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How to kill a cow in Avestan 177
There is a difference, however, between Ved. ast¯avi and Zarathustra’s mrao¯ı. For the former, it can easily be shown that it forms part of the aorist system in the same way as av¯aci does: It always appears in the final (or last but one: 8,52,9a) stanza of a hymn, stating that the praise of the deity the hymn is dedicated to has been accom- plished. For Av. mrao¯ı, such a function cannot be assumed — which is no surprise, given that it is not augmented, thus lacking the characteristic element of the Vedic aorist indicative forms compared. But even if it has to be considered as an injunctive form from the morphological point of view, we are entitled to ask whether it can be assigned to the aorist rather than the present paradigm. The answer is certainly no: There is good reason to believe that mrao¯ı did not pertain to the aorist but to the present system. The evidence can be taken from the context it appears in in Y. 32: Starting from Y. 32,9, Zarathustra complains about the evil deeds (a¯ena o
≈ Ved.
énas- “outrage, crime”) his opponents commit. Nearly all of the incriminated actions are named by verbal forms that must be classified as present injunctives: between Y. 32,9 and 13, we find m¯or e ˙nda ˜t / m¯or e ˙nd e n, aog e d¯a, dad¯a ˜t, v¯ıuu¯apa ˜t, v¯oižda ˜t, r¯ar e -
o
the immediate context mrao¯ı appears in: In Y. 32,14, we read [n¯ı.]dada ˜t in the main clause, v¯ıs¯e ˙nt¯a and mrao¯ı in two adjunct subordinate clauses introduced by hiia ˜t / hiia ˜tc¯a, and saocaiia ˜t in the final relative clause 49 . It is well conceivable that in all these cases, the present injunctives were used to express actions that were regularly and usually, if not repeatedly, undertaken by the persons accused (karapans, kavis etc.) 50
day”. Starting from this assumption, we arrive at the following interpretation of the stanza containing mrao¯ı: “As a gr¯ehma-, even the kavis (continue to) concentrate their (mental) powers in the fettering of this one (\bahii¯a m ˛ a\r¯an¯o, ”thy prophet“: 32,13c), and in (achiev- ing) glamour 51 , day by day, whenever they get near the deceitful one to assist (him), and whenever the cow is ordered to be killed, to assist (him) who inflames the one who is hard to burn”. We can contrast this with the use of v¯ac¯ı in Y. 43,13e which appears in perfect agreement with the aorist injunctive d¯ar e št of the preceding verse, both forming the predicate of a relative clause:
49 Cp. the listings in K ELLENS / P
IRART 1988-1991: II, 74. 50 K
/ P IRART
(1988-1991: II, 78) even speak of a “mode itératif du réel du présent”. 51 I agree with I NSLER 1975, 208 in taking ¯a.h¯oi\¯oi. and var e c¯a.h¯ıc¯a. as parallel locatives, the latter distorted from *var e cahi-c¯a.
178 Jost Gippert “.. to take notice of the aims of (my) wish — grant this to me — 52 , (viz.) for a long lifetime, (a wish) which nobody keeps you from acceding to 53 , (and my wish) for the preferable existence which is said (to be) in your reign.” As against mrao¯ı in 32,14, v¯ac¯ı and d¯ar e št do not describe usual or repeated actions but denote general statements 54 , thus perfectly matching with what K. H OFFMANN worked out as the main function of the aorist injunctive in non-prohibitive sentences in Vedic (“stating of the result of a past action which has a lasting effect”: 1967, 218). In German, the difference between mrao¯ı and v¯ac¯ı can easily be accounted for by translating them with either one of the two different passives, using the “Vorgangs- passiv” for mrao¯ı (“wenn die Kuh als zu töten[de] benannt wird”) and the “Zustands- passiv” for v¯ac¯ı (“die als in eurem Herrschaft[sbereich befindlich] benannt ist”). The two passive forms quoted from Young Avestan, e r e n¯auui and jaini, can as well be shown not to have left the present system. Both are used in contexts that are characterized by other forms pertaining to the present stem, viz. hun¯uta in Y. 9,3 sqq. and bara ˜t in Y. 19,92 sq. In contrast with mrao¯ı, however, we have a different function of the injunctives here in that the passages in question refer to (mythic) events in the past; cp. Y. 9,3 (Zarathustra asks Haoma):
“Who pressed you (Ha¯oma) as the first mortal (being) for the corporeal world? What allotment was allotted to him?” Given that a thorough study of the Avestan past tense categories is still wanting, we cannot decide with certainty whether this is a function of the present injunctive proper or whether we have to analyse the forms in question as augmentless imperfects 55 . Nevertheless they prove that there was a tendency in Avestan to extend the use of the passive ending -i to the present system, perhaps brought about by contexts that required passive forms of the present injunctive (/ imperfect) such as the ones dis- cussed here. And there is no reason to believe that this tendency could not have emerged in Old Avestan times, mrao¯ı being the first example attested. 52 Parenthetical t e m (..) d¯a- is an inherited Indo-Iranian formula uttered when speaking about a wish; cp. RV 7,97,4cd k´¯amo r¯ayá ˙h suv´¯ıryasya tá ˙m d¯at pár ˙san no áti sa´scáto ári ˙s ˙t¯an ”the wish (concerning) wealth of good men — this he will grant (us); he will lead us past (all) pursuers without being damaged“ where the parenthetical character of tá ˙m d¯at is underlined by k´¯ama ˙h being a pendent nominative. 53 As against I NSLER 1975, 238, d¯ar e š ˜t cannot represent a 3rd sg. root aor. of d ˙rš ‘dare’ because of its vocalism (but d¯or e š ˜t in 49,2c can). If it is an s-aorist from √dar ”to hold“ (thus K ELLENS /-
IRART 1988-1991: II, 254), we should expect an ”ablative infinitive“ depending from it, to give it the sense of ”keep sbd. from doing sth.“; K ELLENS
/ P IRART
(l.c.) prefer to translate ”contraindre acc. à dat./inf.“. Note that it¯e seems no longer to be regarded as an infinitive by J. K ELLENS : As against K ELLENS
/ P IRART
(o.c., 222 and 254), it is not mentioned in his more recent article (1994 [1995], 52 and 59).
54 Cf., for v¯ac¯ı, H UMBACH 1991: II, 76. 55 Cf. H
UMBACH 1991: II, 75, according to whom “what in Old Avestan is an inj.pres. has become a preterite in Young Avestan”.
How to kill a cow in Avestan 179
There is one final observation that supports the view of mrao¯ı as expressed here. Interpreting this as a passive form from √mr¯u “to speak, to order”, we have to assume that a speech act was intrinsically involved in the cruel act of cow-killing Zarathustra complains about. And indeed, this speech act is referred to another time in the im- mediate context. In Y. 32,12b, Zarathustra speaks a first time about the cow-killers who are reproached for their evil deed by Ahura Mazd¯a: a¯eibii¯o. mazd˚¯a. ak¯a. mrao ˜t.
(reputations, srauu˚¯a) to those who spoil the cow’s life by speaking uruu¯axš”. On the basis of a comparison with Ved. námaükti- “speaking with veneration”, H UMBACH
(1991: II, 86) was certainly right in identifying the second member of the compound uruu¯axš.uxt¯ı with the -ti-stem abstract of √vac, the root supplying √mr¯u; cp. the instr.pl. námaüktibhi ˙h in RV 8,4,6d, with ávoc¯ama náma ˙h “(with these words,) we have pronounced veneration” in 1,114,11a and náma ˙h ... brav¯ama “we shall pro- nounce veneration” in 2,28,8ab. Although the actual meaning and status of uruu¯axš remains unclear, it becomes conceivable that for Zarathustra, the killing of cows as committed by his enemies was essentially accompanied by ritualized utterances. Bibliography B ARR
, Kaj (ed.) 1944. Selections from Codices K7 and K25 .. Published in facsimile by the University Library of Copenhagen with an introduction by K.B. Copenhagen: Munksgaard. B ARR
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How to kill a cow in Avestan 181
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Jost Gippert Digital unterschrieben von Jost Gippert DN: cn=Jost Gippert, o=Universität Frankfurt, ou=Vergleichende Sprachwissenschaft, email=gippert@em.uni-frankfurt.de, c=DE Datum: 2011.12.28 18:07:44 +01'00' Yüklə 167,53 Kb. Dostları ilə paylaş:
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