The Daēva Cult in the Gāthās by Ahmadi Amir

Author:Ahmadi, Amir
Language: eng
Format: epub
ISBN: 9781317537441
Publisher: Taylor and Francis

Notes

1

Compare Kellens and Pirart 1991, pp. 77–81 and Insler 1975, pp. 195–96.

2

See Ahmadi 2012.

3

Compare Kellens 1995, pp. 30–34.

4

Schwartz (2006, p. 469) has Y 32.3 (instead of Y 32.2) and Y 32.4 (instead of Y 32.3): ‘the first group is answered with divine approval at Y 32.3’, etc. This is obviously an unintended mistake.

5

manōi must be a derivative of √man ‘conceive, think’ and scanned /mnōi/. Lommel’s interpretation of mahmī manōi is unlikely: ‘Es ist, wie ich glaube, ein Ausdruck dafür, daß die prophetische Schau dieser ersten Strophen ein Phantasiestück ist’ (1971, p. 63). It is not clear to me from his translation whether he thinks that the daēvas are the sole subject of the direct speech: ‘Nach seinen, des Weisen Herrn, Freuden begehrte der Sippengenosse und auch seinen (Freuden) die Dorfgemeinschaft nebst dem Gastfreund, nach seinen (Freuden begehrte) die Götter, so denke ich mir (und sprachen): Deine Boten wollen wir sein, um die abzuhalten, welche euch befeinden’ (1971, p. 60). The erroneous past tense rendition of yāsat̰, giving the stanza the stamp of a report, underlies its being imagined a ‘Phantasiestück’, supposedly signalled by mahmī manōi ‘in meinem Sinn’.

6

In the Ṛgveda the word has the sense of ‘courier’ (e.g. RV 2.39.1) and is especially used of Agni, e.g. RV 4.2.2, 4.8.1, 5.3.8.

7

Compare Schwartz 2006, p. 468.

8

Compare my discussion of Y 48.4 θβahmī xratāu further on.

9

Kellens and Pirart (1988, p. 136) do not translate the phrase: ‘Le sens de abl. + hacā ne nous paraît pas accessible’ (Kellens and Pirart 1991, p. 140). Humbach (1991, vol. 1, p. 146) forces the conventional translation on the text: ‘who dwell in accordance with (the needs of) the cow’.

10

Hintze (2007a, p. 214) translates: ‘That person (is) invigoration and libation, O Wise one, who unites his belief with good thought, whosoever, by virtue of right-mindedness, (is) well acquainted with truth and with all those in your kingdom, O Lord’.

11

Compare Y 49.10a–c′ tat̰cā mazdā θβahmī ā dąm nipåŋ́hē manō vohū urunascā aṣ̌āunąm nəmascā yā ārmaitiš īžācā ‘and this, O Mazdā, you shelter in your abode: good thinking and the souls of the aṣ̌avans, and (ritual) reverence with which (are) Ārmaiti and refreshment’.

12

Compare Molé 1963, p. 19.

13

See Kellens 2013, p. 68. Compare Humbach 1991, vol. 2, p. 102. Tremblay (2009, p. 337 n.36) accepts Humbach’s analysis and relates the word to √frā ‘emplir’. See also Tremblay’s discussion of the form and meaning of √daxš in Tremblay 2009, pp. 336–39. According to him, with the pre-verb frā, √daxš ‘marquer, pointer’ takes the sense of ‘orienter, marquer le but’.

14

The genitive must be subjective. On ‘advent’ for aṣ̌i- see Kellens 2011, 99–100 and Pirart 2006b, pp. 27–33.

15

See Kellens 1990, pp. 165–71, and especially Kellens 1995, pp. 49–51: ‘la dayanâ est non seulement définie par son nom comme une capacité de voyance, mais entretient un rapport intime et multilatéral, à la fois actif, passif et causatif, avec l’acte de voir. La dayanâ voit, est vue, fait voir. Elle est la première et unique chose que le ruvan qui a quitté le corps voit du monde qui l’entoure.

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