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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1of the conceptions. For anhéws understood with mananhaschd, cp. vanheus gae(ée)m mananhd, v. 1. As sti is fem. in other occurrences, it is proposed to read dstt§ = ‘subjects’; ‘A dwells with his subjects’. But sts is masc. in the Rig Veda, while @ seems needed as a preposition to complete the sense. St$ = ‘worlds’, or ‘habitations’, here = stin§ (¢ = nasalized 7, as 7 in paiti = °in, op. A.1,14). See also the immediately preceding anhzus expressed, the two words ‘of the bodily’ and ‘the mental’ implying also an additional anheus understood. Cp. also ahvdo in Y, 28, 2. The meanings ‘bodily and mental lives’ were, as in English, closely approaching to the bodily and mental ‘worlds’; hence the @ st#§. Line e, in spite of d, is better referred to the human subject, huzentus suggests hu + zantu = ‘the good citizen’, although zantu is unknown to the Githis as describing a division of the population. Possibly the meaning is (with the Pahl.) the ‘beneficently wise’, for form, cp. janti. One able writer would render: ‘he who is pious as Thou art (?) true and holy, OM’. Thwdvait meant ‘like thee’ only as = ‘Thyself’. Otherwise it means ‘thy servant’, ‘worthy of thee’. It never institutes a comparison. Perhaps huzentus = ‘noble-hearted’, cp. sujana. Omit avd, valman = hwvé, Gabrd, as ordinary Pahl., to shapir, other- wise on no account to shapir, which is of importance. As the Pahl. is nearly verbatim, ‘for him who is the good man’ is absolutely erroneous, although the natural result as ordinary Pahl. For gloss in ¢; cp. p. 454. Ner. renders as ordinary Pahl. Cikshdpayati is not meant for a caus. from a desid., but more probably for a denom. from ¢ikshd. Nirmalatard = roshand is meant to equal ‘more manifest’; so forms of gudh. Cuddha- satkartd seems to indicate some form of shndyidané in the Pahl.; so sat + kar® in Y. 28, 1; Y. 80, 5; 46, 1, 13, 18; but see Y. 46, 5; Y. 49, 5. 4. Zastd is translated by pavan tabdind as elsewhere. The use of zastd to express ‘energy’ is constant; cp. ustdnazastd Y. 28, 1; 50, 8; (of prayer) etc. éspecially see zastavad(t) Y. 29, 9; 2astd.istdis Y. 34, 4, zastd- istd Y. 50, 5. Hafsht is 24 ¢., cp. sap. sdpati, hap is here athematically conjugated. Ash@§ is remarkable as applied to the wicked; but note that the mention of the ashdvan in immediate connection. Ashis, the holy regu- lation as to rewards, ‘the blessing’, could never mean ‘punishments’ for the wicked except in such a connection as the present. Garemd is inst. sg. Pahl. Zak 7 kold is natural for td (= ¢é(?)), and an error of such a kind should be absolutely unnoticed, or else favourably noticed, as it refers a 512 intelligently to the two lives in y. 3. Pavan tébdné is expressively free for zastd; cp. pavan tibdnd = zastavdd(t), Y. 29, 9; so = zastd, Y. 34, 4; Y.50, 5; otherwise zastd = yadman (lit.) four times, dastih (sic) once, while the dual is lit. expressed twice; ignorance is not present, yadman need not be supplied.
2o the two lives in y. 3. Pavan tébdné is expressively free for zastd; cp. pavan tibdnd = zastavdd(t), Y. 29, 9; so = zastd, Y. 34, 4; Y.50, 5; otherwise zastd = yadman (lit.) four times, dastih (sic) once, while the dual is lit. expressed twice; ignorance is not present, yadman need not be supplied. Benafshman = hafsht shows the existence of Pahl. character wholly, or partly, in the Zend text used by earlier translators, which was not that now written before the trl. in our MSS. SLOOHY = 4190449, which also = afesh(?); some mark on the paper made ndfesh 7, suggesting napesh 7 = ‘self who’. This error is of more value than many correct suggestions combined, showing that the Gatha once stood partly, or wholly, in the Pahl. character, and solving innumerable difficulties; cp. v. 8, algo Y. 28, 8. Yehabinéd, 24 pl. or 8" sg. Atréd, agirdid (2), or, better a dirikht, was formerly, from an excessive scrupulousness, rendered by me as . having a priv., but see Pers. and Ner. Sdshéns is an ancient Parsi com- mentator quoted on account of haz@ elsewhere = ‘evil force’ and yet associated with V. M.; but Gathic Zoroastrianism was not so sensitive. 5. Lathoi, or edthwéi (cp. jdntvam) is a significant poetical image; we should render ‘birth’, not ‘production’; paowrvim = paourvyem may be adj., or adverb. But if adv., it does not qualify daresem, but means ‘the birth at first’, and the antithesis is in wrvaé(é)se(¢) apemé(é). One scholar would see the ‘new-birth of life’ here. Roth took paowrvim as in Y. XXXI, 8 as adj., so also Haug here as not adv., primum = Urgrund. Hesitating to accept van as = vdni, one might think of m@zhdavan = °van. The rewards, estab- lished at the first, were to have their effect throughout probation, and their final result in the wrvaé(é)sé(é) apeémé(é). Ahem (hardly fem., an evil ashi), is undoubtedly the fine abstract. Hunaré is poetical, rich with anthropo- © — morphism, and should not be diluted. One scholar prefers ‘by thy favours’. Also the ‘turning of creation’ in its crisis should not be understood merely as dante. Pahl. The verbatim order is not followed in a or e. Zanishnd avd zadar is admirably free. Tarsakdih = tarsdkasth — something as opposed to zanishno, hence = ‘revering recompense’. Urvaé(é)sé(é@) was not under- stood as a verbal form; vardéd igs tree (with forsaken verbatim order); urvaéé)sé(¢) is lit. rendered vardisknd in y. 6. Ner.’s paribhramati, so better, = ‘turns’ = vardéd. The. restricted meaning ‘change’ is not indicated, a ‘turning at*an end’ is the idea present. 6. Here Spentd thwd mainyt is better as adverbial, not sociative, instr. than as voc. which is however also perfectly possible, cp. v. 2. Khshathra, here especially in place, was par eminence the ‘Immortal’ of 513 the Restoration, ‘the Divine Royal Power’, ‘the Kingdom’. All four of the ‘Immortals’, here mentioned, represent of course these abstract attributes as incarnate in the faithful.
3ver also perfectly possible, cp. v. 2. Khshathra, here especially in place, was par eminence the ‘Immortal’ of 513 the Restoration, ‘the Divine Royal Power’, ‘the Kingdom’. All four of the ‘Immortals’, here mentioned, represent of course these abstract attributes as incarnate in the faithful. Notice that Aramaiti discharges functions for the people; in Y. 47, 3 she is ‘given for the pasture’. Spiegel and Geldner take ratis as (lehrt) die Fiihrer, and herren (ernennen). Pahl. A men = yahmi has undoubtedly fallen out. Pavan and vardishn belong positively together (see the Gatha); and yet this would be impossible according to ordinary Pahl. Hence, as my second rendering, read; ‘in which (min) changing (end) ye come’. So dén eak = ahmi should = ‘in that changing’. Even Vohtiman should be taken with pavan notwithstanding intervening matter, but I do not so translate. Ahardyih also should be taken as lit. = ashd; but I refrain again. Valmanshdn ought certainly, as oblique by pos., to equal aé(@)ibyd; radé generally = ‘master’ should be rend- ered ‘law’ = ratds; om. pavan with P. Read d ‘to these to whom the perfect mind is teaching a regulation’. Mahattaratvam (Haug) is not good, against other MSS. Paribhramatd, or paribhrdm? (2), = vardishné = urvae(é)- sé(¢) = ‘turning’, ‘changing (?)’. ‘Taught by the master’ is better in d. 7. Sraosha is probably the missing subject in 4; see v. 12, and pard- hyad(t) moi a jimad(t) Sraoshé - - -; see also Y. 44, 16. Aydré ig adverbial neut. = ‘day by day’, or ‘to day’. Dakhshdrd shows a double suffix @ + ra (cp. vdsard, etc.), acc. pl., or instr., Spiegel; as compos. aydré-dakhshard Geldner, as instr. Dishd, ‘shall I show’ (cp. Pahl.) 15* sg. unstrengthened aor. conj. of dis (dic, *dikshd). Another regards it 2x4 sg. opt. of dé. This may be con- sidered a test case for estimating the value of the Pahl. trl. What could possibly be suggested more appropriate to the word ‘signs’ on the one side than the word ‘show’ on the other. It would even call for a change of text in its favour. Az? obviously = quoad. Note that Z. came from one of the gaé(é)tha’s; he was not from a foreign province. Tanushi° is a tran- sition from a w stem to one in w§ or ush; cp. the transitions from Sk. stems in a to those in as. Pahl. Vohiman, free for pavan V., or supply pavan, omitted because the Gathic instr. stood in full sight on the paper used by the last transcriber. Yom, gen. or adverbial; the gloss yém 7 is misleading. Numid y. shows the root of dishd, and dakhshak vddinam shows the 1* pers. Madam = aibi properly = ‘concerning’, but lit. ‘on’. Rd is really super- fluous, yet it improves on madam as expressing the case. 8. The Pahl. trlr. takes zsdydé as a denom. of is; so Haug and others. Y is here, as in odthroyd, miswritten for v., the stem being isdvan, isavan (for form cp. maghdvan). Another regards it as an opt. = dseyd.
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.
1of the conceptions. For anhéws understood with mananhaschd, cp. vanheus gae(ée)m mananhd, v. 1. As sti is fem. in other occurrences, it is proposed to read dstt§ = ‘subjects’; ‘A dwells with his subjects’. But sts is masc. in the Rig Veda, while @ seems needed as a preposition to complete the sense. St$ = ‘worlds’, or ‘habitations’, here = stin§ (¢ = nasalized 7, as 7 in paiti = °in, op. A.1,14). See also the immediately preceding anhzus expressed, the two words ‘of the bodily’ and ‘the mental’ implying also an additional anheus understood. Cp. also ahvdo in Y, 28, 2. The meanings ‘bodily and mental lives’ were, as in English, closely approaching to the bodily and mental ‘worlds’; hence the @ st#§. Line e, in spite of d, is better referred to the human subject, huzentus suggests hu + zantu = ‘the good citizen’, although zantu is unknown to the Githis as describing a division of the population. Possibly the meaning is (with the Pahl.) the ‘beneficently wise’, for form, cp. janti. One able writer would render: ‘he who is pious as Thou art (?) true and holy, OM’. Thwdvait meant ‘like thee’ only as = ‘Thyself’. Otherwise it means ‘thy servant’, ‘worthy of thee’. It never institutes a comparison. Perhaps huzentus = ‘noble-hearted’, cp. sujana. Omit avd, valman = hwvé, Gabrd, as ordinary Pahl., to shapir, other- wise on no account to shapir, which is of importance. As the Pahl. is nearly verbatim, ‘for him who is the good man’ is absolutely erroneous, although the natural result as ordinary Pahl. For gloss in ¢; cp. p. 454. Ner. renders as ordinary Pahl. Cikshdpayati is not meant for a caus. from a desid., but more probably for a denom. from ¢ikshd. Nirmalatard = roshand is meant to equal ‘more manifest’; so forms of gudh. Cuddha- satkartd seems to indicate some form of shndyidané in the Pahl.; so sat + kar® in Y. 28, 1; Y. 80, 5; 46, 1, 13, 18; but see Y. 46, 5; Y. 49, 5. 4. Zastd is translated by pavan tabdind as elsewhere. The use of zastd to express ‘energy’ is constant; cp. ustdnazastd Y. 28, 1; 50, 8; (of prayer) etc. éspecially see zastavad(t) Y. 29, 9; 2astd.istdis Y. 34, 4, zastd- istd Y. 50, 5. Hafsht is 24 ¢., cp. sap. sdpati, hap is here athematically conjugated. Ash@§ is remarkable as applied to the wicked; but note that the mention of the ashdvan in immediate connection. Ashis, the holy regu- lation as to rewards, ‘the blessing’, could never mean ‘punishments’ for the wicked except in such a connection as the present. Garemd is inst. sg. Pahl. Zak 7 kold is natural for td (= ¢é(?)), and an error of such a kind should be absolutely unnoticed, or else favourably noticed, as it refers a 512 intelligently to the two lives in y. 3. Pavan tébdné is expressively free for zastd; cp. pavan tibdnd = zastavdd(t), Y. 29, 9; so = zastd, Y. 34, 4; Y.50, 5; otherwise zastd = yadman (lit.) four times, dastih (sic) once, while the dual is lit. expressed twice; ignorance is not present, yadman need not be supplied.
2o the two lives in y. 3. Pavan tébdné is expressively free for zastd; cp. pavan tibdnd = zastavdd(t), Y. 29, 9; so = zastd, Y. 34, 4; Y.50, 5; otherwise zastd = yadman (lit.) four times, dastih (sic) once, while the dual is lit. expressed twice; ignorance is not present, yadman need not be supplied. Benafshman = hafsht shows the existence of Pahl. character wholly, or partly, in the Zend text used by earlier translators, which was not that now written before the trl. in our MSS. SLOOHY = 4190449, which also = afesh(?); some mark on the paper made ndfesh 7, suggesting napesh 7 = ‘self who’. This error is of more value than many correct suggestions combined, showing that the Gatha once stood partly, or wholly, in the Pahl. character, and solving innumerable difficulties; cp. v. 8, algo Y. 28, 8. Yehabinéd, 24 pl. or 8" sg. Atréd, agirdid (2), or, better a dirikht, was formerly, from an excessive scrupulousness, rendered by me as . having a priv., but see Pers. and Ner. Sdshéns is an ancient Parsi com- mentator quoted on account of haz@ elsewhere = ‘evil force’ and yet associated with V. M.; but Gathic Zoroastrianism was not so sensitive. 5. Lathoi, or edthwéi (cp. jdntvam) is a significant poetical image; we should render ‘birth’, not ‘production’; paowrvim = paourvyem may be adj., or adverb. But if adv., it does not qualify daresem, but means ‘the birth at first’, and the antithesis is in wrvaé(é)se(¢) apemé(é). One scholar would see the ‘new-birth of life’ here. Roth took paowrvim as in Y. XXXI, 8 as adj., so also Haug here as not adv., primum = Urgrund. Hesitating to accept van as = vdni, one might think of m@zhdavan = °van. The rewards, estab- lished at the first, were to have their effect throughout probation, and their final result in the wrvaé(é)sé(é) apeémé(é). Ahem (hardly fem., an evil ashi), is undoubtedly the fine abstract. Hunaré is poetical, rich with anthropo- © — morphism, and should not be diluted. One scholar prefers ‘by thy favours’. Also the ‘turning of creation’ in its crisis should not be understood merely as dante. Pahl. The verbatim order is not followed in a or e. Zanishnd avd zadar is admirably free. Tarsakdih = tarsdkasth — something as opposed to zanishno, hence = ‘revering recompense’. Urvaé(é)sé(é@) was not under- stood as a verbal form; vardéd igs tree (with forsaken verbatim order); urvaéé)sé(¢) is lit. rendered vardisknd in y. 6. Ner.’s paribhramati, so better, = ‘turns’ = vardéd. The. restricted meaning ‘change’ is not indicated, a ‘turning at*an end’ is the idea present. 6. Here Spentd thwd mainyt is better as adverbial, not sociative, instr. than as voc. which is however also perfectly possible, cp. v. 2. Khshathra, here especially in place, was par eminence the ‘Immortal’ of 513 the Restoration, ‘the Divine Royal Power’, ‘the Kingdom’. All four of the ‘Immortals’, here mentioned, represent of course these abstract attributes as incarnate in the faithful.
3ver also perfectly possible, cp. v. 2. Khshathra, here especially in place, was par eminence the ‘Immortal’ of 513 the Restoration, ‘the Divine Royal Power’, ‘the Kingdom’. All four of the ‘Immortals’, here mentioned, represent of course these abstract attributes as incarnate in the faithful. Notice that Aramaiti discharges functions for the people; in Y. 47, 3 she is ‘given for the pasture’. Spiegel and Geldner take ratis as (lehrt) die Fiihrer, and herren (ernennen). Pahl. A men = yahmi has undoubtedly fallen out. Pavan and vardishn belong positively together (see the Gatha); and yet this would be impossible according to ordinary Pahl. Hence, as my second rendering, read; ‘in which (min) changing (end) ye come’. So dén eak = ahmi should = ‘in that changing’. Even Vohtiman should be taken with pavan notwithstanding intervening matter, but I do not so translate. Ahardyih also should be taken as lit. = ashd; but I refrain again. Valmanshdn ought certainly, as oblique by pos., to equal aé(@)ibyd; radé generally = ‘master’ should be rend- ered ‘law’ = ratds; om. pavan with P. Read d ‘to these to whom the perfect mind is teaching a regulation’. Mahattaratvam (Haug) is not good, against other MSS. Paribhramatd, or paribhrdm? (2), = vardishné = urvae(é)- sé(¢) = ‘turning’, ‘changing (?)’. ‘Taught by the master’ is better in d. 7. Sraosha is probably the missing subject in 4; see v. 12, and pard- hyad(t) moi a jimad(t) Sraoshé - - -; see also Y. 44, 16. Aydré ig adverbial neut. = ‘day by day’, or ‘to day’. Dakhshdrd shows a double suffix @ + ra (cp. vdsard, etc.), acc. pl., or instr., Spiegel; as compos. aydré-dakhshard Geldner, as instr. Dishd, ‘shall I show’ (cp. Pahl.) 15* sg. unstrengthened aor. conj. of dis (dic, *dikshd). Another regards it 2x4 sg. opt. of dé. This may be con- sidered a test case for estimating the value of the Pahl. trl. What could possibly be suggested more appropriate to the word ‘signs’ on the one side than the word ‘show’ on the other. It would even call for a change of text in its favour. Az? obviously = quoad. Note that Z. came from one of the gaé(é)tha’s; he was not from a foreign province. Tanushi° is a tran- sition from a w stem to one in w§ or ush; cp. the transitions from Sk. stems in a to those in as. Pahl. Vohiman, free for pavan V., or supply pavan, omitted because the Gathic instr. stood in full sight on the paper used by the last transcriber. Yom, gen. or adverbial; the gloss yém 7 is misleading. Numid y. shows the root of dishd, and dakhshak vddinam shows the 1* pers. Madam = aibi properly = ‘concerning’, but lit. ‘on’. Rd is really super- fluous, yet it improves on madam as expressing the case. 8. The Pahl. trlr. takes zsdydé as a denom. of is; so Haug and others. Y is here, as in odthroyd, miswritten for v., the stem being isdvan, isavan (for form cp. maghdvan). Another regards it as an opt. = dseyd.
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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