of Av. frawaṣ̌i- and comparable to a name preserved in Aramaic prwrtpt / Fraw(a)rti-pāta- / ‘protected by the fraw(a)rti.’ It seems to me that this proper name preserved in Aramaic is decisive support for the notion that the Frawašis were regarded as guardians. Further, in our Yašt, the Fr. are invoked ‘for protection’ (θrāθrāi Yt 13.10, 43, 44).3 From the same base with the preverb ham belongs in this connection Av. hąm.vərəiti- found always with nairya- as the name of a deity ‘Manly Valor’, as well as its secondary derivative hąm.vərəitiwant- ‘valorous’.14 The opening stanzas of the Frawardīn Yašt, put in the mouth of Ahura Mazdā, tell how the Frawṛtis aided and continue to give aid to Ahura Mazdā in the separation of heaven and earth (2) and the maintenance of the earth, the bearer of all material life (9). The ordering of the sun, moon, and stars on their proper courses (16; also 57-8) and the maintenance of streams, plants, and (rain-) clouds (14; also 53-4, 55-6) they accomplish by themselves. The way in which they exercise their creative and sustaining powers is often repeated in the text by the phrase åŋhąm xwarənaŋha.

12

The contention of Haudry (BSL 90, 1995, pp. 149-178) that the base is √wart- ‘to turn’ + primary sufffijix -i- is morphologically possible but improbable. Although there are numerous such cases in Avestan and Old Indian, primary -i- is formed normally on reduplicating stems, Caland’s Law -ra-/i- stems as prior members of compounds and various words occuring as fijinal memabers of compounds (see Wack./Debr. AiGr II,2, §186). OInd varti- ‘wick’ is not relevant since it is a hyper-sanskitism < *vaṭṭi- (Tedesco apud Mayrhofer KEWA III p. 156). Further, the alleged meaning ‘destin’ ill accords with the semantic range of *frawṛti- in Iranian.

13 See Wack./Debr. AiGr II,2, pp. 636f. The vision of the Fr. as guardians and protectors carried over to the Bundahišn as the locution pās pāyēnd in the passage quoted below shows. 14

For a broad treatment of defensiveness and obstruction in Indo-Iranian ideologies see the classic work of Renou and Benveniste Vṛtra et Vṛθragna, Paris, 1934.

THE FRAWARDĪN YAŠT

20

There is a stock phrase that throughout the Yašts introduces a long formula whose opening two pādas are: ahe raya xwarənaŋhaca “On account of his opulence and glory təm/tąm ýazāi surunwata ýasna I shall worship him/her with attentive worship.” The formula always occurs at the end of each kardah or section of the longer Yašts which are so divided and at the end of the two short Yašts 6 and 7. The exception is the Frawardīn Yašt, where åŋhąm raya xwarənaŋhaca never occurs at the end of a kardah, and where the formula is absent. The problem is to discern whether this stock phrase has the same meaning as it does in the other Yašts, or whether the meaning is diffferent in our Yašt where it forms no part of the longer formula. I assume that for the redactors of the text the phrase had a mantric quality indistinguishable from the common ahe raya xwarənaŋhaca. However, in the context of the fijirst kardah of our Yašt “on account of their opulence and glory” makes little sense. Here the instrumental case must convey the idea that Ahura Mazdā is aided “through or by means of their rayi and Xwarnah.” Some years ago, the traditional interpretation of Avestan rayi-/rāy- ‘Reichtum, Pracht’ (AirWb 1511, 1525) was challenged by Lentz,15 who noticed that there exists in Manichaean Middle Persian a rʾy (with derivatives) with the meaning ‘insight, intelligence.’ In my dissertation and subsequently in an article,16 I expanded on this connection of MMPers rʾy and Av rayi- / rāy-, to show that the modality of assistance the Frawṛtis rendered Ahura Mazdā was somehow the combination of their mental powers and their personal glory. Thus, the divine powers exercised by the Frawṛtis are not restricted to their appearance as a troop of mighty warriors, the aspect of their nature to which we now turn. The most common characteristic of the Frawṛtis is tthat they form a countless army of warriors. 99,999 strong they watch over the Waru.kṛta sea (59), over Ursa Major (60), over the body of Kṛsāspa (61) and the semen of Zaraθuštra (62). When the waters and the Mazdā-created xwarnah well up from Waru.kṛta, the Frawṛtis issue forth by the hundreds, thousands, and ten thousands (65). That their numbers form an army is explicitly stated in stanza 37 where they are “forming a numerous army (pouru.spāδa)...with up-raised banners.” This army of the Frawṛtis is to be invoked at the start of battle (23, 27, 35, 46, 69-71) so that they will give victory to those who invoke them (24, 34, 47, 63). In the “terrible battles” (17) they smash the flanks of the opposing battle-lines and drive apart the center (39). They strike down the (hostile) peoples (daiŋ́ hāwō) with numerous counter-blows for every blow dealt (48) and they render useless the enemies’ weapons (72). Towards hostile peoples they show themselves to be merciless, for they razed the habitations of the Dānus (38). As to their armament, they are “girded with weapons” (37) among which bows and arrows (45) are specifijically mentioned, though no doubt they carried other weapons common in ancient Iranian warfare. For protection they wear metal helmets and armor and carry metal shields (45; also 35 sparō.dāštå ‘carrying shields’). Since their mode of movement is often expressed by the base waz- ‘to drive’ (26, 39, 58, 64), we may assume that they rode in

15

Locust’s Leg, p. 134; followed by Gropp, Wiederholungsformen, p. 38.

16

KZ 86, 1972, pp. 312-321.

21

INTRODUCTION

chariots, as would befijit deity. Physically they are shown to be of superlative strength and ability. They are strong (sūrå), mighty (uγrå), fijirm (dərəzrå), and most powerful (aojištå). Offfensively, they are the swiftest (rəṇjištå) and the bravest (taṇcištå, ýāskərəstəmå) whose attacks are indivertable (26). Valiant (hąm.warəitiwaitīš) and faithful (arədrå) they are also bloodthirsty (xrwišyaṇtīš) as they crush all hostilities (33). Defensively they are immovable (amuyamnā),”the most serviceable of beams, the least vanquishable of weapons and armor” (26). In appearance, they are tall (bərəzaitīš) high-girdled (bərəzi.ýāstå), so that, like horses, their gait is broad (pərəθu.ýaonå) and their breathing fast (rawō.fraoθmanō) when running (29). Their eyes are sharp and their ears keen (29, 30). The Frawṛtis character as warriors is a trait that was retained in the Pahlavi books and was there even further elaborated. Picking up the theme of the Frawṛtis’ help in the struggle of the Benefijicent Spirit with the Evil Spirit (Yt. 13.12-13, 71, 76-78), the Bundahišn tells us how fijirst the Frawṛtis of men chose to actively participate in the struggle against Ahriman and then joined the Spirit of the Sky to prevent Ahriman from escaping the world back to his abode of darkness. The fijirst incident is recounted IrBd 3.24-5: “(Ohrmazd) took counsel with the consciousness and Frawahr of man and brought to men the Wisdom of Omniscience. He said, “Which seems more profijitable to you, whether I should fashion you for material existence and you will fijight bodily with the Lie and destroy the Lie, and in the end I shall restore you healthy and immortal, and create you back in the material world, and you be eternally immortal, unaging, and without enemies; or, is it necessary to make you eternally protected from the Assault?” (25). And they saw, the Frawahrs of men, through this Wisdom of Omniscience the evil which would come into the material world from the Lie and Ahriman. On account of their coming back into being without enmity from the Adversary, healthy and immortal in the Final Body, they agreed to go into the material world.” 17 The second incident is found IrBd. 6.3 (and elaborated Zadspram 5.2,3); “And He so arrayed the Frawahrs of the righteous, cavaliers and lances in hand, around that fortress like hair on the head, similar to those who guard a fortress [that fortress in which are the righteous they call ‘Knowledge of the Righteous’].” 18 Of note here is their role as guardians. In their role as divine warriors, the Frawṛtis play an important part in the struggle for the production and acquisition of water. This struggle has two facets. One is that they assist the divine, rain-bringing star Satavaisa in the yearly battle with the powers of drought. The other is that each Frawṛti is engaged in the task of securing a supply of water for his own family or district.

17

kadār-tān sūdōmanddar sahēd, ka-tān bē ō gētīg brīhēnēm ud tan-kardīhā abāg druz bē koxšēd ud druz bē apesīhēnēd, u-tān pad frazām drust ud anōšag abāz-wirāyēm, u-tān abāz ō gētīg dahēm, hamēyīgīhā amarg, azarmān, abē-hamēmāl bawēd; ayāb-tān hamēyīg-pānagīh ī ēβgad abāyēd kardan. u-šān dīd, frawahr ī mardōmān, pad ēn xrad ī harwisp-āgāh anāgīh az druz ud ahriman andar gētīg padiš rasēd. abdom abe-hamēmālīh az petyārag, drust, anōšag abāz-bawišnīh pad tan ī pasēn tā hamē hamē rawišnīh rāy, pad šudan ō gētīg hamdādistān būd hēnd. Cf. Bailey, Zor.Pr., p. 108, text and translation on the basis of TD2 only.

18

u-š frawahr ī artēštārān ī ahlawān gurd-asp ud nēzag-dast pērāmōn ī ān drubuštīh ōwōn gumārd ciyōn homānāgīh ī mōy abar sar angōšīdag ī awēšān kē drubuštīh pās pāyēnd [ān drubuštīh ī awēšān ahlawān padiš estēnd ‘ahlawānāgāhīh’ xwānēnd]. Note the gloss is wanting in the IndBd. Cf. Bailey, Zor.Pr., p. 143.

THE FRAWARDĪN YAŠT

22

This latter sphere of activity, owing to its close connection with the family, may more properly fall under the Frawṛtis’ role as ancestor spirits concerned for the welfare of their own people; however, as it also falls under their general aspect as guardian spirits as well as the general theme of the procurement of water, it will be discussed here. Ancient Iran appears to have possessed an elaborate mythology concerning the production of water, which, unfortunately, is only fragmentarily transmitted to us in the sources. It seems to have centered on a certain star, Tištrya, whose appearance marked the coming of the rains and the swelling of the various waters. Apart from Tištrya, who is generally thought to be Sirius, there are other stars and constellations which, as deities, participate in the myth. Among these are Satawaisa (Fomalhaut (?), MacKenzie, BSOAS, 27, 1964, p. 513) and the constellation Ursa Major (Haptō-ringa), both of which are mentioned in our Yašt stanzas 43-44 and 60 respectively. According to Yašt 8, both Tištrya and Satavaisa rise together from the cosmic sea Warukṛta in the mists of a particular mountain, Us.hindawa, which is located in the center of the sea (8.32). It is from these mists that the rain-clouds form, which the Wind (Wāta) then carries to the seven regions of the world (33). Matters are complicated by the fact that Tištrya must fijirst do battle with the demon of drought, the star Apauša, before the rains can come and the waters increase (21-31). It is not clear whether Satawaisa engages in any fijighting, though it is probable that Ursa Major fijights the evil shooting-stars which are identifijied as witches (7 and 12). In such a situation, where battle must be waged against the forces of evil, it is not surprising to fijind the Frawṛtis present. However, their precise role is not very clear. In Yašt 13 we are told that they “release Satawaisa between heaven and earth,” but just how they do this is not stated. In a passage quoted above they are mentioned in a context which would implicate them in the production of rain together with Tištrya, Satawaisa, the Wind and Apąm Napāt, though, exasperatingly, the text breaks offf leaving us in the dark as to what it is that they actually do. The Frawṛtis are mentioned a number of times in connection with the Warukṛta sea. This sea and some of the things it contains are the object of their special protection (Yt. 13.59, 62). But more important, the Warukṛta sea was a basic source of water, which became activated and overflowed when Tištrya had made his appearance (Yt. 8.31). According to our Yašt, when these waters flowed forth from the sea, the Frawṛtis would issue forth by the tens of thousands in search of water each for his own family, settlement, clan and land (65-66). It appears from what follows in the text (67-68) that in order to procure this water, they had to fijight in battles. Who their opponents were is not stated. Another way in which the Frawṛtis are concerned with water is their support of the rivergoddess Ardwī Sūrā Anāhitā (4-8) who too causes the Warukṛta sea to be in commotion when she flows into it. Through their support of the earth, the Frawṛtis also maintain under their care “high mountains rich in water” (9) as well as the “channel waters ...flowing in streams” (10). The Frawṛtis further promoted the availability of water upon the earth by having indicated to the various waters their courses or “paths” (53-54), for, although both the waters and their paths were created by Mazdā, the Frawṛtis were necessary to set things in motion, to overcome whatever obstruction was hindering the flow of water (cf. 57). And fijinally, they are said to cause water to flow and cloud-bearing winds to blow “near undiminishing springs” (14). In passing, it should be noted that the Frawṛtis’ connection with the production of rain and water, was a theme that continued into the Pahlavi books, especially the Bundahisn (see IrBd

23

INTRODUCTION

3.18; 21C.7) where they are expressly allied with Tištar. In keeping with their divine nature, in contrast to that of souls of the dead, is the location of their home. According to the Frawardīn Yašt, the home or dwelling place of the Frawṛtis is the summit of heaven; they are explicitly said to “come from the summit of heaven” (13.42). The Yašt gives no indication that their abode is thought to be elsewhere. An ambiguous passage like 13.70 (tå dim awa nifrāwayeṇte mąnayən ahe ýaθana mərəγō huparənō) may reflect the idea of the Frawṛtis’ heavenly abode if we accept Geldner’s “und sie fliegen zu ihm nieder (ganz ebenso) wie ein grosser raubvogel.” In another passage (13.147), we are told that the “priests...raise up (their) hands for our help”. Whether or not this carries any spacial implications is a matter of conjecture, as upraised hands can simply be a general sign of supplication. What sort of abode the Frawṛtis inhabit is probably not stated; 13.49 has the phrase ýå vīsāδa āwayeiṇti, “(the Frawṛtis) who fly up to the settlement”. The later tradition placed the Frawṛtis in the heavenly sphere. The IrBd. 6A.3 tells how they joined with the Mēnōg ī Asmān to thwart the escape of Ahriman from the world. In an enumeration of the fijive parts of man (tan, gyān, ruwān, ēwēnag, frawahr) the IrBd. 3.13 states that “the frawahr is that which (stands) in the presence of Ohrmazd, the Lord” (frawahr ān ī pēš ī ohrmazd xwadāy). Söderblom19 made use of the very corrupt Y. 23.3 passage to show that «la demeure, le lieu d’habitation des fravashis est sur la terre et non au ciel ou en enfer.» The text reads: āyese ýesti vīspaya aṣ̌awane frawaṣ̌e ke asti kwacit̰ aŋ́ hå zəmō para..iristi dahma nairike apərənāyūke kaine vāstryawārəzi upašaēti... I cannot make much sense of this. Söderblom, who offfered no translation in his monograph, gave the following without comment in a subsequent publication (La vie future, p. 7): «J’appelle au sacrifijice toutes les saintes Fravasis, quelles qu’elles soient, qui sont sur cette terre apres leur deces: femme vertueuse, enfant, jeune fijille ou cultivateur et qui demeurent dans cette maison...» Wolfff gave: “Zu verehren hole ich her die Fravašay eines jeden Ašaglaubigen (?!). Wo immer (?!) auf dieser Erde ist sie beim Sterben?—Bei dem dahma-mässigen (Manne), bei der Frau, dem Knaben, dem Mädchen (und) dem in der Landwirtschaft Tätigen hat sie den Wohnsitz...” (Avesta, p. 58 f). Bartholomae judged the passage “wertlos” (AirWb. 856). In the face of the far clearer testimony of Yašt 13, credence should not be given Söderblom’s notions concerning the Frawṛtis’ home. In the Frawardīn Yašt, stanzas 49 fff. give clear testimony to the fact that in some way the Frawṛtis were regarded as ancestor spirits. There, they are described as coming to their respective settlements at the Hamaspaθmaidaya festival. The meaning of this festival’s name is unknown and guesses as to its meaning have ranged from “das alljährliche Pferdeopfer (aśvamedha)” 20 to “gathering to a beer-feast” 21 All written evidence attests to the fact that Hamaspaθmaidaya functioned as an all-souls day, the last day of the year at which time the spirits of the deceased return to their homes on earth to be received with all hospitality by the living. However, there is some reason to believe that, while a Spring festival, it did not originally occur on the last day of

19

Fravashis, pp. 249 fff.

20

Caland, Totenverehrung, p. 64, fn. 2.

21

Bailey, AION 1, 1959, pp. 137 fff., later rejected Prolexis, p. 408.

THE FRAWARDĪN YAŠT

24

the year, as the year may have begun with the summer solstice.22 The latter part of the Yašt which contains long lists of the names of people whose Frawṛtis are to be worshipped, bears witness to a common practice, even among Zoroastrians today, of commemorating the names of those individuals who have especially distinguished themselves within the community, through the worship or reverence of their Frawṛtis in public ceremony.23 Further evidence for the general connection of the Frawṛtis with the phenomenon of death comes from Chr. Sogd. where we fijind the words frwrt ‘grave’ and frwrt-qty ‘tomb’.24 The Frawṛtis as ancestor spirits have been most extensively studied by Söderblom in a now outdated monograph, Les Fravashis (1899). Söderblom’s basic approach to the problem of the Frawṛtis was rooted in his belief in the theory of animism as explaining the origin of religion. For him the cult of the dead, synonymous with the worship of the Frawṛtis, was in Iran a survival of animism in an otherwise developed religion. This is clearly expressed in the statement that there did not exist an epoch in Iranian religious history “durant laquelle la vie d’outre-tombe était considerée, comme elle est partout par la religion, dans son état animiste et sauvage, comme une simple continuation de la vie terrestre sans aucune signifijication morale” (p. 230). This statement contains a judgment of the evolutionistic nature of religious history, with the corollary that primitive forms can be distinguished from higher forms by the quantity of ethical content. Funeral ceremonies can be regarded as being somewhat irrelevant to the study of the Frawṛtis. The reason is simple. Two distinct entities are involved. It is the urwan/ruwān or ‘soul’ that is the object of these ceremonies, not the frawṛti. The urwan must be judged and must cross the Cinwat-bridge, not the frawṛti, and it is the urwan that will enjoy the bliss of Paradise or the torments of Hell. The funeral customs of the Zoroastrians have and have had as their major aim the assurance of the urwan’s safe conduct to the other world.25 It is highly instructive that the Avesta never mentions the Frawṛtis in connection with any funeral ceremonies and in the Pahlavi sources as well these ceremonies deal with the ruwān (see below). Although there is often a confusion of ruwān and frawahr in the later literature and once in the Avesta (see below), where the Frawṛtis are said to be “the souls of the dead,” one should not let one’s presuppositions blind one to what the texts clearly state, or do not state at all. One of the most difffijicult statements for a general interpretation of the Frawṛtis occurs Y. 16.7 where we read, xwanwaitīš aṣ̌ahe vərəzō ýazamaide ýāhu iristanąm urwānō šayeṇti ýå aṣ̌āunąm frawaṣ̌ayō, “We worship the radiant abodes of Ṛta in which dwell the souls of the departed, the Frawṛtis of the Righteous.” The passage is perplexing because it seems to equate what elsewhere are quite distinct entities, namely, frawṛti and urwan, and, furthermore, it contradicts a passage like Yt. 13.17 where it is explicitly stated that there exist frawṛtis of righteous men both living and dead, as well as those yet to come, and that, moreover, the frawṛtis of the living are more powerful than those of the dead. The equation the text makes between frawṛti and urwan or at least the departed soul (irista- urwan-) has had the result that, as we have just remarked, some scholars

22

Taqizadeh, Old Iranian Calendars, pp. 14 fff.

23

See Boyce, BSOAS, 31, 1968, pp. 270-89.

24

Henning, BSOAS, 28, 1965, p. 251, fn. 59.

25

See Modi, Funeral Ceremonies, pp. 26 fff.

25

INTRODUCTION

have unnecessarily confused the Zoroastian doctrine of the soul’s lot after death, though there is a genuine confusion in the texts themselves, especially in the Pahlavi literature. How far back in history this confusion extends is almost impossible to say; perhaps it existed all along. On the one hand, a phrase like ýå aṣ̌āunąm frawaṣ̌ayō quoted above, could well represent a later interpolation, while, on the other hand, the Frawṛtis’ role as a collective band of souls of the dead, unmistakable by Yt. 13.49 and by the testimony of later tradition, vis-à-vis the conception of the soul’s (urwan) journey across the Cinvat-bridge, may have posed an unresolved problem of understanding to the Zoroastrian priests who were responsible for the original redaction of the text. Gershevitch has suggested that the addition of ýå aṣ̌āunąm frawaṣ̌ayō should be understood as a “restrictive qualifijication” upon iristanąm urwānō, that is, the author intended to designate “only such souls of the dead as are Fravašis of ašavan-s” (AHM p. 154). The suggestion is attractive and may properly interpret what the author had in mind. However, the problem remains that somehow once the urwan has passed successfully over the Cinwat-bridge to enter Paradise, it becomes identifijied with the frawṛti. As pointed out above, all sources both Avestan and Pahlavi, when describing the rituals for the dead and the lot of the soul after death, always speak of the urwan or ruwān, which, rather than and distinct from the frawṛti, is the object of the elaborate funeral ceremonies already described for us in much detail by Söderblom and Modi. Matters cease to be so simple when we realize that once sufffijicient time has elapsed for the soul (urwan) to reach its fijinal goal, it is apparently more or less forgotten by the living, while the memory of the deceased is now preserved through the worship of his frawṛti. So, the Šāyest nē-Šāyest (17.5) tells us that “on the fourth day (after death) the worship of the Ardāy-Fraward should be performed (rōz ī cahārom yazišn ī ardāy fraward kunišn). This yazišn, along with those on the tenth, the thirtieth and the anniversary days, are commemorative ceremonies in honor of the Frawahr. However, prior to this, at the dawn after the third night, thus morning of the fourth day, three drōns or sacred cakes are consecrated to Rašn and Arštād, to Wāy ī Weh (the Good Wind) and to the Ardāy Fraward, “the spirits of all the departed souls, whose rank the particular deceased, for whom the ceremony is performed, has joined.” (Modi Ceremonies, p. 81). Clothing is also placed upon the drōn of the latter. The aim of these offferings appears to be the assurance of a safe passage for the soul (ruwān) in the other world, and, presumably, it would be in their capacity as “guardian spirits” that the Ardāy Fraward are worshipped beside the other deities, though the offfering of clothing may be no more than a gift to the soul for its journey (though cf. Yt. 13.49). How far back into history the religious practices encountered in the Pahlavi books extend in a case such as this is difffijicult to judge. The Avesta is not much help in verifying the prior existence of these ceremonies for the dead, both out of silence and out of our uncertainty about dating. There is ample evidence concerning the fate of the soul (urwan) in the recent Avestan texts, but these do not mention the role of the Frawṛtis, and our Yašt contains no information about the frawṛti of the recently departed and its relation to the urwan. The conclusion forced upon us by this meager and contradictory evidence seems to be that the concepts of urwan and frawṛti in post mortem existence at least, must originally have arisen in diffferent systems of thought, though I doubt Söderblom’s conviction that “le mot de fravashi se rattache originairement aux conceptions primitives d’une continuation terrestre de la vie actuelle, tandis qu’urva éveille l’idée plus avancée d’une vie céleste auprès du Seigneur.” (Fravashis, p. 394) Thus, the phrase iristanąm urwānō ... yå aṣ̌āunąm frawaṣ̌ayō may be understood as a later

THE FRAWARDĪN YAŠT

26

attempt to explain or reconcile such divergencies. The same explanation may apply to the origin of the Bundahišn statement ruwān ō frawahr paywast (IrBd 3.13), although the reason given there is “that they (the Dēws) might not be able to destroy the soul” (kū-šān ruwān murnjēnīdan nē tuwān bād), clearly referring to the frawahr qua guardian spirit. Another problem pertaining to the Frawṛtis as souls of the dead is the relationship of the Avestan word aṣ̌awan- /ṛtawan-/ to its cognate in Old Persian artāwan-. The occurrence of the word artāwan- in the Daivadāna inscription of Xerxes shows a use of this Indo-Iranian adjective in a sense that seems to depart from Avestan as well as Vedic idiom, for here, according to the context, it must refer specifijically to the condition of a deceased person. The text reads (lines 51 fff.): martiya haya ... auramazdām yadatai artāca brazmaniy(a) hau uta jīwa šiyāta bawati uta marta artāwā bawati “The man who...worships Ahura Mazdā (with the words) artāca brazmaniya, he is happy (while) living and is artāwan- (when) dead.”26 artāwan- appearing here in apposition to šiyāta- and as a qualifijication of the dead is generally accepted as meaning something like ‘blessed.’ That this meaning of artāwan- was not peculiar only to Xerxes’ speech is borne out by Middle Persian usage,27 and is reflected also in classical sources,28 and perhaps in Ossetic idauäg ‘a kind of spirit’. In contrast to what may have been solely Persian usage, there is a Vendidad passage discussed by Hartmann, in the above mentioned article, where we read (Vend. 5.61): jwascit̰ nōit̰ bwat̰ aṣ̌awa məṣ̌ascit̰ nōit̰ baxšaiti vahištahe aŋhə̄ uš “a man does not become ṛtawan while alive, when dead he does not enjoy Paradise.” The Zoroastrian use of aṣ̌awan- throughout the Avesta as a designation of the ‘righteous’ and the Old Persian usage discussed above must, therefore, have combined in Middle Persian to give the two meanings of the word ahlaw ( Sogd xrwm), adj. ‘earthen’ (> Av xruma-). In its only two occurrences xrūma- modifijies šiti‘dwelling,’ indicating that dwellings were of mud or packed earth. However, note paxruma- (q.v.) which probably means ‘roofed.’ 13.38 xrūra- adj. ‘bloody’ OInd krūrá- adj., to *√krau-/krū-; as prior member of a cmpd. xrwi.°. xrwi.°: Caland’s Law form of xrūra- in composition. xrwī.dru-, xrwidru- (xruwi-dru-) adj. ‘having, wielding a bloody club’ I see no reason to abandon the traditional understanding of dru- as club in favor of Hintze ZY 245-8 “grausam angreifend” to √dru- to run . Note that Nēryōsangh understood xrwi.dru-, xurdrus as hiṁsāśastra- and darši.dru- was understood as škeft-zēn. The form which Brthl. gives as “LS statt IS” is monosyllabic and should be restored as °drū, the anticipated instr. sg. ending. 13.138; xšaēta- (xšaita-), f. xšōiθnī- (xšaiθnī-), adj. ‘majestic, regal; lord, lady’ Cf. OInd kṣáita- epithet of Soma; that the basic meaning is not ‘strahlend’ (Brthl.)

THE FRAWARDĪN YAŠT

seems assured by SogdM xšyδ ‘lord,’ OssI āxšin ‘lady,’ Arm LW ašxēn ‘lady.’ In this case Arm axsēt ‘reddish’ and OssI axsid D axsed ‘(evening, morning) glow’ are probably due to the constant association of *xšaita- with the ‘sun’ (see hwarəxsaēta-). See Benv. BSL 52, 1956, 17; Gersh. AHM 331; to √xšā(y)-, °aŋraor of a root showing alternation of fijinal °nk-/°ng- (cf. SogdB ywʾnk ‘articulation’ and OssD iuong ‘articulation, membre’ < *wi-wanka- Benv. BSL 52, 1956, 14); or Ir √θrank/g- Bailey Prolexis 161-2). H-P Schmidt’s objections (SII 5/6, 1980 216) to Hofffman’s etymology, based on the semantics of Yt 10.38, carry the assumption that the literal sense would have been in the mind of the poet. 13.74 camru- m. N. pr. Unclear. Note that he is followed immeriately by Amru; Were the two men related? or did the names merely rhyme? 13.109 [carətā-: See under +tacarətā-. °.carətar- (cartar-) m. ‘doer’ Cf. OInd kártṛ́- m. and OPers cartanai inf. In frašō.° cašman- n. ‘eye’ MPers cašm, Sogd cšm-, Khot tceiman(further Bailey Dict 141); cf. OInd cákṣus-; to √caš-. Yt 10.23; in raocas.°, wərəzi.°, hwarə° cāxšni- m. N. pr. Unclear. 13.114 ciθra- 1) adj. ‘manifestus’; n. 2) ‘appearance, face’; 3) ‘species, race, lineage, origin’ OInd citrá- adj. ‘bright; n. ‘appearance’; OPers ciça- n. ‘origin’, MPers cihr ‘form; seed, origin’, hot cira- ‘manifest’. As Duch. demonstrated (Anthropologie religieuse [Supplement to Numen II 1955, 98 n 1]), on the analogy of Lat species, there is only one ciθra- in Iranian. According to Panaino (FS Kellens pp. 207-215) the basic meaning is ‘germen’.ṇ 2) Yt 13.89; 3); 13.87; in aṣ̌a°, ātərə.°,

231

GLOSSARY

bizəṇgrō.°, hu°. cit̰ enclitic particle 1) ‘even, also’; 2) with interrogative pronouns used to form indefijinites OInd °cid, IE *kwid, OPers °ci. °cinah- (canah-) n. ‘pleasure’ OInd cánas- n.; OPers °canah-; to √kan-. In xšaθrō.°

j jaēkarsta- (jahī-kṛšta-) adj. ‘perpetrated by whores, by the Whore’ The meter shows that the prior member was originally disyllabic. 13.142 jaγrut- f. N. pr. Unclear 13.141 jaṇnara- m. N. pr. Apparently thematization of *jan-naradj. ‘slaying men’; cf. Ved nṛhán-. Father of Varəsmapa. 13.115 jarō.daŋ́ hu- (jara-dahyu-) m. N. pr. Uncertain. Son of Pairištūra. 13.110 jarō.vaŋhu- (jara-wahu-) m. N. pr. Uncertain. Son of Frāyazəṇtana. 13.113 [jaiyānc-: see +zairyāncjahī- f. ‘(daiwic) woman, whore’ Phl jeh ‘The Whore’; a connection with OInd hasrā́ f. ‘whore’ is possible (Mayrh. KEWA III 587; EWA II 811). de Jong (R. Kloppenborg & W. J. Hanegraafff (eds.), Female stereotypes in religious traditions. Leiden, New York & Koln: Brill, p. 29) as a woman prone to promiscuous behavior. In jaēkarštajāmāspa- (jāmâspa-, jāma-aspa-) m. N. pr. of two men The prior member remains uncertain, but

see entry in the EIr. 1) J. (the elder) was (with his brother Frašaoštra) member of the Hwōwid family and an offfijicial at Vīštāspa’s court. 2) J. the younger (aparazāta-) 1)13.103; 2) 13.127 jāmāspana- adj. ‘descendant of Jāmāspa’ Of Haŋhauruš. 13.104 °.jīti- f. ‘life’ Cf. jyāti-; to √gai-/jī-. In darəγō.° jīra- ‘quick witted, wise, clever’ OInd jīrá- ‘quick, active’, IE *gwiH3-ró-; Phl zīrag, MMPers zyr ‘wise’. To √gai-. Yt 19.42; in pouru.° jīštayana- adj. ‘descendant of *Jišti’ Patronymic of Aṣ̌ ā hura to *jišti- or perhaps jišta-, but otherwise uncertain. 13.113 [jum: This is not an absolutive, rather acc. sg. of jwa- (q.v.) used adverbially (Benv. MSL 23, 1930, 393f). jyāti- f. ‘life’ To √gai-, IE *gwyeH3-ti-. In vīspō.hujyātijwa- (juwa-) adj. ‘living, alive’ OInd jīvá- adj. IE *gwiH3-wó-; OPers jīwa(further Bailey Dict 111). To √gai-. Since the Eastern Ir languages generally show zw- or sim. in cognate forms (see Morg. EVP 106), whereas WIr shows jīw-, it is better to restore juwa- as the Av pronunction of this disyllabic stem, rather than Brthl.’s *jīva-. Ultimately, *jīwa- must be reconstructed for protoIranian (cf. Henning TPS 1942, 50). 13.9, 17; jwan- (juwan-) adj. ‘living’ One could also regard the nom. sg. jwa as a part. pres. act. or simply as a mistake for jwō. 13.18

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t ta-, tā- f. pron. dem. ‘this; him, her, it’ OInd tá-, IE *tó-(m.n.), téH2- (f.), Cf. OPers taya-, Khot tta-. Suppletive stem with ha-/hā- in the nom. sg. m/f and dat., abl., gen., loc. with aēta-. The following forms are attested in the Yašts: masc. təm, tā, tē, tą; n. tat̰, tē, tā; fem. tąm, tå taēca (tai-ca): see under 1tē taka- m. ‘flow, stream’ Phl tag; to √tac-. 13.78 taxma- adj. 1) ‘swift, energetic; brave’; 2) N. pr. NPers tahm ‘strong’; to √tac-. Superl. taṇcišta, comp. tąšya-. 2) Father of Daēwō.t̰biš. 1) 13.27, 32, 33, 37, 38, 67, 75, 99, 103, 106, , 137; 2) 98, 111 taxmārət- (*taxma-ṛt-) adj. ‘coming swiftly’ See under uγrārət-. 13.23 taδa (taδā) adv. ‘then’ OInd tadā́; to pron. ta-. 13.37, 38, 76 tat̰ (tad) nom./acc. sg. n. to ta- pron. OInd tád, IE *tód, OPers tayat. [tat̰.āp-: See the following. + tat̰.āpa- (tat-āpa-) adj. ‘having falling waters, who lets the waters fall’ This is a thematicized bahuvrīhi (Duch. Composés § 34). Benv.’s idea (Études 45fff) that tat̰.° is not to √pat- ‘to fall’ (< *ptat- part. pres.), but to a *√tā- ‘foudre, ruisseler’ found in OssD tayun, was rejected by Gersh. (AHM 327). Humbach’s ideas (Kaniška Inschrift 23) connecting Bactrian ταδηιο ... αβο etc. with tātå āpō and tayun are in error. See also Panaino Tištrya I, 135f. 13.43, 44 tat̰ paiti: see note to 13.71.

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tafnu- n. ‘fever’ To √tap-; NPers tafff, Phl tp, SogdB tph. 13.131 tanū- f. ‘body’ OInd tanū́-, MPers tan, cf. Prth tnbʾr, Sogd tmβʾr ‘body’. Whereas in the Ṛg Veda and in the Gāθās for inflected forms with endings beginning with a vowel one must, with only a few exceptions in the nom./acc. pl., restore tanuV, in metrical contexts of StAv one fijinds both vowel and semivowel. Thus: acc. sg. tanuam Yt 4.4; 10.122; Y 10.14; tanūm Yt 10.21; 17.55 / dat. sg. tanuai Yt 6.1; 13.107; 14.57; 16.17; 17.15, 22 tanwai Yt 14.38; Y 9.27 / abl./gen. sg. tanuō Yt 10.23; tanwō Yt 2.12; 10.108; 13.20; 14.29; Y 9.19 / loc. sg. tanwi Yt 17.10. Note that the anomalous form tanuyåsca Yt 13.134 is either, and most likely, a scribal error for tanwasca under the influence of the following āsnayåsca (cf. Yt 10.108) or else a taddhita derivative in -ya. 13.20, 107, 134; in srao°, tanu.mąθratanu.mąθra- (tanu-mąθra-) adj. ‘*who personifijies the Holy Word’ On the meaning of this cmpd. see Gersh. AHM 180-1. Since it occurs only as an epithet without relevant contexts or meaningful glosses, I remain convinced that it is not possible to know just what the meaning is. 13.99, 106 taṇcišta- adj. ‘the swiftest, bravest’ Superl. to taxma-. 13.75; tanya- gentilic adj. Name of a country and its people 13.125 [taraδāt̰-: See the following. tarō adv. ‘across, over, through, against’ OInd tirás, IE *tṛH2-ós; MPers tar, Sogd tr°. In the following:

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GLOSSARY

tarōidīti- (tara-dīti-) f. ‘opposition’ This cannot be to √dā-, rather only to √dai-/dī- ‘to see, think’ and so is a synonym of tarō.mati- (Insler Lang 47, 1971, 578-9). Ny 1.2 °.taurwan- (tarwan-), f. °.taurwairī- (tarwarī-) adj. ‘overcoming’ Primary derivative in -wan- to √tar-. In wīspa.°. taurwaēti- (tarwaiti-) m. N. pr. To OInd Turvīti-, but meaning uncertain. Father of Frācya. Yt 13.115 təm (tam) acc. sg. m. to ta- pron. OInd tám, IE *tóm, OPers tayam. 13.142; tē (tai) dat./gen. enclit. of the 2nd pers. pron. OInd te, IE *toi; OPers °tai, Phl -t. 13.1; tąšya- (tąšīyah-) adj. ‘braver’ < *tancīya-, compar. to taxma-. 13.64 tå (tāh) nom./acc. du. m. or nom. pl. f. to tapron. OInd tā́s f., cf. tā́, táu m. 13.17, 276, 28, 33, 43, 48, 54, 56, 58, 67-71, 76, 78, 1462 tiγra- adj.’pointed’ To √taij-. In tiži.° tiži.aršti-, tižyaršti- (*tizy-ṛšti-) 1) adj. ‘who has (a) pointed, sharp spear(s)’; 2) m. N. pr. Caland’s Law form of tiγra-. 2) 13.101 tīrō.nakaθβa- (tīra-nakaθwa-) m. N. pr. The prior member may contain the name of an astral deity *tīra-/tīri-, while the fijinal member is unclear. A member of the Uspaēšata-Saēna family. Yt 13.126 tu encl. particle with modal verb 13.146

tu- 2nd sg. pers. pron. OInd tvá-/tu-; IE *tu-; OPers tu-, MPers, Prth tw, SogdB tγw. See under θβā, tē tuma- adj. ‘stout, strong’ Cf. OInd túmra- adj. In the following. *tumāspa- m. N. pr. ‘Whose horses are stout.’ tumāspana- patronymic adj. ‘descendent of Tumāspa’ Of Uzawa. 13.131 tušnāmati- (tūšnā-mati-) f. N. pr. tūšnā̆- to IE *tuH2s-n-. Lit. ‘of tranquil mind’. 13.139 tušni- (tūšni-) adj. ‘silent, still’ ́ adv.; to IE *tuH2s-nCf. OInd tūṣṇīm In the following tušni.šad- (tūšni-šad-) adj. ‘sitting silently, quietly’ For *tūšnī-šad- (Humbach MSS 4, 1954 (1961), 62 fn 25). 13.29 1 tūra- adj./m. Designation or name of a folk hostile to the Iranians Phl tūr. 13.38; 2 tūra- m. N. pr. Originally identical to 1tūra-, but as the name of a ṛtawan it probably carried no pejorative connotation or association with the folk name. Father of Arəjahwant and Frārāzi. 13.113, 123 tūirya- (tūr(i)ya-) adj. ‘Tūryan’ To 1tūra-. 13.143;

θ θβaēšah- (θwaišah-) n. ‘fear, anger’

THE FRAWARDĪN YAŠT

To √θwai(š)-. 13.20; θβayah- n. ‘terror, fright, danger’ To √θwai-. In the following θβayahwaṇt- (θwayahwant-) adj. ‘frightening’ 13.20 θβā (θwā) acc. 2nd sg. pers. pron., enclitic OInd tvā; see under tu-. 13.20; θβāṣ̌a- (θwarta-) 1) adj. ‘hurrying, racing, swift’; 2) acc. sg. as adv. ‘swiftly’ OInd tūrtá-, tvarita-; to *√θwar- and see the following. 2) 13.39; iθyajah-, iθyejah- (θyajah-) n. ‘(abandonment, i.e.) trouble, danger’ OInd tyájas- n., to θyaj-. There is no reason to follow Benv. (DonNatNyb 20-3) in rejecting the traditional meaning ‘danger’ (Gersh. AHM 178). In aiθyejahya-. θraētaona- (θraitauna-) m. N. pr. Phl frēdōn, NPers ferēdūn To OInd Tritá- ‘The Third’, Av θrita-, but the sufffijix is uncertain. According to Jackson/ Oettinger (IIJ 45. 2002, pp. 221-229) to be restored as θraitana- = Ved. traitaná-. 13.131; θrautah- n. ‘stream’ OPers rautah-, MPers rōd; to √rau- ‘to flow’; OInd srótas-. How can the initial θ be genuine? In the following. + θraotō.stac- (θrautas-tac-) adj. ‘flowing in streams, with a current’ Note that the cmpd. θraotō.stāt- (Yt. 8.41; Y 68.6; 71.9) has no reality, being a graphic error of t t for c c (Kellens NR 252-3). Here the Vulgate shows a false division where the original cmpd. was θrautas-tac-, evidence that usual ō ending

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of thematic stems as prior members of cmpds. is a late scholastic note without linguistic reality. 13.10 θraxta-: see under √θrank-. θrāθra- n. ‘protection’ Cf. OInd sutrātrá- adj.; to √θrā-. 13.10; [θrāθrāi: This is not an infijinitive (Benv. Inf 42), rather simply the dative of purpose of θrāθra-. θrąfəδa-, θrąfδa- adj. ‘sated, satisfijied’ < IIr *tramptha-; to *√θrąp13.100; θri- adj. ‘three’ OInd trí- adj., IE *trei-, MPers si, SogdB δry, Chr šy, Khot drai (further Bailey Dict 169). In the following [θrit-: the form θritō Yt 13.125 is simply an ungrammatical formulaic use of the nom. for the gen.; see the following. θrita- m. N. pr. of two men Lit. ‘The Third’, same name as OInd Tritá-. 1) A Sāmid, father of Θraētaona and Urwāxšaya (Y 9.10); 2) Brother of one of the Aṣ̌awazdah, son of Sāyuždri. 13.113, 125; θritī- f. N. pr. To the preceding. A daughter of Zaraθuštra. 13.139 θrima- m. ‘well-being, prosperity’ As an etymology for this word has not been found, the meanings are contextual with reference to the traditional glosses. The glosses to Yt 1.22 are padēxīh ‘prosperity’ and śaktiḥ ‘power’, to Y 9.27 padēxīh and ṛddhatvam ‘prosperity’. Perhaps in the following? θrimiθβaṇt- (θrimiθwant-) m. N. pr. Uncertain. A Spitāmid. 13.98 θrišwa- n. ‘a third’

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OPers *çišuwa- (Hinz Nü 77) 13.2;

d 1

daēnā- (dainā-) f. 1) ‘religion; esp. the Mazdean Religion’; 2) as deity Although GAv daēnā- ‘(religious) vision’ is trisyllabic and accordingly must be read as dayanā- ( anyō. t̰kaēša- which was generalized for all occurrences. In a uselessly laconic note Bailey (Dict 121) claimed t̰ is a preverb (!) to Khot t-. 2) Yt 13.17, 90, 148, 150, 152;

t̰baēšah- (δbaišah-) n. ‘enmity, hostility’ OInd dvéṣas- n.; GAv dwaēšah-, Phl bēš; to √dwaiš-. 13.38, 57, 78, 105, 120, 129, 131, 135-138, 142; t̰bišyaṇt- (δbišyant-) adj. ‘hostile, inimical’ Part. pres. act. to √dwaiš-; GAv daibišyant-. 13.31, 69;

p +

paēsaŋwhanū- (--?--) f. N. pr. Uncertain. Although all Mss have ŋh, if the name is to be parsed as paisah-wanūthen ŋwh is the proper restoration. 13.141 paēšata(h)- (paišata(h)-) m. N. pr. Uncertain. If one person, father of Usmānara, Nanarāsti and Zrazdāti. 13.97, 115, 120 [patarəta-: See under +pətarəta-. pati- m. 1) ‘lord’; 2) ‘husband’ OInd páti- m., IE *póti-; MPers, Prth °bed. In aēθra.°, baēwarə.°, hamiδ°, xwaēpaiθyapaiti (pati) 1) prep./postpos. w. acc., instr., abl., gen., loc. ‘to, in, on, at, by, through, for’; 2) prev. ‘towards, against’ Cf. OInd práti; IE poti; OPers pati, MPers pad, Prth pd, Sogd pt°, pc°, Khot pat°. It is apparent that, like MPers pad, the prep. paiti is to a large extent merely the marker of an oblique case the meaning of which can be determined only from context 1) w. acc. 13.43, 49, 54, 56; w. instr. 13.97; w. gen. 13.133-5; w. loc. 13.91. 2) 2√aiš-/iš-, √xšnā-/zan-, √gan-, √fras-/ pṛs-, √raic-/ric-, √stāpaiti.drāθa- (patidrāθa-) m. N. pr. Uncertain. Inseparable from paiti.drā- f. ‘refuge’ (Kellens NR 221-2); cf. drāθa-. 13.109

THE FRAWARDĪN YAŠT

paiti.fraxštar- (patifra(x)štar-) m. ‘interpreter’ To pati√fras-; for the meaning see Gersh. AHM 184; 13.91, 92 paiti.yūiδišta- (patiyuδišta-) adj. ‘who best fijights against’ Cf. OInd pratiyoddhṛ-. 13.107 [paiti.ricyā: This is not an inf., but rather nom. pl. n. of the following (Benv. Inf 27) paiti.ricya- adj. ‘to be abandoned, rejected’ Grndv. To pati√raicNy 1.2 paiti.waŋha- (patiwaha-) m. N. pr. Lit. ‘suppliant’; to pati√wah- ‘supplicare’. 13.109 paiti.srīra- (pati-srīra-) m. N. pr. Unclear. If this is a genuine name, for it ia attested in only inferior Mss, he is the father of the Paēsatah of 13.120 13.120 [paitištātə̄ e: This is not an infijinitive (Benv. Inf 55-6), but simply the dative of purpose of the following. paitištāti- (patištāti-) f. ‘resistance’ To √stāThis word occurs only in the dat. sg. (see the preceding) in the formula discussed in the Introduction. 13.105fff; °paitištāna- (patištāna-) n. ‘leg, support’ To √stā-; in bi°, paityaršawaṇt- (patyaršawant-) m. N. pr Uncertain. Invoked with Vyaršawant and Aršawant. 13.109 paθ-: see under pantā-. paθana- adj. ‘broad, wide’ Phl pahn; OssID fätän (further Bailey Dict 259). 13.95; paθā- f. ‘path, way’ To paθ-.

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13.20; paiδyā- (paδyā-) f. ‘sinew’ As I showed (Fravaši Yašt 168-9) paiδyåsca (Yt 13.11) occurs in a context where ‘foot, leg’ is out of place. Accordingly, one must assume two separate paiδyā- for Avestan, this one being to Phl, NPers pay, MMPers pyy ‘sinew.’ 13.11 (22, 28) paṇca indecl. ‘fijive’ OInd páñca; IE *pénkwe, Phl pnc, NPers panj, Prth pnj, MMPers pnc, pnz, SogdB pnc, Khot paṃjsa- (further Bailey Dict 202). pancāsat- f. ‘fijifty’ OInd pañcāśát- f.; IE *penkweH1ḱm̥ t-; Phl panjāh, SogdChr pncʾs, Khot paṃjsāsa-. See the following. paṇcasaγna- (pancasa-γna-) n. ‘the slaying of fijifty’ 13.48; + paṇcō.haya- (panca-haya-) adj. ‘consisting of fijive kinds’ These are upāpa-, upasma-, fraptərəjāt-, rawascarāt-, and caŋraŋhak-. Yt 13.10; [paṇcō.hya-: The meter and spellin hy (not x́ y) show that the reading should be °.haya-. paṇtā-/paθ-, paṇtan- m. ‘path, way, course’ OInd pánthā-/path(i), pánthan- m.; IE *pént-oH2-/pn̥ t-H2-; cf. OPers paθī- f.; MPers, Prth pand, Khot pande (further Bailey Dict 211). paṇtąm (pantām, pantẚam) acc. sg. 13.54, 56 paθa (paθā) instr. sg. 13.16 paṇtānō nom. pl. 13.84; paθō acc. pl. 13.53, 57 1 para (parā) prev. ‘away, forth’ OInd párā; OPers parā. As prior member of compounds. √ai-/i-, √az-, √gam-. 2 para (parā) 1) adv. ‘before, in front, foremost’;

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GLOSSARY

2) pron. w. abl. ‘before’ OInd purā́ ‘before, formerly’. At 13.25 para is metrically superfluous and, in any case, if retained, its meaning is unclear. See under para ahmāt̰ para- adj. ‘other, later’ OInd pára- adj., IE *pér-o-. para ahmāt̰ (parâhmāt) adv. ‘before, previously, ante hoc’ This should be read with sandhi at Yt 13.53, 54, 57; Y 9.15; the metrical analysis of Yt 19.33 is not certain. parāta- m. N. pr. Uncertain. Father of Paršat̰.gu. parō 1) adv. ‘in front, before’; 2) prep. w. abl., loc.’before, from’ OInd purás, IE *pṛH-és/ós-; cf. OPers paranam. w. abl. 13.38, 46, 57, 69; w. loc. 13.57; parō.dasma- (parō-dašsma-) m. N. pr. Lit. ‘whose offfering is in front’, but what is the precise sense? Son of Dāštāγni. 13.125 parō.yā- (parō-yā-) adj. ‘victorious over, superior to (gen.)’ I continue to support Brthl.’s comparison of Ved puroyā́van- against Kuiper (IIJ 4, 1960, 243fff) who seems to connect this with ýāh- ‘contest,’ but translates ‘triumphing over.’ Kellens’ (NR 227) ‘qui a une requête superieuse.’ 13.16 pairi (pari) 1) ep. w. acc., abl. ; 2) prev. ‘around, about’ OInd pári; IE péri, OPers pari, Khot para, Sogd p(y)r°. 1) w. acc. 13.49, 53; w. abl. 13.71; 2) *√gā(y), wain-. pairikā- (*parīkā-) f. ‘witch, sorceress’ The etymology of this well-known word is not at all certain. Güntert (KZ 45, 1913, 200-3) proposed an implausible

derivation from √par- ‘to fijill’ as the daiwic counterpart to Pārandi. An attractive suggestion was made to me orally by Dr. Larry DeVries that one should read +pairīkā- (cf. MPers parīg, SogdB prʾyk) and like OInd pratīka-, Av paitic-, it derives from *pari-Hkw-, thus, ‘turned around, perverse.’ Schwartz (BAI 22, 2008 [2012] pp. 4-6: “In view of the pairikā’s nature as a sexual fijigure, with characteristics of a bewitching female incubus and nightmare demoness, I take pairikā as “the Surrounder” (from PIE *peri-H3kwe-H2), representing the fijigure of the feared female as enveloper, binder, engulfer, swallower, etc.” For other possibilities see Bailey Dict 234 under pālīka-putra-. 13.104 pairi.wāra- (pariwāra-) m. ‘fortifijication’ Phl parwār. To √war- ‘to cover’. 13.71 pairištūra- (pari-štūra-) m. N. pr. Lit. ‘very strong’. Father of Jarō.daiŋ́ hu. 13.110 pauru-, paouru-, paoirī-: see under pouru-. [paouru.fraourwaēsa-: See under pouru.fr°. paurwa-, paourwa-: see under pourwa-. + paurwan- (parwan-) n. ‘arrow’ According to Bailey (BSOAS 24, 1961, 470-3) this derives from *√par- ‘to float in the air, fly’ and is cognate with Khot pūrnā- ‘arrow.’ He explained paurwąnca as abl. sg., but Dict 245 ‘and arrows’; better Hintze ZY 357 as instr. sg. +paurwąnaca. 13.99; paoirya- (parw(i)ya-) adj. 1) ‘fijirst’ (of a series); 2) ‘previous, former’ (cmpd. only) OInd pūrviá- adj., pūrviám adv.; cf. OPers parwiyata adv. to pourwaOn the semantics of this word see Brthl. IF 22, 1907, 107. It is used in place of fratəma-

THE FRAWARDĪN YAŠT

(unlike OInd which uses prathamá-) for a series, yet in cmpds. it carries the older meaning of ‘previous, former.’ 13.88-90, 97, 148, 150, 152; paoiryō.t̰kaēša- (parw(i)ya-kaiša-) m. pl. ‘the former teachers, the teachers of old’ For the meaning ‘former, of old’ rather than ‘fijirst’ see under paoirya-. 13.156 + parša- m. ‘ear of grain, sheaf’ OInd parṣá- m. 13.71 pṛšant- adj. ‘spotted’ OInd pṛ́ṣant- adj.; to IE *pers- ‘sprinkle’; cf. NPers pāšīdan ‘to scatter, sprinkle’ In the following paršat̰.gu- (pṛšat-gu-) m. N. pr. of two men Lit. ‘whose cows are spotted’. 1) Son of Parāta; 2) brother of Dāzgrō.gu 1) 13.96; 2) 13.127 paršiṇta- m. N. pr. Uncertain, though perhaps to pṛšant-. Son of Daṇdərəβa. 13.123 paršta- (pṛšta-) m. 1) ‘back’; 2) ‘support’ OInd pṛṣṭhá- n. IE *pṛ-stH2-o-; MPers pušt. 2) 13.71 paršti- (pṛšti-) f. ‘questioning, disputation’ To √fras- ‘to ask’. 13.16 pasu-/fšu- m. ‘cattle and other domesticated livestock; small livestock (goats, sheep)’ OInd páśú- m., IE *peḱú-; Phl pah, SogdB psw, M psyy, Khot pasä ‘sheep’, Phl, Prth šubān ‘shepherd’ (further Bailey Dict 224). 13.12 pasuka- m. ‘domesticated animal’ OInd paśukā- f. 13.74 paskāt̰ adv. ‘behind, after’ OInd paścā́t adv; IE *pos-ko-; Khot paska ‘back’, Yazg paski ‘behind’ (see further

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under pasca, and Bailey Dict 225) 13.39; pasca (pascā) adv. ‘behind, after’ OInd paścā́ adv.; OPers pasā, pasāwa, MPers pas, Prth pš ‘behind’. pascaēta (pascaita) adv. ‘thereupon’ To pasca (cf. OPers pasāwa < *pascā awa). 13.13; pāzinah- m. N. pr. Uncertain. 13.117 pərəidiδaya- (--?--) m. N. pr. Uncertain. 13.97 pərəθu- (pṛθu-), f. °θβī- (°θwī-) 1) adj. ‘wide, broad’ OInd pṛthú- adj., pṛthú adv.; IE *pl ̥tH2-ú-. 13.9; pərəθu. ýaona- (°-yauna-) adj. ‘*having, offfering broad ways’ For the meaning and etymology of °yaona- see under +yaoni-. In spite of Ved pṛthú- yóni- and the use of IIr *pṛthúto indicate the breadth of an object, one might expect in the context of this cmpd. a physical characteristic of the Frawṛtis and compare Khot gyūna-, jūna- ‘way of moving, gait,’ Pšt yūn ‘gait’ (WWM Fravaši Yašt 177). I am now less inclined to favor this since in Vedic it is urú- that is used in cmpds. expressing motion (cf. urugāyá-, urukramá-), though in other cmpds. uru° and pṛthu° alternate (cf. urujráyas-/ pṛthujráyas- : Av pərəθu.zrayah-/zrayahwouru.kaša-). 13.29 pərəθwafsman- (pṛθw-afsman-) m. N. pr. The literal meaning should be ‘who has (recites?) broad lines of verse’; but what could that mean? Father of Varəsmō. raocah. 13.126 pərəθwarəšti-, °aršti- (pṛθw-ṛšti-) 1) adj.

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‘whose spear is broad’; 2) m. N. pr. It is not clear whether this refers to the breadth of the spearhead or of the area covered by a throw of the spear. 2) 13.101 °pərəsa- (pṛsa-) m. ‘piglet, pig’ Kurd purs ‘pig’; IE *porḱo-/pṛḱo- ‘piglet, pig’ to *√perḱ- ‘be speckled’; cf. OInd pṛ́śni- adj. (Hofffmann MSS 22, 1967, 29fff; further Benv. BSL 45, 1949, 74-91) In vohu° pəšana- (pṛtana-) m. N. pr. Short name to the following. 13.109 pəṣ̌anā- (pṛtanā-) f. ‘battle’ OInd pṛ́tanā- f.; on the idiom pṛtanā- az‘to wage war’ cf. OInd pṛtanā́j- (Benv. FS Renou 74). 13.17, 37, 23, 27, 67; pouru-, pauru-, paouru- (paru-) m.n. paoirī(parwī-) f., adj. 1) ‘much, many, abundant’; 2) in cmpds. sometimes ‘very’ OInd purú- adj., IE *pl ̥H1-ú-; OPers paru-, Khot phara-. 13.65; pourucistā- (paru-cistā-) f. N. pr. Lit. ‘who has much intelligence, insightful’. Zaraθuštra’s youngest daughter. 13.139 pouru.jira- (paru-jīra-) adj. ‘very intelligent’ Phl pur-zīr. According to the tradition an epithet of Aušnara-: Dk 7.1.36 (DkM 598.7) ōšnar ī pur-zīr. In the context of 13.131 it may have been taken as the name of A’s father. 13.131 pouruδāxšti- (*paru-dāxšti-) m. N. pr. Uncertain, but perhaps to OInd purudhá-, °dhā́ + Av āxšti-, thus ‘granting (or sim.) manifold peace’. Father of a Aṣ̌awazdah, husband of Asabanā, descendent of Xštāwi (xštāwaēnya); 13.111, 140

pouruδāxštayana- (paruδāxštayana-) adj. ‘descendant of P’ Patron. to the preceding. Of 1Aṣ̌awazdah, Urūδi, Gayaδāsti and Vohwasti. 13.111, 140 pouru.baēwan- (paru-baiwan-) adj. ‘consisting of many thousands, by the many thousands’ Yt 13.65 pouru.baṇgha- (paru-banga-) m. N. pr. Probably ‘destroying many’ (see Schwartz Haoma 125). Son of Zaoša. 13.124 pouru.vāstra- (paru-wāstra-) adj. ‘which has much pasture land, rich in pastures’ 13.9; pouru.vąθβa- (paru-wąθwa-) adj. ‘who has many herds, rich in herds’ 13.130; pouru.sata- (paru-sata-) adj. ‘consisting of many hundreds, by the many hundreds’ 13.65 pouru.sarəδa- (paru-sarδa-) adj. ‘of many species, sort, kinds’ 13.10; pouru.spāδa- (paru-spāδa-) adj. ‘having, forming a numerous army’ Lit. ‘who has many armies’. 13.37 pouruša- (paruša-) adj. ‘grey’ OInd paruṣá- adj. ‘spotted’, to IE *pelH2‘grey’. In the following [pourušāspa- (parušâspa-) m. N. pr. Lit. ‘whose horses are grey’. The father of Z. is curiously absent from the invocation lists, as also his mother Duγδōwā. pourušti- (*paru-šti-) m. N. pr. Accoring to Mayrh. NB #267 “der viel Besitz (sti-) hat”; or could this be to pouruša- (cf. OInd palasti° ‘altersgrau’ Mayrh. KEWA II 232)? Son of Kawi. 13.114

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pouru.hazaŋra- (paru-hazahra-) adj. ‘consisting of many thousands, by the many thousands’ 13.65 pourwa-, paurwa-, paourwa- (parwa-) adj. 1) ‘fijirst, prior’; 2) ‘east’ OInd pū́rva- adj., IE *pṛH-wo-; OPers parwa-; cf. Khot purma- ‘eastern’ On paurwanca (Yt 13.99; 19.33) see under + parwan-. Note that Brthl.’s ‘südlich’ is rather ‘eastern’ (see Witzel MSS 30, 1972, 163-91) 1) 13.30, 47; pąsnu- m.n. ‘dust’ Cf. OInd pāṁsú- m.; Khot phāna ‘dust, mud’, OssI fänyk D funuk ‘ashes’ (further Bailey Dict 261); cf. Av pąswāh- adj. ‘whose mouth is dusty’ (Hofffmann Cama Or Inst Gldn Jub Vol 32-36) In us°. pitar-, ptar-, patar- (ptar-) m. ‘father’ OInd pitṛ́-; IE pH2tér-; OPers pitā, piça, MPers pid(ar), Prth pydr, SogdB ʾptr-, M (ʾ)pr, Chr ptr, Khot päte (further Bailey Dict 237). There exists a large body of literature on this word (see Mayrh. KEWA II 277-8, EWA II 128f ; Ravnæs IIJ 23, 1981, 247fff). I have noted that a survey of the Yašts reveals that in the nom. sg. one must always read ptā, as in Gāθic. pitarə acc. du. (Yt 10.117) and piθre dat. sg. (Yt 14.46) are in non-metrical contexts. All other StAv occurrences outside the Yašts are in non-metrical contexts except perhaps Vend 12.1: āat̰ yat̰ pitō para.iriθyeiti / āt yat +ptā parā-riθyati/. This then, is further evidence that IE medial H disappears in Av. 13.83; pisinah- m. N. pr. Uncertain. Name of a Kawi. 13.132; 19.71

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piši.šyaoθna- (--?--šyauθna-) m. N. pr. The prior member is uncertain. A son of Vīštāspa. 13.103 pīwah- n. ‘fat’ ́ OInd pīvasn., Phl pīh, SogdChr šbyw, OssID fijiu (further Bailey Dict 238). To √pai-/pīIn gaopiwaŋhu-. puθra- m. ‘son, child’ OInd putrá- m.; OPers puça-; MPers pus, Prth pwhr, Khot pūra- (further Bailey Dict 244). 13.11, 15, 28; in hacat̰.°. puδa- m. Name of a family Uncertain. See Akayaδa13.127 *ptar- n. ‘wing’ IE *p(e)ter-. In fraptərəjāt-.

f fyušta- m. N. pr. Reading and meaning uncertain. Father of Aēwō.sarəd; belonging to the Tanya people. 13.125 fra 1) adv. ‘forth, before, away’; 2) preverb OInd prá, IE *pró; OPers fra°, MPers, Prth fra°, SogdB β(r)°, MChr f(r)° (Gersh. GMS §§315fff), Xwar š(ʾ)°, Khot ha°, OssDI rä°/ ra° (further Bailey Dict 438-9). Benv. (BSOS 9, 1937-9, 508-10) distinguished in Iranian 1) fra ‘devant, en avant’ and 2) frā ‘fort, weg’ on the basis of the distinction made in NPers far°/ farā°, Oss. ra° rā°, Sogd. βr°, f(r)°/frʾʾ°. However, I do not think that the same neat distinction can be made consistently for either Avestan or Old Persian, perhaps owing to orthographic problems only. 1,2 √ar-/ṛ-, √kart-/kṛt-, √car-, √jyā-/jī-, √tac,

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GLOSSARY

√θwars-/θwṛs-, √yaz-/iz-, 2√waid-/wid-, √waxš-/uxš-, 2√war-/wṛ-, 1√waz-/uz-, √wā-, √wrais-/wris-, √skand-/scand-, √stā-, √srau-/sru-, √zyā-/zī-, 1√šau-/šu-, √žgar-. In: fratəma-, fraptarəjāt-(?) fraēšta- (frayišta-) adj. ‘the most’; acc. sg. n. as adv. ‘most(ly)’ OInd préṣṭha-/práyiṣṭha-: IE *pleH1-ist(H2) o-; cf. SogdB βrʾyštr ‘more’ (Gersh. GMS §1299) Comparative to pouru-. 13.105 fraoraosa- (--?--) m. N. pr. Reading and meaning uncertain. Son of Kaoša. 13.122 fraoirisišta- (*frawrisišta-) adj. ‘who most turns to --’ Superl. to *frawris-, but with -išta- one expectes guṇa. 13.25, 36 fraorət̰ (frawṛt) adv. ‘*piously, *reverently’ or sim. Kellens (NR 63-4) has shown that the seṭ-root war- ‘to choose’ cannot take -t. Accordingly, one must analyze as fra-wṛt (OInd vártate). Comparing Ved pra√vart‘to hasten forth,’ Kellens proposed a root noun meaning ‘zeal’ of which this would be the acc. sg. n. Insler (Gathas 115) also preferred this derivation, but assigns the meaning ‘continuously.’ Still, the tradition understood ‘reverently’ (franāmišn(īh), namaskṛtiḥ) and, curiously, franāftan, franām- (causative of franaftan ‘to proceed’) is semantically close to pra√vart- and shows two meanings: 1) ‘(cause to proceed) lead, remove, promote,’ 2) ‘profess, propagate (faith).’ If the Phl gloss in this case preserves an authentic tradition, then I would suggest that fra√wart- had a special meaning ‘to confess, profess (a faith).’

13.47, 92 frakərəstō.frasāna- (frakṛsta-frasāna-) adj. ‘destructive’ or sim. This seems to be a play on two verbs ‘to cut’ (kart- acutting’ (cf. Bailey Dict 424). Since fra√kart- is a daiwic idiom for Ahra Manyu’s creative abilities, the cmpd. should mean more precisely ‘causing (demonically) created destruction’. 13.136 fratəma- adj. ‘primary, foremost’ Cf. OInd prathamá- adj. ‘fijirst’; OPers fratama-, Phl fradom, MMPers prtwm, Prth ʾfrdwm, SogdBM ʾβtm- Chr ftm-, Khot hatäma-. On the semantics Brthl IF 22, 1907, 107; cf. paoirya-. fratəmatāt- (fratamatāt-) f. ‘the council of premiers’ On this political term see Gersh. AHM 296fff. 13.95 fratura- m. N. pr. Uncertain. Brother Asruta, descendent of Baēšatastūra. fradaxšta- adj. ‘marked’ See under daxšta-. fraδāxšti- m. N. pr. Perhaps ‘who promotes peace’ < frādaāxšti- to √frād-. Son of Xuṇbya. 13.138 fraptərəjāt- (fraptar-jāt-) adj. ‘avian;’ f. ‘bird’ This somewhat uncertain word which appears to be a learned term for ‘bird’ was discussed extensively by Kellens (NR 255-8). It is clear that the prior member is itself a cmpd. of fra + ptar- ‘wing’ (cf. Lat proptervus, Av frabda-, OInd prápad(a)-), but the precise meaning is uncertain. The fijinal member is altogether uncertain. I agree with Kellens that °āt̰ can only be explained here on an analogy with rawascarāt- with which our word is

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always associated. But what is the °j°? The only thing I can think of is -ga- (e.g., OInd pataṁgá- ‘flying’ cf. Wack.-Debr. AiGr II,2 §§12, 390; II,1 §86, or the numerous Skt cmpds. ending in °ga- meaning ‘bird’) where original g g would have been confused with j j. 13.74 fraŋhād- (frahād-) f. N. pr. Perhaps appr. ‘success’, to √hād-. 13.141 frawa- m. N. pr. Uncertain. 13.117 frawaēδa- (frawaiδa-) adj. ‘*fijinding’ The meaning of this word is not clear (see WWM Fravaši Yašt 209). In addition to Brthl.’s ‘im Besitz von --’, Geldner, Lommel guessed ‘Offfenbarer’, while Dst. conjectured ‘qui sut’. 13.88 frawaxš- m. ‘nail’ Lit. ‘what grows forth’. See WWM Fravaši Yašt 169; Kellens NR 295-6. 13.11 frawaṣ̌i- (frawṛti-) f. ‘guardian spirit’ MPers frawahr, fraward, frawardīn; SogdChr frwrt ‘corpse’; cf. Med Fraw(a) rti-. On the etymology and semantic range see Introduction. passim frasasti- f. ‘praise, glorifijication’ OInd práśasti- f.; to √sąh-. Note that the dat. sg. at Yt 4.8 is not an infijinitive (Benv. Inf 52). Ny 1.10 frasastatəma- (frasastatama-) adj. ‘who is most praised, praiseworthy’ The p.p.pl. to √sąh-. 13.152 °.frasāna- n. ‘destruction’ OInd pracchāna- n; to √sā-.

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It is most unlikely that this is to be restored at Yt 19.44 (AirWb 1001) since the meaning does not fijit the context at all. In frakərəstō.°. frasāstar- m. ‘ruler’ OInd praśāstṛ́- m.; to √sąh-. 13.83 frasciṇbana- (frascambana-) n. ‘beam, support’ Cf. OInd skámbhana- (Mayrh. KEWA III 507; does Phl, NPers f(a)rasp ‘roof-tree, beam’ belong here too?). 13.26 frasrūta- (frasruta-) adj. ‘famed, famous’ P.p.pl. to √srau-. 13.29, 30, 35; frasrūtāra- m. N. pr. The name certainly must contain frasruta-, but does the stem necessarily derive from the strong stem of *frasrutar(without guṇa)? One could imagine a bahuvrīhi frasruta-āra-, whatever *āramight mean? Or perhaps a haplological formation? Probably a brother of Vīsrūtāra. 13.121 frazanti- f. ‘progeny, offfspring, children’ Cf. OInd prajā́- f. ‘progeny’, prájāti- f. ‘generation’; Phl frazand, MMPers frzynd, SogdB βsntʾ(k) (MacK. SCEA 38-9; but not βz(ʾ)yn GMS §1026A); to √zan- ‘to be born’. 13.134; fraša- adj. ‘wonderful, marvelous’ OInd pṛkṣá- adj. ‘distinguished’; OPers fraša-, On the meaning see Brthl. ZAirWb 197-8; Bailey ZorPr viifff; Lom ZII 1, 1922, 29-32. Lom. wished to include fraša at Yt 10.18 where correctly Gersh. maintained ‘forward;’ at Y 10.14, 19 the parallel with raoxšna (19) in the following pāda makes ‘wonderful’ more likely than ‘forward’. In frašō.kara-, °kərəti-, °carətar-, frašaoštra-, frašāwaxša-

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GLOSSARY

frašaoštra- (frašauštra-) m. N. pr. Lit. ‘who has extraordinary (fraša-) camels (uštra-)’. Father-in-law of Vištāspa via Hutaosā, brother of Jāmāspa, father or ancester of Hušyaoθna and Xwādaēna-. Yt 13.103 frašāwaxša- (frašâwaxša-) m. N. pr. Lit. ‘who has wonderful growth,’ whatever the precise meaning. 13.109 frašō.kara- (fraša-kara-) 1) adj. ‘wonderworking’; 2) m. N. pr. of a son of Vištāspa See under fraša-.. 2) 13.102 frašō.kərəti- (fraša-kṛti-) f. ‘(the making wonderful, i.e.) the eschatological Restoration’ Phl frašegird, MMPers prš (y)gyrd, Arm LW hraškert. See under fraša-. Yt 13.58 frašō.carətar- (fraša-cartar-) m. ‘who makes (life, mankind) wonderful (i.e., the Saušyants who bring about the Restoration)’ 13.17; + fraš.hąm.varəta- (fraša-hamwarta-) m. N. pr. ‘Who has wonderful valor’ to hąm. vərəti- f. ‘valor’. Although Mayrh NB #128 rejected a poorly attested reading fraša° (as accepted by Duch Composés 214), there are two things in its favor. The name belongs to a son of Vištāspa as does Frašō. kara which follows immediately in the list. A graphic mistake may have occurred, namely, of a complex ligature Deef šh in a Pahlavi Vortext. Cf. Frašēdvard of the Šāhnāmah. 13.102 frāciθra- (frā-ciθra-) m. N. pr. Perhaps ‘of eminent lineage’; cf. frazāta‘free, noble’. Son of Bərəzwant. 13.124

frācya- m. N. pr. Uncertain; according to Brthl. to OInd prācyà- adj. Son of Taurwaēti. 13.115 frātat̰.carət(a)- (fratacart(a)-) adj. ‘with a forward course, flowing forward, forth’ Both thematic and athematic stems occur in Avestan; the formation is peculiar. Cf. tacar- n. ‘course’. 13.14 °.frāδana- adj. ‘furthering, making prosper’ To √frādIn āδu.°. frādat̰.gaēθa- (frādat-gaiθa-) adj. ‘world, life promoting’ Part. pres. act. to √frād-. 13.18; frādat̰.fšu- (frādat-fšu-) m. name of the deity ‘who increases cattle’ and is connected to mid-day Ny 1.10 frādat̰.nara- (frādat-nara-) m. N. pr. Lit. ‘promoting men’. Son of Gawāratu. 13.122 frādat̰.vaŋhu- (frādat-wahu-) m. N. pr. Lit. ‘promoting good’. Son of Stiwant. 13.121 frādat̰.vīra- (frādat-wīra-) m. name of the deity ‘who increases men’and is connected to afternoon Ny 1.10 frādat̰.xwarənah- (frādat-xWarnah-) m N. pr. Lit. ‘promoting Xarnah’. 13.128 frādərəsra- (frādṛsra-) adj. ‘dazzling, clear, bright’ Acc. to Gersh. (AHM 218) ‘transparent, perspicuous’, but one wonders how this could apply to a horse (Y 57.27). Since it always occurs with raoxšna- the meaning is more likely to be ‘dazzling’ with various shades efffecting the eye (cf. Kreyenbroek Sraoša 91). To √dars-.

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13.2, 81; frānc- adj. ‘directed forwards’ OInd prā́ñc- adj. Note that fraca is fra + -ca (R. Schmitt Pratidānam 136). frānya- m. N. pr. Uncertain. Father of the three brothers Aṣ̌ō.raocah, Varəsmō.raocah, Vohu. raocah. 13.97 frāyaoδa- (frayauδa-) m. N. pr. Lit. ‘fijighting in front, champion’. Son/ descendent of Karsna (karšnayana-). 13.113 [frāyazənta-: poorly attested variant spelling of the following. frāyazəṇtana- (frāyazantana-) m. N. pr. This is a proper name derived from a patronymic *frāyazanta- part. fut. pass. to √yaz-, thus, ‘venerandus’. Father of Jarō. waŋhu, husband of Frə̄ nī 13.113, 140 + frāyašəθβa- (frayašθwa-) adj. ‘who is to be worshipped’ Part. fut. pass. to √yaz-. Yt 13.153 frārayat̰.raθa- (frārayat-raθa-) m. N. pr. Lit. ‘who sets the chariot in motion’; part. pres. act. of the caus. to √ar- ‘move’. Brother of Dārayat̰.raθa and Skārayat̰. raθa. 13.108 frārāzi- m. N. Originally a patronymic on a *frarāz(a)approx. ‘ruler, director’, to √raz-. Son of Tūra, brother of Arəjahwant. 13.123 frāšaoštrayana- (frāšauštrayana-) adj. ‘descendant of Frašauštra’ 13.104 frə̄ nah- (frānah-) m. N. pr. Uncertain. 13.113

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frə̄ nī- (frānī-) f. N. pr. Uncertain. At 13.39 she stands alone in a list of prominent women; in 13.140 there are four separate women bearing this name, as wives of Usinəmah, Xšwiβrāspana, Gayaδāsti and Frāyəṇta. 13.139, 140 frə̄ rəta- (frarta-) n. ‘offfering’ To fra 2√ar- ‘to dedicate’ 13.25, 26, 46 frō.hakaθra- (--?--) m. N. pr. Altogether uncertain. Son of Mərəzišmya of the Saēna family. 13.126 friθa- (frīθa-) adj. 1) ‘happy, pleased’; 2) ‘dear, beloved’ To √frai-/frī-. 1) 13.100; 2) 13.147; frīnāspa- (frīnâspa-) m. N. pr. Lit. ‘whose horses are well tended’; p.p.pl. to √frai-/frī-. Son of Kaēwa. 13.122 frya- (friya-) 1) adj. ‘dear, beloved, treasured’; 2) m. N. pr. OInd priyá- adj., IE *priH-ó-; SogdB pry, M fryy, Chr fry; Khot briya- (further Bailey Dict 314). 2) 13.110, 119 fryāna- (friyāna-) m. Name of a family Originally patronymic to the preceding. See under ýōišta13.120

b baēwar/n- (baiwar/n-) n. ‘ten-thousand, myriad’ MPers Prth bēwar, SogdM rywr, Khot byūrru (further Bailey Dict 309). Perhaps the original meaning was ‘swarm of bees’ (Thieme KZ 69, 1951, 211 fn 2; Mayrh. KEWA II 514). 13.59, 64, 71

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baēwarəγna- (baiwar-γna-) n. ‘10,000 blows’ See the following. 13.48 [baēwarəγnāi: This is not an infijinitive, but simply the dat. sg. of the preceding. baēwarə.pati- (baiwar-pati-) m. ‘lord over 10,000’ See Duchesne Composés §164. 13.38; baēšatastūra- (baišata-stūra-) m. N. pr. Uncertain. Ancestor of Āsrūta and Fratura. 13.125 baēšaza- (baišaza-) 1) adj. ‘healing, curative, medicinal’; 2) n.m. ‘medicine, cure’ OInd bheṣajá- adj., n.; Phl bēšaz ‘healing, medicinal’, SogdBM βyc ‘physician’. 2) 13.32, 135; [baēšazāi: this is not an infijinitive, rather the dative of purpose of baēšaza- (Benv. Inf 42). baēšazya- (baišazya-) adj. healing, curative, medicinal’ OInd bheṣajyá- adj. 13.30, 32; [baēšazyāi: I think that it is better to maintain Gld.’s reading baēšazāi even if it is weakly attested. In any case this is not an infijinitive (Benv. Inf 42). baēšazyō.tara- (baišazyatara-) adj. ‘more curative’ 13.64 baoδa- m. ‘scent, smell’ Cf. OInd bodhá- m. ‘ waking, consciousness’; MPers bōy, SogdB w. In MIr the meaning ‘perfume, incense’ derives from *baui- (Av baoδi-) f. (see further Bailey Dict 294). To √baud‘sentire’. In barō.baoδabaoδah- (bauδah-) n. ‘the faculty of *perception or consciousness’ Phl bōy ‘perception, sense’; to √baud-

‘sentire’. The precise meaning is not altogether clear, but it is counted among the various human “souls”. 13.149, 155 baŋha-, bangha- (baŋha-) adj. ‘destroying’ < *dbaŋha- = OInd dhvaṁsa- adj., extensively Schwartz Haoma 125-9. In pouru.banghabanta- adj. ‘sick’ P.p.pl. to √ban-. 13.24; bara- adj. ‘bearing’ OInd bhar- adj..; to √barIn: barō.baoδa, gaδawara-, barat̰.awarəta- (barat-awarta-) adj. ‘bearing riches’ Part. pres. act. to √bar13.42 barō.baoδa- (bara-bauδa-) adj. ‘bearing the scent (of)’ 13.46 barəθrī- f. ‘bearer; womb, mother’ OInd bhartr- f.; to √bar-. 13.9, 11; barəsman- (barsman-) n. Technical term for the bundle of grass, and later sticks strewn at the yasna, originally used to form a seat for the deities (like the Vedic barh-), but later kept in a wrapped bundle. < Ir *barzman-; cf. OPers brzmniy (?), MPers barsom; see further under barəziš-. 13.27; [barəz-: See under bərəz-. barəzah- (barzah-) n. ‘height, mountain’ To √barz-. In hwar.° barəšnu- (baršnu-) m. ‘summit, peak, height, pinnacle’ < Ir *barznu-, to √barz-. I follow Kellens (NR 49-50) in taking barəšnawa (Yt 10.13) as loc. sg., rather than the usual assumption of an anomalous

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acc. pl. 13.41, 42; bastawari- (basta-wari-) m. N. pr. Lit. ‘whose armor is tied’ (p.p.pl. to √band). Son of Zairiwairi. 13.103 bā emphatic particle Arm bā, Lith b; see bāδa, bōit̰. bāδa adv. ‘regularly’ When one reviews the contexts of this word, it is clear that the traditional understanding ‘always’ (Phl bāstan, Skt nityam) is nearly correct, while Brthl.’s ‘fürwahr’ is far offf the mark. bāδa commonly occurs in two contexts 1) worship, 2) where habitual action is implied (including worship). Although related etymologically, SogdB βʾδ ... βʾδ ‘tantôt ... tantôt’ (Benv. GramSogd 174) mislead Gersh. (AHM 206) to his ‘sometimes, at times’ which implies that people were casual about their worship. Note the particle ba in Pšt with habitual verbs. Is this connected with MMPers bʾ, Phl b (see Brunner Syntax 177fff)? At Yt 17.10 read +bāδa for bāt̰. 13.52; bānu- m. ‘ray, beam of light’ OInd bhānú- m; OssID bon ‘day’; in Αρτάβανος, Phl Ardawān To √bā- ‘to shine’. In the following. bānumaṇt- adj. ‘radiant, shining’ OInd bhānumánt- adj.; see the following. 13.44, 135; [bānwaṇt-: This is based on the incorrect reading of F1 bānwå, while Mf3 has the correct bānumå (Wack. KZ 43, 1910, 279). To the preceding. bāma- m. ‘light, brilliance’ OInd bhā́ma- m.; MPers, Prth bām, SogdB βʾm ‘color’ Chr ‘dawn’, B βʾmʾnt ‘shining’ (MacKenzie BST 92). To √bā- ‘to shine’. In bāmya-.

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bāmya- (bām(i)ya-) adj. ‘light, radiant, shining’ Cf. Phl bāmīg. 13.37, 59 bāzu- m. ‘arm’ OInd bāhú- m. IE *bheH2 ǵh-ú-; Phl bāzā, NPers bāzū, SogdB βʾzʾkh, βʾzʾ, Khot bāysū (further Bailey Dict 277). 13.31, 46, 99, 107, 136; bərəzaṇt- (bṛzant-) adj. ‘high, lofty, tall; loud’ OInd bṛhánt- adj., IE *bhṛǵh-ént-; MPers buland < OPers *bṛδant-; on this and related words for ‘high, long’ Bailey Dict 299. 13.9, 29; bərəzawaṇt- (*bṛzawant-) m. N. pr. The reading of this name is not certain as the reliable Ms Mf3 has bərəzwatō, the reading preferred by Mayrh. (NB #85), which may be supported by Gr Mαρδόντης. But it seems to me that Βαρζαέντης might better support the reading of F1. In any case it may be that the meaning is neither ‘bergig’ (Brthl.) nor ‘erhaben’ (Mayrh.). Perhaps it contains the word for ‘birchtree’ *bṛzan- (for Iranian cognates see Morg. TPS 1948, 73). It is not clear whether this the name of a single man or two diffferent men. At 13.19 he is the father of Dūraēsrūta, at 13.124 father of Frāciθra. 13.19, 124 bərəzi° (bṛzi°) Caland’s Law form of bərəzant-. bərəzi.yāsta- (°-yāsta-) adj. ‘high girdled’ P.p.pl. to √yāh-. 13.29; bərəzirāz- (°-rāz-) adj. ‘*directing with a loud voice’ Brthl.’s ‘in der Höhe gebietend’ with bərəzi° as loc. sg. of bərəz- is on the face of it unlikely, since all other cases of bərəz- are adjectives. Comparing cases of bərəzant- + √wac- or other verbs of speaking Kellens (NR 280-2) sees this as a sort of uttarapadalopa cmpd., ‘qui

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ordonne à voix haute.’ 13.100 bərəzišnu- (°-šnu-) m. N. pr. The meaning would seem to be ‘whose knee (jānu-/šnu-) is high’, but perhaps like bərəzipad- the meaning is appr. ‘high striding’. Another possibility might be OInd sā́nu-/snu- n. ‘back, ridge (of a mountain)’, cf. Víṣṇu-. Son of Ara, brother of Kasupitu 13.110 bərəzyaršti- (bṛzi-ṛšti-) m. N. pr. Lit. ‘whose spear is tall’. 13.101 bōiβra- (*baiβra-) ‘--?--’ I do not understand Brthl.’s explanation of this as an intensive *bhai-bhr-a- to IE *√bher- ‘to cut’ (Mayrh. KEWA II 533) with the eventual meaning ‘Kampf.’ Justi (Handbuch 218), apparently thinking of a -ra- derivative of the intensive of √bai-/ bī- (cf. OInd bebhī-) gave ‘Schrecknis.’ But this is hard to justify. Matters are made worse by the fact that the context is not in order. I cannot even discern if the word is a substantive or an adjective. 13.20 båŋha- (bāha-) m. N. pr. Uncertain. Son of Såŋha. 13.124 bi- ‘two’ as prior member of dvigu cmpds only IE *bi- < *dwi see under dwabipaitištāna- (bi-patištāna-) adj. ‘two-legged’ 13.41 biwaṇdaŋha- (--?--) m. N. pr. Uncertain. Father of Aṣ̌awaŋhu. 13.110 bizaṇgra-, bizəṇgra- (bi-zangra-) adj. ‘two-legged, biped’ (daiwic) Lit. ‘having two shanks’. bizəṇgrō.ciθra- (bizangra-ciθra-) adj. ‘of biped descent’ (daiwic)

13.129 buδra- m. N. pr. Lit. ‘wakeful, attentive’ to √baud-. Son of Dāzgrāspi. 13.10 + būjisrawah- (*buji-srawah-) m. N. pr. Both the reading and meaning of the prior member are uncertain. Mayrh. NB #89 follows Gld. (F1) buja°; but owing to the uncertainty of the prior member a certain reading is illusive. A brother of Vīštāspa. 13.101 byaršan- (bi-ṛšan-) m. N. pr. Lit. ‘who has (= drives with) two stallions’. Son of Aipi.vohu, grandson of Kawāta. 13.132;

n na neg. particle ‘not’ OInd ná, IE *ne; Khot na; NPers na°, SogdBM nʾ(ʾ) privative prefijix. In nōit̰ na- encl. pron. of the 1st du. and pl. OInd nau, nas, IE *ne-; Khot, Oss nā. nō acc. dat. gen. pl.: 13.50, 51, 94, 146; naēma- (naima-) (adj.) m. ‘half, side, direction’ OInd néma- adj.; MPers, Prth nēm. 13.3 naēza- (naiza-) m. Name of a disease OssI niz D nēz ‘disease’. For an uncertain etymological connection see Mayrh. KEWA II 127. 13.131 naotara- (*nautara-) m. Name of a family, the Nautarids Uncertain. Oettinger’s (IF 117, 2012, pp. 205-216) derivation from an IE *nu-téro‘quick’ is no more probable than the alternatives listed by Mayrhofer (NB #228). In the following.

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naotairya- (nautarya-) adj. ‘belonging to the Nautarid family’ naotairyāna-, °yąna- (nautaryāna-) adj. ‘belonging to the Nautarid family’ Of Vistaru 13.102 napāt- m. ‘grandson’, with apąm Name of a god OInd nápāt-, apā́m nápāt-, IE *népōt-; OPers napāt-, Phl nab, NPers nawah, nawādah, SogdM npyyšn, pl. npʾšnt (GMS §943) and further Bailey Dict 173; in Av the stems napt- and naptar-/nafəδr- (OInd *nápt-, náptar-) also occur. 13.95; naptya- (naptiya-) m. N. pr. Probably a shortened name; to the preceding. Yt 13.102 nanā̆ adv. ‘variously’ OInd nā́nā̆ adv. In the following nanarāsti- (nana-rāsti-) m. N. pr. Perhaps ‘who will have success in various ways’. Son of Paēšata. 13.115 nar- m. ‘man’ often with the nuance ‘hero, warrior’ OInd nár-, IE *H2ner-; MPers nar (further Bailey Dict 177) 13.10, 16, 17, 18, 25, 27, 30, 39, 46, 51, 52, 67, 70, 71, 143-145, 152, 153 narawa- m. N. pr. (descendent) of Naru Petron. of the following; of Aγraēraθa. *Naru-: see the preceding. nairya- (narya-) adj. ‘male, masculine, manly’; standing epithet of the abstract deity Hamwṛti (Valor) OInd nárya- adj.; MPers nar; further under the preceding. See under hąm.varətinairyo.saŋha-, nairya- saŋha- (narya-sąha-) m. Name of a god

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Lit. ‘heroic praise’; cf. RV 1.185.9a śáṁsā náryā and Agni’s epithet nárāśaṁsa‘praise of men, heroes’ (extensively Schmitt Dichtung 93-102). 13.85; nawa indecl. ‘nine’ OInd náva IE *(H1)newn̥ ; MPers nōh, SogdB nw(ʾ), Khot nau (further Bailey Dict 192). 13.59; nawati- f. ‘ninety’ OInd navatí- f.; Phl nawad, SogdB nwʾt. 13.59 nawasō adv. ‘times nine’ With adv. sufffijix -sō, (OInd -śas) ‘by nine’, cf. OInd śataśás adv. ‘by a hundred’. 13.59 *nāu- f. 1. ‘boat, ship’ 2. ‘sluice, canal’ OInd náu- f., IE *neH2-u-; OPers nāu, SogdB nʾwh Chr nw, Khot no (further Bailey Dict 192). For meaning 2, Gersh. (Locust’s Leg 79-80) drew attention to NPers nāw ‘canal, aqueduct’ and other Ir cognates signifying hollowed tree trunks used for irrigation, thus contributing to the basic meaning of IE *nāu- as ‘hollowed trunk’. In nāwyanāidyah- (nādyah-) adj. ‘weaker’ Comparative to √nād- ‘to be in trouble’. As disyllabic see Monna Gathas 105. 13.16; nāf- f. ‘family’ Cf. OInd nā́bh- f. ‘--?--’, nā́bhi- f. ‘navel, relation’, IE *H3nebh-; MPers, Prth nāf ‘family’, SogdB nʾβ M nʾf ‘people’, Khot *nāha- ‘navel’ (further Bailey Dict 181). Brthl. gave the stem as nāfah- n. with the note to the only attested form nāfō, “allenfalls AP aus *nāf- f., vgl. ai. nābh- f.” The main reason for positing an -ah- stem is that nāfō appears to be glossed in the text by ciθrəm, but this is not ultimately

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compelling. 13.87 nāfa- m. ‘family, relations’ See the preceding and cf. Av nabānazdišta- adj. ‘next of kin’, OInd nābhānediṣṭha- m. N. pr. It is hard to tell whether the Ir cognates derive from this or nāf-. 13.66 [nāfah-: See under nāf-. nāfya- adj. ‘belonging to the family; relative’ In the following. nāfyō.karšta- (nāfya-kṛšta-) adj. ‘perpetrated by family members’ 13.120 nāman- n. 1) ‘name’; 2) nąma acc. sg. as adv. ‘by name, named’ OInd nā́ m an- n., nāma adv.; IE *HneH3men-,OPers nāman- n., nāma adv., MPers, Prth nām, Sogd nʾm, Khot nāma (further Bailey Dict 179). 1) 13.50, 79; 2) 13.120, 129,142 nārī- f. ‘woman, wife’ (ahuric) OInd nā́rī- f.; Khot nārä ‘wife’. Fem. to nar-. 13.140, 143-5; nāwaya-, nāuya- (nāwiya-) adj. 1) ‘navigable, deep’ 2) *’canal-(water)’ OInd nāvyà- adj.; OPers nāwiya- adj.; to nāu-. To meaning 1) belong Sogd. nʾywk ‘deep’ (Henning BSOAS 12, 1948, 309) and Phl nʾywtʾk ‘deep, navigable’ (MacK. Dict 58); for meaning 2) see further under paršuya-. It is often difffijicult to decide between meanings for Avestan. Although Filippone (FS Gnoli pp. 99-138) lists seven meanings all are reduceable to these two, with the exception of ‘flooding’ and ‘raging’ which I do not fijind. See also *nāuand Gersh. Locust’s Leg 79-80. 13.10;

nəmah- (namah-) n. ‘reverence, worship’ OInd námas- n. IE ném-es-; cf. MPers namāz, Sogd (Muγ) nmʾcyw < *namahhācya(m) ‘reverential-ness’ (Gersh. FS Benv 197); to √nam- ‘to distribute’ 13.50; nəmō.waŋhu- (namō-wahu-) m. N. pr. Uncertain, cf. wohu.nəmah-. Son of Vaēδaŋha. 13.109 nərəmyazdana- (nṛ-myazdana-) m. N. pr. Patronymic to *nṛmyazda- m. which may mean approx. ‘who (offfers) sacrifijicial food (fijitting for a) hero’; but other interpretations are possible. Son of Aθβyu. 13.110 nō acc./dat./gen. enclit 1st pers. pl. pron. OInd nas; IE *nos. See under ahma- and na-. nōit̰ (nait) neg. particle ‘not’ OInd nét; OPers nai, MPers nē, SogdChr ny. < na + it. passim nī̆ (ni) 1) adv. ‘down, low’; 2) prev. ‘down’: OInd ní, IE *ni; OPers ni- Mpers, Prth ni-, Sogd n-, Khot ni-, nä√gan-, √gam-, √dā-, √frau-/fru-, √yam-, 1 √wan-, √srai-/sri-, √had-/zd[nijatəm: This is simply the p.p.pl. of ni√janand not an absolutive (see Benv. MSL 23, 1930, 397f. and my note to 13.71). nījara- (nijara-) m. N. pr. Uncertain. Son of Sawah. 13.101 nūrəm, nūrąm (nūram) adv. ‘now’ OPers nūram, SogdBChr, Xwar nwr. According to Wack. (SPreussAk 1918, 393; Mayrh. KEWA II 176) this is an Iranian Umbildung of *nūnam, OInd nūnám, MPers nūn etc., on the analogy of adverbs in -ram, especially áparam (cf. RV 2.28.8).

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13.54, 56, 57f; [nurəm: This is a ghostword where nurəm manō arose in the Ms tradition for nərə. manō (OInd nṛmánas-). +nərəmanah- is, thus, a n.pr. (Mayrh. NB #232). nmāna- n. ‘house, home, household’; with garō ‘Paradise’ GAv dəmāna-, < *dmāna-; OInd mā́nam. MPers, Prth mān; OPers māniya- n. ‘household, people’; with contamination from Av dam-, OInd dám-. 13.52, 107, 147, 150, 156, 157; see further under gar- f. ‘song’ nmānaŋhan- (nmāna-han-) adj. ‘to wins, acquires a house’ 13.151 nmānya- adj. ‘belonging to the house, house-’; title of the lowest rank of ratu OPers māniya-. On the word as a title see Gersh. AHM 265-6. Add here all cases of Brthl.’s 2 nmānya-. 13.21 [2nmānya-: Gersh. (AHM 265-6) showed that this cannot be ‘zur Gottheit Nmānya gehörig,’ but is inseparable from 1nmānya-.

m ma- 1st pers. sg. pron. OInd ma-; IE *me-. acc. mąm, mā dat. māwōya, māwaya(cit̰), mē gen. mana, mē maēθana- (maiθana-) n. ‘dwelling place, house’ Phl mēhan ‘home’; to √mait- ‘to dwell’. 13.67; maēša- (maiša-) m. ‘ram, sheep’ OInd meṣá- m., IE *moiso-; MPers, Prth mēš (further Bailey Dict 332). In daβrāmaēšimaxšti- m. N. pr.

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Uncertain. Father of Spō.pad and Payaŋhar. 13.116 °mati- f. ‘mind, thought, disposition’ OInd matí- f.; to √man-. In ārmati-, tūšnāmatimaδəma- (maδama-) adj. ‘middle’ Cf. OInd madhyamá- adj. 13.64; maiδya- (maδya-) (adj. ‘middle’) n. 1) ‘middle’; acc. sg. as adv. ‘in the middle’; 2) ‘waist’ OInd mádhya- adj., IE *medhyo-. In the following. maiδyān- (maδyān-) m. ‘middle, center’ MPers miyān, Prth mdyʾn, Khot myāna-; SogdB m(y)ʾny ‘in the middle’, myʾnc(yk) adj. (further Bailey Dict 341). Humbach (Cama Or. Inst. Gldn. Jub. Vol. 121-2) correctly showed that Brthl.’s maiδyāna- is in error, that the stem is athematic. The taddhita sufffijix gives the literal meaning ‘middleness.’ 13.39; [maiδyāna-: see the preceding. maiδyōi.måŋha- (maδyai-māha-) m. N. pr. Lit. ‘(born) in the middle of the month’. Name of two men: 1) son of Ārāstya, brother of Pouršaspa; 2) M the younger (aparazāta-). 1) 13.95; 2) 127 maiδyōi.måŋhi- (mayai-māhi-) adj. ‘descendant of M’ Patronymic to the preceding. Mother of Aṣ̌astū. 13.106 maiδyōi.šad- (maδyai-šad-) adj. ‘sitting in the middle’ Yt 13.100 manah- n. 1) ‘mind, thought, intent’; 2) w. wohu- ‘Good Mind’, name of an Amṛta Spanta; 3) w. aka- ‘Bad Mind’, name of a daiwa OInd mánas- n.; OPers manah-.

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1) 13.74, 83; Ny 1.2 2) 13.77; manuš.° (manuš-) m. ‘Man’ OInd Manu(s)-; see the following. manuš.ciθra- (manuš-ciθra-) m. N. pr. Lit. ‘of the seed of Manuš’; Phl Manušcihr. Son of Airyawa. Yt 13.131 mainyawa- (manyawa-) adj. ‘spiritual, immaterial, supernatural, heavenly’ Cf. MPers mēnōg ‘spiritual, heavenly; spirit’. 13.71; mainyu- (manyu-) m. 1) ‘spirit’: w. aŋra- or drujant- and spənta- name of the Evil and Benefijicent Spirit respectively; in dual both Spirits ; 2) ‘mind’; 3) ‘the spiritual world’ OInd manyú- m.; MPers mēnōg (< mainyuka-), MMPers myn ‘vengeance, hatred’; cf. MPers dušmen ‘enemy’. 1) 13.13, 28, 29, 76; 3) in [mainyu.stātamainyu.tāštamainyu.tāšta- (manyu-tāšta-) adj. ‘fashioned, created by (Spanta) Manyu’ Since SpM may be securely identifijied with the artisan/creator deity Θwarštar (q.v.), I believe that he is also intended in this cmpd., rather than the vague ‘von Geistern [nicht von Menschenhand] gefertigt.’ See the following. 13. 3; mainyu.stāta- (manyu.stāta-) adj. ‘abiding, situated in *space’ Brthl.’s ‘von (den) Geistern hingestellt’ makes no sense, as the participle is intransitive. If °stāta- is genuine the cmpd. should mean ‘extisting, abiding in (the) manyu.’ Thus, Duch. (Composés §148) gave ‘placé dans l’espace,’ thinking, no doubt, about the Phl mēnōg (cf. mainiwasah-). See Commentary ad loc. 13.2 mainyu.šūta- (manyu-šūta-) adj. ‘impelled by

(Spanta) Manyu’ See under mainyu.tāšta-. 13.42 [marəmna-: See under +marəma-. *marta- n. ‘death’ < *martá- n. beside GAv marəta- m., OInd márta- m. ‘man’. To √mar-. In the following marətan, marəθn- (martan-, marθn-) (adj. ‘mortal, subject to death’) w. gaya-, m. Name of the fijirst Man See under gaya-. maršaona- (maršauna-) adj. ‘belonging to, coming from Maršawan’ On the formation cf. OInd mā́ghona-. 13.130 marždika- see under +mərəždikamas-, f. masī- adj. ‘great’ IE *meHḱ-/mHḱ- ‘long, great’ (Kellens NR 356-7, Bailey Dict 326). 13.9 masyah-, f. °yehī- adj. ‘greater’ Compar. to mas-. Phl, Prth ms, MMPers mhy, myh, SogdB ms. 13.64 maz- adj. ‘great, big’ OInd máh- adj. (for all related words Mayrh. EWA II 337-9), IE *meǵ(h)-; GAv maz- (cf. Bailey Dict 324). In mazyahmazišta- adj. ‘the greatest, biggest’ OInd máhiṣṭha- adj. 13.25, 91, 92; mazdaδāta- (mazda-δāta-) adj. ‘created by (Ahura) Mazdā’ P.p.pl. to √dā- ‘to place; create’. 13.53, 54, 65, 143 mazdayasna- (mazda-yasna-) 1) adj. ‘whose worship is directed at Mazdā, Mazdāworshipper, Mazdean’; 2) m. N. pr. Phl mazdēsn, Aram mzdyzn; cf. MMPers dynmʾzdys ‘Manichaeism’!, SogdM

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δynmztʾyzn βγyy name of a deity (Henning JRAS 1942, 240fn3). 2) Father of Usaδan. 1) 13.89; Ny 1.10; 2) 13.121 mazdā- f. ‘Wisdom’ (name of the supreme deity) OInd medhā́ f. ‘wisdom’. I do not think there is conclusive evidence to allow one to decide fijinally whether this is a substantive or an adjective (cf. Kuiper IIJ 18, 1976, 25-42). The stem is not mazdāh-, as independently shown by Kuiper (IIJ 1, 1957, 86fff) and Humbach (WZKSO 1, 1957, 82). The stem is *mn̥ zdhéH1-. 13.3, 28; see under ahura[mazdāh-: See the preceding. mazyah- (mazyah-) adj. ‘greater’ OInd máhīyas- adj.; cf. SogdM mzyʾx, Chr mzyx ‘great’ (GMS §§396, 403). Disyllabic in GAv. 13.73 maṣ̌ya- (martiya-) m. ‘man, mortal’ OInd mártia- m.; OPers martiya-, MPers, Prth mard, SogdBM mrty(y), Xwar mrc. The Mss have consistenly š́y or šy where ṣ̌y would have been original. 13.18, 46, 89, 142; mā prohibitive particle OInd mā́, IE *meH1; OPers mā, MPers, Prth mā, NPers ma, Khot ma. mācim emphatic prohibitive particle OInd mā́kīm. 13.157 māyawa- m. N. pr. Probably originally patronymic to *Māyu-, to māyu-; cf. OInd Māyavá-. Father of Aētawa. 13.123 māzainya- (māzanya-) adj. ‘Māzanian, belonging to (the country) Māzana’ Citing MMPers mzn ʿy (z)rhyg, Henning (BSOAS 11, 1943, 54) claimed a meaning ‘gigantic, monstrous; monster’ for Av.

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māzainya-. While I agree that the word is derived from mazan- ‘greatness’ and probably has the underlying meaning of MMPers mzn, I still follow Christensen (Démonologie 9-10) in taking it as a folk-name. Accordingly, the area of Māzandarān must have been so named because it was thought to be the land of giants and monsters (Henning loc. cit. fn. 3). One could, perhaps, attribute the coining of the name to Zoroastrians who regarded M. as a stronghold of daiwa-worship (cf. Nöldeke ARW 18, 1915, 597-600). 13.137; māzdayasni- (māzda-yasni-) adj. ‘Mazdean, one who follows the worship of Mazdā’ To mazdayasna-. Always with daēnā13.94; māh- m. ‘moon’ OInd mā́s- m., IE *meH1n̥ s-; OPers māh-, MPers, Prth māh, SogdB mʾγ M mʾx; Cf. Khot māsä (further Bailey Dict 331). The thematic forms belong under måŋha(see Gersh. AHM 289). 13.16, 57 mərəγa- (mṛγa-) m. ‘bird’ OInd mṛgá-m. ‘bird, wild beast’; MPers murw, NPers murγ, SogdBM mrγ, Xwar ʾmγ, Khot mura- (further Bailey Dict 336). In Avestan the word is used especially to denote the species of bird, in contrast to vay-/vi- (q.v.) which is the general term for bird (Benv. FS Lommel 193fff). 13.70; mərəθβaṇt- (mṛθwant-) adj. ‘thinking about, preoccupied with’ The original stem was *mṛ-t-wan- with common transfer to the taddhita -wantdeclension (Benv. Pratidānam 123-9). In spite of the meter, false Altheim ZII 3, 1925, 38-9. 13.84;

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GLOSSARY

mərəzišmya- (*mṛzi-šmiya-) patron. adj. ‘son, descendant of Mṛzišma’ Uncertain. Of Frō.hakafra. 13.126 mē dat./gen. 1st pers. pron. (enclit.) OInd me; OPers °mai. To ma13.1, 12; mošu (mašū) adv. ‘soon’ OInd makṣū́, to IE *moḱs. 13.146; mąθra- m. 1) ‘thought, thinking’; 2) ‘the Holy, Sacred Word’ (esp. with spənta-); 3) ‘spell’; 4) ‘a sacred prayer, hymn, mantra’ OInd mántra- m.; Phl mānsr, MMPers mhr; Pšt maraī ‘charm’, Waxī mutr ‘incantation’ (Morg. EVP 45); cf. Phl māraspand name of the 29th day; MPers mārīg, Prth mʾrygr, SogdB mʾrkrʾk ‘soothsayer, magician’, SogdM mʾrδny, Chr mʾrdny ‘memoria’, SogdMChr xwmʾr ‘consolation (Gersh GMS §§346, 391, p. 250). To √man- ‘to think’. 1) 13.95; 2) 13.81, 87; in tanu.° mąθrawāka- (mąθra-wāka-) m. N. pr. Approx. ‘connected with the proclamation of the (Holy) Word’. Son of Sāimuži, father of Vahmaēδāta. 13.105, 115 mąθrō.aŋhan- (mąθra-han-) adj. ‘winning, acquiring the (Holy) Word’ 13.151 mąθβa- (mąθwa-) adj. ‘what is to be thought’ Grndv. To √manNy 1.2 mązdra- adj. ‘wise’ To √mązdā-. cf. OInd medhirá-. In the following. mązdrāwaŋhu- (mązdrâwahu-) m. N. pr. Although the two members of the cmpd. are clear (mązdra- ‘wise’ and wohu- [< *Hwésu-] ‘good’), the meaning is not. Relative (brother?) of Srīrāwaŋhu. 13.118

miθra- m. ‘covenant, treaty, contract’; Name of a god OInd mitrá- m.; OPers miθra-, mitra-; MPers, Prth mihr, SogdM myš-, myδr-. There is a large bibliography on Miθra (see Boyce History I 24fff). Although there is not unanimity among scholars on the precise original meaning of the word, there is general agreement on the contextual meanings. The etymology is not completely certain. My preference is a -tra- abstract noun (originally neuter) to IE *√mei-/mi- ‘to bind’; rather than to IE *√mei- ‘to exchange’ as fijirst advocated by Meillet (JA 1907, 143-59). 13.3, 47, 86; [miθrō.aojah-: See under miθō.aojah-. muža- adj. Name of a people On a possible connection with OInd mūjavant- see Eilers Arch Or 22, 1954, 324 fn 75. 13.125 myazda- (miyazda-) m. ‘sacrifijicial offfering of meat, food’ OInd miyédha- m. ‘oblation’; Phl mēzd ‘offfering, meal’. In nərəmyazdana-, myezdinmyezdin- (m(i)yazdin-) adj. ‘who makes a sacrifijicial offfering’ 13.63

ý

144

ýa- pron. rel. ‘who, which’ OInd yá-, IE *Hyó-; OPers haya-, taya-; MPers ī. ýaētuš.gu- (yaituš-gu-) m. N. pr. yaētuš- is probably the part. perf. act. of √yat-, but the meaning is elusive. Son of Vyātana.

144

Although Gld used Y throughout, our Yt 13 Mss write % .

THE FRAWARDĪN YAŠT

13.123 °yaoδa- (°yauδa-) m. ‘warrior, fijighter’ OInd yodhá- m. In frāyaoδa[yaona-: Since only the acc. sg. is attested, ýaonəm is better read as +ýaonim, a mistake that may have been reinforced by the cmpd. forms with °yaona-. Note that, like Vedic, Avestan shows an alternation between the simplex ýaoni- and the compounded °yaona- (Wack.-Debr. AiGr II,2 §§42e3, 572 ). ýaoni- (yauni-) m. ‘route, way’ OInd yóni- m. ‘way; place’. See the preceding and Benv. Vṛtra 50fff; also Mayrh. EWA II, 419f. 13.54, 56; in pərəθu.ýaona-, wasō.ýaona-, huyaona ýatāra- (yatara-) adj. ‘which of two’ OInd yatará- adj.; compar. in -tara- to ya-. 13.47; ýaθa (yaθā) adv., conj. ‘as, like’ OInd yáthā; OPers yaθā; to ya13.1, 2, 19, 34, 41, 64, 67, 70, 71, 129, 142; ýaθana adv. and conj. ‘exactly as’ On the emphatic particle -na see Gonda Memnosyne IV 10, 1957, 99-100. Perhaps Yt 13.70 belongs here, as well as Yt 19.57, 60, 63 (see under ýaθna). Yt 13.70(?) [ýaθna: This seems to be a mistake for ýaθana; At Yt 13.152 the meter shows this to be the case (as also Y 19.11), while the gibberish of Yt 19.57, 60, 63 is indecisive. ýaθra adv. ‘where’ OInd yátra adv.; to ya13.25, 36, 48; 1 ýat̰ connective particle (iẓāfat) MPers ī; formally acc. sg. n. to ya-. 13.61, 71, 91, 92, 99; 2 ýat̰ conj. ‘when, so that’ OInd yát conj. In the sense of ‘when’ ýat̰ alternates

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with ýaδa according to the metrical requirements. 13.65, 76, 77; ýawe (yawai) adv. ‘always, forever’ See under āyu13.50 ýasna- m. ‘worship, sacrifijice’ OInd yajñá- m.; Phl jašn ‘festival’, Khot gyaysna-. ‘sacrifijice’ (Bailey Dict 108 under gyays-); to √yaz-. 13.147; [ýasnya-: see under ýesnya-. ýašəθβa- (yašθwa-) adj. ‘to be worshiped, worthy of worship’ For *yaštwa- gerundive to √yaz-. 13.148 ýahmāi dat. sg. to ýaOInd yásmāi. 13.3, 120 ýahmāt̰ (yahmāt) abl.sg. to ýa-. OInd yásmāt. 13.87 ýahmi, ýahmya (yahmi-ā) loc. sg. to ýa-. OInd yásmin 13.26, 91 ýātu-/ýāθβ- (yāθw-) m. ‘sorcerer, magician’ OInd yāt- m. ‘sorcerer; sorcery’; MPers jādag, SogdChr yʾtwq. 1) 13.135; ýāskərət- (yās-kṛt-) adj. ‘contesting, competitive, brave’ If the meaning of ýāh- (q.v.) is something like ‘contest,’ then ýāskərət- should mean ‘making a contest, contesting’ (but diffferently Kellens NR 130, ‘qui formule la requête’). For the nuance of meaning ‘brave’ compare SogdB yʾγy, M. yʾxyy ‘brave’ if < *yāhaka- (Henning apud Gersh. GMS §396). 13.75 ýāskərəstəma- (yās-kṛstama-) adj. ‘most competitive, bravest’ Superl. to yāskərət-.

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GLOSSARY

13.75, 76, 108 ýāskərəstara- (yās-kṛstara-) adj. ‘more, very competitive, braver’ Compar. to ýāskərət-. 13.54 ýāstō.zaēnu- (yāsta-zainu-) adj. ‘with girded weapon-belt’ 13.67 ýāstō.zaya- (yāsta-zaya-) adj. ‘with girded weapons’ 13.37 ýāh- (yẚah-) n. ‘contest’ According to Schmidt (Pratidānam 178) this is an -ah- stem of √yā- ‘to go, race’ (i.e., *yaH2as-; the two contexts give no defijinite indication whether the stem was mono- or disyllabic, but in GAv it is disyllabic) and originally meant a ‘(horse) race, contest.’ For literature see Kellens NR 130-1, to which add Kuiper IIJ 15, 1973, 186. See also under parō.yā- and yāskərət-. 13.41 ýeδi, ýeiδi (yaδi) conj. ‘if, when’ OInd yádi; OPers yadi. To ya-, and only with following zī 13.12, 63 ýesnya- (yasniya-) adj. ‘to be worshiped, worthy of worship’ OInd yajñíya- adj.; to ýasna-. 13.34, 42, 152, 153; ýezi (yazi) ‘if, when’ Although Brthl. suggested a scribal confusion of D δ and z z (see AirWb 1297) ýezi (< *yád źhí Kellens-Pirart TVA II 285) should be kept distinct from yeδi. 13.20; ýō nom. sg. m. to yaOInd yáḥ. passim ýōišta- (yawišta-) 1) adj. ‘the youngest’; 2) m. N. pr. OInd yáviṣṭha- adj.; superl. to ýwan-. 2) of the Fryāna clan.

2) 13.120 ýim (yam) acc. sg. masc. to yaOInd yám; OPers tayam. passim ýima- (yama-) m. N. pr. OInd yamá- m. ‘twin; n. pr., IE *yemo-; GAv ýə̄ ma-, Baxtīārī žämū ‘twins’; Kurd jīwī, jīwik, jīmik; Phl Jam(šēd). 13.130; [ýu-: This is simply the weak stem of āyu- (q.v.). ýuxtawari- (yuxta-wari-) m. N. pr. Lit. ‘whose armor has been put on’. 13.101 ýuxtāspa- (yuxtâspa-) m. N. pr. Lit. ‘whose horses are yoked’. 13.114 ýūšma- (yušma-) 2nd pers. pl. (oblique) pers. pron. ‘you’ OInd yuṣmá-; IE *us(s)mé-. In the following ýūšmaoyō (yušmaβyō) dat. to yūšmaCf. OInd yuṣmábhyam. 13.38 ýūšmākəm (yušmākam) gen. to yūšmaOInd yuṣmā́kam; MPers ašmā(h), SogdM ʾšmʾx 13.147 ýūžəm (yūžam) nom. pl. 2nd pers. pers. pron. Cf. OInd yūyám. 13.34, 38 ýwan-, ýawan-/ýūn- (yuwan-/yūn-) 1) adj. ‘young’; 2) m. ‘a youth’ OInd yúvan-/yūn- ‘young; a youth’, IE *H2 yéuHon-/H2 yuHén-/H2 yuHn-; Phl juwān, Prth ywʾn 1) in the superl. ýōišta-

r raēwaṇt- (raiwant-) adj. 1) ‘rich, radiant, handsome’; 2) Name of a mountain; 3) ‘wise, insightful’ OInd revánt- (also rayivánt-) adj.; to rayi-

THE FRAWARDĪN YAŠT

(q.v.). In raēwastəmaraēwastəma- (raiwastama-) adj. 1) ‘richest’; 2)’wisest’ Superl. < *raiwat-tama-. 2) 13.152; raoxšna- (rauxšna-) adj. ‘light, shining’ MPers rōšn, Prth wrwšn, SogdB rγwšn, Chr rwxšn (further Bailey Dict 366). S-ext. to √rauc-. 13.2, 81, 84; [raoxšnəmaṇt-: See under +raoxšnumaṇt-. raoxšni- (rauxšni-) adj. 1) ‘light, shining’; 2) f. ‘light’ See Wack./Debr. AiGr II.2, §572. In the following. raoxšni.aiβiδāta- (rauxšni-aβiδāta-) adj. ‘surrounded in light’ 13.45 raoxšnu- (rauxšnu-) n. ‘light’ Brthl.’s comparison of OInd rociṣṇú- is not precise, as this is an adjectival -iṣṇuderivative of √rauc-, whereas raoxšnuis a substantive -nu- derivative of the s-extension of the same verb (cf. Wack.Debr. AiGr II,2 §767e). In the following. + raoxšnumaṇt- (rauxšnumant-) adj. ‘possessing, full of light’ The reading of the Mss raoxšnəmå must represent older +raoxšnumå as the -mantsufffijix only follows u (Wack. KZ 43, 1910, 277). 13.44 raocas.caēšman- (raucas-caišman-) m. N. pr. ‘Who shows the light (to the souls of the departed)’. He will be one of six helpers of Saošyant at the ressurection. 13.121. 128 raocah- (raucah-) 1) n. ‘light, daylight’; 2) adj. ‘light, shining’ OInd °rocas-, cf. rocíṣ- n., IE *leukos-; OPers raucah-, MPers rōz ‘day’; to √rauc-.

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1) 13.57; 15.55; raocahina- (raucahina-) adj. ‘light, shining’ A rare taddhita in -ina- (? cf. Wack./Debr. AiGr II,2 §221) Yt 13.2 rautah- n. ‘stream’ See under θraotah-. raoždya- (rauždiya-) m.f. Name of a people 13.125 1 ratu- m. ‘fijixed time, season’ OInd ṛtú- m.; to √ar- ‘to join’. 13.49; 2 ratu- m. ‘judge, chief (esp. of the religious community)’ Cf. 1ratu-; Phl rad ‘(spiritual) chief, master’. ratu- is often found in conjunction with ahu- (q.v.). 13.41, 92, 152; Ny 1.10 raθa- m. ‘chariot, esp. the body of the chariot’ OInd rátha- m., IE *rót-H2-o-; OPers °raθa-, MPers rah, SogdB rδδ. In: raθaēštāraθaēštā-, °štar- (raθai-štā-, °štar-) m. ‘warrior, chariot fijighter; member of the second estate’ OInd ratheṣṭhā́- m.; Phl artēštār. Note that the forms in -r- can hardly be from a *sthH2tṛ-, rather they are due to analogy of the nom. sg. with the nom. sg. of stems in –tṛ-. 13. 67, 88, 89; rafnah- n. ‘support’ To √rap-. 13.1 rayi-/rāy- m. ‘wealth, opulance’; ‘insight’ OInd rayí-/rā́y- m., IE *reH1-i-; MPers, NPers rāy. To √rā- ‘to give’. On the semantics see Introduction. With xwarənah- 13.2 etc. rawaṇt- m. N. pr. Uncertain, but perhaps to raγu-, √ranj-. Father of Stipi. 13.123

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rawascarāt- (rawas-carāt-) adj. ‘roaming the plains, plains-(animal)’ This cmpd. poses several problems. Although the formation of the fijinal member is unusual, it seems to be properly explained by Kellens (NR 255-58) as a stem in a rare IE sufffijix *-ēt- to √car‘to roam, graze’. The prior member is probably to be taken as rawah- n. (q.v.); however I cannot rule out the possibility that rawas° belongs to raγu-, rawa- ‘fast, fleet’. On the classifijication of animals see WWM Fravaši Yašt 165-6. 13.74 rawah- n. ‘open space, spaciousness’ See under rawan-. 13.99, 107 rawō.fraoθman- (rawa-frauθman-) adj. ‘snorting in the open’ (of horses) Brthl.’s ‘des Flug flink ist’ is in error. It always refers to horses or to deities described in equine terms. The older interpretations of Windischmann ‘frei (leicht) schnaubend’ (Zor Stud 317), Gld. ‘im lauf schnaubend’, Justi ‘frei schnaubend’ (Hdb 254), to √frauθ-, has been vindicated by Dresden (FS Henning 143-4)’. However, rawō.° must be rawahopen space not *ra(γ)wa- (Glera MSS 59, 1999, 40-3); thus ‘whose snorting is in the open, i.e., snorting in the open’ . Cf. fraoθat̰.aspa-. 13.29; rawu-, rəwī- (ra(γ)wī-) adj. ‘swift, nimble, fleet’ OInd raghú-/laghú-, f. °ghvī-; Phl raγ, Prth rg. Cf. √ranj-; comp. rəṇjyah-, superl. rəṇjišta-. The forms rao°, raom < *rawu°, *rawuam; rəwī- < *raγwī-; See Glera MSS 59, 1999, 40-3. Yt 13.75; rasman- m.n. ‘battle line, phalanx’ OIr *rázman- to √raz-; cf. MPers razm, Prth rzm ‘battle’ < *razmán-.

13.39; in kawā° razišta- adj. ‘straightest, most just’ OInd rájiṣṭha- adj.; superl. to ərəzu-. 13.35; rašnu- m. Name of a deity The name may mean either ‘judge’ (Lommel Yäšt’s p. 97) or ‘justice’ (AirWb 1516) to √raz- (see Rašn Yašt and Rašn in EIr). Since the name of the abstract deity Arštāt means ‘Justice’, I prefer ‘Judge’. 13.3, 47, 86; rāzar-/rāzan- n. ‘ordinance’ OInd rāján- n. in rājáni loc. sg. ‘under the direction’, beside rā́jan- m. ‘king’; to *√rāz-. 13.157 rāštarə.waγəṇti- m. N. pr. Uncertain. Apparently composed of a nom. agent. to *√rāz- and a word (part. pres. ?) cognate to OInd vāghát- m. ‘sacrifijicer’. Father of Awarəθrabah. Yt 13.106 rəṇjišta- (ranjišta-) adj. ‘swiftest’ Cf. OInd lághiṣṭha- adj.; superl to raγu-. 13.26, 75; 14.19 rąrəma- (rąrama-) adj. ‘pacifying’ To the intensive of √ram-; cf. OInd raṁram-i. 13.40 uruθmi- (ruθmi-) f. ‘growth (of plants), shoot, sprout’ To √raud- ‘to grow’; PhlGl ārōyišn (Y 71.9). Following Gld., Brthl. gave ‘Garten, Plantage’ for the plural. 13.55 uruθβan- (ruθwan-) n. ‘intestine’ Cf. Phl rōdīg, NPers rōdah, Bal rōθ, OssI rud D rud, Khot rrūta- (further Bailey Dict 366). 13.11 urūδayant- (rūδayant-) f.(!) N. pr. Uncertain. 13.141

THE FRAWARDĪN YAŠT

urūδu- (or uruδu) m. N.pr. Uncertain reading and meaning. A descendent of Pouruδāxšti 13.112 urwaēsa- (wraisa-) m. 1) ‘eddy, whirlpool’; 2) ‘turning point’ Cf. OInd vréśī- f. ‘Wasserwirbel’ (Wack. KZ 43, 1910, 293); to √wrais-. 2) 13.58; in dūraē° urwatat̰.nara- (wratat-nara-) m. N. pr. of two men Lit. ‘commanding men’; to *√wrat-. 1) a son of Zaraθuštra; 2) The Younger (aparazāta-). 1) 13.98; 2) 13.127 urwati- (wrati-) f. 1) ‘foedus’; 2) ‘fijides’ Etym. uncertain; See Mayrh. EWA II 594f under vratá-. cf. OssI iräd D äruzd ‘prix de la fijiancée (Benv. BSL 56, 1952, 34). urwaθa- (wraθa-) m. ‘friend’ See the preceding. In aurwaθaurwan-/urun- (ruwan-/run-) m. ‘soul’ MPers ruwān; perhaps to Gr λύω (Hofffmann apud Narten YH 248 fn 1) as ‘das sich (aus dem Körper) lösende’; possibly to √rau- ‘bellow, wail’, i.e., ‘the wailer’? Fantastic Bailey TPS 1954, 141. 13.50, 74, 81, 83, 148 urwāzišta- (wrāzišta) adj. ‘most joyful’ With ātar- name of one of the fijive kinds of fijire, which, according to the Bundahišn (18.1) is ātaxš ī urwāzišt to which the IndBd adds the gloss ātaxšān ī andar urwarān ‘the fijires within plants’. To √wrāz-. 13.85 urwō.aŋhan- (ruwa-han-) adj. ‘who wins, gains (his?) soul’ To √han13.151

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v vaēδaŋha- (--?--) m. N. pr. Reading and meaning uncertain. To Mf3 etc. vaēδayaŋhahe cf. +viδayana Father of Nəmō.vaŋhu. 13.109 vaēsa- (waiasa-) m. ‘servant’ OInd veśá- m. ‘dweller’; Khot bīsa‘servant’; to √wais-. In sata°; and the following? vaēsaδa- (waisaδa-) m. N. pr. Uncertain. 13.110 [vaežyaršti-: see under +vīžyaršti-. vaxəδβa- (waxθwa-) adj. ‘what is to be spoken’ Grndv. to √wac-. Ny 1.2 vaxša- m. ‘growth’ Phl waxš ‘profijit’; to √waxš- ‘to grow’ 13.93 vacah- n. ‘word, speech’ OInd vácas- n.; IE *wekwos- to √wac13.83; Ny 1.2 vaδut- f. N. pr. Uncertain. 13.141 vaŋhana- (wahana-) n. ‘clothing’ OInd vásana- n.; to √wah- ‘to dress’. 13.3 1 vaŋhu- (wahu-) 1) adj. = 1vohu-; 2) m. N. pr. Son of Aršya. 13.108 2 vaŋhu-: under 2vohu-. vaŋhuθβa- (wahuθwa-) n. ‘blood-letting, bloodbath’ Abstract ntr. in -θwa-. 13.23 vaŋhu.δāta- (wahu-δāta-) m. N. pr. It is not certain whether dāta- here means ‘law’ (Mayrh. NB #351) or ‘given, created’ (Brthl.). I am inclined to favor the

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GLOSSARY

latter owing to other cmpds. vaŋhuδā-, vaŋhazdā-. Son of Xwaδāta. 13.119 vaŋhuδātayana- (wahuδātayana-) adj. ‘son, descendant of Wahuδāta’ 13.119 vaŋhu.fəδrī- (wahu-fδrī-) f. N. pr. Lit. ‘whose father is good’. According to later tradition the mother of Zaraθuštra’s postumous son Uxšyat̰.nəmah. 13.142 vaŋhušan- (wahu-šan-) adj. ‘acquiring, winning the good’ To √han-. 13.151 vanat̰.pəṣ̌ana- (wanat-pṛtana-) adj. ‘battle winning’ Part. pres. act. to 1√wan -. 13.30, 35, 40 vanāra- m. N. pr. Uncertain. 13.101 vay-/vi- m. ‘bird’ OInd ví- On this and IE *H2wói-/H2wéisee Schindler Sprache 15, 1969, 144-58. According to Benv. (FS Lommel 193) vi- is a marker of genus, mərəγa- of species. 13.2; °vayah- n. ‘strength, vigor’ OInd váyas- n.; IE *weiH-es-. In +arəzawayahvarakasāna- m. N. pr. It is unclear whether this is to be understood as a patronymic ‘descendent of *Warakasa’ or a patronymic taken as Vohuraocah’s father’s name. The meaning of the name is illusive. 13.113 varāza- m. 1) ‘boar’; 2) N. pr. OInd varāhá-; Phl warāz, NPers gurāz, Prth wrʾz. At 13.101 occurs a name which Gld (followed by Mayrh) read as vīrāza(q.v.), but with good reason can be read as

varāza-. If the latter, possibly a diffferent man that in 13.96. Father of Iswant. 2) 13.96 °vari- m. ‘armor, chest-protector’ To √war- ‘to ward offf’. In basta°, yuxta°, zairi°. + varəθra- (warθra-) n. ‘armor, shield’ Oss wart ‘shield’; to √war- ‘ward offf ’. Although all Mss attest varəθa-, the primary sufffijix -θa- (OInd -tha-) forms neuter abstract nouns with weak-grade of the root (Wack./Debr. AiGr II2, §534). What one expects for an instrument noun is the sufffijix -θra- (OInd -tra-) formed on guṇa grade of the root (op. cit., §517a) as attested in the cmpds. ayō.varəθra- and urwi.varəθra- ‘having a pointed shield’ (Yt 9.30). 13.26, 71 varədat̰.gaēθa- (wardat-gaiθa-) adj. ‘who augments, promotes the world’ Part. pres. act. to √ward-. 13.18 varəna- (warna-) m. name of a land, *Buner According to Henning (BSOAS 12, 1947, 52-3) this is Skt Varṇu, Gr Ἂoρνoς, modern Buner in Pakistan, rather than Christensen’s Gēlān (Premier Chapitre 49fff). Humbach (Bull. of the Iranian Cultural Foundation 1, 1973, 50) proposed Baγlan. The meter shows that the word is disyllabic. In varənya1 varənya- (warnia-) adj. ‘coming from, belonging to (the land of) Warna’ Where warənya- occurs with māzainyait is clearly a gentilic. However, its occurrence with mainyawa- suggests a diffferent derivation, unless it was thought that people from Warna were exemplary in their concupiscence. 13.137; 2 varənya- (warnia-) adj. ‘*concupiscent,

THE FRAWARDĪN YAŠT

*lustful’ Where varənya- occurs with mainyawait is most obviously a derivative of GAv varana-, GAv, StAv varəna- (warna-), a word which has been variously rendered as Glaube, Glaubenserkenntnis (Brthl.), preference (Insler), choix (Kellens/ Pirart). According to Kellens’ attractive suggestion the varənya drwaṇtō are “les trompeurs par choix” (Études mithriaques 265-7). However the tradition understood varəna- to mean kāmag 'desire' and varənya- to mean waranīg ‘concupiscent, lustful’, meanings which might be related to, yet seem far from those of varənaand varənya- (see Gersh. AHM 218). In the Pahlavi literature the demon Waran Lust, Greed is often associated closely with the arch-demon Āz Concupiscence (see Zaehner Zurvan 174). Thus, our word may not derive from varə̄ na-, but from an etymologically related *warana- (cf. OInd varaṇa- ‘choice’) ‘*greed’. If this etymology be correct then varənya- must be restored as waranya- and translated with Gersh. as concupiscent . 13.71 warsma(n)- m. or n. ‘action, act, work’ To √warz-. This word was properly identifijied by Kellens (NR 225) as a substantive (as already Justi Handbuch 270 vareçman), rather than Brthl.’s ‘wirksam’, but since the word occurs only in the following two cmpds. it is impossible to determine whether the sufffijix is -ma- or -man-. varəsmapa- (warsma-pa-) m. N. pr. To √pā- ‘to protect’ Approx. “who protects work” (see Kellens NR 225 “qui protège l’action”). Son the Jaṇnara. 13.115 varəsmō.raocah- (warsma-raucah-) m. N. pr.

264

of two men According to Kellens (NR 225) ‘qui a la lumière pour l’action’, whatever that may signify. 1) Son of Frānya; 2) Son of Pərəθwafsman. 1) 13.97; 2) 13.126 varəzāna- (warzana-) n. ‘community, settlement’ OInd vṛjána- n.; OPers warδana- ‘town’, NPers barzan ( *hw° >xw°. xwa- pron. refl., see under hwa-. xwa° in composition ‘good’ Owing to, for example, OInd svádhita-/ súdhita-, Avestan cmpds. in xwa° (xwā°) beside the more common hu°, are probably genuine. xwaēpati- (xwai-pati-) pron. ‘one’s self’

286

IE *swoi-poti- (see Mayrh. KEWA II, 200). In the following xwaēpaiθya- (xwai-paiθya-) adj. ‘one’s own, own’ OPers xwaipašya- /uwipšiy-/, MMPers xwybš, MPers xwēš, SogdB γypδ Chr xypθ, Pšt xpal, Suγni xobaθ. To the preceding. 13.66, 68 xwaēna- (xwaina-) adj. ‘bright, shiny, molten’ This can be derived over *hwainna- < *hwaidna- from IE *√sweid- ‘to shine’’. In GAv xwaēnā appears to be trisyllabic (Y 32.7), thus huwainā. According to Kellens/Pirart (TVA II 235 following Andreas/Wackernagel NGG 1931, 325) it is to be compared to Ved suvená- ‘bien à voir’. However, the hap. leg. suveníḥ (RV 10.56, 3) is capable of various interpretations (see Mayrh. KEWA III 253) and may contain vení- ‘braid of hair’. Cf. Phl xwēn-āhen ‘shining metal’. 13.2 xwaδāta- (xwa-δāta-) 1) adj. ‘who (acts according to) one’s own law, autonomous’; 2) m. N. pr. Cf. OInd svadhita- adj. ‘self-founded, stable’. Father of Vaŋhuδāta 2) 13.119 xwafna- m. ‘sleep; dream’ OInd svápna- m., IE *swépno-/swópno-; MPers xwamn, SogdB γwnw, γwβny, M xβnyy, Khot hūna- (further Bailey Dict 490); to √hwap-. For an exhaustive study of sleep words in Iranian see Benv. BSL 30, 1930, 75-9. 13.104 xwaβrīra- (*hwa-rīra-) adj. ‘having a good pruning, well-pruned’ In the one context where this word appears ‘reaping’ seems remote from the intended meaning, since it is the growth

287

GLOSSARY

after a period of dormancy which the Frawṛtis give. While Brthl.’s suggested shift in meaning to ‘fruchtbar’ is very possible, might not °βrīra- refer to the cultivation of certain plants through pruning? This would be especially necessary in the case of berries, as already suggested by Brthl. in his note. To √brai-brī-. 13.55 xwan-: see under hwar-. xwanwant- adj. 1) ‘sunny, light, lustrous’; 2) m. N. pr. Cf. OInd svàrvant- adj; to xwan-, hwar‘sun’. 3) 13.117; in asmō.° xwarənaŋhuhastəma- (xwarnahwastama-) adj. ‘who possesses the most glory, splendor, majesty’ Cf. Phl xwarrōmand; superl. to xwarənahwant-. 13.152; xwarənah- (xwarnah-) n. ‘glory, splendor, majesty; fortune’ OPers (Med) farnah- n.; Phl GDH / xwarrah/, MMPers frh, NPers farr, and all other attestations in Iranian derive from farnah-; perhaps related somehow OInd svàrṇara-. There is a large literature on this: see Mayrh. KEWA III, 564; Kellens Kratylos 36, 1991, 31; esp. Hintze ZY 28-33 (also Kartylos 62, p. 83f) correctly to *2√hwar- to shine, burn . 13.2, 14-16, 24, 41, 65, 134; in aiβi.°, haomō.° + w x airya- (xwarya-) adj. ‘edible’ OssI xoli D xuali ‘food for beasts’ (< *hu̯ ār-ya-, Bailey TPS 1954, 8), The only securely attested ending °yąn is difffijicult to explain as anything other than an accusative; however, it would have to be pl. masc., which violates the normal gender of substantivized gerundives (unless fem. for °ām) and,

further, does not agree with xwarəθəm and ajyəmnəm. Easiest is Hintze’s (ZY pp. 179-182) solution, to see °yąn as a sandhi nasalization < °yəm originally before xwarəθəm (Y 9.4) then generalized. In any case it is not an infijinitive (Benv. Inf 17-8). 13.50; [xwairyąn: This is not an infijinitive (Benv. Inf 17-8); see the preceding. xwāxšaθra- (xwa-xšaθra-) m. N.pr. Depending on how one understands xwā° either 'whose rule is good' (cf. huxšaθra-) or ‘who (follows) his own authority’ (cf. Ved svákṣatra-). 13.117 xwādaēna- (xwa-daina-) 1) adj. ‘belonging to the Good Religion’; 2) m. N. pr., as son or descendent of Frašaoštra, brother of Hušyaoθna. In spite of the PhlGl xwēš dēn , this can hardly mean ‘co-religionist’ as Gersh. (AHM 157) demonstrated. 2) 13.104 xwāθaxta- (xwa-θaxta-) adj. ‘well-drawn’ (of an arrow) P.p.pl. to √θanj-. 13.72 xwāθra- n. ‘well-being, comfort’ For either *hu-āθra- or *xwa-āθra- ‘good breath’. In the following xwāθrawaṇt- adj. ‘possessing well-being, fortunate, contented’ 13.32 [xwāpaiθya-: even though the Mss have xwā°, all etymological evidence would support Brthl.'s misgivings (AirWb 1877) and point to a restored *xwai°; see under xwaēpaiθya-. w x āpara- adj. ‘benefijicent’ MPers xwābar; apparently to hwāpah(rhotacism?). 13.32, 157;

THE FRAWARDĪN YAŠT

Verbs a 1

√ai-/i- ‘to go’ OInd √ay-/i-; IE *√H1ei-; MPers āy- (to ā√ai-); SogdM ʾys-, Khot hīs- (inchoative, Emmerick SGS 153). On the forms under ā + awa see [way‘fliegen’. Pres. ai-/i- (OInd e-/i-) P.pl. ita- (OInd itá-) Grndv. iθwa- (cf. OInd itvā́-) aēiti (aiti) 3rd sg. pres. act., 13.16 antar + pari + awa ‘to come all in between’ °awāitəm (°awa^āitam) 3rd du. imperf. act., 13.77 awa ‘to come down, come away from’ awāiti (awa^aiti) 13.16; 14.12 ā ‘to come’ + āyaṇtu (ā-yantu) 3rd pl. imper. act., 13.156 ā + awa ‘to come down to, descend’ See under [way- ‘fliegen’. āwayeiṇti (âwa-yanti) 13.49 āwayaṇt- (°yant-) part. pres. act., 13.84 parā ‘to go away, depart’ pārayaṇtu (parā-yantu) 13.157 2 √ai-/ī- ‘to harm, to treat roughly, act violently’ OInd √ay-: inóti; IE *√H1ei-eH1 -; Khot īn(Bailey Dict 32). Since inao- (inau-) is properly a present stem and since all nominal derivatives in Avestan are formed on the root it is better not to list a √ain- (aēn-) as a separate root. See Kuiper IIJ 3, 1959, 137-40; but also Mayrh. EWA I 102-3, as ultimately an extension of √ai- ‘to go’ and formally identical to √yā-. But, there seems to have been an early semantic diffferentiation. Deriv.: ainita-, [not aēnah]-, and perhaps

288

yātu*3√ai-/i- ‘to declare solemnly in ritual; to instruct’ This root , IE *√H2ei-, was proposed for IIr to account for Av aēθra-(paiti)- and hamiδ-(paiti-) as well as OInd āyú- and TochB ēn- ‘to teach’ by Bailey BSOAS 20, 1957, 41-4; 1958, 47, 537. [aēn- ‘to harm’: See under √ai-/ī-. [aēs- ‘to be master of ‘: see under √īs-. 1 √aiš-/iš- ‘to seek, desire’ OInd √eṣ-/iṣ-; IE *√H2ei-s-. Pres. isa- (< *is-sḱo-, OInd icchá-), iša(OInd °iṣa-) Perf. iyaiš- (OInd iyeṣ-) Fut. aišya- (< *aiš-sya-, cf. OInd eṣiṣya-). isən (isan) 3rd pl. imperf. act., 13.92 yaēša (iyaiša) 3rd sg. perf. act., 13.99 aēšəmna- (aišyamna-) part. fut. mid., 13.66 upa ‘to approach’ upa...isiṇtu (isantu) 3rd pl. imper. act., 13.146 2 √aiš-/iš- ‘to set (o.s.) in motion’ OInd √eṣ-/iṣ-; IE H1ei-s-; with fra: OPers frāišayam, MPers frēst-, SogdM fryš-, fryšt-, Khot hei’-, hīṣṭa- (Emmerick SGS 155). Pres. iša- (OInd iṣa-), °išaya- (OInd iṣáya-) pati ‘to set in motion, bring about’ paitišāt̰ (pati^išāt) 3rd sg. subj. act. (cf. Humbach Gathas II 54), 13.129 Deriv.: aešma1 √au-/ū- ‘to help, care for’ OInd √av-/ū-; IE *H2eu-H-. Pres.: awa- (OInd áva-) Deriv., aoman-, awah-, aryāwa1 √auj- ‘to speak, proclaim’ OInd √oh-; IE *H1eu-gwh-. Pres.: aug- (OInd óh-) P.p.pl. auxta-. aoxta (auxta) 3rd sg. imperf. mid., 13.90

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GLOSSARY

aojana- (aujāna-) part. pres. mid., 13.66 *2√auj-/uj- ‘to increase, be strong’ IE *H2eu-g-; cf.√waxš-. Deriv.: uγra-, aogar-, aojišta-, aojyah[aot- see under √wat-. √auz-/ūz- ‘to esteem’ OInd √oh-/ūh-: ūhati. Probably in uzəmōhī (Y 46.9; but Kellens/ Pirart TVA III 203), and which exists in ūzəma- and perhaps as a grndv. in uzyan. pr. √axš- ‘to see, perceive’ IE *H3ekw-s-; cf. OInd √īkṣ-. See further under [√āxš-. Pres.: °axšaya-. aβi ‘to watch over’ aiβyāxšayeiṇti (aβi-axšayanti) 3rd pl. pres. act., 13.59-62 Deriv.: aši[ap- ‘to reach, attain’: See under √āp-. *√anc- ‘to show, manifest’ This verb was identifijied by Kuiper (IIJ 8,1965, 282) in aṣ̌asairyānc-. *√am- ‘to attack, forcefully seize’ OInd √am-, IE *√H3emH3- . Deriv.: ama1 √ar-/́ṛ- ‘to be in motion, move (trans. and intrans.)’ OInd 1√ar-/ṛ-; IE *√H3er-; cf. OPers √ar-: (°)ṛsa-, IE *√H1er-, OInd 2√ar-: ṛcchá- ‘to arrive’. Caus.: ārayafra caus. ‘to set in motion’ frārayaṇt- (fra^ārayant) part. pres. act., in frārayat̰.raθa2 √ar-/ṛ- ‘to get’ IE √H2er-. Pres. (aor.) ṛnau-/ṛnufra ‘to dedicate, appoint’ frərənwaiṇti (frarnwanti) 3 pl. pres. act.,

13.46 frərənaot̰ (frarnaut) 3rd sg. imp. act., 13.146 Deriv.: aṣ̌i-, frə̄ rəta*3√ar- ‘to join’ IE *√H2er-. Deriv: aṣ̌a-, °ərəta*4√ar- ‘to be at rest, to rest’ OInd iláyati; IE √HerH1-; see under √rā-). Deriv.: arma*5√ar- ‘to be wild, violent’ IE √H2el- (BSOAS 24, 1961, 474fff;). Deriv.: ara- adj. ‘wild, mad’. √arj- ‘to be valuable, worthy, merit, gain’ OInd √arh-; IE *√H2elgwh-; Phl arz(īdan) Pres.: arja- (OInd árha-) Deriv.: arəjawan-, arəjah√ard-/ṛd- ‘to thrive, prosper’ OInd √ardh-/ṛdhPres.: ṛδaDeriv.: ərədat̰.fəδrī*√arš-/ṛš- ‘to thrust’ OInd √arṣ-: ṛṣáti Deriv.: aršti*2√as- ‘to be sharp, pointed’ IE H2eḱ- (cf. *√sū-) Deriv.: asan-, asman√az- ‘to drive’ OInd √aj-; IE √H2eǵ-; Khot hays-. Pres.: aza- (OInd ája-) Pass.: azya- (OInd °ajya-) P.p.pl.: aštaazən (azan) 3rd pl. act. imperf., 13.37 parā ‘to bring away’ parāzəṇti (parâzanti) 3rd pl. act. pres., 13.68 Deriv.: ašta1 √ah-/h- ‘to be’ OInd √as-/s-; IE *H1es-; OPers ah-, MPers h-, Khot. ah- (further Emmerick SGS 7). Pres.: ah- (as-)/h- (s-) (OInd ás-/ s-) Perf.: āh- (OInd ās-)

THE FRAWARDĪN YAŠT

asti 3rd sg. pres. (passim) stō 3rd du. pres. (13.12) həṇti (hanti) 3rd pl. pres. 13.17, 36, 76, 150 aŋhat̰ (ahat) 3rd sg. subj. pres. 13.50, 129 aŋhāiti (ahati) 3rd sg. subj. pres. 13.18 hyāt̰ (h(i)yāt) 3rd sg. opt. pres. 13.71 hāt- (hat-) part. pres. m. 13.21, 146, 152 hātī- (hatī-) part. pres. f. 13.21, 91, 92, 100 åŋ́ hāt̰ (āhyāt) 3rd sg. opt. perf. 13.12 åŋ́ hāt̰.təm (āhyātam) 3rd du. opt. perf. 13.12 åŋhuš- (āhuš) part. perf. 13.21 hąm 13.129 (v. ad loc.) is quite uncertain] Deriv.: aŋhu-, sti2 √ah- ‘to throw’ OInd √as-; perhaps OPers [ā]h[yat]a; Khot ah-: uhya- (further Bailey Dict 13). Deriv.: aŋhū- (?)

ā [√āxš-: The spelling aiβyāxšaya- merely reflects orthographic convention, the original iterative stem being axšaya-. See under √axš-. √āp- ‘to reach, attain, get’ OInd √āp-; IE √H1ep-; to aβi-āpaya- MPers ayāft(an), ayāb-, Khot byev-, Yaγn biyop, biyopta; to aβi-āfya- Khot byeh-; to parāāpaya- Khot prev-; to pari-āpaya- Prth pʾb-, pryft, SogdM pryp- (see Bailey Dict 256, 311; Emmerick SGS 89, 106). Deriv.: āpti[āz-: see under √aiz-.

ą √ąs-/as-/nas- ‘to attain, reach’ OInd √naś-/aś-; IE *H1eneḱ-. Pres.: ašnau-/ašnu- (OInd aśnó-/aśnu-) Rt. aor.: as- (see Kellens VA 121) S-aor.: našPppl.: ašta-

290

nāšəmna (našamna) part. mid. aor. 13.58 awa ‘to reach, hit’ awasyāt̰ (awâsyāt) 3rd sg. aor. act. 13.72 √ąz-/az- ‘to tighten, constrict’ IE √H2engh-. Deriv.: ązah-

ī √īs- ‘to be master of, to rule’ OInd √īś-: īśāná-; IE √H2ei-ḱ-. The initial long-ī appears to derive from an original redupl. perf. ́ Pres.: īs- (OInd īś-) Deriv.: +iswant-

k 2

√(kai-)/ci- ‘legere’ OInd √cay-/ci-: cinóti; IE √kwei-; Phl wizīdan, wizīn-, MMPers wcyn-, NPers guzīdan, guzīnwi ‘to discern, decide, select’ In vīcira√kait-/cit- ‘to consider’ OInd √cet-/cit-; IE √kwei-t-. Deriv.: 1kaēta-, 2.kaēta2 √kaiš-/ciš- ‘to teach’ Cf. √kait-; OIr *kai-s-. Deriv.: t̰kaēša√kan- ‘to love, desire’ Nasal infijix root *ke-n-H2 to Av √kā-. Deriv.: °cinah1 √kar-/car-/kṛ- ‘to make, do’ OInd √kar-/kṛ-; IE *√ker-; OPers √kar-: kunau-; Phl kardan, kun-, MMPers kyrd, kwn-, Prth kyrdn, kr-/qr-, Sogd k- (further Bailey Dict. 52-3) Pres.: kṛnau/u- (OInd kṛṇó-/kṛṇu-) Pass.: kṛya- (cf. OInd kriyá-) P.p.pl.: kṛta- (OInd kṛtá-) kərən[a]waiṇti (kṛnwanti) 3rd pl. pres.

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GLOSSARY

act., 13.26 Deriv. °kara-, °kairya-, kərəti-, (frašō.)carətar[√kar- to move’: see under √car-. √kart-/kṛt- ‘to cut’ OInd √kart-: kṛntáti, IE √(s)ker-t-; Phl kirrēn-; SogdB ʾnkrʾnt-, ptkr(ʾ)nt-, M ʾngrnd-, frkrnd, βrkst- (Gersh. GMS §152) Pšt skaštəl, skanəm (Morg. EVP 67); also Bailey JRAS 1932, 138. There is no preverb fraca Y 9.8; this is to be read fra-ca (-que) as R. Schmitt (Pratidānam 136) showed. P.p.pl.: °kṛsta- (OInd kṛtta-) fra ‘fashion, create’ (daiwic) frakərəstō.frasāna- (q.v.) Deriv.: karəta√karš-/kṛš- ‘to drag; plough’ OInd √karṣ-/kṛṣ-; IE √kwel-s-; MPers kištan, OssI xssyn D xärsun, xässun. Note that Brthl.’s 1 and 2√karš- are ultimately the same verb. Deriv.: karšwar√kā-/k- ‘to desire’ OInd √kā-; IE √keH2-. See under √kan-. Perf.: cak- (OInd cak-) P.p.pl.: kātacakuš- part. perf. act., 13.24 kāta-: in kāta- N.pr., xratu.kātaDeriv.: kāma-

x *√xrau-/xrū- ‘raw, bloody’ IE √kreuH2- /kruH2 . Deriv.: xrawiš-, xrūra-, xrwixrawišya- denom. pres. ‘is bloodthirsty, inspires horror’ To *xrawiš- n. ‘raw flesh’. xrwišyant- (xrawišyant-) part. pres. act., 13.33 *√xrud- ‘to be hard’

OInd krūḍayati (see Kuiper AO 12, 1934, 253). Deriv.: xraoždišta√xšā(i)-/xša(i)- ‘to be able, capable; to rule’ OInd √kṣay-/kṣi-; IIr √kšaH1(i)-/kṣH1(i)-: pres. *kšH-aya- (Pok. 626 under *kzē); OPers (pati)√xšai-; MPers šāy-, Prth šhPres.: xšaya- (kṣáya-) xšayaṇt- part. pres. act., 13.63, 79 fra ‘to extend one’s rule’ fraxšayeite (°xšayatai) 3rd sg. pres. mid. Deriv.: xšaθra-, xšaēta-/xšōiθnī-, xšaya√*xšaud-/xšud- ‘to disperse, make small; to flow (of fluids)’ OInd √kṣod-/kṣud-; MPers šustan, šōy-, Prth šwstn, šwwd- ‘to bathe’ (further Bailey Dict 70) In xšudra√xšnau-/xšnu- ‘to be satifijied; to satisfy, propitiate’ OPers √xšnau-/xšnū-: pppl. xšnū̆ta-; Phl šnāy-īdan, MPers hušnūd ‘happy’, cf. MPers ā̆ š ūdan, ā̆ š naw- ‘to hear, understand’ An IE etymology is uncertain. According to Schwartz (private communication) to an IE √kwsen-w- ‘to give one thing for another, exchange,’ but according to others to IE√ǵn-u-, beside √ǵneH3- (see Mayrh. HAp 127) or even to Gr γάνομαι (Duch. BSOAS 10, 1942, 927f.). The Middle Persian evidence indicates long-ū, but that would mean a laryngeal added to a very extended root (approximately *kw(e) s-(e)n-eu-H-!). Brthl. listed the part. mid. kuxšnwāna- (kuxšnuwāna-) (Yt 8.49; 13.24 gloss) as a redupl. pres., but it could just as well be perf., especially in that a rootpresent already exists in xšnu-. According to Hintze ZY 273f. identical to √xšnu- ‘to sharpen’. Perf.: kuxšnu-

THE FRAWARDĪN YAŠT

P.p.pl.: xšnuta- (OPers xšnū̆ta-), Grndv.: xšnauθβakuxšnwāna-, kuxšnwąna- (kuxšnuwāna-) part. perf. mid., 13.24 xšnūta- (xšnuta-) p.p.pl., 13.34, 36, 51, 63, 156, 157 √xšnā-/zan- ‘to know, recognize’ OInd √jñā-; IE *√ǵneH3-; OPers √xšnā-: dānā-; MPers dān-, šnāxtan, xšnās-; Prth zʾn-; Sogd ptzʾn-, SogdAncLet zʾn-, Khot payyzān- (further Bailey Dict 214). Although a p.p.pl. hupaitišnātacorresponding to OInd jñāta- is attested in Av, the Yašts show a generalization of the nā-present (*ǵn̥ -neH3-: the long-ā of the fijirst syllable attested widely in Ir and OInd jānā́ti was not occasioned by a H; the short-a of the Av could be either an archaic form or a peculiarity of Av phonology) in °zanta-. [Note that Brthl.’s stem zaya- in the SüZ to Y 9.1 is based on a form zayāt̰ which is a scribal error for + zanāt̰] Pres.: zanā- (OInd jānā́-) Desider.: zixšnāha- (OInd jijñāsa-) P.p.pl. °zantapati ‘to recognize, acknowledge, greet hospitably’ paiti.zānəṇti (°zānanti) 3rd pl. pres act., 13.46 paiti.zanāt̰ (°zanāt) 3rd sg. imperf. act., 13.50 *√xšwaip/b-/xšwip/b- ‘to move, shoot quickly (esp. in an undulating way)’ OInd √kṣep-/kṣip-; IE √ks(w)eip/b-); MMPers šyb- ‘tremble’; Prth ʾšyft ‘troubled’, perhaps Khot kṣāv- (see Emmerick SGS 25; Bailey Dict 68). Deriv.: xšwiβra-/xšwiβi°

g √gai-/jī-/j(ī)w- ‘to live’

292

OInd √jīv-; IE √gweiH3-/gwi-eH3-/gwiH3-w-; OPers jīwa-, Phl zī(w)-, MMPers zyw-, NPers ziy-, Prth zyw-, SogdB zw-, Khot jū(further Bailey Dict 111). There is disagreement over the actual Avestan pronunciation of the nominal and verbal stem forms spelled variously jwa-, jawa- and jiwa-. Middle Iranian offfers in the western languages jīw- (OPers jīwa-), but the eastern ones ju(w)- (see Henning JRAS 1942, 50). Henning held that the testimony of the latter groups should be decisive for the Avesta, that is, jwa- is the correct form of the stem, while the few examples of jiwa- reflect the western Iranian pronunciation of the later transmitters of the text. Although Kuiper (IIJ 5, 1962, 37fff) seems not to accept the Middle Iranian evidence as decisive for determining correct Avestan forms, I hesitate to rule out Henning’s argument, since one would think that if jīwa- had been the correct form this would have been maintained, especially by transmitters who knew jīw- in their own dialects. On the other hand, the graphic explanation (cf. GIPh §268.17) is also persuasive and I can see no way to decide the matter conclusively. On the basis of the meter, we can say for certain that the stem was disyllabic. It is also clear that for Avestan to show j < IE gw the palatal ī must have been pronounced at some point in the history of the language; the unresolved question is at what point ī was lost before w in the eastern languages. Deriv.: °jīti-, jīra-, °jyāti-, jwa-, jwan*√gau-/gu- ‘to perceive’ IE √gheu(H)-; with bh-ext. with causative force OPers gaub- ‘to speak’; with s-ext. in √gauš- ‘to hear’. [gaw- ‘eilen’: See under *√zau-/zū-. √gauš-/gū̆š- ‘to hear’

293

GLOSSARY

OInd ghoṣ-/ghuṣ-: ghóṣati ‘makes a noise’, Ved ghóṣi ‘listen!’; MPers niyōš-, Prth ngwš-, ʾbgwš-, SogdB ptγwš-, ptγwštk, Khot pyuv-, pyūṣṭa- and haṃgu Pres.: gušCaus.: gūšayagušta 3rd sg. imperf. mid., 13.87, 95 gūšayat̰.° (? for gaušayat?) part. pres. act. caus. Deriv.: gūšayat̰.uxδa*√gad- ‘to steal, rob’ Perhaps to OInd gadh- ‘to cling, hold on to’; IE √ghedh- ‘to unite’ (Duch. BSOS 9, 1937-9, 861-2; Bailey BSOAS 21, 1958, 528-9). Deriv.: gaδa- ‘robber’ gan-: jan-/ja-, γn- ‘to smite, kill’ OInd √han-; IE √gwhen-; OPers √jan-/ja-; MPers zadan, zan-, Prth jn-, ʾwjn-, ʾwjd-, SogdB ʾwzʾn, ʾwzyʾn-, Khot ysan- (further Bailey Dict 114). Pres.: jan-/γn- (OInd hán-, ghn-), jana(thematicized); jaγnaPerf.: jaγn- (OInd jaghn-) Aor.: janPass.: janya- (OInd hanyá-) P.p.pl. jata- (OInd hatá-) jata- in haθra.° awa ‘to strike down, kill’ awa.jaγnat̰ 3rd sg. imperf. act., 13.105 pati ‘to strike upon’ paiti.γnīta 3rd sg. opt. mid., 13.67 ni ‘to strike down, smite’ nijaγnəṇte (ni-jaγnantai) 3rd pl. perf. medio-pass., 13.18 In °γna-, °jan√gam-: jam-/ga-, ja, γm- ‘to go’ OInd √gam-; IE √gwem-; OPers √gam-, MPers, Prth (ā)mad < gmata-, Prth ʿdgd, Sogd tγt- < *ati-gata-. At Yt 13.146 iθəṇtō (F1) and isiṇtu (Mf3) seem to be corruptions of +jasəṇtu (Kellens VA 318).

Pres.: jasa- (incho.) (OInd gáccha-), jam-,γmaPerf.: jaγm- (OInd jagm-) Caus.: jāmaya- (OInd gāmaya-) P.pl.: gata- (OInd gatá-) jasaiti (jasati) 3rd sg. pres. act., 13.20 jasəṇti (jasanti) 3rd pl. pres. act., 13.26 jasən (jasan) 3rd pl. imperf. act., 13.1 jasāiti (jasāti) 3rd sg. subj. act., 13.20 jasåṇti (jasānti) 3rd pl. subj. act., 13.70 jasa 2nd sg. imperat. act.: Ny 1.16 jasəṇtu (jasantu) 3rd pl. imperat. act., 13.146 jasaṇt- part. pres. act., 13.41 jaγmuš- part. perf. act., in jaγmuštəmani ‘to go down’ nijasən (ni-jasan) 3rd pl. imperf. act., 13.37 wi ‘to go out through’ wījasāiti (wi-jasāti) 3rd sg. subj. act., 13.44, 94 Deriv.: apagati-, ōiγmata°, √gar- ‘to (ceremonially) welcome, receive, praise, sing’ OInd √gar/gṝ-; IE √gwerH2-; Pšt arl ‘to cry’ (Morg. EVP 105), OssD dzorum, zurd, I dzuryŋ, dzyrd ‘to speak’, Parācī jar- ‘to sing’ (further Bailey Dict 199). See Kellens NR 21-28. Pass.: garyaGrndv. °gairyaā ‘to praise’ āγairyāt̰ (ā-γaryāt) 3rd sg. opt. pass., 13.50 Deriv.: gar√garz-/gṛz- ‘to lament’ OInd √garh-; IE *√gal-gh-; Phl garz(