Hostname: page-component-cd9895bd7-gxg78 Total loading time: 0 Render date: 2024-12-23T14:34:23.797Z Has data issue: false hasContentIssue false
  • English
  • Français

Iranian Studies III

Published online by Cambridge University Press:  24 December 2009

H. W. Bailey
Get access Rights & Permissions [Opens in a new window]

Extract

“It is so published that injury that comes upon the fruits lies upon the holder of the pledge, that which comes upon the stock, lies upon the farmer.”

For the interpretation of graβakāndār, bar and bun, one may refer to Bartholomae, MM., 1, 14.

Type
Papers Contributed
Information
Bulletin of the School of Oriental and African Studies , Volume 7 , Issue 2 , June 1934 , pp. 275 - 298
Copyright
Copyright © School of Oriental and African Studies 1934

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

page 276 note 1 For learned words in Pahlavi, cf. the remark: drōy Kē pat i dēnīk xvāmīhēt mitōxt, Dd., 36, 41.

page 276 note 2 Cf. Turfan Mid. Iran. (S), mhy *mahyah-.

page 285 note 1 In nīrmat we should perhaps recognize nī-rmat, a derivative from ar- with reduced grade *r-mati-. Arm. armat ‘root’ may be explained as *ā-rmati- (Nyberg, MO., 23, 369, proposed *aδ(a)mat). Avestan ārmaiti- needs further consideration.

page 286 note 1 It is curious that a similar transition appears to have taken place also in the Syriac: is used of ‘sorcery’ in Hebrew and Akkadian.

page 286 note 2 Similarly NPers. dōs- ‘adhere’ beside ‘tincture of lac’, Arm. ‘lac’.

page 287 note 1 Cf. also modla ‘idol, temple’ beside Pol. modla ‘prayer’, as treated by Benveniste, BSL., 33, 133.

page 288 note 1 It is obvious that this would also explain the Germanic Goth, hunsl; Old Engl. húsel ‘sacrament’, which has been supposed to represent . From ‘an offering of magic power’ to ‘sacrament’ would be but another example of the adaptation of pre-Christian words to Christian uses.

page 295 note 1 MSS. for . Emended by W. Geiger (adopted in AIW.) on the basis of the Pāzand anašnās and Skt. anāloka-. It is confirmed by GrBd., 188, 11, where Ahriman's abode is described:—

givāk tārīk ut gandak andar a-frāč-paiδāk dōšaxv rāδ gōβēt ku tār pat dast šāyēt griftan gandakīh pat kārt šāyēt brītan.

Hence a-frāč-paiδāk represents an Av. , just as frāč paiδāk renders Av. in Yasna, 57, 27.

page 295 note 2 Dd., 36. 11, 13, 101, has angraman.

page 296 note 1 Bartholomae, quoted MO., 15, 194, note 6, seems wrongly to have read nvyt.

page 297 note 1 Rather than fra-man-.

page 297 note 2 P. W. K. Müller and Schaeder connected it with the verb viδardan; Salemann left it untranslated; Jackson, Researches, p. 96 (where see references), mute(?). Andreas, followed by Henning (NGGW., 1932, 219, note 7, where other references), suggested vi-ita- + rāy. Hence Henning's rendering ‘der die Erkenntnis verloren gegangen’ and ‘unvernünftig’.

page 297 note 3 It would be interesting to compare the identification of xvarr and ruvān in GrBd., 101, 13.