Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1er 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. XXXI, accede to the indication of the trlr. As to raspataké = vinds-karddr 1 still differ, while many follow. I must apo- logize for my doubtful words on p. 477: ‘I prefer with the Pahl. trir. a rendering more in accordance with Iranian etymology’. Of course this only applies in case we read ristak, which is doubtfully proper. Afzdyindd(t) =. spento seems to show that afetinik, which generally renders it, means ‘bountiful’ rather than ‘majestic’. Dropping glosses, read: ‘What, or how (min = amat), according to his desire is the giving of the advantage to him who desires it as to both these two things, (d) for he according to righ- teousness will bless (?) ém regard to(?) the sinner, as regards all, a chief in spirituality for both the worlds, the friendship (om. 2) of A’. The marring element is raspatakd. Ner. reads more as ordinary Pahl., but the mistake of the Pahl. trlr. consists in his failure to connect irikhtem with hdré as its object, and this mars both translations, as to their 525 literal character, in d and e, while the glosses, as usual, do the mischief elsewhere. 3, Kasnd; enclitic nd = if = vir, may still explaim Lat. °nam; eathd, or zathwd might be better read, cp. a */antud (= °und) from janti (cp. paged) = ‘who, in his race’; otherwise the verbal noun with De Harlez and Bartholomae might be conjectured, but two equivalent words would stand together ‘gene- rator’, ‘father’. Voig — *syan — svar. It might be gen. as a *svans, cp. stiar, gen. (so long since privately circulated); but then starém would need to be °am, or ém = Gm (so, possibly but not probably): ‘who has fixed (dhé) the way of the sun and stars’. A double acc. is better; cp. y@ spdnem tard-pithwem (adj.(?)) dasti, Vd.13, 20. Nerefsait?; what Sk. equivalent? cp. a nasalized drbhaas nag = ac(?). Thwad(t) might = tvad from tva = ‘many’; cp. RY. VIL, 101, 3 tvad - - tvad; startr u tvad bhdvati stita u tvad; so here; ‘now waxes, now wanes’; but this single thwad(t) = anyé thwad(t); see however Caland, K. Z. Bd. XXX(X). s. 536. Pahl. Observe approximate literal correctness, not forgetting however that literal correctness is not so desi- rable as the traces of former texts. Fravarddérih might rather mean ‘education’ than, as more originally, ‘nourishment’. The instr. ya@ freely = amat; ‘from whom is it when---’. In Ner. a read Svdmin; or, retaining Svdminah (P. C.), render: ‘This ask I of Thee, the Lord, tell me--: °’. 4. Deretd, pret. of dar (dhyi, dhar), cp. dkrita. Ade Sie adhds) is hardly to be. modified so as to = the more natural ddhi. It must = ‘(holding up) as from under’. The Pahl. trir.
2when---’. In Ner. a read Svdmin; or, retaining Svdminah (P. C.), render: ‘This ask I of Thee, the Lord, tell me--: °’. 4. Deretd, pret. of dar (dhyi, dhar), cp. dkrita. Ade Sie adhds) is hardly to be. modified so as to = the more natural ddhi. It must = ‘(holding up) as from under’. The Pahl. trir. probably did not regard the syllable dz as organic, it being taken for the Dz, as in Déja@mdspa. The trlr. certainly renders it probable that a text znabdoschéd once existed, and this he referred to n@bhi; i. e. ‘without supporting centre’, addrishnith. Ava- pastdis (to pat), like so many nouns, is also an infin. Asi, (?) (with others) = ‘the swift ones’, ‘the lightnings’ (2), may be a dual: ‘who yoked the two swift ones, yoking with the winds to the clouds’. RY. 122.11: Adha gmdnta ndhusho hdvam stréh eréta rdjano amyitasya mandrah nabhojiwo ++. The latter may mean ‘driving the cloud’ (so Roth and Grassmann). Dvdn- maibyascha, hardly to dhtimd = ‘smoke’. ‘Yoking the swift’ would favour a meaning ‘rushing’; cp. dvds; but cp. Zend dunma. Spiegel led the way in applying the meaning ‘man’ to Vohu Manah here. Pahl. Nabdoschd to n@bhi, ‘the navel of heaven and earth’, ‘affording support like the hub of a wheel’; mabh, as in ndbhas, does not seem to have been thought of. <Adard atiftishno might be gen. by position; or the force of pavan should be brought down, ‘in its not-falling, this’. I had ren- dered d with rigour as not favouring a literal correctness, but position gives 526 the force of a gen. in Pahl., and the zeéfat should be often understood. ‘From whom is it when (a thing happened)’ is admirably free for ‘who did (the thing). Read former printing nd’sti. Ner. warns us by upakramanti that dyijénd might be read dyiézénd in the Pahl. character. Did the trlr. read the Gathic* yaoz(j)éd(f) = ‘who hastens the swift ones with winds and clouds?’ j and 2 are expressed by the same letter in Pahl.; and the Gathic text often stood in the Pahl. character. Haug’s depreciating remark as to Ner.’s translation was based on his erroneous text, arbuddgcha for ambu- ddgcha. 5. There was probably a formal caesura after the fourth syllable in the lines throughout; but, as the sense does not by any means undeviatingly indicate such a division, I formerly omitted it as understood. The division of the lines at the 7 syllable was intended to show a possible accent (see elsewhere) guiding laymen in catching the rhythm. Avdpdo = svdpds, su-dpas, cp. RV. IV, 56,3; sé it sodpd bhiwaneshv dsa yd imé dyfvdprithivt Jajtina. Manaothri 05 OCs ne fem. of °tar; cp. RV. IL, 9,4 todm hy y dst rayipate rayintim todm culerdiga vdchaso manétéd. Manaothrim = ‘head’ in Vd. 13, 30,37; Yt. 5,127 is striking. Applications of meaning generally pass from the concrete to the abstract; here we have the reverse. Arethahyd = ‘holy duties’. The Pahl. trir.
3e fem. of °tar; cp. RV. IL, 9,4 todm hy y dst rayipate rayintim todm culerdiga vdchaso manétéd. Manaothrim = ‘head’ in Vd. 13, 30,37; Yt. 5,127 is striking. Applications of meaning generally pass from the concrete to the abstract; here we have the reverse. Arethahyd = ‘holy duties’. The Pahl. trir. goes back in his etymology not only to apas, but to its root, rendering a ‘good attaining’ rather than ‘ good workmanship’; the difference is not great. Manaothri§ = padmdn 7 valman ¢ aimar. I had been needlessly unfavourable to the trlr. in ¢; read: ‘which are the rules of memory (?) of him who is the distinguisher of the decree’. 6. Formal caesura after the 4 syllable, yet see the difficulty of such a. division especially in e. My old division at the 6 syllable was again wholly informal, and intended to mark a stress of voice on the 7. Notice the doubt expressed in 4; recall the scepticism of the Rik as to Indra ete. Debazait?. The prefixed ie (dé) is used to facilitate some form of pronun- ciation, as in debaizanhd, Y. 47, 6, Déjéméaspa, perhaps also in demdnem, °*ndi, °né. Cp. Indian baht which goes back on banh, bah, bah; cp. also the idea in spenta = gvdntd, ‘increasing’, ‘glorifying’. Some might prefer chinas as a 2n4 sg. of chit, na conjugation (see the 2™4 se. in the following tashé), chinas for chinats, whereas we should expect chinat(s). Alternatively I sug- gested a pres. part., so better, chinas = chinds. But a 374 sg. of chit, na conjug. stands expressed in chinas as it is = chinat(t); t before t = s, and the personal ending ¢ falling off, subject Ar(a)maitis. Azim; see p. 421, I formerly yielded to the more simple etymology from az = ‘to drive’, ‘drivable’, ‘mature’, or ‘docile’, better ‘mother’. Ranyé.shereitim. Ranyo, to ran = ‘to take delight. shheredtinh to skar = kar; cp. spag = pag; ep. 527 rana-krit, ranya-vachas. Some scholars gave the following cast: ‘Does A. powerfully (S(k)yaothnais) support the righteous (Ashem)? Dost Thou assign the Dominion to Thyself with perceptive sense? For what men didst Thou make the unconquerable Cow, the one that shuns (?) the wilderness (ranyo, to dranya)?’ Pahl. Only the etymological root of debazait? in stavar, chinas is put in the 3°¢ pers. Radith = ‘gift’ is 1 think not so desirable for rapy0°. The glosses are intelligent, or harmless. As to remarks on Ner.’s MSS., p. 490, correct the MSS. P. C. to pdgchdtye. I should say that °mdnasata was quite formable. 7. Formal caesura after the 4", yet see the awkwardness in c, Syl- thesis may help out keuz(e)mem chéréd(t), but see e. Read beatam in -my former verbatim. I formerly printed profluentiae as a concession to the Pahl.’s kabed; it was superfluous. Berekhdhim = ‘blessed’, ‘peloved’, to bhraj (2). Uzemem, ‘beloved’, or ‘revering’, So ‘dear’, to Ind. ah dhate. Vydnayd; see on Y. 29,6 where the Pahl. trlr. gives the meaning vijarishno followed by all. Here he seems to start with the idea of vd.
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.
1er 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. XXXI, accede to the indication of the trlr. As to raspataké = vinds-karddr 1 still differ, while many follow. I must apo- logize for my doubtful words on p. 477: ‘I prefer with the Pahl. trir. a rendering more in accordance with Iranian etymology’. Of course this only applies in case we read ristak, which is doubtfully proper. Afzdyindd(t) =. spento seems to show that afetinik, which generally renders it, means ‘bountiful’ rather than ‘majestic’. Dropping glosses, read: ‘What, or how (min = amat), according to his desire is the giving of the advantage to him who desires it as to both these two things, (d) for he according to righ- teousness will bless (?) ém regard to(?) the sinner, as regards all, a chief in spirituality for both the worlds, the friendship (om. 2) of A’. The marring element is raspatakd. Ner. reads more as ordinary Pahl., but the mistake of the Pahl. trlr. consists in his failure to connect irikhtem with hdré as its object, and this mars both translations, as to their 525 literal character, in d and e, while the glosses, as usual, do the mischief elsewhere. 3, Kasnd; enclitic nd = if = vir, may still explaim Lat. °nam; eathd, or zathwd might be better read, cp. a */antud (= °und) from janti (cp. paged) = ‘who, in his race’; otherwise the verbal noun with De Harlez and Bartholomae might be conjectured, but two equivalent words would stand together ‘gene- rator’, ‘father’. Voig — *syan — svar. It might be gen. as a *svans, cp. stiar, gen. (so long since privately circulated); but then starém would need to be °am, or ém = Gm (so, possibly but not probably): ‘who has fixed (dhé) the way of the sun and stars’. A double acc. is better; cp. y@ spdnem tard-pithwem (adj.(?)) dasti, Vd.13, 20. Nerefsait?; what Sk. equivalent? cp. a nasalized drbhaas nag = ac(?). Thwad(t) might = tvad from tva = ‘many’; cp. RY. VIL, 101, 3 tvad - - tvad; startr u tvad bhdvati stita u tvad; so here; ‘now waxes, now wanes’; but this single thwad(t) = anyé thwad(t); see however Caland, K. Z. Bd. XXX(X). s. 536. Pahl. Observe approximate literal correctness, not forgetting however that literal correctness is not so desi- rable as the traces of former texts. Fravarddérih might rather mean ‘education’ than, as more originally, ‘nourishment’. The instr. ya@ freely = amat; ‘from whom is it when---’. In Ner. a read Svdmin; or, retaining Svdminah (P. C.), render: ‘This ask I of Thee, the Lord, tell me--: °’. 4. Deretd, pret. of dar (dhyi, dhar), cp. dkrita. Ade Sie adhds) is hardly to be. modified so as to = the more natural ddhi. It must = ‘(holding up) as from under’. The Pahl. trir.
2when---’. In Ner. a read Svdmin; or, retaining Svdminah (P. C.), render: ‘This ask I of Thee, the Lord, tell me--: °’. 4. Deretd, pret. of dar (dhyi, dhar), cp. dkrita. Ade Sie adhds) is hardly to be. modified so as to = the more natural ddhi. It must = ‘(holding up) as from under’. The Pahl. trir. probably did not regard the syllable dz as organic, it being taken for the Dz, as in Déja@mdspa. The trlr. certainly renders it probable that a text znabdoschéd once existed, and this he referred to n@bhi; i. e. ‘without supporting centre’, addrishnith. Ava- pastdis (to pat), like so many nouns, is also an infin. Asi, (?) (with others) = ‘the swift ones’, ‘the lightnings’ (2), may be a dual: ‘who yoked the two swift ones, yoking with the winds to the clouds’. RY. 122.11: Adha gmdnta ndhusho hdvam stréh eréta rdjano amyitasya mandrah nabhojiwo ++. The latter may mean ‘driving the cloud’ (so Roth and Grassmann). Dvdn- maibyascha, hardly to dhtimd = ‘smoke’. ‘Yoking the swift’ would favour a meaning ‘rushing’; cp. dvds; but cp. Zend dunma. Spiegel led the way in applying the meaning ‘man’ to Vohu Manah here. Pahl. Nabdoschd to n@bhi, ‘the navel of heaven and earth’, ‘affording support like the hub of a wheel’; mabh, as in ndbhas, does not seem to have been thought of. <Adard atiftishno might be gen. by position; or the force of pavan should be brought down, ‘in its not-falling, this’. I had ren- dered d with rigour as not favouring a literal correctness, but position gives 526 the force of a gen. in Pahl., and the zeéfat should be often understood. ‘From whom is it when (a thing happened)’ is admirably free for ‘who did (the thing). Read former printing nd’sti. Ner. warns us by upakramanti that dyijénd might be read dyiézénd in the Pahl. character. Did the trlr. read the Gathic* yaoz(j)éd(f) = ‘who hastens the swift ones with winds and clouds?’ j and 2 are expressed by the same letter in Pahl.; and the Gathic text often stood in the Pahl. character. Haug’s depreciating remark as to Ner.’s translation was based on his erroneous text, arbuddgcha for ambu- ddgcha. 5. There was probably a formal caesura after the fourth syllable in the lines throughout; but, as the sense does not by any means undeviatingly indicate such a division, I formerly omitted it as understood. The division of the lines at the 7 syllable was intended to show a possible accent (see elsewhere) guiding laymen in catching the rhythm. Avdpdo = svdpds, su-dpas, cp. RV. IV, 56,3; sé it sodpd bhiwaneshv dsa yd imé dyfvdprithivt Jajtina. Manaothri 05 OCs ne fem. of °tar; cp. RV. IL, 9,4 todm hy y dst rayipate rayintim todm culerdiga vdchaso manétéd. Manaothrim = ‘head’ in Vd. 13, 30,37; Yt. 5,127 is striking. Applications of meaning generally pass from the concrete to the abstract; here we have the reverse. Arethahyd = ‘holy duties’. The Pahl. trir.
3e fem. of °tar; cp. RV. IL, 9,4 todm hy y dst rayipate rayintim todm culerdiga vdchaso manétéd. Manaothrim = ‘head’ in Vd. 13, 30,37; Yt. 5,127 is striking. Applications of meaning generally pass from the concrete to the abstract; here we have the reverse. Arethahyd = ‘holy duties’. The Pahl. trir. goes back in his etymology not only to apas, but to its root, rendering a ‘good attaining’ rather than ‘ good workmanship’; the difference is not great. Manaothri§ = padmdn 7 valman ¢ aimar. I had been needlessly unfavourable to the trlr. in ¢; read: ‘which are the rules of memory (?) of him who is the distinguisher of the decree’. 6. Formal caesura after the 4 syllable, yet see the difficulty of such a. division especially in e. My old division at the 6 syllable was again wholly informal, and intended to mark a stress of voice on the 7. Notice the doubt expressed in 4; recall the scepticism of the Rik as to Indra ete. Debazait?. The prefixed ie (dé) is used to facilitate some form of pronun- ciation, as in debaizanhd, Y. 47, 6, Déjéméaspa, perhaps also in demdnem, °*ndi, °né. Cp. Indian baht which goes back on banh, bah, bah; cp. also the idea in spenta = gvdntd, ‘increasing’, ‘glorifying’. Some might prefer chinas as a 2n4 sg. of chit, na conjugation (see the 2™4 se. in the following tashé), chinas for chinats, whereas we should expect chinat(s). Alternatively I sug- gested a pres. part., so better, chinas = chinds. But a 374 sg. of chit, na conjug. stands expressed in chinas as it is = chinat(t); t before t = s, and the personal ending ¢ falling off, subject Ar(a)maitis. Azim; see p. 421, I formerly yielded to the more simple etymology from az = ‘to drive’, ‘drivable’, ‘mature’, or ‘docile’, better ‘mother’. Ranyé.shereitim. Ranyo, to ran = ‘to take delight. shheredtinh to skar = kar; cp. spag = pag; ep. 527 rana-krit, ranya-vachas. Some scholars gave the following cast: ‘Does A. powerfully (S(k)yaothnais) support the righteous (Ashem)? Dost Thou assign the Dominion to Thyself with perceptive sense? For what men didst Thou make the unconquerable Cow, the one that shuns (?) the wilderness (ranyo, to dranya)?’ Pahl. Only the etymological root of debazait? in stavar, chinas is put in the 3°¢ pers. Radith = ‘gift’ is 1 think not so desirable for rapy0°. The glosses are intelligent, or harmless. As to remarks on Ner.’s MSS., p. 490, correct the MSS. P. C. to pdgchdtye. I should say that °mdnasata was quite formable. 7. Formal caesura after the 4", yet see the awkwardness in c, Syl- thesis may help out keuz(e)mem chéréd(t), but see e. Read beatam in -my former verbatim. I formerly printed profluentiae as a concession to the Pahl.’s kabed; it was superfluous. Berekhdhim = ‘blessed’, ‘peloved’, to bhraj (2). Uzemem, ‘beloved’, or ‘revering’, So ‘dear’, to Ind. ah dhate. Vydnayd; see on Y. 29,6 where the Pahl. trlr. gives the meaning vijarishno followed by all. Here he seems to start with the idea of vd.
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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