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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1tes the Pers. tashidar. Read fsheg = Ssheng for pah. Fsheg sid tdshiddr = ‘the one prosperous through thrift is the creator of prosperity’; cp. Ssheg = visphdrayitre in Y.31, 10. D. om. the 7’s (a), has va rdi for la (2), om. pavan, ins. 2 before pdhlim (c), om 2 (a). Rasto-gobishné may well be nom. masc. concrete. I have rendered too unfavourably; avd makes trouble in (6). Om. pavan in ¢ with Pers. and D. Ayijéd (so, better) is expressed by the same characters as aywjéd. Read (6): ‘That truthful speaker (the orthodox) - + (c) whose Dén (sic) joins the best -- -. Crinu at least is imper. Sundarena is altern. trl. of much interest, notwithstanding its error. The word was first deciphered nydksh, so read; but the same characters spell nadikih (!), which is accordingly — 583 rendered as nadik is in Y. 43,1 by a form of sundara. It should be bracketed both in text and trl. Pagchdt is a gross blunder, fsheg being read as Pers. pas. Kushishn stands in the MS., otherwise one might think of kashish. 10. Ashdundm is the usage of more MSS., but our J.3, and K.°, have Ashao®. Read more positively in the free; ‘The living saint’ for ‘the mind that’s best’, in the probable concrete sense of mand voht as = ‘living saint’ in antithesis with urunasché = ‘the souls of the dead’, cp. Vd. 19, 20, S. B. E. XXXI, p. 167. In d all is conjectural and my trls. above are.all altern. See S. B. E. XXXI, p. 167. It may be: ‘I deliver my praise - « - and establish Thy great kingdom (pl. of majesty) with undying (cp. for form avimithris) power’ (see the Pahl.): or: ‘I approach (avém7)-- Thy kingdom with great power and wealth (rd). Or again: ‘Great kingdoms (or the Mazanian (2?) kingdoms) perish through the great power of Ar(a)maiti’. As to my first suggestion as printed above, I would now regard it as the least probable of all; I allowed it as simply from the language as it stands. Some might render d; ‘also respect, and pious devotion and laboriousness. I strive after (avém7) authority well-ordered together with the revenues due (mazd--rd). D. has edk 2, °mad 2, om. hand (c), D. M.1 have vdzinéd, D. 2 bef. and aft. avarind, D., DJ., yemitind (d). Nipdonhé(é), which in Y. 28, 11, is taken as a 1%* se. s aor. mid. (?), is here freely rendered by the indefinite 37¢ pl. fut. Man was seen in mdzed@; possibly the Mazendran Daé(é)vas were thought of. Ner. gives the lit. 1st pers. pdlaydmi; see the Gathd. Pagyati shows (once more) that Ner. used a MS. which differed from K.°, J.?, see the Pahl. of the Pers. a(d@)vtnéd (?) which is also indirectly referred to vaén (idan) by the Parsi-pers. trlr. It is evident that the Pahl. trir., followed, or heeded, by Ner. and the Pers. trlr., was troubled, as we are, at the ‘good’ meaning of vazdanhéd. I deciphered avinéd (so) solely in view of pagyate. 11. Read °s(k)yaoth® and final ¢. Demdéné(é), with two syllables; see the metre. Astayd “= ‘bodies’, or possibly ‘abodes’, so I preferred in S. B. E. XXXI, cp. Ved.
2the Pers. trlr., was troubled, as we are, at the ‘good’ meaning of vazdanhéd. I deciphered avinéd (so) solely in view of pagyate. 11. Read °s(k)yaoth® and final ¢. Demdéné(é), with two syllables; see the metre. Astayd “= ‘bodies’, or possibly ‘abodes’, so I preferred in S. B. E. XXXI, cp. Ved. dsta, and sti; see on Y. 46, 11, and Yt. 22. Some might colour: ‘Their souls meet the evil - - with rough treatment; their abiding home will be in the house of Satan’. D. 7 before désh-dind(d) (0) after zak, sdtimdnd, adding visdatcha (sic) yehabind (c). Unless we can take 20k-t-saritar-kiinishné as an adj., I do not well see how we can get along without a transitive verb. ‘To him those who have the worst food come meeting, even meeting his soul’ might do as a trl.; but in the orig. urvand is the subject. Rdbdnd which is sg., is free for pl.; see Ner. Chang- ing to dtmanah without MSS., we should have: ‘the worse food comes to +, e 584 meet the souls’. The MSS., as in Y. 34, 11, have curiously shddyam. J.3 has sa before antar. J.4 corroborates vidyante, see the Pahl. The apparent reading of the Parsi-pers., din valman ré@ looks at first sight out of con- — nection, but recall Yt. 22 where the sinners daé(é)na (soul) is met. That is the meaning of this din. The full meaning ‘soul’ not having been ap- prehended by the ancient scholar, he found it necessary to add valman rai. This strophe is one of the originals of Yt. 22. . . 12. Read final ¢ Read, as altern. in d, quod vestrum in possessione — (vel volebatis [velitis]) optimum. Free: ‘Imploring that Your choicest (adv. loc. of °é7, or inst. of °¢a, lit. ‘best through choice ’) gift for us’. Kad(f) like ‘what’ is the mere sign of interrog.; ‘What hast Thou’? = ‘Hast Thou any 27m Some might render a, 4: ‘Are Thine helpers (or aids (avanhd)) invoked (mid. for pass.) together with, or by, the holy order for Z.? Are they invoked with Good Mind?’ That Z. was intended as the speaker is the more probable from yz - - - frindi. It recalls the reiterated yé of Y. 28. 18ta might be 274 pl. pret. or improp. conj. of zs (root conjug., cp. <td, etc.); or perhaps better loc. of °¢¢, or instr. adv. °¢d (cp. ustd) = ‘choicest’, or loc. of °té from yae(yaj) = ‘in Your offering’. Some might render ¢, d: ‘When I praise Thee with hymns, I pray for that highest good, which is in Your possession (éstd)’. Read Yours in my free. Here at least no reader — can fail to see that the Pahl. trir. is intelligently free. | It is simple incom- petence to suppose that he was ignorant of forms which he had often ren- dered. Zbayé(e)nté(é) whatever it was thought to be, was not thought to be a 1s pers., nor was Zarathustrdi Supposed to be a nom. The final strophe of Y. 33, 14 has the first pers. correctly but freely for the 34; so the last of Y. 43. D. has mén for amat = ye, but this D. is suspiciously — intelligent, and not old. It is a modern improvement. D. has stdyiddrih, D. bavihiinénam (sic) in c; M.1 has khvdstano, D.
3ed to be a nom. The final strophe of Y. 33, 14 has the first pers. correctly but freely for the 34; so the last of Y. 43. D. has mén for amat = ye, but this D. is suspiciously — intelligent, and not old. It is a modern improvement. D. has stdyiddrih, D. bavihiinénam (sic) in c; M.1 has khvdstano, D. bavihinast (d. gl.). I would — on the whole recall Tvdm (sic), but see Lak and the Parsi-pers. T#. Read: ‘As I know Thy bright one’ (parisphutam' = Ashav®, as the Fire). Prakatam is altern. trl. or gl. As Bahmanah is masc., see °manasya in v. 3, 1 sup- — pose uitamamandasah to be nom. sg. m. = “mand(h); but it seems gen. sg. nt. in Y. 48, 6 and perhaps in Y. 48,9. Arddhandm might poss, refer to gikshdm: ‘His soul makes Thy doctrine propitious’, but see @raddhayati. Read ta‘rif. Yasna L. For introduction and summary, etc., see 8. B. E. XXXI, p. 167—170, where however v. 12 of Y. 49 is also treated. 1, Caesura after the 4, stress on the 4th and final to- Sapiens as 585 altern. for Magni-donator throughout. Have we one question in a, or two? T have provided the alternative cujus for cujusvis. I had formerly printed in the proof-sheet cujus in the text, preferring two questions; but I dis- placed it. Nd has no emphasis, and is enclitic: ‘What other person but Asha have 1?’ Azdé@ with some = addhi = ‘truly’ (d before d = 2), I have rendered az + dd (= dhd) ‘desire-creating’, as the position of the word is emphatic, and no useless adverb would have been placed at the beginning of the line. A root ad = ‘to pray to’ has been suggested; we might compare 7d, see zr and ar. But read as altern. ‘tell ye me’, az = ah = ‘to say’; see the Pahl., and note 1, S. B. E. XXXI, p. 171; z2étd, voc. sg. or also pl., poss. loc. of edit’, = ‘in my invocation’. Pahl. I have differed as to isé(¢); yet see v.2 with éshasdid(t), wsydd(t). Avanhé in Pahl. char. °yyw also = hvar° (eating) = téshakd, ‘provisions’ (or for takhshako; see tibdnd = Parsi-pers. twwdn (so)). (6) Without gl. read: ‘Who, or how, for my flock?’ Azdin(DJ., D., M.t Pers.) might give the greatly needed clue; see above, and khavitinin. Poss. azidé-khim = ‘of declared (or desired) nature’, or azédé (Sp., K.5) khém = ‘make known(?) Your nature’. All but the Pers. have khim, see also Ner. Zétd as imstr., or loc. by pavan haritéinishné; possibly decipher ménéné (?) = ‘when I shall ponder it’. All but Sp. have atyydr°; D. has zakd?. I would naturally regard sambalasya as = tiéshakd in the sense of ‘provisions’; see also kat, but sambala may here = sdbala. Probably we have altern. trl. for tishakd tikhshdk5 (so), while with the Lexica kit may also mean ‘energy’; see tébdnd and caktiman, and further, which is significant, see sambalam rendering tikh- shdkihd, although probably as an ady., and Pers. kushishn in Y. 51, 19. Otherwise ‘provisions’ might apply figuratively. Diner is of course from the mistaken reading az din, proving however azdin to be ancient.
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.
1tes the Pers. tashidar. Read fsheg = Ssheng for pah. Fsheg sid tdshiddr = ‘the one prosperous through thrift is the creator of prosperity’; cp. Ssheg = visphdrayitre in Y.31, 10. D. om. the 7’s (a), has va rdi for la (2), om. pavan, ins. 2 before pdhlim (c), om 2 (a). Rasto-gobishné may well be nom. masc. concrete. I have rendered too unfavourably; avd makes trouble in (6). Om. pavan in ¢ with Pers. and D. Ayijéd (so, better) is expressed by the same characters as aywjéd. Read (6): ‘That truthful speaker (the orthodox) - + (c) whose Dén (sic) joins the best -- -. Crinu at least is imper. Sundarena is altern. trl. of much interest, notwithstanding its error. The word was first deciphered nydksh, so read; but the same characters spell nadikih (!), which is accordingly — 583 rendered as nadik is in Y. 43,1 by a form of sundara. It should be bracketed both in text and trl. Pagchdt is a gross blunder, fsheg being read as Pers. pas. Kushishn stands in the MS., otherwise one might think of kashish. 10. Ashdundm is the usage of more MSS., but our J.3, and K.°, have Ashao®. Read more positively in the free; ‘The living saint’ for ‘the mind that’s best’, in the probable concrete sense of mand voht as = ‘living saint’ in antithesis with urunasché = ‘the souls of the dead’, cp. Vd. 19, 20, S. B. E. XXXI, p. 167. In d all is conjectural and my trls. above are.all altern. See S. B. E. XXXI, p. 167. It may be: ‘I deliver my praise - « - and establish Thy great kingdom (pl. of majesty) with undying (cp. for form avimithris) power’ (see the Pahl.): or: ‘I approach (avém7)-- Thy kingdom with great power and wealth (rd). Or again: ‘Great kingdoms (or the Mazanian (2?) kingdoms) perish through the great power of Ar(a)maiti’. As to my first suggestion as printed above, I would now regard it as the least probable of all; I allowed it as simply from the language as it stands. Some might render d; ‘also respect, and pious devotion and laboriousness. I strive after (avém7) authority well-ordered together with the revenues due (mazd--rd). D. has edk 2, °mad 2, om. hand (c), D. M.1 have vdzinéd, D. 2 bef. and aft. avarind, D., DJ., yemitind (d). Nipdonhé(é), which in Y. 28, 11, is taken as a 1%* se. s aor. mid. (?), is here freely rendered by the indefinite 37¢ pl. fut. Man was seen in mdzed@; possibly the Mazendran Daé(é)vas were thought of. Ner. gives the lit. 1st pers. pdlaydmi; see the Gathd. Pagyati shows (once more) that Ner. used a MS. which differed from K.°, J.?, see the Pahl. of the Pers. a(d@)vtnéd (?) which is also indirectly referred to vaén (idan) by the Parsi-pers. trlr. It is evident that the Pahl. trir., followed, or heeded, by Ner. and the Pers. trlr., was troubled, as we are, at the ‘good’ meaning of vazdanhéd. I deciphered avinéd (so) solely in view of pagyate. 11. Read °s(k)yaoth® and final ¢. Demdéné(é), with two syllables; see the metre. Astayd “= ‘bodies’, or possibly ‘abodes’, so I preferred in S. B. E. XXXI, cp. Ved.
2the Pers. trlr., was troubled, as we are, at the ‘good’ meaning of vazdanhéd. I deciphered avinéd (so) solely in view of pagyate. 11. Read °s(k)yaoth® and final ¢. Demdéné(é), with two syllables; see the metre. Astayd “= ‘bodies’, or possibly ‘abodes’, so I preferred in S. B. E. XXXI, cp. Ved. dsta, and sti; see on Y. 46, 11, and Yt. 22. Some might colour: ‘Their souls meet the evil - - with rough treatment; their abiding home will be in the house of Satan’. D. 7 before désh-dind(d) (0) after zak, sdtimdnd, adding visdatcha (sic) yehabind (c). Unless we can take 20k-t-saritar-kiinishné as an adj., I do not well see how we can get along without a transitive verb. ‘To him those who have the worst food come meeting, even meeting his soul’ might do as a trl.; but in the orig. urvand is the subject. Rdbdnd which is sg., is free for pl.; see Ner. Chang- ing to dtmanah without MSS., we should have: ‘the worse food comes to +, e 584 meet the souls’. The MSS., as in Y. 34, 11, have curiously shddyam. J.3 has sa before antar. J.4 corroborates vidyante, see the Pahl. The apparent reading of the Parsi-pers., din valman ré@ looks at first sight out of con- — nection, but recall Yt. 22 where the sinners daé(é)na (soul) is met. That is the meaning of this din. The full meaning ‘soul’ not having been ap- prehended by the ancient scholar, he found it necessary to add valman rai. This strophe is one of the originals of Yt. 22. . . 12. Read final ¢ Read, as altern. in d, quod vestrum in possessione — (vel volebatis [velitis]) optimum. Free: ‘Imploring that Your choicest (adv. loc. of °é7, or inst. of °¢a, lit. ‘best through choice ’) gift for us’. Kad(f) like ‘what’ is the mere sign of interrog.; ‘What hast Thou’? = ‘Hast Thou any 27m Some might render a, 4: ‘Are Thine helpers (or aids (avanhd)) invoked (mid. for pass.) together with, or by, the holy order for Z.? Are they invoked with Good Mind?’ That Z. was intended as the speaker is the more probable from yz - - - frindi. It recalls the reiterated yé of Y. 28. 18ta might be 274 pl. pret. or improp. conj. of zs (root conjug., cp. <td, etc.); or perhaps better loc. of °¢¢, or instr. adv. °¢d (cp. ustd) = ‘choicest’, or loc. of °té from yae(yaj) = ‘in Your offering’. Some might render ¢, d: ‘When I praise Thee with hymns, I pray for that highest good, which is in Your possession (éstd)’. Read Yours in my free. Here at least no reader — can fail to see that the Pahl. trir. is intelligently free. | It is simple incom- petence to suppose that he was ignorant of forms which he had often ren- dered. Zbayé(e)nté(é) whatever it was thought to be, was not thought to be a 1s pers., nor was Zarathustrdi Supposed to be a nom. The final strophe of Y. 33, 14 has the first pers. correctly but freely for the 34; so the last of Y. 43. D. has mén for amat = ye, but this D. is suspiciously — intelligent, and not old. It is a modern improvement. D. has stdyiddrih, D. bavihiinénam (sic) in c; M.1 has khvdstano, D.
3ed to be a nom. The final strophe of Y. 33, 14 has the first pers. correctly but freely for the 34; so the last of Y. 43. D. has mén for amat = ye, but this D. is suspiciously — intelligent, and not old. It is a modern improvement. D. has stdyiddrih, D. bavihiinénam (sic) in c; M.1 has khvdstano, D. bavihinast (d. gl.). I would — on the whole recall Tvdm (sic), but see Lak and the Parsi-pers. T#. Read: ‘As I know Thy bright one’ (parisphutam' = Ashav®, as the Fire). Prakatam is altern. trl. or gl. As Bahmanah is masc., see °manasya in v. 3, 1 sup- — pose uitamamandasah to be nom. sg. m. = “mand(h); but it seems gen. sg. nt. in Y. 48, 6 and perhaps in Y. 48,9. Arddhandm might poss, refer to gikshdm: ‘His soul makes Thy doctrine propitious’, but see @raddhayati. Read ta‘rif. Yasna L. For introduction and summary, etc., see 8. B. E. XXXI, p. 167—170, where however v. 12 of Y. 49 is also treated. 1, Caesura after the 4, stress on the 4th and final to- Sapiens as 585 altern. for Magni-donator throughout. Have we one question in a, or two? T have provided the alternative cujus for cujusvis. I had formerly printed in the proof-sheet cujus in the text, preferring two questions; but I dis- placed it. Nd has no emphasis, and is enclitic: ‘What other person but Asha have 1?’ Azdé@ with some = addhi = ‘truly’ (d before d = 2), I have rendered az + dd (= dhd) ‘desire-creating’, as the position of the word is emphatic, and no useless adverb would have been placed at the beginning of the line. A root ad = ‘to pray to’ has been suggested; we might compare 7d, see zr and ar. But read as altern. ‘tell ye me’, az = ah = ‘to say’; see the Pahl., and note 1, S. B. E. XXXI, p. 171; z2étd, voc. sg. or also pl., poss. loc. of edit’, = ‘in my invocation’. Pahl. I have differed as to isé(¢); yet see v.2 with éshasdid(t), wsydd(t). Avanhé in Pahl. char. °yyw also = hvar° (eating) = téshakd, ‘provisions’ (or for takhshako; see tibdnd = Parsi-pers. twwdn (so)). (6) Without gl. read: ‘Who, or how, for my flock?’ Azdin(DJ., D., M.t Pers.) might give the greatly needed clue; see above, and khavitinin. Poss. azidé-khim = ‘of declared (or desired) nature’, or azédé (Sp., K.5) khém = ‘make known(?) Your nature’. All but the Pers. have khim, see also Ner. Zétd as imstr., or loc. by pavan haritéinishné; possibly decipher ménéné (?) = ‘when I shall ponder it’. All but Sp. have atyydr°; D. has zakd?. I would naturally regard sambalasya as = tiéshakd in the sense of ‘provisions’; see also kat, but sambala may here = sdbala. Probably we have altern. trl. for tishakd tikhshdk5 (so), while with the Lexica kit may also mean ‘energy’; see tébdnd and caktiman, and further, which is significant, see sambalam rendering tikh- shdkihd, although probably as an ady., and Pers. kushishn in Y. 51, 19. Otherwise ‘provisions’ might apply figuratively. Diner is of course from the mistaken reading az din, proving however azdin to be ancient.
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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