Bulletin of the Society for Near Eastern Studies in Japan

Gathica

Gikyo ITO

1966 Volume 9 Issue 1 Pages 1-21,89
Published: 1966
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.9.1

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In Gathica 1. xšmavato, the present writer has come to the conclusion that xšmavato should be taken as nom., voc. or acc. P1. of xšmavat- “Your Highness”, and not as abl. -gen. sg. of xšmavat- “resembling you, your-like, your adherent” (adj.) as is generally accepted. See my paradigm (p. 5.) of all the pronominal stems suffixed with -vant-. —In Gathica 2. aka, rejecting all of the interpretations proposed thus far, the present writer has pointed out the fact that the Gathic aka has retained its primordial meaning “to show, make clear”, so that it may be regarded as an infinitive (abl. -gen. sg. of aka-) “in order to show, for showing”. It is only in yAv. that what is meant by aka came near to what is meant by Pahl. akas “clear, evident”. —In Gathica 3. manaroiš, the writer has derived manari-from mru-/mrav- (Skt. bru-) “to speak” (mru->[after the pattern of ³dar->dadari-] mamravi->[with the metathesis of ra>ar prior to aui>aoi] mamarvi->[with the assimilation of v to i in vi>yi]mamaryi->mamari->[with the dissimilation of m>n]manari-). The hapax manaroiš (Y. 48₁₀ a) would then mean “away or separating from crying”.
The translation of several passages should suffice as examples showing my interpretation.
Y. 44₁, bc: “By-virtue-of-(my)veneration—such-as the veneration (in general should be)—, o Your-Highness (xšmavato), o Mazda-, may Thy-Highness (θwavas) tell to (Thy) friend, i. e. to myhumble-self (mavaite)!”
Y. 51₁₃ bc: “(the dregvant) whose soul shall become angry at (him) at the Cinvat Bridge, in order to show (aka) (thus): ‘With the deed of (thy) own as well as of (thy) tongue thouhast-gone-astray from the way of justice’.”
Y. 50₂ cd: “Those-living-rightly with justice among the many keeping off the sun —in order to show them (akasteng i. e. akas teng) mayest Thou make me arrive at the gifts of givers!”
Y. 48₁₀ a: “When, o Mazda, shall the warriors attend-the-sacrifice, separating-from-(their) crying (manaroiš)?” that is, “The warriors are now adhering to the old cult in which cry is raised to kill the ox. When shall they separate from such a religious custom in order to attend our newly established cult?”

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[in Japanese]

1966 Volume 9 Issue 1 Pages 22
Published: 1966
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.9.22

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On the Sumerian Word UDUL ((Cowherd))

Mamoru YOSHIKAWA

1966 Volume 9 Issue 1 Pages 23-39,91
Published: 1966
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.9.23

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The phonetic value of ÁB-KU was generally given as ‘udul’ or ‘utul (/utullu)’ in the Babylonian syllabaries. These values, however, cannot be accepted as authentic, at least concerning the texts covering the period from the Early Dynasty to the Third Dynasty of Ur.
It is true that the word ‘udu (1)’ was attested in such syllabic writings as ú-du/ú-du-1 (e), in Old Sumerian (and Neo-Sumerian) texts, but we have some reasons to believe that ÁB-KU, in those periods, was not read udu (1). The first reason is that a phonetic complementd added to ÁB-KU informs us uhat ÁB-KU did not end in /1/, but in /d/. Secondly, ÁB-KU and udu (1) differed in their office, that is, ÁB-KU took charge of ÁB ((cow)) and gud ((ox)), while udu (1) had udu ((sheep)) and anše ((donkey)) under his charge.
On the other hand, ÁB-KU was actually read ‘utul (u)’ in the Post-Sumerian texts. Hence it is quite possible that ÁB-KU became identical with udu (1) in the later period when the syllabaries were composed, although both were originally distinct.
If ‘unù’, another phonetic value of ÁB-KU and its Eme-sal value ‘munu’ were related in some way and unù were an older value of ÁB-KU, unù and munu must be derived from *en-u (d) and *umun-u (d) respectively. But the possibility that ÁB-KU was simply read ábku (d) cannot be excluded.

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[in Japanese]

1966 Volume 9 Issue 1 Pages 40
Published: 1966
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.9.40

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The Mahamaudgalyayana Legend in Buddhist Soteriology

Eiichi IMOTO

1966 Volume 9 Issue 1 Pages 41-66,92
Published: 1966
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.9.41

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In Buddhist Urabon, so-called Ullambana rites it seems to have been concentrated the ancestor worship and its soteriology.
The present writer ventures to think that the Urabon is a Buddhist variant of the ancient cult of Attis and Cybele in Asia Minor, and readers will find the ancient cult of the vegetation cycle in Buddhist tradition.
The name Urabon has its origin in ulavan mah, a Middle Iranian form of artavan mah cognate with ARTANA, a name of the Iranian first month, attested in the old Cappadocian calendar.

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[title in Japanese]

Keitaro Shoju

1966 Volume 9 Issue 1 Pages 77-85
Published: 1966
Released on J-STAGE: March 12, 2010

DOIhttps://doi.org/10.5356/jorient.9.77

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