Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ect-piety], he who is the father of Sanctity through wisdom”, [i. e. they, such persons, will effect the nourishment* of the creatures through (or ‘with’) correct piety]. *! NB. Mazdao is rendered as ‘wise one’ and applied to the human subject, or Mazda = danakih the abstract was read; see also Ner. Ner.’s sansk. text. Asya adricyamtirteh* mahattarasya utkrishtatarasya, (b) jihvayaih vacharh** uttamena mukhecha manasa, [kila, yat jihvaya mukhenacha yujyate kartuth? sadvy4paritaram brite], (c) sarhpirnamanasd hastabhyam karmani kurute; (d) sa nirvanajiani3, [kila, nirvanajiianarm sad- vyaparataya vetti], sae pita punyasya mahajiidnataya, [kila, pélanam* srishteh sadvyaiparataya kurute]. *P. later corr.-disi. ?J.* vaktum = (‘fitting) to say’. * so J.°. Ner. trl., etc. (a, b) Zé cs with* the tongue and utterance* of words through the best mind and through the mouth of* the greater (greatest), and more (most) exalted spirit, [i. e. the one referred to declares with ton- gue and mouth that which is the better (best) work, and the one which it is fitting to do], (c) and he also performs actions with a perfect mind and with energy (with both the hands), (a) he, a man wise as regards (or ‘in’) the end, [i. e. he possesses through his good conduct that knowledge which concerns the end], he, the father of sanctity through the greatness of his wisdom, [that is, he effects the protection of the creation through good conduct}. Parsi-persian Ms. trit. U7 Mina 2 — 7 buland, (Gath(h)a padash], (b) kih pah zaban- dahan*?(] [an 2 pah(?)] Vahoman(sic) [sakhun, kf, pah zaban dahan* zak (sic) ¢ nék giyad], (c) wa pah pur minishni*, pah har dfi dast kunishn varzéd*? [fn mard¢ Gasani, ka, chish* (? sic pro chiz) pur minishni* kunand (or ‘°nad’)] * (d) An i danai, [kf &khir* 7 chish (sic) pah néki danad] {] 4n 7 pidar7Saw4b pah dandi, [kfi, parwardan 7 pédaish** pah nék(i) kunand] * “Or ‘dahan’. * perhaps ‘°zénd’. *or ‘paidayish’. ORES Ta a a 278 XLVI. 3,-4: Decaugays “490 YW CODY AyrGII}IE nsMdeVW 3, Text. BEEwseccer camipge—pos}a) "GRU PLUG EPH “$0 -6240986(s8) aw a) svgss) sw )or0suly obey “ee S493 49}496 swears )d (6ger) 09506 qubl GEO Brey Verbatim trl. (with full paraphrase). Ejus Spiritus Tu es ex-eo [ex hac causa] beneficus [creator], (b) Tu qui huic [i.e. in gratiam hujus*! sancti civis nostri (vide ashauné in stropha IV (4) et in s. V (5)) Bovem gaudium effici- entem creabat[-avisti]. (c) Sic ei [Bovi (vel etiam fortasse ‘ei agricolae sancto hanc Bovem colenti’)| cum-pascuo[-is|*? delectabilif-libus] dedisti - [vel dabis, des] Pietatem, [i. e. non solum pascua Bovi Sacrae et opes pecu- arias civi agricolae des, sed cum his donis mundialibus* (sic) Devotionem [in animum nostrum insevisti* (vel ‘inseras’), i.e. Pietatem, scientiam et peritiam rerum spiritalium impertientem] (c) in-eo-tempore-quum [vel simpliciter ‘quo- niam’ haec Bos (vide Y. XXIX, 9., vel etiam et fortasse melius ‘hic sanctus agri- cola’)] cum*Bona [Mente], O Mazda, interrogavit, [i.e. B.
2in animum nostrum insevisti* (vel ‘inseras’), i.e. Pietatem, scientiam et peritiam rerum spiritalium impertientem] (c) in-eo-tempore-quum [vel simpliciter ‘quo- niam’ haec Bos (vide Y. XXIX, 9., vel etiam et fortasse melius ‘hic sanctus agri- cola’)] cum*Bona [Mente], O Mazda, interrogavit, [i.e. B. Mentem consuluit (vide Y. XLIV, etc.)] (Mente). * Vel fortasse ‘nobis = in gratiam (gratia) nostrum’; fieri pot- est adeo ut ‘Spiritui in gratiam Spiritus hujus=ahmai’ hoc loco intelligatur, etiam si res inter se invicem valde extraneae prima specie videantur Spiritus et Bos. *2ut pascua(?). Pahl. text translit. 4Zak i Minavad # afztnik? pavan Lak aité, [Ga- sanikih], (b) mtimat! avd! khvéshand Tora i Azt i radih kardar avo! ham tashid, (c) afat aétind avd zak vdstar! rdmishndch dad> pavan bindak min- ishnth, (d) min ham, Atharmazd, pavan zak ? Vohtiman fréz hamptrsakih, [amatash Vohtiman yehabtind® yehevind®, ash kolA maman kardd, pavan ham- puirsakih i Vohiman kardd.| +See P. 2D. ins. i, *D. %k, DJ. %kih. * DJ. ins. i. ° D. yehabiind. © D. ins. yehevind. Pal. trl. and expl. That* which* belongs* to* the bountiful spirit (gen. by pos., see also Ner. on s. 2), [i. e. the Gathic doctrine] is in (or ‘through’) Thee (b) by whom™t also the Cow Az, the producer of liberality*, was created* for Thine own adherents*, (c) also both pasture and joy were thus given by Thee to that one as* (so possibly, or ‘through’) a perfect- *0van(?) beers. ee uyyyss5ang) an) xrgropone pagers 4. Text. *f Yel “5° Lp aay Go poe} Buegeey® "guahang #2 vel bape "Eeuss Gag “toparyos | “Hep feng Sporumneds cogs sags bas args ey “pe peenste XLVII, 3, 4. 279 Free tr. Of this S/est Spirit art Thou thus the bounteous Who him* the Herd joy-making one hast* given** With joyful fields for her grant him*! Devotion Since he* hath counselled with Thy Good Mind, Mazda. (* the faithful saint.) Or (b) Who Herds joy-making hath* for us** created (*i. e. the Spirit created.) (c) With joyful fields for Her grant us* Devotion (d) Since with the Good Mind she hath sought Thy counsel. mindedness*, (d) since Thou (mtin = amat as often, or ‘man = Thou who ’) also, O Atiharmazd, did’st (so with the gloss) bestow them in continued con- ference with Vohiman [when Vohuman was created by Him, Jor all that was done by Him was done in conference with Vohiman], ({or without gloss (d) ‘since he (min = amat, or min = ‘they were given to him who’), O A,, held continuous conference with Vohtiman]). * Intelligently understanding the 2nd pers. under the third hémtashad(t). Ner.’s sansk. text. Asau adricyamirtih Tvam asi mahattarah (b) yo ’smabhyarh svadhinebhyah Gar dakshinakarari (*? sic) samasrijat, (c) evar tasya Aharaya anandayacha adah sarhpairnamanasa, (d) yah saziclishtah Utta- masya, Mahajianin, samat* pragnena* Manasah, [yasya Bahmano datto "phat. Samarthar* (?) yat* chakre* sathpracnatayA* Gvahmanasya chakre]. 1 J.°, J.4 have chakre na. Ner. irl., etc.
3shinakarari (*? sic) samasrijat, (c) evar tasya Aharaya anandayacha adah sarhpairnamanasa, (d) yah saziclishtah Utta- masya, Mahajianin, samat* pragnena* Manasah, [yasya Bahmano datto "phat. Samarthar* (?) yat* chakre* sathpracnatayA* Gvahmanasya chakre]. 1 J.°, J.4 have chakre na. Ner. irl., etc. Thou art that greater|-test] spirit, (b) the one who created the Kine, the*producer of gifts for us as belonging* to Thee (or ‘for us as her possessors*’), (c) therefore Thou did’st make provision for her sustenance and her gratification and with a perfect mind, (d) Thow* who as that spirit, O Great Wise One, art alike engaged in conference with the Highest (i. e. ‘the Best’) Mind, [whose Bahmana also was* given for her, for He did everything* (so meaning) which He* did* in conference with Gvahmana]. Parsi-persian Ms. trit. An ¢ minti* ¢ afzini pah Tai hast, [Gasani], (b) kih [] [tan = tdn} [] khwéshin Gav [] ¢ sakhawati kardar [] ham tashid (c) Tu-ra édim an 4n [] [Gav u = —(?).] rémishn ham dad pah pur minishni * (d) kih ham, Hormuzd, pah an 7 Bahman ziyddah* hampursagi, [kiyash Bahman dad bid 6’sh*! har chih kard pah hampursagi ¢ Bahman kard] * *It seems 6’sh (sic) = Pahl. ash as dat., so in v. 5. Free tr. By that blest spirit curst false foes are wounded By Mazda’s bounteous one, not thus the saints, Though feeble men alone here serve the faithful And foemen* rich in might help sinners on. Verbat. tri., etc. (Extended paraphrase is again necessary). Ab hoc Spiritu [damnati] multo-, {i. e. acerbissimo-]-supplicio-afficiuntur*[-ientur] sce- lesti-infideles (b) [a] Mazdae [Spiritu] benefico (vel lege ‘°da =, O Mazda’), 280 XLVII. 4. sed [longe] non ita [se habet res] sancti civis nostri ([vel lege ashavan6 pl.* ‘non sic sancti [cives nostri supplicio-afficientur; sic tamen fiet adversus inimicos nostros in die victoriae-nostrae (ut sequitur); inimici-infideles impedientur et ad postremum die summo delebuntur, (c) etiam si nunc in hoc tempore casus adversi nostri vir]) parvif-vae quidem dignitatis solius, We ‘vir parvarum virium (et tenuis opum) solus’)] (vir) sancto [principi vel ‘civi’ nostro] ad placendum sit, [i. e. promptus ad ei gratum’faciendum in auxilium ejus stet (vel ‘stabit’), (d) sed vir] potens-quidem [in omnibus rebus] ens* [et] magnae- dignitatis ([vel ‘vir magnarum ‘virium’ nunc in hoc tempore imperii sui nefandi stet (vel ‘stabit’ vir dives]) pravus (infidelis) scelesto-infideli [socio suo ad placendum, i. e. ad omnia grata (in auxilium) ei facienda promptus erit]. * Fortasse significat kaséus «-- paraos, ‘quantum ad-rem-minorem [actio sua valeat] vir-sanctus sancto [civi] ad placendum (i. e. ad auxilium gratum ei ferendum. promptus) sit --- ad-rem-majorem tantumdem [vir-infidelis] scelesto-infideli - -”. Pahl. text. translit. ‘Min zak i? zak i minavadan! radih réshénd? min darvand [hémand‘. Min zak, chiginshand® Shédayya® pavan tand* mahman’, ® nihadak0® { shapirdnd!? pavan frarfinéih hankhettind bard.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ect-piety], he who is the father of Sanctity through wisdom”, [i. e. they, such persons, will effect the nourishment* of the creatures through (or ‘with’) correct piety]. *! NB. Mazdao is rendered as ‘wise one’ and applied to the human subject, or Mazda = danakih the abstract was read; see also Ner. Ner.’s sansk. text. Asya adricyamtirteh* mahattarasya utkrishtatarasya, (b) jihvayaih vacharh** uttamena mukhecha manasa, [kila, yat jihvaya mukhenacha yujyate kartuth? sadvy4paritaram brite], (c) sarhpirnamanasd hastabhyam karmani kurute; (d) sa nirvanajiani3, [kila, nirvanajiianarm sad- vyaparataya vetti], sae pita punyasya mahajiidnataya, [kila, pélanam* srishteh sadvyaiparataya kurute]. *P. later corr.-disi. ?J.* vaktum = (‘fitting) to say’. * so J.°. Ner. trl., etc. (a, b) Zé cs with* the tongue and utterance* of words through the best mind and through the mouth of* the greater (greatest), and more (most) exalted spirit, [i. e. the one referred to declares with ton- gue and mouth that which is the better (best) work, and the one which it is fitting to do], (c) and he also performs actions with a perfect mind and with energy (with both the hands), (a) he, a man wise as regards (or ‘in’) the end, [i. e. he possesses through his good conduct that knowledge which concerns the end], he, the father of sanctity through the greatness of his wisdom, [that is, he effects the protection of the creation through good conduct}. Parsi-persian Ms. trit. U7 Mina 2 — 7 buland, (Gath(h)a padash], (b) kih pah zaban- dahan*?(] [an 2 pah(?)] Vahoman(sic) [sakhun, kf, pah zaban dahan* zak (sic) ¢ nék giyad], (c) wa pah pur minishni*, pah har dfi dast kunishn varzéd*? [fn mard¢ Gasani, ka, chish* (? sic pro chiz) pur minishni* kunand (or ‘°nad’)] * (d) An i danai, [kf &khir* 7 chish (sic) pah néki danad] {] 4n 7 pidar7Saw4b pah dandi, [kfi, parwardan 7 pédaish** pah nék(i) kunand] * “Or ‘dahan’. * perhaps ‘°zénd’. *or ‘paidayish’. ORES Ta a a 278 XLVI. 3,-4: Decaugays “490 YW CODY AyrGII}IE nsMdeVW 3, Text. BEEwseccer camipge—pos}a) "GRU PLUG EPH “$0 -6240986(s8) aw a) svgss) sw )or0suly obey “ee S493 49}496 swears )d (6ger) 09506 qubl GEO Brey Verbatim trl. (with full paraphrase). Ejus Spiritus Tu es ex-eo [ex hac causa] beneficus [creator], (b) Tu qui huic [i.e. in gratiam hujus*! sancti civis nostri (vide ashauné in stropha IV (4) et in s. V (5)) Bovem gaudium effici- entem creabat[-avisti]. (c) Sic ei [Bovi (vel etiam fortasse ‘ei agricolae sancto hanc Bovem colenti’)| cum-pascuo[-is|*? delectabilif-libus] dedisti - [vel dabis, des] Pietatem, [i. e. non solum pascua Bovi Sacrae et opes pecu- arias civi agricolae des, sed cum his donis mundialibus* (sic) Devotionem [in animum nostrum insevisti* (vel ‘inseras’), i.e. Pietatem, scientiam et peritiam rerum spiritalium impertientem] (c) in-eo-tempore-quum [vel simpliciter ‘quo- niam’ haec Bos (vide Y. XXIX, 9., vel etiam et fortasse melius ‘hic sanctus agri- cola’)] cum*Bona [Mente], O Mazda, interrogavit, [i.e. B.
2in animum nostrum insevisti* (vel ‘inseras’), i.e. Pietatem, scientiam et peritiam rerum spiritalium impertientem] (c) in-eo-tempore-quum [vel simpliciter ‘quo- niam’ haec Bos (vide Y. XXIX, 9., vel etiam et fortasse melius ‘hic sanctus agri- cola’)] cum*Bona [Mente], O Mazda, interrogavit, [i.e. B. Mentem consuluit (vide Y. XLIV, etc.)] (Mente). * Vel fortasse ‘nobis = in gratiam (gratia) nostrum’; fieri pot- est adeo ut ‘Spiritui in gratiam Spiritus hujus=ahmai’ hoc loco intelligatur, etiam si res inter se invicem valde extraneae prima specie videantur Spiritus et Bos. *2ut pascua(?). Pahl. text translit. 4Zak i Minavad # afztnik? pavan Lak aité, [Ga- sanikih], (b) mtimat! avd! khvéshand Tora i Azt i radih kardar avo! ham tashid, (c) afat aétind avd zak vdstar! rdmishndch dad> pavan bindak min- ishnth, (d) min ham, Atharmazd, pavan zak ? Vohtiman fréz hamptrsakih, [amatash Vohtiman yehabtind® yehevind®, ash kolA maman kardd, pavan ham- puirsakih i Vohiman kardd.| +See P. 2D. ins. i, *D. %k, DJ. %kih. * DJ. ins. i. ° D. yehabiind. © D. ins. yehevind. Pal. trl. and expl. That* which* belongs* to* the bountiful spirit (gen. by pos., see also Ner. on s. 2), [i. e. the Gathic doctrine] is in (or ‘through’) Thee (b) by whom™t also the Cow Az, the producer of liberality*, was created* for Thine own adherents*, (c) also both pasture and joy were thus given by Thee to that one as* (so possibly, or ‘through’) a perfect- *0van(?) beers. ee uyyyss5ang) an) xrgropone pagers 4. Text. *f Yel “5° Lp aay Go poe} Buegeey® "guahang #2 vel bape "Eeuss Gag “toparyos | “Hep feng Sporumneds cogs sags bas args ey “pe peenste XLVII, 3, 4. 279 Free tr. Of this S/est Spirit art Thou thus the bounteous Who him* the Herd joy-making one hast* given** With joyful fields for her grant him*! Devotion Since he* hath counselled with Thy Good Mind, Mazda. (* the faithful saint.) Or (b) Who Herds joy-making hath* for us** created (*i. e. the Spirit created.) (c) With joyful fields for Her grant us* Devotion (d) Since with the Good Mind she hath sought Thy counsel. mindedness*, (d) since Thou (mtin = amat as often, or ‘man = Thou who ’) also, O Atiharmazd, did’st (so with the gloss) bestow them in continued con- ference with Vohiman [when Vohuman was created by Him, Jor all that was done by Him was done in conference with Vohiman], ({or without gloss (d) ‘since he (min = amat, or min = ‘they were given to him who’), O A,, held continuous conference with Vohtiman]). * Intelligently understanding the 2nd pers. under the third hémtashad(t). Ner.’s sansk. text. Asau adricyamirtih Tvam asi mahattarah (b) yo ’smabhyarh svadhinebhyah Gar dakshinakarari (*? sic) samasrijat, (c) evar tasya Aharaya anandayacha adah sarhpairnamanasa, (d) yah saziclishtah Utta- masya, Mahajianin, samat* pragnena* Manasah, [yasya Bahmano datto "phat. Samarthar* (?) yat* chakre* sathpracnatayA* Gvahmanasya chakre]. 1 J.°, J.4 have chakre na. Ner. irl., etc.
3shinakarari (*? sic) samasrijat, (c) evar tasya Aharaya anandayacha adah sarhpairnamanasa, (d) yah saziclishtah Utta- masya, Mahajianin, samat* pragnena* Manasah, [yasya Bahmano datto "phat. Samarthar* (?) yat* chakre* sathpracnatayA* Gvahmanasya chakre]. 1 J.°, J.4 have chakre na. Ner. irl., etc. Thou art that greater|-test] spirit, (b) the one who created the Kine, the*producer of gifts for us as belonging* to Thee (or ‘for us as her possessors*’), (c) therefore Thou did’st make provision for her sustenance and her gratification and with a perfect mind, (d) Thow* who as that spirit, O Great Wise One, art alike engaged in conference with the Highest (i. e. ‘the Best’) Mind, [whose Bahmana also was* given for her, for He did everything* (so meaning) which He* did* in conference with Gvahmana]. Parsi-persian Ms. trit. An ¢ minti* ¢ afzini pah Tai hast, [Gasani], (b) kih [] [tan = tdn} [] khwéshin Gav [] ¢ sakhawati kardar [] ham tashid (c) Tu-ra édim an 4n [] [Gav u = —(?).] rémishn ham dad pah pur minishni * (d) kih ham, Hormuzd, pah an 7 Bahman ziyddah* hampursagi, [kiyash Bahman dad bid 6’sh*! har chih kard pah hampursagi ¢ Bahman kard] * *It seems 6’sh (sic) = Pahl. ash as dat., so in v. 5. Free tr. By that blest spirit curst false foes are wounded By Mazda’s bounteous one, not thus the saints, Though feeble men alone here serve the faithful And foemen* rich in might help sinners on. Verbat. tri., etc. (Extended paraphrase is again necessary). Ab hoc Spiritu [damnati] multo-, {i. e. acerbissimo-]-supplicio-afficiuntur*[-ientur] sce- lesti-infideles (b) [a] Mazdae [Spiritu] benefico (vel lege ‘°da =, O Mazda’), 280 XLVII. 4. sed [longe] non ita [se habet res] sancti civis nostri ([vel lege ashavan6 pl.* ‘non sic sancti [cives nostri supplicio-afficientur; sic tamen fiet adversus inimicos nostros in die victoriae-nostrae (ut sequitur); inimici-infideles impedientur et ad postremum die summo delebuntur, (c) etiam si nunc in hoc tempore casus adversi nostri vir]) parvif-vae quidem dignitatis solius, We ‘vir parvarum virium (et tenuis opum) solus’)] (vir) sancto [principi vel ‘civi’ nostro] ad placendum sit, [i. e. promptus ad ei gratum’faciendum in auxilium ejus stet (vel ‘stabit’), (d) sed vir] potens-quidem [in omnibus rebus] ens* [et] magnae- dignitatis ([vel ‘vir magnarum ‘virium’ nunc in hoc tempore imperii sui nefandi stet (vel ‘stabit’ vir dives]) pravus (infidelis) scelesto-infideli [socio suo ad placendum, i. e. ad omnia grata (in auxilium) ei facienda promptus erit]. * Fortasse significat kaséus «-- paraos, ‘quantum ad-rem-minorem [actio sua valeat] vir-sanctus sancto [civi] ad placendum (i. e. ad auxilium gratum ei ferendum. promptus) sit --- ad-rem-majorem tantumdem [vir-infidelis] scelesto-infideli - -”. Pahl. text. translit. ‘Min zak i? zak i minavadan! radih réshénd? min darvand [hémand‘. Min zak, chiginshand® Shédayya® pavan tand* mahman’, ® nihadak0® { shapirdnd!? pavan frarfinéih hankhettind bard.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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