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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1se. Haug rendered Sapientesque vivi (efficiunt (2)) promoventia (2) auxilia (?) veraque; Hiibschmann as pl. voc. of majesty, for the singular ‘O Ahura Mazda’; Barth.: ‘O Mazdah and ye Gods’! (See Haug’s suggestion of dual formation in Y. 28, 2); Geldner, ‘O Mazda and Asha, ye spirits!’; I (in 8. B. E. XXXI) ‘as the Ahuras of M. even’. As to syntax, I should take Ahurdonhd as in agreement with a 2n¢ pl. of ah = ‘to be’ understood with darand etc. (see below). Or M. A. might be nominatives absolute: ‘May we be promoters, M. A. bringing us aid with Asha, - . .’, Améyastré has been correctly referred to mit (mith) first by the hint of the confused Pahl., hanjamanikth (cp. for analogy perhaps hamidhpa- tots, Yt. 13, 105); secondly by Spiegel who mentions mit, mith = ‘bind’, followed by others. I do not regard the word as being in its original form, which may have been dmestrd, or dméistra — * dmettra; see the metre. Others preter referring it to Sk. mid = ‘to attach one’s self to’; cp. medin = ‘com- panion’. Améyastrd = 4 (or interject.) + myastré (mid having been originally myad). Hamisté, and hamaé(é)star containing mit(d(?)), are not harmoni- ous with the meaning ‘friendly help’, which latter rather reminds one of 445 mitrad, referred by some scholars to mid. In so far the suggestion of the Sansk. mid has a decided advantage. At the same time all readers of the Rig-Veda will hesitate before they reject a good etymological explanation reporting a Zend word as related to another Zend word, on account of a difference in the meanings of derivatives. How many Vedic words have two diametrically opposed definitions, both accepted by leading authorities. A difference in the meanings of derivatives is to be expected. Barand@ is regarded as a 2° pl. (?) imperative by some scholars; and the traces of the termination here recognized are supposed to be visible in the endings thana, tana. The word is a nom. pl. mase. of the pres. mid. part. of dar, conjugated as bharti, or, as a root aorist. It was Spiegel’s keen-sighted view that hathrd-mando is a nom. sg. of a compositum, following Ner., and followed himself by others. But I think this opinion, on the whole, not so probable, as that mando is a nom. pl. neut., hathré and yathrd being obviously related, ‘there +--+ where’. Maé(é)thé (= maé(e)thana), is an adverbial instr. Some render it ‘perverted’: ‘For there will be the steadfast-minded one where knowledge was perver- ted(?), a keen suggestion emanating from a high source, but see notes on Bead, Loe) Wu Ody 2D. - Some scholars would render as follows: ‘And we would be such as arrange this world according to that order (asha comprehended within Jrashim or frashém). May Mazda, and the Ahuras, afford us support and instructions, that the mind may be accordant, where (now) the faith is astray’. The Pahl. trlr. preferred #67 = ‘thine’; see taibyé in v. 8.
2we would be such as arrange this world according to that order (asha comprehended within Jrashim or frashém). May Mazda, and the Ahuras, afford us support and instructions, that the mind may be accordant, where (now) the faith is astray’. The Pahl. trlr. preferred #67 = ‘thine’; see taibyé in v. 8. He was in doubt as to (d)méyastrd, and translated the word as it stood divided before him in some text older than those now copied beside him; dm° was read as ham®, a fragment (the letters @ and / in Pahl. being both expressed by #), and then reading méyastré (sic), he translated han- jamanikih as recognizing the root mit, or mid (?), a shattered rendering, but showing an original recognition of the root. Yedrianishnd = barand. Hathra was rendered by him, as we should at first sight say, erroneously. Asdr = ‘endless (?)’ would seem to show that he saw the a priv. in the #, which, as so often, expressed the gy of the Zend word hathra in the Pahl. character, in which the Zend word may have stood in earlier MSS. But the letters ¢h are expressed in Pahl by » = s (?) directly, or indirectly; cp. mansar = mathra, Hence his asér, Verso , seems almost hasdr, for 446 hasrd. (Words in the Pahl. almost universally end in consonants; the fre- quent final short 6 is not organic). Hasér, = hasrd = hathra, would therefore seem a transliteration rather than a translation. Ner. saw no asdr in the Pahl. text; nor could the Parsi- persian trlr, accept any such expression. I have therefore very little doubt that asér = ‘endless’, as a full explanation, is a total mistake. The word is an abortive transliteration. In Y.28, 4 no asdér appears in the Pahl. for hathrd. We should render at least alternatively; ‘since (mim = amat = hyad(t)) here is his thought (or he is present-minded; i. e. well-regulated), - - his know- ledge is beyond’. But it is also not impossible, however improbable, that the meaning of the word hathrd, entirely aside from its appearance, may account for the word Vasa09 not only as a transliteration, but also additionally as a translation (whether by accident, or not, it is hard to say). Vedic satr@ has a sense well expressing ‘entirety’. ‘Endless’ in the sense of ‘ever’ may possibly be useful. Had Ner. min, beside denman, before him in a?; see min Lak. Hesees no asdr = ‘endless’ in the Pahl., but renders asdr(2)-minishnéd as = hathra-mando in the sense of Spiegel. 10. Avé = ‘down’ (Haug, illa = sie (?) to chistis). Avé is an inter- polated repetition of avd (Haug, auzxilium (?)). Sketdé = ‘injury’. Spaya- thrahyd is admirably referred by the indirect suggestion of the Pahl. trlr. to spi = pi (cp. spas = pag) = ‘to swell’, or to spi = su = gvi = ‘to swell out’ (so perhaps better; ep. spenta = ¢vdntd). Spaya + tra = ‘the host’, ‘the throng’; so the Pahl. sipdh. Here, as may be observed, I reverse my former view as to probabilities. The double suffix, spa + ya + tra = ‘destruction’, ‘fall’ is more awkward.
3= ‘to swell’, or to spi = su = gvi = ‘to swell out’ (so perhaps better; ep. spenta = ¢vdntd). Spaya + tra = ‘the host’, ‘the throng’; so the Pahl. sipdh. Here, as may be observed, I reverse my former view as to probabilities. The double suffix, spa + ya + tra = ‘destruction’, ‘fall’ is more awkward. The meaning however ‘injury causing destruction’ is not amiss, and may be entitled to alternative adoption. Asistd (Mf.) n. pl. masc. = ‘most swift’. The apparent short a of most MSS. is here, as in many other places, to be explained as Pahl. initial » = a, or d. Haug rendered perfecta = vollkommenes, a + ¢ish ‘nicht zu- rtickgelassen’. One scholar renders ‘in hope’, Sansk. @ + ¢ds. Others also render as a loc. of a(d)siSti, = ‘in instruction’; cp. a(d)ststiS Y. 44,9. — AsiSté as rendered by its Pahl. equivalent, together with yaozanti(°té) (J.°) and its Pahl. translation , gives the more concrete sense; ‘thereon most — | swift the righteous will hasten (yuz) to the good abode of the Good Mind, that is, to Heaven’. Yaozantée(é), or yaojanté(é), (; yuz or yuj) gunated present of the a stem; cp. yojate as pres. with Delbruck and Grassmann, or as aor. pres., or — Toot aor. conj. with future sense. Two MSS. reproduce yaoz°., and the 447 mistake of the other surviving MSS., if it be a mistake, as seems probable from the inferior sense which their readings afford, may well have arisen from the fact that the texts once stood partly in the Pahl. character, and the same letter @, in that character, may represent either 7 or z. Some scholars have rendered lines a and 6 as follows: ‘Then took place the fall of the wicked into Hell, yet the righteous remain undisturbed together in the happy land of the pious congregation - - : Zazenté(é); Pahl. vakhdind, possibly vddind (the signs are the same). This latter points to 2an: ‘they are produced in glorious fame’. Vakhdind elsewhere renders zaze.buyée) Y. 62, 6, and may mean ‘hold on’ in the gense of ‘hold on in the way’, i.e. ‘proceed’ (compare hd, jihite) so, better. Other scholars prefer to abandon the excellent concrete of the Pahl. trl. ‘in good fame’ followed by Haug, Spiegel, and Hitbschmann. They render; ‘qué versent dans la sainte doctrine’; and more originally, ‘ welche sich aufmachen nach der heilbringenden Offenbarung des Mazda und Asha’. Ner.’s kricatarapatdkintkah should render the Pahl. I was formerly tempted to emend swnivdsatayd to an accus.; but see the Pahl. 11. Vétichd eneit? remain a difficulty. Hyad(t)cha separates them from _what follows. The long since circulated view that hw-7t? an-7t? mean ‘for good and for ill’ (lit. for good progress, and for non- progress (hindrance), seems rather mechanical*and improbable, the more so, as hyad(f)cha com- mences a new expression of ideas. The Pahl. has yw (2 )@))6) in Pahl.
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.
1se. Haug rendered Sapientesque vivi (efficiunt (2)) promoventia (2) auxilia (?) veraque; Hiibschmann as pl. voc. of majesty, for the singular ‘O Ahura Mazda’; Barth.: ‘O Mazdah and ye Gods’! (See Haug’s suggestion of dual formation in Y. 28, 2); Geldner, ‘O Mazda and Asha, ye spirits!’; I (in 8. B. E. XXXI) ‘as the Ahuras of M. even’. As to syntax, I should take Ahurdonhd as in agreement with a 2n¢ pl. of ah = ‘to be’ understood with darand etc. (see below). Or M. A. might be nominatives absolute: ‘May we be promoters, M. A. bringing us aid with Asha, - . .’, Améyastré has been correctly referred to mit (mith) first by the hint of the confused Pahl., hanjamanikth (cp. for analogy perhaps hamidhpa- tots, Yt. 13, 105); secondly by Spiegel who mentions mit, mith = ‘bind’, followed by others. I do not regard the word as being in its original form, which may have been dmestrd, or dméistra — * dmettra; see the metre. Others preter referring it to Sk. mid = ‘to attach one’s self to’; cp. medin = ‘com- panion’. Améyastrd = 4 (or interject.) + myastré (mid having been originally myad). Hamisté, and hamaé(é)star containing mit(d(?)), are not harmoni- ous with the meaning ‘friendly help’, which latter rather reminds one of 445 mitrad, referred by some scholars to mid. In so far the suggestion of the Sansk. mid has a decided advantage. At the same time all readers of the Rig-Veda will hesitate before they reject a good etymological explanation reporting a Zend word as related to another Zend word, on account of a difference in the meanings of derivatives. How many Vedic words have two diametrically opposed definitions, both accepted by leading authorities. A difference in the meanings of derivatives is to be expected. Barand@ is regarded as a 2° pl. (?) imperative by some scholars; and the traces of the termination here recognized are supposed to be visible in the endings thana, tana. The word is a nom. pl. mase. of the pres. mid. part. of dar, conjugated as bharti, or, as a root aorist. It was Spiegel’s keen-sighted view that hathrd-mando is a nom. sg. of a compositum, following Ner., and followed himself by others. But I think this opinion, on the whole, not so probable, as that mando is a nom. pl. neut., hathré and yathrd being obviously related, ‘there +--+ where’. Maé(é)thé (= maé(e)thana), is an adverbial instr. Some render it ‘perverted’: ‘For there will be the steadfast-minded one where knowledge was perver- ted(?), a keen suggestion emanating from a high source, but see notes on Bead, Loe) Wu Ody 2D. - Some scholars would render as follows: ‘And we would be such as arrange this world according to that order (asha comprehended within Jrashim or frashém). May Mazda, and the Ahuras, afford us support and instructions, that the mind may be accordant, where (now) the faith is astray’. The Pahl. trlr. preferred #67 = ‘thine’; see taibyé in v. 8.
2we would be such as arrange this world according to that order (asha comprehended within Jrashim or frashém). May Mazda, and the Ahuras, afford us support and instructions, that the mind may be accordant, where (now) the faith is astray’. The Pahl. trlr. preferred #67 = ‘thine’; see taibyé in v. 8. He was in doubt as to (d)méyastrd, and translated the word as it stood divided before him in some text older than those now copied beside him; dm° was read as ham®, a fragment (the letters @ and / in Pahl. being both expressed by #), and then reading méyastré (sic), he translated han- jamanikih as recognizing the root mit, or mid (?), a shattered rendering, but showing an original recognition of the root. Yedrianishnd = barand. Hathra was rendered by him, as we should at first sight say, erroneously. Asdr = ‘endless (?)’ would seem to show that he saw the a priv. in the #, which, as so often, expressed the gy of the Zend word hathra in the Pahl. character, in which the Zend word may have stood in earlier MSS. But the letters ¢h are expressed in Pahl by » = s (?) directly, or indirectly; cp. mansar = mathra, Hence his asér, Verso , seems almost hasdr, for 446 hasrd. (Words in the Pahl. almost universally end in consonants; the fre- quent final short 6 is not organic). Hasér, = hasrd = hathra, would therefore seem a transliteration rather than a translation. Ner. saw no asdr in the Pahl. text; nor could the Parsi- persian trlr, accept any such expression. I have therefore very little doubt that asér = ‘endless’, as a full explanation, is a total mistake. The word is an abortive transliteration. In Y.28, 4 no asdér appears in the Pahl. for hathrd. We should render at least alternatively; ‘since (mim = amat = hyad(t)) here is his thought (or he is present-minded; i. e. well-regulated), - - his know- ledge is beyond’. But it is also not impossible, however improbable, that the meaning of the word hathrd, entirely aside from its appearance, may account for the word Vasa09 not only as a transliteration, but also additionally as a translation (whether by accident, or not, it is hard to say). Vedic satr@ has a sense well expressing ‘entirety’. ‘Endless’ in the sense of ‘ever’ may possibly be useful. Had Ner. min, beside denman, before him in a?; see min Lak. Hesees no asdr = ‘endless’ in the Pahl., but renders asdr(2)-minishnéd as = hathra-mando in the sense of Spiegel. 10. Avé = ‘down’ (Haug, illa = sie (?) to chistis). Avé is an inter- polated repetition of avd (Haug, auzxilium (?)). Sketdé = ‘injury’. Spaya- thrahyd is admirably referred by the indirect suggestion of the Pahl. trlr. to spi = pi (cp. spas = pag) = ‘to swell’, or to spi = su = gvi = ‘to swell out’ (so perhaps better; ep. spenta = ¢vdntd). Spaya + tra = ‘the host’, ‘the throng’; so the Pahl. sipdh. Here, as may be observed, I reverse my former view as to probabilities. The double suffix, spa + ya + tra = ‘destruction’, ‘fall’ is more awkward.
3= ‘to swell’, or to spi = su = gvi = ‘to swell out’ (so perhaps better; ep. spenta = ¢vdntd). Spaya + tra = ‘the host’, ‘the throng’; so the Pahl. sipdh. Here, as may be observed, I reverse my former view as to probabilities. The double suffix, spa + ya + tra = ‘destruction’, ‘fall’ is more awkward. The meaning however ‘injury causing destruction’ is not amiss, and may be entitled to alternative adoption. Asistd (Mf.) n. pl. masc. = ‘most swift’. The apparent short a of most MSS. is here, as in many other places, to be explained as Pahl. initial » = a, or d. Haug rendered perfecta = vollkommenes, a + ¢ish ‘nicht zu- rtickgelassen’. One scholar renders ‘in hope’, Sansk. @ + ¢ds. Others also render as a loc. of a(d)siSti, = ‘in instruction’; cp. a(d)ststiS Y. 44,9. — AsiSté as rendered by its Pahl. equivalent, together with yaozanti(°té) (J.°) and its Pahl. translation , gives the more concrete sense; ‘thereon most — | swift the righteous will hasten (yuz) to the good abode of the Good Mind, that is, to Heaven’. Yaozantée(é), or yaojanté(é), (; yuz or yuj) gunated present of the a stem; cp. yojate as pres. with Delbruck and Grassmann, or as aor. pres., or — Toot aor. conj. with future sense. Two MSS. reproduce yaoz°., and the 447 mistake of the other surviving MSS., if it be a mistake, as seems probable from the inferior sense which their readings afford, may well have arisen from the fact that the texts once stood partly in the Pahl. character, and the same letter @, in that character, may represent either 7 or z. Some scholars have rendered lines a and 6 as follows: ‘Then took place the fall of the wicked into Hell, yet the righteous remain undisturbed together in the happy land of the pious congregation - - : Zazenté(é); Pahl. vakhdind, possibly vddind (the signs are the same). This latter points to 2an: ‘they are produced in glorious fame’. Vakhdind elsewhere renders zaze.buyée) Y. 62, 6, and may mean ‘hold on’ in the gense of ‘hold on in the way’, i.e. ‘proceed’ (compare hd, jihite) so, better. Other scholars prefer to abandon the excellent concrete of the Pahl. trl. ‘in good fame’ followed by Haug, Spiegel, and Hitbschmann. They render; ‘qué versent dans la sainte doctrine’; and more originally, ‘ welche sich aufmachen nach der heilbringenden Offenbarung des Mazda und Asha’. Ner.’s kricatarapatdkintkah should render the Pahl. I was formerly tempted to emend swnivdsatayd to an accus.; but see the Pahl. 11. Vétichd eneit? remain a difficulty. Hyad(t)cha separates them from _what follows. The long since circulated view that hw-7t? an-7t? mean ‘for good and for ill’ (lit. for good progress, and for non- progress (hindrance), seems rather mechanical*and improbable, the more so, as hyad(f)cha com- mences a new expression of ideas. The Pahl. has yw (2 )@))6) in Pahl.
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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