Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1m 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. ramittnd Aharmok]. (b) Adharmazd zak i valman't afzintk gabra, [bara hankhetind]; val? 14 aétind zak i ahariibo', [maman zak 14 ramitinéd]. (c) Pavan ki- takihich gabra i8 aharttbé khvastar aitd [pavanicht kitakd pishakih!® kar va kirfak ghal vadinyén]. (d) ‘Amat khvastar ait’ (aigh shaltta17+1 aito) kabed!8+1 zadar {13 darvandan. ‘See P. 2DJ. ins. i. 3D. *inénd. *D. homanend. *DJ., -D. shano. * DJ. dayya. 7DJ. D. om. va. ® so DJ., D.; M. ins, va. © DJ., D. rand. “DJ. and or avo. ?DJ., Mf. om. 1*DJ. om. i. 14M. ins. va. 7 DJ;, 28 DJ. ins; va: m™ DJ., D. shalita; K.5 padakhshahih. 18 D. ins. kabed. Pahl. trl. and expl. From (or ‘by’) that bountifulness of the spirits moved* (radih is part of the intensive)*! they are wounding those who are wicked, [and because of that, as the demons are lodged within their (the wieked’s) body, the natures of the good established in piety will reject. the Apostate-per- secutor]; (b) they* will reject (so necessarily understood to complete the sense) him ae is the bountiful man of Atharmazd (gen. by pos.) [who ‘és firmly established*2]: not so the holy (for he does not reject the yood*]. (ec) In a little matter even a man is a supplicant for (or ‘of’) the holy (gen. by pos.)*8, [i. e. they will treat Aim thus even by means (or ‘for the sake’) of the duty and good works of an humble calling], and when he is a supplicant [or (alternative and correct translation of isvachid(t)) ‘where he is “one in authority’ (so D.)] he is much (possibly ‘of much émportance -. (gen. as = paraos)’) asa smiter of the wicked. *1 Aside from the original ‘From: that which XLVII. 4. 281 is the bountifulness of the spiritual beings they are wounding those who are wicked’. *2 Aside from the original ‘A. has thoroughly established (set up) the bountiful man’, but see the context; is it ‘A., he who zs bountiful {has uprooted*(?)] the evél man’, *3(c) without the original: ‘Even for the sake of a little the holy is a supplicant’, etc. Ner.’s sansk. text. Tasmat paralokinath dakshinarh chhindanti durgati- mantah, (b) Mabajidnin, mahattarat [tasmat mahattarat uttamat purushat niechaladharmacchat yah sadvyaparataya* saihjato ’sti. Tarn vibhrarcayanti* ye Asmogah kapatakarmanah, yeshath vapushi Devah sadai’va abhydgatah santi], na evath punyatma [yato*® ’sau na vibhramecayati*]. (c) Kartritayacha na punydtma kyitasyacha patrataya**® (or ‘ pakritasya* (?))? [karyath punyath karoti, kritaiacha rakshati]. (d) Abhilashukagcha’sti prachurataram** hanta dur- gatindm [atyartham® nihanti durgatimatah®*|. *1 So J.*, J.4; others °chhal°. *2 J.3 ye tan’so; J.tye to’sau. **so perhaps J.° (I corr.
2ayacha na punydtma kyitasyacha patrataya**® (or ‘ pakritasya* (?))? [karyath punyath karoti, kritaiacha rakshati]. (d) Abhilashukagcha’sti prachurataram** hanta dur- gatindm [atyartham® nihanti durgatimatah®*|. *1 So J.*, J.4; others °chhal°. *2 J.3 ye tan’so; J.tye to’sau. **so perhaps J.° (I corr. Comm.) ; J.* yatritaya(?); J.* patrit®, or patrat®; C., P. pakritasya* (?). * J.* °wram. 5 J.* anyartham. ° J.‘, J.* °mantah. Ner. trl. and expl. (a, b) The wicked, O Great Wise One, are cur- tailing (or ‘cutting off’) the reward (not ‘the offering’ (here)) of the other world from the greater one [from this greater[-test] and best man who its steadfast in sanctity and one who has been engendered through (or ‘in’) good conduct; the wicked who are the deceitful Asmogas in whose body the Devas are always lodged are causing* him* to fall* away], not so the holy [since that one does not cause persons to fall away].* (c) In (or ‘by’) his occupation the holy man és thus engaged and through the --- (?)*! of his action (? or ‘through the protection?+! (?) of what -he has produced’), [he practices duty and sanctity or (‘a holy deed’) and keeps to (or ‘preserves’) them (or ‘it’) when done]; (d) and he is very desirous to chastise sin as being more (most) thoroughly a smiter of the wicked, [i. e. he smites the wicked with a severity beyond measure]. *! Pish° (so seading) in the Zend has been rendered panakih in the Pahl. and rakshdia in Ner. at Y. L, 2, ¢; here pish® in the Pahl. obviously gave rise to the curious *patratayd or *pakritasya, explained by rakshati. If we were looking for an independent meaning we might read *yatritaya = ‘through the capability of --’, but it is mere child’s play to lose sight of the Pahl. and Gatha. Parsi-persian Ms, trit. Az an7 an? maddnadan* [f& (or ‘wa = va’)] sakhawati zakhm- kunand kih darwand {hend; az an chtin (shan = shan (?)] Déw pah tan mihman [] ni- hadah* ¢ vyehan pah néki nihad bih afganad Shemogh] * (b) Hormuzd an 7 & afztni mard [bih nihad], [] nah édin an 7 ashé [chih an nah afganad] * (c) Pah kédaki* ham mard ¢ asho khwastar hast, [pah [] kodah** [] [— Pahl. payagi* (?)] kar u kirfah 6 (or ‘t1’) kunand (?)}# (@) Kih khwastar [] [hastid = héménéd] ki, [] [padishd = pdvakhsha*] [] bisyér zanandah ¢ ddzakhiyan » 36 Re 282 KLVInoG: 4s )yeypas -sughang goo} ~ 49 $0 60) 49 sues Text, 5. su poazyrqpnle AUP of 50 409 Lagyobp Hoppa -eeaseaerdy) enwds pups a6 earcyrnase -(¢))s}argy & w39}96 1D P99 94540 Psu g a9 +4{9 040} HIIGH -4UIIQS Verbatim trl. with full paraphrase. Eas-res-duasque [tribuas, i.e. Salu- britatem* et Immortalitatem (vide s. I (1)), i. e. res omnino florentes quod ad corpus, quod ad mentem pertineat, et vitam in longinquitatem productam hac et illic, i. e. summatim vitam bonis abundantem] per Suum Benignum Spiritum (vel fortasse, ‘O Tu Ben. Sp.’), O Mazda Ahura, (b) sancto [civi nostro agricolae eas res duas beatas] tribuas[-bues] quae-duae [sint] enim quaeque [sint] optima-[i. e.
3tem pertineat, et vitam in longinquitatem productam hac et illic, i. e. summatim vitam bonis abundantem] per Suum Benignum Spiritum (vel fortasse, ‘O Tu Ben. Sp.’), O Mazda Ahura, (b) sancto [civi nostro agricolae eas res duas beatas] tribuas[-bues] quae-duae [sint] enim quaeque [sint] optima-[i. e. omnes-res summum bonum hac in terris et illac in caelo in se comprehendentes, (c) sed] extra Tuo[-um] amore[-rem*], i. e. expers omnis amoris erga Te**] scelestus-infidelis sortem-suam adipiscitur, [et vi sup- plicii sui postremo rerum infelicium particeps erit], (d) (ejus*) ob-facta [sua] a-Mala Mente [incitata sic] habitans* (Mente), [i. e. pro consuetudine sua vitam sic agens et ex-eo prava abundantia sua fruens* et in* pravis voluptatibus Malae Mentis se delectans]. *Vel (‘in rebus accipiendis) contra Tuam Voluntatem®”. Pahl. text translit. ‘Min hanach [amat radih 14 réshinénd?], afztinik Minavad i$ Atharmazd, (b) tash avd ahariband chashidd chigdmchat pahlimth, [aigh*, zak rai nadtkih* (so for névakih) hamak® avd véhdnd® yehabiind6] ; (c) javid* min hand ? Lak ddshishnih? darvand bakhshénd* 8, [aigh, khvastak 14 pavan avayasté® i Lak yakhsenund]. (d) Mtn zak° {1° yalman1° kainishnd, ash min Akémané manishnd"4, [aigh, mahmanth 1 Akémand pavan tano* i? valman} rai, amat vinds vAdtinyén. +See P. 2D. %néna. aD J3Dt tome *DJ., D., P. aighash. *DJ., D, %k; K.* i. °D., P. shapiran, 7DJ. D. “ishn. *g0 DJ., D., M. °so DJ., P. *° DJ. min ghal kimishnd. “s0D.; M., K.5 manih; DJ. irreg. ma- mishno(?)-s 047 DJ. om. i.) 2 aD ee asomee: Pahl. trl., etc. From this bountiful spirit also, O Atharmazd, [in case that they do not offend (or ‘impede’) his liberality (sic, using radih (which is again part of the intensive) differently and not as in v. 4)| (b) by him whatever there is that is best has been declared (or ‘taught’) to the holy, 41) yep 496.196 *grpae ~A0d qo 4 6 0).49 cae “wy 6. Text *1 vel ye® -4093)9b)us) “yopeg ely 40 3.9/9 av) baw w= “®y rAd 948199 3 49 3 anna 69 -aty2b om0G (a) ) au "el wp hby pow) raul because agq)rbarg oS AM gy? XLVII. 5, 6. 283 Free tr. These through that spirit bounteous, O Mazda, Thy saint Thou ‘It give, as they are all things better; Far from Thy will*! the faithless has his portion, ** (Or ‘love’) In deeds rejoicing from the evil Spirit. {i. e. in accordance with that liberality (?) happiness has always been con- ferred*! by him upon the good]; (c) but the wicked [-dan] have their portion* apart from Thy love, [i. e. they possess wealth not in accordance with Thy desire], (d) and he whose deed that deed* ds has his abode appointed from (or ‘by’) Akéman, [i. e. whenever one commits (lit, they would commit) iniquity it is owing to the lodging of Akéman (the evil mind) within one’s (or ‘their’) body]. ** Altern. trl. for chéis, see eliashidd, *2 ‘bestow their benefits’ as Ner. seems to render bakhshénd is improbable; see both Gatha and gloss. Ner.’s sansk. text.
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.
1m 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. ramittnd Aharmok]. (b) Adharmazd zak i valman't afzintk gabra, [bara hankhetind]; val? 14 aétind zak i ahariibo', [maman zak 14 ramitinéd]. (c) Pavan ki- takihich gabra i8 aharttbé khvastar aitd [pavanicht kitakd pishakih!® kar va kirfak ghal vadinyén]. (d) ‘Amat khvastar ait’ (aigh shaltta17+1 aito) kabed!8+1 zadar {13 darvandan. ‘See P. 2DJ. ins. i. 3D. *inénd. *D. homanend. *DJ., -D. shano. * DJ. dayya. 7DJ. D. om. va. ® so DJ., D.; M. ins, va. © DJ., D. rand. “DJ. and or avo. ?DJ., Mf. om. 1*DJ. om. i. 14M. ins. va. 7 DJ;, 28 DJ. ins; va: m™ DJ., D. shalita; K.5 padakhshahih. 18 D. ins. kabed. Pahl. trl. and expl. From (or ‘by’) that bountifulness of the spirits moved* (radih is part of the intensive)*! they are wounding those who are wicked, [and because of that, as the demons are lodged within their (the wieked’s) body, the natures of the good established in piety will reject. the Apostate-per- secutor]; (b) they* will reject (so necessarily understood to complete the sense) him ae is the bountiful man of Atharmazd (gen. by pos.) [who ‘és firmly established*2]: not so the holy (for he does not reject the yood*]. (ec) In a little matter even a man is a supplicant for (or ‘of’) the holy (gen. by pos.)*8, [i. e. they will treat Aim thus even by means (or ‘for the sake’) of the duty and good works of an humble calling], and when he is a supplicant [or (alternative and correct translation of isvachid(t)) ‘where he is “one in authority’ (so D.)] he is much (possibly ‘of much émportance -. (gen. as = paraos)’) asa smiter of the wicked. *1 Aside from the original ‘From: that which XLVII. 4. 281 is the bountifulness of the spiritual beings they are wounding those who are wicked’. *2 Aside from the original ‘A. has thoroughly established (set up) the bountiful man’, but see the context; is it ‘A., he who zs bountiful {has uprooted*(?)] the evél man’, *3(c) without the original: ‘Even for the sake of a little the holy is a supplicant’, etc. Ner.’s sansk. text. Tasmat paralokinath dakshinarh chhindanti durgati- mantah, (b) Mabajidnin, mahattarat [tasmat mahattarat uttamat purushat niechaladharmacchat yah sadvyaparataya* saihjato ’sti. Tarn vibhrarcayanti* ye Asmogah kapatakarmanah, yeshath vapushi Devah sadai’va abhydgatah santi], na evath punyatma [yato*® ’sau na vibhramecayati*]. (c) Kartritayacha na punydtma kyitasyacha patrataya**® (or ‘ pakritasya* (?))? [karyath punyath karoti, kritaiacha rakshati]. (d) Abhilashukagcha’sti prachurataram** hanta dur- gatindm [atyartham® nihanti durgatimatah®*|. *1 So J.*, J.4; others °chhal°. *2 J.3 ye tan’so; J.tye to’sau. **so perhaps J.° (I corr.
2ayacha na punydtma kyitasyacha patrataya**® (or ‘ pakritasya* (?))? [karyath punyath karoti, kritaiacha rakshati]. (d) Abhilashukagcha’sti prachurataram** hanta dur- gatindm [atyartham® nihanti durgatimatah®*|. *1 So J.*, J.4; others °chhal°. *2 J.3 ye tan’so; J.tye to’sau. **so perhaps J.° (I corr. Comm.) ; J.* yatritaya(?); J.* patrit®, or patrat®; C., P. pakritasya* (?). * J.* °wram. 5 J.* anyartham. ° J.‘, J.* °mantah. Ner. trl. and expl. (a, b) The wicked, O Great Wise One, are cur- tailing (or ‘cutting off’) the reward (not ‘the offering’ (here)) of the other world from the greater one [from this greater[-test] and best man who its steadfast in sanctity and one who has been engendered through (or ‘in’) good conduct; the wicked who are the deceitful Asmogas in whose body the Devas are always lodged are causing* him* to fall* away], not so the holy [since that one does not cause persons to fall away].* (c) In (or ‘by’) his occupation the holy man és thus engaged and through the --- (?)*! of his action (? or ‘through the protection?+! (?) of what -he has produced’), [he practices duty and sanctity or (‘a holy deed’) and keeps to (or ‘preserves’) them (or ‘it’) when done]; (d) and he is very desirous to chastise sin as being more (most) thoroughly a smiter of the wicked, [i. e. he smites the wicked with a severity beyond measure]. *! Pish° (so seading) in the Zend has been rendered panakih in the Pahl. and rakshdia in Ner. at Y. L, 2, ¢; here pish® in the Pahl. obviously gave rise to the curious *patratayd or *pakritasya, explained by rakshati. If we were looking for an independent meaning we might read *yatritaya = ‘through the capability of --’, but it is mere child’s play to lose sight of the Pahl. and Gatha. Parsi-persian Ms, trit. Az an7 an? maddnadan* [f& (or ‘wa = va’)] sakhawati zakhm- kunand kih darwand {hend; az an chtin (shan = shan (?)] Déw pah tan mihman [] ni- hadah* ¢ vyehan pah néki nihad bih afganad Shemogh] * (b) Hormuzd an 7 & afztni mard [bih nihad], [] nah édin an 7 ashé [chih an nah afganad] * (c) Pah kédaki* ham mard ¢ asho khwastar hast, [pah [] kodah** [] [— Pahl. payagi* (?)] kar u kirfah 6 (or ‘t1’) kunand (?)}# (@) Kih khwastar [] [hastid = héménéd] ki, [] [padishd = pdvakhsha*] [] bisyér zanandah ¢ ddzakhiyan » 36 Re 282 KLVInoG: 4s )yeypas -sughang goo} ~ 49 $0 60) 49 sues Text, 5. su poazyrqpnle AUP of 50 409 Lagyobp Hoppa -eeaseaerdy) enwds pups a6 earcyrnase -(¢))s}argy & w39}96 1D P99 94540 Psu g a9 +4{9 040} HIIGH -4UIIQS Verbatim trl. with full paraphrase. Eas-res-duasque [tribuas, i.e. Salu- britatem* et Immortalitatem (vide s. I (1)), i. e. res omnino florentes quod ad corpus, quod ad mentem pertineat, et vitam in longinquitatem productam hac et illic, i. e. summatim vitam bonis abundantem] per Suum Benignum Spiritum (vel fortasse, ‘O Tu Ben. Sp.’), O Mazda Ahura, (b) sancto [civi nostro agricolae eas res duas beatas] tribuas[-bues] quae-duae [sint] enim quaeque [sint] optima-[i. e.
3tem pertineat, et vitam in longinquitatem productam hac et illic, i. e. summatim vitam bonis abundantem] per Suum Benignum Spiritum (vel fortasse, ‘O Tu Ben. Sp.’), O Mazda Ahura, (b) sancto [civi nostro agricolae eas res duas beatas] tribuas[-bues] quae-duae [sint] enim quaeque [sint] optima-[i. e. omnes-res summum bonum hac in terris et illac in caelo in se comprehendentes, (c) sed] extra Tuo[-um] amore[-rem*], i. e. expers omnis amoris erga Te**] scelestus-infidelis sortem-suam adipiscitur, [et vi sup- plicii sui postremo rerum infelicium particeps erit], (d) (ejus*) ob-facta [sua] a-Mala Mente [incitata sic] habitans* (Mente), [i. e. pro consuetudine sua vitam sic agens et ex-eo prava abundantia sua fruens* et in* pravis voluptatibus Malae Mentis se delectans]. *Vel (‘in rebus accipiendis) contra Tuam Voluntatem®”. Pahl. text translit. ‘Min hanach [amat radih 14 réshinénd?], afztinik Minavad i$ Atharmazd, (b) tash avd ahariband chashidd chigdmchat pahlimth, [aigh*, zak rai nadtkih* (so for névakih) hamak® avd véhdnd® yehabiind6] ; (c) javid* min hand ? Lak ddshishnih? darvand bakhshénd* 8, [aigh, khvastak 14 pavan avayasté® i Lak yakhsenund]. (d) Mtn zak° {1° yalman1° kainishnd, ash min Akémané manishnd"4, [aigh, mahmanth 1 Akémand pavan tano* i? valman} rai, amat vinds vAdtinyén. +See P. 2D. %néna. aD J3Dt tome *DJ., D., P. aighash. *DJ., D, %k; K.* i. °D., P. shapiran, 7DJ. D. “ishn. *g0 DJ., D., M. °so DJ., P. *° DJ. min ghal kimishnd. “s0D.; M., K.5 manih; DJ. irreg. ma- mishno(?)-s 047 DJ. om. i.) 2 aD ee asomee: Pahl. trl., etc. From this bountiful spirit also, O Atharmazd, [in case that they do not offend (or ‘impede’) his liberality (sic, using radih (which is again part of the intensive) differently and not as in v. 4)| (b) by him whatever there is that is best has been declared (or ‘taught’) to the holy, 41) yep 496.196 *grpae ~A0d qo 4 6 0).49 cae “wy 6. Text *1 vel ye® -4093)9b)us) “yopeg ely 40 3.9/9 av) baw w= “®y rAd 948199 3 49 3 anna 69 -aty2b om0G (a) ) au "el wp hby pow) raul because agq)rbarg oS AM gy? XLVII. 5, 6. 283 Free tr. These through that spirit bounteous, O Mazda, Thy saint Thou ‘It give, as they are all things better; Far from Thy will*! the faithless has his portion, ** (Or ‘love’) In deeds rejoicing from the evil Spirit. {i. e. in accordance with that liberality (?) happiness has always been con- ferred*! by him upon the good]; (c) but the wicked [-dan] have their portion* apart from Thy love, [i. e. they possess wealth not in accordance with Thy desire], (d) and he whose deed that deed* ds has his abode appointed from (or ‘by’) Akéman, [i. e. whenever one commits (lit, they would commit) iniquity it is owing to the lodging of Akéman (the evil mind) within one’s (or ‘their’) body]. ** Altern. trl. for chéis, see eliashidd, *2 ‘bestow their benefits’ as Ner. seems to render bakhshénd is improbable; see both Gatha and gloss. Ner.’s sansk. text.
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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