Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘let toil be used’; or fshuyd might well be nom. sg. part. pres. = /shuyas® ‘Let the holy agriculturalist labour (mid.) for the Cow, foddering her for us for food’, Pahl. AZ well = md; bindak-minishnith (later quite a proper name) has here not as yet lost its literal meaning, see béndak-minishnihd. ‘After birth’, or ‘next to birth’ (?). Vereeydtim as freely = gen. of duty, (not as pl. of part.). Fshwyé by infin. for imper. Read avindsth. Ner. saw no Janman = né. or freely rendered without. Mdéno curiously = griham, as = ‘abode’ (to a man(?)). J.* seems to read nikrishtandm (2?) for dushta- rajyam. I had read nirvé@nam, see the Pahl., but J.’, J.4, and P. report °ne = ‘in the end, or final state’; avabodham seems explained by the reading dkdsh (dkdsth(?)) in D. (avd (or and) akdsh(?) for avindsth). J. seems to have a gloss to sphitayati, ki(e)layati = ‘he makes white’, thinking of Zend spiti?. J.4 read vardhayitum. Read pddishdh in my former printing. I should have cited the Pers. Pahl. text dkds (or dgds), so it is meant, hence dgah written dkah, 572 6. See the difficulties as to caesura in a, c, d; omitting the 224 nz as interpolated, we have eleven syllables. Read final qq. Hushiithema, acc. sg. neut. freely =améenitates, or, cp. kshéma, pl.(?). Berekhdhé(é) Lrendered ‘in the longing desire, or prayer’ in S. B. E. XXXI, p. 156; see the Pahl.; consider my former in gaudio as altern., poss. ‘in the blessing’. Others regard the word as nom., but that could only be the ease if = yd (see on p. 436), and yé@ would be here a specially awkward term.; a loc. is well in place. It is syntactically most natural to refer ahydi (so read) to Ar(a)maiti, especially in view of the emphatic poetic iteration, ha, had, which could not so well apply to the Cow. We should then have ‘the fruits of the earth’ matured as a reward for Pious obedience. Piety and the fertile meadows are elsewhere associated (cp. Y. 47, 3); and these poetic ideas determined the later identification of ‘Piety’ with ‘the earth’. If the Cow can be meant in ¢ with hd, ha = A. in a (?), all would be simpler. Notice vakhshad(t) again in a trans. sense. Min gospendan (gloss) most intelligently repeats gavéi from v. 5. What DJ. and Mts kérdik means I do not venture to say, possibly a formation from Kir — membrum virile, and so = ‘manly’, ‘manly vigour’; hardly from kért = memoria. I have cor- rected tékhishn everywhere, but there may be such a form; the meaning is clear. For my former tarsdahih read tarsakasth with D. (later acquired) which alone helps us fully out here. I rendered formerly ‘toward him’ on account of the gloss; otherwise probably ‘her’. D. has dakhshak alter- natively. J.3 read vichitratd, or °tam, so P. This might refer to the cubhapramodam in the sense ‘entertaining quality’, ‘being amusing’. Eka controls the syntax erroneously. Déddrasya = Aiharmazd must mean ‘creator’ here. I had followed Sp.’s jananir as against the MSS.
2her’. D. has dakhshak alter- natively. J.3 read vichitratd, or °tam, so P. This might refer to the cubhapramodam in the sense ‘entertaining quality’, ‘being amusing’. Eka controls the syntax erroneously. Déddrasya = Aiharmazd must mean ‘creator’ here. I had followed Sp.’s jananir as against the MSS. but ; Jananijatah (J.3) = ‘engendered in birth’ is perfectly proper, and presents one word for edk. Kit = ‘vigour’, as well as ‘food’. Gau, or gdv (so better (?)). West has a Parsi éwadéd = aévoddta (M. i K.); aytkdad (traditional trans- lit.) reproduces the same characters as khadik® ; ummid was misprinted. 7. Notice the difficulty as to caesura in a, 6, and perhaps d. Read repurcutite, pditi, final in my former printing. The second né and the Second patti are interpolated, see the metre. Hithdus has traditional authority, but hithaoS = sétos. Ictum for remem is poss., and still to be ~ retained as an emphatic altern. I superseded it however in S. B. E. XXXL p. 156, by the suggestion of the Pahl. I prefer this still, ‘the blow of envy’ personified, for a possibly related word, cp. ramédan = ‘to be in conster- nation’; see above, p. 412, Didraghzhoduyé(é) = °dvé(é), v9 miswritten, as 573 often, for »», 224 pl. desid. of dragh, cp., for form, drdgh®. Vyam. Viam looks especially doubtful as a meaning on account of its close similarity to the Gathic word. We have however vf = ‘go’ also in the Veda, and v may well have inherent a, as being originally a Pahl. letter; read vayam (suffix a). The meaning ‘course’, ‘procedure’ is well possible and appro- priate, cp. adw(v)anem. Looking for an altern., cp. vyd, vt = ‘to cover’, ‘to protect’, ‘refuge’ (so Roth). But the Pahl. trir. with his navéd (or navidih) may give us the true solution in a restoration to oidyam (neut., not vidyam, cp. for form Ved. pati-vidya); ‘ye who would hold fast that true imparted knowledge as tidings in the presence of, or by the side of, the good mind’. Yée)hyad to Ashd, or V. M., poss. to a neut. or masc. vayam, vyam; hoi, best to nd. Démaim = °man (cp. dhiiman), loc. = ‘in the abode’, or = mdn, acc. pl.(?), transition toa = ‘creatures’ (?), or = dhdméani (ep. mizhdavan = °vani) = ‘regulations’, ‘laws’ of the association, hithaos’. Dam. 15 sg. improp. conj.; cp. (a)dham. Aréshké (so D.) = remem seems to differ from Y. 29, 1, but see notes there. Déidraghzhéduyé(é) = °dve was first recognized as a 2"4 pl. by the Pahl. trl.; see méntdné, aightdné, with the infin., (dahishné by this time should be recognized as a mere noting of a syllable, here the redup. dz). Translate merely; ‘you whose is the holding (c) of the navidith = vyam’ (2). The later discovery of the 2™4 pl. °duyé(é) = °dvé was a rediscoyery. Navidth, or navid, = cpoolo freely; or the first » being taken = d (so possibly as a Pahl. letter), and the 2.79 = y (Pahl.) = vidya(a)m, we have a possible correction. I am no longer able to cite DJ. as reading hémnunishnd; the word may be dsa°, or dsdminishnd, so D.
3(é) = °dvé was a rediscoyery. Navidth, or navid, = cpoolo freely; or the first » being taken = d (so possibly as a Pahl. letter), and the 2.79 = y (Pahl.) = vidya(a)m, we have a possible correction. I am no longer able to cite DJ. as reading hémnunishnd; the word may be dsa°, or dsdminishnd, so D. and Pers. Probably Acthaos was referred to Aita; cp. hi in sense of ‘favour’, ‘be friendly toward’, hence ‘quiet-minded’, or again it may be a + sahm + m° = ‘the not-terrible-minded’ hardly ‘the thoroughly terrible- minded’, @ + sahm + m°. If DJ. really read hémnunishné, haith° was probably seen. Read khéshm, or Aésh®, and navid (2). Yo ’pramdnam, J.2 J.4, etc., would not make sense with vadati, but vadhati = nasinéd (mistaken for a 3°4 sg.) is indicated; so read with apramdnam; ‘smites beyond measure’. All have sviyam = nafshman. I had rendered manonyam according to manyonyén = manikand = maibyo in v. 8, but (see notes there); manonyam (sic) may be meant for *manenyam (2) (one pen-stroke too much), so = navid (or °th) = vyum. Ner. read haith®, see prakatam. I would now decipher simply @sénz, not ds@mani = dsdminishn (?) for asd°; read dgh sometimes miswritten in the MS. The handwriting is obscure. 8. As to caesura, see lines a and 6. Read my former old-fashioned lettering Thwahydo and is(k)ya, so S(k)yaoth®; I now prefer mainyeus. Read 574 altern. possessio? (6) Quae [est] Tibi [vel Tui] beatitudinis [vel sacri praemti] Tuae mihi [pro me], A? Per quam [precem] Tui [Tuos| per sanctitatem propitio- accessu offertores-adjuvantes optabo et exorabo--+?. Owing to khshathrahya as = ‘the sacred sovereign power of God’, I had rendered ashéz§ here in its original sense, see line ¢; but the idea of ‘reward’ may be admitted, see S. B. E. XXXI, p.157. Akdo seems loc in Y, 51, 18, poss. also in Y. 50, 4, cp. dké = ‘in the vicinity’. If acc. pl., it = dkdns = dkd’s written akés (sic), and then dkdo. Thwti=thwé=thwaya=° én, acc. pl.m. so, better. His prayer ‘How shall I search for the aredra’ is a repetition of kuthrd Toi aredrd M.?, Y. 34, 7; see Y. 50, 4. I am inclined now to prefer aredra as the ‘helping priestly leaders’, so read ag altern.; see S. B. E. XXXI, p. 157, but ‘the sacrifices which gain access (d@kdo) is also a necessary alternative. Javaréd is one of the multitude of instances of false trans- literation into the clear Zend from the obscure Pahl. J had the inherent vowel ?, this was mistaken by the transcribers for the more common inherent a, cp. javas = jivas Y. 46,5. The form is jw + a+ ra, cp. patard, etc, the supposed root jw = ‘to live’ has no existence. Pahl. D. has also am : bard yemalelan, see Pers. I can now dispense with tarsdahih, so deciphered — for want of better, read ¢arsakdsth (cp. v. 9, d). Strictly tarsdahih (sic for tarsakdsih) should be gen. = ashéi$. ‘Of the generous’ was forced by the gloss; read ‘for’. Yakshenunidérih is certainly very free, or shows another text. Forms of jiv (jtvard) were easily recognized by the trir.
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.
1‘let toil be used’; or fshuyd might well be nom. sg. part. pres. = /shuyas® ‘Let the holy agriculturalist labour (mid.) for the Cow, foddering her for us for food’, Pahl. AZ well = md; bindak-minishnith (later quite a proper name) has here not as yet lost its literal meaning, see béndak-minishnihd. ‘After birth’, or ‘next to birth’ (?). Vereeydtim as freely = gen. of duty, (not as pl. of part.). Fshwyé by infin. for imper. Read avindsth. Ner. saw no Janman = né. or freely rendered without. Mdéno curiously = griham, as = ‘abode’ (to a man(?)). J.* seems to read nikrishtandm (2?) for dushta- rajyam. I had read nirvé@nam, see the Pahl., but J.’, J.4, and P. report °ne = ‘in the end, or final state’; avabodham seems explained by the reading dkdsh (dkdsth(?)) in D. (avd (or and) akdsh(?) for avindsth). J. seems to have a gloss to sphitayati, ki(e)layati = ‘he makes white’, thinking of Zend spiti?. J.4 read vardhayitum. Read pddishdh in my former printing. I should have cited the Pers. Pahl. text dkds (or dgds), so it is meant, hence dgah written dkah, 572 6. See the difficulties as to caesura in a, c, d; omitting the 224 nz as interpolated, we have eleven syllables. Read final qq. Hushiithema, acc. sg. neut. freely =améenitates, or, cp. kshéma, pl.(?). Berekhdhé(é) Lrendered ‘in the longing desire, or prayer’ in S. B. E. XXXI, p. 156; see the Pahl.; consider my former in gaudio as altern., poss. ‘in the blessing’. Others regard the word as nom., but that could only be the ease if = yd (see on p. 436), and yé@ would be here a specially awkward term.; a loc. is well in place. It is syntactically most natural to refer ahydi (so read) to Ar(a)maiti, especially in view of the emphatic poetic iteration, ha, had, which could not so well apply to the Cow. We should then have ‘the fruits of the earth’ matured as a reward for Pious obedience. Piety and the fertile meadows are elsewhere associated (cp. Y. 47, 3); and these poetic ideas determined the later identification of ‘Piety’ with ‘the earth’. If the Cow can be meant in ¢ with hd, ha = A. in a (?), all would be simpler. Notice vakhshad(t) again in a trans. sense. Min gospendan (gloss) most intelligently repeats gavéi from v. 5. What DJ. and Mts kérdik means I do not venture to say, possibly a formation from Kir — membrum virile, and so = ‘manly’, ‘manly vigour’; hardly from kért = memoria. I have cor- rected tékhishn everywhere, but there may be such a form; the meaning is clear. For my former tarsdahih read tarsakasth with D. (later acquired) which alone helps us fully out here. I rendered formerly ‘toward him’ on account of the gloss; otherwise probably ‘her’. D. has dakhshak alter- natively. J.3 read vichitratd, or °tam, so P. This might refer to the cubhapramodam in the sense ‘entertaining quality’, ‘being amusing’. Eka controls the syntax erroneously. Déddrasya = Aiharmazd must mean ‘creator’ here. I had followed Sp.’s jananir as against the MSS.
2her’. D. has dakhshak alter- natively. J.3 read vichitratd, or °tam, so P. This might refer to the cubhapramodam in the sense ‘entertaining quality’, ‘being amusing’. Eka controls the syntax erroneously. Déddrasya = Aiharmazd must mean ‘creator’ here. I had followed Sp.’s jananir as against the MSS. but ; Jananijatah (J.3) = ‘engendered in birth’ is perfectly proper, and presents one word for edk. Kit = ‘vigour’, as well as ‘food’. Gau, or gdv (so better (?)). West has a Parsi éwadéd = aévoddta (M. i K.); aytkdad (traditional trans- lit.) reproduces the same characters as khadik® ; ummid was misprinted. 7. Notice the difficulty as to caesura in a, 6, and perhaps d. Read repurcutite, pditi, final in my former printing. The second né and the Second patti are interpolated, see the metre. Hithdus has traditional authority, but hithaoS = sétos. Ictum for remem is poss., and still to be ~ retained as an emphatic altern. I superseded it however in S. B. E. XXXL p. 156, by the suggestion of the Pahl. I prefer this still, ‘the blow of envy’ personified, for a possibly related word, cp. ramédan = ‘to be in conster- nation’; see above, p. 412, Didraghzhoduyé(é) = °dvé(é), v9 miswritten, as 573 often, for »», 224 pl. desid. of dragh, cp., for form, drdgh®. Vyam. Viam looks especially doubtful as a meaning on account of its close similarity to the Gathic word. We have however vf = ‘go’ also in the Veda, and v may well have inherent a, as being originally a Pahl. letter; read vayam (suffix a). The meaning ‘course’, ‘procedure’ is well possible and appro- priate, cp. adw(v)anem. Looking for an altern., cp. vyd, vt = ‘to cover’, ‘to protect’, ‘refuge’ (so Roth). But the Pahl. trir. with his navéd (or navidih) may give us the true solution in a restoration to oidyam (neut., not vidyam, cp. for form Ved. pati-vidya); ‘ye who would hold fast that true imparted knowledge as tidings in the presence of, or by the side of, the good mind’. Yée)hyad to Ashd, or V. M., poss. to a neut. or masc. vayam, vyam; hoi, best to nd. Démaim = °man (cp. dhiiman), loc. = ‘in the abode’, or = mdn, acc. pl.(?), transition toa = ‘creatures’ (?), or = dhdméani (ep. mizhdavan = °vani) = ‘regulations’, ‘laws’ of the association, hithaos’. Dam. 15 sg. improp. conj.; cp. (a)dham. Aréshké (so D.) = remem seems to differ from Y. 29, 1, but see notes there. Déidraghzhéduyé(é) = °dve was first recognized as a 2"4 pl. by the Pahl. trl.; see méntdné, aightdné, with the infin., (dahishné by this time should be recognized as a mere noting of a syllable, here the redup. dz). Translate merely; ‘you whose is the holding (c) of the navidith = vyam’ (2). The later discovery of the 2™4 pl. °duyé(é) = °dvé was a rediscoyery. Navidth, or navid, = cpoolo freely; or the first » being taken = d (so possibly as a Pahl. letter), and the 2.79 = y (Pahl.) = vidya(a)m, we have a possible correction. I am no longer able to cite DJ. as reading hémnunishnd; the word may be dsa°, or dsdminishnd, so D.
3(é) = °dvé was a rediscoyery. Navidth, or navid, = cpoolo freely; or the first » being taken = d (so possibly as a Pahl. letter), and the 2.79 = y (Pahl.) = vidya(a)m, we have a possible correction. I am no longer able to cite DJ. as reading hémnunishnd; the word may be dsa°, or dsdminishnd, so D. and Pers. Probably Acthaos was referred to Aita; cp. hi in sense of ‘favour’, ‘be friendly toward’, hence ‘quiet-minded’, or again it may be a + sahm + m° = ‘the not-terrible-minded’ hardly ‘the thoroughly terrible- minded’, @ + sahm + m°. If DJ. really read hémnunishné, haith° was probably seen. Read khéshm, or Aésh®, and navid (2). Yo ’pramdnam, J.2 J.4, etc., would not make sense with vadati, but vadhati = nasinéd (mistaken for a 3°4 sg.) is indicated; so read with apramdnam; ‘smites beyond measure’. All have sviyam = nafshman. I had rendered manonyam according to manyonyén = manikand = maibyo in v. 8, but (see notes there); manonyam (sic) may be meant for *manenyam (2) (one pen-stroke too much), so = navid (or °th) = vyum. Ner. read haith®, see prakatam. I would now decipher simply @sénz, not ds@mani = dsdminishn (?) for asd°; read dgh sometimes miswritten in the MS. The handwriting is obscure. 8. As to caesura, see lines a and 6. Read my former old-fashioned lettering Thwahydo and is(k)ya, so S(k)yaoth®; I now prefer mainyeus. Read 574 altern. possessio? (6) Quae [est] Tibi [vel Tui] beatitudinis [vel sacri praemti] Tuae mihi [pro me], A? Per quam [precem] Tui [Tuos| per sanctitatem propitio- accessu offertores-adjuvantes optabo et exorabo--+?. Owing to khshathrahya as = ‘the sacred sovereign power of God’, I had rendered ashéz§ here in its original sense, see line ¢; but the idea of ‘reward’ may be admitted, see S. B. E. XXXI, p.157. Akdo seems loc in Y, 51, 18, poss. also in Y. 50, 4, cp. dké = ‘in the vicinity’. If acc. pl., it = dkdns = dkd’s written akés (sic), and then dkdo. Thwti=thwé=thwaya=° én, acc. pl.m. so, better. His prayer ‘How shall I search for the aredra’ is a repetition of kuthrd Toi aredrd M.?, Y. 34, 7; see Y. 50, 4. I am inclined now to prefer aredra as the ‘helping priestly leaders’, so read ag altern.; see S. B. E. XXXI, p. 157, but ‘the sacrifices which gain access (d@kdo) is also a necessary alternative. Javaréd is one of the multitude of instances of false trans- literation into the clear Zend from the obscure Pahl. J had the inherent vowel ?, this was mistaken by the transcribers for the more common inherent a, cp. javas = jivas Y. 46,5. The form is jw + a+ ra, cp. patard, etc, the supposed root jw = ‘to live’ has no existence. Pahl. D. has also am : bard yemalelan, see Pers. I can now dispense with tarsdahih, so deciphered — for want of better, read ¢arsakdsth (cp. v. 9, d). Strictly tarsdahih (sic for tarsakdsih) should be gen. = ashéi$. ‘Of the generous’ was forced by the gloss; read ‘for’. Yakshenunidérih is certainly very free, or shows another text. Forms of jiv (jtvard) were easily recognized by the trir.
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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