revised Silamanikundala

xml/DHARMA_INSIDENKSilamanikundala.xml

@@ -110,9 +110,9 @@
                         ma<surplus>ma</surplus>ṅka<unclear>n</unclear>ābilāsa pāduka baṭāre
                         matahun a<unclear>ma</unclear><lb 
                     n="8" break="no"/>ṅun kĭ<unclear>r</unclear>ttyanurāgātmaka kas<choice><sic>a</sic><corr>u</corr></choice>kaniṁ rāt·, raṅga sapu karo viku pakṣa sampŭrṇna<lb 
-                    n="9" break="no"/>ni ravuhan· <g type="ddanda"/></p> <p xml:lang="san-Latn">siddhir astu <g type="ddanda"/></p>
+                    n="9" break="no"/>ni ravuhan· <g type="ddanda"/> <foreign xml:lang="san-Latn">sidḍir astu <g type="ddanda"/></foreign></p>
                     <p><unclear>A</unclear>mānuṣa kadarśanĭyanikanaṁ yaśa ra<lb 
-                    n="10" break="no"/>vuhan atītadurggamahaL̥p·, tlas maparipŭrṇna de rasika raṅ<supplied reason="omitted">g</supplied>a sapu tu<lb 
+                    n="10" break="no"/>vuhan atǐtadurgga mahaL̥p·, tlas maparipŭrṇna de rasika raṅ<supplied reason="omitted">g</supplied>a sapu tu<lb 
                     n="11" break="no"/>hu vidagḍa tiṅkahiṅ ula<unclear>ḥ</unclear>, ndatan· sah aṅaran· pupon rasika pa<lb 
                     n="12" break="no"/>ñji pinuji-puji să<choice><sic>v</sic><corr>dh</corr></choice>u śakti guṇavăn· vnaṁ gumavaya, I saṁ prabu tama<lb 
                     n="13" break="no"/>n· paL̥-paL̥h inutusnira narapati <g type="ddanda"/></p>
@@ -261,13 +261,14 @@
             </div>
             <div type="translation" resp="part:argr">
                 <p n="1-2">Hail! Elapsed Śaka year 1272, month of Mārgaśira, fifteenth <foreign>tithi</foreign> of the waxing fortnight, Mavulu (of the 6-day cycle), Vagai (of the 5-day cycle), Tuesday, <supplied reason="subaudible">the <foreign>vuku</foreign> being</supplied> Pahaṅ <supplied reason="explanation">i.e., 14 December 1350 CE</supplied>.<note>The text states Mārgaśira but the HIC diagrama shows Pauṣa. This is due to intercalation, as explained by <bibl><ptr target="bib:Eade+Gislen2000_01"/></bibl>.</note></p> 
-                <p n="2-4">That was the time of the completion of the dam <supplied reason="explanation">called</supplied> Śilāmaṇikuṇḍala <supplied reason="explanation"><q>ear-pendant with stones for jewels</q></supplied> by the Lord of Dəmuṅ, <foreign>saṅ</foreign> Matiṅbun, Raṅgah Sapu, under the auspices of <supplied reason="explanation"><foreign>makamaṅgala</foreign></supplied> his grandfather <!--elder brother -->Amūrvabhūmi, having as attendants the Raṅgah Avar-avar and the one with the byname Pupon.</p>
+                <p n="2-4">That was the time of the completion of the dam <supplied reason="explanation">called</supplied> Śilāmaṇikuṇḍala <supplied reason="explanation"><q>ear-pendant with stones for jewels</q></supplied> by the Lord of Dəmuṅ, <foreign>saṅ</foreign> Matiṅbun, Raṅgah Sapu, under the auspices of <supplied reason="explanation"><foreign>makamaṅgala</foreign></supplied> his grandfather <!--elder brother -->Amūrvabhūmi, having as attendants the Raṅgah Avar-avar and the one with the byname Pupon.<note>Or is it possible that Pupon was the byname of Raṅgah Avar-Avar, so that Raṅgah Sapu had only one attendant? The fact that the text does not mention Raṅgah Avar-Avar again which it does mention Raṅgah Sapu and Pupon again in lines 10–11 may suggest this.</note></p>
                 <p n="4-9">Such was the designation of His Majesty the Lord of Matahun, Śrī Bhaṭāra Vijayarājasānantavikramottuṅgadeva, the cause of welfare of the world, <supplied reason="explanation">namely</supplied> that he would bring about the happiness of the <foreign>sāmya</foreign> coming under the territory of the chiefs to the east of Daha. Such was the desire of His Majesty the Lord of Matahun, whose nature is to have affection for <supplied reason="subaudible">the Godess</supplied> Fame, who causes the happiness of the world, <q><supplied reason="subaudible">namely that</supplied> Raṅgah Sapu with the priests should be bent on the completion of the dam. May it be accomplished!</q></p> 
-                <p n="9-X">Supernatural was the beauty of this pious work in the form of a dam of an extremely rare perfection, it was already perfect thanks to Raṅgah Sapu. Truly skilful was his manner of acting, the one named Pupo nwas inseparable, - as his byname -, constantly praised as good, strong, virtuous and able to act. He was ordered by the king not to be careless towards the king:  [A construction] superior in glory, splendid and excellent, very hospitable and the pleasure of whomever saw it, it was, so to say, the perpetual protection restoring the dammed river to its complete charm, being strong [again]. Announcing his duty of paying homage to the ruler, ever eager for a means to see his Majesty: the [dam] was famous by the name Śilamamaṇi-kuṇḍala.
-</p>
+                <p n="9-13">Superhuman was the beauty of this pious work <supplied reason="subaudible">in the form of</supplied> a dam of an extremely rare fittingness. It had been perfected thanks to said Raṅgah Sapu. Truly skilful was his manner of acting. But no less <supplied reason="explanation"><foreign>ndatan sah</foreign></supplied> was that one named Pupon as byname, praised as good, strong, virtuous and able to act on behalf of the king, unfailing when tasked by the king.</p>
+                <p n="13-18">The work was supremely splendid and fitting, yielding the highest pleasure of whichever person saw it, it was, so to say, the perpetual protection restoring the dammed river to its complete charm, being strong [again]. Announcing his duty of paying homage to the ruler, ever eager for a means to see his Majesty: the [dam] was famous by the name Śilamamaṇi-kuṇḍala.</p>
             </div>
             <div type="commentary">
-                <p>The text is carelessly engraved with a number of evident errors that require correction and a surprising inconsistency of shapes of certain <foreign>akṣara</foreign>s, e.g., <foreign>ṇ</foreign> in <foreign>guṇavan</foreign> l. 12 compared to <foreign>sampurṇna</foreign> in l. 8. There is also a recurrent problem of interpretation, whether a given <foreign>akṣara</foreign> comprises a <foreign>tarung</foreign> or whether the vertical stroke in question forms part of the consonant sign itself.</p>
+                <p>Damais (<bibl><ptr target="bib:Damais1955_01"/><citedRange unit="page">83</citedRange><citedRange unit="note">1</citedRange></bibl>) commented: <q>On notera
+                    l'orthographe très javanisée de ce document.</q> One aspect of such javanised spelling is the absence of distinction between <foreign>ḍ</foreign> and <foreign>ḍh</foreign> in <foreign>pasangan</foreign> position, all cases here transliterated as <foreign>ḍ</foreign> (e.g., <foreign>sidḍir</foreign>). The text is, moreover, carelessly engraved with a number of evident errors that require correction and a surprising inconsistency of shapes of certain <foreign>akṣara</foreign>s, e.g., that of <foreign>ṇ</foreign> in <foreign>guṇavan</foreign> l. 12 compared to <foreign>sampurṇna</foreign> in l. 8. There is also a recurrent problem of interpretation, whether a given <foreign>akṣara</foreign> comprises a <foreign>tarung</foreign> or whether the vertical stroke in question forms part of the consonant sign itself.</p>
             </div>
             <div type="bibliography">
                 <p>First edited by van Stein Callenfels (<bibl rend="omitname"><ptr target="bib:SteinCallenfels1919_01"/></bibl>), with translation into Dutch. The Indonesian translation by M. Yamin (<bibl rend="omitname"><ptr target="bib:MuhammadYamin1962_02"/></bibl>) was based on the Dutch scholar's edition. This new digital edition by Arlo Griffiths from an estampage and an orthophoto.</p>