Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ing’; see vakhshinishné. Haug’s satkaryd for satkartd is not desirable. Sdénandd is difficult (sa (sam(?)) + dnanda); we should expect °ena (see the Pahl.) or °an. Balishthataran(? curious redup.). 16. To be more concrete, we may suppose the spéenista mainyu to be here alluded to, but ep. Y. 33, 9. As to yasté(¢) or yésté (yest?) I now hesitate somewhat before deciding too positively for the sense adorat (Haug). S = chchh, and yesté would equal yachchhte, but no unthematic form of yachchh 66 7 7 522 (from yam) occurs in Sansk. This of course is not decisive by any means, for the Avesta in some respects dominates the Veda, and if s positively = chchh here, this occurrence might be cited in critical comparative grammars. But the reading yasté(é) (yas té(@)) must be considered. Geldner (most Dhilo- sophically, as often) proposing an alternative to the reading in his valuable edition, boldly follows Spiegel (Comm.) and De Harlez, and refers this ‘who is thy - 4 most bountiful’ to mainytim K. Z. XXX(X), 8.334. Z. erwahit fiir sich jeden heiligsten geist von dir, 0 A. M. But this is hazardous. These generalizing ex- pressions in the Gathds apply to human subjects, cp. ahmdi, yahmai kahmdi chid(f), Y.43,1; Z.’s representative character is here noticed, ‘Z. and whoever is most bountiful (holy (?) also loves and chooses’. I was formerly far too wide and general in applying ég - - khshathré:. The expression more probably designates the sacred political system. ‘The realm especially blest with the sacred favour of the Sun’ is: the meaning; cp. the rdyd, ashis, the bathroyd (bathrovd) etc. Ashim is ‘sacred reward’, ‘blessing as recompense’. Notice the obvious character of the strophe. The leading important com- poser may well have constructed many such closing verses as in Y. 28, 11; Y..30; 11; Y. 31, 22; Y. 32, 16: Y..35; 14) Vasa ey 0 ee Y: 46,19; Y. 48, 12; Y. 49, 11; Y. 50, 11; /Y; Sf) 22= ¥. 58,79) They came homogeneous in style and tone with many strophes not final in their cha- racter. Yet if any verses are to be attributed to leading successors, such final ones irresistibly suggest themselves. This strophe (among many others) is of the utmost value to prove that the Pahl. trlrs. were capable of intel: ligent freedom. That the trlr. supposed hvd, etc. to express literally the first pers., it is no longer necessary to deny. He intelligently saw that Z was represented by the Gathic composer as speaking concerning himself. Verenté(é) as a sg. points to.a stem veren which is here first recognized by the Pahl. trlr. in désham (for doshéd). Pavan aittkih = ‘in reality’ is ex= pressive, but we may have here att + 7k + 7h in the sense ‘in continuance’ = ‘for ever’, which is so probable where a#¢ occurs as translating words implying duration of time; see the remarks on p. 413, and this in spite of Ner.’s sattayd and the Parsi-pers. héd(?) dakyd.
2ittkih = ‘in reality’ is ex= pressive, but we may have here att + 7k + 7h in the sense ‘in continuance’ = ‘for ever’, which is so probable where a#¢ occurs as translating words implying duration of time; see the remarks on p. 413, and this in spite of Ner.’s sattayd and the Parsi-pers. héd(?) dakyd. That careless freedom, of accidental confusion, is the reason why hydd(t)) = att(?), is proved by hyad(t)) = héomandd in vy. 15. I do not doubt that aoj - hémandthdatar was originally adj-hémand changed to qualify désham. In view of the Gatha and? with glosses aside, read; ‘in it, that which has the Sun’s manifestation (khéirshéd-pédakth (adj.)) which is the kingdom, it (that is, Righteousness) is his through the perfect-minded-one - - -’. As ordinary Pahl. read 8: ‘by him is [the reward] of the Sun’s manifestation given’. =) 523 Y. XLIV. See S. B. E. XXXII, pp. 107 —121 for summary and additional com- ments; changes in opinion here are not always emphasized. The mechanical division of the lines in the Gatha texts in my former printing of this chapter was intended to be wholly informal, and merely meant to assist ordinary readers in noticing a supposed strong stress on the 7 syllable. Great doubt exists as to the proper division of the lines, hence I abandoned the attempt to fix the caesura positively at the 4‘ syllable, with no further pause. An interesting suggestion is; ‘as I range act of praise beside act of praise - - -’. Some scholars would render: ‘Mayest thou (a being such as thou art), O. M. teach a friend like me. Then are friendly helps to be given us in truth, that we may have success’. Another prefers fryd in line d and né in line e, and changing to Adkérend without MSS., would turn the sense of lines d and e in an inverted direction: ‘Then shall offering ashd@ (apparently as pl. neut.) and songs of praise (kér (?) = 2 kar = kir) be devoted as often (?) as he comes to us, etc’. Ad(f) n@-- - dazdydi may indeed well have for its subject Adkwrend; so are friendly cooperations to be given to us’. Or it is inf. for imper., and the 3°¢ for the 24 sg., ‘then let this friend; that is, Thyself, deliver to us through Asha (instrumental, as almost always when not voc.) his friendly fellow help by his teaching (sahydt) in order that (see Vedic ydthd with the conj.) he may thus approach us with his good mind’. Observe the analogy with the frequent hyad(t), or yyad(t) ma Voha pairijasad(t) Mananhd of Y. 48. Pahl. Hémand pavan amdvandih presupposes a text émavaiié(é) (sic). Mavaité(é) in Y.46, 7 = avd li. The trlr. read d lit. ‘thus ours are through righteousness friendly cooperations for giving’ (at is free addition). He under- stood ‘ours’ as possessive, not as recipient, and this he rendered freely. 2. To vary our view we might give alternatively the following cast with some: ‘How best shall the desire for the best life find success, his, who strives after it.
3y cooperations for giving’ (at is free addition). He under- stood ‘ours’ as possessive, not as recipient, and this he rendered freely. 2. To vary our view we might give alternatively the following cast with some: ‘How best shall the desire for the best life find success, his, who strives after it. For Thou art a conscientious observer of transgression with all creatures (ahdbisy. Another renders: ‘whether already before the best life good deeds shall be available to the salvation of those who do them’. Paourvim (hardly = ‘beforehand’ or ‘the beginning’ here (Spiegel and others)) undoubtedly has the sense sometimes of ‘supreme’ as well as ‘at first’, and was so accepted by Roth in Y. 31, 8. I think this meaning is here plainly indicated. See Y. 29, 10; Y, 31, 8. So also possibly RY. 10, 13, 1 Yujé vdm brdhma parvydm -- +; see P.W., and for other not impossible occurrences, see also Grassmann. I had intended at the time of my former printing to explain kathé(¢) as = katha possibly, hence my 524 former quo modo; see kathd Pt, and notice the characteristic repetitions of the piece, kasnd, kasnd, v. 8, kasnd, ke, kasnd v. 4, ké, ké v.5. But I prefer now kathé(¢) as loc. or dat. inf. of kan(m), kd, = ‘in subserving’, ‘in pleasing’, or ‘to subserve’, ‘to please’. Were it not for the Pahl. trlr. I should adhere to my former opinion. Kathé(é) may mean ‘in pleasing’, or ‘to please’ as thrown in to heighten the meaning of séédydi which is infin. for 1** sg. imper.; ‘how in pleasing to serve’ = precisely the English ‘how to serve’ = ‘how am I to serve?’. It is dangerous to accept the later writ- ten-in word ddydd(t), as I did in 8, B. E. XXXI, p. 112, where I was temp- ted to insert. The gap might be filled by reading 7 as = 7-7, and paiti- ashdd(t) as so pronounced in reciting; cp. ferd for fra, etc. Puitishdd(t) to ish = to ‘wish’, ‘who may desire ’, So better than ‘who may send’. Irikhtem (with some, = ‘misdeed’) = ‘desolation’, ‘emptiness’, to rich. It is governed by the force in hard; ‘a guardian, guarding, i. e. averting, ruin from the people’. Afdbis sheds light on the peculiar reading ahdm.bhis of many MSS. It seems very likely that it is instr. pl. for dat. pl., or dual. As had long been taught in private, ahibis may = ‘living beings’, ‘people’. ‘The two worlds’? were also borne in mind, and they are explained in Y. 28, 2 as astvataschd hyad({)ché mananhd. See Y. 31, 19 and vy. 16. Possibly a third world was held in view, as that of the haméstakan, and hence the pl.; but the idea of the hamistakén was as yet only beginning to form itself. Ahdmb¢§ (sic) = ‘healing (?) the world’, ‘or desiring after life’ (to diksh). Paowrvim may possibly refer to Vistdspa(?), but see following strophes. The Pahl. trlr. corrects me as to kathé(é), see above. As to the dahishn, it is no longer necessary to state that its addition is no serious defect. It is generally associated with a syllable da, d°. Also, as to paitishdd(t), I would now, as in §. B, E.
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.
1ing’; see vakhshinishné. Haug’s satkaryd for satkartd is not desirable. Sdénandd is difficult (sa (sam(?)) + dnanda); we should expect °ena (see the Pahl.) or °an. Balishthataran(? curious redup.). 16. To be more concrete, we may suppose the spéenista mainyu to be here alluded to, but ep. Y. 33, 9. As to yasté(¢) or yésté (yest?) I now hesitate somewhat before deciding too positively for the sense adorat (Haug). S = chchh, and yesté would equal yachchhte, but no unthematic form of yachchh 66 7 7 522 (from yam) occurs in Sansk. This of course is not decisive by any means, for the Avesta in some respects dominates the Veda, and if s positively = chchh here, this occurrence might be cited in critical comparative grammars. But the reading yasté(é) (yas té(@)) must be considered. Geldner (most Dhilo- sophically, as often) proposing an alternative to the reading in his valuable edition, boldly follows Spiegel (Comm.) and De Harlez, and refers this ‘who is thy - 4 most bountiful’ to mainytim K. Z. XXX(X), 8.334. Z. erwahit fiir sich jeden heiligsten geist von dir, 0 A. M. But this is hazardous. These generalizing ex- pressions in the Gathds apply to human subjects, cp. ahmdi, yahmai kahmdi chid(f), Y.43,1; Z.’s representative character is here noticed, ‘Z. and whoever is most bountiful (holy (?) also loves and chooses’. I was formerly far too wide and general in applying ég - - khshathré:. The expression more probably designates the sacred political system. ‘The realm especially blest with the sacred favour of the Sun’ is: the meaning; cp. the rdyd, ashis, the bathroyd (bathrovd) etc. Ashim is ‘sacred reward’, ‘blessing as recompense’. Notice the obvious character of the strophe. The leading important com- poser may well have constructed many such closing verses as in Y. 28, 11; Y..30; 11; Y. 31, 22; Y. 32, 16: Y..35; 14) Vasa ey 0 ee Y: 46,19; Y. 48, 12; Y. 49, 11; Y. 50, 11; /Y; Sf) 22= ¥. 58,79) They came homogeneous in style and tone with many strophes not final in their cha- racter. Yet if any verses are to be attributed to leading successors, such final ones irresistibly suggest themselves. This strophe (among many others) is of the utmost value to prove that the Pahl. trlrs. were capable of intel: ligent freedom. That the trlr. supposed hvd, etc. to express literally the first pers., it is no longer necessary to deny. He intelligently saw that Z was represented by the Gathic composer as speaking concerning himself. Verenté(é) as a sg. points to.a stem veren which is here first recognized by the Pahl. trlr. in désham (for doshéd). Pavan aittkih = ‘in reality’ is ex= pressive, but we may have here att + 7k + 7h in the sense ‘in continuance’ = ‘for ever’, which is so probable where a#¢ occurs as translating words implying duration of time; see the remarks on p. 413, and this in spite of Ner.’s sattayd and the Parsi-pers. héd(?) dakyd.
2ittkih = ‘in reality’ is ex= pressive, but we may have here att + 7k + 7h in the sense ‘in continuance’ = ‘for ever’, which is so probable where a#¢ occurs as translating words implying duration of time; see the remarks on p. 413, and this in spite of Ner.’s sattayd and the Parsi-pers. héd(?) dakyd. That careless freedom, of accidental confusion, is the reason why hydd(t)) = att(?), is proved by hyad(t)) = héomandd in vy. 15. I do not doubt that aoj - hémandthdatar was originally adj-hémand changed to qualify désham. In view of the Gatha and? with glosses aside, read; ‘in it, that which has the Sun’s manifestation (khéirshéd-pédakth (adj.)) which is the kingdom, it (that is, Righteousness) is his through the perfect-minded-one - - -’. As ordinary Pahl. read 8: ‘by him is [the reward] of the Sun’s manifestation given’. =) 523 Y. XLIV. See S. B. E. XXXII, pp. 107 —121 for summary and additional com- ments; changes in opinion here are not always emphasized. The mechanical division of the lines in the Gatha texts in my former printing of this chapter was intended to be wholly informal, and merely meant to assist ordinary readers in noticing a supposed strong stress on the 7 syllable. Great doubt exists as to the proper division of the lines, hence I abandoned the attempt to fix the caesura positively at the 4‘ syllable, with no further pause. An interesting suggestion is; ‘as I range act of praise beside act of praise - - -’. Some scholars would render: ‘Mayest thou (a being such as thou art), O. M. teach a friend like me. Then are friendly helps to be given us in truth, that we may have success’. Another prefers fryd in line d and né in line e, and changing to Adkérend without MSS., would turn the sense of lines d and e in an inverted direction: ‘Then shall offering ashd@ (apparently as pl. neut.) and songs of praise (kér (?) = 2 kar = kir) be devoted as often (?) as he comes to us, etc’. Ad(f) n@-- - dazdydi may indeed well have for its subject Adkwrend; so are friendly cooperations to be given to us’. Or it is inf. for imper., and the 3°¢ for the 24 sg., ‘then let this friend; that is, Thyself, deliver to us through Asha (instrumental, as almost always when not voc.) his friendly fellow help by his teaching (sahydt) in order that (see Vedic ydthd with the conj.) he may thus approach us with his good mind’. Observe the analogy with the frequent hyad(t), or yyad(t) ma Voha pairijasad(t) Mananhd of Y. 48. Pahl. Hémand pavan amdvandih presupposes a text émavaiié(é) (sic). Mavaité(é) in Y.46, 7 = avd li. The trlr. read d lit. ‘thus ours are through righteousness friendly cooperations for giving’ (at is free addition). He under- stood ‘ours’ as possessive, not as recipient, and this he rendered freely. 2. To vary our view we might give alternatively the following cast with some: ‘How best shall the desire for the best life find success, his, who strives after it.
3y cooperations for giving’ (at is free addition). He under- stood ‘ours’ as possessive, not as recipient, and this he rendered freely. 2. To vary our view we might give alternatively the following cast with some: ‘How best shall the desire for the best life find success, his, who strives after it. For Thou art a conscientious observer of transgression with all creatures (ahdbisy. Another renders: ‘whether already before the best life good deeds shall be available to the salvation of those who do them’. Paourvim (hardly = ‘beforehand’ or ‘the beginning’ here (Spiegel and others)) undoubtedly has the sense sometimes of ‘supreme’ as well as ‘at first’, and was so accepted by Roth in Y. 31, 8. I think this meaning is here plainly indicated. See Y. 29, 10; Y, 31, 8. So also possibly RY. 10, 13, 1 Yujé vdm brdhma parvydm -- +; see P.W., and for other not impossible occurrences, see also Grassmann. I had intended at the time of my former printing to explain kathé(¢) as = katha possibly, hence my 524 former quo modo; see kathd Pt, and notice the characteristic repetitions of the piece, kasnd, kasnd, v. 8, kasnd, ke, kasnd v. 4, ké, ké v.5. But I prefer now kathé(¢) as loc. or dat. inf. of kan(m), kd, = ‘in subserving’, ‘in pleasing’, or ‘to subserve’, ‘to please’. Were it not for the Pahl. trlr. I should adhere to my former opinion. Kathé(é) may mean ‘in pleasing’, or ‘to please’ as thrown in to heighten the meaning of séédydi which is infin. for 1** sg. imper.; ‘how in pleasing to serve’ = precisely the English ‘how to serve’ = ‘how am I to serve?’. It is dangerous to accept the later writ- ten-in word ddydd(t), as I did in 8, B. E. XXXI, p. 112, where I was temp- ted to insert. The gap might be filled by reading 7 as = 7-7, and paiti- ashdd(t) as so pronounced in reciting; cp. ferd for fra, etc. Puitishdd(t) to ish = to ‘wish’, ‘who may desire ’, So better than ‘who may send’. Irikhtem (with some, = ‘misdeed’) = ‘desolation’, ‘emptiness’, to rich. It is governed by the force in hard; ‘a guardian, guarding, i. e. averting, ruin from the people’. Afdbis sheds light on the peculiar reading ahdm.bhis of many MSS. It seems very likely that it is instr. pl. for dat. pl., or dual. As had long been taught in private, ahibis may = ‘living beings’, ‘people’. ‘The two worlds’? were also borne in mind, and they are explained in Y. 28, 2 as astvataschd hyad({)ché mananhd. See Y. 31, 19 and vy. 16. Possibly a third world was held in view, as that of the haméstakan, and hence the pl.; but the idea of the hamistakén was as yet only beginning to form itself. Ahdmb¢§ (sic) = ‘healing (?) the world’, ‘or desiring after life’ (to diksh). Paowrvim may possibly refer to Vistdspa(?), but see following strophes. The Pahl. trlr. corrects me as to kathé(é), see above. As to the dahishn, it is no longer necessary to state that its addition is no serious defect. It is generally associated with a syllable da, d°. Also, as to paitishdd(t), I would now, as in §. B, E.
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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