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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1brass, while yet he bears the name ayokhshusta, cp. Yt. 2, 2, 8.1, 4. The ‘bath of melted brass’ was a development of the later Zoroastrianism. Ahvéhi, if equalling ‘in the (two) worlds’ (cp. Y. 28, 2, and Y. 29, 5 (?)) is a transfer to the a declension. We should expect anhvo® (anhwé), or anhusd. We might possibly read aibi-ahvahi, 18 dual (ah + aid?) = ‘will we two use the iron (cp. Ind. as + abhi) to make a weapon, (ddvéi from dd = dha). Savayéd (read sdvayé) is, (see.ddo), a 224 so., caus., or denom. of sw; with some a gen. inf. = ‘to help’. Some might colour; ‘let us (Vistaspa + Z.) two take pains (?) with the forged iron to have a weapon’. D. has °tarth, M.1 seems shndytniddrih in a, D. om. 7, has biéikht6 va, M.' dirikht (so I prefer at present), D., ¢ sdkhar a, gl.; D. has asind 7 + + pavan kol@ . - zak p.° in b. I prefer now déiréd, if to ridané. The init. a’s should be distinguished, whether a@ priv., or @ Yee- _bekhiinishné = dakhstem considered as one of the sacrificial implements. J.3 may read jyot?; anupakdrindm may be explained by a false translit. of asind as adino = ‘the lawless’. Did nigchayena = a read nipishtd?; no letters like », p appear in the MSS. Could the syllable nis = ‘apart’ have been associated with ‘striking apart’ in forging the iron? Gdédham shows that DJ.’s pavan sdkht was read. Dehad as more orig. Parsi; other- wise dihad. Jthdn, or jahdn: 77° is more original. 10. Read final @ Marekhshaité(é) is well in place in its natural sense after v.9. With some anydtha ahmad(t) sic (see the MSS.) = ‘without occasion from us’. Hunus; hunavd, and huntiwyd (so) seem proper names in Yt. 13, 100, Yt. 19, 86; so poss. here. Some have thought of the Huns(?); we certainly have the Turks in Tur@. Gad(t) (cp. Y. 48, 1) poss. ex- clamatory = ‘so may it be’, Amen; or = ghed(t), but ¢é(@) final is difficult. (Gaté(¢) as infin. ‘I pray for Asha with the Good Ashi to come’ had circu- lated for many years as a suggested reading; later gaé(é)thé(é) was suggested as a conjecture). Some might colour: ‘Therefore the man who will destroy me without occasion from our side (anydthd ahmad(t), O M. is a son of the house of the enemy - - - for myself I call the Law here with a happy lot 600 in my tribe (gaéthé)’. D. has zaka@i « - I min zak A. in a, am6(2) or am va in a, gl.; zak dam - - hindshako (so M.1) @ (6). 7 gandk, gl., la for 4 - -, 7 shapir in c. Vadényén may = ‘do thou’. The gl. and the 7 (om. by D.) spoil this trl. Read: ‘Thus the man who slays me in a different manner from that, O A., that one is the H. of the D.’s creation - ’. Yo is Sp.’s insertion = min = (?) ydt. J.3(2), J.4, J.* read sapratipaksham, doing away with the aprati? of C., P. Read note 5 in accordance. The sense in my trl. is preserved. We may consider dyinah imperfectly written in the MS., as an equivalent of dyin. Paiddyish would be more in New Pers. fashion, but I transcribe as Parsi. 11.
2dt. J.3(2), J.4, J.* read sapratipaksham, doing away with the aprati? of C., P. Read note 5 in accordance. The sense in my trl. is preserved. We may consider dyinah imperfectly written in the MS., as an equivalent of dyin. Paiddyish would be more in New Pers. fashion, but I transcribe as Parsi. 11. Achisté may mean ‘who has declared himself’ or ‘who is declared’, 3'¢ sg. pret. mid. of chéd(f) with augment or prepositional preix a =a (original Pahl. initial » = @ or d; the word stood in the Pahl.). Some might colour: ‘Who, O M. is true to Sp. Z.? who is seriously (ashd@) his disciple? Where is devoted Obedience? And who has distinguished himself — in honesty (V. M.) as true toward the revelation’? D. has valman 2, (a) va min (8), pavan rddih, (b, gl.) min min (?) aigh for va pavan (c). Of course we might read: ‘Who is Z.’s friendly man?’ The trlr. read vdo; (see the MSS.) = Lekiim, so in c; he shows no ignorance of vd, so Ner.; in Y; 31, 9.Nem renders vd = vd, and the Pahl. trlr. does not render Lekim. Ner. has his eye rather on the Gathd here. He may have read javid for désté (see the char.) = ‘apart from men’, “separated among them’; cp. antare in the sense of ‘division’, yet also = ‘among’. One might suspect nirmalatayd — to = ‘with clearness’; but see the Pahl. Bundah-m.° occurs in other MSS. 12. The differences of opinion as to this verse are very great. I refer Vaé(é)pyé to vip gunated, plus the suffix ya in the sense of the Persian — gholémbérah, paederast. Others as = relictus ab omnibus. Peretd I refer to peretdo of the next v., as a loc. sing. of °fw in the sense of ‘strait’, time of trial’, orig. sense ‘bridge’, cp. the Chinvad(#), or possibly, ep.’ Y. 48, 2 meng peretha(°d). A very interesting opinion has long circulated privately that pereto-zemd = ‘exiled from the land’, in itself a very possible render- ing, but see the next verse. I take wriraost as = ruraodt (so) = ‘grew up’. Others regard the root as rudh runadh® = ‘was barred out’, ‘hindered’; — ‘when he was hindered from abiding in it? (asté as gen. inf. from ah). I take asté as simply equalling ‘body’, ‘when grown was bis body in it, the scene of temptation’. Véed is taken by some as the Ved. vdj@ in the sense © of the ‘two horses’. Zédishenii as connected with jeh = ‘to snap the lips’; aodereschd as = ‘of water’, gen. of aodare (cp. adhar as possibly = ‘rain- water’, cp. nar, neres). ‘Although his two horses snapping after 601 ‘water, turn in here, toward this place from which he was shut out’. I think that the dual charataschd may more probably refer to the two names, if not to the two parties, Vaé(épyé and Kevind. ‘When they two approach him (dramatic present for past) with the impure strength of venereal passion’. Zédisheni (cp. vizdistam, Pahl. pdktéim). 1 cp. ddhar in the sense of ‘bosom’ (reference to the organ involved in the crime of paederasty).
3wo names, if not to the two parties, Vaé(épyé and Kevind. ‘When they two approach him (dramatic present for past) with the impure strength of venereal passion’. Zédisheni (cp. vizdistam, Pahl. pdktéim). 1 cp. ddhar in the sense of ‘bosom’ (reference to the organ involved in the crime of paederasty). It will be seen that I prefer to proceed with the exercise of the faculty of judgment, rather to construct renderings which have only the merit of differing from predecessors. These latter are however always valuable as alternative conjectures to keep the inventive faculty in play. D. om. first 4, (a), has aighash, afam, (2), gl. M.1 has atsh yat? ; D. has min dén (?) man, (c). Shnayinéd Kik is better, so D. Aluni is erroneously taken as the verbal form. Urtraost, like wriddyatd, Y. 44, 20 (which see) is rendered by rdnak®, but in what sense? Does it mean ‘incite my development’, ‘further my growth’ in the body? Or does the Persian (see a) give the correct clue? Perhaps ‘in the cold which is accustomed sin’ (c) would be better; cold of itself in the later Zoroastrianism is the work of the Evil One. The trlr. read sarat’ (2) which suggested ‘cold’ (see a). The letters 0, d in Pahl. might also spell vad = ‘bad’, hence possibly ‘sin’, or else the meaning suggested ‘sin’; or aoderes may have recalled aota as = ‘cold’, But charatas might be rendered by vddinéd, and zéisheni more naturally suggests ‘sin’, but see a <, : —. —" *, the order. The Parsi-pers. trlr. took pereto in the sense of ‘street’. Read gundh, and perhaps dyinah, J.° inserts jananti in a, gl; J. reads °kdle na mitratdm (2) pra’. Ner. transliterated shndsinéd, pl. jdnanti as seeing two subjects, curiously both omitted. . Jd¢#i° may point to the meaning of aoderescha. 13. Td may = téw (rather than ¢dn?) referring to the two K. and K. of vy. 12, or it may simply = eo = ‘therefore’, ténd, and dregvatd may be pl. acc.: ‘Therefore the (daé(é)na of the righteous crushes (mard, myid) the wicked’; but the gen. eresdus rather suggests a genitive dreguvato. Others would render; ‘the person of the righteous destroys the person of the wicked’. Others again; ‘the soul of the wicked destroys the existence (?) of the righteous’; but haithtm (for haithyam = satyam) is an adverb. Then the Pahl. may after all be right: ‘the soul of the righteous relates (mar + d) these things truly’. Nasvéo would more naturally mean ‘reaching’, Dut if it refers to the subject of the preceding verb, the sense must be evil ‘reaching to harm’, It is however not impossible that the last line was intended to express the action of the soul (2), or religion, of the just. Such skippings are not unknown in the Avesta, cp. Y. 43, 3, where the last line does not appear to refer to the one immediately preceding. Read as altern: 76 602 ‘Then the soul of the righteous crushes that of the wicked truly, whose — soul makes reproaches openly on the C.
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.
1brass, while yet he bears the name ayokhshusta, cp. Yt. 2, 2, 8.1, 4. The ‘bath of melted brass’ was a development of the later Zoroastrianism. Ahvéhi, if equalling ‘in the (two) worlds’ (cp. Y. 28, 2, and Y. 29, 5 (?)) is a transfer to the a declension. We should expect anhvo® (anhwé), or anhusd. We might possibly read aibi-ahvahi, 18 dual (ah + aid?) = ‘will we two use the iron (cp. Ind. as + abhi) to make a weapon, (ddvéi from dd = dha). Savayéd (read sdvayé) is, (see.ddo), a 224 so., caus., or denom. of sw; with some a gen. inf. = ‘to help’. Some might colour; ‘let us (Vistaspa + Z.) two take pains (?) with the forged iron to have a weapon’. D. has °tarth, M.1 seems shndytniddrih in a, D. om. 7, has biéikht6 va, M.' dirikht (so I prefer at present), D., ¢ sdkhar a, gl.; D. has asind 7 + + pavan kol@ . - zak p.° in b. I prefer now déiréd, if to ridané. The init. a’s should be distinguished, whether a@ priv., or @ Yee- _bekhiinishné = dakhstem considered as one of the sacrificial implements. J.3 may read jyot?; anupakdrindm may be explained by a false translit. of asind as adino = ‘the lawless’. Did nigchayena = a read nipishtd?; no letters like », p appear in the MSS. Could the syllable nis = ‘apart’ have been associated with ‘striking apart’ in forging the iron? Gdédham shows that DJ.’s pavan sdkht was read. Dehad as more orig. Parsi; other- wise dihad. Jthdn, or jahdn: 77° is more original. 10. Read final @ Marekhshaité(é) is well in place in its natural sense after v.9. With some anydtha ahmad(t) sic (see the MSS.) = ‘without occasion from us’. Hunus; hunavd, and huntiwyd (so) seem proper names in Yt. 13, 100, Yt. 19, 86; so poss. here. Some have thought of the Huns(?); we certainly have the Turks in Tur@. Gad(t) (cp. Y. 48, 1) poss. ex- clamatory = ‘so may it be’, Amen; or = ghed(t), but ¢é(@) final is difficult. (Gaté(¢) as infin. ‘I pray for Asha with the Good Ashi to come’ had circu- lated for many years as a suggested reading; later gaé(é)thé(é) was suggested as a conjecture). Some might colour: ‘Therefore the man who will destroy me without occasion from our side (anydthd ahmad(t), O M. is a son of the house of the enemy - - - for myself I call the Law here with a happy lot 600 in my tribe (gaéthé)’. D. has zaka@i « - I min zak A. in a, am6(2) or am va in a, gl.; zak dam - - hindshako (so M.1) @ (6). 7 gandk, gl., la for 4 - -, 7 shapir in c. Vadényén may = ‘do thou’. The gl. and the 7 (om. by D.) spoil this trl. Read: ‘Thus the man who slays me in a different manner from that, O A., that one is the H. of the D.’s creation - ’. Yo is Sp.’s insertion = min = (?) ydt. J.3(2), J.4, J.* read sapratipaksham, doing away with the aprati? of C., P. Read note 5 in accordance. The sense in my trl. is preserved. We may consider dyinah imperfectly written in the MS., as an equivalent of dyin. Paiddyish would be more in New Pers. fashion, but I transcribe as Parsi. 11.
2dt. J.3(2), J.4, J.* read sapratipaksham, doing away with the aprati? of C., P. Read note 5 in accordance. The sense in my trl. is preserved. We may consider dyinah imperfectly written in the MS., as an equivalent of dyin. Paiddyish would be more in New Pers. fashion, but I transcribe as Parsi. 11. Achisté may mean ‘who has declared himself’ or ‘who is declared’, 3'¢ sg. pret. mid. of chéd(f) with augment or prepositional preix a =a (original Pahl. initial » = @ or d; the word stood in the Pahl.). Some might colour: ‘Who, O M. is true to Sp. Z.? who is seriously (ashd@) his disciple? Where is devoted Obedience? And who has distinguished himself — in honesty (V. M.) as true toward the revelation’? D. has valman 2, (a) va min (8), pavan rddih, (b, gl.) min min (?) aigh for va pavan (c). Of course we might read: ‘Who is Z.’s friendly man?’ The trlr. read vdo; (see the MSS.) = Lekiim, so in c; he shows no ignorance of vd, so Ner.; in Y; 31, 9.Nem renders vd = vd, and the Pahl. trlr. does not render Lekim. Ner. has his eye rather on the Gathd here. He may have read javid for désté (see the char.) = ‘apart from men’, “separated among them’; cp. antare in the sense of ‘division’, yet also = ‘among’. One might suspect nirmalatayd — to = ‘with clearness’; but see the Pahl. Bundah-m.° occurs in other MSS. 12. The differences of opinion as to this verse are very great. I refer Vaé(é)pyé to vip gunated, plus the suffix ya in the sense of the Persian — gholémbérah, paederast. Others as = relictus ab omnibus. Peretd I refer to peretdo of the next v., as a loc. sing. of °fw in the sense of ‘strait’, time of trial’, orig. sense ‘bridge’, cp. the Chinvad(#), or possibly, ep.’ Y. 48, 2 meng peretha(°d). A very interesting opinion has long circulated privately that pereto-zemd = ‘exiled from the land’, in itself a very possible render- ing, but see the next verse. I take wriraost as = ruraodt (so) = ‘grew up’. Others regard the root as rudh runadh® = ‘was barred out’, ‘hindered’; — ‘when he was hindered from abiding in it? (asté as gen. inf. from ah). I take asté as simply equalling ‘body’, ‘when grown was bis body in it, the scene of temptation’. Véed is taken by some as the Ved. vdj@ in the sense © of the ‘two horses’. Zédishenii as connected with jeh = ‘to snap the lips’; aodereschd as = ‘of water’, gen. of aodare (cp. adhar as possibly = ‘rain- water’, cp. nar, neres). ‘Although his two horses snapping after 601 ‘water, turn in here, toward this place from which he was shut out’. I think that the dual charataschd may more probably refer to the two names, if not to the two parties, Vaé(épyé and Kevind. ‘When they two approach him (dramatic present for past) with the impure strength of venereal passion’. Zédisheni (cp. vizdistam, Pahl. pdktéim). 1 cp. ddhar in the sense of ‘bosom’ (reference to the organ involved in the crime of paederasty).
3wo names, if not to the two parties, Vaé(épyé and Kevind. ‘When they two approach him (dramatic present for past) with the impure strength of venereal passion’. Zédisheni (cp. vizdistam, Pahl. pdktéim). 1 cp. ddhar in the sense of ‘bosom’ (reference to the organ involved in the crime of paederasty). It will be seen that I prefer to proceed with the exercise of the faculty of judgment, rather to construct renderings which have only the merit of differing from predecessors. These latter are however always valuable as alternative conjectures to keep the inventive faculty in play. D. om. first 4, (a), has aighash, afam, (2), gl. M.1 has atsh yat? ; D. has min dén (?) man, (c). Shnayinéd Kik is better, so D. Aluni is erroneously taken as the verbal form. Urtraost, like wriddyatd, Y. 44, 20 (which see) is rendered by rdnak®, but in what sense? Does it mean ‘incite my development’, ‘further my growth’ in the body? Or does the Persian (see a) give the correct clue? Perhaps ‘in the cold which is accustomed sin’ (c) would be better; cold of itself in the later Zoroastrianism is the work of the Evil One. The trlr. read sarat’ (2) which suggested ‘cold’ (see a). The letters 0, d in Pahl. might also spell vad = ‘bad’, hence possibly ‘sin’, or else the meaning suggested ‘sin’; or aoderes may have recalled aota as = ‘cold’, But charatas might be rendered by vddinéd, and zéisheni more naturally suggests ‘sin’, but see a <, : —. —" *, the order. The Parsi-pers. trlr. took pereto in the sense of ‘street’. Read gundh, and perhaps dyinah, J.° inserts jananti in a, gl; J. reads °kdle na mitratdm (2) pra’. Ner. transliterated shndsinéd, pl. jdnanti as seeing two subjects, curiously both omitted. . Jd¢#i° may point to the meaning of aoderescha. 13. Td may = téw (rather than ¢dn?) referring to the two K. and K. of vy. 12, or it may simply = eo = ‘therefore’, ténd, and dregvatd may be pl. acc.: ‘Therefore the (daé(é)na of the righteous crushes (mard, myid) the wicked’; but the gen. eresdus rather suggests a genitive dreguvato. Others would render; ‘the person of the righteous destroys the person of the wicked’. Others again; ‘the soul of the wicked destroys the existence (?) of the righteous’; but haithtm (for haithyam = satyam) is an adverb. Then the Pahl. may after all be right: ‘the soul of the righteous relates (mar + d) these things truly’. Nasvéo would more naturally mean ‘reaching’, Dut if it refers to the subject of the preceding verb, the sense must be evil ‘reaching to harm’, It is however not impossible that the last line was intended to express the action of the soul (2), or religion, of the just. Such skippings are not unknown in the Avesta, cp. Y. 43, 3, where the last line does not appear to refer to the one immediately preceding. Read as altern: 76 602 ‘Then the soul of the righteous crushes that of the wicked truly, whose — soul makes reproaches openly on the C.
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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