Sacred Books of the East, Vol. 31 · The Collective Press

rote

SAN HITTING BOB LIC RARY

Cui

a 223 04346 Boos

{ wie y } od ¥

a yr

O PUBLIC LIBRA

wii HH

DATE DUE

mI [lw

nc : : ~ Is

z Sa PS a np ao oO

A study of the Five Zarathushtrian (Zoroastrian)

Gathas, .

with texts and translations,

also with the

-Pahlavi translation for the first time edited with collation of manuscripts, and now prepared from all the known codices, also deciphered, and for the first time translated in its entirety into

a Huropean language, with Neryosangh’s Sanskrit text edited with the collation of fiye MSS., and with a first translation, also with the Persian text contained in Codex 12> of the Munich Collection edited in transliteration, together with a commentary,

being the literary apparatus and argument to the translation of the Gathas in the XXXIst volume of the Sacred Books of the East

by L. H. Mills, D.D., Hon. M.A. Oxon. Part I, YASNA XXVIJI-XXXTV.

This work is published’ with the assistance of the Secretary of State for India in Council (of Her Britannic Majesty’s Government), and also with that of the Trustees of the Parsi Panchayet Translation Fund of Bombay.

To be had of F, A. Brockhaus in Leipsie

Oxford 1892.

Druck der Universitats - Buchdruckerei von E. Th. Jacob in Erlangen.

A study of the Five Zarathushtrian (Zoroastrian)

Gathas, with texts and translations,

also with the

Pahlavi translation for the first time edited with collation of manuscripts, and now prepared from all the known codices, also deciphered, and for the first time translated in its entirety into a Huropean language, with Neryosangh’s Sanskrit text edited with the collation of five MSS., and with a first translation, also with the Persian text contained in Codex 12» of the Munich Collection edited in transliteration, together with a commentary,

being the literary apparatus and argument to the translation of the Gathas in the XXXIst volume of the Sacred Books of the East

by Lawrence H. Mills, D.D. Parts I-IV, YASNA XXVIII- XXXIV, XLIL-L, LI, LUI; Comm. This work is published with the assistance of the Secretary of State for India in

Council (of Her Britannic Majesty’s Government), and also with that of the Trustees of the Parsi Panchayet Translation Fund of Bombay.

To’be had of F., A, Brockhaus in, Leipsic. 7 2 aa > ae. > Lab: a es 3 = 2 Cae haar) oe , > Seep 2492 SD

1894.

Druck der Universitits- Buchdruckerei von E. Th. Jacob in Erlangen.

4 S452 Ne ge 192070

A study of the Five Zarathushtrian (Zoroastrian)

Gathas, with texts and translations,

also with the

Pahlavi translation for the first time edited with collation of manuscripts, and now prepared from all the known codices, also deciphered, and for the first time translated in its entirety into a European language, with / Neryosangh’s Sanskrit text edited with the collation of five MSS., and with a first translation,

= also ‘with the Persian text contained in Codex 12 of the Munich Collection edited in transliteration,

together with a commentary,

being the literary apparatus and argument to the translation of the Gathas in the XXXIst volume of the Sacred Books of the East.

by Lawrence H. Mills, D.D. Part. I], YASNA XLIUI- XLVI.

This work is published with the assistance of the Secretary of State for India in Council (of Her Britannic Majesty’s Government), and also with that of the Trustees

of the Parsi Panchayet Translation Fund of Bombay. b To be had of F. A. Brockhaus in Leipsie.

1894.

Druck der Universitits- Buchdruckerei yon E. Th. Jacob in Erlangen.

A study of the Five Zarathushtrian (Zoroastrian)

Gathas

with texts and translations,

also with the

Pahlavi translation for the first time edited with collation of manuscripts, and now prepared from all the known codices, also deciphered, and for the first time translated in its entirety into a Huropean language, with Neryosangh’s Sanskrit text edited with the collation of five MSS., and with a first translation, : also with the Persian text contained in Codex 12» of the Munich Collection edited in transliteration, together with a commentary,

bemeg the literary apparatus and argument to the translation of the GAathds in the XXXIst volume of the Sacred Books of the East

by L. H. Mills, D.D., Hon. M.A. Oxon. Part I, YASNA XLVU-L,LIII. This work is published with the assistance of the Secretary of State for India in

Council (of Her Britannic Majesty’s Government), and also with that of the Trustees ot the Parsi Panchayet Translation Fund of Bombay.

To be had of F. A, Brockhaus in Leipsie.

1893.

Druck der Universitits - Buchdruckerei von E. Th. Jacob in Erlangen.

i: i

# “es

wines: i nth mat NGS aa :

phieai ist

PREFACE.

—++

In attempting to follow the usual custom prevalent in writing prefaces and introductions I find myself, in the present case, at a certain disadvantage.

The Introduction proper to this work has been already published in pp. i-xlvii of the XXXIst vol. of the Sacred Books of the East. But, owing to the unusually extended range taken in by the present treatise, a preface of itself must take on some of the characteristics of an introduction ; that is to say, in explaining my procedure, and in extenuating my shortcomings, I am obliged to enter to some degree into discussion, and therefore into matters more fitting to an introduction than to a preface.

If I attempt to make any distinction at all between a preface and an introduction, I shall have to do so on mechanical principles. That is, I shall simply take out from the bulk of my introductory preface some important particulars which might not receive their due share of notice if left there, and as to what these particulars should be no one will disagree with me. They are simply the expression of my great indebtedness to eminent scholars for providing me with the means of consulting very important MSS. and books, and to others for what was equally desirable, and that is, for assisting me to defray the expenses involved in the printing of my work by subscribing beforehand for a good number of copies of it.

But, before I mention the kind co-operation of my friends, I had better explain how it was secured. It was caused by the examination of the first part of the book, pp. 1-393, which came to be distributed in the following manner, In 1882 a copy of the proof-sheets was urgently requested of me by an eminent German friend under circumstances which precluded a refusal. I had received unusual kindness from him, and mutual assistance had taken place between us throughout the working time of an entire year; and although I felt some apprehension in placing a book of uncorrected proof-sheets in the hands of so redoubted a critic, I thought it was little enough for me to do to express a gratitude which I hope I shall never cease to feel, and it was a matter of great gratification that this friend, in requesting me to send him the remaining portions of my book, wrote of it as sehr erwiinscht.

Iv PREFACE.

Having placed my unfinished book in the hands of this leading master, I decided to withhold it from nobody, and I accordingly sent it gratuitously to nearly all the leading specialists in Europe and America, refusing no application to allow it to be used, I should add that the first request had been followed by others quite as urgent and complimentary. .

I do not regret that I acceded to these expressed wishes, for it placed my humble labours at the service of those who are helping on the development of Zoroastrian science, and I have not been without many further indications, both published and private, to the effect that my labours have not been in vain.

It was entirely owing to the interest awakened by this gratuitous distribution that I have been enabled to secure the many important subscriptions to which I refer, and I have there- fore a double reason to be satisfied with the apparently large pecuniary sacrifice that I made.

T may now state, as directly bearing upon what follows, the reasons why a year, or more, must yet elapse before I re-issue that first volume in its completed condition. The new MSS. which have been acquired, and the extensive citation of variations in Geldner’s edition, would of themselves suggest the reprinting of many sheets of it, while the length of time which has transpired since the first pages were printed should render the presentation of the work in its antiquated condition a most improper proceeding. But the remodelling and printing of the Commentary, together

~~ with other professional labours, has occupied the close labour of the ~ last three and a half years. The reprinting of antiquated parts will now be proceeded with.

: In the all-important matter of the acquisition of MSS. my gratitude is first owing to Destoor J amaspji Minocheherji Jamasp Asana, Ph.D. of Tuebingen, Hon. D.C.L. Oxon., for having sent me for my private use three valuable MSS. of the Yasna, and one of the Vendidad.

The first of these is the now celebrated MS. with Pahlavi translation, J.2, written by Mihirdpan Kai Khisr6, in the year of Yezdegird 692 (a.p. 1 323), the sister MS. to that so justly treasured by the University of Copenhagen (K.°), which was brought to that city by Rask previously to 1832. . The second was an ancient codex, J.°, written soon after the death of Neryosangh, the learned Parsi scholar, whose important labours date from about 500 to 600 years ago. This is a Yasna with N eryosangh’s Sanskrit translation, beautifully written, and, if of less value than the other, it is so

PREFACE, v

only because its translation is in Sanskrit rather than in the more original Pahlavi. I should mention that this latter MS. is in a very fragile condition, and that many of the folios have suffered from abrasion.

I am also deeply gratified that the learned possessor has presented both of these precious codices to the Bodleian Library at my suggestion. I must also express my hearty thanks as an individual scholar to Professor Max Miller and to Sir William Markby for their great interest manifested in this matter, and to the Delegates of the Clarendon Press for the issue of a colloty ped reproduction of the Zend-Pahlavi MS. mentioned, executed in the actual dimensions and in a manner which surpasses that of most publications of the kind.

The third MS. is in Zend with Sanskrit translation, J.*, written by an ancestor of the Destoor’s, and apparently some hundreds of years old. The fourth MS., a valuable Vendidad with Pahlavi trans- lation, the generous scholar has presented to me as a personal gift.

Beside these, Destoor Darab Peshotan Sanjana, Professor of Zend and Pahlavi in the Sir Jamshedji Oriental College, Bombay, has kindly sent me a Yasna with Pahlavi translation. This is not an ancient codex, but it is executed with unusual critical care and attention. ‘

I also take this opportunity to thank Professor v. Spiegel for sending me his transcription of the MS. numbered 6 in Wester- gaard’s catalogue in the University Library of Copenhagen, con- taining also a collation of the MS. numbered 2 fonds d’Anquetil in Paris.

-I would also express my grateful thanks to Professor R. v. Roth for furnishing me, in 1883, with a collation of the Sanskrit translation contained in the very important MS. J.%, already mentioned as later presented to the Bodleian Library, and also to Dr. M. A. Stein for a collation of the Sanskrit translation in J.* in the same year.

I would also express my acknowledgments to Dr. Laubmann, the Librarian of the Hof. und Staatsbibliothek in Munich, for sending to the Bodleian Library, for my use, a valuable Zend-Pahlavi Yasna, and also a VendidAd in Pahlavi with Persian translation.

These last MSS. were formerly the property of Professor Haug, and the first was presented to him by some of the Parsis in recognition of his labours on the Avesta, and of his epoch-making transliterations of the Pahlavi. (One of my collateral occupations during the past three years, as I may mention in passing, has been

VI PREFACE.

to transcribe in its entirety the Persian translation of the Pahlavi in this MS. of the Vendidad, it being in its extent about one-third of the Avesta.)

I would also mention that my kind friend Dr. Rost, the Librarian to the India Office, has sent me many and valuable works to be used in domicile,

The space would fail me to express my obligation to eminent scholars for various acts of friendly assistance, and I shall take a further opportunity, but I cannot refrain from thanking once more my distinguished friend Dr. West for devoting, in 1881, an entire month of his valuable time to reading and revising my first Pahlavi translation of the Gathds, and for giving me much counsel and assist- ance in the, at times, almost insurmountable difficulties of my task.

West for devoting, in 1881, an entire month of his valuable time to reading and revising my first Pahlavi translation of the Gathds, and for giving me much counsel and assist- ance in the, at times, almost insurmountable difficulties of my task.

I would here recall the fact that Haug’s translation of the Pahlavi Yasna xxviii-xxxii, 1, (see the Essays, pp. 338-354,) was largely revised by Dr. West, and it is owing to this fact that this masterly performance has assumed its present shape. One might well enquire how far the learned public is aware of the exceptionally difficult nature of the Pahlavi documents with which Dr. West so ably deals in the Series of the S. B. E. In some respects the decipherment of Pahlavi surpasses in difficulty that of the most ancient Inscriptions in other languages, and our gratitude to this eminent scholar should be proportionate.

Finally, I have to thank those whose generous co-operation has made the appearance of this work (in its present form) possible.

And first among these I have the honour to name Major- General Sir Henry Rawlinson, Bart., &c., to whose interest I owe it that the Secretary of State for India in Council has subventioned me with a considerable sum.

Not less liberal has been the action of the trustees of the Parsi Punchayet Translation Fund of Bombay, who have assisted me with a subscription to the amount of nine hundred and twenty-five rupees (about),

Other friends who have taken copies, thereby enabling me partially to meet the expenses involved, are gratefully mentioned in my subscription list.

L. H. M.

Oxrorp, January, 1891.

P.S.—I am happy to add that Destoor Darab Peshotan Sanjana has, at my suggestion, offered the eM valuable MS. mentioned above to the Bodleian Library, and that it has been thankfully accepted.

che Se TA Ke afl

“Gena mee ieP er PP Bis} yn ak

pene npqeqle dea bie Bs, ‘ 7

OFT NG HPAI) LS 5 LES: ee

~ pre e gus ioe Sef Cafe perro ORIOLE 222

Bree Rigen Perey ew Pai lai Yer :

| Neuen 2h as Pt Baeeke kee ‘

bleep 218 Uae ee ee) noma pints .

Supplementary Introduction.

As I have stated in the preface, the first part of this book has been circulating among specialists for several years, although it has « Wever heretofore been offered for sale. ‘ _ The reason for this has also been long known (see my remarks in the Zeitschrift der deutschen morgenlindischen Gesellschaft 42. Band { S. 439, 1888). The book was never finished, one eighth part of it | standing in type, while the former portions had been so long printed: , that they had already become somewhat antiquated, and the second part consisting of the Commentary was entirely in manuscript, and in a different shape.

439, 1888). The book was never finished, one eighth part of it | standing in type, while the former portions had been so long printed: , that they had already become somewhat antiquated, and the second part consisting of the Commentary was entirely in manuscript, and in a different shape.

The completion of the work was rendered for the time impossible by my accepting the invitation of Professor Max Miiller as strongly urged by Professor Darmesteter, to undertake the translation of the Yasna, Visparad, Afrinagain, and Gahs in the XXXIst vol. of the Sacred Books of the Hast (see the London Athenaetim of April 12th, 1884). i But this interruption is really only apparent. The aon con- | tained in the XXXIst vol. of the S. B. E. pp. i—xlvii, as well as the | extensive summaries at the head of each chapter in that work, and _the comments there presented throughout were, and are, an integral c\part of this same exposition. If they had not been presented there, hey would have been presented here. This book contains, as is stated jon the title-page, the literary apparatus and argument to the other. /The entire discussion in that one is supposed to be under the eye of | the reader examining this, and this commentary especially is by no |= offered as an argument aside from the other.

What is said of S. B. E. XXXI, is naturally said, and with more emphasis, of the first volume of this work containing the Zend, Pahlayi, MGpahicrié and Persian texts with translations in its relation io this

y ( ¥

| | VI

commentary, and this commentary is published at present chiefly for. the benefit of those scholars in Europe and in America who have for so long a time been using that volume. .

I state this the more distinctly on account of the perhaps painful succinetness and curtailment here practised. The commentary is pre- sented with its present great economy in the use of words from the necessity to restrict the work to practicable limits. Had I indulged in fully rounded explanations at every point, the book would have reached | a bulk one eighth or one quarter greater than its present dimensions. Nevertheless this present condensed treatment has only been hazarded in view of the fulness and simplicity of the other parts; aside from them the cost of extension would not have been considered.

In the first part of this work the Gathic text is presented with an amplitude for which as to some particulars I must apologize; see below:

For variations in the MSS. of the Gatha I refer to the rich col- lection of Geldner, who has supplemented Westergaard’s neglect in this respect, and surpassed Spiegel’s fulness, Prof. v. Spiegel having refrained from publishing a large mass of variations which he had collected under the mistaken impression that they would be superfluous.

v. Spiegel having refrained from publishing a large mass of variations which he had collected under the mistaken impression that they would be superfluous.

I have two MSS. of considerable importance which Geldner has not collated, although I formerly had the impression that one of them was the same that he describes as J.4, but the learned possessor, Dr. Destoor Jamaspji Minocheherji, has corrected my misapprehension as. to this particular, not however before I had cited it several times as ' the supposed J.* (see on p. 521 where I commence the use of the ab- breviation J.*). My mistake was caused by the impression that Pro- fessor Geldner had mentioned all the MSS. in the possession of the Destoor in his edition. I give the variations in the Gathiec text of this MS. occasionally where they seem called for, but, as the reader can readily understand, I do not desire to note every item of mechanical variation in the Zend text here, although a still fuller report of the variations of MSS. than has been given elsewhere would be at times desirable.

I use Geldner’s abbreviations to designate the several Zend MSS., except Pi4., adding J.* for the Yasna MS. not yet collated by him. That is to say I use these abbreviations when citing the Zend texts; as to the texts of the Pahlavi translation see below.. .

In the translation of the Gatha texts I have used a simple Latin

after the example of Haug, a word for word translation into English being out of the question.

I have pursued the policy of alternative translation in these dif- ficult hymns, giving what was at the time of printing my _ preferred view in the verbatim, but sometimes adding alternative elements in the free metrical, and not hesitating to supersede both as well, as that in §. B. E. XXXI, by later and preferred views in the Commentary.

Beside these I cite various published and unpublished opinions which have circulated among scholars, taking especial care not to hold any individual, much less any one eminent individual, at all responsible for reported views which may nevertheless seem somewhat coloured after his. It is to be hoped that I have suggested nearly every possible view of the mass of difficulties which meet us in the Gathas, and many scholars will recognize some which have long been familiar, while others are entirely new. I have not cited the names of authors often, as opinions change frequently, and some scholars do not care to father discarded views.

The Pahl. trir. is not printed in its original characters, which would have been an exceptionally easy but expensive task. It is however edited with the collation of all the known MSS. and deciphered in Roman characters, which last together with its translation might be considered the crux of Zend philology.

is not printed in its original characters, which would have been an exceptionally easy but expensive task. It is however edited with the collation of all the known MSS. and deciphered in Roman characters, which last together with its translation might be considered the crux of Zend philology.

In those parts of the work where I do not mention Spiegel’s readings I take it for granted that his text is under the reader's eye. It is practically that of the Copenhagen MS. numbered five, the only MS. accessible to occidental scholars at the time of Spiegel’s printing in 1858. The letters’ DJ. recall Destoor (Dastfir) Jamaspji’s MSS., see elsewhere. D. stands for the MS. of Darab Destoor Peshotan Sanjana. M.1, or M., stands for the Munich MS. mentioned elsewhere.

Neryosangh has been edited with the collation of five MSS. which comprise all those of most importance. The abbreviations are Jere ee for Destoor Jamaspji’s MSS., C. for that of Copenhagen, no. VI of Westergaard’s Catalogue transcribed by Professor v. Spiegel in 1845-46, and P. for that of Codex fonds d’Ang. nr. 11 collated by Dr. Spiegel with his transcription in 184—(?). Some variations of another but in- ferior Paris MS. may be gathered from the fragments of Neryosangh’s Sanskrit text published by Haug in his commentary. These of course © I do not republish. .

In editing the Parsi-persian text I have again refrained from the easy but expensive device of printing the original characters, which would have entirely spared me the often harassing duty of deciding on the short vowels in a codex badly written in a dialect composed of Pahlavi, Parsi, Persian and Arabic.

I have noted the variations in the Pahlavi text of this Parsi - per- sian translation from my texts in the reprinted portions, and from Spiegel’s text (K.°) in the older parts; [| ] marks omissions, [= —] marks insertions, thus [mini = madénad]. The first is the Parsi-pers. translation, the second is the Pahlavi text of the MS. in italies.

It is to be noticed that the Pahlavi text cited in the Talons of the Parsi-persian MS. stands for the most part in the traditional trans- literation, and it would have been a fortunate circumstance had I been able to present more extensive portions of this old-fashioned transliter- ation, as scholars are too liable to lose sight of it, and a knowledge of it is quite important at times.

I must now apologize for imperfections, or explain what may seem such. The first feature which I mention is one which I have heartily to regret, and that is the transliteration of the Zend text.

My reasons for this mistaken step were the following. When I first began to print, now about ten years ago, I was much disturbed at what seemed the certainty of ineurring very considerable expense with no return. As my means were not large, I could only rely on the friendly help of many gentlemen in whom I could never hope to , awaken more than a superficial interest in my subject. In my effort. to render the aspect of my pages less forbidding to those among such friends who might casually occupy themselves with the subject, I printed the Roman equivalents to the Zend characters immediately beneath them.

It is perhaps true that what I did has attained its purpose to Some extent, and that many scholarly men of other specialties in taking up my proof-sheets have felt led on by the sight of familiar letters, and I may also owe some important subscriptions indirectly to this otherwise so useless feature, but none the less at present I regret it.

More objectionable however are various dubious uses, which are, or were, some of them, unfortunately common to all Zendists.

The most serious of these is the use of the German w = English:

» in a work otherwise written in English for Zend yg and again the

use of German ¢ (properly /) for a letter which is for the most part our English w (half vowel). Avesta ») ought never to have been written

» in Germany, nor doI think that Avesta us = English » should have been transcribed by me as w while otherwise using the English language, but it must be remembered that this work was written mainly in Ger- many, and that it has been most used by German scholars; moreover I followed Haug’s example, who wrote thwé in_ his English Essays. Zendists have been too careless in these littler matters. Read English » everywhere for this really erroneous German w.

Then again formerly no distinction was noticed between yw and M,

as many MSS. use both for the same letter, and so at the time when I was first committed to by, as equalling hv (>) and /. Later it was noticed by Sallemann that bs corresponded more to # (some think to “h(?)), while yw oftener stood for dv or alone. I signify this distinction now at every occurrence of the letter in the notes. Then ro and were at first, and have been since my first printing represented by others by the same letter, ¢. It is of course better to distinguish between yo and by ¢ and ¢, or by some similar device. In the Commentary I write ¢, adding the distinction, thus 2 (e), and é (@), and this notwithstanding the unsightliness.

It is of course better to distinguish between yo and by ¢ and ¢, or by some similar device. In the Commentary I write ¢, adding the distinction, thus 2 (e), and é (@), and this notwithstanding the unsightliness.

Then scholars formerly preferred to render by d, approximating it to the Persian, now we rather prefer to leave it in the more ancient form ; is probably a spirant (or a spirate), and we may have itg survival in our English third personal th, as in ‘doth’, ‘hath’ ete. I now write both ¢ and ¢, d(f).

Then the letter written 545 in the very ancient and important Zend-Pahlavi MS. J.? is transcribed by me s(t) solely to show its shape. Tt should be pronounced simply sh. In the Commentary and in the reprinted parts I put the & in parentheses to guard the beginner, thus 5(h).

The difficulty in meddling with transliterations is very great when one is preparing an extended work. The mechanical labour of producing the book cannot be completed before the fashions change. Some able scholars have changed their modes of transliteration even from year to year.

I shall not therefore reprint my entire work to replace é@ by e or é, w= yf by v, and v= »y by w. (This last is still somewhat du- bious in certain connections), nor shall I, on the other hand, in reprinting a large portion of the work now badly antiquated, for the sake of uniformity between the old and the new printing, use the antiquated characters, for wherever they are still left they were printed by me with great reluctance and aversion long after I had disapproved of © their use, and solely with the mistaken purpose of making the two parts of the book exactly correspond even as to this trifling mechanical peculiarity.

If this humble production were intended as a parade exposition without interior discussions, I might be tempted to reprint the very few antiquated transliterations which occur in a small portion of it, as it is, I rely on the ample notes to warn the beginner.

As to the Pahlavi, I have used Haug’s transliteration not because it is not susceptible of improvement, for I have slightly altered it at West’s suggestion, but because the glossaries for the most part cor- respond to it.

For Sanskrit, I have adopted the simplest possible modes, some- times at the sacrifice of pleasing effect. I have written ch because English ¢ suggests a different sound, and I have therefore necessarily written the clumsy chh, also m everywhere, correcting however its occurrence in the MSS. in such places as the third pl. °am#i for °anti,

As to my transliteration of the Parsi-persian, there is little that I would change at present, for no scholar will be at all likely to mistake it for an exercise in the latest dialect. Perhaps if I were not committed

to w for 4, 1 might write v everywhere now, but as I have used Ger- man w = English v for Zend yg this is only a further transgression.

Perhaps if I were not committed

to w for 4, 1 might write v everywhere now, but as I have used Ger- man w = English v for Zend yg this is only a further transgression.

Then I may also recall the somewhat dubious use of some Persian transliterators who considef the Persian v to be a sound verging upon w. This also induced me to adopt w in this mixed dialect. In a purely Persian text I should now prefer ».

Then I was perplexed at the Pazand w = Pahl. va, as occurring not in the middle of a sentence where it is unobjectionable, but at the beginning of a sentence, while the Persian has always wa (properly va) at the beginning and w in the interior, whereas we suppose the Pahlavi ) to be better transliterated as va throughout. In the chaos of usage I for-

XII

merly wrote wa throughout after the Pahlavi, but in the reprinted portions I will adopt the Persian custom.

I have written this Parsi-persian hitherto well-nigh as unlike the latest Persian as possible, and intending to lead scholars to connect the words at once with their Zend, or Pahlavi originals (that is, where they are not Arabic). For instance I wrote ruwdn (ep. rubdn, urvan), “and not as usually in Persian rawan, jihin (ep. géhané) and not jahdn, and in my earlier treatment I even ventured upon wrand as more original than barand. For the differing letters I use h for xay © (Greek x), s, or th, for say Cs 2 for zal O, zh for jay (French j) fs § for sad US, z for zad US, x for zay i ‘for ‘ain & gh for ghain & k for kaf U9:

As to my alternative method in dealing with the translation of the Gatha, Imake no apology whatsoever. Some scholars in other branches of oriental study have been praised for the assurance of their statements as calculated to carry conviction home to their readers. This tone, while highly desirable for popular reproduction and short treatises, is in my opinion entirely to be discarded in exegetical works which go to the depths of a subject.

The Zend Avesta, while fully made out for all the purposes of com- parative religion, and history, yet presents in its ultimate detail diffi- culties so great, that more than one differing suggestion is a necessity in discussing with serious scholars.

New light, of what we hope to be new light, is sometimes got in these studies within a few months, not to say years, and I therefore present as much alternative opinion as is practicable, and naturally on those portions which have been the longest printed. And I do not always reprint for the simple reason that the older views are alternatively pos- sible, and may be (some of them) after all the best.

And I do not always reprint for the simple reason that the older views are alternatively pos- sible, and may be (some of them) after all the best.

So likewise with the Pahlavi translation. Scholars in other depart- ments of oriental research may be surprised to hear of a translation of a translation, but Zendists will smile in their turn at such a feeling. As is the case in other important instances, the accompanying translation in a difficult, language helps indeed when partially deciphered and translated, but the full translation and explanation of this translation presents very much more difficulty than the now several times attempted

translation of its original. The first task is of course the decipherment of the Pahlavi charac-

XIV

ters which are at times so utterly indefinite that such words as a and nafsh°, for instance, are spelt with the same signs.

The next effort is to know how to begin to handle the question of its translation. No simple rendering of it as ordinary Pahlavi is at all safe. The reason of this is that the sequence of the words in pure Pah- lavi is of great importance to the syntax and the resulting meaning, but the consecutive order of the words in these translations is for the most* part controlled by that of the Gatha of which it is largely a word for word rendering, and the order of words in the Gatha lines differs very widely from this order in an ordinary Pahlavi sentence, the degree in which the two languages are inflected being also widely different. How then can we treat such a fettered rendering as if it were ordinary Pahlavi, the meaning of which depends so largely on the order of the sequence of the words?

How then can we treat such a fettered rendering as if it were ordinary Pahlavi, the meaning of which depends so largely on the order of the sequence of the words?

Can we then abandon altogether the attempt at anything further than an indication of the roots present? This would indeed be more scientific than the foolish attempt to read these translations as ordinary Pahlavi. But here again we are headed off. The word for word sequence, while very largely that of the Gatha which it translates, is not wholly so. It is fitfully departed from to a greater or less extent in almost every strophe. We are also constrained to attempt a translation of the Pahlavi of the Gathas from the fact that the language as it stands offers a reasonable meaning, and that, when due allowance is made for the unusual circumstances, we can apply the laws which interpret the meanings of Pahlavi words from their positions in a sentence in a somewhat unusual manner. For instance, when a noun or pronoun stands at the beginning of a sentence in such a connection that we should naturally take it as a nominative while it yet translates a Gathic noun or pronoun in an oblique case, we are in such a case not entitled but obliged by critical laws to credit such a Pahlavi noun or pronoun with its priority in position, and accordingly we are both allowed and necessitated to render it as if in an oblique case to correspond to the original of which it is an attempted translation, or the relic of an attempted translation.

So also I think we should at times credit a Pahlavi word with the case of its original even when it possesses no claims to such a declension from prepositions, postpositions, or from its position in the sequence of words (I will not say in the sentence). We should not

forget that the last transcriber of the Pahlavi had just written the inflected Gathie word before its Pahlavi equivalent, and while this last transcriber was merely the reproducer of much more ancient materials in the Pahlavi translation which may haye translated a totally different Gathie text*, yet we cannot but suppose that the sight of the Gatha word written almost beside its supposed Pahlavi equivalent may have made the copyist less careful to reproduce the prepositions or postpositions which, beside the position of the Pahlavi word in the sentence, could alone determine its case.

So also in treating the glosses. No expert will now doubt that they are often originally of different age from the text. The text grew out of the Gatha itself, and the glosses have been added and varied from generation to generation. The text should be considered apart from them, and no treatment is complete without an alternative presented in that sense, while even in the most superficial rendering of the Pahlavi translation these glosses should be so managed as not to interrupt the flow of the sentences. One further element of difficulty is the undoubted fact that the Pahl. trir. reproduces at times alternative translations. Very often two (or more (?)) distinct translations of the same word have descended to the last translator from different predecessors. Occasionally he formally introduces them with the words ‘some say’, ait mim yemaleliméd, again he simply observes ‘it may be’, yehevindd. But more frequently the last worker-over of the Pahl. trl. betrays his ignorance of the fact that an alternative translation is before him; and works two widely differing and distinct translations for the same word (!) inherited from predecessors into the body of his text, or introduces them, if original with himself, in such a way as to give the reader no notice that they are alternative expressions for the same word.

Any competent philolog will acknowledge that we have here most harassing difficulties before us. I have accordingly first endeavoured to render the Pahlavi translation as being as closely faithful a repro- duction of its original as the facts will allow us to suppose. That is to say, I have pursued this course in the reprinted portions; formerly I was animated by a strong desire to make the Pahl. trl. appear as unlike its original as was possible; this from a mistaken conscientiousness. My first translation, even in my reprinted portions, I must offer of course

% Sometimes the Pahlavi translation is presented entirely without any Zend text, as in the Munich MSS, of Haug’s collection, 12 a, b,

XVI

as made in the light of the glosses, but I add copiously other Suggestions made as if with the marring glosses omitted. I need hardly say that this treatment is properly exposition rather than translation, and as such I desire it to be considered.

The same remarks apply with some modifications to the work of Neryosangh. Is it possible to translate his text? We must endeavour to explain it, if we cannot fully translate it, and we can only hope to do so by the exercise of unusual care.

In the first place it is a great step in advance that no respectable scholar will ever again criticise Neryosangh’s work as an immediate translation of the Yasna. Nor, may I hope, will any one again, suppose the meaning of Neryosangh to coincide with a true translation of the Pahlavi which was chiefly his original, if for no other reason, then because we do not know exactly what his Pahlavi text was. The best Pahlavi text which we can now produce evidently differs sometimes from the Pahlavi texts which he used, and Neryosangh’s rendering of those parts of the Pahlavi which we know to have been actually before him, while a noble attempt at his early day, and of great importance since as affording invaluable hints, still leaves, as might be expected, very much to be desired. No man writing at that early period could fail to err both as to transliteration and translation. Had I offered Neryosangh’s text without translation, or explanations so full as to be equivalent to translations, I should have left students a wide scope for error, and surely it is no very scholarly proceeding to cite Neryosangh quite astray.

I would here say that it is in no invidious or hypercritical spirit that I occasionally notice Haug’s slips in this particular in his energetic pioneer volumes on the Gathés. We must be grateful for the instruction and stimulus which he offered, even while we guard the student against his mistakes. They occurred in consequence of his not having become acquainted with the Pahlavi translation, and Neryosangh is inexplicable without that. Let any Sanskritist living, who is not at the same time acquainted with the Pahlavi translation of the Yasna, write a translation of Neryosangh, and then any master of the Pahlavi would be able to point out numerous errors. His use of Sanskrit was necessarily peculiar to himself.

And in his mode of treating his subject he varies. At times he seems merely to reproduce his original in its general ideas, rendering

XVII

the Pahlavi or Gath& with little attempt at an exact reproduction of the syntax but for the most part indicating the roots present, again he offers a flash of keen and independent exegesis. Then again we find alternative translation, but of course awkwardly arranged, while the alternative translations of the same GAtha word in the Pahlavi are often reproduced by him as if they were the translations of separate words.

Then again we find alternative translation, but of course awkwardly arranged, while the alternative translations of the same GAtha word in the Pahlavi are often reproduced by him as if they were the translations of separate words.

As regards the glosses in Neryosangh we may suppose that they are chiefly from the original hand, but we have very positive evidence that Neryosangh was not the only Parsi of his time who wrote in Sanskrit. The various readings in the Sanskrit translations of the - Yasna leave little doubt that Neryosangh’s successors often ventured on emendations of his text, but these differing readings are not often very extended. They however furnish us with evidence sufficient to enable us to doubt the originality of some of the glosses, and this should serve as a check against hypercriticism of his work. That I have reproduced his ideas with exactness, it is impossible for me to say, as it is impossible for others to deny.

A literary translation in the usual sense of the term is of course not to be attempted, as this translation of a translation does not flow freely like an ordinary treatise. Alternative suggestions should be made at every step. I therefore desire my translation of Neryosangh, as of the Pahlavi, to be regarded as comment quite as much as translation, and as a treatment which may guard scholars against that superficial hypercriticism of Neryosangh in which Haug so unfortunately led the way.

It might be asked why I do not afford more explanations of the very irregular Parsi-persian in the Commentary. But as the Persian is a translation of the Pahlavi, the discussions on the Pahlavi, of which its translation is merely a part, include a treatment of the Persian.

This Parsi-persian text has been added not only to show its readings of the Pahlavi, and to give scholars an interesting specimen of the word for word translations of the Pahlavi of the Avesta, but also to assist the science of comparative philology as it bears upon the subject. Indeed I may say that this mass of native comment, Pahl. and Sanskrit, as well as Persian, is presented largely because it bears upon the question of the original Indo-germanic. The Sanskrit lies near to the Zend, and the ancient and middle Persian lie nearer to us than the Sanskrit. But of course their direct evidence was my more immediate object. And fergie their independent opinions, which although arrived

XVII

at under every disadvantage, are often keen and stimulating and also often correct, they offer us what are greatly more valuable than any opinions of their own, and that is, the broken fragments of original tradition. For I think we may fairly claim that a tradition of inter- pretation of the Avesta has existed from the first, and that we have portions of it in this mass of comment before us.

For I think we may fairly claim that a tradition of inter- pretation of the Avesta has existed from the first, and that we have portions of it in this mass of comment before us.

And here I must pause for a moment to recall our reasons for supposing that such an original traditional exegesis of the Gathas was at all possible under any circumstances. First let us ask whether an original traditional exegesis of any very ancient lore preserved in MSS. is possible.

We have undoubted tradition at least in texts. The Gathic text and the rest of the Avesta are in themselves a marvellous tradition, so is the Rig-Veda text, and so are all very ancient books. Rock inscriptions keep themselves, but what has kept the apparently frail life of ancient books? Their characters were imbedded in the human memory in the continuous life of generations.

The sanctity which attached to the Gathas from the first was naturally calculated to awaken a keen solicitude for their preservation, and as a matter of fact we find that phonological laws have been observed in the forms in which the Gathés and the rest of the Avesta have come down to us, and minute distinctions have been preserved with curious fidelity; and this proves a tradition of scholarship.

That certain original and correct ideas as to the meaning of Gathic words and passages have been preserved in this tradition is 4 priori very probable, but it is folly to expect anything approaching to a modern precision in the shape in which these remotely ancient opinions have survived to us. They are the descendants of descendants, and more often marred than assisted by later additions.

I regard it therefore as a very false policy to take this mass of mutilated tradition as if it were original tradition, and I of course hold that we should dispute even the original tradition at times, if we could be sure that we had seized it, for I doubt very greatly whether even the contemporaries of Zarathushtra knew always what he meant, and I am strongly inclined to suspect that he at times even affected obscurity.

I therefore regard it as the only critical procedure to follow the ‘tradition’ at one time and to disagree with it at another where the

facts seem to call for such a course, and also to follow what may be |

the original suggestions of ancient Parsi scholars which abound in these

Gt EK (

native translations, and which are in themselves no proper tradition in the original sense, and to follow them sometimes as opposed both to — original tradition and to modern conjectures where they seem superior to either of them, as is often the case. And ag we have no longer any external signs by which to distinguish between this original tradition _and this superadded ancient lore, we must rely wholly on our critical acumen to guide us in our procedure.

And ag we have no longer any external signs by which to distinguish between this original tradition _and this superadded ancient lore, we must rely wholly on our critical acumen to guide us in our procedure.

We have then comparative philology, original tradition, and the results of ancient scholarship in these translations; and each is a distinct and independent factor bearing upon the exegesis of their original.

It is of course very important that we should recognize these ancient works as our instructors in the past, for on that recognition depends their influence npon us in the future. Not only has the entire ground-work of our original information been laid by them, but often our latest and most subtle distinctions might have been much sooner made had we heeded their indications. Our discoveries are often

-rediscoveries. (See on Y. 48, 8.) Like the companions of Columbus it is easy for us to balance the egg, after they have shown us the way. The great task they leave us is to find the exact point and meaning of the rich lore to which they roughly introduce us.

As was said in the preface, the Introduction proper to this work is to be found on pp. i—xlvii of the XXXIst vol. of the S. B. E., but as that was published so long ago as May, 1887, it is to be expected that I should have on reflection some modifications to offer. And there are indeed two points on which I now feel less hesitation than I did then.

The first is as to the probable age of the Gathas. As is seen, I have made the endeayour to place them as late as possible, and at the time of publishing I had reached the conclusion that they may date as late as about 1000 B.C. while also possibly so old as 1500 B.C. But since then I have ceased to resist the conviction that the latter limit may be put further back. If they antedate. the worship of Mithra (which is however almost incredible) they would appear to be the oldest written compositions which have reached us not inscribed on stone. But looking at all the facts, the ancient, or better the little altered, state in which our Aryan speech appears in them, the absence of Mithra, Haoma, and of the throng of Gods which are common to the later Avesta and to the Rig-Veda, they seem to express a religious aspiration so bereft of superstition that it must have taken a very long time for it to have

degenerated either for the first, or for the second, time into the religion of Mithra, Haoma, and the rest, as we have it in the Yashts and in the Rik. But those deities were beyond a doubt very ancient indeed. If the Gathds antedated their cult, there is no telling how old they may be. The decision of criticism is to refrain from conjectures too closely limiting their age.

But those deities were beyond a doubt very ancient indeed. If the Gathds antedated their cult, there is no telling how old they may be. The decision of criticism is to refrain from conjectures too closely limiting their age.

The other particular as to which I would now abandon my scepticism is the poetic personification of the Bountiful (or Holy) Immortals. I no longer doubt that it was poetical, and that they were actually appealed to and besought to approach the worshippers while yet understood to be divine and human attributes and not merely personal beings. I of course yielded to this opinion frequently in my earlier treatment, but I would now cancel every doubt. When the Good Mind, the Holy Order, and the Divine Sovereign Power, are bid ‘to hear’ and ‘to come’, I am now willing to believe that the sage subordinated entirely the inferior conception that they were personal beings to the very impressive conception that they were spiritual qualities in the mind of the Deity which were besought-for as acquisitions to the mind of the worshipper. The personification was almost wholly figurative in the Gathas, and this appears to me to be most remarkable in view of their remote age.

In this part of my book which I now offer to the learned public, and especially to those eminent scholars who have so long been in possession of the first part in its imperfect condition, I have used, as I have said, a perhaps painful succinctness. And I have expressed the hope that this will be condoned by non-specialists and by beginners in view of the fulness and unusual simplicity of the mass of exegetical matter which I have now with equal fulness introduced, and which is contained in the XXXIst vol. of the Sacred Books of the Hast, and in the first volume of this work, but I trust that notwithstanding a perhaps excessive parsimony in the use of language here, no statement will be found on careful examination to be obscure. I cannot however claim that the Commentary, if read by itself, will be other than inscrutable to non-specialists, and not very inviting to beginners. It is not intended to replace a dictionary, nor yet a grammar, both of which I had hoped and still hope to furnish. (My grammar, which I hope will appear before very long, will contain, and in fact will largely consist of a very full collection of comparative paradigms of the Zend and Vedic Sanskrit.)

XXT

In concluding my necessarily extended explanations, I shall say a word to the large number of scholarly friends (not specialists in Oriental philology) who may have censured (some of them) the devotion of so many years to a recondite and difficult branch of investigation.

My answer to any such strictures would be short. If the history of human thought is of any importance, the Avesta claims a very prominent position in that history. It not only affords one of the oldest, if, not the oldest, monument of Aryan speculation, but, in view of its enormous influence upon later Jewish and Christian theology, it must justly claim a decisive place in the development of religion and so even in the moulding and destiny of the human soul. We have the gravest reason to believe that the entire change from the free-thinking Sadduceeism to that orthodoxy which now underlies the Catholic Creed . was due to Parsism which moulded Judaism under the modified name of Pharisaism: So far ‘as I can see, no thorough examination of the Jewish theology can be completed without a thorough knowledge of the Avesta in its general complexion, and in many of its particular statements.

But I have a further excuse. A valuable knowledge of the Avesta can now be acquired with little labour and delay, but a critical

knowledge of it, which alone befits an original expositor, requires very

extensive and prolonged study, and this not only consumes a good part of a lifetime, but it leads the toiler through fields of supreme interest. First there is the Veda, and especially the Rik, so different from the oldest part of the Avesta, and so kindred to the Yashts. Here is an

engaging study alone worth years, and to prepare himself for the Avesta

the specialist in Zend should study hundreds of these rich and poetic hymns. Then Pahlavi literature has its gems, as West has so thoroughly shown us, and for an author in Zend the Pahlavi is indispensable. Then the Zend-philolog must see much of the Persian. Surely these particulars alone furnish an excuse for concentration. It is concentration not upon a point but upon a dise, and upon a dise of no narrow dimensions.

As several inteltigent friends and sympathizers have also asked. me what led me at first to Zoroastrianism, I may as well descend still

further into personal particulars and describe an experience of very

great enjoyment as well as profound satisfaction. I had felt an irresistible tendency to interior investigations from early years, and at last began to specialize on the Gnostic philosophy, happening first upon Matter’s

XXII

I had felt an irresistible tendency to interior investigations from early years, and at last began to specialize on the Gnostic philosophy, happening first upon Matter’s

XXII

work. Coming to Europe in 1872 I developed this pursuit till it became time to turn to the descendants of Gnosticism in the modern philosophy. But in that rich study I became so fastinated with Kant’s immortal Kritik that I settled upon an exposition of it, and I have my copious MSS. yet with the subject worked up from its foundations and with close detail having availed myself of the advice of the then leading German authorities. I left the Kantian philosophy and its successors for Zend philology to seek the origin of the Gnosis, as I had left the Gnosis for them to search for its results. The, whole series of studies are . closely connected, and each is an independent link in one chain, the history of religious philosophy in its entirety. Surely no one should accuse me of undue concentration after this.

L. H. Mills.

Oxford, Dee., 1890.

XXUI

Additional remarks on the publication of Yasna XXVIII—XXXIV as part I of the work.

On issuing the Ahunavaiti text entirely reprinted I would only add a few words to what was said when I published the Commentary some time ago. First as to the Alphabet: I would retract my remark on p. 447; I no longer think that ) is better than } for m, as }stands in the oldest undated Zend document J.?.

The letter should be curved somewhat even when represented by

j, as it is curved toward thé bottom in J.2 It is however straight in D., and longer than seems natural. Not to be singular I have used 6y in reprinting, but §. stands in J.2, J.8, J*. S(k) 944) stands in J.2, K.5, J.3 in s(k)yaoth, otherwise shy, or sy, appears oftenest, so ashyd appears

in the Vendidiéd MS. given me by Dasttr J. M. Perhaps the additional stroke was the Pahlavi sign for y, as the

character 9% never occurs except as preceding y in the newer Avesta character. In D. and others 0 is used. Except where sh =Sansk. ksh, I have used 3%) = sk uniformly before y in reprinting in order not to differ needlessly from Geldner, and this notwithstanding the usage of the . older MSS.

The distinction between & and w_is carried out in J.?, J.%, but not in J.*, nor in D.: is also used for 6 in my Vendidad MS. & exactly in that form I find in J.* as far as to Y. 44. 2, 0 where a different writer begins who uses CG. In D. it occurs in 8(k)yaothna.

J.?, J. have ik more erect than Go 32 has both GC, and lL apparently,

and in somewhat close proximity, but the more erect form turns to the

left at the top. I have only noticed Cin the Vendidad MS. My printer

did not appear to have a type which could represent l, erect when

printing the texts.

have ik more erect than Go 32 has both GC, and lL apparently,

and in somewhat close proximity, but the more erect form turns to the

left at the top. I have only noticed Cin the Vendidad MS. My printer

did not appear to have a type which could represent l, erect when

printing the texts.

I must also mention that I have collated still one more MS. of the Pahlavi. It was from Haug’s Munich collection no. 7 under 6a, 6 which contains scattered fragments of the Gathas with Pahlavi translations, but as they seem very much more extended than the others, it was hardly

XXIV

fair to publish the differences as variations of the same document. In reprinting I have given a partially restored text in the transliteration. Schleicher first suggested the most frequent of these reconstructions, Spiegel following with many others, but Roth through his able pupil Aurel Mayr applied the principles which had been established to the first four Gathas; see the interesting treatise Resultate der silben-zih- lung aus den ersten vier Gathas (1871). This was well reproduced and extended by Bartholomae in his valuable edition in 1879. I regret that I omitted applying this improvement in the parts longest printed, as it is very useful although not everywhere producable without fault.

The letter ere = Sanskt. 77 should be pronounced as one syllable, 80 also one syllable only should be sounded wherever a curve is under two vowels, 0, ete. Hvé sometimes = huvd as similar Vedic words are

often to be pronounced, the false writing jyd Sonldd is explained as for jivd® Ca rap ), etc., ete.

With regard to exegesis, I would remind beginners that all exten- ded works are apt to be more conservative, rash suggestions being large- ly confined now-a-days to short articles in periodicals. I accordingly endeavour to present my more hazardous proposals in alternative ren- derings, not thinking it desirable to fasten uncertain opinions upon in- experienced readers merely for the sake of an affirmative style, a mode of procedure better adapted to a science later on than to one the ma- terials of which have only now been fully examined.

I need hardly remind Zendists that I endeavour at every step to improve on my renderings in the Sacred Books of the East, XXXI, (1887). I trust that I have not wantonly varied from them, but five years is a considerable interval, and most Zendists seek to vary their views at every publication. I have not made myself an exception, for I have even endeavoured to improve in different parts of this same book. The Commentary was printed while the texts were in manuscript, and in printing the texts later I have suggested improvements up to the last, and I will continue to do so. I may even adopt the proper letter v where I have elsewhere followed the old custom of using the German letter w for it; this to avoid misleading beginners.

I may even adopt the proper letter v where I have elsewhere followed the old custom of using the German letter w for it; this to avoid misleading beginners.

As to the Pahlavi text, an estimable Parsi friend once told me that he thought it would have been better had I produced the Pahlavi in its

XXV

original character without transliteration , affording only a translation, and leaving scholars to transliterate for themselves. But I need hardly say that one third of the labour consists in the decipherment, which is at times so difficult as to baffle us entirely. It would have been an easy device to send the copied characters to the printer, With regard to the translation of both the Pahlavi and Neryosangh, but especially with regard to the former, I would repeat with greater emphasis what I said perhaps too moderately on pp. XIV, XV, XVI, XVII. A treatment of these commentaries without the closest regard to their original is in my judgment totally unscientific, and can only lead to spurious results. The translation of the Pahlavi especially should be broken up by a con- stant effort to follow its original, and exposition should intervene at every call for it. That sprightly vivacity which we so value in the translation of original matter (which the Pahlavi in these translations is not) would only destroy what likeness the translation bears to its original, and so give beginners an excuse for neglect.

As to Neryosangh I would only add that he should not be read in the light of hitherto quotable Sanskrit, for that would be to blunder at every step; but he should be regarded as himself affording usage quotable in future Sanskrit lexicography.

Beyond all doubt he uses words in a sense correct as attested by his contexts and his originals, but in a sense discarded as unquotable from the later dictionaries.

And he by no means invents these definitions; they were once pre- valently in use when he was taught Sanskrit, as we see from the older dictionaries, and the quasi artificial character of all the later Sanskrit should make us cautious how we condemn meanings given to words even by such an irregular writer merely because they have not been found applied in the same way in more classical productions.

I would especially recommend Burnouf’s Sanskrit dictionary to be used constantly together with the other lexicographical works, but the remoter date of Burnouf’s book should of course be borne in mind, and it should be used with every caution.

As to the former practice of citing Neryosangh untranslated and as if he presented a rendering of our present Pahlavi texts see above on p. XVI,

We may say of his work in its entirety and with all its imperfec-

XXVI

As to the former practice of citing Neryosangh untranslated and as if he presented a rendering of our present Pahlavi texts see above on p. XVI,

We may say of his work in its entirety and with all its imperfec-

XXVI

tions that when it, is understood, as it only can be by the most careful study of its originals, it turns out to be, or at least to have once been, one of the most important texts in the language in which it stands as well as one of the most difficult, for it has assisted in giving us that original exegesis of the GAthas which first taught us where to begin, and its usefulness continues,

The Parsi-persian however vies with, or even surpasses Neryosangh in value because it gives (or “gave’) us the most direct clue to the at times almost inserutable Pahlavi, and it must be itself a descendant of Parsi translations of the Pahlavi which existed from times long previous to Neryosangh and shortly after the Arabic had pervaded the purer Persian of the priests.

With regard to my free rhythmical reproductions I would ask those to whom English is not vernacular to remember that the accent in English, as it does in German, alone brings out the metre, and unless the English accent is familiar the rhythm will be wholly lost. This re- mark applies also to the entire volume in the Sacred Books of the East, but especially to Y, IX—XI which ought to have been printed in the form of poetical verses, many syllables being freely thrown in to improve the harmony.

One important word to scholars interested in the science of Com- parative Religion. One scholarly gentleman cited by Professor Cheyne (see his Bampton Lectures for 1891, p. 434) was so far Scandalized at the uncertainties of the Gath4s that he feared, as he said, ‘even after Mills’ translation’ to use them as materials in Comparative Theology; but it should be well noted that the uncertainties of the Gathas chiefly con- cern closer detail. The terms which they use are such, and the cha- racter of their syntax is such that they almost always afford us alter- native certainty. If one idea is not exactly expressed, then another closely kindred to it is present.

To the philolog the difference is great, and the controversies will probably only be decided by external interests, but to the student of Comparative Theology it ig very often really indifferent what one of two, three, or even four somewhat differing casts may be given to any single strophe, as each view abounds in the characteristic religious tone of the whole, and where a particularly striking idea may be only pos- sibly present in one place it may generally be found without any doubt

XXVIT

in some other!. The uncertainties of the Gathas should trouble Compa- rative Theology scarcely more than those of the Old Testament, and this can be easily verified from this or other books.

There should be some profit for specialists in the general grouping of the differing translations aside from their more immediate study.

The differences in these historical renderings in the Pahlavi, San- skrit, and Persian from those adopted by us of to-day should be highly salutary in the lesson which they convey. The imperfections, self- contradictions, and at times puerile suggestions which appear in them furnish one of the most interesting cases of traditional uncertainty ever succinctly presented, and are nearly as important in warning us against implicit confidence in ‘tradition’ as their, on the whole, astonishing

- approaches to accuracy are important to warn us against its neglect.

Specialists in Vedic and even those in Semitic exegesis should read these commentaries carefully if only to learn how curiously ancient critics could err, as well as how wonderfully they could succeed; and they should apply the lesson gained to their own departments, neglecting no ancient hints, but taking special care not to follow them implicitly, above all things to distrust what seem to be at first sight their indications as to grammar.

With these remarks I offer my texts again, and this time not only to specialists but to the public, and I do not think that any scholar will deny that they form a useful book; but I must warn inexperienced readers that such productions, unless carefully guarded by a body of pupils, are apt to become the objects of jealous opposition, sometimes, as we have too sadly seen in the past history of Zend philology, of a jealousy excited to a morbid pitch.

It would evenseem at times as if this contemptible passion afforded the only factor in criticism, and as if it were all the more prevalent the higher the sphere of labour in which it has its play. Individuals engaged in the humblest mechanical pursuits sometimes present a favour-

1) For instance, what difference does it make to Comparative Theology whether the composer said ‘finding the way to Ahura’, or ‘finding the throne of Ahura’ ?; each is a valuable idea, and one or the other is certainly present in Y. 28, 5. Or take even line c; we may have there either ‘we keep off the flesh-devouring fiends’, or ‘we convert their polluted victims’. But either is a good theological idea, and often repro- duced in its main meaning in different places.

XXVIII

able contrast in this respect with those engaged in the most important researches.

L. H. Mills.

But either is a good theological idea, and often repro- duced in its main meaning in different places.

XXVIII

able contrast in this respect with those engaged in the most important researches.

L. H. Mills.

[Since printing the above a discovery has been made which adds greatly to the value of the MS. D. (or Pt.4). We are now convinced that its descent can be traced from a copy made early in the eleventh century (through a copy made by an ancestor of the writer of K.®° and J.”) to the well-known copy by Héshang Siyaévakhsh (a writer of A. D. 1478) which must have been brought to India, as Destour* Darab Peshotan Sanjana says it was from it that Pt.4 (D.) was copied in 1780*, as well as another copy which he has; Mf.‘ (or Mf.) is also a third copy from this Hodshang’s MS. I will take a later opportunity of referring to the remoter original of these three precious copies (an original of different family from DJ. (J.*) and K.*). But whether we can fix its date in the eleventh century or not, one thing is certain, and that is that this D. (Pt.4) is a verified copy of a MS. written only 155 years after DJ. (J.*), and K.> and from a distinctly different original. I must also add that we have probably discovered that DJ. (J.2) is older than K.*, but more of this hereafter. I should add that my notes of the variations in Mf. (or Mf. which stands for the Moolla* Feeroz* Library in Bombay) were lent me by Dr. West, he having transcribed them in his copy of Spiegel’s text together with his notes of DJ. (J.2) and D. (Pt.4)]. May 1892.

Dee, 1893. Zendists do not now need to be told that the date till recently assigned to the MS. DJ. (J.2) as Dec. 9, 1323 A. D. has been deceided by West, Darmesteter and myself to be impossible, and that we have fixed upon Jan. 26, 1323 A. D. as the proper date. The question will be found reasoned out in my paper ‘On the Zend MSS. recently presented to the Bodleian Library’ read at the Ninth International Con- gress of Orientalists held in London on Sep. 10th, 1892 (see the Trans- actions, Vol, U, pages 517, 518*) and later in my Introductory note to the collotyped Edition of the MS. DJ. (J.2) pages VI and VII.

With regard to that MS. I have a little explanation to make. My distinguished colleague Professor Darmesteter has relieved the uni- formity of generous praise by calling attention to the fact that I do not cite some marginal glosses which appear on its folios those of DJ.

Cae og

iP tiie Bin: eel a

piece atta a al i i al i a a tl ane

XXIX

My distinguished colleague Professor Darmesteter has relieved the uni- formity of generous praise by calling attention to the fact that I do not cite some marginal glosses which appear on its folios those of DJ.

Cae og

iP tiie Bin: eel a

piece atta a al i i al i a a tl ane

XXIX

(J.2)*1, but he omits to state that these scraps of sentences have little if anything to do with the text-substance of the Pahlavi Commentary, for they are quite generically different from the usual glosses. Their chief connection with the text is their for the most part superfluous or value- less indication as to who the leading speakers are; but this is either obvious from the texts themselves or else doubtfully explained by these trivial comments. On the other hand I might pleasantly retaliate and ask why my friend does not cite them, as they have some reference to ritual with which his work especially deals. The Pahlavi texts in this present book are treated in close connection with other matter and Space could not be spared for such additions here for the reason that they were all to be published in fac-simile elsewhere *2, I may also add an article in a prominent periodical explaining them in detail.

At this late date I may be permitted to say a word by way of retrospect as to one minor feature of my work, viz my Persian text, I am more than ever pleased that I have edited it for we have had Some rich results from it. All scholars, I trust, appreciate the high value of Darmesteter’s advanced suggestions even where we are not able to follow them; but we owe some of the most striking of them to this text; compare for instance gazishn in Y. 30, 11 which is accepted by D. while wrongfully rejected by Haug, West, and myself (see however my improve- ments, page 622), and then zedézag at Y. 53, 7 gave us D.’s interesting views there**; see also Y. XXXIV, 5 where D.’s piquant remark as to the Dervishes finds its original in the Parsi-persian darvishdn, and so throughout. |

I have endeavoured in my Paper on the Zend MS. and in these last texts to point out once more, and with more emphasis than ever

*! See the Revue Critique of Paris, Sep. 18th 1893. I am particulary gratified that both Justi and Darmesteter accept what I am forced to term my important dis- covery that some Zend letters are polyphones; see the Gittingische Gelehrten An- zeigen of May 15th 1893, and Darmesteter’s translation Vol. III, p. xc1l as compared with S.B. EB. XXXI, p. XXXIV, and this work in the Commentary here and there throughout.

* See the Ancient MS. of the Yasna... generally cited as J.? now in the pos- session of the Bodleian Library edited with an introductory note by L. H. Mills, DD.,etc. Oxford at the Clarendon Press MDCCCXCIII, price 10 guineas, pp. 848—441, 542—601.

*8 That Professor D. has made an oversight as to the meaning lakhvar yekavi- munéd (which occurs in the sense of ‘recoil from’ ‘khvetfi-dath’, cp. Y. 45, 3; gee also lakhvar, Y. 46,4), does not detract from the stimulating character of his suggestion,

XXX

the self-stultification which results from rendering the Pahlavi .trans- lations as if they were continuous documents written in the good Pahlavi of the Arda. Viraf, and I have still more clearly shown them to. be a mass of partly literal, partly free, and at times (be it remarked) alternative translations and comments; and I would again say that to treat them without the closest recognition of these facts would be mere incompetence if it were not also imposture.

I should here thank a few of my friends for glancing over my Latin verbatim translations as proof-readers thereby saving me from several oversights; but I should say that my object was to explain the subject by word-for-word renderings to be studied by students at the finger’s point, and not to execute a piece of dilettanteism by adhering to terms of the classical period which could not express so fully more modern ideas. I have been somewhat gratified as well as surprised to learn from these gentlemen (who are not experts in Zend) that they not only make out the meaning of these verbatims and paraphrases, but even find them of interest.

One final word as to a more recent conjecture that the Gathas, while being the oldest part of the Avesta, are with the rest of it so modern as the year One*. As all students are aware an opinion practically identical with this had been carefully considered in the shape of a doubt by all Zend-scholars and rejected as untenable. I re- member Professor Roth’s speaking of the reasons which induced him to believe the Gathas to be genuine and therefore remotely ancient; but I believe that I was historically the first person who ever published the oft-investigated query; see S. B. E. XXXI. Introduction, p. xxxvi fig. No one in rude and uncultured Iran in AD. I, or near it, could forge such docu- ments as the Gath&s with all their pulsation of personal life; and that there was actually a King of the name of Vishtaspa and a prophet called Zarathushtra at that late date seems equally incredible.

Our conclusion is that we have no alternative; we must accept the documents as genuine notwithstanding their remarkable character; and we must place them at such a period in history as is indicated by logical conclusions from the facts,

7 i _ ‘ea we! aCe Ce * ie ; ‘. ‘ cree, Sr ore eas Re rk eas POA wa et SS Kigo ee WOE Piipianatrs ht ( fe reeh * " an craae a9 beth vsreht >) at rye 1 vakhdind, {aighshand® pavan sti fraz dashté]. (c) Niyayishné avd lekim, Gasind i aharabd!

* DJ. om. * D. ins. gl as P. * DJ. ins. * D. om. * DJ.-omits kard va, D. om. kard. *so DJ. and D.; Sp. and M.* mim; see the Pers. *Mf. ins. i, and then as D. and P.

Pahl. transl. A blessing was the thought, and a blessing was the word, and a blessing was the deed of the holy Zaratisht. [On account of pious thoughts, words, and deeds he was deserving of happiness]. (b) The

-Ameshdspends took forth the Gathas, [that is, held them forth in the world]. (c) Praise to you, ye sacred Gathas! ey.

Ner.’s sansk. text. translit. Cobhanamanajh]* cobhanavacha[h/}?, karma* babhiva punyatma Jarathugtrafhj. [Manasah vachasah

swynle da) : Deeaasl pager» | wergnes 24499 oe v epee » AED « Aur IQparqogngaysD | cern )rdusey - augSng . 49); ssu}ob.s0gH9 -

26g»). PAD erpownrguwdyaygs | Russje-coea)dy Trlit. Ahya yasa nemanha ustdna-zast6 raf(e)dhrahya Mainyéus* Mazda paourvim [°viyem] spefitahya Ash vispéfig Vanheus Kbratim Mananhé ya i se

XXVIII. 1. 3

The Anthem called ‘ Ahunavaiti’ (having the ‘Ahuna’ metre, and following the ‘Ahuna’ prayer).

Free transl. A strengthening* blessing* is the thought, a blessing is the word, a blessing is the deed of the holy Zarathushtra. Forth-on* (continu- ously) may the Bounteous Immortals take up (or ‘cause men to take up’) the chants. (c) Praise to you, ye sacred Anthems! sadvyaparatvat cubhanurtipo babhiiva, yady asau evai chakaral., (b) Pra- krishtarh Amaranam Mahattarandm Gathah Sathjagraha, [kila, tab panktya [-tyath*] nidarcayam‘ Asa [sa]}> panktya [-tyam*] nidarganaya®, Karyarh idar babhiiva yady? asau’ vismartum? nasa’ [(?) na tad (tah)] yatobhyahs [(?)yatebh- yah] komala!° yatha sarve ’pi karyanyayah" ye samagrebhyah Avistdarthebh- yah prakatah tan antar gAthash nidargayaih Asa, tabhyah'? pranamah'3 chakre], (c) yat: namo yusimabhyam, he Gathah punyatmanyah! * Anusyara omitted.

* J.3,J.* Omana, C., P. manasa. 2 J.’, J.* °vacha, P., C. “asa. 9J.3, P, karma, but

pranamah'3 chakre], (c) yat: namo yusimabhyam, he Gathah punyatmanyah! * Anusyara omitted.

* J.3,J.* Omana, C., P. manasa. 2 J.’, J.* °vacha, P., C. “asa. 9J.3, P, karma, but

C., *mana. *J.%,J.*,P. Sal! seem sa. all nidarcgayanaya. 7J.* om. 2 Jae, Jane bPrnage but J.4, C. nara. 9 J,* 10 S38, Je la Colo, 2 J.* *yenya. 1? J.* *bhyam; J.2°bhya*. 33 so all, Ner. transl. The holy Jarathustra was good in thoughts, words, and deeds; [from good conduct in thought, word, and deed he was deserving of happiness, if so he did}. He took up the Gathas of the Greater Immortals, fi. e. he revealed them in the world for manifestation. ‘This was his deed (or ‘object’), if he made. theni, or ‘it’ (?), easy to those bound* by-them*, that _ they might not forget them, as he also matle manifest in the Gathas all the laws of duty which are revealed by all the Avista-interpretations, and established a worship by, or ‘for’, them], (c) wherefore: Praise to you, O sacred Gathas! Parsi-persian Ms., Wa yan minishn, wa yan gdbishn, wa yan kinishn [néki ra pah néki arzani = frdriin ré Pavan nadiki arzani| bid ashd Zaratusht * [Minishn, gobishn, kfinishn 7 frarin(?) [] pah néki arzAnt bad] * (b) Fraz Amshasfendan Gasan girift (2) [it] [ ] [iz(a)dan = (space), no text] [ ] gurah fraz dash (2) * (c) Niyayishn an shuma Gasan 7 ash % (The letter W = English v; but see pages 154—275),

Fr. With hands outstretched I beseech, with praise for this grace, the first blessing, All actions done in the Right, gift of, Mazda, Thy bounteous spirit, And the Good Mind’s understanding, thus the soul of the Kine appeasing.*

* Exact reproductions of metre and words are not here attempted.

Verbatim transl. Hujus precibus-contendo[-amj laude* erectas-manus- habens gratiae (b) Spiritus*, O Magni-donator (?)* (vel, O Sapiens* (?)), primum [donorum omnium] bene -largiti*, [ut] sanctitate erga-omnes [vel omnia] facta [consummata sint], (c) [et] Bonae intelligentiam Mentis [hanc etiam exoro] _ qua satisfaciam Bovisque-animam [-mae]. *' Vel, lege °dao, capa Mazda (?),

4 XXVIIL. 1, 2:

Pahl. text translit. Zak [mozd i valman i! Attharmazd nafshman]? bavihinam pavan niy4yishné? [amat dadakgdbih i* Yazadan6® shapirand vadt- nam-6*], afisténd-yadman {minishnich”] pavan ramishno [i nafshman] (b) pavan minavadikih? Atharmazd? fratim®’ [pavan GAsdnikth] afzdyinishnd Aharayih i pavan harvispo® kdinishno, [aigh, ktnishno'? hamak"* pavan Gasanikih ktinish- no], (c) pavan zak i Vohiman!? khirad61® [pavan asno khiradé| shnayinishno'* 1 Goshdtrvan™5, faigh, pahréjd! t gdspendin pavan danakih ktnishnd).

1 DJ. 2M. ins. benafshman. ? D. i. 4DJ. om. *D. ins. va. * D. °yén. 7D. %k. 8 DJ. avla. °so DJ. 20 D. ins. mindayam. “ DJ. and D. D.* vohfiman; DJ. valman. * DJ., D.om, va. “D., othersshnayishnd. *DJ., D., M.1 géush®, (D. arrived* later* here; Mf. follows it).

t gdspendin pavan danakih ktnishnd).

Pahl. transl. I pray with praise [for that reward of Him who is Atharmazd Himself when I would effect the mediation of the Good Yazads], lifting up the hand [also the mind] for [its own] joy, (b) seeking through the spirituality [the Gathic doctrine], the first gift of Atiharmazd, the righteousness of* the* blessing* which is to be fulfilled toward all, {that is, all actions should be done in accordance with the Gathic doctrine]; (e) and through a good mind’s* wisdom [even innate wisdom] J pray for the satisfying of Géshdtrvan*, [that is, the care of the herds is to be undertaken with wisdom].

Ner.’s sansk. text. Asya samihe! namaskaranena [asya, iti, Hormij- dasya svadhinam prasadam samihe, kila yachiarh? Svamini* (?) uttame™ (?)

At~w A

karomi| uttdnahastah pramodena (b) adrigyasya Mahajnaninah purvar

+409 (3 41496 . av bl . sau sduryrs)og | Su yous » si9hn6 . gas Lp : «Xo 2. beatae : chee + 489 99.45.49 90.49) ¢0.59.9 | CamyrdQpw . 2b ang : Baayoug

& ) Cais ; eos dewage) + 3{9 240 C9 | 40 959Q) + ae ie lon Trlit. Yé Vao Mazda Ahura pairi-jasai Vohti Mananha

Maibyo davoi ah[u]vao astvatascha hyad(t)cha mananho

Ayapta Ashad(t) hacha yais rapafito* daidid(t)** vathré [= huv®].

Verbatim transl. [Ego] qui Vos, Mazda Ahura, circum-ibo* Bona cum-Mente, (b) mihi ad-dandum [este] duarum-vitarum, corporalis, quod- que [ejus-quae] mentis-est, (c) praemia-attacta™ Sanctitate ex, quibus [Sanctitas (?) ea] gaudio-accipientes ponet in beatitudine[-nem]. “i. e. date. ™ obtenta.

Pahl. text translit. Man’ avd Lekim, Atiharmazd, bara yamttinani? pavan? Vohtiman’, [aigh pavan frardndih bindak bard val* khvéshih® i Le- ktim® madd hémanani7], (b) av6 li yehabainédd pavan kola I (d6) ahvand, i ast- homandan, va mfnich minavaddnd [naddkth i% latamman va* zakich i° tam- man] (c)* avadih min Aharayih av4kih, [aigham padikhvih® pavan frartndih yehabinéd] main avé'? valmant+!2 raminidar yehabiinéd khvarih'? [pavan » - ramishno barat? avayad kardand]. (Mf. is almost identical with D. throughout.)

XXVIH. 4, 2: 5

prithulataya? punyath vi¢veshu karmasu, [{kila, karma sarvam Gathdbhih karyam], (c) Uttamasyacha buddhya Manasah [*naisargikabuddhya‘], ya sat- karayitri® Goratmanah. [Pratiyatnai gopacindm* parijianataya kurute]. (Dyivaram vachyo gujastah . . . ). 4J.* chena. ?J.*. *J.3,-J.4, 0, P., but J.* *tvena. *J.*, but J.*, J.* gika®, P. °giki®. * J.* (?); J.3, C. *kayitri, J.* °yayitri.

[Pratiyatnai gopacindm* parijianataya kurute]. (Dyivaram vachyo gujastah . . . ). 4J.* chena. ?J.*. *J.3,-J.4, 0, P., but J.* *tvena. *J.*, but J.*, J.* gika®, P. °giki®. * J.* (?); J.3, C. *kayitri, J.* °yayitri.

Ner. transl. I seek His gift by means of adoration [‘his’, thus; I desire Hormijda’s absolute (or ‘own’) grace; that is, I make a request (the Lord being** good)]| with hands stretched out in joy, (b) beseeching for that which is the first thing in greatness which belongs to the Great Wise Spirit, sanctity in all deeds, [that is, every deed is to be accomplished in accor- dance* with* the Gathas, (they representing all sanctity)], (c) and with the wisdom of the highest mind [with the innate* wisdom] which is reverential* toward Goratman, that is, one makes careful effort for the herds, and in an understanding manner]. (This text is to be repeated twice, etc.). *Cp. Y. 22,29 (Sp.).

Parsi-persian Ms. An [muzd 77 Hormuzd khwésh] khwaham pah niydyishn, kih ja- dangéi 7 iz(a)dan 7 vehan {] {kunand = radginand (sic)] bar-dasht-dast [minishn] pah ramishn (¢ khwésh] *. (b) Pah minfi Hormuzd awwal [pah Gasani] afzayishn Sawab 7 pah tamam kimishn, {ki, kinishn [chiz = mandiim (sic)| tamém pah Gasani kfnishn] * (c) Pah an 7 Bahman*™ khirad, [pah as(a)nidah (?) khirad], — 7 pastishirtn* [= p°, [kt, par-

warishn z gésfendin pah danai kardan(?)] *. *N.B.see D. arrived after printing Comm.

Free tr. I who You two encircle, Great Giver the Lord, with the Good Mind, Gifts for the two lives grant me, this bodily life and the mental, The prizes by Right deservéd; thus to Glory he brings his blest*.

1So D.; Mf. amat. *DJ., D. “and. *so DJ., D. * DJ. val lektim. ® D. nafshmanih. 6 DJ.om. 7 DJ., M. ‘aiid..* DJ., D. om. va. ° DJ. nod. *°Sp., M., DJ. val. ** DJ. val. * D.

ins. i, see Pers. (The MSS. write °and for “ani; hereafter I will seldom notice the fact.)

Pahl. tri. who, (or‘When I (amat*)), O Atharmazd, shall come to You through Vohtiman, [that is, when, perfect in piety, I shall have come fully into Your possession], (b) give Ye* [happiness] to me for both lives, that which is bod- ily and also that of the spirits, [that is, that here and that beyond], (c) even prosperity from the aid* of Sanctity, [that is, give me abundance through piety] by which he gives glory* (or ‘happiness’) to that gladdener, {that is, it is necessary to effect it for the sake of joy]. * Or ‘accompaniment’.

Ner.’s sansk. text. Yadi Yushmisu, Mahajidnin Svamin, satprapnomi - Uttamena Manasa, [kila, chet sadvyaparitaya** svadhinatvet Yushmakarh agato ’smi], (b) mahyarn deyat? ubhayor bhuvanayor yat srishtimataim, yachcha pa- ralokinaii (c) aigvaryaih* punyat saryogi, [kila me samriddhatvamn sadvyapa- rat prapyam dehi], yad* dnandakartre dasyati gubbani, [yah Iajadanarm‘t Uttama-

6 XXVIII. 2, 3.

ubhayor bhuvanayor yat srishtimataim, yachcha pa- ralokinaii (c) aigvaryaih* punyat saryogi, [kila me samriddhatvamn sadvyapa- rat prapyam dehi], yad* dnandakartre dasyati gubbani, [yah Iajadanarm‘t Uttama-

6 XXVIII. 2, 3.

natacha Anandaii karoti, tasmai yat samriddhatvam cubhani dasyati, tan me dehi]. *P., but J.%, J.4, J.* °tyena. 2 so James ebUtrd as dehayat*. *J.8, J.4, J.* yat, P. yata, C. yad. * J.*, P. **ep. vyaparin.

Ner. transl. If I arrive among You, O Great Wise One the Lord, through the Best Mind, [that is, if I have come into Your possession through my good conduct], (b) let him (?) grant me for both worlds (that which is of the earthly, and that which belongs to those who live beyond) (c) a sove- reignty accompanying me* (?) from rectitude, [that is, grant me the success to

cer )rbssgya : avbl ° Aus 99.35.49} 496 | w}s2)) + WED gan lo 5 fo oy -cgeunpdarclegar : 166) Gareyody boyssyonns : GE) repas : spose osang Hw wHDsy, - wxepras sw lgeda).» Gay | 4y3e2¢)us . wppawvag)ly

Trlit.. Ye vao Asha ufyani Manascha Vohi apaourvim [= °viyem] Mazdamcha Ahurem yaéiby6 Khshathremcha aghzhaonvam[4|nem* Var(e)daiti Arfa]maitig a mdi raf(e)dhrai zavéetg jasata.

Verbatim trl. [Ego] qui Vos celebrabo, Sanctitas, Mensque Bona, [cantu! sine - exemplo** [vel eum*-nullum-primum*-habentem*] Mazdamque Ahuram (Dominum (vel deum)), quibus Regnumque immutabile* auget [vel augens (?)] Pietas; ad* mei [vel mihi (fortasse me)] gratiae [gratiam-dandi-causa ad] in- vocationes [meas] venite, [vel veniat* Pietas (2)]. * Lit. non-fluens.*

Pahl. text translit. Mant lekim, Ashavahishté, nafshman homandani Vohimandich* i? fratim, [aigh, pavan khvéshih #3 lekam yekaviminani4], (b) va Attharmazdich [ash nafshman homandni] mtnash zak 7 -valmanshand khfidayih® pavan anizdr-vindishnih, [aighash shalitaih*® madam Ameshéspen- dané stavar]; (c) valmanich i? varishn* dadar? Spendarmad [ash nafshman hémanani]. Zak® avd li pavan ramishnd pavan karitinishnd ydAmtinéd. [Amat® Tand avd! karitfindni, am pavan ramishnd madam ghal yamtinéd].

* So D. min. ? DJ.; D. ins. ? DJ. om. 4 D. "nam. & D. °yan. ° DJ. padakh- shah; D. th; DJ. no i, others i, 7M. om. *M. om. ° so DJ., D.; Sp. aigh; M. om. *° DJ., D. * Perhaps vahrishn* is possible as meaning ‘increase’.

Pahl. transl. I who* shall be your* own*, O Ashavahisht and Voha- man, the first, [that is, I shall be in your possession], (b) Adthar- mazd’s also [His own I shall be], through whose unweakened acquisition his rule over them eaists, [that is, His rule over the Ameshdspends is firm]; (c) and she** also Spendarmad, is** the giver* of outpouring (or ‘increase’ to that* rule*) [her own I shall be]; she comes to me with joy, when I invoke her*4, [Or*t ‘when I shall call upon You, come Ye on toward me with joy’.] a ee

ra.

XXVIII. 2, 3. 7

be obtained by means of good conduct] when he will give felicities, or ‘glories’, to the producer of joy. [What he will give to the one who produces the joy of the exalted Yajads, as prosperity and felicities, give that to mel.

Parsi-pers. Ms. Kih 4n Shuma, H., bih [] [rasand = jamténand (sic)] pah Bahman, (ki, pah néki pur bih [] [6= 6] khwéshi ¢ Shuma rasid [] (hastand = hominhend*]], (b) an man dehad*! pah har dé jihan*?, ¢ ast-homand (sic), [ ] kih ham {neki =

naduki] ¢ minuwan, [[] ¢ inja u an ham 7 anja] (c) ni‘mat az Sawab —, [ka, — pah néki dehad**] kih [] [6 in=var an (sie pro val 4n)] ¢ tt ramishni (so) dehad asani. [Pah ramishn bih bayad kardan] %* *! Deh° seems more original than dih®. *? or jahan.

Fr. O Righteousness and thou Good Mind, with surpassing chants I'll praise you, And Mazda, for whom our Piety aids the everlasting kingdom, Aye, together I adore you; then for grace while I call draw near.

Ner.’s sansk. text. Yadi yushmakam, he Agavahista*, he Dharma, svadh- ino ’smi Manasaccha Uttamasya prathamasya, [asya prathamatyaih ida yad Amarebhyo Mahattarebhyot prathamarn Gvahmano dattah, kila, chet svadhinatayaé yushmakath tishthami], (b) Mahajiidnin Svamin?, [asyd ’pi svadhino ’smi] yebhyo rajyaracha analyalabdhya*$(?) [kila, parthivatvam stht- lataraih] (c) vriddhidayaccha Spindarmadayah [prithivyah. Asyagcha dadi-*# svadhino ’smi] tan me anande Amantranecha Samprapnuvantu, [yadi Yush- makam abhimantrayami, tan me anande upari prapnuta]. *Cp. Burnout’s ‘al’.

+80 Jc. ,75:*, P, minah. *J.2; J: analyalabdhya, J.* °labdhyaim’; C. anatyalab- dhe(?); P. ama(ly)alabdhya (Sp.). *J.* yadi(?). Sandhi is intermittingly applied throughout.)

Ner. transl. If I am your own, O Agavahista, O Sanctity, the property* of* the Best Mind, the first, [his firstness was this, that Gvahmana was created* before the Immortal Greater ones, that is, if I stand in Your absolute possession], (b) O Great Wise One the Lord, [I am also His pro- perty (related to his absoluteness)], for whom 7s the Kingdom with unimpe- ded™ acquisition (or ‘the Kingdom with sinless (?)*? acquisition’), [that is, the greater kingdom], (c) the kingdom of the increase-giving Spindarmada also, [the earth. And her own I am by, or ‘as*’, a gift]; and may these come to me in joy, and in, or ‘through’, iy appeal. [If I invoke Your help, then come Ye on to me with* joy]. *’ See the Pahl.; Ner. may well have accepted an ‘al’ ‘to hinder’. *? reading amalya® (?).

Parsi-persian Ms. Kih shuma, Ardibahisht, khwésh hasténd (?) u Bahman {] awwal, [kt, pah khwéshi shuma éstém] * (b) [] Hormuzd [— ash khwésh —] kish* An 7 6shan khudai pah nizar (so) —, [ktish padishahi awar Amshasfendan buzurg], (c) a ham 7 — dadar Spen- darmad, [ [wa = va] ash khwésh[] [no trl. for homtnhend*] % An an man pah ramishn pah khwanishn raséd*, (kih tan An] [] [khwanand (?) = haritéinhend] ma-ra pah ramishn awar 6 (or a) [] [rasad* = jémtinéd (sic)] ] %*

8 XXVIIL 4, 5.

for homtnhend*] % An an man pah ramishn pah khwanishn raséd*, (kih tan An] [] [khwanand (?) = haritéinhend] ma-ra pah ramishn awar 6 (or a) [] [rasad* = jémtinéd (sic)] ] %*

8 XXVIIL 4, 5.

seysa|angnas )Cmey.yy 93-2e-bL | to )asrco-gegs-cehanr») mo we sv sepa rapa -tanghing.aty > gl | cpfapadbarrrginy. spaces.

SoA EPH M4). tO! 250 9¢dy. O49) | Ee? ae Trlit. Ye (u)r{ujvanem men gairé Vohii dadé hathra Mananha Ashischa1(?) S(k)yaothananam* viduS Mazdao Aburahya Yavad(t) isdi tavacha avad(t) khsai aéshé Ashahya. 'J.* ashischa. Verbatim transl. [Ego] qui animam mentem [-que] ad laudem*(?), [vel ad vigilantiam'] bona do [dirigo] cum Mente (b) beata-praemiaque factorum noscens Mazdae Ahurae, (c) quamdiu possim, facultasque mihi sit tamdiu doceam [-ebo] in-optatione? Sanctitatis. * Vel lege gairim* = ad Montem, i.e. ad caelum. * optare (?). Pahl. text translit. ‘Man rtiband dén Garddmand yehabinéd? pavan avakih 73 Vohtiman [aé kolA min yehabtinéd, ash‘ pavan‘ ayakth* if Voht- mand‘+5 yehabtind! yehevinéd], (b) afash tarsakasihich® (sic) ghal’ ktnishné- karand [min valman? rai vadtmyén f sazéd] akas yeheviinéd pavan zak i Atharmazd, [*Dind i Atharmazd]. (c) Chand khvastar tibanik homanam havand (sic) Amtikht-am (?) khvahishnéd i? Aharayih [kar va kirfak)]. 1See P. 2D. ins. ash*. *DJ., D. ins. i. * D. om. or has later, also i, * DJ. ins. 6 Sp., M.:; DJ. °agaih (so), D., °agdi- ich (?). 7DJ. ghal. *DJ. ins. va. * Mf. om. ash. in D.’s a. Pahl. transl. He who gives his soul up within Garédman (the Abode- of-Song) in accompaniment with*! Vohtiman, [that is, when any_ one gives it, it is so given by him in accompaniment with“! Vohuman], (b) he is also thereby*? intelligent concerning*? the *?veneration®* (?) for the doers of good works [who would do what is fitting for the sake of that] through, or

Ryscgapowl.2ubb.upoutug ay wyuvse,) 9 was -pirg ayes 5. 2496 6-6 6p ds) 9.240 9044y2994 | 2a yrs aapearoaney

gunsoy-w)ea0da)dy. 29262) )auls | CEVA? gus bu gnaw}

Trlit. Asha kad(t) Thwa dar(e)sant Manascha Vohi vaédemané* Gatimcha [= °uem°] Ahurai* _ sevistai* Sraoshem Mazdai* *Dat. of goal(?). And Mathra mazistem vaurdimaidi [= vavardi°] Khrafstra hizva. ‘so J.* ete. Verbatim transl. O Sanctitas, quando, [vel nonne*] te aspiciam inveniens* [vel sciens*, ego] viamque [vel sedemque*] Ahurae (dat. vel loco gen.) bene- ficentissimo[-mi?] Oboedientiam*! Mazdae. Illo sacro-rationis-verbo maxime* [-mo?] faciemus-ut-credant** khrafstri* [-tris-daemonibus-servientes-homines] lingua. *Fortasse ‘erga sanctum oboedientem’. *°fieri potest ‘in* maximum Ahuram’, Pahl. text translit. Ashavahishté, aimat lak khadittinam pavan zak i Vohtiman akas-dahishnih denman khavitinam? [aighat dén zak daman

XXVIIL 4, 5. 9

Free tr. I, who my soul am giving to watchful zeal with Thy Good Mind, For every action the grace of Mazda, the Living One, knowing, In wish for the Truth will I teach while I can, and have aught of power.

[aighat dén zak daman

XXVIIL 4, 5. 9

in, what is Aiharmazd’s [Atharmazd’s Religion]. (c) As long as I am, or have been, a capable suppliant, so long have I inculcated, or do I inculcate

(tor amtizam) the desire of Righteousness |that is, duty and charity. * ' Or ‘by the aid of’. 2 or ‘his is veneration’, but see the Gatha.

Ner.’s sansk. text. Ya* atmane Garothmane Uttamasya diyate saha- taya (so) Manasah, (b) satkarinicha karmayitam vettrinam pan enin’ ya Sviminah, [kila, satkaram tasmai kurutéPasya yujyate karturh yo? vetta bhavati Dinya Hormijdasya]- - -. (c) Yavantimh (sic) yachayiturh ¢akto ’smi, tavantiih* yachaye yachanaih punyasya.

' C. repeats from sat® to ni (sic) inclus., both °jiiénin. 2 J.%, C. yo, but J.*, P. ya. Ner. transl. She (sic) who is given up for (or in) the soul in Garothmana with the helping* companionship* of the best mind, (b) performing that act of reverence, or satisfaction which zs of, or for, the intelligent doers (?) of good actions, O Great Wise One, she who is the Lord’s, [that is, she renders reverence, satisfaction, to him to whom it is fitting to render it, and who is intelligent through Hormijdas’s Din] ---. (c) As long a prayer* as I am able to pray, so long do I offer (or cause to be offered) the prayer for (or of) righteousness. ‘ Parsi-persian Ms. Kih ruwan dén (sic) Gardtman dehad [ash = ash] pah — ¢ Bahman,

(é har kih dehad ash pah —7 Bahman[] [dehad= dabiinéd (sic)| béd] % (b) Azash (sic) -bandagi ham 6 — {kihiira kunand [|| &gah béd (sic) pah 4n 7 Hormuzd, {Din ¢ Hormuad] % (c) Chand khwastar tuwan hastam, [] amfikhtom (sic) khwahishn 7 Sawab, [kar [ | kirfah].

Free tr. O Righteouswess, when shall I see Thee, and thou Good Mind, as I

discover Obedience, the path* to the Lord, to Mazda, the most beneficent? With that Manthra will we teach foul heretics faith on our God.

khadittinam, amat! kola aish pavan frardnih akis, bard aimat yehevtinéd ?], (b) va? gasich 1 Attharmazd [aimat khaditinam], i sid khvdstar? [Zak gas] pavan Srésh [khavitini-ait], [aigh, amat dastébar yakhsenund shdyad khavi- tinast? aigh nadikih 14 min zak® gis maman|. (c) Zak Mansar i mahist ash hémnuninishné yehabiinishnd valman min khiradé stared} yekaviminéd pavan® hiizvand*, [valmanich® min® khiradé® staredo° yekavimiinéd ®, ash mindavam7 denman pahlim®’, amat Aérpatistand® vadtinyén].

1 So Mf.; D, min. ? DJ. om. va. * D. khavitimastand. * D. ins. i ° DJ. ins. min (late). © D. om. 7 DJ. ins. aé late. * D. shapir. 9 so DJ., D., see Pers.

Pahl. transi. O Ashavahisht, when do (shall) I see Thee?, and know this

by that which is a good mind’s instruction ?, [that is, I (shall) see Thee in 2.

10 XXVIII, 5. 6.

va. * D. khavitimastand. * D. ins. i ° DJ. ins. min (late). © D. om. 7 DJ. ins. aé late. * D. shapir. 9 so DJ., D., see Pers.

Pahl. transi. O Ashavahisht, when do (shall) I see Thee?, and know this

by that which is a good mind’s instruction ?, [that is, I (shall) see Thee in 2.

10 XXVIII, 5. 6.

that time when every man is intelligent (or aware of it) through piety, but when shall it be?] (b) and the place, or seat, of Attharmazd, [when do (shall)

I see it], J a suppliant for a benefit? [That place is known] through Srésh, [that is, when they have a Dastir, they, or he’ ought to know what the happiness which comes from that place is]. (c) That, or to that (oblique by pos.) Manthra which is the (or of the) greatest, to it Jelongs the giving of the teaching by tongue to him whose understanding is confused, [for him also whose understanding is perverted this thing is the best, that they should hold priestly-assemblies for his instruction |.

Ner.’s sansk. text. He Acavahista, he Dharma, kadé Tvath pagyami Manasat Uttamasya vettritayd*, [kila, tara kélath kadé pacydmi yatra ‘T'varh sarvah ko’pi sadvyaparitaya* [-rena] vetta bhavati], (b) sthanaiicha Svamino labhabhilashatah* Crocena? parijneyam’, [tad api kada pacgyami? Chet guru gribnanti, gaknuvanti parijiatur yat cubhaih tasmat sthanat kim], (¢) yatah sa Vani mahattara aparasmat kasmachchit ya prabodhada buddhijadaya jihvaya, [yah buddhijado bhavati tasya kimchit idar eva utkrishtataraih, yat adh-

pose 9 gas. 9 10 | wosa}e.gassegyrl 6. 2s) gororbyberaleardalaslunsscaprmadnayaysunyed Eagansoay racers yoanrg bear yyy ayy as) rgpi. ay WII IMG eps

Trlit. Voha gaidi Mananba daidi asha-dio dar(e)gaya Ereshvais Ta ukhdbais Mazda Zarathustrai aojOnhvad(t) raf(e)nd eee wih Ps A A ES Ahmaibyacha Ahura ya d(ai)bishvaté dvaéshao taurvayama. =’ ~~

Verbatim tri. Bona veni Mente, da Santitatis-praemia-dator vitam- longin- quitate-productam* rectis (vel elatis), tu, verbis, O Mazda, Zarathushtrae validam sratiam, nobisque, Ahura, qua vexatoris vexationes devincamus. #Velin-vitam-I°.

Pahl. text translit. *Yamtinishné i2+3 Vohiiman [avd tani * i aishand] yehabiinai-m4, Ashavahishtd dahishnd ¢5 dérjanih, [aigham? zak mindavam al yehabtindd® ¢ pavan tand* i pasind” lakhvar avdyand§ yekteltind|. (b) Pavan zak i7 rast8 sakhin Lak, Atharmazd, val Zarattsht [numid yeka- vimiinéd at] min valman 79 adj-homand, [Vishtasp ait, aighat], raminishnd? , [homanam], [aighat pavan nadtkih fraz avd khidayané debrinishnd hémanam|], (c) va manikanich 19, Atharmazd, [va1! havishtdnd 15 li afat pavan nadikih fraz debrinishnd hémanend **] main!® béshidarand bésh [yeheviinéd amat aéttind } vadinyén turvinishnd, [aigh bésh 713 mip valmanshan akar yeheviinéd ].

* See. Pers. 2 DJ. ing. 7D, ins, tan; Mf. not. *so Sp.,M., but D. “baném. *D. om. i. * so DJ., but Sp., M., D. dahad. 7 DJ., om. * so DJ., Sp. avayénd. 9° DS) Diesen: M. ins. i." DJ., D. om. 12 go DJ., M. homand. * D, ins. (Mf. is almost ide ntical with D.).

XXVIII. 5, 6. 11

yayanarh kurute [-yat]]. 'P. sa, J.*, 0. manasim. 23.4, J.*(2) crocena, *C. -eyam.

Ner. transl. O Acavahista, O Sanctity, when do I see Thee by means of the highest (i.e. the good) Mind’s insight, [i. e. when shall I see the time when every man becomes acquainted with Thee by means (2?) of good conduct], (b) and when do I see the place of the Lord who desires an ac- quisition to be recognized through Croga ?, [this too when do I see? If they accept the spiritual master, they become able to recognize what the benefit which comes from that place is}, (c) because the Word is greater than any other thing whatsoever, the Word which is a giving of knowledge to the duil of understanding is means of the tongue, [the best thing for the dull man is just this, that he should prosecute study].

Parsi-persian Ms. Ardibahist, kih T& binam pah an 7 Bahman Agah-dddan? in danam ? [kit andar 4n zaman binam, kih har kas pah néki 4gah, kih béd (sic) 2] 3¢ (b) [] Gah ham ¢ Hormuzd [— binam], 7 sfid khwastar? x An gah pah Srdsh [danéd; ki kih Dastty darad shayad danistan kf néki az 4n gah chih]. (c) An Manth(h)rah* (sic) ¢ mahist ash — dahishn fi kih khirad bi-hfsh éstéd [] [ash chiz in veh, ki magopatdari

kunand]. #* * Perhaps manhthrah (sic).

x An gah pah Srdsh [danéd; ki kih Dastty darad shayad danistan kf néki az 4n gah chih]. (c) An Manth(h)rah* (sic) ¢ mahist ash — dahishn fi kih khirad bi-hfsh éstéd [] [ash chiz in veh, ki magopatdari

kunand]. #* * Perhaps manhthrah (sic).

Fr. Come with the Good Mind, and give us | long life, O Thou giver of blessings. Through revealéd truth do Thou grant Zarathushtra Thy strong help ; Grant that to us by whose aid we may crush the tormentor’s torments. Pahl. transl. Let there be the coming (infin. for imper.*!) of Vohiman [into the bodies of persons]; and grant me Ashavahisht’s gift*2 which 7s long life, [that is, may, they, or he, not grant me that thing which in the final ‘body they may wish again destroyed |. (b) Do Thou grant it through the true word, O Attharmazd, to Zarattisht, [it is revealed by Thee (or he has revealed it for Thee). Thine ¢t is] from, or by him who (? or that which) is the strong [dy Vishtasp. That is, { am (I will be) Thy} gladdening, [that is, for or by Thee I am carrying it (or to be carried (?)) forth as a benefit to the rulers], (c) and mine also, O Atiharmazd, [and my disciples are (will be) also carrying it (or to be carried (??)) forth for, or by Thee for a benefit], which [is] a torment of the tormentors [when thus] they shall do injury, [that is, torment which is from them (the tormentors) is rendered harmless by them|. *1 Or ‘grant the coming’. *? Ashavahishtd-dahishné might = ‘giving A.’s gift’, a compos. Ner.’s sansk. text. Uttamasya praptitn Manasah dehi, he Dharma, datimn** dirghajivam*, [kila, me tat? kimchid api m4? prapnotu yena vapushi pagchatye punah samihante hantuih|. (b) Satydbhis tvarha vagbhih* Mahajiia- nin, Jarathuctro [ham] balavattamin® [Gustaspat] pramodayami, kila, cub- hath svamibhyah samihe datum], (c) madiyagcha, Svamin, ye* badhakaranaih badham nihantarah, [kila, cishyiccha ye> madiyah, te ’pi cubhari svaimibhyah samihante datuih]. 'J,3. J.‘ tat(?) kimehid api na, 2 J.* mi. 3 J. CPmane-* 0.4) “corr,

12 XX VEE 6; 7:

Ner. transl. Grant that acquisition of the best mind, O Sanctity, the gift of long life, [that is, let nothing come to me on account of which, in the later body, they may desire to slay anew]. (b) I, Jarathustra, rejoice The (?), O Great Wise One! on account ** of the true words which have fallen from the most powerful [Gustaspa, that is, [desire to bestow happiness from, or upon the lords], (c) and my people, O Lord, are rejoicing Thee, they who are smiting the pain of the grievers, [that is, my disciples, they also desire to confer happiness from, or upon, the lords]. *! Or ‘by means of’.

byrwjargnaveegaasuayrgapssb. | GED Gye AED I9 24ND Ts 4099) 9896- 66 HOY-IMWAIDIVPO LE | Horns) aw. 9cen 5 ag fang) ay cposnre) a. a1) Gye 6.¢lo.supAp | supasa areydy.ayhng acoso gnng

*! Or ‘by means of’.

byrwjargnaveegaasuayrgapssb. | GED Gye AED I9 24ND Ts 4099) 9896- 66 HOY-IMWAIDIVPO LE | Horns) aw. 9cen 5 ag fang) ay cposnre) a. a1) Gye 6.¢lo.supAp | supasa areydy.ayhng acoso gnng

Trlit. Daidi Asha tam ashim Vanhéus ayapta Mananho Daidi ta Arfa]maité Vistaspai aéshem maibyacha Daosti, Mazda khshayacha, ya Ve mathra* srevaéma radao. * Or °thrao. Verbatim transl. Da, Sanctitas, hoc praemium-gratiae, Bonae proposita- attacta Mentis, (b) da tu, Pietas, Vishtaspae rem-optam?, mihique, (c) des tu, Mazda, dominansque*? [id] quo Vestra Rationis-verba audiamus [nos-vobis- efficaciter] servientes®. * Potest verti: ‘O Sanctitas dominansque’; vide Ve. 1 Vigorem (2). 2 vel provide-tu(?). * fortasse (verba) valde-benigna (mathraoradh*). Pahl. text translit. 1Yehabiinai-m2+3, Ashavahisht, zak i% tarsakasih* (sic) i pavan Vohtiman Avadih, [aigham tarsakasih (sic) 1 aétind dahad, i pavan tand* i pasind lakhvar JA Avayand® yekteltind’]. (b) Afam yehabinai-m® lak, Spendarmad, zak i? min? Vishtasp® khvahishn6, [Magopatan 1° Magopatih 1°] va manikanich, [havishtén f li ashain Magdpatéin!® Magopatih?® yehaban]. (c) Afam yehabtnait! stayidar!? padakhshah!? Atharmazd, -[Vishtaspo] i amat aé1 j Lektim Mansar srayéni15, [aigh, Dind i Lekim yemaleltnani], ariyishn yehabinéd, [aigh, ribak vyadtnyén]. a 1 See P. 2 DJ. nai- m.; D, °ném. * DJ. ins. 2 4-80 Sp. M., D. > so Sp. © so DJ.; others °yénd. *% so DJ., D.; others °ind. * M. °%%h, DJ. ins. m. * so D. *% so

DJ., D., others man®. +1! DJ., D., M. %ih for °ai, 22 DJ., D: ins. 7. ** so D.; DJ. shat. or “shah, D. ins. i. 1 D, an (sic) aé i 1°, DJ. aé, M. I. 1° so DJ., D., others stay°.

Pahl. transl. Grant me, O Ashavahisht, that revering recognition (?) (or reverence) which is as, or through the blessing of a good mind, [that is, may he grant me such veneration as that, in the final body, they shall not desire to destroy it again]. (b) Do thou also grant me, OSpendarmad, what is to be asked for by, or from Vishtasp, [that is, a Mobadship of the Mobads], and to mine also [fo my disciples, to them also do thou give a mobadship of the Mobads]; (c) and grant me also, O (?) ruler, Atharmazd, a praiser (or

XXVIII. 6, 7%, 13

Parsi-persian Ms. Rasishn [¢ tan (sic) = ¢dén] 7 Bahman 4n tan? kasan [] [deh am = dabiin am| Ardibahisht, [space] dér —, [ktim 4n mandtim (sic) [] [wa (?) ma = var (sic = va al’*)| shad (sic, no text, but space*2) 7 pah tan? pasin baz bayad jagtrtntan] x (b) Pah an 7 rast sakhun Tt, Hormuzd, 6 Zartusht [namfid éstéd —] az & ¢ — — Vishtasp hast kt [|| ramishn [hastam], (kit, pah néki fraz an khuddyén — hastam], * (c) wa mayan [], Hormuzd, | {] shagirdin ¢ man ham [] pah néki fraz — hastand], [] az4r-dehandahgan azar [béd kih édiin] kunand shikastan, [kti, 4z4r 7 az dshin akar béd (sic)] %

*1 Perhaps it is va am = ya li (2). 2 dehdd was misread.

Free tr. Give, Righteousness, Thou this blessing | gains earned by a Good Mind

2 dehdd was misread.

Free tr. Give, Righteousness, Thou this blessing | gains earned by a Good Mind

to us, And grant our wish, O Armaiti,— to me, and to Vishtasp’ together. Grant Thou us, O Mazda ruler, Your beneficent* words to hear.

a praiser-king) [ Vishtasp (?)] who, when I shall recite this your Manthra, [that is, when I, or they (sraéyénd) shall proclaim your religion may make the arrangements [so that they may (or, so do thou (?)) make it advance].

Ner.’s sansk. text. Dehi me‘, Dharma, tah bhaktirh yi Uttamasya adhyataya? Manasah, [kila, mari bhakticilat evarh kuru yatha me sam- riddhatvam* sadvyaparat]. (b) Dehi Tvari Sarapirnaminase [prithivyém %] Gustaspat ichchhath madiyebhyaccha, [kila, Achdryanarh Acharyatvarh ma- hyam dehi, gishyebhyo ’pi madiyebhyah]. (c) Dehi stotrin, Mahajnanin, par- thivan*, ye vo Vanim vaktarah rachanddatarah, [kila, ye Tava Vani cish- _yanti* pravartamanadimcha kurvantil.

1 So J.*4, others he. 2 so J.°,P.; C., Adya®, ? soP. * soJ.3, J.tseem, others °vat.

Ner. trans|. Grant me, O Sanctity, the devotion(?), or blessed portion (?) which is from the riehes(?) of the Best Mind, [that is, make me so religious that prosperity may result to me from my good conduct}. (b) Grant Thou to the perfect mind |in, or to, the earth] the wish that proceeds from Gustaspa, and for, or from my people, [that is, grant me the tutorship (priestly dignity) of the teachers, and also for my disciples. (c) Grant praisers, O Great Wise One, kings, who may be announcers of your Word, and bestowers of ar- rangements for the service, {that is, who may teach Thy Word, and render it progressive].

Parsi-persian Ms. Deh am*1, Ardibahisht, [u—= va] an ¢ bandagi ¢ pah [no tr. for am — — — — — — pah tan 7 pasin baz nah bayad zadan] * (b) Ma-ra dehih tt, Spend- armad 4n 7 az Vishtasp khwahishn [Mdbadin Mébadi] wa mayin ham, — 7@ ra (sic pro man) ashan (sic) Mébadaén Mobadi deh.] * (c) Ma-ra dehi sitfindar 1aik*? (= patakh- sha) Hormuzd [Vishtasp] 7 kih [] [an = dn] é ¢ Shuma Manth(h)rah (sic) srayand, [ka Din 7 Shuma [] ], arastah dehad, [kf, rawa kunand] *

*1 Perhaps deham = dabiinam (2), *2 or layik.

14 XXVIII. 8. 9,

sasseoayyseyear ly . su payyas : Gem | sweoyeyrnly . wos + GFoHQrgrwl g. GE > wSsrey

-1ps02949416.040) apy daseayss)Q).2 | 445>) 4 Lo 431.3946 9449.66) >gypas

apr gonwl . tors Ha . 944g 29/ : sb epssgseu) : te + AU V999I) >O#H0

S LUP34}46 Trlit. Vahistem Thwa vahista yem Asha Vahistaé hazaoshem wa Ahurem yasé yaunus nardi Frashaostrai maibydcha

Yaéibyascha idit) raonhanhdi vispai yavé Vanhéus Mananhd.

Verbatim transl. Optimum [hoc] [a] Te, optime, quem [qui] cum- Sanctitate optima unanimum [-mus sis], (b) A. precibus-peto, [id] exoptans viro Frashaoshtrae, mihiqae, (c) [et-iis] quibus(que) illud*+ largiaris*2 omni [in- omne] saeculo[-um} Bonae Mentis. *1 yel yere (2) *? vel largiar (2).

Pahl. text translit. ! [Amat] pahltiimth 12 Laké3 [Dino #4 Lak] i> pahlim {min ayarik mindavam] pavan Ahardyith® pahlim val? ham déshani’, |pavan frartinih], (b) Adharmazd, am pavan khyahishnd vindinai® gabra i Frashdéshtar, [aigham Frashdshtar pavan havishtih bara yehabtin], manikAnich (i? Frash- Oshtar afash?° havishtih yehabdn]. (c) Avoch valmanshén adindt rad ho- manih? hamai'#-vad avo! vispd pavan Vohiman, [aigh Frashoshtar va ha- vishtan i® Frashdshtar vad tand* i? pasind hamai nadfikih padash vadtn].

1 See P. 2 DJ. om.-i:*? DJ., D. lak. * DJ. om. 7. © DJ., D.ins,* D. ins. % 7 DJ. val, D. avo, Sp.,M. ghal. * so DJ., D, others déshénd, or® éni. so M., Dds De °ih. *°so DJ.,D. 1180 DJ., D.; Sp. aitd. 12all °ih(?) for °Ai. #380 DJ., D. + so Mf.; DJ. val; D. valman.

Pahl. transl. Since J, or they (déshind) may have sympathetic affec- tion for Thy*+ best interest [Thy Religion] which is {of all other things | the best through Sanctity [through piety], (b) let me gain over, O (2) Atharmazd, the man Frashéshtar in prayer, [that is, give up Frashdéshtar to me in discipleship], and my people also [do Thou give to* Frashéshtar in his discipleship]. (c) Be Thou also then bountiful to them for ever until all

seuss) ay an} asyay ssp Ggeupras surging) ss )reyn-pab gurls. ay oan} 9. CR VIED YOGEDIG we Idsbyy-¢o-sbyay | GEraprural.parseysuparsjng Regornras.wyce)Copndy-byo yos | Posemsaeayongs.celoam

Trlit. Anais Vao ndid(t) Ahura Mazda Ashemcha yandi§ zaranaéma Manascha hyad(t) vahistem y6iVé yoithima dasemé[=dasmé(?)] stitam Yizhem zevistyAonhd aéshd-khshathremcha savanham, Verbatim trl. His Vos ne, Ahura Mazda, Sanctitatemque beneficiis-precibus-

a 4 q ;

XXVIII. 8, 9. 15

Free. tr. That best I ask, Thou Best One, Oune-in-mind with the Right unchanging,

Of Thee, Ahura, I ask it, for Frashoashtra and me beseeching ;

Freely to us may’st Thou give it, for the Good Mind’s lasting age.

through Vohiman, [that is, for Frashéshtar and the disciples of Frashoshtar

for ever, until the final body, provide a benefit thereby]. 1 O Thou (? om. i).

Ner.’s sansk. text. Utkrishtatai! Te utkrishtataréih yadi punyena?2 utkrishtatarena saha mitraydmah, [kila, Te utkrishtataraim aparasmat kas- machchit chet sadvydparataya* Dini(i) anugilayamah|, (b) Svamin, yacha- nayduh saihyataya® narath Phrecaostrain 4 madiyebhyaccha, [kila, me Phre- gaostrain® gishyataya dehil, madiyagcha[-an°] gishyah[-An] Phregaostraya _dehi|. (c) Tebhyah tato dakshint bhava sadai ’va yavat sarvar Uttamena Manasa, [kila, Phrecaostraya®, cishyebhyagcha Phregaostrasya, yavat vapuh pagchatyaih, gubhaih tebhyah kuru]. ;

(c) Tebhyah tato dakshint bhava sadai ’va yavat sarvar Uttamena Manasa, [kila, Phrecaostraya®, cishyebhyagcha Phregaostrasya, yavat vapuh pagchatyaih, gubhaih tebhyah kuru]. ;

PORK ble Ge iPy *krishtam. ? so J.*, P., but J.4 punye. * so Do lee eee dies phreci(i)ug® but J.* pharacaos®, P. Phera-. °J.4 Phreg®, J.* phara®. ° J.‘ phirac®, P. Pherec’.

Ner. transl. If we befriend Thine excellent quality, or possession which is the more (most) excellent with the most excellent Sanctity, [that is, if we strive after Thy Religion, which is more excellent than any other thing, with good conduct], (b) O Lord, unite the man I'regaostra (so) to my people in, or according to my prayer, [that is, grant me Frecaostra in discipleship, and grant my disciples to Frecaostra]. (c) Be bountiful to these with the Best Mind henceforth, as long as until all, [that is, to Frecaostra and to the disciples of Frecaostra do good, as long as until the later body].

Parsi-persian Ms. [Kih] bulandt 7 Ta [Din ¢ Ta) ¢ buland [az baki [] ] pah Sawab buland an ham [] “[pah néki] * (b) Hérmuzd man pah khwahishn hasil mard 7 Frashéshtar, [ku, [ ] Frashéshtar pah shagirdi bih deh] —, {i Frashéshtar azash (sic) shagirdi deh] * (c) An ham oshan agar (? = pahl agin) rad [u = va] hasti tamam té én tamam pah Bahman, [ki, Frashdshtar, u — ¢ Frashdstar, vad (sic) tan 7 pasin tamam néki az f kun]. %

Free. With prayers for these blessings, O Mazda and Asha, may we not pain you, And Best Mind, we who aid you in the tenfold (2) chorus of praisers. Propitious verily be Ye toward the mighty possessor of weal. rogatis vexemus (vel iis beneficiis instillati* (sic)) mentemque quod [quae] optimam [-ma], nos qui Vobis servivimus in decade [vel sacrificio] laudantium. (c) Vos promoventes [este erga eum] secundum-optationem-suam-dominan- temque (vel possessoremque) beneficiorum. * vel inspirati.

Pahl. text translit. Anayatéinishnih* rait avd Lekim, Attharmazd, [den- man] la [vadtinam-é], [aigh?, bard avé? Lekam 1A yatinam]? Ashava- hishtoch pavan yan 14 dzaram 4, [yanich-I5 ]4® bavihtnam i Ashavahisht dish-

16 XXVIIE. 9. 10:

khvar? medamminéd], (b) va® Vohtimanich i® pahltim fash la aziram] mun avol hana i!! Lektm aiyarih* yehabinéd stayidarand, [aigh, Hishédar®, Hushédar-mah, va‘! Sdshans, bara avd ham-ptrsakih i Lektim haityinéd*}. (ec) Lekim doshak6 [homanéd] pavan khvahishnd i khidayih stid-homand", [aigh, khidayih it! sid-homand bara doshéd, va bara yehabtnéd].

1So D.; M. la, DJ. 1a, or rai. 2DJ., D. ins. 3M. avo, DJ. val. + DJ., D. seem azaram. 5 DJ., D.I.; M. i(2). * DJ. om. Sp.’s yehabtnam, M. has yehevinam. 7 M. ins. madam. * DJ., D. om. * DJ. D. om. L so M.; DJ- valman i “ DJ. om. 12 DJ: om. ya. 4s DJ, D. * DJ. *homand.

Pahl. transl. As regards(?) a not-coming to You, O Atharmazd, [this I would not do. (Or thus; I will not come (inf. for imper.) to You)*}. Asha- vahisht also I do not pain for the sake of a blessing, [that is, not a single blessing do I desire which appears displeasing to Ashavahisht], (b) also Vohtiiman, the excellent {I do not harass him] who gives praisers for Your help, [that is, He will bring Hishédar, Hishédar-mah, and Sdshans into conference with You]. (c) You are propitious toward the prayer of the be- neficial sovereignty, [that is, Ye will favour (love) the beneficial sovereignty, and Ye will bestow (or establish) it]. * Perhaps altern. trl. and note; see v.6.

Ner.’s sansk. text. Anagarmta* Yushmasu’ na, Svamin Mahajnanin, {kila, grihitagurvadecat*! viparyayi? na bhayami], Dharmaricha ciubhena na “badhaye®, [kila, tat cubhath na samihe yat Dharmasya badhakaraih (so)

we gFang opr cepnals | wesrbbuppayos.vgeno-ys 10. -2U3L} HG

-£Gs89-44 240}. gjs.40)¢) gay. baa toe . sw )repa.aua6ng.co supers)

seus) s.weoegesbswrrde)oyswayouls|sw}pnu.as»ecuedy-ch.pa

Trlit. Ad(t) yeng Ashad(t)cha véista VanhéuSscha dathéig Mananhé

= 2 A A A Ale A Erethwéng Mazda Ahura aéibyé perena apanais kamem; . — Ad(t) ve khshmaibya astina vaéda Var(e)thya vaintya sravao.

Verbatim transl. Ita quos [-as] ex-Sanctitate scivisti Bonaeque leges (vel creaturas (sic)) Mentis (b) rectos [-as, vel sublimes], Mazda Abura, illis comple praemiis-attingendis desiderium. (c) Ita vestra a-vobis nunquam-in- ania scivi [vel adeptus sum] ad-nutribilia-impertienda-apta {vel bene-finem- suam-attingentia (?)] ad-possessiones-impertiendas-apta verba [i. e. doctrinas].

Pahl. text translit.. Amat aétind Aharayih akas homananit, va zakich? i$ Vohtiman dahishnd, faigh, pavan rastih, va* pavan‘4+> frarinih, bindak akas bara yeheviind hémanani] (b) i® frariméd, Atharmazd, am pa- van valmanshan ptr anbaréd kamak, [aigham nadikih padash yvadinyén],

XXVIII. 9. 10. 17

bhavati]. (b) Managcha yat utkrishtataram, [Gvahmanaih amaraih tam api nA ’badhaye’], yo Yushmakanin* punyopachiti (?-aprichchham*)* dada(u) stotribhyah, [kila, Husedaram, Husedaramaharh, Cauciogaiicha, samampracnatve Yushmakath anayati®], (c) Yushmakaih abhilashukebhyo yachanaya‘ rajyaricha labhamatta- mam. ‘*J.* °gurvyadid®. ?J.*; J.* vipravayi®, or °prach®. 3C., P. aya. * all-pachiti (?) 5so J.4, J.*, P., but C. anaryate. * For the needed sense see the Pahl. Ner. transl. I am not one who avoids coming to You, Great Wise .”

‘*J.* °gurvyadid®. ?J.*; J.* vipravayi®, or °prach®. 3C., P. aya. * all-pachiti (?) 5so J.4, J.*, P., but C. anaryate. * For the needed sense see the Pahl. Ner. transl. I am not one who avoids coming to You, Great Wise .”

One the Lord, {that is, I am no strayer-away from the accepted word of the master], nor do I pain Sanctity because of a desired advantage, or happiness, that is, I do not desire that happiness which is a source of pain to Sanc- tity]. (b) And the mind which is the more (most) excellent [ Gvahmana the immortal, [him also I do not pain] for he has given Your praisers a questioning* with! Sanctity, [that is, he brings Husedara, Husedaramaha and Caucio¢a into conference with You], (c) and in accordance with(?) prayer he brings Your most beneficial sovereignty to those desiring it. 10r‘°pachiti(m) = ripeness of (2).

Parsi-persian Ms, Nah amadan ra 4n Shuma, Hormuzd, [in] nah [kunand (sic)] [ ], ka bih an Shuma nah amadam] * Ardibahisht [] pah [] [jan = yan], nah azar-deham [] [jan ham= gdnich (?)] []nah khwaham 7 Ardibahisht [ham = ich] [u—=va] bad — khwahad*| *% (b) Wa Bahman ham 7 buland ash nah azér-deham] kih an in ¢ Shuma [no tr. for dsdri(? ayari)| dehad hampursid (? sic), [ki, Hishédar, Htishédar-mah, u Sdshyosh, bih an ham-

pursid (sic) ¢ Shuma awaréd (= ditinéd (sie vid))] | % (¢) Shuma khwahad (sic) hastid pah kwhahishn ¢ khudai 7 stidmand, [ki, khudai ¢ stidmand bih khwahad*, [] bih dehad] *

Fr. What laws of truth Thou knowest from insight, of Right, and the Good

Mind, With these as the gains for earning, O Ahura, fill our desire Thus do I learn Your commands, complete for our plenty and weal.

(c) amat7 aétind pavan zak i8 Lekiim astidak6é vindinéd® khirishn va5 vastarg, pavan zak i!° srayishnd' [amat pavan Yazishnd i Lekim sidak6 12 la yeheviinéd, ash khfirishnd va vastarg vindinéd].

*DJ., D. homanani. 2D. om. ich. *DJ. om. i. * DJ., D. om. va payan. * DJ. has va. ® DJ., D. ins, i, M. om. 7 so DJ., D.; M. min. * DJ. om. °® so M.; DJ. vindinidak. --) inset. >)s0) DJy D5 M., Sp. staiy®; M, ins. va, 12 DJ: om. va.

Pahl. transl. When thus I shall have become acquainted with Aha- rayih, and also with the gift, or dispensation of Vohtimand, [that is, when I shall have become perfectly intelligent, through truth, and through piety] (b), (which gift is pious) then, O A., heap Ye full my desire with these things, [that is, do me good thereby], (c) if thus, one obtains food and clothing by that which is not remiss toward (?) You, by chanting, [that is, when it is not remiss in Your Service, one obtains food and clothing by it].

Ner.’s sansk. text. Evaii ye Dharmasya vettarah Uttamasyacha! da- 3.

18 XXVIII. 10. 11.

Ner.’s sansk. text. Evaii ye Dharmasya vettarah Uttamasyacha! da- 3.

18 XXVIII. 10. 11.

ter*? Manasah, [kila’, ye satyataya sadvyApdratayacha* vettaro jatah santi], (b) ekahelay’, Mahajianin Svamin, tebhyo# parnai parichinuhi® kamaih; [kila matsamihitena cubhari tebhyah kuru], (c) Evaiicha Tjisneh analaso labhatim khadyani® vastranicha vadanena. + J.‘om. cha. 2 so P.;andC,P, J.‘ ins. dharma. °J.*,C, P. ins. sa. so J*. * all °chinohi (ep. Ved. use for °uhi), °J.*; J.* sh for kh.

Ner. transl. Thus those who are acquainted with Sanctity, and with - the gift of the Best Mind, [that is, who are born with insight through truth and good conduct], (b) in harmony with this, 0 Great Wise One The Lord,

pomrasreyosnrayy-ayrb le sup sra}ag | LOUEME?}-CEEOH Hy FpM9 11. con a | ss hepa angsarg. core coos 1 a. 093. otto 288 | sy 9G f¢ HAS a ya9y ay)43} 396

Ryerss

Trlit. Ye aiS Ashem nipaonhé Manascha Vohti yavaétaité ee 4 pA T[ujvem Mazda Ahura fro ma sisha Thwahmad(t) vaochanhé

Mainyéus hacha Thwa (é.e.)aonha yais 4 anhus paouruy6 [= Vivo] bavad(t).

Verb. tri. [Ego] qui his Sanctitatem tuear [-ebor] Mentemque Bonam in-aeternum (b) Tu, Mazda Ahura, prae me doce e-Te enuntiandi-causa! [ut-id- significem], (c) spiritualis-essentiae ex Tuo ore, quibus [principiis] a mundus prior exstitit[-titerit]. + Portasse significa (dat. infin. pro imper,).

Pahl. text translit. Amat pavan? nikirishné? Aharayih bara netra- nam* va Vohimanich vad avé4 hamai rabishnih, [aigh, rdstih va fraranih panakih vadtinam-é*], (b) Lak® zak7, Attharmazd, fraz avé li Amizais aé i Lak pavan gébishné, (c) minavadikih [Gasanikih] i min aé® i7 Lak pavan ptimman [pédik, vad1° min zak péddk i7 Lak pavan pimman bara yemale- linih"] min dén ahvano fratim yeheviind 12, [aigh, zak i! fratim3 yehe- vind'* ash dad, Gasdnikih yehevind].

*D. om. 2DJ., D. om. i. * D. netrindé-am, * DJ., D. om. lak va; D. also avo. DJ. has val for avo, * D, °yén. ® D. lekim. 7M. ins. i. ® M. °ih for °ai, D. yemale- Itnih. °so DJ.; D. hana. * D. i for vad. 1! all °nih for ‘nai. * so Fs Dei = sore Dale, D.; M. avvla (so). * DJ., D. om.; N.B. see Pers.

Pahl. transl. When in* this* regard* I shall defend Aharayih and Vohtiman until the eternal progress, [that is, when I would effect the pro- tection of truth and piety], (b) teach Thou me forth in words this thing

or BBSHe0-

avvla (so). * DJ., D. om.; N.B. see Pers.

or BBSHe0-

XXVIII. 10. 11, 19 fulfil desire perfectly unto these; that is, in accordance with this prayer* from me (?) do them good]. (c) And so let the unwearied reciter of the Yasna obtain food and clothing through his utterance. * Or ‘with accordant desire’. Parsi-persian Ms. Kih édiin Sawab agéh hastand*, wa and Bahman dahishn, [kti, pah rasti{] néki bundah (sic) 4gah bih bid —] (b) ¢ nék, Hormuzd, ma-ra pah éshan pur anbarad (?) kémah [kitim néki padash kunand] ** (c) Kih édfin pah an 7 Shuma [ ] (10 space) hasil-knnad khtrishn u vastark (sic) pah an srayidan, [kih pah Yazishn 7 Shuma sid nah béd, ash khirishnu vastark(e’) hasil-kunad].% *-And for-dni throughout,

Free ir. I who the Right to shelter, and the Good Mind, am set for ever, Teach Thou me forth from Thyself to proclaim, from Thy mouth of spirit, The /aws by which at the first, this world into being entered!

which is Thine, O A., (c) the #1 spiritual thing [the Gathic doctrine |

which is [revealed] from this which is Thine by mouth, [until from that

which is Thine 7t 7s manifest, tell me forth by mouth] what was first in the

worlds, [that is, what first existed was made by him; zt was the Gathie doctrine] *1 Or ‘by Thy mouth of spirituality’ (gen. by position).

Ner.’s sansk. text. Yadi sunirikshanatayé! Dharmari pdlayami Ma- nagcha Uttamari sadapravrittaye2, [kila, chet Satyasya sadvydparasyacha rakshajh karomi], (b) Tvarh tat, Mahajidnin Svamin, prakrishtarn me ciksh- apaya [yah? kurute] vachi. (c) Adrigya Tvatto mukhena sphutaya antar bhuvane* pirvaii babhiiva, [tai srishtiin me brihi].

* C. sunirikritaya, J.4, P. sunariksh-. 2 C -prakrit’. * C. has yayah; J.* om., J.* ya, * P. bhiiva, others -vanena.

Ner. transl. If in*! consideration* of this (2) I protect Sanctity and the Highest Mind, for, or until, the continual advance, [that is, if I effect the protection of truth and good conduct], (b) do Thou, O Great Wise One the Lord, reveal this to me in speech [i. e. him who is producing them]. (c) O invisible One (Spirit), from Thyself with mouth make manifest. what first arose within the world, [that is, declare the creation to me]. *1 Or ‘with’.

Parsi-persian Ms. Kih pah nigaridan* Sawab bih padam u Vahdman [] ta an tama (sic) —, [kf, rasti u frarfini paspani [] [kunand = vagunand (2)) (b) Ta an, Hormuzd, fraz an man [] [gat =jamnini] 6 i TA pah gobishn * (c) Mint [] [zish Gasini = zish Gdsdni] ¢ az in i Ti pah dahan [péda, t& az fn pédé 7 Ta pah dahan bih gai], kih andar jiban* awwal bid, (kf, an 7 awwal [] ash dad, Gasini bid] *

Or SLES] 00

20 Y. XXIX. Ut epee) susd-we-awevray swdoe eee sw» )r.aprgte-asas}oacuoer 1 ee Uwaye weg swpay nsee-auparsg eg sno say rorar-eg,) superuser eee Hasan qubb + ACOH aD whe . Oar | Boog . paced : soos /y : whe . pee} 199 )orrauly :

Trlit. Khshmaiby4 Géus (U)r[ulva gerezhdd: kahmai ma* thwar(6)zhdim He ~~ [edvam|? ké ma. tashad(t)? A ma aéshem6 hazascha rem6 ahishaya derescha tavischa Noid(t) moi vasta Khshmad(t) anyé atha moi sasta voha vastrya. *J.* mam.

Verb. tr. Vobis Bovis anima conquerens-clamavit: cui me creavistis? Quis me for- mavit? (b) Contra me [veniunt] saevitia vehementiaque, ictus cum-nece-per- ensem!, insolentiaque, potentiaque. (c) Non mihi pabuli-dator nisi-Vos alius, ita me docete [meae salutis causa] bona ad-agri-culturam-pertinentia *.

1 vel (4)hishiyé = oppressit.

Pahl. text translit. Avo Lekiim, Ameshéspendin, Géshiirvan garzid, [aitd main aétind yemalelinéd?: khiidai-gash? (?) (or khidayihash?) gift val Atharmazd ranb3] aigh: Avo main li barehinid hémanam [pavan vashtamin- tand4 va> dishtand]? Val min li® tashid hdmanam, [aigh, avo min yehabind homanam]? (b) Zak li zak i7 khéshmd*, [méinam pavan kheshmd* zanéd®], staha- mak, [aigham bard AzArédd], 1 réshkiin (2), [aigham apadman ktishtand® am aht- kinéd pavan hamak], lakhvar’? sedktintarich, [aigham boddkzéd bara vadtinyén!!], va taraftarich 12, [aigham bara dizdéd6%3}. (c) La li vastaridar™ (? or yasnidar) zakaé's min Lekim, [aigh aish 114 khavitfinam miinam nadikih*® aétaind azash chigiin min Lektim], aétind lit? rait8 sdzéd19 zak f shapir vastar. * Or Aésh0.

1D.) M. ins. aé = aigh(?). 2DJ., others khtidayih. *M. goshatirvan, DJ., D. rino, 4DJ. ands. *D.ins. va. °DJ., D. ins. li. 7D. ins. i, * D. makhitiméd. ° D. kisht. 1° DJ. om. va. ™ D, atid. 12 DJ. maman for ich. * DJ., M.dfizéd. ™ DJ., D. vasnidar; M. asn-khiradé(?) 15 DJ. zak. 1°80 DJ., M. 17D. om. li. *8 so D., see Pers. ** D., Pers.; see P:

Pahl. transl. To you, O Ye Ameshéspends, Géshatirvan complained , [some say that the Lord-bull (or his sovereignty) addressed Afiharmazd, thus]: ‘To whom am I allotted [for feeding and keeping?| For whom am I shaped?, [that is, for whom amI created]? (b) This one és upon me, Fury [who smites me with fury], the tyrannical, [that is, he will harass me], the wounder, [that is, my unmeasured slaughter makes my life in all things hateful], and

21. XXIX.

Fr. tr. To You cried the Kine’s soul: for what did Ye form? who made me? On me come Wrath and the blow, the murder’s shock, contempt’s defiance, Than You none other have I, then prosper, O guardian, my tillage.

a tearer again he 7s, [that is, they will commit murder on me], and a plun- derer also, [that is, he will rob me], (c) I have no nourisher? (or favourer) save You, |that is, I know none from whom my welfare? so comes as from You], therefore prepare Ye for‘ me that which is a good pasture.

(The flexible Pahl. should be read throughout as a trl., not as an independent document).

(or favourer) save You, |that is, I know none from whom my welfare? so comes as from You], therefore prepare Ye for‘ me that which is a good pasture.

(The flexible Pahl. should be read throughout as a trl., not as an independent document).

Ner.’s sansk. text. Yushmasu gopactinain Atma krandati: [he susva- minah]|, kasmai avinirmito ’smi, [‘khaditurzh? dhartwicha]? kasmai ghatito* *smit, [kila, kasmai pradatto ’smi|? (b) Sa math kopaluh (sic), [yah krodhena nihanti| hathicha, [yo hathat harati], irshyaluh, [yah apramanaih vadhyati$, (‘abadhayati’ sarvatra jneyarh)| darayitacha stenaccha, [yo me jivavighatam kurute, yagcha mam chorayati|. (c) Na mam palayita Yushmat anyah, evai madartham sarimarjayati uttamar gopacukarma‘, [api> na® jane yasmat cubharh evaih yatha bhavadbhyah]. * J* om. from khaditum to ’smi inclus, * C. evaditume 6 Soldia, Jes, Ja, butC.. Py badhy®. 4J.°, J.4, J.* “kam, C. “karma. * so J.%, but C. yena, P. yina. (Trivial variations and obvious corrections are not always mentioned. Kopaluh is for kupayuh accidentally (?) altered on account of irshyaluh).

Ner. transl Among You the Soul of the herds complained, [O good Lords], for whom am I not (sic) patterned, [to eat (?) and to keep]? For whom am I formed*? [that is, to whom am I given over]? (b) He is angry with me, [who destroys me with anger], and a murderer he is, |who seizes me with violence], the envious one [who slays without limit. The words ‘he tor- ments’ are everywhere (see ‘without limit (?)’) to be understood] and he is a cleaver and a thief [who commits life-smiting upon me, and robs me}. (¢) There is no other protector for me save You, so that one prepares* for me the best cattle-culture (not ‘sacrifice’), [I know not also from whom good so comes as it does from You]. (Many Sansk. words throughout express unusual meanings).

Parsi-persian Ms. An Shuma, Amshasfendin, Goshtrtn bang-kard, {héd (sic) kih édim gfiyad é@: khudai [] guft an Hormuzd pésh (Pahl. rfin) kt}: 4n kih man péda- kard hastam, [pah khtirdan u dashtan] [] [wa 6= va dn] kih man tashid-hastam, [kQ, an kih dad hastam]? (b) An man 4n ¢ hishm (sic), [[u = va] kih man pah hishm (sic) zanad], zulm, {kfm bih 4zar-dehad], ¢zakhm, [kfi, [|] bi-andazah kushéd (so) ma-ra kinah- kunad pah tamam], baz — ham; [ktm [] [zit = zakat (sic)] bih —] —, {ki — bih diizdad] * (c) Nah man parwarish-kunandah (Pahl. vastiridar (sic)) digar az Shuma, [ka ['m = — (?)] kasi nah danam, kih am néki édfin azash chtin az Shuma}, édin [ ] ra sizad (?) an ¢ veh kah * (w = English v throughout.) a

22 KKB es

.84ypqp2s )oa-br»a0 go goss Fang. cgpaeys | eee kena go anges ang es Rosaugbaggas) p2aul.sgsey | beegussapindy.sueay. cour pwser

Lepdrsase

Spebrwaule coco ws-rysjesrress.eno | cerepananeeagsrisber.cgy

Trlit. Ada tasha Geus peresad(t) Ashem: katha t6i Gavdéi ratus Hyad(t) him data, khshayafité, hada vastra, gaodayé, thwakhsh6? Kem hoi usta. ahurem ye dregvod(e)bis aésh(e)mem vadaydid(t) ?

cour pwser

Lepdrsase

Spebrwaule coco ws-rysjesrress.eno | cerepananeeagsrisber.cgy

Trlit. Ada tasha Geus peresad(t) Ashem: katha t6i Gavdéi ratus Hyad(t) him data, khshayafité, hada vastra, gaodayé, thwakhsh6? Kem hoi usta. ahurem ye dregvod(e)bis aésh(e)mem vadaydid(t) ?

Verb. trl. Deinde creator Bovis interrogavit, Sanctitatem: quomodo [vel nonne] tibi Bovi magister [{fuit], (b) quum eam creabatis dominantes [vel potentes]? simul-cum pabulo [quomodo tibi magister fuit] in-re-pecuaria- aptus efficax [que]? (c) Quem illi [Bovi] volebatis, i. e. statuebatis dominum, qui a-sceleratis [emissam] saevitiam repercutiat ?

Pahl. text tr. Aétiind zak i géspend! tashidar [Atharmazd], ptrsid aigh: Ashavahishté mtn lak géspend radé, |aighat? denman dadistand? chigin, aighat? rad6 i gdspendan min], (b) ‘min denman® dado® pAdakh- shah? [vashtamintand$ va? daéshtand], minash ait yehabinéd vastar1, zakich géspendan dahishnd® tikhshak, [aighash vastar yehabtnéd, afash pastshatrin I min zak pédakinéd, mtin géspend bara afzdyinéd]? (c) Min avo1! pavan nadtkih -khadai!?, [amatash fravarishn® 14 vadinyén ach padakhshah* vashtamtintané], min avo14 darvand: khéshmo* andér zanishno!3: |yehabinéd denman pasukhv6, aighash sttibd vadinyén|? * Or Aéshmd.

*D. om. i. 2D. om, at. 3DJ. dina. £D. ins. va. ®so DJ.D. &so M., but D. yeha- binéd; DJ. *biind. 7so D., but DJ. *hih; M. shalitaih. * DJ, D. miindd. ° DJ., om. va. DJ, D, ins. va. ** D. valman. 1? DJ., D. ins. i. 1° D. paddkh*; DJ. padakhshahih; M. shalita. * Mf. valmani. ** Mf, D. vino. (3? D. later received; I correct Comm. p. 413.)

Pahl. tr. So the herd’s Creator asked thus: Ashavahisht, by what means (or who (?)) was there a master of the herd for thee, [that is, what is this thy opinion, by what means (or who) was there a herds’ chieftain

-pwrras) aeesargo Ba 2o WO9)rSs | wy). p2 2} asa san gap ae L wieonuog eo (su yomansuya Mo |orrseb-pob}.cge ey yours

Suynrg )eg-mcryrcogprsS-swerrayay | Reoagsey barbrercye ewer

RIX. 2, 3. 23

How had’st thou for kine a chieftain? thus the Cow’s maker asked of Asha;

When, ruling ones, ye made her, with the field, kine-breeding, zealous? Whom gave ye her life’s master, wrath from the wicked ones smiting?

2, 3. 23

How had’st thou for kine a chieftain? thus the Cow’s maker asked of Asha;

When, ruling ones, ye made her, with the field, kine-breeding, zealous? Whom gave ye her life’s master, wrath from the wicked ones smiting?

for thee], (b) when (or whom °) ye (or he) did as ruling* create (or appoint) this one (the herd (?)) [to feed and to keep] by whom (or whose) it is that one gives (or ye give) them pasture, and also that one is diligent as to the giving, or producing of the herds, [that is, one gives, (or ye give) it pasture, and also one makes (or ye make) a cattle-guardian manifest from that who will increase the herd]. (c) Whom did ye appoint as a ruler with a benefit [a ruler to feed it when they would provide no nourishment for it, and who gives this answer] to the wicked: ‘The fury [of the Non-iranian is] to be smitten’, [that is, ‘they shall (or do thou) render him stupefied *}. ~ Ner.’s sansk. text. Evan! ghatayita gopacinari2 Hormijda aprichchhat? Dharmai: kas te gopactinam guruh, (b) yas tebhyo data svimi saha gocha- rena*5 gosrishtivyavaséyinath, [kila, gocharati® dadati tebhyah pacupata- raiicha dadati, yo pagan pravardhayati|? (c) Kas teshaih cubhasya svami, yo durgatimatam dmarshasya* talanar (sic) datte, [kila, yo durgatimatazh anyayath nihanti? Sa eva rajidm raja teshari, gubhari khadituih svami]. * J.* ins. go. 2 J. om. go. 3 J.* abravit. * J.4 (?), C., P. gov? (2). ©® P. goch?. 'Ner. tr. So Hormijda, the herds’ former, asked of Sanctity: ‘Who is thy herd-master, (b) who is thy lord giving them, together with pasture*, a clever cattle-breeder ?, [that is, who gives them pasture, and a herdsman who increases the herds]? (c) Who és the lord for* their benefit, who delivers a blow! upon the rage* of the wicked, [that is, who smites their disorder ? He is thus a king of these kings, a lord to devour their good)’. 1Cp. Y.1,19; 9,68. Parsi-persian Ms. Edin An 7 gosfend tashidar [Hérmuzd] pursid ka: Ardibahisht kih tii gésfend rad, [kit in hukm chin [] rad ¢ gésfend kih], (b) [wa va] kih An dehad laik* [khfirdan u dashtan] kiyash hast i dehad kah, wa An ham gdsfendin dadan ku- shishn, [kt, [] kah dehad, azash pasash(h)tiran (sic) az an zahir, kih gosfend bih afzayad] ? (c) kih tt (?) pah néki khuda [kiyash parwarishn nab kunand ham, laik* khurdan(?)], kih 6 dar- wand: kheshm ¢ anér khirishn (? sic vid.), dehad in (?) jawab, [kfish — (?) kunand] (?). *layik.

Free tr. Asha to him made answer: ‘No chief driving grief can be offered. Of these things that is hidden how the lofty move their plans. Of beings He is mightiest whom I near with earnest calls’.

sic vid.), dehad in (?) jawab, [kfish — (?) kunand] (?). *layik.

Free tr. Asha to him made answer: ‘No chief driving grief can be offered. Of these things that is hidden how the lofty move their plans. Of beings He is mightiest whom I near with earnest calls’.

Verb. irl. Huic Sanctitate [vel °tas, lege Ashem]: Non est magister expers-vexationum [i.e. vexationes procul prohibens] Bovi [pro Bove], respon- dit. (b) Ex illarum-rerum non ad-sciendum [est illa res] qua accedat |-dant] ad (vel promoveat [-veant]) fines-propositas-suas spiritus-elati*+. (c) (Fortasse Bos(?) loquitur). Exsistentium ille potentissimus cui [i. e. ad quem] invocationes [dirigens] adeam* 2 [adibo] dirigens-strenuitate. ** vel ab illis non ad scien-

24 XXIX. 3. 4.

Trlit. Ahmai Asha ndid(t) sar(e)ja advaéshé Gavéi paiti-mravad(t) Avaésham ndid(t) viduyé [=°dvé] ya Shavaité Adreng ereshvaonho ; Hatam H{ulvo aojisto yahmai zaveng jima keredusha.

dum [est ea res] qua promoveat ignes sublimes. *? vel ad officia-oblationis ad-

euntes [sunt] celebrantes. (Yahmai dat. of goal; cp. dat. with 4; otherwise for gen.).

Pahl. Valman miin zak i! gospendand tano sardarih 1a pavan abéshidarih [ma- manash pavan béshidarih] Ashavahisht® pasukhv6 gtft, [aighash? padafras vadt- naid3]. (b) Valmanshan 14 Akas homand zak i* ashtih va> réshané i+ rasto,

[valmanshan darvand padafras, i® pavan raband, maman chand vadtinand, la

khavitinand’| (c) Min aitané® zak adj-homandtar, [aigh, a0j° i zak* i* valman

pavan kartar], man avo1° zak pavan karitinishnd yamtinéd avé kardarih, faigh, amatash karittind aigh: kar va kirfaké vadin, vadtnyén]. 1 DJ., D. ins. i. 2D. om. ash. 8 M. vadinyén. * D. om. ® DJ., D. om. va, ins. i.

6 DJ. om. 7. 7 DJ. nd. * so DJs, others aitoand. ° D. ayo, or ano. 1° DJ. valman.

Pahl. tr. He (or To him) Ashavahisht thus made answer: ‘He whose is the authority over the body of the herds zs not in a condition without distress [for he is in distress; that is, that they shall execute chastisement upon him]. (b) They (or of these things (gen. by pos.) they) are not knowing the peace nor the light which is righteous, [nor shall they know what the chastisement of the wicked in the soul is, nor how great they shall make it]. (c) Of beings He is the mightier (-tiest), [that is, his strength is more

peGap-a)ougreselprasle. ¢Q@-a0»») 66 oan tls ; orgenrywd i pee} | aps ersssayn)d. boop gees eel}

Sm o/Isey Trlit. Ad(t) vao ustanais ahva zastaiS frinemna Ahurai a Me (U)r[u]va Geuscha azyao hyad(t) Mazdam dvaidi f(e)rasaby6

Noid(t) erezh(e)jyéi frajyaitis[°jiv°] noid(t) fshuyafité dregvasti pairi.

Verb. ir. At vobis* erectis nos-duo-simus (erimus) [vel vitarum-duarum (ahvao)| manidus, [nos- duo-|precibus-expetentes [ab] Ahurae [-a] ad (ab), (b) mea anima, Bovisque genetricis [anima] quum Mazdam [precabimur| in dubio (vel quum nos-duo M. urgemus (duvaidi)) quaestionibus. (c) Non [sit] recte- viventi exitium, non-diligenti-agricolae scelestos inter. *Orva=vere.

urgemus (duvaidi)) quaestionibus. (c) Non [sit] recte- viventi exitium, non-diligenti-agricolae scelestos inter. *Orva=vere.

Pahl. text translit. Aétiind min Lektim, | Ameshdspendané‘] pavan atista- nishnih? [minishnik®* atistand*] dastih* tikhshakiha franamam avo Atharmazd zak, jaigh min Ameshéspendano® avd mindavam* Atharmazd vésh franamam®, mindavam i Atharmazd vésh7 vAdtinam-é], (b) [aigh] zak i8 lirfiband Torai Az® levatman [yehevinads™, aigham riban!! mozd yehabunand!?]; Atharmazd zak i pavan gimanik hamptirséni!, [aigh zak i! gimanik yehevanani, am min Athar- mazd levatman ttiband yehevtinad!® ptrsidano]. (c) La ghal!® rasté zivishnd friz!7 avadsihishnih®, [aigh min pavan rastih zivédé, ash avdsihishnih® 18 pavan rtiband la yehevinéd|, 14 ghal'®+!4 fshiivinidar, [aigh avo18+s fshivi- nidar min mindavam pavan frartndih yakhsenunéd 14° aéttind chigin]; bara min valman { darvand, [maman avo&+ darvand ghal yeheviinédd]. *Or ats®.

* DJ. ins, li(?). 2DJ., D., M. °taénishn®. * M. ins. va, or 6*. *D. yadmanth. * DJ. repeats six words. so DJ., D. 7DJ., ins. frandmam. * D. om.i. °M. curious sign 4 (?) for az. 2° D. °viinéd (?). * DJ. om. 7? DJ. ins. avo i, D. ins. va avo (?), or va 4no(?). 1% DJ., D., M. *pirsénd, Sp. °énd or °éni. * DJ. om. 7. ™% DJ., D. ins. % DJ. ghal, others valman. DJ. ins. 8 so DJ. *Mf. nth and ins. i, otherwise as D.

Pahl. tr. Thus more than (or from) You, O Ye Ameshéspends, I diligent- ly bow myself before Aiharmazd, with a lifting up [a spiritual lifting up} of hands, [that is, I worship Atharmazd more in the matter than the.

XXIX. 4, 5. 97

Parsi-persian Ms. Hormuzd sukhan (sic) shumar-kunandah, [kti, pah wanah u kirfah shumar-kunand], (b) kishan varzid pésh [] Déwain w marduman, u kih ham varzinand (sic) pas ham % (e) An bih defaced khudaé, (ki, kar w dadistan bana (sic) v no tr. for Pahl. vajinénd (?)] % Hdtin ma hastam (?) chin U kamah, [ki m4 ham — an i U, [— vajiném (?)]] %

Free tr. Thus we two beseeching, with hands outstretched to Ahura, I, and the mother Cow, with questions in doubt press Mazda. Not on the diligent saint let destruction fall with the faithless.

Ameshospends, and 1 would further the object of Atharmazd more], (b) [that is, let] my soul [be] with the Cow Az, [that is, let them give my soul its reward], and I will consult Adharmazd concerning what is in doubt, [that is, may it be possible to me to consult Atharmazd as to that whereon I shall be doubtful]. (c) Not for that righteously-living man is ruin appointed, {that is, there is no destruction in the soul of him who lives in justice], nor for him who is an inereaser of blessings, [that is for him who is an increaser, and who maintains the matter in piety, it is not like that]; he 7s apart* from* him who is wicked, [for to him, who is wicked it happens thus]. *Except.

*Except.

Ner.’s sansk. -text. Evaii bhavadbhyah [lajadih] uttaénahastena? vyavasdyataya prabravimi Svamine tat, [kila, Amarebhyo Mahattarebhyah karydya? nydyayacha? Hormijdasya prabhitatarazi prabravimi]. (b) Me atmanah Goccha Ajinamnyah, [Ajindmni trivarshiki* Gauh 4}, ye Mahajianine* samdehiyai* prichchhanti, [kila’, yena sarhdigdhah santi, tat sarvam ye Hormijdaya punah punah prichchhanti®]. (¢) Na satyajivane(h)*® prakrishta hanih, nacha vriddhikartuh, (kila, eteshain prakrishta hanir ma bhiiyat] ; durgatinad vind, [yato ’sya bhtyad eva).

1 All uttanatthena. 2 J.%, J.4, J.* om. cha. * J4, P. nyayayachcha; J.*, C. nya- yichcha. * all goh. * J.* om. the gloss. ° all ‘vane; Ner. accepted a jivani (?).

Ner. transl. Thus better than You [O Ye Yajads| with outstretched hand, and with zeal, I praise, (or I declare (?)) this for, or to, the Lord, [that is, I praise more (or declare a better thing) for the deed* of Hormijda and His discipline than the Greater Immortals do]. (b) J¢ is my soul and that of the Cow called Aji [the one named Aji is the three year-old cow| who are asking of the Great Wise One the doubtful question, [that is, who are asking again and again of Hormijda concerning every thing as to which they (so) are in doubt]. (c) No continuous disaster is for* the man who lives aright, nor for the increaser of blessings, [that is, let not their deprivation be advanced]. He is apart* from the wicked, [wherefore his (the wicked’s)

let it thus be]. * Or the ‘object’, possibly ‘duty toward’.

Parsi-persian Ms, Edin az Shuma [Amshasfendan] pah bar-dishti, [minishni [u= va

28 ExXEGs

bar-dasht] dast kushishn [] [— (Pahl. fravdmam (sic))] 4n Hormuzd An, [kt, az Amshés- fendan® (sic vid.) an chiz Hormuzd zyédah [] [— fravdmam (sic)! [u = va] chiz 7 Hormuzd zyadah kunamj, (b) ki, an 7 man ruwan Gav ¢ (no tr. for Pahl. Ach) awa [bad, kim ruwan(?) muzd [] [no tr. for débindd] }; [] [wa 4n =—] Hormuzd an 7 pah guman

fravdmam (sic))] 4n Hormuzd An, [kt, az Amshés- fendan® (sic vid.) an chiz Hormuzd zyédah [] [— fravdmam (sic)! [u = va] chiz 7 Hormuzd zyadah kunamj, (b) ki, an 7 man ruwan Gav ¢ (no tr. for Pahl. Ach) awa [bad, kim ruwan(?) muzd [] [no tr. for débindd] }; [] [wa 4n =—] Hormuzd an 7 pah guman

ws soa}snsolo.sy9daly.gwrrg oly gosh.ng | bhospapbabepe 6. -spryr-peppurypsayrrea) sua 493 | beeael.gers.snryos-pob} su g04ty6) best .svy794099 ) goassu ls | mpposegenrneed wos-6-ps SoA CH OSI CS Trlit. Ad(t) evaochad(t) Ahuré Mazddo vidvao vafis vydnaya Noid(t) abva ahi vist6 vp naéda ratuS Ashad(t)chid(t) hacha Ad(t) a” thw fshuyafitaécha vastryaicha thworesta tatasha. Verb. tri. Deinde dixit A.M intelligens remedium-decretum [vel (e-con- trario) damnum (ab anima Bovis defletum) sua] perspicientia (b): Non [est] sic dominus inventus, neque magister Sanctitate -omnino ex. (c) Itaque enim te dili- gentique agricolaeque creator [ut hunc magistrum] formavi [i e. statuil. Pahl. text trlit. 1Aétindsh pavan? pimman egfifts Adharmazd Akasiha: vishtipishn6 vijarishné, [aighash danishnik gift, aighash? anakih min Ganrak Minavad? charak aité]. (b) La aétind ahdikih vindishn6, [aigh, zak 14 pavan jinak charak kardand 14 shayad6®, hana raich® khtiidai pavan khfidai? 14 yakhse- nund®], va® 14 dahishn i® radih min Aharayih chigdmchai" [aigh, Dastobarich aéttind chigind avdyad dashtand1 14 yakhsenund]. (c) Aéttind lak avé 12 valman i? fshivinidar va!? varzidar baréhinid homanih va tashid!4 hémanih, [aigh, avé valman {? tikhshak'® 79 padmanik yehabiind hémanih].

1 See Po. 2D. -D. ins, > DIZ -Dizomeashss Dans. DI ome ae) mama for ich, and DJ. om. i. 7 so DJ., Mf., D. * DJ. darénd. ® DJ, om. *% so D. and ins. I. 4 DJ. didano. 4 DJ. val. ** DJ., D. om. ™“ D. tukhshak (80). +5 DJ. shak.

Pahl. tri. Thus spake A. to him with his mouth, and with knowledge: ‘The ruin is to be discriminated (?) or avoided (?)’, [that is, a wise thing was said by Him, viz. that He has a remedy against harm from the wicked Spirit], (b) ut not so is a mastership to be obtained, [that is, it is not possible to make a remedy in that place, also because they do not possess (or consider?) a lord as a lord], and they have no gift of mastership from Sanctity whatsoever, |that is, they have not evensuch Dasturship as they ought to have]. (c) Therefore thou art

uvh a Supnpon-vopone.c Spe DB )gpansggo bee ere Hs ww». beweys.bos seoeunr-bow | spcesergodyobrracy-tughac

+4999)

Royo poser) ag .awlo ange paws .n9 2.99 | werss}ue-gerble.geeanay

XXIX. 6. 7. 29

-hampursand, [ki, an 7 guméni — ma-ra az Hormuzd awa tuwain bad pursidan] (c) Nah t* rast zistan fraz—, [kfi, kih pah rast iz— (sic) ash [] pavan ruwan nah béd],

wa neh i—, [kti, i — kih chiz pah néki darad, nah aédin chini (so)] bih az fi ¢ dar- wand, (chih 6 darwand 6 héd]. % *& = varman.

-hampursand, [ki, an 7 guméni — ma-ra az Hormuzd awa tuwain bad pursidan] (c) Nah t* rast zistan fraz—, [kfi, kih pah rast iz— (sic) ash [] pavan ruwan nah béd],

wa neh i—, [kti, i — kih chiz pah néki darad, nah aédin chini (so)] bih az fi ¢ dar- wand, (chih 6 darwand 6 héd]. % *& = varman.

Free tr. Then spake Ahura Mazda, He knowing the help by his insight: No chieftain is found for us here, nor a Lord from the Right inspired. Then thee for the diligent hind, as a Lord, the Creator ordered.

(hast?) allotted and formed for him who is an increaser of prosperity, and a husbandman, [that is, thou art given to him who is diligent and steady].

Ner.’s sansk. text. Evari mukhena avochat Svami Mahajnani viditva vinagasya viguddhith, [idari kirhchit vijidya abravit yat anyayo yah Ahar- manat tasya upayo ’sti]. (b) Na evari svamibhrishtasya (sic (?))!, [kila, etasmin kasmithgchit sthdne upayari karturh na cakyate iti], hetoh2 yatah Sviminarb svamitvena na dadhate’, na ’dadanasya*# (sic) guru punyat yatha katham- chit, [kila, guruthcha evaih yathd yujyate egrahiturh na grihnanti]. (c) Evath yatas® tvam vriddhikartrecha karyakartrecha nirmitavan® asi ghatitavén asi, [kila, tasmai yo vyavasdyi pramanicha* pradattavan* asi].

*So J.*, J.*. 2J.* heto. *so J.3, J.4, but C. P. dadate. * so all (?). °so0 J.3, J.4, J.% Sts0- CPs buted ©) yanir’,

Ner. transl. Thus spake with his mouth the Lord, the Great Wise One, knowing the purification (? or clear knowledge) of the destruction, [he said this to the discerning, that there is a remedy against the evil device which emanates from Aharmana]. (b) But not thus is it with the — (2) of a master, [that is, in this place, wherever it may be, it is not possible to pro- duce a remedy thus], for the reason that they do not possess a lord with lordship, nor a mastef of (or with) liberality in any way influenced by sanc- tity, [that is, they do not accept a spiritual master as it is fitting to take one]. (c) And thus 7¢ zs that (?) thou art a former (so) and a maker (so) (formed and made (?)) for the increaser and the diligent, [that is, thou art a producer (meaning produced) for him who is zealous and regular’.

Parsi-persian Ms. Edin & pah [] khwésh = napshman] guft Hormuzd agahiha [no tr. for Pahl. vishttpishn] gfiz4rishn (sic), [kfish [] guft kit [] zan — (? Pahl. anaki) az Gana Minit charah héd] % (b) Nah édfin — hasil-kunad, [kf, 4n ¢ pah jai charah kardan nah shayad, in ra [] (chih=maman] khuda pah khuda nah darad], wa nah (no tr. for dahishn) 7 radi az Sa- wab harkudam, [ki, Dasttir ham édfin chin bayad dasht, nah darad] ae (c) Rdfin ta an 14 — [] varzidar péda-kard hasti, wa kushishn hasti, [kf, 4n ft 7 kushishn 7 andazah dad hasti] +

Fr. tr. Mazda this offering’s Manthra created with Asha consenting,

Food on the Kine he bestowed, on the eaters with kind commandment

tr. Mazda this offering’s Manthra created with Asha consenting,

Food on the Kine he bestowed, on the eaters with kind commandment

Who, with the Good Mind’s grace, will declare it with mouth to mortals? Verb. trl. Hoc ubertatis [prosperitatis et sacrificii (?)] A. Rationis-verbum

creavit [i, e. constituit| cum-Sanctitate unanimus (b) M. Bovi pabulumque eden-

30 RIES Trlit. Tem azitdis Ahurd Mathrem tashad(t) Asha hazaoshé Mazdao Gavéi khshvidemcha hv06-urushaéibyO spefito sdsnaya Kasté Vohti Mananha ye 1 dayad(t) eea va mar(e)tatibyd.

tibus*! [-que], bene-largiens doctrinae-mandato. (c) Quis-tibi Bona Mente, qui ea det** [edet] ore (?) vere hominibus ?

*1 Suffix usha (cp. us + a). *2 da as 2nd cl.; cp. dati.

Pahl. text translit. %Zak i afzinikih? pavan Mansar Attharmazd val- man’ val? tashidar mtin pavan Aharayith ham-ddshishnih, [aigh, zak® mozd 1° min Mansar pédik avd valman yehabind min kar va kirfak vadtnyén (sic)]. (b) Atharmazd géspend vakhshinéd, [aighash bara afzdyinéd] avé khirdaran, [aigh pavan padman vashtamtinéd7|, Valman 15+% afztinik, [Atihar-

mazd|* amikht [pavan sinak® masih?, va bazai masih1]. (c) Min Lak hana.

vohtiman, |aigh, hana zit ghal haityfinéd] min pavan zak i7 kolé dé [Aves- tak va’ Zand], pimman yehabtinéd?? héshmirdarand Aérpatand ? 1See P, 2 DJ. ins. i. *DJ., D. val. valman. *DJ.; M. tvakhbsh-(?). °DJ. ins. ? °D.ins.1, 7DJ., D.om.i. * DJ. ins. va. °Sp., M.; DJ., D. sindk. 1° so DJ., D. 1 so M. 12 DJ. yeheviinéd. Pahl. tr. Attharmazd 7s that creating one affording bounty through, or as the Manthra, He whose ¢s harmony with Sanctity [i. e. they give that reward declared from the Manthra, to him (them) who would perform duty and good works]. (b) A. makes the herd grow [that is, He will increase it] for the eaters, [that is, one eats with fud/ measure]. He the bountiful [A.] taught us [to eat by the breastful and armful]*. (c) Who is Thine, this good- minded-one [that is, this one brings what is Thine], who gives the reciting priests a mouth as to both, [the Avesta and Zand]?

-weemEOTY-EH}DaH--R>EOM- FH ED | Reomob.augs226-¢4os 8.

sar poasgsoar-reoayyale.saushang.g-byrey | Deauqergn-b)pragyrehsr)06 agdral.rass.c¢cegrerrey-posry | *qoossssnras)aa)delege) ny * or tows 2 Qs)

Trlit. Aém [ayem] moi ida visto yé né aévé sdsnao gtishata

Zarathustr6 Spitamo hvd né Mazdai vasti Ashdicha

Char(e)kerethra sravayanhé (°enhé) hyad(t) hdihudemem dyai vakh(e)dhrahya. Verb. irl. Ille mihi hic inventus [est] qui nostras solus doctrinas

auribus-accipiebat [accipiet] (b) Zarathushtra Spitama, ille nostra (Mazdae*)

desiderat (Sanctitatique) (c) consilia-sacra enuntiare, qua-re ei bonum-statum

statuo [-am] (prophetae legem meam) promulgantis. * Vel ‘O M.’ = oda,

XXIX. 7 8 31

* Vel ‘O M.’ = oda,

XXIX. 7 8 31

Ner.’s sansk. text. Tat mahattamatvaii Svami MAnthriyar* aghatayat 1 Punyena saha samghatitaya, [kila, tam prasddaim yah Avistivaksaibhavai tasmai dadau yena karyaih punyaricha kritam Aste]. (b) Mahajiani gopacin vikagayati bhoktribhyo, mahattai* sucikshitebhyah, {kila, yaih sinah masie bajaeyamasie, kriyd japayajiiavidheh2 mahattam*, cikshita aste]. (c) Kas te, uttamamana(h)** yo dvitayarh dadati mukhena adhyayanakarebhyah, {kila, yo dvitayam, Avistaavistaartharcha*, vidyarthibhyo jiiapayati] ?

*J.*, J.* aghatat. 2 C., P. yap, J.* kriyapactyajia®, J. kriyap®, J.* wanting. * all. °ma, 4 all wh, © J.4. J.* stare,

Ner. transl. The greatest magnitude of the Manthra the Lord produced together with Sanctity for cooperation, |that is, he has given to him by whom a holy work is done that reward, which has origin from (or ‘union with’) the Avista-word]. (b) The Great Wise One discloses (?) (increases) the herds for the eaters, and the great matter to the well-taught disciples, [that is, by whom sinah masae bajaeyamasae, the duty of reciting the great* matter* by rule of the Yasna, (!) is taught]. (c) Who is Thine, the best-minded one, who gives the two things by mouth to those who are prosecuting studies, {that is, who makes the two things, the Avista and Avista-interpretation, known to those Solicitous of knowledge]? * Or (°tama) ‘the greatest duty of reciting, etc.’

Parsi-persian Ms. An ¢ — pah Manth(h)rah (sic) Hormuzd fi 6 tashid [] pah Sawab ham khwahishn, [kt, 4n muzd ¢ az Manthhrah (sic) péd@ 6 tt dehad kih kar u kirfah kunand(?)] % (b) Hormuzd gésfend —, [kish bih afziin (? sic vid.)] An khardéran [ka, pah andazah khirad] x 0 — fHormuzd] amtkht [pah sinah andazah, u baja (sie pro bazi) andazah] 4 (¢) Kih Ta in Bahman, (kf, in zit 6 —] kih pah har dti [Avesta [] Zand], dahan dehad shumtrdarin Hérbadan

" . Fr. Found for me here is the man, who alone to our doctrines hath hearkened.

Zarathushtra Spitama. Our sacred counsels (Asha’s and Mazda’s), Forth to proclaim he desires. Him the place of my prophet give I.

Pahl. text. Hana lit dahishné vindidé2, [atgham zak aéttind aé* khadtik vindid6], avd zak i> lanman dmikhtishné hana khadik® min nydkhshak, (b) Zaratisht i Spitaman’; valman zak ij lanman, Atiharmazd kamak, Ahardyihich’?, {aigh, avayast ghal8’ kar va> kirfak5+® baindak]. (c) Charakd kardarihich srayéd6, [aigh, charak i Draj i5 dén géhan bara yemaleliinéd*+°], mfin avd valman hai-deminih (sic) yehabtinéd pavan gobishné [aigh gédbishnoé i> fraranih't rai i° ghal yemaleliinéd, ash tamman, pavan minavad, gis i nadik 12 yehabtind].

*D., Mf. ins. * M. vindidd-aid (so), D, vindido-ém, or -am. * D, ins. 7. * DJ. hana. * DJ. om. ° DJ. ins. ay, or 4n. 7 DJ., D. om. i ach(?). * D, avd. 9° M. ins. vésh. 0 Lens. Deron: Me ins, 3, 1. DJ. ins, i fraértind.

Pahl. trl. This one is obtained as my gift, [that is, he, this one, is thus obtained by me] this one who was listening to that which 7s our teach- ing, (b) Zarattisht the Spitaman. His is our desire (or a desire for us),

32 EXEX.. 6) &

Atharmazd’s, and also Sanctity’s [that is, that perfect duty and good work are desired]. (c) He recites a remedy-making also, [that is, he will declare a remedy against the Drtj who is in the world] which grants (or for which oxe grauts him) a good dwelling (or basis) for speech [that is, for his word of piety which he utters they grant him a good place beyond in heaven (sic)].

Ner’.s sansk. text. Ayaih me endm datim* alabhata [Gortipam] yo ’syuih tatra! ekah ciksham cucrava (b) Jarathustrah, Spitamaputrah. Asau asmakarh Mahajfianinata kamain Dharmasyacha? (c) upayakartritvaincha samudgirati, [kila, asmai ’va rochate yat Dinih pravartamana bhavati |-vet], updyaihcha Drijasya kathayati|, yad asmaicha supadatvaih* dasyati vachasa, [kila, vachasa tad evo *dgirati, yad asya sthanam paraloke dasyati].

* J. yo’syam trah, J.* yo atra syam trah (sic), J.* yo asyam tatra, C, P. yo ’syam tah; Sp. corr. asmabhyam. 2 J.4, J.*,

6651) wo}eaciz end. ceue woa}a-fro [wear da). apr ee-apes 9.

6) Fpdy ayy yow-veenarlss6-pr | sw sayy) psnssagse eg. copasls G bys. puna pugsy 2 6M | peu: MUEO ERO HH

Trl. Ad(t)cha Geus (U)r[u]va raosta ye anaéshem khshinmainé radem Vachim neres asiirahya ye mévas(e)miaésha*-khshathrim [°thriyem] Kada, yava _hv6 anhad(t) ye hdi dadad(t) zastavad(t) avo. *Or isho-. Verb. trl. Atque Bovis anima flevit: qui [-ae] [-ego] non optationem- suam-adipiscentem [vocem mihi-|] animum-vulneratum-habenti [vel vulnerato (erga vulneratum)] adipiscar (b) vocem viri non-heroici [ego] qui [-ae] vere (vel me [mihi]) desidero [magistrum] auctoritatem-secundum-optationem- suam-habentem (c) Quando tempore [umquam] ille [ad-] sit [-erit] qui illi* det manum-habens [manibus-adhibitis] auxilium? * Vel mihi. Pahl. text trl. + Aéttindch? ®Gdshatrvan‘ garzidd aigh: and i> akhvastar rai® [attiband, Zarattisht] am yehevinéd ashayed6é*-minishnih? pavan zak i arid dahishnih, [amatash® bindak madam bara la radinénd®], (b) gdbishn- dch 11° avd gabraan anafzarih rai, [amat Dind* bindak 14 ribak], mtinam 4 valmanshin kamak khvahishné ¢ avé12 khidayih1*, [atgham ‘4 valmanshan rai Magoépatan'® Magopatih!® avayad|. (c) Chigin akarazé zak dahishné aitd, [aigh, zak daman'* akarazd yamttinéd], amat avo valman yehabtini-ait pavan tiiban17 khvahishnih aiyydrih, [avd valman® Zarattshto].

(c) Chigin akarazé zak dahishné aitd, [aigh, zak daman'* akarazd yamttinéd], amat avo valman yehabtini-ait pavan tiiban17 khvahishnih aiyydrih, [avd valman® Zarattshto].

w See P. 2 D. om: ich; = Diiins. 15 = DJs senshi Win om.0)..° Men ingiedee lane min®, M. “man. *D. mtn for amat. °DJ. radénd. 2° all i. 1 DJ. ins. An or av. *D val. 18 s0 DJ., D. * D. aighash. 1° so DJ., D.; M. man®. **so DJ., others damanak. 1” D, Mf. ih.

Pahl. transl. Gdshtrvan also bewailed thus to me: ‘On account of that [impotent] prayerless (or desireless) one [Zarattisht] there is to me an afflicted* inind through the illiberal giving [since they will not bestow gi/ts upon

XXIK, 8) 9. 83

Ner. transl. This one acquired the gift for me (or my gift) [suitable for the Cow], he who alone there in this(?) has heard the doctrine, (b, c) Jarathustra, Spitama’s son. He chants his prayer* for* us*, the Great Wise Ones, even the remedy-making of Sanctity, [that is, so it pleases him that the Din should be progressive, and he declares a remedy against the Drija], and this will afford him a good footing (so) on account of, or by means of his speaking, [that is, he proclaims that so by word, which will give him his place in the other world(?)].

Parsi-persian Ms. in man — [], [kim an édtn é yak hasil-kunad], an an ¢ ma (sic) 4amikhtan an yak kih shunay* (= nydshak (?)) (b) Zaratusht ¢ Spitaman & an 7 ma, Hormuzd, kamah, Sawab ham, (ki, bayad an kar u kirfah pur] % (c) Charah — ham srayad, [ki, charah ¢ Drtj ¢ andar jihan* bih gtyad] kih 4n fi — dehad pah gobishn, (kt, guftan 2 néki r& 7¢ 6 gityad, ash anya [-ja], pah mini, gah 7 nék dehand]. # * Or shin°. Fr. Then wept the Kine’s Soul: ‘gainI | a lord for the grieving feeble, A voice of an impotent man, while I pray for a kingly chief’. When shall he ever appear who may give to her help strong-handed ?

# * Or shin°. Fr. Then wept the Kine’s Soul: ‘gainI | a lord for the grieving feeble, A voice of an impotent man, while I pray for a kingly chief’. When shall he ever appear who may give to her help strong-handed ?

him with perfect /iberality|] (b) owing to the inefficiency of és words also to, or for, men, [since the religion is not making full progress], for whom by me there is a desire for a will which extends to sovereignty, [that is, for their sakes I need a Mobadship of the Mobads (?)]’. (c) However is that dis- pensation ? [that is, is that time ever coming] when aid is given to him [to that Zaratusht] through powerful prayer?* * A mind without the needed thing. Ner.’s sansk. text. Evazicha gopactinaiin* Atma krandati: yah aydcha- kah, andnandamana* adakshinddanena!, [yad asyo ’pari vapuh sampurnarm na dakshinyam?! ayachakaccha, acaktitaya], (b) vacharh naranam asadhana- tayai? [yat® Dinih sarnptirnarh na pravartate], yah tasmai ipsayita yachayita rajyain [tasmai Jarathustraya Moibadanam‘ Moibadatvaii* samihate] (c) Katham datih*? Kadachit sa asti, [kila, sa kalah kadachit prapsyati'], ya® asmai dasyati caktitaya sahayyam7*, [asmai Jarathustraya?} +All -kshan®. * P. sadh®, * so Co) butePsyataso* Je moivad®, © J.4- *.so J.4; P. yo (?). 7 P. sahayam. Ner. tri. And so the Soul of the cattle bewailed: ‘He who is prayer- less, and of joyless mind because they do not give, [because for him the body, or person, is entirely without offered-reward, and without prayer through powerlessness], (b) dewailing the voice of men for its inefficiency, [because the Din does not fully advance] who is desiring and praying * for the autho- rity for this one, [that is, he desires the Mobadship of the Mobads for this Jarathustra]. (c) How is that gift? Some day (when(?)) will it come ?, [that is, is the time ever (when is it ever?) coming?], which gif shall afford helpful

companionship to him with power [to this Jarathustra]?’ 5,

34 XXIX. 10, 11.

Parsi-persian MS, Edtin [] Ruwaén 7 gésfendan ghaugha-kard kit: i 7 n4-khwastar ra, [na-tuwan Zaratusht], man béd (sic) ¢ N&-shad minishni, pah 4nz na-sakhi, dehad, {kiyash pur [u=va] awar bih nah —]s¢ (b) Wa gobishn ham 7 an mardaiman [no tr. for anafzar-(?)] ra

spe) dapody.aupiya.aigoang bey bu | 1))rgya.bss 2YOs -Celoayay 10. “asin su 6.640) ac 3989 4a r99 40 99 | wora}aggybb.puns Rceorb- cen) bayveme-cwusd |_su9Saé-wssyrs papegcas

Trlit. Ytzhém aéibyd Ahura aogd daté Asha khshathremch4 Avad(t) Vohi Mananha ya hushitis ramamcha dad(t)

Azemchid(t) ahya Mazda Th(u)wam* ménhi paourvim [°viyem] vaédem.

Verbatim transl. Vos his, Ahura, [rem] eratum [-am, et felicitatem (vel fortasse potentiam)] date, Sanctitas, Regnumque (b) tantum [tale] Bona Mente [institutum] quo [his] prosperitates-domesticas gaudium-que det. (c) Ego-etiam [vel omnino] hujus, Mazda, Te existimavi primum possessorem.

Pahl. text translit. 1Lekim avd valmanshan, Atharmazd, aiyydrih yehabtinéd, Ashavahisht’ va Khshatvér2 (sic), [aigh, Zaratisht va? havish- tand ¢ Zaratiishtd4 nadtikih padash vadinyén], (b) aétindch Vohtiman 5, min hi-manishnih [gas 16 tamman], va ramishnich ash yehabiinéd. (c) Hémanich valman, Atharmazd [valman Zaratisht3 ‘], ash min Lak’ minam® frattim vin- dishné, [aighash fratim nadtikih min Lak yehevinéd]

* DJ. ins. va, see P. throughout. ? K.*, M. om. kh. °-D, om. + Dey De olds om. repetition. ® D, om. ft, 7 original (?) correction in DJ. * D, mindavam.

Pahl. transl. Give ye assistance to these, Atharmazd, Ashavahisht, and Khshatvér6, [that is, may they (or do Thou) secure the happiness of Zarattisht, and Zarattisht’s disciples by this means], (b) so also Vohiman, who gives him a pleasing habitation [the place which is beyond] and also joy. (c) I even

a soG-awg-parspes)Cupody brug | pry b.ceugss.augry cll areas}, —seeaags.u.useng. sheng | totterdra)d)..wySvcncgelogye LER CrwCULIME tyre) swEEr | grr. ga) 9} a) 9p

Trlit. Kudé Ashem Vohucha Mané Khshathremcha: ad(t) ma masha Yaizhém Mazda frdkhshnené mazoi Magai 4 paiti-zanata Ahura nti nao avar(é) ehmai ratdis Yashmavatam.

Verbatim tri. Quando [vel unde] Sanctitas, Bonaque Mens, Regnumque, venitis? Tum me [obviam venientes mihi] festinantes (b) Vos, O Mazda, ad me edocendum [causa] magnae Magae [hujus magni conatus] adjudicate [i. e. offerte]

ee ee

“XXIX, 10, 11. 35

{kih — pur nah rawé] kih man oshin kamah khwa4hishn 7 6 sahibi [[] [kish = dghash] Oshin ra Mébadin Mobadi bayad] * (c) Chin hargiz 4n — hast, {kfi, in zaman hargiz raséd], kih 6 # dehad pah tuwan khwahishn yari, [an f Zaratusht] ? %

Free tr. Grant gladness, O Ahura and the Right, unto these a kingdom, A Realm with the Good Mind ordered, which joy and amenity giveth.

Of these, O Mazda, ever the possessor first I thought Thee.

that one, O Atharmazd, [that Zaratisht] (or I even of that thing), I think that from Thee is his (or its) first acquisition, [that is, to him happiness is first from Thee}.

Ner.’s sansk. text. Yayari etebhyah, Svamin, sAhdyyam datta Agavahistaya Saharevarayacha [Dharméya, Raéjiiecha']. (b) Evathcha Uttamaiya Manase2, Gvahmanaya, yah sunivasatérh® 4nandaricha datte [sthanar yat paralokiyarn]. (c) Ahamchit ayath [Jarathustro], Mahajidnin, Tvatto dhyayami praktandai labdhizh [kila, me prathamath cubhath Tvatto bhavati, (uktarh yat gortipam)}.

*So J.° seems; J.*, J.*, OC. -jiievacha (sic). 2P.°ah, others "asa. * all but J.’ °tvam.

(c) Ahamchit ayath [Jarathustro], Mahajidnin, Tvatto dhyayami praktandai labdhizh [kila, me prathamath cubhath Tvatto bhavati, (uktarh yat gortipam)}.

*So J.° seems; J.*, J.*, OC. -jiievacha (sic). 2P.°ah, others "asa. * all but J.’ °tvam.

Ner. transl. Do ye grant helpful friendship to these, O Lord, to Aca- vahista, and Saharevara [to Sanctity and to the King], (b) and so also to the Highest (Good) Mind, to Gvahmana, who grants* joy, and a good abode [the place which is beyond]. (c) I even, this [Jarathustra}, think that the an- cient acquisition was from Thee, O Great Wise One, [that is, happiness was first mine from Thee, (a speech which is adapted (referring (?)) to the Cow)}.

Parsi-persian Ms. Shtima an dshan, Hérmuzd, yari dehad (?), Ardibahisht uw Shaha- revar, (ki, Zaratusht, u— 7 Zaratusht, néki padash kunand] * (b) dfn ham Bahman, kih mandan [gah ¢ anja] u raémishn ham ash dehad * (c) Man ham fy, Hormuzd, [i Zaratusht], ash az Ta [ | [chiz = mandém] pradum (sic) — [ktish pradum néki az Ti béd (sic)] *

Fr. Whence Righteousness, Good Mind, and Thou | the Kingdom, come Ye? Then hastening

To grant us light, O Lord, for The Holy Cause do Ye reach us

Your aid, O Living One, now yea, the helpful gift of Your faithful.

(c) Ahura nunc nobis [proferte] auxilium huic#* [Magae] largitatis vestri-simi- lium [vel servorum vestrorum corde addictorum]. % Vel éhmé = simus (participes). -

Pahl. text translit. *Aigh dahishnd i2 Ashavahisht, va? Vohiman va ‘Khshatraver, min aéttind avd li yamtininéd [gdbishnd i Zarattishtd, aigh, zak i? mozd, aigh jindik yekavimtinéd}? (b) Lektiim am‘, Atharmazd kabed pavan hand mas magih padadahishninéd [aigham pavan hana® ayéjak shapirih® padadahishnd vadiinyén)], (c) Atharmazd, kevan lanman kamak zak i avé7 lanman radih i® min? Lekim [kevan amat afdih i Lekiim vésh khavitd-

36 XXTKS RM.

nam, am nadikih 119 min Lekim kamaktar. Yehevund min yemalelinéd1! aé: kevan amat}2 Din ribak bard yeheviind, li va havishtand i2+19 li!* mozd 115 min Lak kamak]. + See P. 2 DJ., D. om.i. * DJ., D. ins. va. *DJ., D., M. am. 5DJ., D. hana. °D. véhih. 7DJ. valmani, D. om. all. * DJ. om. i. * DJ. ins. i. *° D. ins. 41 DJ, D. gtift. 12 D. om. 1% DJ. ins, nadtkih. “ DJ. om. ™ DJ., D. ins. i.

Pahl. transl. Where is the dispensation of Ashavahisht, Vohiman, and Khshatraver, Ye who are thus sending* 7¢ to me? [J¢ zs the word of Zara- tiisht; where 7s the reward?; where is its place?] (b) Do Ye recompense me much, O Adharmazd, for, or in, this chief Magianship, [that is, do Thou, (or they shall) bring about my reward in this pure goodness]. (c) Give us now, O Atharmazd, our desire, that which zs a liberal gift for us which is from You. [Now, since I know Your wonderful grace better, that happiness which comes from You is more desired by me. Some say this: ‘Now since the Religion has been fully advanced, mine and my disciples’ is the reward which is from Thy desire’]. * Perhaps not caus.; read ‘coming’; see Ner.

[Now, since I know Your wonderful grace better, that happiness which comes from You is more desired by me. Some say this: ‘Now since the Religion has been fully advanced, mine and my disciples’ is the reward which is from Thy desire’]. * Perhaps not caus.; read ‘coming’; see Ner.

Ner.’s sansk. text. Kva danara, Acavahisto, Gvahmanah, Saharevarag- cha, evar mahyari prapsyati, [kila Punyarn, Uttamarhcha Mano, Rajyarncha, sa prasidah kva sthane dste yah evath mahyarh prapsyati]? (b) Yiyara Ma-

XXX. LAT.

Be peweeu : sw Cauah.ng + U9 | Deogweto» : a2 dyale + WWE. a f) oUwrge

“Reysa}argnaygersarls an passs} 09 yp | sau) yep ss.au ange barges

us6asr»)s-aneearg 9 sty eyepas) sua | sopeoarydy anys as 96 crap

Trlit. Ad(t) t&a vakhshya ishefit6, ya mazdatha hyadchid(t) vidushé.

Staotacha Ahurai, yesn{ijyacha VanheuS Mananhd, ~~ Humazdra Asha yaécha, ya raochébis dar(e)sata urvaza [vraza]. “, “—”

Verbatim transl. Ita haec dicam [O vos] venientes, quae [sunt]-admo- nitiones [ei] quid-omnino [quicquid sit] [penitus-] scienti, (b) laudesque Ahurae, sacra-officiaqgue Bonae Mentis, (c) duo-benigna-consilia [per] Sanctitate [-tem| quaeque-duo! [sunt ea] qua [= per quam rem, vel = ut] in luminibus visa-sint propitia. * Fortasse ashayaecha — Sanctae beatitudini(?), vel etiam yecha = exoro (aegre).

Pahl. text translit. ‘Aétind zak 1? kola IL gébishné khvahishné i At- harmazd dad? [Avestak va Zand], minich* akds [aigh, danak, ash Aérpatis- tand ktnishnd), (b) mfin stéyishnd i Atharmazd, va Yazishnd 2 Vohiman,

[afash pédak zak i® Avestak va® Zand], (c) min hi-minidér pavan Ahardyih,

XXIX. 11. 37

hajnanin, prabhitatarazn mahattamena uttamatvena! prasddayati [-ata*2], [kila, tena nirmalatamena* uttamatvena mahyath prasadam kuru]. (c) Svamin, iha asmakath, asmabhyaricha dakshinaé Tvattah. (Dviyarain vachyo gujastah - - ..)

* J.4, C. ins. matena; P. tena. * see yiiyam. * J.* latvena.

Ner. transl. Whence will the gift so come to me? and Ashavahista, Gvahmana, and Saharevara, [that is, Sanctity, and the Highest (Good) Mind, and the Kingdom?; where is the reward placed which will thus come to me]? (b) He affords (?, or do Ye*1, O Great Wise One, afford*) me the more excellent thing, in reference to, or by the greatest exaltation*?, [that is, effect a reward for me as regards, or by that spotless exaltation*?]. (c) Here, O Lord, is the gift which cs ours, and which comes to us from Thee. (This teat to be repeated twice), etc. ** The Pahl. ‘néd was misread. *? the Holy Cause.

(c) Here, O Lord, is the gift which cs ours, and which comes to us from Thee. (This teat to be repeated twice), etc. ** The Pahl. ‘néd was misread. *? the Holy Cause.

Parsi-persian Ms, Kt — ¢ Ardibahisht u Bahman [] Shaharévar (imperfect), kih édiin an man r—(?) (guftan ¢ Zaratusht, ki 4n 7 muzd, ka jai istad]. * (b) Shuma ra (?ra=li) Hormuzd bisyar pah in meh — — [ktum pah in avézhah (so) véhi p&adadahishn kunand] * (c) Hormuzd, akn&i (sic-nfin) ma kémah an [] [& = varman] radii az Shuma, [aknifi (sie) kih — 7 Shuma zyadah danam, ma-ra néki 7 az Shuma kamahtar *% bid kih guft é:; aknfi [-ntin] [] Din rawa bih bid, man [] shagirdin 7 man muzd i az TA kamah] *

XXX.

Fr. Thus I will speak monitions, ye who come, yea the wise one’s monitions, Praises I speak for the Lord, and the offerings of the Good Mind Both benignant counsels from Truth whence signs in the lights seem friendly. zakich” min [mindayam i frarind minéd, ash kirfak yazishnd {4 mas yehe- viinéd], minshain dén,réshanih pavan vénishnih® hi-ravakh-manih [aighshan amat minavad yazishnd%t+ khaditind, ashin rdmishn yehevinéd]. +See P. 2 DJ. om. i. * DJ. yehabaind; K.5 dad. * DJ., D. om. i, * D. om. i. * DJ. om. va. 7 DJ. om. ich; D. (not Mf.) ins. i. * so DJ. * DJ., M. ayaz®, or Ayaz®, Pahl. tri. Thus both those truths are to be spoken, and are to be sought, (or a supplication, poss., O seeking ones (?)) which Attharmazd gave forth [the Avesta and Zand], which also are for the intelligent [that is, the learned, by him priestly studies are to be pursued], (b) which (or whose) are the praise of Attharmazd, and the Yasna of the Good Mind [also the Avesta and Zand are revealed to him] (c) which (or he who is) the good thinker ¢hinks through Sanctity; that one also who [thinks the thing which is p‘ous, to him good works equal* a great religious service], and what* things are* to them (or whose is) joy in looking into the light, [that is, to them when they behold the worship of the (or a) spirit, it is a joy to them]. * Or ‘by which to them there is joy’. Ner.’s sansk. text. Evaii te [tau] vichau! abhilashukah [-kau] ye [yau] Mahajnanin [-ni] adatte, [Avistavanith vyAkhydnaiicha], yagcha vetta [kila, jiata,

38 MKS ese:

tasya [tena] adhyayanath karyam], (b) ?stotacha? Svamino Hormijdasya‘, {[asau5 yasmat prakatah (?) Avistavachaso vyakhyanachcha], aradhakaccha Utta- masya Manaso [Gvahmanasya]. (c) Suma(n)ta(?)* punyena yaccha [sacha yah kimchit sadacharataram** manyate, tasya punyari [jisneh mahatydh bhavatil, yaccha *ntar rochishi alokanena aAnanditah [Svaminath ye adricyaéyam Ijisnau pacyanti, teshath 4nandah samudbhavati]. * Or °ta = tani (Sansk. of diff. period).

1J.* vachau, 2J.* ins. asau. *all stau®. ‘*J.*Haur®. *J.* om. *J.*, J.* °chara®, or °ri®; cp. charin.

* Or °ta = tani (Sansk. of diff. period).

1J.* vachau, 2J.* ins. asau. *all stau®. ‘*J.*Haur®. *J.* om. *J.*, J.* °chara®, or °ri®; cp. charin.

Ner. transl. So these are the two words of prayer which the Great Wise One delivers [the Avista-word and the Interpretation]; and he who is in- telligent [that is, the one who is informed], by him study is to be pursued; (b) and he is a praiser of the Lord Hormijda, [that one by whom He (?) is revealed

ee | swear seysls.axssaneser (0 aueebas) a» 9. -4orrpange-sanssyvsses.ce)s}-¢¢)a | 4029p Gay aslo. taun)e)as/o.00 Repiy-pepagbs sraseg6us.¢}.oucers- Lorene ¢x6nas)ag

Trlit. Sraoté Géushais vahista *a(a)vaénata sicha Mananha! A var(e)nao vichithahya narém narem Vahyai tanuyé (= °uvé).

Para maze yaonhd ahmai né sazdyai baodaiité paiti!

Verbatim transl. Audite auribus. Optima conspicite flammas [sacras (vel lumina caeli(?))] Mente; (b) ad [apud] electiones [i. e. per occasionem hujus de capitibus doctrinae] discretionis virum [i. e. vir per] virum [singuli] proprio corpori [proprie] (c) in-facie magni conatus huic [ad hanc] nostram(?) enuntiare*1 [enuntiationem] experrecti [sunto (expergiscimini)] (ad). %+ (vel (om. né (2)) huic [personae (singulatim)] enuntiabo (infin. for imper.)).

Pahl. text translit. ‘Goshand? sriid* nydkhshishnih? [aighash‘ gdsh bara vash- ammind, shad vazliind, bara karitiind*] vahisht* [vakhshinishnih, aighash¢ Aér- patistané? ktnishnd]. Minash dvinapdak’ zak i réshané pavan minishnd [aigh, zak i* Aérpatand réshané avo? tarik]. (b) Kamak lanman bara vijinishné, main - gabra va!° néshman hémaném, avd zak i nafshman tané [aighman mindavam 7 frarano min zak i avartind bara vijinishnd, afmand zak i frarind + ghal kinishn). (ec) Aigh bara, pavan zak® mas kar [pavan pasakhtd!? i138 pavan tanod* {14 pasind], avé zak ¢!* amakhtishnd i® lanman nikézénd pAdadahishnd [aigh- mand mindavam* {1 frartind Amakhtand rai*® padadahishnd vadtinanid 27].

* See P. 280 DJ.; D., M. gdshanak. * M. om. * DJ., D. om. from gdsh to -aighash inclus. °M. ins. nydkhsh®. * DJ. ins. ya. 7D. aé or Ay-vin° (?); DJ. vin®; Sp., M. avin’. * DJ. om. * DJ., D. valman. * M. ins. va. ™ D. frarfnd(?). % DJ., D. 3 so D., M.; DJ. om. * D. om. ** DJ, mindayam (?). 7* M. om. *7 so Mf. ete.; D. °yén.

Pahl. trl. Let there be*! a listening to what is heard* by the ear, [that is,

SRY, 4/2: 39

7D. aé or Ay-vin° (?); DJ. vin®; Sp., M. avin’. * DJ. om. * DJ., D. valman. * M. ins. va. ™ D. frarfnd(?). % DJ., D. 3 so D., M.; DJ. om. * D. om. ** DJ, mindayam (?). 7* M. om. *7 so Mf. ete.; D. °yén.

Pahl. trl. Let there be*! a listening to what is heard* by the ear, [that is,

SRY, 4/2: 39

from the Avista-word, and the Interpretation], and he is a propitiator of the Highest Mind [of Gvahmana]. (c) He who thinks* good thoughts through Sanctity [he who meditates a thing which is more correct, his is the Sanc- tity of the great Service], who also és rejoiced by a view which he gains amidst the light, [that is, the joy of those persons arises, who behold the Lord in the spiritual service]. * If sumaté = “tani, then ‘kindly thoughts’. Parsi-persian Ms. Edfin an ¢ har dt guftan khwahishn (sic) ¢ Hormuzd dehad [Awesta u Zand] kih ham Agah, (ka, dina, ash Magopatdarih kardan] **, (b) kih sitidan v Hormuazd, wa yazishn ¢ Bahman, [azash (sic) péd& an 7 Avesta u Zand] * (c) kih — pah Sawab, 4n ham miin (sic? kih), [mandtim (sic pro chiz) ¢ frartin minéd, ash kirfah yazishn 7 meh béd] kih -shan andar rfighani pah minishn (sic pro binishn) khdéshi

[ktishan, kih [u = va] mint yazishn vinénd, ashan (?) ramishn béd] *%

Fr. Hear ye this with the ears! Behold ye the flames with the Best Mind. Faith’s choice must ye now fix for yourselves man and man deciding, The great concern is at hand, ,to this our teaching awake ye!

the ear listened to it, and hecame glad, and they will invoke it] as what is best [as prospering increase, that is, priestly studies are to be completed by him*). What affords one a view, becomes light in the mind, [that is, the Herbad’s light in darkness]. (b) Our desires are to be discriminated, we who are men and women, for our own selves (or bodies), [that is, the pious thing is to be distinguished by us from the impious, and what is proper is to be done by us, or for us]. (c) So besides this, in that great undertaking, [in the consummation which zs in the final body] they are attentive to, i. e. they are considering a reward*? for us for our teaching, [that is, they will effect a recompense for us for teaching the pious things).

*1 Tnfin. for imper. ™ or ‘to our teaching, and considering its reward’.

Ner.’s sansk. text. Yaccha crotracravanah*, [kila, kirnchit prasAda- taram crinoti], vikagayita, [kila, adhyayanakarta], Alokayitacha nirmalatararm manasa‘, [kila, Ervadeshu yah nirmala(h)*?, yah nirmalatarah tasmat yah timiravan, tena adhyayanam karyam]. (b) Kamar asmakari vibhetta, yah, naranaincha narinazicha sviye* vapushi, [{kila, tachcha yat sadAcharitaraii*4 anacharitaram** [sat*] vibhinatti]. (c) Prakrishtarn mahata karyena tari vayamn ¢ikshapayamah® darcayanto upari, [kila, kirnchit yat sadichdratarath7 cikshapayanto smah®], +J.* sah. ?allscem “la. *s0J., J.*; J.4 °yena. ‘cp. charin(?). * J.* om.; others gat. * so J.3, J.4; 0. cikshay®. 7 so J.t * the most ’smah (sic).

(c) Prakrishtarn mahata karyena tari vayamn ¢ikshapayamah® darcayanto upari, [kila, kirnchit yat sadichdratarath7 cikshapayanto smah®], +J.* sah. ?allscem “la. *s0J., J.*; J.4 °yena. ‘cp. charin(?). * J.* om.; others gat. * so J.3, J.4; 0. cikshay®. 7 so J.t * the most ’smah (sic).

Ner. transl. And he ahd is hearing-of-ear, [that is, who hears some- thing more gracious] is a revealer (or an increaser of prosperity*), [that is, the student], and the one who observes the clearest* thing with the mind, {that is, he who is clear (or pure (?)) among the Ervads, who is clearer* Jar than he who is in darkness, by him even study is to be pursued].

40 XXX. 3, 4.

(b) And he also is an analyst of our desire, the desire of men and of women, each in his, or her own self or body, [that is, he distinguishes what is better done, and what is less (or worse) done]. (c) And we cause this to be promulgated by the great enterprise, showing it above other things, [that is, we are causing something which is a better course of action to be taught]. * okacayité prob. renders vakhsh®, sense ‘increaser’; I. corr. Comm.

ess) sau}. 9p4y- sop | porr)bag.grepucaeeys 3. wpeegs-bosqpaly.seysbjabbassa gry | 49 py rqyss pias ly 289 919 940}. * Corr. a burstungdsrg poh} mpavragnr alo aes | Derrgugrey. snpsrgaaou

Trlit, Ad(t) té Mainya paouruyé[=°viya] yé yema vaf(e)nd asr[ulvatem, Manahicha, vachahich4, §(k)yaothandi, hi vahyé akemcha, Ayaoscha hudaonho eres vis(k)yAta, noid(t) duzhdaonho.

Verbatim transl. Ita hi duo-Spiritus duo-priores (paourvya*) [vel °yé

in principio(?)] qui gemini sua-sponte-agentes auditi-sunt [clari-facti-sunt] (b)

in-cogitatione, in-sermone, in-actione hi (vel haec) duo, melius, pravumque

[sunt]. (c) Eorum-que (de iis duobus) bene-facientes [vel sapientes] recte

decernant, non [ne] malum-statuentes [vel male-sapientes]. * Vide annotationes.

Pahl. text translit, *Aéttind zak ¢? kola Il Minavad [Atiharmazd va

Gan(r)ak] ashand frattim zak i yomai** benafshman srtid, [aighshand vinds va

kirfak benafshman bara yemalelind 4], (b) minishno, va® gobishné, va ktnishné,

zak ¢® kola IL min shapir, va minich sarftar, [khadtk, zak i7 shapir, minid, va> gift va’ kardé, khadtik, zak 1° saritar]. (c) Min valmanshan valman #® hi- dinak [Atharmazd] rasté bara vijid, 14 zak t7 dash-daénak [Ganrak1° Minavad].

1See P. ?DJ., D. om. *D. yom Ai. * DJ., D. gift. ° D. ins. va. *D. om. 7 DJ., ins. 7, *DJ., D. ins. °D. ins. 7. 1°DJ. seems ganrakh®; M. ganak-.

Pahl. transl. Thus these two Spirits, Aftharmazd and The Evil One, at

\ the first declared themselves, or were heard of, as a pair, [that is, they announ-

ced themselves fully as sin and good works] (b) as to thought, word, and deed,

0 sfuscembbay.ceeyosony, | 92> NGG FU agen I AR Ae RES Al APU GEGERIM ps ess an psa phy | APG PIMIWR MP OHONE SJac-cemyroel.poparnve-pe | eg eames) 9-beeaysps

Trlit. Ad(t)cha hyad(t) ta hém Mainyi jasaétem paourvim [=°viyem] dazdé Gaémcha[=gayem’°], ajyditimcha[—=ajiv’], yathacha aihad(t) apemem anhus, Achist6 dregvatam, ad(t) ashauné Vahistem Mano.

XXX. 3, 4. 4]

Parsi-persian Ms, Gdshu (sic) srid —, [ktish [] Magopatdari kardan], Kiyash [ ] [é = aé?] an 7 ritshan pah minishn, [ki, 4nz Magopatdari rish (sic) [6, or {1 = varman|] tarik] * (b) Kamah ma bih —, kih mard u (= va) zan hastim an an 7 khwéshtan {kt, man chiz 7 nék az an @ bad bih —, [] ma an 7 nék (= frarin) 6 (or i (?)) kunishn] (c) Ka bih, pah 4n meh kar [pah sikhtan] 7 pah tan? pasin, an; no tr. for the remainder ; Pahl. text: amikhtishn 7 varman (sic vid.), then as above. x

Free tr. Thus are the spirits primeval who, as Twain, by their acts are faméd In thought, in word, and in deed, a better they two, and an evil; Of these, let (2) the wise choose aright, and not as the evil-minded.

___the one who is good, and the one who is evil. [One thought, spoke, and did good, one (the other) evil]. (c) Of these, the wise [Atharmazd(?)] chose aright, and not [the Evil Spirit], wise-in-evil. *Or °6d = ‘choose ye aright’.

Ner.’s sansk. text. Evam tau! Adricyamtrti?, [Hormijdah Aharma- naccha], ptirvaz yau* bhimandale svayari avochatim, [kila, yau punyath papaincha svayarn avochatam| (b) manasicha, vachasi*, karmanicha, tat dvitayam, uttamaiacha nikrishtarncha. (c) Etayogcha uttamajiani [Hormij- dah] satyam vibhaktavan, nacha dushtajfdni [Gandmainio{-ah]].

180 J.*; J.40., P. to. ? P. *Haug. *so J.*; J.4,C., Ps vachakar®; no note of om. in J.°.

Ner. transl. Thus the two Spirits [Hormijda and Aharmana] who uttered first in the world, each his own* principle, [that is, who each de- clared, one his own good deed, and the other his own* sin], (b) these were a pair, in thought, word, and deed, a highest, and a degraded one. (c) And of these two, the one endowed with good intelligence [Hormijda] was the distinguisher of the truth, and not the one with evil intelligence, [|Gana- mainia|. * Or ‘themselves’.

Parsi-persian Ms. Edi an ¢ har di Mint {Hérmuzd wa Gana] ashan (?) awwal anz [ ] [razha = jomd (?)] khéd srad, [ktshan gunéh u kirfah khod bih guft] % (b) Minishn u gobishn u kunishn, fn 7 har di, kih veh u [] [[] [kardan (?) = —?] ju = va] yak an i badtar % (¢) [] [kih = mim] oshdn f 7 nék-dand [Hormuzd] rast bih vazidan (? sic), nah an 7 bad-dana [Gana Mint] +

Fr. Then those spirits created, as first they two came together, Life and our death, decreeing how all at the last shall be ordered, For evil men Hell, the Worst life, for the righteous, the Best Mind,Heaven.

Verbatim transl. Atque quum hi-duo con- duo-Spiritus -veniebant primum ad-constituendum* (b) vitamque non-vitam [mortem (?)]|-que, -et-quo-modo sit [erit] postremo mundus, (c) pessimus [mundus, id est, Tartarus*] scelestorum

[-tis], sed sancto Optima Mens [id est caelum*]-- # Vel ‘creat uterque(?) (creayerunt)’. 6.

49 XXX. 4, 5.

Pahl. text translit. Aétinéch zak i kola Il Minavad avd ham mado hémand av6 zak it fratim dahishné, [aigh, kola II minavad avd Gayd- mardé? mad hodmand]. (b) [Amatich*®] pavan zéndakih*, [Atharmazd pa- van hana kar, aigh vadash zéndak#t> yakhsenunand®], va minich pavan azéndakih?, [Ganrak® Minavad pavan aé® kar, aigh vadash bara yekte- limanid], minich aétind zak ait vad val! zak i afdiim dén ahvan, [aigh, anshiitach i+ avarik madam ghal yamttinéd]. (c) Vadtimih {12 darvandan, [Aharmand*5 darvandan rai awasihinishnih' bara khaditind 5], va!3 aétind zak i aharibo pahlim minishnih+*, [Atharmazd hamit '7+48 hamaikiha 1°],

1DJ., D. ins. valman. ? DJ. Gayok®. * DJ., D. mimich. ‘4D. zivand®, © see P. 6 DJ.,D. 7 DJ. aziv’. * DJ. ganakh®, D. ganak. ® D. hana. 1° D. avo. 1D. om. 12 DJ. ins., M:.jom, *® DJ-stom tye, 422DI,, ee). Maio) enedowero DJing 1.5 62) De shaminoke 18 DJ., D. om. 2nd hamit; DJ., M. ins. 7. % DJ., Mf.

Pahl. transl. Thus both these Spirits came together for the first creation , [that is, both spirits come together for Gaydmard]. (b) [When Atharmazd produced him] in life, [it was for this object, that (or while) they might preserve life in him, and when [Ganraék Minavad made him] in non-life, {it was for this object, that they might kill him], which is also the case until the last in the world, [that is, it happens so also to other and later men]. (c) [Aharmana saw thoroughly] the worst thing (or production) of the wicked [the devastation owing to the wicked; and so Atharmazd saw forever] the best thought of the pure.

Ner.’s sansk. text. Evarhcha yat tau dvau samanathcha! Adricyamirti

basse elo sqoatg prs -anesa gray yo | sqos)slo.guyra)urg.garroy 5,

or) wagner

1449 288}31 5 399.9349 - 24924099G 0899 | ce bron terre darprserey +p YOM MD acxsoc-npba)d

Trlit. Aydo manivdo varata ye dregvao achista verezyé [= °iyd]; Ss Sees TS es = Sari alenheten aa A Ashem mainyus spenisto, ye khraozhdistefig asend vasté,

Yaécha khshnaoshen Ahurem haithyais §(k)yaothanais fraored(t) Mazdam,

Verbatim trans!. Horum-duorum Spirituum [ita] sibi- eligebat qui scelestus [erat], pessima perpetrans*!, (b) [sed] Sanctitatem [eligebat] spiritus beneficen- tissimus, quise in-firmissima caela*? induit, (c)[eos| quique propitient (vel-tiabant) Ahuram vere-bonis actionibus pie|-perfectis] Mazdam. ** °trantes (?) *? saxea:

Pahl. text translit. 4Min déané minavadin ash déshid min darvand zak { saritar varzishnd, [Aharmand; zak i saritar varzishnd kamak bid?).

XXX..4, 5. 43

ajagmashuh (sic)? praktanam yarn datau [Gaiomarde] (b) jivitenacha ajivitenacha {Hormijdah anena karyena, kila, yat* yavat* (2) jivitara dadhati, Aharmanaccha anena karyena, yat yavat* (?) nihanti], evaricha Aste? yavat* nirvanam antar bhuvane, [asyth upari samagachchhatah']. (c) Nikrishtamatdm pralayarn jasyah dadarga Gandmainio(-ah)|, evar punydtmano [Hormijdasya] utkrishta- taram manah. + C., P. diff. * so all; read Ajagmatur.

yavat* nirvanam antar bhuvane, [asyth upari samagachchhatah']. (c) Nikrishtamatdm pralayarn jasyah dadarga Gandmainio(-ah)|, evar punydtmano [Hormijdasya] utkrishta- taram manah. + C., P. diff. * so all; read Ajagmatur.

Ner. transl. And thus these two spirits came mutually together to the first production in the creation [in (?) Gaiomarda], (b) with life and non- life [Hormijda with the former action, that is, as long as until* he establishes life, and Aharmana with the Jatter action, until* he destroys as much as 7s to be destroyed|, and so it is in the world, as long as until* Nirvana, [for this creation, they two come (or came (?)) together]. (c) The destruction of the degraded ones [of the creation Gandmainia beheld]; and so the most exalted (good) mind of the pure-souled [Hormijda Hormijda viewed as His]. * Yayat = vad.

Parsi-persian Ms. Edin ham an 7 har dfii Minfi 4n ham rasid hend 4n ani [ti = var- man] 7 awwal pédaish*', (ka, kana (sic, pro har) di Minfi 4n Gaydmard rasid hend] + (b) [Kih ham] pah zivandagi, [Hérmuzd, pah in kar, kf, tash (= vadash) zénd (sic pro zéndah) darandj, wa kih ham pah bi-zéndagi (sic vid.), [Gana Mint, bih (pah ?) in kar, ki tash (= vadash) bih zadan] kih ham édtn an hast [] an an ¢ akhar*? andar akhan, [ki, adami ham 7 baki awar 6 (or ti) rasad] % (c) [] [badtum, Pahl. vadtimi] i dar- wandén, [Ahariman darwandan ra kahidan _bih binad], wa édfn an 7 ashd buland minishni [Hormuzd [ ] {khwahad, no text] tamamha (sic vid.)] # *1 Or paidayish. *2vel Akhir.

Free tr, Of these two spirits he chose who is evil, the worst things working, But Right chose the Spirit bounteous, clothing-on the firm stones of heaven, (Choosing) those who content Ahura with actions essentially pure.

(b) Aharéyih minavad #3 afzinik Atharmazd Aharayih [déshid6],* amatich ash 4 zak 1° sakhtd sag® nihafts [Asmanich, pavan? aé® kar piramtind*® {1° géhand bara kard6, aigh vad Ahardyih rabak yehevtindd 11), (c) munich shnayinéd Atharmazd, [afash kamak zak ¢ Atharmazd], va* pavan zak 71° Ashkarak ka- nishnd avd Atharmazd, [aigh, pavan zak kaémak kfinishno, val1® Atharmazd shayad madané'4], 1 See P. 7D. yehevindd. *D. ins. i 4DJ. ins. va. ®* DJ. om. * D. sag. 7 DJ., D., M. pavan. * D. hand. ® D. piri? (?). 1° DJ. ins. i. Mf. -néd. “all avoash, or afoash (sic). D., Mf. avd. DJ., M. mado.

Pahl. transl. Of these two spirits, he who is wicked loved the worse action, or acting one [Aharman; that which is the worse action was his desire]. (b) But the bountiful Spirit Atharmazd [loved] Sanctity, since also the hard stony [sky] was covered-on* by him, [by this labour also the circuit of the world was fully completed, that is, until, or that the progress of Sanctity shall be completed]. (c) And he loved him also who

44 XXX. 5, 6.

(b) But the bountiful Spirit Atharmazd [loved] Sanctity, since also the hard stony [sky] was covered-on* by him, [by this labour also the circuit of the world was fully completed, that is, until, or that the progress of Sanctity shall be completed]. (c) And he loved him also who

44 XXX. 5, 6.

propitiates Atiharmazd, [i. e. him whose desire is A. (or the same as that of Adharmazd)], and ho in that his open (and true) action, 7s for Atharmazd, [that is, by that act of Ais desire he is rejoiced to come to Atharmazd].

Ner.’s sansk. text. Asydih Adricyamirtibhyarn1 abhipsitam 4, [kila mai- trikritam], yah durgatiman nikrishtarh karma, (b) punyaih Adrigyo guru- tarah, yo gddhataram Ak&cazh dadau, [asau anena karyena dadau, kila ya- vat (?) Dinih pravyitté bhavati], (c) yagcha satkarajndnam Hormijdaya pra- kataiccha karmabhih apdpaih? [proktarn Hormijdaya]. +P. * J, J.*.

Ner. transl. What was desired by these two Spirits, in this createon was this, [namely, friendship-making was desired by the one], and the evil one

siyed Bat - shapawr {oats | swreansagiyels ayg)e- pak} gnsos 6. -ngaifo a

‘Byaenegreay2psraucran}e)eb-pasry» | pay we -copertncne te

a,byureog)ng caer fra} shy-suyan | surogut) surg weer cece Hoe Be

Trlit. Aydo ndid(t) eres vis(k)yata daévachina, hyad(t) is 4 debaoma Peresmanéiig upa-jasad(t), hyad(t) verenata acbistem mand; Ad(t) Aéshemem héjidvarefita ya banayen ahim mar(e)tand! Verbatim trl. Horum-duorum [de his] non recte decernant{-ent] Daevae- daemones-omnino quoniam [ad] eos fallacia [specie personae] (b) [interrogationi- bus-inter-se|consultantes appropinquabat, ut [ipsam] sibi-eligant, Pessima* Mens.* (c) Itaque[ad-] Saevitiam concurrebant [vel-rent (?) hi-scelesti] quo [ut] *delerent [-eant] vitam hominis. [vel homines (?) destruant, etc. (?)]. * Pessimam Mentem (?). Pahl. text translit. 1Valmanshan? 14 rast® bara? vijinénd, main Shédayya+ homand chigdmchat, [aigh, Shédayy4> mindavam i frarand 14 vadinand®], va" *mtinich® valmanshin frift [valmanshin mtn Shédddn® frift yekavimind™, rast ach 14 vadtinyén*4]. (b) Avé pirsishnd madam madé homand, |[aigh- shin levatman Shédian hampirsidd yehevanédd], mtinshin!? déshid zak {13 saritar pavan minishnd. (c) Aétin’ levatman Khéshm* avd ham dibarast* hémand, afshind vimarinidd +4 ahvan i145 mardiman'*, [aigh, levatman Khéshm (or Aé°) anshfitéan ahikinénd]. +See P. * DJ., D.om. va. *DJ., D. ins. SSD) a9 D. shéd&. ° D. shéda (2). ° D. °yén. 7DJ., D. i * DJ., D. om. ts Ds. Cant M. °d& zak. *° DJ., D. “iméd. 1 DJ. kfmend. D. min. * DJ., D. ins.) 93+ 4D. 1D. om. 1° DJ., D. anshfitaan. (*DJ. from mfnich to vadiinyén later; om. rast.) * or Aésh®. Pahl. transl. Of these they who are Demons do not discriminate* aright in any particular whatsoever, [that is, the Demons may not accomplish any

i atl tt

XXX. 5, 6. 45

D. min. * DJ., D. ins.) 93+ 4D. 1D. om. 1° DJ., D. anshfitaan. (*DJ. from mfnich to vadiinyén later; om. rast.) * or Aésh®. Pahl. transl. Of these they who are Demons do not discriminate* aright in any particular whatsoever, [that is, the Demons may not accomplish any

i atl tt

XXX. 5, 6. 45

desired degraded action. (b) The Greater Spirit desired Sanctity, the one who created the most firm heaven, [and he has granted, or made, the heaven complete with this object, namely as far as (until)* the Din is advanced dy it], (c) and he desired the man who also offers the wisdom of reverence to Hormijda [that wisdom, which is proclaimed to Hormijda] by open and sinless deeds.

Parsi-persian Ms. Az dtian (sic) Minti, ash déshéd + khwahish-kunad kih darwand an é badtar varzishn [Ahariman, (sic) an @ (space) badtar varzishn kiémah bfid] x (b) Sa- waib Mini ¢ afzini Hormuzd Sawab [khwahad] [& = varman], kih ham [] [an = zak] i an sakht (no tr. for Pahl. sag) nihan [asman ham, pah in kar piramun 7 jihin* bih kard (?), ki, ta Sawab rawa bédj x (c) Kih ham sitid Hormuzd [[] [no tr. for Pahl. ajoashn (ajash*)| kamah an « Hormuzd], wa pah an ¢ ashkarah kardan 4n Hormuad, {ki, pah an kémah kardan, an Hormuzd shayad rasidan] %

Free tr. Of these two choose not aright | the Devas; theirs was deception; Those questioning then he approached, the WorstMind, that he* might* be* chosen ; Together they rushed unto Wrath, and the life of the mortal ruin!

pious result], by which also they* are deceived*?, [the Demons are** deceived; they also would do nothing aright]. (b) To their questioning they came on, {that is, consultation with the Demons was held by those} by whom he who was worse [worst] in his thoughts was loved; (c) and thus have they rushed together unto Wrath, and the lives of men are also diseased by them, |that is, together with the Wrath-demon, they make the lives of men the object of their hatred (or distort* them)|. ** Or ‘help us to discriminate’ (?). *2 or ‘who are deceived by them’. ** or ‘those whom the Demons have deceived’.

Ner.’s sansk. text. Techa no+ satyarh vivijanti* ye Devah santi, (kila, kithchit sad&charitaramh* no satyari vivijanti**]; yecha taih viprata- ritah [te ’pi no satyar vivijanti*]. (b) Pragnaigcha upari upagachchhat, [yah sama Devaih], yaigcha maitrikritarh nikrishtarh mano, [yatha Daha- kah]. (c) Evarh 4marshena* samari durdgachchhan, ye nijaghnur bhuvanami manushyandm, [sthdnarh yat paralokiyarn, kila,samati krodhena manushyan dkrogayanti]. ? C.; P. na. ? °yij° = °vich®; J.‘ vivajanti. *J.°, J.* vivaj-. J.* vivijante.

(c) Evarh 4marshena* samari durdgachchhan, ye nijaghnur bhuvanami manushyandm, [sthdnarh yat paralokiyarn, kila,samati krodhena manushyan dkrogayanti]. ? C.; P. na. ? °yij° = °vich®; J.‘ vivajanti. *J.°, J.* vivaj-. J.* vivijante.

Ner. transl. And they, the! Devas, do not discriminate* aright, [that is, they do not discriminate any better action aright]; they also who are deceived by them, [they too do not distinguish aright]. (b) With questions he came up, [that is, he who was in company with the Devas], and with those by whom the degraded mind is cherished, [like the destructive Dahika]. (c)So with anger*(see Burn.), and for evil”, they came together who have destroyed the world of men, [that is, they have destroyed the place which belongs to the other world, that is, they curse men fatally with their anger].

Parsi-persian Ms, Oshin nah rast bih chinad(?) kih Déw (2) hend har-kudam, [kq,

46 XXX 7S.

Déwan chiz 7 nék nah kunand] [ ] kih ham éshan frift, [6shan [ham = —] kih Déwan fréb (farib (?)) — [ ] ach (sic) nah kunand] % (b) An pursishn awar rasid hénd, [kishan awa Déwan hampursid béd] kih [ ] khwahéd (so) an ¢ badtar pah minishn (c) Kdfm awa

-aspaupsya.gerblo.seysiue | pussys) Gapoddauprangeys ie sangha aqr2ang av gag | seer Iser cea lvE-Es

Gb s0r)rhoagy-sty2au}as as. aney3 8020. Gaiyay | sysanarbence so Hos Trlit. Ahmaicha khshathra jasad(t) Mananhaé Vohi Ashacha,

Ad(t) kehrpem utayuitis dadad(t) Ar(a)maiti§ anma;

Aéshim Tdi 4 anhad(t) yatha ayanha adanais paouruy6 [=°vy6].

Verbatim transl. Huicque [vel ad-hunc**] Regno accedebat [vel accessit| Mente-cum Bona, Sanctitateque, (b) tum [spiritui] corpus sempiterna dabat [vel dedit] Pietas (prompta-mens) firma. (c) Horum [ita] Tibi (ad *) [hos Tuos apud (?)] sit (vel erat) quam [quum] veniebas*? [vel-ias-ies| laboribus- creationis primus. *! Fortasse ad nos. *? vel ibas (eas).

Pahl. text transl. 1Avé valman Khshatraver yamtinédd, Vohiman, va? Ashavahishtéch**, [kardand madam ghal yamtind]*. (b) Afash aétind kerpé tikhishno*> yehabinédd Spendarmadsé pavan astibih®, [aigh, vadash yehe- vinéd, stibé 14 yeheviinédd].. (c) Valmanshan i7 Lak zak aité®, ‘[aigh, avo valman® aish aétind yamtind] min aétind yatiinishnd’ chigtin dahishnd i7 fratim, [aighash? kamak6 va? kinishnd zak i14 Gayomard6??].

1 See P. ? DJ., D. ins. va. * D. ins. as Pers. * M. ins. (Haug’s hand) as P. at 8 5 so D., P.; others extra stroke. ® D. asttibanih or °ish (?). 7 DJ. om. *® DJ., D., M. * DJ., D. valman; M. val. 7° M. néd. 11 DJ., D. ins. ™ D., Mf. gaydk°.

Pahl. transl. To him comes Khshatraver, and Vohfiman, and Asha- vahisht also, [that is, they approach him for péous labour]. (b) Also thus likewise Spendarmad gives him energy of body without stupefaction, [that is, so long as it is his, he is not stupefied]. (c) Theirs a/so who are Thine

“ER OBM HOM ream cayutHs ag | ER OR LOH gana es 8. powragensbb.suersajug-gyrbls | c) Cmpsrdy-basjsage.aua6ang. ps & Geyy)9-Reawenaseag.saupiyar oe y4y | whers.yoeaus 2a r40

Trlit. Ad(t)cha yada aéshaim kaénd jamaiti aénanham, Ad(t) Mazda Taiby6 Khshathrem Vohi Mananha voividaité Aéiby6 sasté Ahurd yoi Ashai daden zastayO Drujem.

Verbatim transl. Atque quum horum ultio venit malefactorum [vel ex his maleficis], (b) tum Mazda, Tibi Regnum, Bona [cum] Mente, valde-

XXX, 7, 8. 47

hashtam (so for kheshm?) an ham-dubarid hend, [] éshan bimar- (no tr. for termin.)

Jjihan* ¢ adamyan, [ki, awa hashtam (so again for kheshm) adamyan — (Pahl.

defaced)| +

Free tr. To him came then the helper with Kingdom, Right, and the Good Mind, And a body gave Armaiti the eternal and never bending, With these who are Thine may she be, as Thou camest first in creations.

that person is thus, [that is, they come thus to that person] whose coming is such as the creation which was first, [that is, both his desire and his ac- tions are like those of Gayomard].

Ner.’s sansk. text. Tatracha Saharevarah prapnoti, Manaccha Utta- mam, Dharmagcha [cubhath tatra kartum]. (b) Evam kéye adhyavasayath dadati Spindarmada, *anyarthe + dattya, [kila, yavat nirvinno na bhavati]. (c) Techa Te tasmin santi, [kila, tasmin prapnuvanti]. Yah evar Aganta 3, yatha datih ptrva, [yathd Gaiomardah 2]. 1J.8 ani® (cp. anirrithe (?)). ?J.*. > all diff.

Ner. transl. And there Saharevara comes, and the Best Mind, and Sanctity, [to do good there]. (b) So also Spindérmada imparts energy to the body through her bounty in indestructible existence, [that is, so long as until he (the created man) is not mentally at a loss]. (c) And these are each of them in this Thy world, [that is, they are coming into this world]. He who is thus a coming one is coming as the first creation came, [as Gaiomarda].

Parsi-persian Ms. An fi Shaharéver rasid (or-éd) Bahman, [] Ardibahisht, [[] [k, a ¢ Gasani ash pah néki padash = agh varman i Gadsdni ash pavan naduki padash] kardan awar 6 (or fi) rasad (?)] * (b) Azash (sic) édin — — [] (héd = -nunéed (sic)] Sfendar- mad pah ustuwari, [kf, tash [] [dehad = dabiénéd] “ajiz nah béd]] % (c) Oshan i Ta an hast, [ki, an f& kas édin [] [rasad = jdmtinéd (sic)]], kih édin Amadishn (= ydtinishn) chin defaced i awwal, [ktsh kamah u kardan an ¢ Gaydmard]

Fr. Thus when the vengeance cometh, vengeance just upon JSoulest wretches Thereon for Thee, Ahura, isthe kingdom gained by the Good Mind, And for those declared, 0 Mazda, who the Lie unto Truth deliver. accipiatur*1, (¢) His [his Tuis servitoribus] enuntiatur*? [hoc Regnum], Ahura, qui Sanctitati dent [dabunt] in [ejus] manibus [-nus] -duabus [-as] Mendacii-dae- monem. #1 Accipietur. #2 vel imperatur (imperson.); fortasse infin. (?).

accipiatur*1, (¢) His [his Tuis servitoribus] enuntiatur*? [hoc Regnum], Ahura, qui Sanctitati dent [dabunt] in [ejus] manibus [-nus] -duabus [-as] Mendacii-dae- monem. #1 Accipietur. #2 vel imperatur (imperson.); fortasse infin. (?).

Pahl. text translit. Aétinécht pavan zak? dahishné, [pavan tand i pasin6], avé valmanshin kinikand$ [va vinaskarané] yamttinédd kind, [aigh- shan padafras vadinafid]. (b) Aétind, Adharmazd, min avo4 Lak khida- yih, ash Vohiman bard yehabtinéd mozd (c) pavan valmanshan Amikh-

48 XXX. 8, 9.

tishnd (sic), Atharmazd, [pavan Diné* i Atharmazd] amat avé valman min Aharayih, [aigh, pavan mindavam i frarin’ Amikhtd yekaviminédé] ash avd yadman yehabint-ait Drijé® [Draj 1 Aharmokih *].

1D.om.i 2DJ. ins. % ?DJ.om. i. #DJ. * DJ., M. ins. va. °DJ., D. °mokih.; see P.

Pahl. transl. Thus also in that dispensation [in the later body] hatred comes to these haters and sinners, [that is, the avengers shall execute chastisement upon them]. (b) And therefore, O Attharmazd, to him by whom sovereignty is for Thee Vohiiman will give a reward (c) through their teach- ings, O Auharmazd, [through the Religion of Atiharmazd|] when into the hand of him who (or whose) is sanctity, [i. e. who has been instructed in the interests of the upright] the Drdj [the Draj of Aharmékih] is given.

Ner’s. sansk. text. Evarncha taya datya* tesham nigraharh! prapnoti dveshinam, [papakarminam*], [kila, tanoh akshayataydm? tesham nigraharh kurvanti]. (b) Evarh, Mahajiianin, Tvadiyanath rajyam Gvahmano dadati.

squs-parjdlg-ceyon)d-co-rbye | ssganssuncyoulereenayee ! sya 0y)}s0) 9a) 9301039 G9 | Derses)rqraanprgnrglng Gav Gyowe-parysnaysressy st) Cay | array carreras ) Garey pansoey

Tr. Ad(t)cha Toi vaém [= vayem] hyama, yoi im frashim [°yam] kerenaun [°aven| ahtim, os Mazdaoscha Ahuraonho, Améyastra, barana, Ashacha, Hyad(t) hathra mano bavad(t), yathra chistiS anhad(t) maétha.

Verbatim transl. “Atque illi nos simus qui hanc [sine-intermissione-in- prosperitate-] progredientem* faciant (i. e. reddemus) vitam, (b) O (2) Mazdae Ahurae*, in-caritate, oblata-offerentes*1, cum-Sanctitateque, (c) quia hic cogitationes [nostrae] erat [erunt] ubi intelligentia-[spiritualis] sit in domicilio (domi* et eo propensa(?)) ** offerte ((?) aegre).

Pahl. text translit. Aétindch* lanman mint Lak hémaném, [aigh, Lak nafshman hémaném aman} denman Frashakard ktinishnd dén ahyan. (b) Attharmazdich zak 1? hamak hanjamanikih, va? yedrdnishno } Ashava- histéch, [aighshan hamishakd hanjaman‘+! madam tano i pasind ktinishnd]. (c) Man asar (sic) minishné yehevanédd, [aigh, minishno pavan Dastobarih it ahvo*2 yakhsenunédé], ash tamman farzanakih* aito, [aigh, farjdm > i min- davam® pavan frarandth bard khavitinédd], dén mihand.

1D. ins. i 2? DJ. ins. & * DJ., D. om. * DJ. orig. homand. 5 so DJ., D.; Sp., M. farzinak. * DJ., D.; M. chiz, or chish. * D. om. iin a.

Pahl. translit. So also we who are Thine, [that is, we are Thine own], ours is the achieving of this Completed Progress in the world, (b) and we are also forming the entire congregation of Atharmazd, and

XXX; 8,..9. . 49

(c) Taigcha gishya Hormijdasya, [kila, Avistavachobhih vyakhyanaigcha cikshi- tah santi], ye punyatmano haste dasyanti Devin, [Asmoi*8 viprataranam|. 1 a, Dr tne 2) 3 Z 4 Zo SPINE A t) One a feo Pep. ea tain yam, C. °taih- Ner. transl. So likewise the defeat * of the enemies [the malefactors] comes through that dispensation * (or donation (?)), [that is, they will cause their defeat in the (time of the) indestructibility of the body], (b) and thus, O Great Wise One, does Gvahmana bestow the kingdom of, or upon, Thy people, (c) and by these are the disciples of Hormijda taught, [that is, they are taught by the words of the Avista, and by their explanations] who therefore shall give the goddess [Asmoi, the deception] into the hand of the pure in soul,

Parsi-persian Ms. Edin ham? pah an — [pah tan i pasin] an dshan kinahgan {u wanahgaran™] raséd* kinah, [ktishan padafrah kunand] x. (b) ‘Kdtin, Hormuzd, kih an Tu khudai, ash Bahman bih dehad muzd* (c) pah osha(n) “Amikhtan, Hormuzd, [pah (defaced) ¢ Hormuzd] kih an & kih Sawab, [ka, pah chiz ¢ nék amakht éstéd] ash an dast dehad Druj [Druj 7 Ashmégh] s

Fr. tr. Thus may we be like those who bring on this world’s completion, As Ahuras of the Lord, bearing gifts with Asha’s grace, For there are our thoughts abiding, where wisdom lives in her home.

by us the bringing-in of Ashavahisht is also to be accomplished, [that is, an assembly is to be held perpetually by them concerning the later body]. (c) Because*! he*! is present**-minded (or because his thinking is ever (?)) thus (or endless (?)), [that is, because he keeps his thoughts on the master of the Dasturship] his knowledge is in the abode beyond, [i. e. he will under- stand the end of the matter through his piety]. *1 Or ‘He who’. *2hasar = hathra.

Ner.’s sansk. text. Evanicha Te vayath svadinah smah! ye idath akshayat- vath kurmahe bhuvane, (b) Mahajianinecha Svimine tat cacvat hafijamanaii*? (sic) kurvanah Dharmayacha, [kila, ye sadai ’va hanijamanath*? upari tanoh akshayatayaih vidhataro smah’]. (c) Yah &decamano*(?) bhavati, [kila manah adegena Svamino dhatte| tasya paraloke nirvadnajiidnam asti antar bhuvane, [kila, tanoh akshayatve sati# akhsamataydth saritishthati kshinasainyah®].

* All asmah (sic). 2 Parsi. * all ’smi. * J.4, J.* samti. 5 The most ‘sen®.

(c) Yah &decamano*(?) bhavati, [kila manah adegena Svamino dhatte| tasya paraloke nirvadnajiidnam asti antar bhuvane, [kila, tanoh akshayatve sati# akhsamataydth saritishthati kshinasainyah®].

* All asmah (sic). 2 Parsi. * all ’smi. * J.4, J.* samti. 5 The most ‘sen®.

Ner. transl. And thus are we Thine own, we who are producing this state of indestructibility in the world, (b) forming the assembly always for the Great Wise One the Lord, and for Sanctity, [that is, we who are ever arrangers of an assembly concerning the indestructibility of the body]. (c) He who is well-ordered in his mind, [that is, who disposes his mind according to the order of the Lord] possesses that knowledge which concerns the end of things in the other world, [that 7s, when the indestructibility of the body has been realized

he whose host has been destroyed (or the host-destroyer) meets impotence]. 1

50 XXX. 10, 11.

Parsi-persian Ms. Editnd (or aédiind, sic) ham ma kih dn ¢ Ta hastam(-im), [ki dn ~Ta khwésh hastam(-im) in (sic? under aman)][] Ristakhiz*! kardan andar jihan* * (b) Hormuzd ham an 7 tamam anjumani [] burishn, [u= va] Ardibahisht, [kfishan hamishah

-assseyst)Gu261932-b9 gu992.9894004).by90 | bye ) gary. gS.asga 10. busaje-aygorwl.ayob prpprera | wore» Sbayay anqeayysras ps

Seanra)eowarsl woes 22m | 40) 899 3 paf9 38 ann g8 9G

Trlit. Ada zi ava Drijé (avo) bavaiti skendé spayathrahya Ad(t) asista yaozanté* a hushitdis Vanhéus Mananhd Mazdao Ashahyacha yoi zazenté vanhau sravahi.

Verb. trl. Deinde enim desuper-in Drujae[-jam] (dein-super) est (i. e. cadit) discissura (sic, deletio) exercitus; (b) at velocissimi (i. e. citissime) festi- nant (vel yaoj® congrediuntur) ad [in] faustae [-tam]-habitationis [-ionem] Bonae Mentis, (c) Mazdae, Sanctitatisque qui progrediuntur (fortasse gig- nuntur (zan(?))) in bona fama [vel in sancta disciplina docti].

Pahl. text translit. + Aétind pavan zak dahishné+ [pavan tand* i pasing] valman i? Drij [i?+® Ganrak* (?)* Minavad] pavan fréd-biyishnih> [amatash*+4 mindavam bara avd’ uizarih yekaviminad6] tebrini-ait sipah, (b) aétand tizo aytizénd (or aytj°®) [avd mozd yansegiintan‘] zak i pavan hi-manishnih? ¢ Vohi- mando [amat pavan frartindih ketriinasto* (sic) yekavimtind!°+4]. (c) Avo Athar- mazd va? Ashavahishtoch! [ayizénd] mtn vakhdtnd* zak i shapir namikth, {aigh, zak’! aish vazlinéd avo mozd yansegintand$+2+4 mun hi-srdbd aitd].

‘See P. 2D. om. * DJ., D., om. 7 va. *DJ. ganakh (?). * M. yehevitnishnih. * DJ. ins. ash. 7DJ. ghal. *D. °tinand. ° Mf °min®. '°D, “Gnéd. “ DJ. ins. 2 #2 DJ.

Pahl. transl. Thus in that dispensation [in the later body] the Drij [who is Ganrak* Minavad] will be overthrown (in overthrow) when his affairs are in a state of meagreness, and his(?) host is shattered. (b) Thus they move* keenly on (or swiftly unite) to seize the reward which is attained in (or

Sa + fanghang + AW ML9 | SU 59 69499 49040)»)> + WH. Hesew ts Leprguoogarysig buys) baa esbnves)y cere) | MP EB See CEE RN

(b) Thus they move* keenly on (or swiftly unite) to seize the reward which is attained in (or

Sa + fanghang + AW ML9 | SU 59 69499 49040)»)> + WH. Hesew ts Leprguoogarysig buys) baa esbnves)y cere) | MP EB See CEE RN

SAY COS 9) +c) GO.I8 QP dy 9-410.) 044). OI) | 29.9 39)949 Raa 49 «td $159)) 39.29 Triit. Hyad(t) ta (u)rvata[=vrat?] sashatha, ya Mazdao dadad(t) mas(k)[ilyaonhd, Viticha [= huv°] éneitt, hyad(t)cha dar(e)gém dregvod(e)byé rasho, Savacha ashavabyd, ad(t) aipi tais anhaiti usta!

BRAG, 4, oe B1

anjuman awar tan 7 pasin —] % (c) Kih — minishn* béd, (kG, minishn pa — — darad] ash Anji danai hast [ka, akhar*? ¢ chiz pah néki bih danad] andar makan #, * Some- times rast®. ** or akhir. eS,

paren et Free tr. There on the host of the Lie the blow of destruction descendeth, >,» But swiftest in the abode of the Good Mind gather the righteous, With Mazda and Asha they dwell advancing in holier fame.

through) the good habitation (or abiding) of Vohiman, [when they shall have dwelt in piety]. (c) They who are seizing (or creating (vadind)) a good renown are thus moving on toward Attharmazd and Ashavahisht, [that is, the person who is of good repute goes forward to seize the reward].

Ner.’s sansk. text. Taya datya hi asau Devah adhasi (? adhas) bhaveta, krigatarapatakinikah* (b) evath cighraih prarohanti te sunivasatatayd (so, *tém) Uttamasya Manasah}, (c) Hormijdecha Dharmecha, [techa ye sadacha- rataya avasitih santi prasAdeshu gighrath prayati (-ydnti)], ye kurvanti* ut- tamanam? kirtith, * P. ins. pranati (for prayati). 2 P. uttamam no.

Ner. tr. For by means of this dispensation that Deva should be put in subjection (underneath), his host having become thinner. (b, c) So in view of this they who are producing the fame of the most exalted ones (the good) are arising quickly through (meaning ‘to’) the good lodging of the (their (?)) best mind to Hormijda and to Sanctity, [and they who are thus lodged there

because of good conduet advance quickly among the rewards].

Parsi-persian Ms. Edn pah an [] [pah tan 7 pasin] fi ¢ Druj [¢ Gana Mini] pah — — [kiyash (kih ash) chiztbih 4n nizari istad] shikastah sipah * (b) edtin tiz (no tr. for Pahl. ayfizénd) [an muzd sitadan]* an 7 pah nék [] [minishni* = méinishn (so)] 7 Vahoman (sic), [kih pah néki mandah (?) istad] % (c) An Hormuzd u Ardibahisht [] [no tr. for indecipherable Pahl.] kih [] [kunad = vagtnéd| an i veh nami (?), [kf, an kas shawéd* (-wad) an muzd* sitadan kih — hast] #

ayfizénd) [an muzd sitadan]* an 7 pah nék [] [minishni* = méinishn (so)] 7 Vahoman (sic), [kih pah néki mandah (?) istad] % (c) An Hormuzd u Ardibahisht [] [no tr. for indecipherable Pahl.] kih [] [kunad = vagtnéd| an i veh nami (?), [kf, an kas shawéd* (-wad) an muzd* sitadan kih — hast] #

Free tr. When then these doctrines ye learn which Ahura gave, O ye mortals, For our welfare and in grace, when long is the wound for the wicked, And blessings the lot of the pure, upon this shall there be salvation. Verbatim. Quum [vel quod] has doctrinas discite quas Mazda dabat, {i. e. revelavit, O yos] homines, (b) [quas] sua-sponte (vel, [ad] prosperitati [-tem augendam) inspirat(?) [vel strenuitate-promovet (?)], quodque [quumque] [revelavit etiam] longinquam [adversus] scelestis [-tos] sauciationem, beneficia {emolumentaque pro hominibus] probis, tum in [post (?)] his [haec] erit salus! Pahl. text tr. ‘Zak i? kola II afrinagdnih*! amiikhtishné (sic) min? Ad- harmazd dadé¢ ayd anshitaand (b) ‘minich® khyad(?) [nahin(h)(?)] (or khvaén*?

52 KK

(?) ahin(h)(?)) Aamikhtishné*+ (sic) zak mindavam, [aigh, vad am pavan pasakh- t68+1 yazishné 14 yehevinado], minich dér résh [min zak pasakhtd*+*] darvan- dan, (c) stidich 19 aharfiban, [aigh, chigin avayado kardan6], aétiind akhar val- -manshan aité nadikih*!° [amatzakstid btindak bard mad6]. +See P. 2D. om. * DJs D.(?), M., K.8%. *so DJ. *D. ins. va. *M. ich i, DJ..om. i, D. om. ich i. 7DJ.seems we corrected, not as in Comm. * DJ., D., M. ® DJ. ins. %° DJ., D. °iko.

Pahl. trl. Both those blessed revelations are doctrines which A. gave to men (b) by whose self(?) also [with no violence (?) (mercifully)| (or, ‘with whom also glittering (?) (iron(?)’) is that subject of teaching, [that is, while, or in case that, the service may not have been completed for me], and what also is the long wounding for the wicked [from that evi! celebration], (c) and those revelations are also advantageous to the righteous, [that is, when pro- duced as it is fitting to produce them], and so after these things, there is felicity [when that benefit shall have fully arrived].

Ner.’s sansk. text. Yas tau prasiddhau cikshati [Avistavaniih vyakh- yAnathcha] yaut Mahajhani dadau manushyebhyah (b) abhilashukagcha

XXXI. Ly rs Gaueys 20 .fan patlo seedy (Qs | Beogee)agraneoanny glo anes ab woeceb -erGpone-aryrayos | Dug )o-axyoaveoann»)>.2 ep e29 see

HO RIsp 7 Ga 136 $60 310-f96) 96.0.5 49 | seats rept. bos Hoe Bepew Trlit. Ta Ve urvata [=vrata] mareiité, agusta vachao senhamahi Aéibyé, yéi urvatais[=vra?] Drijd Ashahya gaéthao vimerenichaité, Adchid(t) aéibyé vahista, yoi zar(a)zdio anhen Mazdai.

Verb. trl. Haec Vestrum [vestras] doctrinas memorantes huc usque-in- audita (vel sine-obedientia-audita) verba pronuntiemus (b) his qui doctrinis Mendacii-daemonis Sanctitatis [viros-| colonias [-habitantes] interficiant [-ient] (vel eas colonias vastabunt), (c) at-quidem [verba] his optima qui corde- addicti. sint Mazdae.

sint Mazdae.

Pahl. text translit. *Zak 2 kolA d6 Afrinaganith* i? avd? Lektim hdsh- miroém! [Avesték va> Zand] valmanich® i anydkhshidar? [Aharmdk] pavan gobishnd Amiizém®, [dén varhomandih’® 12°, si bar avé+! gobishnd, va* amat Aévar* (2 cp. évar) khavittinéds, aigh 14 Amaikht-éd"? (sic) si bar]. (b) Valmanshan mtin!? pavan afrinaganih* i Drij4 zak i Aharayih géhan bara marenchinénd, [amat Draj? pavan Afrinagand yakhsenund], (c) adindch i? valmanshan pahlam

XXXI. 1. | 53

gikshayah, yagcha dirghar durgatimatarh chhetta, [kila, nigrahari papakar- minar* yatha ‘nuripataya kurute] (c) labhagccha muktatmabhyah evati pac- chat tebhyah asti gubhatarah. Ptrvoktavat. 1So J.°, but J.* yo, J.* ye; C., P. yau. Ner. transl. He who teaches these two revelations [the Avista-word, and the interpretation], which two the Great Wise One has given to men, (b) and who is also desirous of the doctrine, and has been long a cleaver of the wicked, [that is, he causes the defeat of those who work wickedness as if by congruity], (c) for such free-souled, or righteous, persons there is a benéficial acquisition, and so after these things that acquisition is more happy. (As before said at the end of verse 1; This verse is to be repeated twice). Parsi-persian Ms. (No translation for ‘a’; text as above except that amtkhtan stands for °ishn) (b) kih no tr. as far as ham, (text mtn khin ahin) ham 4makhtan an chiz, [ki, ta ma-raé pah pas&kht no tr. for gazishn (so for yazishn) nah bad], kih ham dér zakhm’[az 4n pasdkht*] 7 darwandan, (c) [wa = va| std ham 7 ashavan",

(ki, chfin bayad kardan], édin pas dshan hast [] [nék — naduk*), [kih an std bun- dah* (2) bih rasad] +

XXXI.

Free tr. These your doctrines reciting, words unheeded yet let us utter By those unheard who our farms through the creeds of the lie are destroying, But words of the best unto those who to Mazda are heartily faithful.

homanai, amat ribak dahishnd hémanand pavan zak i? Adharmazd, [aigh, valmanshanich +16 Aharmékand mindavam 117 denman pahlim hémanai'® amat?® Diné i Atharmazd rabik vadtinaiid].

*See P. *DJ., D., Mf. om 7. *DJ. om. *D., Mf. “mfrdd. *DJ., D., Mf. ins., *DJ. avoch. 7D., Mf. nydkhsh®, *DJ. om. va. *so DJ.; others °am, or °em. ' DJ., D., Mf. “DJ. ghal, D., Mf. om., M. avo. 12M. °akht-ai. 1° Mf. amat. ** DJ. ins. i. 1% DID: Mf. ins. ich. DJ., D., Mf. om. pahlimich. *7DJ., D., Mf. DJ. om. 1 Mf, D. min.

*DJ. om. *D., Mf. “mfrdd. *DJ., D., Mf. ins., *DJ. avoch. 7D., Mf. nydkhsh®, *DJ. om. va. *so DJ.; others °am, or °em. ' DJ., D., Mf. “DJ. ghal, D., Mf. om., M. avo. 12M. °akht-ai. 1° Mf. amat. ** DJ. ins. i. 1% DID: Mf. ins. ich. DJ., D., Mf. om. pahlimich. *7DJ., D., Mf. DJ. om. 1 Mf, D. min.

Pahl. tr. Both these blessed revelations which I recite for You (or as Yours; om. avo) [the Avesta and Zand] we are teaching by word to him who is no hearer, [to the Destroyer-of-Sanctity or Persecutor. In a doubtful matter we teach him three times by word, and if he knows without doubting, then he is not thus taught three times], (b) to those who utterly slay the settle- ments ofSanctity through the benedictions of the Draj, [when they maintain the Drtj by false benedictions|, (c) then to those this might be the best thing, when they would cause progress in what belongs to Auharmazd, [that is, to those persecuting* heretics* even it would be a best thing if they should make the Religion of Aiharmazd progressive].

54 8.6. G Se ek

Ner.’s sansk. text. Taucha prasiddhau manydmahe, [kila, janimah Avista- vanitn arthamcha] acrotrindm (?) [Asmogéndin! (?)] vachasa2 cikshapayamah [antah sarngayatve? trin varan*, chet jénati pratikaroticha, sadai’va, chet janati, na pratikaroti, ekavararn*] (b) teshdmh ye prakacanti Drijasya, [kila, ye Drijam prasiddharh dadhati, Drftjath Asmogatvarn kapatachihnam], ye pun- yani* jagatyah vilumpanti, (c) evarn tebhyah utkrishtatarandm (?) [tebhyah Asmogebhyah] ye pravrittidah santi Mahajianibhyah, [kila, ye Diniz Ma- hajnaninah pravartamanam kurvanti*|.

*C., P. ?C., P. and J.* diff. *C. “tvena. *J.3, J.*. (Sansk. of every period ig used throughout, and Sandhi is intermittingly applied).

Ner. transl. And to these two revelations we pay attention, [that is, we understand the Avista-word and the interpretation], and we teach them by word even to those who stop the ears, [that is, even to the Asmogas, in doubt three times; if the person understands it and resists, always; if he understands and does not resist, once]; (b) and we also teach them to those

sguaoqaarls anesayye) egg). fanrg | to} ).prb}nsy 24S p9 2: 419 4oub-b)sepa.ca cea) sway | 2bosu.c9 wryael.tuls.pe & FORCES POU POU s ee | fosss2as39,u fata. fash 6

Trlit. Yezi ais ndid(t) (w)rvané [=ruv°] advao aibi-deresta vah|i]yao,

Ad(t) yao vispénig dyoi, yatha ratim Ahuré vaeda Mazdao aydo asaydo, ya Ashad(t) hacha j[ijvamahi.

Verbatim trl. Si iis non animae non-ambigua (i. e. doctrinas sine ullo dubio (cp. Y. XXX, 1 etc.)) apprehensae [sén¢] meliores (vel si melior via (leg. adva) non in-conspectu (?) sé), (b) tum ad vos omnes adeo [adibo ut eas doctrinas veras promulgem] sicut regulam [-suam] Ahura agnovit (c) Mazda harum-duarum-partium [vel portionum (?)] qua [vel ut] Sanctitate (ex) vivamus.

Y. XXX, 1 etc.)) apprehensae [sén¢] meliores (vel si melior via (leg. adva) non in-conspectu (?) sé), (b) tum ad vos omnes adeo [adibo ut eas doctrinas veras promulgem] sicut regulam [-suam] Ahura agnovit (c) Mazda harum-duarum-partium [vel portionum (?)] qua [vel ut] Sanctitate (ex) vivamus.

Pahl. text translit. 1Man* pavan nikirishné 14 hémnunédd, ash pavan zak i? agimanikih, [amat pavan mindavam i® Yazad4nd? lich gtimani}, aigh, ait madam nikézishnih* shapir [amatash pavan anddzako! i stih bard numayend]. (b) Aéttind® avo lekim harvispé? yatind, [aigh, kold aish bara avd khvéshih i Lektim yatind®], amat aétind radih i Atharmazd Akds yehevind, [aigh, afdih i Atiharmazd bara khavitind]. (c) Min Adharmazd, min valmanshan zak yamtinishnd amat min Aharayih avakih zivam, [min Ameshéspendan am’ den- man nadtkih*, mint Aiharmazd, amat levatman kar va kirfakd zim aitd ghal zivam‘+§], +See P. * DJ. * D. * DJ. 1 yazishnih. * so D.; DJ. li (N.B.) avo, M., K.® val i. ® so Mf. etc.; D. yakhsentind. 7 DJ. min am. * Mf. zim (?).

XXXI. 1, 2, 55

who reveal (so, or ‘increase’ (so kde with Ner. often)) the Druja’s doctrine (or who appear to be the Druja’s adherents), [that is, who establish, or regard, the Drija as a revelation, the Drija, the Asmoga-characteristic who has the sign of deceit], and who afflict the sacred things of the earth, (c) And thus a/so we teach it to those more exalted (better) than these [these Asmoha devotees], that is, to those who bestow propagation upon the Great Wise Ones, [that is, who render the Din of the Great Wise One progressive].

. Parsi-persian Ms. An ¢ har di mashhtri* 7 [] shuma [] [shumtraa* — hoshmird] [Avesta u Zand], wa ti ham 7 bi-shinidar (sic) [Ashmégh] pavan gébishn amuzain, [andar shakmandi* sih + III bar, [] gobishn, wa kih bi-guman danad, ki nah amikht sih bar] (b) Oshan kih pah (space) ¢ Druj 4n ¢ Sawab jihan* bih kharab-kunand [kih Druj pah (space, no tr. or text) darad], (c) agin ham (sic vid.) 7 éshan* buland hasti, kih rawa-dahishn hend pah an ¢ Hormuzd, [kfi7 éshin ham Ashmégh chiz in buland hasti (?), kih awa (? It may be rawa slipped in from above or possibly andar (?)) = Pahl. dén for Din) 7 Hérmuzd rawa-kunand] sz

or text) darad], (c) agin ham (sic vid.) 7 éshan* buland hasti, kih rawa-dahishn hend pah an ¢ Hormuzd, [kfi7 éshin ham Ashmégh chiz in buland hasti (?), kih awa (? It may be rawa slipped in from above or possibly andar (?)) = Pahl. dén for Din) 7 Hérmuzd rawa-kunand] sz

Fr. If through this for the soul the truths are not held as the better, Then teaching to all will I come, with God’s law more fully confirméd Law over both sides, Mazda, that moved by the Right we may live, Pahl. transl. When* (or since), as one observes, one does not believe according to what is not doubtful to him [when one is also not doubtful in the matter of the Yazads], then* it is good on viewing (or exposition) [when they will make it clear by an estimate, or example, from the world], (b) so (or therefore) to You all are coming, [that is, every one will come into Your possession], when they become thus aware of the regulation of Athar- mazd, [that is, when they shall know the wonderful power (or character) of Attharmazd]. (¢) From Atiharmazd and from those (the Ameshéspends) does it happen, if I live on through the aid* of* Aharayih, [that is, this happiness comes to me from the Ameshdspends, and from Attharmazd, if I live on with the industry and charity which are appropriate for me]. *Or ‘in accompaniment with’. Ner.’s sansk. text. Yat nirikshanenat* na pratibudhyati*, |[kila yat nirik- Shate! tasya mahattvar yat Dineh, na pratibudhyati] asathgayatvena upavri- prapadanam** uttamar, [chet vastuni Iajadanamh? sarhdigdho? na_bhavet, drishtantair jagatyah komalath karyam]|. (b) Evam Yushmasu sarve Ayanti, [kila, sarve ’pi svadhinatve Yushmakarn ayanti]; yady evari Gurutvam Syamino vindanti‘ (? so), [kila, chet mahattvati Hormijdasya jananti* sarve ’pi Dinau Hormijdasya ayanti]. (c) Hormijdat tebhyah tai praptimn chet punyasaisrish- tari’ yachayamah, [ Amicaspintebhyah vayarh end sarpattin manushitn Hormijd-

achcha, chet karyaya punyayacha asmakamh asti, yichayamah]. ( Ja nirikshane samanena. ?J.°, J.* Iajadinih. *J.* dha. 4J.* vid°; ©. °ati. P iendaes hone bins b. “tam:

Ner. transl. Because he does not understand by this consideration, [that is, because he considers the greatness of this, which is that of the Din,

56 SKK ae

and does not understand], therefore that teaching (?) which is without any hesitation is the best, [that is, if he is not doubtful as to the nature of the Yazads, the teaching is to be made easy by the examples of the world]. (b) Thus all are coming among You, [that is, into Your control or possession |, if they are those who know (so, not ‘obtain’) the spiritual Mastership of the Lord, [that is, in case that they know the greatness of Hormijda, and also come, all of them, into the Din of Hormijda]. (c) If we ask from Hormijda and from these for the attainment produced by Sanctity, we are asking from

-cereqjuod: 12942b}40) sgyab pss pan pape | pas) Gas. g 39} 306. €69 692 3, sspbaly.rbjan gals HGK} Bee | boxe srorbssap.ceean pare gassoa)aul.ce weaael-bewanyano | 1 ey gus. gpa 309 at»? Jy

Trlit. Yam ddo, Mainya, Athracha Ashacha chdis randibya khshnitem, Hyad(t) urvatem [=vra°] chazdonhvad(e)by6, tad(t) né Mazda vidvandi vaocha Hizva [hizuva] Thwahyé aonhé, ya j[i]vafitd vispeng vauraya [=vava°, or var’ |.

Verb. tr. Quam [placationem (vel cognitionem-certam)] dedisti [vel des] spiritu [vel, O Spiritus,] Igneque, Sanctitateque assignavisti [-gnes] certantibus- duobus [vel e lignis duobus] placationem (vel cognitionem certam), (b) [et] quod [qua] doctrina peritia-praeditis [nuntianda sit], hoc [hanc] nobis Mazda [ad eam] sciendo [-dam (et revelandam)] dic (¢) lingua Tui oris, qua [faciam ut] viventes omnes credant [eos convertam-et-in-fide-firmos-aedificem].

Pahl. text translit. 1Amat att dad? pavan minavadikih atash? va* Asha- vahishtd, afat chashto avd patkérdarand* shnakhtarih, [aighat bikht va* Airikht® pédak kardé], (b) afat main Afrinagdnih avé® valman* aimar* (sic (?) amar) vijarddr? ach [yehabind Nirang i® var! yehabtind], zak avo lanman, Atiharmazd, akAsiha yemaleltinai danakiha [zak Nirang-i7-var], (c) pavan hiz- vind i Lak, pavan pimman, zéndakan harvist-gin® hémnund, {afash akhar yemaleltind® yeheviinéd, aigh, yemaleltinam]. +See P. * so DJ. *DJ., D. ins. 1. DJ. om. va. ° D., M. dirikht (formerly deciphered agiraid), Sp. airid; DJ. impf. 6 DJ. va for i,D. om. 7. 7DJ. om. i, *D. harvistd (for harvisp). °so DJ. * Mf. “0°, and ins. i, otherwise it coincides with D. throughout. ;

Pahl. transl. Since Thou gavest understanding (or contentment (?)) by the spiritual influence, the Fire, and Ashavahisht, and also taughtest it to the disputants, [that is, the true (pure) and the impure were made evident by Thee], (b) sénce it has also been given to us by Thee, [who gavest| the benediction to Aim who was the discerner of the numbers [the nirang-i-var],

tell that to us intelligibly and wisely, O Attharmazd, that [Nirang-i-var?] —

XXXI. 2, 3. 57

the Amicdpinta and from Hormijda that human felicity, if perchance, for the performance of duty and for sanctity it is (or ‘may become’) ours]. Parsi-persian Ms. Kih pah nikirishn* (so) nah khwahéd (so), ash pah an ¢ bi-gumani, (kih pah chiz [] [shan = —] nah ham guman], ka, hast awar nigarishni* veh*, [kiyash pah [] i géti bih numayad] + (b) édiin an shuma tamam amad, [kt, har kas bih an khwésht 7 Shuma amad], kih édfim radi 7 Hormuzd agah bid, [ki, —7¢ Hormuzd bih danad] % (c) Az Hormuzd [] [kih = min] dshan 4n rasishn, kih az Sawab — jizom ((2)pro jijom (sic) = zivom), [az Améshasfendan* (sic) am in néki [] [kih = min] Hor- muzd, kih aw kar u kirfah, am hast, 6 [] [ma-ra (? sic = text) zim, or ziyam (?) |x

sic = text) zim, or ziyam (?) |x

Free. What by Fire Thou givest, O* Spirit, and by Right, the two-strivers teaching, What doctrine is for discerners, tell us that, that we know it, Mazda, Tongue of Thy mouth declare it, that we teach all living the Faith.

(c) through Thy tongue and mouth; thus the living of all kinds believe, {and also afterwards it, the Nirang-i-var, is uttered by Him (Atharmazd), that is, I speak it in His name, (or thus: ‘I speak 2¢’)].

Ner.’s sansk. text. Yar datta1 adricyataya Agnira, Acavahistarhcha, parijidpitumn pratividinam prabodham, [kila, guddhiricha? prakatikurute Acavahistarhcha, Agnitn patirn], (b) yachcha prakagatvarn [pratidvandvinai| vivektuh, [Nirangamantram' divyasya], tat no, Mahajianin, suprabodhataya* brahi, [tan? Nirangamantrai divyasya|, (c) jihvaya tatra ‘nane*, ya jivatah sarvan prabodhaka (?), [pacchdd uktara eva syat; yat brimahe].

WIAs DAeCr 21.8 Ts C., P., tat.

Ner. trans!. Which Fire, even Acavahista, may Ye give (improp. conj., or ‘Ye gave’ (if datte, then ‘he gives’ not ‘takes’)) through the spiritual influence to make the intelligence of the disputants comprehend, [that is, he makes manifest both the clear (or the pure (?)) truth, and Agavahista (Agni the lord)], (b) which was the blessing (? kac in Ner.’s sense ‘prosper’, or ‘distinction’ (?)) of the discerner [of (or between) the strivers, the Niranga- mantra of the celestial one], therefore tell it to us, 0 Great Wise One, with Thy wisdom, [this Niranga-mantra of the heavenly one], (c) with the tongue there, in* the mouth, which wisdom* is enlightening, or awakening, all the living, [and afterwards (later) also let it so be uttered, which 7s*, we say 7* (or ‘which we declare’, but see the Pahl.)].

Parsi-persian Ms. Kih at (sic) dad pah minti atash [ Ardibahisht (sic) tu-ra chasht* an dalil-daranshnakhtari*, [kf, [] khalist [] na-khalist péda — **) # (b) Tu-ra* kih w — an fi shumar vazardar* ham [dad Nirang ¢ [] [man = ra (li)] dad], an an ma, Hor- muzd agahia (sic vid. pro-%ha) gi*? dana(iyha* (?) {an nirang []],% (c) pah zaban 7 Ta, pah dahan, zivandagin tamém khwahand, [azash (? sic) pas guft béd (so), kf,

gtiyam] % **Pahl. perhaps meant for kardan. ** Parsi go. a aa ee eee 8,

EEUU EEEENEE REE

58 XXXI. 4, 5. besgas)r ya snprgunasang.jeonss Cw PE SCE AY aH 58 uy A. 4d 990338) 8G 4039.49 pf 9.48 904499 040 Lp | 2102856). psgayys

save yssarls.asn) elo assseryy yo | ponrerby! 1.66) Capody-bosjoag

& cops Trlit. Yada Ashem zevim [=°viyem] avhen Mazda&oschd Ahuradonhd Ashicha Ar[a}maiti Vahista ishasi Mananha,

Maibyé khshathrem agjonhvad(t) yehya vereda vanaema Drujem,

psgayys

save yssarls.asn) elo assseryy yo | ponrerby! 1.66) Capody-bosjoag

& cops Trlit. Yada Ashem zevim [=°viyem] avhen Mazda&oschd Ahuradonhd Ashicha Ar[a}maiti Vahista ishasi Mananha,

Maibyé khshathrem agjonhvad(t) yehya vereda vanaema Drujem,

Verbatim trl. Quando Sanctitas invocanda [propitia et propensa sit (erit), et propensi] sint {erunt] Mazdaeque Domini (b) beata-que cum Pietate ([vel Beatitudines-duae (?) et Pietates duae (?), hoc est simpliciter, hae duae etiam propensae sint|) [tum hoc] Optima desiderem [-abo, precibus petam] Mente, (c) mihi Regnum potentia-praeditum cujus robore occidamus Mendacii-daemonem.

Pahl. text translit. ‘Amat pavan zak dahishné [pavan tand* 3 pasing} Ashavahisht® karitintar homanani? va? Atharmazdich, [aigham shapirih* I i aétiné yeheviinadd zim®, Atharmazd i Ashavahisht3 tiband yeheviinadd kari- tind6], (b)®++ valmanich i tarsagéi** (sic) Spendarmadd [ash*+4 karitintar hd- manani?+*], pahlimih bavibfinam Vohtimand® [mozd]. (c) Manikandcht | havish- tino i li] khadayih min* valman {9 adj-hoémand, [aighshan’ padakhshahih' min Sdshans yehabin'?] min! pavan zak i® valman gtirdih [aighash pavan afzar i nafshman6é'* tiband®+! yehevinéds kardand], va khishidé Drtjé [aé, denman khavittinam aigh dén zak dam&n Drij}++ stibd shdyads kardan6].

*See P. ?DJ., Mf. And (for ani), *DJ. om. va. *D. om. ih, * DJ. ins. 7, Spas D. om. va. 7 D. ash; others ayén (so). * DJ., D.; others min. ° D. ins. i, 1 D. om, shin. * so D.; DJ. °shah; M. shalitaih. °D, yehabfind. + DJ. om. £.** I corr. Comm.

Pahl. transl. When in that dispensation [in the final body] I shall be an invoker of Ashavahisht and of Atharmazd also, [that is, let there be thus one good quality which is mine; may it be possible for me to invoke the Adharmazd of* Ashavahisht], (b) and that also which is veneration (or ‘the venerating recognition’) Spendermad, [of her may I be an invoker]. I desire (or ‘pray for’) the best thing, Vohiman’s [reward]. (c) Mine also, [that is, my disciples’ de the authority which is from the strong one, [that is, give them

“posers supeing wyya.sbe.passey | wpbubsarsgspebrbe-pare 5. “A 2Q09) 16. sderYY M2499 209 ap UE | wurs}ac.gubb.yongels & wp.seruene.parrrs.uul.prb}.syy | ss boys susfarg-p panes

XXXL. 4, 5, (59

Free tr. When to our prayers inclining are Thine Order and Ahuras Then with Armaiti the blest and the Best Mind will I implore You; Grant me the powerful Kingship; by its strength let us smite the foe.

sovereignty from Sdshans], by whose fortitude, [that is, with his own weapons he is able to do it] the Drij is overcome, [that is, I know this that in that time it is (will be) possible* to render the Droj stupefied|. *Sce taband.

» Ner.’s sansk. text. Yadi ddnenat Agavahistasya nimantrakah smah, [punyasya], Mahajiianinaccha Svaminah (b) bhakticilaydccha prithivyah, [kila ‘smakarh uttamatvath* evam astu, yatha teshaih caktaé bhavamah nimantra- yiturh|, utkrishtatvarn abhipsimo, Gvahmana, [kila, mahyam prasddarm dehi], (c) madiyebhyo rajyam balavattamat *, [kila, cishyebhyo me parthivatvarn Caogiogat dehi], yasya sainyataya*3 apaniyate Drijah, [kila, ma sAdhanaih* sviyath gakta bhavanti karturi, idarhcha veda4 yat antas tasmin kale Drajam akshamarh* gakyate kartuii].

+ J4, C. danecha. 2 P. “mat; J.3, dC. “man, * J. Po cain- 3, ean ee: gaitanya, J.* caitanyaya. * J. vacha-; J.* veva-; C., P. vecha.

Ner. transl. If, by means of the gift of offering, we are invokers of Agavahista, [of Sanctity], and of the Great Wise One, the Lord, and (b) of ‘the pious one, the Earth, [that is, ours may the goodness* be in order that we may be able to invoke theirs] then we are seeking, O Gvahmana, to: reach the exaltation, or goodness, [that is, grant this to me as a reward], (c) and we are seeking the sovereignty for my people from the most powerful one, La [that is, grant my disciples the sovereignty derived from Caocioca] by whose martial* power* the Drtija is removed, [that is, they are able to make me their own through martial weapons*, or ardour*, and this I know, that in that time, it will be possible to render the Draja powerless].

Parsi-persian Ms, Kih pah an dahishn [pah tan 7 pasin] Ardibahisht khwandar —

(= -4nd) [] Hormuzd [], [ka, ma-ra veh [] ¢ édin bad, man Hormuzd 7 Ardibahisht tiban (sic) bid khwand] (b) fi ham 7 bandagi Spendarmad [ash khwandar hend (?)] Buland khwiham Bahman [muzd] s (c) Ma, [] [shagirdan 7 man], khudai az 4 i — hend, kti[] padishahi az Sdshyésh dehi (= vd (?))] [] [az =min| pah an 7 i —, [kfish pah afizar* ¢ khwésh tuwan* béd kardan], — Druj [@, in dinam, ki, andar 4n zaman Druj akhir (sic ? = mirum (?)) shayad kardan]

Free tr. This tell that I discern it, which through Truth Ye give as the better,

Whose atonement I may know, and ponder through Thy Good Mind,

Those things, O Mazda Ahura, which should be, or should not be. Verbatim transl. Hoc mihi ad- [-id] discernendum dic quod mihi Sanc-

titate dabitis [dabatis (?) omnibus aliis] melius (b) ad- [id] -sciendum Bona

60 XXXI..5, 6.

Mente, [et] ad-mentem(que) dare [advertendam ad eum] cujus [i. e. a quo veniat] ad*-me* [vel mea] expurgatio ([vel id cujus (de quo) me (meus) propheta (loquatur)|), (c) haec-etiam, Mazda Ahura, [dic] quae non vel (jure (?)) sit [sint], erit [erunt] vel. (The well-nigh useless transliteration is omitted above to gain space).

e. a quo veniat] ad*-me* [vel mea] expurgatio ([vel id cujus (de quo) me (meus) propheta (loquatur)|), (c) haec-etiam, Mazda Ahura, [dic] quae non vel (jure (?)) sit [sint], erit [erunt] vel. (The well-nigh useless transliteration is omitted above to gain space).

Pahl. text translit. *Zak? avo? li vijardd* yemalelinai, [va? réshanak¢ yemaleltinai, aigh zak mozd, chigin avo nafshman shdyadé kardané] min® avo li pavan Ahardyth [amatam kar va kirfako kardé yekavimtinédé| dahishnd { shapir, [aigham zak mozd i shapir ghal yehabtinishnd |. (b) Akds-dahishnd¢ © pavan Vohiman avd li zak’ yehabinai, [aigham’, zak i? danakih pavan fedrandih bara yemalelinai], mtn li [pavan zak i valman**], zak i avé"* arsh™ (vel hanvarih), [aigham pavan zak danakih frartndih pasukhvé i” avo!? arsh'? (vel hanvarih) tiibané yeheviinad dAdand]. (c) Zakich i, Atharmazd, 14 ait zak { aitd rai [yemalelfinéds], [aigh, Gasanikih rai i” aito, yemalelinéd, aigh dit].

1S8ee P. ?DJ. avé zak. *DJ. D. om. va. *DJ. ndk (?). °D. om. °D, nih; om. i. 7DJ., D. ins. *D. aigham. °DJ. ins. i. *°DJ. avo. ™ DJ., M., K.5; D. avo arsho (?). 12°DJ., D., M.

Pahl. transl. Tell me this distinctly, [tell 7¢ to me clearly, where is that reward? How ought one to make it one’s own], the reward which is to be given me through Sanctity [when duty and good works have been fulfilled by me| that gift which is the good one?, [that is, let there be (or ‘when is?’) the giving of that good reward to me]. (b) Give me that information, which is through Vohiman, [that is, tell me thoroughly what is wisdom realized through piety], and from*! whom, or which, [by means of that one] that which is for* right (or ‘justice’) becomes also mine, [that is, may it be possible to me through the piety of that wisdom to give every man an answer according to right]. (¢) That also which does not exist, O Aflharmazd, it, (or ‘A.’) [declares] according to what does exist, [that is, according to the Gathic doctrine which exists He* declares where it does not exist (or‘ where there is nothing’). ** Oblique by pos.

ce Graypapbal.gngelere6-en | ceeayrowl.puer}ssascors 6.

Lswpyasasgoan og) £649.29 Qpar4H40 8 | Deoarqoarr)rarey-copay ce) Opes

Swersjacpayndabaebboby-psre | c¢) Capgrdy-panrasausfung

Trlit. AhmdAi anhad(t) vahistem yé mdi vidvao vaochad(t) haithim [=°iyem], Mathrem yim Haurvataté Ashahya AmeretAtascha ;

Mazdai avad(t) Khshathrem — hyad(t) hoi Vohf' vakhshad(t) Mananha

Verb. tri. Huicerit (vel erat) optimum, qui mihi sciens [id] dicet((?) dicebat ut]

verum (b) Rationis-verbum quem [quod] Salubritatis Sanctitatis Immortalitatis-

a ON ht i mi i

XXXI. 5, 6. 61

tri. Huicerit (vel erat) optimum, qui mihi sciens [id] dicet((?) dicebat ut]

verum (b) Rationis-verbum quem [quod] Salubritatis Sanctitatis Immortalitatis-

a ON ht i mi i

XXXI. 5, 6. 61

Ner.’s sansk. text. Tat mahyarn viviktarh? bréhi, [kila, me idari nir- malataram* brihi] yan mahyath punyena danari uttamam, [kila, yan mayd karyath punyathcha kritamtaste, tena Te yat uttamar prasddadanam; kathath sviyam cakyate karturn]. (b) Vettritvam? Uttamena Manasa mahyarncha‘ dehi, [kila, me tat jidnarh yat sadachadrataya brihi5|] yena me achchhedah*, [kila, tena jidnena sadacharina pratyuttaram *achchhedai*® cakto bhavami datur| (c) tachcha, Mahajnanin Svamin, yan no’ va asti, asti va, [srishtaye yat asti uchyate, yachcha na ’sti].

_ 1 JA tatah? 2 J.% -vikta (so), J.*, C. vikta. * J.* vettritt®?. * C. om. cha; J.4 adds. ° C. om. gloss. ° J.* achhed®. 7 all yan mo.

Ner. transl. Tell this to me distinctly, [that is, declare to me this more clearly*] that which is the highest gift, and which is given to me through sanctity, [that is, because even a* boly* work* is done by me, therefore the best gift of Thy reward is bestowed, but how is it possible to make it one’s own]? (b) Grant me the knowledge through the Best Mind, [that is, declare that intelligence to me which comes through good conduct], and by which also safety from injury is secwred to me, [that is, through that beneficent information, or science, may I be able to render a reply without receiving a blow]; (c) and declare either that which is not, or that which is, O Great Wise One, the Lord, [that is, that which is, as well as that which is not, is declared to the world].

Parsi-persian Ms. An an man jawab (?) gf*, [ [] rishan gf, kf, 4n muzd chin 4n khwésh shayad kardan ?] kih 4n man pah Sawab, [kih ma-ra kar [] kirfah kard istad], dadan 7 yeh, [kfi, ma-ra an [] ¢ veh fi (or 6) —]? % (b) Agah — ¢ pah Bahman an man an dehi, [kfi, [ma-ré = m] an ¢ danai pah frarfni bih gf*] kih man [pah 4n 7 fi] an ¢ [] an [rast = riéshan (Rashy(?))], (ki, ma-ré pah dn danai néki pasugh* ¢ an — tuwan bad dadan] » (c) An ham 7 Hérmuzd nah hast, an ¢ hast ra [gfiyad], [kti, Gasini ra @ hast, gityad ki nah] * * Or ‘gd’ (Parsi).

Fr. To him wasthat most* precious*, who declared it as truth, the All-wise One, That Manthra which is the word of Health, Right, and the Life Immortal: “To Mazda shall be such Kingdom as shall grow through His holy Mind.”

que [sit]; (c) Mazdae tale Regnum [sit] quod [quale] ei Bona crescat Mente ([vel Regnum quod ei Bona faciet-ut (illud Verbum-rationis)-se-promulget Mente)).

Pahl. text translit. *Valman? aité pahlam, man avd? li akasiha*’ yema- Jelindi*! ashkarak [réshanak‘, aigh, Aérpat shapir aigh'+ havishté] (b) Mansar i® hamak’+* rabishnd, [aigh, hamak’++ dim pavan® ras i? Mansar lakhyar avd khwéshih i Atharmazd yamtinédd], i amat pavan Aharayih yakhsenund [hi-kin*!°] amarg-ribishnih afash [yehevinéd dén zak it LVIL shnat|. (c) Atharmazd avind (sic) khiddyih chand dén valman” vakhshéd

62 KXXI 7

Vohtimand, [aighash pAdakhshahih'® pavan tand* i gabra avand, chandash Vo- himand pavan tand mahmand]. +See P. 2DJ. avo. * Mf, etc. avd; D. valman. * DJ. °ndk. *DJ., M. aigh, D. aytf. *DJ., D. ins. 7DJ., D. %k, M. °f. °M., Sp. ins. lak; DJ., D. om. * DJ., om i. 2 DJ., D. ins. ash. 1 D. om. i, 7? D. valman, *-DJ., D. padakhshahih. * Frets. °sth yemalelfnéd, and unimportant var. *° ayo kevan (?). Pahl. transl. He is the best one, (or ‘His is that best thing’) who would* declare* to me understandingly what is manifestly real [and clear, that is, the priest is better than the disciple], (b) the Manthra of the universal pro- eression, [that is, all the creatures are returning into the possession of Ad- harmazd by way of the Manthra], and when they hold it fast through sanctity (as the well-doer* does*], immortal progress also [comes*] from it, [within fifty- ./seven years]. (c) Belonging to Mazda [gen. by pos.] 7s such sovereignty as \, the Good Mind increases in that one, [that is, his sovereignty 2s to such an extent (or ‘80 jong’) in the body ‘of t man, as Vohfiman is a guest within that body]. “Neér.’s sansk. text. Asau asti utkrishtatarah |Acharyebhyah, cishyebhyo va] yo me vettritaya! vakti vicadarh (b) *Manthrim yam sarvapravrittim, {kila, chet sakala ’pi srishtih margena manthravanyah punah svadhinatve? Hormijdasya prapnoti] punyatayé amrityupravrittim, [kila, chet sadachara- taya dhatte, amrityupravrittigcha tasyah bhavati, antah saptapafichacat* varsheshu. Manthri ’ti Avistavani]. (c) Hormijdiyarh tavad eva rajyam, [ki-

11) Cans.teus 2b) sy yep bas) | Daa) rb useage gung anges. yiy 7, “Rywencereayeesly pasos avg aay | Gees. 492630506) chang aogwe- 41s )) oyna, pops) alae | baseydy.aoa}surgnay 596 AU G0

AGUA

Tri. Yasta masta paouruyo| = °viyo] raochebis roithwen| = roithu®|vathra[ =huv°], Hyd Khrathwa damis Ashem, ya darayad(t) Vahistem Mand; Ta Mazdé mainyi ukhshyé ye 4 ntremchid(t) Ahura hamd.

Verbatim transl. Qui haec mente-concepit primus, [et in] luminibus [-ina] manabant [se induebant [-ent* veritates (cp. Y. 30) supernae] glo- riosa |-sae] (vel caela (?)), (b) Ile intelligentia Creator [creavit] Sanctum- ordinem, qua fecit-ut-tenuerit [-tenta sit] Optimam [-ma] Mentem [Mens] (vel qua sustinebit 0. m.), (c) Haec, Mazda Spiritus, * facias-ut-crescant, qui [es] {usque ad] nunc etiam [vel omnino], Ahura, idem!

m.), (c) Haec, Mazda Spiritus, * facias-ut-crescant, qui [es] {usque ad] nunc etiam [vel omnino], Ahura, idem!

Pahl. text translit. ‘Madash padman? fratim, minash avo réshanih gimikht6 khvarth, [{* Atharmazd min*+! denman‘t kardd, aigh, nadéikih zakash latamman, ash tamman levatman, ash denman mindavam mado yekavimtinéd, aighash Gasdnikih lakhvar yamtinéd6|. (b) Valman dam, [aigh, dam i frarind® valman nafshman] min'* pavan khirad} Aharayih

XXXI, 6, 7, 63

1a ’sya parthivatvarh vapushi mAnushtye tavad eva, yavad asmin Uttamanh vikaca- yati Manah, [kila. ’sya Gvahmano vapushi abhyagatah]. 1 J.* vetta’. 2 J. tyena,

Ner. transl. That person is more excellent [than the teachers, or than the scholars] who speaks for me clearly and with knowledge (b) that Manthra, which is @ universal advance, an immortal (eternal) advance through sanctity, [that is, if the entire creation proceeds according to the way of the Manthra- word, and comes again into the possession of Hormijda, that is, if it, or He, possesses, or establishes, the Manthra through good conduct, eternal (im- mortal) progress will become its* own within fifty-seven years. The word of the Manthra (thus) 7s the Avista-word]. (¢) The kingdom of Hormijda exists so long, [that is, his sovereignty exists so long (or ‘to such an extent’) in the human body] as an exalted Mind sheds light (or ‘causes increase’; see the Pahl.) within it, [that is, so Jong, or so much,as Gvahmana is a guest within that body].

Parsi-persian Ms. U hast buland, kih an man 4gahiha (sic vid.) git ashkarah [{] [rishan = rdshdn (2)], ki, Hérbad veh [] [b& = awd] shagird] » (b) Mansar (sic), 2 tamam raftani*, (ki, tamam pédaishn* pah rah i Mansar baz an khwéshi ¢ Hormuzd raséd (so)], ¢ kih pah Sawab darad (space for two words) bi-marg raftani* azash (sic) [béd andar panjah u haft sal (? sal)] % (c) Hormuad (no tr. for dhand) (sic) khudai, chand andar ti afzayéd* (so) — (?), [ktish padishahi pah tan ¢ mard — chandi* — (?) pah tan mihman]

Who first these words conceived, that, as truths, they were clothed in light, By mind is the Truth’s Creator, and by Her the Best Mind upholdeth ; These, Spirit! shalt Thou prosper ; same Thou art, and abidest ever! yakhshenunédd, va3+1 pahlim-minishnih, [aigh’, pavan rastih va frartndoih, yakhsenunéd6]. (¢) Zak #7 kolA Il, Atharmazd pavan minavadikih® vakhshinéd [aigh, mindavam ¢ minavad va stih, valman® bard afzdyinédd] min’? kevanich ham'+1 khidai. 1See P. 2D. ins. 1 3 DJ., D. om. * So DJ., D.; M. mindavam. * D. “th. 6 DJ., D. ins, ™DJ. om.-i. * corr. ® DJ. avd: ™ D. amat, ™ DJ. Ai * Mf. om., otherwise it coincides with D.

kevanich ham'+1 khidai. 1See P. 2D. ins. 1 3 DJ., D. om. * So DJ., D.; M. mindavam. * D. “th. 6 DJ., D. ins, ™DJ. om.-i. * corr. ® DJ. avd: ™ D. amat, ™ DJ. Ai * Mf. om., otherwise it coincides with D.

Pahl. transl. The regulating measure came first to Him who mingled His glory (or ‘whose glory was mixed ’) with light, [that is, zt cs the glory of Atharmazd, who did this, that is, the benefit which is his here in what he created is with him beyond; and this thing has come to Him, that is, His Gathic doctrine comes back to Him]. (b) His are the creatures, [that is, the proper (clean ?) creatures are His own], whereby* He maintains Sanctity through wisdom, and the best mind also, {that is, He maintains them through truth and piety|. (c) Adharmazd causes, (or, ‘O Atharmazd, do Ye(?) cause’) both these influences to increase through spirituality, [that is, He will (or, ‘do Ye (?)’) increase the thing which is spiritual, and also that which is of this world], He who is, (or ‘ Thow who art (?)’) now even, the same, a king.

64 XXXI. 7, 8.

Ner.’s sansk. text. Praptocha* pramanath prathamarh, rochishi sarhglishta cubhata, [kila, yah prak adricyatayaih kritah, tasye ‘darh' kirnchit* praptam eva sti, yat srishtau punah prapnoti']. (b) Tasya srishtih buddhya punyaih yo dadau utkrishtataram manah, [kila, yah satyath sadAcharatvarncha dadau, srishtih tasyai ’va svadhina?]. (c) Tad dvitayam Mahajiidnt adricyataya* vikagayat, [kila, kivnchit* yat paralokiyar* ihalokiyarncha*| yasya sa punar api raja sarvasya]. 1 C. °tu. 2 J.* ina, P. ah, J.* “inah.

Ner. transl. And he* attained* that regulating-conception first, and the glorious object, or ‘characteristic’, became enclosed in light, [that is, he who was formerly produced in invisibility (in the spiritual state), his is this thing (see mindavam) thus obtained when he comes again into the creation]. (b) His is

1 9y3.30}316.0 903.685 xy 9H 966 can rbary.errsgewaso-ps 8. 2p SCMDsp - cee ’ wos ’ psoas | eyaayarg -og)arony «spree

segue Brey pospdbarrgyceoway ore | cog wssyaeon cone Trlit. Ad(t) Thwa ménhi paourvim[=°viyem], Mazda, yezim|*iyem| stOi mananha

Vanheus patarém Mananhé, hyad(t) Th{u]wa hém chashmaini (héeit)grabem,

Haithim [= °yem] Ashahyé damim anheus Ahurem §(k)yaothanaésht.

Verbatim transl. Tum Te existimavi primum, Mazda, adorandum [i. e. adorabilem] populo*!-civitatis [nostrae] mente (b) Bonae patrem Mentis, quum Te cum- [valde] in-oculo*? comprehendebam [-di], (¢) verum fet benignum| Sanctitatis creatorem, [nostrae] vitae Dominum [salvantem* (servantem)| in-actionibus! #1 Esse (? aegre). ** visu.

e. adorabilem] populo*!-civitatis [nostrae] mente (b) Bonae patrem Mentis, quum Te cum- [valde] in-oculo*? comprehendebam [-di], (¢) verum fet benignum| Sanctitatis creatorem, [nostrae] vitae Dominum [salvantem* (servantem)| in-actionibus! #1 Esse (? aegre). ** visu.

Pahl. text translit. *Aétianém? Lak rai minid, Adharmazd, aighat pavan zakih yekaviminéd Vohiman frattim, {vat amatam Vohimand khaditind, am* aétind minidd aigh zak i* Lak]. (b) Vohtimand abid hémanih Lak [abio i Vohtimand homanih] amatam Lak pavan hamchashmih* avo ham vakhdtind> hémanih, {aigham pavan kola II chashm khadittind hémanih, am aétino minid, aigh®+4 abt i7+1 Vohiman hémanih] (c) Ashkarak zak t Ahardyih dam [rdésha- nak6! aigh, dim i frarfind* Lak yehabinds®|, dén ahvand pavan ktinishn6?? khfidai hémanih, [aigh, pavan vinas va‘! kirfako, amar’? vadfinaid*s).

1See P. 2D. sh. *DJ. zim. DJ. om. i. © D. kardé. ®° DJ. mfin lak i. 7DJ., D. om.

vad. *DJ. ins. i, °DJ. om. va, M. has. *°M. ins. i; DJ., D. om. uUDJ. om. “all but M. aimar (sic). ** DJ., D. “aiid (aé (?)).

: Pahl. transl. Thus I thought concerning Thee, O Atharmazd, that in production Vohiman was* Thy first, [iat is, when I saw Vohiman first it was thought by me thus: ‘He is Thine offspring’, (b) Thy* Good Mind’s

XXXI. 7, 8. 65

the creation by wisdom, even Sanctity. His who has produced the most excellent (i. e. the good) mind, [that is, his own alone is the creation, who has pro- duced truth and good conduct]. (c) This two-fold thing the Great Wise One revealed (?, or ‘increased’ (see the Pahl.)) through his spirituality, [that is, that thing* which lies beyond, and that which is here] of all of which he is also once again the sovereign.

Parsi-persian Ms. — andazah awwal, kiyash an rishani amikht asani [¢ Hormuzd kih in kard, ki, néki — inja, ash anja awa + Ash in chiz rasid éstéd; kfish Gasani awaj (sic pro awazh = baz) raséd*] * (b) U pédaish*, [ki, pédaish* 7 nék fi khwésh], [] pah khirad Sawab darad, [] buland minishni, [kt, pah rasti u néki darad] * (c) Ani har di Hormuzd pah mintii afztnad, [kf, chiz 7 minti u géti i bih afzdyad], kih aknéin ham [] [am = am (?)] khuda » * Or paidayish.

Free tr. Foremost I thought Thee, Mazda, adored with the mind in creation, Father of Kindliest Feeling, when with eye at the first I seized Thee, Essential Creator of Grace, saving* Lord in the actions of Life.

father Thou art, when Thou art taken in by my survey, [that is, when Thou wast seen by me with both the eyes I thought thus: ‘Thou art the Good Mind’s father’). (c) Manifestly* real (?) ae*! the*! creatures* of Aharayih; [it is clear* that the creatures which are clean (pious) are created by Thee]; in the world Thou art a king in (or ‘over’), action, [that is, they shall render an account to Thee concerning sin and good works]. * Or ‘of the creatures’ (gen. by pos.) Ner.’s sansk. text. Evarh Tvarh mato ’si pfiirvarh, Mahajianin, yat yoni- tayA* tishthasi Gvahmanasya [pirvarh yan maya Tvam drishto ’si, evarh matarh!; yat yonitvaii* Gvahmanasyal, (b) Uttamasya pitararh? Manasah [kila Gvahmana- pratipdlako* ’si] yasyai*’ samalochanatvena* samagrihnanti* [yan mayd dvabyath lochandbhyai drishto ’si, evar) matarh5, yat] pita ’si Gvahmanasya] (c) Prakata- punyasya*® srishteh®, [kila, nirmalatarasrishtith sadacharinim Tvarh datse] bhu- yane raja ’si karmana, [yatra cubham yujyate karturm, yatracha nigrahath, tas- min caktiman asi]. *J.%, sata; J.* sata. 2J.%, J.4, C., P. pitan. ** srishtau under- stood. 4 J.? °nainti, J.* °hnanti. * P. matamh, J.4, C. mantam. © Ner. read Pahl. gen. Ner. transl. Thus Thou wert (?) thought at the first by me, O Great Wise One, when Thou wert (?) engaged in the production of Gvahmana, [when Thou wert (?) first seen by me I thought thus, that it was the pro- duction of Gvahmana], (b) in which production they apprehend the father of the Best Mind, observing him with a full-faced look, [that is, Thou art Gyah- mana’s protector. When Thou wert* seen by me fully, and with both the eyes, I* thought* thus; ‘that Thou art Gvahmana’s father’], (¢) and Thou art the father of that creation which is manifest Sanctity™, [that is, Thou makest

the clearer (or ‘purer’) well-conducted creation]. Thou art a king in the és ,

66 XXXI. 9, 10.

world by action, [that is, where it is fitting to confer a benefit, and also where it is fitting to inflict a punishment, in each of these Thou art capable], *! Or read °yadyih (adj.) = ‘of the manifestly holy creation’. Parsi-persian Ms. fdtini (sic) Tii-ra andéshad (?), Hormuzd, kit pah — éstéd (so) Bahman awwal, [ [] kih man Bahman didah (sic vid.) am édfin andéshad (?) kt,

spreen) dys. as rset et f 068 : 4132909486 )av.9.19.0 bee 9. “Gy Garey fg 9.2403 99050-28939 | 1» eps auyS.g.yr—23}3096 & bosleosanle.puersa poh} sol>.gy tora atl>.p ss )goaras/y Trlit. Thwoi [=thvaya] as Ar[a]maitis, thwé 4 Géus tashd as khratus Mainyéus, Mazda Ahura, hyad(t) ahyai dadao patham; VastryAd(t) va aité, ye va noid(t) anhad(t) vastr[i]y6.

“Gy Garey fg 9.2403 99050-28939 | 1» eps auyS.g.yr—23}3096 & bosleosanle.puersa poh} sol>.gy tora atl>.p ss )goaras/y Trlit. Thwoi [=thvaya] as Ar[a]maitis, thwé 4 Géus tashd as khratus Mainyéus, Mazda Ahura, hyad(t) ahyai dadao patham; VastryAd(t) va aité, ye va noid(t) anhad(t) vastr[i]y6.

Verbatim transl. Tua* erat Pietas (mens prompta) Tuus [Tua] (ad) ([vel O(?)}) Bovis formator erat intelligentia (b) spiritui, Mazda Ahura, quum ei dedisti viam. (c) Ab-agricola [sancto nostro cive adjuta in cursu-laboris- Sui destinati] (vel) procedit, [aut ab eo] qui (vel) non erat [vel sit] agricola [i. e. a scelesto nostro hoste praedatore ducta]. * Vide annotationes.

Pahl. text translit. Lak aiti Spendarmads6, [aigh, Lak nafshman|. *Pavan Lak aité zak i gdspend® tashidar khiradé. (b) Pavan minavadikih, Adharmazd, at avd valman yehabtind ras, faighat ras i tamman avi valman yehabind], (c) man pavan varzidarih yatinéd, [aighash kar ya‘ kirfak kardé yekavimtinéd], min 14 ait varzidar [at la yehabtind].

* See P. 2°D. ins. va. * DJ. om. i # DJ., D. ins.

Pahl. transl. Thine is Spendarmazd [that is, Thine own]; with Thee is the wisdom which belongs* to*, or is, the former of the Herd. (b) Through the spiritual truth wasa way provided by Thee, O Atharmazd, for him, or ‘it, (the .

seeps god ous .quw. ge) e0ul sce) ara)) gasse2ey-pe 10. Posse. covwpuod.aoral | Ge] »rseyas.ce) raps & wespdayaobedeerey.a}opay ray | bos)eemanra.awsS.ng poly

Trlit. Ad(t) hi ayao fravar(e)ta vastrim [=°iyem] ahyai fshuyaiitem, Ahurem ashavanem Vanheus fshéiighim [°iyem] Manaaho;

Noid(t), Mazda. avastr[i}y6 davaschina humeretdéi§ bakhsta.

Verbatim transi. At illa [Bos] eorum-duorum eligebat agri-colam ei [sibi] diligentem-[et-ergo-divitem] (b) dominum sanctum, et Bonae divitias

XXXI. 9, 10. ‘67

no tr. for zak (? zak) ¢ Ti] * £(b) Bahman pidar- hasti Ta, [pidar’z Babman hasti],

kih ma-ra Tai pah hamchashmi an ham kard * hasti, [ki, ma-ra pah har dti chasm

binad (?) hasti ma-ra édin minishn (?), ki pidar ¢ Bahman hasti] % (c) Askarah

an ¢ Sawab pédaish*? [] [rashan = rdshdan 2), [ktil, péddish *1 7 nék TA dad], [wa =

va] andar jihin* pah kunishn khuda hasti, [[] pah gunah u kirfah shumar kunand] *1 Or paidayish.

Free tr. Thine was piety verily; Thine wisdom, the Kine’s creator, The spirit’s wisdom, Ahura, since for her a path Thou hast given. By the tiller aided she goeth, or from him who was never tiller.

herd’), that is, a way to the beyond (to the other world) is given by Thee to him, (‘or it ’)], (c) who (or ‘which, thatis, the herd’(?)) proceeds by means of husbandry, [that is, duty and good works are done by him (her husbandman, or ‘for her’)|; but for him who is not a husbandman [the way is not thus provided by Thee].

Ner.’s sansk. text. Te ‘sti! Spindarmada, [kila, Te svadhind] Tvayi sa Goh ghatayitri asti, buddhih, [yaya2 Tvam gopagin™ datse*] (b) adricyatayé, Mahajianin Svamin3, yé etasmai dadau margam (c) kartritay4 va dgantre, {kila, yah pratiyatnaih* gopactinarm* kurute] yo va no ’sti karta, [tasmai na dadau]. + J%, J.*, ©. P. asi. ? J.* yatha (He OR Bo Gn une

Ner. transl. Thine is Spind4rmada [that is, Thine own]. In Thee is Wisdom, the maker of the Kine, {by which also Thou createst* the herds], (b) which (Wisdom) has by (or ‘in accordance with ) the Spiritual truth con- structed* a path for this one, O Great Wise One, the Lord, (c) for the one » who comes with diligence, [that is, who makes effort for the herds], or who is no worker, [that is, to this /atter she, wisdom, has not given a path].

Parsi-persian Ms. Tfi hast Spendarmad [ki, Ti khwésh]. Pah Tf hast an 7 gosfend tashidar khirad x (b) Pah minii, Hormuzd, at an i dad rah, [kit rah 7 anja an fi dad], (c) kih pah varzidar 4yad, (kash kar u kirfah kard éstéd (so)], kih nah hast varzidar, {at nah [bavad (?) = —] dad] x

Free tr. Of both chose she the tiller, the zealous for her, and the thriving, A lord most truly righteous, with the wealth of the righteous gain Ne’er, Mazda, shall the raider, or the infidel, share our lore!

Mentis. (c) Non, Mazda, non-agrum-colens [hostis noster praedator et expers omnis agri-culturae studii] fallens quisquam [i. e. fidem fallacem daemonis-men- dacii professus] bonae-narrationis [i. e. nostrae sanctae disciplinae, et bene- ficiorum ejus] particeps [erit].

Pahl. text translit. +Aétind zak i? kola II [bfin va bar] at min val- manshané [anshitaand] avd valman fravaftend varzidar? fshtivinidar*, [aighat4 gdspend?+> bin va® bar avd valman7 yehabiind, i tikhshak6’ {2 padmanik*]. (b) Khadai aharibd min fsheg® pavan Vohtimand, [aigh, sardarih i gospen-

68 XXX. 10, 11.

dan’ pavan frarfintih vadinyén]. (c) La, Atharmazd, yal valman 7 avarzi- dart? Aharmok, i davasahich** 44+ pavan zak {12 khipt-héshmirishnih khel- kanéd. [Pavan Diné* i7 khipd* ghal yemaleliinéd, aigh**, havandich (sic)* mozd chand® av davais** (sic) yehabind, avd Aharmok*>+" la yehabund].

1See P. 2DJ.,D. om. i. *DJ.om.i. *DJ., D. ins. at. °D. °an. ®DJ., D. ins. 7 DJ., om. ®DJ.°shak. ®soDJ.; M. miscorrected. *° DJ., M. seem avarddar(?). ™ D. Mf. °schin, DJ. °sahich, M. davds.ihach. *? D. om. i. ** DJ., D. ins. i.- + ML, Kans, cakeeeem: °mdkan; DJ. om. ayo, or ‘detached ano’. (** in Zend characters.)

i. *DJ.om.i. *DJ., D. ins. at. °D. °an. ®DJ., D. ins. 7 DJ., om. ®DJ.°shak. ®soDJ.; M. miscorrected. *° DJ., M. seem avarddar(?). ™ D. Mf. °schin, DJ. °sahich, M. davds.ihach. *? D. om. i. ** DJ., D. ins. i.- + ML, Kans, cakeeeem: °mdkan; DJ. om. ayo, or ‘detached ano’. (** in Zend characters.)

Pahl. transl. Thus from, or of these (ayao) [men] they assign under — Thine influence to that husbandman (see gl.) that which is the two (i) [the origin and, the produce], to that husbandman (see gl., or ‘a husbandman to that one, the Cow’ (but see gl.)) who is a producer of wealth, [that is, the origin and produce of the Herd are given by Thee to that one who is ener- getic and regular], (b) a righteous lord, whose wealth és gained through a Good Mind, [that is, they should exercise sovereignty over the Herds with correctness, or piety]. (c) He does not, O Aiharmazd, (or ‘Atiharmazd (?) does not’) allot to him who is the non-agricultural Persecuting-heretic and deceiver (or ‘thieving one’ (?), oragain ‘hypocrite’ (?)) any share in the good recitation. [In the good Religion, it says, that even as much reward as they give to the deceiver (thieving one (?), or hypocrite), they do not give to the Persecuting heretic].

Ner.’s sansk. text. Evath te dvitayamht etebhyo mitrikritam karya-

wp meu}yoas-epoee popu you | gw )rbargy.suahang.g} pro 11.

“Gears? 69 09-Cerquanrers parry? | spay ipa) swer3s}¢ suse

-pussssls.co ge }e)anb.as Ga yuy | wpm ero gees -upastahbsragis prey Se HOP HI22H9

Trlit. Hyad(t) né, Mazda, paourvim |[=°viyem] gaéthaoscha tashé, daénaoscha, Thwa mananha khrattscha, hyad(t) astvatitem dadao ustanem, Hyad(t) 8(k)yaoth(a)nacha séfighascha yathra var(enéng vasiio dayeité.

Verbatim transl. Quum nobis Mazda, primum colonias [sacras nostras]

creabas [-avisti], legesque* (b) Tua mente intelligentiasque [nostras, i. e.

conscientiasque recti], quum etiam corpore-praeditum fecisti [et firmavisti]

vitae-vigorem {nostrum], (c) quum actiones-pietatis [et officia sancta] doctrinas- que [statuisti] quo [ut] optiones suas [religionis] vir-optans accipit [-iet, vel ponat--|. * Vel ‘animas’ (aegre).

Pahl. text trl. ‘Amatatd? avé lanman Atharmazd fratim géhano tashid, ya? Dind*, (b) pavan aé* Lak minishnd® khiradé at dad®, 7amatat® zak® tant-ho- mandand jan yehabiind, [aighat jand va? avd tand!° 1 Gaydmardé" yehabind, ach

XXXI. 10, 11. 69

kartre, [tad dvitayari, naranarirdparm*, mfilarh phalam va] etebhyo manush- yebhyo dattazh karyakarine, etasmaicha [vikagayitre] kutumbine, (b) sva- mine punyatmane, Uttamasya vispharayitre? Manasah, [kila, sad&charasya pra- vardhayitre?|. (c) Na Mahajnani akaryakartre pratarayitret, Asmogaya, crad-

dhadhyayanataya** pravarshati, [tena yat cuddhar adhyeti prasidam na® dadati,

yatah avyaparataya adhyeti]. 1 J.* dvitiyam, J.* “lyamh. 2 5.3, J.4, J.*. % all diff, LOhbl yan oy OmOMe CORUc rp ibs Orsi dle Cri’. | o-rd).8:

dhadhyayanataya** pravarshati, [tena yat cuddhar adhyeti prasidam na® dadati,

yatah avyaparataya adhyeti]. 1 J.* dvitiyam, J.* “lyamh. 2 5.3, J.4, J.*. % all diff, LOhbl yan oy OmOMe CORUc rp ibs Orsi dle Cri’. | o-rd).8:

Ner. transl. Thus these** [a pair] are* made* friendly (chosen) by, or from, these (aydo) for the man diligent in his business, [that is, this pair, having the form of man and woman, root and fruit, that 7s, all their generative force with the result of it, is given to the performer of duty from, or by, these men] to this frevealer (? meaning ‘increaser ’)| to the countryman (agriculturalist), (b) to the lord of holy mind, to the highest (best) mind’s increaser (furtherer), [that is, to the promoter of good actions]. (c) The Great Wise One the Lord, does not give to the idle and deceitful (thieving one, or ‘hypocrite’), to the Asmoga*, anything through the study of the faith, [that is, he gives him no reward because he studies well, for he reads without proper (or ‘with evil’, effort)]. *1 Not ‘Thy’.

Parsi-persian Ms. Kdfm andhar df [bun u bar] at azéshan [Adamydn] 4n oi — var- ziday —, [{kfit gésfend binj u bar an & dad, 7 kushishn ¢ pémani] * (b) Khfda asho kih [no tr. for this Pahl. fshusha* (sic vid.) pah Vahoman [sic], [ki, sardari 7 gdsfendan pah néki kunand] * (c) Nah Hérmuzd 4n f ¢ bi-varjidar (sic pro bi-varzidar) Ashmégh* [] 4 Déwan (?) + ham = davansacha(?)nd] pah 4nz khtb-shumtrishni (sic) bakhshad. [pah Din i khaib 6 gityad, kfi{] muzd chand an Déw4n(?) dehand, an Ashméghan* nah dehand] *

Fr. ir. When first, Ahura, Thou madest our homes and our sacred laws, With Thy mind our understanding, and did’st frame corporeal life, °

When rites thou did’st fix and doctrines where the pious may gain his faith---. pavan aé4 Lak minishno khiradd yehabundé]. (c) Amatat ktinishnd va> amikh- tishné didé'?[aighat kinishnd, 4maikhtishno* i frartind yehabind', ach pavan aé* Lak minishno'4+45 khiradé yehabind], **amat min avd tamman kimako va’ atash kamaké yehabiind, [aigh, zak min avayad amat bara27 avé tamman yamttinéds, atash avdyast6 aé i aéttiné yehabiind. Pavan zak ras bara!® avé tamman yam- tinéd ach pavan aé‘ i119 Lak minishnd6, va!® khirad6 dad?°]. 1SeeP. 2 DJ. 2n4 hd.

up to”. *D. om. va. *D. hanai,DJ.aé. °D. ins. va. °D. yehabfind. 7 DJ., D. om. va. * DJ. om. at. °DJ., D. avo. #° Mf.(?) tora, om. i. 44DJ., D. gyok°. 1 M. yehabtnd. 1*DJ. dad. * DJ. ins.i. 1°DJ.om.va. 1°DJ.,D. ins. va. 27D. pavan. Mf. (not D.)pavan. #°DJ. om. *° DJ., D.yehabind.

2 DJ. 2n4 hd.

Pahl. transl. When the world and the Religion were first made by Thee for us, O Attharmazd, (b) they were created in this, the wisdom of Thy mind; and when the life of those possessed of bodies was created by Thee, [that is, when life was created by Thee in the body of Gayémard, it was also given forth by Thee, in this wisdom of Thy mind]. (c) When actions and teachings are established by Thee, [that is, the actions and teachings of the pious are established by Thee, this is also in this wisdom of Thy mind]; and when there

70 XKXI. 11, 12.

7s @ person in whom there is a desire for the other world, that desire is granted to him by Thee, [that is, what is necessary when he is arriving in the other world, this which is thus given is required from Thee by him. In that manner he will come to the other world, and this is also given to him through this which is Thy mind and wisdom].

Ner.’s sansk. text. Yan! no, Mahajnianin, pirvari bhiitasamriddhin ghatitavan*, Dinihcha, [yam Tvarh jagati? adah] (b) tvayi (? sic) manase (-si) buddhayecha (-dhau®), [kila, Tvayi(? sic) vishaye yan mano buddhi¢cha tad ar- thai adah], yat tanumatarh* jivams+4 adah4 [yat4 jivam* antah Gaiomarde adah, tad api Tvayi (tvadiye) vishaye yan mano buddhiccha tad arthath adah]. (c) Yat karmacha, gikshaticha adah, [tad api Tvayi(? sic) vishaye yan mano buddhi¢- cha, tad arthath adah|, yat paralokakaminarh kimam adah, {kila yah samihate yat yena paraloke vrajati, tasmai samihitarh adah (tasmai ipsayitre* dadAta*® (so) yah ayati)]. 1P. 2all jagadi. *J%, J* om. antah G. here. *J%, J4, I 5 53, JA

Ner. tr. When thou, O Great Wise One, the Lord, wast first a creator of earthly property and of the Din for us [which Thou did’st produce in the world]

-aulo.gasprar»reys ¢)¢-sulo.tusyrsry rena | 223) gapraly ss) ha iD saupasysai}nganpange 6 au s.9p | wl ganna anrgavls.guinrg als GGyone-uw)dayo.yocruing)gas.grapng | 2499900406 )su).a¢yeyangpaty>) su

Trlit. Athra vachim[=°chem] baraiti mithahvachdo va, ereshvachdo vA

Feet te Oe x a tt eee Vidvao va, evidvdo va ahya zerediché mananhacha, ats Dare eee oe ce eee eye Ry Tce Anushakhs Ar[a|maitis mainyu peresaité yathra maétha.

Verbatim transl. Ibi vocem [verbum] fert falsiloquus, [doctrina-mendax | vel recte-loquens [i. e. fidem sanctam professus] vel (b) sciens vel nesciens vel ejus [sui] cordeque menteque; (c) ex-ordine [-et-perpetuo] Pietas (prompta- mens) spiritus-duos [ibi] interrogat [-abit] ubi in domicilio* [sint, vel ubi ea- ipsa domi sit]. * Vel ‘ubi errores sint’ (aegre)

e. fidem sanctam professus] vel (b) sciens vel nesciens vel ejus [sui] cordeque menteque; (c) ex-ordine [-et-perpetuo] Pietas (prompta- mens) spiritus-duos [ibi] interrogat [-abit] ubi in domicilio* [sint, vel ubi ea- ipsa domi sit]. * Vel ‘ubi errores sint’ (aegre)

Pahl. text translit. *Tamman vang? i biland zak 13 kadba efiftar [Ganrak** Minavad] va zakich i rast6 giftar [Adharmazd], (b) zak ¢ akas [Atharmazd] va zakich i® anakas [Ganrak** Minavad] ‘avo zak 48 libbemman va minishnd [i Zara- tashto] (¢) pavan hajishnd* (or khézishn6:), [aigh vadash bard hajém (or khézém)} min pavan bindak-minishnih pavan zak i minavad hampirséd6 [pavan Dind* i3 minavad] ash tamman mihand. [Min Aérpatistand bindak minishniha vadtinyén, ash gas i tamman yeheviinédd]. ‘See P. 2D. vang. *DJ. om.i. *D., ME ganak; Sp. ganrakh-m°(?). ° Mf. D. ins. i. * Sp. ganrak-m°; DJ. ganrakh-m°; D. ganak-m°. " D ins. vad. * DJ. ins. valman; D. i valman (so better). 9 Mf. ins. 7.

Pahl. transl. In that place there is a cry which is loud indeed [that of the Evil Spirit (?)] the teller of lies, [and that also of Adharmazd (?)] the

XXXI. 11, 12. 71

(b) in Thy thought and wisdom, [that is, because thought and wisdom were in Thy view, therefore Thou didst give* them]; avd when Thou did’st produce the life of the corporeal [life within Gaiomarda, this also for that reason Thou gavest be- cause thought and wisdom were in Thy view]; (c) and when Thou did’st bestow both the practice and the doctrine, [this Thou did’st also because thought and wisdom wére within Thy view], and when Thou gavest (or ‘did’st fulfil’) the desire of those who are longing for the other world, [that is, Thou did’st also grant his. wish to the one who desires that by which he may advance to the other world; (when Ye gave*!, (or dadati ‘He gives’) it to him who really desires it, and approaches to that other world--)]. ** Old Vedic 2na pl. (2),

Parsi-persian Ms. Kih at (sic) an [] [& = varman] Hormuzd awwal jiban® tashid, [] Din, (b) pah in Ti minishn* khirad at dad, kiyat an tanmandan jan dad, [kfit jan [] an [] [gav = tona (sie pro tora)] [u = va] Gayomard dad, ham pah in Ti minishn® khirad dad] (c) Kiyat kunishn [] 4mfikhtishn (sic) dad, [kit kunishn [w= va] amikhtishn (sic) ¢ frarin dad, ach (sic) pahin Ti minishn*, [u = va] khirad dad], [wa = va] kih kih (= min (?)) an anja kémah, wa — kamah dad, [— = vdgiind or nad] (ka, an kih bayad kih [] [pah = pavan) an anja rasad no tr. for atash (2) no tr. for dvdst (sic) {] édim dad, pah An rah [] [pah = pavan] an anja rasad, ham pah in 7 Ta minishn* u khirad dad] s¢

Free tr. There high, his faith to utter, his voice lifts the truthful or liar; Learnéd or not-instructed, with heart and the mind devoted; But the faithful steadily questions both spirits where they abide (?).

There high, his faith to utter, his voice lifts the truthful or liar; Learnéd or not-instructed, with heart and the mind devoted; But the faithful steadily questions both spirits where they abide (?).

truth-speaker, (b) that of the intelligent (or wise) [Atharmazd (?)], and that of the unintelligent [Ganrak Minavad(?)] to, or for, his heart and mind [Zara- tusht’s]. (¢) In arousing (or ‘arising’), [that is, while we* shall arouse him (or ‘arise to him’)] he who consults with, or ‘as’, perfect-mindedness (i.e. Aramaiti) and with, (or ‘through’) that which ‘s the spirit [with the Religion of the spirit (or ‘which is spiritual’)], his is the abode there (beyond), [that is, whoever will prosecute priestly studies (or ‘observe the assemblies’) with perfect- mindedness, for him there is the place beyond].

Ner.’s sansk. text. Atra* bumbati! karoti {antar jagati] mithyavakta? va, satyavakta va, (b) vetta vd, avett& va, tasya* hridayadardchcha, ména- sachcha (¢) — (?)? utthanena ye saripirnamanasé adricyatayé prichchhanti paralokanivasan, [Dinya, adrigyatay4, paralokasthandni prichchhantil].

*So irreg. 280 P., but J.*, J.4, C. °yo”. *J.* mene, J.* me te, C., P. mene.

Ner. transl. There [within the world] the teller of lies is uttering a cry, or the truth-teller, (b) the intelligent, or the ignorant, with his heart’s emotion (?) and his mind, (c) with an — (?) arising (?); they are lifting* their* ery* who are asking, or consulting, those who dwell in the world beyond with perfect thought and with the spirituality, [that is, they are asking those _ things in the dwellings beyond by means of the Din, the spiritual truth).

Parsi-persian Ms. Anja bang 7 buland an 7 duraigh guftar [Gané Mini] wa an ham ¢ rast guftar [Hormuzd], (b) 4n 7 4gah [Hérmuzd], wa 4n ham ¢ bi-agah [Gana Minf].

12 XXXI. 13, 14.

[w’ =va] nan i [fi = varman] (2) dilu minishn [¢ Zaratusht] (¢) pah no tr. for Pahl. hhézishn, (ka, tash bih khizam*] kih pah pur- minishni* pah an ¢ mini hampurséd [pah Din 7

navsoare. uoqeaanng egy ang. aslo. yy | 1039 514yu>r40.au08) 0.0949 13. BEY Fy HO mr Gansoan Gye eodgy25nG-at Lusatyosayrgoag.anls-ero wyreb.vys}poal.ojsaspiysc)rs|b)avyy-av) rode eyo se

Trlit. Ya frasa avis(k)yA [= Avishiya] ya va, Mazda peresaité, taya, Ye va kaséus aénanhd 4 mazistam (A)yamaité btijem; TA chashmeng thwisra hard aib? Asha (aibi) vaénahi vispa!

Verb. transl. Quae [quas] quaestiones manifesta as], quae |quas| vel, Mazda, rogat {proposuit] clandestinas [occultas], (b) qui vel [per occasionem| parvae malitiae (p. malitiam apud*) {alicui injuste] maximum adjungit excusa- tionis-pretium (ut maxima poena eum multet), (c) haec oculo [Tuo] micanti ([vel, O splendide (?)]) custos (ad) Sanctitate (ad) aspicis omnia!

malitiam apud*) {alicui injuste] maximum adjungit excusa- tionis-pretium (ut maxima poena eum multet), (c) haec oculo [Tuo] micanti ([vel, O splendide (?)]) custos (ad) Sanctitate (ad) aspicis omnia!

Pahl. text translit. ‘Mtn hamptrsid pavan zak i++ 4shkarak6s, [kirfak i¢ ashkarak avayadd kardand], Atiharmazd, *mtn hampitrsid pavan zaki nihanik [vinds, va® nihanik vésh vaddndfid], (b) mtin pavan? zak i kitak kind zak imas atizmayéd**+1, bijishnd rai, [aigh, vinas I? khirdak bara vadinyén, va? akhar khadtik {1° stavar bara vadtimyén1!, aigh vad zak pédak 14 yehevinad] (c) zak it pavan kolA dé chashm aé!2, [aigh, khaditinih'? zak°]. Pavan giméjak6 val4 sardar homanih, [‘5vinds 16 dén avé kirfak gimikht yekavimtinéd| madam!7+1, Aharayih [ach sardar hémanih1*] vat madam khaditinih' harvispo'.

1See P.°2 DJ. om. ? DJ. ins. 1) * D.om.-i, *D.:ins. va. * DJ., -D- om. va. 7 D.om: ’DJ.Di5 Ms noz.*DI.1; Mf. 2 %D.inss a.) “oD inands iD hana Dae tee Sis: va. DJ., D. (2), M. om. va. % DJ., D. ins. from 15 to 15. 1° D. ins. 1. 17 D. damadam (sic); Mf. maman (sic). +8 DJ.

Pahl. trl. What is discussed (or ‘He who has discussed’ (?)) concerning what is open, O Atiharmazd, [whether it is necessary to (or ‘he (?) must’) do good works which are open], and what is discussed, (or ‘he who has discussed’) as to that which is secret [concerning sin, and* they may do much that is secret], (b) and he who to gratify a petty hatred ventures upon a great one for the sake of deliverance, [that is, those who would commit a trifling sin,

+A 99908 Be A a Todt dy | 1) yqypss.s39¢) 605-489 SE) 4090 14,

pass .suparyy.cg}as) Gag | worEnns Legros amy

10906) 3 gugen}eey3-fisge sv On pay | bajeghne )y + au gSnG » si p13 E009 & Hove

XXXL 13, 14. - 73

mini] ash inja makin + [Kih magopatdari bundah* (?) minishn-iha kunand, ash gah anja béd)] # 7 ‘b’ in other MSS. has ‘c’s’ place in the Persian MS.

Free. What open questions are asked, or what questions sealed and forbidden, Or who for a little sin, binds on the heaviest penance: With brilliant eyes as a guard, on all with the truth Thou art gazing!

and afterwards a very* great one in order that it may not be discovered], (c) those things which are in both Thine eyes are this (or ‘are one’, (read I with D. J.)) [that is, Thou seest*! them]. In the combination of both [in that condition | of sin in which it is mingled with good works*] Thou art the ruler; and also over Sanctity, and Thou lookest** upon all! ** Vaénahi twice treated. Ner.’s sansk. text. Yah prichchhati prakatena, [punyena] yo va, Mahajiianin, prichchhati prachchhannena [papena], (b) yo va kirnchanena** duhkritena tan ma- hat acharati cuddhaye, [cuddhyartham, duhkritena kirnchanena (sic) yat kritam dste!, ekari sthilatararh kurute yavat prakatam? na? bhavet], (c) tau lochanabh- yam, ekahelaya [papeshu pari punyeshu] paripacya samagrau’, [papeshucha, pun-

na? bhavet], (c) tau lochanabh- yam, ekahelaya [papeshu pari punyeshu] paripacya samagrau’, [papeshucha, pun-

yeshucha, ekahelaya, adhipatir asi sarvatracha punar api]. *J.%, J.4, P. yat krita- master 2 J.,0d. “Kato ma, .C., P. “tene. * J.*, J.*4, P. Soro, C. “ora. ** See Burnouf.

Ner. transl. He who asks with regard* to* what is open (or ‘openly’ (?)), {with regard* to* sanctity], or he who asks with regard* to* what is concealed (or ‘secretly’ (?)) [with regard to sin (or ‘sinfully’ (?))], (b) or he a/so who through, ~ (or ‘on account of’) a little* sin, commits the great one to secure a clearing, [that is, who, for the sake of a clearing (or ‘acquittal’) necessary on account of a little sin which has been committed, commits a greater one, in order that the first may not become known], (c) upon these two, each of them, look with Thy two eyes, and with one light on both, (i. e. coordinately, without prejudice) [on doth their sins and their righteous actions. Over sins and righteous actions Thou art evenly (so) everywhere, and again, the Lord].

Parsi-persian Ms. Kih hampursid pah an i dshkarah [(kirfah 7 Ashkérah bayad kardan}, Hormuzd, kih hampursid pah an 7 — [wanah*, [] — bisyar kunand] x (b) kih [] an 7 andak kinah an 7 meh azmayad — ra, [kf, gunah [] andak bih kunand, [] pas yak (or ék) ¢ buzurg bih kunand, ki t@ an péda** nah bad] * (c) an ¢ pah har di chashm in, [[kt, mi-bini (?) fu = va] an] 4, Pah — [ J sardar hasti, [[wa = v@] wanah* andar an kirfah amikht éstéd [] [chih = maman]]; Saw&b ham [sardar hast(i)] [] awar [] [édin = aédin’)

tamim « !The characters intended for aédtm are those also used for édtin. *1 Or ‘paida’.

Free tri. This then I ask: what judgments are passing now and will pass, What debts are paid in justice for the offerings of the holy, And what is the wicked’s debt? and their portion what in the judgment?

Verb. tri. Haec [i.e. de his] Te interrogo, O Ahura, quae enim it [eunt,

i e. fiunt (de nostra salute)| venietque[-ient, i.e. fient], (b) [et de iis] quae ut 10.

74 XXXI. 14, 15.

debita accipiuntur [vel solvuntur] oblationum fi.e. de oblationibus] (ex) [viri] sancti [et fidelis], (c) et de iis quae, O Mazda, [ut debitae poenae a] scelestis [infidelibus solvuntur], et quo modo eae [ea] sint [erunt, i. e. solventur] in consummatione, [et] quando. (* The transliteration is again purposely omitted),

Pahl. text translit. 1Zak ikolA II min Lak pursém, Atharmazd, min madé va’ minich yamtinéd, (b) mtin avam yehabanédd min das(th)ran*, min zak! {3 ayo valman i aharibd, [min zak ¢ chigin dvayadd yehabinds, Attharmazd], (c) vat munich avo darvandand, chigind valmanshin homand, angardikih* aétind den- man, [aigh, valman’ dadistnd maman ? valman dind® maman 2am bara yemalelin]! SOEs Paes), OND) J sins ech): ins.; DJ. om. * DJ. ghal. © so Mf.; D. dadist®.

valman dind® maman 2am bara yemalelin]! SOEs Paes), OND) J sins ech): ins.; DJ. om. * DJ. ghal. © so Mf.; D. dadist®.

Pahl. transl. Both these questions I ask of Thee, O Atharmazd, first as to what has happened, and as to what is happening, (b) and as to what debt 7s paid (given) from the offerings, from that which appertains to him who is holy [from that which is swch as it is necessary to give (sic)], O At- harmazd, (c) and as to what also are the debts to the wicked, and how these Shall be awarded as this completed reckoning thus, [that is, that sentence, what is it?; that decree, what is it?; tell mej.

sl dayod.omrume ds gy | 4o}HO#6-swyap-psrrss ssang ey 15, “oP IMU)D Ey

‘zeaatule gajuey-caeh soy sbt.gyy | whey rarpabhinsssis—serg

& bpeary ou .wppoas) al xygony ber3a}p9.su99994995)eanaul

Trlit. Peresa avad(t) ya maénig yé dregvaité Khshathrem hunditi

Dus-skyaothanai, Ahura ye noid(t) jydtiim [=jiva?] hanar(e) vinasti Vastr[i]yehya aénanhd paseus, vird(a)d(t)cha adrujyanté,

Verbatim transl. Interrogo tantum (vel tale), quae [sit ejus] damnatio qui scelesto [infideli] auctoritatem-regalem comparet [-abit] (b) malefico, Ahura, qui non vitam [i. e. alimenta sibi] aliter adipiscitur [vel adipisci-possit] (c) [nisi ex] agricolae noxa pecoris [vel gregis] viroque [viri] nunquam:-men- dacis [i. e. daemonis-mendacii-falsam-fidem-non-professil

Pahl. text translit. 1+2Parsi-aitosh (-°hastd° (?)) aétiind: valman3 pavant vinasishnd padafras vash* vadinyén®, min avd valman 36 darvand khfidayih? vadtinyén, (b) i dtsh-ktinishnd, Atharmazd, min 14 zéndakth pavanich mozd nivekinéd6 (sic? nivédinéds (?)), [aigh, amatash parak yehabind ach, anshita izéndak* bara 1A shedktinyén (or ‘shikon® **)), (c)8 valmanich ¢ varzidar kininédo, miin pavan pah ya? vir adrujishné, [aigh, gabrach aé nadik6d main anshitare

XXXI. 14, 15. "6

Ner.’s sansk. text. Tad dvitayar Tvattah prichchhami, Svamin, yad dga- tamh, aydticha; (b) yo* rinari dadatet dinebhyah punydtmane, [Hormijdaya yatha yujyate datum], (c) yecha, Mahajianin, durgatimadbhyah, kathari tesh- ah? asti® vipakata* evar, [kila, yah tat kurute, tasmai niddne* prasAdaddnar kith bhavati, yagcha tat kurute, tasmaicha kith bhavati ti4, me brihi].

* J.“ dadhate. 2 P. * P. om. teshim. 4 J.4 (?).

Ner. transl. These* two* things I ask of Thee, O Lord, what has hap- pened, and what is happening ?, (b) and as to him who pays (or ‘accepts’ (?)) the debt from the offerings, to the holy-of-soul, [that is, to Hormijda (?), as it is fitting to pay it], (c) and I also ask as to those who, O Great Wise One, pay (or ‘accept’?) the debt for the wicked; how is their consummation so, [that is, what is the reward in the end*! for him who does this, and what is thus for him who does that* other* action? Tell me this]. * See Y. 43,5.

for him who does this, and what is thus for him who does that* other* action? Tell me this]. * See Y. 43,5.

Parsi-persian Ms. An 7 har dit az Ta pursam, Hormiizd, kih ras — (?) [] kih ham rasad s (b) Kih karz dad az didan, — an ¢ an ti 7 Ashdo, [az an 7 chim bayad dad, Hormuzd], (¢) wa kih ham 4n darwandan? chim éshan hend, [] [tamam = harvisp (?)| édin in, [kfi, i dadistan chih? ft dadistan chih? man bih oUF] *) Parsi‘ go’.

Free tr. Thus ask 1; what his judgment, who the throne for the wicked formeth For the evil-doer, Mazda, who his bread not else obtaineth Save as harming the tiller’s flock, his who does not serve the Foe?

‘va gdspend khtipd yakhsenunéd, ash kind levatman yakhsenunéd]. 1 See P. 2 M. ins. pitrsem. * DJ. ins. 7. 4 DJ., D. ins. zak. * so D.; DJ. vadtmyénéd (?); M. vadiniayén. °DJ. om.i. 7DJ. *D. ins. va. 9DJ. om. va. 1° D. mardim. ** So in Comm.

Pahl. transl. Thus it is asked of* him: ‘Will they inflict that punish- ment by ruin, and upon him who would provide the lordship for the wicked, (b) who is an evil-doer, O Attharmazd, who does not announce the life as* gained* even for a reward ?, [that is, even when they give him a bribe, they, that is, such persons would not leave a living man apart (or ‘release him’)], (c) the malefactor who (see min in 4) vents his hatred even upon the husbandman who for herd and man is contending against the Draj? [that is, he regards with hate even this good man, him who is maintaining man and herd welll.

Ner.’s sansk. text. Prichchhami evami: yat vindcanigrihituh! yo dur- gatimato rajyar kurute, [kila, parthivatvam nikrishtebhyo? datte], (b) dush- karma’, Svémin, yasmat na jivitarh lamchaya (sic) *pi labhate, [asaucha yah lathchopachararh (sic) dadati, tasyd ’pi jivitarh na tena vimuiichati], (c) kar- taraticha kadarthayati pacindm* virinamcha, abadhitararh, [kila, yah prati- yatnarh manushyandmé gopaciinim*, yavantaii*> yujyate kartum, na badhate].

*J.*, J.4, C, -grah®; J.*, P. °grah-, 2J,4 “bhyo®, C., P. bhya®. *J.4, so all. ® not yach®.

76 XXXII. oe 16.

Ner. transl. Thus I ask Thee: ‘What zs for him who destructively punishes (not ‘oppresses’), and who (for: ‘What ¢s the deed of the destructive punisher of him who (see the Pahl.]) provides the sovereignty for the wicked, [that is, who bestows the kingdom upon the degraded]? (b) the evil-doer, O Lord, from whom one does not gain* life, even through a bribe*, [that is, he who gives a complete bribe does not save (or ‘spare’) even his live by this means]; (c) and this evil-doer also brings calamity upon the worker (hus- bandman), the remover of obstacles (or ‘oppression’) from herds and men,

A032 ys0}U669 - 4p} my | yey é 10 Gary - parr woe) ey 16. 66) Fayed

sweaS eg on.s0 Gag) wpe | aslp.ayyrg29yring-aula.ausseya babe

asvparajchargay yay. garorss-breyaugsnp|an)ryyssuysngnary rrssasd

66) Fayed

sweaS eg on.s0 Gag) wpe | aslp.ayyrg29yring-aula.ausseya babe

asvparajchargay yay. garorss-breyaugsnp|an)ryyssuysngnary rrssasd

Trlit. Peresd avad(t) yatha hyo, yé hudanus d(e)manahya* Khshathrem, Shdéithrahya va, dahyeus va Asha fradathai asperezata, Thwavas, Mazda Ahura yada hvé anhad(t) ya-S(k)yaothnascha.

Verbatim transl. Interrogo tantum (vel tale): quo-modo ille qui bene- faciens [vel de-bono-sapiens], habitationis Regimen, (b) regionis-vicis-abund- antis vel*, provinciae vel*, Sanctitate promotioni [promovere] studebat [-uit], (c) Tui-similis [vel dignus], Mazda, {sit vel veniet, et] quando ille-ipse [ita] sit (fiet vel aderit), [et] quae-facta-faciens [suum adventum, vel suos pro- gressus* in* perfectionem*, celeret}.

Pahl. text translit, ‘Ptirsi-aitdsh2+4 aéttiind valman: [mozd vash* yeha- bini-ait3] mtinash zak i hi-dandk den demano** khtdai, [aighash® Athar- mazd?, pavan minavadth?, dén tand khidaéi kard6é yekavimtinéd], (b) afash§, dén shéisar*® zak i# dén mata, zak min pavan Aharayih fradahishnih, va? aktshidar (2? or @ishidd@r); [atghash pavan stih zak aish khadai i, amat kar va kirfak vadtinyén, 14 kishéd], (c) Laké havandt, Atharmazd, pavan zak dahishnd, min aéttind zak aité pavan ktnishnoch*t, 1 See P. 2 DJ., D.; D. has pfir, or pavan, apart. *or °bimi-hast (?). * DJ. ins. i ® so DJ. ° DJ. om. ash. % so Mf; D. Sikth. *:s0 Mf. ; D.‘ash. ° DI. omivase ed. Pom om. ch:

Pahl. transl. It is asked of him thus as fo that one: [Is the reward bestowed also upon him] in whose abode the beneficently Wise One is lord, [that is, Aiharmazd is made Lord within his body, through the spiritual truth, (b) and who is also no(?) striver (or better ‘a striver’, or ‘competitor’ (but see the gl.)) with him who is occupied in the propagation of Sanctity,

XXXI. 15, 16. 17

(that is, «pon the man who does not fetter an effort for (or ‘of?) men and herds such as it is fitting to make’).

Parsi-persian Ms. [] (Pah sakhtosh = pavan sdkht Osh (?)] édtin: i pah [in = zak] gundhan padafrih (wa’sh = vash) kunand, kih an fi ¢ darvand khudai kunand, (b) 7 bad-kunishn, Hérmuzd, kih nah zindagi pah ham muzd* space, (ku, kiyash — dehad ham adamiz ziyandah* [] nah gfizishtand (?)] * (c) [Wa = va] i ham 7 varzidar kinah-kunand, kih pah gésfend u mard bi — (sic, text adrtizishn), (kt, mard ham [ } nék kih mard u gésfend khfib dar(ad (?)), ash kinah awa darad] #

Free tr. How thus doth he, I ask Thee, who o’er dwelling, district, province, Generous and wise, the Rule, in the Right, to promote is striving, Become like Thee, Ahura? When thus shall he be (?), through what actions ?

in the town which is in As province, [that is, that person is his Lord in the world, who, when they* would do duty and charity, does not (?) strive (or ‘chastize’)], (c) when, it 7s asked, does such an one become like Thee, O Athar- mazd, in that dispensation, one with whose action it is even thus’? ** Or ‘spiritually’.

** Or ‘spiritually’.

Ner.’s sansk. text. Prichchhami evar: kathaih etasya yat uttamajia- ninot dehi [dadasi] réjyar, [kila, adricyatayé vapushi nije rajanam kurute], (b) deceshu va, grémeshu va, punyavriddhidena advandvinah (? see Comm.) {kila samara tena yah karyath punyaricha kurvann aste, na yudhyati, tasya Acharyasya sa acharyah]. (c) Tvattulyo?, Mahajiianin, evath sa* asti*, yah kar- manacha, [yah evarh so ’sti karmanacha’ tvattulyah‘).

1 J.4, ©. mahaji®. 2 J.* svamin sva-. * J.* others *manya®. les welee

Ner. transl. I ask Thee thus: ‘How dost Thou(?) bestow the sovereignty upon him when* he* is* beneficently* wise? [That is, he(?) produces a royal characteristic in his own body through spirituality], (b) upon him who, on account* of* the increase of Sanctity, is no(?) opposer (or ‘contender ’) in pro- vinces, or villages? [that is, with him who is. discharging his duty and per- forming acts of sanctity he does not contend; he is this teacher’s teacher]. (c) Thine equal, O Great Wise One, the Lord, thus is he verily, who 7s such in action, [who is thus this Thine equal also through (or ‘in’) activity].

Parsi-persian Ms. [] [Pah,; pasdkht (?) wa’sh (?) = — — — (sic?)] édiin @ [muzd — [] [dehad = dabinishn + éd* (vel + héd)] kiyash an ¢ nék-dana& andar (— defaced) khuda, [ktish Hormuzd, pah minti, andar tan khud&é kard éstéd (so)] # (b) Azash (sic), andar shahr 4n, andar deh, an kih pah Sawab — [] [no tr. for aktishidar], [ktish pah géti an kas khudi 7, kih kar u kirfah kunand (?), nah —] % (c) Ta [], Hormuzd, pah 4n dahishn, kih édtin an hast pah kunishn [] *

eae ee

78 } XXXI. 17, 18. -E22Se-poqoan}e)elonale.gunreod)s | wh wrsreys.c¢)asrong 17 EUS ED S022 GeO dD rEoauie | gebsle-woursel.gungul Bbors|sc.seardog)d-ayoral | ss heya sues 96. 4)-096

Trlit. Katarém ashava va, dregvao va, verenvaité maz[ily6 ? Ss de 2. a Vidvao vidushé mraoti ma evidvao aipi débavayad(t), at = Zand al nydkhshédé], (b) mamman dén zak i® demand, va> vis, shdisar7, va mata, yehabainéd (c) dish-riibishnih va margih®, [zak i Aharmdk]; aétind val- manshan*+1 [Aharm6kano rai%+1] sizédt shnaish*!°, 1See P. *DJ., M. akhar, M. adds ma. *D. nyéksh®. DJ. nyésh®. *D, Avéstak; Mf. avdstak (? sic). °DJ. om. va. °M. ins. i, 7DJ. om. i, ins. va. *so DJ.,D.; M. avo shan. "DJ., D. *° D. or snash (sanéh (?)).

Pahl. trl. So let not one of you listen to the Manthra of that wicked one, or his teaching, [that is: ‘Hear ye not the (or ‘their’) Avesta and Zand from the Persecuting-heretics’], (b, ¢) for in that which zs dwelling, village, town,

80 XXXI. 18, 19.

and province he [who is the Persecuting-heretic] produces evil proceedings and death; therefore for those Persecutors prepare ye the sabre.

18, 19.

and province he [who is the Persecuting-heretic] produces evil proceedings and death; therefore for those Persecutors prepare ye the sabre.

Ner.’s sansk. text. Ma kagchit evarn sadbhyo! (bhavadbhyo (?)) durgatimato Vanith crinotu ciksharicha; [ekA Avistévak, eka vyakhydnatachal, (b) sa yatah Asmogah?2 griheva..... , dece va, grame va, dadati (c)dushtarh* pravrittith mrity uth, aparamhcha anyayaih. Evarh tasmai bhujena castram vighataya? [Asmoganam guddhayecha vachasarh, gastrath tebhyo arachayata*4]! +J.* sadbhy6, J.4 madbhyo, J.*in Comm. is J.*;C. mad’, P. bhama®. ? all gehe va (variation for erih®.). Sall °taya. * so Haug (?); J., J.* arayet, J.* acharayet (so), C. acayat; C., P. add aray?®.

Ner. transl. Let no one of those present (?), or ‘of the good’ (or (with

sas yp.tunrgalr. yo ycaer | CEO M APRENG FMM ODI 19. bavssle_bySrqp-bjngssonmydy | egenupal savadyrdee)e & gorssa}y)uqoag ale raveyals | 9606.0 )ebyr29 a) Cas. sys

Trlit. Gishta yé mata Ashem, ahtmbis * vidvao, Ahura, Erezhukhdhai vachanham khshayamano_ hiz[u]v6-vas6, Thwa Athraé sukhra, Mazda, vanb[uv(?)|au vidata ranayao.

Verbatim transl. [Ei] auscultet [vel eum audite] qui mente-concipiebat Sanctitatem mundum-salvans*!(?) [vel (leg. ahfibis) pro populo, vel etiam pro vitis duabus (?)] sciens, O A., (b) [pro] verum-verbum-loquenti ([vel etiam fortasse, ad suum-dictum-in-re-vera-constituendum]) verborum dominans linguae-arbitrio- praeditus (c) Tuo igne candenti, O M. in- (vel pro-) bono edito certatorum- duorum ((vel fortasse ex duobus sacris lignis]). #1 i, e. servans.

Pahl. text translit. ‘Nydkhshishnih min padmand Aharayih padash pavan kolaé IH ahvan aétind aks, Atharmazd, [aigh!, zakt min padmané i? Aharayth padash mindavam i minavad va stih khavittinéd kardano]. (b) Arshtkht gdbish- n6? valman i padakhshah¢ [f avibim] pavan hoizvand kamakinishnd, [aighash® ghal® gobishné i rast® ¢ frarind, avdyastd bara dedrtinishno]. (c) Hana i® Lak Atash i sikhar*, Adharmazd, vijarishnd bara yehabtnéd avo patkardarand, (aigh, bikht va? airikht (vel Aitrids (2?)) pédak bara vadtinyén’].

‘See P. ? D. ins. i % D. ash, or °nih. * so DJ.; M. shalita. * so Deeb * DJ. om. i. 7 DJ. om. * DJ. Airikht (?). ° D. °anand. *I om. 7; see Ner.

Pahl. tri. Let there be a listening (infin. for imper.) to him whose (or ‘to that which’ (?)) is the regulation of Sanctity, and who is thus wise as regards (or ‘by means of”) it for both the worlds, O A., [that is, he whose is the regulation of Sanctity understands as regards (or ‘by’) this how to attend to the concerns of the soul as of the world]. (b) He who is the [fearless] ruler over (oblique by pos.) truthful speech (or ‘the veracious’) is effecting his wish expressed by tongue

XXXI. 18, 19. 81

(b) He who is the [fearless] ruler over (oblique by pos.) truthful speech (or ‘the veracious’) is effecting his wish expressed by tongue

XXXI. 18, 19. 81

bhavadbhyo) ‘of you’) listen to the Word and doctrine of the wicked, [one is the Avista-word, and one 7s the Interpretation], (b, c) for the Asmoga causes corrupt* proceedings and death, and creates other disorder within the house, province, or village. Then strike him a sabre-stroke with an arm-blow, [that is, to purify the effect of the Asmogas’ words, make ready* (or ‘let fly = arpayet’) the sabre for them]!

Parsi-persian Ms. [Wa=va] ma kas édan az shuma [] [kih = mtn] ft darvand Mansar shunavad* u amikhtishn (sic), [kti, az Ashmékan (?) Awesté u Zand ma shunavad*], (b) chih andar [ ] no tr. for demtn (?) — mahallab, shahr, u deh, dehad (c) bad-raftani (?) u marg, an 7 Ashmogh; édtin [] [6shin Ashmoghan ra] [] [sizad = sdzéd] silih x

Free tr. Hear they* him who the Right conceivéd for our folk, the discern- ing one, Mazda,

For the creed-speaking* saint* over words with infallible voice is he mighty,

With flame of Thy Fire He speaks, sent forth for the good of the strivers!

(that is, for true and pious speech, the desired, (‘or necessary’), thing is to be renounced (or ‘presented (?)’)], (c) and this, which is Thy red Fire, O At- harmazd, will give the solution* to the contenders, [that is, they shall make the certain and impure fully manifest dy means of it].

Ner.’s sansk. text. Crotavyaih, [kila, adhyayanar! tasmat karyarh|, yah pramanam punyasya bhuvanadvaye ’pi [vel °dvayor](?) vetti Hormijdiyam. (b) Satyoktaye? vachasam svatantro jihvakamena, [yasya bhayath na. ’sti, kamajihvagcha vachasi]. (c) Te Agnih rochishman, Mahajnanin, vyaktith* dadati prativadinarh, [guddharh acuddhamcha prakatikurute].

1 P. adhyanam. ? J.* te.

Ner. transl. The matter is to be heard, [that is, a study is to be made of it by him] who is acquainted with the righteous design of Hormijda for* both worlds. (b) He is independent for truthful speech (or ‘the truthful speaker’) of words by, or in, his choice of speech, [whose fear has no existence, and he is tongue-free in word]. (c) Thy brilliant Fire, O Great Wise One, gives the explanation* to the contenders. [It makes purity and impurity (good and evil) evident].

Parsi-persian Ms. Shunavishni kih péman Sawab padash pah har dti jihan* édtn agah, Hormuzd, { [] kih péman Sawab, padash chiz 7 mini [] géti dinad kardan] x (b) Rast-gobishn & 7 no tr. for patikhsh (sic) ¢ biham (? for bi-bim) pah zabaén k&émah [] [gobishn = gébishn] [ki{[sh = ash] [] [6= ghan] gobishn 7 rast i nék, bayad bih barishn]*' % (c) in ¢ Ta @tash 7 rashan, Hormuzd, guzdrishn bih dehad 4n dalil-ku- nandagan, (kf, khalisi na-khalisi zihir bih kunad] x *! Or ‘burishn*’.

11,

82 y XXXI. 20, 21. Dsrayodcelagarhyr.cqesneg | Goraeos. "psrsoug.cm -20. Rpab.sureysanrs.cede)yosyrg | Peurscere-qesmyg¢c0 dang se}Hons + dig AU AW syoanparehbssss gary | Leeguanreos)y . oe . ub. cere

Or ‘burishn*’.

11,

& Bete po} Trlit. Ye dayad(t)* ashavanem divamnem, héi aparem khshay6o Dar(e)gem ayi temanhé, dusvar(e)them [=°huva®] avaétas vachd;

Tem vao ahim, dregvaiité, §(k)yaoth(a)nais vais [=huv?] Daénd naéshad(t)!

Verbatim transl. Qui reddat [vel accedebat ad si Ayad(t) legatur)| sanctum fraudem-patientem (vel fallentem (?) *1), illi-ipsi [est] serius exitium (b) [per] longum [aevum-durans] in vita*? tenebrarum [in-tenebris], [et] mala- esca [est ei], humilitas (i. e. sordes, ab-imo) sermo. (c) Hane vestram vitam [vos], scelesti, factis vestris propriis [vestra] anima (sic) [vel vestra Religio falsa] induxit (vel inducat)! *1 med. pro act. *? fortasse vita (nom.),

Pahl. text translit. *Mtin yatinéd avd Ahariband pavan frifishnd, val- man min akharash?+ shivan, [aighash? pavan raband shivan yehevunéd], (b) afash dér yatinishnd dén tem, [aighash dér damand tamman avayadd yehe- vdntand*+4], va‘ dish-khirishné, {aighash vishich*1+5 yehabind], va® anak’ ribishnih yemaleltinédé, [aighash, anak mad yekavimiinéd6]. (c) Avd tem ahvand, lekim min darvandin' homanéd, atand? ktnishnd zak ¢ nafshmant va® Dind* yezrinéd!, [kardand? avayasti?], 1See P. ? DJ., D. °ash. * DJ., D. *andd. *DJ. om. va. ®DJ., D., M. vesha (not °Ai + cha (Zend letters)). °DJ. ins. va. 7™DJ., D. om. i. *DJ., D. om. va. °D. kardano; DJ., Mf., kardo. 2°M. °astano.

Pahl. transl. He who comes to the righteous with deceit, afterwards lamentation shall be his, [that is, for him is lamentation in the soul], (b)

“.auparargoangos) gear, Leow») rsrgy bherw-puige s.gussng oe

“plus assays) Gap dy. panos ragyuoye | spaws euseosan-agyse ) a

saupayrasjndbasagiys g2a}sag.s beng | borsjuc.angfobaurgorul abode»)

Verbatim transl. Mazda det*! [vel dabit, vel etiam fortasse dedit] Ahura Salubritates [-tem] Immortalitatesque [-temque] (b) apud plenitatis [-tem] (a) Sanctitatis e-suo-proprio regni [-no ut] princeps-protegens, [et] (c) Bonae vim-

XXXI. 20, 21.. 88

Fr. tr, But he who deceives the saint, for him shall at last he destruction; Long life in darkness’ his lot, vile his food, with revilings loathsome; This be your world, O ye foul! by your deeds your own souls will bring it.

also his is a protracted coming into darkness, [that is, there must be a long period of time for him there], and also bad food is offered him, [that is, they give him even poison], and he says it is a vile experience, or proceed- ing, [that is, it has come on him ag a vile infliction]. (c) To darkness*, O ye who are wicked, your own deeds and your religion are leading your life [to do as you do is a necessity].

(c) To darkness*, O ye who are wicked, your own deeds and your religion are leading your life [to do as you do is a necessity].

Ner.’s sansk. text. Yah pratarayati punyatmanaht chhadmana, tasya pagchat astu, [pagchat? astu; Atmani bhavati]. (b) Dirghara Agamanaih tamasi, duhkhadanam* anyayapravrittiricha (?) dattah (?), [aho! anyayo me prapto ’sti ’ticha’, dattah]. (c) TAmisrari vo bhuvanam, durgatimantah, karmani nijani, Dinigcha, nayati [-yanti] [Acharanaticha * abhipsanazicha *].

* All °atmah. ?J.4 om, 3J.4 stuticha. 4 Haug tam (bhuvanam as masc.),

Ner. transl. He who betrays the pure through his fraud, may the same be also his portion at the last, [that zs, let it be so afterwards; it is in his soul already]. (b) They (?) two (2?) give (?) him a long arriving in darkness, and vile food, and they carry out lawless proceedings [: ‘alas! he cries, the lawless one (lawlessness (?)) has come to me, and ig given (?) thus (or ‘they two present him, or it’)|. (c) Your own (inbred) deeds, and your Din [your habit and desire] are bringing on darkness as, (or ‘are bringing on this’ (tam (sic, masc.)) your existence es

Parsi-persian Ms. Kih fyad an ashavan pah frifishn, fi az pas no tr. for shin (sic), [kfish pah ruwan* — béd], (b) azash (sic) dér 4madishn andar tarik, [kish dér zaman anja bayad bid], wa bad-khfrishn, [kash zahr [] dehad], wa (defaced) giyad, [kt, [] —(?) rasid éstéd] x (c) An tarik jihan*, shuma kih darwand hastid, [] [at (sic) = amat] kunishn an 7 khwésh [] andar = dayen (?)] — [kard = kard] — x

Free tr. Mazda ahura will give both Health, and a Life immortal With the fulness of His grace from himself, as the head of Dominion, And the Good Mind’s power he’ll send to His friend in deed and in spirit;

sustinentem Mentis [illi (?)], qui sibi in-spiritu [animo] factisque amicus [fuerit]. *1 Vel: ‘Mazda dabit A. Salubritatis, Immortalitatisque (b) e plenitatis [-tate] Sanctitatisque e-suo-proprio Regno regimen-protegens (neut.) --’. (The transliteration is purposely omitted.) Pahl. text translit. 1Afharmazd! yehabind? Haurvadadd va* Amerd- dadé (b) bindak av’ valman man Aharayih zak, [mfmasht kar va kirfak kardé yekavimanéd]. Afash nafshman patih!, pavan zak ¢ valman i khidai sar-

8h XXXL +24, 22) darih, [aigh, pAdakhshahih® zish® aito pavan Dastébar yakhsenunéd6]. (c) [Zak- ash7| Vohtiman vazdvarih* [aigh, zak i8 mozd Vohtiman?+!* yehabiinéd® ach avo" yehabinéd] min valman™ zak i nafshman minavad pavan!* ktnishn1* désto’.

1See P. 2D. dad. *D. has va. * so DJ., others aighash. *DJ., D.; M. shalitath. ® 30(?) DJ.*, Mf.; M. zakash. "so DJ., D., Mf. * DJ. ims. i. * DJ., D. *° D. ins. bara. 1 DJ, avd. ™% DJ., D. avd. ™ DJ., D. * Or DJ. may be zakash.

Pahl. trans]. Adharmazd gave Haurvadad and Amerédad, (b) the full gift (or, ‘to the perfect one’), to him whose (or ‘who’) is Sanctity he gave that, [by whom duty and good works are fulfilled], also His own author- ity He gave, in, or as, the chieftainship of him who is a lord, [that is, the authority which belongs to Him he maintains in the Dastur], (c) and that sustaining power of, or for, Vohiman [that also he gives to him, that is, he gives the good mind’s reward] to him who in the deed of that which 7s his own spirit is a friend.

Ner.’s sansk. text. Mahajnani dadau Svami Avirdadat Amirdadat (b) sarhpirnatvai* punydtmane, [udakat vanaspateccha prasadaih tasmai da- dau, yah karyarh punyazhcha kurute] nijari prabhutvarh rajne Adhipatyena*,

sweysa|angsastogn yownls anjndaray | ep3 i Deregan) ebay 22. -wpgayr spas bsragacy.0 yz parle | ceva) Gapydy-byey-gurdls Sp Ds-geIsys- eeayyasavls | Py rery roe. bye

Trlit. Chithra i hudaonhé, yathana vaédemnai Mananha, Vohti hvd Khshathra Ashem vachanha, §(k)yaothanacha, hapti. Hvo Toi, Mazdé Ahura, vazist6 anhaiti astis.

Verbatim transl. Manifesta [sunt] ea ei-bona-perficienti (vel ei-de-bono- sapienti) sicut [ei haec] invenienti (vel noscenti) mente, (b) bono ille-ipse Regno Sanctitatem in-verbo, factoque [veneratione-|sequitur [i. €. ei favet, eam colit]. (c) Ile Tibi, Mazda Ahura, maxime-promovens erit [ut] ens-cor- poreum (vel fortasse adjutor = Astis).

Pahl. text translit. ‘Péddkih ash avd? hi-dandk*+! amat$ chigindsh kasih yehabtinédd minédd, [aigh, pavan minishno zak minédd zish* ahu> Dastobar]. (b) Shapir zak i® khidai, main Aharayih pavan gobishnd pavan- ich kinishnd® ghal vadtinyen. (c) Zak i7 Lak, Adharmazd, bardar tand* aitd, - [aighat®+t dén stih m&hmanih pavan tand i valman].

1See P, 2DJ. avd; D.ins.i. *DJ.,D. *DJ.,D. zish. ‘DJ. ins. i *D. ins. nearly as P. pavan bef. zak, ktinishnd after ich, 7D. om. i, * DJ., D. ins. at.

Pahl. tri. Manifest is ct (or ‘Manifest things (pékakiha) are those *) to the wise, since as one gives him information he thinks (or, ‘since he gives ditention and thinks as is his knowledge’), [that is, he meditates with thought

XXXI.-21, 22. 85

[yat? parthivatvarh Adecena Acharydnam3 dhatte], (c) Uttamena pivaratvar* Manasa, [tath prasadari yarn Gvahmanena dadate, tasmai dadate*] yo nijasya

adrigyamirteh karmana mitra,

1 J.* *tyena (Burn.).-* J.4, J.* yah. * J.4 ‘hh, * J.* datte. 5 all matyam (sic).

[yat? parthivatvarh Adecena Acharydnam3 dhatte], (c) Uttamena pivaratvar* Manasa, [tath prasadari yarn Gvahmanena dadate, tasmai dadate*] yo nijasya

adrigyamirteh karmana mitra,

1 J.* *tyena (Burn.).-* J.4, J.* yah. * J.4 ‘hh, * J.* datte. 5 all matyam (sic).

Ner. transl. (a,b) But the Great Wise One, the Lord, has given plenty to the holy of soul from Avirdida and Amirdada, [that is, He has given a reward from, or of, water and the tree (or ‘ plants ’) to him who fulfils the demands of duty and sanctity]; and has bestowed his own authority upon the king through his rule, [which is, that he institutes (or ‘maintains ”) authority through the command, or order, of the teachers]. (c) They also bestow (not ‘acquire’) prosperity (fatness) by (or ‘in accordance with’) a good mind, [that is, the reward which ¢s derived through Gvahmana they give to this one| who in* the action of his own spirit is friendly.

Parsi-persian Ms. Hormuzd [u, no Pahl. for a*| dad Khérdad u Amerdad (b) pur an a kih Sawab an, [[] (kish = dghash] kar u kirfah kard éstéd] s« Azash (sic) khwésh [] {padash = padash] pah an 7 tt ¢ khuda sardari, [kt padishahi zish hast pah Dastir darad] % (c) Azash (poss. nash) Bahman —, [kai, an 7 muzd Bahman dehad] ham 6 dehad] kih [] [6 (?) = avd (?)] an ¢ khwésh mint pah kunishn dést*! * or ‘dfst’.

Fr. Clear are these things to the wise as to one with the mind discerning With Holy Power he serves Thy Truth in his words and actions, And he shall be helpful to Thee, a being strongest to succour.

upon what*t his lord who is the Dasttir informs him of]. (b) Good is the king, through (or ‘toward’) whom they would (or ‘who would’ (?)) effect Sanctity in word, and also in deed. (c) That one who is Thine, O Atharmazd, is a person (a body) who is a supporter, [that is, Thy lodging in the world is within his body]. *!Or ‘upon him who is his lord Dastir’.

Ner.’s. sansk. text. Prakatatvam tena dvayena uttamajiidnino* yatha [ihalokena paralokena] prabodhaii! dadati manyatecha, [yatha Svaminah adegah]. (b) Uttamah sa raja, punyath vachasi karmanicha vilokayitd, [tad eva vakti, kurutecha yat sadacharitaram*?]. (c) Sa Te, Mahajidnin Svamin, mitrai asti, niveditatanuh*, (Tvam eva vapushi nije abhydgatai kurute].

* C. *bodha; others °bodhe. ? all °ita®, ep. charin.

Ner. transl. He is paying attention to, and meditating upon, the mani- festation of (or ‘for’) the one beneficently wise by (? or ‘as regards’) the twofold interest, [as* regards* the world here and that beyond, as the com- mand of the Lord directs]; (b) he is a highest (or a ‘good’) monarch, ob- serving Sanctity in Acs words and actions, [that is, he says just that which is the most correct, and he also does that which is the better deed]. (c) He is Thy friend, 0 Great Wise one the Lord, devoted personally (bodily) to Thee, [he makes Thee even (or ‘thus’) a guest within his own body].

86 XXXII. 1, 2.

(c) He is Thy friend, 0 Great Wise one the Lord, devoted personally (bodily) to Thee, [he makes Thee even (or ‘thus’) a guest within his own body].

86 XXXII. 1, 2.

Parsi-persian Ms. Zahiri [] [4 = varman} nék-dina kih chunin [] agahi dehad, andéshad*, [ki [an (sic) = Pahl. pavan] minishn* an minéd (so) zish sahib Dastir] s (b) Veh* an ¢ khuda, kih Saw4b pah gobishn pah ham. kunishn (bih khizad, ka an i

XXXII. ve -ajenss)oarpac.ceeceeoanssyys | ST gee ane ik easSoenessunr) assepa reyes tas. seerecanggagassseys early . soyay : bssa avg : WHEE | JU G4UQy3 fan. Pesanegy aeses Bo SEL? 2889

Trlit. Ahyacha vaétus yasad(t), ahya verezenem mad(t) airyamna, ~~ “ Ahya Daévé; mahmi mandi Ahurahya urvazema (= vrazma) Mazdao. Thw6i [= thwaya] ditaonhé aonhama, téiig daray6 yoi Vao d(ai)bishenti. ~~ aid ~—

Verbatim trans!. Ejusque cognatus-dominus exorabat* [-et, vel-abit, at- que] ejus servitium [servi] cum amico-cive (b) ejus Deorum-falsorum-cultores [etiam exorent [-abunt]] (vel ejus [sunt] daemones (?)), [sed] in mea mente Ahurae amicus-faustus Mazdae [praeferendus est]. (c) Tui [= thwaya] (vel in Te = Tibi) nuntii simus, hos retineas, [i. . a Te prohibeas] qui Vos oderunt [vel vexant (-ent)] [falsos precatores |.

Pahl. text translit. 1Zak2 [yan] 7 avé® pavan khvéshith bavihinast, zak i* valman® varinih, levatman ayarmanih, [zak 1° mozd {7 Atharmazd nafsh-

man, Shéddan® pavan denman, aigh: varind! va ayarman i? Lak10 homaném. .

Ashan va® ghaltt bavihdnastd]. (b) Zak 1 valman Shédaan”2 pavan li minish- nih’, {aighmantt va? minishnd aétand frartind chigtind Zaratishtd], zak i Attharmazd hi-ravakh-manih!3, [ashan ghal bavihtinastd]. (¢) Lakt gobak yeheviiném, [aigh, rayinidar #15 Lak yeheviném'*], valmanshand yakhsentiném mun Lektim béshinénd, [aighshan® min17 Lektim!® lakhvar yakhsenuném]. "See P. 2DJ. ins. 7. 2D, valman. *D. om. i. ® DJ. avo. *D. om. 7DJ., D. om. *D. *dayyach, DJ. dayyan. »* Dt om, Vas oF De vomits) )s avo; om. va. %DJ., D. “yan. **DJ., D. “mandth, 14 DJ. aigh. *DJ. om. 1*D. binem (EO SADA PAC Ue ins: Pahl. transl. His is [the blessing] which he sought for for the relation- ship (or, ‘in possession ’), (or: ‘That [blessing] which zs for the relationship he sought for’), that which ds his productiveness (or ‘class of labourers *) together with his loyal friendly circle also seek Jor it [the reward of Atharmazd him- ee EEE ae Be

-wepa}rc.gepbls.bigg)aus | bhers.gugsag.bosssy ou 95 or }e rs nauddrsenayyrey suey | prelererwgupaey.pus)apody & Hore wer4y saceub.cuonaly | G00 as co. p ope

XXXII. 2, 3. 87

nék giyad, pah ham ktnishn = band khézéd;, agh zak (¢) frarin jamniinéd, pavanich kunishn] i kfmand » (c) An ¢ Ta, Hormuzd, burdar* tan hast, [ki [t = -at] andar géti mihmani pah tan [J ] 2

ree re Pt XXXII.

Free tr. Thus his Lord kinsman prayed, his retainers and loyal peersman, And demon-servers; but mine _ is, in mind, the friend of Ahura. Messengers Thine may we be; _may’st Thou hold afar off Thy blasphemers!

self; and for this the Demons besought, thus: ‘Thy bearers* and loyal ones may we be’. This was besought by them]. (b) That which is his are Demons, and in (or ‘of’) my opinion, [that is, they think : ‘ours is a mind as pure as Zaratiisht’s ‘|; Atharmazd’s joyfulness-of-mind [is sought for by them]. (c) But we are Thy spokesmen, {that is, glorifiers (or ‘inciters’) of Thine], and we are holding back those who hate You, [that is, we are holding them back from molesting You].

Ner.’s sansk. text. Asya svadhinataya abhiléshukeshu* [asya iti sva- minah svadhinasya prasddasya], asya svapanktitaya™ sahadegataydcha*, [kila2, svadhinah”?, svapanktih*?, Adegikaccha Te bhavami]. (b) Asya Deveshu; man- manasi Svaminah pramodasya Mahajnianinah, [prasadasya]. (c) Tava stota- [rah]? bhayamah, [kila, dydtatvar te kurmahe], tan® darayanah (sic) yet Yushmakamh Abadhante. + F5, Pe 75 om. * 9.8, J* stata; Po stota. * J.% 74 Se ease Dec ompel® J, J“, J.* va sic for ye (?).

Ner. transi. Through (or ‘in accordance with’) that which is especially his own he is (or ‘we are ’) among the prayerful"! [for ‘his’ (thus, that is,) for the Lord’s own reward] with his own class, and with his obedient following, [that is, I (?) am Thine own, of Thine own line, and obedient to Thy commands]. (b) He* is* among his Gods. But in my mind J* am* in* prayers* (abhilashukeshu) for the Lord’s, the Great Wise One’s, joy (or ‘grace’ (?)) [for the reward]. (c) Thy praisers we are, [that is, we are producing Thy glory], and we are smiting (or ‘wounding’ (meaning ‘holding’ dhar°)) those who are tormenting Your disciples. * Or ‘in prayers (?)’.

Parsi-persian Ms. An [jan(?)] ¢ [] [a= varman] pah khwéshi khwastan, an 7 fi — aw (sic pro awa) farmani (?), [An ¢ muzd ¢ Hormuzd khwéesh, Déwan pah in, kf‘: — u farman (?) 7 Ta hastam % Ashin [] 0 khwast] » (b) An 7 fi Déwan pah man minishni* {hast = hast (?)], [kfi [pah = dgh (sic) (corr. pavan)] [man [] minishn édfin nék chunin Zaratusht], an ¢ Hormuzd khosh [ashan (sic) [ ], [minishn 7 i nah = minishni ghan ra] (sic)], khwast] (c) Ta guwa* bom* (bavyam(?)), [ktirasidan (sic Pahl, rayinidar) 7 Tu bom* (bavam(?)]; dshan (sic vid.) daram kih Shuma Azdr-dehad (?) [[] azShuma baz darém].

Free tr. Then answeréd them Ahura, by means of the Good Spirit ruling, As from His kingdom supreme with His Truth most brilliant and friendly: ‘Bouateous and good is your Faith; We have chosen her; may she be-ours’!

Verbatim transl. His Mazda, dominans Bona Mente (b) Suo Regno ex

88 XXXII. 2, 3.

Then answeréd them Ahura, by means of the Good Spirit ruling, As from His kingdom supreme with His Truth most brilliant and friendly: ‘Bouateous and good is your Faith; We have chosen her; may she be-ours’!

Verbatim transl. His Mazda, dominans Bona Mente (b) Suo Regno ex

88 XXXII. 2, 3.

Trlit. Aéiby6 Mazdao Ahur6 saremnd Vohii Mananha, Khshathrad(t) hacha paiti-mraod(t) Asha huShakha venvata [= huven*]; Speiitam ve Arfa|maitim vanuhim [= vanhvim] var(e)maidé; ha née anhad(t). respondit [cum] Sanctitate [ille Ahura] beneficus-amicus (Sanctitate) splendida : (c) bene-largientem vestram Pietatem [promptam-mentem] bonam eligimus ; ea nostra sit! [eos inimicos Deorum-daemonum-cultores exsecramur!|

Pahl. text translit. 1Valman? valmanshan [Shédaan? (?)], Atharmazd, pavan sardarih i Vohiman [amatash Vohiman pavan tand* mahman yehe- vindé>] (b) min Khshatraver bara pasukhé gtft®, Aharayih i khaip6 va’ ham- khak nadik kard6, [afasht pavan tand mahman yehevind’] (c) aigh: Spendar- mad‘ Lektiim rai shapir déshém® [bindak minishnfh] 1°zak i* lanman aité, faighmané pavan tand'! mahman yehevinad’].

1See P. ?D. avo. * D. shédan (so). * D. om. i. © D. °finéd. * DJ., D. ins. va. ™DJ., D. om. * DJ. biidd. * D., Mf. °sham (?). *° DJ., ins. va. ** DJ., D. om. i.

Pahl. transl. (a,b) And He, Aiharmazd, uttered a full response zo these [Demons] through the chieftainship of Vohiman, [that is, when a good mind was lodged in his body], and from Khshatraver, and Aharayih the good, who was made fis good friend, [that is, he also was lodged in His body], (c) he answered thus: ‘Spendarmad the good [the perfect thought] who is belonging to you (or, ‘on your account’) we love (we have chosen in friendship), her who is ours, [that is, let her also be a guest within our body’|. >/

6_) p.m byysajag.pasgs | Rurgege shaggy aygno-be = -wpapbengs)sag-aposyg) 9 | Ho 0206 pasty flo 2051p ayo Parca wey. gaseqy cag) ssraysasyy avpreajong. esrnnge eos giy

Trlit. Ad(t) ys, Daéva! vispaonhd Akad(t) Mananho ¢ta chithrem! Yascha vao mag yazaité oe Drijascha pairimatdischa S(k)yaomam aipi daibitand (?) yaiS asriidtiim [= °dvem] bimyao haptaithé ! Verbatim transl. Ita vos Deorum-falsorum-cultores [vel Dei-falsi] omnes a-Mala Mente estis semen [stirps], (b) [et-] qui(que) vos multum [vel (qui) vir (?)] colit Mendacii-daemonis mentisque-perversae [est]. (c) [In] pro- motionem (ad) [sunt*] fraudationes* [vestrae] quibus auditi-estis [famosi-facti- estis] terrae in-septima [-regione et in-aliis-sex]! * Vel fallax (vir (?)) = daibita-(na). Pahl. text transl. ‘1Aéttind, Lekim mtn? harvispo* mint Shédayya® hémanéd, ataénd min? Akémané aitd tékhmak, [aightand tokhmak min tamman, aigh, Akémanjch], (b) mtinich Lekim, [Shédaand® kabed yezbekhinéd, Drajotar va7+1, avarminishntar! yeheviinéd]. (c) Satiininéd man (?see °mam) min akharash*

XXXII 25573) 89

AtuA

harvispo* mint Shédayya® hémanéd, ataénd min? Akémané aitd tékhmak, [aightand tokhmak min tamman, aigh, Akémanjch], (b) mtinich Lekim, [Shédaand® kabed yezbekhinéd, Drajotar va7+1, avarminishntar! yeheviinéd]. (c) Satiininéd man (?see °mam) min akharash*

XXXII 25573) 89

AtuA

Ner.’s sansk. text. Tebyah, Mahajiani Svami, svamitayain Uttamasya Manasah, [chet Gvahmano vapushi abhyagato ’bhit], (b) Saharevarat pratyut- taram abravit, [kila, gurutvad asya vigeshate*] Dharmena cguddhasangibhyah* satyakritena, [chet satyarh sadachadratvam vapushi abhydgatam abhitit]. (c) Prithivith vo sathpirnamanasam uttamdm mitraydmi; sd? me ’sti, [kila, me vapushi abhyadgata bhavati, yatha yushman’ pratarayituth na cakto bhavAmil.

E Allathvimese. iCaSdcteo dey Oicjcd. ty On; P, ate

Ner. transl. To these the Great Wise One, the Lord, answered in the lordship of the highest (best) mind, [that is, if (or ‘since’) Gvahmana had arrived, asa guest, within his (or ‘thezr’) body]. (b) From Saharevara He an- swered [that is, He makes the distinction (or ‘he distinguishes himself’) from his office as teacher], through His Sanctity (or ‘through Dharma’) which (or ‘who’) was created*! good™! toward the well-inclined [if (or ‘since’) truly good conduct had arrived as a guest within His (or ‘their’) body], (c) and He said: I befriend the earth [or your perfect-mindedness (?)], and your highest (best) one; she is mine, [that 7s, she perfect-mindedness, has arrived as a guest within my body, so that I am incapable of deceiving you’]. *Not ‘truly acting’.

Parsi-persian Ms. [ ] (An = — ?] Oshan [Déwan] Hormuzd pah sardari 7 Vahoman (sic), [kiyash Vahoman (sic) pah tan mihm4n béd (sic)], (b) az Shaharéver* (sic) bih jawab guft, Sawab khib [j dést* nék kard [ [] [azash = ajoash**] pah tan mihman bid], (c) kt, Spendarmad shuma ra veh khwaham [az = min] [pur minishni], an 7 ma hast, [kt, ma pah tan mihman béd (sic)] % * Or ‘dist’. *? but = ‘afash’.

Alternative. But your kindred, all ye Devas! are aseed from the mind polluted, Who praise unto you most offers with the deed*! of the Lie deceiveth*’, And with deed** of the mind perverted; thus famed are ye in the earth. *1 = S(k)yaomam,aipi. *2 daibita, n. s. m. (na omitted as gl.) i zak® frifishn6®, [aighman Zaratishté! didd'°+1], mantand asrayishnih yeha- biinéd* pavan’? btim!? i!? VID? (haft). *Or ‘akharih (?)’ as in Comm. *See P. 2D. om. &DJ. *DJ. om. *D. shéda. *D, shédan. 7 DJ., D. ins. ya. *DJ. ins. i. ° DJ. friftar. 1°so DJ. ™D. ins. pavan btm, etc. %D. om.

didd'°+1], mantand asrayishnih yeha- biinéd* pavan’? btim!? i!? VID? (haft). *Or ‘akharih (?)’ as in Comm. *See P. 2D. om. &DJ. *DJ. om. *D. shéda. *D, shédan. 7 DJ., D. ins. ya. *DJ. ins. i. ° DJ. friftar. 1°so DJ. ™D. ins. pavan btm, etc. %D. om.

Pahl. transl. Therefore, ye all who are Demons, your seed is from Akéman, [that is, your seed is from the other world; that is, from Akéman (the Evil Mind (ep. Y. 30, 5))]; (b) and he who worships you [O ye Demons] much is the more Drtj-like and the more insolent, (c) but ye are (or ‘he is’ ' (see the false gloss)) causing us to go after (or ‘from behind’ (?)) that deception, [that is, Zarattiisht (?) is bestowed upon us (?)], and ye give out (or ‘he gives (?) out’) your infamy in the sevenfold earth.

Ner.’s sansk. text. Evarhi yfiyarn Devah vicve ’pi nikrishtat manasah* stha bijam, (b) yagcha yushman? prakrishtarn* aradhayati, anritataro, gava-

manastaragcha*!+3 (sic) bhavati. (c) Pracharayati mayi pagchat* pratar- 12,

90 RXRILISOD

andmh [-nath], ya (? yena) yushmakath anuktirh* datte bhisaptadvipayam. * C. om. from -sah to -taraccha. 2 J.3, J.4, P. mat. 3 J.3, J.4 gava°®; P. gapa°; J.* garva® (?). Ner. transl. Thus, ye Devas, ye are all of you even a seed from the degraded mind, (b) and he who so especially propitiates you is still more unholy, and more insulting. (c) And she (2?) who*! is producing your infamy

‘Beeguang augoayya pasts giyingnau yy | wdscse—)d.uesyayo.poyy 4. ussjacaaujewsrodoonaprgeysul | seas eres woeguerodyals

& mypwayoe-begsssaa) spree )dy.ssoeye rope. tush Trlit. Yad(t) yasta fra-mimatha, ya mas(k)ya [= mash[ilya,] achista daitd,

Vakhshenité Daév6-zusta, | Vanhéus sizhdyamna Mananhé, Mazdao Ahurahya khratéus nasyaité Ashaad(t)cha!

Verbatim transl. Quare vos ea [eas res (vel eo (?))| praeparatis*? quae [quas res (vel quo = ut)] homines [res*?] pessima [-mas] constituentes (vel facientes) (b) loquuntur*s (vel -quentur) [a] deorum-falsorum-cultoribus-dilecti*4 [prophetae (vide v. 1, c), sed] Bonae [-na] exclusi*® [vel rejecti*®] Mentis [-nte] (c) Mazdae Ahurae [ab] intelligentiae [-tia] pereuntes [i. e. exerrantes*] a-Sanctitateque. * Vel vos (nos) pervertistis (mématha, 204 pl. perf.). *2 vel homines perversi. ** yel vocati sunt. **vel res dilectas. *5 vel res rejectas (?).

e. exerrantes*] a-Sanctitateque. * Vel vos (nos) pervertistis (mématha, 204 pl. perf.). *2 vel homines perversi. ** yel vocati sunt. **vel res dilectas. *5 vel res rejectas (?).

Pahl. text translit. ‘Min min zak i? aydjishnd [zak i frartindih? yeka- vimiinéd pavan zak 4 kolA II mindayam!, i# minavad, va stih] ash fraz mi- nishnd vardinéd, [aighash bara friféd, afash minishnd bara? avo vinas kar- dan6 vardinéd®]. Anshita’+8 saritar dahishn9 yeheviinéd’ [Dino*4+3 j4+3 diish- akas]. (b) Mtn yemalelind zak {1° ShédAant1 déshid, [aigh, mindavam pavan avayast i3+4 Shédaantt yemalelind], ashan Vohiman sizd*12+1, [aighshant min rakhik]. (c) Zak ¢ Afharmazd! khirad6é nasinénd!4 va Aharayihich, [aigh, vast tapah bara vaddnaiid]. 1See P. ?DJ. ins. i. *D. om. *DJ. om. 5D. payan. °DJ. varzin®. 7DJ. mardtim. *D, ins. 7. °DJ., D. dinishno. #°DJ., D. ins. “ D, shédan. %(?) DJ., D. sishd (?); K.® sishak (OR 2D Sis sey SIDS BY

Pahl. transl. When one (or ‘ Who’) is of this alliance (or ‘agitation (ayti- zishnd)’), [that of piety for both the interests, that which 7s spiritual, and that which zs of the world], then ye are (or ‘it is’) turning és thoughts, [that is, ye will deceive him, and also turn his thoughts to the commission of sin]. That* man is producing the worst [the Religion of the one evil in his in- telligence]. (b) They who announce what the Demons have loved, [that is, announce a thing in accordance with the desire of the Demons], by them

REMI 3 91

in the seven Dvipas of the earth, even she*2 ig causing the deceit to go forth after me. * Or read yena = “by which he’. *%or ‘he? (if yena is read).

Parsi-persian Ms. Edin shuma [] harvist* kih Déw hastid, tan [] Akéman hast tukhm, |ki, tan tukhm az anja, ki Akéman [] ] (b) Kih ich (sie pro ham) shuma [Déwan] bisyar yazad, Drujtar* (sic) [] [bisyar = kabed] awarminishn + bisyar bAshad (c) raftan (?) man az pas an (sic) frifishn, [kfi, man Zaratusht [ki = dgh (sic)} dehad] {] [pah zamin haft, ki = pavan bin haft, dgh] bi-guftan dehad [] x

Free tr. For ye have devised that men who bring worst deeds to perfection Speak loved of the Demon Gods, cast out by the Good Mind and spirit ; And they fall from the thought of the Lord, from Righteousness utterly perish !

is Vohtiman left, [that is, he is far off from them], (c) for they are destroy- ing Atharmazd’s wisdom and his sanctity also, [that is, they will also render it utterly void (lit. spoiled)],

Ner.’s sansk. text. Yat dvitaydd Aste prakrishtarn* manah [dvitayat vastunah* paralokiyat! ihalokiyachcha?] mathnati yo manushyah nikrishtajiani bhavati, [kila, vipratarayati] (b) vadatai Devamitratvam’, Uttamam sidayati4 (sic?) Manah, [kila, ye kimchit samthitena Devanadm‘ vadanti tesharn dehat Gvahmanah dire Aste], (c) Mahajiianinah® Svamino buddhir nacayatath Dhar- magcha, [kila, ye Avistartham nacayanti, te karyari punyaricha® vinacayanti®].

1J.°, J.* praloka®. 2J.2, J.4, J.* ihaloka®, 2 all trata. 4J.4 om. from sida- to -vanaih. © P, nin, ® J.* om,

Ner. transl. When from the two things (sic = dste for iti) [from the interest (or ‘wealth’*!) which appertains to the world beyond and that which is of this world] the man who is of base mind is turning the mind away, [that is, when he deceives it (or ‘betrays it’)], (b) then from those who are declaring a friendship for the Devas the best mind perishes, [that is, Gvah- mana is far from the body of those who proclaim anything from friendship toward the Devas], (c) and from those who are destroying the wisdom of the Great Wise One, the Lord; and his Sanctity zs also far"? from them; [that is, they who are destroying the Avista-interpretation are destroying duty and Sanctity]. *! So Burn, *?or ‘they are also destroying Sanctity’ (read dharmam).

Parsi-persian Ms. Kih az [] kushishn [an ¢ néki éstéd pah an 7 har di [] mint u géti] ash fraz minidan gardanad, [kitsh bih frifi-dehad ajash (? sic) minishn bih an wanah* kardan gardanad], mardum badtar, [khirad = dénishn] bashad [ [] bad-agah] x (b) Kih gfiyad 4n ¢ Déwan khwahéd (so), [ki, chiz pah laik*! 7 Dewan gtiyad], ashan Bahman sez* (?) + ya‘ni+ dar, [kfishan [u= va] az dir] x (c) An 7 Hérmuzd khirad nesa- (vel nést-) kunad, wa Sawab ham, [kf, [] tabah bih kunand (?)], ({kfi, Zand Awesta tabah kunad, wi’n ¢ kar u kirfah tabah kunad = agh Zand Avestak tapah vagind*?, va zak ¢ kar va kirfah tapah vagind*?]. % * Or ‘layik’. *2 perhaps ‘vagtinad’.

er ee

92 XXXIL 5, 6.

susp adasqoan gpg) ¢6a2-af3 9 040299209 | cepnenanebayy gy aie 5, +8{9999}996 4 p394194- EP LOPE EMO | su gy3si}nG.angar.fan/.psr -ceegeanes)9 : ws}op) + Uy | swopzarparly : “eqbaroayy oad ad

& Dosaeody Trlit. TA debnaoté mashim [= °iyem] _ hujyatdis [°jivat?], Ameretatascha, Hyad(t) vao, Ak& Mananha, yehig Daéverig akascha mainyus Aka S(k)yaothnem vachanha, ya frachinas dregvafitem khshayé.

Verbatim transl. Igitur [vel quoad haec-duo (?)| fraudetis [-abitis] ho- minem prosperitatis [-tate], Immortalitatisque [-tate], (b) quum vos, Mala Mente, quos [qui] Deorum falsorum cultores sint], malus(que) spiritus (Cc) malo [ad] actionem sermone [incitet, i. e. incitabit] quo, [etiam] in-ordinem- redigebat [vel rediget] (animositatemque*! ei impertiebat [-tiet]) scelestum [suus] moderator; [vel fortasse verti potest, ‘quo [sermone] scelestum-infidelem ad exitium(?) prorsus* designabat [-abit’*?]]. “i.e. animum. **ante constituebat [-uet}.

e. incitabit] quo, [etiam] in-ordinem- redigebat [vel rediget] (animositatemque*! ei impertiebat [-tiet]) scelestum [suus] moderator; [vel fortasse verti potest, ‘quo [sermone] scelestum-infidelem ad exitium(?) prorsus* designabat [-abit’*?]]. “i.e. animum. **ante constituebat [-uet}.

Pahl. text translit. 1Pavan? kol& do friféd anshfitaan, pavan hi-zivishn- th va amarg-rtibishnih, [aigh, avd anshitaan’+* yemalelinéd aigh?+1: amat zivastano shayad apagayéhé* 14 yeheviinéd pavan ras i lanman], (b) min lekim saritar minishnd, min Shédaant hémanéd, atano saritar minishné. (c) Aftand saritar kanishnd, va® gdbishnd, min fraz chashéd avd aishind, aigh, mint valman®+! darvand [Ganrak? Minavad] padakhshahih®. + See P. * D. ins zak. 8D, om. *D. da; M. “dayya. *DJ. om. * D. valman. 7 D. ganak. * M. shalitaih.

Pahl. transl. Ye are deceiving mankind as to both, as to prosperity,

_-2Syomo-poreapsrsanrat)sexysany | sseeagydran}e-tntpos—r) bag 6. 4039.44) 94099

-404y30}06 40902935 fo. areosqyoyranl | a) gypas. js )srg.sugoangy?

Repsel-Luwser>wpyoayoe | LY Cape -ssh6-¢l>-cersosd

Triit. Paouru-aénao enakhsta yais sravayeité; yézi tais, atha, years “ dex ania Pan Hataé-marané Ahura, Vahista voista Mananha.

Thwahmi vé, Mazd&, Khshathréi Ashaécha sefighd vidam.

Verbatim transl. Multum-et-saeviter-injuriosus [vel multas [suas] saevas injurias] attigit {propositum suum ((vel etiam fortasse: Injurias vestras (?) adversus sanctos nacti-estis (? i. e. consilia crudelia vestra consummavistis]) iis-doctrinis falsis] quibus annuntiatur [suus, vel vester(?), progressus vel fama|; [sed] si his [sic res ei [vel vobis (?)] succedat], sic {etiam]) (b) [O Tu] re-vera-

XXXII. 5, 6, 93

Free tr. Man therefore will ye beguile of Health, and the Life Immortal, Since you with his Evil Mind, the foul spirit rules, as his Daévas By speech unto deeds thus false, as his ruler rallies the wicked.

aud Immortality, [that is, ye declare to men thus: if (or ‘when’) it is desir- able (or ‘necessary’) to live, death is not in our path], (b) ye whose is the worst mind, who are Demons; for yours is indeed the worst mind. (c) Yours is also the worst deed and word, by which one teaches forth (or, ‘ye who teach forth’) to persons that sovereignty is from the wicked [Ganrak Minavad].

Ner.’s sansk. text. Tabhyar pratarayati! manushy4n sujivanan* (sic) amrityupravrittaucha, [kila, yat jiviturzh cakyate, amaratvath (? sic*) bhavati margena ‘smakarh|, (b) yat yushmakam, he? nikrishtamanasah! yat, he Deva nikrishtamanasah! (c) nikrishtam karmacha, vachaccha, yat prakrishtam* dsvadayati* (sic) durgatino* [Aharmanat] rajyai {kesharnchit].

Boag do Fe eines J. tare: 2 J.*) om: he;

sic*) bhavati margena ‘smakarh|, (b) yat yushmakam, he? nikrishtamanasah! yat, he Deva nikrishtamanasah! (c) nikrishtam karmacha, vachaccha, yat prakrishtam* dsvadayati* (sic) durgatino* [Aharmanat] rajyai {kesharnchit].

Boag do Fe eines J. tare: 2 J.*) om: he;

Ner. trans]. J¢ is with regard to both of these that he (?) is deceiving mankind, in regard to prosperity*! and immortality, [that is, he says thus: ‘if it is possible to live at al/, immortality lies in our path’], (b) since yours, O ye base-minded!, O ye hase Devas! (c) zs the worst deed and speech; where- fore he* is proclaiming*? the sovereignty from the miscreant [from Aharmana| to (not ‘of’) certain persons (meaning ‘to every one’)|. * An adj. is not in- tended; Ner. elsewhere insists on jivani (sic). *? or ‘inculcating’.

Parsi-persian Ms. Pah har dt faribi-hed* (?) marduman, pah néki-zistan u bi-marg raftani, [ki, an [] gtiyad [] kih zistan shayad, [wa = va] bi-jan nah bashad pah rah7 maj, (b) kih shuma badtar minishn, kih Déw [], tan badtar andéshidan (sic) (c) Tan + ya‘ni + shuma badtar kunishn u gobishn, kih fraz — an kasan ka [] [kih = min] fi darwand [Gana Mint] padishahi x

Free tr. Much to do*harm has he striven by his faméd helps, if it be so,

But essential truths hast Thou known in Thy memory, Lord, through Vohtman; These in Thy Kingdom I place, for Asha Thy truths I establish.

entia in memoria-habens Ahura, optima nosti [agnovisti et revelavisti Mente] (c) et [eas Tuas veritates] in-Tuo [Regno] pro-Vobis, Mazda, (Regno), Sancti- tateque [ut] laudis-doctrinas statuam [vel deponam, vel etiam fortasse discam(?)].

Pahl. text translit. ‘Kabed-kinikin kind bavihtini-ait, [aigh, vinas- karan padafras? vadindid‘] min sridé yekaviminéd, [min gift yekaviminéd], aigh amat valmanshan asar?, [aigh, pddafrés pavan zak damanb bindak bara vadiinaid, amat riband lakhvar avo> tané** yehabtiind]. (b) Ashkarako amarinidar® Atharmazd, faigh, pavan vinds va7 kirfak amar® vadtnyén‘*] va zak i pahlim 4kas i pavan Vohiimand, [mozd khavitinéd aigh avé min avayad yehabindd]. (c) Pavan aé* i Lak i7 Lekim, Aftharmazd, khidayih"®, zak i Aharayih amikhtishnd (sic) bard khavitini-aito1, [amat Lektim pa-

94 XXXII. 6, 7.

dakhshahih bindak bara yehevind??, kola aish’? pavan fraranih akds bara yehe-

vinéd]. +See P. *D. padéf. * DJ., D. asar. *DJ. ins. i. ®DJ.ghal. ®allseem aim®. 7DJ. om. *D. “and. °D. hana; Mf ano, oravo. *°D. ‘dayyan. 4 DJ. °tuni®. +? DJ., D. anéd. 8DJ.,D. om. I.

6, 7.

dakhshahih bindak bara yehevind??, kola aish’? pavan fraranih akds bara yehe-

vinéd]. +See P. *D. padéf. * DJ., D. asar. *DJ. ins. i. ®DJ.ghal. ®allseem aim®. 7DJ. om. *D. “and. °D. hana; Mf ano, oravo. *°D. ‘dayyan. 4 DJ. °tuni®. +? DJ., D. anéd. 8DJ.,D. om. I.

Pahl. transl. Hatred is desired for these much-hating ones, [that is, they would execute chastisement upon the sinners], of which it is related, [and of which it is said] that ¢¢ wil take place when they are eternal; (? or, ‘when’, i.e. ‘if’ ‘theirs it is there’ (hasdr (not asér) = hathra = the usual tamman = ‘beyond in the other world’)), [that is, they shall make the punish- ment complete at that time when they give back the soul to the body]. (b) An*! enumerator of what is manifestly real (or ‘an open (?) enumerator ’) ast Atharmazd™, [that is, they*! must! give*! account of sins, and good works]; and he**is*? aware of that which is best, which s through a good mind, fhe understands the reward, that is, he understands to whom it is necessary (or ‘fitting’) to give it]. (c) In this Thy kingdom*, O Atharmazd, Your** Aharayih’s teaching will be (or ‘is thoroughly’) known, |thaé is, when Your sovereignty shall have become complete, every individual will become intelligent through piety]. ** Or: ‘O enumerator, Atharmazd,-- do Thou give’. *? or ‘Thou - knowest’. *% or ‘which is Yours’.

Ner.’s sansk. text. Prachurath dveshinaiit dveshah! AkAnkshate yah ukto ‘sti, yadi?, [kila chet pipakarminath nigrahah kriyate®, nigrahaccha tasmin kale samhpirnah kriyate yada Atmanah punas tanau samyunjanti]. (b) Tan tatah* prakatarn kalayati* Svami, [kila, papena punyenacha sath-

-4133b) au yoby bus. maub-Bep yon) ce ura}ton-eeun Hos ae sversassw.au}yoape.ras) aay sans Hs qeasrenee gug.anod bucuiy

Sows beayegyoalr.auasag-cgrdya)s | ss )eys.7re- cee Won

Trlit. Aéshim aénanham naéchid(t) vidvao aojéi (vel ajoi) hadréya

Ya joya seighaité, yaiS sravi vaéna [= huv°] ayanha, — Yaéshim Ta, Ahura, (i)rikhtem, Mazda, vaédist6 ahi!

Verb. trl. Horum [hominum] injuriosorum [Ex his injuriosis] nihil sciens est [princeps eorum] dicere [i.e. designare, describere] vires-suas-in-possessi- one-praesentes [quam magnae sint], ([vel, leg. 4j6i, Ex his injuriosis nihil sciens [est iniquus suas-vires] ictui [i, e. ad-ictum destinatas esse] vires-suas-in-poss- essione-praesentes]), (b) quae ut ad-victoriam-reportandam (vel impertiendam)- aptae nuntiatur [-iantur], quibus auditus-est, [i. e. famosus factus est eorum princeps] micanti [suo] ferro*!, (c) quorum [tamen] Tu, O Ahura, [nihilo-minus] exitium [-tii], Mazda, scientissimus es. * Gladio.

Pahl. text translit. ‘Valmanshan kinikand* 14 mindavam! 4kAs homand, zak i? zanishno 1% réshand, [aigh!, padafrast pavan ruband, maman chand 14

XXXII. 6, 7. 95

* Gladio.

Pahl. text translit. ‘Valmanshan kinikand* 14 mindavam! 4kAs homand, zak i? zanishno 1% réshand, [aigh!, padafrast pavan ruband, maman chand 14

XXXII. 6, 7. 95

khyam kurute], utkrishtatvaricha® vetti yat Gvahmanena, [kila, prasadarhcha janati, yat, yasmai yujyate datum’). (c) Tvaya Yushmakarhcha, Mahajiianin, rajye punyasya giksha parijiiayate, [yadi Yushmakath rajyamh sarnptrnath jayate,

tatah sarvah ko ’pi sadvyaparatayd vetté bhavati]. * J.‘ om. from dyeshi- to -h. * J om, yadi. 3 J.* om. from kriyate (sic) to yada. £ J om. 5 J,* prakri°. ;

Ner. transl. Much does he desire the hate of the haters (or ‘He desires hate for these much-hating ones’) who is declared, if. ., [that is, if the punish- ment* of the malefactors is effected, it w7l? be completed in that time when

zanishnd Amikhténd (sic), [zak? mindavam Amikhténd zakshan pavan riband zanishnd yeheviinéd] min sridd yekavimtinéd aigh pavan zak i khvaén®+1 asind! [ashdn gazéd]. (c) Man valmanshan Lak, Athar- mazd, valmanich i’ ristak (?)$ kas®+1 homanih, [aigh'°, valmanich"! i vinds-kardar padafras khavittinih]. +See P. ? DJ. ins. i. *D. ins. 1. 4D. paddf®. ®D.amat. *D. Zend

letters khvin (ep. Y. 30, 11), M. khvi. 7DJ. om. * DJ. r-i-p-k; M., K.® friftak; D. r-i-p-k. * DJ. akasiha. 1° DJ. ins. ich. ™ DJ. om.

Pahl. transl. They are not aware of the case of these avengers, nor of the smiting which they will clearly receive, [that is, They do not under- stand how great the punishment for the soul is], (b) which yet they inculcate as a smiting, [tha¢ is, they teach that thing which is to them a smiting for the soul], by which it is proclaimed that with the glittering iron [they (he) shall tear (lit. bite) them]. (c) Thou art aware, O Auharmazd, whose are those things, and for whom also that which is that deadly result is destined, [that is, Thou understandest the punishment of sinners].

96 XXXII. 7, 8.

Ner.’s sansk. text. Te dveshino na kithchit jananti apaghate*, yah parisphutatarah!, [kila, nigraho yah Atmanikah (*sic)?, kiyan iti na jananti| (b) ye vighatazn cikshyanti, [tat kivhchit cikshyantit yenai shah datmani? vighato bhavati], ya? ukto ’sti uttamalohena‘ (c) yesham Tvarh, Svamin?, krirakarmakritaih®, Mahajiidnin, vetta’si, [kila, tesharh ye papakaritara nigra- ham janasi]. 1 J.* (2), J.4 °pha®. ? all ins. *J.4. * J.4 uttamra® (or °na’); J-*%, C, uttamapralo°®, P. uttapra®. ° so J.3, J.4; J.*-kartta.

Ner. transl. But these hostile persons understand nothing concerning* the smiting, which is yet most* manifest, [that is, they do not know how great the soul’s punishment is], (b) they who yet are promulgating a smiting- asunder which has been announced as a smiting by means of the best

eepnacspy-ris)a-bungsunel | CVS HOH CREO HOH 8. Dyce) anpn.aue ay ayranee co gues angers | Deser}tardrop aco supra gira -grto Hee» Crp aly sush0g-reysose : LEU BP ERED HOM

Dyce) anpn.aue ay ayranee co gues angers | Deser}tardrop aco supra gira -grto Hee» Crp aly sush0g-reysose : LEU BP ERED HOM

Trlit. Aéshim aénanham Vivanhush6é sravi Yimaschid(t), Ye mas(k)yefig [= °sh[i]yéfig] chikhshnushd ahmakéiig gdus bagd varemnd; Aéshamchid(t) 4 ahmi Thwahmi, Mazda, vichithdi* aipi?

* Or ‘vichithrdi’; see also vichithrahya, J.°, J.4 at Y. 30,2; but I modify p. 478.

Verbatim transl. Horum injuriosorum [ex his injuriosis*t unus*] Vivangh- ides [esse] auditus-est [clarus-factus ((?) vel famatus) est] Yima-etiam, (b) qui, homines sibi-conciliare(vel docere)-desiderans nostros, Bovis partes edens [fuit, i. e. edit]. (c) Horum quicunque-sint [i. e. hos] apud (vel ab his) sum in-Tua, Mazda, discretione (in) [ut distinctus et sejunctus, i. e. ita judi- candus sim]. “* Sunt qui sie vertant: horum factorum injuriosorum reus (?).

Pahl. text translit. ‘Valmanshan |Shéddan] kinik vinaskér zak i Viva- hanan* Yim srtd, (b) mfin? avd anshiitdan chashid, aigh: lanmanikand bisraya pavan? bagishnd vashtaminéd [hamazak! anshiitaand® pavan sinak® masih va’, bazai® masih]. (c) Valmanshanich dén, [zak i9 Gasdné li pavan Gasdnikih bara déshidand!*], Lak, Atharmazd, bara vijid3 akhar, [aigh, Lakich pavan khtip dasht6|. +See P. ?D. om. ash. *DJ., D. om. va. ‘M. va; DJ. om. * D. mardim. °DJ., D. sindk; K.*, M. sind. 7D. ins. va. *DJ., D., M. zai. °D. om. ™ D. %d0.

Pahl. transl. Of (i. e. among) these [Demons] Yima of the Vivanhanas is famed to have been a hating sinner, (b) who taught men thus: ‘O ye of ours, eat ye flesh in pieces [O ye men ever just as greedy, eat 7t in pieces according to the size of the breast (the stomach), and the length of the arm (as much as stomach can hold, or hand take)\’. (c) From among these [on account of my thorough ‘love of the Gathic doctrine of the Gathis I am

XXXIL 7, 8. 97

steel, [that is, they are teaching something through which their smiting in the soul 7s effected], (c) concerning which cruel malefactors* Thou, O Great Wise One, knowest, [that is, Thou knowest the punishment of those who are malefactors]. * Or, reading °kritam, ‘the result of whose cruel action - ». Parsi-persian Ms. Oshan kini (sic) nah [] [ti = varman (sic)] agah hend, an 7 zadan rishan, [[] [pah = pavan] padafrah pah ruwan*, chih chand, nah danénd (so)], (b) kih zadan amtzad, [an 7 chiz Amfizad an-shan, pah ruwan zadan bashad], kih euft + sriid éstéd (so) + hast, ki, pah an 7 [] [khaindah, vel khayandah (?) = khdén] ahanin (sic) [[wa shawad = (va) vazrinéd pro vazliinéd] oshan [] [shtirad (? perhaps khtirad™) = vazand)] sz (c) kih éshén, Ti, Hormuzd, i ham 7 farib*?-dehandah (?), agah hend (?) {ki, i ham ¢ wanah (?)-kartar padafrah dani] * Hardly shtrid (?); see vazand pro- bably for gazand; see the Pahl. **Formerly fréb was preferred; ep. Parsi fréy.

perhaps khtirad™) = vazand)] sz (c) kih éshén, Ti, Hormuzd, i ham 7 farib*?-dehandah (?), agah hend (?) {ki, i ham ¢ wanah (?)-kartar padafrah dani] * Hardly shtrid (?); see vazand pro- bably for gazand; see the Pahl. **Formerly fréb was preferred; ep. Parsi fréy.

Free tr. Among wretched sinners like these Yima was famed, Vivanghusha, The same our men to content flesh of kine in its pieces was eating; From all and like guilt may I stand in Thy searching view apart.

chosen out by Thee, O Attharmazd, hereafter, [that is, even by Thee I am considered as good (or poss. ‘maintained in welfare’ (?))].

Ner.’s sansk. text. Tan dveshinah pdpinah Vivanghanasya*! putrah? proktavain Yamagedah** (b) yo manushyebhyah samasvadayati* asmakari pa- giinath dakshinaya* khadanar*, [sinahmasdyatay4** bajayamasdyatayé**], (c) taticha tatra “hari Tvaricha, Mahajidnin, vivejayam* asa pacchats, [kila, _antar Gathasu cuddhataya dhritah’}.

* J. (?), J.* yivangh®; J.* vuvam®. 2? C. om, *° J.‘ Jamainshéd®, ¢ corr. from dakshan®. * all ins. ®P. ta; C. °to.

Ner. transl. These hateful sinners Yameceda Vivanghina’s son has declared forth (4y his example?), (b) he who taught men to eat the food of our herds with (or ‘for’) a perquisite, [and in pieces with the width of a breast (or ‘which would fill the breast’), and with the length of an arm]. (c) And these I (?) have (?) been discerning later there, and Thou also -hast been discerning, O Great Wise One the Lord, [that is, they are estimated with clearness (or ‘favourably’) in the Gathas].

Parsi-persian Ms. [Kih = Min] dshin Déwan kinah wandhkar* an 7 Vivanganan Jamshid guft, (b) kih [éshan = varmanshdn] {] marduman chashand (so) kfi: mayan gisht pah hissah khirid [ {] no tr. for ama (sic) mardum pah sinah + vashhin (? pro (?)) (] [andazah = mas] & bazti{] {andazah = mas]] % (c) Oshanich (sic) andar, [an 7 [] [pé- daish = dahishn] man pah Gaséni bih khwahish-kardan], Ta, Hormuzd, bih — [] [kun = vdgiin (sic)} [], [ki, Ta ham pah khitb dashtan] s¢

13.

98 XXXIL 9, 10.

~Hy2A}ay3 ¢2-ayr¢ceansay, bye | Reset een saeaaa ny 9. as md gpzals. + Ge MIMED . cgeboy | | MBIA!» COTA? + IG Dan 22 Y3H}NG wosdew: AHI 9196 C099 M9 - M8 99.40 oY 9 4d 18196196 J II QP IIE Ly) ape wed LUE Trlit. DuSsastis sravao mérefidad(t) [= merefid® ee jiva®] séihanais a khrattm ;

Apo ma istim (apa)yarta berekhdham haitim [°tyam] Vanhéus Mananhé; Ta ukhda mainy eus mahya, Mazda, , Ashaicha Yushmaibya gerezé.

Verbatim transl. Doctrinam- nels -promulgans verba ae Rekeane nostrae destruebat {(?) vel -uet] ille vitae [nostrae suis] hortationibus consilium [destruens]; (b) de me* opulentiam deripiens [est] beatam vere-bonam [vel re vera exsistentem (?)] opulentiam] Bonae Mentis. (c) Hoc dicto spiritus mei, O Mazda, Sanctitatique Vobis planctibus-supplico. *! Vel ‘meam’.

Pahl. text translit. Pavan diish-’mézishnih i? srébé ashan marenchinéd, [Shédaan]*, valman min zak i zivishn-homand‘ khiradd Amakhté [avd aishand. Ait min aétind yemaleliinéd, aé? srébd ashdn® marenchinéd ? valman.| (b) Manshan bara® zak j li ishti? avortd, [padmand* kard® dashtend, khvastak ? pavan Dastobar i li avayad dashtand, i amat shdyad dashtand, pavan zak ras shayad dashtan6],:i arziké aitd? pavan Vohtimand, [aigh, amat pavan! frdrdndih yakh- senund aydyishnik}. (¢) Pavan valmanshan milaya ? minavadiha, Atharmazd, i Ashavahishté avé Lekim garzid, [aigham Gasanikih’® 14 rabak, lich garzam |.

*See P. ?DJ.om. *D.shédich. ‘D.zanishn hdmanend. *in DJ. bef. srobd. ® DJ. om. 7D. isht; DJ. ishté; M. isht (Zend char.). *DJ., D. ins. i. °D. kardand. 1° so Diss Mis ok:

Pahl. transl. On account*! of the false teaching of the word he is destroy- ing them [the Demons], he*! who*! has taught the living wisdom (‘wisdom as to life’) to people [some say that the teat should be rendered; ‘this word which is his destroys them’], (b) by whom that which is my wealth is borne away, li. e. they have the compact which has been made, namely that wealth which is with (or ‘through’) my Dastur must be had, which when it is necessary

ours}oo’ + CEPA PY - gx | 2 agus) be-tuyras)an.an}.aug.byrgp 10. ae pavan masih® késhinénd‘ tarth’+*, [aigh, pavan® péshpayih?®, va® paspayih"™ (sic pro paspayih), vinds vadtnaid]. (b) Kadak-khidai, gabra néshman, [yemaleltind aigh: manpatand!2 manpat homaném], vash'$ vazlind? zak i4# réknéch'® vindishnd, [aigh,t anshita pavan staham vakhdinénd’®, aigh, khvastak baré avd hamih yehabtinéd]. (c) Man zak i valman i® pahlim ahartibo, Atharmazd, [ash‘? bara hankhetiind], ash radih réshinénd, i'* pavan

€

102 os XXXIL 11, 12.

Vohtimar’®, [aigh, nihadak it? shapiran, pavan frartindih hankhettind2° bara ramittnd?', Aharmék(4n)!]. 1See P. 2so DJ., D.; M. maman. * DJ. om.i. *DJ., D. *hémanendih. * DJ. om. ya. *so DJ., D- 7DJ., om. ich. *DJ.om.i. *DJ.,D. ins. %° D. péshop?. DJ. paso°; D. pas&d-payih (2). 2° D. m&gdk® (so). 1*P. ins. ash. ™DJ., D. ins. « *5 DJ. rékhnéch, D., Zend letters raékhn (or °khd). *® DJ. °aid; D. (2), M. vakh- “@ind; Sp.(?) 27D. om. “M. om. so D. 7° D. zaritind (2). 2D. *tand®.

ats Pahl. transl. They also inflict destruction upon this which is mine, * which is living, [that is, they present obstructions before the Religion; they

say thus: ‘since it is necessary to live in our way’], and are wicked, and they draw out their wickedness with (or ‘against’ (?)) the greatness (the higher class), [that is, they would commit sin with (or, ‘against’ (?)) the leadership and guardianship]. (b) The property of (gen. by pos.) the house- holder(s) (or ‘the householders’ (nom.)), man and woman, [thus they say of

it: ‘We are the householders’ landlord (or ‘chief’)], and to him (or ‘thereby’)

(b) The property of (gen. by pos.) the house- holder(s) (or ‘the householders’ (nom.)), man and woman, [thus they say of

it: ‘We are the householders’ landlord (or ‘chief’)], and to him (or ‘thereby’)

has come the obtaining of the treasure, [that is, they seize a man with violence, saying thus: ‘Give ye your (or ‘so he gives his’) wealth to the congregation’], (c) who also wound that which is that of (or ‘that which belongs to’) the best saint, O Atharmazd, [established in him (?) (or (on the contrary) ‘from him demolished’ )]; they wound his liberality which 7s through (or ‘as’) the Good Mind, [that is, they will cast off the nature of the good established in piety, Persecuting-infidels that they are!].

Ner.’s sansk. text. Techa me vinacath dadate, [kila, apravrittitn Diner dadate’], jivitavaktaro ye durgatimantah, [kila: jivituh cakyate margena ; sa** asmakam, iti, ye durgatimantah santo, bruvanti]; mahattaya* Acharanti* nikrishtatam, [kila, purahsarataya papa kurvate*?]. (b) Grihapatayo (?) grihapatnyagcha’ (?) apaharanti anandalabdhim, {kila, manushyam hathena grihnanti], (c) yecha utkrishtatarasya punydtmano, Mahajianin, dakshinam

-Pywvreg)ne-panjan basso go. pangoarsoeyarls sveys.nyrar)n.)gssareystu).swp4y AD: 2dr) Joa} Beprgew-9 omy : pba lenanse.gushurecbssyoyn 3 ess

Ce eo e-wrpes oeeydy-swes)ang . won) pasos .sucerg)e-sy2syy | & c4y)9 3

Trlit. Ya raonhayen sravanha —_ yahistad(t) S(k)yaothanad(t) mar(e)tand,

Aéibyé Mazdao : aka! mraod(t); yi Géu§ mérenden [merend®] urvakhs [=yra°|-

ukhti jyottim [jivae],

Yais Grehma Ashad(t) var(a)ta(?)Kar(a)pa khshathremeha ish(a)nam(sic) Drujem.

Verbatim transl. Qua [doctrina homines (acc.) aberrantes] reddent ({vel

att ii ie

XXXII 1, 12. 103

chhindanti, ya Gvahmanena, [kila, nigchaladharmaccha yah uttamaAnam sada- charataya nirmita* aste, tai vidhvarisayanti*, ye Asmogah kapatakarmanah‘].

+P. “date; J.*, J.4, C. dante. 2C. ‘vate; J.?, J.4 °vamti; P. °vamhte. *s0 J.%, J.4, P.; C. “paty®. “4 J.4, J.4 J.* no yi. © MSS. °vame? (?). * J.? °manah.

Ner. transl. And they are causing me destruction, [they cause detention to my Din], they, these announcers of life, who are evil, [that is, they who are continuing* evil say: ‘It is necessary to live in a way; this 7s our way’]; and they are proceeding to baseness with the greatness, [that is, they commit sin with the party which has the precedence (or ‘with surpassing zea/’)] (b) The householders* and housewives* are taking away owr* joyful possession (meaning* ‘they are taking from the householder and housewife their’ - - (gen. sg.)), [that is, they seize a man with violence], (c) who also, O Great Wise One, impair the liberality of the more excellent and pure-souled man, which és inspired by Gvahmana, [that is, they who. are the fraudulent As- mogas are overthrowing the fixed Sanctity which is formed by the good conduct of the best men].

are the fraudulent As- mogas are overthrowing the fixed Sanctity which is formed by the good conduct of the best men].

Parsi-persian Ms. QOshan ham an in 7 man kharab-kardan dehad, [{ki, bi-rawai*' an Din dehad (?)], kih zivishnmand{i =] [darwand = darvand] [gtiyad; ki, kih zistan shayad pah rih 7 maj, [] hend, wa pah mehi[] [kahanad (?) = hahinénd] (sic vid.) bad- tari ham, [ki pah péshwai*? [] péshwai*t wandh* -kunad] (b) Kadah khuda mard fu = va) zan [giyad, kt: sahib-khatah (sie vid. pro khanah) 7 sahib-khatah (khanah) hastam (sic)] dehad ((?) vel daharah (?), vel, wa har di) + u + gharat (= vash (?) possibly rash (?:) yazrtind (sic pro vazliind) an i [] [muta‘=riktah vel riknahj yaftan, {ki, [awar = madam] mardum pah zulm [] [kunad = vdgiinéd] kf, khezainah bih An space dehad] s (c) Kih an 7 a7 buland Sawab, Hormuzd, { [] bih nihadah] ash radi zakhm-kunad, ¢ pah Bahman [ [] nihadah 7 vehan pah néki nihadah bi afganand (?), Ahariman] » * Or ruwai. *? pish®.

Free irl. By which word they keep back mankind apart from the holiest action, Evil! said God unto these, who would slay the Kine’s life with their treason, Choosing Grehma far above Asha, and the Karps* and the reign of Druj-servers.

injuria afficientes eos deflectent [-abunt (lege rashayen)|) ab optimo facto (homines (acc.))*, (b) iis Mazda: scelesti [estis], dicebat [-cet], qui Bovis destru- ebant [-ent] incrementi-verbo [turpiter et falso dicto] vitam [i. e. eam simu- lata specie amicitiae tradentes], (c) quibus Grehmae Sanctitate [potius quam Sanctitas] electi sunt [et studiose promoti sunt, et] Kar(a)panus [-ni], Regnum- que [eorum] exoptantium Mendacii-daemonem {i. e. doctrinam ejus professorum]. * Vel fortasse ‘quae [quas res] doctrina sua hi homines [scelesti-infideles] tradant {[-dent] optimae actionis [expertes] (hi homines)’. Pahl. text translit. ‘Man résh srdéyénd* pahiim kfinishné avé anshtitaan? [sAstarand apadman ktshishnih], (b) avd valmanshin Atharmazd: zanishnd,

104 XXXII. 12, 13

guft, min min zak i géspendin marenchinishné hi-ravakhmanith yemalelind, va> zivishn-hémandih. (c) Valmanshan Grehmak(h) min Aharayih déshaktar‘, min Karpé homand, [aighshan khvdstak shapir medamminéd aigh kar va kir- fak], va khidayih” bavihtnd pavan Drajinishné® [pavan avardnth®).

* See P. 2 D. ins. ach = ich. * DJ. seems zivishnd. ‘ D, ins. 1 5 DJ. om. € D. seems déshéd li(?). 7 D. anakih (2). * DJ. drfjin® (204 hd). ® so DJ., D,

Pahl. transl. Whereby they declare that to wound is man’s best deed, [which is the unmeasured slaughter of tyrants], (b) for such (those) Atihar- mazd announced a smiting, who say that joy and life come from the slaughter ofthe herd. (c) To those, who are Karps, Grehma (or ‘a bribe’) is more pleas- ing than Aharayih, [that is, riches seem better to them than duty and good works], and they are seeking a supremacy obtained through deceit [and impropriety].

(c) To those, who are Karps, Grehma (or ‘a bribe’) is more pleas- ing than Aharayih, [that is, riches seem better to them than duty and good works], and they are seeking a supremacy obtained through deceit [and impropriety].

Ner.’s sansk. text. Ye chhedamh! samadiganti utkrishtakarmani manushyebhyah, {anyayindi apramanayuddhatvaih*?|, (b) teshaih Mahajndnit vighatam abravit, yecha gopactinam* mrityudanat pramodai vadanti jivani- mattaimcha** (c) yesharh latichi* punyat mitratara, kadarthakanam®, [kila,

PONG Eso repsr goats > ys | pessupoy-herr)ew)dagod.any 13. . 34} 96

POC g-B » Sclewery: sg 9G sup HO Hy | ss sqyp)avrody) ag.sgsdgayas

Sots EPs YE) Ba) Ay cof : 6299 Jw) Cpessryrnast

Trlit. Ya khshathraé Gréhmé hishasad(t)* Achistahya d(e)mané Mananho,

Anheus mar(e)khtaré ahya, yaécha, Mazda, jigerezad(t) kamé; Thwahya mathran6d ditim, ye iS pad(t) daresad(t) Ashahya.

Verbatim trl. Quae [quas res ([vel quos duo (?sic fortasse, i.e. Kar(a)- panum et Mendacii daemonem]) Grehma observans-desiderabat [-abit] Pessimae in domicilio Mentis, (b) mundi perditores hujus, [et] qui(que)*! [i. e. Grehmae socii sacerdotales, et virium ejus duces] multum-dolens-requirebat |-rent]in-desiderio.. ([vel quae [quas-res]-que-duo*! [-duas], auctoritatem* regalem* vel sacerdotalem et Bovem*, G. requirebat [-ret] in-desiderio]), (c) Tui prophetae legationem [et officium [requirebat [-ret, vel -rent] in-invidia}, qui [tamen ob turpitudinem eorum] eos detinebit (et procul prohibebit) ab aspectu Sanctitatis.

(Fortasse est ‘quae-que-duo, etc. = yaécha, etc.’ praeferendum.)

Pahl. text translit. ‘Mtn khidayih pavan Grehmah bavihinéd, [aigh, padakhshahih? pavan parak* bavihtinéd], ash zak i? saritar dén demand pavan minishné, [aigh, pavan aé minishnd bavihtinéd, aigh: C4 (raz#) bard yeha- binam®, CC (dé-raz) lakhvar yansegtinam-é4], (b) Ahvan marenchinidar b6- mand, [aigh, gas 13 tamman bard tapahinénd] min [pavan zak #$ avé® zakich], Atharmazd, zanishné va’ garzishnd kimak, {aigh, pavan zak pAdakhshahih®

XXXII. 12, 13. 105

yesham lakshmit pradhanatara pratibhati punyakarydd api], rajyaricha ich-

chhatam Drujataya [avydparataya’]. 1J.5 2 all apramay®. * C. °arthaném. * J.4 “mim. * go all.

Ner. transl. They who announce a smiting as inflicted in (or ‘ with’) the best deed possible for men [a boundless* (or ‘ill-regulated’) warfare of the lawless], (b) upon such, and upon those who proclaim joy and* life from the death-blow of the herds, the Great Wise One pronounced destruction?, (c) to which (‘of which’ (?)) evil-doers a (bribing*) gift* is dearer than Sanc- tity, [that is, to whom, (or ‘whose’) wealth appears more essential than even righteous action], seeking, as they are seeking, a sovereignty by (or ‘in accor- dance with’) the characteristic of the Druja [the character of the wrong* doer].

Parsi-persian Ms. Kih zakhm gtyad buland kunishn 4n marduman [aj (sic) = ach], {sastaéran bi-andazah kushtan], (b) an dshan Hormuzd: zadan, guft, kih, az an gésfen- dan kharab-kardan khéshi*, gityad, wa zivish-homandi (sic) + ya‘ni + zindagi-hémandi (c) Oshan* rishwat az Sawab [] {khwahad = doshéd (?)) [man = ra] kih karafmand, ({ktshan khezanah veh khwahad* kai kar kirfah], [] [ranj = andki] khudai az (= ba- vihtind; sic etiam in codicibus aliis) pah Durtigh [pah badi] + Free tr. Which powers on his side the Grehma in abode of the Worst

Mind was seeking, Of life the destroyers, they both; yea, that Grehma bewails with desire; Thy prophet’s calling he seeks, but it holds them from sight of the holy!

zish® ait6, ashan! zak avayad amat anshita11, khadik6 levatman tanid, ghal kashinénd!?], (¢c) mtn pavan aé!3 { Laké Mansar gdbak hémand, [aigh pésh- pai* i5 pavan Dind* hémand], valmanshan ash!5 pddénd’® min nikézishnd i Aharayih, [aighash Aharm6k min kar va kirfak kardand ghal padiréninénd?’].

1See P. ?s0 DJ., D.; M. shalitath. ° DijeUeinew t= Dae D).om. 80) DJ. sM.

valman. 7D. and M. * D.; M. shalitath. ® DJ. ash. 2° D. ashin. 11D. mardfim. *% Mf. kash®.. **D., Mf. hana. %*DJ.; D. pésho°(?). **D. om. 38D. netriind, 1 DJ. °ranénd.

Pahl. transl. Which sovereignty he desires with (or ‘as’ (?)) the Grehma,

[that is, he seeks authority through bribery], his zs in thought that which is in the abode of the worse one, [that is, he desires it with this thought: ~*T will give one hundred, and would take back two hundred’). (b) Destroyer(s) of the world they are, [that is, they will utterly spoil the place which is beyond], whose (or ‘as to which’) [with (regard to) that which (has reference) to that (authority) also] is an eagerness (or ‘desire’) for smiting and com- plaint, O Adharmazd, [that is, in that sovereign authority which 7s theirs that is desired by them when men smite on, one with the other], (c) there is an eager complaining of those who are witnesses (or ‘speakers’) as to this which is Thy Manthra, [that is, who are the chieftain(s) (the van- guard) for (or ‘over’) the Religion], dwt they, (the witnesses (?)) are keeping

back* those* ones* by* it* from the observation of Sanctity, [that is, they 14,

106 XXXII. 13, 14.

oppose the persecuting heretics* by* it*, keeping them back from the fulfil- ment of duty and good works]. * Or, ‘those ones are keeping them back’.

13, 14.

oppose the persecuting heretics* by* it*, keeping them back from the fulfil- ment of duty and good works]. * Or, ‘those ones are keeping them back’.

Ner.’s sansk. text. Ye rajyarh lathchaya* thante1, 2nikrishtend ’ntar vakshasi manasa’, [anena* manasi ihante yat: catai *kam? dadamah, dve gatecha vyavritya** grihnimah‘}]. (b) Bhuvanasya méarayitaérah* ete, [kila, sthanam yat paralokiyarh vigeshena nagayanti], yecha, Mahajianin, vighd- takrandakaminah”, [kila, tasmin rajye yat teshath asti, tad eva rochate, yat manushyah parasparar yudhyante*]. (c) Tava Manthravanya dyutayatan® (or dyata® ye® tan5(?)) rakshanti upakramat* punyasya, [kila, ye purahsarah® Dinyah santi, teshath karyath pratis[h]khalanti*]. + 3.5 ti. 2 J.2, J.*, P. ins from 2 to 2 inclus. *J.* om. ‘all °hnamah. °J.*. dyutye*, or dyfit®; C., P. dytit-; J.t ghitayai-. *J.* purah(so); J.* °spara(?); J.* “sarah; C. purahsarah; P. purassaré. ** perhaps vyavrittya-

Ner. transl. They who desire a sovereignty acquired by a bribing*-gift*, and with the basest intention within the breast, [that is, they desire it with this idea, viz. ‘we give a hundred, and we take back withdrawing two hundred’), (b) these are destroyers of the world, [that is, they especially destroy the place which is beyond], who also love smiting (?) and complaint

gessore}ayrenldy.pspsussanriny.co] shdrbey.s beer) y-assyrsid -Doa.cerguane dg wegenal.pussy | w2930)).spaynpe) al -pessapban.cguobs)ay.cyg | wba) gsussg say, .atyraney. any Bere

& bys

Trlit. Ahya Grehmé 4 hdithdi; ni Kavayaschid(t) khratus (ni) dadad(t) Var(e)cha hicha fraidiva*, hyad(t) viseiita dregvafitem ayo, Hyad(t)cha Gaus* jaidyai mraoi, yé duraoshem saochayad(t) avo!

Verbatim transl. Ejus Grehma [est] ad subjiciendum [vel ad vinculan- dum est]. Deorsum Kaves-etiam consilium [nostrum] subjiciat (b) potentes [-duos (?)] hos [-duos (?)]-que vere-fallaces [-duos]) quod accedebant [-dent] ad scelestum [ut] auxilium (c) [et] quod (que) Bos* vincere [ad vincendum] dicta- est (fortasse dictus (masc.) est) [et etiam propheta sacerdotalis noster morte ad afficiendum dictus est] qui longe-a-nobis mortem-propulsantem [-sans], faciebat [-iet] ut ardesceret [-scat] auxilium [nostrum, hoc est, sacer ignis].

* Fieri potest: ‘ad Bovis* exitium [destinatus] ille [falso] nuntiatus est qui, etc’.

Pahl. text translit. *Valman mfin? pavan Grehmak(h)*, masth bara pavan zak i Kikan*khiradé bara yehabtinéd, [min padakhshahih! pavans parak(h) yeha- banéd* pavan khiradé i® valmanshin’ main pavan mindavam 7 yazadan (vel- -‘shan’’) kér® va kar®] (b) pavan zak i!° varzanan‘! avartind danakand, va fréh'2 padistand'? [main pavan avartindih' ha-boi (vel hti-béd-I) pavan*t babat® yakh-

XXXII. 13, 14. 107

pavans parak(h) yeha- banéd* pavan khiradé i® valmanshin’ main pavan mindavam 7 yazadan (vel- -‘shan’’) kér® va kar®] (b) pavan zak i!° varzanan‘! avartind danakand, va fréh'2 padistand'? [main pavan avartindih' ha-boi (vel hti-béd-I) pavan*t babat® yakh-

XXXII. 13, 14. 107

(see the Pahl., or, ‘are desirous of complaining of the smiting’(?)),*O Great Wise One, [that is, in this kingdom of theirs that just pleases them when men mutually contend]; (c) and they hinder those who are expressing* them- selves* (or ‘striving to shed light’) (in accordance (?)) with Thy Manthra- word from the approach of Sanctity ([or, once more, ‘who, distinguished*(?) through Thy M. word, are keeping these back’ - -]), [that is, they sin against (or ‘fall foul of’) the action of those who are the chiefs of the Din [(or (a causative) ‘they cause their action to stumble ’)|. * Reading dyfita ‘ye tan.

Parsi-persian Ms. Kih khudai pah (?) rishwat khwahad, (ku, padishahi pah rishwat khwahad], ash 4n ¢ badtar andar wali (sic vid. vel pro yar) pah minishn, [ki, pah in minishn khwahad, kf: sad* deham, wa da sad* baz sitanam] + (b) Akhan kharab- kunandah* hend, [kai, k&h (sic pro Gah) 7 anja bih kharab-kunand], kih [pah 4n ¢ 6 [agh (sic, no Pahl.)] 4n ham], Hormuzd, zadan [] garzidan [], [kfi, pah An pAdishahi zish (sic) hast -shan (?) an bayad kih mardum, adik ba digar 6 (a ?) jang-kunand] (c) kih pah in ¢ Ti Manth(h)ra (sic) gaya hast, [ki, péshwai* ¢ pah Din hend], éshan (so) [] dar-kunad az didan 7 Sawab, [ktsh Ashmégh min (sic) kar u kirfah kardan a (or 6(?)) diir-kunand] s (* The marks under sad are Pahl. 100.)

Free. Be his Grehma in chains*! May our plans cast down the Kavis, Mighty pair in deceit, since they came as an aid to the wicked When the Cow for slaughter was set, and who kindles our death-slaying aid.

senund]; va amatich padirénd valman‘¢ darvandan atyyarth, {ach pavan khiradé i valmanshan yehevinéd], (c) va amatich® av’ Tord zanish’ gfifté mtnash zaki7+8 dén zak i ditradsht gifté av‘ aiyyarih, [ach pavan khiradé‘9 i® val- manshan yehevinéd]. See P. 2D. om. *so D., ete.; DJ. kinik®, *M. shalitath, 5 DJ.; M.

om, pavan. °DJ.om.i. 7D. ins. yeheyiinéd. *D. ins. i. °D. inverts. 1° DJ. ins.i, 4M. °zanin. “DJ., M.; D., Mf. frak. ?*DJ., M. seem dinanan((?)), D., Mf. dinanach. 1*so DJ.,D. % so DJ., M., but D., Mf. bim. **DJ., D. avo. 17 DJ. om. zak. ®Mf.(?) om. %DJ., D. no repetition.

Pahl. transl. His ghal*+ zanishné hdmand], va avé7 valman i® shapir tand* chashishn, [aigh, tand? bara avd® Aérpatistand yehabtinéd]. (c) Avi val- manshan1°+! pavan kamak radih dahishné pavan zak i Lak déshishné Atharmazd.

*See P. ? DJ. ins. i *K.*, M. i; DJ., D., Mf. om. i, D. ins. (?) aéttfind, not Mf. *D., K.* ete, yadman. *so DJ. *DJ., D. ghal. 7D. avd. *DJ. om. i. °DJ. om. ayo. © D. ins. lak, an altern. trl. (?).

Pahl. transi. And thus are the wicked to be smitten by word, that is also so in mind, (b) that is to be done with both hands, [that is, they, the wicked, are appointed for smiting with both hands (and with no half measures), and for that which is good 7s the teaching of the body (or ‘ person’, or ‘for the good body there is teaching’), [that is, he will present his person at the priestly assem- blies], (c) and to these persons the giving of liberality is with desire and

through that which is a loving of Thee (or ‘Thy loving’), O Atharmazd. 15,

114 XXXII. 3, 4,

Ner.’s sansk. text. Evarh ye vighatarn durgatinarn vachasA va evar vA manasa, (b) hastabhyam va vidadhate, uttamasya va Asvadayanti* (sic) dehinah (kila, tasmai adhyapayanti*], (c) te Tubhyarh svechchhaya dakshinam datarah, Svamin, mitrataya Mahajiianin. ‘$0 J.3, J*, C, P.; J.4 seems adhyay®.

Ner. transl. Thus they who establish a smiting for the wicked either by word, or (so) in thought, (b) or with the two hands, or who teach* the men of

-bospeceelo arb pa .auls.aeopoaye | beayswab.yopaos.cg on sbrsewyrspodaasd.sil.og sul | sss)» pss.suly.ss)6s199 ous Sors|sc ys enuuls.wpayrgepsals | BHers sur yrapiow.brrey.pu

Trlit. Yé ashduné vahistd, vaétti va, ad(t) va verezén[ily6, — Soe — Airyamna va, Ahura, vidas va thwakhshanha gavéi,

Ad(t) hvé Ashahya aihad(t) Vanhéusché vastré Mananhé.

Verb. transl. Qui [si-quis] sancto [erga sanctum] optimus [sit] cognatus- princeps vel, at vel vicanus [i.e. servitor*], (b) cum-amico-pari vel, Ahura, sciens [i. e€. peritus] vel in [suo] studio Bovi [erga-Bovem], (c) tum ille-ipse Sanctitatis sit (vel erit) Bonaein-pascuo [-scuis, vel in agri-culturae-opere] Mentis[occupatus].

Pahl. text translit. ‘Min aharibé vakhshinishnd, [aighash mindavam yeha- binishnd] pavan khvéshih, zak2 va? aéttind pavan vartinih zak, [aigh pavan nafshman vartin darishnd], (b) 4pavan ayarmanih zak?, Attharmazd, afash bara khavittinishn>+ zak {6 gdspendan tukhshakih, [7*1pahréjd i géspendan], (c) aétiind valman® [mtin] Ahardyih aitw, [aighash kar va kirfak kardé yekavi- mitinéd], ash Vohfiman ait®+1 varzidar, [aighash nadikih padash vadtinyén].

*See P. 2DJ., D. om. i. °DJ. va for 7. *DJ., D. ins. va. 'DJ., D. Stuninishno, K.® *tuninih (?). *D. om. #. 7DJ., D. om. va. ®DJ. val. *DJ., om.(?); D., P. aéttin.

Pahl. transl. He whose is the causing of the increased prosperity of the righteous in the relationship (or ‘ proprietorship ’) [i. e. something is given by him], that also is so with the class of labourers, [that is, the labourer is to be considered as his own (or ‘as himself’)], (b) with the loyalty (sic, ‘with the loyal friends’) 7s that also so, O Atharmazd, also his is a thorough under- standing, and that which is energy toward the herds, [that is, the care of the herds]; (c) and so he [who] is of Righteousness, [that is, duty and good works

140 92.940) p49.) gay geg | Gppayy)rsrauasnc-pwasd-eny 4, -seyg)s sg e295} anpars senate gb | Gaps aceaupay gee say Req Ree-ceeaysps.pas)eowbaupayrgee | Reogeeg}-anpaapirganoa)ou

~~ ee) ae

XXXUIL 3, 4, y RED the best (the good) one, [that is, they are teaching* him (or ‘for him’)], (c) these are the bestowers of the offerings* upon Thee, O Lord, and they bestow them spontaneously, and with friendship.

Parsi-persian Ms. Edin zadan hend (?) darwand pah guftan, an ¢ édin pah minishn, (b) an pah har da dast kardan, [kt pah har dt dast [] [6 = ghan] zadan hend], [] An iz yeh tan chashishn, [ka, tan bih an Herbadistan + ya‘ni + Dastir (?) dehad] +s (c) (?) An éshan (Ta = Lak] pah kémah sakhawat dehad, pah an i Ta khwahishn, Hormuzd x

Free tr. But he whois best to the saint, whether kinsman-prince, or a toiler, Or befriended peer of our King, skilled, and zealous for the cattle, Be he in Asha’s work-field, in the pasture of Thy Good Mind.

are done by him], for him is the Good Mind a worker (or ‘his is the Good Mind’s worker’), [that is, they would effect his happiness by this means (or ‘on this account’)].

Ner.’s sansk. text. Yo muktatmandi vardhayita [kilat, kivhchit data] Svadhinataya va, evar va Svapanktya, [kila, syadhinan* svapanktin dhatte], (b) Adegikataya va, Svimin, vetta va vyavasayaih gopaciinam* [pratiyatnath gopacginam], (c)evam asya? punydtmanah, [kila, yenai ’vam karyarh punyath kritam aste} asti uttamathcha vicharayita’ manah, [kila, gubhath tasmai kurute].

* J.°, J* ins. syadhinan svapraktin (so) dhatte. 2J.4 evasman Sic} as Es J.*, P. vichar®; C. yichar®.

Ner. transl. Thws he who is an increaser of the prosperity of the free- souled men (‘of the righteous’), [i. e. who gives them something| through (or ‘with reference to’) his proprietorship, or precisely through-his personal relationship to them, [i. e. who considers them as his own, of his own con- nection], (b) either on account of subordination, O Lord, or as understanding zealous energy for the herds [earnest effort for the herds], (c) he is just the examiner of (?) (or ‘the producer (?) of’) the best mind of (or ‘for’) this holy man, [i.e. of him by whom verily a holy duty (or ‘deed’) has been fulfilled, i.e. he produces happiness for him].

of him by whom verily a holy duty (or ‘deed’) has been fulfilled, i.e. he produces happiness for him].

Parsi-persian Ms, Kih ashé afzdyish-kunad [ktsh chiz dadan] pah khwésh, an u édim pah wartni + ya‘ni + dah an, [ka, pah khwésh waran + ya‘ni + dah darad] % (b) [Wa = va] pah ayarmani an, Hoérmuzd, azash (sic) bih danishn 4n 7 gdsfendan kushishn [ [] parhéz 7 gésfendan] + (c) édan & [] Sawab hast, [kash kar u kirfah kard éstéd (so)], ash Bahman [] [édin =. aédin] ikhtyar-kunandah, [kish néki padash kunand] *

Free tri. I who from Thee am abjuring rebellion and evil purpose,

All arrogance from* our* lord, and the lie that comes nearest the people,

And the blamers of the peer, from the Kine the cheating measure--. Verbatim transl. (a) [Ego] quia Te, Mazda, inoboedientiam, malamque

mentem, deprecer [-cabor] (b) Domini-cognatique superbiam ([fortasse a domino

116 XXXII. 4, 5.

‘

nostro superbiam infidelis hostis adversus dignitatem ejus deprecabor]) vicanique (gen. sg.)[fortasse a servitoribus*ad eos] proximum [i.e. proxime accedentem] Men- dacii-daemonem, (c) amici-parisque culpantes™ [obtrectatores |, Bovisque a-pascuo [-scuis] pessimum [deprecabor] modum [graminis]--. *1 Vel fortasse ‘culpantis (2), i. e. inoboed. etc. suam a culpanti pari deprecabor’(?). (The translit. is again purposely omitted).

Pahl. text translit. *Mtin Lak, Atharmazd, anyodkhshidar?, va Akémanoch, bara3+1 yazishnd* hémanam*!, (b) ‘+! munich khvéshan (so for khvéshavai- dan?) 5+1tarminishnd, va mtinich varinand® min® nazdik® drijishn6, [hamsaya- kand7], (c) va manich ayarmanan nadisno§(?) yehabinishno, [aighshané va%tt sarth darishno'°], ya‘t! munich*! zak i!? gdspendan kar vadtim padmand!, aigh pahréj i!? gdspendan la vadtinyén. 1 See P. 2DJ., M. diff. *DJ., D. ins. min. * DJ. ins. ya. ®D. ins. va. ®D., P. h6mand for °Ano min(?). 7D. °séyagan(?), M. may be hamsipas- agand(?). ®all uncertain; DJ. nihadinod; D. Mf. nihadahishno(?); M. and K.5 va nihadino (was it nihan?, but see Ner.). ° DJ., D. om. va. *° DJ., D. yansegiinéd. “4 so DJ. 1* DJ. om. i.

Pahl. trl. 7*+ who*! (or*AHzm who is’) the non-listener to Thee, O Adharmazd, will (or, ‘I will’) abjure, and the Evil Mind also, (b) and him? whose? is the despising of (or, ‘haughtiness of’) the relations (or ‘proprietors’|, and him*? whose* also is ‘the near-by deception of the labourers’ (or ‘the lying of the near-by labourers’) [of neighbours], (c) with*? whom*? also is the censure-giving of the loyal friends, [i. e. holding an unfavourable opinion of them], and him*? whose*? also is the lowest (worst) measure of duty toward the herds, [i. e. careful attendance upon the herds they will not afford]. **See the Gatha. or ‘that which is the, etc.’.

pojmenan s.assayS-cquy oa)» | Gerry ssuerfareh-poeaayy 5.

-busajuc-aprgersnl.ce)Gaeydy sy | evpsmrayr bo g)ag-btasys

S&S Sr uosye-e rors gunsharcnzen wosny | Cay a9) a eareys

e. careful attendance upon the herds they will not afford]. **See the Gatha. or ‘that which is the, etc.’.

pojmenan s.assayS-cquy oa)» | Gerry ssuerfareh-poeaayy 5.

-busajuc-aprgersnl.ce)Gaeydy sy | evpsmrayr bo g)ag-btasys

S&S Sr uosye-e rors gunsharcnzen wosny | Cay a9) a eareys

Trlit. Yasté vispé-mazistem Sraoshem zbaya [zuv°(?)] avanhané, Apané dar(e)gé-jyaditim [= jiv°?] a Khshathrem Vanhéus Mananhd Ashad(t) a ereziis patho, yaéshtii Mazdao Ahuré shaéti [shayati (?)].

Verb. transl. [Egoj Qui Tibi [Tui (erga, vela Te)] de-omnibus-maximam Oboedientiam invoco [-abo] ad-auxiliandum, (b) adeptus vitam-longinquitate-pro- ductam in Regnum Bonae Mentis, (c) [et] a-Sanctitate (a) rectas vias, in-quibus [quas] Mazda Ahura habitat.

Pahl. text translit. 1+2Yamttinishnd i8+1 zak3+1 min*+4 harvistand mahist rai, [tané* i pasind rai], Srésh, karitinishnd hémaniht avo aiyyarih. (b) Bara ’m

ayafindit pavan' dér-zivishnih> zak i® pavan khidayih i? Vohiman,. [aigham

zak® mindavam al dahdd, i pavan® tand i pasind lakhvdar avayénd* yekta-

XXXII. 4, 5, 117

Ner.’s sansk. text. Ye Tvar, Mahajidnin, acrotarah, nikrishtamana- sagcha, Ijisner! rite? [bhavanti]. (b) Svadhineshucha* dushtamanasah syapank- tiyeshu nikatadrujah*, (c) adegikanamcha nindam datarah, [kila, tan nikrin- taya* (or, with Sp., nikrishtataya) dadhate], gopagtindthcha* karye, adhama- tamapramana|-h|]*, [kila, pratiyatnaih gopagtindm na kurute]. 10 J.*; J.* ijacneh. 2J“,J.*seem “ute, *so Pi; J.4, J.*,\C. °kataya®. *J.4, J.*, C. nikrimt?; J.3, P. nikritaya.

Ner. transl. They who are no hearers of Thine, O Great Wise One, and the one base in mind [are] excluded from the Service (lit. outside the Yasna), (b) and among their own relations they are evil-minded, and among those of their own line (or ‘order’) they are near the Druja, (c) and upon those devoted to Thy commands they are bestowers of censure, [that is, such persons as these hold these Thy servants in contempt], and in duty (or ‘action’) toward the herd, they are /ikewise guided by the lowest measure, [that is, the person does not make any strenuous effort whatsoever for the herds].

Parsi-persian Ms. Kih Ta, Hormuzd, bi-shtinidar*, u Akoman ham, bih [az = min] Yazishn [] [hend = homind ? (sic)], [ki, Yazishn 7 Ti nah kunand = dgh Yazishn @ Rak la vagineénd), (b) (wa = va) kih ham [| [pah zakhmi = pavan khéshishn (sic)] bad-minishn, wa kih ich (sic) shakmand, [hend = hdmind] [] nazdik Drtj, [hamésta- gan], (c) [] kih ich (sic) ayarmanan [] [nistaki (sic) = —(?)] dehad, [kfshan [] bad darad] ; wa kih ich (sic) an ¢ gésfendin kar badtar padmin [kunad = vdgénéd], [ki, parhéz ¢ gosfendan nah kuvand]

Free irl. I who invoke Thine Obedience, the greatest of aids to my succour,

Gaining long life for ‘myself in the Realm where the Good Meaning ruleth,

And paths that are straight from their Truth where Mazda, the Living One, dwelleth- -.

lind6], (c) min Ahardyih [aétiné min frarindih] zak i avéjak® ras', [avo

nafshman kinishn aigh], dén zak! Atharmazd ketrinéd!+1.

1See P. 2D., Mf. ins. dén. *DJ. ins. 7 zak i min. *D. om. ®DJ., D. ® D. om. 7. 7 DJ. om. i; M. has ich *® DJ. om. ® D. ins. i, *° DJ., D. néd; M. °yén.

Pahl. transl. In view of the coming of that which is of all the greatest {in view of the final body] Thou, O Srésh, art to be invoked in aid. (b) Make me therefore obtain fully for a prolonged life what zs to be found in (or ‘what concerns’) the kingdom of Vohiman, [that is, may they (or ‘he’) not give me that thing which in the final body they are necessitated to destroy again], (c) and make me obtain from Ahardyih [that is, from piety] the pure path [to be made one’s own, where (or ‘that is’)] in that path Atharmazd dwells.

Ner.’s sansk. text. Saiprapnuhi vicvebhyo mahattardya, [kila, tanoh akshayatvaya‘], he Croca, samahvanitah*? san sihayye. (b) Avapaya dirghe jivitatve* tasmin rajye Uttamasya Manasah, |kila, me tat kirachit ma prap-

118 RXR) 5G,

notu yena vapushi pagchatye’ punar yogya bhavamo vighatanasya]. (¢) Punyat sa nirmalo* margah, [kila, sadvydparat svadhinah karyah] yatra ’ntar Ma- hajnani Svami nivasati.

* P. °tvaya. 2 P., C. samah-. * J.8 J\® *chatve, C. pacchatye. * all “lo,

Ner. transl. Come thou to that which is greater than all, (that is, to the indestructibility of the body], O Croga, being invoked in aid, (b) Cause me to attain to 7 in a long life in this kingdom of the Highest (i. e. ‘the Good’) Mind, [that is, let not that thing happen to me, whereby in the final

vasaaang panos sepa ntey>629}316.2)999 | 495¢)-aryyoa angeb a ey R 0) ppsoarls.sreprag.sav 99 ay g5¢) glossy | ORES esos

spaying )ary-cpey-aspaysbreay) ag sushg 1) 9931-94095 9.0 99.5599 Trlit. Ye zaoté Asha erezus, hv6 mainyéus 4 vahistad(t) kaya, Ahmad(t) ava mananha, yA verezeidyai mafitaé vastrya, Ta Toi izyai, Ahura Mazda, darstdischa hém-parstéischa.

Verbatim transl. [Ego] qui invocans-sacerdos Sanctitate rectus ille-ipse [i. e. egomet] spiritus [-tu] ab optimo [ea auxilia et beneficia] expeto |-tam], (b) ab hoc [spiritu] illa [sancta] mente [exopto scire] quae [opera et consilia aptissima esse] perficere [i. e. ad perficiendum ipse] credebat [-diderit (vel quae existimata sint)] ad-agri-culturam-pertinentia, (c) ex-eo* [vel haec consilia] Tui [vel a Te mihi-expetam, Ahura Mazda, auxilia] aspectusque*! [Tui] consiliique*!, *1 Vel ‘ap aspectu consilioque’. —

Pahl. text translit. ‘Man zotar2 pavan Aharayih avéjak, [aigh, Aharayih rai avéjaké. yehevand yekavimiinéd] zak i® minavadan min‘+1 Vahishtd bavi- hunéd [vadanéd> avo Yazishno}. (b) Min zak aiyydrinédo pavan Vohtimand [min zak] chigtin [gabra 46 shapir, gabra]’ varzishnd yehabiinéd, {8 pavant padmand kar, [aigh tand* f pasind valman rai shapir shayad kardan6]. (c) Zak amt kola II 8 Lak kamako, Atharmazd, vénishnd hamptrsakih.

(b) Min zak aiyydrinédo pavan Vohtimand [min zak] chigtin [gabra 46 shapir, gabra]’ varzishnd yehabiinéd, {8 pavant padmand kar, [aigh tand* f pasind valman rai shapir shayad kardan6]. (c) Zak amt kola II 8 Lak kamako, Atharmazd, vénishnd hamptrsakih.

eysee P.7D, ins.-i.. SID some heap. min (?). ° DJ. (2) “imyén. ° DJ. ins. 2. ™DJ., D. om. va. 8 DJ., D. ins. ® DJ., D. zak am.

Pahl. transl. He*! who“ zs an invoker pure through Sanctity, [i.e. owing to Sanctity he has become pure], he prays from the heaven of the spirits (or ‘desires the spirits (?) from (?) Heaven’), [i. e. he celebrates a Service to them]. (b) From that cause he befriends*2 (or ‘befriend ye’ (sic, mistaking ava for a form of ‘ay’)) me’ through the Good Mind, from that (same reason) that [a good man] fulfils* [a man’s] labour, which is tillage according to a regulated measure, li. e. on account of him (or ‘that’) it is necessary

XXXII. 5, 6. 119

body we may become again fit for the blow], (c) for from Sanctity is the pure way, [that is, by good conduct it is to be made one’s ownl, the way within which the Lord, The Great Wise One, dwells.

Parsi-persian Ms. [] [andar tangin = dayen tankdn] an az tamam muzdéstin*! (sic) ra, [tan ¢ pasin ra], Srosh khwanad 4n yari # (b) Bih am [] [bayad = shdyad (?)] [] dér zistan an ¢ pah khidai ¢ Bahman, [kim an chiz [] [ma (or ‘am’ (?)) + nah (sic) = vdr] dehad 7 pah tan ¢ pasin baz bayad zadan] % (c) Az Sawab, [édin az frarani], an i khalis [] [€n khwésh kunishn ki] andar an [rah = rds] Hormuzd manad *% *!=Mazd°.

Free tr. .- An invoker unerring through Truth, from the Best Spirit will I implore it,

From Him with that mind will I ask how our fields are best to be cultured;

These are the things that I seek from Thy sight and a share in Thy otinsel

(or ‘possible’) to render the final body a blessing]. (c) Those are the two things which are a desire to me as from Thee, O Atharmazd, seeing Thee, and holding consultation with Thee. **Or ‘I who’, but see gl. 2 or nidd = ‘is befriended’,

Ner.’s sansk. text. Yo jyotah* (sic) punyena nirmalatarah, [kila, punyat nirmalatarah! samjato ’sti] sa adrigyan* svargalokat? samihate, [kurute tebh- yah Ijisnim*’]. (b) Tasmat sahayiyate** (?) Gvahmanena [tasmait narebhyah uttamanarat?] yah samacharanam datte pramanakarye, [kila, tanor akshaya- tvaih tasmat gakyate kartum|]. (¢) Tau Te kimath, Svimin Mahajianin, drash- taraccha’, samaih prashtaraccha®, ' 3.5, J.4 malah. 2 all An. ? J.* ijacmm. * J.> sahayi®, J.* sahapiy®. ° all drisht. ¢ all prisht®. (Jyotah is parsi).

(¢) Tau Te kimath, Svimin Mahajianin, drash- taraccha’, samaih prashtaraccha®, ' 3.5, J.4 malah. 2 all An. ? J.* ijacmm. * J.> sahayi®, J.* sahapiy®. ° all drisht. ¢ all prisht®. (Jyotah is parsi).

Ner. transl. He who is the officiating priest more (most) pure through Sanctity, [that is, he is made purer (or ‘most pure’) from his sanctity] 7s he who beseeches the invisible spirits from the heavenly world, [that is, he per- forms the Service to them]. (b) Inflwenced by him (or ‘from this cause’) one acts (or ‘he acts’, or again ‘he is treated’) in a friendly manner through Gvahmana [by this man who is better than other men], who suggests the proper procedure in well-regulated work, [that is, influenced by him (or ‘from this cause’) it is possible to produce the indestructibility of the body (sic)]. (c) These two, O Great Wise One the Lord, this righteous man and Gvahmana, (2?) are beholders (pl. for dual) of Thy desire, and takers of counsel with Thee.

Parsi-persian Ms. Kih zotar pah Sawab, khalis, [ki Sawab ra, khalis bid (btidah) éstéd (so)], an ¢ minuwin [] [kih= méin] Bahisht khwahad, [kunad an Yazishn] [u kunishn = va kitnishn]] % (b) Az &n yari-kunad pah Bahman [az dn] chfin [mard 7 veh mard] yari (? = varzishn) dehad [] andazah kar, [ki, tan 7 pasin i ra veh* shayad kardan] # (c) An am har df ¢ Ta kamah, Hormuzd, binishn (vel vinishn) « hampursagi +

120 XXXII. 7, 8.

sup eset ig anshurgnaspanssOEays as | weeayrenal.g99 340.406 40 7. -Rpavgng-g) gt») .yup | werss}ac-gurbleapeow

& Dasargoas) gu )Oop.agy ages pwange) | aeegucer-s)a oyu. gas) sgydr ras Trlit. A ma (a)idim [idvem], vahista, 4 vaéthyacha Mazda, dar(e)shad(t)cha Asha Vohi Mananha ya sruyé [= °vé] paré magaund* (= °gavand(?)},

Avi§ nao aftar(e) hefittii nemavaitis chithrao ratayO! * Or magaond. Verbatim trans. Ad me [vel ad mea sacrificia*] venite optima“, ad [mea**] propria“! Mazda videatque [sacerdos noster] (b) Sanctitate, Bona Mente quo- modo audior [-iar] coram Magavano; (c) manifestae[-ta] nos inter sunto ad-venera- tionem-pertinentes [-ntia], variae [-ia] (vel praeclara) dona-oblationis.**Velfortasse ‘optime O (= 4) cum-Tuaque-propria (Sanctitate)’; vel ‘per viam vestram* propriam*’ (?). ~ Pahl. text translit. *Zak i? li pavan yattinishnd [amat bara avé® Lekim yatinam] dahishnd i¢ pahlim pavan pimman, Atharmazd', nikézishn>+ [amati® pavan pimman avayad giftand? am bard yemaleltinéds, vat zak i pavan yad- man avayad kardand*+* am bard numdyéd6%}*, (b) Ashayahisht, Vohtimand, mtn srid yekavimfinéd pavan frayon Magth [pavan avéjak shapirth]. (c) Ash- karak lanman andarg homanéd! niyayishndé-hémand [aighash, mindavamt!+1 aé* levatman, hémandd] pédak rad, [aightand radih!? avd valman’8+1 pédak yehevinad]. *SeeP. 2D.om. & *D. avd, or and. ‘D., Mf.om. not navak yazishnd ; P. om. va; M. has va. ®*DJ. om. zak i. 7DJ. gtfto. ®*DJ. kardd; M. numiidano.

*so DJ., D. *°DJ. ins. va. 1 DJ., M. mindavam kolai (?); D. mindavam i I (for aé). % D. ins. f. 18 D. lanman.

avd valman’8+1 pédak yehevinad]. *SeeP. 2D.om. & *D. avd, or and. ‘D., Mf.om. not navak yazishnd ; P. om. va; M. has va. ®*DJ. om. zak i. 7DJ. gtfto. ®*DJ. kardd; M. numiidano.

*so DJ., D. *°DJ. ins. va. 1 DJ., M. mindavam kolai (?); D. mindavam i I (for aé). % D. ins. f. 18 D. lanman.

Pahl. transl. That which is for me in coming, (for ‘Be ye in coming tome’! (infin. for imper.)]) [(gloss, or altern.) ‘when I will come to You’]; the gift which is the best uttered from the* mouth* is to be observed (or ‘expounded’ (?)), O Adharmazd, [and when it is necessary to speak with the mouth it will (or ‘do Ye’) tell me; and when it is necessary to perform with the hand, it will (or ‘do Ye’)show mel, (b) O ye Ashavahisht and Vohi- mand; 7¢*? 7s*2 that which has been recited for the copious Magianship* (great-

wyrajng-sarrnsrgue gerbb.aingg-arelands)arcagssbra)dsbeb)0 8. tepab.assschoes.wyya.sole.pe | Loanrswgyrdy-aghng-ce)a yy & b}ba)y.2usgeu) wey. apeagsss—e | sop ganesarog) Gael auroany

Trl. Fr6 méi (fra)vdizhdtim/= °duvem] ar(e)tha, ta ya Voha §(k)yavai Mananha, Yasnem, Mazda, khshmavaté, ad(t) va, Asha, staomya vachao; Data ve Ameretatdoschi [= °tats+ch4] utayfitt Haurvatas [= °tats] draond.

XXXII. 7, 8. 121

Free tri. Come Ye then, Mazda, come Ye | to my best rites, mine in verity; ThroughTruth le tthem see,and theGoodMind,how tome theGreatMagavan*listens: Manifest be they among us, the manifold off’rings of worship!

ness (?)) [for the pure goodness]. (c) Manifest is it (or ‘be Ye’) among us, and Worshipful, [that is, toward Him (Atharmazd (?)) be it manéfest in connection with this matter], and manifestly bountiful, [that is, may bountifulness in relation to it be manifest to (or ‘in’) You]. *!See the Gatha. *? or ‘how it’, or again ‘what’,

Ner.’s sansk. text. Tari mahyarh azamane datim utkrishtatardi [yadi yushmasu agato! ’smi] Anane?, Mahajiianin, nidarcaya**, [kila, (yan*) mukhena yujyate vaktuth, tan me brthi, yat* hastabhyam yujyate kartuth, tan me nidar- gaya], (b) he Acavahista, he Gvahmana, [he Dharma, he Uttamamanah'], ya ukta* sti (datih(r)*) paramamahattaya (nigchalottamataya>]; (c) prakatarh asmakaih madhye santu namaskritimatyah parisphutah dakshinah®, [kila Yush- makar dakshinah® atmaprakatah® bhavantu‘]. +J.4, 3.* 49° 23.834 J.* ins mu khena. *J.°, J.4, J.* ‘na. *P, suukta (sic). 5 all nigchal-; J.? “lottamata®; J.* “lottamotta- mattaya; J.* “luttamo®; OC. “lotra (?) me(?). * corr. *inserted for explanation. ** so J.%,

+J.4, 3.* 49° 23.834 J.* ins mu khena. *J.°, J.4, J.* ‘na. *P, suukta (sic). 5 all nigchal-; J.? “lottamata®; J.* “lottamotta- mattaya; J.* “luttamo®; OC. “lotra (?) me(?). * corr. *inserted for explanation. ** so J.%,

Ner. trans]. Show me the more excellent gift with word* of* mouth* in coming™ [if (‘or when’) I have arrived among You], O Great Wise One, [that is, what it is fitting to say with the mouth tell me, and what it is fitting to do with the two hands show me], (b) O Acavahista, O Gvahmana, (O Sanctity, and Best Mind), 7. e. show ye the gift which has been declared by the superior greatness [by the pure superiority]; (c) and may the offerings | be manifestly present ‘in The midst of us, and accompanied with worship, [that is, let Your offerings be manifest to Yourself (or ‘within the soul )).

* Or ‘in Your coming to me’; then the gl. would be altern. trl.

Parsi-persian Ms, An 7 man pah Amadash, [kih bih an Shuma Amadah -+ am] da- hishn 7 buland pah dahan, Hérmuzd, didan {kih [an = — ?] 7 pah dahan bayad guftan, am bih giyad [] 4n 7 pah dast bayad kardan am bih numayad (sic pro numayad)], (b) Ardibahisht, Vahéman, (sic) kih srad éstéd (so) pah pur khalisi [pah khalist 7 veh] # (c) Ashkarab bike = varman] andar hast niyayishn-hend (?), {kttsh chiz [] aw4, hastand.?)] peda [wa = va] rad, [ka, tan radi an (erased, Pall. varman) péda bad] 3

Fr. tr. Obtain* for me then the true rites, that withGoodMindI may approach them, Your praiser’s Yasna, O Lord, or your words, O Asha, for chanting; Your gift is Immortality, and continuous Weal Your possession.

Verbatim trl. Protinus* mihi[pro me, vel mea]adipiscimini*! officia-sacrificalia [vel desideria-mea proposita (?)] eo [-modo*!] quo*t [modo] Bona [ad ea] accedam (i. e. ut ea consummem) Mente, (b) sacrificium, Mazda, Vestri-devoti (vel Vestri-similis), atque vel, O Sanctitas, [tua] ad-laudem-pertinentia-verba [in- spirata]. (c) Data*? [i. e. dona] Vestra [sunt*] Immortalitasque*, continuae-duae,

Salubritasque, possessio (vel oblatio-doni Vestra (?)). *! Vel fortasse ‘agnoscite, 16.

122 XXXII 8, 9.

Salubritasque, possessio (vel oblatio-doni Vestra (?)). *! Vel fortasse ‘agnoscite, 16.

122 XXXII 8, 9.

i.e. constituite pro me’, vel etiam semel iterum (sensu causali) ‘mihi denuntiate* (facite-ut- sciam) ea* [officia] quae** (vel ut ea) consummem’. 2 Vel ‘date Vestrum [donum] Im- mortalitatis (leg. °tascha)..duae continuae (sunt) Salubritatis (leg. °vatas pro °vatatas’). Pahl. text transl. ‘Fraz avé li pavan fréz-navidishnih?+4, [amat tand* bara avo? Lekiim navidam?] yehabinéd, pavan kola II dadistano* [Avestak va Zand] aigham saittinadd Vohimand, {aigham pavan tano* mahman yehevinad]. (b) *Ya- zishnd, Atharmazd, i Lekim [am7+! tiban yehevinad kard6] aéttino lekim, Ashavahishto stayidar homanani! pavan gobishno. (c) Yehabanéd Lektim Amesh- dspendan, zak i Amerddad® tikhshishno’, va zak 1 Haurvadad dinar!+! (vel lege dron) {mozd]. +See P. *nevék® (DJ. false for navid’). *DJ.,D.;K.5 val. ‘so all but DJ. dina. 5 DJ., M. va ayaz®.; D., Mf. ayaz®. K-® yaz®. *DJ. om. a, "DI. om. “Plomavac ® all tvakhishni, or °ttkh® (2), 4° so for dinar, or corr., D. (?), Mf. davar (?). Pahl. transl. Give Ye ¢¢ forth to me with (or ‘as’) a proclamation [since I will announce a body (or ‘ personality’) devoted to You] with (or ‘as regards’) both the opinions [as regards the Avesta and Zand], so that the Good Mind may come to me, [that is, so that he may become a guest within my body], (b) {and that it may be possible to me, O Atharmazd, to perform] Your Yasna; aud thus, O Ashavahisht, shall I be Your praiser with words. (c)Give, O Ye Amesh- ospends, Amerddad’s energy, and Haurvadad’s wealth* (or ‘dr6n’*) [asareward]. Ner.’s sansk. text. Prakrishtari mahyath prakrishtath1 nivedanaya* (sic) dehi nyayam, tad dvitayena, |yadi vapuh Yushmasu nivedayami!, tan mahyamAvistaavi-

-pursswss9¢)an.gurowarragody bays | G92s}oucncgrenasng seep 9. -s39933]96.9996) a) -asqoagy qpas[> 19 3201¢-aFyguG ns )Gaiy

& Ligon) .poregespacn.gansoays | cee) rgasep 2b) w.guns0u

Triit. Ad(t) Toi, Mazda, tem mainyfim ashaokhshayafitao sar(e)dyaydo

Vathra [= huv°] maétha maya Vahista bareti Mananha

-s39933]96.9996) a) -asqoagy qpas[> 19 3201¢-aFyguG ns )Gaiy

& Ligon) .poregespacn.gansoays | cee) rgasep 2b) w.guns0u

Triit. Ad(t) Toi, Mazda, tem mainyfim ashaokhshayafitao sar(e)dyaydo

Vathra [= huv°] maétha maya Vahista bareti Mananha

Ayao ardi hakurenem, yayao hachinté [= °enté] (u)r[u]vand, Verb. tri. Sic Tibi [Tui, vel ad-Te] Mazda, hunc spiritum sanctitatem- augentium-duorum principum-duorum (b) [in-] splendida [-um] habitacula*{-um] super-mundiali*-peritia [i. e. sapientia] [et] optima ferto [aliquis (? fortasse ‘Tua possessio Immortalitatis Salubritatisque’ sub specie personae (vide v. 8, et Y. 32, 15))] Mente (c) eorum-duorum perfectioni* [i.e. ad animos eorum robore et gratia complendos*] cooperatorem* {ferto], quorum-duorum sociati-pro- cedunt [-dant] animi. “Sunt qui‘mereor’ vertant. *? vel animas.. complendas.. sociatae’, Pahl. text transl. +Aéttind, Lak main Adharmazd, minavad?+4, [va lako3 mun Vohiman hémanih, at‘] Aharayih vakhshinishnO!, [pavan tand*i gabra!, afat] sardarih dahishno [padakhshabih]. (b) [Aftand!] khvarik maninishnd pavan pad- mand [chand avayad*] pahlimih dedranaid’, Vohaman [mozd] (c) min zak i? val-

XXXIII, 8, 9. 198

starthena* nyayath dehi] yena? uttamar pravicharati* manah, {kila yena Gvah- mano me vapushi abhyagato bhavet]. (b) Tjisnir, Mahajianin, Yushmabhyaih, [kila "ham cakto bhavAmi kartur], evar) vo, Dharma, stotd ’smi vachasa. (c) [Prasddaii] datta Yayazh, anrityupravyitteh Amirdadasya vyavasayath, sarva- pravritteh Avirdddasya utsavaih. ‘Haug “ishtath. *no me. *J.4 vichar®; J.* °vicharay®.

Ner. transl. Deliver forth the law with (or ‘as’) an announcement through (or ‘with’) ¢ts two-fold character (if (or ‘when’) I announce a body (or ‘person’) among You, then deliver to me through (or ‘with’) the Avista, and the Avista-interpretation that law] through which the highest (i. e. the good) mind proceeds* (i. e. ‘developes’, or ‘extends itself”), [that is, through which Gvahmana may arrive as a guest in ray body]. (b) The Jjisni zs for You, O Great Wise One, [that is, I am able to perform it], and thus, O Sanctity, I am Your praiser in word. (c) Grant Ye me therefore [as a re- ward (of grace)] the energetic-zeal of Amirdada [i. e. immortal progress], and the festal-streneth* of Avirdada [i. e universal progress}.

Parsi-persian Ms. Fraj an man pah fraj va‘dah-dadan {= navidishnih], [kih tan bih an Shuma va‘dah—] dehad (?), pah har dai insafat* (sic) [Awesta u Zand], kim rawad Bahman, [kfm pah tan mihman bashad], (b) Yazishn, Hérmuzd, 7 Shuma [am tuwan* bad kardan]; édén shuma, Ardibahisht. ta‘rif [] [hend = hémind (?)] pah gobishn. (c) Dehad (?), Shuma Ameshasfendan an ¢ Amerdad tuwandi, wa an {ham = ch] 7 Khordad {] [khirishn = — (?)] [muzd].

Free tr. Aye, let them bear the Spirit | of Thy two truth-promoting rulers To Thy brilliant. home, O Mazda, with wisdom and Thy Best Mind, For perfection’s help unto those whose souls are together bounden.

manshan bindak6d hamkardarih amat valmanshind pavan akvino riband, [aigh, hamdaAdistanih® i Ameshéspendan khadtik levatman tanid rai, amatshan6 rtiban pa- van khadik®jinak]. +See P.2so D; K.*, M. mint, or mind. ®DJ., D.ins. va. *D. om. *D. ins. i, °M. °yén.; Mf. mekadltinaind(?), not soD. 7D.om.i. 880 DJ.,D.; M., K.® hamdinaih. °so D., P.

Pahl. transl. Thus, O Thou who art Attharmazd, is* the* increasing™ of * the* spirit; [and thou who art the Good Mind, by thee] is the increasing of righte- ousness [in the body (or ‘person’) of man; also with thee] is the gift of the leadership [the sovereignty]. (b) [Also Yours] is the lodging (‘the causing to dwell’) of glory according to the regulating*-covenant*, (or ‘measure’), [that és, as much as, and where, it is needful (or ‘fitting’)], let them bring there that best of benefits, the Good Mind [as a reward]. (c) And this let them do from the complete (or ‘perfect’) cooperation of those, since their souls are in harmony, [that is, on account of the unanimity of the Ameshdspends (?) one with another, when their souls are, as i# were, in one place].

*1 Aside from Gatha ‘O Thou who art .qurdl Triit. Vispao stoi hujitayé yao zi Aonhar(é), yAoscha heniti,

Yaoscha, Mazda, bavaiiitt, Thwahmi hi§ zaoshé Abakhshdhva; Vohti ukhskyé Mananha, Khshathra, Ashacha, usta tanim. Verbatim trans!. Omnes in-patria*! [vel mundo] prosperitatem-et-amoeni- tates-impertientes-res, quae enim fuerunt, quaeque sunt, (b) quaeque, Mazda, fiunt [fient], [in] Tuo has amore [vel voluntate(?)] largire. (c) Per Bona [-am] fac-ut-crescat Mente [-em], Regno, Sanctitate-que, in-beatitudine* [nostrum] corpus [hoc est, nostra persona]. *! Vel pro patria (stoi dat). Pahl.texttranslit. 1Amat pavan harvispé yekavimfuand ht-zivishnih, [aigh avd denman kar yekavimainand?, aigh, btin? pavan khwéshih i Lektim yakhsenu- nand], mtin am bad‘ homand> [awarmand* min abidaran] va® minich am homand’ [andokht i8 nafsman], (b) Attharmazd®, minich am yehevind [min kevan fraz] pavan hand i Lak déshishnd valmanshanot bakhshand'+4, [aigham pavan ava- yasté i Lak ttiban yeheviindd dashtandj. (c) Shapir am vakhshinai‘t minishno”, khtidai, [aigham frardntar bara vadtin?3+41] minAharayih'4+ [avakih]; nadtkthich**

{45 avo tand* [am yehabtin]. +See P. *D.*nand (or nani'. * D. suggests bara. *D. yeheviind. 5 Mf. not D. anand. *D.om.va. 7D., Mf. “anand (or °anani). *I insert. i. °DJ.om. va. 7° D. khelktnand. 1 or “ih for °Ai. 1? DJ., D. om. i. 38 DJ., D. ins. va. 1 DJ., D. om. va. 7D. om. i.

+See P. *D.*nand (or nani'. * D. suggests bara. *D. yeheviind. 5 Mf. not D. anand. *D.om.va. 7D., Mf. “anand (or °anani). *I insert. i. °DJ.om. va. 7° D. khelktnand. 1 or “ih for °Ai. 1? DJ., D. om. i. 38 DJ., D. ins. va. 1 DJ., D. om. va. 7D. om. i.

Pahl. trl. When as regards all particulars they shall stand (or ‘be’) as (or ‘endowed with’) the blessings of prosperous life, [that is, they shall stand (or ‘be’) prepared for this duty, that is, they shall possess a foundation (or ‘charac- ter’) in Your relationship to (or ‘possession of’) them, those] which (or ‘who’) have been [mine, left*(?) to me from my fathers] and those also which (or ‘ who’) are [mine, because collected by myself], (b) and which (or ‘who’) also, O Attharmazd,

XXXII. 9, 10, 125

just measure [and as it is fitting to effect it], and of the highest good (the excellency) in unrelaxed* mental* energy* (sic) [as a reward], (c) for these whose souls are together everything (sic) is to be fully accomplished, [that is, this results from the harmony of the Greater* Immortals* one with the other, and because their souls are together].

Parsi-persian Ms. Adtin, Ta, kih Hormuzd mina, [[] ti kih Bahman hasti —}, Sawaéb no tr. for vakhshishn [pah tan 7 {] [ti — rak| |} sardari dahishn [pattkhshai (sic)} s (b) [Oshan (? sic)], [an = zak] asani mandan * Pah anddzah {[chand bayad] bulandi burand Bahman [muzd] # (c) Az an 7 dshan pur hamkardart kih éshan pah yaki + u + yakbaragi ruwan*, [ki [pah = pavan] hamdadistan 7 Amshasfendan,- yak ba digar ra, kih-shan ruwaén pah yak jai [manand (?) = hedranad (?, or ‘°%nd’)|]

Freetr. All prosperous states for our land which have been, andstillare existing, Or which shall in the future, do Thou grant us these in Thy love. Bless Thou in grace our being through Thy Power, Thy Good Mind, and Truth.

become [mine from henceforth on], those al/ may they give me through this Thy love, [that is, may it be possible to me to possess them in accordance with Thy desire]; (c) do Thou therefore increase in me the Good Mind, O ruler, [that is, make me more pious through the help] of Aharayih; and [grant me] also well-being in my body (or ‘ person’).

Ner.’s sansk. text. Vigveshu sartishthautu sujivanayah* (sic), [kila, etasmait karyaya saritishthantu yat milath svadhinatayaé Yushmakath dadhate] yah sati- bhiitah santi [anyigatak*?] yAccha santi [arjitah svayam], (b) yagcha, Mahajianin, bhavishyanti, [ata drdhvaih], Tava ta3 mitrataya Te varshantu, [kila, samithitena Te gakta bhavantu dharturi]. (c) Uttamarn vardhaya Manah, Svamin, {kila, me manah™* sadvyaparataram kuru] punyachcha cubhaim tanau®, (kila, karyaih pun- yaticha yan maya kritam asti tasmachcha cubharicha vapushi me dehij.

1Allhave e alone. 2J.* anyag® (or ‘anyag®’). *J.4 ta. * JA, J.*. so J.*, P.; J.3, J.4 nob.

(c) Uttamarn vardhaya Manah, Svamin, {kila, me manah™* sadvyaparataram kuru] punyachcha cubhaim tanau®, (kila, karyaih pun- yaticha yan maya kritam asti tasmachcha cubharicha vapushi me dehij.

1Allhave e alone. 2J.* anyag® (or ‘anyag®’). *J.4 ta. * JA, J.*. so J.*, P.; J.3, J.4 nob.

Ner. transl. Among all let the blessings of life continue ({or (see the gloss) ‘Among all may they be good livers (or ‘prosperous’)]), ‘may they continue fit for (or ‘inclined to’) this deed (or ‘duty’) since they have a fundamental* character* in accordance* with* Your absolute possession], those which (or ‘they who’) (fe- males(?)) are produced (or ‘born’) [thus, and have come from* elsewhere*], and those which (or ‘they who’) are (or ‘have been’) [earned (or ‘gained over’) by myself], (b) and those which (or ‘who’), O Great, Wise One, shall exist [in the future], may they bestow these blessings (or ‘persons’) of Thine through Thy friendship, {i.e. may they be able to possess them in accordance with Thy desire]. (c) Cause Thou therefore the Best Mind to increase in me, O Lord, [that is, make my mind ever the more piously zealous], and in view of my Sanctity grant me a benefit in my body (or ‘ person’), [that is, because of the duty and holy action which I have fulfilled, from this grant me even a benefit in the body).

126 XXXII. 11, 12.

Parsi-persian Ms. Kih pah tamém ésténd + manad + kaim nék-zistan + kit + nék- zendagi, [ki, an in kar ésténd, kf, [] pah khwéshi ¢ Shuma darad (darand)] kih [] {ham = —] bid () hastand {pazirah (2) (piri (?), pidari* (?)) az pidén] [ ] kih ham man {bavam = Pahl. homainhend} [andokht-jama‘t khwésh], (b) Hérmuzd, kih ham [] bavad [az akna

ap agy 990906 av. su p29 gsehg | bya beasengn.guy 14. spe )Grgsdy.rerbb.wpaajg | eepowy-v au) d-upceuos & Js -pupsairayra3 2409. seg.aueoanaeleg )gonrbg.augsa) 9

Trlit. Ye sevistd Ahuré Mazdaoscha, Ar{a]maitigcha, Ashemcha fradad(t)-gaéthem, Manaschd Voht, Khshathremcha, Sraota mdi, merezhdata moi adai kah[ilyaichid(t) paiti!

Verbatim transl. [Tu] qui beneficentissimus Ahura Mazdaque [es], Pietas-

que (prompta-mens), (b) Sanctitasque promovens*-patriam [ei prosperitatem im-

pertiens], Mensque Bona, Regnum-que, (c) auscultate mihi [audite me], ignoscite*4

mihi [omnia peccata ob] oblationi* [-nem] cuique [quamque] (ob)! * Vel ‘purgate me de actione omni’ (?), sed vide infra zav6-Ada; vel etiam semel iterum: ‘erga me propitius esto apud mercedem (peccati et sanctitatis) quamque a te imponendam’ (?). Pahl. text translit. ‘Amat stidin&énd Atharmazd, va2 Spendarmad [aigh, stid vaddinaiid’], (b) Ahardyih‘ fradadar> @éhand, va® Vohtiman, va Khshatraver

li, {aigh, vinas I zim avé bin yeheviind yekaviminédd, am bara Amarzéd]; afam

bara yehabined kadarchai® padih* [padakhshahih*"° ¢ latamman, zakich1 7 tam-

man]. *See P. 2DJ. om. va. *s0 DJ.; D. “inand; M. Odand. ‘0D. ins. 7. ° D. diff. °D. om. va.

*See P. 2DJ. om. va. *s0 DJ.; D. “inand; M. Odand. ‘0D. ins. 7. ° D. diff. °D. om. va.

*D. seems nydksh®. *D. ins. i. °D, I= é. 1° D. padokh®, 1 Mf. va zak®; D. va min°.

Pahl. transl. If Aiharmazd and Spendarmad shall be beneficent, {that is, whensoever they shall effect a benefit for us], (b) and Sanctity, the furtherer of the world*, and Vohtiman, and Khshatraver, (c) do Ye then listen to me,

[that is, do Ye listen fully to that which I shall say], and Zikevise pardon me,

[that is, pardon me fully for a sin which has existed in my original nature];

+1992989. GIVE 90I6 Jat | au )>ypss.sur>y ¢)a6y.1b 6.29) oe et 1s -byys6 su sarqy3arlp | saefng. 929} 006-angoayy2} gy & eqs )nd.wynsjuc.aybl | paracg- bay aos

Trlit. Ug moi (uz)ar(e)shva, Ahura, Arfa]maiti tevishim dasva, Spenista mainyi Mazda, vanhuya [= °va] zavo-ada, Asha hazé emavad(t) Voht Mananha fle]seratim.

Verbatim trans!. Ad- mihi [ad*-me*] assurge, Ahura, Pietate (prompta- mente) vigorem da, (b) beneficentissime spiritus Mazda, ob [meam] bona [-am]

el te

XXXII. 11, 12. 127

(sic, akntin) fraz] pah in ¢ Ta khwéshi [sce vid. pro khwahishn (?)] (][@ jan bakhtend + ya‘ni bakhsham (thinking of “4ni (Ist se. instead of “and) = varman gan arkon-hend), [ktm pah bayad(?) 7 Ta tuwan bad dashtan] » (c) Veh Am (sic) ziyédah-ktini minishn khuda, [ktm nék(i)tar (sic) bih kun] az Sawab [madad], néki ham 7 an tan [ma-ra deh*] sx

Free tr. Ye, the most bounteous Mazda | Ahura, and Piety with Him, And Asha the settlements furth’ring, Thou Good Mind, and Thou the Dominion, Hear ye me, all! and have mercy for all gifts which I bring whatsoever.

give me likewise whatever sovereignty* (?) there as, (that is, give me the sovereignty* (?) which is here, and that also which is beyond].

Ner.’s sansk. text. Ye lambhayanti*, Svaminar Mahajndninan sariptir- namanasdiicha [prithiviih™] (b) Dharmaticha vriddhidain prithivivibhiteh, Ma- nagcha Uttamaih [Gvahmanati amarati], Saharevararicha [saptadhatinam patirh], (c) ¢rinomi ahath [kila, yat bruvanti2 tad ahan crinomi] kshamayami ahaih, [kila chet mattah paparh teshai male sarbhtitam aste, tad aha kshamayami], dadamicha kamchit prabhutar* [parthivatvarh* yat paroloktyar ihalokiyamicha]. * All prthy- (sic) and elsewhere so. 2 C. bruvatti (2). (*corr.)

* All prthy- (sic) and elsewhere so. 2 C. bruvatti (2). (*corr.)

Ner. transl. Mor to those who cause me to acquire a benefit Iam listening (see below), that 7s, to The Great Wise One, The Lord, and to the Perfect Mind, [the earth (?)], (b) and to Sanctity, and to the Best (Good) Mind which affords me the increase of earthly wealth [and to Gvahmana the immortal a/so wm Ilisten ing|, and toSaharevara[the Lord of the seven* metals**], (c)to these am I listening, [that ‘is, What they say that I hear], and 1 entreat* them* for* pardon, [that is, if evil has been produced against* them* in my original nature by* me*, I ask pardon for this], and I concede to them a certain (meaning ‘every’) sovereignty, [the sovereignty which is of this world and of the world beyond]. (#* but cp. Burnout.)

Parsi-persian Ms. Kih fa’idah-kunandah (?) Hormuzd u Spendarmad, [ka, stid kunad (?) + ya‘ni + f@idah-dehad (?)], (b) Sawab afztini-dehandah géhan* [] Bahman u Shaharévar*, (c) shunav* man, (kt, 4n7[] [giyad = jamninéd] am bih shunay*] &mtr- zid* man, [ki, wanah* 7 [] am 4n bikh (or binj*) bid éstéd (so) ma-ra_ bih amtrzid*| ; ma-ra bih dehad (?) har kudém [] [sahibi = padih] [padishai 7 inja, w’dn ham 7 anja] Free tr. Arise to me, O Ahura, through Devotion send me power, Most bounteous Spirit Mazda, through my good invocation’s off’ring. And mighty strength give, Asha, and the thrift -law through Thy Good Mind.

invocationis*!-datione*![-nem] [ei invocationi beneficio respondens ad eam remunerandam], (c) [et], O Sanctitas, [da] robur praepotens, [et] Bona Mente incrementi-regulam [hoc est, regulam prosperitatem spiritalem (sic) religiosam et mundialem* (sic) impertientem (vel etiam fortasse, ‘increm.-magistrum (?))’]. * Sunt qui vertant: ‘potestatem per bonam mercedem (?)’. Pahl. text translit. ‘Lala, li min zak i réshidar [Aharmané], Adhar-

128 XXXIII.-12, 13;

mazd, hana, [afgham bézai], afam bfindak minishnih, va! ttikhshishnd* yeha- banai, (b) afziintk minavad i? Adharmazd, Vohiman griftar homanani, pavan zak dahishnd, [aigham pavan tand* mahmand yehevinad]. (c) Aharayih madam avo? stahamak, [*Ganrak Minavad] amivand hémand pavan zak 7 Vohtiman sardarih. +See P. 2DJ.,D.omi. *D. valman i. ‘ DJ., D. om. va. “all tyakh®, or ttikhishné.

Pahl. transl. Up, O Atharmazd, deliver me from him who is this wounder [from Aharman; that is, purify me], and grant me perfect-minded- ness and energy, (b) O bountiful spirit Adharmazd, through this giving let me become an apprehender of the Good Mind, [that is, let him become a guest within my body], (c) for through Vohtiman’s chieftainship Sanctity is strong against the violent [Ganrak Minavad].

Ner.’s sansk. text. Uchchair mat codhaya, Svamin, {kila, pida- karat! Aharmandt cuddham kuru], sarhptirnaménasatam* adhyavasayathcha dehi, (b) gurutara? adyigyamirte? Mahajidnin, Gvahmanasya_ grahitarot

ar s¢bsyayrbe-eyorbs wetareny Irbboalaeds) 13, ‘Bors }nc-syspiosayrgepral sayy | s1))yypss su 99938 Oasys dy aves & wrrapnddgy)d eupyons aos | toes v.snrepregse.b)0)

Trlit. Raf(e)dhrai vouru-chashané ddishi mdi ya vé abifra, Ta khshathrahya, Ahura, ya Vanheéus ashis* Mananhd, Fro spenta Ayfa]maité Asha Daénao fradakhshaya. (*so now preferred, but cp. p. 497.) Verbatim transl. Gratiae [i. e. gratiam-dandi-causa] ad-te-ad*-libitum* conspiciendum [vel causa-late-attingentis conspectus™!] monstres [vel monstra] mihi [eas] quae [sint] Vestrae sine-dubio-perfectae-indoles*?, (b) eas[que] Regni- sacri[-Vestri], Ahura, quae [sint] Bonae beatitudo [praemium sacrum] Mentis, [mihi] (c) protinus, Benigna Pietas (prompta mens), Sanctitate tuas-doctrinas-sacras* uno-tenore-significa*?], * Sunt qui vertant: ‘O tu late (in-futurum)-conspiciens’(?). *2 vel ‘res sine similitudine (simili’)(?). *vel etiam verti potest: ‘Sanctitate animas* nostras* instrue’. Pahl. text translit. Amat ramishnd pavan kamak chashishné?, [aigh1, avayast® aishan* pavant rdmishni ghal vadtinanid] yehabinéd avé li, [mozd vat padadahishn6}, vat minam> payvan zak 3° Lekim bara, pavan patikih*, [aigham pavan kar® dina i Lektim patikih* yehevinad, afam yehabtinéd]. (b) Zak pavan khidayih?i Atharmazd’, min pavan$ Vohiman tarsagai* (sic)! [havisht6, afam? ye- habinéd]. (c)Fraz va?®, Spendarmad, [ash] pavan AharayihDino*, fraz dakhshakin6, [aighash pavan frartindih pavan! dakhshak bara vadtin]. 1 See P. 2M. ins. i. ? -D., Mf. reverse 3and4; D. has aishan here. *D., M. have pavan avayast after aishan. ° D. minam; Sp. minam. °D. margin. from 6 to 6, Mf. has text, both had dadistan for dina. 7DJ., D. ins. va. * D., Mf.om. ° so DJ., D., Mf.; M. mtnam; Sp. minam, 1° DJ., D, om. va,

i i i

XXXIII. 12, 18. 129

bhavamah®, [kila, me tanuna* (sic; for tanau**, or tanvi) abhydgato ’stu). (c) Punyam hathinah* upari caktain bhiyat, [kila, balatkérinah* Aharmanasyo ‘pari gaktar bhiyat|], Uttamamanasah prabhutvena. ‘So J.*, 0. 2J* tara (?). °C. °tir; P. ter. *C., P. grah®. *so Haug; ©. ’smi. **see Y. 83.°10,.c.

Ner. transl. Up! O Lord, purify me, [that is, make me pure (or ‘ free’) from that tormentor, the Evil Mind], and grant me perfect-mindedness and zeal, (b) for we are recipients (lit. ‘seizers’) of Gvahmana, O more (most) mighty spirit the Great Wise One, [that is, let him be as a guest arrived within* my body], (c) and let Sanctity a/so be powerful over the murderer, [that is, let it be powerful over the violent Aharmana], and through the lordship of the Best Mind.

‘seizers’) of Gvahmana, O more (most) mighty spirit the Great Wise One, [that is, let him be as a guest arrived within* my body], (c) and let Sanctity a/so be powerful over the murderer, [that is, let it be powerful over the violent Aharmana], and through the lordship of the Best Mind.

Parsi-persian Ms. Shitabi man az an ¢ zakhm-kunandah [Ahariman], Hormuzd, in, {ktm khalisi* (?)], ma-ré pur minishn [] tuwandi dehi, (b) Afztini mina 7 Hormuzd, Bah- man giriftar hastam pah an deh (sic pro dahishn), [kim pah tan mihman bad] ¢ (c) Sa- wab awar t zalim* (vel zulm?) [Gana Mint] himmat hast pah an ¢ Bahman sardari x

Freetr. For grace, that I sce Thee fully reveal to me, Mazda, Thy nature*, And Thy Kingdom’s blessings, Lord, the rewards of the Kindly Meaning, Forth, O Thou bounteousDevotion, showThou forth through theTruth the doctrines! Pahl. transl. Since aseeing*! ((?) or ‘teaching*’) at will és a rejoicing, [that is, they shall perform this request for the gratification of persons], give Ye me [the recompense and the reward], and what there is for me ¢o have (or ‘know’) with regard to what is fully yours, with (regard* to* (?)) power, [i. e. let religious opinion of Your power be mine in reference to duty, also bestow Ye ¢¢t upon me], (b) and him who* (or ‘that which’, so better, but see the erroneous gl.) is within (or ‘which concerns’) the sovereignty of At- harmazd, whose* (or ‘which’) is venerating-recognition* through (or ‘as to’) the Good Mind [the disciple (sic); give Ye him (or ‘it’) also to mel], (c) andvdo thou, O Spendarmad, manifest forth the Religion [to him] by means of Sanctity, [that is, provide him with a sign through pious correctness]. (*see altern. in Comm.). Ner.’s sansk. text, Anandari svechchhayd Asvadayitrin®, [kila, keshath- chit yadrichchhaya! anandakaran] dehi mahyarh yan Yushmakai caktyé? [kila, karyeshu nydyeshu® ye Yushmakath gaktyd santi, tan me dehi]. (b) Tan svami- taya Ahuramajdasya yan Uttamamanasa bhakticilan, [kila, cishyan tin me dehij. (c) Prakrishtam* prithivyaih [Sampirnamanasa] Punyena, Dinith prachihnaya‘, [kila, sadacharataya Dinim, sAbhijiianena, kuru]. +J.*-echchh®. °J.* caktah; others "kta. ° J.*, P. jiiayeshu; C. janyaeshu (sic). 4 J.* seems prachihnayanam (?) kurute (?). Ner. transl. And grant to me teachers of a joyous doctrine, teaching with spontaneity, [that is, such as cause certain persons joy of their own* unbiased will]; grant me these who are Your teachers with* regard* to*

or ‘by means of’ Your(?) Power, [that is, grant me these who are Your : ry

130 XXXIV. 1.

teachers in duties and laws with* regard* to* (or ‘by means of’) Your Power], (b) and give me these who are pious with regard to (or ‘through’) the sove- reignty of Ahuramajda and the Best (Good) Mind, [that is, grant me disciples], (c) ‘and reveal the Din forth to me as by a sign in the earth and by means of [the Perfect Mind and] Sanctity, [that is, provide* the Din with a badge with* reference to (or ‘through’) good conduct].

EPO IA Epa a) axe ) Pear da)as-cxe soa) ps 14. -2289$.06-4or¢eprn ly syposyyzai}arg | eqeav gos» )rargy.gqosawgar g -eeepbs)».spassswasedys ) ss 4s pty ose). 403 9 y259}58 0.5 4999 44

S spyce bases Trlit. Ad(t) ratam Zarathustré tan[u|vaschid(t) tahydo ustanem Dadaiti, paurvatatem Mananhascha Vanhéug Mazdai

Skyaoth(a)nahya Ashai yacha ukhdhahyacha Sraoshem Khshathremcha. Verbatim transl. Tum oblationem* Zarathushtra corporis-etiam sui-pro-

prii vitae-vigorem (b) dat, primatum*t Mentisque Bonae Mazdae (dativ.) (c) [et principatum-etiam] facti [sui] Sanctitati*?, [et eas sanctas indoles] quae(que) {sint] dicti [sui (vel erga Tuum* dictum)] Oboedientia [et eam quae sit sua] po-

testas-spiritalis(sic)-religiosa (vel regalis (?))-que [sua]. *! Sunt qui ‘exem- plar’ vertant. *2 Vel (lege asha (?)) ‘actionis sanctitates* suas’.

Pahl. text translit. *Aétinod pavan radih, mtn Zaratishté homanam, tand2 zakich i nafshman khaya (b) yehabanam? pavan pésh-riibishnih, [4pavan péshad- payih*?] val® Vohiman, va Atharmazdich# (c) pavan ktinishnd avd Ashavahisht, (aigh, kiinishnd zak vadtinam-é7 7 Ashavahisht avayad], vat milaya nydkhshish- nih® av Khshatraver, [khadak dén tanid I'], +See P. 2DJ. ins. va. *D. band. * Mf. ins. va. ° D. péshaip? (or ‘péshao” ? sic). © D. avd. 7 D. om. é, hasi. § D. nydksh°.

Pahl. transl. (a, b) Thus I, who am Zaratisht, give with (or ‘as’) my liberality even my own body’s life (b) to the Good Mind, and to Aftharmazd

XXXIV. VIL. -Ggqrasoasgog) g60. ss} 2.3 p49 | suey yar l> su yg sn} sneh bars sats. su pay 4s Praveen haep.au peg) apody.aushag . sryrgng bo rpowrempeguos & downs -xorceer) baracere | whys rbocgun wos

Trlit. Ya Skyaoth(a)na, ya vachanha, ya yasna, Ameretatatem

Ashemcha taéibyé daonba, Mazda, Khshathremcha Hauryataté, Aéshim Toi, Ahura, éhma paourutemais dasté,

Verbatim transl. Qua actione, quo sermone, quo officio-sacrificali [vel qua

XXXIV. 1. 131

Parsi-persian Ms. Kih ramishn pah kamah chashad, [kti, {kasan (?) = dshén] pah lwik* + u + bayad + nizt, [] pah ramishn 0 kunand], dehad 4n man [muzd [] pdda- dahishn* (sic)], [] kih am pah an ¢ Shuma bih, pah tuwanai + kut + ham + dmadah + ast, [ktm pah kar dadistan 7 Shuma tuwanai bad, ma-ra dehad] (b) An pah khu- dai ¢ Hormuzd min pah Bahman bandagi [az — min] [shigird [] ma-ra dehad (?)) x (c) Fraz [] Sfendarmad, [ash] pah Sawab Din fraz khaslat* + wa + nishan + ham + amadah + ast (kish pah néki [] khaslat®* bih kun] * + Néz was formerly preferred.

Free tr. As offering Zarathushtra gives the vital force of bis body, And he offers to Mazda priority, which he gains through his holy feeling, And to Righteousness firstness*in deeds, and obedience of speech and his sceptre*.

also in the forward advance {in the advance-guardianship], (c) and to Asha- vahisht through actions, [that is, I would do that deed which Ashavahisht desires], and I would offer attention to the words of Khshatraver also, [when they, or we, commune together, one with the other].

Ner.’s sansk. text. Evari dakshinaya! Jarathustro, "hati? tanugcha (?), nijarh jivath (b) dadAmi purahpravrittya [kila, agrataya], Uttamamanase Ahuramajdaya, (c) karmanicha2 Punydya [kila, karma tad eva karomi yat punyaya rochate| yauhcha uktih crutih Saharevaraya rajiie’, J.*, P.; C.dakshanaya. 280 P. °C, %iieh.

Ner. transl. Thus I, Jarathustra, even myself* am giving (or, reading tanogcha, ‘I am giving my body’s) own life with an offering (b) to the Best Mind, and to Ahuramajda, by (or ‘together with’) an advancing forward im™ their* service*, [that, is, through (or ‘with ’) my priority in it], (c) and to Sanctity also in my actions, [that is, I perform that deed which is pleasing to Sanctity], and J present that offering which is* a speaking and a listening to Saharevara the King. *1 Or ‘which a speaking and listening make’.

Parsi-persian Ms, Edin pah radi, kih Zaratusht hastam, tan an ham 7 khwésh jan (b) deham, pah pésh-raftani [pah péshwai] an Bahman [] Hormuzd [], (¢) pah kunishn an Ardibahisht, [ka, kunishn 4n kunam 7 Ardibahisht bayad], u sakhun shuni- dan (?) 4n Shaharéver [yak andar digar [] ] x

XXXIV. Free tr. The rites by which, and the sayings, and the Yasnas by which Immortality, And the Truth unto these Thou hast given, with the Kingdom of Welfare, Ahura, To Thee the thank-off'rings for those by us with the foremost are offered.

veneratione] Immortalitatem, (b) Sanctitatemque his dabas*!, Mazda, Regnum- que Salubritatis, (c) eorum [i. e. ex, vel ‘de’, his], Ahura, a-nobis*2 [cum] primis (primoribus) [oblationes] datur*3 [dantur]. * Aliter: ‘Qua actione, etc. Sancti- tatis-auxilium his [aliis Tuis servis-devotis] dedi*.. (c) eorum Tui [Tuorum sanctorum], Ahura, simus *? (leg. ahma) ex-primoribus ad-[dona]-accipiendum *° (fortasse inf. (2) sic ad verbum); [hoc est: ‘propter dona a nobis data, dona recipiamus’],

132 XXXIV. 1, 2.

Pahl. text translit. ‘Manam kdnishnd, minam gébishné, minam Ya- zishnd, pavan amarg-rtibishnih, [kinishné aétind vadinam?, va gdbishnd aé- tind yemaleltinam, va yazishnd aétind vadtinam aigham raband i nafshman padash amarg yeheviinéd]. (b) Va val4 Ashavahishts, va’ valich> Lak yehabinam, Atharmazd, va Khshatraver, va? Haurvadad*+4, (c) va? min’ valmanshan avo ; Lak, Atharmazd, lanman péshtar vehabiiném’, [li va havishtan i li}.

1 See P. 2? D., Mf. ‘namam (sic) and om. to aigham. * DJ. om. va. * D. avo. 5D, avoch. * so DJ., D.; K.5, M., amerédad. 7 D. mfn. ® Mf. °aiid. ’

Haurvadad*+4, (c) va? min’ valmanshan avo ; Lak, Atharmazd, lanman péshtar vehabiiném’, [li va havishtan i li}.

1 See P. 2? D., Mf. ‘namam (sic) and om. to aigham. * DJ. om. va. * D. avo. 5D, avoch. * so DJ., D.; K.5, M., amerédad. 7 D. mfn. ® Mf. °aiid. ’

Pahl. transl. That which is my deed, that which 7s my word, and that which 2s my sacrificial Service, are for immortality, [that is, Iso perform actions, so speak words, and so complete the Service that my own soul becomes immortal by this means], (b) and to Ashavahisht, and to Thee, O Atharmazd, we are rendering (or ‘attributing’) the Sovereign Power and Welfare, (c) and, of* those deeds*, words*, and Yasnas, we are rendering 7m a yet more forward manner* to Thee, O Attharmazd, {I, and my disciples]. #! Possibly; ‘we, as more forward than those other worshippers, are offering to Thee’.

Ner.’s sansk. text. Yan me karma, yan me vachah, ya me Jjisnih, amrityu- pravrittau [karma evarh karomi, vachahsu (°¢cha(?))! evarh bravimi?, Tjisnitncha evath karomi yatha? me Atma taih amaro bhavati]. (b) Dharmaya, Tubhyarncha,

-augoau-sug}an t/o.sy>¢ey3.9[9 sup sy?49}096 | sweysa}grbeeng amps O} eed @, hea sy») + IIL HD | 13 )ebbs199945 : 49¢)¢ + 40 id 99 4s 59 C0,$42 60) 9

+9 OIM PHQp

Regeqesayeje oe wisac.wovwb besmumcuody pF pouy lag

Trlit. Ad(t)cha i TOi, mananha mainyéuscha vanheus vispa data Spenitahyacha neres Skyaothna, ychya (u)r[u]va Asha hachaité; Pairi-gaéthé khshmavato vahmé, Mazda, gardibi§ stitam. —

Verbatim transl. Atque ea Tibi mente spiritus*-que boni* omnia{-dona- sacrificalia] data [sunt], (b) benignique viri facto, cujus anima Sanctitate [-tati] se- conjungit(vel Sanctitatem sequitur et eam colit) (c)[in cultu-religioso*] patrio, [i.e. nationis-et-gentis proprio] Vestrisimilis [vel Vestri-servitoris* (?)] in-cultu, Mazda, cum-cantibus laudum [vel laudantium]. * Vel, lege mainyus vanhu’: ‘spiritusque bonus omnia dedit’, vel: ‘ea Tui (omnia) spiritus b. omnia sibi*dedit [accepit’ (?)].

Pahl. text transl. *Aétiindch? zak i kola II (d6)* Lak [am] pavan Voht- man* minavadich® shapir harvisp7 dad6 aitd [aigham dado aétind, aigh kinish- nd hamak pavan Gasdnikih vast frdrdinth® vadtinam-é], (b) [afam] pavan zak i valman 1° afzayinidar gabra ktnishnd, [pavan Dastobar, aigham], pavan! zak i valman¥ Aharayih avé raiband levatman yehevtindd, [aigham pavan raban mozd yehabfinand'‘], (c) bara yamttnam avo zak i*8 Lektim! niydyishnd, Athar-

XXXIV; 1, 2. 133

dadami, Mahdjiianin, Saharevardya, Avirdadayacha, [dhataindm adhipataye, udakandm‘ adhipatayecha]. (c) Tebhyas® Tubhyam, Svamin, vayaih purahsara- tararn® dadamah, [ahah gishyagcha me]. 1J.° °chacu; J.* °chahou; J.* su; P. chastu; Cy vachanee allebrat oso Ps J.° J, yas J, C. yo. «4 J8, J.4,;P., C. udakam: J.* Okanam. © J.3(?), J.4, J.* tebhyas tu®. ¢ all purass®.

(c) Tebhyas® Tubhyam, Svamin, vayaih purahsara- tararn® dadamah, [ahah gishyagcha me]. 1J.° °chacu; J.* °chahou; J.* su; P. chastu; Cy vachanee allebrat oso Ps J.° J, yas J, C. yo. «4 J8, J.4,;P., C. udakam: J.* Okanam. © J.3(?), J.4, J.* tebhyas tu®. ¢ all purass®.

Ner. trans]. That which is my deed, that which is my word, and that which is my Service are all in (or ‘for’) immortality, [that is, I perform actions, utter speech, and celebrate the Offering with the hope that, (or ‘in such a manner that’) my soul may become immortal by these means]. (b) Both to Sanctity, and to Thee, O Great Wise One, do I offer a gift, to Saharevara, and Avirdada, [that is, to the Lord of metals, and to the Lord of waters, and to the Lord of plants (or ‘to the tree’)|, (c) and with precedence over these (or ‘with(?) these deeds, words, and services’) we are offering to Thee (‘a more* ready* gift’) [I and my disciples].

Parsi-persian Ms. Kih am kunishn, kih am gobishn, kih am yazishn, pah bi-marg- raftani, [kunishn édin kunam, gébishn édfin gfyam, yazishn édfin kunam, kim ruwaén 2 khwésh 6’sh (= padash) bi-marg bashad + hast]. (b) W’an Ardibahisht, w’an ham Tu deham, Hormuzd, Shaharévar u Khordad, (c) wa [] [kih = mén]-shan an T1, Hormuzd, ma péshtar* deham (?) [man [] shagird 7 man]

Free tr. Yea, with the mindandto Thee all gifts of the Good Mind are offered By act of the bountiful man, whose soul with the law is united, In our country’s worship, Lord, and with praisers’ hymns to adore You. mazd, [aigh, dadak-gdbih i Lekim vadinam-é'4], aftand dén Garddmand stayém. occa I Doms) om. ie Ds. DO: ins, 1.- SDJ.om. va. °D: ins, % 7 DJ: *Mf. ins. pavan. ° DJ. Cree Ne mvene 2d), Dans... DJ, avo. 1D). om. i, 1M. Pahl. transl. Thus likewise both these things are given unto Thee [by me] with the Good Mind, all things of the good spirit also, (or ‘all good of the spirit’), [that is, they are thus given by me unto Thee; that is I would per- form all actions in accordance with the Gathic doctrine, and in correct piety]; (b) they are [also] given [by me] with the action ef the man who causes us progress in prosperity [with the Dasttr, that is, through me (or ‘with me’)] that man may be in soul together with him who is Sanctity, [that is, may they bestow a reward upon me in the soul]; (c) and thus shall I go forward to Your praise, O Auharmazd, [that is, 1 would make mediation with You (or ‘effect the proclamation of Your law’ (?))], and I woudd also praise You in Garédmand. Ner.’s sansk. text. Evazicha tad dvitayara Tubhyarh manasa, adrigyaticha uttamaih sarvam adadaim, [kilA "ham adadaih evaih; yat karma samagram api Gathabhih, sadvyaparataya*, karomi. Tad dvitayari malar phalamj, (b) pravar- dhayitur narasya karmana [Gurumukhena] yena* 4tma Dharmena sarh¢lishyate, [kila, me atmane prasadam dadanti*]. (c) Samagachchhami Yushmikam namas-

134 XXXIV. 2, 3:

Tad dvitayari malar phalamj, (b) pravar- dhayitur narasya karmana [Gurumukhena] yena* 4tma Dharmena sarh¢lishyate, [kila, me atmane prasadam dadanti*]. (c) Samagachchhami Yushmikam namas-

134 XXXIV. 2, 3:

kritaye™!, Mahajnanin, Garothmane staumi Te?, [kila, ihaloke Yushmakai yachham karomi, paralokecha staumi]. +J.* seems *kritaye; others °krite. 2 cor.

Ner. transl. Thus these two (this twofold thing) all that is spiritual and highest (or ‘good’), I gave to Thee mentally, [that is, I gave them thus; which ¢s that (or ‘because’) I perform even every action according to the Gathas, and with good conduct. J gave this twofold thing, the root* and the fruit*); (b) and I do this through the act of a man who brings prosperity [through the mouth of the spiritual Master], through whom (or ‘whereby’) the soul is embraced by Sanctity, [that is, thus they grant my

vil Gai Add 19.4 pays dd stb P 3.8 Gf} | 1s eps 66ah0926.9 290.0 3, savepan}ngnavrosyy bar) aah guy | 22) C pod. gargs oly guPyoue & Lywa.gaunraguody.s96srg.ausuugarel | besgargrey.o6.0 a

Trlit. Ad TOi myazdem, Ahura, nemanha Ashadicha dima Gaéthio vispio 4 Khshathroi, yao Voht thraosta Mananha; eee rr Ne Ret ke ssa - Aroi zi hudaonhd vispais, Mazda, Khshmavast sav6.

Verbatim transl. At Tibi carnem-sacrificalem, Ahura, veneratione-se- humilianti*-cultus-religiosi* Sanctitatique offeramus (b) [pro**] colonias* [-iis**] omnes |-nibus*] (ad) in-Regno quas Bona protexistis* Mente, (c) in-perfectione- [-nem] [viri] enim bene-facientis*? (i.e, ad perfectionem* ejus plenam reddendam) [per] omnibus [omnia instrumenta”*], Mazda, inter Vestri-servitores* (vel Vestri- pares) [est hoe sacrificium] beneficium [patrium]. .

“* Vel: [nos] cives* omnes* in Regno (?). “I retract the remark on p. 499, but read as altern.: ‘nos enim bene-facientes [offeremus]- +’. “8 vel ‘eum omnibus sanctis ’(?).

Pahl. text translit. 1Aétdnd avi? Lak myazd+1, Atharmazd, [aigh, bar pa- van khvéshiht? Lak yakhsenunam], ‘va niyAyishnd av’ Ashavahishtdch yehabti- nam |dadak-gdbih]*, (b) 5g¢hand harvisp® avé7+1 Khshatraver® ({khadik dén tanid I] man pavan Vohiman srayishné, [atghash parvarishn ya$ min frartinth]. (¢) Ban- dak zak i ha-danak®, man pavan harvispd®, Adharmazd, av’ Lekim sido? [dana- kih bitndak’* pavan valman aish man kola mindavam zak vadtinyén, i? ashant

afash sid]. See P. 2 DJ., D. avi. *DJ.,D., M. mozd. *D. nafshmanih *D, ins. va. °so DJ. 7D. miin. *D. om. va. °D. ins. 4. DJ. ins. gad sid. “D. ins. va. 2? DJ., D. ins, i

[dana- kih bitndak’* pavan valman aish man kola mindavam zak vadtinyén, i? ashant

afash sid]. See P. 2 DJ., D. avi. *DJ.,D., M. mozd. *D. nafshmanih *D, ins. va. °so DJ. 7D. miin. *D. om. va. °D. ins. 4. DJ. ins. gad sid. “D. ins. va. 2? DJ., D. ins, i

Pahl. transl. It is thus that I render the meat-offering to Thee, O Attharmazd, [that is, it is thus that I place (or ‘keep’) the fruit within Thy possession], and to Ashavahisht also do I give praise, [that is, I effect a me- diation (or ‘proclamation of justice’ (?)) toward, or for, him]; (b) and all the lands fone in the midst of another (see K. a, (or ‘one with the other’)] I consign to Khshatraver, whose is protection by means of the Good Mind, [that is, by him nourishment is given to them and because of their correct

XXXIV. 2, 38. 135

soul és reward], (c) and therefore I am coming to Your worship, O Great Wise One, and I will praise Thee in Garothmana, [that is, in this world I make supplication to You, and in the world beyond I will praise You). Parsi-persian Ms. Rddn ham an i har da Tu [am] pah Bahman mini ham yveh* tamam, did hast, [kim dad édin, ka, kunishn tamam pah Gasaini, wa [pah = pavan] néki [] [kunand = vdgtinand] [man bun u bar = am bun wa bar]} s (b) [Ma-ra] pah an ¢ a ¢ afzdyinidaér® mard kunishn, [pah Dastir], kim pah an ¢ a Sawab, an riban (sic) awa [] [rasam = jatiinéd (sic)] [ktm pah ruwan*® muzd (half effaced) [] [dehand* (2) = dabin-hend}] x (c) Bih rasam an an ¢ Shuma niydyishn, Hormuzd, [ka, jandangdt ¢ Shuma kunam] Tu-ra + an (? sie vid. pro Shuma) andar Garétman sitadam (sie) x

Free tr. Myazda, to Thee, O Ahura, and Asha, with praises we offer, And for all the farms in Our Realm by grace of the Good Spirit nourished, To the furtherance of the* wise* ’midst* Your own and in all things a blessing. piety]. (c) Perfect is he who is wise (or ‘to the perfect (oblique by pos.) bedongs that which is wise’) who is a benefit to You, O Attharmazd, in (or ‘by’) all things, [that ts to say wisdom is perfect in that person through whom they may accom- plish everything which is also beneficial to them thereby (or ‘also to him’)}. Ner.’s sansk. text. Evarn Tubhyari miajdaih*, Svamin, [kila, phalarit svadhinataya [-tayarh] dadhamis}, namaskrititi Dharmayacha dadhami, [kila ‘smai yachiiam karomi], (b) samriddhim samagraii Saharevardya, yA Uttamena pratipalya Manas, [kila, sadvyaparat pravardhaniyas], (c) Sa sapirno yatah uttamajhani yah sarvasvataya, Mahajiadnin, Yushmakaii labhayit&é* (lambh°),

[kila, sarvarh kithchit tad eva kurute yasmat labho Yushmakaih}. *P. milam (?). *so J.4; others °yat. 8 J.8, J* dadimi, *J.8, "varddh® ©. (2)

*P. milam (?). *so J.4; others °yat. 8 J.8, J* dadimi, *J.8, "varddh® ©. (2)

Ner. transl. Thus, O Lord, I am presenting the miajda to Thee, [that is, thus Iam placing the fruit within*® Your possession], and I am also performing worship to*Sanetity, [that is, I am making supplication to it], (b) and I am likewise establishing the entire landed property for Saharevara which is to be guarded with the highest (or ‘good’) Mind, [that is, it is to be increased by means of good conduct}, (c) for he* is perfect, wherefore he is beneficently wise, he who with (or ‘by means of’) all that he possesses furthers Your acquisitions (or ‘is beneficial to You’), O Great Wise One the Lord, [that is, he does just everything whatsoever* by means of which Your acquisitions (or ‘advantage’) may be increased].

Parsi-persian Ms. Edin an ¢ Ta [] [muzd = mued*), Hormuzd, (kt, bikh (sic) pah kwéshi ¢ Tai déram, [édan an ¢ TH muzd, Hormuzd, ki bikh pah khwéshi = aédiin an t Rak muzd, Anhima, ki, bun pavan vapashman*)], wa niydyishn dn Ardibahisht [] de- ham [jandingdt {no tr. for vagtnam)] x (b) Jihin® tamim [] [kih = mn (?)] Saharéver [yak andar digar [] ] kih pah Bahman [kih = miétn] parwarishn, [kish parwarishn [] az neki] (c) Pur dn ¢ nék-dind, kih pah tamim, Hormuzd, an Shuma sid. (Dana pur (darad) pah a kas, kih har chiz an kunand [iz(a)din= Yahan] az(?) ash std] wt

136 XXXIV. 4, 5. USED wos -crepunorry ss | ww )yeys.¢¢) Gav rbee-ps A. Jegurrn us )Gop.porpage) oes | GER RIBEE CEPA aM GERPa2} Dw -aseoagye Egy 2ueoayy? age d.96 | Howes go?)? 3 9. miahnG-e

Trlit. Ad(t) Toi Athrém*, Ahura, aojonhvatitem Asha us(e)mahi, Asistem [= Asigstem] émavaiitem, stoi rapafité chithra-avanhem. Ad(t) Mazda, d(ai)bishyanité zasta-istais deresta-aénanhem.

Verbatim transl. Ita Tibi [Tuum] Ignem, Ahura, potentem Sanctitate desideramus, (b) velocissimum [Asistem] robustum patriae (vel personae (?)) [eum] cum-gaudio-excipienti*! clare-[et-varie|-auxilium-afferentem, (c) sed, Mazda, [ei] odio-[nos-vel-Te-]-vexanti [telis-] manibus-jactis [ignem] visibilem-plagam- damnum-infligentem. *! Vel stéi rapefitem = ‘patriam adjuvantem’.

Pahl. text transl. 1Aétind hand i? Lak Atash, ? adj-homand?+1, At- harmazd, ash pavan valman mtn‘ Aharayih khtrsandih®, [aighash khtirsandih® pavan zak damané, amat&+! lit+! sardar zak, mtn kar va kirfak kard6&+1 yekavimtnéd], (b) i tizd i® amavand [zak Atash]'° min yekaviméinéd? avi atyyar!2, ash pédakinéd ramishné. (c) Aéttind, Atharmazd, zak 7 béshidar [min Atash* béshid] ash pavan ttband khvahishnih* yakhsenunéd?® kino.

1 See P. ? DJ., D.ins. i. * DJ., Dom. i.. * DU. D: ins: mun ose Ds Mf. om. amat; M., D. have va. 7 K.® va li, or val. ® so DJ.. D.; M+ vadind. °® D., M: i; DJ.com f.. 2° DJ.,,D.-ins: va, 1 De, D. oma vas Dette eee

Pahl. transl. Thus, O Atharmazd, this which is Thy fire, which is powerful, is a satisfaction by means of (or ‘to’) him who zs Aharayih, [that is, there shall be a satisfaction through (or ‘for’) him in that time when my chieftain 7s that one by whom both duty and good works are done], (b) which is quick

WW Bpy -s09h96 24 y2an}s0e.b.s99.9H5 | 492 P4289 66) Cap ody «being 5. -oyn.tauls

“66M 6Y 9MY-G9W)9.2uH999 9b 040) | worse b.wyps

Ns : eee | wopdy bale : peg : spaigaal.gub.glag & sis 9944 2449994¢9496-445940)

Trlit. Kad(t)Vé Khshathrem? ka istis ? Sdyaoth(a)nais, Mazda, yatha Vao ahmi*?

Asha, Vohtii Mananha, thraydidyai drigim Ytshmakem, ae Pare Vao, vispaiS (paré) vaokh(e)ma Daévaischa Khrafstrais mas(I)yaischa !

* The letter y in the reading hahmi is simply the mistaken repetition of » which

as Pahl. = ‘ha’ or ‘a’; possibly a post-position (vio) 4 was mistaken for h.

XXIV. 4, 5. 137

‘ree tr. Yea, we beseech for Thy Fire, through its Holiness* strong, O Ahura, fost swift it is, and most mighty, to the believer shining for succour, jut for the hater, O Mazda, it showeth with javelins vengeance!

nd powerful [that is, that Fire] which stands also by (or ‘for’) the friend, and 1akes joy manifest to him; (c) and therefore, 0 Atharmazd, on* him who is the ormentor| who has tormented* the* Fire*|, it takes revenge with effective prayer*, Ner.’s sansk. text. Evari Te Agnih Ahuramajda eaktiman punyatmanam utoshi,[kila, sarhtoshi*, tasmin kale yada dlivyadhipatih, tasmin yena*! punyakar- ati kritam asti?]. (b) Tejastaro* ((?) °vattaro*) mahabalishthah* tishthatah 4nan- ah prakatayati sahayyaya*, [kila, yo’ sya sihayyaya tishthati, tasya prakat- yati Ananda]. (c) Evarh Aburamajdah pidakarasya hastechchhaya** vidadh- ti nigrahath. +All ye. 2J.8,J.* asti;J.4astih. 33.4, J.*, C., °chchha; but P. on marg. corr, Ner. transl. Thus, O Ahuramajda, is Thy Fire strong, and satis- ing to the holy, [that is, it is satisfying to him in this time when 1e heavenly Lord is present, in this time in* which* holy duty* is fulfilled y him}. (b) More (most) sharp (or ‘quick’), and most powerful, 7¢ reveals e joy to (or ‘of’) him who abides for (or ‘in’) its companionship, [that is, makes the joy of him who abides for (or ‘in’) its companionship manifest]; )and 7 7s thus that Ahuramajda establishes the punishment (or ‘restraint’) the tormentor with an effective wish (lit. with a desire of the hand).

Parsi-persian Ms. dan in 7 TH Atash 7 bulandmand [hast = hast], Hormuzd osh

) = ash) pah & kih Sawab razAmandi (hast = hast], [ktsh razimandi pah an zaman man sardar 4n, kih kar [] kirfah kard éstéd] (so), (b) ¢ tiz ¢ himmat [an Atash] 1 éstéd [] [hast = — ?] an yari, fi zahir-kunad rAmishn x (ce) Edtin, Hormuzd, an

Wzir-dehandah* (kih Atash azar-dehad] ash pah tuwan* khw@hishni dérad kinah %

3 ee tr. Your rule, what is it? Your riches? how Your own I may be in my actions? rough Righteousness and Thy Good Mind to nourish Your poor intheir suffering? remost of all we declare You, before Demons and demonized mortals!

Verbatim transl. Quid Vestrum™ Regnum? Quae [Vestrae] opes? [Mihi | quo modo actionibus, Mazda, (quo-modo) [proprius] Vester [servus] sum in| (b) Sanctitate, Bona{-que]| Mente, ad-nutriendum pauperem Vestrum ? (c) ue [praestantes] Vos omnibus, prae, dicamus [-emus, antecellentes] deis- sis-[et-lis-servientibus]-que Khrafstros-habentibus [i. e. exsecrabilibus homi- usque! *' Vel ‘potestas sancta’.

Pahl. text translit. ‘Kadar zak i Lektm khidayih?+1, [aigh maman idavam vadiinam-é%, zim khidayiht i Lektim afzayinid yeheviinéd®], kadar t, {aigh, maman mindavam vadtinam-é*, zim? khvdstak pavan kvhéshth ¢ cum dasht6 yeheviinéd], aigh, pavan kdinishnd’, Atharmazd, aéttind avd

18,

138 XXXIV. 5, 6.

Lekim hémanani, (aight, mindavam zak vadtnard® (? -ani), zim khidayih 1 f Lekim afzdyinid! yehevinéd, afam' khvastak! pavant khvéshih! i7 Lekimt dastd! yehevinéd'!]. (b) Amat! aharayinand'2+1 [(?) -ani], Vohtiman, [aigh, kar va kirfak vadtnaiid [(?) -ani']}, srayishn yehabiinéd avé daregtshan 7 Lekim. (c) Pésh® Lekim min harvisp-gtind!*, pésh'* gtft hdmanéd, [aigh, tibankardar homanéd] min Shédaano! min khirado stared yekavimtnéd vat+! anshitaan. *See P. 2DJ.,D. *s0M.; D. °namam. 4so DJ.; Mf. om. i. °DJ., D.; M. béd; DJ. ins. va. ®D. *namam (sic); Mf. °nam. 7DJ.om.i. *D.om.i. °D. iid (long 4 written). 1°DJ., D. %da- yih. *D., Mf om. inclus. from 11 to 11, *? DJ., D. 183DJ. **s0DJ., D., M. levins. 1° D. ins: va. Pahl. transl. Which (or ‘Of what kind’) is Your sovereignty ?, [that is, what thing might I do whereby Your sovereignty may be increased through my instrumentality ?]; and which is Your wealth? [that is, what thing should I do whereby riches may* be kept in Your possession by my means]? how in actions, O Attharmazd, shall I thus become Yours, [that is, let them (or ‘let me ) do that thing through which, by my means, Your sovereignty is extended, and also wealth is kept in Your possession by me]. (b) For whenever they (or ‘1’) Shall do holy deeds, [that is, when they (or ‘I’) shall do duty and good works], Vohtiman gives nourishment to Your* poor. (c) Before all of every kind, even before them Ye are declared, [that is, Ye are more capable] than the Demons whose intellect is perverted, and Ye are declured before men. Ner.’s sank. text. Kiri Yushmakarh rajyam, [kila, ki kurmahe va- yuh yena Yushmakam rajyath pravardhitaih bhavati]? kacha lakshmi, [kila, kivh kurmahe vayari yena lakshmi svadhinataya [-Ayaém]|Yushmakam vidhrita*

sauyss}urg.aerb b.weps ay NG | GOs» su 9929.1OH.36 49 949 6.

24 (OG -aesararle 219) 609351 awd Qs | seeH9 FRM HH9-9PG-BUEE-BH Sos2509)-2} 99994-3949) 209029.f41939 340))p | 43199295} 665) pty fa Lo 59 Opty

Trlit. Yezi athé sta haithim [= *yem], Mazda, Asha Vohii Mananha,

Ad(t) tad(t) mdi dakhgtem dat4 ahya anheus vispa maétha,

Yatha V do yazemnascha, urvaidydo [= vraid?] stavas, ayeni paiti.

Verbatim transl. Si ita estis re-vera [et manifeste], Mazda, [cum* (?)] Sanctitate Bonaque Mente, (b) tum hoc [hujus*] mihi signum date hujus [in-hac] vitae [-ta] [per] omni [-em] habitatione*[-nem, i. e. commorationem meam in ea], (c) [ut mihi hoc signum indicet] quo-modo Vos veneransque celebrantior* [i. e. magis quam prius celebrans et] laudans [vobis] eam obviam! #Vel‘08’.

Pahl. text translit. ‘Hat aétin’ zak? sti ashkdrak [aigh, réshanak* aigh' tand*? i pasind ghal yeheviinéd], Atiharmazd, va! Ashavahishto*, Voht- mand, (b) zak i aétind avo li dakhshak*+1 yehabanéd, [aigham dakhshak®

RXYiV 5 6-4 139

bhavati*] karmand, Mahajianin, yatha Yushmabhyai* bhavamah? [kila, sar- vari' kirhchit tad eva kurmahe, yena rajyaia Yushmakamh pravardhita bha- vati*, lakshmicha svddhinataya [-ayam] Yushmakani vidhrita bhavati]. (b) Dhar- magcha Uttamari Manah pdlanaiicha dadati, he daridrino*, yushmabhyar. (c) Puro ytyam vigvebhyo? prak uktah stha, Devebhyagcha, buddhinashte- bhyo*, manushyebhyaccha. + J. om. eva. ? so J.*

Ner. transl. What is Your kingdom? [that is, what can we do by which Your kingdom may* become* advanced] ?, and what is Your wealth? [that is, what can we do, O Great Wise One, whereby wealth may* be* kept apart within Your possession] through our action, and through which we may* become Yours?, [that is to say, We are thus doing everything by means of which Your kingdom may* become advanced, and wealth may* be kept within Your possession]. (b) Oye poor! Righteousness* and the Best Mind are affording You protection. (c) Before all are ye announced, before Devas, heretics*, and men!

Parsi-persian Ms. Kadar + kudam an 7 Shuma khudai, [kfi, chih chiz kunam, am (?) khudai (?) ¢ Shuma afztin bashad] kudim khezinah, [kfa, chih chiz kunam, am (?) khezanah pah khwéshi 7 Shuma dasht bashad], ki, pah kunishn, Hormuzd, édiin an Shuma hend (?), [kt, [afzin = afedyinéd] chiz [] [an = (?)] kunand am (2?) khudat 7 Shuma afztin bashad []] (b) [] [kih = min] ashoi-kunand* [pah = pavan] Bahman + veh*-minishn, [kt, kar u kirfah kunand], {kih = mén], parwarishn dehad An darvishan 7 Shuma * (c) Pésh Shuma, az tamam pesh guft hastid (?), [kai, tungartar* (sic, tawan- gartar*) hastid] az Déwan [] khirad-stard éstéd*, [wa = va] marduman *

Free ir. If, Mazda, thus in verity with the Truth Ye exist and the Good Mind, Give tome clearly asign,in this life’s entire abiding, (or ‘this people’s(?)every house’) How with offerings, and more earnest, to You I may go, a praiser.

If, Mazda, thus in verity with the Truth Ye exist and the Good Mind, Give tome clearly asign,in this life’s entire abiding, (or ‘this people’s(?)every house’) How with offerings, and more earnest, to You I may go, a praiser.

I bara yemalelinéd, i#(2)+7 apagamantar® yeheviinani®], aigh pavan zak i valman ahvand pavan harvispé!° ketrtinani, [aigh, tand* 7 pasiud lich rai avéjak} Shayad kardand"], (c) aétind avi zak i Lekam yazishn6 pavant?+t Afrina- and dahishnih va! stayishnd sdttinam madam. * See P. 2 DJ. ins & 3 ME alone ins. va. * D. om. * DJ. dahishn (?) ° D. *shako 7; Mf-6-I. 7 Mf has i. * D., Mf. seem apag®. ° D. °vind. 1 DJ. 1 DJ. kardo., “2 Dy, fraz; 18 DJ. om.

Pahl. transl. If thus that world is manifestly* real*, [that is, if 7 zs clear that the later body (the future life) exists (or ‘appertains to ét’)], O Attharmazd Ashavahisht and Vohiiman, (b) then do Ye declare to me a sign*4 [through which I may become less doubtful], and such that I may abide in that world in all its duration (or ‘extent ’), [that is, for me also it is necessary to render the later body (or ‘the future existence ”) pure* (or ‘clear’)|, (c) and so Iam coming on to You, sacrificing (or ‘to Your sacrifice’) with the delivery of benedictions, and praising You (or ‘and with praise’). **Ins. ‘{i. e. ye will declare -»’.

140 XXXIV, 6, 7.

Ner.’s sansk. text. Chet evaii sa srishtih parisphuta, Mahajnanin, Dhar- maccha, Uttamain Manah, [kila, nirmalatara tanoh* akshayatvena bhavati], (b) tat tasydt lakshanara mahyarh debi, [kila, me chihnam brahi, yena nihsam- dehatara*(sic) bhavamah], etadiyecha? bhuvane sarvatra nivasamah, [kila, sarvarh kitachit tat kurmahe yena tanor akshayatvarh mattah sddhu gakyate kartuml, (c) yatha Yushmakarh Ijismayet vikhyatidatya* stutayecha pracharamah’, [kila, Ijisnaye stutayecha Yushmakat pracharamah®, yavat Yushmakarm prasiddhir* bhavet]. * J.3, J.* 2 so J.*; others ®yena® 3 C, om. from 3 to 3.

Ner. transl. If thus the creation becomes revealed, O Great Wise One, and Rectitude and the highest [i. e. the Best] Mind, [that is, if the creation becomes clearer* through (or ‘as regards’) the indestructibility of the body (the future state)], (b) grant me the sign of this creation, [that is, declare a sign to me whereby we may become less doubtful], and 7 accor-

urspscnaieopoabxnrgersnlsren | _sughrcaw)g¢)e.sbeonsu) br, a -q)r2y2-base) dap popas) gave | pepe gaoaeanteds you) an eree gue $699) 0 gn} sw Gary nas ysarl | EY GDA Ma-GE9}s-GF-Co PHO}

Trlit. Kuthra Toi ar(e)dré, Mazda, yi Vanhéus vaédenaé Mananho, Senghis, raékhnao aspénichid(t) [= aspen°] sidrAchid(t) chakhray6 ushi-urt**, Naéchim tém anyém Yishmad(t) vaéda, Asha, atha nao thrazdim [=°dvem]! Verb. transl. Ubi [sunt] Tui adjutores-sacrificuli, Mazda, qui[a*] Bonae|-na] agniti*t Mentis[-nte, vel etiam fortasse ‘res Bonae M cognoscentes’|, (b) pro- nuntiaverunt [verba-hortationis], opes (-in-hereditate-relictas(?)) (vide istis supra) [conficientes pro sacra causa nostra ut*| rem fortunatam-etiam ([vel ‘in rebus fortunatis’ (adv.)|) [et in*®-] miserias [-iis*2] (eas opes) conficientes (i. e. produ- centes") intelligentia-lata [-praediti]? (c) Nullum [Dominum] eum [vel talem]| alium [atque]Vobis | Vos] nosco (mihi**-conciliabo) Sanctitate*®, itaque nos servate.

*1 7 . . : _Vel eviam ‘res possessas’ (?). ? fortasse: ‘facientes ut se vertant res adversae in prosperitatem’. * 0 8.(?) **i. e. nullius animum mihi tam conciliabo, vel ‘nullum - {ut servantem] adipiscar’.

Pahl. text translit. *Kadar hana i? Lak radiht, Atharmazd, méin pavan Vohimand akas-dahishnih? [Denman! khavittinam, aigh, radih i? avo Lak pavan frartind* dandkib, bara shdyad khavitinastand+4, bara kadar 2]. (b) *Amtkh- tishno”{ hi-varishnd, |i avé kar va kirfak], mfnich pavan Asanih, va! mfinich pavan tangih vadinyén’, frakhd-htishih, [va8t1 danak hishih, aigh, kar va kirfak tan- gihat vadtinafid, va zak i anbamtha vadtnaiid; ash danakih9 afash yehevinéd]. (c) La aish® madam1°+1 zakaj!1+1 min!2+4 Lekiim aks h6maném!4+1, [aigh, aish 14 khavitinam mtinam nadikih aéttind azash chigtin min Lektim]|; vat amat

XXXIV. 6, 7. 141

dance with which we may abide continually* in the world relating* to* its [that is, under* my* influence* we are doing everything through which it may be possible* to render the indestructibility of the body pure*!|; (c) do Ye therefore grant to us a sign indicating to us how with (or ‘on account of’) the delivery of the announced (or ‘celebrated’ (2)) blessing* we may go for- ward to Your Yasna and to Your praise, [that is, to Your Yasna and praise we are going forward so long as until (?) (so meaning, or ‘while’ (?), hardly ‘in order that’) Your revelation may take place (?)]. *! Was ‘clear’ meant.

Parsi-persian Ms. At (sic pro agar = At (?)) édfm 4n gurih zabir, [ka, zahir kt [zaman = damdn] 7 tan ¢ pasin 0 bashad], Hérmuzd, [az = min (?)] Ardibahisht, Bah- man, (b) an ¢ édfm an man [] [khaslat* = dakhshaki] [] bih gtyad [7 bi-gumantar ba- vad], ka pah an 7 fi jihan* pah tamim mandan, [ka [zaman — daman| ¢ tan 7 pasin man ich (sic pro ham) ra khalis shayad kardan] x (c) Edan An An ¢ Shuma yazishn [ |] [fraz = frdj] mashhiri dahishn u stayishn Amadam awar %

Free tr. Where are Thy helpers, O Mazda, preaching* versed in the lore of the Good Mind,

Where are Thy helpers, O Mazda, preaching* versed in the lore of the Good Mind,

Blessings and treasures ’midst* woe | and our grief with wide intellect bringing ? None have I otber than You, through Holiness then do Ye save us! aharayinani (-And)'4+1 [aigh, kar va kirfak vAdtindid (-dni)|; aétind avd Jan- man srayishn’ yehabtinéd. + See P. ? DJ. om. 8 DJ., D. ins. 1. * D. °ndih. © Dz Stunast. © D. ins. i. 7 D..%fd. * DJ., D. om. * DJ., D. °Akih. 10 DJ., madamam (sic); Mf. maman. ™ D, zak i, 1? D. om. ** D. homan. ™“ D., Mf.

Pahl. transl. Which is this Thy liberality (or ‘liberal one’) (read rad (see Ner.)) concerning which, (or ‘whose’) is instruction by the Good Mind ? [This I know that it is quite necessary for me to understand that liberality which is extended towards Thee by the wisdom of the pious; but which is it]? (b) It is the doctrine which is the (or ‘that of’) good support (hardly ‘good believing’ (see the Gatha)), [and that which exhorts us to duty and good works], and which one should fulfil both in prosperity and adversity as an enlarged wisdom, [and a wise intelligence, that is, they shall fulfil duty and exercise charity in distress, and also under seasonable (or ‘favourable’) cir- cumstances (literally distressedly and seasonably); and from this also, his (the pious man’s) wisdom arises] (c) None other do I know save You, [that is, I know of no other from whom my happiness is so certainly secured as it is from You], and when I (or ‘they’) shall act righteously, [that is, when I (or ‘they’) shall fulfil duty and charity] do Ye therefore afford us protection !

Ner.’s sansk. text. Kas te dakshinadata, Mahajiidnin, yah Uttamena vetta Manasi? [Idathcha vedmi yat dakhshinam! Yushmakarn sadvyaparajiia- nataya* cakyate® parijiatui; sé ka?] (b) Cikshaih satye* yah samadhanatve*, _ Sathkatatve ’pi kurute vipulachaitanyah’, [kila, yah karyarh punyamh yat sam-

142 XXXIV. 7, 8.

riddhataya* kurute, tachcha yat samkatataya ’pi kurute, tasya vijidnachaitan- yam tasmad bhavati]. (c) Na kathchit tari anyam Yushmat vedmi punyat- manamh, [evar asmabhyaih palanarh® datérati kam api na jane, yasmat cubham evain yatha Bhavadbhyah], yah punyatma evarh asmakaih palanarh® kurute.

* All dakhsha®. 2 J.* °parataya jianataya. * J.*, P. °yaihte. + C, ‘tye; P, °yaya. Be, dens Crees kaneis

Ner. transl. Who is Thine offerer, 0 Great Wise One, who is intelligent through the Best* Mind? [This I know, that it is possible to recognize what is truly Your offering through the intelligence of good conduct, but what is it?] (b) Who is he who carries out the doctrine in truth in prosperity and also in misery, being large-minded, [that is, the man who fulfils duty right- eously while in* prosperity, when he likewise does the same in* adversity, a discriminating intelligence becomes his from this circumstance]. (c) No one

va)isg. 9.940 Hoany-oeegesssagssan hbarsagicy fs} « 2Soatyoanes 8, by yorde-basy) burg ssqeay)) su gop - 98.6 su rrqrnasey | Gergana, Ww} fasdoy, bar soa parssyy

+AV IQ Sbjuecuayrbbus)ogg.bss >to» | see usiss}oag-cesoarpsb}.sleyay Triit. Tais zi nao Skyaothnais b(a)yaiiti yaéshd as pairt paouruby6 (i)thyejé, Hyad(t) as aojyao naidyAonhem Thwahyd, Mazda, asta urvatahya (= ¥rAt?]. Yoi néid(t) ashem mainyanta, adibyé diiré vohi as mand.

Verbatim transl. His enim nos*! factis terrent* ii inter quos erat [vel sit (erit)] pro multis*? exitium, (b) quum erat [vel sit (erit) ut} robustior [ad- versus] infirmiorem Tuae, Mazda, oppressor doctrinae [i. e€. oppressor Tui ministri devoti illam doctrinam promulgantis]. (c) Qui non Sanctitatem mente-concipiebant [-ient (vel* ‘qui non S. meditabuntur ’)} ab his procul-in- remotione erat [vel sit (erit)], Bona Mens, *: Fortasse, e contrario: ‘his nostris factis terrentur’ (lege bayenté). *2 vel ‘causa multorum’.

Pahl. text translit. ‘Min zak i valmanshant maman?+1 kanishnd lanman bim [min kanishno #8 Aharmokand] min4+! dén zak {> madam ait kabed SCjo, (b) amat ait zak i adj-homand [Aharmék] valman, mfin®++ nihddadé7+"** (? ni- had**1)§ dahishnd [havishtd rai®] pavan hana i Lak, Atharmazd, andstih hém- punéd [pavan Dind* ¢ Lak]. (c) Valmanshan mtn? JA Aharayih minénd?, min valmanshan bard rakhik aits Vohtiman. ** oy a translit.; see Comm.

psec P..?M.. DJ., D. om, ®* Die om *DJ., D., Mf. ins. min. *D. om. *DJ, D., Misi 7D. M., Mf. naidyon (? sic, a translit.), or nihadind (2). *D. ins. va. ® P. ins. 10 Mf, amat; D. main.

XXXIV. 7, & 143

Whomsoever do I know other than You who is holy in Soul, [thus it ts that I know no bestower of protection upon us whomsoever from whom benetits are so derived as they are from You], or who is so holy, and so effectually provides protection for us.

Parsi-persian Ms. Kudaém in ¢ Tf sakhdwati® {hast = haémana* (2)], Hormuzd, kih pah Bahman agah-dahishn. {in [an = dn] danam, kti, sakhawati ¢ an Ta pah nék danai bih shéyad danistan; bih kudam ?] (b) Amikhtan 7 nek-rasti*, [¢ an kar u kirfah}, kih ham pah Asani, [] kih ham pah tangi kunand fraj (sic) hiishi, [{] dana hashi, ku, kar u kirfah ¢ tangi [a = guman (sic)] kunand, wa an 7 nék-bamha + khalisi* kunand az (? sic) danai azash bashad] % (c) Nah kas rawA + am (? = madam) [] [an = zak] [] Shuma, agah [] [hend — homind), (ki, kas nah danam kih am néki édin azash chin az Shuma [az = mn]; [] kih kar + ashdi + kunand + ham, [ka, kar u kirfah kunand], édin an ma parwarishn dehad] x '

Fr. tr. For with fear by deeds they smite us, ’midst* whom there wasruin for many, When as stronger crushing weaker | was, O Mazda, Thy doctrine’s oppressor ; From them who mind not the Faith remote abideth Thy Good Mind.

tr. For with fear by deeds they smite us, ’midst* whom there wasruin for many, When as stronger crushing weaker | was, O Mazda, Thy doctrine’s oppressor ; From them who mind not the Faith remote abideth Thy Good Mind.

Pahl. transl. For from those deeds our fear arises [from those deeds of the Persecuting Heretic], among whom what* happens* to many is destruction, (b) when he is the powerful Aharmék, and the one who subjects* (or ‘whose is the giving of subjection (?)’) for Thy disciple], and who believes profanity (or ‘scepticism’) against that which is Thine [avainst Thy Religion]. (c) Those who do not meditate upon Sanctity, from them the Good Mind is far off indeed (or ‘will be far’).

Ner.’s sansk. text. Tesharn yato ’smakaih karmatvat! mahabhayar yesham asti upari prabhiteshu! mrityushu* [karmatvat! Asmovan aii]. (b) Yo asti balishthatamah**, prachannakarma Asmogaht, Tvadiyayim, Mahajianin, andstikatvaih* prabodhayita [Dinau Te. Tasyd ’pi karmatvat asmakatht ma- habhayamh vartate!]. (c) Ye no Dharmar manyante tebhyo dire Uttamar asti Manah. + Various trifling corrections.

Ner. transl. For their (or, ‘our”*) great fear* is arising from our* (or, ‘their™!) action, whose action concerns (or ‘is purposed for’)many deaths, [that és, from the action of Asmogas*?]. (b) For he who is the strongest, and yet the covert one [the Astnoga] is promulgating profanity (or ‘infidelity’) against Thine ¢nterest, O Great Wise One, [against Thy Din. And this too from his action our great fear arises]. (c) From those who do not meditate upon Sanctity (or ‘Rectitude’) the Good Mind remains afar. *' See the gl. *2altern. trl. ?

Parsi-persian Ms. Az an 7 [] [& = varman] [] kunishn ma bim [az kunishn 7 Ashméghan] kih, andar an ¢ awar hast, bisyar marg, (b) kih hast 4n 7 buland [Ashmégh] a, [] nihan dahishn [shagirdan ra], pah in i Ta, Hormuzd, nisti khwdhad (sic vid.), [pavan (sic) Din ¢ Taj. (c) Oshin kih nah Sawab [] [andéshad (?) = — éd], az Oshan bih dir hast [pah = —] Bahman x

144 XXXIV. 9, 10.

wbh-czodvely - s09h.16.a 909905 | 61992096 )40.G ye goyugajar.ab pay 9. io,

bysajac-veaonrg.surgersals | BS 2 Serv mibb sos —sr9

w)eodalbamphopvcor-varayale» sase.s aoa agng- bose

Trlit. Y6i speftam Ar[a}maitim Thwahya, Mazda, berekhdham vidushd, —S Dus-Skyaothna avazazad(t) Vanheéus evistt Mananhd;

Aéiby6 mag Asha syazdad(t) yavad(t) ahmad(t) auruna khrafstra.

io,

bysajac-veaonrg.surgersals | BS 2 Serv mibb sos —sr9

w)eodalbamphopvcor-varayale» sase.s aoa agng- bose

Trlit. Y6i speftam Ar[a}maitim Thwahya, Mazda, berekhdham vidushd, —S Dus-Skyaothna avazazad(t) Vanheéus evistt Mananhd;

Aéiby6 mag Asha syazdad(t) yavad(t) ahmad(t) auruna khrafstra.

Verbatim transl. Qui benignam Pietatem (promptam-mentem) Tui* [dis- cipuli*], Mazda, beatam [valde] scientis*! (b) cum mala-agenti [vel mala- actione| deserebat [deserant [-ent]] Bonae in-sua*?-ignorantia Mentis, (c) ab his valde [tantum] res**-sanctae** deficiet [-ent] (vel melius ‘cum-Sanctitate deficiet [illa Bona* Mens*8’]) quantum a-nobis** [deficient] rufi-Khrafstri- daemones (pediculi exsecrabiles). “Vel (thwahyé = tava) tui [A. omnia] noscentis. ** vel ‘ Bona Mente ignorante’. ** vel fortasse: ‘ab his vir (?) Sanctitate [prae- ditus] abeat, i. e. abibit quantum. .’ (Asha ut nom. sing.). **vel a ‘Bona Mente’ (lege ahmat). (Asha (inst.), usta (loc.) in sensu adverbiali in loco nom. usurpantur.)

Pahl. text translit. ‘Valmanshan afzinik? bandak-minishnd hoémand, mtn hana i Lak, Atharmazd, arztikd? akas homand [Dind* i3 Lak]. (0) Val man‘ dtish-ktinishnd bara sedktinyén min! avindishnih® 3 Vohtimand!, [amat- ash Vohtimand! pavan tand* la mahmand| (c) Min*+1 valmanshan kabed Aharayih sezdik*7+1 chand min zak ? Aharmék i khiradé staredét.

* See P: .2.0. ans. was sd. om: msec a ees teae * D. P.M, Mf: 9 s05 Petes omnin) * M. sédak, or sézak; D. sezad, or s-y-z-d-d (2) a translit. §® corr.

Pahl. transl. Those are endowed with, (or ‘acquainted with’) the bounti-

ful perfect mind who are acquainted with this Thy longed-for one [Thy

ep cleo papbale.aupebbssasay | Lessee. argonel sss 10. | .345>¢081 drop

woyaeps cea Gouy fungal-gseges | 629206 ) au sw pee cogugaya» 80 )Garsbb.w.rd)Caryudy.auafng-weepnerse | us) rqys.atsgja>. 1p au pases

Trlit. Ahy& Vanhéus Mananho S(k)yaothna vaochad(t) gerebam hukhratus,

Spefitamcha Ar(a)maitim damim vidvao haithyam Ashahya,

Tacha vispa, Ahura, Thwahmt, Mazda, khshathréi yoyathra [= baya’]. Verbatim transl. Hujus Bonae Mentis facta [esse] dicebat [vel dicat,

-cet] fructum [-beatum vel germen esse ille discipulus] bene-intelligens, (b)

benignam-que Pietatem creantem {[creatricem] noscens vere-bonam Sancti-

XXXIV. 9, 10. 145

Free tr. He who our bounteous Devotion, wisdom blest of Thy saint enlightened With the evil-doer deserts in his ignorance of Thy Good Mind, From such an one vanishes: Truth, as from us foul demons have vanished.

Religion], (b) dt that evil-doer (or ‘his evil deed ”) may cast her down from his non-apprehension of the Good Mind, [that ¢s, in case that a good mind is not lodged as a guest within his body], (c) and from those (such) men Aharayih is vanishing, as fully as from him who is the Persecuting Infidel of perverted understanding.

Ner.’s sansk. text. Ye mahattardn satipirnamanasin*! Tvadiyath?2, Ma- hajianin satém [-tim**] vettrin [Dinim Te] (b) duhkarmani* parikshepsyanti*, Uttamasya asamgrahanat* Manasah (c) tebhyo prabhiito Dharmah prabhrac- yati™ [tebhyah* Asmogebhyah]. yavat etebhyah asamavayibhyah* kshudrajan- tubhyah [dushtagvapadebhyah parvatiyebhyah®]. *From Y. 32, 9. b; but diff. sense.

pea OC. eed oman sOrde cde 8.2 Pe .5 injured. °J.°, J.4, J.* “kshipsy®. * J.3, J.*, prabhra (?) syati; C., P. °bhtisyati (?) (sic). © C. yavati®,

Ner. iransl. (a, b) Those who, in their evil action, will cast down*! the greater and perfect-minded ones who understandingly discern Thy*? (°iyanam) good ones (= satam, mistaking berekhdham for a gen. pl.; or ‘ Thy good wife (?)*3’), [that is, Thy Din] from a non-apprehension of the Best [i. e. ‘the Good’] Mind, (c) from these, (‘i. e. from such’) abundant*+ Sanctity (or ‘Rectitude’) is utterly falling away, [that is, from these Asmogas], as much so as from these little beasts which can never be herded, [that is as much as from the ferocious

wild beasts which roam upon the mountains]. ** So meaning, otherwise ‘will move’. *? read “iyéndm. *8 Aramaitiis later ‘wife’ as well as ‘daughter’. Scemuchae)

Parsi-persian Ms. Oshan afztini pur minishni hend, kih in ¢ Tf, Hérmuzd, arzti Agah hend [Din ¢ Ta] * (b) U bad-kunishn bih héland (so) az na-hasil-kardan 7 Bahman, [kiyash Bahman pah tah nah mihman] » (c) [] [kih = mun] Oshan bisyar Sawab dtr, chand az [] Ashmégh* @ [] [Khrapastar® (sic vid.) = Khrapastar] »

Free ir. For the deeds of this Thy Good Mind the well-minded calleth fruitful,

He knowing the bounteous Piety the true creatrix of Asha; » These all, O Mazda Ahura, in Thy Realm smite* foes* with* fear*.

tatis, (¢) eaque omnia [sunt] Ahura, in-Tuo, Mazda, Regno momenta (moventia)- [illos nostros inimicos infideles] timore*-afficientia* (2).

Pahl. text translit. !Valman, min pavan? Vohiman? kfinishno va gobishnd vakhdinéd* hai-khirad’ {danakih], (b) Spendarmad va® dim? Akasih, va hém- nunishno**t}! Aharayih, [aigh, Spendarmad’ dam’ ht-hémnunishn**® kar va kirfak yehabtinéd']. (c) Zakich®+1° pavan harvispd", Atharmazd, pavan hanat2 {18 Lak khiidayih fréd kashi-aitt (?) [Ganrak!* Minavad pavan harvisp6 vindskarih‘].

'*See P. ?.D. om. pavan. ? DJ. denman. * D. ‘anaid. * all but P. “ash (or ih (?)). *D.om va. 7DJ om i *®soP.; DJ., M. dam va dahishn likarvak. °DJ. diff 1° DJ., D. OMmring = DIE Dencye 2 Dy angi tq-2* Dj. Di ganak, ** er, ep. Y. 48, 7.

146 XXXIV. 10, 11.

Pahl. transl. (a, b) His is the knowledge of Spendarmad and of her creatures, and the belief*(?) of (or ‘in’) Sanctity who as thoroughly wise seizes (i. e. ‘apprehends’) [the learning] through the action and word of a Good Mind, [i. e. duty and good works bestow the good* (?) belief*(?) of the ereatures of Spendarmad (or ‘S. bestows the belief of the creatures and duty and good works’)], (c) and that one also, O Auharmazd, is striking (?) down (or ‘is struck down’) as to all completely (or ‘by every thing’) in this which is Thy kingdom, [i. e. Ganrék Minavad is struck down in all his sinfulness].

Ner.’s sansk. text. Asau yo Uttamena Manasa kartacha, ukta (*? vakta), grilmati subuddhim', (b) [prithivyagcha] Samptirnamanasyah? srishtith vetti, sukhanivasarzn Dharmasya. (c) Tachcha* sarvatra, Svamin, Tvadiye, Mahaj-

wpa gurcosreog )¢ous.sy.saneg) vas | wpaganrbayy.4a oo eregs Le eagle syapang )av.pagayos | Leysajag-au )Grgody-sprgusale Se varbast-epun noes elas 3G Aid -34 994090 | LULLED LPIgIINE)

Trlit. Ad(t) Toi ubé Haurvaoscha var(e)thai* a*, Ameretataoscha,

En r A ~TA A 4 Sk Ape asi,

+P. aver®, .?-J.2, J.4 sh for kh. 2? P. amer®. ‘0. *paticcha. *°J.3 °tasvain.

Ner. transl. Thus both are fo be derived from Thee, Avirdida’s food, and that of Amirdada also [the food of water and of the tree (meaning ‘plants ’)], (b) and in the kingdom of the Best Mind, Sanctity (or ‘Rectitude’) is making a revelation concerning (?) (or ‘increasing’) them (so better) together with the perfect mind; (c) [do Thou also bestow] zeal and power upon this one, O Great Wise One. From torment art Thou exempt.

Parsi-sersian Ms. Edtin [] (kih = min] Tt bih har da an ¢ Khordad kharishn [wa = va} au ham? Amerdad [] [4b = mayd] % (b) Pah An 7 Bahman khudai, [wa = va] Ardibahisht ba pur minishn afzim-kunad, (ki, bih afzayishn] # (c) kat + u + kitishishnitar (? sic vid.) ¢ tuwanaiha* an dshan, Hormuzd, [/ Ta dehad (?)] % Juda azar [az = min] Tt hasti *

Free tr. What is Thy ritual, and what would’st Thou? What of praise? What of fuller service ? Speak forth that we hear it, Mazda, what bestows Thy ritual’s blessings; Teach us the pathways through Asha, those verily trod by the Good Mind. Verbatim transl. Quid Tibi ordinatio [vel ritus]? Quid exoptas? quid-ve

148 XXXIV, 12, 13.

[vel] laudis, quid-ve [vel] sacrificii-venerationis? (b) audire [id est, ut ea andi- am**], Mazda, praedica, [et declara, ea] quae vestra®® det™ [dent] praemia-sacra rituum-perfectorum [vel mandatorum-peractorum]. (c) Doce nos Sanetitate™ vias Bonae proprias [vel ‘ab-ipso-B.M.’ (vel semeliterum, ‘bene-’) calcatas | Mentis.

(b) audire [id est, ut ea andi- am**], Mazda, praedica, [et declara, ea] quae vestra®® det™ [dent] praemia-sacra rituum-perfectorum [vel mandatorum-peractorum]. (c) Doce nos Sanetitate™ vias Bonae proprias [vel ‘ab-ipso-B.M.’ (vel semeliterum, ‘bene-’) calcatas | Mentis.

*1 Vel ‘andi’ (infin. pro imper.). *® vel, fortasse, ‘per Sanctitatem’, si magis per- sona intelligitur. ** vel vidayat = distribuat. (The transliteration is purposely omitted.)

Pahl. text translit. ‘Kadar hana i Lak virayishno', [aigh, kar vat dina? { Lak, kadar mas dinaihatar**+4], afat kadar kamak, [aigh, kadar’ avayad6], vat kadar zak i Lekiim stayishné, va kadar zak i Lekim Yazishno? (b) Nyékhsham, Atharmazd, afam frazd® yemaleltin denman, {aigh*+7 khavittinam aigh] zak i Ahardyth arayishnd [vadtin, bamai bara nikir*® zak 1 mad yekavi- mtinéd’, dadistanihatar*’, zak ghal vadin]. (c) Amaizai® avo lanman zak i Aharayih ras [i!° ras i! Poryé-dkéshih], min pavan Vohiiman khyéshih, [aigh, pavan frartinih avo!? nafshman shayad kardand}. +See P. 2D. dadistan. * so DJ.; D., M. dadistén®. ‘D. om. va. ®*D. diff., afraz(?). °Mf. om. Sp.’s text to ‘r’ or ‘li’. 7s0 P.; M. as Sp. with am bara yemaleltin ins. before zak; DJ. injured; Mf. °ttmih, D. with kadar mas °tanihatar am (late) bara bef. khavitiin® (sic, or khavitunin (?) so orig., but corr. to °am (Mf. %ih (sic)). *this Mf. om.; P. nikas (or ‘nikir’). ° or “ih for aio Dos insets), ans te a aerohale

Pahl. transl. Which is this Thine arranged-ordinance?, [that is, of the duty and legal opinion which are Thine, which is the great one, the one more decidedly Thy law?] Which is also Thy desire?, [that is, what is requisite fo Thee], and which is also Your praise? and which Your Yasna? (b) I am listening“, O Atharmazd, declare this forth to me [that I may know it; do Thou thus effect] the arrangement of Sanctity, [that which has ever come into observation (or ‘observation of it (om. i) has ever come on’), as the principle the

ussjagaygorwlsyba)e.rbe.ceras | su )reys-Gg}asrg agers 13. uppdan)-papeapys.wrot)ag-9er.auyn ey cogusrsaguy os fu} eras 69) Gag areswsseryypny-asfing G@eoee | basjavgyey an eagyerap pavay

Trlit. Tem advanem, Ahura, yem mdi mraos Vanheus Mananho, Daénao Saos(k)yaritam, ya hi-kar(e)ta ashad(t)chid(t) urvakhshad(t) [vrakhsh°] Hyad(t) chivista (?) hudabyé mizhdem, Mazda, yehya Ti dathrem.

Verbatim transl. [Doce nos] hanc viam, Ahura, quam mihi indicabas [vel-cabis ut] Bonae mentis [viam], (b)[et etiam] religiones* beneficia-redden- tium (lit. nodis profuturorum™), [i, e. doce nos hanc viam quae est (ut dicebas) religiones, id est, quae ex religionibus prophetarum constabat], qua [via spiritali*, hoc est, per sacra instrumenta in ea exsistentia, vir*!] bene-faciens*! Sanctitate etiam [in prosperitate] progrediebatur [-ietur, i. e. florebit, vel

XXXIV. 12, 13. 149

Sanctitate etiam [in prosperitate] progrediebatur [-ietur, i. e. florebit, vel

XXXIV. 12, 13. 149

most decidedly Thy law; effect it therefore]; (c)and teach unto us the way of Sanctity [the way of the Original Religion] whose possession is through Vo-

haman, [that is, it is through piety that it is necessary to make it one’s own]. *1 Poss. ‘listen to me’.

Ner.’s sansk. text. Kim Te saihmarjanaih*, {kila, karyarh Te? kith mahanyayitaram*|? Kah kamah? kacha Yushmakam stutih ? kAcha Yushmakari Hisnih? (b) Qrinomi, Mahajnanin, prakrishtarn brihi, yat chetsi*? (?chitsi (?)) Dharmasya sammarjanam, [aho vigeshena pacya!, tasmat mahanydyitarat kuru]. (c) Cikshapaya* asmakaih Dharmasya margam Uttamena svadhindiir Manasa. [Marga yal ptrvanyayavantaih* asmabhyar brihi.

+ J.*, C. Mahajhay®; P., J.* (2nd hand) °nyay®; J.* mahajiany°®. 2 so J.*; J.* chetasi.

Ner. transl. What is Thine arrangement* (sic)? [that is, duty toward Thee? Which is Thy greater rule?] What is Thy desire, and what Your praise, and Your Service? (b) I am listening, O Great Wise One, speak Thou forth that I may understand™! the arrangement of Sanctity (or ‘Rectitude’). [Oh! Look Thou especially upon it, and act in accordance with that greater rule]. (c) Teach Thou us our way, the way of Sanctity (or ‘Rectitude’), its (or ‘our’) own way through a good mind, [that is, declare to us the way of the first

(or ‘the primeval’) law]. *! Conjunctively used; see the Pahl., or read chetasi(?) = ‘what Thou thinkest’.

Parsi-persian Ms. Kudam an 7 Tt arastan?, [wa=va(?)] [kt, kar [] insaf 7 TA, kudam [] [Av (?) = maya] dadistanihatar*’], Tu-ra kadar kamah ? [kt, kadar [Tu-ra = Rak] avayad* ?], wa kudim an 7 Shuma stayishn? wa kudam an 7 Shuma Yazishn? (b) Shun- avam, Hormuzd, ma-ra ziyadah gt*2 in, (ki danam kt] 4n Sawab arayishn [ktn; hama bih nigdh** 4n rasid éstéd insafhatar(?); 4n 6 kun] x (c) Amaz an ma an 7 Sawab rah*, [u rah ¢ Poryd-dkéshi*], kih pah [veh*-minishni (sic = Vohtmin*)] khwéshi, [kf, pah néki an khwésh shayad kardan] ** *1 Perhaps °tanha®. *2or ‘g6’. *§ Pahl. nikas, or ‘nikir’,

Free tr. That path which Thou wilt declare, and show as the Good Mind’s pathway Is the prophets’ creed, and by it the beneficent thrives* from his justice Since it sets to the good a reward of which Thou art Thyself the bestower.

vigebit], (c) quoniam designabatur [-netur, -abitur viris-] officia-sua-bene-per- ficientibus (vel ‘sapientibus’ ut) praemium, (vel, simpliciter, et fortasse melius, ‘designet[-abit haec via] praemium’), Mazda, cujus [praemii] Tu datorem [dator sis].

Pahl. text translit. ‘Zak? rds i? pavan Vohtiman avo‘ li yemaleltinai, Atharmazd [ras i® avd tamman am bara yemalelin], (b) atght Dind* i stid- homandan [tamman sattinéd] min dén zak® pavan ht-kardarth, [amatash? Din6d* i nafshman khipd kardé yekavimtinéd], ash min Aharayih hi-ravakh- manih, (c) manat chdshidd avé valman i® hti-danak! mozd i Atharmazd, [aighat? gift ait], mtin dén zak? avd valman® Lak! yehabtini-ait, [dén zak i

150 XXXIV. 13; 14:

Garddmand hana aigh avodch® li yehabtinih]. +See P. 2? DJ. ins. i. ?D. ins. i. : DJ. ghal. ')D.vom. i. © DJ. om.:% ™ DJ..om, 4's Dee valions

Pahl. trans]. May’st Thou therefore tell me, O Atharmazd, the way pro- vided by (or ‘with reference to’) the Good Mind, [tell me fully the way to the beyond (the other world)], (b) that is (or ‘where is’ (?)) the Religion of the beneficial ones, [for he*t goes there], in*® which*? way, he* has* joy from his Sanctity through his well-doing, [since he has well fulfilled his own Religion] (c) which, as the reward of Atharmazd, has been inculeated by Thee upon him who is thus wise, [that is, which has been declared by Thee as the reward] which*? has been given to*2 him*? by* Thee within* that* place. [Thou givest this in Garddman, where** Thou givest 2é to me also].

*! Or, ‘ye go there’. *2 perhaps mim dén zak = ‘amidst which’; as ordinary Pahlavi, ‘he goes there who..’, but see its original. ** or, ‘that is’.

Ner.’s sansk. text. Taih margati, Svamin, yah Uttamena Manasa, mahyari brahi (b) Diner*? labhamataim, yatra sunivasatayA Dharmachcha?2 mahotsavah, [kila, yatré *tma sviyah cuddah Aste], (c) yaa Asvadayah* utta-

fea ats eer ee eps | cz oul swsS.r6.26 pe 14. n9hn-uo}ece)elonsyor¢to-o8-9 M9 | borsjagmpdburrgic.eorgerrul gujgidele-byu)d.syos.syrg—oa)dy | reps. agomoprer-ce gurcuydy

labhamataim, yatra sunivasatayA Dharmachcha?2 mahotsavah, [kila, yatré *tma sviyah cuddah Aste], (c) yaa Asvadayah* utta-

fea ats eer ee eps | cz oul swsS.r6.26 pe 14. n9hn-uo}ece)elonsyor¢to-o8-9 M9 | borsjagmpdburrgic.eorgerrul gujgidele-byu)d.syos.syrg—oa)dy | reps. agomoprer-ce gurcuydy

Trlit. Tad(t) zi, Mazda, vairim [= *iyem] astvaité ugtandai data, Vanhéus S(k)yaothna Mananhd; yoi zi Geus verezené azyao Khshndkim huchistim, Ahura, khrateus asha fradé verezena. Verbatim transl. Hoc enim, Mazda, [praemium] diligendum corporeo vitae-vigori [hoe est, ad-augendum corporeum vitae-vigorem] dabatis [-bitis] (b) Bonae actione Mentis, [iis] qui (enim) Bovis in-servitio*! eenetricis [laborent], (c) Vestram [propriam] rectam-sapientiam, Ahura, intelligentiae sancto [vel- Sanctitate] promoventes*? servitio*®, * Vel ‘in stabulo’. #2 promoventis, i.e. ad- juvantis intelligentiae (aegre). *? fortasse ‘promoventes vicos, facientes ut: floreant(?)’. Pahl. text translit. ‘Mamman zak* #2, Aflbarmazd [am3] kamak ¢ avé valman i tand*-homand* va jén-homand [i> Asarvan]| yehabini-ait’+ (b) [mfin] pavan?+! Vohtiman kinishno7 [aratéshtar]’ min pavan Tora Az varzishno%+ [vastryésh] (c)? pavan zak 1 Lekam hd-farzanakih, Atharmazd, va pavan khirad mtn Aharayth fraz yehabtind® va? varzi-ait, [Dind*]. * See P. ? D. om. * DJ. om. £ Dd. Smandaneaee De aMssd. so Set) He +WwaSNG 15, sup burly

reac -ceareysayanyos serss}ec.rerble.aro.auee 7 - cprdony . si)naly : cues) ss) oss 0 )Coaedy : sgaucundy

cS CFU Trlit. Mazda, ad(t) mdi vahista sravaoscha S(k)yaothanacha vaocha, Ta Ta Vohti Mananha, Ashacha ishudem stiaté;

Khshmaka khshathra, Ahura, frashim [=°yem] vasna haithyem dao ahtm. Verbatim transl. Mazda, sic mihi optimas*t doctrinasque actionesque dic, (b) [et] eas Tu [indica] Bona Mente*?, Sanctitateque*2, [ut] finem-proposi- tum (vel ‘et precem confessionis’) laudis [vel cultoris}*. (c) Vestro Regno, Ahura, in-prosperitate-progredientem lin-perpetuum] gratia [Tua hunc] in-prae- senti-tempore**-exsistentem* [et bonum*] reddas mundum. ** Vel, ‘O optime’. *2 instr. sociativ. in sensu nom. *3 fortasse ‘eternum’. Pahl. text transl. +Atharmazd, aétind avd li zak i pahlam § srébd. va? ktinishné [Gasanikih] yemaleltinai (b) zak? Lak, Vohiiman, vat Ashavahishtd, avam ychabinéd pavan zak stayishnd hana, [aigh, Lekim am*® yehabinéd] (c) pavan zak 7 Lekimé khidayib, Athharmazd, Frashakardd pavan kamaké ashkaraké dén ahvand yehabini-ait?, 1 geepP. 2 D. om. va. * DJ. ins. i. *DJ., D. ins. va. * DJ. lam: D. v’am (? = va am). ®* DJ. om. 7 so DJ., D., M. °anéd. Pahl. transl. Do Thou therefore, O Atharmazd, declare to me that

SSS ES

XXXIV. 14, 15. 153

yar-kunandah = varzishn] [vastryésh] (c) pah an 7 Shuma nék-dandai, Hormuzd, [] pah Khirad, kih Sawab bisyér dehad + ya‘ni + kunad [(] ikhtyér-kunad [Din] +

Free tr. Doctrines, Ahura, and actions, tell me which are the best ones, Mazda,

And the debtor’s prayer of the praisers; tell me this with the Truth, and the Good Mind;

Doctrines, Ahura, and actions, tell me which are the best ones, Mazda,

And the debtor’s prayer of the praisers; tell me this with the Truth, and the Good Mind;

And by Sovereign Power and grace bring on this world’s perfection.

which is the best word and deed [the Gathic doctrine], (b) and do Ye give (or ‘pay’) that which is Thy debt, O Vohtiman, and thine, O Ashavahisht, for this praise, [that is, pay Ye it to me], (c) for through Your sovereignty, O Atharmazd, the completion-of-Progress is made manifestly* real* in the world at will.

Ner.’s sansk. text. Mahajidnin, evarh madarthaih utkrishtatarai saras- vatith satkarmatamcha! brihi [Gathdbhavdin]; (b) Taya? tvar, he Utta- mamanah, he Dharma, rinama? deyaéh stuty&; (c) Yushmadkarh rajyena, Sva- min, akshayatvaih svechchhaya parisphutarn dasyate bhuvane.

*So J.’, J.4, J.*, C, P., but see the Pahl. 2 C. tvaya. * J.2(?), J.4 runath (?).

Ner. transl. Do Thou thus, O Great Wise One, declare for my bene- fit that most excellent speech and action, [which is the essence of the Gathic lore], (b) and may’st Thou, O Best Mind, and thou, O Sanctity, discharge the debt incurred to* me* for* this my praise, (c) for through Your sovereignty, O Lord, indestructibility shall be rendered manifest in the world as af by Your Sovereign will.

Parsi-persian Ms, Hormuzd, édiin 4n man [] buland sakhun [] [no tr. for gébishn jam- niini] % (b) An i Ta, Bahman, u Ardibahisht, 4vam* dehad (?) pah an stdyishn in, [kf, Shuma ma-ra dehad (?)] # (c) Pah 4n¢ Shuma khudai, Hormuad, ristakhiz* (?) pah kamah zahir andar jihan* dehad#* :

154 Kia

GAtha(a) Us'tavaiti(i). fT:

nay epbapis Fas o-gb-beq Ad. "Be pomcus ALONG) IAG QPL MLD IMEEM. 1. Text. sey es {ugh Dyrssepdy goals

egos bes we PLES gene?

-porwrse(s) bas i wg we 9499 ¢) 69 “6EBO» S VU3H}H6 6EOHU 4p gvie Q2 BOY -basu)

NB. The Commentary here refers also to my former printing.

fT:

nay epbapis Fas o-gb-beq Ad. "Be pomcus ALONG) IAG QPL MLD IMEEM. 1. Text. sey es {ugh Dyrssepdy goals

egos bes we PLES gene?

-porwrse(s) bas i wg we 9499 ¢) 69 “6EBO» S VU3H}H6 6EOHU 4p gvie Q2 BOY -basu)

NB. The Commentary here refers also to my former printing.

Verbatim trl. (with paraphrase). Laus vobis Gathae sanctae! In*-salute* [esto, i.e. salus esto (usta locat. adverbialiter usurpato loco nom.)] huic cui- [-cumque]; in*-salute* esto, i. e. salus [esto] alicui [cuicumque (sancto civi)]! (i.e. yahmai kahmaichid(t) = cuicumque). (b) Secundum arbitrium suum- (infinite)- regnans-et-dominans det M. [vel ‘constituat’] Ahura (c) continuos-[Suos-]duos-[mi- nistros, i.e. duas proprietates Ahurae, unam ut ministrum salubritatis (sanitatis, incolumitatis omnino)*, et unam ut ministrum immortalitatis animo conceptam, i.e. ministros duos suae voluntatis alentes felicitatem et vitam longinquitate productam hae et illac] validos-duos. [Ad me} accedat**t [hoc donum quod precibus meis expeto, i. e. ‘Amen! sic fiatt!’, id]a-Te expeto [et exoro] (d) [ad] Sanctitatem [legis Tuae sacrae] sustinendam, [i. e. ad auctoritatem ejus ubique in patria nostra defendendam et augendam]. Hoe mihi des, O Pietas*?, [O Spi- ritus devotionis ab Ahura in nos inspirate ] (e) insignia-potestatis (vel ‘divitias”™* (?) in gratiam Causae sacrae Tibi praecipue devotas’ (cp. iStim, Y. XXXII, 1x et raékh- nanhé, Y. XXXII, x1) praemia-sacra, [i. e. emolumenta bene merita] Bonae vitam Mentis]. + Vel lege ‘gaté = venire’, longe non; fortasse est ‘ged(t) — Sansk. gha + id legendum = immo vere!’ 2 ye] lege ‘°ti ‘des Tu, O Ah., per Pietatem in nobis efficacem’.

Pahl. text translit. Niyayishnd avo lekim, Gasand i? aharfbd! (a) Nadik (*sic loco névak) valman min zak i? valman3 nadakih kadarzai, [aigh, kadar- zai anshiita min nadtkih it valman nadakih. Ait min aéttind yemaleliinéd: aé nadikih ash min denman‘ Dind*, va min Dind* % kola aish I> nadikih]. (b) Afash pavan kamak shalitaths yehabtinéd Attharmazd [pavan avayast {2 val- man]. (c) Tikhshishnds { tibanikiha, [zavar i9 patikiha], am pavan yam- tinishnd'? min Lak, kamakv. (d) Zak i Aharayih darishné dahishnét [zak it pavan* mozd‘+4! Aharayih! darishniht bard yehabtind], zak? avo li yehabiinad Spendarmad. (e) Zak ? rayé-hémand3 {14 tarsakai (sic) [havisht-homandih av615 li*] payant Vohimants jan, [yehabinéd'4(-nad), aigham apagayéhé!® al yeheviinad!7|! + DJ. om. *DJ., D. ins. *D. om. *DJ. ins. *DJ., D. om. ®D. padakh-

SIL, Tie

darishniht bard yehabtind], zak? avo li yehabiinad Spendarmad. (e) Zak ? rayé-hémand3 {14 tarsakai (sic) [havisht-homandih av615 li*] payant Vohimants jan, [yehabinéd'4(-nad), aigham apagayéhé!® al yeheviinad!7|! + DJ. om. *DJ., D. ins. *D. om. *DJ. ins. *DJ., D. om. ®D. padakh-

SIL, Tie

I, The Anthem (beginning) with “Us‘ta”. Free tr, Praise to you, the sacred Gathas! Salvation to this one, to him whomsoever, Let the absolute Mazda give it, He Ahura; Long-lasting strength be ours, of Thee I ask it. For the upholding Right, this, Piety*, vouchsafe us Distinctions*, blest rewards, the Good Mind’s life. (Rhythm only is attempted, heavy syllables sometimes counting as two.) shahih. 7 DJ. ghal. *all tvakhishn6, or tikh®.. °D. i 39D. ins, i. 1D, om. 2 D. om. zak i; DJ. om. i. + corrected; DJ. rayé-h°. %4D. om. i. 35 see P, 18 Zend. char. Pahl. trl, Praise to you, O Holy Gathas. Happy* is that one; for whom- soever (oblique by position) és that which és that happiness, [that is, for every man there is happiness from his happiness. (Some say that this. benefit is his from this Religion, even from the Religion which is the benefit. of every single person (individually))]. (b) Attharmazd also grants 7¢ to him according to the sovereignty of His desire (or ‘pavan-k4mak-shalitath as compos. = He who exercises authority at will’), [7 e. according to his desire]; (c) and He grants*'(?) the energy of the powerful ones (or ‘energy which consists* of* powerful characteristics*’) [the strength of (or ‘which 7s’) powerful guadities] ; they are a desire to (i.e. desired by) me in their coming from thee. (d) That which is the giving of the possession (or ‘maintenance’) of Sanctity, [that which they shall give me as* a reward, the possession (or ‘maintaining’) of Sanctity], that may Spendarmad give me, (e) and that which is the glorious thing which 7s the venerating* (recognition* (?)) [discipleship (?)], and life in accordance with a good mind, [that is, may no life-extinction be mine]. *1 Or tikhshishnd 7 t? are governed by the force of kamak = yas(e)mi; see the Gatha. Ner.’s sansk. text. Namo yushmabhyam, he Gathah punyatmanyah!! praty- uttaravak* Hormijdasya; prakrishta vak Jarathuctrasya. 1Sundarah sa yasya cubhaih kebhyagchit*, [kila, kebhyacchit* manushyebhyah cubhat* yasya cubhath. Asti kagchit* evarh brtite yat cubhaii Dinitah; Dinitah sarvasya kasyachit? gubham$]? (b) Asya svechchhaya rajyarn Mahdjiidnt dadati Svami, [samihitena sya] (c) adhyavasiyasya* balavatah* praptau tava kAmat. (d) Yat punya- grahanasya dinar tan mahyai dadatu prithivi, [kila, yah prasidah pun- yasaibgrahe diyate tari mahyam dadatu Spindarmada] (e) guddhimate bhak- timate* [gishyaya] Uttamarn cha jivitarh Manah* [Gvahmano* ’marah], [kila, me apajivitam** ma bhiyat]. Dvivaram vachyo gujastah, etc. *P. * so J.%, J.4, J.*. * C. adds to this at length. (Sandhi is only intermit- tingly applied and Sanskrit of every period is used with unusual application.) Ner. transl., etc. Praise to you, O sacred Gathas. The answer of Hormijda;

Dvivaram vachyo gujastah, etc. *P. * so J.%, J.4, J.*. * C. adds to this at length. (Sandhi is only intermit- tingly applied and Sanskrit of every period is used with unusual application.) Ner. transl., etc. Praise to you, O sacred Gathas. The answer of Hormijda;

156 XU, Agoes

Jarathugtra’s declaration). Prosperous* is he whose prosperity is for any one (meaning ‘for every one’ (?)), [that is, from whose benefit there is welfare for any men (for ‘every one’ (?)). Some say that the rendering should be that this welfare 7s from the Din; and from the Din is every man’s prosperity derived]. (b) At his own will the Lord the Great Wise One, bestows upon that one (or ‘upon us’) the sovereignty in accordance with His desired object (or ‘desire’) (c) for* powerful zeal in its acquisition in consequence of thy desire (or ‘prayer’), (jor ‘from His desire for thee in the acquisition of strong zeal Ns (d) let therefore the Earth* (sic = Aramaiti) grant me that gift which is that of the apprehension of sanctity, [that is, let Spindarmada grant me the grace (or ‘reward’) which is given in the apprehension of Sanctity]; (e) and let the highest (i. e. the good) mind [the immortal Gvahmana] give life to

GER esp Gp Hedal> +9 AUG Op) boy ie 2. Text. ee 6¢) Faas su) *a92b) Grays -sw96.9¢ “go}ou6 mena} sUSepay 995% beyzajag «(40999496 -areorsly WEOe -Qmg {Hy 8,00y3096»»)> “aye beeamsrycbeg)ang (¢) Jassou 40 0)49319

Verbat. trl. (with paraphrase). Itaque huic [sancto civi (vel ‘nobis (?))’] omnium optimum (b) beatitate**-(vel ‘gloriosa-indole*’)-praeditus vir [propheta] beatitatem* [vel ‘felicitatem illustrem**’] det ([vel fortasse ex contrario ‘pro hoc sancto (vel ‘pro nobis’) sibi-det (i.e. accipiat(?)) hic vir beatitatem** sacrae Causae™ nostrae’]); (c) Tuo, [i.e. perTuum spiritum| plene-revela*!-et-indica per* [Tuum] beneficentissimum* spiritum*, 0 Mazda, (d) [eas doctrinas et disciplinam] quas* statuisti Sanctitate [ut] Bonae sapientias[-tiam]-caelestes|-tem] Mentis (e) omni die [in omnes dies*?] longaevitatis* beato-incremento. *!Velfortasse ‘observans tuere (vel ‘ordine constitue’)’, *2 vel ‘huic [sancto] summum bonum sit] omni die (in dies)’.

Pahl. text translit. Aétindch zak it min harvispgin? pahlim (b) avd valman i khvarih-hémand gabra% khvarih* yehabinishné [° mozd]. (c) Lak pédikin6, [aigh, *Lak yemaleland7 aigh® khvarih-hOmand? gabra7 min7, mamanash*+? pavan? Lak? pédakih], afzinik minavad 11° Atharmazd, [aigh, Lak khavitinih aigh khvarth-hdmand gabra mtin|], (d) main" yehabiinéd!? rast¥T! pavan2+3 zak i12+13 Vohftmandi2+13 padmant [Dind*] (e)!# pavan's, hamak!® yom pavan1? dér zivishnith hi-ravakh-manih madam?° yehabinishn6!8.

*DJ., D. ins. 7, 280 DJ. ?P. ins. varman ra (so D. late). * DJ. khvarishn; D. om. va. °P. ins. pavan fgh. 7Mf. om. *D. for min. °DJ. ins. ash. 2°DJ. om. DJ., D: om. zak. ’DJ., D. have line d so. 3M. Aharayth shapir for rast and om. pavan. z. ive eolins, i. 1° P. om. ash! #8 ao D.; DJ, °mai., +) Dicom. 729D7--tned;

?P. ins. varman ra (so D. late). * DJ. khvarishn; D. om. va. °P. ins. pavan fgh. 7Mf. om. *D. for min. °DJ. ins. ash. 2°DJ. om. DJ., D: om. zak. ’DJ., D. have line d so. 3M. Aharayth shapir for rast and om. pavan. z. ive eolins, i. 1° P. om. ash! #8 ao D.; DJ, °mai., +) Dicom. 729D7--tned;

ALE 1022: 157.

the pure and religious one (to the disciple, that is, let it be to me no decease]. This text is to be repeated twice, etc. (NB. Notice is again given to the student that the translations of the Pahl. and Ner. are throughout rather expositions than translations, as final translations of either in the ordinary sense are wholly misleading and there- fore worse than useless; see Introd. pp. XIV-XVIT, XXYV).

Parsi-persian Ms. trit. Va niydyisln an shuma, Gasan 7 asho! Nék ti kih an ¢ [] néki har-kudam, [kt. har-kudém adam? az néki7 ti néki Hast kih édtn Ltiyad; in néki {] az [} Din [] @ har kas [] néki], % (b) [] pah kémah padishahi dehad Hormuzd*, [pah lai (2?) ¢ t)* (c) Kishishn 7 tuvaniha, [ztr [] kuvatiha) ma-ra pah rasad* (?)

az Ti kémah * (a) An ¢ Savab dashtan dehad [an ¢ [ma-ré = am] pah [] Savab dashtan bih dehand], [] 4n man dehad Spendarmad % (e) An 7 raizmand, 7 bandagi [] {shagird = dhavisht] [] [an man] pah Bahman jan [dehad (sic) = dn ra pavan Vohi- man add (sic pro khaya) débiina(é)d* (sic)], kim [i [baat*- (0) diet (2 dir-)| -jan

nah bashad] * #1 Oy? (2), (NB. v is used for w in this Gatha; see note on page 2, Parsi-p )

Free tr. And to* this one that best of all things (** or ‘for’) May that the glorious man bestow*2, the glory; (#2 or ‘obtain’) Reveal* Thou, Lord, to us with*! Spirit bounteous (* or ‘0 spirit bounteous’) What truths by Right* Thou giv’st, and Good Mind’s wisdom,

With life’s rejoicing* increase and on every day.

Pahl. transl., etc. Thus also that which is of every kind the best, (b) the beatitude (not merely ‘the welfare’) is to be given to* (2?) the beatified man [as a reward]; (c) do Thou therefore make manifest, [i. e, do Thou declare who the glorified (or ‘beatified’) man is (so in this erroneous gloss), for through Thee is his manifestation], O bountiful Spirit who art, (or “Spirit of’) Atharmazd, [that is, Thou understandest who the elorious (or ‘beatified’) man és]; (d) and do Thou also make manifest what Ye* give (or “he gives’) as just (or ‘aright’) in accordance with (or ‘as’) a good mind’s regulation, [i. e. the Religion] (e) during every day as the joyful-minded giving-on* of a long life.

Ner.’s sansk. text. Kvaticha tasmai vicvebhya*! utkrishtataraya (b) cubhamate* naraya, cubharh pradatavyain, [prasddah], (c) Tvaih prakacaya, {kila, Tvari brihi yat cubhaman narah kah], Tvaih, mahattarah* adricya- mirtir*, Mahajnanin, [kila, Tvati jandasi yat cubhamdn narah kak], (d) yo dadati satyazi uttamena pramanaih manasa [Dinim] (e) vigveshu vasareshu dirghajivitataya** utsavasya data. * So J.*, P., C.

* So J.*, P., C.

Ner. transl. (a, b) And so to this man more excellent than all and beatified (or ‘glorious(?)’) happiness (or ‘glory (?)’) is to be given [the reward]; (c) do Thou therefore manifest, [that is, do Thou declare, who the beatified man is], Thou the greater[-est] Spirit, O Great Wise One, [i. e. it és Thou who knowest.who the beatified man is], (d) who gives the true regulation

158 XLIII. 3. [the Din] and with the best mind, (e) he in all coming days and by means. of (or ‘throughout’) a long life a giver of festive prosperity.

Parsi-persian Ms. trit. fidan ham 4n 7 az tamam buland(?) (b) an & 7 asinimand mard, [i ra = varman* (sic) ra] Asani dahishn { [] muzd * (c) Ta péda (or ‘paida’),

spasssgay, soos a} bosepals argon bay es 3. Text. prbupes Lay cpap yaya 49950 fas) gto is 939.38 99339} 436 bess) goaas Hod -s2y%9 Yon eqns «gp soees = wEsGie Sa9hang dewey spree Mu Sp nwase ‘B)g¢)s

Verbat. tri., etc. Sic ille(-ipse*) [ad] bono melius, [i. e. ad summum bonum hic et illac ille*] vir [princeps-propheta] accedat (b) qui nobis rectas [vias, i. e. veras et sacratas] beneficii-[-superni Tui, Ahura], vias [constitutas, (i.e. leges et instituta de fide et de moribus) vias] docens-monstret, (c) [vias] hujus mundi (vel ‘vitae’) corporalis, [illius] spiritalisque (d) [vias in] re-vera-(reapse*) exsistentes (vel ‘in aeternos’) (ad) mundos [ducentes, ut instituta in sanctos usus et in sacras res eorum mundorum semper valida], quos [quas vias] (ad) habitat Ahura*, (e) [ad illud* optimum™ accedat ille*! vir*!] adjutor-bene-largitus, Tui- similis [vel ‘ Tui*-devotus’] valde-sapiens* [vel ‘nobilis’, vel etiam fortasse ‘bonus-civis’] beneficus [vel ‘sanctus’ (?)], O Mazda. ** Vide a, 0.

Pahl. text translit. Aéttind avd‘ valman [i?] shapir gabra’ véhih madam yamttnishné* [mozd] (b) main zak i lanman> avéjako i® stid-hémand’ ras Amtzéd [avé aishan}] (c) dén denman ahvo® i® ast-hdmanddn®, va munich minishno® [dén LVII. (panjah haft) shanat] (d) amat ashkaraké zak sti, [aigh, réshanak6! aigh tané* i pasind yeheviinéd], dén zak ketrinéd Atharmazd (e) it rad6 i khtp-danakih'? Lak havand, afzinik Atharmazd.

*DJ. hasavo. * DJ. ins. 7. ?see P. ins. *so DJ.; others “inishno. *DJ., Mf. om. i. *so DJ., D. 7DJ., D. om. t. *DJ., Mf. ahvd; others ahvan. ® M. minavadano. ?° DJ., D. rdshanak; others °and. 1D. ins, i. so P.; others °danasak* (?); DJ. broken off.

Pahl. tri., etc. Thus there 7s a coming of a benefit to (or ‘for’) the* good man [as a reward] ({so perhaps, especially if avd valman be read, but see the Gatha and apply shapir* as gen.* by position* to véhih, taking yamtin® in the participial** sense, and read: ‘Thus to* that man zs approaching** the goodness of the good (the highest good)}), (b) who is teaching our (or ‘to

us a’) pure and profitable way [to persons] (c)in this world of the corporeal

Sm a ea

XLITt. 8. 159

8. 159

(ka, [pah (2) ka (2) = pavan agh] Tt go* kit asanimand mard kih [], [chish = chish] {] Ta peda (or ‘paida’)], afzini mini i Hormuzd, (ka, Ta dani ki Asanimand mard kih], (d) kih dehad [Savab = Afldish*] rast pah an i Bahman andazah [Din] (e) pah hama raz [] ¢ dér zistan, khéshi-minishn [] dehad (sic) %

Free tr. Thus that better than the good may he come nearer Who unto us straight paths of profit showeth

Of this life bodily the use, of that the mental,

In the existing realms where dwells Ahura *! (or ‘eternal’ ) Like Thee noble and august, O Mazda Lord,

ones, and of that which is also the mind (or ‘of the spirits (minavadand)’) [in fifty-seven years], (d) when manifest is that world within which Atharmazd dwells, [that is, when it shall have become* clear that (or ‘where *) the final body exists], (e) this ‘good* mun*’ teaches thus who is a liberal-giyer, who is also beneficiently-wise, the one like Thee bounteous, O Atharmazd.

Ner.’s sansk. text. Evari tasmin uttame uttamatvaih nare upariprapnotu |prasadah] (b) yo ’smakam nirmalari Jabhamattararm* panthanam cikshapa- yati* [kebhya¢chit*] (c) antah* etasmin bhuvane yat ihalokinath, yachcha paralokinam [antah' sapta pafichacat varsheshu]. (d) Parisphutd sA srishtir ya™*, [kila, nirmalatara vapushi pagchatye bhavati| antah tatra nivasatit Svami? {Hormijdah?]. (e) Data Tyattulyah cuddhasatkarta, mahattara Mahajnaniné.

se G2 S.2%da. = J" adds svamin.

Ner. transl. Thus in this most exalted (i. e. ‘best’ happiness) let the exaltation (or ‘goodness’, or ‘happiness’) come to the man [as grace (or ‘as a reward’)|; (b) et it come to him who teaches our pure (or ‘clearly*-right*’) and more profitable avay [to any one (meaning ‘to every one’)| (c) with- in this world of the mundane ones and in that which belongs to those of the world beyond, that is, in that dispensation which is to appear within fifty seven years]; (d) for the creation (or ‘ world’) is manifest which - -, [that is, it becomes clearer* and therefore unmistakable** in the future body]; and there within the Lord [Hormijda] dwells. (e) A giver he is (or, ‘a giver is’) the one like Thee, O greater Mahajiianin, and one purely (or ‘clearly (?)’) a benefactor. ** Or ‘unmistakeable’.

Parsi-persian Ms. trit. Edin an a 7 yéh mard [a ra = varman ra] vehih avar rasad {muzd] (b) kih an 7 ma khalis ¢ fatidahmand rah amtizad [an kasdn] (c) andar in jihan ¢ ustukhvan +-+-, [] kih ham minishn* [andar panjab-haft sal], (d) kih zahir an gurth, {ki, rishan kf tan 7 pasin bashad]; andar 4n manad Hérmtizd x (e) ¢ sakhiy* (?) ¢ khub-danai Ta digar (?), afzini Hormuzd. «

160 XLII. 4, 5.

ahve -Ceeueas> awpeeceorares “WO WEEE use ‘ee 4. Text. -f09))4d I OIYP ae AU AL augesoas) +4 “epee mp yos panos porns 492 aes £439 pA Deysaybas—awesgys em agg) ae 3H 9—p HOSE abyrsjuc BAG - shee goa weg peeee

160 XLII. 4, 5.

Verbat trl., etc. Sic Te existimem[-mabo] potentemque beneficum (vel ‘sanctum’), O Mazda, (b) quum ea [auxilia] manu, [i.e. potestate Tua] quae Tu tueris** (auxilia), [i. e. quum ea instrumenta* ad me accedent quae ad salutem nostram efficacia firmiter constitues et ad effectum adduces] (c) quae — [auxilia] proponebas [vel ‘-nes’ ut] mercedes-sacras-[-afferentia] scelesto* [in poenam] sanctoque*|in praemium] (d)(Tui) una-cum-calore [Tui] Ignis Sanctitate vehementis (€) quum mihi {ad me] Bonae robur accedebat [vel ‘accedet’| Mentis.

Pahl. text translit. Aétinam! Lak rai minid homanih? thagik, afztinik?, — Atharmazd, (b) amat* zak i5 kola II (do) pavan taibané¢ Lak benafshman7 aiyyarid, [aigh, mindavam i$ minavad va® stih Lak bara afzdyinid] (c) man yehabtinéd rast darvandan va ahartbanich, [aigh bukht va?® dirikht!! pédak vadtinyén]. (@) Hana i? Lak Atash garm® amatash zak? mfin pavan Aharayih aj5, [aighash'? sardarih'® va!° zak i7 nadik (sic loco névak)] (e) amat avd li zax i pavan Vohiman stahamak yamttinéd!+ [Sdshans]. 1See P. throughout. * DJ. ins. * DJ. ins... * Mf. amat. *D,om.9 ° DJ. De. 2 Dieepne i Deana *D. ins. va. * DJ. va or -6.. “ DJ., Do ins. 2 Dl Pa var (or rad) soe es P. “dar (DJ. ‘aighash zak sardar . . v.’ on the margin). “see P. throughout.

Pahl. iransl. Thus on account* of* (or ‘concerning*’ (?)) Thyself Thou art* thought mighty and bountiful by me, O Atharmazd, (b) since botht the cnterests are helped on (or ‘befriended’) by Thine own mighty self*, [that is, the interest which is of the spirit and also that of the world are fully promoted by Thee], (c) which Ye* render as (or ‘which renders’) justice to the wicked, and also ¢o the righteous, [that is, make Thou* (or ‘they shall make’) the pure and the vile plain]; (d) yea, Ye* give (or ‘it gives’) this Thy fire’s flame, since by it is that which is strength through Sanctity, [that is since through it 7s a chieftainship and that which is good] (e) when that

su) ropa Large -43196.016 9S bY CEE 5. Text. G2)» b as) -egee)ag bbe “Qgurrs wuses “ey sau +AU PLU Yady Je» Delowe su }eb basso ga, — 5 eed porsonal “62 BOs Coy zal 940933 "+6698

Hyocres woxpoen)) “yeh Gung .a )asrey suse :

XLII. 4, 5. 161

Free tr. Thus may I conceive Thee mighty, Ahura Mazda,

When aids Thine hand hath sheltered near approach me,

Aids which as rewards Thou ’lt* give to good and evil,

Thy fire’s flame therewith the strong in justice,

_ And when to me Thy Good Mind’s power comes. which is just violence*!, with* a* good* intention*, approaches me, [Sdshans (probably a Dastir cited as authority on account of the unusual association of ‘violence’ and ‘Vohtiman’)]. *1‘Or a violent one’.

which is just violence*!, with* a* good* intention*, approaches me, [Sdshans (probably a Dastir cited as authority on account of the unusual association of ‘violence’ and ‘Vohtiman’)]. *1‘Or a violent one’.

Ner.’s sansk. text. Evam Tvadartharn achintayarn, dridhatara* ma- hattara Mahdjnianin, (b) yat tat dvitayarn caktya yas* Tvarh svayarh sahayi- tavan* asi, [kila, kimnchit yat ihalokiyar) paralokiyarn! Tvam pravarddhitavan*? asi] (c) yat* dadati satyarh durgatimadbhyah muktdtmabhyagcha, [kila, qud- dhari? acuddham® prakati-kurute]. (d) Tvadiyo gharmataro ’gnih Dharmena balishthaccha, [divyadhipatigcha gobhanah] (e) yagcha mahyarh Uttamena ~hathi prdpnoti Manas4, [Caociosah yo hathena srishtith Aharmanasya nihanti]!

1p, 3.3, J4, 5.* om, 2 J.* vriddh-.

Ner. transl. Thus I was thinking concerning* Thee, 0*(?) Thou more powerful and greater one the Great Wise Lord, (b) when that pair of heavenly and earthly influences (see gl.) approached* (?) me* (2), those which* Thou hast Thyself befriended with Thy*! capability, [that is, Thou hast promoted a thing which belongs to this world here and also beyond], (c) which pair* (with Thy Fire*) bestow* justice both upon the wicked and upon the free-of-soul (the good), [that is, it makes the clear and the obscure evident], (d) Thy Fire more (most) hot and most strong through Sanctity [a brilliant Lord of hea- ven], (e) and when he who is violent* through the Best Mind is coming upon me, [that is, Gaogiosa 7s*2 coming*? who smites Aharmana’s creation with violence].

*1 Poss, meaning, ‘when, through capacity, Thon ete.’ ** here Qao® is not a quotation.

Parsi-pers. Ms. trit. Edin am Tfi-ra andéshid [] tigi afzini+ ya‘ni + *nirmand (?) (vel *reghsmand(?)), Hormuzd, (b) kih an ¢ har dai pavan tuvan Ta khod yarid-hed, (kf, chiz 7 minfi u géti‘T’ bih zayAdah-kunad], (c) kih dehad barabar darvandan u ash- avan ham, [kai, khélisi u na-khalisi zahir kunand] * (d) in ¢ Ta Atash garm kiyash an kih pah Savab buland, [kash [ [parvard (?) + ham (sic vid.) + amadah-ast = rad (vel var (?)]) ¢@ sardaran [] an ¢ nék, [kf, kih pah zulm (?), va pédaish [or ‘paiday°’] gana* ra bih zanad = dgh mitn pavan stamah* v adém k(g)anak ra bana* zanéd) | (e) kih an man 4n ¢ pah Bahman zulm rasad, [ [pah = pavan] Sdshyés] x

Free tr. Thus I'll conceive* Thee bounteous, Ahura Mazda, As* in creation’s birth I foremost see* Thee,

When deeds most just rewarding and words, Thou givest*

Ill to the evil, pure blessing to the good,

By Thy great virtue* in this world’s last change. (* or ‘wisdom’).

Verbatim transi. Beneficum (vel ‘sanctum’) sic Te, ae

162 XLII. 5, 6.

(* or ‘wisdom’).

Verbatim transi. Beneficum (vel ‘sanctum’) sic Te, ae

162 XLII. 5, 6.

Ahura, (b) quum Te mundi in-partu vel ‘-genitu’ [i. e. in-creatione] videbam* primum, (c)quum reddidisti facta praemiis-instructa [i.e. remunerata et] (quae (que) [sint] verba, (d) malum malo bonam[-num] praemium-sanctum sancto Tua virtute [vel ‘sapientia superna’ in] creationis conversione [vel ‘in exitu’} ultima[-mo]. *1 Vel fortasse est methi conj. ‘Benignum Te existimabo* quum Te in partu mundi, [i.e. Te exsistentem ex principio ab omni aeternitate] videbo* deum su- premum semper sine pari’.

Pahl. text translit. Afzinik am! aétin’ Lak minid homanih, Atharmazd, (b) amatam zak i Lak ziké dén ahvan khadittind fratfim, (c) amatat yeha- bind avd kinishn-karané? mozd, va mainich pavan milayd (d) *zanishnd aydé zadar [afaté yehabiindo], zak i shapir tarsagahth5* (sic) avé valman { shapir. (e) Pavan hana® i Lak hinar dim’ afdimich® vardéd).

* D. ins. am, “? D. ins. raf. * D. ins. va. * D. ¢ yalman i. 5 so DJ.(?)**, D, * DJ. aé. 7 DJ. ® See P. ins. * See P. throughout. (** or read ‘Akasth’).

Pahl. transl. Bountiful thus Thou art (wert*) thought by me, O Athar- mazd, (b) when first I saw what was Thy production in the world, (c) when Thou gavest a reward to those who have done deeds and with regard to what also zs with speech, (d) smiting for the smiter [was also established by Thee, and a good revering-recognition* for the good]. (e) Through this

“bea wosyown) goopeng 4S AYO MED -ICWNM 6. Text. 4 (y3.0)496 qubdl ous w)Cupody .su9harg erg qu )d.mpoo.uG Gu 449240} bss009.445.4V3 399,949 +4439409596(s0) Jay IER ED aces) -Royjsyos Soe 2H022H sug Oop eos} “GM ayy gees dy 409.9949 ASE

Verbatim transl. In-quo [exitu] cum-benefico Tuo spiritu (exitu) venias — [vel ‘venies’], (b) O Mazda, cum-Regno [vel ‘cum-regali-imperio Tuo’) in-hoc [exitu] Bona Mente, (c) cujus actionibus, li. e. vi illarum actionum quae in mandatis Tuis (de ritu et de more) peragendis perfectae sint] coloniae [sacrae nostrae] Sanctitate promoventur*], (d) His leges [de facto et de ritu] docens- enuntiat Pietas (prompta mens gratia Tua in nos* inspirata), (e) Tuae In- telligentiae [leges], quam [quae] nemo facit-ut-ludatur[-dantur], [hoc est quam nemo fallere possit]. Vel ‘in nobis’.

Pahl. text translit. Pavan Lak1 afztnik minavad! vardishnd yamtinéd [min saritarih avo shapirih?] (b) pavan zak 1 Adharmazd khiidayih dén zak i8 Vohiman, (c)zmtin pavan zak #4 valman kfinishnd géhand 15 Aharayih fra-

XLII, 5, 6. 163

which ¢s Thy virtue (or ‘in accordance with this which js Thy capability (or ‘wisdom’)’) the last also of the creation turns thus in its ending.

163

which ¢s Thy virtue (or ‘in accordance with this which js Thy capability (or ‘wisdom’)’) the last also of the creation turns thus in its ending.

Ner.’s sansk. text, Mahattama{-mo]! mahyati evar Tyari, Mahajiidnin, amarsthah, Svimin, (b) yat te bhuvane jananiri*2 dadarga “hari prathamam, (c) yat* adh karmakridbhyah* prasadam, yachcha yachasi, (d) vighatarn vighatakebhyah*, uttamdm*? vibhatir uttamebhyah. (e) Tava guneshu srishtih* paribhramati* nidane’, + 3.5, J.* tara. 2 J.* uttamanam, @ Py

Ner. transl. Thus Thou wert* thought greatest”! by me, O Great Wise One the Lord, (b) when I first saw Thy production in the world, (c) when Thou gavest grace (or ‘reward’) to those who labour with action and also what ¢s* with* (or ‘in’) speech; (d) and so likewise didst Thow send de- struction* upon the destroyers, but the highest (i. e. the good spiritual*- riches* (or ‘adyvantage’) to the good*; (e) for in and through Thy virtues is the creation turning (or ‘changing’) in the end. *' Not meaning ‘O greatest’.

Parsi-persian Ms. trit, Afztini + kunand(ah) ma-ra édfin Ta andéshid hasti, Hormuzd, (b) kih am an ¢ TA péda-, or (‘paida-’)-kard andar jihan vinandah (sic vel ‘vindah’ (sic)) avval; (c) kiyat dad an kunishnkaran (sic) + kar-kunandahgan muzd, va kih ham pah sakhun, (d) [va = va] zadan [] 7 [a = varman] ¢ zadar [Tu-ra dad] an 7 veh bandagt an fi ¢ veh * (e) Pah in ¢ Ta hinar pédaish*! [andar = dayen| akhir ham [Tai = Lak] gardid*? [pédaish*! = dém]] #*) *! Or ‘paiday®’. * or ‘paidayish ¢ Tu gardéd’ sees. 6.

Free tr. In which last changing Thou, a spirit bounteous,

Comest with Good Mind, and Thy Kingdom, Mazda

By deeds of whom the settlements in Right are furthered;

Laws unto these to teach Devotion* striveth,

Laws of Thy wisdom which no man deceives. dahishnih, (d) valmanshan min radd Amdzédé* bindak minishnih [Sdshans], (e) min hana? i Lak “khiradd padash 14 pavan mindavam bara, frifi-ait8,

*Mf, ins. f. ? DJ. *pir. *DJ., D. ins. i * DJ. ins. ©DJ. om. *P. om. 7 DJ. ad. * See P. throughout.

Pahl. trl. Through Thy bountiful spirit the changing comes (or ‘In* that changing:- (pavan to be applied to vardishnd), O Thou bountiful Spirit, Ye* come*’) [the change from wickedness to goodness] (b) through Adhar- mazd’s supremacy* in that which is a Good Mind, (c) through* whose* deeds there is a furtherance of the settlements of Sanctity (d) for* those (oblique by pos.; see also Ner.) to whom the Perfect Mind is teaching a regulation, (or (read ‘pavan’) ‘whom the master is teaching through the perfect mind’) [Séshans (cited)], (e) in*t regard*! to*! which*! this Thy wisdom is in no wise deceived. *Or ‘by which’.

Ner.’s sansk. text. Evath, mahattarat, Tvayi*, adricyamtrte?, paribhra-

AtyA

mata* pripnoti (nikrishtatvat* uttamatve*], (b) Mahajiidnino® rajyena antah*

to*! which*! this Thy wisdom is in no wise deceived. *Or ‘by which’.

Ner.’s sansk. text. Evath, mahattarat, Tvayi*, adricyamtrte?, paribhra-

AtyA

mata* pripnoti (nikrishtatvat* uttamatve*], (b) Mahajiidnino® rajyena antah*

164 XLII. 6, 7 uttame manasi, (c) yesharicha karmabhih bhivibhiteh* punyatmanyah* vrid- dhidatih* (d) taic¢cha ye gurucishyapitah* (?) samptirnamanasa, (Caogiosena], (e) Tvadiyam buddhism ye no kenachit pratarayanti.

Ner. transl. And so by* Thee, O Thou Greater spirit, the changing comes [from a state of degradation into the exalted condition (i.e. ‘to good- ness’)], (b) through the sovereignty of Thee the Great Wise One within the exalted (i. e, ‘the good’) mind, (c) through whose deeds zs the promotion of

wa) eps Vases saghng ase ‘Be “GEC MED 7. Text. 9 (381) 96 gusay)oag qubl 0G pare YH WWIIYIG YY -dfQIy AUG. sppwneey anges sussuna)) a )uueduy danse aay Sop reso} urge qu oow puss sah

Verb. transl. Bene-largientem [vel ‘Sanctum’ (?)| sic Te, Mazda, existi- mayi**, Ahura, (b) quum me Bona circumibat*1, [i. e. ad me propius accede- bat] Mente [Obedientia (?), hoc est, sanctus oboediens devotus, et oboedien- tiam inter cives incitans et confirmans], (c) interrogabatque*t me: ‘Quis es? cujus[-que] es [i.e. ‘cujus patriae civis, vel cujus regis vel dei servus es’*?]; (d) quo-modo hodie significationes [de hac re] interrogando* [i. e. indicia ad responsa interrogationibus de rebus sacrae causae et nationis nostrae danda} monstrabo (e) in (vel ‘de’) Tuis coloniis sacris in [vel ‘de’] corporeque, [i.e. de te ipso]’? *1 Utrum hoe loco etiam conj. stet necne? ‘existimabo* .. circum- ibit® . . . interrogabit*. . .’.

Pahl. text transl. Afzinik am‘ aéttind Lak minid hémanih, Adharmazd, (b) amat avd li Vahoéman bara mad, (c) ptrsiddsh? min li, aigh: min hémanih; va? min main‘ hémanih? (d) Chigin zak i® yom dakhshak, [yém i] fraz avo hampérsakih numid yekavimtinéd, [aigh, dakhshak chigiin vadtinam-é® (e) i] madam hana i” lak} géhdnd tand* rai, (numidd yekavimtinéd ?)8.

* D. ins. am; DJ. i, *D, ch ash. ? D. om. va * M. ins. avd nafshman; D. ins. ayo (?). § DJ. ins. i. © DJ., M. °nam-é; D. ‘namam. 7 DJ. om. ® see P. throughout.

Pahl. transi. Thus I thought Thee bountiful, 0 Adharmazd, (b) when

ae —_ F

XLIJTI. 6, 7. 165

the holy landed*!-estate** (the country*) (d, e) through those who are taught by the master, and with a perfect mind, [through Caogiosa], and who in no- wise thereby deceive Thy wisdom. * See géhani.

Parsi-persian Ms. trit. Pah Ti, afztini-kunandah mint, [Hormuzd — Anhoma*), gar- didan rasad, [az badtari 4n vehi] (b) pah an ¢ Hérmuzd khudai andar an 7 Bahman, (c) kih pah 4n ¢ 0 kunishn jihan 7 Savab afzini-dehandah * (d) dshan kih rad Amtizéd bindab minishni [Séshyés*], (e) kih ana (sic) ¢ Tai khirad padash nah pah chiz bih fréft** (?) hed* #% *1 Vel ‘fariftah’.

Free tr. Thus I conceived Thee, bounteous, Ahura Mazda, When with the Good Mind’s help Obedience* neared me, And asked of me: ‘who art Thou?, whence’ thy coming? How for their questions now: signs shall I show them? Signs in thy settlements, and in thyself?

the Good Mind approached me, (c) and asked me* thus: ‘Who art thou, and from whom art thou, [i. e. from whom did’st thou come?], (d) and how is the sign given on* (or ‘ of”) [the day which] has been indicated (or ‘shown i) for the questioning or ‘conference’ (so also Ner., but in the earlier trans- lations yom may have merely repeated aydr(é) = ‘to day’), [that is, how may I produce the sign] (e) [which is shown] on (or ‘concerning this thy land (or ‘Thy (?) world’ (?)), and thy (or ‘Thy’) person?’

Ner.’s sansk. text. Mahattama{-mo*!] mahyarh evar Tvath, Mahajiidnin, amaristhah*, Svamin, (b) yat* mahyarh Uttamath samagachchhat* Manah, [Gvahmano ’marah], (c) aprichchhat* mam yat: ‘ko ’si??, kebhyo ’si? (d) Ka- thazh vasarasya chihnaih pragnakéritayai? nidarcitam Aste?, [kila, chihnarm katharh karomi] (e) upari tvadiyayah* bhivibhtiteh tanoccha’.. + Not voc. *? C,

Ner. transl. Thus thou wert* thought greatest to (or ‘by me, maya’), O Great Wise One the Lord, (b) when the best Mind approached me [Gvah- mana the Immortal], (c) and asked me: ‘Who, and from whom art thou, (d) and how is the sign of* the* day for the investigation declared, [that is, how shall [provide asign] (e) concerning thy landed* estate* (thy country) and thy person’ ?

Parsi-persian Ms. trit. (a) No tr. for ‘a’; teat as in my Pahl., (b) kih 4n man Bah- man bih rasid (¢) [] [—? = —?]] az man kfi: ‘Kih hasti, [] az kih hasti? (d) Chin an riz khaslat*, [ki dgh] [riz 7] fraz an hampursagi []? [kf rfiz7 TQ marg ¢ aknin nist = dgh yom t Rak marg (a) kniin (sic) rott (= 1éit)}, (ki, khaslat chfin kunam]?' (e) ¢ avar in ¢Tt jihin tan r&é [numfid éstéd?, [ki TA kih hasti? = dgh Rak, min homini*?’]} x

166—SCyj XLII. 8.

cu) rbargy b)coaggrhas) 6 pds thy hy 8. Text. porrmnets 499 5499 HHI ota) bosGaarey

penorsby ba eprops dyed) oOpaeo» Be apenas) -su9299)) Gaipyydy . gsoursoasly OUP AU, Bese

Sanpausee» +2 G4U O49 8098496 10S JU. $959))) pay

Verbatim transl. Tum huic dixi*! Zarathustra primum: re-vera-prae- sens vexator*? quoniam potens* (lege isdva*) [sim] contra scelesto[-tum ]-in- fidelem, (vel ‘ potens-sim (iséya denom. verbi ¢s’), i. e. quoniam potestate mea scelestum infidelem opprimam) (c) igitur probo {in gratiam probi] auxilium- gaudium-(-afferens) sim validum* (d) dum ad curas-diligentes*3 [pro Regno Tuo] secundum-judicium-voluntatis-Tuae-constituto-(Regni[-no]) me-donem] (e) quantum [et quam-diu] (ad) Te, O Mazda, adoro[-rem], {et Tibi] hymnum- meum texo (que) [vel ‘texam’]! *' Utrum aoji ut conjunct. intelligi possit, necne ? ** vel neutrum pl. accentu mutato: ‘quoniam [infideli] vexationes*?... optem (sic tra- ditio), i.e. vehementer imprecer*. ** yel ‘oblectationes*. . ex Tuo. . Regimine capiam’.

*' Utrum aoji ut conjunct. intelligi possit, necne ? ** vel neutrum pl. accentu mutato: ‘quoniam [infideli] vexationes*?... optem (sic tra- ditio), i.e. vehementer imprecer*. ** yel ‘oblectationes*. . ex Tuo. . Regimine capiam’.

Pahl. text translit. Aétintsh avo valman’ gift aigh Zaratisht homanam fratim, (b) ashkarak béshidar, [aigh, saritaran Ashkarak ghal béshém]; va chand khvastar hdmanam kininam valman ¢ darvand [Ganrak** Minavad], (c)? aétfind avo ahartibd min? valman i adj-hémandé aité; aighash raminam; laighash pavan nadikih* (so for névakih) fraz avd khtdath dedrinam-é| (d) Amat zak yeheviinéd nadtkih, [aigh tand* i pasind yehevinéd] pavan kamak khidayih® yehabini-aits, [aigh paddakhshahih? pavan avayast ghal yehabini-ait], (e) aétind Lak Adharmazd stayishné hémanih, khvéshinishnd hdmanih, [aigh, pavan nafshman darishnd homanih. Yeheviind min: avd nafshman ktinishnd®: yemalelindd]. +DJ., D., P. valman; M., K.® ayé li. ? D. ins, va. *so DJ., M., K.° valman i. *DJ. 6 or va. ®DJ., M. *nam-é; D,°namam. ° D. khidayih(?). 7 DJ. pad°, M. shalitéth, * DJ., D. °nth; see P. throughout.

Pahl. transl. Therefore spake I* first to him thus, I* Zarattisht, (or ‘I am Z.’, but h6manam** = ego): (b) ‘a manifestly-real-tormentor am J, [that is, I openly torment the wicked]; and as much as I am desirous (possibly ‘as much as I am a beseeching-supplicant’), so much do I hate him who is the wicked [Ganrak* Minavad]; (c) so also a benefit is for the holy from him who is strong, that is, I am rejoicing him, [that is, I would bear him forth to the sovereignty for (or ‘as’) a benefit]; (d) and when this benefit comes* to* pass*, [that is, when the future body is produced), then the Sovereignty of (or ‘according to ’) desire is given (or ‘established’), [that is, sovereignty is given (or ‘established ”) as to what is desired (or ‘requisite’)], eee eee

XLII. 8, 167

Free tr. To him I Zarathushtra (then) answered foremost: Torments in very deed the wicked send i,

But to the just would be a joyous power,

While with full care I toil Thy Realm awaiting,

Long as to Thee I may praise and weave song.

(e) and thus, O Atharmazd, art Thou to be praised; and thus Thou art to be appropriated* (or possibly ‘Thou art appropriating*2’ (sic)), [that is, Thou art to be kept* for one’s self (or ‘Thou art keeping*?(?)-- for Thyself*’ (?). Some say that the rendering should be: ‘Thou art to be made one’s own].

* Or reading ‘ayo li’, ‘then he spake to me first’. *?so forms in ‘ishn’ at times.

Some say that the rendering should be: ‘Thou art to be made one’s own].

* Or reading ‘ayo li’, ‘then he spake to me first’. *?so forms in ‘ishn’ at times.

Ner.’s sansk. text. Evyarh tara pratyavochat* yat*: Jarathuctro ’smi, prathamam, (b) parisphutath pidayita yavad ichchhaya durgatinah, [Ahar- manasya nikrishtanari cha yadrichchhaya* prakatarh pidayita ’smi]. (c) Evarh punyatmanah* pramodayita ’smi balishthatamat *(sic) [Gustacpat* punyatmano Hormijdasya pramodaii karomi, kila, cubhena svamibhyah pracharami], (d) yo ’sau bhavishyati svechchhayA rajyasya data, {kila, vapushi pacchatye rajyaim samihitena dasyati]. (e) Evam satyath, Mahajiianin, stotavyo ’si, svadhinayi- tavyo™ ’si, [kila, svadhinac cha karyo ’si]. + J.* yadri°.

Ner. transl. Thus he*(?) answered him: I am Jarathustra, and as the first thing (b) I declare that as much as accords with desire (i.e. as much as I* desire) so much am I manifestly a tormentor of the wicked, [that is, I am spontaneously and openly an oppressor of Aharmana and of the base] ; (c) and so also to the holy of heart* am I a producer of joy from the ‘most mighty one, [that is, I will eftect Joy for* (sic) the holy* Hormijda (sic) through Gustagpa, that is, by means of (or ‘on account of’) a benefit I am advancing to the Lords], (d) for he (Gustagpa (or ‘Hormijda’ (?)) will be the bestower of the kingdom with (or ‘which is with’) spontaneity, [that is, he will bestow the kingdom in the future body through (or ‘as’) his own desired thing]; (e) and thus, 0 Great Wise One, Thou art truly to be praised, and to be treated as one’s own* (? or ‘as absolute*’), [that is, Thou art to be made one’s own (or ‘absolute* VE

Parsi-persian Ms. trit. Edfmash an a guft kf: Zar(a)taisht hastam, avval; (b) ash- karah 4zar-dehandah, (ki, badtaraén zahir 6 azar-deham], va chand khydstar hastam, kinah-kunandah (sie) hastam 7 fi 7 darvand (Gana Mina) « (c) Edin [] [a = vaman] 7 asho*, [] [kih = mén] & 7 bulandmand hast [Vishtasp = Vishtdsp], kish ramishni- deham, [kfish pah néki fraz an pAdishah baram, [an Din = zak Din]] % (d) Kih 4n bashad néki, (ki tan 7 pasin béd], pah kamah khudéi [] [dehad = ddbinéd], [kt padishahi pah bayad + ya‘ni + laik* 6 [khvahad = ddbiinish-héd] dad]; (e) édin Ta, Hormuzd, ta‘rif hast? khyéshi (], (kt, pah khvéshi dashtan hasti * Baidkih: 4n khyéshi kanishni (sic): giyad] x

168 XLIff. 9,’ 10°

su yep LOG ash. was ao ECM ENS 9. Text. +4 G3 4 }9G pusaycs)oay qubl AWG -PIIIQD -Jeysls : sngwral 246 QP coud LAU II QDs Leswee) ce cous) yo )Oas san gepsase AW ye

SIs II} 496 IMAI PIN WE 14099 Qs) M9 39

9,’ 10°

su yep LOG ash. was ao ECM ENS 9. Text. +4 G3 4 }9G pusaycs)oay qubl AWG -PIIIQD -Jeysls : sngwral 246 QP coud LAU II QDs Leswee) ce cous) yo )Oas san gepsase AW ye

SIs II} 496 IMAI PIN WE 14099 Qs) M9 39

Verbatim trl., etc. Benignum-|et (bene-)largientem, vel ‘sanctum*(?)’] sic Te, O Mazda, existimavi! (b) quum me Bona circumibat Mente [Oboe- dientia*, i.e. ad me accedebat*! servus Tuus devotus oboedientiam inter cives confirmans], (c) ejus [vel ‘sua’] interrogatio|-tione hac]: ‘cui [i.e. quid] ob- tinere (vel ‘intelligere’) vis? (d) Sic (ad) [respondi]. Tuo igni oblationem se*-humiliantis*-laudis (e) [et] Sanctitatis me [mecum mediter™] quantum, [i. e. usque adeo donec eam oblationem mente-|-comprehendam (vel ‘potestate-mea- possideam’), i. e. usque adeo quoad opes ad eam perficiendam sufficientes adipiscar, talem oblationem] (mecum-mediter*!), [i.e. cum* summa diligentia in mente agitabo]. *! Vel ‘-tabor’.

Pahl. text translit. ‘Afzinik am? aétiind? Lak minid hémanih*, Adhar- mazd, (b) amat avé li Vohtiman bard madé. (c) Valman i Atharmazd li ptr- sidé aigh: zakaté5 (vel zité®) mtin® 4kds-dahishnéth kamak, [aighat pahréj7 main avdyad, aigh® khayittinih®]; (d) 1°aétind avd hana i Lak Atash rad hémanam‘t pavan niydyishn (e) Aharayih, chand li khvastar homanam*+12,, minam!3.

* DJ. ins: aétine. * DJ., D., P. add am; MM, K° om. *)DJ. iss am. “Jo (e)e M. °ih, or °4é; D. °nanth. " DJ., D. zakato. 2° Dio mau. ° DY ms is82 Bo oes. danako. 7° line d only in D. and P. “D. *nanam. 1?DJ. °ém(?). 1%see P. throughout.

Pahl. transl. Thus Thou wert* thought bountiful by me, O Atitharmazd, (b) when Vohiman came to me, (c) for then that* one who is Atharmazd

-weba6bas6 506 ene GEO» a wg 9 ioe 10. Text. wog)ae ee Lysgopargy -290296(a») a Ais goat) 9) ANG OE abe AU Yay - faso) a ysu 39 ¢) ga) Gye earrings B29 40) pay 19S sz -Ggcouy) BEE WEE. Basdag eee po" oprswepdy 90S eae

; Verbatim trl. (with paraphrase). Sic Tu mihi monstres [vel ‘provideas, 1. €. Monstra, provide’) Sanctitatem [Tuae legis et gratiae, i. e. instrue animam meam omnibus virtutibus] quoniam mihi [eam §.] studiose-invoco

XLII. 9, 10- 169

Basdag eee po" oprswepdy 90S eae

XLII. 9, 10- 169

Free tr. Thus I conceived Thee bounteous, Ahura Mazda, When with the Good Mind’s help Obedience* neared me, And asked of me: What wilt thou for thy gaining? Then for Thy Fire praise -offering I besought him, Planning Thy Law’s advance while thus I may! asked me thus: With thee* for (or ‘concerning’) what* (min oblique by position) is the desire for instruction? [that is, for* what* (man oblique) is care and attention required by thee, that thou understandest* it ?]; (d) there- fore to this Thy Fire I am bountiful in praise, (¢) and on Sanctity I meditate, and will continue so to ponder as long* asLam a suppliant. * Or ‘as long as I wish’. Ner.’s sansk. text. Mahattama{-mo*] mahyath evati Tvarn, MahdjiiAnin, amamsthah, Svamin, (b) yat mahyath Uttamari samagachchhat! Manah {Gvah- manah], (c) enarh (?) aprichchhat! Hormijdah yat: Te kasya vicishtajiane kamah? [Kila, te pratiyatnah? kasya rochate, kimchit jhasyasi?]. (d) Evan asau ‘Tvadiyaya Agnaye dakshini bhavami [pranamena*], (e) punyaticha ahath yavad ichchhami dhyayami’. +©., J.4, J.* °prachchh®. 2 corrected; ie Ey Oseohenrn Ner. transl. Thus Thou wert thought greatest*! by me, O Great Wise One the Lord, (b) when the Highest (Good) Mind, [Gvahmana] came to me (c) and Hormijdah asked him (or ‘me’ (lege madm(?)) this: ‘for what is thy desire in thy discerning knowledge ?’, [that is, devotion toward what pleases thee so that thou wilt (or ‘mayest’) know a thing?’ (d) And so he (?) answered: ‘to Thy Fire I am bountiful [with praise*], (e) and upon Sanctity do I medi- tate as long* as I have desire. ** A voc. was hardly meant; see Gatha and Pahl, Parsi-persian Ms. trit. Afzimi-kunandah (?) man édin Ta andéshid hasti, Hormuzd, (b) kih 4n man Bahman bih rasid » (c) U ¢ Hormuzd [kih = amat| pursid ka: Zakiyat (sic vid.) kih agah-dahishni kamah, [kit parhéz kih laik, kih dani]? * (d) Kdtn 4n in 4 Ta Atash sakhdvat hastam pah niyayishn * (e) Savab [man =7a] chand [] khvyastar hastam, andésham (?) %

Free tr. Do Thou Thy Holiness revealing teach me,

Since with Devotion joined I seek perfection* ;

Ask Thou us questions such that Thou may’st* search* us

For question Thine is ever of the mighty

When e’er his searching* word* Thy ruler speaks. (b) Devotione[-nem] comitatus [eam sequens ut eam Sanctitatem omni spe et opera enisus obtineam|]. (c) Rogaque [etiam] nos qua*!, [i. e. ‘ut (ya=yéna) Tui, [i.e. a Te] simus*! (ehma = adsma*(?)) [penitus] rogati* [de nostris necessitatibus (omnino ut iis succurras)|; (d) quaestio enim a Te [posita est] talis qualis hoc [ea] potentium (e) quum Tuus regnans-princeps optationem [i.e. voluntatem

suam de scientia rerum spiritalium, i.e. quaestionem suam de salute] ponat 22

170 XLII. 10, 11.

voluntatem

suam de scientia rerum spiritalium, i.e. quaestionem suam de salute] ponat 22

170 XLII. 10, 11.

fi. e. enuntiet] potentem. *1 Vel fortasse (c): ‘Roga nos [eas interrogationes quae] Tibi (vel ‘Tui [Tuae]’) a (sic) nobis (= éhma*(?)) [a* Te*] rogatae, [i. e. quae in tempore futuro praeponendae sint], (d) interrogatio enim Tua [in nos* inspirata* est interrogatio] potentium, [dominorum nostrorum] (c) quum Tuus regnans [-princeps] optationem**, [i. e. voluntatem suam pet interrogationes de rebus vere optabilibus} reddat potentem, [i. e.

quum sic voluntatem suam in re vera plene constituat]. *° Vel fortasse ‘precationem —

pronuntiet’ (?) = aéshem dyad(i). ** Sunt qui ut sequitur reddant: (a) Ahura dicit ‘invoco’ (?sic)...; (e) quoniam [vel ‘ut’] Te capax (= khshaydas) [aliquis] contentum (= aéshem) reddat potentem (ex eo est quaestio tua quaestio potentium),

Pahl. text translit. Aéttind Lak avd li yehabanait Aharayih amatat? hémanam? pavan karitiinishné? karittinam (b) pavan Bandak Minishnih avakih, amat zak i valman if biindak [minishnih® avé nafshman vaduniayén*(?)*; aigh zakich’ pavan dad ras aéttind avo nafshman shayad kardand, amat Aér- patistand bindak minishniha’ vadinyén. Yebevind mtn “Amikhtishnéd (sic)”

gift]. (c) Pirsaich®? min lanman min'? Lak"! pavan zak pirsishné*!? [Dind*} -

(d) maman pirsishnd Laké minat aétiind pavan zak i'® amAvandih, [pavan zak pursishnd] (e) amat avo!2 Lak padakhshahih'4, Atharmazd, pavan khvah- ishnd yehabinédé amavandih, [aigh, amat Diné* yemaleltinih, at amavandih yehevinéd'*]. +D. ‘ih i, *D. tan man, * DJ. ‘nih. ‘so DJ. ins. zak i aé; D. has zak i; M., K.5 zakai. © see P.; others om. © so all. 7 M. ins. 7, *® so DJ. ® D. °sihich. *'DJ., D. ins. min. *! D. ins. lak, 72 DJ; msi 2 DJvome 1, eee: bee shalita. + see P. throughout.

Pahl. transl. Mayest Thou therefore give me Sanctity since I invoke Thee with invocations (b) with the accompaniment (or ‘assistance (?)’) of the Perfect Thought, when [they shall make] that which és that perfect* [thought their own, that is, that also it is necessary to make one’s own in the way prescribed by the law (or ‘in the appointed way’), if they would carry out with a perfect mind the priestly assemblies (or ‘studies’); some have said that ‘the perfect doctrine’ was the correct rendering]. (c) Ask Thou of us also those questions which are Thine, and contained in that questioning [which ts the Religion?]; (d) for the questioning is Thine* which is thus

a0) reps UAE -sahnc. was BY -GEewES! 11. Text. 449 Qy3 4) $496 padays)ovg qv Ly +406 pd 62 )rbasey Hoyssingas -Hy2vedy sug eody ae sity? 0280609) a6 “OB How raginG pps bg sas) Seewsyrorwl wb) whe esse ssavsogaygaa6e)el eae

Verbatim trl., etc. [Bene]-largientem [vel ‘sanctum (?)’] sic Te, Mazda, existimavi*', Ahura (b) quum me [Oboedientia, i. e. servus Tuus oboediens

XLII. 10, 11. 171

0280609) a6 “OB How raginG pps bg sas) Seewsyrorwl wb) whe esse ssavsogaygaa6e)el eae

Verbatim trl., etc. [Bene]-largientem [vel ‘sanctum (?)’] sic Te, Mazda, existimavi*', Ahura (b) quum me [Oboedientia, i. e. servus Tuus oboediens

XLII. 10, 11. 171

Thine in power {in that questioning}, (e) since in Thy sovereignty, O Afthar- mazd, it gives forth power fin answer to prayer, [that is, when Thou de- clarest the Religion power is with Thee}. * Possibly ‘make Thou Thine own’.

Ner.’s sansk. text. Evari Tvati mahyari dehi punyam yad aharh prar- thanaya‘ (?) prarthaye (b) sarpirnamanasa Salimigrah? aparebhyac cha pari- pirnam, [kila, *tach cha yat sadachdrimarge evari svAdhinarn cakyate kartura chet adhyayanai saraptirnamanasa? kriyate]. (c) Prichchhach4’sman yaté Te* etasmin* pragne [Dinau] (d) pracno yatas Te yah evar tena utsdhena (e) yar tubhyarh raja Hormijdah abhipsaya® dadati utsdhari®, [kila, chet Dinith brite, tatas te utsdho’? bhavati]. + J.* *thana. *% J.4 sanmishté. * J,* om. from 3to manasa in sampurnam®. * J,3, J.4, J.* yat te tasmin. * J,4 °psyaya (sic). ® J. uchhaham (sic). 7 J.* diff.

Ner. transi. Do Thou therefore give me the sanctity which I desire with desire (b) accompanied by mental perfection and also fully by the rest, [that is, give me that which it is indeed possible to make one’s own in the way of good action, if study is applied to it with mental perfection]. (c, d) Do Thou also question us for Thine is a question in this questioning [in (or ‘concerning’) the Din], because Thine is the question which is thus asked with this vigour, (e) the questioning which Hormijdah the Monarch gives thee* through desire (on account of thy wish for it) as strength, [that is, if He utters the Din, thence is thy* strength].

Parsi-persian Ms. trit. Edfim Ta 4n man deh* (?) Sawab, kih [] [tan = tan] [] {kih = amat(?)] pah khvandan khvanam (b) pah bundah minishni madad, kih 4n 7 fi ¢ bundah [minishni* = minishni] (an khvésh kunand, kf, 4n ham pah dad rah édtn 4n kKhvésh, |] (kunand = rdgénénd*], shayad kardan, kih magopatdari (sic) bundah minishni kunand*. Bavad kih amfkhtan guft + ya‘ni + guftan] (c) n. tr. pro pursich [] [kih = min| ma kih Ta pah an pursishn, [—] (d) chih pursishn 7 Ta kiyat édin, pah [] himmati + ya himmat {pah 4n pursishn] (e) kih [] {an = zak, « Ti padishahi [ | pah khyahishn dehad* himmati (sic vid) + himmat, [ki, kih Din gfiyad at himmat-_ mand (?) bashad] # * Or ‘dih®’,

Free tr. Thus I conceived Thee bounteous, Ahura Mazda, When with the Good Mind’s help Obedience neared me, And with Your words my soul I first instructed;

Woes that devoted one ’midst men forewarned me.

Yet will I that fulfil named by Thee best!

cum-interrogationibus (?)] Bona circumibat*, [i. e. ad me accedebat] Mente, (c) quum {verbis (hymnis) et mandatis] a-Vobis-dictis me-commoveo primum, (d) difficilia [et-res-aerumnas] mihi [me] hortans-docebat** (vel ‘mihi man- dabat**’) inter-homines cordi-addictus [Tuus nuntius, vel ‘cordis devotio*’}

e. ad me accedebat] Mente, (c) quum {verbis (hymnis) et mandatis] a-Vobis-dictis me-commoveo primum, (d) difficilia [et-res-aerumnas] mihi [me] hortans-docebat** (vel ‘mihi man- dabat**’) inter-homines cordi-addictus [Tuus nuntius, vel ‘cordis devotio*’}

172 XLUI. 11, 12.

(e) hoc facere*2 quod mihi dicebatis*! optimum. * Vel conjunct. *? sic ad yerbum, sed fortasse verti potest: (e) ‘sed tamen hoc faciam’ (inf. loco imper.), etc.

Pahl. text translit. Afztintk am! aétind? Lak minid hémanih?, Athar- mazd, (b) amat avd li Vohimand bara mado (c) amat Lektim milaya pavan nikézishné nikézidé fratiim, [Dino*], (d) va tang tand avé li guft dén ans- hfitaan rabak-dahishnih, [aightand hana gift, aigh Dind* ribak kardandé dish- khvar4]. (e) Aétfind varzishnd yehabinam, aightand> avo li guft pahlaim, [akharich® ghal vadtinam-é7]. + DJ., D. ins. am. * DJ. ins. am. * M. %th (or ‘ai”), D. °nanih. * DJ. dtish-khvar. * DJ., D. mfin®.. § DJ., D. om. 7. “so DJ.

Pahl. transl. Bountiful thus Thou wert** thought by me, O Athar- mazd, (b) when the Good Mind approached me, (c) and when he first ob- served with observation (or ‘expounded (?) with exposition (?)’ (not impossibly ‘when I first observed, etc.’ see ‘am’ in line a.)) Your word*!, [that is, Your Religion]; and Ye declared to me that its propagation* among mankind was difficult, [that is, this was said by You, that ¢t was difficult to make the Religion progressive]; (e) therefore I effect*! cts accomplishment™, for this Ye declared to me to de the best; [and afterwards also I would effect it}.

*1 Or, ‘so I do* the action’.

Ner.’s sansk. text. Mahattama[-mo*] mahyari evarh Tyarh Mahajianin, amaisthah Svamin, (b) yan? mahyarn Uttamath samagachchhat Manah, [Gvah- manahj, (¢) yaih Yayarh [lege Yushmakam] vanith prarohinapraropita*2 [(sic (?)]

wordenda)d bay .cges yds) bg ee 12. Text.

ssuelyg.bass2)su94 48) 904¢5)) 2949 poh) bg ae ‘Be

"EP ERL bg “Eey aus) sg) 240399 949) 8)

bicapayy” 400089) 4056 6 20s bupbas)ss 2

Spas 2449/9) wo byy aa -basysbyuu) 2 EO» wal AY C9 Verbatim trl., etc. Quoniam-que mihi [indicans et explicans| dicebas: ‘ad-Sanctitatem venias*1 ad cognoscendum, [i. e. ad-discendum proposita singula Meae disciplinae et voluntatis’], (b) igitur Tu mihi non [ne] inaudita*? impera*’, {hoc est, ne mihi doctrinas et mandata usque ad hue invito animo auditas promulgare impera], (c) {neve mihi impera] assurge** [vel ‘exire (i. e. assurge tu ad partes tuas sublimes, exi ad populum cum tuo nuntio salutis de caelo’| prius quam mihi [ad me] accedat[-det] (d) Oboedientia, [i. e: civis fidelis oboediens et oboedientiam in congregatione confirmans| cum*-sacro- praemio [et] cum*-magna gloria [vel ‘magna[-nis] ope[-pibus ad sacram Causam sustinendam’] comitata|-tatus (vel ‘iis praeditus’)]}*, (e) qua [vel ‘ut’ illa oboe-

XLIM. 11, 12; 173

e: civis fidelis oboediens et oboedientiam in congregatione confirmans| cum*-sacro- praemio [et] cum*-magna gloria [vel ‘magna[-nis] ope[-pibus ad sacram Causam sustinendam’] comitata|-tatus (vel ‘iis praeditus’)]}*, (e) qua [vel ‘ut’ illa oboe-

XLIM. 11, 12; 173

prathamam, [Dinimn], (d) vishamaihcha mayi avochat antar manushyeshu pravrittidataye, [kila, idara avochat yat Déniti pravartamandam kartur vish- amam*]. (e) Tad eva karmani daddémi yat mayi avochat utkrishtataraih ; [kila, tatha’pi karomi]. +J.3, 3.4, J.*, B., ©, yan. *J.3; J. separates “hina pra- ropita; J.* praro-na (so); at Y. 44, 15. d. J.? na praropita; J.* -hinam; J.* -hinam, (lege prarohina (?) prapropayatha, 2n4 pl., or “payita.)

Ner. trl. Thus Thou wert thought greatest*! to (or ‘by’) me, O Great Wise One the Lord, (b) when the best mind [Gvahmana] approached me (c) which word Ye* translate ((?) or ‘expound’ (reading °payatha) ‘with translation’ (lit. ‘transplant --’), ({or reading ‘Yushmdkam for Yuyam’ and “°payita’, ‘of which word J am an expounder’, or ‘he* expounded’)| first, [that 7s the Din], (d) and he declared to me that it was difficult for (ie. that there was a difficulty in) the production of progress among men, [that is, he said that it was difficult to make the Din current among men]. (e) In this manner do I produce in action that which he declared to* me to be most excellent, [that is, thus also do I perform it]. * Not ‘O greater one’.

Parsi-persian Ms. trit, Afztini-kunand (pro kunandah) édin Ti andéshid hasti, Hér- muzd*, (b) kih 4n man Bahman bih rasid (c) kih Shuma sakhun pah yaftan (sic vid.) bidar avval [ [pah = pavan] Din], (d) kahili-kunandahgan an man [Din = Din] guft andar Adamiyan (sic) rava-dahishn, [kfi, (4gh sic) tan in guft ki Din rava-kardan sakhti hast] * (e) Edan iktyar*-deham®* [] {kih = mén (?)] tan An man [Din = Din] guft buland, pas ham 6 (vel ‘fi’) kunam] *% *! So better.

Free tr. And since Thou saidest: ‘Come for light to Asha*’. Command me not the things ill-heard to herald,

Nor to go forth, e’er he that friend approach me,

Obedience hand -joined with weal and splendour

Whereby for striver’s help reward he gives.

So better.

Free tr. And since Thou saidest: ‘Come for light to Asha*’. Command me not the things ill-heard to herald,

Nor to go forth, e’er he that friend approach me,

Obedience hand -joined with weal and splendour

Whereby for striver’s help reward he gives.

dientia, i.e. ille oboediens] (dis*- [= vi]) praemia-beata certantibus [civi- bus pro fide contendentibus*! ad-iis|-benefaciendo[-dum] discernens-tribuat. *! Vel fortasse ‘Tu veniens in* edocendo’ (sic), i.e. ‘nos Tuam disciplinam edocens’. * sunt qui vertant ‘Tu mihi non in-mea-inoboedientia imperayisti, i. e. mandato Tuo oboedivi’. ** vel fortasse ‘incitare’, ut ‘incitem’, vide s. XIV (14), **vel semper verti potest ‘e lignis duobus (lege ranoibya (cp. Ved. arani) duobus ‘lignis ignem accendentibus’. Pahl. text translit. Mdanich tind* avo lit giftd, aighatt avd Ahardyih yamtinishnd kabed; (b) aétfind Lak 14 min? zak? i? li? anyOkshidérth? madam gift, [la anydkshidariht mint li raft bids5, amat tand hana gift, atgh® kevan yehabintano’ 14 shayad]. (c) l4l& henjishnih® pésh min zak vad? amat®+* avo? li zak° yamtinéd (d) Srésh aharib, [vat Vishtasp'] minash zak i? mas radé levatman! [Zaratisht*], (e) min, barat, rast avd patkardérand'®, std, yehabiinéd [zak Vishtaspd], +See P. *DJ., D. ins. *DJ., D, *DJ., D. om,

174 XLII. 12, 13. min zak. > D. yeheyiind. ‘see P. 7D. ‘ind. *DJ, D. * DJ., D., M. vad amat. D. om. “DJ. rad. ** D. ins. mtn over orig. **D. ins. hémanam later. **D. pavan. 1D. °dar®.

Pahl. transl., -- you who*! also said to me thus: ‘By (or through’) Thee there is [or ‘there should be’ (inf.* in ishn* for imper.)| an abundant coming unto Sanctity; (b)it was therefore from no refusal on my part to hear Thee that is was declared by Thee, [that is, it was not on account of a refusal to hear on my part when this was said by You, that it is not necessary (or ‘fitting’) to grant that gift* at present], (c) [i. e.] the rising-up, now before that he (Srésh) comes to me, (d) Srosh the holy [and Vishtésp], together with whom #s also that great chieftain [Zaratisht], (e) who, in addition* (? bara = vi), gives (or ‘who will give’) justice (i. e. ‘a just de- cision’) as an advantageous blessing to the disputants, [that is, that Vish- tasp* gives it]. *1 Or ‘min = amat = since’.

Ner.’s sansk. text. Yach cha mayi avochah: ‘punyapraptih prabhitatara”, (b) evarh Tvarh me, na acrotritvat2+% (?), avochah, [na acrutikarita* ya me abhit, yat Tvath idath avochah, yat muhur datum* na cakyate] (c) uchchair utthanaya purah* yavan mayi saiiprapnoti (d) Crocah, punyatma [Gustaspah],

a0 )rqya SUAHiG -sw9hne wast OY -GECMEID 13. Text.

+A G30) 96 -pusaycs Jamey qv ly “AG “eee

ees whe “GE Aid Eps 64g ssasssgdsrble aveog ar

: ower ang asp yea tals.cgy4. rap -asrseyary garg

Text.

+A G30) 96 -pusaycs Jamey qv ly “AG “eee

ees whe “GE Aid Eps 64g ssasssgdsrble aveog ar

: ower ang asp yea tals.cgy4. rap -asrseyary garg

Reply 2b) GSpo¢y eepsuseo 40 Py ap boo gar ously Verbatim transl. (with full paraphrase). [Bene] -largientem [vel ‘sanctum’ (?)] sic Te, Mazda, existimavi, Ahura, (b) quum me [Oboedientia (?); i. e. civis sanctus oboediens, cp. abmai, s. I, II, etc.] Bona circumibat, [i. e. ad me accedebat] Mente. (c) Recta-proposita [optionis meae vel ‘desiderii-reli- giosi mei’ (voluntatis sincerae meae de sacrificio et de cultu Tui, Domine Dee*, idoneo, et de debito meo politico et morali in sacra* nostra civitate), haec recta proposita| desiderii facere*!-ut-obtineamus*t (vel ‘ut a nobis sci- antur™!), i. e. ea obtine*t pro nobis (vel ‘fac ut ea sciamus*!’) (infin. loco imper.) [ut ea enuntiemus], hunc [hoc propositum meae voluntatis] mihi date, (d) [desiderium, i. e. rem desideratam] longae-vitae, [i.e. longaevitatem hac et illac] quem [quod, vel quam] a-Vobis nemo audacitate-extorqueat™ (sic, lege darSaité** ([vel ‘in quem [in quod beneficium et propositum] Vestrum [a Vobis designatum] nemo audet [-deat (lege darSta vel ‘deresta’) inire (= ité**)] (e) illius desiderabilis mundi [vitam (vel ‘beneficium’) mihi date] quae [vita,

XLII. 12, 13. 175

*mahadatra [Jarathugtrena*] sarnmicrah® (e) yo viceshatah satyath prativa- dibhyah labham dadati. + J.4, J* ‘ram. ?J,4 °taratvat. * J.*, J. ins. upari, *J.4 puruh; J.* punah. * J.* om. from 5 to 5 inclus.

Ner. transl. And when Thou declaredst to* me: ‘the approach to Sanctity 7s more (most) abundant’, (b) then Thou said’st to me that it was from no disobedience, [that is, 7 was no disobedience* which was mine when Thou said’st this, that it was not possible to grant that excellent gift avew (sic)| (c) for the uprising, before that he reaches me, (d) he Cro¢a, the pure- in-soul [7. e. Gustaspa (?)], the one allied*-and-accompanied [with Jarathustra] the great* bestower (or ‘the bestower* of great* things*’) (e) who (Groca or G.) especially bestows the truth as a saving-acquisition upon the disputants.

Parsi-persian Ms. trit. Kih ham tan an man [Din = Din] guft, kt [} [tan= tan] Savab rasidan bisyar; (b) édin Tf ra (sic) az 4n ¢ man, nah-shunayidari (?) ava guft, (ka = dgh] nah shunavidari [] ¢ [Din = Din] man ra bid, kih tan in guft, [] aknfin(?) dad nah shayad], (c) bala buland pésh az 4n ta kih [Vishtasp = Vishtdsp| an man [] rasad % (d) Srésh ashé, [[] Vishtasp] [rasid = mad] kiyash an 7 meh sakhi(?) ava [Zaratusht [hastam = hdminam]], (e) kih [] [pah = pavan] rast an dalil-kunan- dahgan, sud dad, [4n Vishtasp] »

Free tr. Thus I conceived Thee bounteous, Ahura Mazda, When with the Good Mind’s help Obedience neared me; Aims of my will to gain this wish then give me,

Long life, that boon which none from Thee hath wrested, Gifts in Thy Realm give too most choice declared.

Thus I conceived Thee bounteous, Ahura Mazda, When with the Good Mind’s help Obedience neared me; Aims of my will to gain this wish then give me,

Long life, that boon which none from Thee hath wrested, Gifts in Thy Realm give too most choice declared.

vel ‘qui mundus’] in Tuo Regno esse dicta{-tus] est. *! ‘Fines propositas desi- derii [mei] scire’, [i. e. ‘ut sciat ille*]’, sic longe non; vide Y. 33, 8 ubi voizh® non sic vertere possumus.

Pahl. text transl. ‘*Afztinik? aétind am? Lak minid hémanih, Athar- mazd, (b) amat avé li Vohtiman baré madd. (c) Zak i valman‘ dinad® nivé- kinidar (sic, lege ‘nivédinidér’) kamak6, [min dina® avd! aishin’ nivékinéd® (nivédinéd)], zak avd li yehabinéd®, (mozd] (d) pavan dér yamtinishnih i jan [pavan tand* i pasind‘], min avd hand! i?+1 Lekaim 1a aish pavan’ nikézishn6" satindd'4, (e) Pavan! kamako! yekavimtinad! afash! hand‘ {'§ Lak khadayih gifts, [aigh, aétind chigind li yekavimiinad! aish 14 yekavimainad!].

*See P. ?D ins. am. * DJ. ins. am. * DJ. avd; D. valman i. * DJ. dina; D. dadistand. °so DJ. -7DJ. aishan(?). %so D. néd; M. nivékéd (sic). ° DJ., M. °néd. 7° DJ., D. om. va; M. ins. *DJ., D. hana. 12 D. om. i. 1? DJ. ins. 14. 4* DJ. yazishnih(?) satundd. ** D. hana i; DJ. hana; M., K.® aé i.

Pahl. transl. Bountiful thus Thou wert* thought by me, O Atharmazd, (b) when Vohtiman approached me; (c) do Ye grant me therefore [as a re- ward] that which is a desire of him who is the announcer of the opinion

176 XLII. 18, 14,

(or ‘decrees’) [of him who announces the decree to persons] (d) in the long future of life {in the future* body], into which as being Yours no one has come through his insight. (e) According to desire [i. e. desirable] also this Thy sovereignty was (or possibly ‘let it be’) declared by (or ‘to’) him, [that is, thus as mine it was (or ‘let it be’): another’s it was not (or ‘let it not be 9h

Ner.’s sansk. text. Mahattama[-mo] mahyarh evar Tvath, Mahajiianin, amaiisthah, Svamin, (b) yan! mahyaii Uttamarh samagachchhat Manah, [Gvah- manah]. (c) Nydyanivedayituh? kamarh tar mahyai dehi, [yo nyayati kebh- yagchit nivedayati, tasya prasadam mahyath dehi] (d) dirghapraptau? jivasya [vapushi pagchatye*] yo [lege accus.(?)] Yushmakari na kacchit upakramena pra(cha)chara®. (e) Svechchhaya’stu, yat Yushmakam rajyai uktarh, [tasmin rajye, kila, evan yath@hat atishthai ko ’pi na atishthat}.

* All yan. ? J.* is reported-yitwhuh (sic); J.3, J.* tuka. °J.4, J* *noti; J.3 nan for tau (?); P. °no; C. *noti. J. seems pacchyatte (sic). ® Corrected from prachara.

Ner. transl. Thus Thou wert* thought greatest to* (or ‘by’) me, O Great Wise One the Lord, (b) when the most exalted (the good) mind [Gvah- mana] came to me; (c) grant me the desire of him who proclaims the regu-

“Heong -4))399 ‘bycespoul ousnS sw} “Ho 14. Text. caged) Lyd) 4) 3990 -sH95 596 “2294206 sasypagyye Dd) AUPIYY .paueato. 10) Cpa dy 99s Ere

Text. caged) Lyd) 4) 3990 -sH95 596 “2294206 sasypagyye Dd) AUPIYY .paueato. 10) Cpa dy 99s Ere

seoepuena Ee ‘asjuge)ans Sie 240229993 )28) Syoowue)ve wipe beady 8432499). L5 +3{99 4090 "ENG

Verbatim transl. (with full paraphrase). Quoniam* vir amico possidens [vel ‘scientia-religiosa-instructus (sacrorum nostrorum solemnibus initiatus)’] potens, |i. e. viribus et opibus abundans, adjumentum] det, (b) [tum] mihi, Mazda, Tui [-uam me-] gaudio-afficientem-gratiam, [nos Tua doctrina] instruentem [des], (c) quum Tuo Regno [vel Potestate-regali-armatus| Religiositate (*sic) ex [Sanctitatis ratione] praesto* (d) exire-ad (assurgere-ad), [vel fortasse ‘incitare, ut incitem’] ego*? principes* doctrinae, [i. e. summos principes sacerdotes doctrinam defendentes et promulgantes ([vel ‘[ego] princeps-propheta (sar- dando nom. sing. masc. = mathra ’)))|} (e) una-cum his omnibus qui Tibi [vel Tua] Sacra-Verba-rationis memorantes-et-memoriter-recitant[-tent].

** Id est ‘summa imperii suscepi’. ** i. e, ‘exire ad (vel ‘incitare’) principes’.

Pahl. text translit. tAmat avo gabra #2 déstd i AkAs-dahishno? sid ye- habiinéd, [aigh, std vadinyén], (b) avé li, Adharmazd, aé+ Lak raminidarih>+, vae++ kabed, [am yehabinail (c) min avd Lak Khshatraver min Aharayih

XLII, 18, 14. 177

lation (or ‘law’), [grant me the reward of him who proclaims the regulation to any one] (d) in the long acquisition of life, [in the later body] in which* [yasmin (?) (or ‘toward which’, read the accus.)] as Yours no one has advanced through his own enterprise*!, (for read ‘yo’ ‘no one(?) whoso- ever (?) as Yours has advanced {in the final body] through enterprise’}). (e) Let what is said to be Your Kingdom be in accordance with one’s* own* desire* (hardly ‘when Your Kingdom is proclaimed let it be so with spon- taneity’* (?)) [in this Kingdom, i.e. no one else has that standing in it which I possess (lit. ‘as I stand 7m 7¢’)|. *' Did Ner. read dorest for darst, and, thinking of dvar, render upakramena instead of a form of dric?; see the Pahl.

Parsi-persian Ms. trit. Afzini-kunand(ah) [man= am] édtin[] Ta andéshid hast(i), Hormuzd, (b) kih 4n man Bahman bih rasid. (c) An ¢ tt [andar = dayen] dadistan infizal + kardan kamah [az = min] [kih dadistin [] [ashan = ashdn] infizal + kar- dan], an an man dehad [muzd] (d) pah dér rasidan ¢ jan [pah tan 7@ pasin] [muzd = mozd], kih an [] [andar = dayen] Shuma nah kas, pah didan ravad * (e) [] in ¢ Ti khudai guft, [kt, édiin chin man éstaéd [hastam = hémiinam*], kas nah éstad [avar Din ¢ Tai = madam Din i Lak] x

Free tr. As the possessor gifts on friend bestoweth

So give to me, O Lord, rejoicing light

When in Thy kingdom, righteousness my motive,

Forth to arouse* I stand ’mid chiefs of doctrine

As the possessor gifts on friend bestoweth

So give to me, O Lord, rejoicing light

When in Thy kingdom, righteousness my motive,

Forth to arouse* I stand ’mid chiefs of doctrine

With all whose memories* Thy Manthras speak. avakih farmidd, (d) aigh, lala7+1 henj sattinand va’ sardar® i? danak, [vas Dastobar| i giftar i? Dind*, [aigh Zaratisht bard yehabtin] (e) levatman har- vispan6!? valmanshand min hana i Lak Mansar héshmirénd*, [levatman Diné*? birdarand]. 'See P. throughout. ?D. ins. ?DJ., D. *D. and i. °DJ., D.; M. "dar - ODJ..,.... om: "DJ., Dale Kes Mo only la, = DJ., D. om, © Mf.(?)) °darih. PUD ecteuno (ses Mite. OMe. Ds insaets

Pahl. transl Since one gives an advantage to a friend who is instruc- ted (or ‘since he who is (i hast*) instructed gives--- etc.’) [that is, since they will (or possibly ‘that is, do Thou*’) confer an advantage upon him], (b) (do Thou grant) me, O Atharmazd, this Thy rejoicing and abundantly (c) that which was ordered for Thy Khshathra (or ‘which Thy Kh. ordered’) with the accompaniment* (or ‘help’) of righteousness; (d) thus set up the coming one even the chief who is wise [the Dastir] who is the proclaimer of the Religion, [that is, give* ws (or ‘bring* on’) Zaratisht] (e) together with all those who recite this Thy Manthra, [together with the supporters of the Religion].

Ner.’s sansk. text. Yo nardya mitraya vicishtajiianine labhar dadati, [kila, labhath karoti], (b) mahyarn, Mahajiidnin, Te pramodakari prabhita-

taram, [kila, tam mahyari dehi], (c) yarn Tvayi Saharevarah dharmasam- 23

178 XLII. 14, 15.

micrarh pravochat. (d) Yad uchchair utthApaya maliyath svaminath Dini- vaktaram!, [kila, Hormijda, Jarathuctram dehi] (e) samaih taih samagraih ye Tava vanim sarhsmaranti [samarh Dinivahakaih].

1 J.°, J.* dinim satkar® (sic); J.* “im satkaram; P. °saktar®.

Ner. transl. He who gives a benefit to a man of eminent intelligence who is a friend, [that is, makes an acquisition on his behalf], (b) O Great Wise One, let him be* still* more a producer of Thy gratification for me, [that is, grant him* stil/ more to me], (c) the one whom Saharevara declared

au) >qypa LUASEG 960g was ‘eH GEE? 15. Text. oA (3 49} 9G puny, -2)aags qubl ANG eee 4 44, 9Q99L9 +8{99 WING a }agnaee +4999219) eeupdrag bap») aodyay gure beorys)s 3g) bases | poh ag) sg by supayys “ogee eases wp pgrub bee om Verbatim trl., etc. [Bene]-largientem [vel ‘sanctum’] sic Te existimavi, Ahura, (b) quum me Oboedientia Bond circumibat Mente, [i. e. quum ad me accedebat civis sanctus oboedientiam inter fideles nostros stimulans et sus- tinens]; (c) [tum res optimas] penitus-apprehendat*? intelligentia*? [sanctus civis discipulus] docili-mente-praeditus res-optimas [vel ‘lintelligentia] optima’, mihi dicens sic]: (d) ‘non, [i. e. humquam] vir primarius*? scelestos*-infideles sit propitians- [-adulator]’! (e) Sic [secundum monitionem meam] Tibi* [Tui sancti] omnes” scelestos**-infideles (dregvaté) [sine ulla adulatione ut] malos- aggressores [servos Mali Spiritus (Afigra Mainyu)] (sancti) habuerunt** [et tractaverunt, itaque sic etiam primarius-[-princeps| adversus eos se gerat]. *1 Vel fortasse: ‘monstrabat [monstret .-- res-optimas] (hoc (monstrare) videtur daksh in Avesta significare). *% sunt qui us(k)yai ut dat. infin. legant et reddant ‘discat intelligere’. ** alii pouras = pourtns legentes reddunt: ‘ne vir homines (?) scelestos - -’. ** vel (e) ‘sic [se gerentes inimici nostri] Tibi [Tui (Tuos) sanctos omnes [illecebris turpibus] malos-perversos, [i. e. perfugas depravatos] (Sanctus**) reddiderunt. Doctus certus semel prius reddidit vispeng afgréhg ut neut. pl. ‘sic illi omnia (?) mala*(?) in sanctos fecerunt’. Fortasse ‘sic omnes agegressores [sancti nostri cives] [ut-victos (?) et per gratiam conversos (?)] sancti ‘Tui sibi-dederunt {i. e. acceperunt]’. Pahl. text translit. ‘Afzinik? aétindm? Lak minid homanih, Adharmazd, (b) amat avd li Vohtimand! bara mados, (c) Dakhshak pavan hish valman® i tashid’ gabra!, [mtint kevan levatman sarttardn tishid* avayad yeheviindd| minishnoik vakhshinishnd, [aigh’, zid zid®+1 aiyyAd ktnishno, aigh vadam pavan dakhshak yekaviminad, akhar, amat mindavam!® shayad'! kardano!, vadinand). (d) Alt gabra kabed darvandand homanad [chigimchai!?] shnayi-

XLUI 14, 15. 179

as an holy (or ‘righteous’) ally for* Thee; (d) wherefore raise up to me a lord who is aproclaimer of the Din, [that is, O Hormijda, do Thou give meJ arathustra| (e) together with all those who think upon (or ‘proclaim’) Thy word, [that is, together with the supporters of the Din]. *' Possibly ‘in agreement with Thee’.

*' Possibly ‘in agreement with Thee’.

Parsi-persian Ms. trit. Kih an mard ¢ dést*! [hast = déh* (sic)] Agah-dahishn sid [va = va] dehad, [kt sid kunand], (b) an man, Hormuzd*, in Ta ramishni, [] bisyar {ma-ra deh(?)] (c) kih an Ti Khshatraver, az Savab madad farmiid, (d) ka, bala buland raftan [] [an=zak] sardar ¢ danak [[]| Dastir] ¢ guftar ¢ Din, [kt, Zaratusht bih dehad], {e) avi tamim oshin kih in ¢ TtiiMansar shumurad [ava Din burdar(an)] #% *! Or ‘dust’.

Free tr, Thus I conceived Thee bounteous, Ahura Mazda,

When with the Good Mind’s help Obedience* neared me,

And through his wisdom best with patience showed me;

‘Never your chieftain be of ill the pleaser’;

Thus hold*t Thy saints foul sinners all. (#1 i. e. at their true value) nidar’ hana, [aigh, pavan ramishn la avayand kardand!3| (e) min aétind Lak harvispgtind'* aharfiiband pavan anak’ yakhsenund, [aightdind'* pavan chir yakhsenund]. *See P. ?D. ins. am. *DJ. ins. m=am. *DJ., D. om. here, * DJ, D. ins. Vohiman here. °M., K.° avé. 7DJ., D. laki. ®DJ., D. ins. aigh. ®D. om. 1° DJ. ins. aé. “D. shayad. 1D. diff. form for °aé. **DJ. kardano. “so DJ. DJ., D. ganak. 1°D. om.

Pahl. transl. Bountiful thus Thou wert** thought by me, O Atharmazd, (b) when Vohtiman approached me. (c) A sign in the intelligence is *he who is the vigorous* man* (jor ‘as* a sign-*(giver*) with Acs understanding the man has* struggled*’|) [who now should struggle (or ‘be vigorous’) with the wicked]; and fe zs a spiritual increasing, [that is, quickly quickly let a record be made thus until it igs to me as a sign, and afterwards when it shall be necessary to do this thing they may then do 7t accordingly]. (d) Let no man be much this*? propitiator of the wicked [in anything whatsoever, that is, they ought not to do 7# to rejoice them (or ‘they ought not to affect them with joy’)| (e) who thus consider all Thy righteous ones as vile, [that is, they consider Your servants (or ‘ You’) imperious*]. *'i. e. ‘increaser’. *? i.e. ‘such a- ~’.

Ner.’s sansk. text. Mahattama[-mo*] mahyati evar Tvaii, Mahajnanin, amaiisthah, SvAmin, (b) yan mahyarh Uttamaii samagachchhat Manah, [Gvah- manah|. (c) Chihnaii chaitanyena! vyavasdyino* manasi samunmilatu. [Yah samaih nikrishtair? muhur yoddha bhavituih samihate, sa cighrarh smaranam karotu yavan me chihnena Aste; pacchat* yat kitichit cakyate kartuih tat kurmahe]. (d) M& narah prachuram durgatinarn bhiyat yatha kathamchit satkarta3, [kila, sinandi(n) na yujyate kartwh]. (e) Evarh Te samagran hantrin punyatmano dadhate, [kila, balishthataran* dadhate].

1J.3, J4, P. nyena. 2 J.3 *krishtar; J.* °shtur. * J.* om.

180 XLII 15, 16.

(d) M& narah prachuram durgatinarn bhiyat yatha kathamchit satkarta3, [kila, sinandi(n) na yujyate kartwh]. (e) Evarh Te samagran hantrin punyatmano dadhate, [kila, balishthataran* dadhate].

1J.3, J4, P. nyena. 2 J.3 *krishtar; J.* °shtur. * J.* om.

180 XLII 15, 16.

Ner. transl. Thus Thou wert thought greatest* to me (or ‘by me(?)’), O Great Wise One the Lord, (b) when the Best Mind [Gvahmana] came to me. (c) Let a sign through the understanding open the eyes of the zealous in mind (or ‘let it open their eyes mentally*”), [that zs, let him who desires to become afresh a combatant with the base quickly make a record so* far* as* until* it is clear to me by some sign, that as, after it is possible Jrom adequate information to do a thing we do it]. (d) Let no man be a conciliator of the wicked to any extent whatever, [that is, it is not proper to render them gratified], (e) for thus they consider (or ‘render*(?)’) all Thy righteous siniters*!,

b)oaggrehas) 6 Gps o}o46 by ss) rey o 16. Text. * PEUI ES wpe “eran wag worprlel panvsby bu 24} AU 90.419) “eer eis os 492400396 (40) )au puss se )Cayody *9¢)aa wpe SA E349) 96 "e549 ubl -a¢y 240} 29945 “GIYOs

Verbatim trl. (with full paraphrase). Sic, O Ahura, ille-ipse-vere (hvé = hva + u) spiritum [Tuum beneficum -ut adjutorem et inspiratorem a Te in nos inspiratum] (b) Zarathustra ad se-eligit™!, O Mazda, et qui“ Tibi*! quis- quis (que), [i. e. quicumque Tibi, i. e. in auxilium Tuae Causae] beneficentissimus (sit, hune spiritum beneficum etiam ad se-eligit*, (c) et dicit ({[vel ‘gratia hujus electionis ejus fidelis precor-ego*, (vel ‘precabor’}) sic ut Sequitur]: corporale[-lis] Sanctitas sit, [i. e. cum indolibus nostris, (i. e. cum proprietatibus animarum nostrarum et corporum nostrorum) intime conjuncta] et vitae-vigore robusta, |i.e. nostrum vigorem animi et corporis in sua potestate habens ut servum devotum ad legem Tuam plene constituendam], (d) in [nostro-sacro] Regno solem-videnti, [i. e. in R. sacro lumine Solis praecipue beato] (Regno) sit Devotio (prompta-pia- mens in omne bonum efficax), (e) et praemium-gratiae factis [piis-et-honestis] Bona det mente! * Vel fortasse significat yesté (sic legendo) ‘precatur », ‘sic pre- catur [etiam] quisquis beneficentissimus: ‘atinam eynctitie corporalis sit, ete’?

Pahl. text translit. *Aétand zak 7 Atharmazd minavad?, man Zaratisht homanam!, (b) désham, (aight, Vohiman pavan aitikih® bara désham], Atthar- mazd, mtinash madbé yekavimainéd chigamchai?+® afztinikih [danakih] (c) main tand-homandané va jan-homandand Aharayih ait®, aigh, aéj-homandihatar’ [désham]. (d) Pavanash khtrshéd® pédakih!® [mozd yehabini-ait], min kha- dayih. Zak! ash1! aits pavan bindak minishniht. (e) Man Aharayih pavan kanishné, ash Vohiman bard yehabtinéds [mozd].

'See P. ? DJ. ins. * corrected; see Ner.; Sp. and DJ. (?) madano or mitré; P.

LXIII. 15, 16, 181

(d) Pavanash khtrshéd® pédakih!® [mozd yehabini-ait], min kha- dayih. Zak! ash1! aits pavan bindak minishniht. (e) Man Aharayih pavan kanishné, ash Vohiman bard yehabtinéds [mozd].

'See P. ? DJ. ins. * corrected; see Ner.; Sp. and DJ. (?) madano or mitré; P.

LXIII. 15, 16, 181

that is, they hold* (or ‘make’) them stronger]. *! Not impossibly, ‘thus they make all Thy servants smiters of the righteous’.

Parsi-persian Ms. irlt. Afzfini + kunand(ah) + am = afztnam (or ‘°fin-ham1’ (sic videtur)| édfin [} Ti andéshid hasti, Hormuzd, (b) kih an man Bahman bih rasid% (c) Khaslat* pah hfish ¢ fi 7 sakht [= tfisht (?)] mard [deh* — dabin*], kih akntt (sic) ava badtarén sakht bayad bid), minishni* ziyadah-kunad, [kfi, zid [] [ ra—varman ra} _yad kunishn, kf ta’m + ma-ra (sic) pah khaslat* éstad (2); pas, kih chiz shayad kardan, [hast & (vel ‘6”) = hed* ghan] kunand] * (d) Nah [ma (sic) = al?| mard bisyar darvandan hast [har-kudam] shnakhtaér [nah kunad = 1é végandd*] in, [kG, pah ramishn nah avayand (?) kardan], (e) kih édfin TA tamam ashavan pah [] ([shikastan = ganak| darad, [ [] pah ghalib darad] *

Free tr. Thus Zarathushtra, Lord, adores the spirit, And every man most bounteous prays** beside him: ‘Be righteousness life-strong and clothed with body; In sun-blessed land of ours be there Devotion

In action Right may she, through Good Mind, give’!

minéd. *D. homananam (?). * D. aitoikih. *DJ. madano or madd va. 7D. again long stroke for aé, *DJ. has va. ° M., K.° khiirkhshéd. 1 Mf. °Ak. ' DJ. may be zish.

Pahl. transl. (a, b). Thus I, who am Zarattisht, love Adharmaza’s spirit, [that is, I will love Vohiiman in reality], O Attharmazd, to (or ‘through*’) whom every bountiful disposition, [that is, wisdom] has come, (c) whose Sanctity is bodily and living, [that 7s, I love him the more profoundly (lit. mightily)]; (d) by him the sun’s sight (or ‘ manifestation’) [is given as the reward] which* (or, ‘ whose*’) és the sovereignty; it is thus his, (or ‘with him’) decause of His perfect-mindedness; (e) Vohiman will give [a reward] to him who possesses Sanctity in deed.

Ner.’s sansk. text. Evaii Svaminah tan ménasarh, Jarathuctro, (b) ham mitrayami, [kila1, Gvahmanazi' sattayé! mitrayami|, Mahajidnin, prapto ’sti yatha katharichit mahattamata [tara cha mitrayami?]. (c) Tanumadbhyah pun- yam asti jivamadbhyagcha balishthatamari* , [tamacha (?) mitrayami]. (d) Sirya- prakatatve rajyam asti Souipimamanasntaya: [kila, stiryapade prasado ’sti]; (e) dharmakarmibhyah Uttamaih dadati Manah,[Gvahmano, ’marah]. +P. ?,

(c) Tanumadbhyah pun- yam asti jivamadbhyagcha balishthatamari* , [tamacha (?) mitrayami]. (d) Sirya- prakatatve rajyam asti Souipimamanasntaya: [kila, stiryapade prasado ’sti]; (e) dharmakarmibhyah Uttamaih dadati Manah,[Gvahmano, ’marah]. +P. ?,

Ner. transl. (a, b) Thus I, Jarathustra, befriend the mind of the Lord, [that is, I befriend Gvahmana with truth]. As*(?) greatness he(?) has come, O Great Wise One, in any (or ‘every’) way, [and this I befriend]. (c) For the corporeal and the living Sanctity is most strong, [and him (or ‘this (lege tachcha’) I befriend]; (d) the kingdom becomes established in the manifesta- tion of the sun (in the visibility of the sun) through mental perfection, [that is, in the sun’s ray lies the grace of the reward], (e) and upon the workers of righteousness the Good Mind bestows it, [Gvahmana the Immortal].

182 XLIV. 1.

Parsi-persian Ms. trit. Edin An ¢ Hormuzd [] fandéshi ((?)sic pro) andéshad = minéd}, kih Zaratusht hastam, (b) déshak-am + u + nez + khvahish-kunam [[] Bahman pah [] [hast résti = (Pahl.) héd* dakid(?)] bih khyaham], Hérmuzd, kiyash rasad* (?) éstéd har-kudam afztini [dinai]; (c) kih tanmandén u janmandan Savab hast, [ka, bisyar +

I. 3 au) )gypas sup bal bg tye) 0496) gas swosey eee 1. Text. beosrsugundy posed 40 0 pat Au bysweg goes poriee op rnraweasey Se 909496

-au)¢)>gssop ~saundaahaia uss) ad le “| Be So G3 4)}46 eure -aubb od ‘| 331-49 9449

Verbatim transl. (with paraphrase), Hoc Te interrogo, recte mihi dic, Ahura, (b) [apud] laudationis[-ionem] (apud) [Vestri-similis] quo-modo (vel ‘ut’) me-inclinem (Vestri-similis), (c) [id vere], O Mazda, amico[-cum] Tui-similis hortans-doceat mei-simili[-lem, i. e. Tu, O Mazda, [me] amicum [devotum Tuum] hortans-doceas]. (d) Sie nobis Sanctitate [ad] amicas dare [esto*?, i. e. det* (vel ‘dare [es] des’) co-operationes (e) quo-modo [vel ‘ut’ ad] nobis [nos Tui-similis*®] (ad) Bond veniat Mente (vel ‘ut Asha*3-- ad-nos accedat oo

*! Vel fortasse (b): ‘per occasionem laudis Vestri-s. ut landem (nemé = nemo (accus. sg.)), OM. me amicum Tui-devotus* (?) [propheta* (?)] doceat [laudem]’. *? infin. loco imper., vel ‘doceat mihi-simili[-em] ad coop. nobis... impertiendas’. *8 ij. e. ‘ut Tu ipse ad me B. M. accedas’.

Vel fortasse (b): ‘per occasionem laudis Vestri-s. ut landem (nemé = nemo (accus. sg.)), OM. me amicum Tui-devotus* (?) [propheta* (?)] doceat [laudem]’. *? infin. loco imper., vel ‘doceat mihi-simili[-em] ad coop. nobis... impertiendas’. *8 ij. e. ‘ut Tu ipse ad me B. M. accedas’.

Pahl. text translit. Zak i min Lak pirsém, rast avé li yemalelunai, Atharmazd hana‘, [aigh, li rast parsém. Aité man aétind? yemalelinéd aigh® hd-stdbar? medamminam. Va aité main Atharmazdé4 rast, yemalelinédd. Ait min rastd pasukhéth parsidands, yemalelinéd. Ait mfin aétind yemale- lanéd aé ‘pavan am jindk bard yemalelinai ]; (b) niyayishné zak® main aéttind niyayishnd 1 Lekim [Dind*], (c) Atharmazd, déstdém yehabfinéd havishtd? Lekim® havand khtrsandih®. Hémand pavan amavandth, [aigham!° khur- sandih'® pavan zak dam4nd amat, pavan kardarih, chand tiband havand Lak bid" yekavimainam]. (d) Aétand lanman pavan Ahardyih at déstd yehabiném!? i hamkardar, [aighat pavan fraranih havishtd yehabiném!], (e) Aétind avd zak! } lanman pavan Vohtiman yamtini-ait. ‘DJ., D., P. ins. hand. ?DJ. and P. ins. *DJ. ins. aigh; DJ., D., and P. add hi-stébar. *D. ins. 7. *DJ. *DJ. ins. 3. “so DJ.; see P. om. * DJ. om. fi (Lak am (?)). ®so Sp., D., P. 1° DJ. om. 11 DJ. yehevando. % DJ. yehabtiném. 1 gee P,

Pahl. transl. That which I ask of Thee, tell me aright*!, O Atharmazd, [that is, I ask Thee aright. Some say that the rendering should be ‘that I

XLIV. 1. if 183

bulandtar khvahish-hom], (d) pah & khirshéd [bam**(?) = bam*4(?)] zahir muzd dehad, kih khudai(?)** [Zish=zish] hast, pah bundah minishni, (ki, pah khirshéd bam*(?) (= bam*(?)) muzd hast = dgh pavan khitrshéd pam*(2) (bém*(2)) mozd hed (?)] % (e) Kih Savab pah kunishn ti-ra (? defaced) Bahman bih dehad [muzd] * *! Vel ‘pamah = baémah’ (?).

i Free tr. Thus ask I Thee, aright, Ahura, tell me, In praising Your equal one how shall I bow me; Mazda, to friend like me Thine equal teach it, Then give* with Holiness colabour** friendly, That with the Good Mind’s grace, He*(?) may draw near.

seem thoroughly* steady* (trustworthy) to Thee’. Some say that it is Athar- mazd who is spoken of as ‘right’. Some say that ‘asking for the correct answer’ is the proper explanation. Some say thus: ‘declare this fully to me, this place’]. (b) Tell me therefore that praise which is thus Your praise [the Religion], (c) O Atharmazd. The one like* You* ig giving contentment to me, the beloved disciple, and it is for strength* (?), [that is, he gave me contentment at the time in which, as much as was possible, I became Thine equal in (or ‘through’) efficiency]. (d) Thus through sanctity we* are present- ing Thee with a fellow worker beloved by Thee, [that is, we are giving Thee a disciple through piety], (e) and thus there is a coming (or ‘approach’) of -+-*(?) unto that which is ours (or ‘to us’) through Vohiman., * Or Task*aright*”.

(d) Thus through sanctity we* are present- ing Thee with a fellow worker beloved by Thee, [that is, we are giving Thee a disciple through piety], (e) and thus there is a coming (or ‘approach’) of -+-*(?) unto that which is ours (or ‘to us’) through Vohiman., * Or Task*aright*”.

Ner.’s sansk. text. Tat tvattah prichchhdmi! satya me brahi, Svamin, [kila’ham satyarh prichchhami]; (b) namaskari sa yah* evar) namaskriter

Yushmakarh [Dineh]. (c) Mahajiianin, mitro me Tvattulyah saritoshaya bhaved -

utsahena, [kila, me saiitoshah tasmin kale yada? kartritvena, yatha cakti3*, tulyah Tvaya saribhtto bhavamil. (d) Evarh vayatht punyena mitrath da- damah sahakartaram, [kila, Tubhyati sadvyaparataya cishyam dadamah|. (e) Tatha* asmakaim tasmin Uttamena samagamyate Manasa |Gvahmanena].

J, J.* "aye. so J.2,J*. 9J.* om. * correction; all diff. (Sandhi is only inter- mittingly expressed, and Sanskrit of eyery period occurs as used with unusual application).

Ner. transl. This I ask of Thee truly (? see gloss), tell me, O Lord, [that is, I ask*(?) truly]; (b) Aow*! he is (or ‘is he?’) a worshipper who thus belongs to (or, ‘is devoted to’) Your service [to the Din}. (c) Let there- Jore the One like Thee, O Great Wise One, be a friend to me to my satis- faction through (or ‘for the sake of’) power, [that is, let there be satisfaction for me in that time when through efficiency, (and as much as there 7s ca- pacity for it) I may become like* Thee*]. (d) And so we én return are grant- ing a friend who is a fellow-worker through (or ‘with’) Sanctity, [that is, we are giving Thee a disciple with (or ‘through’) good-conduct]; (e) and thus he*? is found, (or ‘approached’) in this act* of ours through the best

184 XLIV 2.

wind [through Gvahmana]. *' Or simply ‘He is, etc.’ ** poss. meaning an imper- sonal(?). (NB. The student is again notified that these translations of the Pahlavi and Ner are not made as if dealing with Pahlavi and Sanskrit in their usual forms.) Parsi-persian Ms. trit. Anzaz Ti pursam, rast An man g0* (gi), Hormuzd* (or ‘Or°’) in [ka, man rast pursam ** Hast kih édiin gfyad: ka, ustuvari khvahad (?), va hast kih Hormuzd* rast’ gtiyad *% Hast kih [] édfin gityad: ‘é pah am jai bih g0* (gtt)’] % (b) Niya-

.au )>gpas sawp bale wg waty 6) 40496) go) ses Hee 2. Text. curr rdargy -4039 994-0445 9Q949 9 nd 1 Cag “Pals EBL 2 go I4IQ) od “40 wshaiea2 “9 Gang ai rbysal .Ggeods)a beeen wes 26 ctyy *Or big. Rwvghng iby») “Qgigurs "Pope aes

Text. curr rdargy -4039 994-0445 9Q949 9 nd 1 Cag “Pals EBL 2 go I4IQ) od “40 wshaiea2 “9 Gang ai rbysal .Ggeods)a beeen wes 26 ctyy *Or big. Rwvghng iby») “Qgigurs "Pope aes

Verbatim transl. (with paraphrase). Hoc Te interrogo, recte mihi dic, Ahura; (b) quo-modo mundi optimi primum, [i. e. vitae optimae primo-auctori*! et effectori satis facere per laudem idoneam et per oboedientiam|] (c) in-gratum- ei-faciendo, [i.e. in sacra Sua causa constituenda] [quo-modo ei] bene facere [faciam] qui ea, [i. e. eam laudem sibi sic gratum-facientem et eam oboedi- entiam] cupiverit™, (d) Ile (-ipse*) enim Sanctitate bene-largiens (vel ‘sanc- tus(?)’) exitium*2 ab-omnibus [prohibet] (e) custos potentia*s-spiritali*?, pro- mundis [i. e. pro hominibus, civibus nostris] vere-amicus, O Mazda, ({[vel etiam fortasse ‘pro vitis hac et illac’ (vide Y. XXVIII, 2, ete.) vere-amicus-noster, O. M.]).

* Vide Ahuram ut architectum et effectorem mundi in hoc capite ubique; vel, altera traductio : ‘quo modo personae (sic) optim#e, [i. e. sancto-principi-nostro] primum (c) in- ~el-gratum-faciendo bene facere [faciam] qui ea* hakurena, [i.e. auxilia gratiae, insti- cate, ritus et sacrificii], vide S. I (1) instimulans-miserit*, [i. e. constituit*] ? * vel ‘de exitio’ (adverbialiter), *% yel ‘O Spiritus’.

Pahl. text translit. Zak i min Lak pirsém rastd avo li yemalelinai, Atharmazd; (b) kadar dén ahvand pahlimih! fratim, faigh, frattim? minda- vam aé? ghalt bavihand, maman® pahlim]? (c) Man pavan khvahishnd sido dahishné, [amat ghal* bavihind sid yehabiinéd] mtin pavan zak ¢ kola II (do)® bavihtinéd? [navak® navak® Avestak® Zand]; (d) maman zak! aité aigh amat pavan Aharayib [yakhsenundtt pavan frardinih], afzayinad!? valmanich?3 } Taspataké* [vindskardar], pavan harvisp6'® [damané‘7], (e) sardar pavan minivadih pavan kola Il (d6) ahvan[Dind*], 18 déstih Attharmazd, fyazishno'9 a * See P. throughout. ?DJ. om. * DJ. other sign for aé; D. aé. ‘DJ. avd.

: ) ). Ins. mindavam (late). ®see P. ins. 7 DJ., D. ins. after; see P. ® see P.

EM omy DJ.-om. 1 DJ. darénd. 7D. ‘neds 4? Dyechals ?*so. Din aD K.5; see P. ™s0 DJ.; see P. ** DJ. harvisp. 7D. daman. DJ, ins, & 1D. yazadan shapiran.

Saal te a

XLIV. 2. 4 185 yishn an kih édin niyayishn 7 Raktim* (sic) [Din], (c) Hormuzd*, déstam* dehad[], [ava Ardibahisht = rodman* Ardibahisht*|, Shuma barabar razamandi; hast pah him- mat, {kim razamandi[]4n zaman kih pah kardari + kardan chand tuyan barAbar Ta bad (so) istam (sv)] % (d) Edan ma pah Sawab (an*? sic= at (?) dost* deham (?) []; [kat pah néki shagird [] [deh = ddbin]] * (e) Kdtin an [] [= Rak) ma& pah Bahman rasid (?) 4% *1 Sometimes plainly written Hér®, sometimes Or®. (NB. vis used for w = English v here.)

Free tr. Thus ask I Thee, aright, Ahura, tell me,

How that best world’s chief Lord serving to honour,

Pleasing to serve Him who this* requireth

For through the Right he holds ruin from all men,

Guardian in Spirit, for both worlds, friend!

(NB. vis used for w = English v here.)

Free tr. Thus ask I Thee, aright, Ahura, tell me,

How that best world’s chief Lord serving to honour,

Pleasing to serve Him who this* requireth

For through the Right he holds ruin from all men,

Guardian in Spirit, for both worlds, friend!

Pahl. transi. etc. That which I ask of Thee, tell me aright, O Athar- mazd, (b) which is the first and best thing in the worlds, [that is, first they desire this thing for 7¢ 7s also the best]? (c) By* what means ({man, oblique by position and = kathé as for katha, pavan khvahishn being treated as gloss or altern. trl.]) 7s the giving of the advantage realized (according to their desire), ({or altern. trl. of kéthé = [min] pavan khvahishn, min being treated as if gloss: (b) that 7s, which in the best one-+- ete. (c) [which] ac- cording to their* desiring 7s the giving of the benefit, [i. e. when they desire (or ‘pray for it’) he gives the benefit]) to him who is seeking it [again and again] through that which is both the two [through the Avesta and Zand?]; (d) for that one is thus, viz, when [they possess] a thing through (or ‘in’) Sanctity he will (or ‘let him’) bless (by conversion, lit. ‘let him increase’) even the destructive* [sinner], in (or ‘through’), piety for all [time], (e) a chieftain“! as he ts through the spiritual-doctrine for both the worlds [through the Religion (or ‘he*(2) is* the Religion ’)], through the friendship of Atharmazd (or ‘the friendship’, nom., wé2/ do this’), [that is, which is the (or ‘it is the*2) celebration of the Service]. #1 It is of course absolutely necessary either to omit the syntactical translation altogether (which however none will do), or to handle it in such a way as to show that kathé is twice translated by min as = katha (so) and by pavan khvahishn = kathé. TK contrary procedure would be mere imposture, *2 possibly, the literal @) meaning was meant. ‘A chieftain (?) in spirituality for both worlds [is (?) the Din] the friendship of Atharmazd’.

Ner.’s sansk. text. Tat Tvattah prichchhami satyari, me brahi, Svamin, [kila’ham satyarh prichchhami]; (b) kith antar bhuvane utkrishtataraih pra- thamaih, {kila, prathamam kitnchit* yat vanchhati; kim utkrishtatarar] ? (c) Ko labhasya data, [kamukebhyah labhaii ko dadati?], yah tasmin dvitaye [navarh navarh] samihate [Avistavachi Avistéarthe cha]? (d) Sa yatah punyena pravardhayati nyicamsat (? -sin*), [kila, sadvydpdrataya dadhati papakdri- taran*] sarvadai’va, (e) svimi paraloke bhuvanadvaye "pi mitro Mahajiidninah [Dinimitrah]. +J.* aye. * 4, as often, carelessly written for the ae n.

ae XLIV. 2, 3.

(d) Sa yatah punyena pravardhayati nyicamsat (? -sin*), [kila, sadvydpdrataya dadhati papakdri- taran*] sarvadai’va, (e) svimi paraloke bhuvanadvaye "pi mitro Mahajiidninah [Dinimitrah]. +J.* aye. * 4, as often, carelessly written for the ae n.

ae XLIV. 2, 3.

Ner. transl. This 1 ask of Thee truly (see gloss), tell me, O Lord, [that is, I* ask(?) truly]: (b) ‘What is the first and best thing in the world, [that is, the first thing which he (or ‘one’) desires?; which is the more (or ‘most’) excellent]? (c) Who is the giver of the benefit, [that is, who gives the gain to those who desire it], and to him who desires it in connection with the two-fold thing [again and again, that is (in, or ‘for’) the Avista-word and the Avista-interpretation]?, (d) because he* (?) increases* the repentance* (2) of the homicides*, through (or ‘in’) Sanctity, [that is, because he establishes ' the sinful ones in good conduct] for ever, (e) a ruler as he és in the world

oe ee sup buuls whe a5 )¢ 30596) cos 4H Se “eats 3. Text. ho) rbargy AU IIQPI MI. £00490) sas ORS +48) 044g

“6 £}40> FU “Eas -asprog) argos wee 149}30.499

380s +9849 dy JI HOMY? “G86 U9 9

Bw Geb 1d) WAI} 59 wei G6os lo 809516 ‘hepa

Verbatim transl., etc. Hoc Te interrogo, recte mihi dic, Ahura; (b) quis- nam* genitura [vel ‘in sua stirpe’ fuit*!] pater. Sanctitatis primus ?; (¢) quis- nam solem [i. e., soli] stellamque [stellisque] statuit viam* [semper tam cer- tam]?; (d) quis [eam legem naturae constituit secundum] qua[-am] luna crescit [et] decrescit [alius atque] Te [Tu]*2?; (e) haec omnino, O Mazda volo, [i-e., precibus petam], aliaque scire. *1 Vel fortasse significat zéthva ‘gignens’ gerund (sic). Utrum fieri possit ut Thyad(t)* responsum sit: [‘Immo crescit et decrescit, ete.] a Te, [i e. vi Tuae potestatis procreatricis’, sic omnibus his interrogationibus responderem]. Vel (tentemus semel iterum) ‘a* Te* haec-omnino, O A., yolo* scire*’.

Pahl. text translit. Zak} i min Lak pairsém, trast avd? i yemalelinai, Atharmazd’; (b) ‘min zik6. [zak 1 Ashavahishto4+® zAkoé i?; min afash min] abti i7 Aharayih fratim, [aighash fratim® fravardarth man kardo]?; (c) mtn khirshéd* va* star yehabtind ras*, [aight, ras i7 valmanshan min yehabind]?; (d) min main amat mah vakhshéd va4 nerefséd, Lak, [aighash afzdyishnd va® kayishné+ min min]?; (e) zakicham, Atharmazd, kamakd®, zakich 11° zakai akas-dahishnih', [aigh bara khavittinam]. +¢ D. ins.f. 2 DJ. ghal. ? DJ. om.

pasce PP, *D. om. /°.D3e ines vant Dieeane: i(?). ®DJ. fratimak (?). °M. om. 2° DJ,, Wiens.) 1.524 DJ.;'D. nth,

+¢ D. ins.f. 2 DJ. ghal. ? DJ. om.

pasce PP, *D. om. /°.D3e ines vant Dieeane: i(?). ®DJ. fratimak (?). °M. om. 2° DJ,, Wiens.) 1.524 DJ.;'D. nth,

Pahl. transl. That which I ask of Thee tell me aright, O Atharmazd; (b) from whom (lit. whose, see d gloss) was the production [the procreation of Ashavahisht?; whose also zs he (or ‘who also 7s he* (ash as nom. (?)) who was] at* first father of Aharayth ?, [that is, who first provided him with nourishment] ?; (c) who gave the path Jor (or ‘of’) the sun and the stars, [i. e. who gave them their way]?; (d) from whom is it when the moon waxes [S.A

‘XLIV. 2, 3. 187

beyond and a friend also of the Great Wise One in the two worlds, [that is, .a friend through* the Din]. ** Or reading at ‘from sin’ (?).

Parsi-persian Ms. trit. Anz az Tt pursam, rast an man g6* (so), Hérmuzd (or ‘Or®’); (b) kudam andar jihan bulandi avval, [kfi, avval chiz [] 6 (?) khvahad chih, [chiz = mandim] buland]? * (c)kih pah khydhishn sid dahishn, [kih 6 (?) khvahad std, dehad] kih pah an ¢ har da[ []{nuh (sic lege no) nuh (sic) =nuh(?) nuh(?)] khvahad {[az=mmiin}.[] Avesta u Zand] ?; (d) chih an hast kit kih pah Savab [darad*, pah néki] afzayad, fi ham ¢ bad [= raspatah] [gunah-kartar* (sic) [bid = jantind] ], pah tamam [pédaish*] (ec) sardar pah mint pah har da jihan [Din], dost* ¢ Hormuzd, [[] [Yazdan 7 veh — Yahan* shapir] | s

Free tr. Thus ask I Thee, aright, Ahura, tell me, Who in production first was Asha’s father ?

Who suns and stars save Thee their path hath given? Who thins the waning moon, or waxing filleth;

This and still other works Lord would I know.

Thus ask I Thee, aright, Ahura, tell me, Who in production first was Asha’s father ?

Who suns and stars save Thee their path hath given? Who thins the waning moon, or waxing filleth;

This and still other works Lord would I know.

and wanes ?; dost Thou*! cause this (or: ‘és ¢t from* Thee*!?’); [from whom are its increase and diminishing]?; (e) this is also my desire, O Atharmazd, and that also which ¢s information as to other things, [that is, I will (would) know stéil/* more*], ** Perhaps Lak belongs with line e: ‘This is also my wish from** Thee, etc.’. Ner.’s sansk. text. Tat Tvattah' prchchhami satyari, me brahi, Sva- min, [kil#@har satyarh prichchami]; (b) ko jananeh* pita punyasya pratha- mari, [kila, prathamath sadvydparatvain* kacchakre]? (c) Kah? stiryasya tarakanaii cha dadau padavith, [kila, margazh teshar ko? dadau]? (d) Kasmat, yat chandrah unmilati nimilaticha!; Te, [kila’sya vriddhiht kshaya¢cha® kas- mat}? (e) Tach cha, Mahajdnin, vaiichhaye; anyasya cha‘ vetta’smi, [kila jAndmi]? *P. ?J.* ins, first hand on marg. °J.4 ins, *J,* *echa. © J.* asya, Ner. transl. This I ask thee aright (see gloss), tell me, O Lord, i. e. I ask (?) aright]; (b) who was at first the father of* the creation of Sanc- tity, [that is, who first produced good* conduct*]?; (c) who gave their path to* the sun and the stars, [that is, who gave them their way]?; (d) from whom is it when the moon waxes and wanes? Is* i¢* Thy work? [That is, from whom are her increase and diminution]?; (e) this, O Great Wise One, I desire to understand, and of another thing I am (sic) already cognizant (through* Thine* instruction*), (that is, I understand it]. ** or ‘from*(?) creation’. . Parsi-persian Ms. trit. An ¢ az Ta pursam rast an man gd* Hérmuzd; (b) [az = min] kih péda*-kunandah? [[] kih azash kih] pidar 7 Savab avval, [kfish ayval parvyar- tari*(?) mfn (sic) kard]?; # (c) kih kharshéd u sitarah dad [] [ [] rah ¢ dshan kih dad]?; * (d) az kih, kih mah afziyad + afzi**(sic) [] kéhad; Ta? %, [kash afzdyishn + afzfidan, u kéhishn + u + k@stan az kih]? * (e) An ham am, Hormuzd kamah, an ham 7 digar agah-dahishn[—i = ¢—], [ka bih dinam] ** ** Or ‘paidé’, so also in“y. 8 (d). eee ge ee ee

188 XLIV. 4, 5.

wav )eps wp baslo og aye )g 4496) go) ses eae 4. Text. et eA “wPORS saueeedeg 4} 89.499 .auyysogass)a»>)> bes “(9 .aty2 beosdasgyasyyss

a peebsyo san ea hehe) 144g 2.4 geass Lp “£9

8 (d). eee ge ee ee

188 XLIV. 4, 5.

wav )eps wp baslo og aye )g 4496) go) ses eae 4. Text. et eA “wPORS saueeedeg 4} 89.499 .auyysogass)a»>)> bes “(9 .aty2 beosdasgyasyyss

a peebsyo san ea hehe) 144g 2.4 geass Lp “£9

gbyrs}c MO GKS +WWO5 96 HFO34 40} 29.499 Verbatim trl., etc. Hoc Te interrogo, recte mihi dic, Ahura; (b) quisnam* sustinebat terram(que) ab-imo-nubesque* (c) [de] casus [-su, id est ne [vel ‘ut non’}* conciderent}? quis aquas arboresque [creabat]?; (d) quis ventis*t nubibus-que-procurrentibus adjunxit veloces-duos [equos eorum? (fortasse acc. pl. velocia, i. e. veloces fulgores* (?))]?; (e) quisnam Bonae, O Mazda, [fuit] creator Mentis, [i. e. sancti discipuli in cujus animo habitat Bona Tua Mens]. *1i.e. ad ventos: -, loco dativi; vel lege °tai ‘quis vento [ad vent.]’. Pahl. text translit. Zakod i min Lak pirsém i! rastd avd li yemale- lanai, Atharmazd; (b) min yakhsenunéd damik pavan adarishnih, [aigh?, dashtar® I* i stih ldit], (c) abara®-atiftishnd [aé denman kbkavittinam aigh bara 14 atiftéd®]; min maya va atrvar* (or ‘htrvar’(?)) [yehabind]? (d) Min? mtn, amat vad6 va avar® madam dydjénd? tiz [avé' khvésh-karih]?; (e) “min,

Atharmazd, va Vohiman dam, [aigh, i Vohtmand dam!? mtin!*]? *D. ins. i. ? P., DJ., D., M. ins. ash. * see P. *so DJ., D.; K.*, M. aé, *see P. * DJ. ins. va (?), ™seeP. ®*DJ., D., M., K.*, om.; see Bo and Ner.- 2 so DJ, W);) poss: ajiizénd, see N. and P. trl. * P. rak(?). 14 see P. ins. min. 1? DJ. D. ins. i. 1% see P. Pahl. transl. That which I ask of Thee, tell me aright, Adharmazd; (b) who supports the earth in its non-support? [that is, a single supporter of the world there is not] (c) in cts non-falling* [for this I know that it will not fall]? Who made the waters, and the plants?; (d) from whom is 7# when they yoke*t-on the wind and the cloud, swift ones as they are, [for their*? (spontaneous”) activity]?; (e) whose*® O Attharmazd, (see P. az min) is also

a8 ) eps sup basly wg aye) 49496) gay ase ‘eee 5. Text. 1 Sid 9 49 6409 6 E69 es saprrguopbas) ~ £489 gj.) Qy? ze) -aspang uo) "es AU GEOIInY — £489.04) Q)) “£9 sau aay ayanasia dy swasorgce)s ENO) sO 9 Ssworqpreoc) as -GEqequs rena ba6any aye) bbspasg + 40 AL

Verbatim transi., etc. Hoc Te interrogo, recte mihi dic, Ahura; (b) quis, artifex-bonus, lumina[(?) fortasse lumina in domibus* (?), vel ‘lumina stellarum’,

XL. 4,5. ' 189

Free tr. This ask I Thee, aright, Ahura, tell me,

Who ever* earth and sky from falling guardeth?

Who hath save* Thee* brought forth rivers and forests

Who with the winds hath yoked storm-clouds spanned* racers* Who of the Good Mind’s grace ever was source?

the creation(?) of Vohiman, [that is, of** Vohiman whose* is the creation]? *1 Oy ‘they move on quickly’ (aytizénd). ** reading Pers. lak for ayo: ‘ds ct Thine efficiency which produces this’, see y. 8, d. ** or poss. ‘who (?) is the creation of Vohiman’? ** this gloss is to emphasize the gen.

‘Ner.’s sansk. text. pirvoktavat jieyam. (b) Ko dhatte jagatim cha an- adharatvet "pi, [kila, adharo jagatya? na’sti] (c) anipatinith? [Idarhcha vedmi yat na nipatati]; kah* apo vanaspatimcha [dadau]?; (d) kasmat vata? arbbu- dagcha upakramanti acu, [satkaryaya‘]?; (e) ka Uttamasya, Mahajianin, srishtir Manasah? [Gvahmanasya srishtih ka]?

*P.; J.“ amadhyaratve. *so J.5, J.*, J.4, P., C. ? so J.4. 4J.* satyak-, J. satk®,

Ner. transl. (a) To be understood as above. (b): Who holds the world in a non-supported state ?, [that is, there is no support for the earth; how as this?]; (c) and who secures its non-falling, [for this I know that it does not fall]?; who [made] the waters, and the tree(s)?; (d) by whom do the winds and the clouds advance rapidly* (reading ‘aytizénd’) [for beneficence] ?; (e) what is the creation of the best, (i. e. of the Good) Mind, O Great Wise One?, [that is, what is the creation of Gvahmana?].

Parsi-persian Ms. trit. An ¢@ az Tu pursam, rast 4n man go (sic) Hormuzd; (b) kih darad zamin pah na-darishn [ki[-sh = -ash] [] [dashtan = ddshtan] [] 7 géti nist]? (c) [] [6 (vel ‘i’) bih = val** bana*] uftadan [é in (?) dinam kit bih nah uftad]; * kih av u firvar [dad]? (d){] [kih = min] kih*, kih* bad abr* (sic corr.)* (sic?) balatar (sic videtur, sed fortasse sit legendum ‘balantar*’ (?) vel melius balanad = ‘facit ut se moveant*’) tiz[[] [n. tr. pro rak (sic videtur, cf. stropham III, lak= tvad(t))], khvésh- kari ?]; ** (c) [az = min] kih Hormuzd, [] Bahman pédaish*!, [ki Bahman pédaish*+ - kih [dehad = ddbiinéd] *? * Vel ‘paidayish’.

Free tr. This ask I Thee, aright, Ahura, tell me,

Who with skilled* hand* the lights* made?; who the darkness?

Who, with wise* deed* hath giv’n sleep and our waking* ?

Who hath Auroras spread, noontides, and midnights,

Warning discerning man, calling to toil? sed vide stropham III] dedit [et creavit], tenebras-que? (¢) Quis, artificiosus, somnum vitamque-sedulam, |i. e. expergefactionem]; (d) quis ea [eas creavit] quae*! auroras|-rae sint], meridies, noctesque, (e) quae [ut] monitores {virum] intelligentem [-sanctum] officii [de officio ejus] monent|-neant]] ?

‘Vel ‘quis (constituit eam legem] secundum-quam aurorae etc.: {immo secundum] quam [vel ‘ut (ya = yéna)’] monitores [moneant - -]’; ve lege ‘yao = quae aur, sint’,

190 XLIV. 5, 6.

A AA

‘Vel ‘quis (constituit eam legem] secundum-quam aurorae etc.: {immo secundum] quam [vel ‘ut (ya = yéna)’] monitores [moneant - -]’; ve lege ‘yao = quae aur, sint’,

190 XLIV. 5, 6.

A AA

Pahl. text translit. Zak} i min Lak pirsém!, rasté avé li yemalelinai, Atharmazd; (b) min pavan? ht-ayafaki* [sic] réshanih yehabinds? Man tarikih?; (c) min pavan hi-aydfaki** khvap** yehabind va ztvy-havandth [va tikhshakth’]?; (d) man hish® rapisavin (or rapithavin’) va® lélya [hishand va rapisavin (or ‘rapithavin’’) va damanak is lélya min yehabiind] (e) min padmané i valman i aimar vijardar pavan dina, [aigh, zak damAnako i? amat Sdshans’? yamtinéd!? min yehabtind]?

*D, ins. i, *D, om. pavan. *so DJ.; see P. *so D.; DJ. diff. spell’g. on marg. K.° bidarih. °D. ins. va. ™so D.; see P.: *D. insist = DP ing. is 190 DS,

Pahl. transl. That which I ask of Thee, tell me aright, O Atharmazd; (b) who by a happy discovery (or ‘attainment’) created the light ?, who the darkness?; (c) who by a fortunate discovery* produced sleep and waking (lit. life-likeness, liveliness), [that is energy]?; (d) who created the dawn, noon, and the night?; [that is, who made the small hours (héshashin) and the noon and the season of night?] (e) which are*! (or ‘ which furnish *) the rule*1 for“ the reminding™ of him who is the distinguisher of the decree, [that is, who determines (or ‘which determine’ (not a question)) that period when Sdshans shall come?*] * Perhaps manadthris is twice translated by padmén, and amar, if so we should use ‘or’, ‘rule’ (or ‘reminder’), or ‘man’ may = padman, and ‘thris’ may have recalled ‘three’; ‘which are (or ‘give’) the rule of the distinguisher of the number**’

ais) yeypas wp daly he watye)e -.a09¢) gay suse ‘eee 6. Text. 499 Gory OH 4090 SOMO a s9pstydy0»9300) “40 C9 139902506 (41) )as oem jeg rats 2aspeb bs sgaty ges * «ANd Gp 3.49)496 Dw} Ip vb 6) Garpsyady bass, S60 Supa CHU 629024) ¢g39—boaju) ahs bas 24o4g

Verbatim transl. (with paraphrase) Hoc Te interrogo, recte mihi die, O Ahura; (b) [de iis] quae enuntiabo (Te interrogo], si [vero] -ea ita res-verae, [vel ‘negotia re-vera-exsistentia’ sint]? (¢) Utrum Sanctitatem [vero] in-[vel ‘de-’] actionibus [nostris] promoveat Pietas [prompta mens] a Te in nostros animos nunc de novo inspirata necne, [i. €. utrum instimulet sanctitatem quum in actionibus caerimoniorum sacrorum tum in factis honestis omnino in vita quotidiana|?; (c) [utrum] his [Tuis sanctis] Regnum, [hoc est, auctoritatem- sacram-regalem] Bona constituens-assignet [illa Devotio (‘vel Pietas’)| Mente] {necne]? (d) Quibus [in gratiam quorum vere] maternam* gaudii-efficientem Bovem* creavisti?; [nonne in gratiam nostrum ?]

Pahl. text transl. ‘Zaki i min Lak pirsém?, rast avd li yemalelinai,

XLIV. 5, 6. 191

(d) Quibus [in gratiam quorum vere] maternam* gaudii-efficientem Bovem* creavisti?; [nonne in gratiam nostrum ?]

Pahl. text transl. ‘Zaki i min Lak pirsém?, rast avd li yemalelinai,

XLIV. 5, 6. 191

Ner.’s sansk. transf. (a) Parvoktavat* jieyam. (b) Kah sunirikshane ro- chirnshi dadau; kagcha tamisram*!? (c) Kah sunirikshane svapnaih? dadau, Jagaranam cha[adhyavasdyath]"1?; (d)ko yah hucainakalam rapithvanakalaih cha’ ratreh®?; [pirvardhakdlamh (sic) apardrdhakdAlaii cha (sic) ratreh?, ko dadau], (e) yag¢cha pramanath sarhkhyar vivektuh(r)4 nyayena, [kila, tarh kalaih yatra Cociosah prapnoti ko dadau]? ‘J.* tamishtam; J.* *micrath. 2C. °P. ‘all °ktu.

Ner. transl. (a) To be understood as above. (b) Who gave us the lights with his keen discrimination; and who the darkness?; (c) who, in his keen discrimination, gave us our sleep and waking, [that is, diligence (or ‘activity’)]?; (d) who is He who gave the time of hucaina, and the time of rapithvana and of the night?, [that is, who made the first half, and the latter half of the night (?sic)?], (e) who also gave us the method and the calculation of him who discerns by means of the rule?, [that is, who has appointed the time when Cociosa shald come] ?

Parsi-persian Ms. trit. An 7 az Tf pursam, rast an man g0* (sic), Hérmuzd; (b) kih [] nék-yaftan*? rfishani (vel ‘résh®’) dad?; kih tariki? *; (¢) kih [] nék-yaftan khvab (sic) darad (?), [] tuvani, [kushishn]? (d) [Va=va] kih hash u rapisavin® (sic loco rapis°) u lélyé? [Héshan u rapisavin (sic videtur loco rapis*) u zaman i lélyéa kih dédj?; x (e) kih andazah ¢ fi [riz = jdm] ¢ shumar vazardar pah dadistén?; [kti, Aan zaman kih Soshyés rasad kih dad]? 1* = °Ay4fishni.

Free tr. Thus ask I Thee, aright, Ahura, tell me,

Are these in very deed truths which I utter?

Doth Holiness further Right in our actions?

To Thine, through the Good Mind the Realm did’st Thou offer? For whom did’st Thou made the Kine mother to glad?

Atharmazd; (b) 3zak6? kola II (do)* fraz yemaleltinai [mindavam i aharaban’, va* darvandan] hat aéttind zak Ashkarak, [réshanak aigh’ tand* { pasinv® yeheviinéd. Ait min: chigin réshanak ? yemalelinéd]. (¢c) Minash Aharayih pavan kinishnd, ash zak i® stavar* bfindak minishnih’ [yehevinéd]; (d) min avo Lak khidayih vash!® Vohtiman chashéd [mozd]. (e) Avé main Tora i Az i'! radih-kardar tashid? + See Pp. throughout. ?D. ins. i, *D. ins. pavan. ‘see P. *so DJ. * DJ. ins. aigh. DJ. om. aigh. *see P. °DJ. ins. i, 1° DJ., D., M. om. va; Spiegel has vash. 1! D, ins. i.

(e) Avé main Tora i Az i'! radih-kardar tashid? + See Pp. throughout. ?D. ins. i, *D. ins. pavan. ‘see P. *so DJ. * DJ. ins. aigh. DJ. om. aigh. *see P. °DJ. ins. i, 1° DJ., D., M. om. va; Spiegel has vash. 1! D, ins. i.

Pahl. transl. That which I ask of Thee tell me aright, 0 Aftharmazd (b) speak forth (see also Ner.) to me concerning both, [that is, concerning the case of the righteous and that of the wicked], if it is thus so manifest, [that is, of it is clear that (or ‘where’ (?)) the final body exists. Some say that the text should be rendered: ‘how is it, or does it become, clear?’|. (c) He whose is Sanctity in his actions, his [is] that which 7s the vigorous perfect mind™, (d) for Vohtiman indicates (or ‘gives instruction concerning’) [the

192 XLIV. 6, 7.

reward] to him who attributes the sovereignty to Thee. (e) For whom then did’st Thou create the Kine named* Az*, the producer of bounty? *! Possibly a question as in the Gatha. :

Ner.’s sansk, text. (a) Ptrvoktavat jiieya. (b) Tad dvitayarh prabrihi, [kitnchit* yat muktatmanam, durgatindrh], yadi tat evar parisphutatarai, [kila, vigadataraih vapushi pagchatye! bhavati]; (c) punyanam karmabhih — sthilatara samptirnamanasata [bhavati]; (d) tvadiyebhyo rajyath Uttamar asvadayati Manah, [kila, Gvahmanah prasadath dadati]; (e) kebhyah Ajinam- nim dakshinakaraih Garth aghatayah? + J.* pacchyatye.

Ner. transl. (a) To be understood as above. (b) Declare Thou this double thing (or ‘these two things’), [that something which concerns the pious (or ‘free-souled’), and that which appertains to the wicked], if this 7s thus more

au )>ops sawp bale bg 3496) ¢ 4496) ga) suse tak ietet 62946 () aw BG 10) Copa dy GON 9 Ag -egorvey +9 wo) Gry Gt) Ore -499940)4899 Lp epbp GEES) -€9

+8095 396 om 64M) 9 soreeds)d Avyse 13920 “Geo

6¢)aveoausg 6p Jwevolo gee 7809 90 $2 £04 49

Verbatim transl. (with paraphrase), Hoc Te interrogo; recte mihi dic, Ahura; (b) quis beatam [et* exoptatam*] fecit und cum Auctoritate-regali Devotionem [vel ‘Pietatem, promptam mentem’, i. e. quis constituit hanc Auc- toritatem civitatis sacrae nostrae non solum potentem, sed etiam vera Pietate instructam]?; (c) quis venerantem: (cp. Ind. uh,-vel ‘ud + ma&* = vires ad officium suum sufficientes habentem’, vel etiam fortasse ‘ud + dama*, virtute domestica praeditum’) fecit perspicientia [sua vel ‘ejus’] filium patri [erga patrem]? (d) Ego his [interrogationibus*t ad] Te ad-cognoscendum, [i. e. ad copiam-scientiae de his rebus obtinendam] tendo, O Mazda, (e) O benigne [vel ‘sancte’* (?)] spiritus, omnium datorem [dator].

** Vide ‘tad(t) thva per(e)s&’ per omnes partes in hoe capite.

(d) Ego his [interrogationibus*t ad] Te ad-cognoscendum, [i. e. ad copiam-scientiae de his rebus obtinendam] tendo, O Mazda, (e) O benigne [vel ‘sancte’* (?)] spiritus, omnium datorem [dator].

** Vide ‘tad(t) thva per(e)s&’ per omnes partes in hoe capite.

Pahl. text translit. Zaké i min Lak pairsém* rastd avd li yemaleltinai, Atharmazd; (b) man Arzik tAshid? [avayast? avo kar va kirfako] khtidayth levatman biindak minishnih?; (c) mtin déstih kard6 amat vindinéd* ptisar Abii?, [aighash péhréjé vaddnyén]. (d) HOman‘ valmanshan min Lako kabed aiyyarih minam, Atharmazd, [valmanshan daman], (e) afzinik minavad, min harvisp- gtind® dadar hémanih’, (nadtkih]. +D. ins. i, 2DJ., D., M. *DJ, D. ins i. 4 80 D., P.; DJ., Sp. °manam. 5 go DJ. D. harvist-(?). ® D. “mananih.

Pahl. transl. That which I ask of Thee, tell me aright, Atharmazd; (b) who made the sovereignty*t a desired object [that is, desired for duty a ee

XLIV. 6, 7. 193

evident, [that is, it becomes more lucid (or ‘manifest’) in the final body]. (c) Perfection of mind [becomes] more positive (lit. greater) through the deeds of the righteous, (d) and to Thy people the good mind gives instructions concerning (or ‘inculcates’) the sovereignty, [that is, Gvahmana gives the reward*!]. (e) For whom then did’st Thou create the Cow named Aji*, the one who effects the gift? * Or meant as a question?

Parsi-persian Ms. tri. An ¢ az Ta pursam, rast an man g6*, Hormuad, » (b) an i har da [chiz = mandim*] fraz g6[] [chiz ¢ ashavan* ti 7 darvandan]; at (sic pro hat) edn an zahir [ [] ki, tan ¢ pasin, [kih= min] bashad; hast kih: chitin raishan*?: gilyad] * (c) Kiyash Savab pah kunishn, ash 4n 7 buzurg* bundah (sic videtur) minishni* [kih = mén] [bed] » (d) Kih an Ti khudai, [] ash Bahman chashad [muzd] # (e) An kih Gatti Azah* [sic videtur] sakhavati-kunandah péda*'-kard? x * Vel ‘paida’.

Free tr. Thus ask I Thee, aright, Ahura, tell me, Who blest* Devotion hath set in Thy Kingdom? Who wise* hath made dutiful the son to father ? With this for full knowledge, Mazda I press Thee; Giver of all Thou art, O Spirit kind*.

and charity*], together*! with the Perfect*1 Mind*t? (c) Who created paternal love when the father causes the son to acquire*? (or ‘to understand*’) ?, [that is, they the fathers, will take care of him (meaning them, the sons)]. (d) I regard those*? things as derived from Thine abundant friendship, O Adhar- mazd, [those creatures], (e) O bountiful spirit, Thou art the provider of all things, [that is, of benefits]. **So as ordinary language; but here is an important illustration; khshath® and levat® merely correspond to the order of Kh.° and mad(t); read ‘with the Kingly Power’, etc. ?does it mean ‘begets a son (?). or, (see Zend and Ner.): ‘I am (thinking of) the abundant friendship from Thee toward those [creatures]’.

?does it mean ‘begets a son (?). or, (see Zend and Ner.): ‘I am (thinking of) the abundant friendship from Thee toward those [creatures]’.

Ner.’s sansk. text. (a) Pirvoktavat jiieyai. (b) Kah* priyataraih agha- tayat rajyath samarh sampirnamanasa, {abhilashukai* satkaryasya punya- sya]? (c) Kah* prititn akarot yat grihnati putrati pita, [kila, pratiyatnam karoti]? (d) Ahath tasaih Tvattah prachuram sAhayyath dhydyami, Mahajna- nin, [tasarh] srishtinam], (e) mahattama adricyamtrte, vicveshdm data ’si, [Sarvebhyah cubhai dadati]. * Variations trifling.

Ner. transl., etc. (a) To be understood as above. (b) Who made the sov- ereignty more beloved together with the perfect mind, [the desired object of (or ‘for’) the right-doer and the religious*]? (c) Who made the love when the father accepts*! (or ‘embraces*!’ the son?, [that is, exercises devoted regard toward him]. (d) I regard friendship toward these [these creatures] as abundant* on Thy part, O Great Wise One, (c) Greatest Spirit, Thou art the bestower of all; [that is, he gives happiness to all]. ** Hardly ‘begets’ in

view of the gloss, ** or ‘I am pondering much the friendship from Thee toward them’. 25

194 XLIY. 8.

Parsi-persian Ms. irlt, An ¢ az Tt pursam, rast 4n man go*, Hérmuzd; * (b) kih umid péda*-kard [= tashid]; [bayad an kar u kirfah] khudai ava bundah mi- nishn ? % (c) Kih désti péda*-kard, kih yaftan (?) pusar u pidar?, [kish pahréz

a)» eypas .swpbasly whe naty ee 43.496) g0) 1s St pees “8 Text pCO ANOS aie Spy IAI) BOE KE «48 Qy34 406 eon)? sugdy» qubbh an REN ING

~awargygel -o¢)s “Hor ferae AU EAL SD «AW 194 pg Soe "Euce -psiaydyaury) wb ayy) “6 Ag

Verbatim transl. (with paraphrase). Hoc Te interrogo: recte mihi dic, Ahura, (b) animadvertere, [hoc est, ut ad eam animum meum advertam et eam pro mea pronuntiem, mihi dic eam*] quae* [sit*] Tui [Tua], O Mazda, doctrina*-et-mandatum [Tuum], (c) [et] quae (-que)*1 [sint] Bona [Mente] verba [hymnorum meorum et mandatorum Tuorum revelanda de quibus usque ad huc] interrogavi*? (vel ‘quae [sint responsa ad] verba [interrogationum quae] inter- rogatum |-ta sint]’) (Mente), (d) [et] quae*#(-que) Sanctitate [ad] mundi[ vel ‘vi- taé, fortasse ‘populi’] progressum-in-perfectionem scientiae** [sint, i.e. ad scien- dum*, vel quae ad perfectionem adipiscendam apta sint]? (e) Quo [i.e. secundum quod verbum revelatum™] mea anima in-bono[-num--*5+6] ? #1 Vel ya = yéna= ‘ut "+ quaeram-interrogans’ (frashi conjunct.) *? utrum frashi = ‘cum-incremento’ vertere possimus, necne? * vel ya =yéna=—ut (sit ad adipiscendum progressus populi nostri’), “*vel ka= quae, [‘secundum quos hymnos] mea anima optime progrediatur’?; accedat [-dant] haee [hi hymni a Te nunc in mentem meam inspirati, vide supra a]. *5 vel (e) “per quam [rem*] bonam*’. ®yerba supra omissa ‘progrediatur eo [secundum* id*] accedat’.

*5 vel (e) “per quam [rem*] bonam*’. ®yerba supra omissa ‘progrediatur eo [secundum* id*] accedat’.

Pahl. text transl. Zak i min Lak pirsem!, rdsté avd li yemalelinai2, Atharmazd, (b) zak ¢ III4-II3 (panch) dahishné4 [am bara yemaleltinai |] min Lak, Atharmazd, zak? nikézishnih, [aigh, tand* i pasind pavan zak ras, shayad kardané*], (c) minich pavan Vohiman milaya fraz® hampdirsakih, [aigh, Dind* rabak aimat yehevinéd?] (d) "mainich pavan Aharayth dén ah- vand btindak Akasth, [va’ mindavam ¢ ahardband darvandané]. (e) Chigin denman i? li ribind zak i? shapir hé-ravakhmanih yamttnéd pavan zak 2 kola II (d6), [amatt? mindavam i minavad va stihd khap vadtinam-é!2]?

*D, ins, *DI, ins a. =D. IV-+IIT; Mf. as above. *D. ins. i, °DJ., D. kardé. *see P. "DJ. ins. va. ®DJ. ins. va; M. om. °D. om. {, 1°DJ. destroyed. 1! DJ. om. * so DJ.; D. “inamam*.

Pahl. transl. That which I ask of Thee, tell me aright, Attharmazd;

(b) tell me fully that which ¢s that five-fold gift which, O Atharmazd, is

that exposition of Thine? [that is, the final body must be constituted in that ee SS ee aia

XLIV. 8. 195

kunand]? % (d) Hend* [= Héman*] oshan az Ta bisyar yart andésham, Hormuzd; [Oshan pédaish**], (e) afztini mini, (Hormuzd = A.J], az tamim dehandah hasti, {néki] % *? Or ‘paida®’,

Free tr. This ask I Thee, aright, Ahura, tell me,

What is Thy doctrine’s word to teach* and ponder,

That I may ask Thine hymns filled with Thy Good Mind, Those which through Truth reveal our tribes’ perfection; How can my soul advance?, let it thus be.

way which tt describes]. (c) Tell me also what is the continuous conference conducted in the words (or ‘speech ) of Vohtiman, [that is, when shall the progress of the Religion become advanced]?; (d) and tell me what also is the perfect intelligence which has been introduced into the worlds through Sanc- tity, [and inform me concerning the case of the righteous and that of the wicked]. (e) Tell me further how this good joy of my soul comes (or ‘is to be realized’) in both worlds, [since I would attend to the concerns of the spirit and to those of the world well].

Ner.’s sansk. text. (a) Parvoktavat jieyam. (b) Me datira [brihi] ya Te, Mahajnanin; sa vikramata*, {kila, tanor akshayatvath tasyih prabhdvena cak- yate* kartum|', (c) yAcha Uttamena vachasa pragnata Manasa, [kila, Dinih pravartamanad kada bhavishyati?], (d) yAcha punyeshu bhuvane*! pariptirna- vettrita**?; [muktétmandtm durgatinarm cha]. (e) Katharh idarh yan me Atmani uttamanandah prapnoti tabhydth, [kitnchit* yat ihaloktyarh paraloktyaii cha, guddhari karomi]? ** Or °eshu, so Haug = ‘within the holy worlds’, * J.* vetta.

pariptirna- vettrita**?; [muktétmandtm durgatinarm cha]. (e) Katharh idarh yan me Atmani uttamanandah prapnoti tabhydth, [kitnchit* yat ihaloktyarh paraloktyaii cha, guddhari karomi]? ** Or °eshu, so Haug = ‘within the holy worlds’, * J.* vetta.

Ner. transl. (To be understood as above). (b) Declare thou also the gift to me which is this power of Thine, O Great Wise One, [that is, it is pos- sible to produce the.indestructibility of the body by means of it (or ‘through its power’], (c) and declare also what the questioning is which is made through the Best Mind and word, [that is, Z ask Thee, when shall the Din become progressive]? , (d) and declare also what is the completion of intelligence in the world among the holy (or ‘in the holy worlds’), {for* the free-souled (the righteous) and for* the evil]. (e) How does this which is my good joy in the soul approach for (or ‘in ”) both of these?; [that zs, I am effecting (striv- ing to effect) a certain result which 7s beneficial both here and beyond]. (

Parsi-persian Ms. trit. An ¢ az Tt pursam, rast an man gd*, Hormuzd * (b) An @ haft* (?) dadan, [ma-ra bih g0*] kih TA, Hormuzd, an didan [vinam = nikézém] (sic), [ki, tan 7 pasin pah 4n rah tuvan kardan], (¢) kih ham pah Bahman sakhun [] hampur- sishn, {ki, Din rava kih béd?], * (d) [va =a] kih ham pah Savab andar jihan buadah agahi*, [] chiz ¢ ashavan (sic) u dn i darvandan] * (e) Chim in ¢ man ruvan An 7 veh khosht + u + rémishni rasad pah ani har df, [kih chiz 7 ming u géti nék

kunam]?# *1 Vel ‘oti’, ee eee Rn ne ek AE

196 XLIV. 9.

ass) yeyeas wp bale whe -agye eg 41496) ga) 9 0S eae 9. Text. 140 149(40>s 0) “ORI OMS ty baa pay “GR MO 326 Org su saqyar) Carpags dy “899/89 39 «fy 9 G09 of “agbapauorey Gs IMD 895596 yyteodyl das oprah a Capo dy sur reap eg Or “ndus’, § 60 e349} 6 DP I9945 sop rey bly ad ed »Rogay

Verbatim transl. (with paraphrase). Hoc Te interrogo, recte mihi dic, Ahura; (b) quo-modo mihi [eam] quam [quae] (sacratione* (?)) Religionem|-io sit] [sacratione etiam ampliori sacratam] reddam, fi. e. sacrabo?, (c) eam] Religionem| quam bene-largientis [vel ‘beati’ Regni] dominus hortans-doceat Regni [nostri sancti], (d) [et cujus (Religionis) instituta-principia per Tuum] elato[-tum, vel recto[-tum]] Regno[-num, ¢d est, Tua recta regali auctoritate] Tui-similis [nos doceat* ut] leges [revelatas*, patefactas et enuntiatas], O Mazda, (e)in communi-domicilio[una cum] Sanctitate Bondque habitans Mente? “Td est, ‘Tu ipse doceas’; si persona humana magis indicetur, tum ‘Tui-dignus et de- yotus servus doceat’ yertere possimus. *? Utrum ‘ereshya-khsh.’ compos. (voc. sg. sit necne?, -

“Td est, ‘Tu ipse doceas’; si persona humana magis indicetur, tum ‘Tui-dignus et de- yotus servus doceat’ yertere possimus. *? Utrum ‘ereshya-khsh.’ compos. (voc. sg. sit necne?, -

Pahl. text translit. Zak i min Lak parsém!, rast} avo li yemalelinai, Atharmazd; (b) chigin denman i? li Dind** yoshdasar [i avéjak*] yéshdasar- yom?, [aigh, Dind* chigin rfibak vadtinam-é5], (c) min zak ¢ hfidanak navak** navak** Amtkht-éd (sic) pavant shalitdih®, [méin Dind*7 denman nayak* navak* mindavam i8 frarind ghal-Amiikht-éd9 (sic)]? (d) 1rasté pavan khidayih Lak-havand, zak i? pavan tiz!3 Atharmazd, [pavan Dind* i? Attharmazd mun shalitaih'4+45 aitd, rastiha yakhsenunéd]. (e) Pavanash hamdemanih* {16 Ashavahisht8 vat? Vohiimandch ketranéd [pavan hamkhadakih].

*D. ins. i. ? DJ. om. ? DJ. ins. ayéjako i; D. onlyi. *D. ins. i. °D. “anamam*; Mf. ‘inam. ° DJ, padakhshahih; D. pAddkh®. "DJ., D. ins. dino; M., K.5 om. ®* Mf. om i. °M. °ikht, ?°D. ins. mtn late. 1 DJ., Mf. om. 17D. om. i. 1° D. tizth or "ash. 14 DJ. padakh®; D. padokh®, 1 DJ., D. ins. zakash. 1°DJ. ins. t. *7DJ. ins. va.

Pahl. transl., etc. That which I ask of Thee, tell me aright, Atharmazd; (b) how shall I further accomplish (or ‘maintain’) the sanctification of my sanctified [which 7s my pure] Religion?, [that is, how might I render this Religion progressive] (c) which he who is truly (or ‘beneficently’) wise has* taught™! again**2 and again**2 in the sovereignty ?, [he who has*® taught*® this Religion, the interest of the pious (or ‘the thing which is pious’), again**

XLIYV. 9. 197

Free tr. This ask I Thee, aright, Ahura, tell me How with solemnities our Faith to hallow?

Faith of the kindly* Realm by master taught us, Full truths by him like Thee in kingdom righteous, Dwelling in holy home with Good Mind, Lord.

and again**]?, (d) he the one righteous in the sovereignty who 7s thine equal (or, ‘such as Thou art’) and who is such through the fleet (?) one of Athar- mazd [through the Religion* of A. (alternative* and correct* free* trl.), whose is the sovereignty, and he maintains it righteously]; (e) and on* this account* (sic, a trl. of the syllable ‘ha’) he dwells in the same dwelling (full trl. of hademdi, ‘ha’ twice translated) wth Ashavahisht and Vohiman, [thaé ds, in companionship with them]. *1 Later usage; possibly ‘by which he is taught’ (?) was meant. *** navak translates ‘naos’ of hudanaog (!). *° or ‘who is (?) taught’.

Ner.’s sansk. text. (a) Pirvoktavat jiieyam. (b) Katharh idari ahari yat* Dinin pavitrataraim pavitrayami, [kila, Dinith katharh pravartamanam karomi ?| (c) Yah' Uttamajiiani navari navarh gishyapayati* parthivatayd, [kila, Dinir iyam navari navari kitichit* yat sadvyApari gikshapayati*]? (d) Satyo rajye Tvattulyah vikramataya Mahajiianinah, [Dinya Hormijdasya yo rajyaih satyarh dadhati] (¢) sahasthanatayé* Dharmasya Uttamasyacha nivasati Manasah, |**“sahasakhayataya (so)]. + J.¢ om.

(d) Satyo rajye Tvattulyah vikramataya Mahajiianinah, [Dinya Hormijdasya yo rajyaih satyarh dadhati] (¢) sahasthanatayé* Dharmasya Uttamasyacha nivasati Manasah, |**“sahasakhayataya (so)]. + J.¢ om.

Ner. transl. (a) To be understood as before. (b) How shall I purify this thing which is already Thy purer (or ‘most pure’) Din, [that is, how shall I make the Din progressive]? (c) He who is the Great Wise One is teaching at again and again through his sovereignty ?, [that is, this Din (?) inculcates again and again a certain thing which is beneficent]. (d) The one true in the kingdom, Thine equal (or ‘like Thee’) through the surpassing* energy* of the Great Wise One, [and who establishes (or ‘maintains ’) the kingdom justly through the Din of Hormijdal], (e) is dwelling in community with Rec- titude (or ‘Sanctity’) and the Good Mind, [that as, in friendship with them].

Parsi-persian Ms. irlt. An ¢ az TA pursam, rast 4n man 96* Hérmuzd, (b) chtn in ¢ man Din pak [7 khalis = avézah] pak-kunam ?, [kt, Din [] rava-kunam ». (c) kih an 7 nék-dana [] [t6! t61 (? sie videtur) = nay?- -(so)] amtikht]? [] pidishahi, [kih Din [] [to* to* = nay? nay?) chiz ¢ nék [] amikht] ? * (d) [Kih = mén] rast pah khudai Ta barabar, 4n ¢ pah tiz ¢ Hormuzd [pah Din ¢ Hormuzd, kih padishahi [zish = zakash] hast, rastiha dirad] » (e) Pash hamdil* (?) (mihan = mahdn) [a mee merc MeL SOEE Ce ee

XLIY. 10, 199

Free tr. Thus ask I Thee aright, Ahura, tell me, What is Thine Insight’s rule than all things better; Give that our homes to bless with Right befriended, Just deeds and rites to help with hymns devoted; Thus would my wisdom’s prayer, entreat Thee, Lord!

fulfil 7¢], (e) He whose cs that which zs my lore, [i. e. who understands the end of the matter (the conclusion of things) through his correct-piety], his is the enjoyment of this which is Thy wealth (or ‘offering ”), [that is, the reward (?)*? which is for thee*’, O Zaratésht (so understood, see the last words) they give also to him]; and I am content, O Atiharmazd, [since to me they do not give the less]. *! Aside from the Gatha ‘through the furtherance’, *? hardly ‘do Thou perform it’, *§ not ‘for Afiharmazd’.

Ner.’s sansk. text. (a) Parvoktavat jieyam. (b) Tam Dinish yd vidya- manebhyah utkyishtataré [me brdahi], (c) ya me bhivibhitiri* Dharmasya vriddhidatya agleshayati, [kila, Dinir iyarn lakshmim sadvyAparat kurute]. (d) 'Sathpirnamanasé vachamsi karmanicha satyani datte?, [kila, kirhchit saipirmamanasa brite, kurutecha], (e) me nirvdnajiianine Te lakshmit. [Yo nirvanajianaih kimnchit sadvyaparatayé vetti, tasmai prasddah yah tubhyarh (?) diyate, sa? diyate?]. Sartushto ‘smi, Mahdjiianin.

*J.* has line d in the margin from a later hand, *J.4, J.* dad-. °J.4, J.* om

[Yo nirvanajianaih kimnchit sadvyaparatayé vetti, tasmai prasddah yah tubhyarh (?) diyate, sa? diyate?]. Sartushto ‘smi, Mahdjiianin.

*J.* has line d in the margin from a later hand, *J.4, J.* dad-. °J.4, J.* om

Ner. trl., etc. (a) To be understood as aforesaid. (b) [Declare to me] the Din which is more excellent than al/ existing things, (c) and which husbands my landed*-property* through the promotion of Righteousness, [that is, this Din produces riches from good conduct]. (d) It also produces true words and action by means of the perfect mind, [that is, it says and does a thing with a perfect mind],* (e) and it grants Thy wealth to me as to the one wise concerning the end. [That is, he who knows the thing*! by means of good conduct, even*® a certain spiritual wisdom which concerns the end, to him that reward? is given which is given to* (? or ‘for’*®) thee*’] ; and I am content*4, O Great Wise One *! Mindavam. ** or adyerbially; ‘he who knows a thing* wisely* which concerns the end’. ** mere clumsiness; ‘the reward to the Mahaj?’ could not have been seriously meant. ** Z. was content, although a reward equal to his was given to another.

Parsi-persian Ms. trit, An 7 az Ta pursam rast 4n man gd, Hormuzd, (b) an 7 Din az hastan buland [am bih gé*], (c) kih an ¢ man jihan* pah Savab afztn-yari, [kih Din in khezanah az frérfin + néki kunand] (d) [] pah bundah minishni, va* sakhun u kunishn rast dehad (?), [kf, chiz bundah minishni (?) gfiyad, kunad]* (¢) Kih an 7 man danai, [kfi, anjam 7 chiz pah néki danam(?)], ash in 7 Ti khezanah baram (vel “bar am’), [ki, an 7 muzd 7 an Ti dad an ham (no tewt) fi dehand (?)] [], Hérmuzd, {kih man kam nah dehand] *

200 XLIYV. 11, 12, ais yg wp bale wg sty ge 33496) a) 49S ete 11. Text. -3{3940806 (41) )as. purocay, .¢b AW. wyeEe swOarg OND “powporgayal sb ose 8098596 Ua oH Hoge brald daay)yb anes ody J 40 dogs 65s

SoHE HO4)?9 +49 9.59.49 0549 202f221-06 Cele wygrub

Verbatim trl., etc. Hoc Te interrogo, recte mihi dic, Ahura ; (b) quo- modo [vel ‘nonne’ ad] hos (ad) vestros [cultores] accedat [vel ‘-det’] Pietas (mens Devotionis ad omne bonum opus prompta) (c) [ad eos] a-quibus, O Mazda, Tua** [vel ‘pro-Te | enuntiatur Religio? (d) Ego Tibi [ut Servus Tuus devotus], iis [feorum omnium*] primarius, vel ({sententia diversissima) ‘iis in- strumentis*? (ob eam causam) primarius {omnium’ (vel, lege °yé, ‘primum’)]) ante -(vel ‘prorsus-’)agnitus sum; (e) omnes alios spiritus [mei] aspicio odio!

*1 vel Thydi = thvé = thvaya, » = 4 = ya. * vel etiam ‘quod ad has res attinet’. ;

(ob eam causam) primarius {omnium’ (vel, lege °yé, ‘primum’)]) ante -(vel ‘prorsus-’)agnitus sum; (e) omnes alios spiritus [mei] aspicio odio!

*1 vel Thydi = thvé = thvaya, » = 4 = ya. * vel etiam ‘quod ad has res attinet’. ;

Pahl. text translit. Zako i min Lak pfrsém' rdstd avd li yemalelinai, Attharmazd, (b) aimat avd valmanshand zak bara yamtinéd bindak minish- nih, [aigh, havishtano2 liy bindak minishnih yeheviinéd], (c) min valmanshan, . Atharmazd, han&é { Lak Dind* yemalelind? (d) Avé li Lak min valmanshan fratiim fraz navidinishnih yehabtinai, [aigham min Ameshdspendand fratim3 nadt- kih* (sic) Lak yehabtin]. (e) Min harvispgtint zak #5 zakai® minavad? paspaninom i béshidar, {aigh, min Ganrak* Minavad, va Shédaano, javidak yeheviinam?].

‘DJ. D. ins. 1. *D. ins. 1. * Mf, om. *s0 DJ.; D. harvist-° (2). §so D.; DJ. -8 (2). *so DJ., D.; K.5, M. other sign for aé. 7DJ., D. ins. *D. ganak. ° gee P. throughout,

Pahl. transl. That which I ask of Thee tell me aright, O Atharmazd; (b) when will that perfect mind come to those persons, [that is, when does the mind of my disciples] (c) those who declare this Thy Religion, Athar- mazd [become perfect]? (d) Grant to me before* these (or ‘first from (or

Bis) ysis .awpbaly be 4456) ¢ 0496) ay 805 ee 12. Text. sul eorevg)s 43496) oA 99 4U Ly 4) )40 09 4 ah) Deo gus sw lo by vey sul b) po yu au) -og)auoag words +IGIMO) 4) 49-49 19 use eoed)s +46 “£rXo SLOW HE} 94G Bo us eee poh hays Geog

Brees <> j

XLIV. 11, 12.': 201

Free tr. This ask I Thee, aright, Ahura, tell me

How unto these of Yours Devotion cometh

By whom for Thee, O Lord, Thy Faith is uttered; As Thine and first of these known* am I, Mazda,

Aliens from Thee my soul with hate beholds.

‘eoncerning’) these’), the proclamation of the good news, [that is, grant me happiness before* the Ameshdspends (or ‘first* from* the Ameshdspends’)]. (e) Against that which is the other spirit of all kinds* of persons* I keep my guard, I who am their hater (or ‘Against every other kind of spirit, which is, malevolent, I keep my guard’), [that is, from Ganrak Minavad and the Demons I am separate].

Ner.’s sansk. text. (a) Parvoktavat jieyam. (b) Kada teshu sa sama- gamishyati sarapirnamanasata* ?, [kila, gishyandr me sarpirnamanasata* kada bhavishyati] (c) yet, Mahajianin, Tvadiyath samudgiranti Dini? (d) Mah- yam Tvam tebhyah prathamar sathpradanai* dehi, [kila, amarebhyo ma- hattarebhyah prathamarh cubhath Tvam dehi]. (e) Vigvebhyo anyebhyo adrig- yamurtibhyah prayatnayami* pidakarebhyah, [kila, Aharmanat Devebhyag cha vibhinno bhayami]! + J.* ins. purushahu* (? sic).

(d) Mah- yam Tvam tebhyah prathamar sathpradanai* dehi, [kila, amarebhyo ma- hattarebhyah prathamarh cubhath Tvam dehi]. (e) Vigvebhyo anyebhyo adrig- yamurtibhyah prayatnayami* pidakarebhyah, [kila, Aharmanat Devebhyag cha vibhinno bhayami]! + J.* ins. purushahu* (? sic).

Ner. transl. (a) To be understood as before. (b) When will this perfect disposition of mind come among these, [that is, when will the mental per- fection of my disciples take place], (c) that of these who proclaim Thy Din, O Great Wise One? (d) Do Thou give me the presentation* before (or ‘first from”* (?)) these, [that is, do Thou grant me a benefit before* (or ‘first* from’ (?)) the Greater Immortals]. (e) Against all other spirits, even the tormenting ones, I make effort (or ‘take care*’), [that is, I am separated from the influence of Aharmana and the Devas].

Parsi-persian Ms. trlt. An ¢ az Ti pursam, rast an man g6* (gt*), Hormuzd; (b) kai an dshan an bih rasad *bundah minishni { {] bashad], (c) kih dshan, Hormuzd, in ¢ Tt Din gtiyad? % (d) An man Tf az dshan avval fraz ya‘dah dehad (deh) [= dabim] [] * (e) Az tamam 4n 7 digar mini* [] [pasban-handtar (?)*!=pasban hodmanéd (?)] ¢ azar- kunandah, [ki, az Gana (?) Minfi* u Dév judd bavam (vel bom)] * **Or ‘°mandtar(?)’.

Free tr. This ask I Thee, aright, Ahura, tell me, Who as to what I ask is pure, or evil?

Which is the wicked’s foe*, or which the wicked? He who Thy useful gifts as mine opposeth, Wherefore is such an one not evil held?

Verbat. tri., etc. Hoc Te interrogo, recte mihi dic, O Ahura; (b) quis sanctus [vel ‘rectus’ est] quibus, [i.e. de iis rebus de quibus Te] interrogo,

[an quis] scelestus-infidelis (an)?; [utrum ego scelestus sim an adversarius 26

202 XLIV. 12, 13.

Verbat. tri., etc. Hoc Te interrogo, recte mihi dic, O Ahura; (b) quis sanctus [vel ‘rectus’ est] quibus, [i.e. de iis rebus de quibus Te] interrogo,

[an quis] scelestus-infidelis (an)?; [utrum ego scelestus sim an adversarius 26

202 XLIV. 12, 13.

meus princeps-falsus-propheta? (c) Apud*!] utrum (juxta*!) [sit] malus- laedens-aggressor, an [sit] ille-ipse (an) laedens*-malus? (d) Qui me [hoc est, adversus me, Tuam Fidem defendentem et promulgantem] scelestus-infidelis [et contra] Te [quod ad] Tua utilia-dona-gratiae [attinet] se-opponit[-nat et nos aggrediatur], (e) qui*-fit [i.e. qua-re] ille (-ipse) non [sine ulla tali dubitatione hic meus adversarius ut re-vera contra omne rectum] laedens*-ageressor- malus existimatur ? *Vel fortasse ‘contra utrum horum duorum est laedens*-aggressor-”, Pahl. text translit. Zakd i min Lak pdirsém!, rast avd li yemale- lanai?+s, Adharmazd; (b) kadar ahariibé mtn‘ hamparsids, va> kadar darvand$? (c) Kadar zak0’ 1 Ganak™ M.**? va7 zako iS Gandk**? (d) Man li, darvand, pavan hana* i Lak sid patiyarinéd [pavan hana i Lak Dind*], (e) min maman amat benafshman valmanshan pavan® yatinishnd** 14 Ganakt minam!°?, [aigh, maman rai'amat valmanshan khaditinam, ashan pavan Shédayya la shindsém122], *D. ins. i. 7M, %h. *DJ. ins. i. 430 Mf; DJ. min; D. atmat. 5DJ. om. ®s0 D.; DJ. darvandan. 7D. zak ganak(?) va zak ait (this last later) zak ganak(?). ® see P. *D. om. %°DJ., D. minam. * see P, “DJ. %sdm (2). ** elsewhere ‘ganrak’. Pahl. transl. That which I ask of Thee declare to me aright, Athar- mazd; (b) which is the righteous one who*! held the conference? ; and which is the wicked? (c) Which (or ‘whose’) is he who is Gandk* [Minavad*?], or he who is the evil servant* of G. M.*2? (d) He who is the wicked one who opposes me in this Thy helpful-benefit [in this Thy Religion], (e) what is the reason why I do not of myself*® regard those* as evil in their ap-

proach*4]?; [that is, from what reason is it that when I see these evil opposer -

ww) yop sup burly hg yg) 13496) gay ss se ae 13. Text. +381 4449 565} ( 491} od “Eecuns 492} 6Eyy)9 10 Og benenjeleys -ayebrouy») 8 shy syne say WRES Cp are SRI), 40 AW I9 QI LD LI -poby Sbwrniug -p)ajdpany ee ae veh)

Verbatim trl., etc. Hoc Te interrogo, recte mihi dic, O Ahura; (b) quo- modo Mendacii-daemonem foras-procul a-nobis (ab) expellamus (c) [ad] hos [adversarios nostros] (ad) infra [in statu depresso omnino et de honestate et de potestate politica], ad hos qui inoboedientiae pleni [sint]? (d) Non [ut] Sanctitatis [socii, i.e. cum Sanctitate consociati de vera Fide] edocti-illustran- tur“ (consociati et comitati); (e) non [neque] interrogationes [nec-quaestio-

nes sua propria parte] Bonae dilexerunt Mentis {i. e. quaestionibus de Tuis —

operibus et de Tua voluntate (vide hoc caput ubique et Avestam reliquam

a ety

XLIV. 12, 13. 203

e. quaestionibus de Tuis —

operibus et de Tua voluntate (vide hoc caput ubique et Avestam reliquam

a ety

XLIV. 12, 13. 203

I* do not at once recognize them as Demons ?] *! Or is it possibly ‘with whom = yais’, mfin so to be rendered as oblique owing to priority of position. *° although minavad seems to be a late gloss, I admit it to relieve the otherwise senseless passage. * or ‘why do I not regard those as of themselves evil [in their approach], i. e. ‘as obviously such’; see Comm. especially. ** mistaking ayem (!).

Ner.’s sansk. text. (a) Pirvoktavat jieyam. (b) Kah punyatma yah prichchhati?; ko va durgatiman*? (c) Ko ’sau hanta va, sa vA hantd? (d) Yo [lege ‘ye’] mar durgatinah* Tava lAbhe pratiskhalanti [Dinau Te], (e) kas- mat tén na agamane hantrin manye?, [kila, kimnarthar, chet tin pacydmi, devatvena na vedmi]? Variations not important.

Ner. transl. (a) To be understood as aforesaid. (b) Who is the pure- souled-one (the orthodox saint), who asks the question, or who is the wicked ? (c) Who is that murderer, or this*! murderer ?, (d) and as to the wicked who fall foul of (or ‘oppose’) me in the matter of Thine acquisition, [in Thy Din], (e) from what circumstance is it that I do not think them slayers when they approach, [that is, from what reason is it that, when I see them I do not know them from their demoniacal character] ?

*! Possibly ‘who is that smiter, or is he a smiter?’

Parsi-persian Ms. trit. An ¢ az TA pursam, rast an man g6*, Hormuzd; (b) kudim ashé kih hampursid [kunad = vaginéd)], va kudam (sic) daryand ? *% (c) Kudam an 7 Gana [] [Mini kih hast = Mint min hast] an ¢ bad? * (d) Kih az? (sic) darvand pah in ¢ Ti sfid zyan-kunad [pah in7 TA Din], * (e) az chih kih khfid ésh4n, [] amadan, bih? (sic pro nah) [] {binam = astunam] [Gana Mini = — madonad*], [ki, chih ra kih Oshan [nah = /d] binam, dshan pah Dév [= Shahia (sic*)] nah shindsam]? %

Free tr. This ask I Thee aright, Ahura, tell me,

How hence the Lie from us to drive and banish,

Hence to those souls beneath who breathe rebellion?

Truth’s friendly beam hath ne’er shed* light* upon them

Questions of Good Mind asked they never seek.

in pluribus partibus), quaestionibus a Tuis prophetis praepositis et responsis eorum prophetarum de rebus his scelestis ipsis dubiis non gavisi-sunt].

“1 Vel fortasse ‘alios Tuos discipulos non exemplo et verbis veritatis illustrant*’.

Pahl. text translit. Zaké ¢ min Lak pirsém? rast avd li yemaleltinai, Atharmazd; (b) aimat Dritj$ bara yezranyén? min zak? pavan‘ bara® yez- ranishnih®, [Drij i sdstarth]? (c) Valmanshan aétind min pavan anydkshi- darih padkarénd [pavan aé kardé 13 Aérpatistanih] (d)’ 14 Aharayih, amat- shan 1a nikézénd, avakinénd, [aigh, mindavam i frartind, amatshin yemale- land, ach* 14 vadfinaiid], (e) afshan 1A frazs hamptwsakih kamaké 7? pavan Vohtimand, [aighshand® hamptirsakthich I!° i frarand 14 avayad!!].

pavan Vohtimand, [aighshand® hamptirsakthich I!° i frarand 14 avayad!!].

*D. ins. i, ?DJ., D.; M. ‘néd. *DJ. ins. i. *DJ. om. pavan. *D. om. bara. *DJ. ins. va. 7DJ. om. va, * DJ. ins, va. ®see P. om. % DJ., D. om. I. 74 see P,

204 XLIV. 13, 14.

Pahl. transl., etc. That which I ask of Thee, declare to me aright, Atiharmazd; (b) when shall they drag the Drij off from that place (or ‘from this* place’) with a complete dragging-off [the Druj of tyranny]? (c) Those miscreants who ate opposing us in this matter through their disobedience, [that is, opposing* us in this completion*! of the priestly teachings (or “stu- dies’), (d) these afford no companionship (or ‘aid’) to Sanctity, since they do not observe* (or ‘expound™ (?)) them (¢hose** teachings (?)); {though they may say a pious thing about** them*® they would not likewise perform i}; (e) moreover they have no desire for conference which is held with Vohiman, [that is, even a single pious conference is not desired by them}.

*1 Poss. ‘in the action of the priestly assemblies’. *or have we shan used as a nom., which is considered generally impossible: ‘when they (?) shan observe it, Sanc- tity’? **so again have we shan as nom.?: ‘when they declare 7, Sanctity - - -.

Ner.’s sansk. text. (a) Parvoktavat jieyam. (Db) Kada Drijo nirgachehhati tena vinirgamena [Drijah anydyaripi] (c) teshath evath ye acrutikaritaya* prativadayanti* [akrityadhyayanataya*!|? (d) No piinyani pratipadayanto, ‘pi Aclishyanti, [kila, kihchit* yat sadvyapari* samudgiranti*, nacha kurvantil,

ssw )yeyar supburle he .aggle rg ley was ‘eae 14. Text

bosaaqes0.s6 “6299 -66y)3 34 Baty sd 0a USE wED 4240) pe 1929p USO ssansageloye es 62Y +2}

goancods -tbyyug GR} 6a Sos PD Ode “Yosos} Aah 6 CRC: es “yd

Verbatim transl., etc. Hoc Te interrogo, recte mihi dic, 0 Ahura; (b) quo-modo Sanctitati, [i.e. Tuo cultori lege sancta stimulato] Mendacii-dae- monem [victum et vinctum] tradam in-duas manus (c) [eum] deorsum fferiens ad] eam [eum] occidere [occidendum] Tuae Sacris-verbis-inspiratis doctrinae, (d) [et ad] gravem ictum-et-caedem dare [inferendum] inter scelestos (e) [et sic etiam denique] ad eos decipientes*(?), O Mazda, perdendos* [vel ‘ad eos ultione] assequi*! [assequendos”™* (sic) oppressoresque ?

ic Vel ‘non-attingere : “ut eos [ii] decipientes, O Mazda, non-attingere (accus. cum infin.); i. e. ne proposita praya sua hi scelesti attingant’.

Pahl. text transl. Zaki i min Lak pirsém', rastd avo li yemalelinai, Atharmazd; (b) aimat amat valman? min Aharayih kardd* yekaviminéd, ash ayé yadman yehabini-ait‘+s Drajé® [i® Aharmékih7], (c) man bara® marenchinénd* miin hana i? Lak Mansar amazénd, [Dind* birdarant® bara — marenchinénd*], (d) !*Amayvandih nas,hénishnih*4? yehabind i valman i gond —

XLIV. 13, 14. 205

(e) nacha pragnanath Uttamena kamino Manasa, |kila, mithah pracnatvarn cha** yat sadvydpari na rochate|. *™J.3, J.4 akritadh®; P. C. akrityadhy?,

Lak Mansar amazénd, [Dind* birdarant® bara — marenchinénd*], (d) !*Amayvandih nas,hénishnih*4? yehabind i valman i gond —

XLIV. 13, 14. 205

(e) nacha pragnanath Uttamena kamino Manasa, |kila, mithah pracnatvarn cha** yat sadvydpari na rochate|. *™J.3, J.4 akritadh®; P. C. akrityadhy?,

Ner. transl. (a) To be understood as before. (b) When does the Drija go out with that departure [the unlawful Drija], (c) with the departure of those who oppose us (or ‘answer back to us’) by their-non-fulfilment of the heard teaching [by their lack of a// study proper to be made (or ‘of all comple- ted study’)|? (d) They do not when they present*! (‘introduce persons to*’) righteous principles, also actually embrace them, [that is, they proclaim a certain good work, and yet they do not enter upon it], (e) nor are they desirous of questions made through the Good Mind, [that is, a mutual questioning which is profitable does not please them]. *Or meaning ‘observe’ (?), see Pahl.

Parsi-persian Ms. trit. An 7 az Ti pursam, rast 4n man g6*', Hormuzd; (b) kai Druj bih [] [hast + shavad = yezriinend] (?) — — — [] [hast + shavad (?)= yezrinend] ; [Druj ¢ zyan [~ = vagdnandah (?)] * (c) Oshan édin [] pah nah-shunavidan ghar- zidan* (sic vid pro gharshidan) -kunad [pah é (vel in) kardan 7 shagirdi] % (d) [] nah Ahlaish* (sic) kih*-shan* nah (bayad? sic videtur) -+ didan-ham amadah-ast-yari* (?), [kfi, chiz 7 nék, kishén gftyad, ham nah kunand] %% (e) az (?)-shan* nah fraz hampursish kamah 7 pah Bahman; [[] ishan hampursish ham [] 7 nék nah bayad [ki kunand = agh vagiinend| * * Or ‘gt’.

Free tr. This ask 1 Thee aright, Ahura, tell me,

How in Thine Order’s hands Falsehood to fetter,

How through Thine anthem’s word to slay* her* ever,

Faith’s deadly blow to deal mid’st foul unbelievers

To each deceiving* foe for grief it comes! it darvand [Ganrak!® Minavad]. (e) Zak i valmanshan frifté yehevind, Atharmazd, [{*akhar khavitind aigh: frifto yekavimtiném], mtin anayatinish- nih!7 hémand, [aigh,sbaré avo denman Dind* 1a yatind*]| anastkar(an)'’, [aigh, gobishnd i aishand akaér vadtnand'*]. *D. ins. i ?DJ. avo (or 4nd), *see P. *D. has madam (?), age uncertain. *DJ., D. om. va; see P. °DJ., D. repeat Driijo, 7P. -mok; DJ., D. °mékih. ® P. ins. denman(?); D. giiman(?). ®DJ. om. ° DJ., D. %n. ™ DJ., D. and P.; Sp. not caust. 12 P. ins. amat; D. min (late). * DJ. °nih (?); see P., D., Mf. Sshnee Oi. Daun Teo (re Di, Deandwes ins. ya. 17 DJ. ih:; DJ; D. om. 1 aygeo) Pra =. 72D). “anand.

repeat Driijo, 7P. -mok; DJ., D. °mékih. ® P. ins. denman(?); D. giiman(?). ®DJ. om. ° DJ., D. %n. ™ DJ., D. and P.; Sp. not caust. 12 P. ins. amat; D. min (late). * DJ. °nih (?); see P., D., Mf. Sshnee Oi. Daun Teo (re Di, Deandwes ins. ya. 17 DJ. ih:; DJ; D. om. 1 aygeo) Pra =. 72D). “anand.

Pahl. transl., etc. That which I ask from Thee, tell me aright, Athar- mazd, (b) when, if that which zs righteousness* is practised, is the Drtj delivered into its (or ‘one’s’) hands [the Drfj of the Persecuting-Infidelity], (c) and also those whom those who are teaching that which is this Thy Manthra are utterly slaying [or ‘who are utterly ruining (see the gl.) the teachers of Thy Manthra’ [7. e. whom the supporters of the Religion are totally ruin- ing, (or, vice versa, ‘who* are totally* destroying the supporters* of the Re- ligion’)]? (d) They*(?) deliver that destructive power (lit ‘that strength and

206 XLIV. 14, 15.

contortion’ which 7s associated*! with the stench of the wicked [the wicked Ganrak Minavad]; (e) and those, we say, are deceived, O Atharmazd, [and after- wards they a/so understand it and say thus: ‘we are deceived’], they who are of the non-coming (the indifferentists) the producers of profanity, [that is, they do not come toward the Religion, that is, they would make the words of persons (the pious) of no effect]. “'So; see the Gatha; or ‘proceeds from’; see Ner.

Ner.’s sansk. text. (a) Parvoktavat jieyah. (b) Kada punyétmanam Drija dasyantet hasteshu [Drija*? Acmogah]? (c) Nitantarh ete marayanticha Te Vanimn mahatim’ pavitrim**, [nivahakan* vinacayanti]; (d) utsdham satvath cha**4 (= sattvarh*cha (?)) dadanti dalasya durgatinah* |Gandmainio* (sic)-sainyasya]. (e) Te ete prataritah santi, Mahajiidnin**, andgantaro ndasti- kah, [kila, pagchat jananti yat: ‘prataritah syama?’; asydih Dinau na’yanti, vachai cha anyesham] vilumpanti. *J.4, C. ins. te. ?J.4 °J, has--- for mahatim showing hesitation. *‘so J.%, J. *°so J.§ **J.4, J.* om. 7J.*(2), J.4 smaye ’syam; J.3sm...

Ner. transl. (a) To be understood as before. (b) When shall the Drdjas be given into the hands of the pure-in-soul, [the Drijas who are the Ac-

ass) gy sup bauly bg aye) 13496) go) avases bags 15. Text. SU 2a BO dy eG ogy wis ego 39 Awd 2Q49 SHO MLD Yor poucny wyrapbsts oes GEO "Boo beat) £549 -8109§,496 TSS 49249048) +4{9940))a9 Seg oye jurpnly ANG QP — . fa dIW 1) Gyo,

Verbatim transl. Hoc Te interrogo, recte mihi dic, O Ahura; (b) hujus, [i. e. contra hune inimicum, (cp. stropham XII (12)) per] Sanctitate[-tem] in-protegendo-me [i. e. in-protectione-mei, (vel mad(t) abl.-gen. ‘si-- + causa [mei] defendendi contra impetum ejus in* me*’) regnas{-nes)], (c) qaum (con-) in-unum-locum-et-mutua-aggressione] duo-exercitus in-displicentid*! (in odio) con-|-current, (d) [in certamine] de illis doctrinis-et-regulis [institutis, vel ‘illarum doctrinarum causi’] quas Tu, Mazda, sustinere-*optabas vel [-bis], (e) ubi, fet] horum-duorum cui victoriam* dedisti* [vel ‘dabis’]?

(in odio) con-|-current, (d) [in certamine] de illis doctrinis-et-regulis [institutis, vel ‘illarum doctrinarum causi’] quas Tu, Mazda, sustinere-*optabas vel [-bis], (e) ubi, fet] horum-duorum cui victoriam* dedisti* [vel ‘dabis’]?

*1 Vel fortasse ‘in silentio’ (?). ** vel ‘trahere’, hoc est, ‘explicare et promulgare* -vis*’. *S vel fortasse ‘rem optatam*’(?). *4i,e. ‘ambarum duarum partium proelio- inter se contendentium ad haec instituta politica et religiosa (jamdudum constituta) ad se vindicanda vel ad arroganda sibi, cui harum-duarum rem ab ea tam vehementer petitam dabis?’.

Pahl. text translit. Zaké i min Lak pirsém‘ rast’ avd li yemalelinai, Atharmazd; (b) amat pavan zak i valman? damand3, min Aharayth avakih’,

XLIV. 14, 15. 207

mogas]?; (c) for they are striving to* destroy* (lit. ‘slaying’) Thy great and pure word with excessive persistence*, [that is, they are destroying its Supporters]; (d) and they are delivering the true(?) force (or the ‘evil*t force’) of the wicked’s blow, [that of the Ganamainia-host]. (e) These are the decei- ved ones, O Great Wise One, the infidels who do not approach, [that is, after they know that ‘we may be deceived’ even then they do not come into this Din; and they a/so render the statements of others futile].

*“ Whether satvam (for sattvam) in the sense of ‘the evil spirit’ (J.°, J.) Can give any real relief here is a question.

Parsi-pers. Ms. trit, An ¢ az Tf pursam, rast an man go, Hérmuzd, (b) kai, kih t kih Savab [] [kardan = kardan] éstéd, ash an dast [dehand (?)] [] [avar = madam| Druj [¢ Ashmégh (?)], (c) kih bih [in = giiman] kharab-kunad kih in ¢ Tu Mansar amizénd, [Din burdéran bih kharab-kunand] (d) [kih = amat] hamavandi nist dehand [] [6 = 6 (?)] Persian indecipherable = Pahl. gand] i darvand [Gana Mint] » (e) An ¢ dshan farib [| [-dad = ddbind*] Hormuzd, [va pas danad kih: ‘farib istam ai kih na-Amadan hend, [ki, bih an in Din nah ayand*'] [] [khezinah = khodstah] ¢ [man = ra (li)\; [kt [kunand = vdgtinand*|] gobishn 7 kasin na-kar* kunand] +

*1 Possibly ‘amad’.

Free tr. This ask I Thee aright, Ahura, tell me,

If against foes* by Right Thou guardest o’er me

When in the deadly* shock hosts dread are meeting

For creeds which Thou as thine fain wouldest shelter,

Which of the two, and where, giv’st Thou the day? pavan pédakih padakhshah‘ yehevinih, [aighat dén zak daménd padakhshahih’ bindak yehevinéd], (c) amat® zak {7 sipah® hand’ avd yAmtanédds [aigh, raband lakhvar avé® tané* yehabtind], (d) valmanshan Afrinagénd'? min Lak, Atharmazd, pavan nikézishnd nikézid, [aigh, Dind* rfibakih btindak yehe- vinéd dén zak damané], (e) min min valmanshand [pAdafras vadtin(ialyén**], va‘t avo mon shapirih'? yehabini-ait'® [padakhshahih"4] ?

min Lak, Atharmazd, pavan nikézishnd nikézid, [aigh, Dind* rfibakih btindak yehe- vinéd dén zak damané], (e) min min valmanshand [pAdafras vadtin(ialyén**], va‘t avo mon shapirih'? yehabini-ait'® [padakhshahih"4] ?

*D. ins. 7, ?DJ. ins. i, ?DJ. ins, another daman. ‘so DJ.; D. pad-°; K.5, M. shali®. * DJ. *all but K.® (Sp.) ham = hém = samagram; K.5(?) amat; P. and DJ. ham. 7D. om. i. *DJ. hana i; P. om.; see Comm. here. °DJ., D. ayo. 1° all but P. seem vaf?; P. prob. om. y. ™ P. om. so DJ.; M. °pir.; D. véh. 1% P. and DJ. -néd. * see P. throughout.

Pahl. transl. That which I ask from Thee declare to me aright, Athar- mazd; (b) if, in that time, Thou dost exercise sovereignty openly with the accompaniment (or ‘help’) of sanctity, [that 7s, if Thine authority becomes complete in that time], when that which is this host (or ‘army’) arrives, [that is, when they give back the souls to the bodies (sic!)], (d) and those benedictions which are Thine are observed with observation (or ‘expounded* with exposition*’) O Atiharmazd, [that is, the advance of the Religion wid/

208 XLIV. 15. 16.

become complete in that time], (e) upon whom, that ts, wpon which of those [shall they* effect the retribution (or ‘shall the retribution be* effected*?’)]; and upon which shadd that good thing [which is the sovereignty] be bestowed*! ?

*1 Possibly an altern. trl. for vananam.

Ner.’s sansk. text. (a) Parvoktavat jneyam. (b) Chet tada punyena pra- katatayad sathclishtah* parthivo ’si, [kila’ntas tasmin kale parthivah sampairno bhavasit] (c) yada samagrath sainyam anagvaram samagamishyati, [kila’- tmanah punah tanau bhavanti]; (d) teshu prasiddhih ya Tvaya, Mahajnanin, prarohinapraropita**!, [kila, Dineh pravrittih saihptirmat bhavishyati antah*? tasmin kale], (e) kasya nigrahaih?, kasmaicha parthivatvam dasyati?

1 9 J.3, J.* prarohinam (2)-. J.* prarohinamprara(?) pita. *? J.* late anta*(?); see the Pahl.

Ner. transl. (a) To be understood as before. (b) If then Thou art a king with open publicity (or ‘manifestly’) united with Sanctity, [that is, 7f in that time Thou art (or* shalt be’) a perfect king] (c) when the entire imperi-

.as)) yas sup bal wg tye) 43496) cas sys Bee 16. Text. SREY bya UU RED bg 49 9S sayy cele) 69 29eoey - dén kola® dé> ahvand, radth chashishnih réshanak, [aigh, latam- man va tammanich pavan Dastdbar darishné hémanam]. (d) Aétind® zak i shapir Srosh [va!? Vishtasp] aisht! ydmttnishnd pavan Vohtiman*, [aigh, pavan Vohiman bara! av} Diné* yatiinéd], (e) Atharmazd, zak** avo"? [kamak,

XLIV. 15, 16. 209

(d) Aétind® zak i shapir Srosh [va!? Vishtasp] aisht! ydmttnishnd pavan Vohtiman*, [aigh, pavan Vohiman bara! av} Diné* yatiinéd], (e) Atharmazd, zak** avo"? [kamak,

XLIV. 15, 16. 209

shable host ‘shall assemble (or ‘arrive’), [that is, when the souls are brought again into the body (sic ?)|, (d) and when among these /s the celebrated (or ‘ pro- claimed’) doctrine, which, O Great Wise One, is (figuratively) transplanted** by Thee with transposition** (i. e. ‘is developed and promulgated fully’), [that is, the progress of the Din will be complete in this time], (e) whose (then) is the coercion (or ‘punishment’)?, and to whom will he (or ‘they’) give the sovereignty ?].

Parsi-persian Ms. trit. An oypss sp basly bg 4456 )¢ 43496) suse “tee 17. Text. escupyy ~ AW) 99? dja )ary -6¢)96 -43196.96 1 Gang Pew pos-aydranlr.psow.sbe PBI» Gee gc rs dy. Gal q006) fg 0a A GOAN EOE) £6.49 588 —0489)) ras) ISN) esa) ob)ss49 SHAY psd gys "ee degebas) “0 wdc AV) 59

Verbatim transl., etc. Hoc Te interrogo, recte mihi dic, O Ahura; (b) quo-modo, Mazda, [vel ‘nonne’} {ad illam] pactionem [vel ‘consultationem’), accedam [hoc est, appropinquabo} cum Vobis [consummandam], (c) ad [eam] operationem™ Vestram, [i. e. ‘quo modo obviam ibo ad nixum Vestrum in auxilium nostrum tam efficacem recipiendum et ad eo fruendum’] quumque* mihi sit prospera**-prex* [vel quumque mihi [absolutum] sit [meae-]-vocis-desi- derium [dictum’, (d) desiderium Salubritatem et Immortalitatem] in prin- cipatu*?-protegenti*? futuras-esse*2 (Salubritates-duas et Immortalitates*?-duas) (e) illo-Sacro-rationis-verbo, [i. e. causa ejus verbi et secundum admonitiones ejus] qui [quod] dux**-infallibilis [ex] Sanctitate (ex) [sit] ?

*1 Vel, lege Askaitim, ‘ad Vestrum comitatum’; vel lege askitim, [ut hoc verbum] ad habitaculum-Vestrum -+ [attingat] - -]. *? vel ‘{me] in domicilio frui Salub. et Immort.’ vel ‘qui secundum-ductum-[ejus-Verbi] ex Sanctitate [se-gerat] ’.

Pahl. text transl. Zaki ¢ min Lak* pirsém!, rastd avd li yemalelinai, Atharmazd; (b) aimat, Adharmazd, damand kardarth i? Lekiim [aigh, damano? i tand* f pasind, aimatd yehevanéd ?] (©) 4Zakd i> kardarth 1 Lekim [Saigh,

XLIV. 16, 17, 211

by“! the spiritual mastership in the world here and for* that beyond, éut who does this?|. (d) Thus through the Good Mind ¢s the approach of Croga, [that is, the approach of Croga (i. e. of Gustaspa*(?)) within (or ‘to’) the Din és through the Good Mind]. (e) O Great Wise One, for him ds my desire who is desired by any one (meaning ‘every one’), [that as, the approach of Croga, who is desired by any persons (meaning ‘by every one ’) pleases me, from whom the lawless** vanishes*, (or read anyayoh(r), see the Pahl. and Gatha, ‘from whom the desire of any other* two* than they, (i.e. than roca

and Gustaspa(?)) vanishes ’)]. ** Or not impossibly ‘I as teacher of the spiritual chief- tainship --- for my creation --., etc.’, [i. e. I am seized by" the spiritual-chieftainship as its teacher** .., ete.].

and Gatha, ‘from whom the desire of any other* two* than they, (i.e. than roca

Parsi-persian Ms. trit. An ¢ az Ta pursam rast an man gd*, Hormuzd; (b) az min| kih pah fathmandi, zish(?) hast zadar 7 [vanahgaran*] [] padafrah [] kih kn- nand ? * (c) Pa-[-t = at] pédai*! an man pédaish** andar har df jihan*, radi chashed zahir, [ki, va injé va’nja*, pah Dastir dar* (?) hastam] * (d) Edin [] (Tt = Lak] veh

- Srésh | [] Vishtasp] ash(?) ras(ad ?) pah Bahman [ki pah Bahman [] an Din rasad (de- faced) = -néd % (e) Hérmuzd 4n am & kamah, [kt’m rasidan 7 Séshyés bayad], kih [ ] t kamah har-kidam, [ki, harkas ti bayad] * * Or ‘paiday°’.

Free tr. This ask I Thee aright, Ahura, tell me,

How to Thy meeting, Lord, now shall I hasten?

That consummation Thine which grants my longing

That for the chief* should be Immortal Welfare

Chief through Thy Mantra’s word guiding aright. kar va dina? i Lekim aimatd bandak vadfinafid]?; va mianich® zak 19 li g- bishnd homand*!? khvdstar, [aigh, Dind* ribakih't bandak aimat yeheviinéd], (d) va* sardar veheviinishniht? madam Haurvadad va'? Amerédad ?, (e) aéttind pavan® Mansar, [aigh; mozd aéttind yehabind chigtnd min Mansar pédak], mun bahar! min Ahardyih [avakih]. *D. ins. 7. 2D. om. i. *D. damanaks, ‘DJ. obscure. * DJ. written out. °DJ., D. om. va. 7D. dadistano. *DJ. over, orig. hand. ° DJ., D. ins. i. *°DJ., D, hdmanend. " DJ. °kih, 17D. ins. 4. 2 DJ. ya. or -d. “4D, bahar.

Pahl. transl. That which I ask of Thee tell me aright, Atharmazd; (b) when, O Adharmazd, is your appointment of the time, [that is, when shall the time of the future existence arrive?]; (c) and when shall they make] Your efficiency (or ‘efficiency towards You’), |that is, Your duty and law complete]?; and when shall also the suppliants* for my words appear? ({or not impossibly ‘when shad/ that which is my spoken or ‘worded’ (gdbishn- hémand) supplicator* (i. e. ‘supplicating* prayer*-in-words’}) be heard?’); that is, when does (or ‘shall’) the progress of the Religion become complete], (d) and when shall the coming-on (or ‘existence’) of a chief for Héurvadad and Amerédad be realized, (e) thus according to the Manthra?, [that is, thus they are bestowing the reward as it és revealed through the Manthra|,

912 XLIV. 17, 18.

whose portion 7s secwred through [the accompanying-help of Righteousness (or ‘Sanctity’).

17, 18.

whose portion 7s secwred through [the accompanying-help of Righteousness (or ‘Sanctity’).

Ner.’s sansk. text. (a) Pirvoktavat jineyam. (b) Kada!, Mahajiianin, sa- mayakartritvaih* Yushmakam, [kila, kalo yah pacchatyasya kada prapsyati]? (¢) sé vikramataé ya Yushmakam? [kila, karyani nyayanaih Yashmakam kada sampirnani karishyanti] yecha me bhavanti vachasam ihayitarah* [kila Dineh pravrittih sarhptirna kada bhavishyati], (d) svamino bhavishyanti upari Avir- dade Amirdade?, (e) evarn Manthravanyah, ye danam Dharmasarhmicram ?, [kila, prasadam evar dadanti*? yathé Manthravanyah prakatam].

*1 So P, marg.; J.4 om.; J.* kathaih, but has kada& praps®. * J.® dadati.

Ner. transl. (a) To be nnderstood as beforesaid. (b) When, O Great Wise One, does Your appointment* of the time*! (see the Pahl.) take place ?, [that is, when shall the time of the final existence come?]; (c) and when shall that energetic-advance* which is Yours de effective?, [that is, when shall they

au )epas sup bunls whe 4456) 496) gos 1183 950 eae 18. Text.

“pops ser -Gegdowé eae vA O40 49 su Oasg 489966) 90345) Af P2400) oy) fans ay 9.49 ee AW COMM) /MIQY I MINIOII —-- LWASIG whe ee

(7) asyoyaarye Sos enzeang “Dasyaage ody 469 pay a qosueoe) ¢6as

Verbatim transl., etc. Hoc Te interrogo, recte mihi dic, O Ahura; (b) quo-modo Sanctitate hance praedam-ut-praemium merito-consequar*!, (c) decem equas masculinis-junctas [vel ‘und cum equo*? "|, camelum-que?; (d) [hoc Te interrogo] quia mihi, O Mazda, (nuntiatum*-est) Salubritate, (e) [et] Immortalitate, [i.e. causa meae (vel ‘nostrae’) Salubritatis et meae Immor- talitatis] [nuntiatum-est] ut [vel ‘quo-modo’] has-duas [haec duo dona [i. e. equas -- et camelum in sacrificium*] Tibi*? dem [dabo]. * Vel lege hanani ‘quo modo dem*, [i.e. quo modo obtinebo hoc praemium ut id Tibi offeram’, vel ‘ut id Tuis* devotis dem*’], **yel ‘gravidas’, aegre. * vel lege taéibyé ‘his [meis discipulis ut donum honoris causa des* [dabis*, vel dem (dabo)]’.

Pahl. text translit. Zakd i min Lak pirsem!, rdst® avo li yemalelinai, Adharmazd; (b) chigtind rastiha? pavan zak mozd arjanik® yeheviinam, [aig- hamé afriftariha® nafshman yeheviinéd], (c) X (dah) siisya® i® gishand va7 gamla? (d) Amat homan’, Atharmazd, dén khavitinam Haurvadad? Ame- rodad®, (e) aéttind zak 71° kolA dé Lak yehabtinds!

*D. ins. i. * DJ. rast. *Mf. °kih, or “kash. ‘DJ. ins. am. *Mf. rth, °D. aspo i. 7 D. ins. .va. * D. va add ‘m’ late, so homanam*. ® D. ins. va.. 7° D. om, i.

Pahl. transl. That which I ask of Thee, tell me aright, Adharmazd; (b) by what means may I become justly deserving of that reward?, [that is, a a

XLIV. 17, 18. 213

°kih, or “kash. ‘DJ. ins. am. *Mf. rth, °D. aspo i. 7 D. ins. .va. * D. va add ‘m’ late, so homanam*. ® D. ins. va.. 7° D. om, i.

Pahl. transl. That which I ask of Thee, tell me aright, Adharmazd; (b) by what means may I become justly deserving of that reward?, [that is, a a

XLIV. 17, 18. 213

fulfil the deeds (or ‘duties’) of Your laws perfectly* (or ‘make them com- plete’)|; and when shall they also come and fulfil them who are the inspirers* (meaning, the desirers**) of my* words (or ‘of words to me’), [that is, when shall the advance of the Din become complete?]; (d) yea, when shall they come and fulfil them who shall be lords over* (or, ‘on behalf* of* ’), Avirdada and Amirdada?, (e) even thus becoming those who are bestowing a gift trom the Manthra-word, and befriended by (and ‘united with ’) Rectitude, [that is, they give a reward as it zs revealed from the Manthra-word].

*1 Otherwise ‘of the meeting’.

Parsi-persian Ms. trit. An ¢ az Ti pursam rast an man g6*, Hormuzd; (b) kih, Hormuzd, zaman kardari ¢ Shuma, [kfi, zaman 7 tan 7 pasin kih béd] ? (sic) # (c) [v’ = va] an 7 kardari + kardan 7 Shuma [ [] kt, kar [] insdfan ¢ Shuma kai bundah kunand ve va kih ham an 7 man gobishn hend khyastar?, {ki Din rava bundah kih béd] ? (sic), (d) [va = va] sardar bavishni* avar Khordad u Amerdad ?; ** (e) édfn [] Mansar, (kt, muzd édtim dehand chitin az Mansar péda*], kih bahar az Savab [madad]* *1 Or ‘paida’.

Free tr. This ask I Thee, aright, Ahura, tell me

How through Thy Right for me that prize to merit,

Ten mares male-mated* and with them the camel?

Since it was shown to me for Deathless Welfare

How as Thine offering I both may give? (or ‘How unto these of Thine - ”’) how may it become my own without deceit], (c) that reward of ten stallions and a camel? (d) I¢ is (or ‘Js it’) when, O Afharmazd, I thoroughly com- prehend weal and Immortality (Haurvadad and Amer6dad); (e) thus both are bestowed by* Thee*, [or not impossibly ‘thus Z* give them both to Thee (see Ner. and the Gatha)].

Ner.’s sansk. text. (a) Parvoktavat jieyam. (b) Kathari satyatayd tasya prasddasya anurtipo bhavami, [kila, me apratdranataya* svadhino* bhavet| (c) dagdnaih agvanam sabijanar* ushtranamecha*? ; (d) yatha me, Majda. Yat evar vedmi Avirdadasya** (?) [-dam**] Amirdadasya** (?)[-dam**]; (e) evar yatha Tubhyarh cha dadami? * So J.3 ** or ‘prasadam’ is to be supplied.

Ner. transl., etc. (a) To be understood as aforesaid. (b) How may I with truthfulness become deserving of this reward ?, [that is, how may it come justly into my possession without overreaching] (c) this reward of ten preg- nant mares and camels (so meaning) ?; (d) tedd me how (or ‘in order that’) é¢ may become mine, O Majda. J¢ cs when I become (or ‘since I am’) acquainted with Avirdada and Amirdada, (or ‘with the reward of Av. and Am.’), (e) that* I may thus (or ‘how I may thus’) render* them as offerings* to Thee?

J¢ cs when I become (or ‘since I am’) acquainted with Avirdada and Amirdada, (or ‘with the reward of Av. and Am.’), (e) that* I may thus (or ‘how I may thus’) render* them as offerings* to Thee?

Parsi-persian Ms. trit. An c—? Ta pursam rast an man go, Hérmuzd; (b) chtin rast(i)hé pah an muzd arzani(?) bayam, (ki, bi-frév* + ya‘ni+ bi-farib* khyésh béd], (c) dah asp ¢ [] [juvan = jaddén*] w shutur, (d) kih [] [hastam=hdmtnam*], Hormuzd andar danam Khoérdad u Amerdad [muzd = muzd]? * (e) édfn an ¢ har da TA dad *

214 XLIV. 19, 20.

ass )) gpa sup burly whe -atye)e 40596) gay uses aie 19. Text. oot p22) tere deu -6ejebowG Eeesoui ny Ho poseg sis) Swadnass)e D406 Qs ‘Be “Ko worbbag oH eizs 4O}LO46 AI II QI) “GER 40g a “Eeus "Gd AUS “Gof d>49 angel

Verbatim transl. Hoc Te interrogo, recte mihi dic, O Ahura, qui praemium [sancto civi nostro] merenti non dat [vel ‘det’], (c) qui id [praemium, vel ‘vere’| huic fideli-verum-dictum-loquenti, [i. e. [viro] veram-fidem-confesso (vel etiam fortasse ‘{sancto civi] dictum-suum-re-vera-constituenti’)] non*! dat* [det], (d) quis [i. e. quae plaga] eum [i. e. ei] ejus [i.e. de hac* injuria*] (plaga- condemnationis™) sit (i. e. infligetur] [nunc et hac in-hoc tempore[ priori?, (e) hoc Te interrogo] sciens [bene} illam [plagam] quae eum [i. e. ei] sit [i.e. infligetur ultima [i. e. postremo et illac]! ** Vel yé na daité = qui nam (sic) (vel ‘vir’) id praemium tam bene meritum a sancto cive auferat’.

Pahl. text translit. Zako i min Lak pairsém1, rastd avd li yemalelinai, Atharmazd; (b) min zak (i mad6*) yekaviminéd mozd avo valman ? arjanik [Zaratisht6] 14 yehabinéd, (c) min aité, aigh, avo valman i rastd gabra yehabiinéd, [i shapir gabra], (d) kadar? valman pavan zak {3 vindsishno! aitd fratim, [aighash pavan zak 13 vindskarth pAdafras fratim> maman®]? (e) Akas homanam® zak min valman aité afdim {mamanash’ darvandih].

* D. ins. i. * DJ. om. f. * DJ. ins. 7. * so D.; DJ. and P. niyayishn. °% see P. ° M., K.° ins. i. 7 DJ. mindavam i; see P. ** mtn zak = yas tad(t) also = i mado.

Pahl. transl. That which I ask of Thee, tell me aright, O Adharmazd. As to the one who does not give that reward (or ‘what has** come** as a reward’) for him who ¢s the deserving one [for Zaratisht] (c) who is the one, that is, the one who gives to the just man [who és the good man], (d) what is that which is given to him as an injury at first, [that is, which is

-(¢))eree wr eons ww )Coapdrey .sosg -s0}(g)bop 20. Text, “G9 -299 Hos PRINT 22949 £6) bay 33496) gay Be = saqoana. Sauget 494 -suyrayyedyr99). suygy(»))ag Gg. 49944 Hy savgeasssbaa) obey AWD) AU NAY JAC Byossagus)d ee) eeoauly suns JIG -CoU my

Verbatim trl., etc. (Quidnam) [Num], O Mazda, auctoritatem-regalem- bene-agentes Daevarum-daemonum-cultores [umquam] fuere- fet versati fuere?],

XLIV. 19, 20. 215

Free tr. This ask I Thee aright, Ahura, tell me,

Who from deserving man that prize withholdeth,

Nor on truth*!-speaking*!-saint hath e’er bestowed*1 it,

19, 20. 215

Free tr. This ask I Thee aright, Ahura, tell me,

Who from deserving man that prize withholdeth,

Nor on truth*!-speaking*!-saint hath e’er bestowed*1 it,

What as to this shall be his curse* at present,

Knowing, I ask it, well his doom* at last? *0y ye na = qui nam* (sic, not interrog.) daité = ‘who from* the creed-speaker unjust withdraws* it’, his punishment for that crime at first]?; (e) I ask this, for I am aware of what it wl be at the last; [what is his wickedness, that is, what is his

degree in guilt, and so in punishment?). ** The i mado, or mado is an alternative and repeated trl. of yas tad(t).

Ner.’s sansk. text, (a) Pirvoktavat jieyaih. (b) Yah praptath prasddaim anuriipine* not dadati [Jarathugtra-pratimaya*] (c) yam asti tasmai satya- vakta naro dadanah [uttamo? na], (d) kim tasya tena doshena asti, tasya prathamam, {kila tasya tena pdpakarmatvena prathamath]? (e) Vetta’smi tasya yad asya asti niddne*, [ka tasya durgatih]?

* P. only margin; J.°, J. om. ? all °mo.

Ner. transl. (a) To be understood as beforesaid. (b) With regard to him who does not* give the reward which has*! come*! for the One. fitted for (or ‘deserving of’) it [to Jarathustra’s equal], (c) the reward which the truthful man, [that is, the good man] is giving to him, (d) what is the first thing which is his through this?, [that is, what is his first chastisement in consequence of this fault?]; (e) for I am aware of that which his punishment shall be in the end; [that is, what is his wickedness (or ‘misery **) ?]

*1 Ner. of course was not aware that mado was a second and alternative trl.

Parsi-persian Ms. trit. An ¢ az Ta pursam rast 4n man g6*, Hormuzd x; (b) kih an @ rasid éstéd muzd an & ¢ arzéni*(?) [ [an = zak] Zaratusht] nah dehad, (c) kih hast kf an fi 7 rast mard dehad, [¢ veh mard], (d) kndam & ¢ pah An [| [niyayishn*(?) = niyayishn] | hast avval, [ktish pah an vandh-kari padafrah [] chih [kunand = vd- génand*)? * (e) Akah (sic) hastam an kih fi hast akhir*! ([chiyash [an = zak] darvan- dih] * “1 Or ‘akhar’,

Free tr. Have Daéva-worshippers, O Lord yet governed well?

They who, thus ask I Thee, have fought for those

Through whom the Karp hath giv’n our herds to Rapine;

Whence too the Kavan foul in strength hath prospered,

Nor field for kine hath ever show’ring blessed! (b) sic [immo] id [vel ‘vere’] interrogo, [hi Daevarum-cultores] qui certent his, [i. e. contra nos servos Tuos] vere*t (c) a-quibus [scelestis infidelibus inimicis incitati] Bovem [sacram] Karpanus[-pani Usikhs que (ji. e. falso-stu- diosus[-iosi]) [pro-] Daemoni-{-ne]-incursionis sibi-dederunt**, [i. e. acceperint, [vel ‘una-cum-quibus Bovem K., U-qne, Furiae (nostrorum inimicorum) de- derunt*’], (d) quaque-[-re, i, e, ob quam causam*? Kavanus [-vani] in vigorem-

Sie si) ool >

216 XLIV. 20.

e. falso-stu- diosus[-iosi]) [pro-] Daemoni-{-ne]-incursionis sibi-dederunt**, [i. e. acceperint, [vel ‘una-cum-quibus Bovem K., U-qne, Furiae (nostrorum inimicorum) de- derunt*’], (d) quaque-[-re, i, e, ob quam causam*? Kavanus [-vani] in vigorem-

Sie si) ool >

216 XLIV. 20.

robustum [vel ‘in-vi-inflexibili’] creverint, [vel ‘crescent’]? (e) Non eam*$ [id est, Bovem*?] pluvia-madefaciebant [-facient per] Sanctitate[-tem, i. e. non labore*4 secundum legem sanctam efficaci pascua-Bovis irrigaverunt] pratum prodendo* [sic ad verbum, i.e. ad pascua Bovis irrigatione fecunda reddenda et sic ad prosperitatem nostrae agri-culturae omnino nobis afferendam].

*1 Vel fortasse ‘ut (= ydis) Bovem--- acciperent’. *? vel ‘ut (= ya) K.--- crescerent’. ** vel ‘him = id*(?) -- pratum’). ** fortasse ‘per preces suas --- ei prato pluvias et ubertatem imprecati-sunt’.

Pahl. text translit. Chigtin akarazé, Aftharmazd, Shédayya! hi-khidai yeheviind homand?; (b) aétind denman ptrsém aigh, valmanshan min? ne- trind’, [aigh anshfitaan* min® kar va kirfak kardané® ghal’ padiranénd® (vel padiraninénd*), valmanshand min [homand Kikand va® Karpand] (c) min Gospend [yemalelind aigh] Karp? Usikhshcha**™® (sic) va Aéshmo (or ‘ Khésh- m6'!’) avéch!! yehabtind [Shédaan], (d) mfuich Kiko asttibd!? va ranakih dadar, [aigh, min mindavam i! avdrtino sttibé 14 yehevtinéd, ach i yemale- lind aighshan yehabtindd] (e) zak man lach!4 pavanich mozd‘4 zak i!%+14 Aharayih'5+1!4 kar!6 fraz yehabtnd, [aigh, amatshin mozd!” yehabtnd, min‘® mindavam i frarain la vadtinafid]. * DJ. spells shédaé. * DJ. ins. homand. * DJ. ketrtind (?); D. netrfiimand (sic?). *DJ. om. va ‘*DJ. om. °DJ., D. kardano; M. vadin (so). 7DJ., D. ghal. *D., P. -inénd, ®P. obscure. 1° DJ., D. om. cha, (Zend characters). ‘1 DJ. and Sp. join and DJ. ins. 1; D. seems Aéshminan for ‘gin? (?). 12° DJ; D: oms't;° M. ins, 1 75 DJ.,) D. ins. i.)- “7see (PB. 45 DI-ashkarakeest)Dasinse va kirfak; DJ. om: kar. 27 DJ., D. ins. mozd. *% DJ.

Pahl. transl. How have the Demons, O Atharmazd, ever been good rulers?, ((b) this therefore I ask thus) those who keep (or ‘hold back’), [that is, who oppose men in (i. e. hinder men from) the fulfilment of duty and charity, those who are the Kikds and the Karps], (c) as whose*! (or ‘by whom*!’) [they say that] the Karp and the Usikhsh have given the Kine to“, Rapine [i. e. to*# the Demons], (d) whose*! is the Kika, du¢é yet unstu- pefied and a bestower of delight (or ‘impulse’), [that is, he does not become stupefied nor confounded from any impious influence, of* which they even affirm that something is given by them], (e) that also they do not give forth to* us as the reward for the fulfilment of the duty of righteousness, [that is, when they bestow their reward they will not do so from any pious circum-

XLIV. 20. | 217

20. | 217

stance (or ‘motive’); how have they therefore governed well ?] * Man oblique by position, or ‘who [say thus]’, but see even Ner. *? aydch must apply to Aéshmo (or Khéshmo). ** or ‘they the demons’.

Ner.’s sansk. text. Katharh kadachit, Mahajidnin, surajano Devah abhavan?; (b) evath idam prichchhami, ye pratiskhalanti, [kila, manushyan] kayanti™, (c) *tesham ye Yushmakar gavarh kadarthakAndih -.- (d) yecha Kikah*$ anirvinne** yah [ye] avyapdradatribhyah** [ye avydparakarmani* nir- vinna® na bhavanti, tebhyagcha bruvanti] daturh, [Kikah adarcakah]. (e) Na te prasddeshu punyakaryath pradadante, [kila, yah prasddah tebhyo diyate, tena kitachid api sadvyaparitararh na kurvantil.

“1 J.° kayamh; others kayain; but J.‘ is reported as kayani (so). 7? line ¢ in P., in J.5, J.4 later. * J.2, J.4 * 3.3, J.4 advy®. ® J.4 nirvvitmana (?); J.* virvidtmana (?), or nirvveratman (?), possibly nirvviit’. ** adverbial (?), or read -nah.

Ner. transl. How, O Great Wise One, have the Devas ever been* good rulers?; (b) I am asking just this, the Devas who fall foul of (or ‘sin against’) men, [that is, who croak*!(?) against men], (c) and who belong to those who bring on the ill success of Your cattle --; (d) and who are also Kikas, and yet not exhausted** (or ‘confounded’) [and they say] to give a reward (see below) to those who produce idleness* (or ‘evil works’), [and to those who are not exhausted (or ‘confounded’) in their evil action, [the inexpert, (or ‘blind’) Kikas*?]; (e) nor do they discharge*® holy duties*? in the midst of rewards, [that is, they do not fulfil good works at all the more on account of the reward which is given to them].

™ See Burnouf. *° or ‘the Kikas are the blind’. ** not ‘place the holy in the midst of rewards’. ** ‘in exhaustion (?)’.

Parsi-persian Ms. tlt. Chin hargiz, Hormuzd*1, Déy [] [nék-khud& bid tuvan* (? sic = Pahl. hémind*?)]; (b) édim in pursam, ki: éshan kih n. tri. p. natrind), [ki, adamiha (sic) [] az kar u kirfah kardan 6 dfir-kunad (?) [= °%tnénd]], oshan kih {hast (?) koran* u Karpani + ya‘ni summan (sic videtur]?, (c) kih Gosfend {gtyad* kf]; (] [Karbah* = (Karp) ziin* (?) (vel fortasse ‘zadan’?)[], khéshm (= va heshméganich*) [] dehad (?) [Dév]; (d) kih, ham kér bi-‘Ajiz [] randan(sic)-dehandah, [kt, az chiz 7 bad [‘ajiz = stéban (?)] nah béd ham giyad, kishan deham (?)] % (e) An ma [ra = r@ (?)] nah ham pah ham [] [dehad = dabiinéd] [] 7 Savab [muzd = mozd], [an 7 Savab = zak ¢ Ahlaish*) kar [u kirfah = va kirfah] fraz dehad (2), [kti, kishan {muzd dehad ham [] chiz i nék nah kunand, [néz ta kor* u Kar* (?) = ham vad Kik va Karp] |] * * Vel ‘Or°’.

218 XLY. 1, TIT.

sugar) 9 “94 -canbuwaw 9} a soe dara) 9) ee 1. Text. 19 Oarayy ofa 99 PHOS MO gina sep eou My caxborpussing 2 boy syd .¢y a} -pausaguryse eg Gays AQIS DUD —Atyds Gueyjoang poh} so bwe)els oi -44) 699 eonreog)y suas )asly wiih.

218 XLY. 1, TIT.

Verbatim transl. Sic [Religionem Sanctam] pronuntiabo, nune auscul- tate, nunc audite, (b) [vos] qui(que) e-propinquo, [et vos] qui (que) e-lon- ginquo [peregre] venitis; (c) nunc [ad] eam [Religionem vel ‘vere’] omnia perspicua [chithré = °ra], [i. e. ad eam R. de omnibus capitibus singulis doctrinae ejus perspicuis] (enim) animum-advertistis [vel ‘advertitis’]; (d) ne secundo [iterum propheta-falsus-infidelis]_perversam-doctrinae-hortationem- suam-enuntians populum [nostrum, vel ‘mundum ’] morte-afficiat [et vastet], (e) malos*? delectus*? [suos, id est, malas distinctiones* suas de doctrina] sce- lestus [-infidelis] lingua (a) [ut] deligens-professus*’,

*1 Vel ‘de omnibus distincte’ chithré = *thram’. *? vel ‘cum mala doctrina [sua]’.

* vereté ut deponens, vel lege vareté: vel altera traductio: ‘scelestus-infidelis und cum mala doctrina et lingua arctus, i. e. praeclusus est’.

Pahl. text translit. Aétind fraz gdbishnd [Dind*, va1] kevan nydkshishnd? yehabinishné, [va] kevan vashamminishno, [aigh, gdsh dén darishnd’ va narm bara va’ kinishnd va ghal gobishné], (b) va? minichd min nazdik va munich min dfr bavihtnéd [avd Aérpatistand kardan64, afdash® aéttind kdnishné]; (c) maman kevan denmané harvisp6” pédak aigh Atharmazd yehabiindé, [atgh, denman dam hamaks Atharmazd yehabind], (d) aigh 14 pavan zak {° dadigartar damdn [pavan tand* 4 pasind| valman i dtishth amukhtaér [Ganrék?? Minavad] ahvand marenchinad, (e) zakash!! saritar kamak6, vat? zakash!3 darvandih!4 pavan hiizvand hémninéd (vel ‘°naninéd ’)15 [Ganrak1° Minavad]. * DJ. (2?) om. *DJ. nadtk dahishn. *DJ., D. om. 4*DJ. do. *see P. °DJ., D. ins. denman. 780 DJ., D. *M. hamai (?); DJ., D. mak, 2 Duis Ds ins.; M. om. i. *°DJ., D. ganak. 14 gee P, 12P. om. *DJ., D., P. om. ash. **D, %ha; see P. * DJ. ‘inéd; D. “amined; see P.

Pahl. transl. Thus the [Religion] is to be proclaimed, [and now a hearing is to be given (i. e. ‘hear ye’ (infin. for imper.))]; and now the listening is to be complete (i. e. listen ye), [that is, what I say is to be attended to (held in the ear), learned by heart, and proclaimed to persons]; (b) and who also from near, and who also from afar, desires (or better ‘ye* ee ee

XLV."1, 219 Til.

Free tr. Thus forth I announcing speak; hear ye, now hearken, Ye who from far have come, and ye from nearer;

For now think ye all aright, see ye all clearly;

Not twice shall false teacher life again* ruin,

Nor infidel evil creed loudly* profess!

Free tr. Thus forth I announcing speak; hear ye, now hearken, Ye who from far have come, and ye from nearer;

For now think ye all aright, see ye all clearly;

Not twice shall false teacher life again* ruin,

Nor infidel evil creed loudly* profess!

also who - - desire*’ (omit ‘ash’ from ‘afdash’ in gl.) to prosecute [priestly studies, must also do thus], (c) for now all of this is manifest that Atharmazd bestowed it, [that is, that Atharmazd made (or ‘bestowed’) all these creatures (or ‘this creation’), (d) so that in that which is the secondary period [in the period of the final body (?)] he who is the teacher of evil [Ganrak Minavad] shall not destroy the world, (e) he also [Ganrak Minavad] believes (or better ‘propagates’) that which és his worse desire and evil spread abroad through the tongue.

Ner.’s sansk. text. Evari prakrishtar bravimi: nanu* karndbhyaih crt- yate [komalikriyate*! udiraniya cha], (b) yatha asannat, ya¢cha dtirat samihate, [adhyayanam kartuih tenacha evati karyam], (c) yat* nanu* ida sarvai prakatam yato Mahajiiani dadau, {kila, eshari srishtirn Samagraih Hormijdo dadau}; (d) na dvitiye kAle dushtacishy pita? [Aharmanah] Jagat marayishyati [vapushi pagchatye akshaye], (e) nikrishtakami3 durgatiyain* (? -ah(?)) jihvaya prabodhakah. ** J.4 om. ? J.*, J.4, C, P. -yayita. * J. -kami.

Ner. transl. Thus I declare: ‘now*! it (the Din (?)) is heard with the two ears, [and the matter is to be memorized* ((sic) made easy), and then to be uttered]; (b) and he who desires as from near, and who desires from afar to complete the studies, by him thus also indeed must it be done], (c) because all this is now* evident because (meaning ‘that’) Hormijda has created it, [that is, Hormijda created the entire world of these things]; (d) the false teacher [Aharmana] shall not in the second period (or ‘for the second time’) destroy the world [in the future and indestructibile body], (e) the base lover of that which is the more*? wicked, sagacious*? though he be of tongue!

“ Ner. using nanu thus. *or (e), the lover of what is base and Sagacious as* to* what* is wicked [-iyam* (a formation with ya (?))] through the tongue.

Parsi-persian Ms. trit. Hdtin fraz gobishn [Din []] akntin [] shunidan* dehad* [] aknin [] [shunidan = nydkshishn], (ku, gosh andar darad (?), va narm bih [] kunishn, va 6 (vel ‘f’) gobishn], (b) [] kih ham az nazdik, va kih ham az dar khydhad, [an magopatdari-kardan, az(sic)-ash édfin kardan]; (c) chih aknfi(n) in tamam péda (vel ‘pai®’), ki Hormuzd™* dad, (kf, in péda* (hamé = hamak] [] Hormuzd™! dad]; (d) ka nah pah an 7 digartar* (? lege dadigar*(?)) zaman, [pah tan ¢ pasin] f 7 bad Amfkhtar [Gand* Mini] jihan* kharab-kunandah # (e) Avish*(?) [= zish] badtar kamah [] an [darvan- diha = darvandshaé (sic text)] pav* (sic loco pavan (sic)) [az (?) = —] zaban [] [khvast* = ddménéd*] [Gana* Mini] * *! Vel ‘Or’.

lege dadigar*(?)) zaman, [pah tan ¢ pasin] f 7 bad Amfkhtar [Gand* Mini] jihan* kharab-kunandah # (e) Avish*(?) [= zish] badtar kamah [] an [darvan- diha = darvandshaé (sic text)] pav* (sic loco pavan (sic)) [az (?) = —] zaban [] [khvast* = ddménéd*] [Gana* Mini] * *! Vel ‘Or’.

Ss a - ~ a = valman it Ganak® (c) [aigh]: 1a lanman minishnd pavan akvind; lis 1a zak minam* i? lak minih, maman$ li zak i frarind minam va la zak 7 avartind minih]; va la amikhtishné (sic), [maman® li zak!° 7 frariné Amfizam va® lak zak i avartiné amizih''+*]; 14 khirad’?, [maman li khiradd pavan frarinvih yakhsenunam‘? lak pavan avarindih], (d) 14’ kamakich!5, [maman?* li kamak pavan*” frarindih's yakhsenunam?” ya lak pavan?? avartnoih'’]; 1a milaya; [maman‘® li milaya*” zak? i? pavan1” frarfindihi® yemaleliinam ya2° lak payan?4 avartindih™ yemaleliinth]; vat* 14 kanishnd, [maman li kinishnd ‘ frarandé va® laké avartin6?*]; (e) 1a Dind*; [maman li Dind* it GasAnikih va lak yatti- Kih]; va 14 riband ashan ( lege lanman) pavan akvind; [zak min madam Diné* i li yekavimfinédd, ca zak min madam Dind* i2° lak yekayimunédo, ashan* riban®3 la payan® khadiké2s jinak?5]. * So D., over old; DJ. om i, ins. pahlimih ya; D. minivadiha. 2so DJ. 2 P. ins. *DJ., D. ms. i. Ss D> *ses B.D: om. *DJ. ich. *DJ. and P. maman for ich. *P. ins. mindavam om. zak. “DJ. ins. amizih. **P. and DJ. om. va. #* DJ. and P. ins. va. “DJ. * DJ. and P. om. ich; DJ. om. Sp.’s li m, and P. om. Spiegels m. **DJ. and P. ins. “DJ., D. ins. so DJ. and P. * DJ. and P. ins. maman. “DJ. om. “DJ. ~ DJ. aishan. * DJ. rabak; see P. ins. * P. om. * corr. see P.; DJ. denman. * see P.

Pahl. transl. Thus I proclaim in the world the foremost spiritual thing (or om, i ‘at first the spiritual thing’) [the Gathic doctrine]; (b) He

XLV. 2. 221

Free ir. Thus forth I announce to you life’s first two spirits, Of whom the more bounteous the worse accosted:

Never our thoughts, nor creeds, nor understandings,

Never our beliefs, nor words, nor yet our actions,

Nor can our souls, or faiths, ever be one!

2. 221

Free ir. Thus forth I announce to you life’s first two spirits, Of whom the more bounteous the worse accosted:

Never our thoughts, nor creeds, nor understandings,

Never our beliefs, nor words, nor yet our actions,

Nor can our souls, or faiths, ever be one!

of them whose* is* bountifulness spake thus to him who is the Wicked One- {e) our thoughts are not in harmony; [I do not think what thou thinkest, for I think that which is pious and thou thinkest that which js impious], nor are our teachings, [for I teach what is pious and thou teachest that which is impious]; nor is our wisdom the same, [for I have wisdom with correct* piety and thou hast it in impiety]; (d) nor are our desires in har- mony, {for I have a desire for what is pious and thou for what is impious] ; nor is our speech [for I utter speech in piety and thou speakest in impiety]; OF are our actions [for my actions are pious and thine are impious]; (e) nor are our Religions one, [for my Religion is the Gathic and thine that of the sorcerer]; nor are their four] souls in harmony, {for he who takes his stand on my Religion and he who takes his stand on thy Religion are apart; their souls are not in the same place, i.e, do not occupy the same position)]. **Or ‘for’,

Ner.’s sansk. text. Evam prakrishtam bravimi antar bhuvane adri¢yat adya*, [Gathabhavah] (b) yabhiccha mahattamah Hormijdah! evam abravit enami hantaram [Aharmanam] (c) kila: na? asmakam manah*, [kilat, ahain na tat* manye yat tvam manyase, yato “hari sadvyaparitaram manye tvam cha avyaparitaram**> manyase; nacha ciksha*, [yato “hath sadvyaparitaram cik- shapayami* tvammcha avyaparitaram® cikshapayasi]; nacha buddhih, [yato ‘hamh buddhim sadvyaparitaya dadhami tvamcha avyaparitaya’|; (d) nacha kamah, [yato me kamah, sadvyaparitarah* te®cha avyapari]; nacha vakyaih, [yato “ham sadvyaparitaram bravimi tvarhcha avyaparitaram brishe]; nacha karma, [yato me karma sadvyaparitaram techa avyapari|; (e) nacha Dinih, {yato me Dinih Gathabhava techa rakshasi*]; nacha’tmanah sathyuiijanti ; {ye upari Dinan me tishthanti ye* cha upari Dinan te tishthanti, teshaim atmano? na ekatra]. *J.* (2), 54, J* om b. *J*, P. *ya; J.4, C. *dyam. *J3, J.4, C. Kila, na. *so P., J.*, Jt om *J.*, J.* ady*, lege asad*. *J.*, ady*; J.* (?) adhy®, or advy*. *J.* ady*; J.* adhy*, or advy*. *J‘ tvam. °J.*, J.‘ yasa (sic).

Ner. transi. Thus I declare the first spiritual songs** (gathds(h), fem., understood) within the world those essentially contained in our Gathas]* (sic, see the Pahl, or poss.: ‘The first spiritual hymns (or ‘dins’, see e gl.---) are those which appertain to the Gathas) (b) by means of (or ‘in accordance with’) which the greatest Hormijda thus addressed the murderous [Aharmana]: (c) our minds* [-drisi] are not united, [that is, I do not think what thou thinkest, since I meditate the better (good) work and thou the

299 XLy. ne oe

ne oe

evil (lit. a “more evil* work’)]; nor are our doctrines in harmony, [since’ I teach good works, and thou teachest evil works]; nor ere our intelligences*; (for I have knowledge through (or ‘with’) goodness, thou through (or ‘ with’) evil]; (d) nor are our desires*, [since my desire is for* the more* beneficial® work*, thine for the worse (or ‘idleness’)]; nor are our words, [since I utter the good and thou the evil*]; nor owr deeds*, [for my deed is a good work*, thine wickedness]*; (e) nor our religions*, [since my religion has the Gathic character and thine the demoniacal]; nor are our souls united; [the souls of those who take their stand on my Religion and those who abide by thine are not together}.

Parsi-persian Ms. trit. Edin fraz giiyam andar jihan Mini 7 avval [¢ Gasani] x (b) kih pah 6shén afzimi ash édin guft an 7 [Hérmuzd*! = Anhéma\ [] ti z (or ‘6’)

com )rbarg ssp Hyg as sseunedysoyyas)9) e 3. Toxt. Dyes pepbals -gusharg -unrgaly woe ae ppl ge .w& poh) 48 62 2b yay swpayp bale mprahEs Ge 41 Oana

SSE EO) “Eee ayy forse cass ca

Verbatim transl. Sic pronuntiabo vitae hujus [rem] primam [i. e. rem gravissimam, Religionem], (b) quam mihi [omnia-penitus-]-sciens Mazda dice- bat Ahura; (c) qui eam*! [Religionem*, (vel fortasse simpliciter ‘-cumque’), ep. Ved. im) ut Verbum] Vestrum*!(?) non sic {ut Vestram™] Sacrum-rationis- Verbum perficient, [i. e. id implebunt, et ei satisfacient] (d) sicut eam*! [Religionem (? vel ‘id* Verbum*’), i. e. sicut ego de ea (vel ‘de eo’)| sen- tiam-et-putem(-que), dicam-que, (e) his [male-oboedientibus [vitae in-miseria [vel in-aerumna] sit ultimum, [hoc est, finis vitae horum in Tartaro erit (vide Y¥. XXX, IV (4)]! “Vel ‘ve = va — quidem, quin’, fortasse loquitur Ahura et *Vestrum’ nullo modo in sensum hoe loco convenit.

Pahl. text translit. Aéttiné fraz yemalelinam dén ahvAnd zak it yalman [? Atharmazd nafshman] i fratim [khim** virastan6?; aigh, kola‘ aish fratim khim bara avayad virastané], (b) minash avd li akAs® dadé gifts Aiharmazd (c) aigh: min lekfim mfin denman Mansar 14 aétind varzénd® (d) chiginé denman minishnd va‘ gébishnd, (e) pavan* ashan? dén ahvan andk® ait, hana? vad? avo zak i! afdim!* ‘DJ. om. 7DJ. so ins i 3so D. and others; DJ. °std. *see P.) *D., P. °siha. * DJ. -inend (meaning ‘-zénd(?)*). 7P. om. valmanshan. * DJ. om.; D., P. anak. *DJ. ins. hana (over). *?see P. om. 1D. ins. i. ** perhaps khim arose from the term im in paour®, if so it is not gloss, but may be alternative trl.

Pahl. transl. Thus I proclaim in the world that which is His {Atihar-

———e ee CU

XLY. 2, 3. 223

7P. om. valmanshan. * DJ. om.; D., P. anak. *DJ. ins. hana (over). *?see P. om. 1D. ins. i. ** perhaps khim arose from the term im in paour®, if so it is not gloss, but may be alternative trl.

Pahl. transl. Thus I proclaim in the world that which is His {Atihar-

———e ee CU

XLY. 2, 3. 223

Gana*-+-ya‘ni-+Gana*-Minti (c) [ki]: nah ma minishn- + pah yak-ba-yak (vide infra), man* {va = va] nah 4n [] [chiz = mandiim] ¢ Ta andéshid, chih man An i nék minam va ti an 7 bad minad** (?-sic lege -i)] va nah 4mikhtan [chih ma [] [chiz = mandtim) i nék amizam [va = va] ti an 7 bad []; [va = va] nah khirad, [chih man khirad pah néki daram [ya = va] ti pah badij (d); [va = va] nah kamah [], chih man kamah [] {nék + ya‘ni + néki va tii [] bad + ya‘ni + badi; nah sakhun, [chih man 4n 7 [] neki gtiyam, va ti an i bad gayi]; [va =va] nah kardan, [chih man kardan 7 nék + yani + néki [va = va] ti [] bad + ya‘ni + badij; (e) nah Din, [chih man Din Gasani va ti jadi]; va nah ruvan 7 ashan (sic) pah yak-ba-yak, [An kih avar Din 7 man éstéd (so) [] ashén ruvan] [] yak jai [] [hast, kf, Bahisht; [an kih avar Din 7 ta éstéd shan (sic) ruvan nah pah yak jai, [ku, éshan + ya‘ni + va + Druj = hast; dgh Vahisht; zak miin madam Din i rak* jak-néd* (sic) ashdn ribén rda* pavan adik* jindk; dgh dshan --.) ** Vel ‘Or°’. * possibly ‘manid’, pret.

Free tr. Thus forth I announcing speak this life’s* first doctrine Which unto me the all-*wise one hath spoken;

They who to Manthra’s voice no action offer,

As I therein the same both think and utter,

Theirs shall this life’s last end issue in woe!

mazd’s own interest (or ‘that which 7s He, A.(?) himself’)] and which is the first (or ‘chief’), [viz. the nature (or ‘disposition’) and the regulation (?), that is for every person it is first absolutely necessary that the nature*! should be regulated], (b) which interest he, the wise One Atharmazd de- livered and declared to me, (c) to this effect, that those of you who do not thus fulfil (or ‘use’) this Manthra (d) as it ought*2 to be contemplated and uttered, (e) upon them there shall be evil in the world, and this until the end.

** Or poss. meaning ‘to adjust (or ‘arrange’) the nature (the detailed doctrine) of the Manthra; see (c). *? no sign of the 1st pers.

Ner.’s sansk. text. Evari prakrishtarn bravimi antar bhuvane sya adyaia, [asya Hormijdasya svadhinarh Adyar cilam, sarhmarjanai, kila, sar- vasya kasyachit* ddau cilath sarhyujyate saiimarjayitum], (b) yat* me vetta Mahajnani avochat Svami, (c) kila: ‘ye ena bhavadbhyah na evaih? Vani samacharanti (d) yatha iyarh manasi vachasicha, (e) taigcha antar bhuvane anyayo ’sti yavat* nirvanam. Variations unimportant.

Vani samacharanti (d) yatha iyarh manasi vachasicha, (e) taigcha antar bhuvane anyayo ’sti yavat* nirvanam. Variations unimportant.

Ner. transl. Thus I declare forth in the world His first interest*, [that is, Hormijda’s own first natural characteristic, purification* (or ‘orderly* regulation*’), that is, in the beginning (first of all) it is necessary (or ‘fit- ting’) to purify the nature of every individual]; (b) yea, I announce that which the intelligent Lord, the Great Wise One declared to me, (c) that is, that they who do not thus fulfil the Word through your* means* (or ‘for you’; ‘according to your prescription’)* (d) as this word ought to be obeyed and

224 XLV. 8, 4.

carried out in thought and speech, (e) through these* (or ‘with reference to (or ‘for’)) these persons’) there is also disorder in the world as long as* until* the end.

Parsi-persian Ms. trit. Edin fraz giyam andar jihan an ¢ i [¢ Hormuzd* napash-

“6649 92¢9 Lp AW II QAI OI a saesendyny9s0)9) oy 4, Text. “AU Ge ogo youl - easahang wopeY pays bypuyarg -beowssssu6)vlo prgorruls eae +4(39902306 (9) )as wibburosguyrey SPD EO5 YS oY

Bb )reps 5989081999 su ajo sas rgrweloasig web) * vel ‘pat’.

Verbatim transl., etc. Sic declamans-annuntiabo vitae hujus optimum [virum™ principem sanctum mandata Verbi-sancti-rationis (vide s. II (3) plene peragentem, (b) eum] Sanctitate ex Mazda novit® [vel (‘scivit Se. Maz.*(?)) eum optimum esse, Mazda’] qui eum creavit [vel ‘ut principem nostrum statuit’ ; (c) immo Mazda statuit hune optimum (sub potestate et voluntate sua)| patrem [viri sancti in fide et in vivitate, i.e. patrem viri] Bonae[-na] diligentis (-agri-co- lentis) Mentis[-nte praediti]. Ita[que] huic [i.e. Mazdae**, vel ‘viro* principi*’] filia [est bonam-actionem-perficiens (nom. sg. fem., vel ‘b. actione-praedita ) Pietas, [vel Devotio, i. e. mulier (2?) sancta Devotione* praedita]; (e) non fallere[-endus est ille], omnia volens-et-aspiciens [vel ‘decernens’] Ahura, ligitur hune optimum ducem cognovit, et etiam bene scit (AshAd(t) hacha vaéda) me omnia vera in hac re nec nimium nec parum dixisse].

“! Vel ‘Annuntiabo -- optimum Deum, i. e. ‘Ahuram ipsum’’; (b) ex Sanctitate [i. e. in veritate dictum esse] Mazda scivit [hoc Verbum-rationis meum ([vide s. III (3) yoi im mathrem,)) (Mazda) qui id [Verbum] inspiraverit et statuerit - -’; vel etiam for- tasse legendum sit ‘Mazdém — cognovi Mazdam ---, (c) eum ut patrem - -’; ([vel ‘ Mazda,’ lecto verte, ‘scivi, O Mazda, et ergo Te ut patrem B. M. annuntiabo’)).

III (3) yoi im mathrem,)) (Mazda) qui id [Verbum] inspiraverit et statuerit - -’; vel etiam for- tasse legendum sit ‘Mazdém — cognovi Mazdam ---, (c) eum ut patrem - -’; ([vel ‘ Mazda,’ lecto verte, ‘scivi, O Mazda, et ergo Te ut patrem B. M. annuntiabo’)).

Pahl. text translit. Aéttin’ fraz yemalelinam dén ahvan zak i valman i Atharmazd nafshman pahlim, [Khvétik-dast kardané2]; (b) min Aharayth avakih Atiharmazd 4kis, man denman yehabind’, [Khvétik-das! kardand]; (c) afash pavan abidarth ¢ Vohtimani varzid, [aighash frarind fravardarith i daman rai Khvétik-dast kardand4]; (d) aéttin’ zak 4° bentman® i hi- ktnishno, t bindak minishnd, [7Spendarmad, aigh min Khvétik-dast kardan0? lakhvar 14 yekaviminad] ; (e) 188 frift, [aigh’ min Khvétik-dast kardané? lakh- var 14 yekavimtindd’+®]; maman harvisp6 nikiridar? pavan zak i Atharmazd, [aigh, pavan Dind* ? Attharmazd hamakt! kar va dindt2 ghal'® yehevtinéd]. ‘DJ. khyétti-d°. ?DJ,, kardé. * DJ, dado. #80 DJ.; see P. DJ. ins. i; see P. °D, dokht?;

XLY, 3, 4. 225

man* -+ khvésh] ¢ avval [{khaslat* arastan, kf, har [di = —] kas avval khaslat* [= Pahl. him* (sic)] bih bayad arastan], (b) kiyash an man [] [agahi(h)a* = akassha* (sic)} [] guft Hormuzd, (c) kt: az shuma kih in Mansar nah édfin varzénd* (d) chin in minishn* u gobishn, (e) pah dshan andar akhan* ranj hast [] an 4n 7 akhir*, %

Free tr. Thus forth I announce to you this life’s best leader*,

Him from his Truth He knows who him created;

Father of good Mind he, the toiler’s spirit;

Thus is his daughter through good deeds Devotion;

None can the Lord deceive; all things he guides.

DJ. imperfect. ™DJ., D. om. va. ®D. om. from. ® to * inclus.(?), ® so DJ., D. % D. *diran.; see PB. “so DJ., D: ™ D. dadistan. 1° DJ., D.

Pahl. transl. Thus I proclaim that which is Atharmazd’s own* best thing in the world [the making* marriages* among kinsfolk* (?)]; (b) in accom- paniment with (or ‘with the help of’) Aharayth, Atharmazd the wise (or ‘ all-knowing’) instituted this [the fulfilment of this Khvétik-das]; (c) He also practised it in the fatherhood* of Vohiman, [that is, for the correctly-pious nourishment of the creatures; that is, he caused the practice of the mar- rying-among-kin for this purpose]; (d) so is His virgin-daughter the well-con- ducted and* perfect-minded-one, [that is, from the fulfilment of ‘relation- marriage*’ let her not recoil]; (e) may she** not be deceived, [that is, may she not refrain from Khvéttik-das (sic)], for an observer of all she (or ‘one*’) becomes according to Him (or ‘as* He’) who 7s A. (or ‘that which is A.’s’), [that is she appertains (is devoted) to the whole duty and law in the Re- ligion of Atharmazd (or ‘the whole d. and lL, etc, appertain to her’)].

(or ‘that which is A.’s’), [that is she appertains (is devoted) to the whole duty and law in the Re- ligion of Atharmazd (or ‘the whole d. and lL, etc, appertain to her’)].

Ner.’s sansk. text. Evarh prakrishtari bravimi antar bhuvane asya ut- krishtataram, [asya iti Hormijdasya sv4dhinarh utkrishtatararh Shuaetuo- dathakaranam**!], (b) Punyasariclishtarn Hormijdo vetté yad idath dadau [Shuaetuodathakaranath**]; (c) pitritaya Uttamasya samacharat Manasah, [kila, sadvydparapalandyai* srishtinazh shuaetuodatham chakara]; (d) evarh s& du- hita uttamakarmini saipirnamanasi [prithivi] (e) na vydmohita, [kila, Shuaetuodathakaranat*! anyatha na’sit] sarvajiidnint Hormijdiya*, [kila, Dinyé Hormijdasya samagrani karyani nydyd¢2cha tatra bhavantil.

“so J.5, J.4, ete.; see notes. * J.* ins. ya, but see Pahl. and P.

Ner. transl. Thus 1 declare in the world His more (most) excellent prescribed practice, [that is, Hormijda’s own most excellent deed the Shuaetu- odatha*]; (b) when Hormijda the wise* instituted it, it was conjointly with Sanctity that He did so, [this deed of Shuaetuodatha*]; (c) He practised it in His (or ‘through the’) fatherhood of the Best Mind, [that is, He instituted Shuaetuodatha* for the good protection of the creatures]; (d) thus His daugh- ter, best in conduct as she is and endowed with a perfect Je earth*],

“998 XLY 4, 5.

(e) was not deluded, [that is, she was not averse from the act of Shuae- tuodatha*], understanding all things and faithful to (or ‘belonging to’) Hor- mijda, [that is, all deeds and laws there on the earth (Aramaiti being con- sidered to be the earth) are in* accordance* with* (or ‘constituted by’) the Din of Hormijda)].

Parsi-persian Ms. trit. dtm fraz gfiyam andar akhan* An ¢ fi Hormuzd khvésh

deeb pogueays pba) whe Beee av sseseydy-n>>as) 9) i 5. Text. -Ggroatgoepnle woos 2youreag eusoyy 194003929) «pub 040 99.49.4990 9 4K Guba) oJ At 6 Qa wg 3b yaey au goaueog) gas 411 90.4)>) 9s gy "Yeu se Bb) vepss «G49 95.96 1843241) eb 5519.94 BO) a ISe -aprgersuly

Verbatim trl., etc. Sic pronuntiabo quod mihi dicebat beneficentissimus Ahura (b) [illud] verbum [i. e. Manthrae*-verbum quod ad] audire™[-iendum*.] (quod) a-mortalibus optimum [sit]: (c) qui mihi huic* [in (vel ‘de’) -hac-re*?| oboedientiam dant [praestent], intentionemque-animi*?, (d) ad [eos**] accedent*4 Salubritates-duae* Immortalitates-duae, [hoc est simpliciter ‘Sal-tas et Immor- talitas’] (e)[et propter actiones] Boni Spiritis [i.e. propter actiones eorum secun- dum mandata Boni spiritus peractas veviet *remunerans etiam] Mazda Ahura.

propter actiones eorum secun- dum mandata Boni spiritus peractas veviet *remunerans etiam] Mazda Ahura.

* Fortasse ‘dixit b. Ahura: hoc verbum audi’ (infin. loco imper.). ** vel ‘qui mihi et huic beneficentissimo’. ** vel ‘qui mihi--- oboedientiam -. reddant - - fi (ad) accedent ad Salubritates-duas et ad Immortalitates-duas [i, e. ad S-tem et I-tem] propter facta sua [sic dixit* beneficentissimus (vide (a))] M. A’. **yel ‘lege jimem’, tum in ea re loquitur Ahura: ‘yéi mdi ahmai, etc.’ usque ad finem:, ‘ad [eos] accedam cum-S-tate* et Im-tate* causa actionum [eorum remunerandarum Ego] M. A.’.

Pahl. text translit. Aétiind frazt gdbishné? manash avd? li guft? val- man i afziniktim?, [Dast6bar ddshtand] (b) gdbishnd srayishno‘ dahishnih¢ min anshitaand‘ pahlim, [aigh?, anshitadn? mindavam I2 denman shapir®, amat? madam Dind* yekavimtind]; (c) mtin avd valman %¢ li2 Srésh, [val! val- man 7 li Dastobar] yehabtinéd [tand* i nafshman], chashéd avo aishan, [aigh, bara yehabinéd] (d) madam yamtinéd avo? Haurvadad va7 Amerédad [pavan mozd yansegindé*]; (e) pavan? zak 1 Vohiman kanishnd [avo? lit], Athar- mazd, [ach yamtinéd pavan mozd yansegiind6!2],

*DJ. ins. i, *see P. * fragm’ts val. *fragm’ts mardimén Pahliman occurs. ° fragm’ts. pahhlim. *DJ., D., fragm’ts ins. 7DJ. om. *s0 DJ.; D. °ginand. ® so fragm’ts. 1° DJ. avo li; K.° avo (no li); fragm’ts val (no li). 480 DJ. (DJ. °gindd; D. gtinand.

Pahl. transl. Thus this is to be declared forth which He who is the most bountiful declared to me, [that és, the maintenance of the Dasttr]

XLV. 4, 5. 22

buland [Khéti-dahathhi*(?)-kardan] » (b)AzSavab madad Hormuzd* akah (sic (lege ‘Agah’)), kih in dad [Khétfi-dahathhi**-kardan], (c) azash((?) sic) pah pidari* ¢ Bahman varzéd* (so), [kfish nék parvardan 7 pédaishi(vel ‘paidayishi’) ra Khétt-dahathhi*-kardan] * (d) édin an [va —=—] dukhtar 7 nék-kushishn, [7 bundah minishn], [{] Spendarmad, [kt, az Khétfi- dahathhi* (sic) -kardan baz nah éstad]; x (e) [] chih tamam nikézidar-[-Aan = —] pah 4n i Hérmuzd*, [kfi, pah Din ¢ Hormuzd* tamam kar u insaf [6 (vel ‘it’) = ghan] [béd]

Free tr. Thus forth I that word pronounce which Mazda told me,

That sacred word the best to mortals hearing:

Those who herein to me Obedience offer,

Come to* Immortal Weal through deeds of goodness,

Thus forth I that word pronounce which Mazda told me,

That sacred word the best to mortals hearing:

Those who herein to me Obedience offer,

Come to* Immortal Weal through deeds of goodness,

Through their Good Spirit’s deed, thus* said* the Lord! (b) and the delivery of the recital of (or better ‘the giving of hearing* to’) those words which are the best for (or ‘of’) men, [that is, this is a good thing for (or ‘of’) men when they take their stand upon the Religion}; (c) he who is rendering to me (lit. ‘to him who I am’ (sic)) obedience*, [even* himself* (his own body) to him who is my Dastir] teaches (or possibly ‘gives*? attention*’ to) others, [that is, he who will bestow* something* upon them], (d) he, this one, is coming on toward Haurvadad and Amerédad (Weal and Immortality) [to seize the reward]; (e) and by the action of a good mind {to me], O** Atiharmazd*’, also [he is coming to take the reward].

*1 Or ‘gives to my Srésh’. ** see the Gatha. ** without gloss, ‘to me A. zs coming’.

Ner.’s sansk. text. Evaih prakrishta vik yada me abravit mahattamah (Guroh grahanai*] (b) vachah*! samhlape deyah ya manushyanam utkrishta- taram, [kila, manushyanam kit chit* idam eva uttamar yat* upari Dinau sam- tishthanti]; (c) yo madiyaya tasmai Crogdya dadati, asvadayaticha [Crogaya acharyaya dadati sviyath vapuh, Asvadayaticha anyesharh* (d) upari prapnoti Avirdade* Amirdade* [prasddam grahitum*!], (e) uttamamanahkarma* Hor- mijde* {asmin prapnoti prasddath grahitum*']. ** Corrected; variations not important.

Ner. transl. Thus is the declaration which the Greatest One uttered to me, inculcating* [the acceptation* of the spiritual Master], (b) containing words which are to be delivered in the discourse of speech, and which express the most excellent characteristic belonging to men, [that is, this indeed is the best thing for men that they should take their stand upon the Din}; (c) he who gives to this my Groga, and inculcates the same, [he* who* gives his own body up to Croca the preceptor, and teaches so to* others] (d) as- cends to* Avirddda and Amirdada, [to take the reward], (e) and endowed with the action of the Best Mind he ascends also to* Hormijda, [that is, he comes to* Him to* obtain the reward].

Parsi-persian Ms. trit. Edin fraz [] [gtyam = jamninam*)] kiyash an man guft

[Hormuzd* = Anhémd] 0 ¢ [] [afztnitar = afziinitim*) [[az= min] Dastir dashtan],

998 | XLV. 6.

(b) gobishn syfdishn dadan kih Adamiyan buland, [kit [] [-shan = -shdén] [] chiz [] in buland kih [] [kan (? sic= kan(?), lege kar «) kirfah pah Dastivi kunand = kén* (? sic) kirfah pavan Dastir* vaginand*] [] marduman chiz {] in veh kih avar Din ésténd %,

GE 49 ISG 6p} ej0—l9 ansuodparra)® “ee 6. Text. 2 PEW wo yay “eH grer “(0 AW AS) «39.4949 G0.4d Leys 09506 -gebu)s “929}296 -sugogusasas 40 Qy3.49}89 6 wos) qubdl Hourly AW I IONS MLD

Gest qo.4y99 yrs ly ees AG uy sgroaldy AU IIQY

Text. 2 PEW wo yay “eH grer “(0 AW AS) «39.4949 G0.4d Leys 09506 -gebu)s “929}296 -sugogusasas 40 Qy3.49}89 6 wos) qubdl Hourly AW I IONS MLD

Gest qo.4y99 yrs ly ees AG uy sgroaldy AU IIQY

Verbatim transl. Sic uno-tenore-[in tempore futuro]-declamans-an- nuntiabo omnium maximum [deum supremum] (b)[Eum hymnis meis] laudans Sanctitate, [ego], qui beneficus* [sim, i.e. disciplinae ejus* plene oboediens ad mandata singula ejus* persequenda et ad voluntatem ejus* plene in re-vera constituendam corde devotus) ego laudans eos] qui [benefici*!] sint, [i. e. Spenta mainyu, Vohu Manah, Asha, etc. ; (c) [cum*] benigno (vel ‘sancto Suo’) Spiritu audito* Mazda Ahura, (d) cujus in-adoratione [i. e. ad cultum ejus* plene per- agendum] una-cum-Bona interrogavi Mente, [i. e. interrogationes meas de potestate et de creatione ejus posui ut eum* tanto devotius adorarem]; (e) ejus* intelligentia [optima in meam mentem inspirata] prae [prorsus] me hortans-doceto* (optima), [i.e. sic omnia dubia mea resolvens et ignoran- tiam meam dispellens]. *! Utrum ‘ydi henti’ ‘omnes vivos’ significet, necne? *? ye] fortasse significet frashi promotio® hac et illac, incrementum* in omnibus rebus quum in rebus animi tum in rebus felicitatis domesticae omnino.

Pahl. text translit. Aétand fraz yemaleltinam zak { min harvisp-gindt mahist6?, [yazishné i? Yazadan kardand‘], (b) stayishnd { Ahardyth5, valman® { hti-danak [Atharmazd nafshman] min hémand; (c) spénak? minavad, nydkh- sham’, Atharmazd, [aigh zak ¢ yemalelinani am bara nyOkhsh?]; (d) man zak i valman niydyishnd9 pavan Vohiman fréz hampirsakih, [aigh, daddak- gobih'? i Yazadan pavan frarfindt hampirsakih bara shayad khavitanastand?2], (e) zak ¢ valmant3 khiradé 14fraz avd li Amizend pahlim, [asn9 khirad6].

*So M. *see P. *DJ. ins, 7. *see P. ®D. ins, 7. ®g0 DJ., D.; K.5, M. avd. 780 K.® and fragments. & Ks deficient. ® see P. % pg, did6-. “4 DJ, th, 22 DJ., D, *tiinastd. 1% so DJ.; K.5, M. avo. ™ DJ. om. ya.

Pahl. transl. Thus I announce that which ¢s the greatest of all [the celebration* of the worship* of the Yazads*], (b) and the praise of Aharayih, who (the Y. and A.) are [Atharmazd’s], the beneficiently wise [one’s own**],

ee ioe

_ XLy. 6. 229

(c) kih an fi ¢ [] Srésh an [] ¢ man Dasttir] dehad [tan 7 khvésh] [va = va] chdshéd* an kasan, [k, bih dehad), (d) avar rasad an Khérdad w’ Amerdad [pah muzd [] [sitad=-aind*]]#; (e){] nz Bahman kunishn an {] [az=mn] Hormuad []rasad [pah muzd sitanid*(?, vel °nand)]¥

Free tr. Him forth I announce to you, of all the greatest, While the Benignant* each with Right I worship;

Let great Ahura hear with bounteous* spirit;

In whose true praise I asked questions with Good Mind, With His best wisdom forth answer the Lord.

Him forth I announce to you, of all the greatest, While the Benignant* each with Right I worship;

Let great Ahura hear with bounteous* spirit;

In whose true praise I asked questions with Good Mind, With His best wisdom forth answer the Lord.

(c) O Bountiful Spirit Adharmazd, hear me, [that is, listen to me fully in that which I shall say]; (d) He* whose praise is to be offered through (or ‘in accordance with’) a continued colloquy with Vohiman, [that is, it is entirely necessary to understand the mediation (or ‘legal declaration’ (?) ) of the Yazads, wnd through pious conference]; (e) His wisdom whose praise ts thus they are teaching me continually, the best [the innate* wisdom].

*1 Hardly meaning ‘who A. -- Himself’.

Ner.’s sansk. text. Evar prakrishtam bravimi sarvebhyo mahattarar! [Ijisneh Iajdanarh karanarh], (b) stuti[r}? punyanaih asya uttamajfidnino* yah santi, [kila, Hormijdasya svadhinah* santi]. (c) Mahattarah[-a] adricyamirte, crinu, Mahajnanin Svamin, [kila, yad vayath brimahe, tat crinuj. (d) Yasya pranamah* Uttamasya pragnataya* Manasah, [kila, abhyarthanaih* Svdminah sadvyaparipragnataya cakyate parijiaturn], (e) tasya buddhirn me prakrish- tam gikshapaya* utkrishtataraii [naisargikarm* (?)).

*so C. ?J.%, JA stuti. °J.3, J.4 uttamamahajianinoh; J.* uttamajianinoh.

Ner. transl. Thus I declare that which is greater than all [the per- formance of the Ijisni of the Y(I)ajdas*], (b) and the praises* which are those of the holy ones and belong to Him who is beneficently wise, [that is, they are Hormijda’s own*], (c) O Greater|-test] Spirit the Great Wise One the Lord, hear, [that is, listen to us in that which we are telling You]. (d) He whose praise 7s accompanied with (or ‘through’) the questioning of the Best Mind, [that is, it is possible to comprehend the worship* of the Lord by question- ing the holy*t|, (e) His most excellent [innate* (?)] knowledge (His whose praise is thus) do Thou then teach me forth. *! Or ‘by an holy* questioning’.

Parsi-persian Ms, trit. Edin fraz gtyam an 7 az tamam [] [Yazishn 7 iz(a)dan kardan] [meh = mas], (b) stayishn ¢ Savab [] ¢nék-déna [Hormuzd* khvésh] kih hastand *, (c) spanah mina, shunay man, Hormuzd*, [[] an ¢ gfiyam ma-ré— (?) [] [néki= band* naduké (\)). (a) Kih an 7 & niyayishn [kunam = vdginam] pah Bahman fraz hampur- sishn *, [ki jadangdshi* (sic) ¢ izia)dan pah nék hampursishn bih shéyad danistan] :, (e) an ¢ fi khirad fréz fn man amfizand buland [[] [Agahi= dgdi (sic videtur) khirad] *%

230 XLV we.

-busagu) eee «AU 909.49 tee 7. Text.

AU PIRI) +AU 96/39 G93 Eas rrr oS IMS

* Or shaun’. Pepys 19) Dos ys .2024u 06) 6640

eanes)y See bee toy )e) +AU U9 sauigeg 53 Shee?

-busagu) eee «AU 909.49 tee 7. Text.

AU PIRI) +AU 96/39 G93 Eas rrr oS IMS

* Or shaun’. Pepys 19) Dos ys .2024u 06) 6640

eanes)y See bee toy )e) +AU U9 sauigeg 53 Shee?

ab) venus O69 eu9hng sw) Caen dy 1 Aid p48) ¢0 Verbatim transl. Cujus [maximi supremi Dei] res-utiles, [i.e. instituta- benefica (ritum, mandata et hymnos inspiratos ad salutem nostram efficaces) | desiderent [i.e. precibus suis strenue petant] oblatores [qui vere ut fines suos sanctos attingant enisi-sint] (b) [ii] qui (enim) vivi* fuerunt* [vixerint*! hi eas res precibus-petentes usque adhuc enisi sunt*t, et ii qui nunc vivi] sunt(que) [vel ‘qui posthac nati-sint (?)’]; (c) in-Immortalitate sancti anima [eas res ad salutem nostram tam utiles*?] desiderans*?++- [-est (i.e. eas desiderat)], (d) [in Immortalitate] continua*, quae*? [res*2] [tamen in] homines calamitates* [sint] scelestos-infideles; (e) easque [res utiles et efficaces per] Regno[-gnum Suum] [ut] effector* [earum nobis impertiet] Ahura. *! Utrum ab auctore intellectum fuerit: ‘qui enim in caelo vivi nunc adhuc usque ad hoc tempus precationem protinus faciant’ necne? *? vel ‘anima sancti precibus contendit in Immortalitate ut (ya =yéna)

adversus homines-infideles calamitates sint’; utrum vertere possimus ya = in*-qua (lo- cat. (?)) immortalitate--.’, necne? *® vel ‘animosa* est’.

Pahl. text transl. Zak i valman! i? sid bavihtinam pavan rad dahish- nib, [amat radih vadinam-é?]. (b) Man akaraz‘ min® zivandakand® min® bid homand, minich*+s, yehevind? [héman® btindaktar avo nafshman? vadiinam-e§] (c) amarg-ribishnih zak i aharfiband avd rfiband khyastar’, [amat pavan1? tano* i pasind® lakhvar 14 avayad zektelintand"] (d) 12tikhshishnt® amat gabra>+> tang® i! darvand®; (e) aétunéch Aflharmazd d4man valman“ i khadai.

*B8o DJ., D.; M., K.° avd. 2 DJ. ins. i 80 DJ., M.; D. °mam (sic). ‘DJ. ins. ®seesP. *DJ., D. mimich. 7DJ. bid. *D, hdmanend; DJ. va denman. *DJ. khyésh. *so DJ. “DJ. D., M. Iindd. ™ M. om. va. % DJ. om. va. % see ‘Ps .

Pahl. transl. That which 7s His* and which is a benefit IX am *seeking* through bountiful giving [when I would exercise liberality]. (b) Those who have always* been of the living and who also are still among them (or ‘are about to be (are becoming)’) [I would make more perfectly His (or ‘my*? (?)) own],

dupes ls nae bepsarge) 144323890 5 aag09 “ff ee 8. Text. -¢gng)avq sual PO CBOs p He h sanpanssesnedy> woryateobasrogaty “O)n}0 6 -apgensatly 2 GE) eas 6K 9996 “6M ~ As oY 9 49a Goi 4499} bla tole woescul why “ee

XLY..7, 8. 231

Free tr. Whose helpful gifts let offerers pray for

Who now on earth abide, or lived aforetime;

Soul of the righteous seeks in Life Immortal

That lasting weal which yet brings sinners ruin;

231

Free tr. Whose helpful gifts let offerers pray for

Who now on earth abide, or lived aforetime;

Soul of the righteous seeks in Life Immortal

That lasting weal which yet brings sinners ruin;

All through His Kingdom* thus maketh* the Lord. (c) praying*! for the immortality which is for the soul of the righteous, [if so be that in the final body it is not (may not be) necessary to slay them anew], (d) praying for persistent energy while the affliction of the wicked man is present; (e) so also doth Aiharmazd dispose, He the monarch of the creatures.

*1 Or as always the original is to be followed ‘the soul of the righteous is beseeching-for (avo-khvastar) immortality - -’.

Ner.’s sansk. text. Asya labhan samihe dakshinadanena asya, [iti Hor- mijdasya, kila, dakshinim karomi] (b) yan kadachit* jivadbhyah sambhitan sarhbhavatag cha [sarapirnataran sviyan karomi] (c) amrityupravrittimn muktat- mana atmanarh[-am] abhipsavah, [kila, tanor akshayatayaém punar na yogya* hantum‘] (d) adhyavasfyino* ye nara. Ayasino* durgatimantah. (e) Te ’pi rajano Mahajrianinah srishtindth Svaminah. ** Variations not important.

Ner. transl. I pray for his profitable* acquisitions (in accordance) with His, [Hormijda’s] gift of offering [thus, that is, I am making a gift]; (b) and [I am making] the same acquisitions which have been effected at any time (meaning ‘at every time’), for (or ‘by’) living persons, and those also which are now in the course of being effected [more perfect, and also more tho- roughly his* (or ‘their*’, or ‘my*’) own], (c) desirous as they are of the immortal progress of (or ‘for’) the souls of the pious, [that is, in that in- destructibility of the body which I desire for them they are not deserving” to be slain anew], (d) for they (lit. who) are the energetically-zealous men; and tormented*? are the wicked; (e) and these righteous ones also are mo-

narchs of the creatures of* the Great Wise One, the Lord*. *? Or ‘Even these are Kings, great* wise* lords* of the creatures’. ** tormentors (?).

Parsi-persian Ms. trit. An i f 7 sfid khvaham pah sakhayat dadan, [kih sakhavati kunam] #¢ (b) Kih hargiz az [aknim (sic) = knit (?)] zindah [] [hend = homund] [|] biudah hend [] [va = va] kih ham [] [bid = janind*| [hend* bundahtar an khvésh kunam], (c) bi-mark(g)*-raftan 4n 7 ashavan 4n ruvan kh(y)astar [-am=-aml], [kih pah tan 7 pasin, [{kih man = min ra*] baz nah bayad zadan] *, (d) kushishn [] [an = an] mard [] {deham kih mard kahilit = dabinam* —— —] *#; (e) édim ham Hormuzd pédaish** i 7 khuda » *! Or ‘paidayish’.

Free tr. Him in our hymns of praise I seek to worship Whom with discerning eye now see I clearly, Of the good spirit lord of word and action, Knowing through Asha’s grace Ahura Mazda; Thus in Abode of Song his praise I bear! Verbatim transl. Hunc {i. e. Huic maximo et supremo deo (vide supra) in] nostrum|-stris] laudibus, [i. e. in nostris hymnis cantandis et in officiis

232 XLY. 8, 9%

Verbatim transl. Hunc {i. e. Huic maximo et supremo deo (vide supra) in] nostrum|-stris] laudibus, [i. e. in nostris hymnis cantandis et in officiis

232 XLY. 8, 9%

celebrandis {apud] cultum Ejus [veneratum] (apud) servire-volens [sum, i. e. volo], (b) nunc enim-quidem [Eum (in-)-oculo [fidei (vel ‘in visione inspirata’) penitus-cernam™! [per Sanctitatem] Boni Spiritus, actionis-que, dicti-que, (d) cog- noscens Sanctitate [legis sacrae] enim ego] quem {i.e. Eum-qui] Mazdam f-da sit] Ahuram|-ra], {i. e. (per intelligentiam Sanctitate stimulatam et per effectum actio- nis bonae et sermonis pii in me ipsum reflexum*?) et proprietates et voluntatem Domini cognosco dum Eum (mente) aspicio]; (e) sic [igitur (vi ejus scientiae plenioris)] Ei adorationes [nostras] in-Domicilioj-ium] Sublimitatis [vel ‘cantis’, i.e. in Caelum] deponamus [i. e. reddamus]! *vel ‘°ebam’. * retrorsum flexum.

Pahl. text translit. Zak i! valman! stayishnd va? niyayishnd zak i lan- man bara varzishnd (b) maman kevan denman pavan chasm bara?+? pédak# [aigh naddkih’ (i.e, névakth) hamak® min Atharmazd]. (c) Min pavan Vohti- mand kdinishnd? gédbishnd (d) kas yehevinéd pavan rastih® Atharmazd?, [pavan Dind* i Atharmazd]; (e) aétand zak ¢ valman‘o niyayishn dén™ Gardd- mano ash bard yehabiind. ‘DJ., D. and P. ins. 7 valman i. > DJ., D. ins. va. * see P. *see P. ins. hast. 5 P, nadtk. *DJ., D. -ak. "DJ. ins. va, *DJ. om: i, DJ. ins. ya. *DJ., D. and P valman; M. avd. “DJ. dén; P. min dén.

Pahl. transl. The praise and worship of* him* who is that one (sic) és that which is to be fully performed by* us (b) for now this is perfectly evi- dent to the eye [that happiness zs ever from Atharmazd]. (c) He whose deeds and words are in accordance with Vohiman, (d) knows (is knowing) Athar-

beereodyay +N 393 40449 6 “Bue aud “1 “GF 9. Text.

Si oe od he velop 4p) “] “(40

aes “BivI99 emoatecdel st) Crapsysdly -eunaang

AU AU ag) ‘UR FwEurs wx ol “nes

& byrajng AW) Bssosox Crop ~A8d O84 39 gurl Verbatim transl. Hune [maximum et supremum Deum (vide supra)] [cum] nostra Bona (cum) Mente [ab Eo in nostros cives sanctos inspirata nobis-ipsis-] conciliare-desiderantes [sumus, i. e. Eum nobis ipsis conciliare desideramus] (b) qui nostrum [pro-nobis] bene-volens* effecit fortunam-secun- dam(-que) remque-adversam, [i. e. qui et ad nostrum bonum et ad nostrum malum tam magnam vim attollat, faciens ut ambae duae, res-secundae et res-adversae ad bonum exitum perveniant] (c) Mazda per Regimen-Suum-et- Potestatem-Suam [viros-] vicos*- [vel ‘-aedificia*-rustica’-(in felicitate)-habitantes) det, [i. e. constituat, vel sustineat] Ahura (d) [ad] greges, virosque nostros pro- movendos*-et-prosperandos (e)Bonae [per] sanctitate[-tatem Mentis in nostra con-

XLV, 8, 9. 233

‘mazd in* truth* (or ‘intelligent in the truth of (i) A.’) [in the Religion of Atharmazd]; (e) and thus shall they*! render to Him praise in Garddman at last, *1 Or read yehabind and supply lanman from a ‘thus shall we* render’; see Ner:

233

Ner.’s sansk. text. Tasmai asmabhih stutih prandmah* tato ‘dhikarh vidheyah (b) nanu*(?) yatah idarn lochandbhyarh vidrigyate, [kila, gubhath samastain Hormijdat]. (c) Uttamasya Manasah karmandcha, vachasdcha (d) vetta satyatayA bhavati yah Mahajiidninah Svaminah, [kila, Dinya Hormij- dasya]. (e) Evarh tasmai prandmar* antar Garothmane* nidadimahe.

* Variations not important.

Ner. transl. From hence on (or ‘Therefore’) praise and worship are to be offered* up*, (or ‘to be offered with* excessive* zeal*’) by us to this one, (b) since vow* this* is seen with both the eyes [that all good comes from Hormijda]. (c) Z¢ is through the deed and word of the Best Mind (d) that he who belongs*? to*2 the Great Wise One the Lord becomes intelligent in (or ‘through the truth’), [that is, through Hormijda’s Din]; (e) and thus it is that we offer up our worship to Him in Garothmana on high.

*1 So understanding nanu. *? or ‘a knower in truth ¢s he who 7s a* knower* of M. 8.’.

Parsi-persian Ms, trit. An 7 fi sitidan u niydyishn an 7 ma bih varzishn, (b) chih akntin in pah chashm [] péda™ [hast = hast] [kih (sic pro kf) [] [nék = naduk*] hama az Hormuzd*] » (c) Kih pah Bahman kushish* (sic = — (?)) gdbishn (d) agah bashad [ ] [az = min] vasti + Hormuzd* [pah Din ¢ Hormuzd*] (e) Adtn [] [Ta = Rak] [] niyayish, [] [kih = mén] andar Gardtman* ash bih dehand % ** Or ‘paida’,

Free tr, Him with our better mind we seek to honour

Who kind hath cared for us in weal and sorrow;

May Mazda hold our farm-lands strong with power,

Herds and our men in health and thrift to further;

From Good Mind’s worth* it was, a holy gift! gregatione vivae et efficacis, et ex sud] nobilitate** [vel ‘generositate’] (Mentis) ! *1 Si usén = usaniace. pl. nent. (cp. mizhdavan'= °yani) tum in ea re reddamus: ‘qui nobis constitutiones-Suae-voluntatis nobis consolationem et auxilium afferentes in - -]. Mirum est quin aliquis spéncha aspénché =‘canes et equos’(!) verterit. Utrum spéncha dspéncha* (= ‘res prosperas et res praecipue*-prosperas’) legendum sit, necne? *? vel ‘verezi nao = zyi nio = utinam M, per Suam potestatem efficacia* nostra* [officia propitiationis] reddat Ahura’; cp. stropham VIII (8) staotais et s. VI, stavas-- sraotu Mazda A’, *° vel ‘ex bona*-civitate* Bonae Mentis, [i. e. ex bonis moribus civis sancti a Bona Mente (ut persona mente concepta) inspirati’).

Pahl. text translit. Zak i valman! lanman pavan avakih i? Vohiman chigimchai shndyishnd, [aigh, pavan ramishnd bard kdinishnd] (b) minash avd lanman pavan khdrsandih kard¥? Asinih, valmanich i# andsdn>*, [aigh, val- man ich i darvyand4 Asdnih, andchandash® ait min Atharmazd]; (c) pavan zak

¢ Adharmazd khidayih? varzidaér avé lanman yehabindai, Atharmazd; hami- 30

Asinih, valmanich i# andsdn>*, [aigh, val- man ich i darvyand4 Asdnih, andchandash® ait min Atharmazd]; (c) pavan zak

¢ Adharmazd khidayih? varzidaér avé lanman yehabindai, Atharmazd; hami- 30

234 XLV. 9, 10.

shak6 kar]; (d) pavan pahé va’ vir§ mfinmand$ [pah va vir panakth(?) vadtin- yen‘, va® lanmankanéch‘] min fradahishné homanam!®, [aigh, mindavam bara afziyinam??]; (e) pavan zak i Vohimand tarsdkdstht! [frardind'? tarsAkAsih’s rai# zim aité] amavandih’® i‘ pavan Vohtimand [amano yehabtinail.

1DJ.ins. i. 7D. om. 3D. ins. va. tsee P. *so Mf. ®s0 DJ., D.; M.om. ash. 7s0 D. “DJ. ®see P. *°D.°ém. so D. ? DJ. %h. 12 s0 D. *DJ. om. ®DJ., D. diff. ®DJ., D. om.

Pahl. transl. He who és that one (sic) is to be propitiated in every- thing* by us* with the accompaniment (or ‘help’) of Vohiman, [that is, every- thing is to be done for the sake of thoroughly rejoicing him}, (b) by whom there has been (or ‘who** has* been’) made a comfort to us in a time of satisfaction, and he also who és (or ‘who has made’) a distress, [that is, even he who (or ‘that which’) is the wicked’s comfort, in so far as*1 he (or ‘it’) ¢s that also which is) from Attharmazd, is therein to be propitiated|; (c) mayest Thou then give us, 0. A., a husbandman endowed with the authority of Adharmazd [a continuous, i. e. unbroken agriculture]; (d) and do Thou (or ‘may they’, or ‘one’) effect protection for*? our herds, and for the men who are ours {even for those of ours also] whose promoter (or ‘ promotion’) I am, [that is, I will cause their interests to flourish (through their (or ‘his’), help); (e) [give us therefore| that strength which is through a good mind according to the reverential-recognition (or ‘reward(?)’) of Vohiman, [the reverential*-recognition* (or ‘reward(?)’) of the pious which is (or ‘may be- come’) mine (ours)|. “Or ‘in so far he (or ‘it’) ds from A.’ (so without ‘as’), “ Ner.’s instrumental is difficult.

Ner.’s sansk. text. Tasmai asmakazh uttamena saha manasa yah kac- chit satkaryah, [kila, dnandena karyah] (b) yo asmakath Samtushtya chakara

belsqugag sity -bqoang (ss) au 1419940} 49.49 par ‘(| “GE 10. Text. Dyeyas wan) a9 a5 Zp} “(40 AW 93 4G eye dy swprepd ly +A C9 4d Es Bevoe aus gow gee) (9 439048) ) pans ogy 2b) Garpprdy

Cot Ho gd) JULI ED 4K9 dogs AUG Op

Verbatim transl. Hune [Deum maximum, supremum| nostris sacrificiis Pietatis (promptae mentis) magnificare-volens [sum,i.e.-volo} (b) qui (in-) [vi]- non-flexa™![praeditus esse qualis]M. auditus [et clarus-factus-est] Ahura (c) quia Ejus [i.e. per Suam]Sanctitate|-tatem et per] Bona|-nam (que)] assignavit[-verit, i.e. tribuerit, Mente{-tem (d) ut dona sine paribus] in Regno Ejus [vel ‘Suo’] Salubritates-duas Immortalitates-duas (e) [etiam pro] huic [hac*?] patria* [ut “dona duo] dans*8 [has] potentias-duas continuas-et-validas-duas, *' Vel lege

XLV 9, 10. 235

-samadhdnari asamadhaninah*, [kila tasya’pi yah* durgatiman ‘samAdhanam

235

-samadhdnari asamadhaninah*, [kila tasya’pi yah* durgatiman ‘samAdhanam

yat kirhchit* asti Hormijdat], (c) Hormijdardjyai samacharadbhih* asmabhyaii dehi, Hormijda, (d) pacubhir™ viraih, [kila, ye no paguvirah* (?) rakshari kurvanti] asmAkath vriddhidanarn uttamaya bhaktya, [kila, sadacharinyai bhak- taye vayam*? asmah], (e) susainyatai* Gvahmanena [asmabhyarh dehi].

")J.* bhir, *° J, J.4 vayam; see Pahl. zim,

Ner. transl. He, be* he* who* he* may*, is to be treated with kindly attention with our good mind, [that is, he is to be affected* (or ‘filled’) with joy| (b) who through (or ‘to’) our satisfaction has produced the completed* (or ‘renewed’) welfare of* the* impious*, [i.e., for him even who is wicked there is a happy settlement (or ‘renewed welfare ") when the matter is from Hor- mijda]; (c) do Thou therefore, O Hormijda, grant the Hormijda-kingdom to us the toilers (d) together with (or ‘with reference to ’) flocks* and men, [that is, to those toilers who are providing protection for* our flocks and men, and give us the gift of prosperity (e) through (or ‘as regards’) the highest (or ‘best portion’ (or ‘devotion*’(?)), [i. €. give this to us, we who are for the right- eous and for the good portion or for devotion*’ (?); give us] successful* warfare* (or ‘equipment (?)’) through Gvahmana, *! ‘concerned* about flocks and men’ (bahuy.).

Parsi-persian Ms. trit. An ¢ 4 ma pah madad + néz + paki (sve loco baki) ¢ Bah- man, har-kudim shadi, {kti, pah rémishni bib kardan] * (b) kiyash an ma pah rasa- mandi kardan asani [] na-Asani, [ka, fi ham ¢ darvand [hend = hdmind (sic)] Asani [] |hend=hend (sic) [chand[-i=-2], hast az Hormuzd] *; (c)pah &n 7 Hormuzd khudai var- zidax* an ti dehi, Hormuzd, {[va'+ hamishah kar] *; (d) pah gdsfend |] mard panagi (?) ({kunam (?) = — (?)] [] makan*4+-mayan* [] kih afzuni-dehandah hastam, [ka chiz bih afzayam] #; (e) pah 4n¢ &(?) (=!Pahl. Vahdman) bandag-|-iha*=-shd (nék (space) bandag- [-iha*=-shd] ra 7 am hast] [] [nék zindagi = hit-zindaki] 1 pah Bahman [man dehi*]

Free tr. Thus in our Yasnas all we magnify Him,

Who in unbending might is named the Living,

Since with His Good Mind’s Order he hath set

Weal and the Deathless Life in his Dominion

To this land* giving the eternal* two. anamni (vel ‘andmani’(?)); vide Pahl. trl. ‘qui non-nominatus”, [i.e. cujus majestatem (ultra vim sermonis magnam et elatam) nemo nominare, i.e. plene describere possit]. *? vel ‘nobis in patria’; sunt qui stoi esse (infin,) vertant, *# vel din = d&m accus. infin.(?); pollicitus est (chdist(?)) dare S-tem et Inm-tem; sed fortasse sit din = dent: ‘dent® Ahura und cum Sua Sanctitate et Bona Mente Sal-tem et Im-tem in Suo Regno potentias-aeternas-duas’.

*? vel ‘nobis in patria’; sunt qui stoi esse (infin,) vertant, *# vel din = d&m accus. infin.(?); pollicitus est (chdist(?)) dare S-tem et Inm-tem; sed fortasse sit din = dent: ‘dent® Ahura und cum Sua Sanctitate et Bona Mente Sal-tem et Im-tem in Suo Regno potentias-aeternas-duas’.

Pahl. text translit. Zak ¢ valman yazishnd lanman pavan bindak minish- nih, hamishak masinishnd*! (b) mtin pavan zakai? shemih srfid? yekavimainéd4 khadai ¢ dinak’, (c) min avd valman Ashavahishté va® Vohtiman chashids, [aighash gift], (d) Khshatraver avd valman 7Haurvadad}d va8 Amerédadd (e) va® valman yekavimdnéd [Spendarmadd pavan dfikhtarih?}, man yeha-

236 XLY. 10, 11.

pinéd ttikhshishno* i tabanikiha, (zir1? i? patikiha). +). masishno. ? DJ. zak i. 8D, seems sravéds (?),’ or yedrunastd. *DJ. ins. i 'D. dinak or jimak. ° DJ. om. (2) va. ™M. ins. % ®DJ. om. (?). ® DJ. D. om. va. 1D, bentman. ** DJ. om. 1. 22D): seems zfir ft (?).

Pahl. transl. That One*! is to be worshipped*! (or ‘For* That One is our Yasna’--, see Ner.) with our* perfect mind, and He 7s ever to be magni- fied (b) who 7s renowned by another name as a king who is wise, (c) since* for* Him Ashavahisht and Vohtiman were taught (or ‘ who taught (or ‘declared’) A. and V. to that person’), [that is, for (or ‘by’ Him) it was said] (c) that to Khshatrayer, (i. e. to His Kingdom (gen. by position)) belonged for* Him (= hoi) Weal and Immortality, (e) and that as His (= héi, ahmai) stands [Spendarmad in the relation of daughter], who also bestows the energy of the powerful ones (or ‘which consists in powerful characteristics’), [the power of* the strong (or ‘which consists of the strong’)]. ** Aside from its original read ‘That which is our Yasna is to be offered with-+- etc., (c) to whom A. and V. were taught (or ‘who to that one declared A. and V. [i. e. by Him it was said --- (a) that Khsh. was for Him (or ‘for that one’)’, etc., (thus as ordinary language).

Ner.’s sansk. text. Tasya’smakar Ijisnaye* sathptirnamanasa sadai’va mahagih*(?) (b) yo ’nyandmataya*! Mahajiiani vikhyato ’sti Svami, (c) yo ’smai Acavahistarn* Gvahmanain cha Asvadayati [Acavahistam*, Agnimcha, Punyath- cha, Gvahmanazh, Uttamamanah, Gath cha]; (d) Saharevaram asmai Avirdadam

-Ai) $159 9.99 934546 Dy aseys WHE HONS S059) My 11. Text. w Ald $0 34139994356 ‘f YO 6d ob yay AICO L G pars +40 (0509996 og) soy “(40 “eecus CRP} ra} O45 Add GO ge £0)49 142 beos0g) URE beegussaagaty 455 #189 Jt su) rqypas shag sly .s9 09) “svgpan)y bbs»)

Text. w Ald $0 34139994356 ‘f YO 6d ob yay AICO L G pars +40 (0509996 og) soy “(40 “eecus CRP} ra} O45 Add GO ge £0)49 142 beos0g) URE beegussaagaty 455 #189 Jt su) rqypas shag sly .s9 09) “svgpan)y bbs»)

Verbatim trans}. [Ille amicus, frater, vel pater (vide infra) noster est, Ahura] qui ex-eo*! [i. e. propter has rationes in strophis praecedentibus allatas de] Daevas [Deis falsis daemonibus et de] alienos|-ienis] hominesque [-nibusque superbe* opinatus*-est (sic ad verbum), [id est, ille, O Mazda, talis est amicus qui eos contempserit], qui [dii et homines falsi] eum, [i.e. de illo contemptore* invicem] superbe* opinati-sint (sic ad verbum), [id est, qui eum contempserint], (c) [vere] alios [i.e. alii valde et longe* fuere hi Daevae et homines contemptores*] hoc*, [i. e. alii atque hic* vir sanctus fuere] qui ei, fi. e. de hoc viro Deorum falsorum contemptore*] perfecte*, [i. e. bene] opin- abatur, [id est, longe alii atque hic vir qui eum contemptorem* falsorum deorum, etc. veneraretur, (d) hic Daevarum et hominum scelestorum contemp-

XLY. 10, 11. 237

Amirdadaricha*?, [Saharevaram rajyam, Avirdddaii udakar Amirdadarh vanas- patim]. (e) Tasmin saiitishthati datri adhyavasdyasya™ balishthasya [ghatita’si caktimatah*pranasya* vikraminah*, kila, prithiviputritaya** tasya sattishthati|.

#1 J.4 seems itya®; J.* atya®, or anya’. *? J.* ins. udakam* A.*, etc. *°J.° over, late.

Ner. transl. His (or ‘For Him’) is always the glorification for (or ‘in’) our Ijisni (when it is offered) by us with a perfect mind, (b) Hs who is cele- brated by another title, the Great Wise One the Lord, (c) who revealed to this person*(?) Agavahista* and Gvahmana, [Acavahista* and Agni and Sanc- tity, Gvahmana, the Best Mind and the Cow]; (d) He revealed also Saharevara to him and Avirdida and Amirdada, [Saharevara royalty, Avirdida water, and Amirdada the tree]. (e) In Him abides the giver* of zeal*! and of power, [that is, Thou art the former (or ‘formed’™ (fem. ?) of the hero’s* vital” power"); that is, she* (the giver (datri)) abides thus ém* Azm* on account of the childship* of the earth*? to Him (because she is His daughter).

*1 See Burnouf. *? Ar(a)maiti represented the earth.

Parsi-persian Ms. trit. An ¢ & yazishn 7 m& pah pur minishn, hamishah [] [andé- shidan* = misdnishn* (? sic videtur, fortasse min&nishn*(?) sic loco minin®, sed vide Pahl.)], (b) kih pah digar*(?) namah guft éstéd (so) khuda ¢ dana, (c) [] an fi Ardi- bahisht (] Bahman chashad, [kfish guft] * (d) Shaharavér 4n 4, Khordad* v’Amerdad ; (e) [] & éstéd (so) [Spendarmad [] ] kih dehad kushishn ¢ tuvaniha [-iha = -sha* (sic; hesitation as to terminations)] air 7 tuvanha (= -iha)] *

we Ns

Free tr. Who Demon-gods and alien men despised Who in their turn contempt toward Him have offered; Far other they than he who Him hath honoured;

He through the prophet’s faith, the lord’s of power, Friend, brother, father is, O Mazda Lord!

Who Demon-gods and alien men despised Who in their turn contempt toward Him have offered; Far other they than he who Him hath honoured;

He through the prophet’s faith, the lord’s of power, Friend, brother, father is, O Mazda Lord!

tor* est (per beneficam Religionem] nobis-servituri-principis* mirabilem-potesta- tem-exercentis (beneficd Religione)) (e) amicus, frater [vel] pater (vel) [noster*], O Mazda*2, *! Vel ‘ta tan = hos Daevas’. *? verbum ‘frater’ negat opinionem Ahuram M. esse hunc amicum, patrem. Serviturus (saos(k)yaiit) est sine dubio noster amicus, frater hoc loco: notabilis est tamen usus verborum ‘frater et pater’ de eadem persona si etiam de homine. Vel altera traductio: ‘Qui [Ahura*] ex-eo [vel ‘ta = t& = tan, téig = hos)’] Daevas et homines alienos infideles contempserit, qui ex parte sua eum [Ahuram] contempserint (c) alios longe hoc (atque hic) qui eum Ahuram yeneraretur [ille Ahura est [i. e. Tu es] per Relig.-- amicus, frater [(*(?)difficile quidem est ‘frater’ de Deo dictum)], pater (vide s. IV (4)), OM. A’. Si haec traductio recta sit, tum est oratio hoc loco consulto obscura inversa et obliqua, quod tamen valde fieri potest**. Fortasse causa& effectus rhetorici prayi consulto ut enigma scripta sit haec stropha. ** Vel ‘possit’. Pahl. text translit. Madoshan Shédadn}, va? akhar anshfitaan (b) tar- minishnih? kardan‘ monshdn> denman® tarminid, [denman dam], (c) zakai min denman’ min denman? bindak minid [denman Dind*] (d) stid-hdmandand Dastd-

238 XLVI, 1.

bar pavan® khidai, zak i afztinik Dind*, (e) désté, va akh, val abab Atharmazd.

* DJ. *dayyan. * DJ. om. ? M. tarmishn’. 4 see P. 5 DJ., D. om. va. ® so Degas Eo Dzale es -s0nD Jee os80 Sele Dl, OMe ara.

Pahl. transl. (a, b). There is a practice (or ‘harbouring’) of contempt of Demons who have come*(?) to* them* and afterwards of men (or ‘and of later* men’) by whom this is despised [this Religion (?)] (c) other than this one who as [to this Religion] holds a perfectly good opinion, (d) this Religion which is the bountiful Religion of the Dastir of the bountiful ones, as (or ‘by’) the king, (e) and friend, brother, father 7s he(?) also, O Atharmazd.

Ner.’s sansk. text. Samajagmuh Devah; pagchat manushyanaimcha (b) hinamanasata, ye enath hindth manyante* [endih srishtith]; (c) anyas tu tebhyah, yah ena sarhpirnari manyate, [endri Dinith] (d) labhamatarh Guruh,

* Or ‘Gang’, so} HydIs beg a) 6S whee Gye 1. Text. PING IG .4Y 5999) G4I Jou “OrFe Hones +a) 35904 asp gay sh eSe)els AU U9 4?) 800 dy UG veh)

bepaneodg aS Perereye woo yay SO ES® geo}

Text. PING IG .4Y 5999) G4I Jou “OrFe Hones +a) 35904 asp gay sh eSe)els AU U9 4?) 800 dy UG veh)

bepaneodg aS Perereye woo yay SO ES® geo}

3s )ropss -sassses bsspegs dy 605096 Asse sv Gang Verbatim trl., etc. In-quam me-vertam*! terram ? [Immo] quo me-vertens*! ibo? (b) [Mihi nulli socii-amici] causa*? cognati-principis parisque [nulli opes et vires ad sacram Causam constituendam mihi] dant*2, [i.e. adjutores servi- tores (neque dignitate neque exemplo neque mandato ullo principis sui et parium ejus incitati aut moti) mihi dant auxilia, i.e. non mihi dat populus (prin- cipi serviens) auxilia efficacia ut Civitatem nostram supremam constituam|]; (c) non mihi {dant auxilia] ge sibi-concilians*[-ntes* ii] quae, [i.e. qui] ser- vitia-rustica [i. e. rustici vicani sint]; hic-que*3! [i.e. heu! talis factus-sum !]; (d) neque [i.e. nihilo plus me adjuvant ii qui] provinciae (qui) tyranni [sint] sce- lesti-infideles ; (e) quo-modo Te, O Mazda, mihi-ipsi-placabo, Ahura, [i. e. num ser- vitium meum tam enixum umquam efficax erit ad Tuam disciplinam firmam constituendam?] *' Vel ‘adorabo-. adorans ibo ?’; vel lege neméi = °mé infin. ‘ad Tibi adorationem-efficacem-offerendam*’; yel—=nemé (med.). **sunt qui para-- dadaiti (sic legentes) ‘me ex societate principis et parium expellunt’ reddant. Utrum vertere possimus ‘praeter cognatum’, ‘nisi a cognato-:+ nullus-» me sibi-concilians-est [concili- avit]’, necne? ** vel ‘non me sibi-conciliavit® [-verunt* ii] quae, [i e. qui vicani ad-

juvantes sint, mihi] talique (lege haécha).

Pahl. text translit. Avd kadar damik avo-namam!, [Adharmazd, pavant

XLVI. 1. 239

patig¢cha mahatyah* Dineh, (e) mitro, bhrata, pita va, Hormijdah (vel lege ‘°jda’). Dyiyaraii vachyo gujastah, etc. Variations not important.

Ner. transl. (a, b) The Devas have assembled (or ‘arrived’) and after- wards the low* opinion* (or ‘degradation of the minds’) of the men who think it [the creation] a degraded thing, took place, (c) but other than these (or ‘different from these’) 7s he who thinks it, [that is, who thinks the Din] per- fect and respects it, (d) he Spiritual Master of the beneficial ones (the Saoshyafits), and the lord of the great Din, (e) the friend, brother, or father, Hormijdah (read ‘°jda, O Hormijda’; or ‘H. ’s the friend, etc.’).

This text is to be repeated twice.

Parsi-persian Ms. irlt, Rasid éshin Dévan, va pas adamiyan (b) maghrtri kardan, kishan tn maghrfvi-kunand, [in pédaish (or ‘paidayish’)]; % (c) digar az An kih {in = géman] pur-minishni andéshad, [in Din] (d) stidmandan Dastir {] khuda, [] afztini Din; (e) [i ra = valman rd] dost, u bradar, u pidar, Hormuzd (or ‘Or®’) sx

IV.

Free tr. To what land to turn; whither praising shall I go:

Of kinsmen, allies or the mass

None to content their service offer me,

Nor have they yet who rule the province, evil;

Free tr. To what land to turn; whither praising shall I go:

Of kinsmen, allies or the mass

None to content their service offer me,

Nor have they yet who rule the province, evil;

How then to please Thee, Mazda, Lord ! havisht6], avd? min pavan niydyishnd satinam, [pavan mindavam bavihinasté|?; (b) amat bara khvéshand* ayarmanan yehabtind homanam; [faighshan bara kardé hémanam], (c) 41a li shnayénd> min! vartnikich® hamsdyakich* (?), (d) 14 dén mata man sdstar i7 darvandt [mata-sardir’ shnayénd*]; (e) chigin Lak, Aiharmazd®, shnayinam,?!°, +See P. throughout. 2D. ins, li outside the line. so DJ., D.; Sp. pavan. 4D. ins. va. * D. *yinénd. ®° DJ. yvarun®. 7D. ya. *so DJ., D., M. ° D. ins. li. 4° so DJ., D.; Sp. °ném.

*: Pahl. transl. To what land shall I turn*! {for a disciple, O Athar- mazd]?; toward (or ‘in’) which for worship shail I go, [for the thing which I desire}?; (b) since I have been given up as* belonging* to*!, (or ‘for the sake* of, or again ‘from among (?)’) the kinsmen and retainers’, ([see the original, and Ner., and regard the words as oblique by position]), [that is, since I have been made thoroughly* theirs (for ‘since I am forced**(?) away* from them’}); (c) none are contenting me, not even the labouring class nor allies*(? those dwelling in the neighbourhood*®) ; (d) nor yet does he who is the wicked tyrant within the Province, [that is, no Province-governors are favourable to me]; (e) how then shall ¢ep3us lo badass

Verbatim trl. Scio hoc quare [vel ‘ut1(sic)] (sum), O Mazda, [homo] finem- propositum-optatum-suum-non (vel ‘minime’) -adipiscens [sim] (b) [propter*?] mea [meam rem] re-pecuaria{-am]-exigua*?[-guam] et quod (que), [i.e. quare paucos-homines-habens, [id est, virorum (i. e. discipulorum*-et-militum*)- -egens*3] sim*; (c) [immo hoc] conqueror (Tibi) {[apud Te]; id aspice, O Ahura, (d) gratiam [Tuam* auxilii et solacii ego“! pro me] cupiens quod [i. e. talem gratiam* qualem] amicus amico det; (e) [me] doceas [etiam] Bonae [per] Sanctitate|-tem] opes*®, [i.e. emolumenta] Mentis, [i. e. ut ex mea tam acerba indigentia exsurgam monstra mihi quo modo opes necessarias obtineam|.

*1-Y4 = yéna(?). *? fortasse ‘und cum (?) meo socio tam paupere*’, vel adverbialiter. *3i. e. ‘quare partes meae in mea tam gravi contentione mecum stantes adhuc usque debilissimae sunt (vel ‘sint’) *4 vel ‘Tu® cupiens, i. e. Tu* assensus et pariter meis angoribus dolens bene volens-- me doceas’. **i. e. opes ejus viri fortunati (Tua Bona Mente impleti) mihi des.

Pahl. text translit. ‘Akds homanam? zak, main hémanam, Atharmazd’, akhvastar denman?, [atgham*] denman? attibanikiht mamman® rai khavitinam‘). (b) Li amat kam ramak, [aigham! khvastak kam], va amatich kam gabra hdmanam’, [aigham gtird* va’ afzir kam, ach®(sic) khavitinam aigh maman rai]; (¢) garzam avi“! Lak*? zak3 denman!? khadittin, Atharmazd [aigham charak bavihin'® ; (d) ramishn!®? am!°, k4maké, min désté avo valman't

LXVI. 1, 2. 941

khvastak kam], va amatich kam gabra hdmanam’, [aigham gtird* va’ afzir kam, ach®(sic) khavitinam aigh maman rai]; (¢) garzam avi“! Lak*? zak3 denman!? khadittin, Atharmazd [aigham charak bavihin'® ; (d) ramishn!®? am!°, k4maké, min désté avo valman't

LXVI. 1, 2. 941

from among them’); [that is, theirs (tesham) I am [made] (or ‘from*(?) them I am forced*’); (c) and yeé the clansmen do not recognize (or ‘accept*’) me, (d) nor do they who are lawless and depraved in the villages, [i. e. the village-chiefs, these also do not accept™! me]; (e) how shad? I propitiate Thee, O Lord? (Complaint of Jarathustra.) *! so meaning.::

Parsi-persian Ms. frit, An kadar + ya‘nt + kudam zamin [ {] [miyayish, an kib, [Ormuzd = [] niydyishn, dn min, [Anhdma*, (sic)] pah [] [shagirdin, man kih — dhavishtan* ra* min] | pab niyayish ravam [pah chiz [] [khvastan = bihiinastan®]? * (b) Kih bih khvéshan* (?) farman* + minishni did hastam, [ktishan bih kard hastam] (c) nah man khéshé-kunand* (?) kih [az = min] [] [dil ((?) sic videtur, fortasse veli*? hamsigan = vdriinich hamishi*-(?)-ch]; (d) nah andar deh, kih zyangaér* (= Pahl. sastar)] é darvand [hast kih = hast min] [deh-sardar [stayad = shndyend]] % (e) Chin Ta, Ormuzd*, [man=ra] stayam? % (NB. in this Gatha the proper v is used instead of w.)

Free tr. This know I, Mazda, wherefore foiled I wander,

My flocks so small, and following so feeble;

To Thee in grief I cry behold it, Master,

Thy grace vouchsafing me as friend bestows on friend,

Showing with pureness* Thy Good Mind’s riches best! dést5 yehabined; (e) pavan amikhtishno (sic) i!? Vohtiman, [amat pavan frardndih'® amikht6 yekavimtinam']; zak i!? Aharayih ist* am [yehabtinai]!

‘See P. throughout. ?D. hémananam (sic). *DJ. om. ‘so D., M., Sp.; DJ. seems

astob®, or ait6®(?). *DJ. ich. *DJ. “tunam. 7D. “mananam (? sic), ® DJ. om. va, ® DJ. mes lee 21), “shnom: **D. ins. 1 late, **D. om. f. ** so D.

Pahl. transl. I am aware of that, O Atharmazd, I who am this not- (favoured*) suppliant* (or ‘no gainer* of my prayer’), [that is, I know why this is an impossibility to’ me]; (b) since my flock is small, [that is, my wealth is little] and since also I am provided with few men (hardly ‘since I am an insignificant person’) {that is, since my champion and my weapons are defective, I know also from what cause zt 7s thus|; (c) I therefore complain to Thee of it; behold this, O Atharmazd, [that is, seek me a remedy], (d) and grant me rejoicing and my desire (possibly a quasi compositum ‘ Thou* having a desire for my rejoicing’) which* a friend gives to his friend; (e) through (or ‘on account of’) the teaching of Vohtiman, [that is, since I am instructed in piety, give me] the wealth of Holiness.

Ner.’s sansk. text. Vedmi tat* yad asmi, Mahajhanin, aprarthayita*, {kila, me idath agaktitvarzh kimartham iti vedmi]; (b) aharh kimhchit* na saiichayah, [kila, me vibhitih*! kithchittara*|, yachcha kichit* naro ’smi, {kila, me sainyar* gastranicha kithchittarani*, idaricha kimartham iti vedmi]; (c) krandami Tvayi*; tad etat* dlokaya, Svamin, [kila, mahyar upayamh sami- hasva]; (d) pramodaih samthitaih cha [deh] yan mitrari mitraya dadati, (e)

242 ‘XLVI. 2, 3.

cikshaya Uttamasya punyalakshmith* Manasah; {chet sadvyaparataya cikshito ’smi, tan mahyam prasddai dehi]. ** J.*, J.*, °tim.

Ner. transl. I know this wherefore*! I am no prospered (?) supplicant (or perhaps ‘one who does not attain his prayer’), |i. e. I know from what cause this my impotence exists]; (b) in no respect am I wealthy*, [that is, my property is most insignificant*], and that (or ‘ wherefore’) I am possessed* of* few* men* (so better (see the Pahl.), or possibly ‘and wherefore Iam an insignificant* man’) I also know, [that is, my army and my weapons are most* insignificant, and why this is thus I also know]; (c) I lament to* Thee, regard it therefore, Lord, [that is, seek (or ‘devise’) a remedy (or ‘ relief’) for me]; (d) and bestow upon me that wished-for joy which a friend bestows

6} byssaysd> ab yay 409596 eae 3. Text. gory) wosyanys 2)9 sald gag arpa by yasgon ey -egecequassaguyy bss OP MUOR ID -44y2s0 96) elo +400 39}.096 PHGey qubl sida os *o49 350 )ropas wore 34s) ) oso. worse basing

Verbatim transl. (with paraphrase). Quando, (vel ‘Nonne*’ prorsus* progredientur), O Mazda, eae cogitationes a Te inspiratae*?] qui [i. e. quae] illustrantes*! dierum [sint, i. e. quae nostras res gestas et gerendas luce prosperitatis illustrent*] (b) vitae [vel ‘ populi*’(?)] sustentationi [i.e. ad vitam*] (prorsus) Sanctitatis [in civibus nostris sustinendam, prorsus successu, i. e. ad finem propositum suum] progrediuntur[-ientur*]? (c) [Quando progredien- tur], sublimibus** hortationis-doctrinis [nobis] bene-facturorum*-prophetarum- principum cogitationes*??; (d) [et] quibus, i.e. ad quos etiam in| auxilio[-ium per] Bona[-nam] accedat{-det] Mente[-tem ille* amicus princeps nobis opes (ad annisum* sacrum nostrum necessarias) impertiens (vide stropham II (2))]? (e) Mihi [tamen; i. e., quod ad me attinet] Te [ipsum] duci-docenti [i.e. ut meum ducem-docentem] eligo [et precibus aggressus in partes meas induco], O Ahura.

“ Utrum yertere possimus ‘auctores** dierum’; i. e. ‘prosperitatem et felicitatem dierum eorum efficientes et augentes’, vel ‘quando assurgent aurorac’? *? ‘cogitationes prophetarum poetarum in hymnis suis metricis enuntiatae’, vel ‘consilia proposita ex- cogitata de nostra salute hac et illic, et cogitationes nos scientia rerum omnino (sub-

tilium et gravium) instruentes, quando prorsus successu haec cogitationes* progredientur ? ** vel fortasse ‘potenter*-efficacibus*’ (?).

** vel fortasse ‘potenter*-efficacibus*’ (?).

Pahl. text translit. ‘Aimaté zak dahishnid, Atharmazd, [aigh, zak da- manak} aimat yamtinéd] amat vakhshinidar i? rajand, frashakard-kardar, jaigh, dén yom kar va kirfak afzdyinénd], (b) dén ahvan pavan pédakih,

rte

XLVI. 2. 3. 243

upon a friend; (e) [grant me] thus holy* wealth* through the instruction of the Best Mind; [if I am jirs¢ instructed in (or ‘through’) good conduct, do Thou then vouchsafe me tts reward]. *! Or ‘that’,

Parsi-persian Ms. trit, Agah hastam &n, kih hastam, Ormuzd, (nah, +) na* + kh(v)astar [] hastam = hdminam)], [kt [| [chiz = mandém] n&-tuvani chih [] [nah* = /a) (danam] * (b) Man kih kam-gurth [ [] [hastam = hdmdéinam] khezinah kam], va kih ham kam-mard hastam [kfm [ [] shak (vel ‘shuka’** (?))= giind (sic) [] afzar kam ham danam, kt, chih ra] * (c)Gharzam dn [pésh* = levin] Tt, an} [] [Bahman = Vahéman| bin, Ormuzd*; [kim charah [| [kun = vagtin*], [man hastam(?) = ra héminam]] (a) [] [ramishn + ma-ra =rdmishnam**] ka* (sic pro kamah) kih [yak = (a)dak*] dost (vel ‘dist’) an a [digar = zakd] dést* dehad *% (e) pah Amfikhtan ¢ Bahman, [kih pah neki amikht [} [éstéd = jakndmeinéd*] an 7 Savib khezinah ma-ra [dehi = -7*] 3

Free tr. When come, Ahura, they the day’s light-givers

Of life’s true Law* the stay, and forwards pressing,

Wise plans of prophets each with potent teaching?

To whom for help comes too the Good Mind’s server ?

Thee for my teacher, Mazda Lord, I seek! [ashkarak fraz pavan Aharayih fravaménd], (c) pavan varzishné amfikh- tishn6* (sic) i* zak f stid-homandan khiradét [aétind chigind min Dind* pé- dak]? (d) Avé mtin zak sid‘+? pavan Vohtiman yamtinéd?, [aigh, zak mozd pavan frarainih bara yehabtind, avd mfin yehabtind']? (e) Li hand i? Lak amikhtishnd* (sic) ddsham, Attharmazd.

* See P. throughout. ? D, ins. 7. * DJ. om. * DJ. om. sfid.

Pahl. transl. When /s that dispensation*, O Atharmazd, {that is, when does that time come] when the increaser* of days* the Producer-of-comple- ted-progress zs bestowed upon us?, [that is, they wéll cause duty and good works to increase in that day]; (b) when és it that they advance forth pub- licly*! [and manifestly*!] in the world, by means of (or ‘in regard’) to Holiness, (c) and also through the teaching of the practices, those inereasers (so of course after the Gatha) which are (or ‘which instruction zs’) the wisdom of the benefactors [so as it is (or ‘as they are’) manifest from the Religion]? (d) To whom is that advantage thus approaching by means of a Good Mind? [that is, they will bestow that reward on account* of* piety, but to whom z2// they give it?]; (e) this Thy teaching, O Adharmazd, do I love (or ‘for me (myself = li (sic, see the Gatha)) this Thy teaching do I love (or ‘choose’), *! Perhaps pedakih here = ‘creation’ later sense, which would be near the Gatha, but see gl.

Perhaps pedakih here = ‘creation’ later sense, which would be near the Gatha, but see gl.

Ner.’s sansk. text. Kada t4*! datayo*, Mahajianin, ya vikAcayitryo ahnarh ? [akshayakarah? kila, sa kalah kadé prapnoti yatra’ntar dineshu karyaui punyam pravardhayanti]? (b) Bhuvane parisphutath prakrishtari punyatayé prabruvanti (c) karmasu ciksharh labhamatarh buddheh, [evar yatha Dinitah

944 XLVI. 3, 4.

prakatarh]; (d) keshu labhah Uttamena prapnoti Manasa, [kila, tar prasddarh yaih sadvydparataya dadate, kebbyo*? dadate?|?; (e) ahath Te cikshaim samihe, Svamin, [Dinimn Te]. *? So J.4. *? so. JL.

Ner. transl. When are those gifts! (?) bestowed (or ‘those creations* to appear’), O Great Wise One, which are the illuminators*? (so correctly*?, but meaning ‘which are increasers*?’) of the days, [the gifts that make im- perishable (or ‘produce the ‘Indestructibility, i. e. the future life’), that is, when is that time to come when they shadl increase holy action within the dins]? (b) They are praising*? forth in a distinguished* manner* (or ‘ openly’) in the world and with sanctity (c) the doctrine of the wisdom of the beneficial ones in* their deeds {and proclaiming it as evidently from the Din], (d) dut in what deeds* (or ‘among whom’) does that beneficial-acquisition come through

easy eyes) gdul aaserayos.cogeeny ened s oper: 43 4, Text. aly Co sul 22s body aye oeeel blo “BH “beayregurs ways} eb HIGH) ALyIsN Ed ADAH YY -aufbiwelorg su ly aprgroanay, padre +3096 596 1) Carpsody -GEreDsN IMD aewlay aprbesype wppsGay ewe BD epee-bne

Verbatim transl. Sic, [quod ad] hos [ministros-sustinentes (vide stropham

aly Co sul 22s body aye oeeel blo “BH “beayregurs ways} eb HIGH) ALyIsN Ed ADAH YY -aufbiwelorg su ly aprgroanay, padre +3096 596 1) Carpsody -GEreDsN IMD aewlay aprbesype wppsGay ewe BD epee-bne

Verbatim transl. Sic, [quod ad] hos [ministros-sustinentes (vide stropham

Ill (?)) attinet quos vir] scelestus (quos) [ut] Sanctitatis, [i.e. sanctae civitatis] ministros-agricolas detineat* (b) Boves[-oum] [a] promotionis*!{-ione*!, i. e.a prosperitate Boum efficienda in] provinciae[-cid] vel [in] regionis|-ione] (vel), (c) male-invocans*?, [i.e, mala voluntate instigatus daemones invocans| ens* |i.e. est, infidelis et] suis actionibus vitam-(vel ‘animam’)-suam-consumptam- habens*, [sed horum agricolarum sic ab illo detentorum (i.e. retardationis eorum) ultio ad-postremum veniet; et de illo retentore hoc supplicium sumetur ; id est, ut sequitur dicetur]: (d) ille] qui (ut ultor] hunc [scelestum infidelem-reten- torem] e-Regno, [i.e. ex Potestate-regali], O Mazda, per-ictum-ejiciat e-vitae [-ta] vel, (€) ille(-ipse*) [hic ultus, in] hos [has] prorsus Boves{-oum] vias*(?) [et in] bonae sapientiae [vias** prorsus et uno tenore] progrediatur [vel -ietur], [i.e. und cum Bove ut pecuarius diligens et aptus in et per has* vias* (sacras (etsi tritas) Bovem ad prosperitatem et incrementum ducentes) prorsus progrediatur]. "Vel lege froréitéis. ‘a jucunda pace et prosperitate Boum’. *? vel = ‘duzh + hazah+- vao=potentia maligna daemonica praeditus’. *vel ‘ahu--mustd=populum*-(sibi devotum)- deceptum-habens’ (sic ad verbum), vel ‘dominus fallax, i.e. imago falsa domini’, vel ‘a + hém +must6**—=non-gratiosus’ (mud); vel ‘A + hém + usté = yalde convulneratus, consumptus (ush = ardere, consumere)’, vel ‘a + hém + mugto = valde deceptus’. ** vide Y. XXXTI, 9; vel ‘ad Boum pascua* progrediatur’, vel (tentemus iterum) ‘pascua, [i. e. copiam-pabuli] sapientiae’ [i.e. ‘pabulum sapientia-providenti in egestates et asperitates hiemis] praeparet’.

XLVI. 3, 4. 245

the Good Mind?, [that is, for what actions* (or ‘to whom’) do they give*# that reward which they bestow** through (or ‘on account of’) good conduct]? (e) Thy doctrine, O Lord, do I desire, [that is, Thy Din].

** How far Ner. while putting down intelligible words intended to express their

combined meaning is here (as often elsewhere) of course a question. *? only accidentally correct. ** NB. he read Pahl. frandménd. **dadate = ‘give’ here not ‘take’.

** How far Ner. while putting down intelligible words intended to express their

combined meaning is here (as often elsewhere) of course a question. *? only accidentally correct. ** NB. he read Pahl. frandménd. **dadate = ‘give’ here not ‘take’.

Parsi-persian Ms. trit. [] Kih = amat] an pédaish (or ‘paiday®’), Ormuzd*, [kt, an zaman kai rasad], kih [raz = jom (sic)| afztni-kunandah ¢ rizha (r)istakhéz? [kt andar yfiz kar u kirfah [{kardir = k-} afztini-kunad] * (b) Andar jiban pah pédai (or ‘paida’), [zahir], fraz pavan™ (sic) Savab rayad (2); [An mard afztni-kunandah = zak gabna* (sic) vakhshintdari* (2)] *% (c) Pah yarzishn [u= va] amikhtan* 7 4n 7 stidman- dan khirad-[-mandan = -héméndan*] [édin chim az Din péda (or ‘paida’)] (d) an kih An sid pah Bahman rasad, [kfi 4n muzd pah bahi* bih dehad, an kih dehad, [Bahman = Va- homan*]? %* (e)Man in i Ta* Amikhtan khvaham, Ormuzd, [Din i Ta = Din t Lak) 7

Free tr. Who bear our Law*, these saints the faithless foeman

From wealth of herds doth hold with evil power*;

By his own deeds he cheats his folk* of weal;

Who him from life and rule shall hurl expelling

Fields* for the Kine with prospered skill he spreads.

Pahl. text translit. 1Aétiind valmanshan min darvand hémand valman i Aharayih varzidar [mtn kar va kirfak vad(nyén]! ash netrand (b) Géspend min fravamisho, {aighash min! yehabind avo aishan? padiranénd]. dén® shdisar zak*, dén mata> zak®. Zak’ {* pavan*+® dish-stahamak aitd aigh pavan zak inafshman kinishné frod mirdd!° yehevinéd"', [aighash apagayéhé yehevtinéd!]. (d) Pavan zak i!2 madd yekavimiinéd khiidayih 13, Adharmazd, haméstarinishnd hémand, [aigh, min vinas lakhvar avayénd dashtané, va zanishn' homand'| (e) Valman mfin valmanshan fraz avd Gospendan anbar khip-farzinakihatar™ kfnishné, [aighasht pahréj i Gospendand danakihatar kinishn6]. ‘See P. * DJ. om. ghal. * Sp.’s conjecture confirmed by D. and DJ. ‘DJ. ins. i. DJ. -An, * DJ. om. zak. 7DJ. ins. ich**, ®*DJ. and P. om. °D. ins. i. 1°D. yémitind. 13D. om. 1*DJ., D. om. *D. om i, “D. °manand. * so D.; DJ. farzin®(?), ** or ‘p’ as part of ‘pavan’.

Pahl. transl. Thus they who ave the wicked are hindering him who is the doer of righteousness, [that is, they are hindering such as would perform duty and good works]; they are keeping him (such an one) back, (b) and the Herd also from advancing, (that is, they are hindering him from gifts to others], they are retarding him in the District and in the Province. (c) He who is thus involved in unlawful violence has thus* died down through this* his own act, [that is, it is a decease* to him]; (d) but in that sovereignty, O Attharmazd, when it shall have arrived they are*! to be opposed*, [that is, they need to hold them back from sinj, and they, such evil doers, are there- Jore to be smitten*?, (e) while he, the husbandman* (varzidar*) whose is the making of a provision for* those, the Herds, with continuous advance, does*?

946 XLVI. 4, 5.

to be opposed*, [that is, they need to hold them back from sinj, and they, such evil doers, are there- Jore to be smitten*?, (e) while he, the husbandman* (varzidar*) whose is the making of a provision for* those, the Herds, with continuous advance, does*?

946 XLVI. 4, 5.

(or ‘must*? do (?) so’) more intelligently, [that is, his is (or ‘ought to be’) the more skilful execution of care of the Herds].

*!,Or possibly ‘theirs is the opposing’; the context only ean decide whether the passive “to be opposed’ or act. ‘opposing’ is intended. ** we should hesitate as much to accept the passive as the active sense here; kfinishnd may be used infinitively, or as fut. part.

Ner.’s sansk. text. Evaii te durgatinah ye Dharmatn samAcharatah rakshanti*! (b) Gath samadecat, [kila, yah kAryath punyara kurute tasya Gam danat kebhyacchit pratiskhalanti*] decgeshu va? grAmeshu va. (c) Dushto balat- kari* bhavati, sviyaih karmabhih adho mritah, [kila, apajivo* bhavati]. (d) Prapte rajye, Mahajnanin, pratidvandvayitaro* hantéro va, [kila, manushyan papat anyathé samihante dharturi*’|. (e) Ete te prakrishtam gavaih samtheshu* sunirvanajfianatarakarmanah, [kila, pratiyatnarh gopactinaih suparijianataya* kurvanti]. *! Corrected from °kshati. *? so J.%, JA "8 so J.3, Jt.

Ner. transl. Thus these wicked men are keeping* back* those who are practising righteousness, (b) and they are keeping the Kine back* from fulfilling the commandment* (sic) to advance*, [that is, they are opposing* the Kine of him who is doing a holy* action, and they are preventing him

GER w sd I sssee)9 DegH Dpsaeody sup “¢rKo 5. Text. sul bash Gag KOE Ee? sw ly 4453 5040») -cereenreeds +4Nd)) 4 bay 99 “ , [mfin pavan résh kardand yattinéd], (b) vafrigdind® pavan khaip-shindsakih, va pavanich’ mitr6, [zak’ min? vinds- kardno padafras vadinyént; pavant aét? {10 Lak10+1 yakhsenunishn!!, aigh shindsak vai? mitrépand], (c) pavan rashné‘? zivinishnd'* min ahardbd', va'5 munich darvand, [aigh, kolé aish pavan dina-homandih yakhsenunishnd"*| (d) vijardé! zak* aétind, [aigh, réshanak zak gabré shapir gabra], va zak!” frazd avd nafshman gobishnd, [aigh pavan nafshman darishnd] (e) man lala henjidé yekaviminéds! zak!+18, Afharmazd, min gvikhrandih*!9, [min dar-

248 XLVI. 5, 6.

vandih!], ‘See P. *DJ., D. om, *D. paddkh®. *D. saritar. *DJ. yatinédo; D. *ishn; Sp. seems hémununishn. °DJ., D.; M. vaf®. 7DJ., D. om. i. *® DJ. ins. ich. 9% DJ. i. 107), hana; om. i lak. + D. darishn. 4? DJ. om. va. 3 DJ., D. om. va. +4# DJ. nih. 1° DJ. has va. %*DJ., D. darishn. 17 DJ. om. va zak. 18D. om. i. 1 D. avariinih.

paddkh®. *D. saritar. *DJ. yatinédo; D. *ishn; Sp. seems hémununishn. °DJ., D.; M. vaf®. 7DJ., D. om. i. *® DJ. ins. ich. 9% DJ. i. 107), hana; om. i lak. + D. darishn. 4? DJ. om. va. 3 DJ., D. om. va. +4# DJ. nih. 1° DJ. has va. %*DJ., D. darishn. 17 DJ. om. va zak. 18D. om. i. 1 D. avariinih.

Pahl. transl. **He who ¢s within* (or ‘dzseiplined by’) Your sovereignty {in this world where Your sovereignty prevails|, and whose is a non-giving, [i e. nothing zs to* be* (or ‘is’ (so better)) given by him - -*]; he who és the in- jurer, is coming - -* [who comes with the infliction of wounds - -*]; éu¢ with the good knowledge of the religious*-benedictions and also with a contract -- +”, [i.e. these things are his (or ‘ theirs’) who would execute chastisement upon those wicked ones; he is to be maintained by this*(?) which is Thine (or ‘he is to be considered (or ‘maintained’) as Thine’), that is, as wise and acting in accordance with jis compacts --*]; (c) he who is righteous in his just life and he who is wicked, [that is, both of them are to be estimated (or ‘maintained’) with legality]; (d)so he zs discerned, [that is, it is clear by this estimate that that man is a good man], and that ts also to be proclaimed to himself (or ‘to his belongings* (?)’), [i e. it is to be considered (or ‘maintained (?)’) by* (or ‘for’) himself (or ‘his belongings’) (e€) who has* been* raised up, O At- harmazd, from impiety [even from heretical*(?)-wickedness].

** A close syntactical version of this for the most part merely word-for-word trans-

lation would be more than usually uncertain. *! or ‘who has raised up that one’.

Ner’s. sansk. text. Yo Yushmakazi rajye adata nricatisasamdgamanah, |kila, antar asmin jagati danati na kurute, chhedam kartuiicha ayati], (b) suprasiddho*t va cuddhasatkarataya*?, mitratayA va [yaih papakarmanaim nigrahami kurute, sa evati parijieyah yat purushah satkari* maitrivan*]; (c) satyena jivaniyah* yo muktatma*, yaccha durgati, [kila, sarvah ko ’pi nyayamattaya* dharyah], (d) vigado ’sti sa prakrishtam svadhinatve vak-

sposoray bye 40) phy *G EPs WM ee 6. Text. *1 Vel Ge) Hew avoagynyoasep {R69 ony bea) dees sepsl> woyrunes)s “4 ently 06 chy 4a) 40930 bafg sd +9106 QP dd M9 ~4dd))49 0Agg 5 yy & aw) ess 5 gs29 bag “E}HO9 ep Verbatim transl. Sed qui [invicem ad] eum [vastatorem* (vide strophas IV,V,) ad se injuria accedentem et se aggressum, ipse non accedat (ultor Justus supplicio) ad] eum non [etsi ipse] vir potens [i.e. viribus sufficientibus

instructus ad supplicium de eo sumendum] accedat (b) [ad] Mendacii-Daemonis domiciliof-ium] vinctoris*?, |sic, vel lege baéthahya, ‘in domicilio (locat. sg.)

ent 4 a ae ted pe

XLVI. 5, 6. 249

yah*s, [kila, uttamo ’sti sa puman svAdhinataya dharyah] (e) uchchair nigato sti yo, Mahajiianin, kadarthanatvat, Svamin, [durgatitvat],

**J.5, *? J.* om from cuddhasa- to-tkari ** J.* vydikabhya; J.%, J.* yabhyah (sic),

sg.)

ent 4 a ae ted pe

XLVI. 5, 6. 249

yah*s, [kila, uttamo ’sti sa puman svAdhinataya dharyah] (e) uchchair nigato sti yo, Mahajiianin, kadarthanatvat, Svamin, [durgatitvat],

**J.5, *? J.* om from cuddhasa- to-tkari ** J.* vydikabhya; J.%, J.* yabhyah (sic),

Ner. transl. He who comes into Your kingdom illiberal and as an homi- cide, [that is, who imparts no gift in this world, and comes to. inflict injury], (b) or else (on the contrary) comes as one favourably-celebrated for successful beneficence, or for fidelity im friendship, [(by which means he accomplishes the frustration (or ‘punishment’) of evil doers), such an one is verily to be recognized as a beneficent and friendly person], (c) he who is righteous (free- souled) zs living*(?) in justice (or ‘7s to be maintained* alive* with justice’), and so also, on the other hand, he who is wicked is to be treated justly, [that is, every one, whosoever he be, is to be maintained-and-considered with legal exactness]; (d) and he is clearly distinguished and to be proclaimed forth in his own personality and possessions, [that is, good (lit ‘ highest’) is this man, and he is to be maintained (or ‘fully considered’) in his own personality and possessions], (e) that zs, the one who has been elevated, O Great Wise One the Lord, out of torment [and depravity (or ‘misfortune’)].

Parsi-persian Ms, trit. [] pah an 2 Shuma pAdishahi (sic) [ [u padishant t* da- hishn padishahi = va patikhshdi* 0* (?) dabiénishn* patakhshai*] andar in jihan*, kt Shuma] ] [] hast [ki, chiz* nah dahishn] [bayad = dvdyad] J, [an ¢ [] [badtar=saritar(?)} amad[-ishn = -shn] [kih pah zakhmi kardan dyad], (b) [] [mashhir va* (?) = vafringani] pah khaib-danai [] pah [] mihr, [an kih vanéhkéran* padafrah kunand, [kih = min) pah [chiz = mandum*] in [] darad, k& shnasi [] mihrban], (c) pah rashn* [] zistan kih ashé [ré = rd] va kih ham daryand, [ka, har [di =—] [] [’sh= ash] pavan*® (sic) insAfmandi darad], (d) va [] [buzurg = vazérk*(?)] an [hast = hast] édtin, (ki rtishan an mard veh mard [] an] fraz an khvésh gobishn, [ki pah khyésh darishn], (e) kih bala rasid éstéd* [kih = mén] [] Ormuzd [] [kih = min] [] [bad*(?) = avérdni*] (az [] [darvand + sakht* = darvand] |*% **-+ mashhir néz underneath as tri,

Free tr. Who having power doth not thus approach him

To Falsehood’s Demon-home in chains* will go,

The wicked’s friend he is, and likewise wicked,

But righteous he who loves the righteous,

Who having power doth not thus approach him

To Falsehood’s Demon-home in chains* will go,

The wicked’s friend he is, and likewise wicked,

But righteous he who loves the righteous,

Since the primeval laws Thou gavest, Lord! [-ium M.-daemonis*? [nos] terrore-(suorum flagitiorum complentis]) adeat [ipse]; (c) ille(-ipse*) [valde] enim scelestus-perversus [est] qui scelesto [viro] optimus, [idest, ei maxime-favens sit], (d) [et] ille(-ipse*) sanctus-et-rectus [est] cui rectus sit amicus (e) quam (e0-modo-quo) leges*3-religionis*’ priores, [i: e. in partu mundi operantes*] constituisti, O Ahura. *'Vel altera traductio ‘Qui [invicem etsi] potens[ad civem (injuriis vexatum et auxilium adversus oppressorem implorantem (vide stro-

phas supra)) non opibus suis in auxilium accedat--’. *? masculinum sed nihil nocet; for- 32

250 XLVI. 6, 7.

tasse ‘haithahyé (J.*) 49 eayn 99 6g) es GEM SH EAD Jord bsss293¢5 bale peo args aioe any aos aby yg SAY A341} 96 qubl oboe PAGO AUG I OMENS

Verbat. trl. Quis [quidem ex contrario est] ille(-ipse*) qui me[mihi ut] adjutor-liberalis [persuasum-habens”] intelligens-oboediebat™[-diet*] primus [om- nium meorum aliorum principum discipulorum] (b) [mihi indicanti] (quo-modo) Te [Deum] bene-invocandum [nostrum] veneremur* [et magnificemus] (c) [in hac nostra*] actione [sacrificii (et. in omnibus aliis factis honestis erga Te et erga nostros cives peractis) Te laudantes ut] benignum Ahuram sanctum. (d) [Ea dicta] quae Tibi [i.e. quae Tua sint, i.e. quae] Sanctitate [de Tua majestate suprema nos docentia, et de modo quo Te quam efficacissime adoremus, i. e. quae dicta per os mei Tui prophetae a (vel ‘pro’) Te enuntiata-sint* (vel ‘-tientur’); immo (vel ‘etiam’) ea dicta] quae Sanctitate Bovis formator (sic) dicebat [vel ‘dicet’], (e) haec dicta in animum meum a Te inspirata] petunt*? a-me [vel ‘petunt ut verba-dicta mea’ Tui fideles cultores enisi; immo] ea (vel ‘eo (ob hanc causam)’) illi*® [devoti haec dicta petunt ut ea sciant™] Bona Mente [incitati]. *! Vel ex contrario. ‘Quis est ille qui me adjutor-fidelis [consilio (me gaudio et animositate** afficienti)] stimulans-demonstret [vel-trabit] quo-modo Te---’. *? vel ‘in- citant me ea [dicta inspirata] Tua [ad Te adorandum] Bona Mente’. **vel ‘Tui, i. e. Tua (Bona M. inspirati)’, **et intellegant. **vel ‘Ashai’, ‘qui S-tati dicebat’.

Pahl. text translit. 1K adar zak min avd li radih chashédé fratim, [aigham fratiim havishtih mtin vadinyén] (b) amat pavan hand t Lak désh- ishnd 14 14 henjam, (c) pavan ktinishno? afztinik khidéi aharibd? (d) Chigin avo Lak’ Ashavahisht6! [tand** pavant havishtih yehabind® avé® li min yeha- bainédd], va? chigin? Ashavahishté*® zak 7 Géspend? tashidar?® rat gfifté, [aigh avayad yehabtindd] (e) bavihtinam zak 7 kola d6'! Lak pavan!2 Vohiiman [mozd].

afztinik khidéi aharibd? (d) Chigin avo Lak’ Ashavahisht6! [tand** pavant havishtih yehabind® avé® li min yeha- bainédd], va? chigin? Ashavahishté*® zak 7 Géspend? tashidar?® rat gfifté, [aigh avayad yehabtindd] (e) bavihtinam zak 7 kola d6'! Lak pavan!2 Vohiiman [mozd].

*See P. throughout. *DJ. ins. i. ?DJ., M. li. *DJ. tano* i pavan; M. om. from tano* to zak not inclus. *DJ. °néd. °D. seems zak val. 7DJ. om. ®DJ. om. i. *D. om. i, %°DJ. tvakhshidar(?), or tfikhsh®. 14D. ins. i. 1 D, ins. am.

Pahl. transl. Which is he who pays* attention* to* (*(?) see the gl., or ‘shows*’) bountifulness to me the first, [that is, who may afford discipleship to me the first], (b) since I exalt Thee through this* which* is* loving Thee (c) as a king bountiful in deed and holy? (d) As Ashavahisht [gave his body

XLVI. 9. 257

Free tr. Who is the offerer who heeds* me foremost

How in our rites to praise Thee well to be invoked,

Pure for Thou art above us, great Ahura,

What Thine through Right* declared the Kine’s Creator

That seek Thy saints as my deliverance*, Lord! * ‘announcement’.

in* discipleship*] unto Thee [who*1 7s it that bestows a gift upon me], and in that manner a/so in which Ashavahisht spoke of ct according* to* (or ‘in unison with’) the Creator of the Kine, [that is, as it* is necessary that the gift should be bestowed*!]?; (e) I ask this for I desire (or ‘seek Thou for me ((?) bavihtin am’) both*® of those Thy favours through a good mind, [and as a reward].

*' Tt seems a question (so Ner.). *? the gifts of the two worlds (?); but see Ner.

Ner.’s sansk. text. Ko! ’smai yo mahyath dakshinarh dsvadayati pra- thamaim, [kila, me prathamaii chhatratvarh kah kurute]? (b) Yatha Tava prito uchchair uttishthami [Dinau Te], (e) karmana, mahattama Svamin pun- yatman, (d) Yatha Tubhyath gishyah, [vapuh cishyatayé dadau, mahyam ko dadati], yatha cishyaya gavam ghatayitre uktam, [kila, yujyate datum]? (e) Samihe aharh tau Te Uttamena Manasa [Avistdavistaarthaim(cha)**? yaih sadvydparataya svadhinam gakyate kartur].

* C.; P. om. here. ? P. om. avisté; other variations not important.

Ner. transl. Who 7s*(?) for him who manifests*! liberality toward me (lit. causes me to taste*! the perquisite); that is, who bestows it upon me the first?, [that is, who effects (or ‘provides’) a discipleship first for me?] (b) As Thy friend am I standing up [as within* Thy Din] (c) and with religious action also, O Greatest Lord the holy One. (d) As a disciple [has given himself with discipleship] to Thee, [who gives himself to me?], as has been said to a disciple as duty** toward the Creator of cattle, [that is, as it is necessary and fitting thus to give one’s body’s self|? (e) As for me, I am seeking with the Best Mind to obtain both of these Thy means* of* grace*, [that is, I desire to obtain the Avista and Avista-interpretation which it is possible (or ‘necessary’) to make one’s own by good conduct and by study].

(e) As for me, I am seeking with the Best Mind to obtain both of these Thy means* of* grace*, [that is, I desire to obtain the Avista and Avista-interpretation which it is possible (or ‘necessary’) to make one’s own by good conduct and by study].

*! Hlsewhere asvadayati undoubtedly and almost always means ‘to teach’ with Ner., but see the gl. here and the gl. of the Pahl.

Parsi-persian Ms. irit. Kudam 4n kih 4n man sakhavati chashad + chashad avval, {kim avval shagirdi kih kunand]? * (b) Kih pah in 7 Tit khvahishn [kunam = vdgi- nam] bala —, (e) pah kunishn [andar = dayen] afztini khuddé ash6? » (d) Chin an Tf Ardibahisht [] [bayad = avdyad] 4n i gosfend péda*-kunandah ra guft, [ka, bayad dad], (e) khvaham an z har diz T&, pah Bahman [mnzd] % *! Vel ‘paida’.

258 XLVI. 10.

av )reyss savghing sly asutey an) bg awl M910. Text. 49 e445 90/9 sige b1y gee ayy gyre io $9 Y39)896 6) Capody qubl IA -Gaiesto 9 an ggrsls Gye cousrraugesiady 2 esyo dorsngys Ais 59, py Beaedea aoa dros toy 189948 0) 9.3L +d{g I4uI 90 tN

Verbatim transl. (with paraphrase) [Immo quis est ille dux propheta nobis succurrens, mihi auscultans et mihi obsequens (vel ex contrario nos suis verbis stinulans et nos gaudio et animositate* afficiens?, vide stropham IX (9)); hoc Te interrogo quia cum talibus sociis prorsus* procedam ad Pontem judicis, i.e. cum omnibus] qui vel mihi vir, mulier vel, O Mazda Ahura, (b) [eas opes in auxilium sacrae Causae] det [in gratiam] populi [vel ‘pro* mundo *) quae [quas opes] Tu agnosti [ad salutem Tuis fidelibus efficiendam] optima [-mas esse, (c) et quas ut] emolumentum*-[-ta]-gratiae [ei viro] Sanctitate- praedito, [i. e. mihi* (qui sacram legem Tuam firmam constituere tam enixe studiis excogitatis laboribus et precibus petam); immo pro me confirmet sanctus] Bona potestatem-Tuam-regalem Mente; [cum his amicis consociatis pro- grediar, et etiam cum omnibus aliis] (d) quos(que) [cordibus inter se conjunctis} comitabor [et quos ex eo incitabo*t.ad celebrationem] Vestri-similium*! laudi[-dis] (ad); (e) [immo] prorsus* und cum his omnibus [i. €. eos comi- tatus ad Pontem] Judicis prodeam|-dibo, i. e. progrediar ad] (Pontem).

“1 i.e. hac in terris. *? simpliciter = Vestri vel ‘Vestrorum parium’, i. e, Im- mortalium benignorum, vel etiam fortasse ‘Vestrorum sanctorum deyotorum’.

Pahl. text translit. ‘Avo li man gabra va? néshman hémand’, Athar- mazd, (b) ashand dahishnd dén ahvand [pavan havishtih) pavan hand i Lak akasth { pahlim; [pavan Dind* { Lak} (c) pavan tarsagahihé (sic) avd valman i tarsagahih [Zaratishté*] pavan zak 1 Vohiman khiiddyih®; [frardnd shalitaih? raf zim ait6']; (d) minich hajam* avd zak i Lektim$ niyayishnd [avd Dind* i Lektim], (e) frizt valmanshan harvispd® pavan Chishvadarg fravaménd2®, faigh valmanshan” Zartisht3 havishtand' homand hamai!? Garédmanik hdmand?j.

raf zim ait6']; (d) minich hajam* avd zak i Lektim$ niyayishnd [avd Dind* i Lektim], (e) frizt valmanshan harvispd® pavan Chishvadarg fravaménd2®, faigh valmanshan” Zartisht3 havishtand' homand hamai!? Garédmanik hdmand?j.

*See P. throughout. ?D. ins. va. *D. hémananend. *(?) so DJ. (perhaps), and so D., and M. seem. *so DJ., D. *DJ. khfidaih (?), 7D. padékhshahih. ® DJ. ins. va. ® DJ, M. harvispd. *°D. ins. i. ™corr.; D. havishtd. ™ DJ., D. hamak, or °maik (?).

Pahl. transl. (a,b) Tome they who, men and women, O Atharmazd, are giving*! obedient service to me (so far better*! than ‘it is to be given*! to me’; see also Ner.) [in discipleship] in the world in accordance with (er ‘through’) this which is Thine intelligence which is the best [in accordance with (or ‘through’) Thy Religion] (c) in reverential*-recognition* toward him*? whose

XLVI. 10. 259

Free tr. Whoe’er to me, be he or man, or woman,

Our tribes! gift gives which Thou as best perceivest, (*! Or ‘our life’s’.) Prize for the holy gives and Good Mind’s ruling,

Whom, praising You, I urge as comrade leading

Forth to the Judge’s Bridge with all I go!

is the reverential*-recognition*, [i. e. toward Zaratiisht], these men and women are attributing to me a sovereignty with a good mind [according to that sovereignty of (or ‘over’) the pious which appertains unto me], (d) whom also I am inciting to Your praise [to Your Religion]; (e) forth these all (men and women) are walking*® toward (or ‘on’) the Chandor* Bridge, [that

is, these are Zarattisht’s disciples, and they belong for ever to Garédman]. * Note well this frequent use. *? or ‘toward that which is’. **or éni— Iwill walk’,

Ner.’s sansk. text. Ye va mahyath, narah angand va, Mahajiianin Svamin, (b) dataro bhuvane [vapuh cishyatvena]; yecha Tava vettritaya ut- krishtaya*! [Dinya Te] (c) bhaktya* bhaktaya*? [mahyath J arathuctraya], Utta- masya rajyena Manasah, [sadvyaparaparthivatayai’ aham asmi], (d) yAficha utthapayami Yushmakarh namastutaye3, [Dinaye Yushmakam], (e) prakrishtara te vigve ’pi Chandore prabruvanti uttare, [kila, ye Jarathuctrasya bhavanti, te sarve ’pi Garothmanabhajo bhavanti]. **J.* °tataya. ?J.* °taya, °J.3 °pari®.

**J.* °tataya. ?J.* °taya, °J.3 °pari®.

Ner. transl. (a, b) They who are contributors of offerings to me in the world, O Great Wise One the Lord, whether they be men or women, [giving themselves (their bodées*) in discipleship], and who are also thus giving themselves in accordance with (or ‘through’) Thy knowledge which is the best [through Thy Din] (c) and with a portion for* (or ‘through devotion* toward’) him who* should* have* a* portion* (or ‘the devout *) [toward me Jarathustra], and also likewise in accordance with (or ‘through’) the sover- eignty of the best disposition, [for I am for the righteous sovereign (or ‘sovereignty’)], (d) and still more those also whom I am arousing to Your praise, [to Your Din], (e) these all are praising**! upon the Chandor Bridge* (or ‘on the passing over’), [that is, those who belong to Jarathustra are all likewise sharers of Garothmana]. **NB. Ner. read Pahl. franaménd.

Parsi-persian Ms. trit. An man kih mard [u = va] zan hend, Ormuzd [tan pah shagirdi dad an fi kih dehad chan Ardibahisht = tan pavan dhavishti ddbind* zak 6 (ste vid pro val) min dabinéd* chigtn Ashavahisht], (b) ash* [] [pah = pavan] dahishn andar jihan* [pah shagirdi], pah ind T& 4gahi (deh = dabin*] 7 pabltim® (sic) [pah Din ¢ Ta [Agah deh = dkds* ddbin*] ]* (ec) pah bandagi 4n fi ¢ bandagi ¢ [Zaratusht] {hastam = héméinam] pah an i Bahman khudai, (nék [néki = frarini] padishahi ré am hast [lvik = pétikhshdi] ], (d) kih &gh (sie loco ham) bar-khézam [= Pahl. khé- zam*] 4n an 7 Shuma niydyishn [An Din ¢ Shuma] * (e) [] [Pah = pavan] 6shan tamam pah Chinvad — amad (?) + va raft-kunad [pul = péindr*], [kf, dshin Zaratusht shagird hend, ham& Garétma(r)ni* (sic) hend] *

260 XLVI. 11, 12.

+40 $149439989)).409 byw aya)) ang $fengeo ays) Cappsdy 11. Text. CULE -9s099 9600 gut e6 “670m sy 2anpebbarssgaty +A{9 240g 49 aIEOnD pagdebs ley edgar: .a0)))) see Wye EMO 1345) 906) £4) Leosy}op a1) Gas yaty JEGEW- oj pare»

Sooowess - au} ggg beg) 109) 0L9 by ysapay

Verbatim trans!. (with paraphrase). [Sed] cum-regibus [infidelibus (nos vastatione et rapina aggressis) se conjungebant .[vel-ngent] Karpani Kav- ani-que [hostes nostri veterrimi] (b) malis actionibus, [(i.e. et profanis sacri- ficiis dis-daemonibus oblatis et factis rapacibus cruentis) ad] vitam morte- afficiendam* [et extinguendam] humanam (c) quos [ipsos] sua anima suaque (conscientia*! nunc ulta] vociferationibus-exsecretur*, [i.e. exsecrabuntur (vel ‘ crudeliter-contundent™)] (d) quum [illuc] adveniant!-ient et attingent] ubi Judicis Pons ([protendatur tum damnati de hac via angusta (vestigium fallenti) lapsi* praecipitati decident], (e) [et in] durationi[-tionem] omni[-nem in] Mendacii-daemonis domicilio [jacebunt eorum] corpora*? [vel ‘erunt babita- tiones*2 eorum |. *! Fortasse ‘religio perversa sua sub specie personae mente concepta’; ef. Yasht XXII et Yas. XLIX, 11. **sunt qui reddant ‘subjecti imperio Drujis’.

[vel ‘erunt babita- tiones*2 eorum |. *! Fortasse ‘religio perversa sua sub specie personae mente concepta’; ef. Yasht XXII et Yas. XLIX, 11. **sunt qui reddant ‘subjecti imperio Drujis’.

Pahl. text translit. ‘Avo khfidéyth ayajénd*? main Kik va Karpo ho- mand*, avo khtidayih* i5 avardind®] (b) pavan zak i saritar kinishnd ahvand mareuchinénd’ anshtitaan, [aigh, Gas i§ tamman bard marenchinénd?]. (¢) Avo zak i nafshman raibind khraisishnd yehabtind, vat? zak i nafshman Dind*!! (d) amat madam yamtind avd tamman pavan Chishvadarg!? [krisishnd avd dahishnih+1 yehabtind'}. (e) Afshané hamai [vad avd! visp8t vad avo tand* i pasind] dén Drajék'* deman astishné ait, +See P. *P. ayaz®. *D. hémananend* *DJ, diff. (half spelt). °D. ins. i. °D. adds Ajtjend (late). 7soD. *D. ins. %. ®so DJ., D. *°DJ., D., M. ins. va. “DJ. ins. i. %so DJ, D. 12DJ. %h. 0 D.

Pahl. transl. They who are the Kik(?) and the Karp are uniting in a sovereignty, [that is, in an impious* (or ‘improper’) sovereignty], (b) and they are destroying men and the worlds by evil* action, [that is, they will utterly* destroy the Place which is beyond], (c) and they are uttering cruel

wp reds} FOO Hossogegian} “AU eH949 49) ee 12. Text. -qeopouryds saw sdyyan}sua)Q) “Yeo -ssasqps))ace wysaey dysuses byu)d uC pone 149. ¢0806(1)) au +A (3 49} 496 -eanbg aoa GEO oh ly yd ee Bb) rye fOTrae ofanraSug us) geds) “Boy yo

XLVI. 11, 12, 261

Free tr. Karps, yea, and Kavis are with foul kings joining,

With evil deeds our human life to slay;

Cursed by their souls and selves, their being’s nature;

From Judgment’s Bridge they fall, the final pathway;

In Demon’s home their bodies* ever lie! * Or ‘their dwelling is’.

cries* against their own souls and against their own Religion*, (d) when they come up beyond upon the Chandor Bridge [there they are delivering! the utterance* of cruel cries], (e) and their existence is in the Abode of the Draj for ever [unto all duration, until the life in* the later body]. **Dahishnih merely equals the syllable “dad; we must omit avd as = ‘against’ the creation.

Ner.’s sansk. text. Rajyaya upakramanti Karapah*! Kikagcha, [acro- taro adargakaéh rajyéya avy&parine] (b) nikrishtaih karmabhih* bhuvanar nagayanti manushyanam, [sthanarh yat paralokiyamh] (c) ye nijaya Atmane nijayaicha akrogarh* dadanti* Dinaye; (d) yadi upari prayanti paraloke Chandore* uttare* [tatra akrécaih* dadanti*]; (e) sadai’va [yavat sarvari], Draja- sthane sathsthitih, [yAvat vapuh pAgchatyarh* Narake sarsthitir bhavati].

**So J.3, J.4, J.*; C., P. were read karanah.

Ner. transl. The Karaps* and the Kikds are convening* toward* (or ‘to form’) a sovereignty, [the disobedient and blind ones, (as their names imply), to form an evil-doing* sovereignty], (b) and they are destroying the world of men [the Place which is beyond] wlth base deeds, (c) but they (lit. ‘who’) are uttering a reviling-curse upon their own souls and upon their own Din. (d) If they advance beyond upon the Chandor Bridge, (lit. ‘on the passing over’) [there also they utter reviling-malediction], (e) and for ever [as long as* until* all duration], their continued existence 7s in the Drija’s place, {as long as* until* the final body their abode is in Hell].

Parsi-persian Ms. trit. An khudai [] [{kushish*-kunand = ayuzénd*] kih Kor u Karp hend [an khudaiz Avarfin*, (kushish*(?) -mi* (?)-kunénd* = ayuzined] ]; * (b) pah an ¢ badtar kunishn, jihan* [] (kharab-kunand = marenchinénd] adamiyan (ki, gah* ¢ anja bih [] kharab-kunand = -énénd] * (c) An an ¢ khvésh ruvan khrishidan*!-dehad an 7 khvésh Din, (d) kih avar rasad an anja pah Chinvad- [pul = pundr*) [khrfshad* [] (zakhm = Pahl. khrushishn* (?) []] # (e) Azshan (sic) hama [ta [] tamam [An tamam = dn visp.* (sic)] ta 6 tan ¢ pasin] andar Druj khanah ké’im hast * * Vel ‘khurésh°’,

Free tr. When Right-inspired, and ’midst Tura’s kinsmen Come from Fryana forth, ’midst those illustrious*, They who Devyotion’s lands with zeal are helping, With these together God through Good Mind dwelleth; To them in helpful* grace commanding speaks! Verbatim transl. (with paraphrase). [Sed inter hostes ipsos nonnumquam fides inveniri et exsurgere potest]; quum sursum Sanctitate*! inter-cognatos

262 XLVI. 12, 13.

Verbatim transl. (with paraphrase). [Sed inter hostes ipsos nonnumquam fides inveniri et exsurgere potest]; quum sursum Sanctitate*! inter-cognatos

262 XLVI. 12, 13.

[et] inter-stirpes | in-stirpe-|(-que) (b) Turae [Aggressoris hostis nostri (per multas generationes priores inimici)] exsurget™! [vel assurgant (jén(t) sing. (minime secundum regulam) loco plur.) is (vel ‘ii’)] Fryanae (gen.) [Turae] inter-laudan- dos* [F. Turae (gen.)] (vel fortasse ‘inter potentiores ejus’) (c) qui Pietatis (promptae mentis) colonias promovens-augeat [vel ‘promoventes*?-[-augeant*®’, et iis incrementum det, vel ‘dent’ per] efficientia[-tiam suam], (d) tum [apud*] eos, [i. e. apud tales cives fortes et impigros et per] Bona{-nam] und*8-cum [iis conjunctus Mentem] habitet**[-itabit** (?) Mazda] (Mente), (e) [et causa] iis [(aeque ac si Suis propriis cultoribus nativis*)] gratiae-auxilii-Sui-dandae [eos] docens-hortatur Ahura. ‘Sunt qui Asha ace. pl. nt. = sacrae leges (-- ex- surgent) cum verb. sing. reddant, sed summe dubitandum et incertum mihi videtur asha sensu plur. usurpatum. *? fortasse sit fradd gen sing. cum Aramatéis = ‘per efficien- tiam A. colonias sacras augentis et promoventis’. **fortasse ‘eos conveniet M. A.’. Pahl. text translit. Amat lala Aharayth min ndfand va? nafteshd (b) 1 Taran6 henji-ait pavan Fryandnd* zak giftd, [aigh? tamman padirishnd yehe- viinédo]. (c) Pavan biindak minishnih ‘géhan frahit yehabind pavan ttikh- shakih®. (d) Aéttind valmanshané ham! pavan Vohiman ketrtind7+1 [pavan frariudih]; (e) valmanshand zak i Atharmazd rAmtnidarih$ yemaleliind! ; [zak mindavam yemalelind! zakshan® raminidarih!® afasht yeheviinéd]. : *See P. throughout. ? DJ.om.va.; D. has it. ?DJ., D. ins. ash. * DJ. om. va. ®D. om. 1. DJ. om. k. 7D. karitiind(?). °D.°darih. ® DJ. zakshan. 1° P.confirms Sp’gl.’s conjecture. Pahl. transl. (a, b) When Sanctity is exalted by the sons and descen- dants of the Turanian, by the Fryanae (the Friendlies), it is said [that for* this* there is acceptance for* them* beyond]. (c) Through perfect-mindedness they, once* their* foes*, are now affording the settlements progress and with energy; (d) and thus they, (the Turanians) are dwelling together with those settlements with a Good Mind, [that és, in correct-piety], (e) and they, Jike

sayy) ep) eayreba) ah #6 £ GAN GOI Qy59 “f¥0 13. Text. “buses )-sans99 99) 00)9).1) bry “Hpras}wod 240 wares

ST 59 “caus gugha06 boy e

~A8 Qy3.9).96 veugus)) aubbh eS youe £9496 QD

Soravdyssep—atyrey Teor ee oA BO a) «b “GFE Verbatim transl. (with paraphrase). Qui [me*!] Spitamam Zarathushtram munere-suo-liberali*! (b) inter homines [mihi* devotos*] sibi-concilians [sit vel

sibi ‘conciliet(-abit’), i.e. qui mihi ad sacram causam vindicandam et ad civi- tatem nostram firmam constituendam opibus necessariis*? mihi, Spit. Zar-tae,

satisfaciet*4] ille-(ipse*) [est] vir prorsus [oboedienter] ad audiendum™, [i. e.

XLVI, 12, 13; 263

qui mihi ad sacram causam vindicandam et ad civi- tatem nostram firmam constituendam opibus necessariis*? mihi, Spit. Zar-tae,

satisfaciet*4] ille-(ipse*) [est] vir prorsus [oboedienter] ad audiendum™, [i. e.

XLVI, 12, 13; 263

the original believers, now declare Attharmazd a giver of joy, [that is, they say that the thing which is their gladdening™! is also owing to Him).

Me Possibly meaning their conversion.

Ner.’s sansk. text. (a, b) Ye* uchchaih* punyam nabher*! (vel ‘nabhair’* (sic)) nabhijebhyah* Turushkaénarh utthdpayanti pracnaih sarhlapaic¢cha (!), {kila, tésham tatra pratikritir* bhavati], (c) sarhnpirnamanasé jagadvibhiteh* vriddhimh dadanti* vyavasdyataya*, (d) evarh tena Uttamena saha nivasanti - Manasa, [saha sadvydparataya]. (e) Te pritim Mahajnaninah samudgiranti* Svaminah, [tat kirnchit* nigadanti yena tebhyah prasddah prapnoti].

#1 J. °bher; but see the- Pahl.

Ner. transl. (a, b) They who raise* up* Sanctity through* the descen- dants of the kith*! of the Turushkae (Turks) through questions** and conver- sations(?), [for in fact, for them those Turks there is acceptance* (or ‘honour- able treatment*?’) there (beyond), (or possibly ‘their requital* is there’), (c) these who thus exalt Sanctity are bestowing an increase of worldly* pos- sessions* upon — (?) through perfect-mindedness [and with energetic effort]; (d) and so they, the Turushkae, are dwelling together with owr* saints* endowed* with* the Good Mind, [that is, together with* good* conduct*], (e) and they also are declaring the friendship of the Great Wise One the Lord, [that is, they are declaring that thing through (or ‘on account of’) which the grace of the reward may reach them].

Parsi-persian Ms. trit. Kih bala Savab az nafan(?) u farzandaén (b) ¢ -anan (?) bulandi-dehad pah [] [javab = frashandn (!)] 4n guft, [ka [-sh = -ash] anja pazirah bashad] * (ce) Pah pur® minishni jihan [] [afzini = Pahl. defaced) dehad (?) pah kushish ; (d) édin éshan [] pah Bahman [] [khvinad = karitwnéd (?)] [pah néki] » (e) Oshan an i Ormuzd* ramishn [] [go (vel ‘gt’) = jamni (sic)] %; [an chiz {1} {ge (‘gi’) = jamnt); dshan ramishni [] [az = az] fi bashad]

Free tr. Who Zarathushtra gifts "midst men vouchsafeth Righteous is he himself ’midst men proclaimed,

Life upon him bestows the Lord Ahura,

Farms that are his promotes with Good Mind helping; Comrade for You through Right we think him meet.

Who Zarathushtra gifts "midst men vouchsafeth Righteous is he himself ’midst men proclaimed,

Life upon him bestows the Lord Ahura,

Farms that are his promotes with Good Mind helping; Comrade for You through Right we think him meet.

verenter* ut dux (a me tam longe exspectatus) ad declarandum*?] idoneus-et- congruens [est], (c) itaque illi-(ipsi*) Mazda populum*-[-oboedientem-et-devotum (vel ‘mundum, i. e. vitae-cursum in his rebus civilibus et sacerdotalibus om- nino prosperum et felicem’)] det [vel ‘dabit’] Ahura, (d) huic, [i. e. in-gratiam- ejus ducis, (vel fortasse ‘pro nobis’)] colonias [nostrae patriae] Bona promovens- augeat(-gebit] Mente; (e) [et] eum, [i.e. talem virum sanctum] Vestrum Sanc- titate existimamus bonum-socium-et-comitem. *! Vel ‘Qui 8.’ (verbo ‘me’ omisso); fortasse alius princeps ut interlocutus* hoc loco a poeta mente conceptus Hit. ~~ dr 6

264 XLVI. 13, 14;

munere sufficienti ut postulatis probatis (annisus* nostri magni) satisfaciam. *® vel sim: pliciter ‘ad -clarum reddendum idoneus (est)’.

Pahl. text translit. %Man avd valman i? Spitaman Zarattishtd3 rads dahishno (b) afash dén anshit&éan shnayinéd, zak gabr&a pavan fraz srayishné dahishnih, [amatash bard hfi-srdbinend4] frarand. (c) Aétind av’ valman? Aftharmazd ahvand yehabtinéd® [Gés® {5 tamman]. (d) *Zak 7 valman? géhano pavan® Vohtimand frahi yehabanéd, [aigh, bara afzayinéd!]. (e) Valman? [i9 Vishtasp6] pavan zak i Lektim Aharayih hamishak minam! khtipd hamkhak [atgh, fraranth dost]. *SeeP. throughout. ?DJ.,D.ins. 7. * so DJ., D. *D. *binénd; DJ.°bino. *soDJ., D. °DJ., D. ins.va. 7D. avok; DJ. val; DJ., D. om?. ® 80 K.°; DJ., M..om. ®°DJ. ins. i.

Pahl. transl. He who bestows offerings* bountifully upon Zaratfisht the Spitaman, (b) and also renders him satisfied (propitiates him) among men, that man is proper* for*! the delivery*? of the proclaiming [when they will render him renowned]; (c) thus Atharmazd grants him a life (or ‘ world*’) [the Place which is beyond]; (d) He also grants his settlements progress in prosperity on™ account* of* and through* a good mind, [that is, he will cause them to increase]; (e) {and him (Vishtasp)] I always regard as a faithful comrade on account of (or ‘in’) your sanctity*8, [that is I thought him the friend of piety]. *' Or ‘pious through’. #2 dahishnih is a mere auxiliary suggested by the syllable ‘-dhyai’. **hardly ‘I thought* of Vishtasp as* your comrade, O Aharayih’.

Ner.’s sansk. text. Yah Spitamajéya™ Jarathuctraya dakshinam data (b) manushyeshu satkaraniyah? sa narah prakrishtaglaghadanena; [stutya]

tbe») +449 ))49 pf ad POPHag sas) eayrebar) 9§ 14. Text. 2 eaynle savs0g0a) 00) slo ee wblug : PAT Ey Cy Lyssa els 40))899 chy vgy oe ass) gypas 3{98)96 Rogguey +41 98.06 9e2 WENO Kbyrwjag “ap wgdo» xpgunal raid 949)§ WEEN

sa narah prakrishtaglaghadanena; [stutya]

Verbatim transl., etc. O Zarathushtra, quis [est] tibi sanctus amicus- et-socius-fidelis (b) [pro] magnae[-na] Magae[-ga, i.e. pro magno conatu causae nostrae* sacrae]? Quis vel [vult a populo oboedienti et devoto] prorsus- [sine ulla dubitatione]-audiri*t (vult)? (c) Ita [re vera talis est] ille (ipse*) Kavanus Vishtaspa fortis, herous*. (d) Quos Tu, O Mazda, in-eodem- domicilio*, [i.e. in idem domicilium (secundum Tuam voluntatem communi-sanctitate-inspi- ratos)] congregavisti*? (congreges-abis* et inter se consociatos reddas[-es] (e) eos invocem*{-cabo] Bonae [meis] dictis Mentis, [i.e. per hos meos hymnos metricos sacros a Bona Mente (ut persona mente concepta) inspiratos]. ** Vel fortasse

XLYI. 13, 14. 265

sadvyaparinya, (¢) evarh tasmai Mahdjiiani bhuvanam dadati Svami [sthanam yat paralokiyam]; (d) tasya bhtivibhatinh* Uttamam pravardhayati Manah [Uttamamand- amarah]; (e) tara vo dharme sadai’va dhyaéyami cuddhasakh- ayam [Dinau yushmakaib, tari Gustagpar yah sakhayatvam** Dineh sad- vyaparataya kurute]. *199 J.3, J.4; ©, P. ‘mavaya. *7J.°, J.* “ryantyah. ** J. °yaih tya; J.‘ sashayaih tva (sic); J.* °tvam.

Ner. transl. (a, b) That man is to be honoured among men with the gift of proclaimed praise and with righteous {laudation] who is a bestower of *offerings (for the Cause) upon Jarathustra of the Spitamae; (c) therefore the Great Wise One the Lord, is bestowing life (or ‘the world’) upon him, [the Place which is beyond]; (d) and the Highest (Good) Mind augments bis landed*-estate* (or ‘worldly property’) [he the immortal Highest* Mind]; (e) such a man do I ever regard as your good associate in sanctity [in Your Din, this Gustaspa, who with good works discharges the duties* of an associate* of (i. e. in) that Din].

Parsi-persian Ms. frit. Kih an a ¢ Spitaman Zaratusht — —, (b) azash* (sic) andar adamiyan ta‘rif-bid (= shnayinéd) [v = va] 4n mard pah fraz parvarishn (= Pahl. srayishn (?)) dahishni, [kiyash bih nék-sakhun [va = va] nék] * (c) édin an i [i = varman*] i Ormuzd* jiban* [] [dehad [ [takht = dabiinéd*] [gas i anja] * (4) An i {] {an = —] jihan* [] Bahman zyadah dehad, (ki, bih afzayad, [ki Bahisht dehad = dgh Vahisht dabinéd*) (e) [) (Oshan = varmanshdn] [Vishtasp] pah an ¢ Shuma Savab {hamishah ][] {chiz = mandim] 7 khip [] fhamishah [= —}, [ka, néki dost (vel ‘dtist’)] s

Free tr. Whom hast thou thus, O Zarathushtra, righteous?

Who seeks distinction* in our holy effort?

T’is he himself, the brave Vishtaspa Kava.

Whom in the same abode Thou, Lord, shalt gather*!, |

Whom hast thou thus, O Zarathushtra, righteous?

Who seeks distinction* in our holy effort?

T’is he himself, the brave Vishtaspa Kava.

Whom in the same abode Thou, Lord, shalt gather*!, |

These in the words of Good Mind I invoke! (* Or ‘did’st’). ‘quis vult [doctrinas (et postulata probata et mandata)] hujus Causae [ut nuntius pri- marius] promulgare; vel (tentemus iterum) ‘quis vult se clarum fleri’. *? vel ‘quos, [i. e. cum. quibus congrediaris(-dieris] in eadem domo’ (vel ‘in eandem domum’).

Pahl. text transl. ‘Zaratisht? min? lak? ahartibo? dost? [yehevinéd®] (b) pavan hana mas magih [pavan aé> avézak shapirih ?]. Afat avd min fraz srayishnd® dahishnih kamak, [aighat.Din6d* avd man avayad! amat, yemale- lfnih]? (c) Aétind valman’ i Kai Vishtaspé i9 kArikt® (vadiinéd'4]; (d)!? amat stayidd, Adharmazd*, hamdemani'8 adj vardinid'’, [aigh, hamdidak i*5 adjo bara avé'® denmant® Dind*17 aitydiinédj]. (e) Valmanshan karitinam avd zak 18 Vohtman milaya {mtn min Spitaman homand, ashand bara avé denman Dind* hajam']. *See P. *in D. and P. only. *so P. only. *so DJ., D. *D. hana. &D, tus. va. 7 DI.,.D. * DIDI, D: 1 2° DI. D. **P. ins. 2 DJ. om. i. 1° D. diff. as P. 16 DJ., D. om. first letter.. “DJ. ins i “D. hand; DJ. avo din. *7DJ., D. om. i 48 DJ.,.D. ins, i,. # so D.; DJ. °énd.

266 | XLVI. 14, 15.

Pahl. transl. Zaratisht, who [is] a righteous friend for* thee (b) in this great magianship* (? or ‘important Cause’), [in this pure* goodness*]?; for whom also is the desire with thee for the delivery* of the proclaiming forth ?, [that is, for whom is The Religion wished-for (or ‘needed ’) by thee, when (or ‘since’) thou proclaimest it]? (c) So (or ‘such’) és Kat Vishtasp the warrior [he does this]; (d) he who* when he praised*1, O* Atharmazd, (or ‘praised™! A’) he converted*! the [strong*?] clan to it, [that is, he will bring the [powerful*?] clan to the Religion]; (e) and those [who are of the Spita- mae] do I also call to that which is the word of Vohiman, [i. e. I incite them to this Religion]. * Or ‘when A. 7s praised’, but see Gatha and Ner. for the

voc; if both verbs are presents then ‘when he praises A. he converts’. *? an alternative or additional trl. of the syllables éméi.

Ner.’s sansk. text. Jarathuctra, kas te muktdtma mitro (b) mahata mahattvena? [kila, nirmalena uttamatvena* ?) kasmaicha prakrishtoktidAne* kamah, [kila, Te Dinih kasmaicha rochate*?; kasya* brishe*!?] (¢) Evam asau raja Guctagpah sarhgrami* (d) yah stota, Mahajnanin*?, sahavasino vyavartayati, Svamin, |kila, Saha-anvayikin* Dinau samanayati], (e) tan dhvanayami Uttamasya ukteshu Manasah, [kila, ye Spitamat*® santi tan

deyrgugaorge «6 .swssey dysls wy ds—paupHower 15, Text. 2 -aip120 Gaya 19 Oana yl oyegavy ats aes

2 -aip120 Gaya 19 Oana yl oyegavy ats aes

“HOP 99.4892, 04¢ dy. Geir. sty2aiy hb s2924s9 port 240% So WIIQp eps +8994 II) /) HAY eee +3( 9940 M9 Verbatim transl., etc. O Haéchad-aspae [vel ‘H-pidae’, hoc] dicam vobis, O Spitamae [-midae], (b) quoniam*! res-legales discernitis, [easque] legibus- contrarias, (c) his*? vestris-actionibus* [humanitatis, largitatis, et auctoritatis efficacis*] Sanctitatem, [i. e. legem sacram imperii nostri] pro-vobis (ipsis*?) constituitis-et-accipitis*? (d) quibus, [i.e. secundum et per ea] institutis[-ta* et eas constitutiones quae] prioribus* [i. e. priores essent] Ahurae. *1 Vel simpliciter hyad(t) = ‘ut’, sensu acc. cum infin. ‘dicam’ ut (sic) vos: - dis- cernatis’, {i.e. ‘dicam vos - discernere’]. *? i.e. his vestris donis liberalibus et officiis ad successum conatus nostri promovendum et consummandum. *vel ‘ob has vestras actiones

pro vobis Sanctitatem, (i. e. instituta Regni (pro vobis)) constituere[-uite]’ daduyé = dadvé inf. loco imper.(?). **i.e. institutis in rerum primordiis et etiam usque adhuc valentibus.

Pahl. trlit.) ‘Haéchad Aspanéd2 gdbishnd tand? lektim! min Spitaman [ho- manéd]; (b) aftaénd dahishnd! bara vijinishné*!, va5 munich adahishnih’, [aightand mindavam 1’ fraérfind min zak i avartind bara vijinishno*]; (c) pavan valmanshan kinishn6 {8 lektim, Aharayih avé lektim1 yehabini-aité* Jmozd], (d) mfinash? yehabind, fratim® Atthharmazd [zak i mozd], ‘See P. throughout. * 80 DJ., D.

XLVI. 14, 16. 267

Dinau samanayami]. *'J.*, J.* brate. **J.* ins, svamin®. **J.%, J.4 ‘main; soP., .; was the ‘n’ for ‘t’ as often, or have we a clumsy plural? Ner. transl. Jarathustra who és thy free-souled (or ‘religious*’) friend

(b) through (or ‘in’) the great greatness, [that is, through the pure goodness ?] ; and for whom 7s Thy desire for the giving of the proclamation?, [that is, whom does Thy Din also please?; and whose (or ‘for* whom’) dost thou declare]? (c) So is that King Gustdspa the warrior, (d) who as a praiser, O Great Wise One the Lord, brings back (or ‘converts’) the households, [that is, he assembles the family-connection within the Din]; (e) and these al I am convoking in the words of the Highest (or ‘Good’) Mind, [that is, I am assemble those who are descended* from Spitama within the Din].

Parsi-persian Ms, trit. Zaratusht! kih tii ashé ddst** bashad (b)[] meh khalis, [pah in avézah vehi]? Tu-vra, an kih fraz parvarishn, [va —=-—] dehad kamah, [kit Din an kih [] [6shan = varmanshan] kih giyi?] * (c) Edin f ¢ Kai Vishtasp [] [ka*(?) + ya‘ni + farzanak* (?) = kdri] [kunad], (d) kih stayishn ¢ Ormuzd* [] (himmat = hama- vandah* (?)) buland —, [ki, hamdidah 7 buland bih an Din Avarad]* (e) Oshan khvaénam an 4n 7 Bahman sakhun [kih az Spitaman hend, ashan (?) bih an in Din khézanam (? -anam)] * * Or ‘dist’.

Free tr. To you I speak, O Haéchad-aspae kinsmen,

Since things unlawful ye discern and lawful,

By these Your deeds ye help* the Holy State

-anam)] * * Or ‘dist’.

Free tr. To you I speak, O Haéchad-aspae kinsmen,

Since things unlawful ye discern and lawful,

By these Your deeds ye help* the Holy State

With the primeval laws which Mazda gave. *30 D.; DJ. gobishntfim. *M. lako min. °D. om. va. * DJ., D. nih. 7DJ. om. * DJ, D. ins. i. * DJ. kabed.

Pahl. transl. O Haéchad Aspanéd! yours is the speaking (or ‘ye are to be addressed’) of the Spitamae* (b) since offering (?), and also what is not offering* (?) are thoroughly discriminated by you, [that is, the thing which is correctly-pious is (to be (?)) thoroughly distinguished by you from that which is improper-and-impious]; (c) Sanctity is to be attributed* to you [as securing a reward] for those deeds of yours, (d) according* to which* Afttharmazd first* gave (that which 7s the reward].

Ner.’s sansk. text. He Haechadaspiyaéh*!! vak yushmakath, he Cpita- miyah*, (b) yat* danam vivinaktum*!+2, yachcha’ adanazh, [kila, yushmakath kimchit* yat sadvyaparitararm avyapdritarat* yujyate vivekturh]; (c)** yush- makarh karmabhih punyara yushmabhyath dasyate [prasddah*] (d) yéni dadau*® prathamam Hormijdah. *'C. *J.* faint anusvara. ** corrected. **J.%, J.* ins. te; *J.%, J.* dah; P, “dam. *J.3, J.* om. dvau which C., P. have.

Ner. transl. O ye Haechadaspidae and, ye CQpitamidae, yours is the word; (b) what is offering is to be distinguished and what is not offering, [that is, it is necessary to scrutinize everything belonging to you, and to distinguish those which are the better works* from those which are the

268 XLVI. 15, 16:

worse]. (c) On account of your actions Your Sanctity will take [the reward (-darh (P.))], (or better ‘will be given* to (or ‘for’) you as’) [the reward(-dah)]), (d) which actions Hormijda maintained as rewarded at first™?. *11f dyau or dve is read, then ‘which two (dve) the deeds and their reward: -’. Parsi-persian Ms. trit. Héchad [Asp = Asp (?)] n. tr. p. Aspanéd) gobishn ta (?

eo -y2as 9g) ae 10) Oa 1s) apy.) 16. Text. bees oA ON) 2c) Q4I)).49) "WR EMO oA QIAN — -4U)) DOO .a¢y2¢e 9306 (a1) Jaw pomspae » A Eat 49 a0) Onyaty 1) Coapdy AWN sesnjug sar gepawrly ais) Gaayaty ab)rys OPOHND -egeegelal 095596 a0) Oar yuy

Héchad [Asp = Asp (?)] n. tr. p. Aspanéd) gobishn ta (?

Verbatim transl. Frashaoshtra huc [veni, vel ‘illuc* [i*] tu uné-cum-(his-] -adjutoribus-liberalibus [sociis] (veni [vel ‘i’]), (b)O Hvégva, und-cum-iis quos expetimus [et desideramus-nos-ambo* in-salute-exoptata ([pro-|patriae*[-tria, i. e. ad patriam ex periculo praesenti eripiendam; (c) immo huc veni [vel ‘illuc i’] ubi Sanctitate[-tem] comitatur Pietas (prompta mens) (d) ubi [sint} Bonae Mentis desiderata*? Regna*2, (e) [et] ubi Mazda in-potestate-beatifica** habitat Ahura. *! Sunt qui usta stdi = ‘in-felicitate esse’ vertant (stdi inf. ah = esse). “* vel lege ista Kh-threm: ‘ubi Regimen in-possessione (? et intra potestatem) Bonae Mentis [sit]. * sunt qui var(e)demam ‘in-castello-Suo’ reddant. Doctor certus reddit ‘in magnificentia [Sua]’ (?). ** Fieri potest ut piorum sedes caelestes in hac stropha indicentur, sed tamen vide athra = ‘huc -- intra nostram civitatem, secundum precem meam, veni ubi Devotio nostra cum sacra Tua lege se conjungat, etc.’; sed oblivisei vel ignorare non debemus quin ambae duae vitae hac et illac quasi ut similes, 1, €. ut partes unius et ejusdem vitae spiritalis, a Z. mente conceptae-sint.

Pahl. text translit. Frasbéstar tamman Lak! avo radih satinishno, [aighat radih? dén Garédmané kinishnd‘], (b) min min Hvdband homanih’, ‘min pavan valmanshén khirsandih, [atghash® zak mozd avayad6], ash pavan nadikih hastishn®, [aighash? tamman nadikih yehevinéd]|, (c) tamman aight Ashavahisht6 levatman bindak minishnih, (d) tamman aight Vohtiman khvasté® yekaviminéd khidayih; (e) tamman aigh Atharmazd pavan® kamak® dén demand ketriinéd. ‘See P. ?DJ., D. th; Spgl. °ishnd. * D. homananih (or ‘héménih’) “D. has va; DJ. om. ®D. om. ash. ®DJ. hastih or astih. 7D. om, ash (?). *so DJ.; D. bavihfinast. °DJ. om. 1 all demano (?), but see Pers. :

Pahl. transl. O Frashéstar, for (or ‘on account of’) an offering thou art*! coming*! (or ‘is thy* coming’) beyond, [that is, offering is to be: made

XLVI. 15, 16. 969

sic = tan), shuma kih Spitaman (wndecipherable) [hast] % (b) Oshan (?) [= Aftan* da- hishn bih {][ bih- (?) guzyandah = chénishn) [] kih ham na-+bih (? sic videtur) + da- hishn, {ka, tan chiz 7 nék az an 7 bad bih [] [chinad = chinishn]** (c) Pah oshan kunishn ¢ shum& Savéb an shuma [khvahad = — (?)| [] [dad = ddbuind (?)—] [muzd| (a) kih [] dad avval Ormuzd* [4n i muzd] *

Free tr. Come Frashaostra, Thou with offerers, Hvdgva! With those we seek, to bring* ‘This land’s salvation ; Come where Devotion blends with Holy Justice;

Where lie the Realms desired of Good Mind,

Where God in His own might* abides!

Come Frashaostra, Thou with offerers, Hvdgva! With those we seek, to bring* ‘This land’s salvation ; Come where Devotion blends with Holy Justice;

Where lie the Realms desired of Good Mind,

Where God in His own might* abides!

by thee in Garédman], (b) thow who art of the Hvob, for whom is satisfied happiness, [i.e., his 2s that desired reward, his ¢s an existence in happiness, [that is, there in the other world is his happiness], (c) there beyond where Asha- vahisht* dwells with the Perfect Mind, (d) there where the desired sove- reignty of Vohiiman is, (e) there where Attharmazd dwells according to His desire in His abode! * Forms in ishn are often undoubtedly used in this sense.

Ner.’s sansk. text. Pheracaustara paratre* (sic, lege -tra) tubhyam dakshinapravrittayah, [kila, tubhyath dakshinah' antar Garothmane! karyah], (b) he Huogudjah*, tabhir yah sarhtushtah tasya cubhe sthitih, [kila, tam prasadam yasya rochate, tasya paratre|-tra] cubhar bhavati], (c) paratre[-tra] Dharmah samiaclishtah Sampirnamanasa, (d) paratre(-tra] Uttamamana ip- sina*$ (or ‘-no’) ’sti rajyarh; (e) paratre[-tra] Mahajnani svechchhaya sthane nivasati Svami. *! All but J.* °tre. *so J.%, J; J* Huo-, *°J.%, J.* ete. -na, but a fem. was hardly meant; yet see samptrn® in ¢ representing (?) the fem. Aramaitis.

Ner. transl. Pheracaustara, there are to be developments* of* offerings for Thee in the other world, [that is, official gifts* (perquisites*(?)) are to be presented to Thee in Garothmana], (b) O Huoguaja, he who is rendered content (or ‘satisfied*’)) with these things, his position is in happiness, [that is, whose reward gives him pleasure, his is happiness in the other world]. -(c) There in that other world Sanctity is embraced by the Perfect Mind, (d) there in that other world the one endowed with the Best Mind* is desir- ous* of the sovereignty; (e) in that other world the Great Wise One dwells in his abode, absolute, and according to his wiil, the Lord.

Parsi-persian Ms. trit. Frashéshtar anja [] an sakhavat (sic) raftan, [kit + ya‘ni + tf sakhavati andar Garétman] [], (b) kih az Hbobi (hasti, va] kih pah 6shan raza- mandi * [ki [] fn muzd bayad] ash pah néki éstishn + ka’ im * [kfish Anja nék(i) bashad]; (c) anja [] Ardibahisht ava bundah minishni*, (d) anja (?), ki [pah= pavan] -Bahman khyast éstéd khudai; (e) anja ki Ormuzd* pah kam (sic videtur pro kémak) andar [kallah* (?), fortasse kar sic pro gay = var? = demfin*] manad *

oe) PU Se ie) ene be ee tes

270 XLVI.-17.

vo fvenag eyed «b 10 )Oayay 17. Text.

489909 b>>ey Meme. ES "GR CULE aja poh} Eyragu) savy bas) 9 wy eve eile Speed

wp egCargs sap eeCag pbajspol {0 Sb ops euahang wads ean 9 PMG -s)eogusg

= demfin*] manad *

oe) PU Se ie) ene be ee tes

270 XLVI.-17.

vo fvenag eyed «b 10 )Oayay 17. Text.

489909 b>>ey Meme. ES "GR CULE aja poh} Eyragu) savy bas) 9 wy eve eile Speed

wp egCargs sap eeCag pbajspol {0 Sb ops euahang wads ean 9 PMG -s)eogusg

Verbatim transl., etc. [Veni tu huc (vel ex contrario ‘i tu illuc’)) ubi in vestro hymno-metrico, [i. e. hymno lege metri a vobis accepta composito | laudes-[Ahurae]-pronuntiem™[-tiabo*! etiam ego] (b) (non) [nullo modo] in [vel ‘secundum’(?) orationem] -sine-metro*, [i. e. metri-egentem*! et ergo profanam, celebrabo], O Dejamaspa Hvégva, (c) [sed] semper-cum agnita*? [et ab Ahura probata*? oboedientia] laudes [Deo pronuntiabo (cum oboedientia) oblationis, [i. e. cum oboedientia per largitiones in auxilium conatus (nobis omnibus communis) ample peracta]; (d) qui cernat rem-legalem (-que [vel ‘rem fidei congruentem et commodam’| eamque legibus-fidei-contrariam [con- siderato], (e) [i. e. has meas laudes] cum-mira-efficienti [-et - me-inspiranti Sanctitate] considerato* (sic ‘man*’ active) (Sanctitate) Mazda Ahura.

** Vel et fortasse certius* (?): ‘(I Tu illuc] ubi [Ahura habitat et laudes] in vestro {sancto}] metrico*-cantu* (loc. sing.) [recipit (vide stropham XVI (16))] (b) nullo-modo laudem- sine-metro, O D.-H-.’ ** vel ‘semper agnoscite* (?) et probate (sic ?) has meas laudes - - -’.

Pahl. text translit. ‘Aétind zak i? Lektim padman gdbishn3, [aigh, Dino* i Lektm gobishnd?]; (b) 414 apadmanikiht Dastdbar Jamaspé i Hvéban', [aigh, zak min Dind* 14° pédak 14 yemaleliinéd?]. (c) Pavan aito*-(?)- da- hishnih avd zak { Lekim’ niydyishnd sattinéd. Pavan Srésh rad dahishnih aé aitd**-dahishnih, [aigh*, Dino* i Lekam yemalelinédd, va tandch radinéd avo Aérpatistand®]. (d) #°Baras vijinéd min‘! dahishnd, va manich adahishnih?2; [vat> val'* valman? yehabtinéd mtin avdyad yehabiintan6'4]. (e) 1Danak pad- mand; pavan rastih i? Afharmazd hand, [aigh, pavan Dind* i Afharmazd akas hémanéd!]. +See P. ? DJ. ins. i. *D. om. *D. ins. va. ®D. ins. ich. * DJ. om. “DJ. ins. va. *D, hand. *DJ. aérpatand. 2D. ins. va. 14 DJ., D., M. min and om. va. =~ DJ. ih. > DJ. om. **s0 DJ.; D. ayo. DJ, D. indo.

Pahl. transl. Thus your metrical(?)-measure (or ‘ritual’) is to be spoken, [that is, Your Religion is to be declared]; (b Dastur Jamaspt, who is of the Hv6b, will not utter an unmetrical*® (or ‘profane piece’, or ‘a legal irregularity’), [that is, that which is not evident (or ‘evidently ’) from the Religion he does not declare]. (¢) With the bestowal of what és*t continuously™ present™ (or ‘with a continuous*! bestowal’), he proceeds to Your worship; and this giving of* what* is continuously*! present*! 7s through the bountiful liberality of Srésh (Obedience), [that is, he declares Your Religion, and de-

XLVI. 17. 271

Free tr. Where I in holiest metre chant the doctrines; Never the measureless profane I’ll utter;

Praise with Obedience and with gifts I offer.

Who severs keenly each the false and lawful,

17. 271

Free tr. Where I in holiest metre chant the doctrines; Never the measureless profane I’ll utter;

Praise with Obedience and with gifts I offer.

Who severs keenly each the false and lawful,

May He with wond’rous Sanctity give heed.

votes his personal efforts to priestly studies and duties]; (d) and he distin- guishes thoroughly* what zs to be given (or ‘what 7s giving’), and what also zs not to be given (or ‘not giving’) [and he gives to him to whom it is necessary to give]; (€) wise zs A’s metrical* measure (or ‘ritual’), and this is in accordance with the truth (‘or justice’) of Aflharmazd; [that is, he is intelligent through (or ‘in regard to’) the Religion of Atharmazd].

*1 Perhaps hada spelt »” (* = h, » = d, » = 4) suggested wy = ait, or e#; it is extremely unlikely that this ¢, *, “ means ait, at least when taken in its usual sense; see Gatha and Ner.

Ner.’s sansk text. Evari vah pramanatn vakta, [kila Dinith Yushmakam vakta]; (b) na apramani* Gurur Jamaspo*! Huogudjah?, [kila, yat* Dinivat” ((?)-vat)** na prakatar, tat* na brite], (c) sahadatya* vah Aste* namaskritaye Crogadakshinadanena**. [Sahadatir* iyarh yat* Dini Yushmakath brite, va- pugcha dakshini* kurute*], (d) yo vivinakti dinaricha, addnam cha, [tasmai dadati yasmai yujyate datum], (e) jnaté pramdnamh* satyatayé Maha- jnaninah Svaminah [Dinya Hormijdasya]. *: All Yém-. *%all should be read Huo-. *3 all “vat. ™* see forms of rad often rendered by dakshina, ete. *5 so J.‘

Ner. transl. Thus he* is a proclaimer of Your legal (or ‘ritual’) regu- lation, [that is, a proclaimer of Your Din]; (b) the spiritual Master Jamaspa Huoguaja is not @ proclaimer of an irregularity, [that is, he does not declare what is not evident (or ‘evidently’) according*! to*! the Din]. (c) He is devoted to (or ‘at’) Your Service with a an ever**2 accompanying*? (or ‘joint’)* gift to You, even with Croga’s presentation of offerings; [and this is an ever**? accompanying**, (or ‘joint’) gift, because 7¢ both declares Your Din, and makes the person an offering**]; (d) and he (lit. who) distin- guishes the gift* and what is not a gift*, [that zs, he gives to him to whom it is necessary and fitting to give], (e) and he understands the legal (or ‘ritual’) regulation through the truthfulness of the Great Wise One, the Lord, [through (or ‘in accordance with) the Din of Hormijda].

*1 Hardly ‘supporting the Din °vat’, see min Dini. ** see the Gatha, ** not literally meaning ‘goes to the right of the body’.

Parsi-persian Ms. rit. Edin an i Shuma andazah [], [kf Din 7 Shuma gébishn [gityad kit gumani nah bashad = jdméiinéd* dgh* giimani la jantinéd*) x (b) Nah [] [bi-gu- mani* = avégimdngi*) Dastir Jamasp 7 Hbobi (ham-pusar = biman* (sic loco benman)], (ka, an ¢ az Din nah péda (vel ‘paida’) nah giyad [an gobishn kunand = zak gobishn

272 XLVI. 1%, 18.

vagind*] % (c) Pah hast* dahishni an an 7 Shuma niyayishn rayad » Pah Srésh sa-

1%, 18.

vagind*] % (c) Pah hast* dahishni an an 7 Shuma niyayishn rayad » Pah Srésh sa-

khavat-didan + ya‘ni-kardan in hast + ya‘ni + hastam*? ((?) sic videtur) —[ [] [n= and] Din « Shuma gtiyad, va tan ham sakhayvat-kunad 4n magopatdari] * (d) Bih [va = va]

48 (24499 QL Peps, -rsuGenss ay ba p49 M99)ING -6M9 18, Text. Aid 3.9) cur dp qubdl 1at52 04452 ~fnd2 004 AUP IING «URED i} Ep LUGE OBE EREA dicgupbayeudy og )aulo -ceguvguody upg) 49h. HEpol -wyssyys}are sayrcon) whe Bae

Verbatim transl. (with paraphrase). Qui mihi consecrationem*-validam attribuat[-uet], huic sit*! -[sint] etiam optima[-ae] res; (b) [ei enim res opti- mas* ex] meae [mea] opulentiae[-tid per] Bona[-nam] tribuam Mente[-tem] ; (c) [sed] angores-et-oppressiones huic, [i. e. in (vel ‘adversus’) hunc im- mittam] qui nobis [ut] crucians-oppressor*? [angorem, et oppressionem, i. e. angustias] inferat{-ret], id est, eas adversus nos immittat|-tet, i.e. inferat, (d) et], O Mazda, [haec faciam] Sanctitate, [i.e. secundum praecepta Vestrae legis], Vestrum[-tro] delectum**[-tui, i. e. Vestrae voluntati*-supremae et Vestro maudato de me] satisfacere-volens; (e) hoc [enim] meae intelligentiae, men- tisque, consilium-et-decisio [est]. *1 Fortasse significat aschid(t) ‘valde’, tum si haec traductio recta sit reddamus ‘huic valde res-optimas [ex] meae [mea] possessionis [-ione] impertiam’. ** vel lege Astai ‘qui nos angori, [i.e. ad nos angoribus opprimen- dos nos] capiat[-iet et tenebit]. ** yel simpliciter ‘ Vestrae religioni’.

Pahl. text transl. 1 Mtn avo li yan?, [aigh® havishtih i li vadinyén] valman* pavanich® tand* i pahltim, jaighash? pavan® stih mindavam aé® den- man pahlim]. (b) Man avo li ishtd, [aigham® khvastak yehabtinéd] afash’? Vohiman chashéd, [aighash mozd yehabtinéd]. (c) Andstiht! avé valman mtn avo’ lanman anastih yehabinéd. (d) Aftharmazd va Ashavahishté pavan kamaké Lektim shnayém'. (e) Zak li pavan khiradd, pavanich minishné, bara vijinam!, [Dind!}]. ‘See P. throughout. ?DJ., D., M. yan. *DJ. om. ‘DJ. ins. ich; Mf. has avo only. °DJ. om. ich. ©D. om. i, 7D, aigh (ash) ich. *DJ., M. I so also prob. D., but possibly i. ®°DJ. om. am, *°D. afash. 1D. va anastih (2), or ‘anafitih’ (?). 22 DJ., D. avi.

Pahl. transl. He who affords me a blessing, [that is, when they, such persons, shall fulfil the duties of discipleship toward me] even in* the body* of that person this is* that which is the* best, [that is, this is the best thing for him even in this matter of the world]; (b) he who provides me with means, [that is, ‘endows me with property’] the Good Mind is teaching him,

XLVI. 17, 18. 273

chinad kih dahishn va kih ham na-dahishn, [ [] an ti.dehad, kih bayad [] (did = —}, [an Jamasp = dx Jaémdsp] | * (e) [Pah = pavan] dan& andazah, pah rasti ¢ Ormuzd

(sic) in, [kti, pah Din % Ormuaid*® akih (agah) [hast = hast] ] # ** Hasti (?).

17, 18. 273

chinad kih dahishn va kih ham na-dahishn, [ [] an ti.dehad, kih bayad [] (did = —}, [an Jamasp = dx Jaémdsp] | * (e) [Pah = pavan] dan& andazah, pah rasti ¢ Ormuzd

(sic) in, [kti, pah Din % Ormuaid*® akih (agah) [hast = hast] ] # ** Hasti (?).

Free tr. Who Sanctity on me bestows for blessing Him of my wealth give I through Good Mind best; Grief upon him I send who sends oppressions; Thus,’ Lord, I justly seek your will to gladden; This is mine understanding’s choice and aim.

[that is, he is his teacher because he is giving hima reward for his offerings to me}. (c) Atheistic-falsehood (with® its resudts*) is for him who produces that profanity toward us; (d) 0 Adharmazd and Ashavahisht, I ew? content You as to Your desire; (e) therefore I will scrutinize that [Your Religion] with wisdom and also with attention.

*! Not ‘his it is even in the body of heaven’; see the gloss and also Ner.

Ner.’s sansk. text. Yo madarthai sadai’va sa evath vapusha utkrish- tatarah, {kila, jagati kichit® idam eva utkrishtataram, yat chhatratvam™ me kriyate}. (b) Mahyaih lakshmim vatah? (“sie ?) Uttamam asvadayati Manah, [kila, yo mahyaii lakshmim dadati tasmai Gvahmanah prasidam dadati). (c) Andstikatvari tasmai yo ‘smabhyati anistikatvat* datte; (d) he Maha- jidnin, he Dharma, Yushmin svechchhaya satkarayami; (e) tam ahath bud- dhy& manasa cha. vivinajmi [Dinim]. *' J. schhe (?). 7 I8, J.* vyatah; P. vaintah; all y-; it seems the possessive termin. which Ner. intended to use; or read atah.

Ner. transl. He who foils for my sake remains for ever the most exalted through his bodily condition, [that is, the most excellent thing on earth for any one is just this, that discipleship should be formed for me]; (b) thence* it is that the Best Mind assigns property* (2?) to me (or ‘incul- cates and stimulates the bestowal of riches upon me’), [that is, Gvahmana rewards him who offers me bounty]. (c) Infidelity* is for him who practises* infidelity® toward us; (d) O Great Wise One and Thou, O Sanctity, I pro- pitiate You according* to Your own* desire* (hardly ‘spontaneously’), (e) and I discern this [¢A’s Din] with wisdom and intelligence].

Parsi-persian Ms. trit. Kih an man [] [jan = gan (sie)], [ka, shdgird? ¢ man ku- nand}, & pah ham tan pahlim (sic), [kiish pah géti chiz in padhlim (sic)} * (0) Kih an man khezinah, [kim khezinah dehad) az-(sic)-ash Bahman chashad, [kish muzd dehad] * (c) Nah + hast? (sic) an Q kih an ma [) [wek**-hasti (!) = Aa-**(?) -hasti] dehad (!) ® (a) Ormuzd* u Ardibahisht, pah kamah Shuma sitidam [kunand = vdgtnd* (?), an alternative conjecture (?)] % (e) An man pah khirad pah ach (? sic fortasse) minishn bih [] [defaced purposely) = vacinad] [Din] #*

974 | XLVI. 19.

Jersey aly AU PDQY G2 Cray yet bg “fF 19. Text. cece bys) .u)soas lo ce 34s) ) ¢9.5459¢ba9) a -egeras)ag Seu Ney G69 ebw6 +2406 gp as 25H AUD) OD 1343940 0)9 39 "Ene dtu 90.99 Lp “Aue

HEeayeguowl -43096.196 went on whe “Eepee

19.

Jersey aly AU PDQY G2 Cray yet bg “fF 19. Text. cece bys) .u)soas lo ce 34s) ) ¢9.5459¢ba9) a -egeras)ag Seu Ney G69 ebw6 +2406 gp as 25H AUD) OD 1343940 0)9 39 "Ene dtu 90.99 Lp “Aue

HEeayeguowl -43096.196 went on whe “Eepee

Verbatim transl. (with paraphrase). [Immo utinam omnes principes ad - Causam meam se adjungerent et mihi opibus (ad civitatem sacram nostram constituendam sufficientibus) subvenirent (vide supra)] qui [enim adjutor] mihi, i. e. in gratiam (vel ‘gratia’) mei] Sanctitate, [i. e. secundum praecepta et significationes sanctae legis] re vera [id] efficiet (b) [mea] Zarathustrae [causa] id quod [cum larga-benevolentia (vel ‘secundum voluntatem meam’) meum conatum magnum] maxime-promovens-et-prosperans*? [sit, i. e. prosperet], (c) huic [adjutori liberali et generoso* ut] praemium pro-eo-consequentes- dant* [Ahura et Asha (vide stropham XVII (17), d.) praemium] ad-mundum- illic-pertinens (i. e. ultramundanum*) (d) [cum omnibus] mente acceptis [emolumentis] (cum omnibus) [causi*-]Bove*?[-vis] materna[-nae*]; -(e) haec- etiam (vel ‘omnino’] mihi nuntiavisti*® [vel nunties*(-tiabis*)] Tu, O Mazda, [qui eorum] scientissimus [sis]. ** Vel lege hanefité, ‘huic praemium merenti* in-vitam- ulteriorem-validum [dabunt Ahura et Asha]--’. *? Doctus certus reddit ‘duas-boves duas-maternas’ (2), *% sunt qui ‘fecisti tu’ vertant.

Pahl. text translit. *Mén zak i? li Ahardyth Ashkarak’ min zak varzéd (b) 2av6 Zaratushtd [¢numaids yekavimtinéd] mfinash kamak® fraztim!, [aighash avayd6 vésh aigh kard8*], (c) zak i pavan mozd arjanik yehevinéd? dén kola dé ahvano, (d) min avi li nivékédt (vel ‘navidéd’*), [aigham mindavam yehabtinéd], ash levatman yeheviinéd pavan harvisp® [damané] Tora 19 Az! (e) Zakich lit khfirsandih amat hand {1° Lak, Atharmazd akAs homanam, [Dind" i Lak]. ‘See P. throughout. ?DJ. om. °D. ins. 3. “DJ., D. om. fraz. = DJ., D. om. va. °DJ., D. kardané; D. ins. denman din, but very late. 7DJ., D. ins. *s0 DJ.,; D. harvist. ° DJ. ins. 3. 2°'D, ins. 7%

_ Pahl. transl. To him who practises my* (?) Sanctity (or ‘acts from Sane-

tity toward* me*(?)’ so better*; see the original) openly (or ‘with open reality’ or ‘truth’) and from that*t motive*!, (b) ze, toward Zarattishts, that [is revealed]

XLVI. 19. 275

Free tr.» Who from the Right for me true welfare worketh,

For Zarathushtra help most wished and mighty,

Him give they the reward than earthly better

With all mind-blessings gained from holy* pasture*;

19. 275

Free tr.» Who from the Right for me true welfare worketh,

For Zarathushtra help most wished and mighty,

Him give they the reward than earthly better

With all mind-blessings gained from holy* pasture*;

These teaching me, O Lord, art Thou most wise! which is his most advanced desire, [that is, he* desires for him (Z.) more than has been accomplished*], (c) ¢o him who is deserving as to the reward in both worlds, (d) who also makes*? an*? acquisition*? for me, [that is, bestows something as a offering for the Cause upon me], with him, (i.e. with such an one) as that reward the Kine called ‘Az’ abides for all [time]; (e) this is likewise my satisfaction*, O Atharmazd, when I am acquainted with this which is pre-eminently Thine, [Thy Religion]. **NB. zak is inserted as if to make* sure* that min = hacha should be applied to Aharayih (totally impos- sible in ordinary Pahlavi; see p. XIV, Introd. flg.). *?so far better than ‘announces’ as I formerly rendered; see vistais. ** probably reading vas (see Y. 49. 4, c.) for sas.

Ner.’s sansk. text. Yo me punyarh prakatarh tasmat samacharati (b) Jarathuctrasya yah kamah prakrishtatamah, [kila, yo Jarathuctrasya nidargita* aste], (c)sa prasdide anuripo bhavati ubhayor bhuvanayoh. (d) Mam grihituh* (sic, lege grah°) sarhclishté sadai’va Goajinamni!, [yo mahyarh kith- chit* dadati, tena saha sariclishta bhavati sadai’va Goajinamni]. (e) Tayai’va me sathtoshah* Tvadiyaya, Mahajiianin, vijidtya* [Dinyd Te]. *C.;J.%,J.4 P. gauaj°.

Ner. transl. He who practises my righteousness publicly. from this (b) which is Jarathustra’s most pronounced*! desire, [that is, from that which is the revealed desire of Jarathustra], (c) is fitted for and deserving of the reward prepared in both the worlds. (c) To the one who receives me*? the © Cow named Aji belongs and she is for ever united with him, [that 7s, whoever bestows anything as an offering upon me, with him the Cow named Aji is united for ever]; (e) and just hy this means, O Thou Great Wise One, is my contentment* realized; that is, by means of Thy known doctrine, [that is Thy Din]. ** So meaning *? lit. ‘of the seizer of me’.

Parsi-persian Ms, trit. Kih 4n man Savab 4shkarah az an (n. tr. p. varzéd) [ku- nam = vdgiindm*| (b) 4n Zaratusht [ [] numiid éstéd] kiyash kamah [] fraz [ktsh bayad (sic) zyidah [= vésh], ka [] [kardan = —] (?) [in Din = giiman® (sic) Din] x (c) An ¢ pah muzd arzani (?) bashad andar har da jihan*, (d) kih an man [] [va‘dah + dehad = navidinéd], [ka, ma-ra chiz dehad] ash av(&) bashad pah tamam [zaman] Gat ¢ (indeciperable) % (c) An ham [] razamandi, kih in 7 Tf, Ormuzd*’, agah hastam [Din * Ta] * *! Ormuzd seems oftener written in some parts of this MS., Hér® in others.

274a XLVI, 1.

Yasna XLVI. Gatha(a) Spenté Mainyti (Spentamainyu). I

Ormuzd seems oftener written in some parts of this MS., Hér® in others.

274a XLVI, 1.

Yasna XLVI. Gatha(a) Spenté Mainyti (Spentamainyu). I

-aye}>syiye-pwdsoes.¢b-beq 1. Text. 04 Qy3 4 }496 1A 940 90.459 940 /9. qa} ~AlI CO tw £0) 29 is p48) 999388 a9 Lo ssupsu}ebbassoga¢ “eee +AU 9 Qp sass poaueog) gs 38 9044))) 49g 49 +I ANG Qp wd — gb) yep -8902496(s) Jaw 10) Capa dy 9 9h00g.

(NB. The Commentary here refers also to my former printed and circu- lated edition.)

Verbatim tri. (with extensive paraphrase here especially necessary owing to the meagreness of the text.) (Laus vobis Gathae sacrae!) [Per] benefico[-cum Suum] Spiritu[-tum et per] Optima[-mam Suam] Mente[-tem in sanctis Suis vivam et in omne bonum efficacem], (b) ex Sanctitate, [i. e. vi Suae legis spiritalis*], per facto[-tum sanctum a Suis fidelibus plene per- actum, et per] verboque[-bum verum et benignum a Suis’ sanctis dictum (omnino** quum in vita quotidiana tum in ceremoniis ritus, i. e in hymnis diligenter et religiose recitatis, etc.), per haec facta verbaque fidelium Su- orum (¢) Ahura] huic™! [Suo sancto cultori praemia vitae coelestis merenti] dans (sic videtur*(?)) erit*, ([vel et fortasse melius ‘dent [dabunt (dain*? III pl.’ Ahura una cum Bona Mente, Sanctitate, etc. (beneficis Immortalibus hoc loco suis nominibus ex consulto nominatis (vide infra)), dabit A. (vel ‘dabunt’ Ahura et hi alii Immortales]) Salubritates-duas [idioma simpliciter loco verbi ‘Sal-tem’, hoc est, res florentes omnino et summatim putatas quod ad corpus, quod ad mentem, etc. pertineat, et] Immortalitates-duas [idioma sim- pliciter loco verbi ‘Immortalitatem’, hoc est, vitam in incolumitate et in longinquitate productam hac et ill4c] Mazda [et alii Immortales ea duo dona beata (i.e. Salubritatem et Immortalitatem) dent (vel ‘dabunt’) per] Potestate [-tem regalem et divinam Suam in civitate sacra, etc. et per] Pietate[-tem in nos a Se inspiratam], Ahura [haec dona duo beata det vel dabit Dominus,

vel ‘Deus-Vivus’]. *! Vel fortasse ‘nobis [Suis sanctis]’. *? sunt qui dan sensu infin. accus., vertant.

Pahl. text transl. ‘Niyayishn avd lekim, Gasand i aharabd! (a) Min afztinik minavadih va?+1 pahlim minishnih, [amat zak 1° madd yekaviminad am bara kardd; va zak i 144 madd yekaviminad®, 14° am bara nikiridd), (b) va7 min zak i Aharayih kdinishnd va’ gobishné, [va9 ktinishné 1 frardnd* rat zim, ghal kard6, va gobishnd i frarind! raf zim, ghal gifts]. (c) Amand khvéshan

XLVIU. 1, 275a

Yasna XLVI. 1

The Anthem ‘Bounteous Spirit’.

Free tr. By Thy blest Spirit moved and Mind the Better Through Holiness revealed in words and actions

Immortal Weal to us* Ahura, giveth

Mazda through Power* and Devotion master.

yehabind’? Haurvadad vatt Amerédad [!2 mozd avd anshitdadnd] (d) zak i Atharmazd'3+t khidayih™ pavan btindak mfnishnth.

By Thy blest Spirit moved and Mind the Better Through Holiness revealed in words and actions

Immortal Weal to us* Ahura, giveth

Mazda through Power* and Devotion master.

yehabind’? Haurvadad vatt Amerédad [!2 mozd avd anshitdadnd] (d) zak i Atharmazd'3+t khidayih™ pavan btindak mfnishnth.

*See P. ? DJ. om. *D. ins, *DJ. lak. *D. °néd. *DJ., D., M., rai. 7D. ins. va. *D. ins. °DJ. om. * DJ., D. yehaband. 'D. ins, 1? DJ., D. om. va. DJ. has i; DJ., D. om. va. ' DJ. khtidat.

Pahl. transl., etc. Praise to You, O holy Gathas! From the Bountiful spirituality and the excellent (or ‘best’) thought, [since that which has come from the bountiful spirit is thoroughly performed by me, and that which has not come from him (or ‘it’) is not at all regarded by me}, (b) and from* that which és the deed and word of Aharayih, [that is, it is according to my pious action that the deed is done, and it is according to my pious speech that the word is spoken], (c, d) and thus, from that spirit, etc., He who és Atharmazd has given us [his own ddessings] Haurvadad and Amerddad [as a reward to ws men] through the perfect-mindedness (sic) of His sovereign authority. (Mere translation as ordinary Pahlavi is wholly misleading.)

Ner.’s sansk. text. Namo yushmabhyaib, Gathah punydtmanyahl. (a) Mahat- tarat* adrigyatvat* utkrishtatarachcha manasah [yat* praptam asti asmabhyaih kyitarh; yat* na? praptam asti, tan (na) raayé Alokitam], (b) samcelishtat* punyena’, karmanaccha, vachasag cha [karmane sadvyAparine* asmakarh kri- tari vachasecha saddcharine* asmakam uktath], (c) asmabhyari [svadhinebhyo manushyebhyah*] dadau Avirdadam, [udakam], Amirdadarh, [vanaspatirh], (d)Ma- hajhaninah* rajya4ya sampirnamanasa Svami. + Sentence not in OC, 2 J. om. * supplied; J.°, J.4, C., P. om. (NB. Sandhi is only intermittingly applied, and Sanskrit of every period occurs as used with unusual application.)

Ner. trl., etc. Praise to you, ye sacred Gathas. (a) From the Greater (greatest) Spirit and from the more (most) excellent Mind, [what has reached us from these is fulfilled by me, and what has not reached us thus has not been observed by me], (b) and from our action and speech each united with sanctity, [for good actions our deeds are done, and for beneficial speech our words are uttered], (c) from and on account of this Spirit, words, and actions (see line a) the Lord has given to us [men] Avirdida [water] and Amirddda [the tree], to us as belonging* (?) to Him (or better here, ‘to us as having (i, e. ‘to have’) them in possession’), (d) for His Kingdom as that of the

276 XLVII, 2.

Great Wise One and by means of the perfect mind (or ‘of the perfect- minded-one’). ; Parsi-persian Ms. trit. Niyayishn 4n Shuma Gath(h)a 7 asho! (a) Az afztini Minti*

6E4y2Qr4 Lp ee NeEO ro too po2ia eG -WIIQVN 2, Text. Lessing” ay ~age aprgorrwly od{g dau > AUD SIQY

usosedel wav)ebbsssagu9 : 133). o20.16 Ay? gug(a) )au Sm S09 96 “AW II QI EAL SY 49049 0) byyey PeDop” 40095

; Parsi-persian Ms. trit. Niyayishn 4n Shuma Gath(h)a 7 asho! (a) Az afztini Minti*

6E4y2Qr4 Lp ee NeEO ro too po2ia eG -WIIQVN 2, Text. Lessing” ay ~age aprgorrwly od{g dau > AUD SIQY

usosedel wav)ebbsssagu9 : 133). o20.16 Ay? gug(a) )au Sm S09 96 “AW II QI EAL SY 49049 0) byyey PeDop” 40095

Verbatim trl. (with paraphrase). Hjus [vel Sui(?)] Spiritus. Benigni™ optimum, [i. e. summum bonum omnino efficiat Dominus, vel sanctus civis*? a Domino inspiratus et incitatus, i. e. res secundiores summatim hac et illac efficiat Dominus (quum ad animam sanctitate complendam tum ad prosperitatem sacrae agri-culturae et rerum domesticarum servandam et augendam, etc.) (b) per sacra verba doctrinae (de rebus promissis et de man- datis)| ex-lingua dictis[-cta] Bonae ex ore nunc** Mentis [in sacra ecclesia, vel in quoquo sancto fideli, vivae et efficacis] (c) Pietatis manibus-duabus [per manus duas Pietatis] facto-Suo [illud summum bonum] efficiat [Dominus, vel servus*? Ejus devotus pro Domino agens]; (a) tali** sapientia [(ad salutem nostram efficiendam tam perspicaci) enim est] ille pater Sanctitatis, [i. e. auctor sanctae legis in animis nostris sitae ipse| Mazda.

“1 Sunt qui ‘sancti’ reddant. *? vide ahmai = ashduné (?) in stropha IV (4) et in V (5). *§ vel lege ‘aonha’. i

Pahl. text transl. *Valman i minavad i afztnik? pahlim [Gasanik* pa- dash] (b) main pavan hfizvind vat pimman [zak i] pavan® Vohiman [milaya, aigh, pavan htizvand vat+? ptiimman zak i frarind yemalelinéd] (c) va® pavan bindak minishnth, pavan kold dé yadman ktinishnd7 varzéd6. [Zak i8 gabra 1° Gasdnik, aigh, mindavam!° bindak minishniha vaddinyén]. (d) Zak i! farzanak, faigh, farjam i mindavam pavan frardndih khavitanédo}2, zak i! aba i!4 Aha- rayih pavan danakih, [aigh, fravarddrih i dimand pavan frardndih vaddinyén].

1See P. 2 DJ. ins. 7. * so D. * DJ., D. ins. va. * DJ. has frarimo for pavan (a slip). °D. ins. va. 7D. ings. i ®D. ins. 2 ® D. ins, a. %° DJ. ins. 7. + D. om. i. 2 DJ., D. om. va. 1% DJ. ins. 1. +4 D. (?); DJ. has prob. abto.

Pahi. trl., etc. Thus the best gift (or ‘deed’) of* the Bountiful Spirit (gen. by pos.; see also Ner.) he will produce (see line c),: [i. e. the Gathic lore is produced by this means] (b) which zs [that which és speech] udtered through the tongue and mouth by Vohtiman, fi. e. he speaks that which is

XLVIL 2. 277

u pahblfim (sic) minishni*, [kih an rasid éstéd (so) ma-ra bih kard, waA’n 7¢ nah rasid éstéd {] [ra = ra] ma-ra bih[] [nigérend (so) = Pahl. °nd)] %* (b) {] Az Anz Sawab kunishn u gobishn {u kunishn 7 frarini ra am 6 (or ‘f’) guft], (c) mayan* khwéshan dad Khordad u Amerdad [ [] badlah an adamiyan], (d) 4n 7 Hoérmuzd khuda pah pur minishni % (w=y).

Free tri. That gift the best of His most bounteous Spirit By words from tongue of Good Mind muttered

Let Him with hands of Reverence complete

Father of Right* through wisdom Mazda.

Free tri. That gift the best of His most bounteous Spirit By words from tongue of Good Mind muttered

Let Him with hands of Reverence complete

Father of Right* through wisdom Mazda.

correctly-pious with tongue and mouth], (c) yea he effects that best of benefits (see line a) with perfect-mindedness and with the action of both the hands (for ‘he performs action with full energy’), {he, the Gathic man, i. e. they (such persons) should accomplish the matter in a perfect-minded (sic) way]; (d) he who is wise will do thus, {i. e. he who understands the conclusion of the matter through his correct-piety], he who is the father of Sanctity through wisdom”, [i. e. they, such persons, will effect the nourishment* of the creatures through (or ‘with’) correct piety]. *! NB. Mazdao is rendered as ‘wise one’ and applied to the human subject, or Mazda = danakih the abstract was read; see also Ner. Ner.’s sansk. text. Asya adricyamtirteh* mahattarasya utkrishtatarasya, (b) jihvayaih vacharh** uttamena mukhecha manasa, [kila, yat jihvaya mukhenacha yujyate kartuth? sadvy4paritaram brite], (c) sarhpirnamanasd hastabhyam karmani kurute; (d) sa nirvanajiani3, [kila, nirvanajiianarm sad- vyaparataya vetti], sae pita punyasya mahajiidnataya, [kila, pélanam* srishteh sadvyaiparataya kurute]. *P. later corr.-disi. ?J.* vaktum = (‘fitting) to say’. * so J.°. Ner. trl., etc. (a, b) Zé cs with* the tongue and utterance* of words through the best mind and through the mouth of* the greater (greatest), and more (most) exalted spirit, [i. e. the one referred to declares with ton- gue and mouth that which is the better (best) work, and the one which it is fitting to do], (c) and he also performs actions with a perfect mind and with energy (with both the hands), (a) he, a man wise as regards (or ‘in’) the end, [i. e. he possesses through his good conduct that knowledge which concerns the end], he, the father of sanctity through the greatness of his wisdom, [that is, he effects the protection of the creation through good conduct}. Parsi-persian Ms. trit. U7 Mina 2 — 7 buland, (Gath(h)a padash], (b) kih pah zaban- dahan*?(] [an 2 pah(?)] Vahoman(sic) [sakhun, kf, pah zaban dahan* zak (sic) ¢ nék giyad], (c) wa pah pur minishni*, pah har dfi dast kunishn varzéd*? [fn mard¢ Gasani, ka, chish* (? sic pro chiz) pur minishni* kunand (or ‘°nad’)] * (d) An i danai, [kf &khir* 7 chish (sic) pah néki danad] {] 4n 7 pidar7Saw4b pah dandi, [kfi, parwardan 7 pédaish** pah nék(i) kunand] * “Or ‘dahan’. * perhaps ‘°zénd’. *or ‘paidayish’. ORES Ta a a

278 XLVI. 3,-4: Decaugays “490 YW CODY AyrGII}IE nsMdeVW 3, Text. BEEwseccer camipge—pos}a) "GRU PLUG EPH “$0 -6240986(s8) aw a) svgss) sw )or0suly obey “ee S493 49}496 swears )d (6ger) 09506 qubl GEO Brey

* perhaps ‘°zénd’. *or ‘paidayish’. ORES Ta a a

Verbatim trl. (with full paraphrase). Ejus Spiritus Tu es ex-eo [ex hac causa] beneficus [creator], (b) Tu qui huic [i.e. in gratiam hujus*! sancti civis nostri (vide ashauné in stropha IV (4) et in s. V (5)) Bovem gaudium effici- entem creabat[-avisti]. (c) Sic ei [Bovi (vel etiam fortasse ‘ei agricolae sancto hanc Bovem colenti’)| cum-pascuo[-is|*? delectabilif-libus] dedisti - [vel dabis, des] Pietatem, [i. e. non solum pascua Bovi Sacrae et opes pecu- arias civi agricolae des, sed cum his donis mundialibus* (sic) Devotionem [in animum nostrum insevisti* (vel ‘inseras’), i.e. Pietatem, scientiam et peritiam rerum spiritalium impertientem] (c) in-eo-tempore-quum [vel simpliciter ‘quo- niam’ haec Bos (vide Y. XXIX, 9., vel etiam et fortasse melius ‘hic sanctus agri- cola’)] cum*Bona [Mente], O Mazda, interrogavit, [i.e. B. Mentem consuluit (vide Y. XLIV, etc.)] (Mente). * Vel fortasse ‘nobis = in gratiam (gratia) nostrum’; fieri pot- est adeo ut ‘Spiritui in gratiam Spiritus hujus=ahmai’ hoc loco intelligatur, etiam si res inter se invicem valde extraneae prima specie videantur Spiritus et Bos. *2ut pascua(?).

Pahl. text translit. 4Zak i Minavad # afztnik? pavan Lak aité, [Ga- sanikih], (b) mtimat! avd! khvéshand Tora i Azt i radih kardar avo! ham tashid, (c) afat aétind avd zak vdstar! rdmishndch dad> pavan bindak min- ishnth, (d) min ham, Atharmazd, pavan zak ? Vohtiman fréz hamptrsakih, [amatash Vohtiman yehabtind® yehevind®, ash kolA maman kardd, pavan ham- puirsakih i Vohiman kardd.| +See P. 2D. ins. i, *D. %k, DJ. %kih. * DJ. ins. i. ° D. yehabiind. © D. ins. yehevind.

Pal. trl. and expl. That* which* belongs* to* the bountiful spirit (gen. by pos., see also Ner. on s. 2), [i. e. the Gathic doctrine] is in (or ‘through’) Thee (b) by whom™t also the Cow Az, the producer of liberality*, was created* for Thine own adherents*, (c) also both pasture and joy were thus given by Thee to that one as* (so possibly, or ‘through’) a perfect-

*0van(?) beers. ee uyyyss5ang) an) xrgropone pagers 4. Text.

*f Yel “5° Lp aay Go poe} Buegeey® "guahang

#2 vel bape "Eeuss Gag “toparyos | “Hep feng Sporumneds cogs sags bas args ey “pe peenste

XLVII, 3, 4. 279

Free tr. Of this S/est Spirit art Thou thus the bounteous Who him* the Herd joy-making one hast* given** With joyful fields for her grant him*! Devotion Since he* hath counselled with Thy Good Mind, Mazda. (* the faithful saint.) Or (b) Who Herds joy-making hath* for us** created (*i. e. the Spirit created.) (c) With joyful fields for Her grant us* Devotion (d) Since with the Good Mind she hath sought Thy counsel.

Devotion Since he* hath counselled with Thy Good Mind, Mazda. (* the faithful saint.) Or (b) Who Herds joy-making hath* for us** created (*i. e. the Spirit created.) (c) With joyful fields for Her grant us* Devotion (d) Since with the Good Mind she hath sought Thy counsel.

mindedness*, (d) since Thou (mtin = amat as often, or ‘man = Thou who ’) also, O Atiharmazd, did’st (so with the gloss) bestow them in continued con- ference with Vohiman [when Vohuman was created by Him, Jor all that was done by Him was done in conference with Vohiman], ({or without gloss (d) ‘since he (min = amat, or min = ‘they were given to him who’), O A,, held continuous conference with Vohtiman]). * Intelligently understanding the 2nd pers. under the third hémtashad(t).

Ner.’s sansk. text. Asau adricyamirtih Tvam asi mahattarah (b) yo ’smabhyarh svadhinebhyah Gar dakshinakarari (*? sic) samasrijat, (c) evar tasya Aharaya anandayacha adah sarhpairnamanasa, (d) yah saziclishtah Utta- masya, Mahajianin, samat* pragnena* Manasah, [yasya Bahmano datto "phat. Samarthar* (?) yat* chakre* sathpracnatayA* Gvahmanasya chakre].

1 J.°, J.4 have chakre na.

Ner. irl., etc. Thou art that greater|-test] spirit, (b) the one who created the Kine, the*producer of gifts for us as belonging* to Thee (or ‘for us as her possessors*’), (c) therefore Thou did’st make provision for her sustenance and her gratification and with a perfect mind, (d) Thow* who as that spirit, O Great Wise One, art alike engaged in conference with the Highest (i. e. ‘the Best’) Mind, [whose Bahmana also was* given for her, for He did everything* (so meaning) which He* did* in conference with Gvahmana].

Parsi-persian Ms. trit. An ¢ minti* ¢ afzini pah Tai hast, [Gasani], (b) kih [] [tan = tdn} [] khwéshin Gav [] ¢ sakhawati kardar [] ham tashid (c) Tu-ra édim an 4n [] [Gav u = —(?).] rémishn ham dad pah pur minishni * (d) kih ham, Hormuzd, pah an 7 Bahman ziyddah* hampursagi, [kiyash Bahman dad bid 6’sh*! har chih kard pah hampursagi ¢ Bahman kard] * *It seems 6’sh (sic) = Pahl. ash as dat., so in v. 5.

Free tr. By that blest spirit curst false foes are wounded

By Mazda’s bounteous one, not thus the saints,

Though feeble men alone here serve the faithful

And foemen* rich in might help sinners on.

Verbat. tri., etc. (Extended paraphrase is again necessary). Ab hoc Spiritu [damnati] multo-, {i. e. acerbissimo-]-supplicio-afficiuntur*[-ientur] sce- lesti-infideles (b) [a] Mazdae [Spiritu] benefico (vel lege ‘°da =, O Mazda’),

280 XLVII. 4.

sed [longe] non ita [se habet res] sancti civis nostri ([vel lege ashavan6 pl.* ‘non sic sancti [cives nostri supplicio-afficientur; sic tamen fiet adversus inimicos nostros in die victoriae-nostrae (ut sequitur); inimici-infideles impedientur et ad postremum die summo delebuntur, (c) etiam si nunc in hoc tempore casus adversi nostri vir]) parvif-vae quidem dignitatis solius, We ‘vir parvarum virium (et tenuis opum) solus’)] (vir) sancto [principi vel ‘civi’ nostro] ad placendum sit, [i. e. promptus ad ei gratum’faciendum in auxilium ejus stet (vel ‘stabit’), (d) sed vir] potens-quidem [in omnibus rebus] ens* [et] magnae- dignitatis ([vel ‘vir magnarum ‘virium’ nunc in hoc tempore imperii sui nefandi stet (vel ‘stabit’ vir dives]) pravus (infidelis) scelesto-infideli [socio suo ad placendum, i. e. ad omnia grata (in auxilium) ei facienda promptus erit].

* Fortasse significat kaséus «-- paraos, ‘quantum ad-rem-minorem [actio sua valeat] vir-sanctus sancto [civi] ad placendum (i. e. ad auxilium gratum ei ferendum. promptus) sit --- ad-rem-majorem tantumdem [vir-infidelis] scelesto-infideli - -”.

Pahl. text. translit. ‘Min zak i? zak i minavadan! radih réshénd? min darvand [hémand‘. Min zak, chiginshand® Shédayya® pavan tand* mahman’, ® nihadak0® { shapirdnd!? pavan frarfinéih hankhettind bard. ramittnd Aharmok]. (b) Adharmazd zak i valman't afzintk gabra, [bara hankhetind]; val? 14 aétind zak i ahariibo', [maman zak 14 ramitinéd]. (c) Pavan ki- takihich gabra i8 aharttbé khvastar aitd [pavanicht kitakd pishakih!® kar va kirfak ghal vadinyén]. (d) ‘Amat khvastar ait’ (aigh shaltta17+1 aito) kabed!8+1 zadar {13 darvandan. ‘See P. 2DJ. ins. i. 3D. *inénd. *D. homanend. *DJ., -D. shano. * DJ. dayya. 7DJ. D. om. va. ® so DJ., D.; M. ins, va. © DJ., D. rand. “DJ. and or avo. ?DJ., Mf. om. 1*DJ. om. i. 14M. ins. va. 7 DJ;, 28 DJ. ins; va: m™ DJ., D. shalita; K.5 padakhshahih. 18 D. ins. kabed.

‘See P. 2DJ. ins. i. 3D. *inénd. *D. homanend. *DJ., -D. shano. * DJ. dayya. 7DJ. D. om. va. ® so DJ., D.; M. ins, va. © DJ., D. rand. “DJ. and or avo. ?DJ., Mf. om. 1*DJ. om. i. 14M. ins. va. 7 DJ;, 28 DJ. ins; va: m™ DJ., D. shalita; K.5 padakhshahih. 18 D. ins. kabed.

Pahl. trl. and expl. From (or ‘by’) that bountifulness of the spirits moved* (radih is part of the intensive)*! they are wounding those who are wicked, [and because of that, as the demons are lodged within their (the wieked’s) body, the natures of the good established in piety will reject. the Apostate-per- secutor]; (b) they* will reject (so necessarily understood to complete the sense) him ae is the bountiful man of Atharmazd (gen. by pos.) [who ‘és firmly established*2]: not so the holy (for he does not reject the yood*]. (ec) In a little matter even a man is a supplicant for (or ‘of’) the holy (gen. by pos.)*8, [i. e. they will treat Aim thus even by means (or ‘for the sake’) of the duty and good works of an humble calling], and when he is a supplicant [or (alternative and correct translation of isvachid(t)) ‘where he is “one in authority’ (so D.)] he is much (possibly ‘of much émportance -. (gen. as = paraos)’) asa smiter of the wicked. *1 Aside from the original ‘From: that which

XLVII. 4. 281

is the bountifulness of the spiritual beings they are wounding those who are wicked’. *2 Aside from the original ‘A. has thoroughly established (set up) the bountiful man’, but see the context; is it ‘A., he who zs bountiful {has uprooted*(?)] the evél man’, *3(c) without the original: ‘Even for the sake of a little the holy is a supplicant’, etc.

Ner.’s sansk. text. Tasmat paralokinath dakshinarh chhindanti durgati- mantah, (b) Mabajidnin, mahattarat [tasmat mahattarat uttamat purushat niechaladharmacchat yah sadvyaparataya* saihjato ’sti. Tarn vibhrarcayanti* ye Asmogah kapatakarmanah, yeshath vapushi Devah sadai’va abhydgatah santi], na evath punyatma [yato*® ’sau na vibhramecayati*]. (c) Kartritayacha na punydtma kyitasyacha patrataya**® (or ‘ pakritasya* (?))? [karyath punyath karoti, kritaiacha rakshati]. (d) Abhilashukagcha’sti prachurataram** hanta dur- gatindm [atyartham® nihanti durgatimatah®*|. *1 So J.*, J.4; others °chhal°. *2 J.3 ye tan’so; J.tye to’sau. **so perhaps J.° (I corr. Comm.) ; J.* yatritaya(?); J.* patrit®, or patrat®; C., P. pakritasya* (?). * J.* °wram. 5 J.* anyartham. ° J.‘, J.* °mantah.

*1 So J.*, J.4; others °chhal°. *2 J.3 ye tan’so; J.tye to’sau. **so perhaps J.° (I corr. Comm.) ; J.* yatritaya(?); J.* patrit®, or patrat®; C., P. pakritasya* (?). * J.* °wram. 5 J.* anyartham. ° J.‘, J.* °mantah.

Ner. trl. and expl. (a, b) The wicked, O Great Wise One, are cur- tailing (or ‘cutting off’) the reward (not ‘the offering’ (here)) of the other world from the greater one [from this greater[-test] and best man who its steadfast in sanctity and one who has been engendered through (or ‘in’) good conduct; the wicked who are the deceitful Asmogas in whose body the Devas are always lodged are causing* him* to fall* away], not so the holy [since that one does not cause persons to fall away].* (c) In (or ‘by’) his occupation the holy man és thus engaged and through the --- (?)*! of his action (? or ‘through the protection?+! (?) of what -he has produced’), [he practices duty and sanctity or (‘a holy deed’) and keeps to (or ‘preserves’) them (or ‘it’) when done]; (d) and he is very desirous to chastise sin as being more (most) thoroughly a smiter of the wicked, [i. e. he smites the wicked with a severity beyond measure]. *! Pish° (so seading) in the Zend has been rendered panakih in the Pahl. and rakshdia in Ner. at Y. L, 2, ¢; here pish® in the Pahl. obviously gave rise to the curious *patratayd or *pakritasya, explained by rakshati. If we were looking for an independent meaning we might read *yatritaya = ‘through the capability of --’, but it is mere child’s play to lose sight of the Pahl. and Gatha.

Parsi-persian Ms, trit. Az an7 an? maddnadan* [f& (or ‘wa = va’)] sakhawati zakhm- kunand kih darwand {hend; az an chtin (shan = shan (?)] Déw pah tan mihman [] ni- hadah* ¢ vyehan pah néki nihad bih afganad Shemogh] * (b) Hormuzd an 7 & afztni mard [bih nihad], [] nah édin an 7 ashé [chih an nah afganad] * (c) Pah kédaki* ham mard ¢ asho khwastar hast, [pah [] kodah** [] [— Pahl. payagi* (?)] kar u kirfah 6 (or ‘t1’) kunand (?)}# (@) Kih khwastar [] [hastid = héménéd] ki, [] [padishd = pdvakhsha*] [] bisyér zanandah ¢ ddzakhiyan »

282 KLVInoG:

4s )yeypas -sughang goo} ~ 49 $0 60) 49 sues Text, 5. su poazyrqpnle AUP of 50 409 Lagyobp Hoppa -eeaseaerdy) enwds pups a6 earcyrnase -(¢))s}argy

& w39}96 1D P99 94540 Psu g a9 +4{9 040} HIIGH -4UIIQS

su poazyrqpnle AUP of 50 409 Lagyobp Hoppa -eeaseaerdy) enwds pups a6 earcyrnase -(¢))s}argy

& w39}96 1D P99 94540 Psu g a9 +4{9 040} HIIGH -4UIIQS

Verbatim trl. with full paraphrase. Eas-res-duasque [tribuas, i.e. Salu- britatem* et Immortalitatem (vide s. I (1)), i. e. res omnino florentes quod ad corpus, quod ad mentem pertineat, et vitam in longinquitatem productam hac et illic, i. e. summatim vitam bonis abundantem] per Suum Benignum Spiritum (vel fortasse, ‘O Tu Ben. Sp.’), O Mazda Ahura, (b) sancto [civi nostro agricolae eas res duas beatas] tribuas[-bues] quae-duae [sint] enim quaeque [sint] optima-[i. e. omnes-res summum bonum hac in terris et illac in caelo in se comprehendentes, (c) sed] extra Tuo[-um] amore[-rem*], i. e. expers omnis amoris erga Te**] scelestus-infidelis sortem-suam adipiscitur, [et vi sup- plicii sui postremo rerum infelicium particeps erit], (d) (ejus*) ob-facta [sua] a-Mala Mente [incitata sic] habitans* (Mente), [i. e. pro consuetudine sua vitam sic agens et ex-eo prava abundantia sua fruens* et in* pravis voluptatibus Malae Mentis se delectans]. *Vel (‘in rebus accipiendis) contra Tuam Voluntatem®”.

Pahl. text translit. ‘Min hanach [amat radih 14 réshinénd?], afztinik Minavad i$ Atharmazd, (b) tash avd ahariband chashidd chigdmchat pahlimth, [aigh*, zak rai nadtkih* (so for névakih) hamak® avd véhdnd® yehabiind6] ; (c) javid* min hand ? Lak ddshishnih? darvand bakhshénd* 8, [aigh, khvastak 14 pavan avayasté® i Lak yakhsenund]. (d) Mtn zak° {1° yalman1° kainishnd, ash min Akémané manishnd"4, [aigh, mahmanth 1 Akémand pavan tano* i? valman} rai, amat vinds vAdtinyén. +See P. 2D. %néna. aD J3Dt tome *DJ., D., P. aighash. *DJ., D, %k; K.* i. °D., P. shapiran, 7DJ. D. “ishn. *g0 DJ., D., M. °so DJ., P. *° DJ. min ghal kimishnd. “s0D.; M., K.5 manih; DJ. irreg. ma- mishno(?)-s 047 DJ. om. i.) 2 aD ee asomee:

Pahl. trl., etc. From this bountiful spirit also, O Atharmazd, [in case that they do not offend (or ‘impede’) his liberality (sic, using radih (which is again part of the intensive) differently and not as in v. 4)| (b) by him whatever there is that is best has been declared (or ‘taught’) to the holy,

41) yep 496.196 *grpae ~A0d qo 4 6 0).49 cae “wy 6. Text *1 vel ye® -4093)9b)us) “yopeg ely 40 3.9/9 av) baw w= “®y rAd 948199 3 49 3 anna 69 -aty2b om0G (a) ) au "el wp hby pow) raul because agq)rbarg oS AM gy?

XLVII. 5, 6. 283 Free tr. These through that spirit bounteous, O Mazda,

Thy saint Thou ‘It give, as they are all things better;

Far from Thy will*! the faithless has his portion, ** (Or ‘love’) In deeds rejoicing from the evil Spirit.

XLVII. 5, 6. 283 Free tr. These through that spirit bounteous, O Mazda,

Thy saint Thou ‘It give, as they are all things better;

Far from Thy will*! the faithless has his portion, ** (Or ‘love’) In deeds rejoicing from the evil Spirit.

{i. e. in accordance with that liberality (?) happiness has always been con- ferred*! by him upon the good]; (c) but the wicked [-dan] have their portion* apart from Thy love, [i. e. they possess wealth not in accordance with Thy desire], (d) and he whose deed that deed* ds has his abode appointed from (or ‘by’) Akéman, [i. e. whenever one commits (lit, they would commit) iniquity it is owing to the lodging of Akéman (the evil mind) within one’s (or ‘their’) body]. ** Altern. trl. for chéis, see eliashidd, *2 ‘bestow their benefits’ as Ner. seems to render bakhshénd is improbable; see both Gatha and gloss.

Ner.’s sansk. text. Tatagcha, mahattara adricya Mahajnianin Svamin, [kila chet dakshinam na chhindati] (b) punyatmabhyo Asvadayati yam kArb- chit utkrishtatamataia(?)", [kila, tasmat cubharh sarvath uttamebhyo dattar], (c) rite Tava samihitan? durgatino* varshanti, [kila, lakshmimn na abhipsitena Te dadhate], (d) tasya karmani nikyishtasya Anivas4t?* manasah, [kila, asya, ‘gatatvamh* Akamanasya vapushi tasya yah pépath kurute}].

"J.4,5.*, -tatamatém. *s0J.4,C.,P.; J.* samih®.. **J.4, J.* ani®; C., P. aniv®

Ner. tri., etc. And thence, O Greater Spirit the Great Wise One the Lord, [if one does not cut off (or ‘curtail’) his offering* (but see y. 4, a)|, (b) he teaches the religious whatever is the most elevated (the best), [i. e. from that cause every advantage* is bestowed upon the most exalted ones (the good), (¢) but the wicked rain down (or ‘bestow’, or perhaps ‘choose’ (? varsh° having been intended as an aorist present of var*! (vri)) their gifts (or ‘ad- vantages’) apart from Thy desire, etc. (trl. shortened, as elsewhere oc- casionally, to save space). * Yet see Y. 50, 3.

Parsi-persian Ms. trit. [] [Kih = —] in ham, [kih sakhawati nah shikanand], afztini Mina ¢ Hormuzd, (b) [6’sh* an ashavan chashad har-kudim buzurgi, [kw’ [’sh = -sh] an ra néki tamam 6 [] [vehin = shafirdn*| dad] (c) Jud& az in ¢ TA khwahishn darwand bakhshand, (ki, khastah (sic) nah pah biyad* (2?) ¢ Ta darad(?)] % (d) Kih an ¢ 4 [] [guft (?)** = kunish* (? gobishn (?))] ash az AkOman [] [manad* (?) = —], [kt, mihmani? Akéman pah tan ¢ tt ra, kih wanah kunand] * ** A slip of the pen, see the Pahl.

Free tr. These Lord Thou ‘It give and through that spirit bounteous, By Fire for good to strivers twain in judgment Through growth of Reverence* and Truth*, Ahura, For she* instructs her many seekers. Verbatim trl., etc. Eas res duas, [i. e. Salubritatem et Immortalitatem (vide supra s. V(5) et I(1)) des [vel dabis per Tuum] Benigno{-num] Spiritu {-tum*! (in sanctis Tuis vivum*)], O Mazda Ahura, (b) per Tuum) igne[-nem]

284 XLVIL 1.

Verbatim trl., etc. Eas res duas, [i. e. Salubritatem et Immortalitatem (vide supra s. V(5) et I(1)) des [vel dabis per Tuum] Benigno{-num] Spiritu {-tum*! (in sanctis Tuis vivum*)], O Mazda Ahura, (b) per Tuum) igne[-nem]

284 XLVIL 1.

in-bona distributione (vel ‘addictione’) (°té** = °tya’ = °tyarh, loc sg. fem.) [praemiorum bonorum et in bona, i. e. in justa et aequa compositione et impositione suppliciorum] certantibus-duobus [vel (iterum et fortasse certius) (b) {eas-duas res, vitam bonis abundantem et longaevitatem [des (vel ‘dabis’)] per-obrussam- sacri-Ignis-Tui in-bono, [i. e. de bono (adverbialiter), i. e. ad addictionem praemiorum et suppliciorum aequam et justam efficiendam] distribuit (vidaiti*?) [hic Tuus Spiritus (?) Benignus] certantibus-duobus**-controversiam - habentibus (de auctoritate legitima cau- sarum suarum duarum inter se contrariarum)], (c) {sic distribuit Tuus Spiritus] Pietatis per-promotione[-nem vel per incrementum Devotionis] Sanctitatisque ; (d) illa enim multos (vel [pourti(n)s (?) = viros] [ad se] cum-desiderio-venien- tes [scientia vera plene et sine amphibolia] instruit[-struet].

*1 Vel voc. (?) ‘O Tu Benigne Spir. M. A. *? Vel etiam fortasse (tentemus iterum) est ‘yidditim’ legendum, ‘et (ta=) ex eo distributionem dabit, etc.’; sed vide annotationes. Fortasse est vidaité (sic) pass. cum neut. pl. *° vel ‘e duobus lignis’.

Pahl. text translit. *Avd kold déan* yehabinéd? afztnik Minavad i Atharmazd (b) Atash? vijarishnd bard yehabtinéd avd patkardaran, [aigh, bikht vat airikht*5(?) pédak vaddanyén] (c) amatash zak min zak i® stdbar’, biindak minishnih? Aharayihich [padash var sardar], (d) maman zak® kabed, amat nikirénd ashan, hémnuninéd?®, [darvandan zak! nirang i!! var vad't aharfiban! rai la padkar]. ‘See P. 2D. °bind. * DJ. ins. va(?). * DJ, om. *so DJ., D., M.; Sp. cites K.® airid (?). ° D. ins.i. 7so D, ° D. ins. va. °DJ. ins 7. *° M. hémntnéd %néd; DJ. written over. 11DJ., D. as above; K.°, M. darvand Nirang var ahar®, ete.

i Yas. SWE ot;

-sessongeely {kamasya nirmalasthanam, tanoh pagcbat akhshayatvaih jayate*].

tJ, a. sarve. *J.° prithyim: °J.%, J.* svarakasya®. *so all. ° J.3, P.

Ner. tri. Thus I speak as* Thy servant (or ‘Thine’ (°dharh)) intelligence, the Lord’s, [the wisdom* of Thy Din] (before)!** men come upon the enclo- sure (the Bridge*) upon the earth [upon the way to Paradise and Hell], (c) and as they declare*? a good gift for (or ‘of’) the free-souled (or ‘righteous ’) so also the recompense for (or ‘of’) the wicked, (d) because this is that evident good action* in the excellent world, {the pure (or ‘clear’) occasion of desire after the perpetuity of the body shall have been* produced].

*1 So with Spiegel, hardly ‘sarve’. *? vadanti is an altern. trl, for yanand.

Parsi-persian Ms. trit.~ Kt (? kih) g .. (defaced) man in 7 Ti Agahi, Hormuad, [ [] Ti [nist nah bavad = rozt (ldit) 1a janitnéd] ], (b) pésh az An ta kih an man an 7 pah zamin rah (?)rasad, [rah ¢ Bahisht u Dozakh ta zindagi] (c) chfin [An = zac] ¢ ashavan, Hérmuzd, veh (?) [= Pahl. yohf- (or ‘y-h-d-) + hend (? sic vid.)] darwandan [az kar- dan = —] 7 man], (d) chih 4n andar jihan péda, an ¢ veh-kardari, [rfishan kai tan 7 pasin 6 (or ‘ft’) bashad [Agah = dgéds]] %

Free tr. Yea to the wise is that the best of doctrines, Which that best-*helping* One doth teach through Asha, With honour* owning those who deep truths utter,

The one like Thee through Good Mind’s wisdom, Lord!

Verbatim trl., etc. Sic [viro in-officium-suum] scienti [vel ratione doc-

288 XLVIIL. 3, 4.

trinae sacrae imbuto, est illa] optima hortationum [vel doctrinarum] (b) [ea] quam [omnia-] bene-constituens [et ergo bene-intelligens] declarat [vel docet per] Sanctitate[-tem] Ahura (c) benignus (vel fortasse ‘sanctus’ (2), [et agnos- cens* [eos*!] quicunque* [sint, qui] doctrinas-(usque-adhuc) secretas-promul- gantes*! [sint (sic)]. (d) [Immo] Tui-similis [eas docet doctrinas et hortationes- enuntiat et], O Mazda, [per] Bonae intelligentia [-tiam] Mentis.

*1 Td est ‘promulgent’, vel ‘sciens eas quae secretae doctrinae* [sint*’].

Pahl. text translit. ‘Aétind avé? akas-dahishnd [havisht], ash pahlim Amékhtishnd (sic) [zak {]}8, (b) amatash zak i hé-danak [Aérpatd] amtizéd rastth i Atharmazd, [Dind* {8 Atharmazd]. (c) Afzinik akas [zak i Aérpaté] min zakich {? nihdniha! milaya, [i Aharmokiha4+*, ash charako bara yemaleltinéd]. (d) Lak havand’, Atharmazd, [pavan zak? mindavam], man‘® zak i Vohiman khiradd, [aighash asnd’ khiradd nadtiko** (so for névako) pavan frartindih® yakhsenunéd6]. + See P. * DJ., D., P. valmani. * DJ., D. ims. i. *D. kth: 5 DJ. diff. ®* DJ. om. 7M. seems aito. * DJ. tnd. oe

Pahl. transl. Thus for the one (see gl. and 4) endowed with intelligence (the disciple] 7s there the best of instruction, [that which 7s taught him| (b) when to him the one endowed with good wisdom [the Herbad*‘] teaches the truth of*! Atharmazd [the Religion of Atharmazd]. (c) Bountiful and intelligent {is*! the Herbad] knowing what that is which is also the saying of the secret ones [that of the Aharméks** (sic (?) the Persecuting-heretics) ; for it he will declare a remedy (or counter-charm)]. (d) Like Thee, OA., is

sswpsoarragiyyss, 409506 cposgpals byug . “f{M 4, Text. .au pra gyrsas ply . spine bass09.45 “GR }HORS by

pomasparey oye ge)anb +439 @4{9)- wget ds -sIIYPH ¥s0 J* Sewers 4)40) “GEE guscoas dy 2eopsyse

(d) Like Thee, OA., is

sswpsoarragiyyss, 409506 cposgpals byug . “f{M 4, Text. .au pra gyrsas ply . spine bass09.45 “GR }HORS by

pomasparey oye ge)anb +439 @4{9)- wget ds -sIIYPH ¥s0 J* Sewers 4)40) “GEE guscoas dy 2eopsyse

Verbatim transl., etc. Qui dabat{-bit, ie., advertet™tmentem suam ad* rem-meliorem*!, O Mazda, purioremque*®, [i.e. ad fines propositos sacri nostri conatus], (b) ille-ipse* Religionem (sanctam nostram) in-actione(que) et in- verbo(que) [sequitur.] (c) Ejus [i. e. suos delectus*] amatos, |i. e. principia sua animo et corde accepta] optio [sua enuntiata, vel judicium-firmum-suae- voluntatis pronuntiatum etiam in-facto peractum delectus [illos] comitatur, [i. e. sequatur principia sua ex professo agnita de doctrinis et de propositis, i. e. necesse est ut illa optio* (professio* sua*) cum his doctrinis in factum per- acta se concordantem reddat] (d) [quod] in-Tua intelligentia [discernenti] ad-

XLVIII. 3, 4. 289

he [in that matter] whose is Vohiman’s wisdom, [that is, he possesses an original intelligence which is acute (lit. good) because of its piety].

Ner.’s sansk. text. Evarh yat jiidnam [avabodhamcha janatil, tasya atah param bhuvanari bhavati, giksh(ay)et*!. (b) Cobhanajiianinah Ervadasya sa- mipe giksh(ay)et? satyavanim Svaminah [Dinim]. (c) Vriddhih? jianarhcha idar [Ervadasya samipe ciksh(ay)et4] yat tat adhyAgaminah’ [Aharmanasya] vakyamh [tasya upayarh vadati]. (d)Te utkrishtabhuvanarh (sic), Svamin, yat kirnchit etat Gvahmanasya buddhih [kila, naisaregika** buddhih sundara suvyapara®, Dehi].

“1 J3, J.*,. J. gishyet* (?). ?J.3, J.4.(2) here gikshyet. *%J.* vriddhimcha mana; P. buddhih. * here J.3, J.4, J.* again cishyet (?). °J.4 adhyag® (so). °J.3, J,4suv°; others sad°,

Ner. trl., etc. Thus let him teach (or ‘learn’(?)) what knowledge [he knows as intelligence*], for his (or ‘its’(?)) is the world*t beyond*!, (b) Let him teach** [in the presence of the Ervad] who is beneficiently wise the true word of the Lord [the Din}. (c) And let mental augmentation* (nom. not °dhirh, see the Gatha) and this knowledge* impart instruction [in the presence of the Ervad which (or ‘because he’) declares a remedy] against that which is the discourse of the underhanded [Aharmanal, etc. (trl. curtailed). #Or‘learn’.

*! Pahliim as = yahisht = ‘heaven’. *2 mistaking ‘havand’ for ‘ht-ahvand’.

Parsi-persian Ms. trlt. Edin @ agah-dahishn (shagird], ash buland 4mfikhtan, [4n 7] (b) kiyash an ¢ dana [Hérbad] 4mizéd (sic) rasti ¢ Hormuzd, [Din 7 Hormuzd], (c) af- zini agah [An ¢ Hérbad] kih an ham 7 nihanhé [= ncha(n)ashd (sic vid.)] sakhun [7 [] [Ahariman (?) = Aharmégi] ash chérah bih gtiyad] %* (d) Tu bardbar, Hormuzd {pah an chiz] kih 4n 7 Bahman khirad, [kish agadah* (vel Agah* chin ham) = astin (sic)] khirad nék pah néki darad] %

Free tr. Who bends his mind on holier things and better** Holds by the Faith in every word and action;

His will must follow close his creed’s profession

And in Thy knowledge stand distinct at last.

Who bends his mind on holier things and better** Holds by the Faith in every word and action;

His will must follow close his creed’s profession

And in Thy knowledge stand distinct at last.

ultimum varie ([vel ‘quisque vir (de sua propria indole et de eo quod ad mores suos et ad facta suae vitae attinet) a malis’]) sejunctus sit [vel ‘erit’].

*' Fortasse ‘qui mentem [suam et mentes nostras meliores et puriores reddat’. *2 utrum verti potest ‘ad melius et ad pejus’? sic traditio.

Pahl. text translit. ‘Mtn yehabtinéd minishnd, Attharmazd, avd shapirih', amatich? avd saritarih, (b) valman Dind*? pavan kiinishnd vat gobishnd! [kt- nishnd> ghal vadtinyén®, gdbishnd7 ghal yemalelfinédé, ash Dind* bara yehe- viinéd]. (c) Mtn zak i8 valman déshishnd pavan nadfiikih*! ash kamakoch levat- man, [min kar va kirfak pavan avibimih® vadinyén! pavan hand darishnd}, aighash minishnik kardé]. (d) Pavan hand i Lak khiradé afdimich gabra nesh- man homand, {aigh Gasanik bard yeheviind]. ‘See P. ?D.va mtmich. *DJ., D.

ins. i, * D. ins.va. 5 DJ., D. ins. 7. °DJ. ins. ya. 7D. ins. i *D. om 7, ° DJ. avimbimih, 37

290 XLVIUI. 4, 5.

Pahl. trl., etc. He who devotes his attention to goodness, O Attharmazd, even when also to wickedness* (sic), (b) that man serves the Religion in action and speech, [that is, they (that is, such as he) would do actions for it, and he speaks words for it, it is thoroughly his Religion]. (c) He whose és friend- ship by (or ‘for’) benefit (or ‘toward (?) goodness’), with him also there is a desire accompanying* with* it, [i. e., it és thus with those who will fulfil duty and charity without fear, and with this consideration, that they have done a spiritual action (or ‘are made spiritual’ by it}. (d) Both men and women at last become endowed with this Thy wisdom, [that is, they will become devoted to the Gathic doctrine].

Ner.’s sansk. text. Yat tat*! dehi manasa, Svimin, uttamarh yat nikrish- tatarar?, (b) Ayath {iyam*] Dinih karmana vachasa karya, [kila, kartavya, tat sarveshar kathaniyé ye Diner* antah* samjatah]. (c) Teshath mitratvam sundaratvar) abhilashayet* samam, [yat kaéryena punyena nirbhayatvam? kArayet. Punyagrahandya manas4* karyar], (d) yat ayam [l. iyam*] Te bud- dhih nirvane narandim ndrindm Aste, [kila, datih Te bhavishyati].

1 J. yat tat. ? so J.°; others utkrisht®.

-wepeeunry.ss )Copydy-ayr9.]- m6." cyeesgerody-s Caeser 5. Text yore (#))a af 2s} eb bass 9gats ar beearoy fas do ep easly saveoaryrepile. GEO.” wajow +9 199929496 -pagdodayyy

1J.* khshayanta. abooryy drwde)oes.g.cge cpowaselbrdray

1 J. yat tat. ? so J.°; others utkrisht®.

-wepeeunry.ss )Copydy-ayr9.]- m6." cyeesgerody-s Caeser 5. Text yore (#))a af 2s} eb bass 9gats ar beearoy fas do ep easly saveoaryrepile. GEO.” wajow +9 199929496 -pagdodayyy

1J.* khshayanta. abooryy drwde)oes.g.cge cpowaselbrdray

Verbatim transl. Principes- bonum- regimen - exercentes regnanto! Ne [quidem] nos [in nos reges] malum-regimen-persequentes [regnent] (b) bonae sapientiae [in] actionibus, O Pietas (prompta mens), (c) ut-rem-sacram-red- dentes (vel ‘dantes’, °ddo nom. pl.) [illi boni-rectores] homini (i. e. viro sancto) progeniem* (aipi*-z°), O* Optima, ([vel et fortasse melius, ‘O Aramaitis*, ut- sacram-reddens (°dao voc. sg.), vel (semel iterum), ‘O A., sacras-reddas (°dao 224 so.) homini-Tuo-devoto post*! ortum™! res-optimas*’), (d) [Pro-] Bovil-ve] fac-ut-laborent*? (med. loco pass.), Eam [eum gregem] nobis victui valde-Tu- augeas*®. * Fortasse verti potest ‘praeter partum’. *? vel (d) ‘Pro B. laborato* (loco act.) sanctus agricola’ ** vel fshuy6é, nom. sg. (?).

Pahl. text transl. ‘Zakaté hi-khfidai padakhshayinishn?, va? al lanman zak i dish-khidai shalitat yehevindd’, [aigh, mand khudai i naduko yehe- vinad®, alt zak i sarya], (b) i shapir, farzinaké, [aigh farjam+ i mindavam ~ pavan frartindih khavitiméds|, zak min kinishnd pavan bindak minishnih, — [aigh, mindavam® bindak-minishniha? vaddinyén‘]. (c) Yéshdasarih® 1° an-

» i ;

XLVIII. 4, 5. 291

Ner. trl., etc. Which thing do Thou bestow (reading-éd as 224 pl.), O Lord, which is the best, and also the more base (so J.2, see the Pahl, or ‘the more exalted (? utkrisht? = ashyascha’ = ‘the more holy’)) with thought. (b) This Din is to be fulfilled in word and in deed, [that is, it is to be fulfilled, and proclaimed by (or ‘to’) all who are born within zt, this Din]. (c) Let one* therefore seek the friendship of these persons and happiness* (or ‘good- ness’) together with them, [which may produce fearlessness through righteous action; but that action must be performed for the purpose of apprehending sanctity with the mind], (d) because in the end this Thy wisdom shal* be* that of doth men and women, [that is, it shall be Thy gift to them hereafter|.

Parsi-persian Ms. Kih dehad minishn, Hormuzd, an [] [veh = shapir], [wa = va] kih ham 4n badtari, (b) fi Din pah kunishn, gobishn, [ {a= va] kunishn 6 (or ‘d’) kunand, gébishn 0 (or ‘6’) gfiyad; ash Din bih béd + ya‘ni + bashad * (c) Kih an 7 @ (or ‘6°) khwahishn-kunad pah néki, ash kAmah ham awa, [kih kar u kirfah pah bi-tarsi {kunand (?) = vagénand), pah in dashtan [kunad = vdgina(é)d*}, kash andésidan kunad] ** (a) Pah in ¢ Ta khirad akhir (or ‘akhar’) ham [mard zan] hend, [ki Gaséni bih btid] *

Free tr. Let the good lords bear rule; those evil never,

With well-planned deeds of wisdom, thou Devotion,

Hallowing to man his* children’s* highest blessing. (* or ‘from birth his’.) For holy herds use toil; yield thou us food.

Let the good lords bear rule; those evil never,

With well-planned deeds of wisdom, thou Devotion,

Hallowing to man his* children’s* highest blessing. (* or ‘from birth his’.) For holy herds use toil; yield thou us food.

shitaan akhar min zerkhanishno* pahitim, [akhar min zerkhunishn6é avinasih' pabltim']. (d) Zak i® Géspend yarzidar [vastrydsh] zak i? lanman rai_khdir- ishnd fshtivinishnd!%, * [aighash khurishnd i li man Zaratishts hdmanam, [i]* havishtand it li bard sazishnd]. +See P. ?D. paddkh-. * D. has ya(?). *D. paddkh- shai (?). 5M. om. to 5. ° DJ. ins. 3%. 7D, %shnih. * DJ. °sar. ° DJ. om. DJ. ins. ior I. 11D, and (or ayo) akas (so). *? D. om. i. 18DJ., D., M.-inishnd. *D. ins i. * [i] supplied.

Pahl. irl., etc. That Thy good monarch 7s to exercise™! rule*! (or ‘to be made king’), and let no evil ruler be our sovereign, [that is, let ours be a good, and not an evil monarch], (b) one who is good and also wise, [that is, one who understands the conclusions of things through his piety], and one whose actions are performed with a perfect intention, [that is, they should accomplish a thing with perfect-*mindedness*]. (c) The sanctification of men after birth is the highest* good*, [that is, innocence from birth és the best (the ‘highest good’)]. (d). That which appertains to the Herd’s labourer* [to the husbandman] for us, i.e. as duty, is to make food abundant, (or ‘thriving’) [that is, by him my food (mine, Zarathusht’s) is to be thorougly prepared (or ‘provided’), and that of*2 my disciples as well], ** Infin. for imper ‘His is the ruling’. *2 or ‘to be prepared by* my disciples’.

Ner’s sansk. text. Etesham surajyam prithivipatitvar* bhaiyat; ma

992 XLVIIL. 5, 6.

etesham dushtarajyamh bhiyat, [kila, griharn surdjiidm sundaram bhtiyat; ma etesham nikrishtanam bhiyat]. (b) Uttamo nirvanajiiah, [yat nirvanam? kirnchit suvyaparam janati], yat kartavyath, tat samptrnamanasa sarvarh karantyaihl. (c) Pavitrikaranath manushyanam pagchat yat jatandth utkrishtabhuvanam2, [pagchat yat jatanarh evar) avabodham* (? -ah) utkrishtabhuvane]. (d) Gavarh virachayita*, [pagupata kutumbinah] so ’smabhyath khadyam* sphitayati, [kila, asmattanum vardhayati®. Ahaih Jarathuctro* bhavami, ete cishyah me sam- sarge* bhavanti]. ‘ J.‘ ‘vane. 2J.4 °krishtai-bh®. * J.* °dhayitum.

Ner. trl., etc. Let the earthly authority*! of these rulers be a beneficial sovereignty; let no misrule be theirs, [that is, let the house of the good sovereigns be well-ordered, and let not the rule of these degraded ones pre- vail]. (b) The best (i. e. the good) man és wise concerning the end, {which means (see aigh) that he understands that the end* 7s to de something prac- tically* righteous ([or “vane ‘he understands matters piously in the end’})]. Whatever is to be done dy him, is to be done, all of it, with a perfect

GL qeIgIINGW) of} sey -06()brbaerey 12S wer 6. Text.

wevdy beysujag -eprgorrwly CLUBS MES aU,

Whatever is to be done dy him, is to be done, all of it, with a perfect

GL qeIgIINGW) of} sey -06()brbaerey 12S wer 6. Text.

wevdy beysujag -eprgorrwly CLUBS MES aU,

esupdral wg aay») ~gughng Ono manana S220) bsvgy why “Orfoss ay epss

Verbatim trl., etc. Illa Bos sacra ([vel fortasse ‘Aramaitis*’]) enim nobis felicitatem-domesticam, Illa nobis coptinuam (b) det [vel ‘dabit’] vim Bonae Mentis [in-]-beatitudine [vel, O Tu beata (°dhé = °dhya)]. (c) Itaque {ad id consilium gratiae plenum reddendum ei [Bovi, i.e. in gratiam (causa) hujus Bovis vel A-tis*, i.e. ad nostram A-tim, (i. e. diligentiam* in laboribus agri-culturae) remunerandam] Sanctitate (i. €. Causa sancti nostri in agri-cultura studii) Mazda arbores-herbasque augebat [vel-gebit, faciens-ut-crescerent [-scant]] (d) Ahura mundi [vel ‘vitae’] in-partu [vel ‘in-ortu’] prioris.

Pahl. text translit. *Mamman zak lanman khvarth? [min géspendan| va? zak lanman tikhshishnd* [nirtké] (b) yehabtinéd tikhshishn* zak ? Vohtiman arzik, (c¢) aéttind pavan zak i valman® tarsakasih’, [amat Tora khadik-dad tano** bara did®] Adharmazd ddrvar (or ‘hirvar*’) vakhshinad®, [aighash bara afzayinéd] (d) Atharmazd dén ahvan3 zak i fratim rai, [dahishnd!° t Voht- man rai]. ‘See P. 2DJ. *ishn. * DJ., D. ins. va, * so D.; DJ., M. kirfik. 5 all tikhishn (or ‘tyakhishn’), * DJ. ins. 4. 7 so D.; K.® “agahih (?), DJ. Sagahih. * so DJ.; K.® yehabiind. * so DJ, possibly (?); others °€d. 4° so K.; DJ., D. (?) dakhshak (altern.).

Pahl. trl., etc. For that one gives* us (see 5) comfort* [from the herds], and that one gives us [strong] vigour, (b) yea, that one gives us vigour, the

2. eee

XLVIHI. 5, 6. 293

mind]. (c) The purification of men after their birth* is for* the best world* (utkrisht-1 as adj. vahista = bahisht = ‘heaven’(?)), [that zs their intelligence, after they are born appertains* to* the better world*|. (d) The one who arranges* for* the Kine, [that 7s, the agriculturalist’s herdsman] is increasing the supply of food for us, [that is, he causes our body to increase én vigour. TI say* this*, and 1 am Jarathuctra; and these are my disciples in their association* (?) with me (or ‘in their production’ (see the Pahl.))]. *!‘landed’(?). Parsi-persian Ms. An at nék-khuda padishah [=(?)] [bad=Jjdnindd] []} ma* ma an ¢ bad-khuda padishah bad, [kf, man khudé 7 nék bad [] [ma* = var (sic loco va + al)] an ¢ bad] (b) ¢ veh, dana, [kai, akhir* ¢ chiz pah néki danad], an kih kunishn pah pur minishni*, {kfi, chiz pur minishni* kunand [f ra nék khudai —=valman ré hi-khiddi jantinéd] * (ce) Béd -+ baki + kunandah 7 Adami pas az zadan buland [pas az zadan an(?) akah (sic = anagah) buland [darad = jaénstind*] (d) [] gésfend varzidar, [vastryésh*] an 7 ma ra khfrishn + ya‘ni (sic) [] [afztmi-dehad = fshuvinishn], [kish khtrishn 7 man kih Zaratusht hastam, shagirdan 1 man bih sazad [= sAzishn]] * * Or ‘akhar’.

Free tr. For they will give us pleasing homes and power, Long-lasting strength in grace of Good Mind, Lord,

For her He grew through Holiness the pastures,

The God, in birth of all primeval life!

desired* (as nom.(?) or accus.) of Vohiiman, (c) and therefore will* Athar- mazd cause the plants to grow for the sake of blessing* (or ‘reverential* recognition* toward her’) [since He created the body of the one only-created Kine, i. e. he will cause them to increase for her], (d) He Atharmazd in accordance with (or ‘on account of’) His first production in the world, [in accordance with the creation of Vohtiman*]|. * See the Gatha.

Ner.’s sansk. text. Yat idari sarveshaih cubhapramodamh gavaih pagina vyavasayo [vichitrot] (b) deyat balavatah* uttamamanasah* priyataram. (c) Evar tat* yat* dakshinddanam [guroh? Ervadasya Gauh* eka pradadyat], §Syaminah vanaspatimn dadydt? [tesharn muktatmanam'‘] vriddhir bhdyat. (d) Dadarasya* (sic?) [lege daditur** asya] antah* utkrishtabhuvane janani- jatah [-ta*] prathama (srishtidatih Bahmanasya]. ' So C.; J.* °trata. 2 J.* °ruh. + J.4, J.* om. from 3 to.3. ** or ‘dhatur’.

Ner. tri., etc. (a, b) Wherefore let the zealous [and distinguished* (thinking of nari (?))} person produce this joyful benefit. for* (or ‘of’) all the herds and flocks, the more desired* disposition of the strong* and best mind. (c) And so let the [one only Cow* give* forth (sic) that which és] the bounti- ful gift [of the spiritual master and Ervad]; let her* give the tree of the Lord, and let her* become the source* of increase [to these emancipated (or ‘righteous’) ones], (d) for this was the creator’s (so N. B. = Ahura*M.*) first engendered pro- duction within the better* world, [it was the gift of the creation of Bahmana*].

294 LXVIII. 7

Parsi-persian Ms. Chih an ma Asani [az Gésfendan], [] 4n ma kushishn, [kit [dehad = dabina(é)d*] ] % (b) Dehad tuwanai w’an ¢ Bahman ummid (¢) édinm pah an ¢ ft bandagi, [kih Gay* ytidad (?, vel Gwada*, vel yakdad) = Pahl. ayikdad*] tan bih dad] Hormuzd

ggg hore. ("aypamg).ceeg)- orn -cge easy (2) PGE Oe- 9-2elogw)9 29 Leyswing ayrgorul ios woo yay

(2)egasqeb * Deep an}. ayy sr Foqy-s09 99,99 geval sues

Vel parm? Gaus )rop “639 Joysose “ye Gag by an

Verbat. trl., etc. Deorsum Furia-incursionis [nomadum hostium nostro- rum minime agrum-colentium] subjicitor [-jiciatur]! Contra ictum-invidiae [ejus, id est, contra et aggressum obtrectationum et contra impetum armofum ejus] (contra) ferite*!!, [id est, eum successu omnino repercutite] (b) [vos] qui ad [apud] Bonae{-am] Mentis[-tem manentes (vel ‘in praesidio et potestate B. M. stantes et agentes’) ]tenere-[vel melius sustinere-] cupitis (c) Sanctitate [illud] refugium*? [vel illam viam (? lege vayam*?)j, cujus consociationis* est] vir benignus [i.e. sanctus civis noster]. (d) Itaque [illud refugium*?(?), vel illam viam*?(?)] huic [pro hoc viro sancto] in domo[-mum* (?) vel in creatione*(?)[-nem]] Tuo[-um, Tuam] (in) ponam [i, e. constituam], OA.

[vel illam viam (? lege vayam*?)j, cujus consociationis* est] vir benignus [i.e. sanctus civis noster]. (d) Itaque [illud refugium*?(?), vel illam viam*?(?)] huic [pro hoc viro sancto] in domo[-mum* (?) vel in creatione*(?)[-nem]] Tuo[-um, Tuam] (in) ponam [i, e. constituam], OA.

*1Vel ‘cum ultione attingite’(?). *2vel lege vidyam (nt., vide annotationes) ‘sustin- ere-cupitis Sanctitate illam sacram-doctrinam -- itaque pro sancto illam doctrinam: -’.

Pahl. text trit. ‘Bara Khéshm (or ‘Aésh°’), bara! yehabtinéd! padirak? i aréshk6*1,va3 padirak nasinéd, (b) mintand‘ pavan Vohiman dahishn6é darishnd* yehevinishno', [aightand tané* ¢ nafshman pavan frarindih yakhsenunishn6'). (c) Avd zak i® Ahardyih navidih? ash! zak i® 4s4(n)-minishnd* (?)® gabra i afztinik, {aighasht nafshman tand* avd zak navidih* vadinishno!*]. (d) Aétind zak dim’ Lak! dam!, Aftharmazd! ‘see P. *DJ., Mf. om d. *so K.°; DJ., D. and P. om. *D. man perhaps altered to min. *D. om. *D. om. 780 P., others falsely write nevék®. *DJ. ins. 7. ®or ‘hémntnishnd; not *asmanishné (?); all seem dsa°, or asa®. 0 DJ., D. and P. kinishn; K.*, M. vadtnishn.

Pahl. trl., etc. Against the Wrath of the envious deliver ye a meeting (or ‘an encounter’), and destroy ye him, attacking* (so*, not ‘destroy his attack’) (b) ye* whose should be the having” (sic) of the gift of (or ‘through ’) Vohiiman, [that is, your own body is to be maintained in piety]. (c) To that which is the tidings (or ‘invitation’, reading ‘vidyarh (?))’ of Aharayih, to this

XLVIII. 7. . 295

firwar afztin-kard, [kfish bih afztini*-kard] » (d) Hormuzd andar jihan péda**-kard ¢ awwal ra [pédaish*+, [pédaish** (?) = ddm] ¢ Bahman ra] x “ Or paida®.

Free tr, Down be curst Raider* cast! ’gainst Fury smite ye, Ye who through Good Mind’s grace still wish to hold by That help* whose bond of Truth bindeth the holy;

So in Thine house*, O Lord, place I that help.

he who is the man of peaceful mind delongs (so*)', [i e. his own body (or ‘person’) is to adapted (formed) for that. invitation (or ‘tidings’). (d) And thus, O Atiharmazd, does** that creature become Thy creature.

*1 See the Gatha. *%or ‘is that creature of (i) Thy creation’.

Ner’s sansk. text. Nitantarn kopam nitdntarh dadyat pratikilarh irshyAlumanushyasya yo *pramanath! vadhati (so reading, or ‘pramanam! (?) vadati’ (?)), [tasya pratiktlarh gishyapayami*]; (b) yat sarvaih Bahmanasya datigrahandya bhavitavyam, [kila, sarvaih garirar sviyarh? suvyaparena dharaniyath3], (c) yat ida punyar manonyarh* ((2) lege ‘*manenyarh’ (?)) (prakatari] narena gurutarena‘, [kila, sviyasya*(?) tanoh tat yat manonyarm(?)*, [(i.e. manenyarn*(?)) karyarh]]. (d) Evam asau srishtih Te srishtih, Hormijdasya.

2 J.4 pra (= apra?(?)). 235.3, 3.4, 0%. 2 J8, Jf dhar’. ‘ J.* guruna.

manenyarn*(?)) karyarh]]. (d) Evam asau srishtih Te srishtih, Hormijdasya.

2 J.4 pra (= apra?(?)). 235.3, 3.4, 0%. 2 J8, Jf dhar’. ‘ J.* guruna.

Ner. trl., etc. Let him who smites beyond measure, [or ‘let him who speaks* (?) prudently*’ (pramanarh (?) vadati (?))]) offer an excessively great resistance to*! the anger of the jealous (or ‘envious’) man, [for 1 inculcate resistance against him], (b) which ought to be done by all for the securing Bahmana’s gift, [that is, their own bodies* ought to be maintained in* the works of practical piety by all], (c) because this Sanctity is to be [manifestly] understood* ((?) manenyam = vidyam(?)) by, (or ‘through’) that greater teacher (or ‘more (most) powerful man’), [that is, what appertains to his own person (or ‘self’) és to be* thought* of*, and accomplished]. (d) Thus that creation ecomes Thy creation, Hormijda’s. * Or ‘excessive anger’,” but ni.

Parsi-persian Ms. Bih khéshm ((?) vel héshm* sic etiam in aliis codicibus) [] [ha- mishah =hamd (?)] dehad [dtr az= rdik* min] pazirah 7 hasad [] pazirah nist-kunad, (b) kih *4n(?) [= tan] pah Bahman pédaish*™* [] bavad [= jantinishn*], [kfi, ’an (? pro tan) tan i khwésh pah néki darad] * (c) An 4n i Sawab [] [khwahishn (= navidi) [ ] (dosh = vadash] an [ Asani] (?) [= asiminishn*? (? or asa°) mard ¢ afztini, [ki [] khwésh* tan an 4n khwahishn- [sic vid.J-kunad = navid*-kunishn] * (a) Bdtin an pédaishi™ 7 Ta, (ki = dgh] pédaish** ¢ [Ta = Rak), Hormuzd. * *1 Or ‘paiday®’. *2 for asan- (?); or it might be 4dmunishn (sic).

eee

296 XLVIII. 8, 9.

AIPA? suI29»») Copy dy -auahng -aprgeorraly bg 9 8. Text 49) yeas Dass -gnsswnas 402 bays dog ag 809994199 ose) ¢) » (40g 44) 884 pty 49 a bese Aug

gb )anay cgywwdhwsogie a) aS -peunal

Verbatim trl., etc. Quae [est] Tibi Boni, O Mazda, Regni, [i.e. de (vel pro) Bono Tuo Regno] precatio™, [i.e. qui sunt ritus vere idonei et sacrificia efficacia ad Tuam Potestatem spiritalem obtinendam, confirmandam, et angen- dam]? (b) Quae [est] Tibi Beatitudinis [i. e. praemii-gratiae] Tuae [(vel’‘Tui’) precatio™! a Te inspirata] mihi, [i. e. in gratiam mei idonea ad id praemium consequendum], O Ahura? (c) Qua, [id est, per quam precationem] Tibi [vel ‘Tuos’ (Thw6oi = Thwé) = Thwaya(n)** per] Sanctitate[-tem] prope-accedentes, [i. e. propitium-accessum-invenientes*?] adjuvantes-oblatores*? quaeram (d) [ego in*4] Boni Spiritus actionum[-nibus** vivens*#?] #1 Vel ‘quae est [mea] possessio*, i.e. portio* (?. in Tuo R.’? (aegre). *2 vel ‘in-propitio-accessu (loc.) [accedens] quaeram’. ** vel ‘oblationes’. ** vel fortasse melius ‘ego actiones B. Spiritus,| i. e. fidelium Tuorum] (actiones) stimulans*’. ** 4 — y — yg — ov » = ya (+ anusyvara).

portio* (?. in Tuo R.’? (aegre). *2 vel ‘in-propitio-accessu (loc.) [accedens] quaeram’. ** vel ‘oblationes’. ** vel fortasse melius ‘ego actiones B. Spiritus,| i. e. fidelium Tuorum] (actiones) stimulans*’. ** 4 — y — yg — ov » = ya (+ anusyvara).

Pahl. text translit. 1Kadar Lak, Atharmazd, zak ¢ shapir khvahishn2 i khddayih, [aigh, khfidayih i shapir i Lak, ash afzdyishnd min maman?+!] ? (b) Kadar hana tf Lak tarsagahih* (sic), mtn min Lak’ manikand, Adhar- mazd, [aigh, havishtén i li, ashan mozd padash yamttinéd]?; (c) kadar Lak, Ashavahisht0, dshkaraké rad khvahishnth®, [aigh, rAdth {7 av07 Lak? Ashka- rak6, kadar], (d) mn pavan Vohiman ktinishné yakhsenunidarth, [aigh pavan frarindih® yakhsenunidarih*+! av’ nafshman shayad kardand]? ‘See P. *DJ., D., M. * P, ins. am bara yemaleltin; so D. recent. * DJ., M. °agahith; D., K.® (?). *Mf. om. %so DJ., D.; K.5, M. %shn. 7 DJ. i avd lak; Mf. i lak ayo; K.5 avo 7 lak; D. avo lak. * DJ. %h; D. °an. *® DJ. and P.

Pahl. trl., etc. Which is the good desire (or ‘prayer’) to Thee, O Adhar- mazd, for the authority, [that is, from what does Thy good authority secure its extension]? (b) Which is this Thy reverential*-recognition*, O Atharmazd, which belongs* to* my* people, and which comes from* Thee*, [that is, which és my disciples’?; their reward comes to them* thereby*]. (c) Which 7s for thee, O Ashavahisht, the prayer for (or ‘of’) the open (or ‘distinguished*’) offerer,

4 Gas dsaresyody SIDE SS OK wa youl naling 6.0. Text. AM tors 899 O40 AUG AUPE HD 40 9 5) 119965396 bepssysg -atprdanlp 4p gona axe pa (dee) )obe aye) & yee 4492 B04) IY 10 Oa ay Dyporgyybas ee eb

Le a ar e *y ~

XLVIII. 8, 9. 297

Free tr. Which is for me the prayer for Thy good ruling? Which for Thy recompense for me, O Lord?

How shall I search out face to face the givers

While I the Good Mind’s deeds help on?

[that is, the generous-liberality which is manifest to Thee (or, ‘as for Thee’), which zs i¢?], (d) whose possession** zs acquired through the deeds of Vo- htiiman? [That is, it is necessary to make the possession** of it one’s own through piety]. *NB. Tarsakasih* distinctly means here ‘honour from God to man’ hence ‘reward’ (see mozd in the gl.) = ashdis.

Ner.’s sansk. text. Kada Te Svaminah Uttamasya samihe rajyath ? [Kila, rajyam gurutaram, Tvadiya vriddhih, kada?] (b) Kada Te bhaktigilan* ye*! manonyan*(?)? (sic, lege madiyah*(?)), Svamin, [me cishyah cighrath prasadam te? prapnuvanti?] (c) Kada Te parisphutarh prakatarm|[-am*] dakshinarh samihe, [yat dakshina* ayam*(?) Tvaih‘ prakatah* ({lege ‘dakshina ya Tava* prakata’ (? vel ‘dakshino ’yam Tava* prakatah’?)|) kada bhavishyati], (d) yat Bahmanasya kar- manah dharanamh sadvyaparena® dharayishyanti, [yat sviyena cakyate kartum]?

Boley ac SOU Va ae ROYON Vale deeds; den ins, te: “Jey dace Ne ayam tvam; C. dakshinayatvam-; P. °ayam tvam. ° J.*, J.* suvy®. ** Comm. corrected.

Ner. trl., etc. When shal/ I desire (or ‘pray for’) Thy Kingdom, that of the most exalted (or ‘best’) Lord? [that is, when zs the greater kingdom coming, that development (or ‘increase’) of Thine]? (b) When does 7t* come* to* Thy*! religious devotees who are - - -*, O Lord? [when do my disciples arrive expeditiously at theirreward?] (c) When shall I seek* for* Thy bounty so illustriously* (Asha° recalling the fire) revealed, [which* means* (aigh) the bounty which Thou rececvest, when shall it be manifest? ([or. ‘this liberal one of Thine, when shall he appear’?|) (d) when they shall acquire the pos- session of Bahmana’s action through good conduct, [when it shall be pos-

sible to do thus of one’s own power*?]. *!Manonyan, or manyony? (so) here trans- lates manikénd simply as—=‘mine’; see me cishyéh; but man=‘to think’ may possibly have been seen, as in y, 8.

Parsi-persian Ms, Kudam Tf, Hormuzd, an ¢ veh khwahishn 7 khudai, [kt, khudai

7 veh 7 Tit ash afzti (? lege -tin) az chih? [Ma-ré bih — = am bana jamntin*]] * (b) Ku- dam in ¢ Ti bandagi kih az TA mayan, Hormuzd, [ka, shigirdan 7 man ashin muzd padash rasad]? s (c) Kudam Tt Th(S)awab* + buland [= Ashavahisht] zahir sakhawat khwahishn, [ki, sakhawat(i) {] ¢ Ta [4n= zak] zahir kadar (sic)], (d) kih pah Bahman kunishn dashtari, [ki, pah nék[-i = -7] dashtari 4n khwésh shayad kardan] ? »

Freetr. When shall I know if aught for me Ye govern,

O Lord, through Holiness o’er griefs* and fears

Aright for joy to me show* Good Mind’s favour;

Let Thy true** prophet find how grace is his!

Verbatim trl., etc. Quando (vel ‘Nonne’) scivi [scio, vel ‘sciam’”] si cujus-

quam* (i. e. aliquid] regatis? (b) O Mazda, Sanctitate cujus, [id a si in eam

298 XLVIII. 9, 10.

dominamini quae sit] mea oppressio*! [et mea] dubitatio, [i e. si dominamini in meum dubium ut oppressionem illam tollas et hoc dubium resolvas]* ? (c) Recte mei [vel mihi, i.e. (pro me)] (Jegitimum-)gaudium*? Bonae eratiam- suavem-et-mirabilem Mentis (d) inveniat [(vel illud gaudium plene intelligat*)} Propheta [nobis profuturus (sic ad verbum)] ut (vel ‘{etiam inventurus] quo modo’) sibi-ipsi beatitudo [propria, i. e. praemium-gratiae proprium] sit. ** Vel e contrario ‘si in ea* regnetis quae est mea res-certe-cognita*, et si etiam valeatis in meum dubium’. **veletiam ‘utinam mea recte fruar(prim. sg. conj.) -- gratia’; vel(semel iterum) ‘recte mihi dicat (fichim = °tam III sg. perf. imper. vach.) vel mihi dicatur (med. loco pass.)’.

** Vel e contrario ‘si in ea* regnetis quae est mea res-certe-cognita*, et si etiam valeatis in meum dubium’. **veletiam ‘utinam mea recte fruar(prim. sg. conj.) -- gratia’; vel(semel iterum) ‘recte mihi dicat (fichim = °tam III sg. perf. imper. vach.) vel mihi dicatur (med. loco pass.)’.

Pahl. text translit. ‘Aimat? zak dahishn akas yehevinam, amat [tand, ] pavan chigamchai*, padakhshahih [nadikih** bara dad, aigh, zak damanak5 aimat® yamtinéd] (b), Auharmazd! va Ashavahishto, amat pavan zak i valman® damano, zak f li havishté rai! Ashkaérako yehevinéd, zak i pavan giimanikiht (c) Rast! li, pavan zak i rast‘ zivishnih, zak 18 pavan Vohimané vishipishnd, [aigh, amat pavan frarinih zivém, am g6ndak7 7 saritarand taiban yeheviinéd vishtiftand]. (d) Akas yehevandndt stiid-homand anshitd’ chigtin zak 7 val- manshan [Yazadan'] tarsakdsih ait3. 1 See P. 2DJ. destroyed. * DJ., D. diff. char. for “ai. *DJ., D. yehabtind; K.5 dad. *DJ. daman. so DJ., D. so, DJ. *D. tai, °so D. (** I think that nadfkih (sic) bara dad may have arisen from the likeness of padokhshahih (D.) to pad yeh dehih in the orig.)

Pahl. trl., etc. When shall I become acquainted with that dispensation during which sovereignty, [i.e. happiness (?) (or ‘welfare’)] shall be fully established (or ‘ bestowed’) by (or ‘upon’™*) [You] in every particular, [that is, when is that time coming], (b) O Atharmazd and Ashavahisht, when, in that time that*t which*t was my disciple’s perplexity™ shall become manifest, that*t which*t was in doubt? (c) Righteous to me in my just living is that which is the destruction effected by Vohtiman, [that is, since (or ‘if’) I live in piety, it becomes possible to me to destroy the stench (or (read gimAanik, ‘m’ restored) ‘the doubt’) of the wicked]. (d) Let the beneficial man (the bene- factor), wnderstand how reverence toward*2 them*2 [the Yazads] is increased.

*1 Or ‘he who is my disciple’. *2so with the gl.; otherwise ‘that which is their reverential recognition (reverence) toward them)’.

pore ba) yeh )(u)}ug , 1095 596 949) 105 Text: SOA PE AV IIOP clogs Tfaye ee Jero224g9)» bysey)ang rau sow) Qy gus SY MLS eR) 2 Es 0) Faeody—syr goad AU A pay

Verbatim trl., ete. Quando [vel‘Nonne’] O Mazda, intelligentiae, {id est, intelligentia spiritali et (in defensionem Causae sacrae nostrae) scientia rei*

XLVIII. 9, 10. 999

Quando [vel‘Nonne’] O Mazda, intelligentiae, {id est, intelligentia spiritali et (in defensionem Causae sacrae nostrae) scientia rei*

XLVIII. 9, 10. 999

Ner.’s sansk. text. Kada asyah siddheh avabodhaii (verb.* f.* not meant) [-budhyamano(?)] bhavami, yat sarveshar kimchit [abhilashah (prob. a second trl. of chahya, thinking of chan!)], rajyarh [sundaratararn (°tara points to bara (?))} yat dcharah (= dad, K.5, as = ‘law’), [kila, aya kalah kadd prapyate |? (b) Svamin parisphutam asmin samaye kad& me gishyah* prakat& bhavish- yanti? [Asya samayasya me saridehah]. (c) Saralataya me yat [asmin samaye] satyena jivitazh bhavet, yat tat Uttamamanasah* vindganarh bhavati. [Yat suvyaparena jivitaih bhayet, sarve (am mistaken for ham*) nikrishtatara* balishtha bhavanti vindgayitur]. (d) Avabodho* (sic ?) -bhavami (reading Pahl. *ani) labhavataih manushyanam, yatha ete [svaminah] ye bhakticiléh santi. (Variations not important),

Ner. trl., etc. When shall I become aware*t (or ‘conscious*’) of this success, when the desire of all things, (sic, not ‘the desire of all ’, see the Pahl.) the [better] kingdom which the precept teaches, shall have been somewha realized, [that is, when does* this time approach*]? (b) When shall my disciples be revealed (that is, ‘appear ’) in a marked* manner* (like Asha, see the Pahl.) in this time, O Lord, [as to this time is my doubt]. (c) It is through my honour (or ‘justice’) when life may be passed [during this time] in rectitude, when that destruction takes place which is of (‘or through’) the Good Mind. [That is, when life is passed in good works all the most power- ful*? baser*? ones are to be*? destroyed*?], (d) for I am cognizant*! of the beneficial men, and I understand how these [lords**] who are religious, proceed.

*! Not ‘the awaking, or intelligence of’. *2 hardly ‘the baser are most powerful to destroy’ (?). *3 or ‘pious ones of the Lord’.

Parsi-persian Ms. Kai an pédaish*! 4gah bavam (vel bom*), kih TA (? = tin) pah har kas, padishahi ¢ nék-i bih dehad, (ki, an zaman kai rasad], (b) Héormuzd, [] [az = min] Ardibahisht, kih pah ani & zaman, an ¢ man shagirdin [ra = rd] zahir bed + ya‘ni+ bashad an 7 pah giimani, (ki, judd giiman bashad = dgh javid giiman Jantinéd) ? % (c) Rast [-f = -?) man pah 4n ¢ rast [-i = -7] zistan, an ¢ pah Bahman kharab-kunam, [kf, kih pah néki ziyam, am shak*?(?) ¢ badtaran tuwan bad khardb- kardan] + (a) Agah [] [bavam [vel bm] = —] stidmand Adami, chitin an ¢ 6shan [iz(a)dan (?)] bandagi hast #* ™ Or paiday®. *? slip of pen.

Free tr. When, Lord, shall come the men of mind’s perfection ?

When drive* they* hence* this soil* of drunkard’s rage,

Through whose foul zeal the murd’rous* Karps would plunder,

*? slip of pen.

Free tr. When, Lord, shall come the men of mind’s perfection ?

When drive* they* hence* this soil* of drunkard’s rage,

Through whose foul zeal the murd’rous* Karps would plunder,

And by whose plottings tyrants reign. militaris(?)*) praediti-] viri veniunt? (b) Quando [vel‘Nonne umquam’] expellent maculationem [vel emittent* urinam* (sic ad verbum)] ejus ebrietatis [sceles- torum infidelium a potu somae suae (sibi falso sacrae) ebriatorum] (c) qua per- versa-strenuitate, [i. e, malitia] Karpani [hostes nostri veterrimi potu somae

300 XLVI 10, 11.

suae exsecrabilis accensi] praedentur*, (d) quaque [mala] intelligentia [dominen- tur] tyranni-malum-regimen-exercentes provinciarum? [a Daemone Mendacii - inspirati (?)].

Pahl. text translit. 1Aimat zak dahishnd2, Afharmazd, amat avo lis gabra dén gabrAand padirishn, [aigh, zak damdnako aimat yamttned, amat havish- tand i li ribakih bindak yehevinéd]? (b) Aimat®+1 zak dahishno, amatshan jundinénd! miitrishné! valmanshand pavan zak’+1 magih, [pavan zak avéjakt saritarth]'? (c) Mtin? ganak homand, [aigh zadar homand*], vat Karp hémand, [aigh, pavanich!t mindavam i Yazadan kar va kor hémand], raninénd panakih, [aigh, pdnakih i#® daman 14 vadimand4] (d) *manich pavan khirad ddsh-

khadai [homand] pavan Mata, ‘See P. *?DJ., D. om. i, * DJ. ayo li; D. valman 1 li; Sp., M. valman alone. *DJ., D. ins. i ° D. aimat. °DJ., D. ins. zak. 7D. om. i. @D. amat. ° D. °gannak or °rak. 1°DJ. homanand. ** DJ. maman for ich. * DJ., D. ins. t. 2% D, om. ** DJ., D.; Me °yén. *° DJ., D. ins. va.

Pahl. trl., etc. When shad/ that dispensation arrive, O Atharmazd, when there shall be a favourable approach toward me“ as a man*! (or ‘when there shall be acceptation for my man*’) among men*!, [that is, when is that time coming when the progress of my disciples shall have become complete]? (b) When is that dispensation coming in which those* persons shall have set in motion (expelled) that pollution (excrement) in that magianship which exists in (or ‘through’) that unalloyed* wickedness]? (c) They who are the evil, [that is, they who are smiters] and Karps, [that is, swch as are deaf and blind even in the things of God], these cause the moving on (or ‘expulsion’) of our protecting guardian, [that is, they will not /onger effect the protection of the creatures], (d) who [are] also in their mind bad rulers (tyrants*) within the province. *1 Reading ‘ma* (?) nareshu nar® (?)’,

Ner.’s sansk. text. Kad& ayath kAlah, Svamin, esharn manushyanam

+4(92400896(s9) a 6 AW oA 9 saghng rel 11. Text. wxiqooas)ss )eoadan lp “st 028090? 41) Garpseady? 1 PUGIE y HYCO Gas) cayoas) a ey soyegerees bg * So J.* SoASIPDIP +-DQy3H1IG BG ry ayers au ‘UH

Verbatim trl., etc. Quando [vel ‘Nonne’], O Mazda, Sanctitate-cum Pietas (prompta mens sub specie personae animo concepta) (b) veniat[-iet per] Regno [-num spiritale Tuum] rem-domesticam-prosperam-habens [ad eam nobis affe-

Quando [vel ‘Nonne’], O Mazda, Sanctitate-cum Pietas (prompta mens sub specie personae animo concepta) (b) veniat[-iet per] Regno [-num spiritale Tuum] rem-domesticam-prosperam-habens [ad eam nobis affe-

rendam et- etiam] pascuis-praedita? [i. e. rem domesticam nostram. et rem

pecuariam prosperans?] (c) Qui [in*t casu*.] scelestis [-torum infidelium] crude--

libus [-ium nos -aggressorum et impugnantium] quietem-[salutis nobis] dent —

[dabunt]? (d) [Ad] quos (ad) Bonae veniat [-iet] Mentis sapientia, [i. e. in- genium acre ad tutamenta nostra contra hos hostes plene perficienda]?

TROY pt ae oe ae Tr 9 yo eb 2

XLVIII. 10, 11. ; 301

madhye manayah! pratikaranata*(?) bhavanti, [kila, asmin kale kada prap- nuyanti yat me cishydh prachalanaih* sathptirnarh bhavanti?]? (b) Kada uttha- payanti uttamandam ? [Kadé nirmalata* nikrishtatara bhavanti]? (c) Yat anya- yinah santi [yat nihantarah santi] acrotavah santi, kimnchit hanimn kartarah fadarcakah santi] rakshakah [yat rakshakarah* srishtinaim raksham na kur- vanti], (d) yat tat buddhih* dushtaparthivanaih [aste] yat nagareshu grameshu’.

1 J.4 -A4nim, but h over the line. * J.3, * J.*4 adds vah (sic).

Ner. tri., etc. When is this time, O Lord, when men*! become an accep- tation* (i.e. are accepted* (?), or ‘happily requited™’) in the midst of these men? {That is, when are they coming in this time when my disciples are a complete advance (or ‘success’ (sic)), (Lor ‘when the progress* of my disciples (cishyandm*) becomes (bhavati) complete ?’}) (b) When do they* arouse* those who belong*(2) to the good*?? [And when do the baser ones become purity (or ‘pure’)?] (c) For since they are lawless [and murderous], and deaf to appeals, and to some extent perpetrators of a desertion (or ‘riddance’) [they are blind] guardians, [because they do not as guardians effect the protection of the creations], (d) when** this* és the perverted* sagacity of evil monarchs in the cities and villages. *1Ner. does not accept the Pahl.’s ayo li = ma. *2 was this an intentional curtailment with an omission of mtitrishn? ** not‘ opposed’. **or ‘which’.

Parsi-persian Ms. Kai an dahishn, Hormuzd, kib & 7 [man = ra] mard andar mardan pazirah, [ki, an zaman kai rasad, kih shagirdén 7 man rawa tamam bashad]?, (b) [kai an dahishn, kishin khtthan (? or ‘khwa%*’ -kunand =jésinénd) [| kharabi [= Pahl. mitrishn] dshan pah An (no text) [an = zak] 2 khalisi, [pah an ¢ khalis [ki = dgh] badtari [af- ganad = ramininéd]? * (c) Kih bad hend, [ki, zadér hend] [] Karp hend, [kt, [] chiz i ia(a)dan kar u kér hend)] randan + ya‘ni + rawa-kunand pasbani, [kt pasbani 7

_ pédaishi* (or ‘paiday®’) nah kunand], (a) [] kih ham pah khirad bad-khuda [hend] pah Deh *

Free tr. When cometh, Lord, through Holiness Devotion?

With pastures rich and pure* well-ordered homes?

Who peace from murd’rous infidel shall give us?

By whom shall Good Mind’s skill* be won?

When cometh, Lord, through Holiness Devotion?

With pastures rich and pure* well-ordered homes?

Who peace from murd’rous infidel shall give us?

By whom shall Good Mind’s skill* be won?

*Vel si ‘dregvédebis khrarais’ in hoc sensu non accipiatur, tum directim loco ablativi (c): ‘Quia scelestis-infidelibus [i. e. in defensionem contra eos nobis] quietem [pacis] dent’; sed fortasse stet instr. loco dativi: ‘qui crudelibus quietem submissionis per victoriam nostram in deletionem eorum dent’.

Pahl. text translit. (a, b) ‘Aimat zak dahishné?, Attharmazd' amatt As- havahishté, levatman Btindak Minishnih! va Khshatraver, yamttnéd pavan hi-ménishnih! avé1 kar? (c) Mtin avé darvandan khrikih [résh‘], va* armésh- tiht+4 [akdrih] yehabtinéd? (d) *Avé' mdm zak i farzinaktht i” pavan® Vo- himant ydmtiinéd? +See P. ? DJ. ins. i.(?) *D. om. va. *so D. 5D, ins. va. °D. om. i. Pahl. transl. (a,b) When shall that dispensation arrive, O* Attharmazd

302 XLVIII. 11, 12

and Ashavahisht*, when he endowed* (or ‘accompanied’*) with the Perfect* Mind* and with* Khsh. shall come with home-prosperity (good-dwelling) for (or ‘into”) agriculture? (c) Who inflicts lameness, [that is, impotence (harm- lessness) on the cruelty, [i. e. the wounding] of the wicked? (d) To whom also does this wisdom which is acquired through the Good Mind come?

Ner.’s sansk. text. (a, b) Kad& iyam datih, Svamin, yat prakatam bha- vati* samaih sarptirnena*? manasa? karya3, kartd prapnoti sumanasa sukar- mana? (c) Kada durgatimatéizh amarshasya* chhedah[-aih] pangoh aksham- asya dadyat* (d) yat idath sarvarh nirvane Uttamamanasah prapnuvanti ?

* so C.; P. °vanti and °vamti. 2 so Jape abs S all “ya, or °ya, but read *ye (?, see the Pahl.). * J.® prad®.

Ao Le cola Deoguassaguyy bares “Jeera oee-ps 12, Text. ORR EpHEY swynrs}ng uhh -ea}uod 3b yay Aura Ae 6 +890559 6 AHI Ep NOS -aupstyar. ago} ob basa gat, enc So UrNGEEL HOH ‘Pluesyosewy SNe 2) bee

Verbatim trl., etc. [Qui nobis pacem tali modo dabunt?] Ita illi [i. e. tales] sint {vel erunt nobis]-Profuturi* (sic ad verbum), [i. e. principes-Prophetae] provinciarum [nostrae patriae], (b) [ii], qui propitiationem*! [Tuam] Bona Mente sequantur [-entur], [id est, eam efficere nitentur] (c) actionibus [suis per] Sanctitate [-tem, i. e. per sanctam legem] Tuae, O Mazda, doctrinae [moti, vel adjuti]. (d) Illi enim dati [sunt ut] oppugnatores*? Furiae, [i. e. Daemonis incursionis inimicorum nostrorum cruentorum]. *! Vel fortasse ‘sapi- entiam-salutem-nobis-afferentem’; vide chistis in stropha undecima. ‘*2 yel lege [-stro] aéshemem ahyd: ‘oppugnatoris contra-furiam hujus’.

(d) Illi enim dati [sunt ut] oppugnatores*? Furiae, [i. e. Daemonis incursionis inimicorum nostrorum cruentorum]. *! Vel fortasse ‘sapi- entiam-salutem-nobis-afferentem’; vide chistis in stropha undecima. ‘*2 yel lege [-stro] aéshemem ahyd: ‘oppugnatoris contra-furiam hujus’.

Pahl. text translit. 1Aétaind valmanshan homand stid-hémand!, 7 pavan Mata [Frashakard kardar], (b) manshand?2 shnayinidarih?+1 payan Vohiman levatman, [aigh, anshita pavan frarandih* ghal shnayinénd‘], (c) va® pavan ktnishné¢ rast [homand], va7 hana i Lak, Atharmazd, Amukhténd (sic), [Dind* i Lak]; (d) maman valmanshan yehabind yekavimtind’ haméstarih® {1° valman1 ¢ Khéshmé*. +See P. 2D. amat®. *DJ. om. i, *DJ., D. and P. “th. *DJ., P. om. ya. ® DJ. ins. 1, "DJ. om. va. * DJ., D., P. *néd; Sp. and. °D. star. #°DJ. om. i. DJ. Ano, or avo.

Pahl. trl., etc. These are therefore the benefactors (or ‘the beneficial ones’), those who are in the Province [the producers* of Completed Progress], (b) whose reverencing (or ‘enlightening = shnsinidarih’) és with (see Ner.) the Good Mind together, [that is, they are honouring (or ‘enlightening, shnas° ’) men with (or ‘through’) correct piety]. (c) In their actions [they are] just, gS ee ae

XLVIII. 11, 12. 303

Ner. transl. (a, b) When is this gift (or ‘ dispensation’) coming, O Lord, when*! 7¢ is to be manifestly*? established*2 with the Perfect Mind, and when the toiler** comes with good intention, and good work? (c) When may he deliver the blow upon* (or ‘fitted for’) the wicked and upon* the angry*, lame, and impotent one* (d) when they may attain to all of this in the final state of the Good Mind? *! Reading aimat, see Pers. ? or read karye = avd k. ‘when it is evident in action’. **‘the agriculturalist’(?). ‘not ‘the blow of anger, etc.’.

Parsi-persian Ms. Kai an dahishn, Hérmizd, [wa = va] [] [kai = admat*], Ardi- bahisht awa Pur Minishni [bavad = j@niénd*] wa Shaharéyar, rasad pah [] [nék-mandan = hit-méanishn] an [nék = nadtik*] kar? % (c) Kih an darwandan silah [zakhm [kunad = vagitina(e)d*]] | | bi-pai (bi-pai = arméshti] nah-kari* dehad ? # (d)[] kih an ¢ [] Voha**-

rasad*” -man** (sic) [danai= -](?) #** ‘rasad ddndi’ misplaced, ‘Vohti-man’ being divided.

Free tr. Aye, such shall be the Region’s future Saviours Who with the Good Mind’s help Thy worship* serve With Truth, O Lord, and deeds of Thy monition,

For set are they as every Raider’s* foe.

and this which is Thy doctrine, O A., they are* teaching* [Thy Religion}, (d) for as an opposition against that Wrath-demon are they given.

Ner.’s sansk. text. Evarh teshaii santi labhamatam yat nagarar, [gramath, degarh, akshayatvamn karishyati], (b) ye jiatarah yat Bahmanasya samath [ma- nushyaih suvyaparam vilokayanti]. (c) Yat karmana satyena(?) [santi anyayinah* (?)] Tava Syaminah [jananti], gishyanti, [Dinih Tvadiy4]. (d) Yatah teshati dadantah santi pratipakshanath teshazh kopena*!. + Triffing variations.

(c) Yat karmana satyena(?) [santi anyayinah* (?)] Tava Syaminah [jananti], gishyanti, [Dinih Tvadiy4]. (d) Yatah teshati dadantah santi pratipakshanath teshazh kopena*!. + Triffing variations.

Ner. trl., etc., Those who understand (see below) belong to (or ‘are for’) these beneficent (lit. ‘ profitable’) men when* [one (i.e. they) shall render] the city, [village, and region the Indestructibility (i. e. the State of the Death- lessness)|, (b) who are knowers of (who know) what belongs to Bahmana together with [men, and they discriminate good works]. (c) When they, the adversaries (see below) are lawless*! as regards*! truthful action, these who are Thine, the Lord’s [perceive (or ‘understand’) it], and give instruction, [that is, Thy Din gives instruction], (d) because they are bestowers of * chastise- ment* upon*? these their* adversaries, and with*? anger. * Or read nyayinah ‘being lawful [they know] and teach’. *2 gen. for dat.; or ‘because the lawless (see above) are bestowers of these opponents in their wrath’. *%or ‘on account of’.

Parsi-persian Ms. Edin dshan hend, stid [] [-hend (sic) = -hémtnd*] 7 pah Deh (Ristakhiz* kardan (? = kardar)] # (b) Kishan khushndsi (sic?) [kunad = végiina(é)d*] pah Bahman awa, (ka, Adami pah nék[{i=—7] 6 (or ‘t’) shnaish(? shnési)-kunad, (c) [] pah kunishn rast hend, wa in ¢ Tai, Hormuzd, amtizad (?) = 4amfikhténd (sic)] [Din ¢ Ta]; (d) chih éshan péda*-kard* [] [hast =jakniménéd* (sic)] shikastan i i i Kheshm [Déw ra = — ra] %

304 XUIX 1.

XLIX. deeayy? HG dee bog) AUDI LUG o 1. Text. -su19h.96 AU M9 2D wepreoddop elo) E499 f¥0 * aways) woe odd wg nw eae “apgvsal So 3} NE wale bays aubdb -MMIIQYH *s0 J.™

Verbatim tr. with paraphrase. Sic [immo vero] me [per longum] tempore [-mpus] Bendva ([i. e. princeps inimicus, (vel fortasse ‘Societas* infidelium hostium contra Z. foederata’)]) impugnavit [ille (vel ‘illa’)] quidem in proeliis nuper, pro(h)! commissis maximus [vel-ma, i.e. per suum magnum numerum vel po- testatem inique assumptam victor (vel ‘victrix’)], (b) [me] gui [homines] mala- consilia-proposita-habentes mihi-conciliare-(vel docere)-cupiam [vel (lege khshnush6) ille (aut illa Soc.) eos pravos homines sibi-conciliare-cupiens est*!], O Sanctitas, (vel-tate (2)), O Mazda. (c) [Ergo Tu cum rei-] bonae*, [i. e. for- tunae*2 secundioris*] (cum-) dono*? veni mihi, [i.e. ad me] ad mei*, [id est, ad meas] aerumnas (tollendas], ([vel (lege 4rap&) me gaudio affice}), (d) [et pro me etiam] ejus [Béfidvae-hostis (vel Societatis* scelestorum-infidelium) | (Bona) exitium [i.e. devictionem* ejus per Bonam] obtine*! Mente[-tem, i.e. per nostros fideles fortes Tua Bona Mente inspiratos]. * Fortasse est °shnushé Illsg. perf. cupivit (forma minus secundum regulam). **vel lege ‘vahuhi = cum bona Tua liberalitate’. ** vel ‘obtineam’. (NB. The comm. refers partly to my former printing).

Mente[-tem, i.e. per nostros fideles fortes Tua Bona Mente inspiratos]. * Fortasse est °shnushé Illsg. perf. cupivit (forma minus secundum regulam). **vel lege ‘vahuhi = cum bona Tua liberalitate’. ** vel ‘obtineam’. (NB. The comm. refers partly to my former printing).

Pahl. text translit. 1Aéttind li haméi?+1, vad avé zak3+1 1% badttim? da- mand, panakih mahistd!, faigham*+4, vad tand* i pasind hamai painakih i daman chal?+t ktinishnd®], (b) vad zak i amat dish-nikirai® 17 [Aharmdk] chashid, va! rastih i Atharmazd, [vat Dind* i Attharmazd]. (c) Zak at® (or ‘Zit’®) 1 shapir dahishnd! yamtininishné [Vohtiman avd tand* i aishan] aigh, li zakich 13 li? ardminidart [raminid4r yehevinad]. (d) Zak f valmanshant adsh barat khavitinishné pavan Vohiman, faigh, charak 1? Aharmékané pavan frardnbih bara’ khavittinishné‘]. +See P. 2D. *DJ., D. *so D., P.; DJ. om. am. *so DJ., D. ®so DJ., D., M. ™DJ., D. om. *® DJ., D. seem zit, but may be zak at. ° DJ., D. li; Sp. la. 7° Mf. om.

Pahl. transl., etc.. Thus ever until (or ‘during’) the worst time mine is the greatest protection (sic, seeing the root pa(?)), [that is, the protection*(?) of the creatures is ever to be effected by (or ‘for’) me until the later body], (b) until* when* the evil intention [of the Persecuting-Infidel] shall have been taught, and also the truth of Attharmazd, [the Religion of Atharmazd like- wise]. (c) That which is the giving of the good* is to be brought in by Thee,

LXIx. 1. 305

XLIX.

Free tr. Beridva the foul hath met* with* us and conquered, Though I* with Holiness would win his* ruthless* hosts*. Come, Lord, with gift of good to heal my sorrow;

Through Good Mind gain for me that Béiidva’s fall.

[that is Vohiiman is to be brought into the bodies of persons], and where there 7s to me that which (or ‘he who’) is no source of joy [let it (or ‘him’) become a source of joy]. (d) And that which is their destruction (that of those Persecuting Infidels (for ‘hésh for adsh*1’ ‘an understanding, i.e. skill (see Ner.) against the Infidels’]) is to be distinctly*? known through Vohtiman, [that is, a remedy against the Persecuting infidels is to be known through piety].

*1 Zend adsh° stood in the Pahl, characters which also spell hésh. *2 bara = vi, which is therefore twice, or alternatively, translated.

Ner.’s sansk. text, Evari me sarvesharh ydvat atra nikrishtatare [yugel], raksharh! mahattaranat kuru**?, [kila, yavat tanoh* akshayatvath sarveshain [-Asdih| srishtindrh rakshém kuru*], (b) Asau dushtadharté [Aharmanah*]. Asvadayet* Svamino [Dinib*], (c) yat? Te uttamasya datih prdpnoti Bahman- asya, (d) yat teshath uttamatd jfidnata*! Bahmanena, [kila, updyah Asmo- ganah yatah suvyaparaii janiyat], *! Follows the error of the Pahl. **2 taking ktmishn as infin. for imper. (?). ® J.4 ** reading Pahl. hésh.

Asvadayet* Svamino [Dinib*], (c) yat? Te uttamasya datih prdpnoti Bahman- asya, (d) yat teshath uttamatd jfidnata*! Bahmanena, [kila, updyah Asmo- ganah yatah suvyaparaii janiyat], *! Follows the error of the Pahl. **2 taking ktmishn as infin. for imper. (?). ® J.4 ** reading Pahl. hésh.

Ner. trl. and expl. Therefore afford me the protection*! of (or ‘ for’) all the greater ones so long as J am here in this baser [age], [that is, effect the protection! of all the creatures for me so* long* as* until* the indestruc- tibility of the body]. (b) That one [Aharmana*] és the sustainer of evil, but may [the Din] of the Lord instruct ws*. (c) That which*! is Thy gift (or ‘when* Thy gift’) of the Highest (i. e. ‘of the Good’) Bahmana is arriving (d) and that which** is their goodness**!, that of the greater* ones* (see above a), be- comes an intelligence* which exists through Bahmana, [that is, ¢¢ becomes a remedy against the Asmogas from which* one may understand pious con- duct, ([or possibly meaning ‘because* then one may understand that remedy piously’ (see the Pahl.)]). *1 See the Pahl. (Sansk. is irregularly used throughout).

Parsi-persian Ms. Edin man hama*(?) [= —] ta an an 7 [digar = (Pahl.) bittim*] [zama*] (sic) paspani(?) meh [kunad = —], kfim ta tan 7 pasin hama pasbani 7 pédaish* 6 (or ‘ti’) [] [kuni imper. for infin. = kunishn]], (b) ta an ¢ kih bad-didar [¢ Ashmégh] chashad [] rasti 2 Hormuzd, [[] Din ¢ Hormuzd] * (¢) [] An at = zit] ¢ veh dahishn, [dadan = dahishn] rasad (2?) [Bahman 4n tan 7 kasan], ki man 4n ham 4 man bi- raminishni* { [hastam = hastam] raminishni* [= raminidar] bad] *# (a) An 7 shan {pah = pavan| hish [| [pah = pavan] danad pah Bahman, [kt, charah (space) ¢ Ashméoghan pab néki [] danad (Pahl. -ishn), [kf shagirdan ¢ man = dgh dhitshtan*® ¢ ra] ] *

*! Or ‘paiday®’.

ec my me

306 ” ALIS. od 29995} 496 esse evoR® 4G swssepar ee 2. Text. bey gu) “eames ss -aqeajrans ones) Ryo yogy, ga2qe2sG() )aw rbeo30 .savgeps “coapye) by -egequig> poh) *ealey — gauepssn}ng ssveeagyu)d -3395.96 vob m9 Hos}

Verb. tri., etc. Immo [vel ‘Sic’] hujus me Bendvae (vel fortasse ‘Societatis*’) tardat, [i. e. me a mea re perficienda impedivit, vel fecit ut haesitaverim] (b) [ille] traditionis-doctor pravus decipiens-infidelis [et ex e0 fraudator] a-Sanctitate damnum-multum-accipiens ([vel expers*-Sanctitate [-tatis me] vulnerare-cupiens, fi. e. mea consilia proposita (id quod velim) perimere-cupiens (vide primam str.]). (c) Non benignam sustinuit huic nostrae- patriae [pro nostra patria] Pietatem (promptam mentem), (d) nec [omnino] cum] Bona, O Mazda, interrogavit, [i. e. consuluit] Mente, [i. e. de-nulla-re umquam Bonam M. in consilium adhibere-vult].

(c) Non benignam sustinuit huic nostrae- patriae [pro nostra patria] Pietatem (promptam mentem), (d) nec [omnino] cum] Bona, O Mazda, interrogavit, [i. e. consuluit] Mente, [i. e. de-nulla-re umquam Bonam M. in consilium adhibere-vult].

Pahl. text translit. ‘Aetin’ zak i li pavan zak! i valman [kdnishn6) pavant vimarth, va? maninéd, [aigh, Diné* vimar bara vaddinyén, hana i aisht avd! pésh* yemalelinam]. (b) Dastobar i darvand 1° friftar, minash min rast- th résht, (aigh, amatash*++ vijir 1 rast6 madam! vaddnand?, afash résh yehe- vinéd], (c) mtin 141+7 Spendarmad, amatash! nikézénd, avo zak! yekaviminéd pavan bindak minishnih, [aigh, mindavam bindak minishniha’+! 14 vadinyén?+], (d) vate lich yehabinéd, Atharmazd, pavan zak i pavan Vohiman fraz6 hamptrsaktht, [aighash hampfrsakihich? i*4 I pavan!?+1 frdranih! 14 avayads*]

1See P, 2K. ins; P. om. *D. nat. *D. levind. *D. ins. 3, °DJ. om. ash. 7D. ins. dén (recent). *D. nib. °D, nad. DJ. 4 DJ. ins i; D. I i. DJ. om. pavan; D. ins

Pahl. tri., etc. Thus that which 7s mine (or ‘That which és I*’, so literal- ly) he causes to delay (or ‘to ponder’) by that which 7s his [deed as by a] disease, [that is, they would make the Religion diseased (or ‘ decrepit’), this Religion (or ‘this thing’) which I declare before the face of persons]. (b) The Dasttir who is wicked is a deceiver whose wound is from justice, [that is, if they. should fully enforce a just decree in reference to him, the wound would be even for him), (c) for he (or ‘who’) does not abide by Spen- darmad with a perfect mind when they observe her (or ‘expound her to him’), [that is, they (i. e. ‘such as he is’) will do nothing with a perfect intention], (d) nor does he, O Aftharmazd, even afford a conference with

BEEK. 2 307

Free tr. Béfidva’s false judge retarding thus hath foiled me, Faithless from Right afar* he seeks* to* harm*

Blest Piety he aideth not in this our nation

Nor counsels with Thy Good Mind, Lord.

(or ‘through’) that which is a Good Mind, [that is, not a single conference even is desired by him from a pious motive].

Ner.’s sansk. text. Evarh me ayarn [karma] yat mandyasya* asya drishtantarh, [kila, Dineh mandata* karoti. Idarh agre brimahe]. (b) Nyayi durgatiman chhadmakah* yah saralataya! chhedah [kila, yo balishthah satya- taya upari karoti, tasya kleco bhavati]. (c) Yat na, prithivyar duragach- chhan**, aste sarapirnamanasa, [kila, kimchit sarpirnamanasa na kurute]. (d) Na yat uttamandzh dadydt, Svamin, Uttamamanasah prakrishtath sarvam pragnam vidyate*, [kila, sarvara pragnari suvyaparam na karoti].

*1 J.* ins. upari; other trifling variations.

(c) Yat na, prithivyar duragach- chhan**, aste sarapirnamanasa, [kila, kimchit sarpirnamanasa na kurute]. (d) Na yat uttamandzh dadydt, Svamin, Uttamamanasah prakrishtath sarvam pragnam vidyate*, [kila, sarvara pragnari suvyaparam na karoti].

*1 J.* ins. upari; other trifling variations.

Ner. trl., etc. Thus this one is doing for me [an action] which is the manifestation of this malady*, [that is, the malady* (or ‘lethargy’) of the Din does this (or meaning ‘it produces the lethargy (-tam) of the Din’). And we declare this before men’s* faces]. (b) The wicked spiritual-ruler is a hypocrite who és afflicted* (?) through the truth, [that is, he who zs the most strong (mistaking vijir for va chir) inflicts it upon* him in accordance with the truth; and the torment is his] (c) because he is not of a perfect mind, coming with evil intention upon the earth, |that is, he accomplishes nothing with a perfect mind].° (d) Every question of the Good Mind is* (vidyate) not what*! he may deliver to* the good, O Lord, ([or possibly with utta- manasah meant for °manah ‘nor even when he may give forth every question to (or ‘of’) the good is he of good* mind*’)), [that is, every pious question he does not put]. *! yat as = a ‘zak 1’.

Parsi-persian Ms. Edam 4n ¢ man pah [] & [kunishn] pah bimari [] manad [sic], [{ki, Din bimar bih kunad (?) [], [kai gurth ¢ Dinyan 4zir = dgh stih i Dinigan azar] pésh gtiyam] % (b) Dastir (?) 7 darwand 7 farib*!-dehandah kiyash as rasti (sic) zakhm {kunand = vdytinand], [ka, [] [kiyash = amatshdn (?)] hukm 7 rast awar (nab = 14] [] [kunand (or *nad)=vagind* (or ‘°na(é)d’)] [azash = ajash* zakhm béd [Din = Din}], (ec) kih nah [andar = dayen] Spendarmad, kiyash [nah = 7a] binand, 4n [] éstéd (so for afash) pah pur minishni, ki, chiz bundah [] [minishni = —] nah [ } {kunand = —], (d) wa nah ham dehad, Hérmuzd, pah an 7 pah Bahman fraz ham- pursishn [nah kimand = /é vdgénand*], [kfish hampursishn [= hampiingi(?) [or ‘°gai’] ham ¢ pah néki[] 1l@ika (sic) [= Avdyad (or ‘Avayast’ (?))] [hast = héd (sic)] ] * * Fréb was formerly preferred in view of frév.

308 RL 3 04

~GEoaug 9} +AU 05.396 .sau)e)aly IAG QW eee 3. Text. aydr)g “Ywousorsyps) MOO Hog -288999 9739.6 feHpo

*1 J.* van, *2Comm. ova. bests » 98999 2g)us TOON AO

308 RL 3 04

~GEoaug 9} +AU 05.396 .sau)e)aly IAG QW eee 3. Text. aydr)g “Ywousorsyps) MOO Hog -288999 9739.6 feHpo

*1 J.* van, *2Comm. ova. bests » 98999 2g)us TOON AO

Ryo» e(Naceges)cowredror- bowed sy cowpeal-(¢))seyes Verbat. trl., etc. Itaque [vel‘Immo’] huic delectui-religioso [id est, ad nostrae sacrae Religioni auxilium afferendum], O Mazda, [a me] positum [-ta, id est, ad Causam sacram nostram ex periculo eripiendam constituta et adhibita est] Sanctitas prodesse, [id est, ad salutem et utilitatem ei afferendam; sed suae*] traditioni[-nis perversae-causa* ([vel doctoris pravi causa]) vulnerando, fi. e. ad suum* exitium positus ([vel e contrario, et fortasse melius ‘ad [nos pro nostra parte civili et religiosa contendentes] vul- nerandos, i. e. devincendos [positus vel destinatus*! est]) mendacii-daemon*! [hos nostros hostes inspirans]. (c) Ex-eo Bonae principatum-protegentem*2 desidero Mentis (d) [et] (inter) omnes scelesti* socios [mea amicitia inter-|-dico! *1 Masculinum loco Zend. fem., sed nihil nocet. **vel lege caré=‘in principatu-p°”. Pahl. text translit. *Aétéinich av? zak? } valman’, Atiharmazd, kamak bara dad&¢ yekavimtinéd, [hand aish5+1 avo! pésh yemalelinam (b) mfin] pavan Aharayih sid dahishnd 4° Dastobar [ash mozd yehabfind]?. Man réshinéd pavan Dréj [ash padafras vadtinaiid]. (c) Zak am‘ sardarih kamak® ¢ pavan Vohiman, (d) andargé® harvisp-giiné® darvandind mint hamkhakih® andarg yemaleliinam, [aigh!, min déstih i® levatman valmanshan javidak yeheviinam]. “See P. 7 D. om. * D. and (or ‘avé’). * DJ. * D. seems ash i (eo SDI: om. i. 7 M. ins. va, or has 5. 8 s0 DJ. ® DJ., Mae pein Pahl. trl. and expl. Thus also, O Atharmazd, to (or ‘in accordance with’) that which is that (or ‘his’ (?)) desire has ¢ been thoroughly (bara = ni = down) granted (or ‘established’ (see the Gatha)), [I declare it before this person] (b) for (or ‘through’) whom (oblique by pos.) és the benefit ofSanctity to be bestow- ed, who zs the Dastir; [to him they are giving a reward]. He who wounds by (or ‘as’) the Drfj [on him they will execute punishment]. (c) That leadership is therefore a desire which I experience (see the 18* pers. in a, gl.) through

sy ogosu ) jeg ghals -Ceoguw Os ass) dymsyrg omy 4. Text. 290,959.93) apy 0) a9 rg0sso)es00 yep irer wy 40 09 “ay 24y2a49 ) rosy yl 149940 99.4¢5 )49)>Q poh} ERB LOM sAr}eons Leanreds. 4) YA 4K9: OH POM ge

XLIX. 3, 4. 309°

Free tr. Thus for our cause, O Lord, is Asha founded,

The Law to help.. The Demon-Lie be*! slaughtered! i“

For Good Mind’s guidance would I now beseech Thee; i

All allies of the faithless I abjure! * Infin. for imper. a good mind, (d) and (in the interval) between (or ‘apart’) I declare allt the wicked, yea in the interval (or ‘apart’) from my company, [that is, I am separated from al? friendship which is friendship with them].

* Infin. for imper. a good mind, (d) and (in the interval) between (or ‘apart’) I declare allt the wicked, yea in the interval (or ‘apart’) from my company, [that is, I am separated from al? friendship which is friendship with them].

+ Or possibly: within and by itself (?) I declare the company (om. min) of all the wicked (or ‘of every kind’); by itself (?) I declare it to be; see Ner.

Ner.’s sansk. text. Evarh asmadkarh avabodharh Svamino datih* [yat* datih* aste, evar agre briimahe, prakrishtai vachasd jiidnarn vidyate]. (b) Tat yat punyaih* labhamh** datih, jiayah (fortasse ‘nyayah*t’) [yat pra- sidadanaim]. Yah chhinatti, tasya Dréjo; [nigrahar kurute], (c) ydvat adhi- pateh abhilashah, yat* Bahmanasya; (d) antardle sarve durgatigdminah santi, yat sadai’va antarale bravimi, [kila, yat* mitratdm[-téydh*] samarh etaih* vibhinno bhavami]. *! All jnayah* (?).

Ner. transl: Thus (or ‘ Verily’) the gift of the Lord bestows intelligence upon* us* {and what ths gift is we declare forth just (or ‘thus’) in your pre- sence, and science (religious intelligence) becomes known through the word]. (b) That which és the gift, the religious knowledge (or ‘the system (read ‘nyA- yaly (?))’) is bestowing a righteous acquisition, [é. e. it bestows that which és the reward of grace]; but he who injures (or ‘cuts off’) a benefit, his is the Drija, [that is, he causes the discomfiture, or (his own?) punishment] (c) as long as until* the desire for the sovereign, which és* (or ‘that zs’) for Bah- mana, 7s experienced, or realized, (d) Upon the enclosure*! (i.e. enclosed and so, ‘shut off’) are all the wicked, for I declare them ever thus enclosed, or shut off, {that is, from ad? friendship with them I am separated].

*1 «Antarale’ ‘in (or ‘upon’) the enclosure’ means elsewhere ‘on the Chandor Bridge’ with Ner.; but see the Gath& and Pahlavi.

Parsi-persian Ms, trit, Edfin ham 4n {] i, Hormuzd*, kamah bih dehad (?) éstéd + hast; [in [] [ash & = ash varman] pésh gfyam] %; (b) kih pah Saw4b stid dahishn 7 Dastitr’ [ash muzd dehad (?)]; kih zakhmi-kunad pavan (sic) Druj, [ash padafrah ku- nand] # (c) An am sardaéri kémah 7 pah Bahman (d) % — x no tr. for (d), text as in mine omitting Sp. and DJ.’s min, and their gloss. * imperfect.

Free tr. They who with madness* Raid and Rama cherish

By tongues their own, and nomads* ’midst our toilers;

Who strive with evil rites, with holy never;

These Demons bring through foul creed of the foe!

Verbatim transl. (with paraphrase). Qui mala-intelligentia, [i. e. pro- positis suis crudelibus excogitatis] Furiam-incursionis augebant{-eant-ebunt,

i. €. campum et fines caedis ejus daemonis propagent{-gabunt, et saevitiam 39.a

310 XLIX. 4, 5.

Verbatim transl. (with paraphrase). Qui mala-intelligentia, [i. e. pro- positis suis crudelibus excogitatis] Furiam-incursionis augebant{-eant-ebunt,

i. €. campum et fines caedis ejus daemonis propagent{-gabunt, et saevitiam 39.a

310 XLIX. 4, 5.

ejus inflamment[-mabunt]* Ramamque([(?), i. e. Inertiam et desolationem* (sic) vastationis a Daemone effectam ([vel, lege Remem, i.e. ‘qui plagam necis ab eo infideli inflictam instigent(-gabunt)]) (b) suis propriis linguis, [i. e. incanta- mentis suae nefastae Religionis* et omnibus dictis aliis turpibus] inter-[nostros cives]-per-diligentiam-fortunatos [habitantes, ipsi tamen (tametsi incursiones tam cruentas faciant, unde vitam quaerant)| minime-prosperi, (b) quorum [etiam] non bonis-factis optatio (vel ‘voluntas’) [est, i.e. quorum praecationes et contentiones nefandae ritibus et sacrificiis legitimis numquam ad effectum promotae sint, sed ex-contrario| malis factis, [i.e. quorum optationes et pre- cationes profanis caerimoniis et saevis facinoribus ad fines propositos ex- secrabiles perductae sint] (d) hi [scelesti-infideles sic Furiam-incursionis ex- citantes et adjuvantes] Daevas-daemones advehent [ad incepta sua consum- manda et eos ut deos patriae constituent] qua*!, [i.e. per eam quae] pravi- infidelis Religione, [i.e. quae religio perversa infidelis sit]. *! Vel ‘quae R’.

Pahl. text translit. Valmanshan dish-khiradd hémand minshan kheshm varid! (vel ‘vahrid*’) yekavimiinéd6, va? aréshkoch, [aighshan dén tand3 parish I¢ kardé yekavimiinéd] (b) zak i nafshman® hfizvainé fshuvinénd min zak ¢ afshuvinishné® [i lakhvar? 14 avayado fshuvinidané’+*]; (c) valmanshand 1a hi-varsht kimak min dish-varzidér hémand, [dén var-homandih I? pavan hana? darishné'°}, valmanshan shédayy&!! Dastébar hémand, miinshan zak ¢ darvandiha Dind*®, +P. va khirad. ?P. om. *DJ. ins. i. ¢so DJ.; D., M,, P. friff; DJ. ins. 1(?). 5 DJ. ins. va or-6. °P. ins, min zak. 7DJ. ‘nédd. ®see P. ® DJ. aé. 10 DJ. darishn. 11 so DJ.

Pahl. transl. Those are indeed evil-minded (i.e. insane or bad-hearted) by (or ‘upon’) whom wrath is poured down* (or ‘increased’) and envy like- wise, [that is, a confusion (or ‘deception’) has been wrought within their person (or ‘body’)]; (b) and it is that which their own* tongues* increase

4 AAI IAW .sUpsNeled 1496586 ctyyyy ae Text.

j ~8d3 Qy3.4)} 496 ido ) 89 qubdb “GR HOM “gH

aereeseeSroy ~80) 089 39 ‘Capon 44325 goang (a) uy

350 )roypas 2b) Greody aeepaeasee 824 gjoals 1AM BY 9 90 9 Verbatim transl. (with paraphrase). Sed ille (ipse*), O Mazda, abun- dautia (que) ubertasque [nostra est, i.e. eas dat] (b) qui Religionem [veram et sacram* nostram] per Bona[-nam] ordinans-protexit Mente[-tem]; (c) De- votionis (promptae mentis) quisquis [vir, (i.e. quisquis servus Dei devotus) per]

Sanctitate[-tatem nobis sic (vide supra) bene-faciens, et] civis-honestus* [vel “generosus*!’], (e) und-cum-his(que) omnibus, [i. e. una cum omnibus aliis

XLIX. 4, 6. 311

quisquis servus Dei devotus) per]

Sanctitate[-tatem nobis sic (vide supra) bene-faciens, et] civis-honestus* [vel “generosus*!’], (e) und-cum-his(que) omnibus, [i. e. una cum omnibus aliis

XLIX. 4, 6. 311

from ds decrease; [and which it is (or ‘was’) not necessary (or ‘ desirable’) to increase back again from its decrease]; (c) by*! them good actions are not desired*, for* they* are malefactors [when (or ‘if?) we are in any doubt as to the meaning thus we must hold]; (d) and they are Dastirs of the Demons, whose is a/so the Religion of the wicked. * Oblique by position, or ‘as theirs’.

Ner.’s sansk. text. Te dushtabuddhayo bhavanti ye koparh! varshantah** santi saramarjanaih? yat, [kila, svamino® antah tanau? pragnamm (!) kurvantah santi?]. (b) Yat sviyajihvayaih vindcganarn tat avindcanath, [punar api na* abhipsayet! vinacayituia]. (c) Te gubhodita na vaiichhitah, ye dushtasamacha- ritah santi. [Te nirmalatvam dharayet]. (d) Teshdih Deva guravah santi, ye {antah], durgatimatar Dinih. Variations unimportant.

Ner. transl. They are of evil intelligence (or ‘disposition’) who are raining* down* anger, which ¢s* yet a purification* (?), [that is, by this means the masters are instituting an investigation (?) within the person (or ‘body’) (sic)]. (b) What is destruction in (or ‘through’) their own tongue (or ‘language’) that ¢s no destruction, [because again also (at another time) one may not desire to destroy]. (c) Those who are well-born(?, or ‘well spoken of*’?) are not desired by them, but* they who are evil in their ways; [let a person there- fore all the more hold Thy purity fast]. (d) The Devas* are their* spiritual masters, they who [are within]; and their Din is that of the wicked!

Parsi-persian Ms. trit. Oshan bad-khirad hend kih* shan kheshm* [] [khirad = va khirad* (? sic)], éstéd [] hasad ham, [kfishin andar tan [] [fréb = frifi] kard hast], (b) an ¢ khwésh zaban afzini-kunandah az an i nah-afztini-kunandah [[] [az 4n= mn zak] ¢ nah bayad afztini (sic)] * (c) Oshan nah nék-kunishn k&mah kih bad-ikhtyar*- kunandah hast*;. {andar shakmandi [] pah in dashtan (?)]. (d) Oshan [] [Déw = Shah*} hukhm hast, kishan* én 7 darwand(?) Din, [bar hast darwandén darwand = madam hast darvandén darvand] %*

Free tr. But he will bring us blessings, Lord, and riches Who guards our Faith, through Good Mind’s ruling power. Through Holy Law shall each true patriot devoted

With all Thy saints within Thy Kingdom dwell.

talibus civibus*? honestis] in Tuo Regno, O Ahura, [ut fidelis erga patriam defensor noster agnitus honorabitur, et semper sic clarus manebit}.

*1'Vel etiam fortasse ‘valde-sapiens*’. ** utrum ‘his omnibus (i. e. ubertate et abundantia) praeditus’ vertere possimus, necne?

talibus civibus*? honestis] in Tuo Regno, O Ahura, [ut fidelis erga patriam defensor noster agnitus honorabitur, et semper sic clarus manebit}.

*1'Vel etiam fortasse ‘valde-sapiens*’. ** utrum ‘his omnibus (i. e. ubertate et abundantia) praeditus’ vertere possimus, necne?

Pahl. text translit. Aétind valman it Adharmazd shirinih va charpih, [aighash mozd yehabiind?], (b) man zak Dind* sardarih pavan Vohiman, [aigh, zak § min Dind! pédaik pavan frardindth vadainyén’+2], (c) pavan bindak minishnih kadarchai Ahardyih khip shindsakih?, [aigh, kadarchai kar vas dina shindsakihé vadinyén]. (d) Valmanshan harvisp-gdn® hana i Lak khidayih,

312 XLIX, 5, 6.

-Afiiarmazd, [valmanshén min sardarih pavan frartinéih vAaddnaid, ashan -shalitath min Laké)], *D, om.i *see P. ins. *so D, *P..om. *D4J.

Pahl. transl. Thus that one zs (or ‘his’), O Atharmazd, (‘are’) the sweetness* and agreeableness*, [that is, they are bestowing a reward upon (or ‘from’(?)) him]; (b) those favours are the chieftainship of the Religion exercized in accordance with a Good Mind, [that is, they shall (or ‘do thow’(?)) fulfil with correct-piety whatever is evidently from the Religion], (c) and everything which is Aharayih’s beneficial wisdom they shall (or ‘do thou’(?)) fulfil with perfect-mindedness, [that is, they shall fulfil all duty and legal requirement in an understanding manner]; (d) theirs* (oblique by position (see even Ner.)) of every sort (or ‘theirs all’) 7s Thy sovereignty, O Adhar- mazd, [that is, theirs* (see Ner.) who would exercise authority with piety; their* sovereignty 7s from Thee].

Ner.’s sansk. text. Evari yat, Svamin, uttamatvarh mahattamatvath [prasddam dehi], (b) yat asyah Dineh adhipatih*! Bahmano ’sti, [kila, asyah Dineh prakatath yat suvyaparath kuru]. (c) Yat sarnpirnamanasa kebhyagchit*? cuddhath satkéryara kuru, [kila, kebhyagchit karyamh, nyayath, satkaryaim, kuru], (d) tesham sarvesham yat Tvarn raja Svaimi Hormijda, [tesham yat*

yorg)s AWN GEMIDS AUR IG sssagagspon)d seul 29 6. Text. AM QPZWIIG sv 40139 994 Gedy -ayr4en) «b AN AL saveyswsasras) 9 od 485 O39 9 ssavsog opal wate) a0 gen deosrascuody +AU LD GRILO 49 “GLO

Text. AM QPZWIIG sv 40139 994 Gedy -ayr4en) «b AN AL saveyswsasras) 9 od 485 O39 9 ssavsog opal wate) a0 gen deosrascuody +AU LD GRILO 49 “GLO

Verbatim transl. (with paraphrase). Prorsus [igitur] Vos [i.e. Vestram naturam omnipotentem et nobis bene-volentem et consilia vestra sapientissima] declarem[-rabo*], O Mazda, Sanctitas-que [(sic nom. sg. vide infra pl. prim.) etiam] dicit, [i. e. civis propheta a Sanctitate inspiratus doctrinas sacras Vestras etiam mecum una enuntiet[-tiabit eas cogitationes et veritates elatas] (b) quae Vobis (vel ‘vé = vere’) sapientiae (gen.) Vestrae (a (sic) Mente conceperitis (c) recte discernere, |i. e. discernite*? et explicate*? eas veritates quo-modo [vel ‘ut’] eas [ut capita doctrinae] promulgemus [ego et civis sanc- tus] (d) Religionem sacro-sanctam quae Vestri-devoti*, [i. e. principis nostri piissimi et clarissimi], OAhura, [sit]. *! Vel fortasse ‘Vobis supplicem[-cabo (sic a me ipso in priori meo libro)] et Sanctitatem[-tati] dicere (sic, sed compara Yas. LXI, 1 ubi sine ulla dubitatione significat fraéshyamahi declaremus (vel ‘landemus’). Vel etiam (tentemus iterum) ‘Vobis supplicabo, et Asha respondit’. ** vel se conjungit ‘vichi- dyai’ cum ‘fraéshya’ directim, ‘ Vobis supplicem[-abo] discernere[ et explicare]’; vel etiam ‘vichidyai = discernere = discernam’, infin. loco imper. prim. sing., ‘utinam discernam’. *8 vel ‘quae Vestri-similis, [i.e. Tui ipsius (sic) sit’], vide Y. XLIV, 1; sed in stropha proxima

XLIK: 6, 6. 318

Adhipatyar suvyapararh kuru. Tesharn adhipatih PAtasdha Dvami): ?* J.“ °tim, *2 J.4 ins. cuddham tat. *% J.> °ute.

Ner. transl. Therefore, O Lord, [do Thou grant] that which 7s good- ness* and greatness* [as a reward], (b) since Bahmana is the supreme master of the Din, [that is, do Thou effect for (or ‘in (?) us’) that which is the evident ‘teaching (or ‘result’) of the Din, which is good works]; (c) and that which is good*t to any (i. e. to all) persons through the Perfect Mind, as an act of pro- pitiation, do Thou produce, [that is, produce duty*, law, and reverential pro- pitiation for any (or ‘all’) persons]*; (d) and because Thou, O Atharmazd, art King and Lord over them all [do Thou also make that which és their* sovereignty one abounding in good works. Their sovereign and*2 Patasdha Thou art]. *! Hardly ‘clear’; see the Pahl. *? or ‘their sovereign P.’.

Parsi-persian Ms. trit. Hdtn & ¢ Hormuzd** shirini u charbi, [kfish muzd dehad(?), [i kih az dil shak dérad = varman* min min rabemman* gundn* janstined* | |, (b) kih an Din sardari { ] {kunad =—] pah Bahman, (kf, 4n az Din [ra=rd] péda** pah néki kunad(?) [ira nah dehad=varman* ra* la* daébinéd*]; (c) pah pur minishni* [] har-jai*(?) (vel *har kas* (?))* [= Pahl. kadarja* (sie)]Sawab khfib shnési [kunand = végénand*), (ka, har ja

[= kadarja* (sic)] kar [] insdf danai(?) kunand *; (d) dshan tamam in 7 Ta khudai, Hér-

muzd*?; [Oshan kih sardari pah nékikunand, ashan (sic) padishahi az Tu] % ** Or “Orm.’.

kadarja* (sie)]Sawab khfib shnési [kunand = végénand*), (ka, har ja

[= kadarja* (sic)] kar [] insdf danai(?) kunand *; (d) dshan tamam in 7 Ta khudai, Hér-

muzd*?; [Oshan kih sardari pah nékikunand, ashan (sic) padishahi az Tu] % ** Or “Orm.’.

Free tr. Forth will I speak, O Lord, with saints* inspired

What in Your understanding’s thought abides;

Teach* us* aright how we Your words should utter,

The holy creed which Your devoted* leads. videtur khshmavao ut subjectum verbi ‘sraotti’ ad explendum esse, tum in ea re est ‘Vestri (vel ‘Vobis’) devoti’ sensus aptior. *! vel ‘Vestrum ipsorum’.

Pahl. text translit. Frazé avd zak i Lektim farmayém, Atharmazd, [vat kar, vat dina i Lektim] va? Ashavahishtich? rai, yemalelinam, idichiash dadak-gobih* vadtinam-é], (b) va? zak i Lekim pavan khirads, va® zak i? pavan minishn6 [?Dind* i Lektim pavan khiradé minishnd bara vajinam]. (c) Rast bara vajinam®, aéttind denman srdyém? (d) zak i Dind* i Lekim, Attharmazd.

* D., P. om. va. * DJ. ins. va. ® DJ. ins. i. * DJ. om. k. 5 DJ. has va dis- placed; P. om. va. * DJ. and P. ins. va. 7 See P. ins.

Pahl. transl. I am speaking* forth* commandments* for* (or ‘to*’) You, O Atharmazd, [that is, I am speaking forth the duty and the decree which appertain to You], and according to (or ‘for’) Ashavahisht also am I speak- ing, [that is, I would perform the judicial pleading (or ‘mediation’) for him]; (b) and I wil proclaim that which is Yours with (or ‘through’) wisdom, and that which is Yours with (or ‘through’) consideration*, [that is, I will discern (or ‘explain’) Your Religion with wisdom and with thought]; (c, d) I will distinguish that which is right, and this do I thus proclaim, O Atharmazd,

that which 7s the Religion which 7s Yours. is

314 XLIX: 6,2.

Ner.’s sansk. text. Prakrishtarh yat Te Adegayami, Svamin, [karyam Dineh Tava] parisphutarh yasm4t vadami, [kila, nydyavachanam karomil. (b) Yat Te buddhih* manasa [Dinih, Te buddhih*, manasa vivejayami, pariksha- yami]; (c)satyena parikshayami; evar idricarh samudgirami, [kila, Dinith pravar- tamanam karomi]. (d) Asau (?) Dinih Tava, Svaminah. Variations unimportant.

Ner. transl. I issue Thine* instruction, O Lord, [that is, I declare the duty of Thy Din] from* which* (or ‘ wherefore’) I am now speaking forth clear- ly*, [that is, 1 am making a declaration of the religious system]; (b) [and investigate] with attention that which isThy wise establishment™, [i. e. 1 cause

+AU Qy3.0 6 vba) 309596 qubb serra 7. Text.

av) yeypss “ae “AU ELD IU ad “Te gba)

“Epes Ae oregon ‘p 11968099) 939 “£9

e. 1 cause

+AU Qy3.0 6 vba) 309596 qubb serra 7. Text.

av) yeypss “ae “AU ELD IU ad “Te gba)

“Epes Ae oregon ‘p 11968099) 939 “£9

Souvssss) = Cog zal 240 )f eels “40 Verbatim tri. (with paraphrase). Hocque Bona, O Mazda, audito [Tuus*- devotus princeps discipulus meus*! (vide stropham VI (6))] Mente (b) [immo] audito Sanctitate, [i.e. und cum cive socio suo sanctitate praedito, audito id quod Vos rogaturus sum]; aurem-da [bene] Tu quoque, O Ahura, (c) quis [meus] par-amicus [in meo tam enixo conatu]; quis cognatus-princeps donis adsit ?, [i. e. quis cum opibus sufficientibus ad Causam nostram sacram ex praesenti tam gravi periculo eripiendam adest ?] (d) qui [auxilio suo tam vehe- menter a me nunc expetito] plebi-vicanae bonam constituat[-tuet] laudem, {i.e. celebrationem sacrorum bene actam?; vel ‘quis populo lucem-dei tam ardenter ex-

? optanti cultum legitimum, i. e. carmina metrica vere sacro-sancta a Te sine ulla dubi-

tatione inspirata constituet?; respondeat]. *! Utrum *khshmayao hoc loco explendum sit, necne?, et utrum kshm. sensu ‘Vestri-similis’ hoc est, ‘Vos ipsi’ (ut saepe in aliis strophis), an sensu ‘Vobis-devotus’ intelligatur?; vel fortasse ‘quis constitutionibus et legibus--- famam*(?) populo claram det [vel ‘ dabit’]?

Pahl. text translit. Aéttindch, Atharmazd, amatam! nydkshédd? Voht-_ man, (b) afam nydkshéd? Ashavahishtd, afam nyéksh*+* Lak, min Atharmazd hdmanih, [aigh, zak it yemalelinam?, am bara® nydkshéd]. (c) Am min® ayar- manih, va min khvéshih dadar aito, [aigham khvéshih vat ayarmanih’, min® vadinyén]; (d) mfinat® avd varzishnd!? shapir yehabinéds® fraz vafriganth**? [Aigh, kardé12 j Lak1$ pavan'! vafrigdntar* yakhsenunéds. At zak i nafshman ayarmano]|. + D. om. am. ?Sp. diff. spell’g. *DJ. nydksh (corr. from °shéd). *DJ. om.

5P. ins. harvisp. *DJ. ins. va. 7DJ. and P. om. va. ®P. ins. zak. ®P. tan. 1° DJ. ins. i. *11 P. prob. afringanih. 1? P. kardd here. ** DJ. and P. om. kardo here. ‘* P. om.

Pahl. transl. Thus also, O Adharmazd, since Vohtman listens to me, (b) and Ashavahisht also listens to me, do Thou who art Adharmazd also listen to me, [that is, give me full hearing in that which I shail say]; (c) ‘who is the bestower of*! alliance upon me and who is the recognizer* of * kinship**?,

XLIX. 6, 7. } 815

that which is Thy Din, Thy wisdom, to be examined with thoughtfulness*); (c) I cause it to be examined with exactness (with truth), and therefore as such wisdom do I announce it, [that is, I render the Din progressive], (d) for this (lege iyam) Din is Thine, the Lord’s. *! Thy wisdom.

Parsi-persian Ms. trit. Fraz an an ¢ Shuma farmayam, Hormuzd*+, [ ]] kar [] insaf 2 Shuma] Ardibahisht ham ra gfyam, kfish jadangdi kunam] * (b) An i Shuma pah khirad [] an ¢ pah minishn*, [Din 7 Shuma pah khirad minishn bih vazinam + ya‘ni + shnasam] +; (c) rast bih vazinam + ya‘ni + shnasam [wa = va] édfin in giyam, [kt, rawa kunam = dgh riubak vdginam*], (d) 4n i Din 7 Shuma, Hormuzd*+ % * Or ‘Orm.”,

Free tr. This let our zealot* hear with Good Mind, Mazda,

With Holiness give ear, and Thou, O Lord,

Who with his gifts* as ally or as chieftain,

Who for the people saving rites will found? [that is, who may form an alliance and recognize* a kinship* (sic) for mel, (d) who will also give forth a good*(?)? ritual-blessing for Thee for Thine action*??’, [that is, he considers what Thou hast produced as a more potent*

blessing because Thou hast produced it; Thine own ally he is]. * So according to the gloss; or ‘what is the alliance, what the kinship* (sic) as a giver?’ *? or ‘for good labour’, so DJ.

Ner’s. sansk. text. Evarh, Svdmin, sarhpddayité Bahmanah, (b) me vachanam parisphutar crinu Tvarh Tava, Svaminah, [kila, yat aharh vadami tat sarvarn crinu]; (c) kah ddegah?, ko *bhildshah1, svadhinata, datrita', Aste? [kila, abhilashah, svadhinata, Adeco yat karaniyah]? (d) Yat tat samachara- nai* uttamar dehi; prakrishtarh acirvadayami, [kila, kartavyarh Te yat acir- vadataram dharayami yadi sviyabhildshah]. + Variations unimportant.

Ner. transl. Thus, O Lord, 7s Bahmana the acquirer (so, perhaps think- ing of nadikih (same letters as nydksh) = happiness, or ‘bringer - to- gether for the conversation’, or read ‘sampdd° = converser*’); (b) hear Thou therefore my enlightened* speech, for it isThine. (or ‘for Thee’) the Lord’s, [that is, listen to what I say; listen to it all]; (c) what is the command (sic)? [i. e. what is the petition?], the possession (sic) and the giving?; [that is, what is the prayer and the possession, an order because* it is to be carried out]? (d) Do Thou therefore grant (or ‘produce’) the best work, for I am utter- ting my benediction upon it; [that is, that which is to be done for Thee I hold as more blessed if IJ* do ct as following my own* (or ‘Thine* own’) wish].

Parsi-persian Ms. trit. Edam ham Hormuzd, kih(?) [] shunavad Bahman (b) ma-ra shunavad Ardibahisht, ma-ra shunay(ad (?)) Tf, kih Hormuzd*? hasti, [kf, an ¢ gftyam ma-ra bih [tamam = harvisp] shunavad [ma-ré bih shunayad = am bana* nydkshéd] x (c) Ma-ra kih farman, wa kih kweshi didér hast?, [kim khwéshi u farmani + ya‘ni + farman- burdari [] kih [4n = zak (?)] kunand], (d) kih [] [tan = tdn] kardan ¢ veh dehad + ya‘ni -++ dehid buland + u + zyddahtar (sic) masbhir [hast = hast]? [Ki kard 7 Ta [] mashhfirtar* darad % At 4n ¢ khwésh farmani + u + irmani] * “ or ‘Orm®’,

316 XLIX. 8, 9.

ay) +AW 9.9 Q)) 3) Ly 3d seg 0aty3au»)» suv )oansbsrs)d 8. Textee

ass) yp 059.48 ty +4035 596 wwyse os og) d)CSepdy mw own oworsuly Gg My -swprsits9ja4G So AUG 16 gy 3 fas Lergnceago#)d swearal wa byysryag

8, 9.

ay) +AW 9.9 Q)) 3) Ly 3d seg 0aty3au»)» suv )oansbsrs)d 8. Textee

ass) yp 059.48 ty +4035 596 wwyse os og) d)CSepdy mw own oworsuly Gg My -swprsits9ja4G So AUG 16 gy 3 fas Lergnceago#)d swearal wa byysryag

Verbatim transl. (with paraphrase). [Fortasse excidit stropha ex hoc loco perdita; responsum F-trae cum-gaudio audiens protinus precatur Zarath.] Frashaostrae [cujus vocem audivisti se ut defensorem fidei dedicantis, F-trae principatum*!- protegentem] maxime-efficacem [vel ‘vere-beneficum’] des, [i. e. principatum]} Sanctitatis [F-trae] constituas (b) (principatum); hoc [a-] Te, O Mazda, meis- precibus-contendam, O Ahura, (c) mihique [etiam (cum eo F. intime consocio) principatum des, ut res Civitatis curemus et servemus; immo nobis constitue eum principatum] quem**?, [i. e. qui] in-Tuo (in) Imperio [esse debeat]; (d) [in-]durationi[-nem] omni[-nem in ea sacra Civitate] priores*, [i. e. inter consocios nostros et in omnes hostes scelestos infideles dominantes] simus]!

*1 Sunt qui vertant ‘refugium F. des--, domum in Tuo Regno caelesti; - - semper in eo Regno frequentissimi simus’. *? ad verbum ‘quam (fem.)’.

Pahl. text transl. Avé Frashéshtar afirvazishnd i pavan Ahardyih yeha- binai, [aighash pavan kar va kirfak vadtintand! garmik bara vaddn] (b) va sardarih zak min Lakd bavihtinédd, Atharmazd [Baba? Hérbadih? afash’ ye- habtinai]; (c) manikanich* [havishtand i Frashéshtar‘], mtn pavan shapirih hana i Lak khiidayih [bara afz&yinéd7]; (d) hamai vad avd vispo® farmanpatd hémanani®; aigh, Frashéshtar, vat? havishtand i5 Frashéshtar, vad tand* i pasiné hamai shalitaih yehabin], *So DJ.; others kardand. *D. dar; see P. *so P. but misspells. *DJ., M. and P. manikand; but P. om. ich. 5DJ., D.ins. *DJ. ‘6’ under. 7DJ., D. -yénd, *DJ. and P. vispd. *DJ. corr.; original as above; D. -aind (?). 1° P. om.

Pahl. transl. Grant to Frashéshtar the friendship which is in* Aharayth, [that is, make him* fervent* in the performance of duty and charity], (b) and grant him also that authority which* he is seeking from Thee, O Attharmazd, [afford him also the Hérbadship of the house]; (c) and ours (or ‘ mine’) also be

cd eoatyaee oe Lose e ered gu}oui gobs) 9. Text. saseoaurryg)y “2999 399 oglu sgassprasla—agye)e 2b) ogee jpugno -ferrorowl -fv}pows pave Sw YDAG UY, (5 Yrs. ~sueedyryay -auesyns

XLIX.. 8, 9. 317

Text. saseoaurryg)y “2999 399 oglu sgassprasla—agye)e 2b) ogee jpugno -ferrorowl -fv}pows pave Sw YDAG UY, (5 Yrs. ~sueedyryay -auesyns

XLIX.. 8, 9. 317

Free tr. To;Frashaoshtra give Thou power helpful, Headship*! through Holiness, for this I pray. Grant me to reign™! within Thy Realm the blesséd*. Foremost*? for ever let us rule the land. Altern. (b)**A home --. (d) There more*? than* all men - they, [the disciples of Frashdshtar] who [will increase] this sovereignty of Thine* in goodness, (d) and may I also be one endowed with authority for ever unto all duration, [that is, bestow the authority of (or ‘upon’) Frashdéshtar, and the dis- ciples of Frashéshtar, for ever, even until the final body]. (Read tané for tant). Ner.’s sansk. text. Phiracaustrasya vanaspater agneh punyarh dehi, [kila, punyasya karyarh ushnataram kuru]. (b) Adhipatitvamh Te evam yachaydmi, Svamin, [dvareshu Ervadasya*! nirmalatvarn dehi]. (c) Madiyah [cishy4h; Phiragaustragcha?+3] yo mahattarah, tasya Tvarh svamitvarh [vriddhith dehil. (d) Ete sarve adecakarinah santi. [Kila, Phiracgaustrasya apareshaih cishyanaih yavat tanoh* akshayatvam sarvesham rajyari dehi]. +J.* seems dvaresh erva- dasya(?); J.* dvareshu eravad®, so J.*; P. prob. dvéresheravad® (or ‘dvarerh®(?))’; C. °she eravad® (or ‘rhe°’). 2 all °traccha. ° J.° ins. sam*, or mam*. I corr. note in Comm. Ner. transl. etc. Grant to Phiracaustra the sanctity of the fire* of the tree*, [that is, render Ais deed of sanctity more fervent]. (b) Thus do I pray for Thy sovereignty, O Lord, [do Thou therefore grant purity (or ‘clearness’ (?), reading hésh) within the doors of the Ervad*]. (c) dnd mine be |the disciples. And Phiracaustra] who zs the greater (or ‘ greatest’), [grant Thou also] his*! sovereignty [as an increase (‘a decided advantage’)|. (d) For these all are (reading hémandand) exerting* authority* (hardly ‘car- rying out commands’ here), [that is, grant the sovereignty over all other dis- ciples to Phiracgaustra as long as until* the indestructibility of the body]. *1 «Or to him (?)’. *? otherwise ‘and my disciples and F. are paying for it’. Parsi-persian Ms. An Frashéshtar désti 7 pah Saw4b dehi*, [kish pah kar u kirfah kardan garm [= garmfk] bih [] [kunand = —]], (b) wa sardari 4n az Ti khwahad, Hormuzd, [ [] 4n (tr. indecipherable = Pahl. garpati*) azash (?) = ajash* (sic)] deh*] (c) [] [Mayan = —] [] [shAgirdan 7 Frashéshtar] kih pah veh (?) in ¢ Ti khudai [bih afztin-dehad*] * (d) Tamém t& 4n tamém sahib + hukhm [] [bashad = —], [kA, Frashéshtar, [] shagirdan ¢ Frashéshtar, ta tan 7 pasin hama pédishahi deh*] s

Free tr. Laws let the zealous hear to help us fitted;

Let no true saint hold rule with faithless,

Souls should unite in blest rewardings only;

With Jamasp thus united is the Brave!

Laws let the zealous hear to help us fitted;

Let no true saint hold rule with faithless,

Souls should unite in blest rewardings only;

With Jamasp thus united is the Brave!

Verbat trl. etc. [Aure et corde] audito mandata-et-doctrinas [vir] in agri-cultura-diligens (i. e. sanctus civis) prodesse, [id est, ad nobis omnibus prosperitatem et mundialem* et spiritalem* afferendam] creatus [et idoneus]. (b) Non [Ne] verum-dicens [i. e. Fidem veram (corde addictissimo) professus

318 XLIX. 9, 10.

et veraxX, omnes res veras dicens] principatum constituens* [*sit, id est, con- stituet und cum] scelesto-infideli (c) ita*-ut naturae-religiosae* (animae*) ([vel etiam fortasse ‘ praecepta-nostrae-sacrae-religionis’]) in [cum] optimo se- conjungant praemio [inter Tuos sanctos fideles nunc vivos, et postremo in caelo] (d) Sanctitate [sic] inter-se-conjuncti-duo™ [sunt vir] fortis (cum-, i. e.) ‘et’-J.([vel fortes-duo (yahi nom. dual.*(?)*)]), i.e. fortis Frashaoshtra* et] Dejam-

Aspae*t-duo*™ | (sicad verbum = D-aspa*?)]). *1Hoc loco est dualis(?) idioma = ambo (simpliciter), cp. utayititi tevishi. *2vel altera trad.: ‘Quoniam praecepta* ivide s. 6) jomnia religionis] cum (vel ‘in’) optimo se-(yel ‘inter-se’)-conjungant praemio, [i. e. effectus eorum in optimo praemio plenus sit, consummabitur], (c) tum per-Sanctitatem conjuncti [*-erunt (‘jungentur)] in-conatu [sancto (yahi loc.)] duo-Dej. [fratres]; (ve! etiam semel iterum (c): una cum S. praecepta conjuncta (sic, ut iteratio pleonasmi) a viro(?)- forti(?); Déj. (instr. sing.) [vi pietatis suae}).

Pahl. text transl. ‘Amat nydkshéd! (sic) amtzishné! zak i? fsheg sid? tashidar‘, [aigh, Frashdshtar i> dindik nydkshéd*}, (b) la zak i rastd-gébishnd sardarih yehabinéd avé darvandano, [aigh, Frashéshtar padakhshahih® avd darvandan la yehabinéd6|, (c) mtin?+! Dind* pahlim ayaijéd! mozd, [aighash mozd yehabind}. (d) Pavan! ash! Aharayih aytjishn‘(sic) karik! i2 Dastobar Jamaspd, [aighash pavan frartindih satinishnd|. +See P. 2D. om. i * DJ. ins. i. *so D., P. *DJ., D. om. * DJ. shalitaith. 7 D. om. pavan.

Pahl. irl., etc. When (or ‘Since’) he who is the industrious (or ‘the thrifty one’) the creator of the benefit listens to the teaching, [that is, since Frashéshtar the religious listens fo 7] (b), he who 7s the veracious* does not deliver up the authority to the wicked, [that is, Frashéshtar bestows no authority upon the wicked], (c) for (min for amat) the (or ‘his’) Religion joins on (or ‘enjoins’) the best reward (or ‘the reward of heaven’), [that is, through (or ‘upon’) him they are bestowing the reward}. (d) With its (or ‘his’) Sanctity (or ‘through him with Sanctity’) is the warlike (or ‘ effective’) man [the Dastur*] Jamasp* to be united, [that is, his walk is with piety].

YOUREHE} -CR 9 HH SOU HUSS -w9h06 mppae 10. Text.

“GR Pe OY .swpsoas)y)> qubl byag

aw pavelog wt 2909496 (9) a0 AUD 40 91594966}

YOUREHE} -CR 9 HH SOU HUSS -w9h06 mppae 10. Text.

“GR Pe OY .swpsoas)y)> qubl byag

aw pavelog wt 2909496 (9) a0 AUD 40 91594966}

*1 Or obarygys & w)eeprs -susey3 96.09 1) Capody a0 eg Verbat. irl., etc. Idque, O Mazda, in Tua[-am] deponam tutela{-am] (b) [et] mentem bonam [sanctorum nunc vivorum (sic sine dubio intelligebat auctor)|, animasque sanctorum [jam nunc mortuorum], (c) se-humiliantem-lau- demque ex-qua Pietas (prompta mens), devotioque-strenua-in-cultu, ([vel etiam fortasse ‘abundantia-sacra’}) [exorientur] (d) cum-[-Regimine-|mente-bene-

directo*! [et] cum-potestate numquam-morienti (lege avi).

“Altern. trl. (d): ‘Cum magno[-nis] (vel liberaliter-oblatis) [divitiis] cum-auctoritate

XLIX. 9, 10. 319

Ner.’s sansk. text. Yat crinu (sundarena) cishyépandm* (sic) pacchat labhath abhilashasya!, [kila, Phiragaustrasya* Dinirh mahattararh{-d1h| dehil. (b) Na satyavachanasya rajyam dehi asya durgatimatah, [kila, Phiragaustrasya* rajyath dehi; asya durgatimatah na dadyat*?]. (c) Yat Dineh atah para niyojayet prasadam, [kila, pras&daddnam dehi]. (d) Pacchat punyaih niyojayet karyath nyayarn Jaémaspasya, [kila, yat asau suvyaparam? pracharati|.

+ 3.8, J.*, Caya.. “ cp. dadmi, ete.

Ner. trl., etc. Wherefore listen (with* goodness* - - (altern. trl., trans- literating nyéksh nadakih* (same signs)) to the doctrines, after the acquisition of our desire has been made, [that is, grant to* Phiragaustra the greater (or ‘the greatest’) [Din]. (b) Do not bestow the sovereignty of the truthful upon the wicked. [That is, grant the sovereignty to* Phiracaustra (or ‘grant us Ph.’s (?) sovereignty’); may one (or ‘may he’) not grant it to the wicked]. (c) Let him*! join* on*, i.e. continue* (or ‘unite* with* (?) us’, or again ‘enjoin upon us’) the reward which is hence on, beyond (in Heaven (see pahlim = vahisté)), and which* appertains* to* the Din*, [that is, grant him for his righteousness the gift of the reward]. (d) And let him* also afterwards in the future continue (or ‘enjoin’) that righteous action which és the rule of* JamAaspa, [that is to say that person proceeds with (or ‘practises’) good conduct}.

*1 Possibly meaning, ‘let what belongs to the Din attach the reward’. *%or ‘let him enjoin the rule upon* Jaémaspa’.

Parsi-persian Ms. Kih shunavad [wa = va] [] [Amizad + Amfzdnad (sic) = Pahl.-éd] an ¢ afzini sid tashidar (sic), [ki, Frashdshtar ¢ Dini shunayad, [wa meh 4n dehad = va mahist zak ddbind|], (b) nah 4n i rast gdbishn sardari dehad an dar- wandan, [ki, Frashéshtar pddishahi 4n darwandan nah dehad], (c) kih [] Din buland [] (kushishn-kunad = Pahl. dyéizéd (sic)] muzd, [(defaced) muzd dehad (?)] % (da) [] [azash (?) = ajash] Sawab [] [kushishn-kunad = dytzend) [no tr. for va kari] 7 Dastdbar Jamasp, [kfish pah néki raftan].

Free tr. These give I safest, Lord in Thy protection,

The saints on* earth*, and souls* long* since* in* Heaven*; Self-humbling praise I give with blest Devotion

for va kari] 7 Dastdbar Jamasp, [kfish pah néki raftan].

Free tr. These give I safest, Lord in Thy protection,

The saints on* earth*, and souls* long* since* in* Heaven*; Self-humbling praise I give with blest Devotion

With wisest* Ruling and immortal* strength*.

{mea (cp. Y. 34, 14) et] cum-potestate [ad officia tibi praestanda] advenio (avémi (sic)) divitiis (ra = raya); vel semel iterum (d) simpliciter: ‘magna regna [mala (?)] po- testate [Tua] moribunda* (sunt, i.e. pereunt]’. * The Comm. here refers to the old edition.

Pahl. text translit. 4Aétfindch, Attharmazd, hand i Lakd dam bara netrind’, (b) Vohtimané, zakich i ahardbind rfiban, (c) zakich i? niydyishnd- hémand Spendarmads? afzinik homand, [va niydyishn-hdmandih hand‘; aigh, mindavam! { Aharayih! bara yehabinéd]. (d) Man minishnd avd khidayih vizinéd* [i? avartind>] frdd yemitind® yeheviinéd, [aighash apagayéhé? yehe- vunéd]. +See P. *DJ., D, ins. i. *DJ. ins. va; D, ins. i, * so DJ., D., M. *D. seems to ins. ior I. * so DJ.; D., K.5 mard. 7 Zend. characters,

320 KLIK) 16, 41°

Pahl. transl., etc. Thus also, O Aiharmazd, will they*! guard this Thy creation, (b) the good mind, and also the souls* of the righteous (¢) and her also who is the worshipful, the bountiful Spendarmad, [and her worshipfulness is this, that she will bestow something of holiness wpon them]. (d) He who causes them to bestow thought upon the government [which is impious] has totally perished (lit. died down), [that is, this is a decease to him]. *! But see Ner.

Ner’s sansk. text. Eva yat, Svimin, Tava srishtitn palayami, [kila rakshain karomit Tava srishteh?] (b) Bahmanasya [Uttamasya Manasah] yat muktatmandm* atma* [Aste]. (c) Asya yat prandmah aste sarhptrnamanasa vriddheh, [kila, kivhchit punyarh dadyat tasya prandmah|]. (d) Yo manasa asya Svaminah na pagyati [avyApdrena], tasya adho Narake mrityur bhiyat, [kila, ‘apagaiahi3’ bhavet]. +J.° has from karo-(sic) to 1la antar Narake all on the margin, in smaller, but not necessarily different, handwriting; ins. te sa before antar. *P. reads on in the same way after srishteh te sa antar, etc.--- ®so C.; J.3 °ooahi; P. °gohi.

busapandsrg wep gdbaas sys oye )Oxgndrsyrs ee 11. Text. bene ty -besajscayys we Aeosselsrs SOs My + (29248) byurr)s od IMG) watyosured¢) aus +39 240939 & Losses -}gur3s 4999 Goa possess Reg)

*P. reads on in the same way after srishteh te sa antar, etc.--- ®so C.; J.3 °ooahi; P. °gohi.

busapandsrg wep gdbaas sys oye )Oxgndrsyrs ee 11. Text. bene ty -besajscayys we Aeosselsrs SOs My + (29248) byurr)s od IMG) watyosured¢) aus +39 240939 & Losses -}gur3s 4999 Goa possess Reg)

Verbatim trl., etc. Tum [iis scelestis infidelibus] mala-regimina-habentes [-ntibus et exercentibus obviam], mala-facta-facientes [-ntibus], mala-verba- loquentes|-ntibus], (b) malas-conscientias* (indoles-spiritales)-habentibus [vel ‘mala-praecepta-sequentes[-ntibus]’], male-cogitantes[-ntibus, i. e. consilia prava vel opiniones haereticas mente concipientibus] scelestos [-stis-infidelibus] (c) cum-malis escis obviam animae [suae, i. e. animae horum scelestorum ipsorum damnatae his scelestis ipsis in Tartarum intrantibus obviam] eunt (vide Yt. 22), ([vel etiam fortasse ‘animae [infidelium aliorum jamdudum mortuorum his scelestis] obviam eunt’]). (d) Mendacii-daemonis in-habitatione vere-exsistentia-et-manifesta sint [vel erunt] corpora* ([vel ‘ vere-exsistentes erunt habitationes*’]) [eorum].

Pahl. text translit. ‘Aétin’ zak 1 dtish-khadai, i dash-kinishnd, 1? dish- gobishné, (b) dtish-dint, { dfsh-minishnd i darvand', (c) ash zak {® saritar khtrishnd padirakd rfiband padirak sAtinénd4. (d) ‘Afash! dén Driajo va demano5, [dén Dfiish-ahi], ashkarak6 ait yekavimunishno®. [Ashkarak6 Shéda- And’, Driijind7]. +See P. * Mf om. 8DJ., D. ins. *D. nand.; ins.: ‘vishdatcha yehabiind (Zend char.). * DJ. diff. ° D. ins. va. 7 D, shédan.

Pahl. tri. and expl. Thus as* ¢o* the evil-ruling, the evil-doing, and evil- speaking, (b) the falsely religious, evil-thinking, and wicked person (c) to

XLIX, 10, 11. 321

Ner. transl., etc. Thus, O Lord, do I* protect that which is Thy creation, [that is, over Thy creation do I keep a guard], (b) and over Bahmana [the Highest (i. e. ‘the Best’) Mind], who (or ‘which’) is the soul* of the pious*, (c) That which is his worship is ever offered through the Perfect Mind of increase (i.e. increasing blessings), [that is, let his worship grant me some holy acquisition]. (d) He who does not see according to the mind of the Lord [on account of his evil works (or ‘idleness’)| Je¢ his death take place below in Hell, [that is, let it be an ‘apagaiahi’ to him]. *Ner. read netrinani; 80 corr.

Parsi-persian Ms. Edin ham, Hormuzd*, in i Tai pédaish*! bih [no tr. for ne- trind], (b) [pah = pavan] Bahman 4n ham 7 ashayan rtiban (sic) [-ré parwarishn kunad (?) = rd (so for rai) parvarishn vdginad (or ‘-tind’)]] x (c) An ham 7 niyayish- hend (sce pro -mand) Spendarmad afztni hast, [[] niyéyishmandi [], kt chiz ¢ Saw4b bih dehad (?)] % (d) Kih minishn an khudai [] [rava*? -kunad (or ‘dtir-kunad = avinéd (-tninéd’ (?), see Ner.))] [ ¢ bad-[mard ra = gabnd ra}] frod [] [kunad andar Dozakh mirad (?) = vagunéd dayen Dushdn jemiti[-nd|| bashad, [kish bi-jan bashad] « *1 Or paiddyish. *2 so I now think the Parsi-writer meant.

-kunad (or ‘dtir-kunad = avinéd (-tninéd’ (?), see Ner.))] [ ¢ bad-[mard ra = gabnd ra}] frod [] [kunad andar Dozakh mirad (?) = vagunéd dayen Dushdn jemiti[-nd|| bashad, [kish bi-jan bashad] « *1 Or paiddyish. *2 so I now think the Parsi-writer meant.

Free tr. Then evil rulers, evil doers, speakers,

Those believing* ill*, and false men evil-minded (*or ‘of eyil soul’) With evil food the souls to meet are coming.

In Falsehood’s* home at last their forms abide!

him the souls* of those-who-have-the-vilest food* (adj. compos.) come meeting, even meeting him (for ‘to him that which is the vilest food* and the soul come meeting ’]). (d) His very existence also becomes really*!-and-manifestly*! fixed in the abode of the Draj[in Hell. The Demons, the Drajes, are manifestly**present™ to him. *11 think that Ashkaraké where it translates haithy® means more than ‘manifest’, Ner.’s sansk. text. Evarh dushtaparthivatvena, dushtakarmand, dushta- vachasa, (b) dushtadinya*, dushtamanasa, durgatigdminah [santi]. (c) Nikrish- tataraih khadyam™ sarnmukhath 4tmanah** sarimukharh pracharati**|, (c) Yah antah* Drijasya prandimam* kurute te*2 [antar Narake| prakata vidyante® [ye santi prakata Devanam, Drijanaim, madhye]. * Allshad%sic). 2J.3 had karo te sa with karo (mi completing karomi on the margin); it therefore ins. te sa; see P.. ins. v. 10, a; sa was a begun santi. *so J.*, C. ** corr. or ‘Atmanah (MSS.) pracharanti**’. Ner. tri., (c) And the most disgusting food goes forth to meet the souls (at- manah) (for ‘the souls (atmanah*) go forth (pracharanti*) to meet the vilest food’]). Parsi-persian Ms. din 4n i bad-khuda, 7 bad-kunishn, 7 bad-gdbishn, (b) 7 bad-

din, wa bad-minishn 7 darwand, [andar Dézakh afeanad = dayen Dishdn ramitinéd (?)] (c) ash &n ¢ badtar khfirishn pazirah ruwan [dehad = ddbinéd] pazirah rawand + (d) [] [Undecipherable, but looks like Din** ham) + ya‘ni... [i ré = dini (?) (in the sense of ‘soul’ (?)) varman ré] andar Druj, [] [pah Drujan = pavan Drijdn] [andar Dozakh*] ashkarah hast kéim * [Ashkarah Déwan Drfijan,[ra = r@]] * *! We should

expect vash = ‘yisha’ = ‘poison’, Pp p 41

322

Jus)

Mepsiniial POR IHO22S ~ Ai ean as ae ‘049 12. Text. 40 300).96 qubl obs “229 2a) oars) 6 a 9p .sau})0) .auaag 1842485 519059 4b “¢40 SHEA Pern l SONG «6 to +30 fe 3948 pg sean

(NB. The Commentary on Y. 49. refers also to my former printing).

Verbatim transl. Quid™{auxilii est] Tibi [i. e. quid auxilii habes} Sanc- titate invocanti*! (auxilii*) (b).[mihi] Zarathushtrae, [i. e. pro me Z. ad ferendum|? Quid Tibi [est auxilii (quid a. habes) per Tuam] Bona[-am] Mente|-tem], (c) [hoc interrogo, ego] qui Vestris [propriis metricis (?) recte oblatis} adorationibus, O Mazda [Vos*?] adorem [-rabo], 0 Ahura? [Domine vel Dee*™ (vive),] (d) tale [auxilium] exorans quod [quale in| Vestra potestate (vel ‘voluntate’), [i. e. secundum Vestram voluntatem] optimum [sit] ?

[Domine vel Dee*™ (vive),] (d) tale [auxilium] exorans quod [quale in| Vestra potestate (vel ‘voluntate’), [i. e. secundum Vestram voluntatem] optimum [sit] ?

* Fuerunt qui antehac ut sequitur verterint: ‘Nonne illi (téi nom. pl. (?, sed vide Z-trai) Sanctitate (vel, ‘O S.’) invocantur* adjutores (n. pl. accentu mutato) pro Z. 7 *Vos.duo di M. et A.’ (aegre),

Pahl. text translit. *Chigin Lak, Ashavahisht81, karitinam avi aiyyarih! (b) [mtn] Zaratishté [homanam], va? chigin Lak, Vohimand, (c) mtn? pavan zak i Lekim stayidariht pranamam, Atharmazd, (d) aétind bavihbinani® zak if Lekam isht® pahlim, [aigham tibin yehevinad bavihtinastd7],

1See P. ?DJ., D., and P. om. *D. *soD., M., K.8; but DJ. shnayinidarih. * M. °4nd; D. bavibtmanam*; DJ. bavihaind(?). ° DJ., D. ins. i. 7DJ., D. bavihtinasto; M. khvastandé.

Pahl. transl. (a, b) How*! shall I, Zarattisht, invoke thee unto* aid, O Ashavahisht, and how thee, O Vohiman, (c) J who bow myself in Your worship, O Attharmazd? (d) Thus will I seek that which is the best gift of

IV. GF coeaaasil SW IIQIY gay ws) wg “O9 1. Text. jeesoale anges) su} “6°69 SOs woe “£3 av) ops -80h.96 pesos “ees boas Sbyniag sap sauroayrgyatle was « SUAS 39 (NB. The Commentary on Y. 50 refers also to my former printed and distributed edition). Verbatim trl., etc. Quid mei [mea] anima possidet, [vel expetens-adipiscitur] alicujus™ (sic) auxilii? (b) Quis [est] mei pecoris [conservator]? Quis [est] meus vir conservator inventus (c) alius Sanctitate [id est, alius atque Sanctitas, }

E. 2. 323

Free tr. What aids from Holiness hath Thine invoker,

Hath Zarathushtra?, what with Good Mind’s bounty ?

I ask it, Mazda, Lord, with praises praying,

For what within Your power is best! * or ‘through wish’.

Your wealth, [that is, may my* desire thus become possible to me]. **It is pos- sibly not interrogative (?), see Ner.

Ner.’s sansk. text. Yatha Te [vel lege Tvam] parisphutazi prakatari Janami* akaraydmi* ahath sahdyi! (b) Jarathuctro [bhavami], yatha te Bahmanah [uttamamanasah*] (sic, but probably meant for a nom.), (c) yas te stutikarah, tasya susamriddhatvam™* bhiyat, Svamin. (d) Evar cikshdrh! Avochat yas te aradhayati?; [drddhanam‘[-narh] kurute tasya atma]. Atah parar svarga- bhuvanam [bhiyat. Susamriddhata bhityat]. +J.3, P. 2 J.2 °yanti*,

Ner. transl. (a, b) As* I know* Thy manifest* characteristic (or ‘Thee the manifest one’) clearly, and invoke* Thee, I who [am] Jarathustra*, Thine associate, as Thy Bahmana (the best mind (nom.(?))] (or ‘as the associate [of*2 the Best Mind’ (gen.)]) also appeals to Thee, (c) so may prosperity (or ‘good success’) be his who is thus Thy praiser, O Lord. (d) Thus he who pro- pitiates Thee has uttered Thy doctrine, [his soul is making propitiation*] ; wherefore let the heavenly world beyond {be his. His be the good success m attaining it]! * Altern. trl. as considering the reading karitt? for khavi®, * or simply ‘the associate’. **or ‘is making the doctrine propitiatory’.

His be the good success m attaining it]! * Altern. trl. as considering the reading karitt? for khavi®, * or simply ‘the associate’. **or ‘is making the doctrine propitiatory’.

Parsi-persian Ms. Chin Ti, Ardibahisht, khwanam 4n [i = varman] yari frasad = jamtinéd|, (b) [kih] Zaratusht {hastam]; [] chtn Ta [] [hend = homand (sie) ] [ [hast i ra khwanam = hast varman ra karitinam) |, (c) kih pah 4n 7 Shuma ta‘rif- kunam, khwanam, Hormuad, * (d) édin khwahish-kunam an 7 Shuma khezanah 7 buland; {kim tuwan bashad khwastan, [kim ruwén andar buland jihan mandan khaib bad = dgham ribin dayen* pahlim akhan* manishn khith janindd* | | %

roy IV. Free tr. Aye doth my soul obtain a real* assistance? Who for my flock, or self, is found protector Other than Holiness and Thou, Ahura, Invoked, desired One, or Mind the Best?

Teque {Tuque], O Mazda Ahura, (d) [0 Tu] desiderium-excitans*(?), ({vel, O Tu desiderate, vel fortasse ‘hoc nobis dicite (24 pl. az = ah’)]), O invocate [(vel semel iterum ‘in mea inyocatione’ (loc. of °ti))? Quis etiam alius] Optima Mente, [id est, quis alius atque Optima Mens mihi talis est conservator]?

* Vel ‘cujus’ (?); fortasse est chahya quaestio altera et secunda. (a) Altern. trad. ‘Num (vel ‘utrum’) mea anima [precibus] adipiscitur auxilii[-lium]’.

Pahl. text translit. Chigin ayo! denman li rabin khvdstér homanam chigémchai? tishak6, [aigham kar va kirfakd tibind kardand, minam’ mozd$

324 Le A; 25

padash? yehabfind’]? (b) Man avd li pah, [aigham pah* mon yehabiinéd6|? 4mtin avd li gabra srayisbnd vindinédd*, [avarik aiyyar-homandih**] (c) zakai® min Ashavahishté va7 Lakich Aftharmazd, [maman Lekim rai® khavitinam]? (d) Azdin**(?) (or ‘azéd6*’) am? pavan karitinishné pahlim minishnih |amat at! ghal karitinani, zak mindavam i!2, amat!? minénd'4, pahlim homand, am bara khavittinin!’]. *DJ. om. 2DJ., D. and P., *P. om. *P. ins. va. *so D.; DJ. diff; see P. °P, zak&é = zakaéi; DJ. zak i aé, so; D. zakai. 7 DJ., D. and P. ins. va. ® P. ins. va.

°*DJ., D., M.andP. azdin, Sp. azédo. *° P., Mf. (?) am; Sp. and DJ., D. khim (?), so Ner. 117), P.om, at; Mf. mfn foramat. 1? DJ.omi. ** DJ. ins. I ori. ** P.minidan. 1° see P.

va. *so D.; DJ. diff; see P. °P, zak&é = zakaéi; DJ. zak i aé, so; D. zakai. 7 DJ., D. and P. ins. va. ® P. ins. va.

°*DJ., D., M.andP. azdin, Sp. azédo. *° P., Mf. (?) am; Sp. and DJ., D. khim (?), so Ner. 117), P.om, at; Mf. mfn foramat. 1? DJ.omi. ** DJ. ins. I ori. ** P.minidan. 1° see P.

Pahl. irl., etc. How shall I become a supplicant for any sustenance* (or ‘in any particular a capable** supplicant’) for this my soul, [that is, how shall the performance of duty and good works become possible to me whereby they may give me a reward]? (b) Who provides for me a flock, [that is, who gives me a flock]; and who causes, (or ‘helps me’) to secure a protecting man (a herdsman) [and other friendly support] (c) except Ashavahisht and Thee, O Atharmazd? [for it is owing to You that I understand]? (d) Cause Thou me to search (or ‘know’) (?) ({or ‘azéd6, search, Ye out for me’ (or possibly a translit. ‘tell Ye (az = ah)) me’])* the best thought (or ‘the thoughts of heaven’ (?)) in my invocation, [that is, when I shall call upon Thee cause Thou me to understand fully that thing which, when they ponder it, is best (or ‘heavenly’ (7))].

Ner.’s sansk. text. Yathai yat ahah atmanazh abhilashayami yat abhi- lashah sarbbalasya*(?) kirnchit, [karyarh punyasya caktiman karomi yat prasadaih tasya punyasya dadyat|; (b) ko me pagiin dadyat? Koj-e] me manushyah!

poe sayps GPU: cwqerg)gg0—basau) -44096.96 10 Gang 2. Text. eres bcos 6290249049 )gosdan ly IMU G OPM -6 Op {0 “qoasssoag—lany -atsr bares ~ 80 e409 39 4tyapcloeé “J *pais® SI) Cyr ay 6009 7Ai 99.59 4 bay 9} AUG URC” Ag 40 Trit. Erezh.° paour® hvar(e) - - NB variation from Comm. Verbatim trl., etc. Quo-modo, O'Mazda, [nos] laetitia-afficientem Bovem [sacram] quaerat{-ret ille vir sanctus agricola] (b) qui Eam [pro] huic* [hac]- -terrae?[-ra pascuis-praeditam] desideret{-rabit]? (quo-modo? :-Sic est illa bos beatissima (optimae* divitiae) obtinenda), (c) {i.e. Sanctitate! :-Provincias] recte-viventes in-Sanctitate in multis* [recurrentibus] solis-splendoribus, [i. e. per multos dies luce solis beatos] (d) manifestas ([fortasse ‘praeclaras (prae- clare) in Sanctitate et justitia viventes]) provincias, [i. e. cives eas habitantes’] ame (|[vel ‘vere’ (ma = sma)}) [strenuo nisu]) obtinendas*’, [i.e. cives earum recte viventes redditos, hos, vel ‘hoc’ ut] donum da; [tum omnes quaesitas divitias pecuarias adipiscetur agricola sanctus], ** Vel fortasse ‘pro nobis’,

_ a a

L. 1, 2. 895

palanaih* datim* alabhanta?[Aparam sahayyarh dehi]. (c)Anyari yat parisphutar* Tava hetoh janami, Svamin Mahajnanin. (d)Diner upari sucilatn** | sattvaricha**| karyam* tatah atah pararn bhuvanarh [svargara] manasa Akaryate** [pacchat yatha atah parar bhuvanam sarve jananti]. *P. 27.4 antah. **reading ‘am’ as‘khim*’.

(c)Anyari yat parisphutar* Tava hetoh janami, Svamin Mahajnanin. (d)Diner upari sucilatn** | sattvaricha**| karyam* tatah atah pararn bhuvanarh [svargara] manasa Akaryate** [pacchat yatha atah parar bhuvanam sarve jananti]. *P. 27.4 antah. **reading ‘am’ as‘khim*’.

Ner. tri., etc. As that which Iseek as (? or ‘for [-no hetos(r)]’) the soul és what zs the desire for somewhat of strength* (or ‘sustenance’), [that is, as being able*, I am performing the dutves of sanctity, wherefore let one (or ‘him’) grant me what 7s its reward|? (b) Who will (or ‘may’) ¢hus grant me herds? And which men have obtained for me protection for them* as* a gift? |Do Thou therefore grant me a different (or ‘a further’) succour]. (c) Another which*+ is distinguished* (so= Asha°) for Thy sake*? do I know, O Great Wise One the Lord. (d) J¢ 7s owing to (or ‘concerning’) the Din that the kindly nature [and character*] is to be invoked* (so meaning, see the Pahl., not ‘deed’) with the mind, and hence* and thence* (afterwards) the world which is beyond, [Heaven ]is invoked** with the mind, [that is, theymake this invocation afterwards, as. (or ‘when’) they all become acquainted with the world which is beyond].

*1 Hardly ‘another than’, yet see the Pahl. and Gatha. *2 or ‘in Thy stead’ (?).

Parsi-persian Ms. Chin 4n in man ruwan khwastar hastam har-chih kat? [ktm kar u kirfah tuwin kardan []?] x (b) Kih an man —; [ktim [] kih dehad]; [wa = va] kih 4n man mard 7 parwarish hasil-kunad [[] [bi-kushishn = aparini* (sic)] yarmandi] (c) digar az Ardibahisht [] [wu = va] Ti ham, Hormuzd, [chih Shuma ra [u = va] danam ?] # (d) [] [Dan(an) — = Pahl azdin (2?) -am] pah khwandan buland minishni [kih [] 6 guftan An chiz 7, kih [] [andésidan = ménédan], buland hast, ma-ra bih [ ] {danam (?) = vintiinin (2santtinin*™)]| %* *! Perhaps meant for apariyani (?) = né-p°.

Free tr. How, Lord, shall he the joyous Kine be seeking

Who seeks her rich with pastures? : -How?

Just living lands (-t’is thus-) in years of glory;

Known holy homes! O thus that blest gift give.

*2 esse, infin. (aegre). ** vel pourushti hvare-p° = ‘inter homines solis-splendores-habentes (i. e. praecipue beatos)’. ** vel ‘optandas = nishésya’ (?).

: -How?

Just living lands (-t’is thus-) in years of glory;

Known holy homes! O thus that blest gift give.

*2 esse, infin. (aegre). ** vel pourushti hvare-p° = ‘inter homines solis-splendores-habentes (i. e. praecipue beatos)’. ** vel ‘optandas = nishésya’ (?).

Pahl. text translit. Chigin, Attharmazd, zak rddih kardarih i Géspend bavihtinam, (b) min denman [khim (‘altern. text)],[mtin radih padash vadtn- jayén? denman Géspend]? Ash pavan valman i varzidar khtrsandih, [aigash khirsandih pavan zak damané amatash zak vastrydsh yakhsentinéd*]. (c) Pavan rastih® zivishnih zak ? ahariibd [aé*t+! yakhsenunéd], afash pavan kabed khvarih panakih aé7 bavihinéd, [pavan kabed nadtkih]. (d) Ashkarak sti, va zak i valman i dehakashé (sic, vel ‘nashkash*(?)’)® avo li nisastak (or ‘ visastag (2))9+1 dén ahvano dahishn yehabtinéd [fraz! vakhsh?°], *See P. ? D. vadtiniand., Mf. no 14. *D. ins. 7. *so DJ., D.; K.5 dared. *D., and P. rast. *so DJ., D. ™so Du.; D., P. hana, * or ‘nashkih* (2). ® DJ. n-i-s-t-k6 (?) (or ‘vis-t®; D. nas-t-k (or ‘vis-t°’); M, yis-s-t-k (or ‘nis-s-t-k’); K.° nas-st-k (or ‘yas®’), 1°D., P. vésh.

226 L. 2, 8.

Pahl. tri., etc. How, O Atharmazd, shall I seek that one possessing the efficiency of liberality (a compos.) which 7s the sacred Herd ({or ‘that which is the efficiency of liberality for the herd’), (b) and how shall he seek for her who contents her* (or altern. ‘he whose nature 7s thus’) [by whom liberality

might* be™ effected* for her (this herd)]? Its (the Herd’s) satisfaction is to -

be secured through the husbandman, [that is, its satisfaction can be realized in that time when the husbandman has it in possession]. (c) Jé 7s by his living in uprightness that the righteous [shall possess this]. He also desires a protection (or ‘shelter’) for it (the Herd) in its abundant comfort, or ‘glory’), [in its abundant happiness]. (d) A manifest (or ‘distinguished*’) land* and that which is its village*-life*, as an abode for me [in the world], give Ye this gift ([or (d)‘Give Ye (or ‘render Ye’) the creation manifest to me, and render that which is its book*(?) (or ‘learning = nashkash*’), open (i. e. unsealed*) in the creation of the worlds’]). [Cause it further to increase]!

*! Or ‘they would effect (‘dimyén)’. *2 seeing the root pa(?). *8 visastag (?).

Ner.’s sansk. text. Yatha Tvath, SvAmin, ayari [vel lege ‘imath’] daksh- indi kuru Gospindaih* |Pagurh]. Samihe (b) ida [cilazh (in the Pahl. altern. text) yat dakshinaih tatra karayet, etat gavaih [pactindmh] karmakdritayd* Samitoshayet, [yat! saritoshaii idarh [lege imarh] kAlarh kutumbinah dharayet], (c) yat satyena jivet asau punydtma, [yat dhdrayet] tat ida prabhfitam khadanath, raksharn, eubhaticha, (d) Prakataih prithivyam yat ayar naskah*(?)

RIMYY swe .4U9h49G .JaNGQpW ‘gepes 3. Text. eps}9g ea by wp reybls 0 )Fapody bey RHO sweep passage) ul -suyyzany bas ity eo 4} M9 Hewsup dyn -ereae)y oe pone “Gg 024499959} Ge ty

Trlit. (c) Yé na ashoi§ aojanha var(e)dayaéta - « -

Text. eps}9g ea by wp reybls 0 )Fapody bey RHO sweep passage) ul -suyyzany bas ity eo 4} M9 Hewsup dyn -ereae)y oe pone “Gg 024499959} Ge ty

Trlit. (c) Yé na ashoi§ aojanha var(e)dayaéta - « -

Verb. transl. Ita-omnino huic [viro sancto|, O Mazda, [per] Sanctitate*!

[-tatem] erit [haec Bos (vel colonia (?))*] (b) quam huic [viro per] Regno?{-num],

Bonaque[-namque civis sanctus] designavit[-verit] Mente[-ntem] (c) qui vix** [in] —

vigore prosperitatis-pietate-comparatae [eam coloniam| augeat [auxerit] (d) quam, [id est, etiam si eam ut sibi] proximam coloniam* scelestus-infidelis (cum sancto* (sic)) participat[-et]. *1Vel‘OS.’ 2vel‘Potestate’. *3 praecipue heroicus.

Pahl. text translit. Aétindchi valman, Atharmazd, pavan Ahardayih arjanik, [aigh, zak i aratéshtar? Aharayth rat? pavan Gdspend arjanik 4], (b) min avd valman Khshatraver va Vohtmandch chashéd [aighash nafs- man®], (¢) va® mtn pavan? zak i lanman tarsakasth*+® adjé varinéd, [aigh"®, a0j0 pavan’? tarsakisih*+ lanman?? déréd3], (d) 14zak { nazdist} g¢hand

ee ea

Li Bid. 397

mamo "pavishtasya satah antah* grihe, datirn dehi?, [prabhatarm dehi]! + J. margin. * so J.°, J.4, P.; C., P.* pra®; J.* praditi (sic).

Ner. trl., etc. In which manner, O Lord, do Thou provide this eiving* one* ((?) or ‘this liberal gift’) the Gospinda [the sacred Herd}. Thus do I desire (or ‘beseech’). (b) And I desire also this [(properly altern.) or** ‘the disposition’] which may effect the liberality there, and which may bring satis- faction to pass through activity* of (or ‘on behalf of’) the cattle {and herds, and which may possess (or ‘maintain’) that period of the husbandman’s tutelage as a satisfaction for them]. (c) When that religious man may be living in righteousness, [and when he may have it (or ‘them’) in possession], then he will bestow upon it, or them, this abundant fodder, protection, and welfare, (or ‘splendour’), (d) Openly therefore give forth in the earth that which is the gift, this nask* (or ‘book’) of him who, being mine, is seated in my house, [give it abundantly]. ** Him used as khim and so mistaken.

Parsi-persian Ms. Chin, Hormuzd, an sakhawat(i) kardan ¢ Gospend khwaham, (b) kih in [him (s¢e pro khim) kih sakh@wat(i) azash kunad (2?) in Gédspend] » Ash pah a ¢ varzidar razamandi [kfish khéshi pah an zaman kiyash 4n vastrydsh darad] (c) Pah [| [rast = —] zistan an ¢ ashéd [ [] darad azash (sic) pah bisyar sani pasbant [] [in = and] khwahad [pah bisyar néki] % (d) Ashkarah gurtth [] 4n ¢ f [] [dehi (? vel dahi) Pahl. indecipherable x] 4n man [] andar jihan dahishn dehad [fraz [] [az ziya- dah = min vésh]]|** ** It seems to be va dai (?), or va vai.

Free trl. Aye, his may be through Holiness, O Mazda,

That Herd through Rule and Goodness of the saint

Who with the strength of holy wealth enricheth

indecipherable x] 4n man [] andar jihan dahishn dehad [fraz [] [az ziya- dah = min vésh]]|** ** It seems to be va dai (?), or va vai.

Free trl. Aye, his may be through Holiness, O Mazda,

That Herd through Rule and Goodness of the saint

Who with the strength of holy wealth enricheth

Fields even next the foeman’s land. mtn’ valman!® i! darvand bakhshéd, [aighash zak dén darishnd bara yanse- gtnyén!7], + DJ., D. om. i. 2DJ. as others. *D., M., P. rai. #see P. see P. °DJ., D., and P. om. 7D., P. om. *so D.; DJ. tarsagath (sic vid.); M. tarsagabih (so?). °P. ins. min. *°P. om. * DJ., D. ins. i. '?so D., P.; others levatman. 1° DJ., D. yakhsenunéd. 4 DJ., D.ins. va. **DJ., D., M. min. 1°DJ., D.; see P. 17 DJ.; D. °ginatid (written °afid.).

Pahl. trl., etc. Thus zs he also, O Atharmazd, worthy (or ‘meritorious*’)

through Sanctity, [that is, he who is the warrior, owing to his Sanctity, is worthy for the Herd], (b) which Khshatraver, and Vohtiman also, is pointing out to (or ‘teaching’) him, [that is, (through his self-government and his own internal excellent disposition he is teaching) himself (? so perhaps meaning)|; (c) and he is raining down* (?) favour through the strength of the revering-recog- nition* for us (or ‘through our devotion’) ({or possibly, ‘causing strength to increase’ (vahrinéa* ?) through onr reverence (or ‘reverence toward us’)]), [that is, he is maintaining strength through reverence toward us (or ‘in us’)] (d) and he maintains (?) that which is the nearest settlement which he who is

328 L. 3, 4

the wicked shares (or possibly ‘gives up*’), [that is, such righteous warriors shall seize it from him in possession].

Ner.’s sansk. text. Evarncha asmakarh, Svamin, yat punyasya yogyam, [kila, etesharn kshatriyanazh punyasya hetoh* pagavah |-gor*(?)] yogyatarah santi], (b) yat idarn rajyath Bahmanasya dsvadayet, [kila, sviyena], (c) yat asmakam bhakticilanaih balath [pranar] varshet*, [kila, balazh tat bhaktigilanam sam- dharayet*], (d) yat antah* prithivyah [-yam] ayazh durgatiman vibhanjanamb™ (?) {lege vibhagath] dharayet [tat akrishyet** (sic, read perhaps Agrahishyat**)].

*J.* samadh® (corr. from samam®)**, *J.* vibhajanaém. *so C., P.; J.* akrahshyet (sic), J.* Akrayet, or akriyet (sh left out). **The Comm. is corrected here.

Ner. trans]. And Thus, O Lord, ours is ¢hat which 7s the adroit* cha- racteristic of Sanctity, [that is, on account of the Sanctity of these warriors they are more clever (or ‘worthy’) for (? sic) the herd*], (b) which this sove-

au ) op ~48996,596 .2949))48 9039 -940849 449 tal ee 4. Text. Add 093 4 }.496 1 946 90.4459 p50 Lo ood © “Dead oe Orang) pee bape 5d U9 spats) Carmody Swojwpybs)s ‘baw po}wers segue) ag) » fag au

Trlit. (d) Akdo ar(e)dréig (De)mané Gard sraoshané!

sic) the herd*], (b) which this sove-

Trlit. (d) Akdo ar(e)dréig (De)mané Gard sraoshané!

Verbatim transl. Sic Vos venerer [-abor| celebrans, O Mazda Ahura, (b) semper cum-Sanctitate Optimaque Mente, (c) Regnoque, [per] quo*! [quod Regnum (vel ‘per quam potestatem divinam’)] precator*! [dilectus] stetit [stabit exorans] in vid [ad caelum], (d) [et etiam] manifeste (loc. adverb.) ([vel ‘prae- claros”*$ (acc. pl. masc. (sic)), vel etiam semel iterum ‘illuc-attinentes*3, accessum invenientes’}) adjutores-colentes ([vel efficacia-solemnia sacrificii ’}) in Habitatione Sublimitatis [vel Cantus] audiam* [vel ‘faciam-ut-audiantur (2), vel etiam fortasse ‘ad-audiendum [propensus sis], i. e. audi’ (infin. loco imper.)].

*‘ Vel simpliciter ‘ut’. *° vel ‘precatoris dilecti (gen.). **&kAo = °As = “Ans, r. ach.

Pahl. text translit. Aéttind Lektim stayém vat yezbekhtinam, Athar- mazd, (b) pavan aité dahishnih Ashavahisht® va2 Vohiimanoch, [aighato levat- man valmanshan avé* yezbekhtinam], (c) vat Khshatrayerich® main® valman? i§ khvastar®, [aigh, kar va kirfakd bavihtinédé] ash astinéd avo ras, [aighash dén avd ras i§ frarind yekavimaininéd®}. (d) Ashkarak valman?® 11° radé 1 [Atharmazd,] amat dén Garédmand ash!? srayém!s, [aigh, yazishno i‘ val-

man ashkarak vadtinam]. *DJ.om. 2.DJ., D. andP. ins. va. Ss Pachaies Deve om. *DJ., D. om. i. °P. yazam min. 7DJ., D. and P; K.® ano, or avo. ® DJ. ims. i *so DJ., M.; D. astinéd; others °minéd; see P. ?°so Mf.; DJ. ghal.; D., K.® ano, or avo; D. ins. i. *P. ins. dabtin(?). so DJ. and P. #* so D., P. #80 D. **D.; others ghal.

Pahl. transl. Thus You al/ do I praise and worship, O Atharmazd, (b) in the dispensation of existence (or ‘of continuity, i.e. in that continuous

ied, 4 399

reignty of Bahmana may cause us (‘or them’), to taste (or ‘may teach us (or ‘them’)), [that is, through that which is its (or ‘their’) own] (c) because it (or ‘he’) may bestow power [or intellect*?(2)] upon* us as religious, [that is, it (or ‘he’) may maintain the strength of the religious]. (d) And when this wretched sinner may obtain an heritage* within the earth [then let Bah- mona (or ‘the righteous’) seize* it (or ‘let him acquire*’ it)]. + Hardly ‘the herds are more deserving’. * or ‘the breath of life’.

Parsi-persian Ms. Edin ham u, [] Hérmuzd, pah Sawéb arzani, [ki, an 7 ara- teshtar, Sawab ra pah Gdspend arzani [ast, kf, gav u asp = ast, agh, tind va asp) | (b) kih 4n & Shaharévar u Bahman ham chashad, [kiish khwésh [shumarah = shimdar] ] (c) [] kih [] an ¢ ma bandagi [az = min] buland mi-baranad [= varinénd], [[] buland [] bandagi ma darad], (d) 4n 7 nazdik jihan kih [] & 7 darwand bakhshad, [kish 4n andar dashtan bih [] [sitand (? vel sitanand (?)) = -dénd]] %

vel sitanand (?)) = -dénd]] %

Free tr. So would I worship You with praises, Mazda, With Holiness, Best Thoughts, and Might forever,

By which great Might the prayerful gains the pathway; In Home-of-song* accepted praise I “ll hear.

time*’), and Ashavahisht, and also Vohiman as weil, [that is, it is together with these that I worship Thee], (c) and Khshatraver (°vairya*) likewise which (or ‘who’) causes him who is a suppliant, [that is, eho desires duty and good works], (or ‘by which he who is a suppliant-- is caused’ [°inid]) to stand on the path, that is, it causes him to stand in the midst on the path- way of the pious]. (d)And that which is the bountiful offering* also becomes manifest [O Atharmazd] when I declare*! it for (or ‘to’) him in Garédman, [that is, I shall make his worship manifest]. ** Does srayém mean ‘I hear’? see the gl. Ner.’s sansk. text. Evarh Tava stutirn d4radhanai*{-narh] karomi, Ma- hajnanin Svamin, (b) yat asti datih* prakatata* Bahmanasya, [kila, samarh tena yat aradhanam! karomi]. (c) Rajyam yat asya samihe, [kila, karyath? (or read ‘°yasya’) punyasya vaiichharn’ karomi| yat sarnprapatteh (or ‘ °prapteh**’) ayath margah, [kila, asya margasya suvyaparam® Aste]. (d) Prakatdm> ayarm [lege imam] dakshindya dehi, [Svamin] yat antah Garothmanasya stutim [aradhanamor ‘-narn’] prakatar'[or ‘-tarn’] karomi]. 1 P. 2 all karyam. * ©. ¢ 3.3; J* °te; P. °ottapatteh. * so C.; P. prakatatath. ** See other views in the Comm. Ner. transl. Thus do I render Thy praise propitious* (or ‘do I com- plete Thy praise and Thy worship [-natn’], O Great Wise One, the Lord, (b) since it is the gift, the manifest characteristic*! of Bahmana, [that is, 7 zs

together with it (or ‘him’) that I offer worship fo Thee]. (c) And I desire

that sovereignty which is his, [that is, I effect the wish (or better ‘I make the prayer’) for righteous action, for this is the way of approach, [that is, good

works are in (or ‘of’) this way]. (d) Do Thou Grant me this open gift (or ‘liber- 42

330 Ei. 4, 5.

ality’) [O Lord,] when [I render] praise within Garothmana (propitious, open, (or ‘when I render worship [-nai] openly [-tarh’])]. ** Or ‘manifestation’.

Parsi-persian Ms. dim Shuma stayam u yazam, Hérmuzd, (b) pah hast dadan Ardibahisht u Babman ham, [kit aw4 dshin [] [6 = ghan] yazam]. (c) [] Shaharevar

ais) gps AN Pag Bd «5119 4G wepody 2S ab) 5. Text. 1060 )b ale yoy) Og 2496 UO OO eae +442 Q)93.49)) M9 ANID 9319-1) Y spay) ig—e oa oe yo) Gays wfass) «5009449 rAd Oy) — 49 0.29.405 Trlit. (b) Hyad(t) Yishmakai mathrané vaordzatha [= vavraz°] - - (c) Zasta-ista, yA nado vathré [= huv°] dayad(t).

Text. 1060 )b ale yoy) Og 2496 UO OO eae +442 Q)93.49)) M9 ANID 9319-1) Y spay) ig—e oa oe yo) Gays wfass) «5009449 rAd Oy) — 49 0.29.405 Trlit. (b) Hyad(t) Yishmakai mathrané vaordzatha [= vavraz°] - - (c) Zasta-ista, yA nado vathré [= huv°] dayad(t).

Verbatim trl., etc. Ad-studium-enixum-(pro-causa-Vestra-sancta) me exci- tavi (18t sg. pf. med.*(?) ar) enim ([‘ vel in-studio-enixo (loc.) [excitabor]]) a Vobis ({vel, et fortasse melius ‘secundum Vestrum (mandatum) et gratia Vestra adjutus’}), O Mazda, [per] Sanctitate [-tem*!], O Ahura, ([fortasse, O di (O vos di duo(?))|) (b) quum [ad] Vestro[-trum]-rationis-verbi-pronuntiatori*|-torem] pro- pitii-acceditis [i.e. ei Vos-ipsos-amicos-praestate| (c) aspecto, [i. e. (cum auxilio) diu promisso et ex eo evidenter exspectato] manifesto, [i. e. a Vobis nobis coram omnibus ad contentionem nostram aperte defendendam et probandam allato], auxilio (d) [et] manu-ipsa misso, quo [auxilio nobis a se allato] nos [ille verbi pronuntiator] in-gloria[-iam vel in prosperitatem spiritalem* et mundialem)]| ponat [vel instituat]. *+ yel ‘O Asha!’.

Pahl. text translit. Amat bindak pavan zak i Lektim tarsagahih (for °akasih)! [homanani?], Atharmazd, [aigham® tarsagahiht i Lektim bindak kardé hodmanad6*], (b) amat® pavan zak it Lekim Mansar yezrtinishnih hé-ravakh- maninéd’, [aigh, amaté’ Dind* i Lektim ribak vadinani®, am pavan ramishno ghal vadtnyén’?]. (c) Afam madam" nikézid dshkarak6 aiyydrih!2 (d) pavan | tiband khvahishnih, [aigham pavan tiband aiyyarih vaddnyén1’] min avé'4 lanman'#+> khyarih'* yehabtini-ait!4, + DJ., D. seem °agaih (or ‘gaish’ (?)). 2 so the most; M., D. hémanand. ?P. om. am. ‘so DJ., M. ®so DJ.; D. hémand. *DJ., D., and P.am. 7soP.(?), D., M. °minéd; Sp.°manéd; DJ. °manéd (corr. to °*maninéd (?)). ®P. om. ?DJ., D. aiid. *° D, nad. + DJ., D., P. om. 14. see P. D, naid. “*D.,P. om. *P. —

Pahl. tri., etc. When I shall be perfect in reverencing You, 0 Athar- mazd, [that is, when Your worship shall be performed by me perfectly], (b) since ye cause mental rejoicing to (or ‘through’) him who is the one bearing-on (or ‘for’, or ‘through’ that which is the bearing-on) of Your Manthra, [that is, when I shall make Your Religion progressive, then do Thou —

L, 4, 5: 381

ham [] [yazam az i ¢ = yazam min valman 7] khwAstar [[Sawab hast = Ahldish* hast], ka, kar u kirfah khwahad] ash — an rah, [kash andar an rah 7 frarfn (sic) el [ayand (?) = ésténd]]*% (d) Zahir & 7 sakhawat [[dehi = ddbain], Hormuzd,] kih andar Gardtman [] [ash giyam = ash srdyam], (kt, yazishn é i (vel 6) zahir kunam] %

Free ir. Aye, ready stand we* for Your Service, Mazda, Since friendliest Your prophet’s toil Ye further With open help, expected, seen of all men, And thus to Glory* doth that prophet lead. (# Or ‘to welfare’ (2))

Aye, ready stand we* for Your Service, Mazda, Since friendliest Your prophet’s toil Ye further With open help, expected, seen of all men, And thus to Glory* doth that prophet lead. (# Or ‘to welfare’ (2))

(or ‘they (as representing You) do’) that for a joy to me]. (c) And give Ye observed and visible help to me (or, ‘nikezéd, do Ye*! also look for (or ‘pro- pose’) for me a visible help’) (d) for (or ‘through’) a mighty prayer, [that is, do Thou (or ‘may they do’) this (on your behalf) for me through a powerful friendship], one through which glory, (or ‘ welfare’) is (or ‘may be’) given to us.

Ner.’s sank. text. Saripdirnai! yat Yushmakaim bhaktirh karomi, Svamin, [kila, bhaktigilatarh Yushmakarh sathpdrnam kurvann asmi], (b) sarve yat tat* Avistavani Tava vatichhayet* pramodena harshena, [kila, Dineh?|-im] Tava pravartamanam karomi, sarve yat* Anandarh kurvanti], (c) asmakazh upari alokayet*, prakatatém ekavelarm3 kuru. (d) Yat* arogyatath* samihe [tat* arog- yasahayatam kuru]. Yat* asmakath cubham dehi. **J.* manasa. ?J., J.4, J.* °es. Abel eae nies

Ner. transl. Sinée (or ‘When’) I am fulfilling devotion* towards You completely, O Lord, [that is, since I am exercising the devotion of my nature toward* You, and with completeness], (b) and since all my fellow- worshippers are effecting* that which Thy Avista-word desires, and with joyous delight, [that is, s‘nce I am effecting the advance of Thy Din when all are producing delight], (c) then let them (or ‘one’) look over us (for ‘let them (or ‘let one’) pay attention for our sakes’]), and produce Thou this mani- fested power (or ‘influence’) once for us. (d) Because [ am praying for strength (or ‘absence of disease*’) [do Thou therefore effect for me that friendship which has been (or ‘which renders’ one) exempt from weakness]. That which is our glory (or ‘welfare’) do Thou bestow.

Parsi-persian Ms. Kih pur pah &n ¢ Shuma, bandagi [hend (?)], Hormuzd, [kt [] bandagi? Shuma bundah kard hast(?)], (b) [] [ma-ra= am] pah an ¢ Shuma Manth(h)rah (sic) sitadan khdshi-khwahishn (?), [kt [] Din ¢ Shuma rawa kunad (?), ma-ra pah ramishn 6 (vel ‘i’ (?)) kunad (?)] 4 (c) Ma-ra awar Agah-kunénd (sic) zAhir yari [kunad = vagtnéd*), (d) pah tuwan khwéhishn, [kim pah tuwdn yarit kunand], kih {] ma [] [ra neki deh (?) = rd@ naduki* dabin] *

332 L. 6, 7.

geon)any .waharg “capsule wpe 40 6. Text. bY osgsrcbss) 06 +40 93.96 ¢} oad oad bbs») a bgoas oasehsas) -bysSogy -ayr4een) eee +4 9) 3.89} 6 ‘Eevee qubb ogee) Suespnue

Trlit. (b) Urvathéd [= vratho*| Asha nemanha Zarathustrd (c) Data khrateus hiz{u]vé raithim [= °iyam*] stoi [= sté]--

6, 7.

geon)any .waharg “capsule wpe 40 6. Text. bY osgsrcbss) 06 +40 93.96 ¢} oad oad bbs») a bgoas oasehsas) -bysSogy -ayr4een) eee +4 9) 3.89} 6 ‘Eevee qubb ogee) Suespnue

Trlit. (b) Urvathéd [= vratho*| Asha nemanha Zarathustrd (c) Data khrateus hiz{u]vé raithim [= °iyam*] stoi [= sté]--

Verbatim trl., etc. Qui [in] sacro Rationis-verbo [pronuntiando] vocem {suam], O Mazda, fert, [i.e. attollit], (b) amicus [noster per] Sanctitate[-tem], et laude[-dem], Zarathushtra, (c) [ille] dator* intelligentiae [dans] linguae directionem (?), [i.e. ut auriga in cursu spiritali et in certamine animae au- rigans|, ([vel [monstrans] viam*(?)-per-linguam-designatam]) pro-[vel in]-patria*? [nostra], (d) [id est] mei [mea] instituta [de justitia et cultu etiam] Bona enuntiet fet patriam nostram doceat] Mente! * Vel ‘leges’. #2 sunt qui ‘esse (infin.)’ reddant.

Pahl. text translit. Amat pavan Mansar gobishnd yedrind!, Atharmazd, [aigh, Yazishnd vadtinaiid], (b)? va? désté [i Yazadan i véhand4], Aharayth niya- yishn® giftars, [aigh avo kar va kirfako franimam, miin®] Zaratishtd [h6manam|, (c) yehabiinai-am khirad8’ hazvand, ras’ astishnih, [farhakhtih®], (d) mtn avo lit? drayishné, [aigh, havishtih i livadinyén‘], ash zak t pavanVohtimand Amikhtishno (sic) yeheviinéd. 1D. nad. °D.ins. aigh. *DJ.,P. ‘so DJ.; D. va(?) shapiran, ® see P. 6° Mf. amat. 7 D.* ins. va. ° D., P. rakhik. 9 DJ.; others farhakh®. 7° D. om.

Pahl. trl., etc. When they utter words in the Manthra, O Adharmazd, [that is, when they shall celebrate the Service], (b) [and when I also who am] Zaratisht, their* friend, am uttering* the praise [of the good Yazads,] and of*! Aharayih, [that is, when I am offering worship for (or ‘in’) the per- JSormance of duty and good works] (c) do Thou then grant me the tongue (that is, ‘the speech’) of wisdom, and a station (or ‘firm footing’) upon cts path, [i. e. grant me perfection*], (d) and also him by whom my orderly arrangement zs to be effected*, [that is, may’st Thou (or ‘may they, such

beoasyy ya “RPI say bsyay -¢b ‘ye 7. Text. ANIM DCEDA MD 40999496 yas Lp pq dete Bene ~ $93 39}496 ayrbl eye -spsinss .su96.96 HOVINrY aweouwss ay asgeynG sv Gah 159889419

ae Oy ree 333

Free tr. And may, O Lord, that prophet’s voice give succour,

His, Zarathushtra’s, friend* in praise and justice,

Giver of wisdom, guiding land and people,

My regulations let him ever teach! persons’) effect a discipleship for me], for his, that is, to such an one is the teaching which is by Vohiman. *1 Perhaps, ‘O A.’

persons’) effect a discipleship for me], for his, that is, to such an one is the teaching which is by Vohiman. *1 Perhaps, ‘O A.’

Ner.’s sansk. text. Yat tat* Avistavanim, Svamin, kuru [yat*! Aste*? 4radh- anaih(or-narh|karomi] (b)mitratarh[dadérasya* [lege daditur*(?)]] punyasya[raksh- ah] namaskritin karomi, [kila yat karyara punyasya, susamriddho *ham] Jara- thugtro**|bhavami]. (c)Dadami buddhith jihvay4+ [or-‘aya’] margasya sarsthitim. Asti [prakrishtahadasya’ (so, hardly for-tatayah* ?)]. (d) Yat* ayarh samarachand* [?-narh (?)] mama [cishyandrh kuru]. Tat* Bahmanasya cishydii [meaning ciksh- ath] dehi. +J.4, P.; 5.8 yas; ©. yata. 2J.4 ste; J. te (yas te, but see aigh). 8 J.4 "asya. * J.* vaya. © so’ all.

Ner. trl., etc. Wherefore(?), O Lord, do Thou produce* this, the Avistd- word, [which means, (so, see aigh) ‘I am (altern. trl. of the Pahl. as reading yedrinani*) making the A. word propitious’ ([or read -anath (see the Pahl.) ‘I am offering worship’]); (b) for then am I producing the friendship [the pro- tection*(?)] and the praise of Sanctity the bestower, [that is, I am doing the deed of Sanctity, 1] Jarathustra [the well prospered]. (c) 1am bestowing knowledge (or ‘understanding’) through the tongue, which is the standing of (or ‘the abiding upon’) the true path. | That path] is [that of ‘prakrishtahdda’ (so; see the Pahl., hardly ‘of excellence’ [-tatayah)]. (d) Because this one (the bestower) is my regulator [lit. (?) regulation] [make him also that of my disciples]. Grant that which is the teaching (hardly ‘the female disciple’) of Bahmana.

*! Probably reading Pahl. yedrfnyén.

Parsi-persian Ms. trit. Kih pah Manth(h)rah (sic vid.) gdbishn barand, Hérmuzd, [kt, Yazishn kunad(?)} (b) [ka = dgh[] n. tr. pro déstin 7* (sic vid.)] iz(a)dan 7 [vehan = va (?) shapirdn| Sawab niyayish* guftar, {ki, 4n kar u kirfah khwanam (?), kih] Zara- tusht [hastam], (c) deh* 4n man khirad [u = va] zaban, [] [dar didan = rdtk* astinishn*] [] [bisyar-sitadan (?) = farahat? vel farahahti** (sic vid.)], (d) kih 4n [] arastan, [kf, sha- girdi 7 man kunand*], ash 4n 7 pah Bahman Amfikhtan bashad * **See Comm.

Free tr. Then Yours yoke on the eager ones and swiftest, Your praisers’ victories* for ever gaining, Your mighty ones yoke on through Right and Good Mind. With these drive on; so be Ye for my aid. Altern. Then Yours I’ll* yoke, the eager ones, and swiftest, The ‘Bridges*’ of Your praises mounting* over*, Your mighty ones I'll yoke, through Right and Good Mind, Through these incite* Ye me; be near to help!

334 Bode a:

With these drive on; so be Ye for my aid. Altern. Then Yours I’ll* yoke, the eager ones, and swiftest, The ‘Bridges*’ of Your praises mounting* over*, Your mighty ones I'll yoke, through Right and Good Mind, Through these incite* Ye me; be near to help!

334 Bode a:

Verbatim trl., etc. Tum vestros [-stris servis sanctis (sub specie equorum in curriculo currentium animo conceptis)| jugum-impone [vel ‘imponam’| arden- tes [-tibus] celeres [-ribusque] (b) [sic] vincens*, [i. e. attingens et transcendens] pontes*? ([vel vincens [in] contentiones[-ibus] strenuas*[-nuis]]) adorationis Vestrae, [i. e. vincens in annisibus* ad adorationem Vestram plenam reddendam necessariis], (c)*#O Mazda [per] Sanctitate[-tatem jugum-impone (vel ‘imponam’) his servis Vestris] robustos[-tis per] Bona[-nam] Mente[-ntem]; (d)* cum quibus [huc usque] vehamini; meo sitis auxilio. ** Vel lege jayaig = ‘incitationibus’. *2 sine dubio Pons Judicis ad caelum ducens etiam una comprehensus est. ** Altern. trl.* (a) [Cum] Vestris [sanctis] me-conjungam ardentes[-tibus] enixos[-is]--, (c) M. A. [cum] potentes [potentibus]- -, (d) [per] quibus [quos] me ad bona facta perficienda incitetis, etc.

Pahl. text translit. Aétund zak i Lekiim aydijem! [avd kar va dina? i Lekim, min] déshak*, [va‘t+ avayishnik,] va arvand [hémanéd1, avar-kar], (b) pavan yamttnishné® avd> vadarg, vat niyayishnéd ? Lekim rdai, [aigh, vad amat avd tamman yamtinani am vat niyayishné® ayd® Lektim tiban yeheviinadd kardan6], (c) Atharmazd va® Ashavahisht6 chirt, Vohiman6! [chir lakhvar aé7 Vohiman), (d) vakhdindar® yehevinani* zim*+5 [min Lekim'] aitd1° aiyyarih, [aigham zakt aiyyarih i min™ Lektim*! avé nafshman ttiban yehevinad kardan}].

*see P. * D. dadistano. *s0 DJ., D., M. *DJ., D. om. *D. ins, i. *DJ. om. 7DJ.; soD. * D. g(ijriftar. * all seem zak am, save DJ. *° DJ. ins. lekim, ™ DJ. and P. ins. i min Lekiim; D. i lekim.

Pahl. trl., etc. Thus I am joining (or possibly ‘I am yoking You’) [for both Your duty and opinion, Ye who are] friendly [and desired], swift, [and working on-high (that is, ‘heavenly’)] (b) in my coming to the Bridge, and for the sake of celebrating Your worship, [that is, may it be possible to me to celebrate Your praise until when I shall arrive (possibly meaning ‘in order that I may arrive’) beyond], (c) O Ye Attharmazd, and Ashavahisht the hero, and Vohtiman. [A hero again (or ‘likewise’) zs this Vohtiman (exegetical note)|, (d) and thus may (or ‘shall’) I be a seizer (or ‘recipient’) of that

-Bwrwelow weg) AU LY “es tal 4G 8. Text. byowaS}s0ee2) AVOSUE suissycs)aay 4346 6) -asyavsaesas)o¢) AU OO asl ee Ssvesuee(¢) per bypajag p¢osel tasly “ps Verbatim trl., etc. (Cum) Vos [cum] pedibus [metricis] quae [qui] late- auditi [-sint versus] adorationis [yel strenuitatis-abundantiam*-obtinentis*, id

est, pedes metrici ad res optatas obtinendas aptissimi(?)] (b) Vos] circum-ibo, O Mazda, manus-extensas-habens, [id est, manus attollens]. (c) Tum vos [etiam],

C= pee te

Hye, 30: 335

C= pee te

Hye, 30: 335

help which reaches me [from You], [that is, thus may it. be possible to me to make this help which comes from You my own].

Ner.’s sansk, text. Evarh yat Tvaih niyojayami [idarh kAryarh nyayasyat Tava?]. Mitrasya [vaiichhaih karomi] vegena. [Karyaih upari bhavet], (b) yat prapnomi etat antarale, prandmah Tava hetoh, [kila, ydvat tatra bhuvane prapnomi namaskritimn Te balishthatam (sic)* karomi]; (c) Svamin, parisphutat [prakatarh] balishthatam* Bahmanena [yat balishthata* pacchat Bahmanat, uttamat manasah]. (d) Asya grihitaro [grahita] bhavami yat Tvath [lege Tel, Svamin, sahayata® Aste, [kila, sahayatas yat svayath caktimdn* caknoti? karturi].

*C., P. punyam in brackets. * all** nava. *J.3 tatam. 43.8, J.4, J.* tata, 554 saha°, ° J.? sdhay®. 7 P. amti. ** so J.* also; I correct Comm.

Ner. trl., etc. Thus am I joining (?) Thee (or possibly, ‘enjoining that which Thou [lege Tyarh] commandest’(?)), [this deed of Thy rule (or ‘system’). I am fulfilling the desire (or ‘making the prayer’ (?)) of friendship [toward Thee], and with activity. [Let it be also a duty, (or ‘an action’) above], (b) performed while I am coming upon the intervening* space* (or ‘Bridge*’). Let it be worship offered by me for Thy sake, [that is, so long as until* I shall have come to the world beyond I am making Thy praise a most powerful influence*]. (c) Thus, O Lord, am I making Thy most mighty power an open* illustration* (see Ashavahisht which recalled the Fire) [or ‘manifest’ (gloss)] and through Bahmana, [because afterwards the most mighty power és from Bahmana (or ‘because after Bahmana, the Best Mind, it is the most powerful influence’)].*(d) Thus am I a seizer (or ‘acquirer’) of that which is Thy friendship, O Lord, [that is, this friendship is something which the capable man is able to produce of himself (or ‘to make his own’)].

Parsi-persian Ms. trit. Edin an i Shuma [] [kushishn am (sic) = yézam!] an kar u inséf ¢ Shuma, kih) [] [khwahish = —] [ [] lik (or layik*)] wa buland [hasténd*, [az = min] buland-kayr], (b) pah vasidan 4n rah {] niydyishn ¢ Shuma ra, [kti, ta kih an anja rasam, man [] niyayish* 4n Shuma tuwan bad kardan, (c) Hormuzd u Ashavahisht, ghalib[] baz [] [6é = é*(?)] [Bahman], (d) giriftar bavam [an 7 = dn 7] ma-ra az Shuma hast yari, [kfm an (6 = o] yari ¢ az Shuma 4n khwésh tuw4n* bad kardan] » *or °ind.

Free irl. Yea, I would circle You with hymns in metre,

With lifted hands and verses loudly chanted,

With Holiness, O Lord, and helper’s* praises,

And with the Good Mind’s virtue* would I come! per Sanctitate[-tem] viri-principis-adjutoris (vel ‘oblationis’)-que cum-ado- ratione, (d) tum vos [circum-ibo in] Bonae Mentis virtute, ((vel fortasse in B. M. perspicientia (?)]).

per Sanctitate[-tem] viri-principis-adjutoris (vel ‘oblationis’)-que cum-ado- ratione, (d) tum vos [circum-ibo in] Bonae Mentis virtute, ((vel fortasse in B. M. perspicientia (?)]).

Pahl. text translit. Levatman pai Lekfim frdz srayém pavan afztind, [amat avd zohar yehabtindd vazltinam Avestak ghal yemaleliinam]; (b) bara yamtinam avé Attharmazd pavan! Atistand*! dastiht, [minishnik?]. (c) Aétind avo® lekfim’, Ashavahisht63, radd hémanam pavané niyayishnih, (d) aétind avo lekim

336 L. 8, 9.

pavan zak i. Vohimand® hinar ribishnih®, {i° frarind htinarih rai? zim® aitd). 1SoDJ.; D. om. pavan, has atisténo hi-(?, or ‘an-’)-yadmanih. *so D.; DJ., M., manishnik. 3—D., P. after niyayishnih. *DJ., Mf.om. va. see P. °D.om.i, 7D., P. ins.; soDJ. §DJ. om.

Pahl. transl. With the metric* (?) feet* I praise You continuously and with increase*, [that is, I pronounce the Avesta when I approach the holy water as* it is offered]; (b) and I come up to Atiharmazd with outstretched hands [spiritually]. (c) And thus to you a/so, O Ashavahisht, I am bountiful in praise, (d) and thus unto you J come through the virtuous (or ‘efficient*’) progress of a good mind, [which is on account of that pious virtue*! which is mine (or ‘which exists through me’)|. * or ‘efficiency’.

Ner.’s sansk. text. Samar padabhyar (or ‘padyabhydm’(?))! Te pra- krishtath vikhyato? ’smi mahattaro "hath [yat idarh balath diyamanam Aste tatah* Avistavanith vadami] (b) upari prapnomi yat, Svamin, uttanahastah san [nivasanarh karomi]. (c) Evarh yat Te parisphutarh* dakshinath karomi yat namas- kritimh™. (d) Evan yat Te Bahmanasya gunah pravartamanah santi, [kila, su- vyaparaguna’ asya madhye* bhavanti]. +J.4 ayabhyaih(?). 25.3 vikhya, °9J.3,J.4. 43.3, C.

2} HQI9 +29 49)) 49 G.I IN OY +3994 }29.) pay fas Lo +4929 9. Text. Lessing 843240}. .039 9349 “apr goawly AU MYDS AU BNIIG sasssarpdy - «anal ~Gs889 00896 842 pep a0 Rous suahe)ece -29.9( a9 -y) 4s} 09949 =e

Verbatim transl. His ad-Vos cum- (his)-officiis-sacris-directis adorans adeam [-ibo], (b) O Mazda, O Sanctitas, Bonae [cum] factis-et-sacris-officiis Mentis, (c) quando beatitudinis (i. e. praemii gratiae) [meae (vel mei) ex- optato-potens-sim, [i.e. quando illud praemium gratiae facile ad accipiendum certe intra meam potestatem ponatur], (d) tum viri-bene-facientis [vel ‘viri de-bono-sapientis*’ praemium enixe precibus] petens precator* [ad ultimum] recipiens [etiam] sim!

e. praemii gratiae) [meae (vel mei) ex- optato-potens-sim, [i.e. quando illud praemium gratiae facile ad accipiendum certe intra meam potestatem ponatur], (d) tum viri-bene-facientis [vel ‘viri de-bono-sapientis*’ praemium enixe precibus] petens precator* [ad ultimum] recipiens [etiam] sim!

Pahl. text translit. Avé valmanshan it Lekiim Yazishnd padiraké pavan stayishnd sdttinam, (b) Atiharmazd va Ashavahishtd, min tand pavan Vohi- man kinishnd, (c) aétiind? pavan zak dahishnd pavan tarsagahih**3, [amat tarsagahih*** { Lektim vadtinam-é], pavan kamak hémanam?® padakhshah*>, [aighamh> padakhshahih? pavan kamak aitd]. (d) Aéttind zak§ i? valman® i9 avé hi-dinak pavan khvahishnd griftar hémanani!®, [mozd]. *DJ., D. ins. 2 DJ. ins. va. * DJ., D. seem °agahih, or “agath. *M., DJ., D. tarsagahih, or “4gaih. ® see P. *DJ., D. ™DJ., D. and P. padakhshahih *DJ., D. and P. ins. ® DJ. ins. *° P., M, and DJ. marked 34 pl. (?). **or read °akasih. The Comm. corrects the old edition.

Pahl. transl. (a, b) Toward those which are Your Yasnas*!, O Afharmazd

and Ashavahisht, which are to be performed for You with a Good Mind (or

L. 8, 9. 337

Ner. trl., etc. With the two* metric* measures* (or ‘with the two feet’ (? padabhyam ?) feet have I become (?) celebrated (or vikhydto* as deponent, or again, read vikhya(h)*, cp. °khyd, J.3, ‘I am celebrating ’) for Thee as the greater|-est], and because that element of strength is being given to me, therefore I declare for You The Avista word]; (b) wherefore, O Lord, I am coming up above* (?, or ‘on account of this’), and with hands stretched out, [and thus I am making (or ‘preparing’) an abode (his MS. read manishnih (was that MS. DJ.?)) on high (?)]; (c) thus also do I render Thee what*! 2s an offering manifestly**, which 7s worship. (d) And thus what! are the virtuous characteristics of Thy Bahmana are progressive, [that is, the virtues of good conduct are (or ‘become ’) existing in him (?) within]. ‘vat = ‘zak 7’ (or, ‘hecause’).

Parsi-persian Ms. trit. Awa paé Shuma fréz gfyam pah afztn, [kih an zér dehandah (?) shawam, Avesta 6 giiyam]; (b) bih rasam 4n Hormuzd pah_ bar- dastah dast, [minishni] » (c) Kdfin [] sakhdwat hastam pah niydyishn {an Shuma Ardi- bahisht = dn raktim Ardibahisht] % (a) édin 4n Shuma pah an ¢ Bahman [an man = dn va] {] (?) [raftan = riibishn] [2 nék hinari ra ma-ra hast] sx

Free tr. Then, with Your off’rings let me near You, Mazda,

Praising with Holiness and Good Mind’s actions,

When o’er my prize I fully seize possession;

That blest* prize seeking let me gain it thus.

Then, with Your off’rings let me near You, Mazda,

Praising with Holiness and Good Mind’s actions,

When o’er my prize I fully seize possession;

That blest* prize seeking let me gain it thus.

‘Ye for whom action is with Vohuman’) I am advancing, and with praise. (c) Therefore in that dispensation (or ‘time’ ?) through a revering* blessing**, [i. e. when I would perform my reverence toward You|I am sovereign according to my desire, [that is, my sovereignty is according to my wish]. (d) And thus through prayer shall I become an attainer to that which is for the wise man [as a reward]. *1 Possibly meaning ‘towards the worship of those who are Yours’; but see the Gatha. Ner.’ssansk text. Tava aradhanath [-nath*| sarnmukhayh stutira pracharami {karomi], (b) Svamin, [parisphutath prakatarh Yushmakarh] Uttamena Manasa [stutimn karomi]. (c)Evari lakshmirh*! me bhakticilar[dehi, yat*®Te bhaktim karo- mi]; yat abhilashayami, [kila] rajyasya [abhilasharh karomi]. (d) Evath Te suda- hinar* abhilashayami. Grihitaro [lege grahita] bhavami [prasadam]. +0. ? P. yata. Ner. transl. Therefore I am going forward toward Thy worship and

Thy praise, [¢/at is, I am performing them]. (b) [Plainly manifest], O Lord, do I make [Your praise] through the Highest (i. e. ‘the Good’) Mind. (c) Grant me therefore that reverential blessing* (or ‘sacred property*(?) ’) [since (or ‘when’) I perform devotion*! to Thee], and since I beseech ¢¢ of Thee, [that is, 1 am making my prayer for the sovereignty]. (d) Thus I am seeking Thy bountiful*? One*, and I am also actually an acquirer, [that is, I am attaining

the reward]. *'See Burnouf. *? or ‘Thy discriminating (?) one’. 43,

338 1. 9, 10:

Parsi-persian Ms. trit. An d6shan 7 Shuma Yazishn pazirah pah stayishn rawam, (b) Hérmuzd w Ardibahisht, kih tan pah Bahman kunishn s (c) édin pah an da- hishn pah bandagi, [kih bandagi 7 Shuma kunam], pah kamagan -+ kamah [ ],

save bsrsagagy ay 2a CoH wpe gp) Bw )reps .sva6ng .oacgrslo aps 24g a guoey

Trlit. (a) Ad(t) ya var(e)sha, yacha pairi ai§ Skyaothna™! * so now preferred. (c) Raochao, veng (= huveng), asnam ukhsha aéurus. —’” ~~

Verbatim transl. Sic quae [facta virtutis ‘et officia ritus] perfecerim* [vel perficiam], [et] quae(que) de*! iis, [i. e. quae secundum ea] facta [porro in tempore futuro perfecta sint], (b) quae(que) [res vel actiones, per] Bona [-nam] [in] oculo*{-lis] nitebat{-ebunt, id est, revera ut dignae (?) visae- sint] Mente [-tem], (c) [sicut] lumina, [i. e. stellae], sol, dierum illustrans* [-tratrix* (sic)] aurora (d) [ad] Vestro[-tram], O Sanctitas, adorationi[-nem celebrandam], O Mazda, [haec omnia inter se conjungent]! #1 Vide Pahl. ‘ante’.

e. stellae], sol, dierum illustrans* [-tratrix* (sic)] aurora (d) [ad] Vestro[-tram], O Sanctitas, adorationi[-nem celebrandam], O Mazda, [haec omnia inter se conjungent]! #1 Vide Pahl. ‘ante’.

Pahl. text transl. 'Aétiind zak i? varzam, min péshicht valmanshan kard6, (b) mfnshand pavan zak? i Vohtiman chashm réshinéd‘, [aighshan®, pavan fra- riindih pavan dakhshak bara kard], (c) pavan réshanih i khirkhshéd dén yom® hésh zak i” aris dén bam I [ashdué pavan dakhshak bard kardd], (d) zak i Lektim tarsagaih** (sic, or read ‘tarsakésih’) va niydyishnd7 Aftharmazd [ashano pavan dakhshak bara kard]. + See P. ? DJ. ins. ? D. om. * DJ., D., M rosinéd(? °shan-éd (?) or ‘rédin®’). 5 DJ., D. *DJ., ins. va. 7DJ. om. i. ®s0 D., or °agahih,

Pahl. trl. Thus, what I do, and that also which was done even before those things, (or ‘by those’) (b)which through* those* (or ‘to whom’) it shines, i. e. is clear, in the eyes of Vohtiman, [that is, it was made complete by (or ‘as’) a sign by, or

AN PAU EPI 4B) I06 say, da 4890 5 as9049 «b ee 11. Text. AW PIANO) 1H) 49) 49.g0 Ass of 39 eeeD ~A8 3.49). qubl veg) ApPEOBH -sveoug acsceroevs)d -40) 949 9 eso -6ge ceaty aly £99 G Igy

Oe 103 339 [kih = min] ma-ra padishahi [kfm padishahi = dgham pdétikhshdi|] [pah kamah hast] * (d) Aédin [an « = zak 7] 4n nék-dan& pah khwéhishn giriftar hend (?)

{muzd] +

Free. tr. Thus what I do, and what for these things further, And what to eye shines bright through Vohii Manah;

Stars, sun, auroras too, the day’s enlighteners

For praise of Yours are all, O Truth, and Lord!

to, them through piety], (¢) this all is as, or by, * the light of the sun in the shining of the day, the aurora in a dawn; [this also was fully made for a sign by, or to, them] (d); and Your worship and praise, O Atharmazd! [they also were made for, or as, a sign to them]. % Or ‘in’.

Ner’s. sansk. text. Evaih tat samacharami ptirvarh yat karma (b) yat! yasya! Bahmanasya lochane nirmale; [kila, svabhavena suvyaparena datim kuru]. (c) Nirmalah siryah antah divasasya chaitanyam ayaih samarachanam* karoti; [kila sarveshaih manushyanaih [-ndih] gighrarn datizn kurute]. (d) Tava bhaktigilé mannshyah prandmai kurvanti, Mahajianin! Svamin! [Tesham cighram datita kuru]. + So P., C. reverses.

Ner. transl. Thus am I doing the first thing that was an action done by me (sic) (b), and one which was done in the clear sight of him who ¢s * Bah- mana. [Do Thou therefore 7m return effect a gift for me through this my pious nature]. (c) This spotless Sun produces intelligence and embellishment, or or- der, within the day, [that is, it effects a gift for all men, and without delay]. (d) Thus as Thy pious men render worship, [do Thou], O Great Wise One! lafford them a gift at once (lit. quickly)]. %* Lit. I which of whom B’

(c) This spotless Sun produces intelligence and embellishment, or or- der, within the day, [that is, it effects a gift for all men, and without delay]. (d) Thus as Thy pious men render worship, [do Thou], O Great Wise One! lafford them a gift at once (lit. quickly)]. %* Lit. I which of whom B’

Parsi-persian Ms. trit. Aédfn 4n 7 varzam, kih [] [péshanigan = péshan| éshan kard (b), kih -shan pah[{] Bahman chashm []; [] [kishin = dghshdn] ¢ pah néki, pah khaslat bih kard (c) pah roshant ¢[] khfrshéd, andar riz hfshhi(?) + wa + ya‘ni + hiishigan (?) (vel hfishhan (?)), An ¢ [khrés = khrishéd (sic)] andar bam + ya‘ni -+ bam- dad []; (hanah (sic) pah khaslat bih kard + ya‘ni(?) + hastam] % (d) An 7 Shuma bandagi [] niyayishn, Ormuzd! [ashan pah khaslat bih kard] %

Free. tr. Your praiser named am I, and truly.

While I ,O Righteousness, may have the power.

Who gives us life through Good Mind send us succour ! Make every deed through grace progressive still.

Verbatim. transl. Sic Vester laudator [laudes Vestras celebrans] dicar O Magni-donator!, simque (b) [et] quantum, O Sanctitas! possim (que), mihi- facultasque-sit. (c) Creator vitae adjuvet [per] Bond [-nam] Mente [-tem]

340 Li. -1.

Trlit. Ad Vé staota aojai, Mazd4! Aonhacha Yavad, Asha! tavacha isdicha. Data anheus aredad Vohi Mananha os Haithya varstim * hyad vasna frashétemem. (d) [quod per] vere-existente [-tem gratiam] [in] factorum **(?) [-tis] (quod per] gratia |-tiam ejus) [sit, id] maxime-progrediens [reddat. Sic valde Ile me adjuvet|! 2 Vel facito (2).

Pahl. text. translit. Avom Lekim stayishné1 adjd aitd; [aigh2, adj pavan stayishno i Lekiim 3+? darém4] (b), va® avand Aharayih chand® pavan tiban khvastar homanam; {shal vakhdinam-¢]. (c) Yehabiindi-am7 dén ah- yand bindak dahishnih i pavan Vohtiman (d), chigiin dshkarak varzidérand khvahishn’, min kamak fraztim; [aighshan avayasts® vésh aigh kardé 3, ashan6é mozd+ padadahishn yehabinéd, avd lich? man Zartisht homanam. Yehabinéd6* avd lich? min ztidd * hémanam]. + DJ.ins.va. ? DJ. and P. om. va. * DJ. and P. * DJ. yakhsenunam., * P. om. ® DJ. lacks a letter. 7 see P.

Pahl. transl. Your praise is strength to me; [that is, through prais- ing You I have strength] (b), and as much, O Aharayih! as lies in my capacity, so much am I a suppliant; [that 7s, I would seize upon that]. (c) Give me therefore in the worlds that perfect giving which is through Vohiiman (d), as is the evident [wish] of the workers whose desire is most progressive. [That is, their desire is beyond that which has as yet been accomplished *1, and to them therefore He (Atharmazd) #2 grants the recompense and the reward, and to me also who am Zarttisht. He * gives it to me also, who am likewise zealous (lit. quick) * 3],

**? Hardly ‘more than accomplished’. %2 Poss, ‘Do Ye give it’; but see the Zend, also Ner. after the Copenhagen Ms. *%? not ‘the priest’.

Gath&é Vohukhshathra(a). Yasna LI. 02 }>spps-pabangy.gb-beg 1. Text.

He * gives it to me also, who am likewise zealous (lit. quick) * 3],

**? Hardly ‘more than accomplished’. %2 Poss, ‘Do Ye give it’; but see the Zend, also Ner. after the Copenhagen Ms. *%? not ‘the priest’.

Gath&é Vohukhshathra(a). Yasna LI. 02 }>spps-pabangy.gb-beg 1. Text.

6&9 oso 54-CE OMY | cv )oule ce) rpody.aerbls ween )apagarogws.sypsy a | Be pavelsr-nyoan}ogesing aly Spolmpoal-psya) spare | SEpHryrwl.sylng.agyrasjrbbsrsrgar

Trlit. Nem6 vé, Gathao ashoniS! Vohti khshathrem vairim bagem aibi-bairigtem Vidushemnai§ izhAchid . Asha aiitare-charaiti

Skyaoth(a)nais, Mazda! vahistem, tad ne nichid vareshiné,

LE 341

Ner.’s sansk. text. Evari Yushmakari staumi yad_balar astet, [kila, balamh tat stutith Te prachurari* dharayami]. (b) Yavan matrarh punyat tavan matram ¢aktita punyasya abhilashath karomi? [yat® grihndmi]. (c) Dadami (sic, reading °nam*(?)) antah** utkrishtabhuvane* saiparnadatith yat Uttamena® Manasa®, (d) Yatha prakatakarminaié yo *bhilashah prakrishtatarah? [yo ab- hilashah apépanaih prabhtitah, Svamin’, prasadam prasddaptritam dehi? pravahena. Jarathustro bhavami*. Bhavet*®. Yarn1® pravahe!® cighrati!° dehit; Jarathustro bhavami*]. ‘3.4, J.*%. ?J.4, J.* bhavami. *J.4, J.* om. here, not in a ([cor.Comm.) *J.? antah after bhuvane. * J. °masya. °J.4, J.* ins. yat. 73.3. ®so the most; Patan? Sond, but On Jes Jie dadyat. 1 C., J.4, J." add.; see the comm. 1! supplied.

Ner. tri.** --- (c) 1 am bestowing (sic, or read ‘dehi me — give me’)

"the full gift which 7s through the Best Mind in the excellent (or ‘perfected’) world. (d) As that which 7s the desire of the open workers is the better (or ‘more pronounced’) [which is the earnest* desire of the sinless, give me, O Lord, the reward - - (for read dadyat - - svaminah ‘therefore let one (let them)

bestow the reward of the Lord’]) the complete reward and continuously* (?,

or ‘at once’ (‘with rapidity*’)). Iam Jarathustra: ‘Let it be so. Which reward do Thou, (or ‘let him (them)’ = dadyat) give quickly (or ‘that reward which és quick*’ (sic). Iam J.]. (trl. curtailed to save space.)

Parsi-persian Ms. trit. An ma-ra Shuma stayishn buland hast (ki, [] buland pah stayishn ¢ Shuma daram] » (b) [] Chand Sawab chand pah tuwan khwastar hastam; [6 kunam] x (c) {] [Deham (?) =— (dih* am (?))] andar jihan pur [] [minishn = —] 7 pah Bahman s. (d) chtin zahir (?) khwahishn, kih kAmah fraztar, [kishan 14’tk bisyar, kt, kard shan (sic) muzd u badlah “dehad 4n man [] kih Zaratusht hastam; dehad an man [ ] kih z6ti (sic) hastam]

LI. The Anthem ‘Good Kingdom’.

Free tr. Righteous rule’s* to be chosen, lot of all most rewarding; Wiser* (?) deeds, holy, zealous, ’tis by these it is entered; Then that rule let me further best for us evry hour!

The Anthem ‘Good Kingdom’.

Free tr. Righteous rule’s* to be chosen, lot of all most rewarding; Wiser* (?) deeds, holy, zealous, ’tis by these it is entered; Then that rule let me further best for us evry hour!

Verbat. trl. (Laus vobis, Gathae sacrae !) Bonum Regimen eligendum, |i. e. diligendum, excellens] sortem [nos] maxime-sustinentem [i. e. prosperantem (b) actionibus] sapientibus*! (part. perf. mid.* (?)) strenuo-studio-etiam [et] Sanctitate (instr. pro nom., i.e. sic vir sanctus id Regimen) init (c) {talibus | (actionibus), O Mazda; optimum | Regimen hoc] pro nobis nunc-etiam [vel nunc- omnino (quotidie)] efficiam, [i.e.* meis annisibus* constituere conabor].

‘ *1 Vel lege vidish® (vi + dha (aor)) ‘actionibus vere et penitus [id] constituentibus’ ;

_ vel fortasse (vi + dtish) actionibus nos affligentibus . . intercedit; i. e. iis se opponit [vir sanctus] (sed tum in hoe eventu esset bagem neutrum (?) nom.).

, Pahl. text translit. Niyayishnd avd Lekiim, Gasand i ahartbo! (a) Avém!

349 7 Die

valman i? shapir khadai? kAmak bahar madamé-barishnih, [aigh, bahar avo yalman aish yehabinam®, min khfidat i nadtik (? névak) avayadd]. (b) Pavan® bara dahishnih afziind rastiht andarg vadtinyén, [aigh, dahishn6’ rastiha bara‘ yehabtinéd zak gabra, min khidaii nadik# (for névak) avayad6]. (c) Kinishno’, Atharmazd, i7 pahlfim zak? lanman kevanich, [amat Dind* ribak bara bid*®] varzishno', 1DJ. val am(?). ? DJ., D. ins. ?so DJ. (over line), D., P. *See P. * DJ., D., P., M. om. va. ® DJ.,.D.om. va. - 7 DJ: ins. 1.) 9? DJs ins. va. * DJ.) Doman 10D. yeheviind. +! all add ‘to be repeated twice’.

Pahl. tri. Praise to you, 0 sacred Gathas! (a) To me that desire for a good king zs a lot which is a bringing-on, (or, ‘which shall be brought to pass’), [that is, I grant his portion to that person who desires a king who is good]. (b) By a thorough (bard = vi) bestowal they will (or ‘do thou’) work increase and righteousness inwardly (or ‘in the midst of ws’). [That is, that man will bestow (or ‘bestow ye upon that man’) the gift righteously who desires a king who is good]; (c) and that is the best deed, O Atharmazd, for us to do even now [since the Religion has become progressive]

Ner.’s sansk. text. Namo yushmabhyam, he Gathah pupyatmanyah! Utta- masvamikaminita! vibhtitin upari varshami, [kila, vibhtitizn tasmai dadami yo rajiiah cubhath vafichhayet] (b) vat datimn vriddhim satyena antarale ka- romi, [kila, dativn; satyataya diyate, yat manushyah svaminah cubham abh-

AU H94 JUD. AU pag ad .ass )) gypas | cer») rbarey +4895 596 «b we 2. Text. ed dappdd sy beige eG -aagyreg | Ho ersg( 2) )asnsn prasad) 2.6 &boswnas.ca sy rugyrsl | worsjae-rvdlcrueuedy

AU pag ad .ass )) gypas | cer») rbarey +4895 596 «b we 2. Text. ed dappdd sy beige eG -aagyreg | Ho ersg( 2) )asnsn prasad) 2.6 &boswnas.ca sy rugyrsl | worsjae-rvdlcrueuedy

Verbatim trl. Eas [res, vel fortasse eas res duas* (? Regimen sacrum (2?) et sortem beatam (?))} Vestras, O Mazda, primum, Ahura, [mihi des], et quae (que)*?-duae-res (b) Tibique [sint propriae ut dona nobis tribuenda|, O Pietas (Prompta Mens), des** (ad)* mihi rerum-optatarum-possessionis* Re- gimen (c) Vestrum Bona Mente adorationi, {i.e. ad adorationem Tuam plene perficiendam] da-Tu [mihi] res-utiles, [i. e. auxilia efficacia et gratiam ad omne officium sacrum perficiendum.| *! Vel ‘ta=eo (?)’. ** vel fortasse legendum est yéchaé = exorem [-rabo] (?) eas res. ** vel lege ddisha, 224 so. imper. aor. dis =monstra.

Pahl. text translit. Zak i Lekim, Atharmazd!, frattim Gasanikih pavan Aharayih zakich, (b) 2pavanich Lak? Spendarmado, [pavan frarinoih, bindak minishnih, ghal® vadtinam-é4]; yehabiinad avo li? isht pavan khidayih [bara shayad yehabtind63}. (c) 3Lekam Vohiman® niyayishno® yehabiinéd va*+’ sid, [aigh’, dadak-gobih® vadinyén, va sid yadtinyén]. * DJ., D. ins. i. ?DJ. ins. va. — *See P. *D, vadfinam-em (sic). §D. ins. va. *P., Mf. ins. bara. 7D. om. va. * DJ. dadd-g®. _

lpm, ae! Sa eR et ee

LI. 1, 2. 343

ipsayet]. (c) Karmana, Svamin! atah pararh bhuvanarh nitdntaria asmakath prabodhar kuru; [tat aste Dinish pravartamanaih karomi]. 1 P.

Ner. transl. Praise to you, O sacred Gathas! (a) I bestow those riches which appertain to one who desires the best, or a good, king; [that is, I bestow riches upon him who desires the welfare of the king] (b) when I effect the gift which brings prosperity within* through right- eousness; [that is, I effect this gift, and it is given with, or for, his truthfulness, and because * a man desires * the welfare of the lord]. (c) Through our action, or activity, O Lord! do Thou make the world which is beyond, or the heavenly world, to a great degree*+ our vigilance *, or the actual * object of our attention; [therefore it is that I render Thy Din (which secures that other world for us) progressive]. %* possibly a gloss. ‘the world [far] beyond’,

Parsi-persian Ms. trit. Niyayishn an shumé, Gasin ¢ ash6! An ma-ra [= anam] i 7 veh [{khudé = khuddé (?)] kamah, baharah awar [] [baharah = bahar] burishn + burdan; {ka, baharah [] & kas deham[], kih khuda 7 nék bayad] % (b) Pah [] bih dahishn + didan afzini rast{i =~?) andar kunand [kf, dahishn rastiha (sic vid) = rdstshdn(?)| bih [guyad = jamninéd}; dehad an mard kih khudai ¢ nék[t=-é} ldyik] * (c) Kunishn, Ormuzd! ¢ buland 4n ma akninm ham, [kih Din rawa bih bid] varzishn sx

Free. tr. These Your favours first ask I Thou, Ahura! and Asha! Grant too thine, Aramaiti! as Your Rule o’er my welfare. And with Good Mind vouchsafe us gifts for praises most helpful!

¢ buland 4n ma akninm ham, [kih Din rawa bih bid] varzishn sx

Free. tr. These Your favours first ask I Thou, Ahura! and Asha! Grant too thine, Aramaiti! as Your Rule o’er my welfare. And with Good Mind vouchsafe us gifts for praises most helpful!

Pahl. transl. That which is the first thing to You, O Atharmazd! the Gathic duty, that also do J perform through righteousness (b), and through*! thee also, O Spendarmad! [that is, I shall do ¢t/or You*? through piety, ?.¢.a*3 perfect mind]; let them therefore give me wealth through the sovereignty ; [for it is quite necessary thus to grant it fo me]. (c) Bestow Your Vo- himan’s praise and also profit; [that 7s, make Thou a mediation, or legal pleading (?), and effect the benefit].

“+ Or ‘for’ (2), %? or ‘thee’. %% or ‘0’.

Ner’s. sansk. text. Yat! Tvain, Syamin! pfrvaditeh punyam kuru (b) yat Te [suvyaparar prithivydi sarnptiirnamanasa. karomi| dehi? mahyar vaiichhitarh rajyai. (c) Tvarh3 Bahmanasya, [uttamasya manasah| dehi? labhamv; [kila, A4radhandih [-narn] kuru. Labharn grihniyat}., 10. 2p. 27. I4

Ner. transl. Produce for me, O Lord! that which is the righteousness. of Thy first creation, (b) for|I am performing] Thy [good work on the earth with a perfect spirit]; grant me therefore the kingdom which is desired by me. (c) And grant me the acquisition of Bahmana, [the best mind; that is, effect the propitiation. Let Thy worshipper seize upon the useful ac- quisition |!

344 LI. 3, 4.

Parsi-persian Ms. trit, An 7 shuma, Ormuzd! awwal Gasdni pah Sawab, an ham (b) pah ham [ ] [an = zak]; Spendarmad! — néki, bundah minishni [] [ki dgh] kunam 3] dehad an [] khezinah pah klmdai bih layik [] [dehad =-ndd] (?) % (c) Pah= Pawan!)

say rasp dbarsogae-cl.2 bp | Hoegessrcger-auior¢e-¢b.as 3. . Text.

Porsaeayyurel.sysuigdy | 4yr69 Qu) aayy ss * a) Svs sreaydyngn)d sneha | bohbug.aency en usm

Trlit. A Vé géushi? héemyaité yoi Ve Skyaothanaig sirenté Ahura! * Asha! hizva ukhdhai$ Vanhéus Mananhd, Yaéshiam ti paouruy6, Mazda! fradakhsta ahi!

Verbatim. transl. Ad Vestrum [Vos] audiendo * {auscultandos] con- veniunt {ii] qui [per] Vestris[-tra] factis [-ta] protezuntur * * (b), O Domine (vive)! O Sanctitas! [per] lingua [-am] [et] dictis [-ta] Bonae Mentis, (c) quorum Tu prior, O Magni-donator! significator* [-cans doctor] es! #1 Vel ‘regnant’,

Pahl. text. translit. Zak1+2 avé zak1 i Lekim [khfrsandih? fi] Le- kim]* nyokshidér ayé ham-sitinishné1, main Lektim payan! kiimishn6! sar- dart hémand#; faigh, pavan? vinds va kirfak aimar vadtinyén| (b), Athar- mazd! ya Ashavahishté! mtintind zak i pavan® hizvand milaya pavan Vo- himand+ (c) mfinam min valmanshin Lak, Atiharmazd! fratim fraz- dakhshakinidér homanih; [aigham, min Ameshéspendan® mindayam i frariné frattim Lak pavan dakhshak bard vadtinai*].

"See P. 2 DJ. ins. i, * P. khtmsandi (sic) DJ. and Sp. might be read khtrsand. * so P. translates; see Ner. *® DJ, and P. om. pavan. ° DJ. spells diff.

fratim fraz- dakhshakinidér homanih; [aigham, min Ameshéspendan® mindayam i frariné frattim Lak pavan dakhshak bard vadtinai*].

"See P. 2 DJ. ins. i, * P. khtmsandi (sic) DJ. and Sp. might be read khtrsand. * so P. translates; see Ner. *® DJ, and P. om. pavan. ° DJ. spells diff.

Pahl. transl. He who is Your chief in actions is a listener in the as- sembly to that which is * Yours [Your propitiation; that is, they shall make a memorial concerning sin and good works] (b), O Ye Atharmazd and Ashavahisht! the word wttered by whose tongue is wttered through

-pucouydys.ssns.s9 coe) gona dg | agrees) «20a -34g2 Jaa Deby 4. Text. “2 9206 ) au au cogutasan.ag | cEti graye -barary4y.au)brg Sos 136 10) Carey dss ysth as) eb>g ceroayrepsnlo bysc.su )ebrg

Trlit. Kuthra Ardig 4 fseratuS? Kuthra merezhdikai akhstad ? Kuthra yasé ‘yén Ashem? Ka speiita Ar(a)maitis ? Kuthré Mand Vahigtem? Kuthra ThwA Khshathra, Mazda ?

LI. 3, 4 345

Shuma Bahman niyayishn [bih = band (sic)] dehad [] sid; [ki, [ki = agh (sic)] jadan- goi kunand, wa sid kunand

Free. tr. They are gath’ring to hear You, by Your deeds ever guarded, Lord! and Truth! with the words from the tongue of Good Meaning; Of whose words the inspirer Thou, Mazda! art foremost!

the Good Mind (c}, Thou, 0 Attharmazd! [who] art a demonstrator [to me] be- fore those; [that is, Thou would’st * provide, or provide Thou, the matter

of the pious with*1 a sign for me before the Ameshdspends]. %+ Or as (2)

Ner’s. sansk text. Yat Te ayath labhah sarve pracharanti cubhena karmana. Te karmana adhipatyatit bhavet; [kild “hari? papasya punyasya lekhyakam* karomi}. (b) Svamin! parisphutaii yat YushmAkani jihvaya [-aya] vachanini Uttamena Manasa [janami] (c), yesham Tvain, Svamin! parva prakrishtar datim prithak karoti [-oshi]; [kila, yat Amicaspindanam kimehit suvyaparena ptirvar Tvaya datih srishtih krita]. 1 both diff. slightly. 2 CG. *P.

Ner. transl. All are advancing forward to acquire this which és Thine acquisition through good action. Let therefore Thy sovereignty be such as is actual; that is, a sovereignty in deeds; [that is, I say ‘all’ for I am making a record of sin and of righteousness]. (b) Clearly *, O Lord! do I understand through the Best Mind the words uttered by Your tongue (c), the bestowal of which, O Lord! Thou first producest apart; [that is, what was the interest of the Amigdspindas through, or on account of, pious conduct was a gift and creation first produced by Thee]. * Or ‘clearly uttered’,

Thou first producest apart; [that is, what was the interest of the Amigdspindas through, or on account of, pious conduct was a gift and creation first produced by Thee]. * Or ‘clearly uttered’,

Parsi-persian Ms. irlt. [Digaran = zakdn] an ¢ [] Shuma [[] [khoshi = khunsandi (sic)} ¢ Shuma [az = min]] shunidar &m ham-raftan [kunad = vdgiind (sic)] kih [] kunishn [Din = Din] sardar [Shuma = Rakum] [pah = pavan] hast; [ki, pah [wa = -| gana wa kirfah shumar kunad (?)] (b) Ormuzd wa Ardébahisht! kih tan an @ [] zaban sakhun pah [] [danam = anitinam] x (c) Kih am az éshin TA, Ormuzd! awwal fraz khaslat hasti; [kttm az Amshospendan [wa =—] chiz ¢ nék awwal'T& pah khaslat bih [] [kunand = vaginand] | *

Free. tr. Where stands then the thrift-lord near the zealous for. favour ?

Where comes too the Right? Where devotion the bounteous? Whither cometh the Good Mind? Whence, O Mazda! Thy Kingdom?

Verbatim. transl. Ubi [i. e. unde] pie-strenui [-nuum] apud {stabit] nutrimenti-dominus [id est, dominus abundantiam impertiens]? Ubi misericordiae- caus& [unquam] stabat [-bit] ille [id est, ad misericordiam viro pio tribuen- dam]? (b) Ubi venientes] sint Sanctitas [et consocii ejus]? Ubi benigna

346 LI. 4, 5.

Pietas (prompta mens)? (c) Ubi Mens optima? Ubi Tua regimina, O Magni- donator ?

Pahl. text. translit. Aigh bindak sardarih? [Radd i Dino birdarand aigh sardarih bindak? Aigh jinadk? kardané3]? Aigh Amarzishn sAttinéd ? [Aigh zak mozd [i] mimavad? Aigh jindk yekavimtinéd]|? (b) Aigh yaémtinishn #2 Aharayih? Aigh Ashavahishts? [Aigh jintk2?] 4Aigh Spendarmad ? (c) Aigh? va® Vohimand pahlim? Aigh hana 11+? Lak khidayih2, Atharmazd?

1 DJ. ins. 2 see P. * DJ. diff. poss. for kardinéfid. * DJ. ins. va. 5 DJ. om. va.

Pahl. transl. Where is the perfect chieftainship? [Where is the perfect chieftainship of the chief of the supporters of the Religion ? Where is the produc- tion of its place (or, where is the place to effect it?)] Where does forgiveness come from. [That is, the reward of* the spirits, where is its place?] (b) Whence is the coming of Righteousness? And where is Ashavahisht? [Where 7s his place?] Where is Spendarmad? (c) Where is Vohtiman, the excellent *? Where is this Thy sovereignty, O Atiharmazd! * Or ‘heaven’.

Ner’s. sansk. text. Katha saipirnarh! Adhipatyarh [sadguravah ?

Dinivahikaih santi. Katharn ddhipatyath sathpdirnasthane kritarn]; yat sarve samarachandi pracharanti? [Katharh Adhipatyaih sampdirnasthane

Baseb Ge empya payne | si Garyay.2 yung) gaj.sure aaj —lp 5. Text. 49 93.968)-a4y qo hdgrrey 208 99 | Dyrag) gayyeanpnebbsssrgapy.09)goasul> Soieom9.9 frags 29 2981040 dy | cares) aay) bas 349409 gy

Trlit. Vispa ta peresiis yatha Ashad hacha gam vidad

Vastryé Skyaothanais ereshvd has hukhratug nemanha |

Ye dathaéiby6 eres ratim khshayas ashavao chista. |

Verbatim. transl. Omnia ea rogans [est ile] quo-modo [ex] Sanctitate .

(ex) bovem obtineat * (b) agricola factis [(vel suis actionibus)| justus ens

(sic), [et] de-bono-sagax [in-] laude [ejus] (c), [Eum] qui creaturis * [rebus creatis| recte legem [ut] regnans sanctus designavit (vel constituit).

Pahl. text. translit. Harvispd1 zak 1? pirsih1, mtinat aéttind min Aharayih avaikih gdspendin' vindishné, [aighat? levatman‘ kér va kirfak kardand® gospendin yehevtinéd]. (b) Mtn varzidar pavan kinishnd rast¥, [pavan htz- vand °] hi-khirad? homanad pavan niydyishnd; [ash min valman {2 hi-khirad®, Atharmazd! aité niydyishné aighash nadikih padash vadtinyén] (c), mfin da- — hishno avd valman i! rasté radd, pavan shalitaih; [aigh, pavan padakhshahih

LL. 4, 5. 347

akarot? Kathath ayarh prasidah svargasthine Aste ?]. (b) Kathaih yah prapnoti. punyarn [yat parisphutari sthane] prithivyara samptirnamanasa ? (c) Katham Bahmanasya utkrishtabhuvanam!? Kathaim2 Tvarm raja +, Maha- jnanin, Svamin? +. 2 P. corr. J. ° J. 4 have kila (2).

Ner. transl. How does the sovereignty become perfect; [how are

the good dasturs, the upholders of the Din? That 7s, how is the sovereignty established in that place of perfection when all are approach- ing the purification (? sic)? [How did one ever produce the sovereignty in the place of perfection? That 7s, how is this trwe reward provided on the celestial way (in heaven)|? (b) And how does he reach us who is coming [as manifest] righteousness, [in this place], on the earth, and with a perfect mind? (c) How is the heaven (the excellent world) of Bahmana constituted? How, O Lord, the Great Wise One! art Thou owr king? Parsi-persian Ms. trit. Kt bund(ah) sardari (sahib + rad, ¢ Din burdaran; ki sar- daxi buna‘ (?) [kudam = kuddm (sic)?] Ka jai [kam = kam] kunand|]? Ka [pavan|] bakhshidan rawad? [Ki an ¢ muzd ¢ minfi? Kt jaf éstéd?] x (b) Ka rasidan [pah = Sawab?]. Ka Ardibahisht? [Kt ja? [hast = hast]? Ki Sfendirmad? [Kudém jai = kudam jinak| # (c) Ku [] [jai = jénék] ¢ Bahman 7 buland? Ka in é [] Ta khudai [6 = aé], Ormuzd? »

Free. tr. This all asks the tiller how through Truth kine* to gain him. Wise in praise ever is he, ever upright in actions. Laws for creatures most righteous justly ruling He giveth! zish aité tani baré avd Aérpatind yehabiinéd]. Ash pavan Aharayih far- zanakih; [aigh, farjam i mindavam pavan frarinith bara khavittnéd].

om. va.

Laws for creatures most righteous justly ruling He giveth! zish aité tani baré avd Aérpatind yehabiinéd]. Ash pavan Aharayih far- zanakih; [aigh, farjam i mindavam pavan frarinith bara khavittnéd].

om. va.

Pahl. transl. All that thou * askest, and which fis thus asked by thee] through the help of Ahardyih is the acquisition of the herds; [that is the herd becomes thine together with (or in) the fulfilment of duty and charity]. (b) Let the tiller, who zs just in his action and wise [in his speech *|, abide in praise, [for his, from his good wisdom, is the praise of Attharmazd!; that is, they will afford him happiness thereby, and as a reward for it). (c) And his (lit. whose) giving in the sovereignty is for the righteous spiritual master; {that is, in the sovereignty which is established through his instru- mentality he will give his body to the Herbads]; and thus 7t is that he has wisdom through his righteousness; {that is, he will understand the conclu- sion of the matter through his piety].

Ner’s. sansk. text. Sarveshith yat yathd evaih punyai kathamchit gavar pactindm labdhith [samai karyena punyena kurvanti} (b) yat sama-

348 LI. 5, 6.

charaniyath karma, saralaya [jihvaya] subuddhya pranaémah karaniyar [-ah] {subuddhya Svaminah pranamaimt kuryat; kila, tasya Svami gubham kurute]. (c) Yo dati satyena sadgurum dharayet [abhilashamh kuryat. Kila, yat rajyamh atra vidyate tanum! Ervadanam? dadyat?| yat tat punyam nirvane; [kila, nirvane kimnchit! suvyaparaza! janiyat?|. +0, 2 P.

Ner. trans]. As of all, so in a certain righteous way, [they are making] an acquisition of cattle and flocks and [i. e. they do this with righteous action]. (b) For the deed most solemnly to be accom- plished by them, that 7s, the worship, is to be performed with proper [voice *], and with wisdom; [that is, let the worshipper perform the worship of the Lord with wisdom; that is, the Lord effects good for him as a reward for it; hence it is performed with wisdom]. (c) And let him who possesses

-pagiv)sss aslo shep.smparsyy | 2aSg-aprgersule-borepale.gyay 6. Text. “B22 Bo#-pangu.sav.pe | gh.06 40) Caregydy.b )reya .n9> 404) ay ¢or300 6 so | oerany-le-pb}sbungny

Trlit. Yé vahyd vanhéus dazdi, yasché héi varai rddad Ahurd Khshathraé Mazddo, ad ahmai akad ashyé Ye hoi noid vi-daiti, apemé anhéus urvaésé!

Verbatim. transl. Qui [praemium] melius boni [-no} dat, [et] qui(que) ei [agricolae *| delectui, [id est, secundum optationem religiosam ejus| largiatur [-ietur] (b) [est] Dominus (vivus) [per] Regno |-num] * Magni- donator sic [etiam eodem modo dat; i. e. infligit Dominus] huic [viro sce- lesto supplicium] malo pejus (c), [ei! qui Iili-ipsi non [i. e. nihil] offert, [et hoc damnum ei] in ultimo mundi [vel vitae] exitu [imponit}.

** Fieri potest ut sit agricola qui sic secundum Domini delectum largiatur (vide quintum versum). Sed tum necesse esset verba alia supplerentur.

qui Iili-ipsi non [i. e. nihil] offert, [et hoc damnum ei] in ultimo mundi [vel vitae] exitu [imponit}.

** Fieri potest ut sit agricola qui sic secundum Domini delectum largiatur (vide quintum versum). Sed tum necesse esset verba alia supplerentur.

Pahl. text. translit. Man shapir avd valman i! shapir yehabunéd {mozd]; va miinich avd valman pavan kamako radih yehabtinéd, [avd valman Atharmazd] (b) pavan zak { Aftharmazd khidéyih2, aéttind zak i! avd valman i vadak1 [Aharm6k6*] saritarih; [aigh mtin# kardo1+* valman® pa- dafras vadtinand>] (c), mtin avi valman 14% barat yehabtini-ait4 vad avé zak i afdtim ahyaénd vardishnd ; [aighash, vad tani i pasind pddafras bindak bara 147 vadtinyén]. + DJ. ins. i * DJ. spells diff. * DJ. ins. va. ‘See P. ins, 5 DS. and see er ain es Ps yom:

Pahl. transl. Whoever gives good to him who is good; [that is, — gives him a reward], and who also bestows bounty upon him with the

| | | 4

LL 5, 6. 349

that gift, viz, the good Dastur, through his truthfulness [perform the request. That is, when the the heavenly kingdom is found, or comes, here, let him then bestow himself (his body) upon* the Ervads] for this is righteousness in the end; [that is, let him understand something which is a pious work **1 in view of the end]. **1 Possibly ‘through pious action’ (adverbially).

Parsi-persian Ms. trit. Tamam an ¢ pursi kiyat aédtin az Sawab madad, gdsfendan hasil kardan;. [ki [-t=-at] [awa = rédman] kar wa kirfah kardan, gésfend [an=-] bashad]* (b) Kih varzidar pah kunishn rast, pah aw (sic pro awa, vel ad&?) nék-khirad [] {hast = hdménd] pah niyayishn; [Q az & ¢@ nék-khirad, Ormuzd! hast [wa = va] niyéyishn [ktish néki padash kunand] 4 (c) Kih [] -shin= -shdn] 4n fi ¢ rast rad, pah padishahi; [ki, pah padishahi zish (?) hast, tan [pah (pro bih) [= bana] fn hérbadistén dehad,} ash pah Sawab danai; [ktii, akhir 7@ chiz pah néki bih danad] +

Free. tr. Who than good better giveth, He who gives to one’s choices Is the Lord through his Kingdom; but him worse than the evil Who no good portion bringeth doth He give in life’s ending!

liberality of a desire, and not merely because he is under a necessity {to that one who is Atharmazd (or, to him A. gives ** correspondingly inreturn)|(b) through that which is Atharmazd’s sovereignty, and that which zs enacted for him whose is the wickedness of the evil Aharmoék is. a/so regulated thus, |that is, they shall execute with equal strictness the chastisement upon him who has com- mitted the Aharmdk’s sin]. (c) But this will not be fully inflicted upon him*? before the last changing in the world; [that is, they shall not execute this punishment upon him in its full degree, until the later body].

#1 Or‘ by whom to that one (i. e. Attharmazd) it is not given, during, or until, (?)

(c) But this will not be fully inflicted upon him*? before the last changing in the world; [that is, they shall not execute this punishment upon him in its full degree, until the later body].

#1 Or‘ by whom to that one (i. e. Attharmazd) it is not given, during, or until, (?)

Ner’s. sansk. text. Yah uttamdnarh uttamatvaih dadyat [prasidam- cha| asya abhilasho dakshindya [-aya] diyate, [Svamin!] (b) Svamin! rajyath, Mahajfidnin! asmakarm dadyat, asya nikrishta-Aharmanasya (?) *! nikrishtatar- an * kuryat; fasya nigrahaih[-o] vidhiyate] (c), yat [nikrishtasya?| na dadyat ydvat asau nirvane antar bhuvane paribhramati, [kila, yavat tanoh aksha- yatvam nigraham? sarhptirnam na akarot]. **! So meaning. 2C. * P.

Ner. transl. The wish of him who may grant the highest good of, that is, to, the best (the good) [as a reward] is granted with bountifulness, {O Lord!] (b) And let him grant our sovereignty to us, 0 Great Wise One, the Lord! And let him render that of the base Aharmana more base [for his punishment is effected, or appointed]. (c) And this (lit. which) let him not render {to the base| as long as until the issue arrives* (so meaning) in the end within the world, [that is, until the indestructibility of the body he did not make (that is, they will not have made) his punishment complete|.

350 Li. 7;8

Parsi-persian Ms. trit. Kih veh an fi 2 veh dehad [muzd], wa kih ham an ii, pah kamah, sakhawat(i) dehad, [an t 7 Ormuzd] % (b) Pah an ¢ Ormuzd khudai aédfin an @ an fi z bad Asmégh badtari; [ki, [] [az = min] kardan [Ormuzd awar = A. madam},

ayy 33 Gass as)» )p assy adasayas | Pepa r-cp ee gro rbeny sag 7. Text. 29§.96 999) 2a1G-aueoatys} ge) | suo)» ) 940 gy surg ssrgog) gas Syovren-gurdb.werrsiue | PIPPIN) BOSE

Trlit. Daidi moi ye Gaim tash6 apascha, urvaraoscha, Ameretata Haurvata, spenista mainyii, Mazda! Tevishi utayuiti Mananha Voht sénhé!

Verbatim. transl. Da mihi [O Tu] qui Bovem formabas [creavistil, aquasque, arbores-herbasque (b), Immortalitates -duas Salubritates-[has]- duas, O beneficentissime Spiritus, Magni-donator! (c) vires-duas continuas* -duas [et per] Mente [-em] Bona [{-am] in-sacra-[Tué] - doctrina [has

duas da]! # Vel aeternas.

Pahl. text. translit. Yehabinai avd li [mozd va1 padadahishnd] mtn Gdspend tashidar? [hOmanih] va? maya va htirvarich (i), [tashidar hémanih] (b) Amerédad va* Haurvadadich® [taéshidar hémanih] afzinik7? minavad i Atharmazd! (c) Va® tikhshishnd *9 tibanikthach1° [tashidar homanih] mtn pavan Vohtiman amikhtishnd (sic) [aigh, amat pavan fraraindih Amaikhto yekavimtined” avé nafshman shayad kardanj 14],

* DJ. and P. ins. 2? DJ. and P. and P. ins. Lak. ? P.. ins. va. DJ. om. ich. * P. ins. ich, * DJ. om. © DJ. om. i. DJ. and P. ins. ich. 7 DJ. diff. letters. ® P. om. ° P. ins. va. *° Sp. and P., ‘ch. ™ DJ. kardé; Sp. and P. as above.

and P. ins. 2? DJ. and P. and P. ins. Lak. ? P.. ins. va. DJ. om. ich. * P. ins. ich, * DJ. om. © DJ. om. i. DJ. and P. ins. ich. 7 DJ. diff. letters. ® P. om. ° P. ins. va. *° Sp. and P., ‘ch. ™ DJ. kardé; Sp. and P. as above.

Pahl. transl. Give me [the recompense, and the reward], Thou who |art] the Herd’s maker! [and who art also the creator] of the water and the plants! (b) Amerddad’s and Haurvadad’s maker also [Thou art], O bountiful Spirit, Atharmazd! (c) Of powerful labour [Thou art also the originator ],

pussn enw) Syouorsels | sghacussrupdyolshons-ps 8. Text. Ho) 519-Getsre go-go) | yowrunrey )g.assbye.pussyiy Raprarrs)epsyorg.ol.gms | 1 ous29.45-s0) Op 6-26. bey

Trlit. Ad zi Tdi vakhshya, Mazda! vidushé zi n& mruyad!

Yyad akoya dregvaité; usta ye Ashem dadré. Hyd zi Mathra skyaté ye vidushé mravaiti.

ieee 9. 351

& padafrah [] [kunand = -] (c); kih 4n& [] [ra = rd] bih [nah = 14] [khwihad = ddbi- mishn] t&é an an ¢ ahir jihaén [] gardishn; [kfish ta tan 7 pasin padafrah buna‘ (sic vid, vel bunda‘) bih [] kunand: [gardishn (?) = vardishn]]

Free. tr. Give me Thou who art maker of kine, plants, and waters Immortality , Mazda! give too Health, Spirit bounteous! Give me both lasting powers through the Good Mind in doctrine!

whose teaching is through Vohtiman; [that is, when anything has been taught in piety, it is also necessary to make it one’s own, or to fulfil it of, or for, one’s self (that is, with energetic labour, and of one’s own good mind).|

Ner’s. sansk. text. Dehi mahyarh [prasddarh prasadaptritam] yat gavam ghatayita ’si, aparicha vanaspatinaii! [ghatayita ’si], (b) Amirddda-[vanaspati- pateh * 2] Amirdada-[aparn *2 pateh anayogcha ghatayita ’si], adricyamarte}, Mahajnanin! (c) Adhyavasayagcha [-asya] [ghatayita ’si] caktimatah1; [ghata- yita ’si 3] Manasa ’pi Uttamena cikhshamh; [kila yat tat sadvydparinyd 4 gikshaya aste yat svidhinarh gakyate kartui]. 1 C. %*? So meaning, *P. #J.%

Ner. transl. Give me [the reward that is full of grace] for Thou art the maker of cattle, [and Thou art also the maker] of.the waters and trees. (b) [Give me the reward of Amirdada [the tree, or the Lord of the tree, | and of Amirdada [lord of waters, for Thou art the maker of these both], O Spirit! the Great Wise One, the Lord! (c) [Thou art also the institutor (?)| of capable and studious zeal. [Thow didst create likewise] the doctrine by means of the Good Mind, [that is, when that which it is possible *1 to make one’s own, or do of one’s self,*? is produced through commendably zealous study].

** > Meaning ‘necessary’. *2 not ‘to make one’s own’.

[Thow didst create likewise] the doctrine by means of the Good Mind, [that is, when that which it is possible *1 to make one’s own, or do of one’s self,*? is produced through commendably zealous study].

** > Meaning ‘necessary’. *2 not ‘to make one’s own’.

Parsi-persian Ms. trit. Dehi an man [muzd [wa = va] badlah + dahishn], kih gosfend péda-kunandah [Ta [hasti] [wa = —] &4w wa urwar [ham = ich] [tashidar hasti] 4 (b) Amerdid wa Khérdad [ham = ich] [péda-kunandah hasti], * afatni Mini 7 Ormuzd! (ce) [] kushishn [wa = va] tuwanihé ham [= aj (? ach)] [péda-kunandah hasti], kih pah Bahman 4mikhtan; (ki, kih pah néki Aamikht éstéd, an khwésh shayad kardan] +

Free. tr. For Thee, Lord! will I speak, to the wise let men tell it:

For the wicked are sorrows; but for Truth’s friend is glory. In Thy Word he rejoiceth, he who speaks to the wiser.

Verbatim. transl. Ergo [eam doctrinam] enim [pro] Tibi [Te] loquar, O Magni-donator! [Viro] scienti enim vir [id] dicat (b) quod [quae] res-noxiae * [sint] scelesto, [sed quod] salus [sit ei] qui Sanctitatem sustinuit (c), ille (ipse) enim [per] Sacrum-rationis-verbo [-um] gaudio-affectus-est *? qui [id viro-] scienti dicit. #1 Potest verti ‘cum-noxi@’ (?). %? delectans fuit.

352 LI 8-9

Pahl. text. translit. Maman aétinéd hana i Lak gobishnd, Atharmazd! [Diné i Lak] amatash zak it akas gabra yemaleltned? [i* danak+] (b) Zadar ¢ darvandan 5, va pavan nadikih® Aharayih darishn, [yehevinéd, pavan avi- bimih] (c), maman zak? Mansar® asanih, amatash zak akas yemaleltnéd [danak*]. +P. ins. danak. * P. ins. min. * DJ. ins. * P. -kih. * DJ. darvand. 6 DJ. and P. om. va. * DJ. om. i. ® P. ims. riban min.

Pahl.transl. For thus¢s this Thy word, O Atharmazd! [Thy Religion], when the intelligent [and learned] man speaks it, or by it. (b) And thus [he becomes] a smiter of the wicked and a maintainer * (or a possessing (sic) ) of righteous- ness undisturbed in**+ his happiness [through his fearlessness] (c) ; for that Man- thra és **? a gratification, when he who is versed in it speaks z¢ | with learning].

#1 Hardly ‘through goodness’. *** not necessarily genitive here.

Ner’s. sansk. text. Yat evar Tava! vachanani, Mahajnanin! [Dinih Te,| yasya suprabuddheh manushyasya vaktavyam [jfaninah] (b); yo nihanta

196.06 a) xy»30.s0)) Cas. Sh | ee vs.j2bjs0).cegra}aod>-cye mo 9. Text. brrasy eeagdyg rysunens | gpeawpargodyamyraoow Keqsnrappysboowyys02 | cepa ds oosssapyss)

Trlit. Yam khshnitem randibyé dao Thwa athra sukhra, Mazda! Ayanha khshusta aibi ahvaht dakhstem davoi Rashayanhé dregvaiitem savayO ashayanem.

Verbatim. transl. Quam [quod] acumen*[mentis] certantibus * -duobus (?) dedisti Tuo Igne splendido [et nitenti],O Magni-donator! (b) [per] ferro [-rum] fuso [-sum] in mundis [ad] telum, [vel signum] dationi [dandum]; (c) [ad *] vul- nerare |-randum]scelestum [viro sancto] benefacias (sanctum). %* satisfactionem (?).

Pahl. text. translit. Man shnakhtartht ay’ patkardaran’ yehabinéd; —

(b) [per] ferro [-rum] fuso [-sum] in mundis [ad] telum, [vel signum] dationi [dandum]; (c) [ad *] vul- nerare |-randum]scelestum [viro sancto] benefacias (sanctum). %* satisfactionem (?).

Pahl. text. translit. Man shnakhtartht ay’ patkardaran’ yehabinéd; —

[aigh, bikht i airid? * pédik vadfinyén yehabtnéd] hana i Lak Atdsh 79 stkhar, Atharmazd! (b) asind #3 vadikht# madam® kola II (d6) ahvané, yez- bekhtinishnd yehabinéd; [zak i pasdkhté® pavan tanti i pasind]. (c) Résh- inéd darvandan, stidinéd ahariband.

* DJ. and P. -rih. * DJ. airikht (W). ? DJ. ins. 7, * DJ. and P. vadakht. |

° P. ins. payan. ® so P.DJ. diff. pavan saikht (2)

Pahl. transl. He who gives intelligence to the combatants [they, that is, — such persons shall make the secure and the undefiled (2 or the defiled) evi-

LL 8,9, 353

durgatimatam , yat gubharh punyar dharayet, [bhavet; yat nirbhayena| (c); yat ayath+ Manthri-avistavanith samadhanayet? suprabuddheh manush- yasya, vadet, jidninah3! + 0, 2 both diff. slightly. * so J.+

Ner. transl. For so are Thy words, O Great Wise One! [Thy Din], to which the discourse of the man of superior knowledge [of the wise man] appertains (b); who [may be] a/so a smiter of the evil since he maintains, or possesses, that happiness which 7s righteousness [which is, that he may smite them through a fearless one *| (c); and because this one benefits, or meditates piously * (?) upon, the Manthra-avista-word, that of the wise man of superior knowledge, therefore, let him speak! * Meaning ‘propitiates’ (2).

Parsi-persian Ms. trit. Chih aédtin in ¢ Ti gébishn, Ormuzd! [Din 7 Tt), kiyash an ¢ [dana = dandak] agaih mard guyad, [ [az = min] danai] * (b) Zadar 7 darwandan [ ] pah néki, [] Sawab darishn béd, [pah bi-tars] (c); maman (sic) 4n Ménsar, [rtiban (sic) az = rubdn minj, asani, kiyash 4n 7 Agah guyad [dana[i = 7] *

Free. tr. To both strivers* what keenness hath Thy glowing flame given, For both lives skill bestowing with the forged blade of iron; For the wound of the wicked, may’st Thou prosper the righteous.

dent to them] [gives] this which is Thy clear Fire, O Atharmazd! (b) and he gives the melted, or cast, iron as an offering for both lives; [arranged for the later body]. (c) And with this he wounds the wicked, and therefore benefits the just. ‘

Ner’s. sansk. text. Yat prabodham sathvadakaranarh dadyét ayam Te vahnih jyotishmain! dadyat, Mahajianin! (b) anupakarinarh nigchayena upari ubhayor bhuvanayoh Aradhanazn [-narh| dehi [yat tat gddharh tanoh akshayata] (c) chhedayet durgatimataim labharn, kury4t punydtmandm! + both diff.

‘

Ner. transl. Let this Thy fire-bearer, the resplendent one, O Great Wise One! grant that which 7s the needed intelligence [-ah] to * those who are holding the colloquy (or controversy) (b); and in consideration, or by means of the decree of (i. e. upon) the delinquents concerning both worlds do Thou grant ws reverence; that is, sincere and deep piety, [because the indestructibility of the body is justly severe, or difficult] (c); let it, or one, there- fore impair the acquisitions of the evil men, and further those of the good.

Parsi-persian Ms, trit, Kih shnakhtar[i = -¢] + shnaktan an dalil-kunandahgan de- had; [kf&, khalisi na-khalist zihir kunand] dehad in i Ta Atash ¢ rfishan, Ormuzd! % (b) Ahan ¢ [] [gudakht = vadékht] awar [pah = pavan] har da jihan, yashtan dehad; [an ¢ [] [pasakht = pasdkht] pah tan 7% pasin] #* (c) Zakhmi-kunad darwandin, wa shiid (sic, sfid) ashawan +

B54 LI. 10, 11.

sasa6ng pangs sv Gas9}4 poms eedre)s Gs) swe. ¢ HB 10. Text. -2eeguerr a byay garg asy se | 4 per-bye) ssyrbewg-boe SOC EHO-seos wry | Getns-ans20)6.bosjug

Trlit. Ad yé ma na marekhshaité anyatha ahmad, Mazda! Hy6é damdéis Drijé hunus ta duzhdao yoi henti; Maibyé zbaya Ashem vanhuya ashi gad Té!

Verbatim. transl. Sic qui me vir interficere-studet aliter hoc |i. e. aliter atque secundum hanc regulam facere debet; i. e. impie], O Magni- donator! (b) ille-ipse mundi Mendacii filius * [est,] eo [igitur unus illorum] male-volentes qui sunt (c), [sed] mihi invoco Sanctitatem [pro] bono beneficio valde (veniat (?)) Tui [Tua[-am]|! * Fortasse nomen proprium.

Pahl. text. translit. Aéttind zak gabra min li marenchinéd zakai+ khadtinak? min zak i Atharmazd; [ham bara vadinyén. Stih hémanam, afam minavad bara vadtinyén] (b); zak i dim Driji Hundshak6? zak i+ dish-dinak min hémand®; [aigh, pavan anakih pavan damand i Atharmazd kardané havand® avd7 Hunéshak*® i? Ganrdk® Minavad® hémand]. (c) Li karittimam Aharayih [i] shapir aigh: Ashavahishto! yamttin® lak!

1 P. vakai * DJ.ins, £0 (2) 2B Haontshak: DJs spells: dif | Jee ais 5 See P. ® DJ. spells diff. P. ins. medammfnéd. 7 P. ins. avd. ® DJ. Huniisho. ° P. yamttiinam.

Pahl. transl. Therefore the man who slays me does this same thing in another way from that way in which Attharmazd proceeds; [that 7s, they will do the same thing; I am of earth, they will even make me a spirit, © that is, of heaven]. (b)He* who is the Hundéshak of the Drij’s creation,

a 9f26 40.040) oagyrhsn) 08 | sargueoge-bdsn gg 11. Text. 1399499596 ) 4s 9, 9). 49 | sseeays) an ssyyye.sulsg borne )erarongswemops | busajarcnayrgersal ssle.gy

(b)He* who is the Hundéshak of the Drij’s creation,

a 9f26 40.040) oagyrhsn) 08 | sargueoge-bdsn gg 11. Text. 1399499596 ) 4s 9, 9). 49 | sseeays) an ssyyye.sulsg borne )erarongswemops | busajarcnayrgersal ssle.gy

Trlit. Ke urvathé Spitamai Zarathustrai na, Mazda ? Ke va Asha Afrasta? Ka sperita Ar(a)maitis? Ke va Vanheus Mananhd achisté Magai eréshvo? a Verbatim. transl. Quis [est] amicus Spitamae Zarathustrae, [amicus] vir, O Magni-donator? (b) Quis vel [cum] Sanctitate collocutus est *+_ [i. e. eam consuluit]? [Cum] quo [eollocuta est] benigna Pietas

LI. 10, 11. 355

Free. tr. Who against that pure Manthra, Lord! to slay me hath striven Of the Falsehood’s home is he, of the wicked ill-minded. But for me, I call Asha, yea for blessings Thine Asha!

they who are the evil-minded do thus; [that is, in acting toward* the creation of Atharmazd with vileness they are like that Hunédshak who is Ganrak Mina- vad] (c), but as for me I will invoke Ahardyih the good, and thus: Ashava- hisht! do thou come to me!

Ner’s. sansk. text. vari ete me manushyd! mriyante evaii; pra- karan kuru. [Ye prithivydh? santi, teshaih sarveshaih paralokarh kuru. (b) Asyah srishteh Dréjah Hunogah asau dushtajiiani? yo Aste | prati- pakshami® syishtindti Svaminah karoti. Tulyaté Hunastah (sic) Aharmanasya® vidyate]. (c) Madiyarh Akaraydmi punyath uttamam parisphutari: Prapnomi te. 1 so J‘. 2 C. * both diff. slightly. * so P. corr. so J% seems.

Ner. transl. Thus these my men are dying; do Thou even after this manner. {Produce Thou the other life, or world, for all those who are of the earth]. (b) The Druja of the creation, Hunoca, he (sic*) is the one who és malignantly sagacious; [that is, he is producing one who is an oppo- ser (?) of the creatures of the Lord. And this Hunasta (sic) is * the mate (the equality) of Aharmana]. (c) For this reason amI invoking my sanctity, the highest, openly (or the manifest one) thus: I am coming, O Sanctity! to thee! % See yo.

Parsi-persian Ms, trit. Aédfin 4n mard, kih man kharab-kunad [] [digar = zaka

(sic)] &yin az an 7 Ormuzd ; [{] [am = am] bih kunand « Géti hastam, ma-ra minti bih kunand] + (b) An i dam Druj Htinishak, an 7 bad-dana kih [] [hast = —]; [ky pah ranj pah pédaish ¢ Ormuzd kardan, [khwahad = madammiunéd] barabar [an = —] ¢@

Hinfishaknam (sic) Gana Minti hend (?)] * (c) Man khwinam Sawab ¢ veh ki: Ardi- bahisht [] [rasam = (y)démtinam, vel ydtinam| ti! x

Free. tr. Who is friend for the Spitama, for Zartushtar, O Mazda? Who is, Asha! Thy questioner? whose art Thou, kind Devotion? Or yet who for the Good Mind’s great cause careth righteous?

(prompta mens)? (c) Quis vel Bonae Mentis curavit *? magnitudini [-nem *| nobilis [vel integer]? %*+ vel consultor. *2 vel designatus est; vel etiam curator.

Who is, Asha! Thy questioner? whose art Thou, kind Devotion? Or yet who for the Good Mind’s great cause careth righteous?

(prompta mens)? (c) Quis vel Bonae Mentis curavit *? magnitudini [-nem *| nobilis [vel integer]? %*+ vel consultor. *2 vel designatus est; vel etiam curator.

Pahl. text. translit. Kadar zak min valman Spitimané Zartishtd gabra1 ddst82, Adharmazd? (b) Man pavan zak i Lekim Aharayih hampar- sidé? 3Man pavan Spendarmadé# [aigh, pavan rastih, va1 bindak minishnih hamparsid]? (c) 5Mén pavan zak i Lekim Vohtiman farzinak®; [aigh, farjam i mindavam pavan frarinéih’ khavittinédé*], va® pavan Magih rasté ; [aigh*.

856 LL 1,

pavan?®? ayéjaké1° shapirih!? rast61°+4]? + DJ. om. ? P. ins. kadar. * P. ins. va. 4 DJ. omn. *P. ins. min. ° P. trl -ih, 7’ P. frarfin. *° P. ims. aigh. ° DJ. and P. om. P. aigh. 1° P. om. ™ P. adds hast.

Pahl. transl. Which one is he, O Atharmazd! who is friendly toward that man Zarttisht, the Spitimdn? (b) Who is it that held converse with You *, O Aharayih? Who with Spendarmad? [That is, who held converse with truth, and with perfect thought]? (c) Who zs wise through that which is Your Good-mind; [that is, who understands the conclusion of the matter through fis piety], and 7s upright in the Magianship ; [that is, zs upright in the pure goodness]? % Or your A.!

Ner’s. sansk. text. Ko mitrah Spitama-jarathustrasya naranam* madhye, Svamin? (b) Kas Te punyara sarvarn aprichchhat'; [kila, yat satyataya] sampirnamanasa2 [sarvara aprichchhat‘']. (c) Ko Yushmakath uttama-

bees beoee-bpurreg | Lasgyoab sy ranpundy-cv seeps} 12. Text. ess.eabs)a).ofe.pasy | GEoauorgn.G¢)ouyreean)n6 guSarb-aieuoaksaupaye)esbs | spasen)ap.co.seer-parrey

Trlit. Noid ti im khshnaéus vaépy6 Kevin6d peretd zemd Zarathustrem Spitamem hyad ahmi urtiraost astd, Hyad hoi im charatascha aodereschaé zoishenti vaza.

Verbatim. tr. Non eo hunc sibi-concilians [-avit] paedicator Kevinus in- ponte terrae (b) Zarathustram Spitamam quum in-hoc [ponte (?)]*1+ adole- vit [i. e. adultum fuit] corpus [ejus] (c) quum ad illum id fid est, de eo corpore| illi duo, [paedicator, et Kevinus] accurrunt, [et] uteri(que) *(?)? [amoris venerei] immundo robore.®

*? Fieri potest ‘in-hoc = hujus’. %*? vel manaveruntque. 3 Vide annotationes.

Pahl. text. translit. 1Lam pavan? zak i? kolA d6 shndyinidak* 1% Kik> vaép® i dén vadarg 13 dimastin?; [pavan khirishno va? vastarg] (b), min Zartishtd i Spitaman hdmanam miin aitd; aigham pavan® ranakih ranakinéd pavan as(h)tak*; [aigh, aish® ydttinéd; afam1° bara vadtinyén]. © (c) Min™ [man zak], denman pavanich zak 13 sardd i bazak-khadtind % [di- masténd] pavan ribishnd! yadinéd 13, :

TAT uns, ke, (?) FD Ieeanes amis: DI om. ‘ P, shnasandah. * P. ins, * DJ. and P. Zend characters. 7 DJ. dimistén. * See P. ® DJ. poss. aish. P. ash. 2° DJ. and P. ins. “ P. ins. dayen, 1 P. ins. min, 1 P. vindinéd.

a }

LI. 11, 12. 357

yadinéd 13, :

a }

LI. 11, 12. 357

mana, nirvane, (nirvanasamaye kirachit? suvyapararm] janati?, yat uttamat- vena satyataya [nirmalatayaé janati]. +P. 2 ©. 3 So both.

Ner. transl. Who is the friend of Spitama-Jarathustra in the midst of men, O Lord? (b) Who was questioning Thine entire sanctity; [that is, when he questioned entirely with truth] and with a perfect mind? (c) Who, endowed with Your Good Mind, understands, in, or for*, the end ; [that is, who understands any good work in, or for, the time of the end], when [he understands] it with goodness and truth, [that is, with purity]?

Parsi-persian Ms, trit. Kudaém an kih & Spitaman Zartusht mard dést, [kudim = kadér], Ormuzd? (b) Kih pah an 4 Shuma Sawab hampursid? [Wa = Va] kih pah Spendarmad, (ki, pah rasti wa bundah (?) minishni hampursid]? * (c) [Az = Min] kih pah an 7 Shuma Bahman dana{i = -¢]; (ka, ‘akibat ¢ chiz pah [] [nék = frdrén] (danad; [ [] [ki = agh] pah khalist rast [] [hast = hast]] * |

Free tr. Ne’er paederast pleased him, nor the Kavi, earth’s ruin, Zarathushtra Spitaima, wher grown was his body, When they both to him hastened, with the bosom’s foul power!

Pahl. transl. Far from satisfying me is the Kik, the paederast, in regard to both of the two particulars, [food and clothing], on the path of winter (b), far from satisfying me who am Zarttisht, the Spitaman, with * whom he is; that is (or where,) he incites! me with his incitation (2)! in my bodily sensations; [that is, a person comes, and thus also they (or he) would do a to me]; (c) and this one who is doing [that to us], is also leading * us on, even in our progress* in the cold [of a winter] of accustomed sin. 1 exiles (?),

Ner’s. sansk. text. Na tat yat loke! dvayam jananti antardle cita- kalasya [khadyaii vastraticha]| (b) yat Jarathustra-spitamdno? "ham pra- mudito ’smi. (c) Ayath me jaticitakale! na? [mitratar?] pracharati‘.

*C. * J4. a compositum. * P. ins. * P. diff. and om. mitratam.

Ner. transl. They do not understand what the two essential necessities are in the world, on the bridge *1, or interval, of winter; [that 7s, food and clothing] (b) when, or through* which, I, Jarathustra Spitamana*, am rejoiced. (c) This one (their representative) is thus in his ignorance not *? advancing toward [friendship] with me, in the birth-cold time (that is, now when I am naked against the winter’s cold as a new-born child (?)).

**1 So usually. *? P. is clearly to be preferred here.

Parsi-persian Ms. trit. Nah am pah an i har df shnasandah [kér = kth] ghdlam- barah, ¢ andar rah ¢ jamistan (sic); [pah khfirishn wa wastar] (b), kib Zartusht 7 Spitaman

358 LI. 13, 14.

**1 So usually. *? P. is clearly to be preferred here.

Parsi-persian Ms. trit. Nah am pah an i har df shnasandah [kér = kth] ghdlam- barah, ¢ andar rah ¢ jamistan (sic); [pah khfirishn wa wastar] (b), kib Zartusht 7 Spitaman

358 LI. 13, 14.

hastam, kih hast; [kfm [] randan ranad pah [] [bi-didi = addd (?)]; kt, [] [ash = ash] ayad [ma-ré = avam (?)], bih kunand] (c); kih [andar = dayen] man an, in pah

ge Poney-yranse) fants a 9 | opeaae)ag Reoamea ds aves 13. Text. * gsrg.u0.gargog) ga) bqoarroys | weragba)dy.suy).sussryoy9 GbGay guna y).wrr yay |wpoanrsseyagysujadbasrgugyatyares

Trlit. Ta dregvaté maredaiti Daéna erezaus haithim Yéhya urva khraodaiti Chinvatd peretao akao Vais Skyaothanais hizvascha Ashahya nasvao patho.

Verbatim. transl. Ea [eas res consummatas facinorosas] scelesti de- struit Religio justi vere (b) cujus[scelesti] anima irascitur *1 Judicis-in-Ponte felicem-accessum-dante [furens] **? (c) suis actionibus [sud] linguae [-gua]que Sanctitatis [sceleste] attingens vias [vel, ad delendum (nasvdo) eas attingere volens]. %*1 Vel (leg. khraozhdaiti) indurescit [i. e. in scelere dura (?) fit scelesti anima. *** vel (leg. 4k6) ‘cujus [justi] anima accessum-inveniens vel ‘obversa iens [est]’.

Pahl. text. translit. Zak i+ kola II (dé), [mar va jéh (?) *?] ¢ darvand3 hoshmtrénd Dind i avéjak6é4 ashkarak (b); mtn pavan zak f valman5; [amat zak® Diné *+1 hoshmirénd], avé ribaéné khrtisishné7 yehabaind pavan Chishvadarg® ashkarak (c); ®pavan zak {1° nafshman?° kinishnd hizvand +11, nasinénd zak’ { Aharayih ras; [aigh, ras8 i frarfind bara nasinénd].

1 DJ. ins. i. * very uncertain. so P. trl) * P. ins. 14. 4 DJ. and P. ims. va. * so DJ. and P. $ DJ. ins., 7 Prins, ya,. © DI. and P. ispell dit 12°s J. e mee var 10 DJ. om. 7 DJ. ins. zak; 2 P. payan! 42 Py om:

Pahl. transl. These, both [the felon *, and the harlot **] of the wicked (or who are wicked), are proclaiming the Religion of the pure openly (b), and by this means, [when they recite the service of the Religion by pronouncing its condem-

-¢¢)-puv )eesrauly.bjaygas) | ssy2s2sjsbouy.wGan»)>-pab} 14. Text. ssw praty2as}hbssogaey + S24 99 97430-48492 as shyary AW WB 9 940 QY?3 6.09

Seay. yo}svcey-beg)s | ceegese-bures-ate-4no

Trlit. Noid urvathd datdibyascha Karapand vastrad arem

Gavoi ardis 4 seiida vais Skyaothandischa senhaischa, Ye i$ sénhd apémem Drijé demané a dad.

LI, 13, 14. 359

ham 4n 2 sardi(?) 2 ganah-ayin (Ayin) (az = min] jamistan, (sic) pah raftan [ | [hasil-kunad = vindined| *

Free. tr. For the righteous man’s worship slays the evil man truly, While his soul rages *1 fiercely on the Judge’s Bridge open, Paths of Right to harm striving by his words and his actions!

nations}, they give forth cruel (?) cries to the soul (or souls (?)) openly upon the Chandor * Bridge (c); and thus, with the tongue of their own ac- tions they destroy the pathway of Aharayih; [that is, they will destroy the path of the pious].

Ner’s. sansk. text. Ubhayor [bhuvanayor!] lekhyakamn* durgatigaminah gananam [-nam ]|* aste. Diner? nirmalata? prakatata [bhavishyati‘]. (b) Etesham® atma* bumbaém (?) * karoti [patayati®] Chinuadandmasetau ** parisphutam (c), yat eteshaih sviyat karmanah * jihva‘ vinaclalyate punyasya panthanar °® suvyaparaccha vindcitah]. +4 So both. ? both Dine. * C. * P. * J& ® both diff.

Ner. transl. The written reckoning of him who walks in wickedness is made up for both worlds, that is, the purity of the law [shall be] one day manifest. (b) And their souls are * [speaking and] uttering a cry openly upon the Bridge called Chinuad (c), because their tongue is destroying the path of righteousness from their own action, [and good-works are destroyed].

Parsi-persian Ms. trit. An ¢ har dti[rah-zan wa [jeh = gété(?)]]¢darwand [nah = 14] shumurdan Din 7 khalis [wa = va] zahir (b); kih pah an 7[] [& =—]; [kih an 7 Din [nah = 74] shumurad 4n ruwan], khrfishéd [wa = va] dehad pah Chinvad Pul zahir % (c) Pah 4n ¢ khwésh kunishn zaban kharab + kunad [] [pah = pavan] [] Sawab rah; [kai, [] nék bih kharab-kunad] +

Free. tr. Never friendly to creatures is * the Karpan. Fields fertile Never gives he to kine by his deeds, or his doctrine , Them* at last in his teaching to the Falsehood’s home bringing !

Verbatim. transl. Non amici creatis-animantibus [sunt] Karapani a- prato praeparationem - perfectam! (b) Bovi promptae-(-mptam]-perfectionis {-nem] apud [vel juxta hanc praeparationem non] inculcantes? [vel largientes] propriis actionibus, doctrinisque. (c) Qui [ex numero horum est, is] eos ** [per] doctrina {-am] ad-ultimum, Mendacii-daemonis [in] habitatione [vel-nem] (in) det [reddet]. *Vel abundantiam. 2Fieri potest ‘njuria afficientes’, ** creatos,

360 LI. 14, 15,

Pahl. text. translit. La déstih yehabind, min Karapd homand avi kar bindak; [aigh, avo! mindavam 7 frarand avayasté bindak 1a dédriinafid]. (b) Zak i gdspendan abtindakih2 Amikhténd (sic), [apadman-kashishnih], pavan zak i nafshman ktnishnd, Aamikhtishn (sic); [va’ mindavam i* avartind vadtinaiid; va pavan zak i avarind Amikht yekaviminéd*] (c) mén® val- manshan dmikhtishn (sic) [valmanshan] vad avd zak i7 afdim Drtjé de- mand* yehabtind [riband {7 nafshmanl. ‘lone

‘8. DJ. and P. 2 DJ. abindakih. * DJ. and P. om. #4 DJ. ins. * DJ. ins. see P. ° P. mim. 7 DJ. om. * P. cor. vadman (?)

‘lone

‘8. DJ. and P. 2 DJ. abindakih. * DJ. and P. om. #4 DJ. ins. * DJ. ins. see P. ° P. mim. 7 DJ. om. * P. cor. vadman (?)

Pahl. transl. And they who are the Karaps are exercising no friendly interest toward duty pertectly fulfilled; [that is, they will not bring fully forward that which is necessary to further the interests of the pious]. (b) They teach the imperfection of the herds and inculcate [their immod- erate castigation**] through their own actions as well as teachings, [and thus - they will effect some impious result; and by him *2 who is impious it has been already inculcated], (c) who are delivering those teachings [those persons] even until the Driij’s last abode [that is, their own gouls are delivering them]. %1 Perhaps not gloss. 2 not ‘as that which is impious’.

Ner’s. sansk. text. Na mitrasya dattara acrotaras ya* [yat] karyah, sarn-

-1)ay.ceap bp bosyarruggug Plaprdu las cggdove-pasoy 15. Texas pmbby.punsy gusse | bers pspanesg-b ary So PUL S09 My 9489) 49.29 8 9489809 | s01733}51¢-2er lo glo.ave

Trlit. Hyad mizhdem Zarathustro magavaby6d chéist para, Gard demané Ahur6 Mazdao jasad pouruyd, Ta vé Vohii Mananha Ashaicha savaig chivishi. oa Verbatim. transl. Quod praemium Zarathustra magnitudine (?) -prae- ditis, [vel eis de rebus spiritualibus divitibus] assignavit [-naverit] antea * [sic vere erit]. (b) Sublimitatis [-vel Cantus] in habitatione [-nem] Domi- nus (vivus) Magni - donator veniat [-iet] prior; (c) ea [eaeque res pro- missae, ut hoc praemium] vobis [audientibus nostris per] Bona [-nam] Mente [-ntem] Sanctitatique; [id est, ad vestram sanctitatem augendam] bene- ficiis-utilibus impertitum [-tae] est [sunt; i. e. erunt]. * Vel: praemium prius quam (?) veniat Ahura (?): aegre.

Pahl. text. translit. *Mozd, mtn Zartisht} homanam , avo? minava- { din? chisham pésh [pavan4 havand kirfakih] (b) aigh, avd Garddmané+4

Lica, "361

purnam kritara, [kila kithchit suvydpararh abhipsitath!, samptrnarh na kri- tam]. (b) Gavaih paginarh sarapirnamanasa cikshapayanti*; [nirvane nihanti| yat? sviyat karmanah cikshapayanti * [pacchat avyaparaib kurvanti]. (c) Yat te cishyapayanti* tesham nirvane Drujasya samasannata *; dadati [atmanath sviyam|. 1 0. 2 So both and J% J*

Ner. transl. Not the gift of a friend do the deaf bestow**; that 7s, it zs not an action fully accomplished. [That is, theirs 7s some good work which is desired merely, and not fully completed]. (b) They are teaching, and with a mind apparently perfect toward the cattle and herds; du¢ [in the end he is (or they are) * smiting] and this is (lit. which is) from their own action they teach, [and afterwards they work iniquity] (c), because what they are teaching zs the neighbourly fraternity with the Druja in their end; and it delivers [their own souls].

which is) from their own action they teach, [and afterwards they work iniquity] (c), because what they are teaching zs the neighbourly fraternity with the Druja in their end; and it delivers [their own souls].

Parsi-persian Ms. trit. Nah dosti dehad (?), kih kér hend, an kar pur; (ka, [] [an = —] chiz 7 nék, layik pur nah burand] * (b) [Wa = va] an ¢ gdsfendan nah - puri mi-dmfizad (sic vid), [bi-zandizah kushtan], pah 4n 7 khwésh kunishn wa amtkhtan; [[] chiz ¢ bad kunad(?) [wa pah an 2 bad amikht + mi-Aamtizad éstéd — va pavan zak t avarin admukht jakniminéed| * (c) [| [Kih= mun] Oshan amikhtan, oshan[] an an @ akhir Druj -dman (? sic) + ya‘ni + khanah dehad [ruwan 7 khwésh]

Free. tr. Since Zarathushtra reward first to true ones * appointed; In the home the sublimest cometh Mazda the foremost, Yours for Right, and, with Good Mind these blessings imparting!

Atharmazd yAmttinand® [vel-dni] pésh7. (c) Zak i Lektim Vohtimandé pavan Aharayih stidé chashéd; [aigh, sidé pavan frardndih vadinyén}.

1 P. ins. min. ? P. ins’ pavan. * P. ins. maddnad (minavad) Din. * DJ. om. 5 P. ins. kardan. ° DJ. -and. ™ DJ. and P. (?) pésh.

Pahl. transl. I, who am Zartisht, am revealing a reward to the spirits beforehand, or before them, [¢hat és, for similar good works, or for good works which correspond to it] (b), so that they (or I) may come to Thy Garddman, O Atiharmazd! before ali others**. (c) For Your * Vo- himan, is teaching that which is the benefit by means of Ahardayih {that is, they will (or do Thou) realize the advantage through piety].

*1' According to the gloss ‘pésh’ may have been understood in the sense of ‘in presence of the spirits’; hence ‘for similar good works’. *?* possibly, ‘in anticipation’.

Ner’s. sansk. text.. Yat prasAidam kuru. Jarathustro “ham bhavami. Svargalokatit AsvAdayAmi agre [tulyara punyar] (b) yat Garothmane, Sva- min, Mahdjidnin! prapnomi pirvam. (c) Yat Te Uttamasya Manasah pun- yasya labhati Asvadaydmi; [kila, lAbhazh yat suvyéparam kuru]. * C.

362 Tt. 15, i.

Ner. transl. Do Thou provide * that which is the reward! I am Jara- thustra; I teach concerning the heavenly world beforehand, or as éf in its presence, by anticipation, * [that is, I teach a sanctity which ts similar to that which prevails there| (b) when, O great wise One, the Lord! I arrive in Garothmana first (c), decause I teach that which is the acquisition of

pasy}s)Gaypd mrernene DL ysarceagy ol swrrang. cree 16. Text. w Ald $O,g 49 G I CAL HYG G09 Gut ILD bussjacaseseguaargusul GoW Ng) IMU II 13.4.0Ga | D)seps-gurssn6. bog gas

Trlit. Tam Kava Vistaspé magahyaé Khshathra naisad Vanhéus padebi§ Mananhd, yam chistim Asha mafita Spefité Mazdio Ahurdé; atha ne sazdyai usta!

cree 16. Text. w Ald $O,g 49 G I CAL HYG G09 Gut ILD bussjacaseseguaargusul GoW Ng) IMU II 13.4.0Ga | D)seps-gurssn6. bog gas

Trlit. Tam Kava Vistaspé magahyaé Khshathra naisad Vanhéus padebi§ Mananhd, yam chistim Asha mafita Spefité Mazdio Ahurdé; atha ne sazdyai usta!

Verbatim. transl. Hance [scientiam salutem afferentem] Kavi (?) Vis- taspa Divitis (?)* - magnitudinis [per] Regno [-num] nactus-est (b), [et] Bonae pedibus-metricis Mentis, quam scientiam Sanctitate excogitavit (c) be- nignus Magni-donator Dominus (vivus); sic [per eam scientiam] nobis annun- tiare [-ianda est] salus.

Pahl. text. translit. Zak mfin Vishtaspd magihich rai, [avéjakihich rai], pavan khfidayih? arjanik, [javidich? min avarmand (?)] (b) pavan zak i Vohttman padih [frartin shalitath rai zish 4]; aité man farzanak pavan zak 1° Aharayih padmané; [aigh, farjim i* mindavam pavan frartinih aétind, chi- gtin avayad khavitinastand®, khavittiméd]. (c) Afztnik Atharmazd! aétindt lanman” rai7 sazishno nadtkih. 1 DJ. ins. Din. * DJ. khidayith. * P. ins. ich. 2 so. Dd, “Ds. ins, © DI, and 2. Sais fand seme:

Pahl. transl. Vishtasp is meritorious in his sovereignty as regards the Magianship; [that is, as regards purity, and even separate * from the superintending*] (b) through that which is Vohtiman’s sovereignty, |that is, in accordance with the predominance, or reign, of the pious, which is through him]; jor he it is who is intelligent according to Ahara- yih’s estimate; [that is, he understands the conclusion of the matter thus,

pasrbousas-bnerre | Veoasbayos)dbe-cpededy 17. Text. So6FY weg 79°94 2Q89-2 Or- 64 MD | dansargyan[s.2aus.an} i989 Hocafe) ee ru 929 dous.assryrayys | Depa ganghang.20,p soared

LI. 15, 16. 363

- Thy best mind, and of righteousness, [that is, make Thou that acquisition Jor me which is good conduct, or its reward].

Parsi-persian Ms. trlt, [Kih = min| muzd, kih Zartusht hastam, an [pah = pa-

van] minuwan, [mintt Din = madonad Din], chasham pésh; [pah barabar kirfah [kar-

dan = kardan}] (b), kQ 4n Garétman ¢ Ormuzd rasad (?) pésh & (c) An i Shuma, Bah-

man, pah Sawab, stid chashéd (2) [kti, stid pah néki kunand]

Free. tr. For that wisdom Vishtaspa in the Magian * Realm gainéd.

Verse of Good Mind revealed it. Through the Truth Mazda taught it, He, the bounteous Ahura, thus to teach us salvation.

as it is necessary to understand it, through his piety]. (c) Bountiful At- harmazd thus it is that happiness is to be taught to, or prepared for, us by Thee! * So W.; possibly ‘Separate from the spoiler (leg. aparmand)’; hardly ‘di- stinguished from his superiority’ [avar-mandih]; or may it be ‘separate from the rest? ?

Ner’s. sansk. text. Kai Gustaspo, nirmalo Raja, yogyatarah. (b) Ut- tamena manasa, tasya [suvyaparena] Rajiiah, [evar kuru} yat nirvane [pun- yamh] pramanara [; kuru; kila, nirvana kithchit suvyAparath evati yatha yujyate jridtum]|. (c) Gurutarat? Svaminah Mahajidninah evash cakyate gubhar jidtum. + P. both “ran’.

Kai Gustaspo, nirmalo Raja, yogyatarah. (b) Ut- tamena manasa, tasya [suvyaparena] Rajiiah, [evar kuru} yat nirvane [pun- yamh] pramanara [; kuru; kila, nirvana kithchit suvyAparath evati yatha yujyate jridtum]|. (c) Gurutarat? Svaminah Mahajidninah evash cakyate gubhar jidtum. + P. both “ran’.

Ner. transl. Kai Gustdspa, the pure-minded (lit. spotless) king, 7s more deserving, or adroit. (b) Through the exalted mind [and through the good conduct] of the king [do Thou therefore thus effect] that which is that measure, or reguhation, [which is righteous] in véew of the end (or heaven (?)); do Thou produce ¢¢; that is, he understands the conclusion thus as something pertaining to good works, or by the way of good works, and as it is fitting to understand it]. (c) It is thus possible to understand felicity from the greater, or more majestic Lord, The Great Wise One *.

* Not ‘from the greater teacher the felicity of the Lord’; see the Zend and Pahl.

Parsi-Persian Ms. irit. An kih- Vishtasp, khalisi ham (Din = Din] ra, khalisi ra, pah khudai arzini [juda [ham = ach| az mn. tr. pro avarmand (sic)] * (b) Pah an ? Bahman sardari; [nék padishahi ra anash]; hast kih dana pah an i Sawab andazah; ka, ‘alabat 7 chiz pah néki, aédin chim bayad [] [danistan =—] danad] * (c) Af zani (?) Ormuzd! aédtin at [mara = —] kunad (?) [= sazishn] néki %

Free. tr. Now a blest * form Frashaoshtra, the Hyégva, hath shown me,

For the good Faith the choicest ; and may Mazda bestow her *! For the gaining of Asha He, the sovereign Ahura!

Verbatim. trans]. Beatam [-tum] mihi Frashaostra Hvogva mon- stravit [i.e. monstret] corpus ** (b) Religioni bonae; lid, est, ad Religionem bonam adornandam aptum] quam {quod corpus] huic [tam] desiderabilem

364 Li. 17, 18. Trlit. Berekhdhim méi Frashaostr6 Hvégvd daéddist kehrpem Daénayai vanhuyai, yam hoi ishyam datt Khshayais Mazdao Ahuré! Ashahya azhdyai gerezdim.

[-bile] dato (c) regnans Magni-donator Dominus (viyus)! Sanctitatis [ad Sanctitatem] nancisci [-ciscendam] adeptionem * *!

** 1Fortasse scientiam ut personam conceptam. 2 Vel leg. -dim querentes clamate.

Pahl. text. translit. Zak i arzikd avo li Frashéshtar i1+? Hydband3 pavan nikézishné nikézid kerpé, [aigham bentman pavan néshmanih bara yehabtinédd|. (b) Pavan Dind i! shapir [yekavimtinéd4t> pavan Dind i shapir rai] zak i valman ® pavan khvahishné yehabinad’; [aigh, Hvébn(?) tant pavan néshmanih* bara yehabtinad}. (c) Pavan’ shalitaih 7 Atharmazd ya? zak i Aharayih® arztiko vadtinad kadak1°-banukih 2°.

1 DJ. ins. ? DJ. and P. om. va. * P. Hoban (sic yid.). * DJ. and PB. §© DJ: om. i. ® DJ. avo; P. and Sp. valman. 7 see P. *P. om, °9sPans. va. Seen:

Pahl. transl. Frashdshtar, of the Hvébae, intended, or was observing, for me that person (lit. body) who, or which, was my desire *1, and with an especial intention, [that is, he will give me his daughter in marriage]. (b) And [she stands] ever steadfast in the Good Religion; [and on account of this, her steadfastness in the good Religion] may he give her who is to him so accordant to his wish; [that is, may the Hyébn*2 give me her body in wifehood *|. (¢) And the duties of her household may she fulfil in obedience to Atharmazd’s sovereignty, and in accordance with the desire *? of right- eousness. *7 Or ‘longing for me’ 2 or ‘Hydbd° (2). 3 or ‘one desirous of’.

22 b94452 - bog boy bysweay gy - Gepaap- oe 18. Text. sesjglangs doebaprpusel-borsing ) ce) pod-voereeedswyos Sanrarejeys) ausSane.pasoy | wheyaegsargrbe-pa

Trlit. Tim chistim (Dé)jamaspé Hydgvo istdis varenao Asha verenté tad Khshathrem Mananhé Vanheus vido. Tad moi daidi, Ahura! hyad, Mazda! rapen Taya.

Verbatim. transl. Hanc scientiam [sanctam], (De)jamaspa Hvodgvat [scientiam] ut opis splendores * {et gloriam] (b) [per] Sanctitate [-tem] eligit * ? [Religionem ejus], id Regnum MentisBonae inyeniens *3. (c) Id mihi [etiam]

.da, O Domine (vive)! quod, O Magni-donator! rapiant * [vel recipient —

hi sancti] Tui, [id est, beneficium vere a Te]. *1 Vel. voc. #2 eligunt(?). ** -ntes.(2).

LI. 17, 18, 365

Ner’s. sansk. text. Mitro me sadaiva Phiragaustrah Htogtdjah! guruh anayoh garirarn [gurutvar kartum caknutah]. (b) Yat Dineh utta- mayah madhye aste [yat Dineh uttamayah| asya ydchanath dehi, [kila, su- rapa ¢garirena striyamh dehi|! (c) Yat rajyath, Svamin, Mahajfianin! pun- yasya milyena? kuru, grihe grihardajiiimcha®! + J+ * So J.3J* 3 J+ pata-.

Ner. transl. My constant *1 friend Phiracaustra, and (?) Hiogtaja, the spiritual master, are (?) granting me a body belonging to them both,* [that is, they two are able to create a spiritual mastership *?]. (b) Do Thou therefore grant that which is in the midst of the highest Din; grant that which is its prayer [which is of, or for, the highest, or good, Din; that is, grant me a woman, or wife, beautiful in body]. (c) And produce also, O Lord! the Great Wise One! that which is the authority (lit. royalty) through the wages, or reward, of righteousness. Make her a righteous house-mistress in the house.

%1 Or ‘were ever granting’. *? possibly alluding to cariram as a form from cira =head; see the gloss; or more practically, ‘m order to create for me the dasturship through marriage connection’.

Make her a righteous house-mistress in the house.

Parsi-persian Ms. irlt. An ¢ arztk, an man, Frashdéshtar [] [Hbob (2) = Hoban] pah didan binad, Karap; [ktm, dukhtar pah khwéshi (sic vid) bih [] [deham(?) = —] % (b) Pah Din 2 veh éstéd [pah Din 7 veh ra] wa + 4n 7 fi pah khwahishn dehad [[] [an dukhtar pah khwéshi deham = dn bentman pah vapashman (sic pro napashman) dd- biimam (?)| %* (c) Pah padighahi 7 Ormuzd, [] 4n iSawab [wa = va] arzt (?) kunad [] [kanah? = kanah] [] [bani (?) = banti (sic vid.)] x

Free. tr. And such wisdom has Jémasp of the bright wealth well chosen, Thus the Realm of the Good Mind through his Righteousness gaining. That then grant me, Ahura! which such from Thee wrested!

Pahl. text, translit. Zak i farzinak [Dastobar] Jamaspd i! Hvdbané bayihtinéd? gadman?® [khvésh-karih]. (b) Aharayih déshédé, zak i* pavan khidayih*®, pavan zak i Vohtiman akas-dahishnih, [frartind® danakih rai zish aitd|. (c) Zak avd li7 yehabinai Atharmazd! mn hana i4 Lak ramini- darih [mozd].

1 DJ. ins. 7. and om. va. * DJ. additional possibly causative. * P. ims. va. ee enone SOnDdee eDJc in, 7) P.som,.

Pahl. trans!. That * which * zs wise [the Dastur] Jiémasp of, the Hvoban, desires; i.e. glory, [that is, an activity which is his own]. (b) And he * loves Righteousness, that which is in the sovereignty, through that which is Vo- himan’s information, [that is, it 7s h’s in accordance with that pious learn-

366 LI. 18, 19.

ing which is his] (c); and that do Thou grant also to me, O Atharmazd! for it is this Thy gift of joy [Thy reward]!

* Possibly ‘He who is the wise’ [Dastur] H. desires glory.

Ner’s. sansk. text. Asau nirvanajiah* sadgurutvain Jamaspah! Hto- gavajah® yachayati hastabhyam, [sviyena karyena] (b) punyasya abhipsaya 2(?). Tat? rajyari uttamamana suprabuddhina dehi; [suvyaparena manyata (?). {drico vidyate]. (c) Tat me dehi, Svamin, Mahajiidnin! Tvarh anandam?° pracharayituin*, [Prasadami kuru]! + All Yémaspah. ? J* *P. 40.

Ner. transl. This Jamaspa Hiogavaja (sic *1), wise as he 7s concerning the end, causes men to pray for the good dasturship with both the hands, [that

Posy sw Ex sogarngs | swysgangahra9 206.s0). pare 19. Text. 2PM BRB HE -CTO- FD | Lycesyouly asssajyoas gdsrepsl.ayrsujadb.ssrgry-worqg209Q | pha enswowss gsssang

Trlit. Hvy6 tad na, Maidydi-maonha Spitama! ahmai dazdé Daénaya vaédemndé ye ahtim ishasas aibi Mazdao data mraod gay¢éhya Skyaoth(a)nais vahy6.

Verbatim. transl. Ille-ipse id vir, O Maidydi-maonha, Spitama! huic dat (b) [per] Religione [-nem] sciens [vel intelligens], qui vitam [vel mun- dum| desiderans [vel prosperans est; i. e.] prorsus [ad eam rem promoyven- dam]. (c) Magni-donatoris leges * pronunciavit vitae [per| factis [-ta] melius [i. e. rem meliorem].

huic dat (b) [per] Religione [-nem] sciens [vel intelligens], qui vitam [vel mun- dum| desiderans [vel prosperans est; i. e.] prorsus [ad eam rem promoyven- dam]. (c) Magni-donatoris leges * pronunciavit vitae [per| factis [-ta] melius [i. e. rem meliorem].

Pahl. text. translit. Valman gabra aéttnd1 Maidydkmah? it min® Spitaémand 4, ash® [avo> nafshman] dahishné, [mozd6 padadahishn6]. (b) Afash zak i1+@ Dind akas-dahishnih dén ahvand madam bavihinishno [akasih i pavan Dind]. (c) Afash zak ¢ Atharmazd dadé héshmtirishné [Dino i Athar- mazd] pavan jan kiaishn shapir7; [aighash, tikhshakiha ghal gdbishn6é ghal kinishn6 *). 1 DJ. ins. 7. * so DJ. and P. spell. * DJ. om. mtn P. ins. min. + P. ins. hast. Ah ré. * P. om. ® DJ. and P. ins. ya. 7 P. ins. vagtméd. * P. ins, da- binéd.

Pahl. transl. That man gives thus, O Maidydkmah of the Spitamae, and to him [even to himself] is the giving of the [recompense of (?) the reward]; (b) also the information which appertains to the Religion in the world is greatly his wish, [that és, the intelligence which 7s ¢mparted through the Religion]. (c) With

BET 10; 367

is, through his own action] (b) through the desire of sanctity. Do Thou therefore, endowed with the best mind, grant the sovereignty through the man of superior ‘intelligence. [His wisdom is through good conduct. Such is* he]. (c) Do Thou therefore grant that sovereignty to me, O Thou Great Wise One, the Lord! to promote my delight. [Provide me with the reward!| %*1 Here correctly as a second name for Jamaspa.

Parsi-persian Ms. trit. Anz dana Dasttr Jamasp « Hbdb khw&had khdér-i-ma (2 sic vid.); [ [wa = va] khwésh-kari] (b) Sawab khwahish-kunad , an’? pah khudai, pah an ¢ Bahman aAgah-dahishni; [nék danai ra anash hast] * (c) An an [] dehi, Or- muzd! kih in 2 Tt ramishni; [muzd] %

Free. tr. Maidydi-maonha Spitama! this that man him hath given,. Through the Faith the intelligent, who for life thus inquireth, Mazda’s laws he hath spoken through the deeds of life better!

him also is the reciting of Aiharmazd’s command; [that is, of Atharmazd’s Religion], which is good because there is a further fulfilment of it in his life; [that is, he is, both to speak for it, and to act for it, or upon * it, energe- tically]. + Or execute it.

Ner’s. sansk. text. Asya manushyasya Maidiomdhasya! Spitamanas- yacha? anayoh sviyath [-am?] datirn * [prasAdai prasddaptiritam] dehi. (b)Tasya[-4] Dinéh avabodhadanarh bhuvanasyo’pari samihe [jiiAnarh yat Dineh]. (c) Mahajnani dadhara® (?) uvacha vakyati [Dineh Svdminah] karoti, pagchat? uttamamm jivitasya* dadhati; [kila, sarhbalarh* yat vachasé karmana karoti|°.

*P. ?C. * both dadara. 4 J4, -vyam. * J*. adds.

(b)Tasya[-4] Dinéh avabodhadanarh bhuvanasyo’pari samihe [jiiAnarh yat Dineh]. (c) Mahajnani dadhara® (?) uvacha vakyati [Dineh Svdminah] karoti, pagchat? uttamamm jivitasya* dadhati; [kila, sarhbalarh* yat vachasé karmana karoti|°.

*P. ?C. * both dadara. 4 J4, -vyam. * J*. adds.

Ner. transl. Grant his own gift [and gracious reward] to each of these two, to the man Maidiomaha, and (?) to Spitamana. (b) I desire that gift of in- telligence, or that instruction, which belongs to the Din for the benefit of, or concerning, the world, [that 7s, I desire that knowledge which 7s of the Din]. (c) The Great Wise One has established *, and has uttered the word; that is, he produces it, and afterwards sustains it, as the highest word of life, as the word [of the Lord’s Din; that is, he effects that sustaining energy *1 which ewésts through word and deed]. % 1 Not ‘food’; see the Pahlavi.

Parsi-Persian Ms. trit. U mard aédtin Médyékmah, kih [az = mn] Spitaman [ ] fhast. An ra = hast. An ra] khwésh]-dahishn, [muzd], [wa = va] badal-dahishn] % (b) Azash an ¢ Din Agah-dahishnt andar jihan awar khwastan [agahi ¢ pah Din *] (c) Azash an ¢ Ormuzd dad shumurdan [Din i Ormuzd], pah jan kunishn veh; [kunad _ = vagiindd (vel vagind (sic))]; kash kushishn 6 gdbishn 6 kunishn [dehad =

dabinéd| x

368 LI. 20, 21.

“bnassaisss.e9-pyntayscl | bysguybasuer¢c.guy 20. Text. 139290596 ) any 40 py 50 ayy weyrs}ag.2yrdly.ceuess

aby ceoupcr) qed) tsSuc sessed) berreaegsanne

Trlit. Tad vé né hazaoshdonhé vispéonhd daidyai say6, Ashem Vohi Mananha ukhdha yai§ Ar(a)maitis, Yazemnaonhé nemanha Mazdao rafedhrem chagedo.

Verbatim. transl. Id [eam rem] vestri [una cum] nostri [nobis] [unanimi-immortales-benigni] unanimiter-desiderantes [sunt] omnes dare uti- litatem, [id est, ad utilitatem vestris cultoribus afferendam]. (b) Sanctitas (per] Bona[-am] Mente[-em etiam] dicta [dicere vult], quibus [etiam] Pietas (prompta mens) [loquitur]; (c) venerantes [hi omnes Tui] laude [sunt], Tui Magni-donatoris gratiam-gaudium-dantem desiderantes.

Pahl. text. translit. Zak i lekim avd lanman pavan ham-déshishnih (? pavan ham-ayayastih 3] harvisp-gin+ dahishnd [i]> sidé* (b), Ashavahishté>! Vohimand! minténd milaya pavan bindak minishnib. (c) Avé7 Yazishn anamam *§, vat zak i Adharmazd® raminidarih 1° vadanani1+9 [mozd12].

* Possibly avamam, but see the Zend. Ner. and Per.

* DJ. and P. ayd. 2? DJ. and P. om. va. 3 P. and DJ. hamavayastih. 4 so DJ. 5 P. ins. va. ® P. ins. dehad (sic). 7 P. ins. rakim. * P. nfyayishn-am (sie vid.) DJ. anamam (or avamam); Sp. spells diff. * P. ins. pavan. *° DJ. and P. -ih, 1% DJ. -and (?); see P. © P. adds ra.

Pahl. transl. What is yours is also for us through mutual liking, [that is, through mutual desire] the giving of the advantage belongs to

syrgdy. easy byw | Degussa . sw} agsdeoug)an 21. Text swjabbsrogut, -wersa}ne-ce) Caupdy eybls | Err} F? Eto ae} HOS Seow Yow assy. coepnawly.cers BY yepr rang 9 fra6g

What is yours is also for us through mutual liking, [that is, through mutual desire] the giving of the advantage belongs to

syrgdy. easy byw | Degussa . sw} agsdeoug)an 21. Text swjabbsrogut, -wersa}ne-ce) Caupdy eybls | Err} F? Eto ae} HOS Seow Yow assy. coepnawly.cers BY yepr rang 9 fra6g

Trlit. Ar(a)matéis na spentd —_—hvo chisti_ukhdhaig skyaoth(a)na. Daéna Ashem spénvad Vohi Khshathrem Mananha Mazdio dadid Ahuré! Tém vanuhim yasa ashim! Verbatim. transl. Pietatis vir benignus [est] ille-ipse scientia, dictis, facto, (b) Religione [ei; id est, mihi] Sanctitatem bene-largientem *1 {det, et per] Bona[-nam] Regnum Mente[-tem] (c) Magni-donator det Dominus

LI. 20, 21. 869

Alternative. This Your blessing to give us de*t Ye™ all of one feeling Asha grant us with Good Mind hymns sung by Devotion, As worshipped™ with praises they two*S seek Mazda’s grace.

*" Este understood (infin. for imper.) *2so more literally, ‘being sacrificed to’ (?). *$ chaged6 (dual 2). all and each of every rank (or ‘all ave giving the advantage ’)*4, (b) O Asha- yahisht and Vohiman, ye whose word is uttered with a perfect mind, (c) In worship I am bowing myself, and I will effect*? (or ‘ provide’) that which is the joy-producing act (or ‘gift’) of Adharmazd [as the reward].

“ Or once more (a) ‘That which is Yours, the blessed advantage of every kind és to be given to us with mutual liking, etc.’ *2or read yakhdtind® = ‘I will seize’.

» Ner.’s sansk. text. Yat Tvati maya saha mitratvam karoshi, [tat sar- vath abhipsitam Te] sarvarn dadaémi!, labhamicha (b) Punyath Uttamena Manasa yavat vachanam samptrnena? manasa [karaniyam|. (c) Yadi manasa namaskritiii Svaminah anandena pramodena kurute [tatah Svami karoti prasadam]. + So J.4, J.* 2 J; J.4 ene,

Ner. transl. Because Thou makest friendship with me [therefore] I deliver [every wished-for thing to Thee] and every beneficial acquisition, (b) 1 am delivering (or ‘offering’) sanctity to Thee through the Highest (Best) Mind as far as (or ‘as long as’) wn¢i? the word*! [is to be fulfilled (or ‘exe- cuted’) (?)] with a perfect mind. (c) If a person performs the worship of the Lord with thought, delight and pleasure [therefore for this the Lord effects (or ‘provides’) a reward]. ** Or, ‘Sanetity is to. be practised, ete.’ (2).

Parsi-persian Ms. An 7 Shuma an ma pah ham-déshishni [pah [] {ham l@ik (or layik* (?)) = ham-avayasti] tamim dahishn [u= va] sid [dehad = dehad (sic)], (b) Ardi- bahisht [« = va] Bahman, kih tan sakhun pah pur minishni * (c) An [Shuma = Rakum* (sic)] Yazishn [] [mamaz-kunam = niydyishn-am (? sic vid.)], an i Hérmuzd [pah = pavan) ramishn[i = -7] kunand, [[pah = pavan] muzd [ra = rd] ] *

Free tr. Devotion’s friend’s bounteous in his deed, words, and wisdom; Through his faith the Law’s bounteous™, and the Kingdom through Good Mind; Mazda grant me* that blessing. For that grace I beseech.

Devotion’s friend’s bounteous in his deed, words, and wisdom; Through his faith the Law’s bounteous™, and the Kingdom through Good Mind; Mazda grant me* that blessing. For that grace I beseech.

* Or (b) Through his faith help* he* (conjunct.) Order, and this Kingdom through Good Mind, (c) Mazda grant me* this power; good reward will I seek,

(vivus) hune [Ahuram, i. e. ab eo*2] bonum precibus expetam praemium- gratiae. * Vel ‘sanctitatem augebat vel augeat’ (improp. conj.; comp. spanvaiiti), *2 vel (lege tam) ‘eam gratiam’.

Pahl. text translit. Zak it bindak minishné gabra? afzinik? farzanakd pavan milaya vat kinishné®, (b) valman Dind* i Aharayih afzdyinidar pavan zak i® Vohiman khidayih®. (c) Atharmazd? yehabiinds [mozd va*® pada- dahishnd} vat min® yalman bayihinam pavan zak i shapir tarsagaih® (sic, or

370 Li. 81, 22.

read ‘tarsakasih’).-' DJ. om. * DJ. ins. i. * DJ. om. mtn. 4 DJ. om. ya. © gee P, ins. vagtnéd (vadinéd). ° DJ. om. * P. ins. rak. * D., P. min. ® so D. (?). Pahl. transl. He who zs the man of a perfect disposition of mind 7s bountiful and wise doth in word and in deed, (b) that one, or ‘he’ és an increaser of the Religion of Sanctity through the sovereignty of Vohiman, (c) and for this Aiharmazd gave him [the recompense and the reward]; and from him I also desire (or ‘seek’) it for (or ‘as’) that which is the good revering* recognition* (or ‘ blessing’). * Or ‘the religion of Sanctity is the increaser’. Ner.’s sansk, text. Sarmpiirnena manasa naro gurutarah yo nirvana- jnah vachanarh kurute, (b) asau Dineh* Punyasya vriddhikarta. Asya ut- tamasya manasah rajyar [dehi], (c) Mahajiidnin, dehi, Svamin, [Te prasadam prasadaptritaih|. Samihe yat uttamarh punyath [bhaktigilam]. ;

tO}? )0m0 GEeeazyoqras lp | spay pars she.ass reps M9 22, Text: +I WI5 OJ supra gogurgey supe ares fs .o bygy | Dyess sea yoal Spaweegu arly sausoary.auyss) sary "aye ga} aoa 24S yg

Trlit. Yéhya méi Ashad hacha vahistem yésné paiti

Vaédai Mazdéo Ahuro. Yi aonharecha, heiiticha, w’” 4 Ta yazai vaiS nameénis* pairicha jasai vamta.

Verbatim transl. [Eum virum sanctum] cujus mihi Sanctitate-ex optimum [donum] in officio-sancto [vel in veneratione] (ad*) [detur], (b) [eum] Mazda Ahura agnovit, [i.e. oblationem ejus ej favens accipiet}. [Eos igitur] qui fuere(que) suntque (¢) eos venerer|-abor] suis-propriis nominibus*, [eosque] circum(que) eam [ibo beneficia precibus-expetens] precator (sic) 2.

*1 Vide versum unum et vicesimum. 2 vel ‘cum laude-et-prece ’.

Pahl. text translit. Valman man min Aharayih [avakih] pahlim, [aigh, min Yazadan zak pahlim li] Yazishnd madam. (b) Akfs Atharmazd, [mozd va+ padadahishné}]. Mtn yehevand hémand, va miinich yehevind?, (c) val- manshan yazam* pavan zak i nafshman shem?® [Ameshéspendan; afshan] madam yamtfinam avé aiyyarth.

*? DJ. om. 2 DJ. yehevind. 3 0 DJ. +4 DJ., D, om. * see P. throughout.

(b) Akfs Atharmazd, [mozd va+ padadahishné}]. Mtn yehevand hémand, va miinich yehevind?, (c) val- manshan yazam* pavan zak i nafshman shem?® [Ameshéspendan; afshan] madam yamtfinam avé aiyyarth.

*? DJ. om. 2 DJ. yehevind. 3 0 DJ. +4 DJ., D, om. * see P. throughout.

Pahl. transl. He whose [grace] is derived from Sanctity possesses the most excellent of things, [that is, from the Yazads that best thing ¢s mine] upon worshipping (or, ‘it is worship offered up’ (?)). (b) Well does Atharmazd

LI. 21, 22. 371

Ner. transl. The greater, or more masterly*, man-who is wise concern- ing the end fulfils, or utters, his, or the, word with a perfect mind (b); and that one 7s an increaser of the Din of righteousness. [Bestow upon him there- Jore| the sovereignty of the highest mind. (c) Give us then, O Great Wise One, the Lord! [Thy reward so full of grace], for I desire that which is the highest (the good) sanctity [a religious nature]. Not ‘the greater teacher’.

Parsi-persian Ms. trit, An ¢ pur minishni mard 7@ afztmi kih danat (2?) pah sakhun [] kunishn [kunad = vdyénéd] (b) & Din ¢ Sawab afztini-kunandah pah an ¢ Bahman khudai [kunad = vdginéd] x (c) Ormuad [] [Ta = Kak] dehad (?) [muzd [wa = va] badal-dahishn] wa [] [kih = mun] t khwaham pah an 7 veh bandag(i)

Free tr. Him whose best gift from Asha is mine in the offering, Well Ahura doth know him. Who have lived, and live ever, By their names will I praise them, while I compass their altar!

understand [the recompense and the reward]. Those * who have ever been and who also stl exist (c) [the Ameshdspends] I worship by their own proper names, and I also approach them for friendship.

* Or ‘He knows them who’ etc.

Ner.’s sansk. text. Yo me punyasaricleshat! utkrishtatararm [bhuvan- an dehi] aradhand [-anarn] upari. (b) Vetta Tvarh [Tvar], Maha- jnanin', Svimin! yecha abhivan?2, yecha santi [sarveshaii Tvath jiata] (c); tan aradhaye nijair? ndmabhih [apardn AmicAspintan 3); upari prapnomi sthdyyamattaii? *, + ¢, 2 all abhfvan. * J*+* sthayyamattamam.

Ner. transl. [Grant Thou] the more excellent [world (i. e. heaven)], the worship which is celebrated above, Thou who dost offer it tome from my union with righteousness (?) *1 (or grant that which zs [yat] to me the more ex- cellent world etc.). (b) For Thou knowest *, O Lord! both those who have been, and those also who still exist, [of all Thou art cognizant *]. (c) The [other Amigéspintas| a/so I propitiate by their own names. To friendship with them I am approaching (lit. coming on, or up).

Parsi-persian Ms. trit. U kih az Sawab [madad + baki] buland; [kfi, az izadan an buland [man] yazishn awar] x (b) Agah Ormuzd {muzd wa badalah-dahishn] * kih badah hend (?) wa kih ham hend (c) éshan yezbahaminam pah an i khwésh naémah [az = min] Amshisfendin azshén (sic)] awar rasam an yari *

47 *

372 Lil, 1

\ LIM. 1. Gatha Vahishtdishti(i). aye} >2pi9- poGaseo-¢-bog

1. Gatha Vahishtdishti(i). aye} >2pi9- poGaseo-¢-bog

wousleayrda)as | 240) 39.445 990.445.9-40 G09 gra L> 1. Text. sasqoe§at294n.jamg.2 ogy | 25 nope ass yrange orgy» 4). savgnolp . obyrsyuy + gasghng | separ. avpargy « ewaps Ga? Q3.49)) -parsoreysah gursoar}yeoans.auy poy | Jy horsey pean aaupmpadbassyi ange

Nem6é yvé Gathao ashaonis'! Trlit. Vahista istis sravt Zarathustrahé Spitamahya yézi hoi dad ayapta Ashad hacha Aburé Mazdao yavéi vispai 4, hvanhvim (huanhuviyem), Yaécha hdi daben saskacha Daénayéio vanhuydo ukhdha skyaothanacha.

Verbatim transl. Optima optatio audita-est Zarathustrae (b) Spi- tdmae si [vel ut] ei det proposita-feliciter-attacta (c) Sanctitate-ex Dominus, Magni-donator, [et in-|durationi[-nem] omni [-nem] (ad) beatam-vitam [haec fuit optatio ejus] (d), [et etiam ei det Ahura eos] qui(que) ei [eum] falle- bant *! [nunc mutata mente, ut] discipulos(que) ** Religionis bonae in-dicto facto-que. 1 Vel, leg. daden, dent. ** 2 Vel discant, sasken. (?).

Pahl. text translit. Niyayishnd avd Lekim Gasénd ¢ aharfbd+! Pablim khvahishno 2+ sribé i Zartfisht [aigh, min zak i avé bavihtind mindavam ? denman‘ pahltim Avestak® Zand]. (b) Spitaéman6 +1 zim(?)* valman” yehabinad avadih [aigham Vishtaspd Magdpatand® Magdpatih® yehabtinad®]. (c) Min Aharayith avakih Atharmazd am? hamai vad avo! vispé hd-ahfiindd; [aigh- am vad tanfi i pasind’ hamai tag4t-libbemmanih yehabinad]. (d) Mtn zak {12 vyalmanich! friftar [Aharmék] amikhtishné (sic) 1 Dind i shapir pavan milaya ktinishnd 2.

DJ. ins. t., 7? Sp. -th “DJ Pand PA sPaome o> seek, ans) Dd aseemaezim: 7 DJ. valman; so P.; Sp. avo. * so DJ. and P. ® DJ. seems ‘m’, 1° DJ. ghal. ™ so DJ.; Sp. tang. P. impf. ” DJ. om. 1% see P. addition.

EPPS Ts 373

LUI. 1. The Anthem ‘the best wish’.

Praise to you, O sacred Gathas!

Free tr. His best wish has been heard, the prayer of Zartushtar;

That Ahura might grant him, from Righteousness moved

The attainments of effort, and life which is blessing,

to him the great Spitima,

Grant him them who deceived him, as the Good Faith’s true learners

in word and in action!

Free tr. His best wish has been heard, the prayer of Zartushtar;

That Ahura might grant him, from Righteousness moved

The attainments of effort, and life which is blessing,

to him the great Spitima,

Grant him them who deceived him, as the Good Faith’s true learners

in word and in action!

Pahl. transl. Praise to you, O sacred Gathis! (a) The best wish was, or as, the word of Zartisht*; [that is, of that which they ask for this thing is the best, the Avesta and Zand]. (b) That possession of the Spitaman, even his, may he, or one, grant which [is also for me], that prosperity; [that is, may Vishtasp grant me the mobadship of the Mobads*+], (c) By the help of righteous- ness may Atharmazd cause me to live aright, or prosperously, for ever unto all duration; |that is, may he ever give me stoutness-of-heart until the final body}. Even he who 7s*? that deceiver [Aharmdk] is to be in- structed 7m the word and deed of the good Religion. * So according to the gloss. *** This gloss is probably from a later hand, as it seems to mistake avadih for azadih (= nobility, possibly dignity) written with the same characters. Avadih, = ayapta, could not directly represent ‘authority’. Ner. gives a second and alternative translation of avadih by adyatam, and renders it thus also elsewhere as his first suggestion. ** in ordinary Pahlavi ‘whose is the teaching’; but see the Gathic.

Ner.’s sansk. text. Namo yushmabhyam, he Gathah punyitmanyah! (a) Atah param bhuvanaii samihe, vachanarh Jarathustrasya [kila, yat idar varichh- aye kithchit etat atah1 parath bhuvanari Avistdjandaricha]. (b) Spita- manasya evar idarh [leg. imarh] dehi sampattith, Adyataim?, [kila, Vastasp- asya* grihapateh grihapatitvam dehi]. (c) Yat punyaii? saripattin, Svamin, Mahajiianin! sarvati dehi [sarvaii‘] ydvat dhanyati sarveshar gotrinarm dehi [kila, yavat tanoh akshayatvam etesham apardndm dehi]. (d) Tat yat asau vipratarayati® Aharmanah® cishydpayati, Dineh uttamdyah vachanazi kuru karmana.

1p. * J4 C. aghatam (?) P. aghatam (?), * J* has-ya. * C. ° P.

Ner. transl. Praise to you, O sacred Gathas! I desire the world which is beyond and the word of Jarathustra which leads to it, {that is, this which I desire is this something which 7s hence, the world which is beyond, and the Avista and Jand]. (b) And therefore do Thou grant me this good

374 LIl. 1, 2.

Praise to you, O sacred Gathas! I desire the world which is beyond and the word of Jarathustra which leads to it, {that is, this which I desire is this something which 7s hence, the world which is beyond, and the Avista and Jand]. (b) And therefore do Thou grant me this good

374 LIl. 1, 2.

fortune, which is the priority, or (possibly) the affluence (?) of the Spitaman; [that is, grant me the chieftainship of Vastaspa, the chieftain]. (c) And grant, O Great Wise One, and Lord! that which is righteousness as pro- sperity, and all else*1; grant all, as much as is the rice of all the fields; [that is, as long as until * the indestructibility. of the body grant that bles- sing (or the indestructibility (?)) of these other things]. (d) That in which that Aharmana deceives, and which he teaches, make Thou through action *2 the word of the highest Din! %+ or ‘all that is righteousness’ **? pos- sibly ‘through Thine action’; but see the Zend and Pahl.

Trlit. Ad(cha) hoi schafiti Mananha ukhdhais gkyaothanaischa

Khshnim Mazdai vahmai 4 fraored yasnascha Kavacha, Vistaspé Zarathustris Spitamd, Frashaostrascha,

Daonhé erezis pathd yam Daénim Ahurd

Saos(k)yafito, dadad.

Verbatim transl. Itaque illi conficiunto [et doctrina restituunto] mente, dictis, factisque (b) placationem Magni-donatori [ad] adorationi|-nem|] (ad) [ei] pie [afferendam], sacra-officiaque (c) Kavique* Vistaspa, Zarathustrius Spitama, Frashaostraque (d), dantes [suis discipulis] rectas vias (quam) [et eam] Religionem [quam] Dominus (vivus) [ut Religionem nobis] profuturi (si sic scribere licet) [Prophetae *] det [dabit].

Pahl. text translit. Aéttindch1 valman: Amfkhtishni (sic) pavan Vohiman milayé kdnishnd [hand2 aish? avd pésh yemalelinam], (b) afash pavan shnayinidarth av’ zak i Atharmazd4 niyAyishné® frandmishnd® va ® yazishnoch®. (c) Kai Vishtasp*, Zartushtoch7 i Spitaman, va Frashdésh- tarich, (d) yehabfinishnd’ zak i9 avéjak8 ras, [va ras 19 avo tamman| min Dino® Adharmazd avd sid-hdmandind yehabinéd [aigh, vachako10 avd Shapirand chashéd]. + DJ. ins. i. 2 DJ. and P. * see P. 4 DJ. and P. om. va.

LIZ. 1, 2. 375

Parsi-persian Ms. trlt. Niyayishn [] shum4, GAth(h)a (sic) ¢ asho! * (a) Buland khwahishn sakhun « Zartusht [ki az an 7 6 khwahad |} {chiz[][] buland Awesta [wa = va] Zand] 3% (b) Spitéman [Zartusht = Zartusht] 4n am [] [a = valman] dehad ni‘mat (kim Vishtasp [] [mébadan mobadi = magépaddn magépadi] dehad, [kt, paighambari dehad = dgh pédambart ddbinéd)] * (c) Az Sawab madad Ormuzd am hamé ta an

AA A

tamim [n. tr. pro hi-akhiinad (sic)] [ku(m) [= 4gham] ta tan 7 pasin hama [] [—= ¢ (?)] dili dehad] * (@) Kih an 7 & ham frébtar Ashmégh Amizandah (sic vid) Din 7 veh pah sakhun kunishn [kunad wa dobar guftan = vdgind va dop(?)ar

tr. pro hi-akhiinad (sic)] [ku(m) [= 4gham] ta tan 7 pasin hama [] [—= ¢ (?)] dili dehad] * (@) Kih an 7 & ham frébtar Ashmégh Amizandah (sic vid) Din 7 veh pah sakhun kunishn [kunad wa dobar guftan = vdgind va dop(?)ar

gavishn] 3

Free tr. Unto him may they render with mind, words and actions

Contentment to Mazda, pure rites to adore Him, Kavi Vishtéspa, with Frashaoshtra, the Spitaéman, Zartushtar’s true princes,

Straight paths they bestowing, and the Faith of the Prophet

which Ahura will give! “seek. DJa and P- ins. va. 7 DJ. ich; Sp. and P. om. §® DJ. -ishno; Sp. and P. -th. * DJ. om. i. 1 P. zihir (an oversight).

Pahl. transl. Thus also his is that teaching through the word and deed of Vohiiman; [before * this person himself do I declare it]. (b) His praise also, and homage, and worship are effective for the propitiation of Atharmazd. (c) To Kat Vishtasp, Zarttisht, the Spitaman, aud Frashdshtar also belongs (d) the bestowal of the pure way [and the path to the world beyond], for this Religion Attharmazd bestows upon the beneficial ones, [that is, he reveals his word to the good]. % or ‘beforehand to’.

Ner.’s sansk. text. Evar yat asau cishyApayati tvar uttamari! mano vakyam kuru [yat pfirvam? agre uktari|. (b) Sushtutyas(?)tvam? [tvam] janati 4, tasya Svaminah namaskritirh 4radhanadiicha |-anarncha] kuru. (c) Kai Vastaspasya, Jarathustraspitamanasya, Phiracaustrasyacha (d) dehi! Ayarh nirmalo margah? ayarh yatah® Svamino Dinih eteshdii labhamatéii, dehi! [kila, vakyari® idar uttamdndm Asvadayamil.

1P. ?C. J+ *% J* sushtatayé. * P. jananti. * both ‘yata’. ° P. vakim.

Ner. transl. Thus do thou cause the best thought which that one teaches to be uttered [that which was first spoken before men’s faces]. (b) Through acceptable *! praises he knows thee, therefore fulfil s¢#Z further the Lord’s worship and propitiation. (¢) And [grant Thou *?] . that thought to Kai Vastaspa, Jarathustra Spitamdna, and to Phiracaustra. (d) This as the pure way whence the Din of these, the Lord’s useful ones, 7s acquired: do thou therefore bestow it; [that is, this discourse which I am teaching ¢s that of the highest ones (that is, of the good)]. #1 Or sushthutaya, thoroughly. #* 2 from (d)

376 LIII. 2, 3.

Parsi-persian Ms. trit. Aédin ham ft ¢ amtkhtan pah Bahman sakhun kunishn [ {in = ana) kas [ra 1 = ré varman] an pésh guyam] % (b) Azash (sic) pah shinaékh- tan 4n an ¢ Ormuzd [] niyayishn-kardan [] [khwandan ham [= fravamishnich (? sic vid.; leg. franamishnich)] [wa = va] yazishn-kardan ham] * (c) Kai Vishtasp [wa

siagDar pay tose | weap )by.ars.aupege 3. Text, 100 )eoayyrehar)s6 | 6g) 96009-2960 p49- 2G org) +4 p39 f096.49 6.489 9p 5 p99 |Dersajure-egreansoqcomesnayrorsal abana a eoaty9} caja wasn dy ‘ wuss : won) dog : ssbas &wnrype)sn™ gjavarer | 24525 goasg) aw

Trlit. Témcha, tii Pouruchista, Haéchad-aspana! Spitamt yazvi dugedram Zarathustrahé Vanhéus paityastém Mananhd Ashahya Mazdaoscha

Témcha, tii Pouruchista, Haéchad-aspana! Spitamt yazvi dugedram Zarathustrahé Vanhéus paityastém Mananhd Ashahya Mazdaoscha

taibyé dad sarem. Atha hem-ferashva Thwa khrathwé, spénigta Ar(a)matois hudanii* vareshva!

Verbatim transl. Eumque, O tu Pouruchista! O Haéchadaspdna (b) Spitami natu-minima filiarum Zarathustrae! (c) Bonae [ut] auxilium- afferentem Mentis, Sanctitatis, Magni-donatorisque, tibi det [ille Dominus (vivus) ut] principem [vel tutelam] (d); ita consule [per] te [tuam] intelli- gentia [-iam] beneficentissimé [-mam] (c) [tuae] Pietatis; [res] de-bono- sapientia [-ientes] fac (vel facta bona sapienter perficiens (?)).

Pahl. text translit. Zakich valman 11 lak Pordchistd min Haéchad- aspan? (b) Spitaman [hdmanih] min? zAk8 bantman® min 4 Zartiisht homanih (c) pavan zak i Vohtiman pavan yekaviminishnih * [fraraind patih zit® aitd). Pavan Aharayih, va® dinakih zish aité ash avd lak} dabishnd sardarth (d), [afash] aétind av’ ham? hamptrsishnd*® pavan hand f lak khiradé [pavan dind t lak]; afash pavan afzinikth bindak minishnih zak ¢ hd-danaktha [dind ® déshishnd]. + DJ- om. * P. aspan. ins. tokhm. * P. ins. at. 4 see P.

Pahl. transl. That one also he gave thee, O Portichist! who art of the Haéchadaspae (b), of the Spitamae, thou who [wast *] born Zartisht’s daughter (c), and for a steadfast abiding in that which is a good mind

LIT. 2, 3. 377

= va) Zartusht ¢ Spitaman wa Frashéshtar (d) dahishni an « Knalis rah [] rah 2° an anja, kih Din Ormuzd 4n stfid-mandan dehad, [ki []} [zdhir = zdlur (sic)] an vehan chashad] %

Free tr. Him to thee, Paouruchista! Haéchad-aspian maiden! Zarathushtra’s own daughter, a Spitama honoured, Him the friend of the Good Mind, . of Asha and Mazda, may He, as help, give thee.

Counsel well with thy wisdom with piety bounteous,

of prudence wise worker!

[is that authority which is thine, or for thee, correct * ‘|. Through Ahardyih and the wisdom which is his, with him also is his bestowal of guardianship upon thee. (d) And thus also it is his for conference together with this thy wis- dom [with thy religion]. Also [his] with, or through, its increase 7s the per- fect thinking, or devotion, of the wise; [his religion is to be loved (or to love (loving) is his religion)]. %* Possibly an alternative translation; if so, then render ‘or pious is the sovereignty which is through Thee’.

Ner.’s sansk. text. (a, b) Yat tvaih saipirnari Haichad-aspa-spita- maz |? -ma], [aste**], chet ajijanat [? leg. ajanishta( )] duhité 1 Jarathustrena. (c) Uttamasya Manasah? sthaturh [suvyAparar]; evarh Aste punyasya jianam. Evamh yat! tvarn * datim1 dehi adhipatitvam. (d) Yat* evar sarvarh prac- nam te buddhizn [dinis|-nitn] te], mahattara [svamin!] saiptirnamanasa sujanam datim dehi. + 34 2 0,

leg. ajanishta( )] duhité 1 Jarathustrena. (c) Uttamasya Manasah? sthaturh [suvyAparar]; evarh Aste punyasya jianam. Evamh yat! tvarn * datim1 dehi adhipatitvam. (d) Yat* evar sarvarh prac- nam te buddhizn [dinis|-nitn] te], mahattara [svamin!] saiptirnamanasa sujanam datim dehi. + 34 2 0,

Ner. transl. (a, b) Because thou art truly * Haichadaspa, the Spitama [it, or she, is thus*1], if indeed she was born *? a daughter of * Jara- thustra. (c) To stand steadfast for * the best mind [7s the good work], and thus is the intelligence of sanctity; wherefore do thou thus bestow «pon thy lord the gift of authority. (d) And therefore do thou for thy part, O greater lord *3! render every question which she asks (or thow askest) as thy wisdom |as thy din dy means of the wise answers]. Through a perfect mind do thou bestow good intelligence as thy gift!

*1 Possibly Ner’s. expression for ‘iti’. *** hardly ‘she produced’. *** or it may be that Ner. understgod Ahura as the ‘Lord’ here addressed.

Parsi-persian Ms. trit. An ham fi @ tf, Ptrfchist! kih Héchad Aspah [tukhm = tokhm) (b) «4 Spitiman hasti [] [kat (sic) = ménat] péda-kardan dukhtar [] [kih = min] 4 Zartusht hasti # (c) Pah an i Bahman pah [] [kaim-mind! = astishni] [nék {] [azash = —] anat [] ] % Pah Sawab danai anash hast ash an tfi dahishn sardari (d); azash aédtm 4n [] [ham = ich] hampursid 7 pah in 7 tf khirad [pah din 7 ti];

% 1

azash (sic) pah afzitni pur minishni an i nék-danaiha [din [] khwahish-kunad] %* *ménad(?)

ty 48

378 LI. 4.

eugeb begun | ojw)ab-gjwoeleya glo. “ogee 4. Text jombapyoaunap ys | bas 249s) essubspyrnsrdoay [earjew argon buratuc | Rasjsmraeps « yopagios OB gy feA OY? wo dyyaryay | sau ssqynpanly-saussa}yeoasg | Prep aang ao cuahang

Gu1.919 9) 9—L9 Trlit. Tem zi (ve) speredani varani ya fedhré vidéd Paithyaécha vastryaéiby6 adcha vaétaové, Ashauné ashavaby6 Mananh6o Vanhéus tvénvad hanhus; me bed us. Mazdao dadad Ahuro Daénayai vanhuyai

yavoi vispai a.

Verbatim transl. Hunc enim vestrum *1 aemuler eligamque [id est, amabo]; quo [id est, quum vel quoniam] patris [id est, a patre donante] me obtineat [ille vester princeps]. (b) Domino(que), agricolis sic-etiam cognato-domino (c), probo [et] probis [omnibus] Bonae Mentis [sit] nitens beatitudo; mihi [sit] vere [vel, leg. bavad, sit] mentis-lux! (d) [Et eam] Magni-donator det Dominus (vivus) pro Religioni- [-ione] bonae [-na in] durationi [-nem] omni {-nem] (ad)! #1 vos?

bavad, sit] mentis-lux! (d) [Et eam] Magni-donator det Dominus (vivus) pro Religioni- [-ione] bonae [-na in] durationi [-nem] omni {-nem] (ad)! #1 vos?

Pahl. text translit. Mamman valman? zak i lekim hii-sptirik déshishnd [?Dind]; afash avd? abidarth* bara yehabiinishnd [tani pavan néshmanih, zak ° Portichist6| (b); afash valmanich aé® abi rai vastryéshanb7 [va® kar i kadak-khiidai rai]; va aétinéch avd nafshmanand® fash tant pavan nafsh- manih?° * bara yehabinishnd], (c) aharfibé [Porichist6] avd valman i ahar- ibd [Jamaspd 1], pavan zak i8 Vohtimand khvéshih 12, [frarfénd khvéshth rai, zish1t aito]. Sirth [bindakih13 {14 khfrishnd va vastarg15 mozd pada- dahishnd| va masinidér’¢ hfishih; [va dandkih17 hish]. (d) Atharmazd dahishné1* pavan Dind i shapir hama{1® vad av62° vispd [zak2t yekavimin- add‘ pavan Dind i241 shapir raf].

* DJ. avo; Sp. and P. valman. ? DJ. ins. i; P. ins. va. *® P. ins. madam. * DJ. -ih Sp. and P. -dar. ® P. ins. ham. ® so P. reads; Sp. avoch 7 abti; DJ. avoch abti; see P. 7 DJ. and P. -dsh; Sp. and Gathé -And. *® DJ. ins. °® so DJ.; Sp. and P. khwéshan. * P. napashmani. 1 P. ins. dabfin. see P. 1% DJ. and P. bimdak; Sp. -th, “DJ. om. i. © P, ins. ya. 18 P. om, 7 PR. - 49 Jat Ee ca apoiialdue | ee w)ug-panyys | deow> woos a . bowl . gb - ee Gere-6wng-wGars206 2999

Sbyalr.cecgays Trlit. Adcha vé mizhdem anhad ahya Magahya. Yavad Azhus zarzdist6 baindi hakhtyao

Para(cha) mraochas aoracha yathra mainyus dregvaté anasad para, Ivizayatha magem tem; ad ve ‘Vay’ anhaiti apemem vacho! Verbatim transl. Sed(?) vestrum praemium sit hujus negotii-magni*. (b) Quamdiu Azus [i. e. amor venereus (?), ut persona conceptus] in-cor- _ de-stans [id est, se habens, situs, vel corde-addictissimus] in fundo cruris vel pelvis * (si sic scribere licet) (c) ultraque deorsum -iens [illuc] deorsum- que [protendat] ubi spiritus mali attingat ultra (d) [tamdiu tamen vos, salva virtute ut filium] gignitis ducem-magnum *1 eum. Sic vestrum — |-tra in victoria dicta], O Vayu [-us(?)]!*? erit ultimum [-a] vox [i. e. sic vincentes dicetis]! #*+ sacram causam religionis sub forma personae. 2 vel vayoi = gaudio.(2). — Vel altera traductio: itaque vestrum erit praemium; i. e., supplicium, ejus ne- gotii-magni (b) quamdiu Azus** corde-addictissimus [vel in corde situs] in fundo pelvis —

(c) ultraque iens [illuc] deorsumque [protendat] ubi spiritus mali attingat ultra (d) : gignitis [illum vestrum] magnum [vel illud vestrum negotium magnum], sed vestra: O Vayu [-us?]! erit [in miseria dicta] ultima vox!

Pahl. text translit. Aétéindch* ash pavan zak i lektim [jinak] mozd aité; [avd néshman] pavan! magih; [pavan zak! i? avéjak61 saritarth 1; aghash pddafras! vadtinatid] (b); amat1+3 Azfit zak1 satiméd pavan btin1 7 hakht'+4; (néshman*-I, amat Yazishnd bara vadinyén, va lakhvar yekay-

Pee ee

LIII. 6, 7, 387

Aétéindch* ash pavan zak i lektim [jinak] mozd aité; [avd néshman] pavan! magih; [pavan zak! i? avéjak61 saritarth 1; aghash pddafras! vadtinatid] (b); amat1+3 Azfit zak1 satiméd pavan btin1 7 hakht'+4; (néshman*-I, amat Yazishnd bara vadinyén, va lakhvar yekay-

Pee ee

LIII. 6, 7, 387

zadar bundah [dehad = dabind (-iméd)]; [ki [] [pah pédaish = pavan dém]* Dastd- bar[i = -¢] bundah [wa = va] zad éstéd, nah-amadan ra; [kih bih 4n in Din nah- amadan (?)]; an @ [pavan (sic) = pavan] minuwan jihan kharab-kardan dehad (?) [= dab- tnd]; ki, gah 7? anja bih kharab-kunad] * #1 no trl; text ‘ash’ with ‘va vagina’ or with ‘frgond (= argond)’ above it.

Free tr. But yours be the recompense that of this Greatness.

For while the fierce passion from the body enflaméd

There before creepeth downwards where the spirit of evil reaches to ruin,

Still ye bring forth the Great One! Thus your last word is ‘Vayu’;

Ye cry it in triumph *!

iminéd (!)]. (c) Afash parindch mrichinéd (vel marenchinéd(?)) va hérin- 6ch1; [aighasht hamai pavan tani dén vazltinyén| bard! yatinéd va’ min zak i? tamman minavad i? darvanddn aydmttinishn® bard; (d) afash madam vadinand® vyalman, pavan zak magih; [pavan zak? 7 avéjak! saritarth aéttiné [mindavam '+8 pavan zak jindk|, pavan dishahiit [adshishn‘4] aité vad zak i afdim, pavan gobishné. + See variations in P. * DJ. ins. * DJ. and FP. ims. * zend characters. ° so DJ. * DJ. -4id; Sp. -d. 7 DJ. om. * DJ. and P. chish (? chiz).

Pahl. transl. Thus also there is a reward for her [for the woman] in your [place] in the Magianship * [in her unalloyed* (?) wickedness; i.e. they shall execute chastisement upon her] (b); when the violent desire * (?) comes into the lower part of the pelvis *; [that is, 7¢ 7s thus with a woman when they would perform the Yasna, and she holds aloof (c) And they come (lit. one comes’, or brings others *+), and approach her on that side, and on this side; [that.is, they would be continually entering her body], and from beyond, from the spirit of the wicked ones is her avoi- dance *2 (or non-approach). (d) And they will even inflict this upon her in the Magianship [in her unalloyed * (?) wickedness}, and so [the matter is carried on in that place] in Hell [in destruction] * until the end through words. *+ Denom. or causative; possibly ‘she slays’, marenchinéd, so Ner., but see the Gatha and gloss. ** this seems most probable in view of ‘lakhvar yekay- imtméd’; ‘and from the not-coming-on of the spirit of the wicked ones’ affords no sense.

Ner.’s sansk. text. Evaii' kiihchit te prasadasya |sthanam] aste, yat iyarn (stri] nirmald, dehi; [kila, nikrisht&yah nigrahari kuryat]. (b) Sarve lobhena tat pracharet [-eyuh] sariptirnena yat striyah?. (c) Tatra pracharet {mrityurm] yatra adrishto durgatimin prépnoti*; [kila, sarveshash yat tanor antar bhavati durgatiman mrityum prapnoti‘]. (d) Yat upari karaniyar tat

-.'

388 Lid. 7,'8.

(b) Sarve lobhena tat pracharet [-eyuh] sariptirnena yat striyah?. (c) Tatra pracharet {mrityurm] yatra adrishto durgatimin prépnoti*; [kila, sarveshash yat tanor antar bhavati durgatiman mrityum prapnoti‘]. (d) Yat upari karaniyar tat

-.'

388 Lid. 7,'8.

ayain [idarn] mahattararh dvitayari’ [nirmalam nikrishtarhcha] aste; mitra- tvata sukhatarar nidine vachasd. + J* ? P. °C.

Ner. transl. Thus a [position, or occasion], appertains to thy reward, do thou grant it therefore, since this woman is pure; [it is, that she may accomplish the defeat, or effect the punishment, of the degraded one]. (b) May both of them; i. e. may each of them, proceed with full desire to that which appertains to woman*!, (c) But there may she, the degraded one, advance *? [to death] where the invisible (spiritual) wretch is reaching; [that is, the wicked one obtains the death of all when he is within their body]. (d) And what is to be done concerning it, for its relief, that this oreater pair, [both pure and base] will do, [that is, in destruction (or in the end itself) friendship becomes more joyous in their reconciliation (?) through speech (sic (?))|. #1 Or possibly ‘may that proceed to (?) both with

arqete’-99}40909 | Bepsa}ags arrears sty 240} 8. Text. 19g cyeeoguen daedy | Dengagagl.apassswa, 13{y 240.30 6 Ga) | peg ald eg Dagrcty ra )Gxyodre

[ews] boypdoel Rasjoenyossgiy | Leos 6rgnayranrache gens gh borer bypdang.aye-geea)e Rgens.wprywd¢

Trlit. Andis & duzhvarsnanhd dafshnyé heiitt Zavyacha vispaonho ; khraosentam upd ,

Misti ses

Skyéitiby6 vizhiby6.

Iratti i$ dvafshd hyvé derezi merethyaus mazistd,

moshucha astt!

Verbatim transl. [Ab] illis (a) malefactores fallendi [i. e. circum- veniendi *| sunto (b) extinguendique*, [i. e. ad exitium destinati sunt] om- nes; crudeliter-clamanto supra.. (c) [Per] bonis [-nos] regentibus [-ntes] illam * ! (sic) -ferientem crudelemque [nobis] quietem (?) [duram subjectionis dantem-|-que, [per] iis [eos regentes] dato [ille noster tutor vinctam*?] habi- tationibus vicis [-que] (d); aggreditor [i. e. fundito hic noster victor] illos [malefactores in] fallaciam [-ia eorum] ille [per] vinculo [-um] mortis maxi- mus. Moxque [hoc] esto! #1 Vel illum. #2? Vel vinctum.

Pahl. text. translit. Min anaydtinishnd hdmand; [aigh, bara avo

Bin, 4 8 389

full desire which is a woman’s’. (c) There may death attain etc. *%*? translating

mrfichinéd pracharet and marenchinéd mrityum; i. e. he offers an alternative tr.

Moxque [hoc] esto! #1 Vel illum. #2? Vel vinctum.

Pahl. text. translit. Min anaydtinishnd hdmand; [aigh, bara avo

Bin, 4 8 389

full desire which is a woman’s’. (c) There may death attain etc. *%*? translating

mrfichinéd pracharet and marenchinéd mrityum; i. e. he offers an alternative tr.

Parsi-persian Ms. trit. Aédtinich (sic) ash pah an @ shuma [jai] muzd hast, [] [f az = varman min] zanan?] [pah [an = zak] ¢ khalist, (pah [] [Din = Din] 7 khalis [an = zak] [] [badtaran] [6 = 6]; ktish padafrah [bih = band] kunand] * (b) [] {kiyash = amatash] [] [ri — (?) = ztzag (so West, conjecturing)| rawad pah [] [pur = bundah (sic)] jih-zan, [zan kih Yazishn bih kunand, wa awaj (sic) éstéd] #% (c) Azash (?) pésh ham kharab-kunad [] [pas ham = afdwmich] ki [] hama pah tan andar shawad], bih [rah = rds] Ayad, [] az zak 7 anja mint 7 darwandan, nah amadan bih [i it = 7@ varman] (d); azash (?) awar kunad fi, pah an khalis [pah an ¢ khalis [dini pah = din? pavan] badtari]; aédtin [] [chish = chish], pah an jai] pah [] [Dizakh = Dishdn] [an dahish + nabfidagi **+ [= an dahishn] hast ta an 7 akhir, pah goébishn

3* 1 aiternative translation in case that his 4n-dahishn (2) should be read as standing for adshishn (?).

Free tr. To be foiled are the miscreants in their dishonour;

To be crushed are they ever shrieking in anger!

Through good rule, the slayer to settlements cruel

let our champion deliver!

Let him rout those deceivers, through death’s chain the greatest ;

and swift be the issue!

denman Din6? 14 yattind] ‘dfish-varziddr hémand; [aigh, mindayam f avar- tnt yAdfndfid*'] frivishn-hdmand (b); zanishnb-hdmand? pavan harvisp * damand va‘ khrisishné-hdmand! madam. (c) Zak1 { hi-khidait avd> val- man jéh® va mar‘ ¢ gvikhranih! va1+7 résh va! arméshtih! akarih', pavan yatinishnd yehabtinishnd, amat avd1 manishnd* va'+® vis! [ydmtiind]?°. (d) Adfténd valmanshin [min mozd‘] va frift yeheviind. Valmanshaind zak {11 shikfift! margih? [i girand] ¢11 mahistd, [min avarik anakih tizd aito, [aighshand apagayéhé? yehevinéd].

1 See variations in P. * DJ. om. din. * DJ. om. -hdmand. * DJ. harvist. * so DJ. Sp. val. ® DJ. deh. 7 DJ. om. va. * P.; Sp. and DJ. minishn. * so DJ. see P. 10 DJ. and P. yatfinéd. 14 DJ. ins. i. % Zend characters.

Pahl. transl. From their estrangement [that is, Jecause they do not fully come to this Religion], they are malefactors; [that is, they will do an impious thing], and they are also deceitful*!, (b) They are personally violent*?, and keep shrieking on at all times. “(c) But he who is the good sovereign is in the act of coming and inflicting wounds, lameness, and impotence upon that harlot and that felon of violence, when [they approach] the dwelling and the village. (d) And they fail of the reward, and are deceived. Theirs is the awful * death, [cruel] and greatest, and more swift than [other tor- ments]; [that is, theirs is the decease]. #1 Or to be deceived. *? to be smitten(?).

(d) And they fail of the reward, and are deceived. Theirs is the awful * death, [cruel] and greatest, and more swift than [other tor- ments]; [that is, theirs is the decease]. #1 Or to be deceived. *? to be smitten(?).

390 LIL. 8, 9.

Ner.’s sansk. text. Asau Dineh anaganta asti, dushtasamacharanaih [avyapdrath kivhchit kuryat] chhadmako bhavet (b) nihanta [bhavet] sarvarh kAlath samarachandm?! upari* 2 (perhaps samarachananam + upari). (¢) Su- syaminah etat chihnar lekhyakath aste anandasya agamanena chhedakartari? ajangamasya akshamasya dadati, yadi aya nivasah prabhito ** [bhavet]. (d) Patanti te [yat prasadah] chhadmena bhavet. Ye [leg. ya] idata ghor- Andhakararh mrityurn prabhitataram mahattaraih [dadyat aparath, Svamin!} sa * cighrataro ’sti [te [leg. tebhyo’]; apagaiahi bhavet; apajivitarn kuryat].

*1 J*, 2 mistaking khrushishn for arastishn. * C. 4 probably reading vésh.

Ner. transi. That one is an avoider of the Din, following evil courses [and Jet him do, or he may be doing (i. e. he may be capable of doing) something unrighteous|, he may be a deceiver (b); he may be a smiter, or a contender at all times, against, or concerning, the arrangements, or embel- lishments, of the service. (c) This written sign of the good Lord is accom- panied with an approach of joy; and he gives it to* the smiter of that lame and impotent one, ¢f perchance this abode here [may become] super-

apere)syeada}oey | venue) bee youl st 2un}e)arderg 9. Text. byyarge-bayoce | wed-porngy wae ye | para dacger-ay¢eoaorydtre-(Md | B)yrwsurspyaag Be eos | wersig bao cele guy | ce) appre surraee.soyhang. pa Seryabynbacos)s

Trlit. Duzhvarendis vaésh6 rastt Toi narepis rijis Aéshasa (dé)jid-areta peshotan[u }v6. Kti ashava Ahur6 ye iS jyateus hemithyad,

vase-itdischa ? Ad, Mazda! Tava Khshathrem ya erezhejyéi dahi drigaové vahyé!

Verbatim transl. [Per] male-credentibus [malas religiones sequentes] vexatio |i. e. adflictor] reddit Tui [Tuos cultores] viros-[hoc est, prophe- tas|,-nutrientes [i. e. eis prophetis subyenientes] repudiatores (?) * (viji8) (vel razhis (?) —) (b) [per illud] desiderio[-ium] virtutem - vin-

centi [-ens *] corpus-expulsum**! - habentis [i. e. per consortem culpae

LIIL. 8, 9. 391

ior, or improved, thereby. (d) They are falling, (for thei reward] may be with deceit. He who [may render *?] that greater and superior thing midnight darkness and death, [that is, another and different thing, O Lord!| is swifter in reaching his punishment, [it may be an ‘apagaiahi’ to these; i. e. to such as he 7s; it may effect their decease].

**1 Possibly ‘may be produced’. **? or ‘may give out, or report, the darkness as superior’.

e. to such as he 7s; it may effect their decease].

**1 Possibly ‘may be produced’. **? or ‘may give out, or report, the darkness as superior’.

Parsi-persian Ms. trit. Az [an == dn] 4madan hend; [ki, bih [] [an = zak] in Din nah amad [Pahl. -tnd]]; [wa = va] dish-varzidér hémand (sic); kit, chiz 7 bad {bih = bana (sic)| [] [kunad = vdgind (?)] firébandah hast] * (b) Zadan hend pah tamam zaman [] khroshidar ast + hend awar * (c) [] [Ormuzd! = Anhéma!] [ | {ma = ar (?)] t jih [] rah-zan [pah = pavan] gurz [= gavartini] [] zakhm [ ]! Bi-dast + bi-pai + wa + ya‘ni + lang [wa = va] na-kir [deh = dabin] [wa = va] pah admadan dahishn, kih an [] [mandan wanth = mdnishn vinds| mad] * (d) Uftad (2) [= hifténd] dshan; az [], firéb bid; dshan (sic) 4n @ [] [‘ajaibtar (sic?) = shikuftum|] {rah = rds], [margi = margth(?)] i giran, meh [az baki] dishwari + néz + ma (?)] wa + tiz hast; [ktishan bi (?)-jan bashad] +

Free tr. Through unbelievers the foeman Thine upholders perverteth Through the truth-slaying wish of the body estranged *. Where’s then the lord righteous, who smites these out of living, from license too hurls*them ?

Mazda, Thine is that kingdom whence to poor and right, living Thou givest, Lord! better!

ejus]. (c) Ubi est sanctus dominus qui eos [i. e. tales ex-] vitae [-ta] ictu- ejiciat [et ex] ad-libitum-itionis [-ne] (que) [i. e. ex licentia eorum]. (d) Sic, O Magni-donator! Tui [est] Regnum quo recte-viventi des [dabis] pauperi [rem] melius [-iorem].

*%1 Vel fortasse ‘corpus (supra) Pontem Judicis non feliciter transiens ha- bentis’ (vide Pahl. tandptihar).

Pahl. text translit. ‘Ddshih hémnuninidar homand béshishn? arastar ; [aigh, dardé béshishn? ribik vadindnd], min valman? Lak Dastobar va rijisinénd (? vel ri(i)zisinénd, sic videtur P.; fortasse réjinénd) [afash rayinénd (vel réshinénd®)] (b); afshin bavihinasto*® yekavimtinéd6” zado Dastobarih bindakih; faighshan Dastobarih bindakih zadé yekaviméinéd], va tandpiharkand hdmand. (c) Kaddér aharibd khidai, min yalmanshan makhitiinéd, afshin haméstdrinéd; [aighshané min vinds lakhvar yakhse-s nunéd] afshin pavan kimak6 kininédé. (d) Valman* Atiharmazd hana i Lak’ khiddyih; [aighash shalitath® min Lak. Aité mtn ‘avé Lak khfdayih’®

| an ao A

392 LIIL. 9, 10.

yemaleltinéd] mfin'® avd1! rastd zivishnd daregtsh va asand yehabinéd;

[aighash nadtikih padash vadtinyén].

See Pers. 1 DJ. has space. ? so P. % DJ. va ano or ayo. “4 P. va rizisinend (?) or varzasinénd (?) or razpasinénd (?), indecipherable. ° so P. © DJ. a superfluous stroke. 7 DJ. ins. va. ° DJ. ins. 7. ° DJ. spells dite, 7° so DJ; 9Sp. and P. mins 4 so DJ.; Sp. and P. valman.

Pahl. transl. The teachers of evil they are, and preparers * of the

tormenting; [that 7s, they will cause progress in the torment of anguish] ~

° so P. © DJ. a superfluous stroke. 7 DJ. ins. va. ° DJ. ins. 7. ° DJ. spells dite, 7° so DJ; 9Sp. and P. mins 4 so DJ.; Sp. and P. valman.

Pahl. transl. The teachers of evil they are, and preparers * of the

tormenting; [that 7s, they will cause progress in the torment of anguish] ~

they who are causing Thy Dastur to flee (?), or treating him as ‘rijis’ signi- fies, [that is, they are driving him on, or away, or wounding him (réshinénd)] (b); also the smiting * of the Dasturship’s completeness is desired by them, [that is, the Dasturship’s perfection is smitten by them], and they are un- pardonably sinful. (c) Which is the righteous sovereign who is smiting these, and who is effectively opposing them, [that is, who keeps them back from sin], and also takes vengeance on them at will? (d) To that one, O Atharmazd! belongs this Thy sovereignty; [that is, his sovereignty is from Thee. Some say that the teat should be rendered ‘the sovereignty is for Thee’], and for righteous living it renders the poor man comfortable; [that is, they shall afford him happiness thereby]. ; Ner.’s sansk. text. Duhkritena svechchhaya santi Tava labdhena samarachanat; kila, pidaih labdhith pravartamanath kurute [leg. kurvate] ]. (b) Teshaih samihitara evarh? Aste yat nihantarah gurtnath sampirnanam. Tesham ‘tanavaragunaha’ dste. (c) Ke muktdtmandm, Svamin! yat nihant-

a ? re

LIII, 9, 393

arah, te pratipaksha bhavanti? [Teshdth papati pacchad aste], yat teshar vatichha dveshasyo* “pari. (d) Yat, Mahajianin, Tvar Svamit, yah satyataya . [saralataya*] jivet durbalasya samadhanam dadyat, ye cubhar {tatra kurute]

See Rem besdwe,or d.*, Je syaminab= (no yah), so also in c.

Ner. transl. By their headstrong crime they are the evil-meaning purifiers (or ‘adjusters’) by means of, (or ‘by occasion of’) Thine acquisition, [that is, they make the acquisition of the advancers a torment through their evil teaching (?)|. (b) Their desired object is this, that they may* be* murderers of the perfect spiritual masters, and theirs is the ‘tandvara- gunaha’. (c) Who, because they wre the smiters of the free-souled ones, O Lord, are thus Thine adversaries? [Theirs is the evil later on], because their desire is concerning (or ‘for’) hatred. (d) Because Thou, O Great Wise One, art Lord let him who lives (or ‘may live’) in truth [and in right] grant wel- fare to the feeble, for thereby {he (lit. who) does him] good [beyond].

Parsi-persian Ms. trit, Badi ikhtiyar-kunandah (so = adminiddr*)[ ] {hast = homiind* (?),

[] [azar = béshishn} [] [arastar* = ardstér (sic)], [kii, dard [ ] [azar = béshishn] rawa-

kunad], kih i Ti Dastir ya‘ni + hukm [] [ikhtiyar-kunad (?) = va rezisinénd ? (sic

vid.)}, [az-ash (sic) [] kharab-kunad =résh(?)énénd], (b) az-shan (= ajshdn (so)) khwahishn

éstéd [] dasttri* [wa = va] bundagi; [kishin — [wa = va] bundagi zad éstéd], [] Margarzan hast % (c) Kudam ashé khuda, kih éshan zanad, az-shan (sic) skikast-

(sic

vid.)}, [az-ash (sic) [] kharab-kunad =résh(?)énénd], (b) az-shan (= ajshdn (so)) khwahishn

éstéd [] dasttri* [wa = va] bundagi; [kishin — [wa = va] bundagi zad éstéd], [] Margarzan hast % (c) Kudam ashé khuda, kih éshan zanad, az-shan (sic) skikast-

kunad, [ktish (pro kfishan) az wandh (sic) baz darad], az-shan (sic) pah kamah (kin-)

kunad % (d) U ¢ Ormuad (n. tr. for ana) [] ¢ [in (?)] = zak] khudai, [kt [] [shan =

shan] padishahi az Ti % Hast kih ‘an Tf khudai’ gtiyad] az fi 7 rast zindagi dar-

wish u Asani dehad, [kfish néki padash* (sic) kunand] * *! Often ‘Hormuzd’ throughout.

A study of the Five Zarathushtrian (Zoroastrian)

Gathas.

with texts and translations,

also with the

Pahlavi translation for the first time edited with collation of manuscripts, and now prepared from all the known codices, also deciphered, and for the first time translated in its entirety into a Huropean language, with Neryosangh’s Sanskrit text edited with the collation of five MSS., and with a first translation, - also with the Persian text contained in Codex 12> of the Munich Collection edited in transliteration, together with a commentary,

being the literary apparatus and argument to the translation of the Gathas in the XXXIst volume of the Sacred Books of the East

by L. H. Mills, D.D., Hon. M.A. Oxon. Part IV. Commentary. This work is published with the assistance of the Secretary of State for India in

Council (of Her Britannic Majesty’s Government), and also with that of the Trustees of the Parsi Panchayet Translation Fund of Bombay.

To be had of F, A. Brockhaus in Leipsie

Oxford 1892,

Druck der Universitits - Buchdruckerei yon E. Th. Jacob in Erlangen.

Commentary.

As the Gathic texts have been somewhat extensively treated above, and as further discussion of the Gathds, will, it is hoped, be presented, ordinary knowledge as to the Gathic language is here presupposed. The Pahlavi translations however have necessarily claimed a fuller comment, owing to the circumstances mentioned in the Preface. In the texts and translations above we have the preliminary translations of the Pahlavi made in the light of the glosses, and more in accordance with the rules of ordi- nary Pahlavi syntax, here however I endeavour to give the final and more accurate treatment with glosses for the most part dropped, and with the flexible Pahlavi words brought as nearly as possible into harmony with their Gathic originals. But the reader will understand that space for this can only be spared while treating the first few chapters. And even here more space than is occupied would be desirable

But the reader will understand that space for this can only be spared while treating the first few chapters. And even here more space than is occupied would be desirable

Y. XXVIU, 0. This introductory verse is, as of course, of later origin than the Gathdas. Its dialect also shows the later termination in ahé(e) (= ahya probably), and also fr@ for the Gathic fré = frd + wu; but except in the possible instance of ahé(e), the long finals are preserved, and also the more ancient vé for v6. Géurvdin = géurwaya(e)n, as the 4, originally and permanently a Pahlavi letter, like many other Zend letters, is a consonant here equalling y, as often in Pahl., and, as also in Pahl., containing inherent a.

The Pahlavi adds glosses which are not objectionable; but géurvdin (if read) was not rendered with future subjunctive force. Neryosangh adds copiously to the glosses of the Pahlavi with interesting matter however obscurely expressed.

1. Texts. A voc. Mazdd in a has been read with many MSS. to avoid the accumulation of genitives; see also the voc. Mazdd in verses 2, 6, 7,9, 10, 11, also the vocatives in 3, 5 and 8. Holding to the gen. with some MSS., we would have ‘of Mazda, the bounteous spirit’.

Haug first suggested the rendering vispeng as an acc. pl. neut., otherwise it would be an acc. pl. masc. used adverbially, as often occurs with similar forms. S(k)yaothna accords with the metre.

Acting on the remark made above, I will treat the Pahlavi of this verse with the strictest reference to its original, and indeed will bring its

very flexible forms more than elsewhere into harmony with the Gatha. 50

894

I have therefore regarded the word bavihtinam = ydséd as having appli-

Acting on the remark made above, I will treat the Pahlavi of this verse with the strictest reference to its original, and indeed will bring its

very flexible forms more than elsewhere into harmony with the Gatha. 50

894

I have therefore regarded the word bavihtinam = ydséd as having appli-

cation throughout the verse, and that, notwithstanding the intervening glosses. Later I have recoiled, I fear, too much from this procedure in my anxiety to avoid favouring the Pahlavi as to its approximately literal character. The first gloss here is however by no means objectionable, anticipating the till now prevailing, and not impossible, reading ‘Mazddo’ as a gen. in line 0. The second is directly in point; the offerer was in the act of effecting the ‘mediation of the Yazads’. The third gloss, ‘the mind also’, is especially intelligent. That ‘for his own joy’ is better than ‘by it, the mind’s own joy’ (the word ‘mind’s’ is only in the gloss) is proved by 7 Adharmazd nafshman. Pavan Gdsdnikth only expressed the universal conviction of Parsis, although of course the original composer of the ‘GAthic doctrine’ did not mean to refer to that doctrine directly, and the gloss is in so far erroneous. Afzdyinishnih should be rendered as a genitive by position in accordance with its original, spevitahyd, as the Pahlavi translator has elsewhere shown that he could not mistake a genitive of the kind when fairly before him in his MS. That the line is free, and not intended to be verbatim throughout, as So many would thoughtlessly suppose, is proved by the fact that vanheus mananhé is either not rendered at all, or else rendered by dsn6 khiradé; and if it is thus rendered freely, it is most intelligently correct. We have then pavan rdmishn as free for 7 rdmishn, pavan minavadikth for 4 minavad, Ahardyih ¢ for pavan Ahardyih, and shndyishnd for pavan min shndyem. As to pavan khiradé as = khratim, the reader must not forget that pavan often means merely ‘as’.

We have then pavan rdmishn as free for 7 rdmishn, pavan minavadikth for 4 minavad, Ahardyih ¢ for pavan Ahardyih, and shndyishnd for pavan min shndyem. As to pavan khiradé as = khratim, the reader must not forget that pavan often means merely ‘as’.

Otherwise the renderings should not be questioned. Zak, the gloss aside, may be genitive by position = ahyd (see Ner.’s asya); bavihtinam equals yasd, pavan niydyishn equals nemanhd; adstand yadman equals usténazasté ; Atharmazd may be either voc. or gen. by position, equalling Mazdd, or Mazdéo; Sratim = paourvim; pavan harvispd kinishns = vispeng S(k)yaothné (if an adverbially used plural masc.); 7 géshdérvan = géeu§ urvdnem. Without glosses, which were probably not present in the rendering from which our surviving translation was written, we should have: ‘With praise of this Ipray, stretching out the hand in, or for, joy, (0) praying for the first gift of Atharmazd according to His spiritual nature, according to the prospering holiness which is in every action; and according to His understanding I pray for the contentment of Géshddrvan’. The translation is doubtless imperfect, but it cannot be reasonably neglected as the oldest extant. The connection of ahyd with rafedhrahyd was not credited, but the pavan of pavan |Gdsdnikth] might more properly be referred to Ahardyih = Ashé,

in which case the rendering, which especially disclaims literalness (see

| |

395

the absence of Vohimand) would be hampered with but little error. Line 6 might then read in view of the Gathic: ‘I pray for Atharmazd’s first gift which 7s bestowed according to His bountifulness, viz. I pray for the action which is with righteousness toward all’. There is the gravest doubt whether it is not imperatively necessary to render this, and all analogous passages, in this manner; for the izdfat is often understood, and the flexible Pahlavi may represent different grammatical forms in harmony with the context.

Ner. gives a valuable translation of the Pahlavi, but with his eye on the Gatha. He is more decided than the Pahlavi mo ahyad = asya, main- yeus = adricyasya (or did he show us how to understand pavan minavadikth ?), and in translating Vanhéuws Mananhé literally by uttamasya manasah. He may well have had another text, not that now surviving to us, at these points. His glosses are more fall: but this is a doubtful ndeantea:

The Parsi- persian renders a text which contained Vohéman in line ec, showing the value of its evidence as to readings of the Pahlavi.

2. Dévoi is dative inf. for imperative; root dé, suffix vé(¢), compare vidvé (viduyé(é)). Or it may be possibly from du, comp. Indian divas. The suffix then would be é¢). Some render rapaité ‘adherents’; I add an element of joyfulness; ¢dthré(¢) from ban. I read the interior short ¢ in pairijasdi.

Dévoi is dative inf. for imperative; root dé, suffix vé(¢), compare vidvé (viduyé(é)). Or it may be possibly from du, comp. Indian divas. The suffix then would be é¢). Some render rapaité ‘adherents’; I add an element of joyfulness; ¢dthré(¢) from ban. I read the interior short ¢ in pairijasdi.

This verse is one of very many to prove that the subjects deeply en- gaging the mind of the composer were closely connected with the fate of souls in the spiritual world now and hereafter, as well as with the fate of our bodies here,

The Pahl. trlr. could not credit the nom. yé; he rendered it as if it were yd; and some moderns have shared his error. He sees the conjunc- tive in jasd¢, and renders the infinitive dd@véi correctly as imperative (com- pare the English usage; ‘ye are to declare’; that is, ‘declare ye’).

He sees the cases throughout with the exception perhaps of vdthré(é), which he yet renders freely as if he had understood a locative; ‘by which one might endow the rejoicers with beatific happiness’.

Pavan vohiimand equals voht mananhd; avo li equals maibyd; 7 ast- hémanddén astvataschd; min ahardyth avakih (which is of importance as a proof of critical freedom) equals ashdd(t) hachd.

These all prove that simple ignorance of the Gathic cases was never the real reason for the apparent verbal errors of these translations.

We are therefore left to the conclusion that these errors are grossly exaggerated by us of to-day, owing to the mistake of subjecting a transla- tion which is largely, but by no means wholly, a verbatim one, to the rules of ordinary Pahlavi grammar; secondly we must attribute them to the im- perfections of the Zend texts from which the translator wrote fettered by

396

superstitious veneration for every shattered word-fragment; and thirdly, we — must attribute these frequent appearances of error to the general difficul- ties of the subject which still divide scholars.

Ner. renders his yehabiinéd erroneously as a singular (see vdo, but see also daidid(t)); otherwise his rendering is very valuable, the Pahlavi being understood to have been for the most part his original.

The Parsi-persian misread the Pahlavi yémtéinani for ydmtindnd written with the same signs, and hémandni for hémandnd; otherwise it corroborates the Pahlavi text throughout.

3. If °paour? was pronounced very long, or as two syllables, apaour- viyem would disturb the metre; perhaps apaourvyam would be safer. The 7 retains the force of the Pahl » with inherent a. im represents (i)yem, or °vim = °vyam, apaourvim (quasi four (?) syllables) = dpiirvyam (three). The word qualifies Mazdam, or ufyéné as an adverbial neut. = ‘in an unprece- dented manner’, ‘as never before’. Haug rendered non- primum as in strict antithesis to paowrvim, v. 1. The negative of emphasis was first cited by Spiegel from no other than Kossowicz followed by De Harlez, and all who have read apaour®, As to the emphatic force, cp. RV. X, 23, 6 stémath ta Indra Vimada’ ajijanann Aparvyam purutamaih sudanave; RV. VI, 32, 1

dpirvya purutamany --- vachansy dsa’ - - taksham; RY. VIII, 18,1--- sum- nam bhiksheta martyah Adityandm Aptrvyam sdvimani; RV. VIII, 66, 11 Vayaéih gha te apirvyéndra brdhmani- - - bharamasi; so with, Agni, Vayu,

and Ushas. I regard dpirvya as beyond any question a much stronger expression than ndvya, whether applied to a person or a song. Jasatd as 3*? sing. conj. would show the secondary ending in the middle which seldom occurs, as reported, in the conj. in Sanskrit.

Aghzhaonvamnem presents a difficulty to all. All however agree as to the sense, following the indication of the Pahlavi translation. Perhaps v is here miswritten for y, and we have a denominative form from *ghzhaoni (compare Ved. kshon?), *akshonyaménam = ‘the non-flowing’, root *kshu.

The formation of a denom. from a negative may seem unusual here, but compare the frequent Vedic occurrences.

For an instance of a denominative from the noun in short 7 comp. patyate from pdti. I should say that aghzhaonyamnem was thoroughly possible.

Some simply change the text to aghzhanvamnem, in which case we have only to compare kshan, kshanoti.

The Pahlavi translation is thrown out of gear by an error which, from its indirect consequences, is more interesting than many a truth.

897 The trlr. mistakes the word ufydné for nafshman which is written in Pahlavi with characters somewhat similar ; 949)" — ufydni and yoy — nafsh-

man. So also in Y. 48, 8 ufyda(chd) = nafsh(man), and Y. 26, 1 ufyé(e)mi = nafshmanindm (so DJ.’s M8.). The trir. thought u/ydni difficult, and shows by reading it asa denom. of napesh, that the Pahl. trls. in J.2, K.5,M.1, etc. are inheritances from more ancient ones by no means following the Gath4-texts at present standing beside them. Here the Gathd-text stood largely in the Pahl. character, a fact of the first importance.

of napesh, that the Pahl. trls. in J.2, K.5,M.1, etc. are inheritances from more ancient ones by no means following the Gath4-texts at present standing beside them. Here the Gathd-text stood largely in the Pahl. character, a fact of the first importance.

With this error aside, his rendering has value. His fratém may render paourvim, as well as apaourvim which it would be a pity to lose; he gives the proper indication to the meaning of aghzaonvamnem, and, as above in- timated, he suggests the very idiomatic rendering of varedait? as a present fem. part. in agreement with Ar(a)maiti§, zaveng as an acc. of goal. Moreover he adds, what it is all-important to notice, and that is, an alternative trans- lation. It is in this instance an alternative rendering for jasatd. Elimina- ting the error of nafshman, we might read, without the glosses: - - - you, O Asha and the Good Mind (omit 7; see the variations), and Atharmazd also the first, whose authority over them is with an unweakened acquisition [that is, strong], and her also, Spendarmad, the giver of increase. She comes to me with joy on my invoking (adverbial use) (?) [or alternatively, (which alternative rendering seems never to have been recognized), ‘when I shall call upon you, come ye on toward me with joy’].

Ner. read 7 (so DJ.’s MS.), and therefore applies fratim to Vohiman (hence his gloss, differing from the Pahlavi however).

His rendering for anzzdr, which translates aghzhaonvamnem freely, is difficult. I had thought of a double negative, ananayalabdya = ‘with acquisition not irregular, or sinful’, (odd forms are familiar in Ner.), but analya® = ‘undisturbed’ (so J.3 J.4.) may suffice; ananya® = ‘not otherwise’ is not well adapted. Some would read J.3 °lubdhya (sic), as if vandishnih had been seen as rendering van = ‘to conquer’, ‘to desire’, but / is clearly written, not 7w. Haug’s MS. had (?) amalya® = ‘not to be soiled’.

Ner.’s gloss is, however, freely correct. He renders Spendarmad accu- rately in ¢ as genitive, for such it is if the gloss is not omitted, and he pro- bably did not omit it. His rendering of his original, the Pahlavi, is valuable.

4. Can urvdnem men - » dadé(é) = ‘direct the attention of (?) the soul (= self) (to monition (gairé(¢), to gir, gur)’, or ‘to awaking’ (to gar)? Men. - dadé(é) = animum advertere, governs the thing animadverted upon. As to an exception, notice the close contiguity of urvdnem and mén, and the distance from dadé(é). The earlier Pahl. trir, read mdngairé(¢); @, in

398

Men. - dadé(é) = animum advertere, governs the thing animadverted upon. As to an exception, notice the close contiguity of urvdnem and mén, and the distance from dadé(é). The earlier Pahl. trir, read mdngairé(¢); @, in

398

mén, is merely the nasal vowel, and often an inexact writing. It may well equal dn, @n(s), as in the acc. pl. mase. ‘Devoting (turning) mind and soul to Heaven’ is very apt; but cp. gard demdné(é Y. 51, 15, and garé nméné(e) Yt. 10, 32. Then gatrim might equal Mount (Alborj), acc. of goal = ‘to Heaven’. This has met with some approval. Finally méi as = mam (ea = nasalized long @) may be adverbially used (or a false writing) for ménéd =‘my’; so the Pahl. elsewhere, but not here.

Some would read @ éshé(é), an infin. with the following gen. ‘to wish for righteousness’. This seems rather forced, while ‘in the desire for Sanctity’ sounds somewhat advanced and modern. The last is however the natural result of the syntax.

The Pahl trlr. recoils as before from the recognition of [azém] ye = ‘Iwho’. Pavan avékih as = hathré =‘with accompaniment’ rather than ‘with aid’. He also renders ‘sé as if from 7s = to Wish, as to which he is only sometimes right, although of course he gives his ancient evidence as to the outward forms in earlier texts. Otherwise his rendering is quite rich, giving us the valuable hints of Garédméno, and amikhtam (sic), in which last suggestion he has been followed by all, except indeed Haug, who, at the time of his able attempt, was actually, or practically, unacquainted with the Pahlavi.

We may notice the embarrassment caused the trlr. by the supposed necessity to attempt to follow the Gathic word for word, which appears in his rendering of the gen. Mazddo Ahurahyé, inserting pavan zak t A. His translation of hathr@ is especially intelligent, giving a change of form and two words. His concrete translation of §(k)yaothanandm is noticeable though free.

Ner. from some unknown reason renders mén as fem. by yd ete. He is also otherwise somewhat free, but affords a valuable rendering of the Pahl.

5. Gdtim may well mean ‘throne’ here (with the Pahlavi), as it gen- erally means ‘throne’, or the like, in the later Avesta, but Vedic analogies induced Haug to render ‘way’, and I formerly followed, being still at pre- sent unable to shake off my preference for a rendering peculiar to the Gathic here. The word Khrafstré, which may be masc. (one does not wil- lingly accede to a neuter), certainly indicates something to be opposed ; and the expression of opposition might seem to us present in vdurdi- maidi as equalling ‘hold off’. But we naturally do not like to place an expres- sion of that kind in immediate connection with what precedes in another tone, especially when var can also be rendered ‘choose’, ‘confess’, and even — ‘teach’, the intensive having causative meaning.

But we naturally do not like to place an expres- sion of that kind in immediate connection with what precedes in another tone, especially when var can also be rendered ‘choose’, ‘confess’, and even — ‘teach’, the intensive having causative meaning.

I therefore, although regarding mazistem as a suspicious adverb both formerly, when rendering ‘hold off, and now, incline at last to follow the Pahlavi partly: ‘By that mathra we most convert the Khrafstra-polluted

a ee

899

men with tongue’. Or better: ‘We cause the polluted ones to believe on the greatest (one)’. As to Sraoshem, one able scholar renders, ‘of the one most helpful toward the obedient one’. All the abstracts cover concretes, but as Ashd is subjective here, so is Sraoshem (spoken Seraoshem; see the metre).

The Pahlavi translator, affording the richest indications throughout, is evidently free, and not erroneous, in rendering Sraoshem by pavan Srosh (is he not literal?); and this is proved by the fact that he repeats the word ‘knowing’, bringing it down as it were from line a. His correct free- dom is likewise indicated by his accurate rendering of the causative force which may inhere in vduréimaid?. With regard to his exaggerated freedom in rendering the form of and mdthrd, it should be said that, in view of its original, the Pahlavi might be translated as follows, especially if the often- omitted izafat is supplied: ‘To this mathra the most, to it belongs (geni- tives by position, especially ash) the giving by tongue of the conversion of him whose intellect is confused’. As to curiosities, the terminations of se- vistdt and vdurdimaidé are separately rendered. They were possibly and even probably severed from their stems, or stood otherwise divided in the MS. used by the earlier trlr.; see similar errors in our now surviving MSS. They stood as sev. iStdi and vdurdimai. di. This accounts for the mischievous khvdstdr, and the superfluous yehabiénishnd, which possibly crept into the text from some remote predecessor’s note, and might even be brack- eted with propriety here. The lengthy paraphrased translation for khrafstra indulges seemingly in etymology, dividing kra = ‘mind’, from the root of krdtu, and stré from star = ‘to prostrate’. This is of course literally er- roneous, yet it renders the idea. Khvdstdér would be strictly referred to Ahura, if it were not for its sense ‘supplicator’, which makes it inapplicable to Ahura.

Omitting it for the sake of estimating the degree in which the Pahl. trl. approaches the Gatha, we may read line 4: ‘And the throne, or place, of Attharmazd, the bountiful (@ séd.), even Srésh; that is, that place is known through Srésh (Obedience)’.

Ner. seems to have seen no dén in the first gloss, and he intelligently adds a tud@m. He also restores the grammatical relation of sevistdi, ren- dering his original the Pahlavi by /dbAabhildshatah. Otherwise his ren- dering of his original is close.

6. Ashdddo is especially in place as describing a person, and also particulary idiomatic, when so understood, as a nom. sg. in agreement with t#, or a voc. in agreement with Mazda.

Ashdddo, so reading, would seem to equal rit@ni plus dé@s, or riténa (?) plus dé@s. It means ‘giving gifts (see dé@idz) in accordance with the Righteous

7” \

400

Order’. We might more naturally expect a compositum to read ashaddo; perhaps we have two words here. ,

Others have preferred regarding ddo as an acc. pl. = ‘gifts’, Haug, vert dationes, One writer thinks it a sg. neut. in agreement, or apposition, with daregdyi.

Some able scholars have rendered daregdyt as ‘eternal’, while they regard ameretatdd(t) as equalling ‘long life’. This seems rather perverse. The original idea of ameretatdd(t) may well have been extreme length of life, but the entire eschatology of the Avesta shows without any doubt at all ‘that death-absence’ in the ‘world of mind’, and ‘at last’, was also insep- arably connected with the idea.

Ereshvdis ukhdhaiS might equal ‘according to thy true promises’, but see mathra srevaé(é)md in the next verse. The theme of the entire piece seems to be the gift of inspired words; see ddthéng and sravdo in vy. 10. The Pahl. trlr. struggles severely in the glosses; dropping them, the sense comes out nearer to the Gatha.

(6) Through the true word do Thou give it (see at, and, as authority, if any be needed, for carrying down the force of a word from line a, see khaditinam in the last verse carrying down the force of daresdn? from a to 6), give it from him who is strong, as a joy;(c) and ours also are these gifts jee pees

The termination of aojénhvad(t) either caused its rendering to be thrown into the ablative, owing to its outward shape, or caused it to be actually mistaken for an ablative (not so however elsewhere; see zastavad(f) Y.29, 9, astvad(t) Y. 43, 16, agjénhvad(t) Y. 43, 16, spenvad(t) Y. 51, 21, benvad(f) Y. 53, 4.) The curious error, or careless freedom, occurs here and in Y. 3134: Possibly some textual defect misled a previous trlr.

Taurvayama, or some word which replaced it, probably appeared to the translator as a present middle participle, and a similar mistake occurs more than once.

53, 4.) The curious error, or careless freedom, occurs here and in Y. 3134: Possibly some textual defect misled a previous trlr.

Taurvayama, or some word which replaced it, probably appeared to the translator as a present middle participle, and a similar mistake occurs more than once.

Translated as ordinary Pahlavi free and flowing in style (which however is totally contrary to the treatment demanded for these documents forced as they are by a general attempt to follow the literal order of the Gatha) the rendering would be, as I formerly produced it: ‘Grant me, O Ashava- hisht, --- the coming of Vohiman into the bodies of persons etc. - - (b) He has shown thee, O Adharmazd, to Zartisht - - -. This is of course erroneous as an exegesis of the Gatha, although it is far from erroneous when considered aside the GAthd, out of which however the translation originally grew.

Yet even this contains the ever-recurring and invaluable hints.

401

Ner. departs from the original, influenced by hémanam. He renders the Pahl. as if it were an ordinary document. originally composed, and this is his usual custom.

7. One would say that, if language could indicate a meaning, ddid? ti Armaité(?) Vistdspdi ishem (or aé(é)shem) maibydchéd meant ‘grant (our) wish, that is, our prayer, OA., to V. and to me’. ,

And yet, merely because és stands in the Sansk. dictionary as ‘power’, Haug rendered Vermédgen, and alternatively Kraft, followed by others, and probably himself influenced by a desire to depart from the hint of Ner., which of course was a reproduction of that of the Pahl.

Men did not need ‘power’ to ‘hear the Mathras’; and this, even if ishem were the critical reading; but aé(é)shem, which unquestionably took longer to utter than ¢shem, is here the indicated reading (see the metre), and ésha, even in the Vedic, means ‘seeking’, and ‘desire’, as does also sometimes the 2nd ish. If there is any one word which we could expect to occur at every point in the Gathas, it is the word ‘prayer’, ‘desire’.

Vistdspdi. V. was the reigning monarch, and the name probably means ‘horse - owner’.

While expressing great respect for those who follow a contrary prac- tice, I yet think that we are hardly warranted in varying the translation - of Vohu Manah at every verse. VanhéuwS Mananhé can hardly mean ‘the pious congregation’. directly and simply in verse 1, and then after that Vohtii Mananhé cannot*well mean ‘of devoted mind’ directly and simply in verse 2, and then ‘graciously’ in verse 6, and Vanhéw§ Mananhé ‘the pious man’ directly and simply in verse 7, and then Manasché Vahistem a proper name in verse 9, etc.

directly and simply in verse 1, and then after that Vohtii Mananhé cannot*well mean ‘of devoted mind’ directly and simply in verse 2, and then ‘graciously’ in verse 6, and Vanhéw§ Mananhé ‘the pious man’ directly and simply in verse 7, and then Manasché Vahistem a proper name in verse 9, etc.

The ever-recurring Vohu Manah shows the marvellous subjectivity of the early Zoroastrian Religion. It was the benevolent mind in God and his holy, or ‘clean’, creatures, chiefly in the saintly human individual. And this was reclaimed from being idealism only by the personification of the idea which was at first poetical (see such passages as verse 5). As being poetical, this personification proves a depth and majesty of conception which surpasses anything of equal antiquity. Gradually however this poetical per- sonification sank into a dogmatic one, perhaps at times even in the Gathas. The Good Mind was therefore a large idea, including beside the benevolence of God, the kindliness of the faithful, and then the faithful himself; see Y. 49, 10, and Vend. 19, 20.

In the Gathds the word rings; and in rendering them as poetical com- positions we should never omit it, while giving its particular application. It

is Thy Good Mind (of Ahura), owr Good Mind (of the faithful worshippers), 51

402

Thy Good Mind in thy Folk (of the congregation), so of Asha, and the other four. They are the holy attributes of God, and His saints, sometimes half mystically conceived.

To translate this poetical matter absolutely as if it were prose, ‘a good disposition’, ‘the pious man’, ‘the congregation’, etc., leaving the central conception unexpressed, appears to me to be a mistake.

I would cheerfully present an alternative translation for khshaydché as an imperative meaning ‘and provide thou’, wnd verfiige (a rendering which is very old, and had long circulated, having its source from high authority, but which was subsequently published by an able writer wi- thout the smallest intimation that it was not original with himself). I must however protest that the two imperatives, the last provided with a chd, do not look so idiomatic; and are not elsewhere claimed for the Gathds (see each imper. before with its separate dependent).

A nominal form in the voc. with its ché@, as in apposition with Mazdd, is far more probable, and so the ancient scholars taught (see padakhshah).

I support my rendering by khshayé Y. 32,5, and Yt. 13, 18 hd donhddti zazustem6 khshayd kaschid({) mashyénim; cp. for form the Ind. kshaya. Mathrad may be equivalent to mathréfg, as it is in Y. 43, 14, and as @ elsewhere sometimes represents the acc. masc. pl. term. In these cases however the @ has been miswritten for the nasalized long vowel.

Otherwise mathrdo here, and in Y. 43, 14, would be the better reading,

as a neut. pl. acc.; see the MSS. Others have preferred to regard the word

as a Nom. sg. masc. of madthran.

masc. pl. term. In these cases however the @ has been miswritten for the nasalized long vowel.

Otherwise mathrdo here, and in Y. 43, 14, would be the better reading,

as a neut. pl. acc.; see the MSS. Others have preferred to regard the word

as a Nom. sg. masc. of madthran.

Srevim (sic) has been read as a first sg. aor. (comparing akramim, and agrabhim = ‘I may hear’); then again as a neut. of an adj., or as a subst. = srevyam = announcement (see Spiegel and -Geldner).

Srevaé(é)md, as an opt. of the a aorist (cp. gaknoti, gakéma), can only mean ‘may hear’.

It is however not impossible that the letter to may here (as elsewhere) equal the Pahl. sg) which may spell y@ in sre(d)vaydméd. Recall 7 in géurvdin

(sic) as having the force of the Pahl. » which may represent y with in-

herent a. The Pahl. trlr. so read, and ‘to proclaim’ is more in harmony.

with the context than ‘to hear’. See the previous verse with its aggressive tone, and also jré mé--- vaochanhé(é) in y. 11. Sre(d)vayéma improp. conj. But the first rendering should be ‘that we may hear’. A first pl. is obviously demanded by the context. Rdddo, so reading with the majority of MSS., either qualifies vayem

403

(not vaé(é¢)m) understood, as a nom, pl. or else it agrees with mathrd (°do) as an acc. pl. m. orn. As a first explanation, we might compare the Indian root rddh. As to its possibility as an acc. pl. masc., we may compare ameshdo, which imperfectly represents that form (see Yt. 10, 139), that is, supposing that we accept a stem rdda. As ameshdo = ameshds = ameshans = ameshéng, so rdddo might equal * rddds = * rddans = réddéig.

Raddéo would in that case equal *rdddns as stavas equals * stavans, for stavants, etc.

The nasalization is not expressed. Then again we might consider the reading rddd@, and regard the word as a form not only borrowed from the neuter, but actually a neut. itself in apposition, but not in agreement, with mithré; so also reading rdddo as an acc. neut.; it might equal rédhdnsi, as sravdo equals ¢rdvdnsi.

But preferring the explanation of rdddo as a nom. pl., I should first render, ‘that we, as helpful (that is, as efficient heralds), may hear your -Mathras (in order to proclaim them)’. (Nom. forms in the masc. are espe- cially idiomatic at the end of the sentence). Or else I would render, ‘that we may hear (or proclaim (?)) Your beneficent Mathras’, (preferring rddéo in this latter explanation as an acc. masc.). One writer, reading srevim draddd, would render the word as a first sg. conj.: ‘That I may carry out as a prophet (mathrd, nom. of mathran) your announcement’, srevim =

_ srevyam; see above.

This interesting but hardly adequate explanation had long circulated; its age is however not improbably in its favour.

Nothing can be more trivial than to reject the most probable rendering because it is old. To what would this bring us? As years go by every solution would be abandoned!

This interesting but hardly adequate explanation had long circulated; its age is however not improbably in its favour.

Nothing can be more trivial than to reject the most probable rendering because it is old. To what would this bring us? As years go by every solution would be abandoned!

The Pahl. trlr. takes dyaptd as an instr., otherwise pavan equals ‘as’, or may apply to Vohtiman. Min Vishtdsp seems to show that Vishtdspdd(t) was read, or else it should be rendered ‘by Vishtisp’ as expressing a wish harboured by him. ‘Of Vishtasp’ was written by me formerly from an exaggerated reluctance to favour the correctness of the Pahl. as a trans- lation. The reading s¢@ caused the error of stdyiddr beyond a doubt, the trlr. fearing to correct, in this instance, what he saw before him in his sacred text. Without gloss: ‘Grant me, O ruler A., a praiser- - -’.

I had of course rendered pédakhshah as an accus. owing to the gloss Vishtdsp; without that gloss it should certainly be considered as being in the same case with its original, as it may well be a voc. dé is to be read with D. J. for I. With rdddo the trir. is free, seeming to divide ré (cp. Sk. r@, ré) + ddo = dhds. Avoiding all favour toward the Pahl., I had read

Z a

404:

srayénd; srayént (same signs) is better; see srevaé(¢)md. Dropping the glosses, which certainly never suggested themselves to the earlier. trirs., and bringing the lines together, we. have: ‘Grant me, O Ashavahisht, that sacred recompense (?) which is as, or through, the gracious help of the Good Mind; and do thou; O Spendarmad, grant me that which is wished-for by Vishtasp, and what are our wishes also’. Considerable importance attaches to Ner.’s bhaktin. It seems to prove that he understood tarsakdsth (sic) to mean ‘venerating recognition’ as involving a ‘reward’, a ‘portion’ given; see the P. W. Or did he take the word more decidedly in the sense of ‘devo- tion’, ‘religious worship’, which would, on the other hand, tend to show that Ner. saw only the idea of ‘holiness’ in ashtm, and not that of ‘rewarded holiness’, ‘blessedness’, ‘recompense’? See other occurrences.

I think that his ddhyataya = dvddih = dyaptéd shows that the idea of ‘portion’ was prominent. It is to be noticed that Ner. renders dvddih in Y. 53, 1. by ddyatdm. He seems to have transliterated azddth instead of avddith there.

Ner. errs in departing from the treatment of Spendarmad by the Pahl. trlr. He does not read srayént, nor yemaleldndni, nor does he accept vddinyén as an imper., in which last particular he may well be right.

Otherwise his rendering of the Pahl. trlr. is important, although, as. always, not exactly corresponding to our present Pahl. text. The Parsi- persian corroborates D. J.’s aé for 1.

8. The uw in vdunus may be epenthetic, compare vani.

Otherwise his rendering of the Pahl. trlr. is important, although, as. always, not exactly corresponding to our present Pahl. text. The Parsi- persian corroborates D. J.’s aé for 1.

8. The uw in vdunus may be epenthetic, compare vani.

Otherwise the weak stem vavanis, perf. part. of van, furnishes the analogon. The two may be related. The long @ reminds one of the per- haps falsely written, but still hardly accidental, long @ in vdurdimardi, vdurayd, and in ashduné(é) (?).etc. It may have its explanation in the absence of an expressed v, as if vdwnus represented vavanus, vdurdimaid? vava- roimaidi, vdurayd, vavarayd, ashduné(é), ashavané(é).

Frashaostrdi. F. was the brother (?) of Jamaspa, and of the family of the Hvégva. The name was pronounced Ferashaostra causa metrt.

The name may mean ‘head, or fleet (?) camels’, fra + ds (= priiich)

+ a+ ustra (or to priksh (?)), Rdonhanhoi is a second sg. conj. s aor. of rd.

So far as its outward appearance is concerned, it might also be a 1st sg. conj. aor. of r@h, ‘that I may give it’.

Cp. the 1st sg. conj. aorists in se from present stems, cited however by Whitney as ‘difficult’, Haug translates praedeo first, ‘and du verlethen magst later, and not as alternatives, but this irregularity should not be censured. He had changed his mind since the first had been printed, and

405

the types had been distributed, an inconvenience which is inevitable in extended works on such severe subjects.

The rendering as a 1st person, although sagacious, is, I think, not so probable. Ahura would more naturally be referred to as ‘giving for all the age of the Good Mind’. That Z. should pray that he. might give the gift for ‘all the future’ sounds too advanced. We should also at least expect the 1st pl., and not the 1st sg. The last line simply completes the prayer as to the element of time.

Some would recoil from an obvious sense -of vanhéuS manaxhd as equalling the future career of the beatified people ending in Heaven. Op. Y. 30, 4. apemem anhus - - - ad(t) ashdwné(é)(?) V. M. I do not think that this gen. can equal the frequent adverbial instr. in the sense ‘from grace’.

In the Pahl. déshand (same signs as déshan?) might be read as being less in disagreement with hazaoshem, which may however, on the other hand, have been understood as ham zaoshem, a 1st sg. conj. There is no reason to suppose that the trlr. mistook the accusative form of Ahurem for the yoc.; and, as he had just translated yds@ by bavihinam (see verse 1), it is not probable that he was ignorant of its form here in line 6, although it is of course possible that some other form was present before him. The gloss, like the others which refer to discipleship, is simply the expression of later didactic, and, perhaps priestly, tendencies. Véwnus is either freely trans- | lated by a form of vid, or else taken literally in the sense of van = ‘to conquer’, and so ‘to obtain’.

The gloss, like the others which refer to discipleship, is simply the expression of later didactic, and, perhaps priestly, tendencies. Véwnus is either freely trans- | lated by a form of vid, or else taken literally in the sense of van = ‘to conquer’, and so ‘to obtain’.

The trlr. certainly knew what van meant in its sense of ‘overcome’ (see Y. 31, 4). He renders é¢ as a particle. Réorhanhoi was recognized by the trlr. as to root and form. Dropping the glosses, we might render: ‘Since they have sympathy with the best thing, O thou (omitting 7 with D. J.) best one! with the best Righteousness, let me gain it over, by, or as, prayer, OA., as appertaining to the man Frashéshtar (gen.; insert the 7), and as my acquisition also. Even to those (certainly free, and not erroneous) may’st thou therefore be bountiful unto all time through the Good Mind’. Some such Pahl. trlr. doubtless preceded our present one.

Ner. translates the Pahl. text before him in an interesting manuer, and both together gave us, as usual, our first rendering of the passage for the most part followed by all.

9, The reading aé(¢)shd is more suited to the metre than ishd. Haug remarks, reading vaondid(t) for vdo ndit (which everybody accepts), ‘Der Form nach ist (vaondit) ein regelrechter Ablativ eines Thema’s vaont, worm

406

unschwer das Wedische vani (!) zu erkennen ist, fiir welches (p. 61) die Be- deutung Gabe, Spende (Gottes an die Menschen) nachgewiesen wurde’.

He would have done better had he accepted the indication of Neryo- sangh, whom he at times so bitterly ridicules, but later so often followed. But, notwithstanding all, his criticism has been valuable.

Some scholars apparently hold that ydndi§ means ‘prayers’ literally. But in all languages such an expression as ‘harass with these blessings’, used in a supplication addressed to the Deity, would imply the words ‘with prayer for’ as understood. It is a pity to split up needlessly the meanings of a word. Haug rendered zaranaé(é)md, incitemus; Ner. and the Pahl. have been followed by all. Dasemé(¢) may equal in ‘the tenfold’ in the sense of ‘completeness’: ‘We have made effort strenuously’. Cp. the Dacagva, the Demi-gods who help the offering to Indra. But dés = ‘to worship’ may also be the root, plus the suffix ma; read dds(e)mé(é) = ‘in the offering’, see the Pahl. This is the more possible as youthimd = * yetima must be read

with its three syllables, and not ydith(e)méd. Two syllables in das(e)mé(é) -

would permit us to accept the ordinary suffix ma. Haug rendered zevis- taydonhé (sic), vocati -bona-praebentes = die Giiter der Anrufung habend.

This is the more possible as youthimd = * yetima must be read

with its three syllables, and not ydith(e)méd. Two syllables in das(e)mé(é) -

would permit us to accept the ordinary suffix ma. Haug rendered zevis- taydonhé (sic), vocati -bona-praebentes = die Giiter der Anrufung habend.

I have been also inclined to refer zevistydonhd to zu = hu = ‘to invoke’, and to explain it as meaning ‘easy to be invoked’; but the root may well be zw = jd. Also a suffix dshté with irregularly extended termi- nation awkwardly and exceptionally transferred, to the a declension, would here show unusual irregularity. I now accept the root indicated by the Pahl. trlr. He refers the word to the extended (?) 7a, that is, to gush (?). Zu + ishtya seems the form. Zush = Jush has been strongly objected to on ac- count of the infixed 7 (ew + 7 + sh). We need not however be so deeply scandalized by this. 3

Words like the Indian yesh, beside yas, apparently modify a as if by an 7, and the important letter y seems to be infixed in the Indian chyu = Zend shu, or, quite as probably, the Zend shu has lost its y (so Haug). If we could accept the infix, zevish + tya would explain the difficulty. Ifwe prefer zu + ishti, we must regard the suffix for ishtayas (?), reading zevistaydonhé (= zevistayd) as a monster transferred to the a declension. Suf. taya is numerical.

Better to accept two suffixes 7§ + tya. Levistydonhd = * javishtydsas (sic) (four syllables, but donhd might be read as three). One writer holds to a superl. in 7stya (?). ;

We might consider it as governing savduham = (with change of accent) ‘prospering, furthering’: ‘Ye are promotive toward them who pro- mote your sovereign power’.

407

But the ché@ distinctly draws the whole line together. In line 8 we have vayem (not vaé(é)m) understood, and vé expressed. In line ¢ the second person is emphasized: ‘We are strenuous’(4)- +--+, and (ché) ‘ye are propitious, helpful, toward the aé(é@)shé-khshathrw (ec); (cp. Y. 29, 9). (Yoithima expresses the fact that the worshippers: aspired to possess the character of aé(é)shé - khshathra’s)..

The meaning of aé(2)shd(a)-khshathremcha, or even of tshd(a)-khsha-

-thremcha, is put before our faces by the expressions vasé-khshayas, vasé-

khshathré, the meaning of which is not the same as that of aé(é)shd(a)- khshathrem, but closely allied to it. And yet some writers, following Haug, and animated by a desire to differ from the indications of the ancient translators, prefer two words of closely kindred meaning, ésh and kshatrd ‘strength’ and ‘power’, with great loss of point and sense.

And yet some writers, following Haug, and animated by a desire to differ from the indications of the ancient translators, prefer two words of closely kindred meaning, ésh and kshatrd ‘strength’ and ‘power’, with great loss of point and sense.

The Pahl. trlr. probably erred as to andz$, seeing in it a particle, or an adverb which he referred to 7 = ‘to go’. He proceeds however to give us our first idea as to what follows, even explaining yénd§ as ‘things prayed for’. He correctly carries down the force of zaranaé(é)ma, but seemingly fails to recognize a perfect in yoithemd (sic). He renders its idea by a substantive; and this freedom, or error, may well be excused, as yoithemd (sic) would, aside from its context here, suggest a stem ydith(e)man. There are several instances in the Indian where a stem with a seems to become a stem with e. The trlr. is rather strong with his déshakd. Read, as the rendering of ordinary Pahl., (c): ‘Ye are loving (and not troubled as a foe), and, as to the kingly desire, beneficent’.

Ner.’s punyopachiti needs correction, but his wparydy? seems justifiable. The Parsi-persian errs in kunand, having read vdgiinand, = vadinand for vddiinyén, or vadindnd. (It may be well to repeat here that the Pahl. texts cited in the Persian version are all in the traditional transliteration; but jén = gdn is a mistransliteration of ydn). Khwéhad is an erroneous form in c; otherwise the Pers. corroborates my rendering of the Pahlavi.

10. I can no longer see the propriety in printing ashdad(£)chd, an obvious corruption which crept into some MSS. from an earlier deficiency in the number of the syllables. We have here an interpolation which disturbs the metre; how did it occur? The text may have stood originally as as- had(t). Some Jater reciters pronounced ashdéad(f), others preferring to emend by ché. The original composer must have sometimes varied by additions of syllables, while, on the other hand, a redundancy of syllables was avoided by reducing the word, when necessary, as in the case of vairydo for vairyaydo (see similar Vedic usage elsewhere cited); later °datcha was imitated,

408

At the first glance we should be inclined to render ddthéng ‘creatures’: ‘What creatures Thou knowest as just, the creatures of the Good Mind, to these with the gains of blessing, O Ahura, fill the desire’ (see Spiegel and Bartholomae). But ‘creatures’ is here a platitude. In the previous verse the allusion is pointedly to ‘us’; so in verse 11.

But ‘creatures’ is here a platitude. In the previous verse the allusion is pointedly to ‘us’; so in verse 11.

See also Y.46, 15, where ddathéig --- addthaisché are used in the sense of ‘lawful’ and ‘unlawful’; and then observe sravdo in line c, which evidently continues the sense; the verb also, vééstd, is better applied to ‘laws’, ‘reve- lations’ than to ‘creatures’, The whole connection refers to revelations; see, beside sravdo, mathrad srevaé(é)md rdddéo v.71; they are also reierred to in v. 8 and v. 9, and in fré m@ sisha in v. 11, while v. 6 has its explicit ereshvdis ti ukhdhdis, which is itself preceded by and mdathrad in v. 5. It is therefore better to take aé(é)ébyé as the abl. of original causality, and dpandis as the instr. of the immediate means. rethwéeig = erethvdn (the letter yf = English v) may be related to rittvdni = frdrénd; so datherng may = * dathani.

As to aséind, I can now report the Pahlavi as favouring my rendering. I have heard through Dr. West of an improvement. Asddak should be referred to stidah = ‘remiss’, ‘obsolete’; ast#dak = ‘not remiss’: ‘If thus one obtains food and clothing by (or as) that which is not remiss, by (or as) that recital’. But the ancient glossist understood ‘useless’, an important case to prove that the gloss is of greatly inferior importance. Var(e)thya has been ably compared with svdrtha (= ‘well reaching the aim’) by Roth.

The suggestion of the Pahl. trir. is perhaps more probable sar(e) + thya = Ind. tya (?) = ‘having reference to food’.

Vaintya, van with the same suffix tya, means ‘having reference to possessions’, ‘inspired revelations which lead to food and riches’. Or it might mean ‘having reference to supplications’; see vdédunus; Bartholomae fiehentliche; ‘Ich weisz ya, dass bei euch schallende (barethya*), flehentliche gebete nicht erfolglos sind’. But more is expressed than ‘bet euch’. *See Haug onY.31, 20.

The Pahl. trlr. everywhere fails to recognize vdéstd in its proper form. He seems to have been quite aware that it might equal vettd, but he doubted it as the equivalent of véttha.

As to its radieal meaning, he of course gives us our first clue. He seems to render vazitya by ‘clothing’, but this idea may be part of his rendering of darethyd(?). With the exception of vatitya however, he gave us our first idea of the sense of every word, having been thrown out of gear by his misconception of the grammatical form of vdistd; (he seems to have had no difficulty with vdiedim in Y. 33, 8; yehabiéinéd is there a second

409

plural; see Jektim in lines 6 and c). Line 6 here is to be noticed as free but correct.

Ner. renders our improved view of asédak well by analaso, and other- wise translates the Pahl. usefully, although seldom with absolute exactness, at least not according to the readings of our present texts.

Line 6 here is to be noticed as free but correct.

His ekahelayd is strong as a translation for amat aétind, and his parichinohi (for parichinuht) can only be defended as Vedic Sanskrit. Was he accustomed to read the Veda? Ner. seems to have had a different text before him at c; he does not notice the lekim of the Pahl. nor the vé khshmaibyd. The Persian trlr. carelessly reads homandnd = hastand, and often elsewhere follows DJ.’s MS. in reading d for 7.

11. Haug rendered nipdonhé(é) protegendum (est), adding: ‘An eine erste Person sing., wie Nerios. annimmt, ist nicht 2w denken; sie wire hier und 49, 10 véllig widersinnig’.

An infin. certainly looks possible, and a first person is inadmissible in Y. 49, 10, but according to the valuable indication of the Pahl. trlr. nipdonhé(é) is here a 1st sg. conj. aor. in the sense of the future, and is now fully recognized as such, Spiegel leading the way in rendering as a first person in analogy with the other 1s persons in this chapter.

The Pahl. trir. recoils, as usual, from yé@ as equalling azém yé, but my rendering of him is perhaps too unfavourable.

‘When I shall defend Righteousness - -’ may well be free for ‘I who shall defend - - - . Pavan nikirishné = ‘according to observation’ means practically ‘as one observes’, ‘as the matter goes’ (so Spiegel elsewhere) ; so dis means ‘according to these things’, ‘thus’. Ménavadikih has the position of a gen.; see mainyeus (or manyéus).

When regarded as ordinary Pahl., I would render c; ‘A spiritual thing is the Gathic doctrine which is declared from this which is Thine by mouth’.

The general accuracy is to be noted, the glosses being intelligent, or harmless, and, as in every case, possibly from a later hand. This is espe- cially true of the gloss gdsdnikih in line c, as it probably did not exist in the MS. used by Ner.; and this circumstance is of importance to us in our endeavours to estimate the age of surviving codices. The liturgical notes containing directions regarding the repetitions of verses etc. are not pro- perly Gathic.

The Persian reports vdyinand = vadinand, for vddinyén, or vddinand, instead of vddiinam-é, and yemalelin (jamniimi) for dmizdi. Mint occupies the position of a gen., like ménavadikih, fortified by the reading z#sh, but this does not render it at all certain that the trlr. understood mindi as

a gen. 52

410

Y. XXIX.

See for summary, and for further treatment, S. B. E. XXXI. pp. 3—13. Changes in opinion which have taken place since its composition are however not always noted here.

1. I prefer to read tavisch@, as it is quite possible that the nearly universal substitution of e for a may not be original. The exceptional occur- rences of a should be preserved by use, or notification; see K.5 J2

Gerezhda@ must have the sense of ‘plaint’ here; cp. raosté in vy. 9. Consider also the reading gerezhdiim in Y. 51, 17. which may refer back to this place. As to the reading dhishdya (J.2 etc.), the Pahl. points to ahush- aya, while Westergaard and Spiegel reproduced dhushuyd (= dhushuvd (?)).

In the Persian MS. K.* the long 7 and the long @ are indistinguish- able. Perhaps short ¢ and short w are indistinguishable sometimes in K5

As 39 in MSS. has often notoriously taken the place of »», cp. viduyé(é), tanuyé(@) etc., so in carelessly written MSS. nothing was easier than the

apparent miswriting of » for 9.

Notwithstanding then the absence of the syllables ahw in the MSS. well reported by Geldner, I would personally prefer a reading ahushayd@, as the short 7 of Pa may represent a short w (see above), and one MS. has short a.

Ahushayd, as a substantive, might be explained as chu (cp. ahu else- where in composition), and shaya from khshi = ‘to destroy’. If khshi = ‘to dwell’ falls into shayati (not shaé(é)t#; there is properly no such word), and if shitayé likewise appears from it, we have no difficulty whatever in recognizing a shaya from khshi (cp. Ind. kshaya). The meaning ‘with life destruction’, thus indicated by the Pahl. trlr. (who, as has been said, like Westg. and Sp., read the MS. before him with dhu-), is especially germane to the connection. Cp. also md hé(é) mairyé géurvaydid(t) - - - ahumerekh§ - - - Yt. 8, 59. Cp. also the composite reading ahiimusté, ahtim in one MS. and usté in anotber (see my notes Y. 46, 4.), and the Pahl. ahtikinéd. Ahush- aya might be an adverbial instr. effectively thrown in to relieve the throng of nominatives which are subject, as so often, to a hent? understood.

But the apparent readings of the surviving MSS. should in no ease be hastily abandoned, as was the constant practice among writers, nor should they be abandoned without alternative rendering even for readings plainly indicated by the Pahl. trlr. As an explanation of ahishdyd, so reading with several MSS., we have more lately the suggestion of a 374 sg. perfect from hi = si (perf. sishiya) = ‘to oppress’, (@ + hishdyd) the original Aryan s reappearing in the sh, as it does in forms of had and hach = sad and sach,

So far there would be little difficulty; but what are we to do with

- a alll

411

a 3*4 sing. verb in agreement with so many subjects? Also the repetition of the preposition @ looks suspicious; ‘@ md aé(é)shemd--+ d-hishdyd ---.

The probability of this iteration has been most strenuously, and pro- perly, objected to in the other cases. But these difficulties, which are how- ever great, might be overcome.

Also the repetition of the preposition @ looks suspicious; ‘@ md aé(é)shemd--+ d-hishdyd ---.

The probability of this iteration has been most strenuously, and pro- perly, objected to in the other cases. But these difficulties, which are how- ever great, might be overcome.

It is certainly very interesting to us to see that hishdyd(a) corresponds to seshdya, and that, with a little forcing, a 3™4s¢. perfect makes sense, but we should not be led away by such a circumstance to believe that the word ahishdya is actually a 3'se, perfect here; and the same remark applies (with emphasis) in many other similar cases. Our first duty in translating is to search for the simplest and most probable rendering of the text as it stands, or as slightly emended. An expressed verbal form is not neces- sary here; nothing is more idiomatic to the Iranian languages than the presence of one or more nominatives connected with an object by a dat., or gen., or prep., and agreeing with a form of ah = ‘to be’, understood. Cor- recting (?) to ahishayd (see the two short a’s in different MSS.), I would prefer a nominal form in the adverbial instr.

Perhaps Vedic asé might be considered; * astkshaya = ‘destruction with the sword’ being compared. It would harmonise well, and ahisdyd P(¢) immediately suggests forms of ah = as = to hurl, although the sense of the instr. in the first member of a compositum would not be necessarily, or indeed so naturally expressed by an inst. form, according to Sansk. ana- logy at least, as it would be by the bare stem. As the ‘life-destroyer’ is sug- gested by the Pahl.’s ahikinéd, so the Pahl. trlr. also suggests the correction tdyusché for the very awkward tavischd. (Ahikined also = ‘disfigures’.)

When the Gatha stood in the Pahlavi character, a very slight mark only determined the difference between tavi§ and tayus (sic). Spiegel keenly suggests that w and y have become inverted. How does tavischd acquire the here needed ‘evil’ sense, it being a substantive, and generally used in a good sense? The Pahl. word taraftér rests upon taraft = ‘hidden’, and Ner. (who is a high, although of course not an infallible, authority on the Pahl.) renders stenagchd. Véastd as equalling ‘nurturer’ was first suggested by the old Gujarati trlr. after the Pahl. which renders ‘provider of nourish- ment’. As to the omission of remé to accommodate the metre, it has been said that it was originally gloss to hazaschd, but it is no longer possible to decide with any seriousness as to which word is gloss.

And remé existed in the ancient MSS. used by the Pahl. trlr. Omitting hazaschd, we secure seven syllables, and dereschd@ counting two, this would leave nine in the last division.

If we read @ maCuaé(é)sh(e)mé as containing three syllables (which is

412

And remé existed in the ancient MSS. used by the Pahl. trlr. Omitting hazaschd, we secure seven syllables, and dereschd@ counting two, this would leave nine in the last division.

If we read @ maCuaé(é)sh(e)mé as containing three syllables (which is

412

entirely admissible in a case of necessity), and drop the chd of hazaschd (which is surely better than dropping an entire word) the line falls into order, but absolute and uniform exactness in the settled number of syllables could never have been original (cp. S. B. E. XXXI. p. xliii). ‘Declare Ye to me’ is as much as to say: ‘Cause ye me to experience (good care for my pastures)’, including the skill of general cattle culture, to console the Cow for the privations of capture. She bewails the woes of invaded territory.

The Pahl., further considered, is full of the richest suggestion, having been the source of all later renderings, and being itself remarkably correct, although, like so many modern renderings, never absolutely so. That the Pahl. should appear to render remé differently from remem (?) in Y. 48, 7 is not very important, and there seems much cause to believe that réskhiin is a false reading for aréskhd(°un). The difference would be very slight in the Pahl. character, and Ner. appears to have read aréshké; see his irshydluh. A more serious question is as to rd@mem in Y. 49,4. Aréshké = arashké(°un).

How comes it that the trlr. saw the same word in both places? Have we here an indication for the correction of a text? Was the trlr. there conjecturing an improvement, and holding that rémem should be read remem?

Ner.’s avinirmito does not possess the negative of interrogative em- phasis. He probably read /é@ for li, but could hardly ‘have mistaken m@ for the prohibitive. Necessarily regarded as free, his rendering of the Pahl. is valuable. He seems to connect the idea of ‘protection’ rather than of ‘nurture’ with vdstariddr (sic). The Pahl. text of the Persian MS. has vdstiriddr (sic) rendering parwarish-kunandah. I follow, as vdsnidar (so DJ.) = ‘well- wisher’ mistranslates vdstd. Vdstaridér may be coined from a denom.

2. I have sometimes allowed the plural word ‘kine’ a correlative in the singular, ‘she’, or ‘her’, for the purpose of avoiding the use of the word ‘cow’ in a semi-poetical rendering.

Here however I write ‘them’ for ‘her’, notwithstanding its awkwardness. As to whether the Tashan géu$ was other than Ahura (so De Harlez, Bartho- lomae and others), we may say that the question is like that as to the Spenista Mainyu, which, like the ‘Holy Spirit’, is now spoken of as a quality of the Deity, now as His co-equal agent.

As to whether the Tashan géu$ was other than Ahura (so De Harlez, Bartho- lomae and others), we may say that the question is like that as to the Spenista Mainyu, which, like the ‘Holy Spirit’, is now spoken of as a quality of the Deity, now as His co-equal agent.

The Gnostic Demiurge may find its origin from a misconception of this place. The name Géush tashan[4] occurs in the later Zoroastrianism, but it is there still more seriously misapprehended. The murderer, or cutter (sic), of the Ox is Afigra Mainyu (see Haug’s Essays edited by West, 3°4 Edition, page 147). There is no question at all but that the Tashan géus at least represents Ahura here, and I think that, when the eagerness for distinctions

413

has subsided into the calm of judgment, the Tashan géus (in the Gathas) will be again regarded (with Roth) as practically Ahura Himself; see remarks on Y. 31, 9, and Y. 51, 7 y@ gam tashd--- Maadd. Haug, fol- lowed by others, renders ra¢us as an abstract. I think that the Pahl. trlr. is correct with his xadé. The word is here beyond any doubt. a concrete. See ahi «++ ratus in verse 6, which distinctly refers back to it, just as it refers back to the vdstd of line c, verse 1.

Gaoddyd (cp. gédhdyasam; go + dha = ‘to nurture’) and thwakhshé (cp. tvaksh, tvdkshas) are nom. sg. in poetical apposition with ratus.

For the possibility of nom. masc. forms of the a declension, cp. gao- dayé(e) hé(e) (= gaodaychya) and thwakshdi, both of the a declension.

The nominatives appear to me to sound well just in the places which the words occupy. Spiegel took the words as a compositum, ‘sich der Vieh- zucht befleissen’. Haug, bovwm-nutritum formando. Justi keenly saw a loc. in gaoddyd (u stem; comp. gaoddyum), and an acc. neut. in thwakhshd (cp. thwakhshanhd). The Pabl. trlr. gave the original clue as usual. Anhad(t) is understood with ratus -- + gaoddyd thwakhshd. Kem - + ahurem carries out the idea. Although on the whole preferring usta aS a second pl. pret. of vas, I by no means precipitately abandon the more idiomatic usta-ahurem = pavan nadikih khiddt as governed by daté ‘whom did ye appoint, etc. I am inclined to prefer my older rendering ‘dominantes’ to my later one ‘having power’. One scholar seems to prefer taking ddtd as a nom, pl. neut. of the part., or a 3" pl. aor. mid. in sense of pass., with khshayanté as gen. sing.: ‘Is thy regulation (?) for the cow thus that pas- tures should be given her on the part of the possessor (?), and with them also the care proper for the Kine?’

This view seems to take gaoddyé thwakhsho as nom., a great advantage. Déta is a 24 pl. act. aor. = ddhdta, or ddata.

sing.: ‘Is thy regulation (?) for the cow thus that pas- tures should be given her on the part of the possessor (?), and with them also the care proper for the Kine?’

This view seems to take gaoddyé thwakhsho as nom., a great advantage. Déta is a 24 pl. act. aor. = ddhdta, or ddata.

The Pahl. without glosses would come out still nearer to its original, as mén can mean ‘by whom’, or ‘by what’, and it should be so rendered, as it translates kathéd, the meaning of which the trlr. could not mistake. So min again in (6) should be read in the sense of hyad(t). Dddo may well mean ‘ye set, gave, or appointed’. Padakhshahth (sic (?)) (so DJ.) does not bring us any nearer khshayantd. Is it pddakhshah?

Hadé was curiously divided here, (as other words were similarly divi- ded), into ha + dd, Aité, which partly renders it, might be taken as attih equalling ‘existence’ (cp. also the Sanskrit aséi in a similar sense). The trlr, may have taken add in the sense of ‘ever’: ‘Whose existence-time did ye appoint’; (see other discussions).

Read as ordinary Pahlavi, we should have beyond a doubt; ‘who is

414

thy herd-master [] (b) to whom this authority is given---?and who is the one who gives them pasture etc. - - -?; so I formerly rendered.

3. As to Ash@, we should be almost tempted to emend to Ashem. Otherwise I should regard the word as meaning ‘with his sacred truth’, a solemn ‘truly’. Iam reluctant to accede to a voc. for a nom. As to the commonplace ‘really’, as the mere adverb of emphasis, I regard it as very improbable, and as quite impossible when applied to the non-action of an inferior being.

The sacred word is most emphatic, and solemn, and could not be applied in a trivial sense. Sarej@ Haug rendered (with néid(£)) (vera) non relinquens. Roth with Unterkunft (1871), both to srij. But the indication of the Pahl., as containing the idea of sar, gives, T think, the directly needed sense. I prefer sar(e) + jan = smiting back (the dvaée(é)shah and aé(¢)sh(e)ma) with authority, a determinative compositum with the sense of the instr. in the first member. Of course the bare stem sar(e) is better in place in such a compositum than any other form.

I cannot accede to the interesting rendering of advaé(é)shéd by nullum- odium~-habens (Haug), qui ne leur nuise en rien (De Harlez), wolwollender (Bartholomae). :

There is no question here of the good will of the Ratu who was so vehemently desired, but of his power. Could he be a ruler exempt himself from the daibishvatd dvaé(é)shdo (Y. 28, 6), and also able to hold those cala- mities afar (advaé(é)sha) from the threatened people? This was the inquiry.*

That the Ratu, the divinely appointed rescuer, would be just and benevolent was a matter of course, what the wailing Cow desired to know was whether he would be an ae(é)sha-khshathra, or, on the contrary, an asiéira (verse 9), one unable ‘to strike back the fury of the invaders’. The entire question is as to the origin of sorrows, leading directly to the theo- sophic Y. 30. The Cow wishes to know why she was created. Her Maker dramatically turns to Asha, who is obliged to confess that there is no ratu advae(é)sha, whereupon she, the Cow, weeps again (y. 9).

Line 6 requires special attention; and, as in many other cases, I would now modify the conclusions arrived at in 8. B. E. XXXI. It is universal custom with scholars engaged on such difficult subjects to claim the liberty to recall, or vary, opinions which are somewhat old, most writers in fact changing their views from six months to six months. Line 3} is only in so far certain as to its meaning that it distinctly states that an answer to the question contained in verse 2 is not to be had. At the first glance avaé(é)shim seems to contain within its idea the following yd, that is the natural result of the syntax (see also Haug, who however renders viduyé

Pie See ee er eS eee : eae

415

by gnarus-sum): ‘Of those questions those are not for knowing which -- -’ But scholars avoid the abstracts where possible, and prefer ‘of these people’, that is ‘by those people’, and this, notwithstanding the following y@, Then we stumble on another prejudice; some writers are solicitous to show on every occasion that they are aware that y@ may equal yéna. Hence we must have yd entirely severed from avaé(é)sham: ‘Of, or by, those people, is that (or 7#) not to be known how ---’. Or, more glibly: ‘The people cannot know’. This is very agreeable and pleasing as a solution so far, and it may be best to accept it ‘in default of better’; but, as we have often the meaning ‘things’ expressed by the pl. neut. nom. or acc., we ought to recognize its possibility here.

Or, more glibly: ‘The people cannot know’. This is very agreeable and pleasing as a solution so far, and it may be best to accept it ‘in default of better’; but, as we have often the meaning ‘things’ expressed by the pl. neut. nom. or acc., we ought to recognize its possibility here.

The construction *“avéshidm néd *vid(v)é yéna is difficult when * avé- sham néd *vid(v)é ydni stands beside it, as another reading. This brings us to shavaité(é), Reading the language just as its stands, the first and obvious idea, which it seems intended to convey, is ‘what things approach, influence, or moye’; nom. neut. with sg. verb (as usual), But here again those who exclude all sense but that of the commonplace, will hear nothing of ‘things’, ‘influences’, as being regarded as ‘exerting influence’. In face of all syntax and grammar, it must be always ‘persons’, and indeed ‘the people’ who do anything. According to this, ‘the stars in their courses could not have fought against Sisera’.

Next comes the difficult ddréig, to explain which very able scholars simply read the Sansk. ddhrdin = ‘the lower ones’, and this, with ereshudonho = ‘the righteous’, makes up the good sentence ‘how the upright treat the lower ones’. (I think ‘upright’ however decidedly an inferior rendering here, even when accepting the general view which is presented. Ereshvaonhé would be far better when taken in antithesis to ddréng if rendered ‘lower ones’; how the ‘lofty’ (Amshaspands, rishvd’sas) treat the lower (mortals)’; the idea of ‘uprightness’, or ‘justice’, is not at all expressed in the connec- tion; the question is as to ‘power’; see above).

But the first difficulty as to this rendering lies in shavaité(¢). I am especially pleased with the recognition of a nom. ereshvdonhd at the end of the sentence, however enforced that recognition may be, (for certain able writers seem to sever the syntax of the Avesta from that of the Rig- Veda as regards the simple fact that the nom. falls naturally to the end of the sentence); but what of the verb?

Is shavaite(é) sg. for pl (cp. jégerezad(t) (2) and other instances), or is the proper reading Svaité(¢), after the ad class, and a third pl.? We natu- rally hesitate to accept this latter suggestion, but the word actually stands in some MSS.

416

If we cannot accept yd = ydni as subject, shavaité(2) is apparently sg. for pl., or Svaité(é) (?) is to be read, with Bartholomae, as 34 pl. mid.; that is,.unless /vd understood is the subject.

416

If we cannot accept yd = ydni as subject, shavaité(2) is apparently sg. for pl., or Svaité(é) (?) is to be read, with Bartholomae, as 34 pl. mid.; that is,.unless /vd understood is the subject.

We have then ‘how the lofty treat the lowly’. But the difficulty remains as to * avéshdm néd* vid(v)é ydni (or yéna). To return now to those words in connection with what follows, our difficulty is not only the for- bidden (?) abstract ‘influences’ (neut. nom.) as ‘exerting influence’, but the nom. form of ereshvdonhd, whereas we need the acc. We should be obliged to render: ‘Of those things (partitive gen.) are not to be known those which move the lofty ddréig’. Possibly ereshvdonhd, which is difficult for the metre, should be read ereshvéig. Some emendation seems needed. Then shavaité(é) may point to hvd; see also the hvd in v. 4 with its vichird. ‘Of those things (or by those people) are not to be known how He moves the lofty ddrég--- (so shall it be to us as He shall will)’.

Finally, to reconsider ddréig, I have a strong distrust of the copied Sansk. word @dhréin. The ‘lower ones’ is not a Gathic expression. God’s sacred people would not be naturally described thus. One might suspect a shortened ddaréig, and consider the Indian ddardn = ‘cares’, ‘solicitous attentions’, (rajid kritddaram); ‘how the lofty ones carry out their cares (for men)’. Moreover ‘treat’ seems no easy meaning for shavaité(é) governing the acc. Shw = chyu means (secondarily) to ‘exert moving influence’; ‘how they impel, advance, the ddréig’ would be closer, even if ddréng means ‘people’. After all the difficulties, would it not be well to glance at the original translation, shattered though it be?

The hint of the Pahl. trir. has at least one signal advantage; it is cer- tainly concrete. The ‘fires’ or ‘lights’ (cp. raochebis, and perhaps sdchd ¥. 30, 1, 2) are at least physical objects, and, according to some expositors, all the more likely to be mentioned, ‘how the lofty ones move the stars (of destiny)’, or ‘what things move the lofty (ereshveéng) fires (stars)’, or ‘how He moves them’. If ddréig means ‘fires’ or ‘lights’ (see the Pahl. roshané, Persian rishan), it is of course not in its original form. In the first place the dental is made sonant, as, perhaps, in dhrahyd for thrayd in raf(e)- dhrahyd etc.; or cp. a possible Parsi word ddér cited by Justi. Confusion may also have arisen from the fact that the word once stood in the indefinite Pahl. character in which the same sign sometimes renders ¢ and d; and secondly the termination is nasalized by an inversion of the usual process; ataras [°6] = ddaras = ddras may have become ddras = ddréig; cp. mitaras(cha), which seems also to show a transfer to the a declension.

No explanation is entirely satisfactory, but, if the text is to stand, I suppose that: ‘By (?) these it is not to be known how (?) the lofty ones .

. z '

417

mitaras(cha), which seems also to show a transfer to the a declension.

No explanation is entirely satisfactory, but, if the text is to stand, I suppose that: ‘By (?) these it is not to be known how (?) the lofty ones .

. z '

417

carry out their purposes’ (?) is about as little wide of the meaning of the composer as any rendering.

Next to that I would place: ‘of these things those are not to be known which move the lofty fires’ (this, on account of the appearance of avaé(¢)sham .-- yd). But if y@ = yéna, and ereshvéig is read, then I would render: ‘Of those things those are not to be known by which He executes His pur- poses; He is the greatest of beings to whom I will come (without seeking an answer to the perplexing questions) with the utterance of invocations’.

Aojisto (cp. mazistem Y. 28, 5, and madristd) describes Ahura; see the next verse. There can be no objection to including the Deity among the hata in view of aojistd; ‘beings’ are not necessarily ‘creatures’. Even if a separate Géus tashan is meant, he must at all events be regarded as being, like the Spénista Mainyu (see above), a representative of Ahura. The fact that aojista is applied in the later Avesta to Vayu, Mithra, and to the glorified Zarathustra, should not militate against its application to the Deity, or to Spénista Mainyu, here in the Gathds. To refer the word ‘strongest’ to the wailing Cow, or ‘her soul’, seems a mistake; one writer would render ‘great- est of beast’ (?).

But if he (or she) was so ‘powerful’, he would not bellow in his woes as

here. (It is ‘the Cow’, fem., which is elsewhere so prominent in the Gathas). Zaveng at first glance would seem to express the acc, of goal, the things

~ come to (see Spiegel and Bartholomae); but this would force us to separate hdtéim hd aojisto from hed vichird Ahurd, and from tashd géus, to which it may well refer as practically equivalent to Mazda, and this notwith- standing the oblique diction in the third person. See the 27¢ person in v.5 following the 3din v. 4. It is to be noted that yahmdi eaveng is no natural way to express ‘to whose calls’.

Yahmdi, with a verb, ‘to come’, in the immediate connection, can never be dat. for gen.: ‘To whom as ‘to his calls’, would be the proper rendering. Whether Asha can be said ‘to come’ (jim) ‘with the production of invocations’ might be a question, but hardly with those who identify Asha with the ‘holy congregation’ at every step. The matters in hand are so momentous that Asha might well be represented as making appeals in the matter to Ahura (He being referred to obliquely in the third person). He is imme- diately declared to be the saédré mairistd, and this seems to contain a certain echo of zavéjig, although not at all in apposition with it.

Otherwise jimd must be a nom. pl. of the verbal adj., or noun; cp. mashd: ‘to whom the coming ones have made (??) invocations’, or ‘to whom they are (or all are) coming’. I do not think that the difficulty is suf-

ficiently great to force us to suppose a new speaker. 53

418

If it were, the Géus tashan might be considered as rejoining to Asha’s report that the questions could not be answered; but, while this relieves the difficulty as to zavéng jimd, it creates a difficulty as to aajistd. Asha’s coming to the calls of an aojista is equally difficult. And Asha, as expressed in ashd@, is far more probable than a wholly unexpressed subject.

If hdtam hvo aojisté can be separated from the mazristé -+- hvd vichird Ahuré, atha né anhad(t) yathd hvd vasad(t), then of course Asha is the Immortal who comes to the aojista’s calls, but what would be the aojisté? Gavoi is generally recognized as fem. in the Gathas (see above), its masc. use not being probable.

The masc. urvan of the Cow would not be likely to be wnderstood im- mediately .in connection with the word gavéi expressed in the fem.

Keredushd is difficult enough. Some able scholars seem to suppose that we have only to copy any Sansk. word which looks like it, as in the case of ddréng = ddhrin. Take for instance krit = ‘to spin out? (an offering), we might hold keredushd to be krit(d) (the d for ¢ by sandhi, or false writing; cp. wkhdha) + the suffix ws = uS, ‘in weaving invocations’ (cp. ufydni). Or, if urirudhusha is allowed to stand as an irreg. nom. pl. masc. of the perf. part., we might think of a plural from a possible keret-vah (cp. vidvdo); ‘to whom those who come have made their invocations’. Even a sociative instr. might be considered : ‘to whom I will come with the one (?) making in- vocations’.

Or, looking once more for an outwardly similar word, we might query whether keredushé could be an instr. meaning ‘in want’, ‘in my need’; cp. kridht = ‘defective’ for meaning; and, for change of suffix, cp. vani and vanus. At last turning to the hints of the Pahl. writer, we may see a form from kar. (Cp. kritvan for meaning, and, partially, for form). I prefer an adverbial instr., kered + us (uS@) = ‘with zealous’ (uttering) (cp. kriéti, and, for varying suffix, cp. rité, rité, pitt, pitt). Keredushé as a noun of action governs zavéng.

Pahl. Valman, as it may be gen. by position, should be rendered as equivalent to avd valman = ahmdi. The translator evidently had a text reading §(k)yé(é)itt before him (or mistook y for v as often), hence his ‘peace’.

He elsewhere has no difficulty in rendering shu. He it was who origi- nally taught us that shw equals chyu (see Y. 33, 8), (also determining for us the root meanings of almost the entire Zend language).

As ordinary Pahl. we should be obliged to render, as I did formerly; ‘who comes into activity upon invocation, [that is, when they call upon him thus: ‘Do duty and good works, they (he) would do them’). But this does violence to min avo zak (which I think is here intended to mean ‘to whom’),

Po Rene eee ~~

419

and perhaps also to vddényén. In other words the passage cannot be trans- lated as ordinary, and undistorted, Pahlavi.

Ner. misread the dshtth of the Pahl. for ashddih. He renders min in ¢ by yah, which would be proper if mén were considered as if it were occurring in an ordinary Pahl. document.

4. Haug rendered literally savdré = indicans, as a nom. sg. masc.

adj. of satare (2), mairisto = scientissimus (?), vdverezoi = pro-operato, as dat, of a noun from the simple perfect stem (?), pairi-chithit = eacogitavit (?) (contra (?) devasque hominesque, et quae) pro operaturo = vareshaité, as dat.

of the aor.-fut. participle (?) (1858).

Spiegel, much better, but incompletely (1859): ‘Mazda ist es, der sich am besten der Worte erinnert, die er (2?) gethan hat (?), vorher ehe Daevas und Menschen waren - ’. I say ‘incompletely’, but see Avé in v. 3 with possible reference to shavaité(é).

To explain Haug seems like mockery here, and so, often; but it must not be supposed that satire is my intention. Occasionally his eccentricity and egoism may tempt one to be more full, but, while his statements often need no answer, yet his work was incisive, and has had good results in helping us to understand that the Pahl. and Ner. should never be imitated as to their grammatical forms, which are often intentionally free, often quite erroneous, and often beyond our power to criticize adversely , as they often

follow no longer recoverable texts.

In the very proper, endeavour to reduce the meaning here to the most common- place aspect which it will bear, we might first translate: ‘Mazda is most mindful of the evid laws which have been followed hitherto by Demon worshippers, and of the holy laws followed by holy men, and what laws they shall hereafter fulfil, He is the decider’, that is, ‘nothing shall escape Him’ (mairisté); so to us in His final judgment shall it be, as he shall will’.

But after this reduction of the meaning, it is impossible to deny that the passage is most striking, and may mean much more than what we have rendered. The emphatic Avd and the athd--+ yathd, with the repeated hvd, (see also the hvd adjistd of vy. 3), and the ‘sovereign’ vasad(t) look as if vasad(t) must express somewhat of the force of the sabdré. Have we here a crying back to doctrines which preceded the Dualism? And is God here declared theologically ‘sovereign’?

3), and the ‘sovereign’ vasad(t) look as if vasad(t) must express somewhat of the force of the sabdré. Have we here a crying back to doctrines which preceded the Dualism? And is God here declared theologically ‘sovereign’?

I cannot believe that this great idea was fully intended here, for in these inestimably valnable records of dualistical speculation , it is hardly possible that Ahura could be absolutely described as ‘sovereign’ over the sabddaré followed by the Daé(é)vas, or their worshippers; but I think that the idea of ‘decree’ is strongly present in sabdré, as well as that of ‘command’,

aa ¥ fe

420

And to defend this, I hold that the allusion to the Daé(é)vas is. somewhat subordinate. For instance, they were certainly not included in the almost sacred né here applying to the ‘saints’.

The ‘ws’ can never mean ‘all men’ in the Gathds. The emphasis in the verse, or strophe, is first on Mazddo-- mairistd -- hvd-- hvd (see the preceding verse, where He, or His Tashan geus, is also described by a super- lative, aojistd), and then the emphasis is on the sadré fulfilled by the saints with subordinate mention of those fulfilled by the demon-worshippers (and this notwithstanding the prior mention of these latter in the verse). The question in the entire piece, as in Y. 380, has reference to matters of fate, rather than to matters of justice. The Cow bewails her fate; Asha answers Ahura that there is no Ratu who is exempt from sufferings, or able to avert them (advaé(é)sha), and that there are things which are ‘not to be known’; but that Mazda, the Being addressed, is well aware of what he has predestined for his faithful to do, as well as of what Afigra Mainyu has commanded and predestined (?) for his worshippers. Ahura therefore can decide the matter as to the woes endured by his saints. He can success- fully limit them: ‘to us shall it be according as He shall will’. We are in His hands, and, notwithstanding the evil commands and decrees of Afigra Mainyu, to us aip? tai$ anhaité ustd (Y. 80, 11).

As to the etymology of sajdéré@, if that must be decided upon, one would naturally think of sah plus the suffix var for van, as in karshvar (?).

Roth however long since made the important comparison with sasvér = ‘in secret’, (so sasvdrtd). The meaning of the word must, as always, be determined by the context. Here the etymology is difficult.

The passage is one of the most important of the vestiges’ of antiquity ; and to mention such places without a full discussion of their possible mean- ing is to allow the possibility of some of the gravest suggestions ever made to escape notice.

Here the etymology is difficult.

The presence of even hints, or half- meanings, is of great importance. For the vague hint of one writer becomes the defined creed of another ; and a half-meaning expressing a vague surmise of some profound truth may be present in language which, taken as a whole, utters only a common- place. Such passages are not translated, where the vague intimation is utterly lost sight of; and they abound in the Avesta.

The Pahl. trlr. makes an impression here even on those least familiar with his opinions. He is not followed in his renderings of patri-chithid(t), aipi-chithid(¢) without receiving for once an acknowledgment of his initiative.

5. Haug’s yiews here are again painfully rash. I note the fact solely ‘~ put Asiatic inv S on their guard.

421

Dvaidi is rendered in utrdque, explained as literally meaning ‘in the twofold’, and freely ‘both’. Ferasdbyd equals adjuvantibus (?) explained as vorwarts treibend, erezhijyoi (2?) = rectum-amanti (?), and frajyditis (with more reason) = porro-ewistentia.

One scholar seems to suggest the readings erezhejyo and fshuyanto: ‘May we not be brought out of the hand of the honourable husbandman into the power of the evil’; frajyditéS in the sense of Haug (?).

We might consider the reading ahvd (for dhvd; the word once stood in the Pahl. character, and initial » equals a, or @). ‘We two have been beseeching’. Or ahvd might be considered as the unaugmented pret., and so, as the improper conj.: ‘May we two be praying’.

Then again avd (so reading) might equal (a)svds. These suggestions initiated by Roth are, as usual, brillant, if at the same time a little suspi- cious. Ahvd, or ahvd = dsva, or svds, are, to a certain degree, superfluous, if taken with frénemné@ as an auxiliary. A verb is certainly needed beside frinemnd, but, in instances too frequent for citation, the verb, if it be a form of ah = ‘to be’, is understood.

The Pahl. trlr. is not responsible for my former exclusive, and now alternative, rendering for aivdo = ‘in, or for, the two worlds’. It was of course Haug’s, and was well grounded upon ahvdo in Yous, 2. (Seekers 7)

Mazdam might possibly equal medhdm here, as in Y. 40. 1 where a play upon words may be intended; ‘asking for wisdom’; but here in the GAthis and with forms of Mazda(°dh) occurring in nearly every verse, it is of course improbable. Azydo = ‘the productive’, the mother (Cow).

The etymology is obscure. The Pahl. does not discuss, but transcribes. Ner. refers to aj = ‘to drive’, followed by Spiegel (see below). Haug to jy@ with the a priv., the indelebilis (?) ‘The indestructible’ is hardly a neat expression for the ‘original’, or ‘mother’.

Justi to ah%, whose indication is followed by Bartholomae; see the P. W. ali = ‘cow. We might say that this finds its best explanation in the Zend azi? What has the the sacred ‘Cow’ to do with the demon ahit? The Zend word ought to be cited in the Sansk. dictionaries. Others might suppose ji, jinv = ‘to make alive’ present, plus the prefix; cp. the 4% Sansk. jy@ = ‘the earth’, and ‘mother’; azi = aji = ‘the mother’, initial »» in Pahl. representing @, or @, aeydo = dzydo(?). Dvaidé has been most sagaciously rendered by Roth as a first dual (°vaid? = °vahi, as omaidht = °mahi) dvaid? = duvaidi (which is very possible), as from the root du: ‘We two pressed Mazda with questions’. This certainly looks smoother than when dvaid? is regarded as a noun, and the suggestion is of great value; but du is used in the Avesta elsewhere exclusively of evil beings.

422

The rendering zak? pavan giimdnik points to an adverbial instr. dvd + di

= ‘in double-sight’, ‘in doubt’ (cp. Indian dadht (?) = ‘having evil view’, and - ddhi = ‘longing’, also dvaydé = ‘the state of being double-tongued’),

See the entire connection dealing, as it does, with questions; see v. 2 answered in v. 3; see also the doubt in v. 3 noid(t) viduyé(é) (vidvé).

The verb, in this case, would be the frinemnd carried down, as often. Erezh(e)jyot is not difficult of explanation. It is, according to the in- dication of the Pahl. trlr. followed, I believe, by nearly all but Haug, to be brought into its original shape as erezh(eyjivé, or erezh(e)jivé. Nothing is commoner than for the constituent parts of the letters y 99 and v (Eng-

lish w) >» to become confused in the venerable MSS., and also for some one or other of the pen-strokes to fall out; sbyyse became shave in the

course of frequent transcriptions (cp. jydtdm for jivittum). I would recall — the fact already mentioned, that, in K.4, one of the most important MSS., no distinction is made even between the signs representing such differing letters as long @ and lone 4%. Erezhjivé(é), or Erezhjivé(e) = riju + *770e, is a dat. sg. masc. noun from the root jw, or jiv.

It has three syllables ere = ri, and e before the j is superfluous. Frajyditis to jy@ = ‘to overwhelm’, the Aryan j again not changing to 2, so indicated by the Pahl. trlr., followed by almost all, except Haug, whose suggestion is interesting, but rather too advanced, and alien from the tone of the Gathas: ‘Sowie die das Rechte Liebenden, und die Vermégenden, vom Weiterleben unter den Liignern befreit werden’ (2). One writer cites the Pahl. as rendering vdo by avd valman.

One writer cites the Pahl. as rendering vdo by avd valman.

A question arises as to what word in the Pahl. trlr. translates ahva(° dao). It has been supposed that ¢@khshdkthd venders it (of course freely), But I greatly doubt that opinion. Tikhshakihd, like taband, may properly express Jré = fra (see below). Or it may, like tébdénéd so often elsewhere, have reference to zastdiS, and be either gloss, or emphatic iteration of the idea in dastih (sic). Is ahva(°do) translated at all? If not, we may have a most significant confirmation of Roth’s view. Ahvd (or ahvd) may not have been translated separately because its force was expressed in Sranémam. Other- wise where was the translator’s first person taken from? The trlr. may have seen ahvd - - frénemné = ‘we two are praying’; and freely rendered Srandmam = ‘I am praying’ or ‘worshipping’. Or was mé(é) a sufficient ex- pression of the first person to him, as it may be also to us?

Fri was no unknown root to the Pahl. trlr.; see fr(dyd, fr(d)yo, and Jr(ydi rendered by dést®, we therefore conclude, as it is only possible to conclude, that the trlr. had some such reading as frénemnd (K.*) in his

5 ee. a or eee SN ee 2 Po a. ee ° ee eee he ac 7 ay

423

MSS. before him. Pavan gimédnik is most valuable, hampérsén? intelligently free (possibly ferasdbyd was divided ferasd. + ---). The gloss ‘more than the A.’ was probably occasioned by the false Pie of frinemnd.

The other glosses are all intelligent. Ner. slightly modifies frandmam by prabravimi. He refers azydo to az = ‘to drive’, as describing a cow of three years, and fit for use. Vind, like bard, gives emphasis to the sepa- ration of the wicked.

The Persian text reads fravdémam, but this is merely accidental.

6. I am very far indeed from vehemently repudiating the Pahl. trans- lation for vafas, vishipishnd. (It may be mentioned in passing that one writer is a little too hasty in casting a slur upon this rendering. He thinks that the Pahl. trlr. read vashdpishno, the corrupt Pazand form, and, as he supposes vashiipishné to resemble vafis, he would have us indulge in merri- ment at the expense of the trlr. for copying the form of the word; but it is very doubtful indeed whether the trir. was aware of any such lettering as vashtipishnd. If he transliterated at all, he may well have understood the syllable 27, which is of prime importance to the word.) ‘Ruin’, as the object under discussion in the entire chapter, is by far the better meaning for vafas, not so however in Y. 48, 9 where it is also possible, but not so probable. If I were to follow the example of recent writers in other cases, I should suggest two totally different words for the two places. It is well possible that the Pahl. trlr. is right in this place, and wrong in the other. Opinions drifted from ne document to another, and translations were some- times mechanically repeated.

It is well possible that the Pahl. trlr. is right in this place, and wrong in the other. Opinions drifted from ne document to another, and translations were some- times mechanically repeated.

I therefore compare the Vedic vdpus in the sense of ‘inspired truth’, root vd, vi, u (2) = ‘to weave’; cp. ufydn?; but I add an emphatic alternative’ in the sense of the Pahl. ca not discussing an etymology, except.to recall the fact that vap = ‘to cast’ might well convey the idea of ‘ overthrow’ or ‘scattering’ in an evil sense, the meaning ‘sow’ being secondary.

Vydnayd seems awkward; its meaning is however well indicated by the Pahl. followed by Roth and others. I should explain the etymology as vi + ad + nayd from nt = ‘to lead’; cp. for form, and for meaning, vinayd = ‘dividing’. The word is an instr. = ‘with discrimination’.

The Pahl trlr. does not render vyd@nayd in Y. 44, 7 as amat vabdanéd = ,wenn er tut (!). The exclamation point is not mine. There is no such mond as vabdénéd in the place; but one is not surprised at such mistakes, as the Pahlavi alphabet requires close study. Asiatic scholars should be on their guard against Haug’s rendering for aévd - ahti-vistd (2), wnam ~ vitam- possidens.

He renders ratu§ dominus here, and ratio in v. 2. The word is con-

424 ;

crete in both cases. Ahi as a nom. mase, is quite important; cp. also daé(é)td as possibly in the same form. I am not aware of any exact Indian analogy.

The Pahl. trlr. rendered what now stands as @ in eévaochad(t), as if it were separated and more extended, by pavan piimman.

As he treats @.¢. d (?), @.¢. dnd, and @.e. donhd in the same way, it is only reasonable to suppose that he had donhd, or some other word meaning ‘mouth’, in every case before him, or else that he so corrected those meaningless (?) fragments. See just above for a justification of vishtipishno as a rendering for vafds.

The question of the woes of the kine is never lost sight of. I think that ‘possess a Lord’ in view of Y. 29, 8 is rather better than ‘consider a lord (as an authority)’, although the latter is more idiomatic as Pahlavi.

Ner. perhaps meant ‘the clearing up of the ruin’. He curiously renders ahtikih vindishno by svdmibhrishtasya (sic). It is hard to say whether he meant ‘the fallen from the lord’, seeing vindsishnd () for vindishno, or nistd (sic) for vsté. Or could he have had in his mind’s eye bhrijj (!) in the sense of ‘prepare’, ‘provide’? As the Pahl. is intelligently free as to the application of tatashé and thwd, so the nirmitavan of Ner. seems to show that he did not fail to recognize the perfect

Or could he have had in his mind’s eye bhrijj (!) in the sense of ‘prepare’, ‘provide’? As the Pahl. is intelligently free as to the application of tatashé and thwd, so the nirmitavan of Ner. seems to show that he did not fail to recognize the perfect

7. The ‘mathra of fatness’ (hardly ‘of invocation’) was the holy reve- lation, which (indirectly indicated in the vohd vastryad Y. 29, 1) protected and prospered husbandry, supplied material for the offering, food for the cattle, and for the consumers (cp. Y. 28, 10 barethya - + + sravdo). Hvé urushaé(éjibyd = hvo(a)rushae(éibyd, a reading long since discovered by Darmesteter from the Pahl. trlr, is attributed by one writer to another who received it at third hand.

Eed, or (é €. d. vd) (sic) are parts of the same shattered word, or words, which we have in Y. 32, 16, and in Y. 47, 2, but in a still more corrupt condition; and they are invariably restored by the Pahl. trir. to a consistent form; that is, they are translated pimman,

One writer is actually not aware that an attempt is here made by the Pahl. trlr. to render the text; and in fact the mechanical order of the words is inverted. Some, following authority, read éedvd = avd = dvitm. This is a brilliant suggestion, but hardly tenable. Haug read éedvd as ydvd (?) = tempore (?).

The case is simply this. Ahura declares that he appoints Zarathustra (thwa) as the needed Ratu, who was to declare the provision for salvation, the voht vdstryd, the barethyd vaintyd sravdo Y. 28, 10, the ereshvd ukhdha Y. 28, 6, the mathré (rdddo) of Y, 28, 7, the mdthrem deditoi§ Y. 29,70

425

the sdsndo (gishatd) for which hudemém -- vakh(e)dhrahyd was needed, Y. 29, 8, etc. In harmony with this we have in Y. 31, 3, (hizvd) thwahyad donhd = pavan pimman followed by all (inadvertently by some). In Y. 32, 16 we have Zed né@ restored to its form donhd by the pémman of the Pahl. trlr.; so again in Y. 47,2, we have de@ nit: Hizvd ukhdhdis vanhéus zed nit (donhd; but see below) mananhéd, till finally (Y. 29,7 may have been composed later than other sections) we may have the seemingly senseless ée@ vd recon- structed once more, while, to show the exceeding great probability that the trlr. emends correctly, see the remains of the old error (?) still adhering to donhdé fully written in Y. 28, 11 mainye@us hachéd thwd éedonhé (sic) fol- lowing fré ma sishd -- vaochanhe(é). In Y.29, 6 we have the same conjecture apparently erroneously made which had been correctly made elsewhere several times; or else the trlr. reproduces, as often, an ancient Zend text differing from that which stands copied beside his own. As the trlr. had so often hit upon the truth, I think he correctly reconstructs éed@ vd (?) into donhd@, or some lost word meaning ‘mouth’ here.

reproduces, as often, an ancient Zend text differing from that which stands copied beside his own. As the trlr. had so often hit upon the truth, I think he correctly reconstructs éed@ vd (?) into donhd@, or some lost word meaning ‘mouth’ here.

But this last case leads me to inquire whether he may not, as to some of the cases, put us on the track of a new stem. H(e)d, occurring four or five times, might possibly be a corrupt expression for éndé here, = instr. of &e)na = dnd = ‘mouth’. The letter f elsewhere, more than once, repre-

sents nasalized long @ (a). Compare 3Ee REO” fue = ameshé spenté for ameshéng spenténg = ameshdn(s) spentdan(s); f was sometimes written, or miswritten, for the two letters }¢ blended into one by ancient custom

(cp. ¢ for im). * Surely this lies closer than the explanation of ¢¢ = yy = ¥-

If this conjecture is correct, (it is of course given with reserve) v@ would be exceedingly well in place as meaning ‘indeed’ here (cp. Sansk. v@). We should then regard the de)d. nd (Y. 82,16 and Y. 47, 2) as equalling énd n@, and not needing full reconstruction, while a(e)donhd would, on the contrary, show the later creeping-in of the form énd, and its blending with the text. At all events every fact shows that the Pahl. trlr. indicates the reconstruction of some word meaning ‘mouth’ in each of these cases where donhad does not clearly stand; and all commentators suggest emendations. The Pahl. read as an ordinary text would be rendered: ‘He bestows bounty on the worker’; but val before kardar may represent the verbal prefix ‘the worker to’, ‘the completing artificer’. Maretaé(é)ibyd may have been ren- dered with an eye to an etymology, ‘mar’ being seen as = smar, and the

allusion to ‘reciting priests’ is not inapt. 54

426

The glosses are harmless but useless. Notice wkdgayatt = vakhshinéd ; go also elsewhere forms of vakhsh are rendered by those of kde. Spiegel boldly renders Ner. 4: ‘Ormazd vermehr?. I confess I am at a loss how to render either kag or kag as ‘increase’; but I am nevertheless strongly inclined to think that Prof. v. Spiegel is correct here. An author should be rendered according to his context, and the meanings ‘make appear’ and ‘produce’ come together in the word paiddyish = ‘production’. Ner. follows the Gathd more closely than he does the Pahl., although he is influenced by both.

v. Spiegel is correct here. An author should be rendered according to his context, and the meanings ‘make appear’ and ‘produce’ come together in the word paiddyish = ‘production’. Ner. follows the Gathd more closely than he does the Pahl., although he is influenced by both.

8. That this strophe, or verse, is in immediate answer to the question in v, 7 needs not to be stated. Ahura igs the speaker in verse 6, with which this v. 8 has the closest relationship. This requires Mazddo as the proper reading in 6, and likewise makes it desirable to take that gen. in the sense of the dat.; (see the dat. in the sense of the gen. in Y. 80, 1, and elsewhere in the Avesta, as well as in the Brahmanas); or else, vice versa, it shows that Ashdichd stands in this sense of the gen. That Mazda, occurring at every point as the name of the Deity, should here be used as an ordinary acc. pl. = cognitiones, Spriiche (Haug), or an instr., and indeed in the sense of ‘from memory’, I do not regard as probable. (The rendering ‘from memory’ had long circulated.) The composer’s wording is obscure enough, but it is not probable that he should positively have intended to mislead his hearers in the Gathas. In the later Avesta we may have a play upon words. If the instr. is read at all, the only sense resulting could be ‘with the help of me, Mazda’, or ‘in accompaniment with me’ (?), and, ‘as my agent’, (‘I myself, as the source of revelation, really declaring the doc- trines’), but the name of God would not naturally stand in the instrumental.

As to the names Zarathustra Spitama, the last was a family name; the etymology is obscure. I should be inclined to refer it to the root of spayathrahya; (spt = ¢vi). The form seems a superlative, the meaning the ‘most august’. Zarathustra has only its last member clear, wstra = ‘a camel’; agpa = ‘horse’, and wstra, were common component parts of names. Zarath might mean ‘glowing’ and refer to a light colour;’ ‘yellow-camels’ might be the sense, as Frashaostra meant ‘fleet-camels’(?). The form might be the weak participial stem of 2ar = hri (cp. haritdcva), zarath = zarat, th = ¢ (irregularly), An erroneous opinion was, that Zarathustra = zar = eairt = ‘golden’ and tusht (?) = Tistrya = ‘the star Tishtar’, and so ‘golden- star’. Then Haug’s views were eccentric, zar = jar ‘sing. and ustra = uttara = weiter, and so ‘excellent-singer’. His later view is hardly better,

jarat = ‘old’, and ustra = ‘superior’. A man’s name should not be ex-—

plained from his distinctions, or his history, in cases where it bears a strong —

427

and ustra = uttara = weiter, and so ‘excellent-singer’. His later view is hardly better,

jarat = ‘old’, and ustra = ‘superior’. A man’s name should not be ex-—

plained from his distinctions, or his history, in cases where it bears a strong —

427

likeness to those of his kinsman. Haug capped the climax of absurdity when he found the name of Zarathustra in the Rig-Veda. He finds him described R. V. VII, 37, 7 as ‘den die Leute von seinem Eigenthum vertrieben haben’; so in R. V. X, 85, 36 he reads Jaradashtir, Zarathustra. The word means ‘old man’, ‘age’, and is so accepted. The name Z. after having been ren- dered distinguished by its great bearer, acquired sanctity, and was later applied to a class, of chiefs, or Dasturs.

The above remarks are made in no hostile sense against the energetic Haug, but as a caution to students in Bombay, where he was well known. It is better to regard charekerethrd as equalling ‘counsels’ rather than ‘deeds’. The root of krdtw may be accepted for it. Hudemém seems figur- atively used as ‘position’, ‘standing’, ‘good footing’ in the community (cp. Sk. dama + su). It contains some of the elements of hushiti; cp. sukshema = ‘peaceful times’. Haug referred the word to su + dhmé = das Be- geisterung weckende Redefeuer (2). Others reading hudémim (for hu + ddmim) render: ‘having good wisdom’, ‘clever’.

Sk. dama + su). It contains some of the elements of hushiti; cp. sukshema = ‘peaceful times’. Haug referred the word to su + dhmé = das Be- geisterung weckende Redefeuer (2). Others reading hudémim (for hu + ddmim) render: ‘having good wisdom’, ‘clever’.

The emendation humendaidydi (cp. L.2°) has been very cleverly suggested: ‘er will aus seiner Hrinnerung (mazda) vortragen, was ihm ‘im Geddchtniss ge- blieben’ von unserer Rede’. Dydi might be 1st sg. pres. mid. of a d@ = Indian dé (dydti), cp. niravaddyain the sense ‘giving a share’: ‘Therefore I will endow him with the high station of a prophet’. But it is hard to shake off the impression that we have here the remains of a daidydi, infin. for imper. shortened to suit the metre: ‘therefore J am to give him-- -’. (vakh(e)dhrahyd has three syllables). It is also not impossible that dydz may be a shortened daydi from dé = dhi; cp. nidhayad(t) etc. Another compares d@ = ‘to bind’, which is hardly used in the needed sense. My text of the Pahlavi, I trust, needs no defence. The Parsi-persian gives the proper version with i; cp. méi. I read vindid as indicated by the Pahl. text of the Parsi-persian which is vindid, or vindéd. (Zak aé ++ = ‘he, this one’). The Old Pahlavi-Pazand. glossary reports vanditu (sic for vindido) as a past participle, and, if it be such, of course i vindidd may mean ‘I obtained’; see the Gathd. The word chdraké was obviously chosen on account of its resemblance to the first syllable of charekerethrd; but it is not far out of the way, and may possibly be. of identical origin with that syllable. The trlr. refers hudemém to déma = ‘abode’. The glosses are harmless. Ner. also read li with the Per., but he errs, as I think my distinguished. pre- decessor Haug also did, inreading vindid as a 3" person sing. rather than as a first pers. 9. Khshinmén érddem, the reading before some earlier Pahl. trlr., would give: ‘I who /ament’ (the verb was understood as being a repetition of raostd), ‘I who, being of miserable mind (shan + man), lament the

428

will-less (sic) and illiberal one, or, his ardd being understood to show merely a text once read, érddem (one MS. has @), we should be perfectly free, while following his indication, to render ‘the inefficient’ (to rddh) one. His ren- dering ‘of sorrowful mind’ may be of the last importance; see below. As to érddem, it should not be forgotten that the Gathas are excessively ellip- tical, and érddem (cp. rédhemcha in Y. 9, 23) may be, after all, a noun in agreement with anaé(é)shem, and governed by the force of raostd, as in a

form of rud understood. The extravagant and ill-prepared Polemik, which —

rédhemcha in Y. 9, 23) may be, after all, a noun in agreement with anaé(é)shem, and governed by the force of raostd, as in a

form of rud understood. The extravagant and ill-prepared Polemik, which —

has so long prevailed against the indications of the ancient Asiatic commen- tators, induces us to pause before rejecting their least probable suggestions. But the reading éradem followed by some earlier trlr. has, as so often, great value aside from his translation of it. It may well be said that the Pahl. trlr. has his chief importance as indicating the texts which were before him, and totally apart from the exact views which he took of them.

His perhaps erroneous rendering here raises the interesting question whether we have not the augment before us (cp. évaochad(t)); ‘1, who broken-hearted, have obtained for myself the will-less (sic) one, the voice-- - I, who indeed (mé = smd), or I, for myself (dé adverbially -used) -- -’. But khshanmainé(é) as dative also suits; ‘for myself, the one of miserable mind’; see below on the Pahl. I have reported the other excellent rendering ‘for the wounding’ = ‘wounded’ with change of accent (cp. for general analogy

hénmané = ‘with a blow’). .It is admirably appropriate, but seems now

neglected. De Harlez and others have thought khshnd present.

Some able writers, following Spiegel’s hint, prefer kisham as the related word, and eagerly see an infin. here; m can become m before m, as in dganmé from gam. Accordingly we have such a rendering as the following : ‘If I against my will (anaé(é)shem, adverbially (?)) am to carry out to its satisfying (?) the word of - - -’. Others, following the hint, ‘for my satisfying (?) shall I receive the - - word of «++. The above suggestion seems to demand an interrogative. Haug rendered khshanmeéné etc. guorwm- largitio-optatur as a reduplicated form of han = san (?), rddem = fect (well recognizing a verbal form); tshd-khshathrem = opum-possessionem. Anaé(é)- shem is in clear antithesis with aé(¢)shd-khshathrem*: ‘I have obtained one unable to effect his wish, whereas I wish one who has power to bring his desires to effect’. See the remarks on aé(é)shem, p.401.(*Or khshathrim = ° iyem).

Pahl. That ekhvdstdr rai 7 atdbaéné means ‘on account of the non-suppliant, the powerless’ is proved by pavan tabdand khvahishnih in line c, (see also Ner.’s gloss). Spiegel had only ménishn before him, hence he was obliged to ren- der the Pahl. as he did. Ashdyedd minishnih (so DJ. and the Pers. MS.) translates khshanmeén(é) (kshan + man), a far from improbable hint. But

A29

the trlr. may have seen khshd(n)°, in an earlier MS, in the Pahl. character, and kA in that character is represented by », which also represents a. He

as he did. Ashdyedd minishnih (so DJ. and the Pers. MS.) translates khshanmeén(é) (kshan + man), a far from improbable hint. But

A29

the trlr. may have seen khshd(n)°, in an earlier MS, in the Pahl. character, and kA in that character is represented by », which also represents a. He

may therefore have read ash@, and thought of a + shd, regarding the n of ashin as accidental and superfluous Sandhi before m, the m also having been supposed to influence the preceding @, as it does in yam and the fem. acc. of the a stem everywhere, as internal Sandhi. Ashdinmén may have equalled to him a + shad + man = ‘of sorrowful mind’ (‘broken- hearted’). It might be supposed that he read ashdnmainé(é) (see J?) = ‘to me myself the broken-hearted one’, but his MS. read @, and as attached to rddem = érddem = ardd. 1 gravely doubt whether his hint ought not — to be followed as the only admissible one; it is excessively apt, and signi- ficant. Khshdnman éradem = ‘1 sorrowful have obtained’; or khshan(u)maineg ‘I have established for the broken-hearted’ would be his rendering emended (see above); and the number of instances in which his indications give the most critical solution is immense. As to kadd, note that the usual curious translation of the syllable dé does not occur close beside chigin, it is removed somewhat by intervening words, and is followed, as in Y. 29, 2, by aité which may have been meant to express ‘existence’. See the remarks on the Pahl. verse 2. As to whether ati equals ‘is’, or (with dahishnd) ‘dispensation-existence’, that is ‘the duration of the dispensation’, or not, one thing is certain, and it should be carefully noted, and that is, that the idea of duratiov is most positively intended here. See it expressed in the gloss: ‘Is that time ever coming?’

As ordinary Pahlavi, I read formerly: ‘It is the unprayerful man on account of whom I am powerless. Unwished-for is the thinking with illiberal giving (?) etc. - - +. (c) How is that giving always(?) etc’. The glosses are erroneous, but harmless. Ner. did not read am, and therefore of course does not refer atébdnd to it.

He first considered ashdyedd méinishnth = andnandamand = ashin (? to sha (cp. chan(?) = ‘rejoice’), the @ being regarded as possessing a nasalization of Sandhi; and then in his gloss, he renders what he regarded also as gloss, that is, atéband. .

10. That husheiti§ should be read simply because the majority of MSS. so read, while others produce hushitis, is an astounding departure by some able writers from their recent practice, which was to go in the face, not only of the majority of MSS., but of all MSS., and that, at every step. Aé(é)ibyé = ‘to these’ (tribesmen represented by the herds). Y@ is nom. pl. ntr. referring to aogd and khshathremchd@. Or it may be instr. sg. connecting avad(t) with ddd(#); ‘such a ruling that (yéna) it may bestow well-ordered domicil- iary-life and happiness’, Aogd is regarded by some as equivalent to jd,

430

Y@ is nom. pl. ntr. referring to aogd and khshathremchd@. Or it may be instr. sg. connecting avad(t) with ddd(#); ‘such a ruling that (yéna) it may bestow well-ordered domicil- iary-life and happiness’, Aogd is regarded by some as equivalent to jd,

430

otherwise it should be referred to the root of dkas, uch, uchyati. The Pahl., aside from the gloss, might be read in c: ‘I of that, O A., of it from, or of Thee, I think the first possession’; so, literally.

11. Mashdé; nom. pl. utr. (or masc. (?); ep. perhaps jimd (?) Y. 29. 3) in agreement with the three neuters Ashem, Vohuchéd Mano, and khshathrem. One scholar sees in it mashd = ‘O ye men (?)’. Another emends (md) (?). amashé = ‘O ye immortals (?)’ (Haug’s suggestion). The name Ameshd Sperta belongs to the later Avesta, we have only the beings, or personi- fied attributes, as yet, in the Gathas. Then again md@mashd, so reading, might be a 1* sg. conj. (so Haug, as to form only) of the redup. root of makshi, maksh (2?) = mash, as taksh = tash; but a first person, although a striking interruption, seems too advanced. Consider also mém (mdm) ashd, mam as governed by paiti-zdnatd, but see below.

Frakhshnené(é), root khshnd = jnd (so Haug rendering sapientia, and zum Erkennen). HRenderings are: ‘Sprechet mich also nur, 0 Mazda, einem ~Versorger zu, 2u grossem Lohne (2); ‘nehmt thr mich auf, 0 M., in die grosze

Wee bundesgenossenschaft (2). Better: ‘Assign to us your aid’ (see below). The Pahl.’s kabed is very general, pointing only to the frd°; but it recalls forms of priksh, prakshd for instance; and this explains admirably Srakhshné(é), frakhshni in the sense ‘to satisfy us’, ‘in satisfying’; ep. Yt. 19, 48 Srakhshni ustano-chinahya = ‘in the satisfying of his love of life’, That passage has been otherwise inadequately, I think, but still cleverly, explained by an able scholar as ‘caring (frakhsni = * prajnt) for the saving (?) of his life’. First, I do not think that chinahya means ‘of saving’, and secondly, the gen. after * prajn? = ‘caring’ would not suit so well as the dat. ‘To satisfy his love for life’, or, ‘in the fulness of his love for life’ is better. Moreover in Y. 44, 7 the MSS. show frasné(e)ni, and frakhsnini beside frakhshné(é). Is it possible that the reading frdkhshnené(é), and frdkhshnenem (one MS. at Y. 43, 14 has frdkhsnené(e)) should give place to frdkhshné n@? One very ancient MS. has °né at Y. 48, 12, frdkhshnenem has two variations and _ we have only Y.43, 12, 14 and Y.29, 11 to contend with. This would give us ‘to satisfy us’, while the short a of one MS. enables us to read frakhshné(é) mé. Otherwise we are confined to the unheard-of suffix nena, if priksh were compared; yet the meaning ‘to satisfy’, or ‘in the fulness’ is well adapted everywhere. Possibly frakhshné(é) |° ni], and frakhshnené [° nem] have different roots (?).

enables us to read frakhshné(é) mé. Otherwise we are confined to the unheard-of suffix nena, if priksh were compared; yet the meaning ‘to satisfy’, or ‘in the fulness’ is well adapted everywhere. Possibly frakhshné(é) |° ni], and frakhshnené [° nem] have different roots (?).

If however khshnd is the root in both, I would not render; ‘assign me to a guardian’, but ‘assign to us a helper (avaré with change of accent) for our guiding’, dat. infin. in ané; cp. dhiirvane. Or, with frdkhshnenem in view, it might be loc. ‘in guardian wisdom’ (cp. prajndna).

431

Ehma, as a 1% pl. pret. of a (Roth), leads us to the further question, ‘can it be conjunctively taken, not as equalling @sma, but an unaugmented form, and so the improper conj.?’: ‘May we be partakers’ (rdtois as par- titive gen.). Still the long @ would more naturally equal 4. Looking at all sides of the subject here, 2hmd@ might be taken as the pronoun (but see below). Spiegel takes it with rdéd/s, as a compositum, which is interesting; ‘of your gift for us’. Hhmd as instrumental (cp. the dative ahmd:) might be a quasi adverbial expression ‘the liberality - - - with reference to us’. Or we may read eimai = ‘for us’. Nd nado may be a misreading for niind = nindm, am and an often contracting into d. Or reading n@ ndo, we may recall ahmdi né in Y. 30, 2, ‘now to us for this (great cause)’, mazdi magdi from line 8.

The Pahl. trlr. might be brought nearer the Gatha, but for serious students this is not always continuously necessary. The termination of kudd is rendered as if the word had stood divided ka@. dé. in the MSS. before the trlr., but dahishn may not have been originally intended to affect the general bearing of the translation (see above on v. 9 where it does not interfere with the expression of ‘duration’). The final syllable of y#zhem was possibly treated in the same way by the transcriber of DJ.’s MS., although that is not certain, or indeed probable; for am may be explained by the occur- rence of avd li in a. Probably having avaré before him as a. varé, the trir. regarded the word as a form from var, rendering kdmak. He elsewhere shows no difficulty in récognizing ar as equivalent to as in terminations, and avah was of course first explained to us by him, or rather by them, the trlrs. as having its accepted meaning, ‘aid’. Notwithstanding such blem- ishes, which have however (so far as they have been observed) unfor- tunately given great scandal to some readers, the trl. is full of valuable suggestion, having given us for the most part our first conceptions as to the meanings present. We might read 6: ‘Ye are rewarding: - - they shall bring about my reward’; but the imper. is of course better; see °zdnata.

Y, XXX.

See for summary and additional notes S. B. E. XXXI. pp. 25 — 35; changes in opinion arrived at since its publication are not always noticed here.

We might read 6: ‘Ye are rewarding: - - they shall bring about my reward’; but the imper. is of course better; see °zdnata.

Y, XXX.

See for summary and additional notes S. B. E. XXXI. pp. 25 — 35; changes in opinion arrived at since its publication are not always noticed here.

1. Mazdéthd. A mad is the root in maz, mad + dathd a compositum. That in vimddhaydonté(e) etc. might also be brought into connection, as it is not a critical procedure to require exact correspondence between the mean- ings of related words. In Sanskrit we have what may well be a degene- rated form of the same root in medhd; cp. nédishtha = nazdista, Whether

432

the Sansk. mad, mand may be also connected should not be considered an improbable question on account of the particular meanings prominent in mad. The once-suggested change of text (without MSS.) to mdazdathd is no longer called for. As to the 2 for d, that is phonetic; d before d be- comes z. Another writer prefers a stem mazdd + tha.

I have been somewhat tempted to change my former opinion, rendering hyad(t)chid(t) vidushé(é) as referring to the attending worshipper, but the persons in the dat. (for gen.) are all superhuman. Others, following Spiegel, refer the word to the human subject; ‘wenigstens (hyatchit) fiir den Ver- sténdigen’. Another reports ‘was zu merken ist von dem, der es einmal ver- nommen’. Another brings y@ and hyad(¢)chid(¢) into relation as in yé- - - kaschid(t) in Y. 49, 5, rendering ‘alles’. JI can find no better connection for hyad(t)chid(t) than as the object of vidushé(é) = ‘to the knower of whatever (everything)’; recall véidvdo elsewhere often applied to Ahura as well as to the ‘saint’.

If the datives need any defence, compare the use of dat. for gen. in the Brahmanas.

Humdadzdréd. One able scholar explains as a voc. pl. from the stem mazdar, mazdr after the a declension like vazhdréng Y. 46, 4. Another prefers mazd + ra.

We should naturally divide (in view of the sense which is hardly that of a voc. addressed to the worshippers at one end of a strophe in the be- ginning of which the impulse to exclamatory appeal had been already relieved) hu + mand + tra, the ¢ sonant after the d, and the d later turned by the common usage to the sibilant. Whether any vital objection can lie against this I can hardly believe, as the expression is evidently one more designation of the things promised to be announced. The word means ‘the beneficially inspiring truths’, or something kindred (Haug valde- felicia (?)).

Whether any vital objection can lie against this I can hardly believe, as the expression is evidently one more designation of the things promised to be announced. The word means ‘the beneficially inspiring truths’, or something kindred (Haug valde- felicia (?)).

Some read ashayaé(é)ché@ in line c = ‘of Ashi’, better ‘of the blessed reward’. This is a very valuable, and perhaps the correct’, suggestion of Roth. I had taken yé(e)ché as = yichdni = ‘I will pray for’ (with Haug and Hiibschmann). But, as ‘I will pray for’ is a new element in the strophe, we might fall back on the dual nt. yaé(é)chd ya as = yécha yéna, rendering ‘the joy-bringing admonitions which are inspired by Asha (Sanctity), and those two doctrines which are those whereby (yé = yéna) « - -. Cp. the two spirits announced in vy. 3.

Some scholars would not hesitate to take ashé as the acc. pl. neut. Can it be an irreg. dual neut.? ‘the two holy verities, which two - - -’? Cp. the» frequent intrusions of irreg. nom. Ved. forms into grammatical positions otherwise foreign to them.

438

Notice a gradation from the external to the internal, first the staotd; then the yé(e)snyd, then humazdrd, and ashé yaé(é)chda (if referring to the two elements of doctrine; otherwise ashayaé(é)chd = ‘of the beatitude’).

As to urvdzd, one writer suggests a nom. sg. fem.; ‘and the rapture which one sees with the heavenly luminaries’. Another refers it to Ind. °valha, valhitam, rendering ‘enigmatical’. Another regards the meaning as ‘heights’, ‘the heights glisten with light’. Haug, ortus. (Except as noted, Haug follows the indications of Ner., properly only as to the roots present.) Urvdza is of course the usual word = ordzé, to varh (barh), or vraj. As to the interesting suggestion ‘secret, enigmatical’, I think it is foreign to the con- nection. The doctrine of dualism gradually grew; and had long been familiar before it was made the subject of poetical composition.

Pahl. The student is again warned against any attempt to construct a pleasing literary translation of the Pahl. Such a treatment will lead to

a grossabuse. The translation only exists as an approximate reproduction of its original. As an offset to any undue depreciation of it, read it as it might be rendered without the glosses: ‘Thus these two things are to be spoken’ (free for ‘I will speak’); they are your prayers (that is, ‘ye come seeking’. Perhaps khvahishnd has here literally the force ‘of the present part.; cp. debrinishné in Y. 28, 6) which Afharmazd gave (probably not follow- ing the Zend text now written beside it), and what also is for the intelligent (dkds should of course be rendered as in an oblique case according to vidushé(é) and the izdfat; or read with DJ.’s text, ‘which the intelligent one also gives’), and what is the praise of Afharmazd, and the Yasna of the Good Mind. And I will declare him who is a thinker of good thoughts

- etc.’ (The force of gédishn should be felt like that of vakhshyd throughout).

And I will declare him who is a thinker of good thoughts

- etc.’ (The force of gédishn should be felt like that of vakhshyd throughout).

Many a modern is equally rough and careless; and it is surely not scholarly to deny to the ancient scholar hampered with every disadvantage the same liberties which are taken by ourselves, and sometimes with little semblance of good reason. :

Rendered entirely aside from its original, I should read only: ‘He who (om. ?) is intelligent [by him priestly studies are to be made], (4) whose are the praises of A.- - -’. (c) ‘He who is - - - ete.’

Whether Ner. meant stotrd (= °dni) and swmantd is a question; sumatd might be meant for an ancient pl. = °dné. Between sadéchdritaram (sic), and saddchdrataram J.4, we must choose the latter, as neither °chdritaram nor °charitaram are applicable; the verbal noun was not intended.

2. Avaé(éynatd needs correction to dvaé(é)nata; but initial @ in Zend

shows strong traces of its Pahl. character as = @ or @. 55

434

As ‘differing renderings, consider; ‘Prove ye. with clear (séchd) mind before (?) each, man by man, decides as to the two beliefs’ (?); again: ‘Look with gaze (séchd) and mind on the decrees’ (?); again: ‘Conceive in your heart (?) what is clear’ (séchd acc. pl. neut.) I take @ with the gen. aS = apud, (so, often), vichithahyd is gen. inf. from chi., so Spiegel, followed by Bartholomae and others. I do not think that we need to in- crease the difficulty as to varendo by regarding it as a dual gen. with the gen. vichithahyd immediately relating to it. Such a heaping-up of genitives is not probable, particularly when naré is also read (without MSS.) as gen.

Vi + chit govern the acc. in the Rig-Veda in the sense of ‘know’.

Varendo is an acc. pl. neut. from varenah [°nanh]; cp. the reading varenanham Yt. 24, 37. Line & falls in naturally, and continues the ad- dress in line a, dvaé(é)natd might be regarded as understood. Poetical diction is of its nature broken: ‘See the flames - - -; see them in view of the decision to be made as to the beliefs - - -’.

It seems to me not at all necessary to link narém, as object, with the far-off daodanté, although this would be admissible, as baodanté may mean ‘render attentive’. The sense is not always completed with each line in the Rik and the Avesta, but it is the more frequent use.

‘Narém narem are purely adverbial in the familiar form. As the accus. forms seem so striking, some would even suggest an emendation, naré = narod. So many genitives strung together would be suspicious, but not im- possible; so one writer reads, and renders ‘before the deciding of each man’. An imper. of the verb ai = ‘to be’ is understood in line c, and the recognition of such forms understood is the secret of a sound pes of the Gathas, as of all other poetical matter.

An imper. of the verb ai = ‘to be’ is understood in line c, and the recognition of such forms understood is the secret of a sound pes of the Gathas, as of all other poetical matter.

Some scholars would render: ‘Apprehend the most important truth with the ears; look with sight and sense on the conclusions of the decision, man for man, each for his person, to have yourselves taught without great trouble ((?) = pard mazé ydonhé), fixing your attention upon me’.

Some would omit né@, and one would read daodantéi without MSS. Né certainly seems to disturb the metre; yet synthesis between ydonhd and ahmdt may throw some light on the difficulty, and one superfluous syllable is not always fatal.

Haug, while, as usual, affording many valuable suggestions in his com- q

mentary, yet, as too often, decides for a rendering which is truly remark-

able for its oddity. Pard mazé ydonhéd equals, with him, antiquitus magni! — qui = (freely) ‘Ihr Gewaltigen von Alters her’. Haug referred saedydi to gad = ‘zufallen, sich schicken, tibereinstimmen, ad-consentiendum’. Another — renders, ‘mégen uns zu Theil werden’. Another to cad ‘to be helpful’. It

435

seems to be a heresy to refer any 2 to a sibilant, especially before a d, where it generally equals d. Nevertheless it is possible for a z before a sonant to replace an / (s), and I think that the root here is simply sah = gas, cans. ‘Be awake to this (our) declaring’. We should regard it as more natural to take ‘declaring’ not as ‘our declaring’, but as ‘declare to us’. The context however forbids. Sazdydi might be infin. for imper. ‘I will declare to this one; that is, to each man’; but the separation of dao- danté, although introducing an interesting abruptness, seems rather extreme; buodanté (henti) seem to apply somewhat directly to sazdydi, qualified by line 6. The Pahl. inverts the order of sraotd and géushdis. I have little doubt that nydkhshishn(th) has infin.-imper. force. Even as fut. pass. part. an element of imperative injunction inheres in forms with ishn: ‘There is to be a listening’ = ‘listen’; so analogously elsewhere. Is kariténd the shadow of an alternative for sraotd?, the trlr., as so often, understanding ‘recite’ by the form of sr#, sraotd (comp. sridand)?; or does he freely explain ‘°dis’ by it?; cp. d$ (sic) elsewhere rendered by pavan nikézishnd. The word vakhshinishnih is probably an alternative translation for vahistd, which, if it stood in the Pahl. character, might have been read as a form of vakhsh; vahisht stands in Zend characters.

Avindpdék (not avindpdak which disturbs the sense) gave us our first knowledge of the meaning of vaé(é)n. Sicha is not rendered as an instr. Nikézénd should be rendered in accordance with its original daodanté, that is, in a subjective sense, “having intention, or attention’ (cp. nékézishn) rather than, as I formerly rendered, ‘expounding’.

Sicha is not rendered as an instr. Nikézénd should be rendered in accordance with its original daodanté, that is, in a subjective sense, “having intention, or attention’ (cp. nékézishn) rather than, as I formerly rendered, ‘expounding’.

Omitting the glosses, we should have a translation nearer the original; but taken even as it is, the rendering is full of valuable suggestion, and has been heeded (at second hand) by all. Ner. renders karitind by vikde- ayitd (freely), and sees no a@ priv. in avaé(é)naté, nor in dvindpdak = dlokayitachd, nor instr. in séichd. The instigations in line a produced the Parsi Religion; hence the stress laid on studying them.

Saddchéritaram and andchdritaram rendering frdriné, avariné, seem meant for °chdra°: see above on y.1; the verbal noun was not intended.

3. Spiegel, Bartholomae, Geldner, and others, abandon the significant rendering of the neut. dual (with vwhyéd akemchd) for an adverbial loc. = ‘in the former time’. Objection is made to the neut. as being improbable, whereas, if a neut. were certain, it would be of the last importance, as agreeing with the two neuters, vahyéd akemchd, to prove a striking depth of conception. An adverb in the loc. would be hardly less valuable than a neut. dual. ‘There were two spirits at first’ would show a close habit of logical procedure in statement, beginning with the beginning, but I prefer a more

a .,

436

natural solution. It might be said that the loc. corresponded to manahichd etc. But manahicha defines vahyd akemchd, ‘a better being (nt.), or an evil, in thought - - - etc.’ ‘Thus were the two first spirits’ either presupposes one of the many gaps of lost matter which described the two spirits more in detail, or else, what amounts to the same thing, it presupposes a thorough familiarity on the part of the masses addressed with the doctrine of the ‘two first spirits’, Moreover the adjective is essential to the force of the expression; ‘the jirst’ spirits meant the ‘original’ spirits, the sources of all later phenomena (see v. 4); and the neut. dual carries the two all-impor- tant elements with it, the abstract conception, ‘things’, ‘existences’, ‘a better existence, and an evil one’, and the expression of their originality. (There was no beginning before them in which they could exist. They were without beginning , creating life, (the beginning), and non-life.) The true adverb may be seen in paowrvém in the next verse; not that paouruyé(é) cannot bean adverb; see it elsewhere so translated by me; I am only loath to give up the neut. dual, even for the adverb.

But, for those who cannot see the neut. dual, we can fall back on what is stronger, and that is, a nom. dual masc. For I have an explanation which will have weight with many who study the Pahl. Alphabet. The word is properly

paouruyyd (sic) for paourvyd. The letter 49 (for which yy and S are at

written) is a well-known Pahl. combination, equalling, among other things, ya. The entire Avesta Alphabet having been originally Pahlavi, we can understand that some of its letters still retain their original application to

widely different sounds. I have had occasion to refer to this letter 4 (0 ) more than once in reference to this fact, and of all the Zend-pahlavi letters, this is the most important in this connection. we is here, as elsewhere, a lengthened 4, and equals y@; and the first y is one of those superfluous insertions which are so familiar; cp. also the frequent omissions of u, as in hvarezdo for huvarezdo etc. The awkward insertion of the »» here was caused by the equally awkward omission of one half of the letter »», » = wu being most certainly miswritten for »» = » (or English w (?)). As >» was

defectively written », so 99 was clumsily overwritten before = W=yd; 2999) bas 4s = paouruy® should have been sa») bargy = paourvy®. When therefore 445999) bares was written, the »9 of the 44999 (wo) constituted

437

the overwriting of one half of the Zend-pahlavi letter 4, which was actually and literally only a freely written ss joined into 4, in Pahl. = yd. We have then the doubly falsely written’ 442») ba0gy = paouruyyd, and we should correct by adding to the », and rejecting the 9); that is, we should correct the clumsy pen-strokes y» into »y, and neglect the half y, 9.

yon rbargy = woo») bargy = paourvyd, Sk. *pirvy® nom. dual masc. The proof of the correctness of these suggestions may be seem in the termination you, which is absolutely senseless and impossible when read

ahé(é), jand which is simply youe = ahya = asya. So also in the word

Yo}r4g 5 when transliterated kainé(é), it is impossible as a nom. sg. fem. of

the a stem. The word is kainya = kanyd. (See similar remarks else- where.) Justi, with keen insight, long since saw that é(¢) and ¢(¢) must

often represent ya, yd, but the fact is that yw does not merely represent

ya (yd); it is often actually and literally ya, or yd (see S. B. EK. XXXI. p. xxxiv), while even the fact that yy ( ) at times represent ya, yd, is

often totally missed; *see my explanation of thwdi = twé = thwayd, ¥o51, 9.

B. EK. XXXI. p. xxxiv), while even the fact that yy ( ) at times represent ya, yd, is

often totally missed; *see my explanation of thwdi = twé = thwayd, ¥o51, 9.

Regarding then the word as a nom. dual masc., or neut., I would compare the parallelism in Y. 45, 2, 3, 4. See paouruyé(é) (sic) ending the first line in vy. 2, then paourvim in the next verse, then vahistem in the following verse; no adverbs appear. I would cite also a rendering which has circulated: ‘Und die beiden uranfdnglichen Geister -- -’. One scholar follows the Pers. trl. of the Pahl. yémd?, comparing Sk. y@ma = ‘nightwatch, time’, and ydman (loc.) = ‘at the time’. I think the yémdi an ineffectual

transliteration of yémd. The pep = yo is simply miswritten for 99 which may well represent yé in transliterating, or else the Gatha-text was read ydma = yamd; cp. jydtim = jydtim (jivdtim, jivdtim). The letter av which, as Pahl., we should read d@, is simply the Zend wm = d; see #85 also partly in Zend letters (in Y. 46, 18). In the gloss of the Pahl. vinas va kirfak have the place of yémé@ before Lenafshman, obliging us to recognize the probability that yémd? (sic), or yomd, was understood as mean- ing ‘the pair’, and this notwithstanding the zak @ kolé II (dé) = td in

438

the former part of the verse. This yomat (yoma) was supposed by Ner., and by the Pers. trlr. to be a corrupt form of yém, or, more probably, it stood divided (yém @) in Ner.’s MSS. Then the trirs. translated what stood before them by rézhd and bhiimandale (‘ world’ or ‘day’). Yemé = yamd (cp. the Agvins, and Yama’ and Yami’) is nom. dual masc. It is a curious expression here, but its occurrence possesses authority. Vafend == ba + apand? = sva + apna* = ‘self, or independently (that is, originally, as Deities) operating’, One writer suggests the meaning proper in hvapdo, Y..44, 5; cp. sodpas = ‘skilful’. This is however not very probable as applied to tbe Iranian Demons. Their chief was often emphasized as the ‘unintelligent Aiigra Mainyu’. Another suggests ‘in sleep’: ‘The two were made known to me in my dream’. Another suggests the reading adafnd = ‘sleepless’ (cp. Yt. 10,7. etc.). Asrvdtem = ‘have been heard *; 1. e. ‘widely known’, as a 3"? dual mid. in a passive sense, so the most. (* Vafend defines paouruyé).

But I hear of a gallant effort to break this spell: ‘And the two original spirits understood well (not a mid. passive) the right and wrong in thought, word, and deed; and by them both were the righteous approved of (sic), but not the evil’.

Vis(k)yatd is to be referred to chi ; See the Pahl. vijid, possibly vijéd (same signs), from ow (vt) + chi; see alsoNer. and the Pers. As to the s(k)

(the & merely transcribes the outward appearance of a part of 49 = 5

Vis(k)yatd is to be referred to chi ; See the Pahl. vijid, possibly vijéd (same signs), from ow (vt) + chi; see alsoNer. and the Pers. As to the s(k)

(the & merely transcribes the outward appearance of a part of 49 = 5

before y) it represents ch before y (Haug); see ash(sk)yd translated saritdrth = ‘greater wickedness’ (Y. 51, 6), aS comparative of aka (acha) which has the superlative achista. So also S(k) represents Sansk. ch in §(k)yaothna = chyautnd.. Vis(k)yaté = yt + chydta = vi + chi + dtd. After the Pahl. trlr. has positively deciphered the word for us by his vijid(°éd), the ques- tion remains whether we shall refer it to a root conjugation of chi (comp. cheti beside chindti), or to a root aor. As Whitney reports achidhvam as a root aor. (of ché), it would seem better to call it a root aor. But the two chi’s were originally one. Except for the long ¢, we have no difficulty in recognizing the word as a of + chi + até (= °ata), a 874 pl. mid. pret., or improper conj. But then the long 4 is significant, so the MSS., (see also vy. 6). Is this ¢ a miswriting?, or does the long @ represent an in the termination, as, for instance, long ¢ in the root Ja, jan, etc.? If so, it is possible that we may have here an unstrengthened conjunctive 374 pl. o@ + chi + até = vt + chi + antd = * vichyanta; cp. bhuvdni. Surely, if we accept dtd as equalling a 3°¢ pl. ending, it is better to give it some explanation in har- mony with known laws, even if, at the same time, we must accept an ex- ceptionally unstrengthened root,

439

The Pahl. trlr. seems to have understood a 3r4 ge. mid., but his word may also be rendered 24 pl. imper. ‘do ye choose’. It would offer a fine thought if we dared follow his possible hint, and read véS(k)yatd as an imperative of the a@ aor.; cp. ahyat from hi (ep. a(d)vaé(é)natd in the prece- ding verse); yet see vis(k)ydtd in verse 6.

The meaning ‘selves’ was first seen by the Pahl. trir. With glosses dropped the effect is better. As ordinary Pahl. read line 4 (with glosses): ‘Both thought thoughts, spoke words, and did deeds, the one who is good, and the one who is evil []’. Possibly a: ‘Thus the two spirits, the first, were themselves heard, (or known) - - -’.

4. There is not much difference of opinion here. Some would however take ajyditim in the sense of ‘the continuance beyond this life’: ‘And, as these two spirits of old counselled together, to establish the earthly life, and also the continuance beyond, and that, at the end, the worst condition should be the portion of the wicked, but for the righteous the highest rejoicing of the soul’,

There is some question as to whether we may take paourvim as quali- fying jasaé(é)tem, or dazdé(é). Looking at its position I should say dazdé(é); but this would be a little too minute, paourvim and apémem in- antithesis. Paourvim qualifies the whole verse, and also v. 5.

Looking at its position I should say dazdé(é); but this would be a little too minute, paourvim and apémem in- antithesis. Paourvim qualifies the whole verse, and also v. 5.

The Pahl. trlr. renders dazdé as an infin. (* dadh + ¢é(é)). Otherwise one is strongly tempted to regard the word as a 3r4 dual with Justi, Hiibsch- mann, and Geldner, and as a perf. with the last two, daddte (cp. dadhite), shortened by later corruption to fit the metre. As it stands, it is a regular 3rd so. pres.; ‘each establishes for himself’. The accusatives forbid a passive sense, and an infin. leaves the sense uncompleted. ‘Some finite verb ex- pressed, or understood, is needed. The next verse may however possibly supply one. One writer would narrow the sense of the ‘best mind’ to the ‘ood conscience’. It was not only ‘conscience’, but correct mental insight as to all particulars, as subjective beatification in the future state , apema anhu; see vispdi yave(é) Vanheus Mananhd, Y. 28, 8.

Reading va after Aharmano (with Sp.), ¢ in the Pahl. might be ren- dered: ‘The worst characteristic of the wicked, [and the devastation owing to Aharman and the wicked are fully seen], and so, on the other hand, the best thought of the pure accompanies [A. everlastingly|’; so I rendered formerly more naturally as Pahl.; but see the Gatha and Ner. The last line needs the force of some form of khaditéintand understood.

5. Varatéd, Haug as imperative (?); the Pahl., followed by Spiegel and others, gives the proper indication. Some would regard verezyé as an infin., or would even change the text to verezaydi. Others, abandoning an

440

infin., hold to an acc. pl. of an adj. veree?, yet not reading vereeayd with two MSS. I have very little doubt that verezyé is an adjective in the sense of ‘effecting’. Its position at the end of the sentence highly favours a nominative form, as does the symmetry of the construction, varatd - +» - verezyd ++ - spenistd . - - vasté(é). Another form of verezyO occurs in mathra verezya _ in a good sense, here the sense is evil.

For vasté(¢) the Pahl. trlr. renders néhifts, which gives the idea of ‘covering’, ‘clothing on’; cp. Yt. 18, 3. Haithydi§ must have a meaning approximating ‘good’, or it may mean ‘real’ merely, and find its associate in fraor(e)d(f). This latter was considered the weak form of the present participle of var + fra taken adverbially, by Haug, Justi, and others, and the metre favours three (?) syllables. But it is better taken as = fravrit, adv. neut. adj. from vi (var). This suggestion had long circulated, and was later published with, however, the meaning potius, lieber. I take the mean- ing to be that indicated in frd té(e) verené(e) etc., and so ‘piously’, ‘beliey- ingly’; see the Pahl. rendering in Y. 53, 2, Srandmishno,

neut. adj. from vi (var). This suggestion had long circulated, and was later published with, however, the meaning potius, lieber. I take the mean- ing to be that indicated in frd té(e) verené(e) etc., and so ‘piously’, ‘beliey- ingly’; see the Pahl. rendering in Y. 53, 2, Srandmishno,

Some scholars were formerly inclined to render: ‘Of those two spirits, the evil one chose to do (?) the worst action, but the holiest spirit, the right - - -, and those who gladly (?) rejoice M. with their upright actions’.

The Pahl., strictly in the light of the Gatha, might even be read: ‘Of these two spirits by him was loved (or chosen) by him, who was wicked, whose was the worse action’, or, not impossibly, ‘the worse acting one’. Varzishnd might be taken, as West with Haug took debriinishno in Y. 28,6, that is, as = the pres. part. = ‘performing’, verezyd being regarded as nom. sg. masc. Totally aside from its original, we might have: "+ + loved, or loves, (déshé¢) him (?) who is the worse in his action [Ahar- mana, him (?) whose desire - - -’], (quite erroneous). Then & (without gloss) might be; ‘when also by him the hard stone was covered’; (dsmdnich being, strictly, gloss). Otherwise; ‘the hard stone-covered [sky] was made by him’.

Fraored(t) does not seem translated by the Pahl. here; Ner.’s apdpath however renders its idea, showing the probability that he had a different text. Apdpaih is hardly gloss, or alternative translation, in addition to his prakataiccha; see his rendering in Y. 53, 2, where he seems to render the idea of fraored(t) as drddhandm. Dropping the glosses, the whole strophe in the Pahl. comes out much closer to its original. If however the lines are not brought together, ¢ would be naturally rendered; ‘He who propitiates Atharmazd, [his desire also is that of A.) ete?

6. It is safest to regard v#S(k)ydtd as ‘the same word which meets us inv. 3. It cannot be an imperative here, and would be difficult as such anywhere,

a A eas , Te aa

441

Debaomad* I now regard, with Spiegel, De Harlez, and Bartholomae, as the noun in man, and I would no longer (as in S. B. E. XXXI) offer an alternative in the sense of the verbal form, with Haug, Justi, Hiibschmann, and Bartholomae (as formerly). I however strongly adhere to the view that the word is in the nom. rather than in the acc., and, as the subject of jasad(f), also in apposition with achistem mand. (A to 7s, or read ddeb°.)

I however strongly adhere to the view that the word is in the nom. rather than in the acc., and, as the subject of jasad(f), also in apposition with achistem mand. (A to 7s, or read ddeb°.)

Verendtd. I can only explain the long 4, if the word is a pl., by the supposition that it stands for @m in a conj. term. dntd (nd conjugation). But the word may be a 34 sg. conj. mid. for passive, also with secondary term. AchiStem mané are, like (4) debaomd, nom. sg., and stand in apposition : ‘Deceit came upon those consulting ones, even the Worst Mind, that he might be chosen’. If verendtd be a pl., I would still hold achistem mané to be a nom. rather than acc.; ‘Deception came upon those consulting, even the Worst Mind, that they might choose him’. (With another verenata is 3ra pl. pret.)

Some able writers almost uniformly avoid the recognition of the pos- sibility of a nom. in the Gathds at the end, or after part, of the line, or sentence, accepting for the Gatha the dull sentence-formation of the Behistun Inscriptions. I hold exactly the reverse. Not only are nominatives possible at the end of sentences, but that is the natural place for them (see remarks

elsewhere). Haug rendered banayen praedicabant, to bhan = ‘to speak’. The Pahl. gave the true indication, well followed by Spiegel, Geldner, and others. Others prefer a shade of meaning more directly expressed by the Sansk. van. Haug’s text, ahd, with its translation vitas-duas, is not desir- able. The Pahl. gave the proper indication, followed by most. Ner.’s gloss is however influential in the rendering, ‘die Menschen wm’s Leben im jenseits eu bringen’.

Maretané seems an irreg. gen., but otherwise its place is that of a nom., a form which however does not here afford the proper sense.

Some would render: ‘Then were the Daé(é)vas not approved of by them both, because Satan approached those who went about with deceit, to whom (Satan) they had turned, and they united themselves in strife, to rob men of the life beyond’.

Here vis(k)yat@ as it stands, or more probably with its form emended, is taken as a middle in a passive sense.

Aside from its original read the Pahl. a: ‘and every one whom they deceived [they who are Demons have (?) deceived them - - -|’; (or the gloss may be intended as alternative translation, so, probably: ‘and those who are deceived by them [or those who are Demons are deceived]’). Also line 0:

‘Some have approached to ask them’. 56

442

I should suppose that Ner. meant * vivichati » or * vivijati, by his vwijanti = vijinend = vis(k)ydté, but nasalized terminations with the redup. root sometimes occur irregularly.

Also line 0:

‘Some have approached to ask them’. 56

442

I should suppose that Ner. meant * vivichati » or * vivijati, by his vwijanti = vijinend = vis(k)ydté, but nasalized terminations with the redup. root sometimes occur irregularly.

7. Ahmdiché, meaning ‘to this one’, or ‘to us’, would indicate the loss of some verse, or verses. Haug rendered: ‘ Und diesem irdischen Leben kam Armaiti mit irdischer Macht, der Wahrheit und dem guten Sinn zu Hilfe ; sie, die Ewige schuf' die Korperwelt, der Geist aber ist bet Dir (anma aéshim toi & anhat) --in der Zeit das Erste bei den Schépfungen’. Spiegel, contemporaneously, (4): ‘Kraft gab dem Kérper A., bestindig. Mége es den deinen so gehen, wie (damals), als du zuerst kamst zum Schaffen’.

Some scholars, reading utayaitis, rendered: ‘And to us (ours) was a kingdom with a pious people (mananhé vohit), and with order (ashd), but A. laid inflexible (utaytitis) sorrows ((?) = dnmd) in the body: That shall fasten on thy limbs as with iron ((?) ayanhd) bonds ((?) ddand@is)’. Another following partly: ‘A. placed lasting endurance (?) (utaywités) in his body and soul (? Gnmd, following Haug), that he might go on before with sword (?) and bands (?)’. Another, boldly defying all etymology (often a most proper procedure) but at the same time disregarding d@nmainé and dnmainé(é), trans- lates Gnmd as ‘the earth’. (Probably Haug’s twice repeated irdisch® gave this idea). Anmd, according to the natural swing of a Gathic, or Vedic pada, has the place of a nom. Cp. the Vedic feminines in man; the root may be am = in = ‘to press on’; cp. akhsh = tksh. As to the very possible dn (= an) + man = ‘soul’, it seems improbable in view of urvan, the fami- liar word for ‘soul’. The two accusatives would also be difficult.

But the Pahl. trir.’s (?) ‘@ + nam’ is by no means so impossible as has been supposed, and, as coming from him, it should possess increased claims to attention rather than supercilious rejection. The nasalization of a before a nasal is too common for decisive objection. The root vowel disappears in jmdn from gam = ‘road’, kshm@ from ksham; cp. also the root mné from man + d, So nm might be the remains of nam; a@+namdéd = ‘the unbend- ing’ = stébd 14 = ‘not confused’. If the form is nom. sg. fem. in agreement with A., which is also qualified by utayéitis, we escape daddd(t) with the two accus.

Nothing seems to me more foreign to the connection than ‘the iron and bonds’, or ‘sword and bonds’. Ayanhd is a 2°4 imperf. (or conj.) mid. of ¢ = ‘to go’, ‘proceed’, or ‘come’. ‘Possessions’ is a far better rendering than ‘bonds’ for dddndis.

De Harlez: ‘Qu’il te soit fait en sorte gue tu abondes des dons de

ces (génies)’. Bartholomae: ‘Von ihnen még’ es dir zu teil werden, dass du —

443

Ayanhd is a 2°4 imperf. (or conj.) mid. of ¢ = ‘to go’, ‘proceed’, or ‘come’. ‘Possessions’ is a far better rendering than ‘bonds’ for dddndis.

De Harlez: ‘Qu’il te soit fait en sorte gue tu abondes des dons de

ces (génies)’. Bartholomae: ‘Von ihnen még’ es dir zu teil werden, dass du —

443

an besitetiimern allen voranschreitest’. I prefer however ‘creations’, as the whole section deals with the ultimate origin and result of things under the divine initiative and protection. Other sections deal with slaughter by the heroic faithful. Line ¢ merely expresses the hope, or prayer, that the beneficence indicated may continue to the end.

An earlier Pahl. trlr., rendering @nman twice by astéb°, which gives the correct idea, had evidently another MS., or other reasons, before him in the third case. Are we to find fault with a deviation as to one third of the cases, when we ourselves render the same words in closely contiguous occurrences by translations often rash and fanciful, and with absolutely no regard to what the word means in other connections? If the Pahl. texts render a word twice out of three times correctly, we should attribute the apparent failure in the third case to differing MSS. The real trlr. of course never saw the paper on which the trl. and Zend text now stand copied.

It is by no means impossible that tékhishno (sic) in such a document as this Pahl. trl. may have adj. force qualifying Spendarmadé = Ar(aymaitis. Pawan astibih is admirably free for astidd.

As ordinary Pahl., read c: ‘Those who are Thine come to that person thus [that is, they come thus to that person] etc.’. But até stands in M.1 and DJ.’s text, and the Parsi-pers. had yeheviinéd for aétuné (text); so the Gatha; see Ner.’s santé,

In Ner. the ancient MSS. J.3, J.4 have the interesting reading aniarthe which seems to point (a)nyartha; cp. also nirritha = ‘destruction’.

Otherwise atéarthe (sic) might equal ‘in an extraordinary degree’; but see the Pahl. and the Gatha.

8. Véividaité(é). The mid. seems especially called for. As so often in the Rik, and in the Gathds (which, while heterogeneous as to contents, are greatly similar in form), each line here completes an idea. I see no necessity for dragging in an infin. (sas¢é(¢), as infin. of sad) in c. There is also no reason at all why sasté(é) (or sast2) should not be the finite form; we are simply in doubt as to its subject, which might be the pers. pron. understood referring to Vohit-Mananhd, or sasté(¢) might be taken as a pass.: ‘The Kingdom is gained, and is proclaimed to these’.

There is also no reason at all why sasté(é) (or sast2) should not be the finite form; we are simply in doubt as to its subject, which might be the pers. pron. understood referring to Vohit-Mananhd, or sasté(¢) might be taken as a pass.: ‘The Kingdom is gained, and is proclaimed to these’.

Nothing seems to me clumsier than Haug’s loc. in-vituperatione, or an instr.; see Y. 46, 12 aé(é)ibyd refedhrdi Mazdédo sasti (or °t? (¢)) Ahuré. One scholar has rendered: ‘ihnen befiehlt Ahura (n. s.m) (read Ahuré?) + + ~’. I see no necessity for referring sasté (°t?) to sad, cp. sazdydi. Because sah is of very frequent occurrence is so much the more in its favour. The interpretation’of the GAthds should not depend upon a wayward preference

444

for the less usual root. If however sad is possibly present, ‘helps’ would be a good meaning. -

Pahl. Here the frequent separate translation of the syllable dd is scarcely to be regretted. Line 4 is evidently free; see the varying Sansk. The trlr., while failing to recognize vid here in voividaité(é), elsewhere, as usual, gave us our first information as to its presence. :

As ordinary Pahl., read 6: ‘Who is for Thy sovereignty - - -’, ce: ‘Through their teaching of Atharmazd ... etc.’; but see the Gatha and Ner.

9. Frashim. We may accept Justi’s etymology resting, as it does so often correctly, on the Pahl.; cp. frag = priiich, (pra + ach, arch) = ‘forwards facing’. Frastm is better than °em, or °em, as im = yam, the

letter » having been original Pahlavi » which possesses inherent a when

equalling y. But the Zend letter which corresponds to Sk. ch before y is 5 (sh), or (Sk), as Haug first noticed; cp. ash(sk)y0 = achyé (cp. achista), and s(k)yaothna = chyautnd. Otherwise ch would properly remain Zend ch (as in achista). The word is really frasyem, or Srasyam; cp. prachyam = * praichyam (see also Bartholomae Z. D. M. G. 38, s. 131).

Are Mazddosché Ahurdonhé to be referred to the sphere of humanity (?); cp. ahurem in that sense in Y. 29,2. If we had merely ahurdonhd, ‘lords’ might be admissible. But the two words together are rather formidable in that sense. Haug rendered Sapientesque vivi (efficiunt (2)) promoventia (2) auxilia (?) veraque; Hiibschmann as pl. voc. of majesty, for the singular

‘O Ahura Mazda’; Barth.: ‘O Mazdah and ye Gods’! (See Haug’s suggestion

of dual formation in Y. 28, 2); Geldner, ‘O Mazda and Asha, ye spirits!’; I (in 8. B. E. XXXI) ‘as the Ahuras of M. even’.

As to syntax, I should take Ahurdonhd as in agreement with a 2n¢ pl. of ah = ‘to be’ understood with darand etc. (see below). Or M. A. might be nominatives absolute: ‘May we be promoters, M. A. bringing us aid with Asha, - . .’,

B. E. XXXI) ‘as the Ahuras of M. even’.

Améyastré has been correctly referred to mit (mith) first by the hint of the confused Pahl., hanjamanikth (cp. for analogy perhaps hamidhpa- tots, Yt. 13, 105); secondly by Spiegel who mentions mit, mith = ‘bind’, followed by others. I do not regard the word as being in its original form, which may have been dmestrd, or dméistra — * dmettra; see the metre. Others preter referring it to Sk. mid = ‘to attach one’s self to’; cp. medin = ‘com- panion’. Améyastrd = 4 (or interject.) + myastré (mid having been originally myad). Hamisté, and hamaé(é)star containing mit(d(?)), are not harmoni- ous with the meaning ‘friendly help’, which latter rather reminds one of

445

mitrad, referred by some scholars to mid. In so far the suggestion of the Sansk. mid has a decided advantage. At the same time all readers of the Rig-Veda will hesitate before they reject a good etymological explanation reporting a Zend word as related to another Zend word, on account of a difference in the meanings of derivatives. How many Vedic words have two diametrically opposed definitions, both accepted by leading authorities. A difference in the meanings of derivatives is to be expected.

Barand@ is regarded as a 2° pl. (?) imperative by some scholars; and the traces of the termination here recognized are supposed to be visible in the endings thana, tana.

The word is a nom. pl. mase. of the pres. mid. part. of dar, conjugated as bharti, or, as a root aorist.

It was Spiegel’s keen-sighted view that hathrd-mando is a nom. sg. of a compositum, following Ner., and followed himself by others. But I think this opinion, on the whole, not so probable, as that mando is a nom. pl. neut., hathré and yathrd being obviously related, ‘there +--+ where’. Maé(é)thé (= maé(e)thana), is an adverbial instr. Some render it ‘perverted’: ‘For there will be the steadfast-minded one where knowledge was perver- ted(?), a keen suggestion emanating from a high source, but see notes on Bead, Loe) Wu Ody 2D.

- Some scholars would render as follows: ‘And we would be such as arrange this world according to that order (asha comprehended within Jrashim or frashém). May Mazda, and the Ahuras, afford us support and instructions, that the mind may be accordant, where (now) the faith is astray’.

The Pahl. trlr. preferred #67 = ‘thine’; see taibyé in v. 8. He was in doubt as to (d)méyastrd, and translated the word as it stood divided before him in some text older than those now copied beside him; dm° was read as ham®, a fragment (the letters @ and / in Pahl. being

both expressed by #), and then reading méyastré (sic), he translated han-

8. He was in doubt as to (d)méyastrd, and translated the word as it stood divided before him in some text older than those now copied beside him; dm° was read as ham®, a fragment (the letters @ and / in Pahl. being

both expressed by #), and then reading méyastré (sic), he translated han-

jamanikih as recognizing the root mit, or mid (?), a shattered rendering, but showing an original recognition of the root. Yedrianishnd = barand. Hathra was rendered by him, as we should at first sight say, erroneously.

Asdr = ‘endless (?)’ would seem to show that he saw the a priv. in

the #, which, as so often, expressed the gy of the Zend word hathra in the Pahl. character, in which the Zend word may have stood in earlier MSS. But the letters ¢h are expressed in Pahl by » = s (?) directly, or indirectly;

cp. mansar = mathra, Hence his asér, Verso , seems almost hasdr, for

446

hasrd. (Words in the Pahl. almost universally end in consonants; the fre- quent final short 6 is not organic). Hasér, = hasrd = hathra, would therefore seem a transliteration rather than a translation.

Ner. saw no asdr in the Pahl. text; nor could the Parsi- persian trlr, accept any such expression. I have therefore very little doubt that asér = ‘endless’, as a full explanation, is a total mistake. The word is an abortive transliteration. In Y.28, 4 no asdér appears in the Pahl. for hathrd. We should render at least alternatively; ‘since (mim = amat = hyad(t)) here is his thought (or he is present-minded; i. e. well-regulated), - - his know- ledge is beyond’. But it is also not impossible, however improbable, that the meaning of the word hathrd, entirely aside from its appearance,

may account for the word Vasa09 not only as a transliteration, but also

additionally as a translation (whether by accident, or not, it is hard to say). Vedic satr@ has a sense well expressing ‘entirety’. ‘Endless’ in the sense of ‘ever’ may possibly be useful. Had Ner. min, beside denman, before him in a?; see min Lak. Hesees no asdr = ‘endless’ in the Pahl., but renders asdr(2)-minishnéd as = hathra-mando in the sense of Spiegel.

10. Avé = ‘down’ (Haug, illa = sie (?) to chistis). Avé is an inter- polated repetition of avd (Haug, auzxilium (?)). Sketdé = ‘injury’. Spaya- thrahyd is admirably referred by the indirect suggestion of the Pahl. trlr. to spi = pi (cp. spas = pag) = ‘to swell’, or to spi = su = gvi = ‘to swell out’ (so perhaps better; ep. spenta = ¢vdntd). Spaya + tra = ‘the host’, ‘the throng’; so the Pahl. sipdh. Here, as may be observed, I reverse my former view as to probabilities. The double suffix, spa + ya + tra = ‘destruction’, ‘fall’ is more awkward. The meaning however ‘injury causing destruction’ is not amiss, and may be entitled to alternative adoption. Asistd (Mf.) n. pl. masc. = ‘most swift’. The apparent short a of most MSS. is here, as in many other places, to be explained as Pahl. initial »

The meaning however ‘injury causing destruction’ is not amiss, and may be entitled to alternative adoption. Asistd (Mf.) n. pl. masc. = ‘most swift’. The apparent short a of most MSS. is here, as in many other places, to be explained as Pahl. initial »

= a, or d. Haug rendered perfecta = vollkommenes, a + ¢ish ‘nicht zu- rtickgelassen’. One scholar renders ‘in hope’, Sansk. @ + ¢ds. Others also

render as a loc. of a(d)siSti, = ‘in instruction’; cp. a(d)ststiS Y. 44,9. —

AsiSté as rendered by its Pahl. equivalent, together with yaozanti(°té) (J.°)

and its Pahl. translation , gives the more concrete sense; ‘thereon most — | swift the righteous will hasten (yuz) to the good abode of the Good Mind,

that is, to Heaven’.

Yaozantée(é), or yaojanté(é), (; yuz or yuj) gunated present of the a stem; cp. yojate as pres. with Delbruck and Grassmann, or as aor. pres., or —

Toot aor. conj. with future sense. Two MSS. reproduce yaoz°., and the

447

mistake of the other surviving MSS., if it be a mistake, as seems probable from the inferior sense which their readings afford, may well have arisen from the fact that the texts once stood partly in the Pahl. character, and the same letter @, in that character, may represent either 7 or z.

Some scholars have rendered lines a and 6 as follows: ‘Then took place the fall of the wicked into Hell, yet the righteous remain undisturbed together in the happy land of the pious congregation - - :

Zazenté(é); Pahl. vakhdind, possibly vddind (the signs are the same). This latter points to 2an: ‘they are produced in glorious fame’. Vakhdind elsewhere renders zaze.buyée) Y. 62, 6, and may mean ‘hold on’ in the gense of ‘hold on in the way’, i.e. ‘proceed’ (compare hd, jihite) so, better.

Other scholars prefer to abandon the excellent concrete of the Pahl. trl. ‘in good fame’ followed by Haug, Spiegel, and Hitbschmann. They render; ‘qué versent dans la sainte doctrine’; and more originally, ‘ welche sich aufmachen nach der heilbringenden Offenbarung des Mazda und Asha’. Ner.’s kricatarapatdkintkah should render the Pahl. I was formerly

tempted to emend swnivdsatayd to an accus.; but see the Pahl.

11. Vétichd eneit? remain a difficulty. Hyad(t)cha separates them from _what follows. The long since circulated view that hw-7t? an-7t? mean ‘for good and for ill’ (lit. for good progress, and for non- progress (hindrance), seems rather mechanical*and improbable, the more so, as hyad(f)cha com- mences a new expression of ideas.

The Pahl. has yw (2 )@))6) in Pahl. letters, adding nahinih in letters appa-

rently Zend (so Sp.); but DJ.’s MS., reads joyw (a6) in Pahlavi, with

The Pahl. has yw (2 )@))6) in Pahl. letters, adding nahinih in letters appa-

rently Zend (so Sp.); but DJ.’s MS., reads joyw (a6) in Pahlavi, with

ahinh clearly written as decipherment (?) over it in Zend. There should however be no hesitation in reading some of the Zend letters as having Pahl. value, if we were led on to such a view by sufficiently positive indications; and as} should be y, we must read Jopy (7) as = joy , and might suppose it possibly intended to express khvaén (see Y. 32, 7, (Pahl.) where the Parsi-persian probably saw _jopv ), and consider ahinh as gloss, regarding the final / as an accidental anticipation of the following Pahlavi letter which, although properly equal- ling a, may express #. So deciphering, we should have khvaén [ahin| = ‘olittering [dart]’, ahin to hi = si(?) = ‘to hurl’ (asé). But this sheds no light on ditichd éneitt; nor does it gain any light from those words, owing to hyad(t)ché which interposes between rashé and the first line which has no reference to the wicked, or to punishment. It is to be noticed that two purely Pahlavi letters correspond with the first two of the Gatha, 57(n), ahinh,

: a

448

or nahinih (Sp.) being in Avesta characters). But the mdénich must also not be forgotten, as it repeats the °chd. Does the trir. freely render s7é7 by man, referring it to the reflexive pronoun ?, So that the 2 in 67° could be partially compared with the 7 pronouns, Ai = si, im, éd (cp. yim(?) for yem, or yém). Have we here éi#i = ba + ti = sva + suffix? This also sheds light on éaé(é)tt. Where does the baé° come from, as opposed to ba, dato? Vaél(é)td contains a gunated 07°. Here in sétiché it is not gun- ated. The meaning ‘of himself’ is admirably in place, as has long since been shown by Haug and Spiegel. For a quasi suffix to 5a = sva com- pare the clumsy édpaithydd(t), a compositum; cp. the Sk. suffix #2 when without numeral value. (But an exact correspondence between Zend and Sansk. suffixes is not to be expected).

As to éneiti, we at once think, with Justi, of ainit? = Ginitichd (an + in +7 -+ t?) = ‘with absence of severity’. Here however we have less possible trace of the a priv. If inis present at all, it is in the sense of ‘ furtherance’; ‘from himself, and to bless us’. It might be called an infin. Or (if we emend to énait?) we might see a finite verbal form, and consider an = ‘to breathe’ (Haug): ‘from himself he inspires (‘breathes’) them’; or, more probably, he ‘propagates them’ (enait? to an = in, as akhsh to ksh; cp. ‘anmd, anmainé(é) = pavan astibth, or stubd /é). Retaining the more mechanical explanation that é¢ticha (= hu + itt + chd), we should have in the Gatha; ‘for blessing (dat.) to his people he furthers, or inspires, them’. It is also

very possible indeed that sttichéd is twice translated by miinich, and by 9pw which may represent khw(vjad = ‘self’,as 9 can express d in Pahl., while

in Zend 2 = hv, The Avesta letters nahinth (2), or nahinh, would then

It is also

very possible indeed that sttichéd is twice translated by miinich, and by 9pw which may represent khw(vjad = ‘self’,as 9 can express d in Pahl., while

in Zend 2 = hv, The Avesta letters nahinth (2), or nahinh, would then

represent gloss, or be perhaps resolvable into na. + ahinth, for na ait *ahini = ‘there is no violence’ (recall nd-mard, na-durust, nd-umid, also vnane, etc.), a rendering for éneiti in the sense of ainitichd, Y. 58, 4. Amikhtishno would render énaiti (sic) in the sense of either ‘inspire (?)’, or ‘propagate’, or indeed éneét? as an infin. noun. But no reasonable certainty can be arrived at as to the matter, and both Gath and Pablavi are obscure. No sincere and judicious commentator will affect to be confident, much less to dogmatize in such a case.

Aipi is taken merely in the sense of ‘also’ by some writers; ‘also by these things’. The meaning of api should be’ ‘after’, but perhaps in the sense of ‘in addition to (these things)’; ep. aipi.chithid(t).

Some are inclined to colour: ‘If ye, O men, lay to heart the pray- ers which Mazda gave for welfare and security, namely misfortune for

449

the evil, and prosperity for the righteous, then one day salvation shall be your portion by that means’.

Y. XXXL.

See for introductory summary S. B. E. XXXI., pp. 36—53. Changes in opinion decided upon since its composition are not always noted here.

1. With Roth (followed by De Harlez and Jackson) marenté means pre- dominantly ‘remembering’. Haug’s dicentes is, I think, here to be preferred, so Spiegel’s hersagend; cp. Pahl. hédshmirém, radically the same word (see hismarenté). Recitation was the only mode of memorizing, and transmitting ancient doctrines and their documents. The composer was in no danger of ‘forgetting’. The Vedic occurrences of smar (smri) do not refer to human beings about to announce doctrines, but to Indra and Soma VII, 104, 7, and to the Acvins X. 106, 9; but see the later Sansk. meanings ‘teach’, ‘assert’, also the smriti in the sense of ‘explained as’, or ‘named’. See Y. 55, 6, where framaremna must mean ‘being recited’, also A. 3, 5 (or 4, 5) framarditi rapithw(v)inem. There is reason to suppose that the Aryan mar (smar) meant to ‘count’, hence to ‘recollect’.

Vimerenchaité(é), a 3*4 pl. athematically conjugated (beside merenichanté(é)). Spiegel, Justi, and others formerly placed it in the sg.

3, 5 (or 4, 5) framarditi rapithw(v)inem. There is reason to suppose that the Aryan mar (smar) meant to ‘count’, hence to ‘recollect’.

Vimerenchaité(é), a 3*4 pl. athematically conjugated (beside merenichanté(é)). Spiegel, Justi, and others formerly placed it in the sg.

Pahl. Omit avd (so DJ.), avoiding the improbable meaning ‘to You’. ‘As Yours’ is not at all too stiff for these cramped and fettered texts. In 6 ‘to those’ = aé(é)ibyéd is preferable to ‘those’ as I formerly rendered. So in c, valmanshdn = ‘to those’; see also the gloss. Valmanshén is oblique (in case) by position; and in these translations such pronouns, when trans- lating datives or ablatives, should be considered as elastic as ash, am etc. The trlr. could not possibly be ignorant of the case; see tdi, taé(é)chid(t) = valmanshdnich (Y. 32, 11), aé@)ibyd = pavan valmanshdn in Y. 28, 10, and Y. 30, 8, and = avd valmanshdn in Y. 29, 10, and 32, 12, and = min val- manshdn in Y. 34, 8; see aé(é)sham = min valmanshdn (Y. 34, 1), and the loc. yaé(é)sht = dén zak (sg. for pl.) in Y. 33, 5. The position of a Pahl. word often determines its case.

Zarazdédo (see avi zak libbemman in Y. 31, 12) seems here freely referred to zaresh = ‘to draw (?)’, the word chosen having been determined, as often, by the outward shape of the words catching the eye. I prefer; ‘pro- claim blessings for the Druja’, transitive for the intransitive ‘appear’. Ner.’s pl. of majesty (?) Mahdjidnibhyah is noticeable. The translations, harmless glosses and freedom aside, have formed the basis for all later ones,

2. Spiegel and Justi, following the Pahl., render wrv@né(é) as an infin., and ‘for believing’ may be correct. Others also elsewhere accept a root

450

urd (urvdidydi). As dat. of urvan., the form is unusually full; ep. wrumé(é). An infin. might well be cognate to the noun urvan as possibly meaning ‘the mysterious speaker’; cp. rutajia = ‘knower of the (mysterious) humming’, ‘augur’. The idea of the soul also might well have been connected with that of internal humming, sounds in the ears, etc.

Advdo, stem advah, (or advd, stem adva) = ‘undoubted truths’. Cf. Y. 29, 5’: ep. Ind. ddvayat, ddvayas = ‘true’, and dvayé = ‘falseness’. (Otherwise nom. sg. of adhvan = ‘way’ (?)). The allusion is to the wredtd agust@ inv. 1. has aha.bis at Y. 44, 16). Ahdm was probably a separated ahu, provided by the early scholiast with the case sign of the acc. Cp. the case |

465

signs elsewhere before the suffix in yavaé(é)tdité(2), avaé(é)tds (°tdts). The Pahl. trlrs., who have given us such rich emendations as well as decisive render- ings, might be trusted here, as they were by Westergaard. But ahdmbi§ of the MSS. must be considered. As = ‘healer of the world’ it sounds rather advanced for the document, although thoroughly possible, Justi and Spiegel having long since pointed out d:§ = ‘healing’ in vispddcs, hubis, eredhw(v)dbis (names of plants). Ahdmbis is grammatically possible in some

must be considered. As = ‘healer of the world’ it sounds rather advanced for the document, although thoroughly possible, Justi and Spiegel having long since pointed out d:§ = ‘healing’ in vispddcs, hubis, eredhw(v)dbis (names of plants). Ahdmbis is grammatically possible in some

places, but it is not probable in Y. 44, 16 chithrad méi dam ahibis ratim

chizhdi, where ahibisem would be required, unless the word were applied to Ahura, but ‘healer of world’ would apply rather to the prophet; also its position between daém and ratim does not favour a voc. AhimbiS = *asu- bhiksh = ‘seeking after life’ (for the people) might be considered. But the word as = ahibis means for ‘the people’ (so, long since privately circulated), or ‘the worlds’. As to the pl. apparently for dual., it may be said that no dual was in view. Ahvdéo = ‘of two lives’, but ‘the worlds’ might include Heaven, Earth and Hell, or the hamistakdn (?) might constitute a 3"4 state; see also ahvdhi Y. 51, 9. As to instr. for dat., cp. dregvddebis Y. 29, 2, Y. 48,11. There is of course a syntactical difficulty in holding erezhukhdhdi to be governed, as would seem so natural, by g@stéd (which governs the dat. of the person and the accus. of the thing); we should not expect to find the nom., which is quite natural before erezhukhdhdi, emerging far off in khshayamané, with erezhukhdhdi referring to the same person before it. I had therefore severed erezhukhdhdi from gistd@, and regarded it as ex- pressing the object of the energetic khshayamand hizvé.vasd, ‘the person’ here, but preferring ‘the thing’ in §.B.E. XXXI. But one does not know what to expect in the Gathds. Perhaps the meaning is: ‘Let him listen to the truthful speaker, who conceived of Asha, etc. - - - powerful over words, and free of speech’ - - - (2). Of course this is greatly to be preferred, if it is possible, and it may not be impossible, Haug makes the vidvdo the hearer (?), Spiegel (far better) takes the middle in the sense of the passive: ‘let the wise A. (but voc. for nom. (?)) be heard- - - who rules with truly spoken words, who has power in his tongue’, explaining; ‘he needs only to

‘speak, so it happens’. Haug: Vachanhim khshayamané hizvd.vasd =

‘dessen Zunge frei sich bewegt’, Roth gives an admirable suggestion that gastéd is understood; ‘(héret) auf seine Versicherung. Der Worte ist er miachtig, beherrscht seine Zunge’. De Harlez: ‘qui parle en maitre’, Jack- son; ‘who will have power at will over the words of his tongue—so that they will be verified - - -’ (see Spiegel). I prefer to regard the words as affording the reason for the admonition; the yé mantd ashem is declared to

have absolute command of speech, to give the infallible and inspired direc- 59

‘466

I prefer to regard the words as affording the reason for the admonition; the yé mantd ashem is declared to

have absolute command of speech, to give the infallible and inspired direc- 59

‘466

tions which are to be heard. Hrezhukhdhdi (S. B. E. XXXI, p. 51, infin. (?)) is concrete; cp. the eresvachdo contrasted with mithahvachdo v.12, But who is the vidvdo - - - khshayamandé hizvd.vas6? Almost everything points to ‘the prophet’ of the ‘holy Faith’, as opposed to the dregvant of v. 18, save only v. 7. Mazda also needs to be accounted for, and cannot well be termed an instr. (It is however possibly in place as a prayerful exclamation not affecting the syntax). Yas td mantd - -- Ashem (v. 7) almost forces us to refer the same words here to the same Divine Being whose activity had already been expressed by them in an earlier verse of the same hymn. Able writers, who have bewailed the obscurity of the Gathds, regard it as the critical procedure to seize every expression that bears any resemblance to language applying to the human subject, and to force all grammatical analogies, and parallel passages, which refer the words to the Deity, with one sweep out of the way. I myself also certainly hold that an alternative translation should be rendered in all cases where the words fit a human subject, and I also hold strongly that the text should be slightly changed where indicated, and alternative renderings afforded in emended texts; but the question is as to our jirst translation. I hold that the frequent inten- tional obscurity of the Gathic composer, or composers, should be critically held in view, and oblique address in the 3*4 person should be recognized as possible when made to Ahura, or a description in the 3'4 person made, with an address in the voc. in the midst of it. Can then yé mantd Ashem be referred to Mazda with a voc. Mazdé in c? See him referred to in the 34 person in two lines of v. 7, and in the voc. (224 person) in the 3*4 line. Then in Y. 32, 16, according to a disinterested criticism, yé(e)hyd md aithischid(t) dvaé(é)thd may well refer to some superhuman power; yet we have in this same Y. 32, 16 vocatives, Maedd Ahurd, thrown in. See also the curious structure in Y.44,1, and the voc. Mazddé in Y. 44, 2; see especially Y. 45, 4. I therefore conclude that the Deity was addressed in the Gathas sometimes with affected and intentional obscurity of diction, and that in view of the strong expression yé@ mantd- - ahtibis vidvdo, Ahura Mazda may be here indicated (possibly as representing his prophet). But I would add a most emphatic alternative in the other sense. Véddtd might well be loc. of a vidditi, but it seems needed as in agreement with dthrd. At first sight vanhdu seems loc. with viddta, but see the parallel Y. 47, 6 dthrd vanhdu vidditim (or °té(é)). Vanhdu is, like usta, a loc. used adverbially. The form — of gistd perplexed the Pahl. trlr., as it has others. But I rendered him | formerly far too much in the sense of ordinary Pahlavi. Nydkhshishnih : (practically = nydkhshishnd) is one of the frequent infinitives for imper. — (see Ner.’s grotavyam), indicating ‘propriety’, if not ‘obligation’, As ordinary ,

trlr., as it has others. But I rendered him | formerly far too much in the sense of ordinary Pahlavi. Nydkhshishnih : (practically = nydkhshishnd) is one of the frequent infinitives for imper. — (see Ner.’s grotavyam), indicating ‘propriety’, if not ‘obligation’, As ordinary ,

; é

467

Pahl. I would render as formerly: ‘He whose listening is the hearing which is discretion and righteousness - - -. (6) The authority of speech rightly spoken, etc’. Vanhdu in c seems not rendered. Atrid was formerly read and rendered ‘pure’ by me from excess of carefulness; better diréd (?) = ‘the thoroughly impure’; cp. Pers. ridan, still better dérikht (so DJ. in Y. 51, 9, and probably also here) which might be intended to express @ ++ rikhta (irich = rich); or again we have had West’s agirdid = ‘undecided’; see Essays, p. 353. Ner. and the Parsi-pers. afford the proper meaning. Bikht (= ‘certain’ in the sense of ‘holy’, a frequent association of ideas) being in antithesis, our word, whatever it may exactly be, means ‘unstable’, or ‘unholy’. I do not follow Haug’s dhuvandvayor (sic); see recurring forms of dvaya.

20. As to the reading dyad(t), I agree entirely with Roth that déydd(t) is the allein brauchbar. The rendering ‘who comes over to the righteous’ I regard as very improbable.

I do not follow Haug’s dhuvandvayor (sic); see recurring forms of dvaya.

20. As to the reading dyad(t), I agree entirely with Roth that déydd(t) is the allein brauchbar. The rendering ‘who comes over to the righteous’ I regard as very improbable.

Divamnem explained as dvamnem from a du = Sk. 15+ du, middle, = ‘to suffer torture’, (‘Wer einen gerechten erdulden lisst’) was long followed by many. Now a root *dw = ‘to remove’ is suggested, altering the entire cast of the verse: ‘from him the long endurance of misery and dark- ness shall be spared (removed (?))’. The Pahl. suggests div in the sense of ‘deceive’ (cp. dab). Aparem khshayd = ‘the uttermost of ruin’ (?) is inter- esting. The Pahl. trlr. suggests dpara in the sense ‘later’, so Spiegel and Jackson. Khshayd. Y. 71, 17 speaks strongly for a gen. with daregem dy. Its position, it is true, also well indicates a nom. according to every Vedic analogy. For that reason I formerly rendered alternatively as a nom. masc., ‘one otherwise ruling’; cp. Mazdé khshaydchd, Y. 28, 7 (see also Haug). Later I followed, with Darmesteter, the significant shivan = ‘lamentation’, and am still unwilling to twist the sentence out of a natural shape, and, Supposing the existence of a khshayah, or a khshaya, I would compare kshaya from the second kshi. Vaché cannot be gen., but, if we emend to vdchéd, ‘woe of speech’ becomes possible. Avaé(é)tds is the noun in the nom., avae(é)tdts, cp. ameretatds, also yavaé(é)taité(é) (from yavae(é)tas[°tdts]), etc. It would then be either in apposition with vachd having adjective force, or, reading vdéchd, we should render ‘lowness’, that is, ‘vileness of speech’. The syntactical reference of this line b to ashavanem - - - héi in the sense ‘removed from’ seems to me erroneous, see above. (It is foreign not only to the spirit of poetical diction, but of all ancient original matter, to have these marked particulars strikingly alluded to at length, and then separated from the person who escapes them by a feeble separating word, while the wretch to whom they belong, as a punishment, is mentioned in the next

468

line. The entire verse refers to the idolatrous Daé(é)va-worshipper who would deceive the saint in the interest of the Lie-demon; and it is in anti- thesis to the preceding verse, which expresses the truth of Ahura, and his prophetic adherent.) Haug’s eradicet for naéshat is strikingly out of the way. Naé(é)shad(f) is a 3°4 sg. aor. of ni (n7) = ‘to lead’. The Pahl. trir. read dyad(t). His shivan = ‘lamentation’ may be ‘literally, and not merely figuratively, a translation of khshayd (cp. Darmesteter’s études). From ribishné we see that he took avaé(é)tds as a compound of ava with a form of ¢ = ‘to go’ (see also Haug). The Pahl. trlr. renders: ‘he says (that is, his word és) ‘a vile proceeding’. In tem = ‘darkness’ in c we seem to have an amusing error. But, as tem is correctly used for temanhdé in the line immediately preceding, the only sensible conclusion is that the trlr. arbitrarily repeated the word from the foregoing line, allowing himself to choose that procedure simply because the word éém in the Gathic reminded him of the temanhé just preceding. And this is of importance to explain other similar cases. Here ignorance is excluded as an explanation, and yet the outward shape of a word seems to have determined a free insertion, or a rendering! Ner., according to all the MSS. except that used by Haug, follows; but Haug reports tam - - - bhuvanam (as a masc., possibly having the 224 dhuvana in view). It is possible that this tam may not only render the Gatha, but a now lost Pahl. reading zak, or denman, in which case our amusing error would turn out to be a corruption from the original, no tem = ‘darkness’ having ever been written by the earlier, and more original trirs.

21. Taking Hawrvaté Ameretdtasché as gen., we should have the most formidable heap of genitives in literature, no less than six in a string, followed closely by a seventh. Moreover Ahura’s ‘store of Weal and Death- lessness’ is a somewhat strained and artificial expression, but his Asha, which included all his legal and ceremonial provisions for the welfare of His faithful, naturally has a ‘store’. The words are acc. pl. used for acc. duals, as perhaps ahdbis is used for the dual. The absence of the dual number tells also nearly (if not quite) as much against the words when regarded as gen. If gen. (?) render: ‘May M. A. establish from the fulness of Weal and Immortality (long life unbroken by death), and from the fulness of His holy Order the protecting headship of his own Sovereignty’. The gen. bérdis naturally suggests the rendering ‘out of the fulness of His holiness’, and doubtless the form was chosen on that account; but the gen. with @ properly means apud; the two shades of meaning are easily harmon- ized; cp. d varendo vichithahyd. For 6dpaithydd(¢) with the gen., cp. v. 15 vird(ajd(f)cha with adrujantd, mainyeus with vahistad(t) Y. 33, 6. As to

with @ properly means apud; the two shades of meaning are easily harmon- ized; cp. d varendo vichithahyd. For 6dpaithydd(¢) with the gen., cp. v. 15 vird(ajd(f)cha with adrujantd, mainyeus with vahistad(t) Y. 33, 6. As to

- 469 sarod, its obvious meaning, as the original of the Pahlavi-pers. sar, has long been familiar. The derived meaning custos = Wachter (Haug), or ‘refuge’ (Ved. ¢drman) was adopted by Haug at a time when he had not yet inves- tigated the authority of the Pahl. commentary, or the Pahl. language. The meaning ‘headship’, ‘rule’ is actually needed to explain the Parsi-persian

The derived meaning custos = Wachter (Haug), or ‘refuge’ (Ved. ¢drman) was adopted by Haug at a time when he had not yet inves- tigated the authority of the Pahl. commentary, or the Pahl. language. The meaning ‘headship’, ‘rule’ is actually needed to explain the Parsi-persian

word. As to the form, I should regard an accus. pl. fem. as the most improbable. It might be an accus. sg. neut.; but saré occupies the place of a nom. sg. in a Gathic, or Vedic, sentence, and it may be nom. sg. masc. (cp. its exact expression as such in sdremné). There is no reason why it should not be even nom. sg. neut., in apposition, but not agreement, with Ahuré, theme saranh (sarah); cp. Yt. 10, 40 Karetachid(t) aé(é)shim hufré- yukhia yoi nighrdiré(e) sarahu mas(k)ydkanam ashemndjané bavainti. (In Y. 49, 3. I regard saré as hardly possible as a gen. on the same ground as that on which a gen. Mazddo has been so generally rejected in Y. 28, 1. It would be a heaping-up of genitives. In t@ varhéus saré izyai mananhd, vamheus obviously applies to mananhé. Saré is acc. sg. neut. = sard from saranh (sarah)). There are three stems sar (loc. sair?, if read with most MSS.), sarah (saranh) in Yt.10,40, here, and in Y. 49, 3, and possibly sara may be the stem here. It is hardly necessary to cite instances of the different genders from the same roots, but cp. Sk. dyu, m. and dyus, n., jana, m. and jdnas, n.; cp. the genders changed with change of accent, apds, m. and dpas, n., tydjas, n. and tydgd, m., rdkshas n., and rakshds m. (injurer), or even without change of accent, apds, m. and apds n. As to a stem sara beside sarah, cp. Ind. hédas n. s. neut., and hédas n. s. m., stem héda; cp. gépas N.S. masc., and gépas nom. sg. neut. See Lanman, Noun-inflection in the Veda, p. 549 for further examples. The form is either an acc. sg. neut. (?), or a nom. sg. masc. from sara, and the syntax gives such strong evidence that this case alone might establish the existence of a stem in the a declension (or else it is a nom. sg. neut. in apposition (?)). For Mazda (or mazdd) in apposition with a neut., cp. Yt. 1, 8 dasemd yad(t) ahmi spéno, with an abstract, cp. Yt. 1, 7 khstvd yad(t) ahmi khratuS- - chisti§. In apposition with a pl. neutr. (?), cp. Yt. 1, 7 Téirya (ahmi) asha vahista (ashem vahistem (?)). This is however the later Zend of interpolation. As to vazdvaré, which, comparing ayaré, saddaré, etc. one would naturally call a neutr. pl., but which, as indeclinable, may be a sg., it is hard to resist the impression that vaz = vah is the root extended by d + the suffix van = varé; cp. karsvan, karshvaré, and the meaning is ‘strength from abundance’,) J and prosperity’; see the Pahl. as rendered by Ner. Haug takes haurvaté amereta- tascha as accus., but ddpaithydd(t) as = e (suis) bonis = seiner Giiter Wohlstand. The Pahl, might, as usual, be rendered much closer to the Gatha, Yet lame as

470

as rendered by Ner. Haug takes haurvaté amereta- tascha as accus., but ddpaithydd(t) as = e (suis) bonis = seiner Giiter Wohlstand. The Pahl, might, as usual, be rendered much closer to the Gatha, Yet lame as

470

the rendering is, it gave the clue to the meaning of every word. Bérézs = béindak, which latter is properly gen. by position; and avd should strictly be taken as referring to it, see @: ‘to the full one, that one who is Righte- ousness’. Vapaithyad(t) = nafshman = ‘own’, and patih, which is hardly to be referred to khshathrahyad = zak 7 valman 7 khiddt; saré = sar- darth, so, uniformly. Urvathd = désté, giving us our earliest information. Vazdvarih may be merely transcribed, but there is always danger in talking about the ‘mere transliteration’ of the words of a mother language into those of the daughter dialect. Mother and daughter are really one. If vazdvaré was Zend, vazdvarih was Pahl. ipso facto. Ner. knew what vazd- varth meant; his pivaratvam at least is no transliteration. .Avd, if read in c, might even be regarded as carrying its force so far as déstd, ‘to his own soul’ is not the needed sense; valman would be better read to escape this last.

22. Astis, if = dsti$, might properly be referred to std = sthd as = ‘stand by’, ‘helper’; cp. Vedic pratishthts, but I think it is hardly desirable to depart from the MSS. simply to show that we are aware that @ may become 7, as in Ind. sthiti etc., etc. The simple and concrete ex- planation of the Pahl. trlr. comparing dsthi =.‘bone’ is more probable, because not so advanced as the idea of ‘helper’, ‘stand-by’ (to the Deity). Cp. also Y. 33, 2 where the MSS. also read astém, and Y. 46, 11; Y. 49, 11, where the astayé are in Hell, a locality where assistance to the Deity could scarcely be rendered. Péddkihd may possibly be a pl. in °thd, and so a literal rendering for chithrd; see the Parsi-pers. which does not see the adverb, also Ner.’s prakatatvam ‘manifest things to (DJ. avd) the wise (are these)’. See the certain freedom, as opposed to error, in what follows. The concrete khudd in this particular phrase is not bad for khshathré; see the certainly free vddinyén = hapti. Vilokayitéd in Ner. is also not bad for hapt?.

XXXII,

See for summary and additional notes S. B. E. XXXI pp. 54—67, changes in opinion decided upon since its composition are however not uni- formly noted.

1, Ahydché (so to be read) refers to the subject in paouru (or pouru). aé(é)ndo v.6, in naé(é)chtd(t) vidvdo in v. 7, to dussasti$ in v. 9, to the subject in yasché vadaré vdizhdad(t) ashduné(é) in v. 10. This person re- presented his evil daé(é)tu, verezéna, and airyaman; see Y. 33, 4(?), Y. 46, 1, Y. 46, 5. Ydsad(t) = ‘prayed’ (not ‘wished’); cp. yds@, Y. 28, 1. Spiegel’s important mahmt = smdsi_ ig, notwithstanding its interesting character, hardly tenable. Haug, following the Pahl. indirectly, is correct. Mahmi

471

33, 4(?), Y. 46, 1, Y. 46, 5. Ydsad(t) = ‘prayed’ (not ‘wished’); cp. yds@, Y. 28, 1. Spiegel’s important mahmt = smdsi_ ig, notwithstanding its interesting character, hardly tenable. Haug, following the Pahl. indirectly, is correct. Mahmi

471

mandi are both loc. in meaning (Justi), and there is no reason whatever (except a desire to differ for the sake of differing) why manéc should not be compared with the Indian °manw, or even with the fem. mand. The latter by a familiar transition might well account for a masc. mana. Manahydcha (Y. 71, 3) proves the certainty of a stem mana in Zend, as manayd points to the fem. and manaé(e)ibyé (?) to the masc. Others insist upon a dat. infin., but, if such be the form, the word is still used in the sense of the loc.

Mahmi = ‘through me’ is improbable. The prosaic attempt made by able scholars to string lines a and 6 together is, I think, a mistake, as is the neglect to supply the ever-recurring form of ah = ‘to be’, where indicated as in line 6, with Daé(é)vd (hent?), and with mahmi mandi, the latter words being obviously intended to agree. Antithesis, a chief agent in poetical diction, is present in ahydchd and mahmit: ‘His baé(é)tu prayed (as the holy prophet did in Y. 28, 1); his are the Daé(é)vas, but in my venerating thought 7s the friendship, or friend, of Mazda’. That a and b should be addressed to the Devils (the Demons, informing them (even in defiance) that the community desire to know the disposition of Ahura Mazda is, I think, unlikely. Haug’s ad ortus = urvdzem 4 is not desirable; his mahmi mandi = ‘in my opinion’ is better. Pahl. Zak is gen. by position; see ahydchd, and Ner.’s asya; ydn is gloss; see Ner.; read ‘- - - in his proprietorship, or kinship (that is, as lord, or kinsman) - - -’.

(A propos of varying Zend texts attested by the Pahl. trls. in this and other chapters, I repeat once more that the Pahl. trls. which appear in our MSS. are very improbably the untouched work of any original Pahlavi commentator. They were unquestionably modified at every rearrangement, and finally transcribed by a copyist who often blundered, and paid little regard to the correspondence, or want of correspondence, between Gatha text and Pahl. trl.)

In Ner. I supply ‘we are’ from the ‘I am’ of his gloss, as his glosses are, unlike many of those of the Pahlavi, probably contemporaneous with his text.

2. Sdremné, according to Haug’s one-sided investigation, was simply

from sar = Sk. eri = ‘to lean’, ‘to seek shelter’, a sense akin to the Iranian, but by no means dominating it. According to the latest comparative philology, sar would be more original than ¢gr7. The verb sar = ‘to head’,

2. Sdremné, according to Haug’s one-sided investigation, was simply

‘protect’, ‘rule’ came from the noun sar which is degenerated in g¢iras. Can the Deity be said to ‘lean toward’ vohu manah, while khshathréd(t) hachéd is taken merely to modify ‘answered’?: ‘He answered from His King- dom’. How much better to yield to the evidence of a comparative philo- logy which takes in the Persian and Pahlavi, and not to a comparative philo-

eo ae

472

logy built up on a total disregard of the Iranian languages. I think there- fore that we had better follow the ancient scholar in his admirably free pavan sardérih. Otherwise saré in Y. 81, 21 has a meaning radically opposed to sdéremné. Ahura ‘rules’ from His kingdom’, He does not ‘answer from His kingdom’. This verse moreover confirms my recognition of the antithesis in v. 1. Verse 1 is a graphic contest between two supplicants petitioning, not from the same Deity, but from opposed Deities. The evil party, whose ¢aé(é)tu, as in Y. 46, 1, works for them, prays, and naturally enough the answer of the Devils (Daé(é)vas) is not reported in the holy hymn. They are already spurned in line c, y. 1. Ahura now utters his sharply pointed: ‘We have chosen your Ready Mind; according to your prayer; Ours shall she be’. And v. 3 is an indirect answer of Ahura to the petition of the Daé(é)vas contained in the ydsad(t) of v. 1. Afigra Mainyu is not reported as answering, but Ahura answers, and the entire chapter expresses what he has to say. Haug, for the most part, well follows the general indications of Ner., properly disregarding his syntax.

The Pahl. trlr., rendering many forms literally, proceeds on the whole freely. Omitting va with DJ. A.- - + hamkhék nadik kardd may be ren- dered: ‘A. made a good friend’. I had rendered: ‘ And A., the good, he made his good friend’. Lekim rdi should of course equal vé; I doubtfully add ‘on your account’. I should think that wiceshate in Ner. (cp. geshant.

Whitney’s Verbs, also vigesha = ‘distinction’) ought to mean ‘He makes a —

distinction’; see the text to which it is gloss, But I have later thought of ‘he distinguishes himself by his teachership’ explaining the preceding sa- harevardt = ‘sovereignty’. According to the later Parsi Spenta Ar(a)- mati = Spendarmad was a name for the earth; see Y. 47, 3,

According to the later Parsi Spenta Ar(a)- mati = Spendarmad was a name for the earth; see Y. 47, 3,

3. Haug, in his Latin rendering, well followed the general indications of Ner., except as to s(k)yaomam, for which he reads saomam = Somam = Rauschtrank (der eurer Liige und eurer Téuschung Rauschtrank fiir hoch- heilig hdlt). As to this last he has been followed by none, S(k)yaomam = *man, loc. sg. with aip?, closely related to S(k)yaothna, to &(k)yu = chyu. De Harlez and Geldner give the sense of ‘action’, the first taking aip? in the sense of dpi = ainsi que, the last taking it as gerecnine S(k)yaomam, As to daibitand some writers, laudably seeking novelty, divide dasbitd = ‘a deceiver’ and n@ = ‘a man’; but ydi§ requires explanation. Ydai§ may equal yéna = ‘wherefore’, but not where a probable neut. pl. immediately precedes. See Y. 28, 2 dyaptd - - - ydi& rapantéd . - ., this ee v. 6, yais - - - tds (hardly both particles), vy. 7. hadroya ya +++ YBiS e+e yaé(é)sham, Y.46,15 tdi 5(k)yaothandis - - - yds, Y. 51, 20 ubhdhé yais - Also nd looks a little unusual in the Gathas as an enclitic to a out

OOS 9 ig ~ pia lt ae

473

although it is frequently so used with pronouns; see mdnd vy. 10, kasnd Y. 44, 3, (mend Y.50, 1 is gen.) At first sight it seems to explain the Latin °nam in quidna(m) (?); but is not that suffix on the contrary explained by it? As to haptaithé(é), the earth was divided into seven quarters, or con- tinents;. cp. the seven Indian dvipas. The two ideas had of course a com- mon origin. If either could be called older, the Iranian conception is the more original, as the Indian Aryans were emigrants from the regions in- habited by the Iranians.

I formerly read d@zdr-minishntar, comparing Pers. dzér, crude form of dzdrdan sometimes used as a noun. I would now follow the Persi-persian MS. (cp. avartani, or awartani). S(k)yaomam probably stood divided as s(k)yao. mam in some MSS. before the original, or earlier, translator (which MS. may of course have differed widely from that now written beside the Pahl. text in the surviving MSS.), hence the mdén of the Pahl. trlr. It is correctly referred to chyu by sdtininéd. The gloss, unless rejected, forces us to consider sdtininéd and asrdyishnih yehabinéd as 3° sing. Min akharih might be meant to express, ‘he is causing us to come from behind (to escape?) that deceit; see the gloss. Daibiténd = frifishno; asridum, to sr@; the rarely used augment appeared incredible, hence the a privative. Gavamanastaragcha J.8 (J.4 garv®), also partly supported by the gapamanas (sic) of P., does not need the suggested apamdnastaragcha. *Garvamanas = ‘proud of mind’, has point, but no translation is so well suited as a possible meaning of *gavamanas is in such an irregular document as Ner.’s trl.; cp. P. W. 374 gu.

*Garvamanas = ‘proud of mind’, has point, but no translation is so well suited as a possible meaning of *gavamanas is in such an irregular document as Ner.’s trl.; cp. P. W. 374 gu.

4. Yustd (so reading) explains the Pahl. dydzishnd (so possibly), and this latter might indicate the proper rendering: ,‘ Wherefore ye, ‘‘aroused’’ (yuz, yastd) are preparing - -’. Although the correction of the Pahl. trir. in frdz minishn vardinéd = man mathd, (for mé(é)mathd) = ‘ye are turning, or perverting, the mind’ (mathdé adj. nom. pl. masc.) gives us a rich con- erete in no degree so rash and hazardous as many modern suggestions, I would now, on the whole, put it in the second place. Vakhshente(é) (s aor.) or vakhshyenté(é) (fut.), formerly rendered ‘flourish’ by some, is now refer- red to vach by Spiegel and Geldner in accordance with the Pahl. Vakh- shenté(é) as mid. may have passive sense, = ‘are said to be’, so Spiegel and Geldner (see also vakhshyanté(é)), but this is by no means necessary, as the speaking was ultimately for the speakers themselves, and ‘are said to be’ is flat in the connection; by whom ‘were they said to be’?; surely only by the party of the composer; better to read vakhshenti J.*, if necessary to the meaning ‘who utter’; cp. the duSsasti$ who taught, the mthahvachah who raised his ‘voice’; see also the next verse: ‘Ye deceive vachanha ‘with

yoice’, and in fact the entire Gath4s which treat of rival agitators, striving 60

474

to propagate their themes. I was formerly inclined to regard daé(é)vd.2usta as an acc. pl. neut., but the Pahl. trir. must not be followed closely as to forms. An acc, nt. pl. is grammatically quite as probable as a masc., if not more so, but it is better always to prefer a masc., where possible, to a neuter, as more concrete and personal. Haug here, except as to frdmi- mathd, follows the radical meanings suggested by Ner.

Min = yad(t) = Ner.’s yat. = amat here. Ayijishn (if not dyieishn) is an accidental, rather than an ordinary, error. (Yas is properly rendered in the previous verse.) The original, or earlier, trlr. had probably a disordered text, not the one now written beside the trl. Perhaps also he should be deciphered dydzishn, as the same letter may reproduce 7, or 2: ‘Ye who are of that agitation’; but Ner. read dyijishn — dvitaydt. The é(é), or é, of mé(é)h° (méh) wasregarded as nASBIgeA SS @ ese RNG Te RODY Sous the en

je The trlr. saw men = man; mathd was referred to math, Ner. following,

affording a valuable suggestion (see above). Sized is descended, or taken, with little alteration from the Zend. As ordinary Pahl. render: ‘the making a man worse [is the religion of the man only evil in his intelligence];’ or ‘the offering of the worse man is’. In Ner. stdayati (? stdati) to sad = ‘to pass away’. Perhaps séddéyati was meant.

As ordinary Pahl. render: ‘the making a man worse [is the religion of the man only evil in his intelligence];’ or ‘the offering of the worse man is’. In Ner. stdayati (? stdati) to sad = ‘to pass away’. Perhaps séddéyati was meant.

5, Some might prefer s(k)yaothanem as governed by frachinas(t) (two acc.), but I think an adv. ‘acc. looks less clumsy and more idiomatic. Khshayo, taurvayd, verezyd, and savayd are hardly infin, Khshayé is a nom. Sg., as its place at the end of the sentence would suggest. It is parallel with, but not in direct apposition with, akaschd mainyus, which are also in their correct position as undoubted nominatives at the end of the sentence. The word khshayo means ‘a ruler’, as in Y. 28, 7, Mazda khshaydcha.

Mim should equal amat = hyad(t), Ner.’s yat. For thorough scholars the Pahl. is invaluable even when in grammatical disorder, but read as alternative, and nearer the syntax of the Gatha: ‘Since you the worse thought 7s teaching - -’ (understood by anticipation from c, frdz chashéd being understood as ‘he teaches ’). Ner. mistook friféd for a verb in the third pers. ?

6. Endkhsté from its increased form would seem a 2"4 pl. act. s aor. rather than a 374 se. mid. See also the incipient 2"¢ plurals of verses 3, 4, 5. Paouru-aé(é)ndo would then be ace. pl. neut. ‘Ye have reached your multitudinous injuries’ (by such means as are reported)’. But paowru-aé(é)ndo in itself is more probable as a nom. sg. masc. Bahuvrihi compositum. And Just at this strophe may begin the allusions to individuals; see the 3rd

475

singulars in v. 7, 8, 9, 10, 11. Yas srdvayé(e)ité(é) must also have a per- sonal subject (see below), and some verses may well have fallen out. Not- withstanding then its increased form, we may take éndkhStd as a sg. mid. Is it a desiderative? (Haug). Certainly not, without a change of text; cp. imakhsati etc. See however the desiderative ideain thePahl.Poss. to naksh (athem.). The more concrete sense of the Pahl. as from nas = ‘to destroy’, is

mid. Is it a desiderative? (Haug). Certainly not, without a change of text; cp. imakhsati etc. See however the desiderative ideain thePahl.Poss. to naksh (athem.). The more concrete sense of the Pahl. as from nas = ‘to destroy’, is

for from impossible, as nas is sometimes transitive in Zend. Otherwise ‘He has attained his ends’; ‘he has succeeded as a great injurer, wherefore he is famed’. Yaris srdvayé(eite(é), and ydis sravt (next v.) obviously belong together. Happily their rendering by ‘as is known’ (ya@i§ = yéna) is for the most part abandoned. The composer with his succinct diction could ill afford to waste five syllables on a parenthentic platitude. Ya yoja séngh- aite(é) is kindred to both expressions. As to an infin, srdvahyéiti (sic) from °¢, I do not think that suggestion will commend itself to maturer judgment. Mardnéé) looks far more like an infin. in the sense ‘to mark’ (cp. smarana). It might be a loc. noun infinitively used. Haug, as 1% sg, conj. = ‘dicam’, But hata marenis, actually cited from this place in the Avesta itself, as a positive name for Ahura, although in the much inter- polated Yt. 1, 8, gives colour to the view that we have a voc. here. It is unlikely that the interpolator should have invented a word which so neatly fits this mardné(é) (corrected (?)). (This by the way, proves the genuine vitality of the language at the date of the composition of Yt. 1). As to séighé in the sense of ‘praiser’, and as a nom. sg., I like the idea, but I fear it is not defensible, Szighé is either acc. pl. fem. from séngh, or a loc. from sénghu. It is of course possible as a nom. sg., but unlikely. Vidam, to da = dha + vi; cp. yd vi (or v2) ashis savdi viddydd(t). ‘To extend the doctrines in the holy state’; see the other expression to ‘establish’, or ‘produce’ the praises in Garddman: ad(t) hoi vahméeng demané(é) gard nidamd, But so simple an explanation is no longer to the taste of some Zendists. Dé = dd, and dé = dhd are the commonest verbs in the language; hence we must put into the mouth of the ancient sage something fresher. Perhaps vid in its sense of ‘gain’ would excite less prejudice than dd, as the accepted root: ‘I will discover’, that is, ‘learn your holy utterances’; (cp. y@ vé mathrad screvae(é)md rdddo). Others would bring in vidh = ‘to venerate, serve’; but what becomes of the quasi parallel vahmeng demdné(é) gard niddma? As ordinary Pahl., read as of course: ‘Upon many haters hatred is desired - - - (b) An open enumerator is A.--.-’., but in dealing with such a fettered document we must look at its original. Ath@ = asdr reminds us of hathrd, Y. 30, 9 rendered by the same word asdr. We have at least & quasi transliteration here; the th of athd@ suggested the s of asér; and

476

Ath@ = asdr reminds us of hathrd, Y. 30, 9 rendered by the same word asdr. We have at least & quasi transliteration here; the th of athd@ suggested the s of asér; and

476

secondly the r (consonant generally at the end in Pahl. save in a few cases seems to show that the Pahl. trlr. read hathré or athrd, and not athé (see for reasons remarks on Y. 30, 9). The trlr. knew well enough how to render athd as it stood before him at Y. 29, 4, 31, 18; 44, 6. ete. I should render as a curiously reproduced athré (asht° is also reproduced without translation) if it were possible to get rid of the gloss. The history of the gloss was evidently this. An earlier transcriber had an uncertain Zend text, and transliterated asdér for an uncertain athrad, or hathréd. , indole - - -, praeparatio - + - (?).

Dropping the gloss of the Pahl., and bringing line a into syntactical connection with 2, read, as nearer the Gatha: ‘Thus as Thine, (or to Thee)

404

Who art A. Jet them bear (sic from line 4) the spirit of the giving of (2 under- stood) the chieftainship (which appertains to (sic) = of)the increasing of right- eousness (gen. by position); to the abode of glory with wise judgment let them bear even a good mind, which is the perfect cooperation of those when their souls are in harmony’. I would notice once more the fact that the sign of the instr. may have been, as often, carelessly omitted from Vohtiman.

Notice Ner.’s curious freedom; avikritamanast for dedrindnd Vohiman, bareti: mananhda.

10. Stéi (= *sthé) would more naturally be regarded as a dat, from std than a loc., and, as a dat., its use would only vary slightly. But it may be referred to a radical stem in a(a) in the loc.; compare Lanman’s Noun-inflection in the Veda, p. 449. dd¢a-gve, sam-sthé, also khé. No example of the masc. locative in é from a radical @ stem occurs in the Veda. One scholar has read véspdos toc = ‘all thy - -’. Ustd loc. adverbial = ‘in the blessing, of salvation’ rather than ‘according to Thy will’. It is perhaps better to render it with tanim asa compositum; cp. ustd-ahurem*(?) in Y. 29, 1. Others take the word as = ‘ joyful’. Haug avoids his usual rashness here, following the hints of Ner. as to roots, and reducing vague freedom to order. *Ustd loses inflectional force cp, aay

It is perhaps better to render it with tanim asa compositum; cp. ustd-ahurem*(?) in Y. 29, 1. Others take the word as = ‘ joyful’. Haug avoids his usual rashness here, following the hints of Ner. as to roots, and reducing vague freedom to order. *Ustd loses inflectional force cp, aay

The Pahl. trlr. is certainly free as to pawan harvispo. I suppose ‘that they are for this duty’ is an alternative translation conveying the idea of ‘holy life’ as against that of ‘mere prosperity’ in hi-ztvishnih. As to stdz, I should say that the trlr. saw an infin., and rendered freely in the conj. for imper.; see Ner.’s samtishthantu, recognizing the fact that an infin. may express an imper. He did not at all Suppose stéz to be a 34 pl. conj.; see Y. 31, 8 where he renders by a 3°4 se. pres., so at Y. 45, 10; 49, 2. In Y. 46, 16 he renders as an infin., hastishn. In 50, 2 he omits in the text, in the gloss perhaps rendering ‘in time’; that is, as infin. ‘in being’, in Y. 50, 6 again as an infin. ‘hastéshnih ’. We might almost hope that these syntactically more correct renderings show freedom, or at least exceptional and accidental error in our present passage. Notice the similarity of the line a@ as to the structure of the first words here with that inv.11. The trir. did not seriously intend to render dbakhshdhvd literally as a 374 pl. He was aware that °ivd = °sva, as the Qna sg. mid. imper. term. (see for instance, dahvd = yehabinéd pl. for sg. Y. 50, 2); see its gloss frdz vakhsh which is literally a 24 gg. imper. He may be said even to make the distinction between ‘being’ and ‘becoming’, hent? and bavaiitt. Ukhshyd@ is recognized as a 224 so. imper. Vakhshindi is certainly a 24 so, and I think that we have a conj. It should be remarked however that imperatives in ¢

495

sometimes give the trirs. trouble. It is difficult to say whether Ner. meant ‘the blessings of life’ by sujtvanayah, or disciples.

Ukhshyd@ is recognized as a 224 so. imper. Vakhshindi is certainly a 24 so, and I think that we have a conj. It should be remarked however that imperatives in ¢

495

sometimes give the trirs. trouble. It is difficult to say whether Ner. meant ‘the blessings of life’ by sujtvanayah, or disciples.

11. For merezhddid we may choose the meaning ‘pardon’, or ‘purify’. ‘Pardon’ is the more objective, and therefore the more probable. Surely it ought not to be necessary to cite this verse to prove that the ‘Immortals’ were poetically, and perhaps dogmatically, personified in the Gdthds; see — however, beside other passages, Y. 28, 3, 5, 7; .Y. 29, 2, 11; Y. 34, 5, 6; Y. 48, 5; Y. 50, 5; Y. 51, 2, where others beside Ahura are addressed. As to ddd@i, some have been inclined to recognize a root ad = ‘to pray’, noticing azdé as a possible participle. Id might possibly be compared with an ad (as in with an an, in Gnmd etc.); cp. also akhsh = tksh. One scholar preferred: ‘Be merciful to me in every care’ (reading ddyé@ instr. of ddi = ddht). But the second dd, dhd is the obvious root, the form being a dative by transfer to the a declension. There appear to be no forms of the dat. neut. from @ roots in the Rig Veda; but cp. the infin. graddhé. ‘For every service rendered’ is the sense , including prayer, offering, and activity in the holy cause. See the idea more closely defined in the next verse with reference to zavé(ddd).

The Pahl., proceeding with much correctness throughout, falls into dis- order by taking pact? as = pait? = ‘chieftain’ (instr. or dat.; comp. 777). ‘For the deed, or gift, = dddi’ may have been thought to be equivalent to a dat. inf. for imper.: ‘Be ye for the giving of everything to me’, rendered by; ‘give me whatever (sovereignty) there is’ (?). With Ner. spendarmad means ‘the earth’. He errs in ¢rinomi, having read am nydkhshid6, which may be a 1** sg. pret., and rendering the pret. freely as pres. Kshamaydmi following out his error in ¢rinomi equals ‘I assume the attitude of patience’, or ‘I ask indulgence’ (dmérzidé li (2) read for dmérzédé li). Mattah of the gloss, which is however omitted by Haug’s MS., would forbid of course the rendering ‘I pardon’, even if that were otherwise possible.

12. Haug is judicious here. His véva Armaiti also raises an interesting question; does ahurd refer to Armaité? It is possible, but on the whole hardly probable. Zavé.ddé@d. = hava + ddhd, as an instr. of the noun in radical ¢. Fse-ratim; fsé-occurs in three MSS. in Y. 39, 5, and @ some- times is written for @, as in yéig. fse = fs? = psd. But it may not be necessary to select the less frequent readings. If the @ can vanish alto- gether, as in wend -psnydya, vigvd-psnyasya, there is no difficulty about its becoming @ under exceptional circumstances, and it may appear even as e before vr, as it ends a syllable; fseratu = “*psd-ritu = *psa-ritu = *psartu. So fse or fsé = fshu, as psd = psu (see psdras and psuras). (S gets into

496

So fse or fsé = fshu, as psd = psu (see psdras and psuras). (S gets into

496

the shape of sh, as it does in fshébis from pas = pag; consider also Sansk. kdca = kasha from akag = kash(?)). (In this connection I beg to express my doubts as to the propriety of referring pagu to a pa¢ = ‘to bind’ (2) the process was the reverse; pag + u may have meant the ‘browser’, ‘the grazing cow’, the original form of the word being our fsé; and from the fact that it had a ‘tether’ came the notion of ‘to bind’. Pa¢(?) meant ‘to tether (the cow)’; and I strongly suspect a connection between Vedic psd and pac (?) mediated as above. The idea that primitive speech developed from verbal roots is, it is to be hoped, now past. Fsé is then the grazing cow (as is Sshu)). fatu may well be the original of ritu. We may take it as concrete, or abstract; see the other abstracts; but cp. the ratw of Y.29, 2, 6 who was to nurture and tend the sacred Cow, the agricultural chief of Y. 29,1 (see Y. 51, 4). In the abstract it was the law representing the regulator; so in Wicoleos 43.6,

The earlier Pahl. trlr. grievously errs as to dreshvd, probably having had @ reshvd before him in his MSS., or at least certainly so dividing, he renders reshvd, naturally enough, as if it were from a stem in °van. Am bdzaz, in the gloss, may indeed be alternative trl. for ar(e)shva (ar), and it is very possible that a later ancient scholar, in working over the texts which lay before him, should have felt necessitated to work-in the alter- native translation, so as to make a readable whole. Am bédzdi, if gloss, ex- presses the Parsi doctrine that, purification was needed in connection with bloody wounds. Min zak would then be properly gloss with ddzd2; the original Pahl. trlr. may have read: ‘Up Ahura, from the inflictor of wounds deliver me’ (lé = méi); and then alternatively: ‘Up, Ahura, purify me’ (ar in the sense ‘perfect me’); see its form as 24 se. imper. (24 cl.). Also bitndak- minishné may well have been meant as a yoc., some scholars also holding that Ar(a)maitt, which it literally renders, may be in that form. Otherwise Ar(a)maité is taken as a comitative rather than as a pure instr.: ‘Give me energy together with a perfect mind, that is, give me energy and a perfect mind (acc.)’. From what text, or error, did his vohtiman griftér arise? The reading vanhu (vohu) yazavé ddd (sic) might have been considered as equal- ling: ‘May I establish’, or ‘take’ (notwithstanding an active form) ‘the benefit from the venerated being’. The trir. could not credit hazed in a good sense, hence his avd stahamak and gloss. There may be some question as to whether Ner.’s codhaya simply renders bézd7 repeated in the gloss, or whether he read a form of ruch; cudh might well render forms of ruch. Ner. seems to have partly detected the error of the Pahl. trl., for he puts pidakardt in the gloss. Haug’s text of Ner. is chiefly helpful in that it proves, as usual, that his MS. was independent.

497

Ner. seems to have partly detected the error of the Pahl. trl., for he puts pidakardt in the gloss. Haug’s text of Ner. is chiefly helpful in that it proves, as usual, that his MS. was independent.

497

13. Vouru-chashéné(é) may perhaps = ‘that I may see at my will’ (Darm.). If vourw = uru (so the later Av.), it occurs in the Gathas only here Ved. jéshi, joshi, as to their outward form, are not to be exactly comp. with doisht = *de¢ + st, a gunated imperatively used pres. of dis = ‘show’; use as jéshi joshi (2). (Yotst from consonantal root gunated supplies the analogon). Abifra; cp. astabifrem = asta-abifrem, Vd. 13, 44 = ‘not. double’, ‘un- doubtful’ = ‘distinct characteristic’; cp. ddvayantam, ddvayum (dva), so bi = dvi; °frem (pra) = ‘full’; cp. (spridhas) jarani-prds. Ashi§ = (more properly) ‘sacred rewards’ here, otherwise, ‘the holy rituals’, and originally purae-indoles. Daé(é)ndo may possibly = ‘souls’ here, but see fradakhstd in Y. 31,17 in the sense of ‘revealer’. Fra in fradakhshayé seems genuine and emphatic iteration, and is not interpolated like similar prefixes elsewhere.

Vouru- in the Pahl. is rendered perhaps freely by kamak, chashané(é) by chdashishn referred by West to chaksh = ‘to tell’ in the Sansk. (also in the Veda), more ‘to see’ in both. In the Pahl. chdéstand seems to mean for the most part, if not exclusively ‘to teach’; ‘in a teaching according to desire’; i. e. perhaps freely = ‘in a wide teaching’ (‘wide’ to the. root in vouru(kasha) etc. Pavan patikih = abifrd, as if abifrd meant the ‘stead- fast characteristic’, ‘the not-twofold’, or ‘not-doubtful thing’. Line c is very close. Dropping the glosses, read: ‘Grant me, since joy is to be. taught, or seen, with desire, that which is thoroughly yours with power, (b) yea that which is in Your Kingdom of Atharmazd which is venerating recognition (or reward)' on account of a good mind-.-’. Ner.’s constructions are here more Pahlavi than Sanskrit; Spiegel well suggested caktyd for caktéd in Ner.; see the Pahl.

14. Abyd ratdbyd zaothrdbyd seems sufficient warrant for taking ratdém as an acc. fem. sg.

The datives, Mazddi, and ashdi, are perhaps preferable to the vocatives. Ydchd repeats the Iranian usage; ‘and what are the obedience, and prince- ly power, in the sacred commonwealth’; neuters, or attracted accusatives, -from rdétam and ustanem. The Pahl. trlr. is admirably free, and did not mistake the 1% for the 3" pers. Pavan rddih is free, or lit. Val-.-- Atharmazd shows a dat., not a voc. in the MS. used.

XXXIV,

See for summary and further remarks S. B. E. XXXI.. pp. 80—92.

Changes in opinion arrived at since its publication are not always noted here,

x, Déonhad as a 1% seg. conj. aor. seems unmanageable without recon-

struction of the context. There is no reason whatever for denying that @

may equal a in ahmd (cp. yem = yam, akém = akam, etc.) as an instr. to 63

eel ape po

498

conj. aor. seems unmanageable without recon-

struction of the context. There is no reason whatever for denying that @

may equal a in ahmd (cp. yem = yam, akém = akam, etc.) as an instr. to 63

eel ape po

498

ahmai, while at the same time we assert that that 2 equals @ in dhmé = dsma = ‘we were’, ‘we may be’. In all human probability had chmé = ‘we may be’ been first suggested, those who have advocated it would now prefer the instr., as a keen discovery. There does not happen to be any Ved. asmé@ surviving to correspond with the asmé dat. or loc., but zhmd, as equalling ‘we may be’, is especially undesirable on account of the apparent necessity which it entails to take dasté(e) as an infin. See S. B. E. p. 83. Paourutemdi§ refers back to paourvatdtem; it is sociative. In Y. 33, 14 the prophet offers his initiative as a chieftain, as he does his life; and here he offers them in company with the chiefs of his party. Dasté(é) is a 374 ge, pres. mid. (for passive) with a nom. pl. neut. understood, which belongs to the partitive gen. aé(e)sham ‘of these’; that is, ‘of the equivalents to these gifts datd by us are given’. With zhma.. . dasté(é) = ‘we are to be granted’, consider: ‘those whom I can help through deeds, words, and the sacrifice (of my goods?) - - + with ever-repeating gift by all of these we Shall be given favours’ (?).

The Pahl. trlr., recognizing hm@ as an instr. of the first personal, found difficulty in accounting for déonhd as in the second person in line 3. He seems to have regarded it as a first Sg. subj. aor., which of course it may be, aside from its context. He was the more easily led astray, as his MSS. seem to have read tarbyo for taé(é)ibyo, throwing his rendering into the 1st and 2=4 pers. Read c possibly ; ‘and of these to thee we are giving as the more favoured’. (Péshtar sg. for pl. as often.) ‘We give’ is critically free for ‘by us are given’, or ‘we are to give’. Ner. renders the Pahl. intelligently. Spiegel well restores wdakdndm for udakdm in Ner.

2. MainyéuS vanhéus here recall the mainyim of the two pious chiefs (cp. Y. 33, 9; Y. 43, 16), but mainyeus is taken here more in the concrete, and as nearly paralleled with the spentahydcha neres. Some writers prefer taking s(k)yaothané as a nom. pl.; ‘all the deeds - - - are offered’; but as other things beside deeds had just been mentioned as offered, I think it better to take S(k)yaoth(a)n@, as an instr. Sg. Patri.gaé(é)thé(é), a com- positum agreeing with vahméé) the short 7 of part showing connection; cp. parikshit, pdrigrdmika. Tt means that worship was celebrated in a hearty manner, and as the expression of national feeling. One scholar has well considered the possibility of vahmée(é) as = vahmyd, not surmising however

parikshit, pdrigrdmika. Tt means that worship was celebrated in a hearty manner, and as the expression of national feeling. One scholar has well considered the possibility of vahmée(é) as = vahmyd, not surmising however

that the might actually be read yd@, if such a text were necessary. Looking to the Ved. vdhni for an analogon to vahmé(é), we should expect vazmé(é) but the Aryan h of the original word has held, the sibilant element having perished. We might also consider vai (vanh) as in vivenhatd

ta ct a

499

(Y. 53, 5), or the 7 (?) vas = ‘to aim’; cp. ishiidy? as = ‘the aiming of confessing prayers’. Stéta@m = ‘of hymns’, or ‘of praisers’. Aside from

the gloss, ménavadich might be regarded as gen. Afam is properly gloss. Having noticed the correct reproductions of the Pahl., we may notice his apparent mishap at gaé(é)thé(¢) = bard ydmtinam; but a 1st pres. may render a loc. + ahmi understood. Did the trir. have gaé(é)thé(é) before him? It is greatly to be doubted. He renders forms of gaeé)tha by those of gehano elsewhere; see the next strophe, also Y. 31, 1; 43, 6; 43, 7, etc. He is quite right in supposing a 1** pers. implied Pere see e@hmd, and ddma@ in verses 1 and 3. Eliminating this real, or supposed, error, he comes out fairly close to his original,

3. Some take gaé(¢)thdo vispdo as nom. in apposition with ‘we’ under- stood as the subject of démd@, while d@ defines khshathréi, but 4 occurs constantly as a postposition; cp. Y. 28, 11 with instr.; 29, 5 with dat. ; 29, 9 (?) with acc. (?); 30, 7 with gen., or dat.; 31, 13 gen.;\ 31, 21 gen.; 32, 8 gen.; 33, 1 dat.(?); 33, 6 abl. gen.; here; 34, 10 loc,; 34, 11, instr’. 43, 3 acc. yéng ad; 44, 1 dat., or acc.; 44, 11 téng a; 44,12 khatarem a; 45, 9 abl.; 46, 2 dat. (?); 46, 8 tanvem a; 46, 10, dat.; 48, 11 keng a; 51, 4 gen.; 51, 14 gen.; 53, 1 dat.; 53, 2 dat.; 53, 6 instr., while ag prep. with acc., see 33, 5. I therefore prefer gaé(é)thdo --- 4. On the other hand, a nom. is not impossible, and @ with a loc. (this same khshathréz) is used at least once, cp. Y. 49, 8; once more, on the contrary, khshathréi occurs *some four times without @ ition as prep., or postposition, and once

with it as postposition (Y. 34, 10). Vedic eee favours @ with the loc. only as a postposition. Consider the rendering; ‘we all the inhabitants (?) in the kingdom’. Thraostd is a 374 so. mid. een fem. pl. as with neutr., or, if we recoil from this, it is safer as a 2™4 pl, ‘which ye have perrecuea It cannot be a 274 sg. (with Haug and others). But I can hardly take dréi

- vispdis = ‘with exclusion (Ved. dré) of all others (is there help with thee for the righteous)’. Ardéi is the same word which is found in Ar(a)- maiti; ep. ara in Ved. ardmati. Ara is a very special Gathic expression. As to its general sense there can be little doubt. It is hardly desirable to take huddonhé as a gen. sg.; it is a nom. pl. ‘we, the well, or wisely, doing’ (224 da = dhd).

Ardéi is the same word which is found in Ar(a)- maiti; ep. ara in Ved. ardmati. Ara is a very special Gathic expression. As to its general sense there can be little doubt. It is hardly desirable to take huddonhé as a gen. sg.; it is a nom. pl. ‘we, the well, or wisely, doing’ (224 da = dhd).

Notice the general correctness of the Pahl. Ner.’s svddhinatayd (sic) was probably intended for °tdydm, or °tayd. Yd seems to refer naturally to samriddhim which represents géhdén6 rather as wealth than as population. Ner. varies in rendering géhdnd; see Y. 31, 1 Jagatyal Y. 48, 6, 7 bhiwi- bhitteh; Y. 50, 3 prithivyah.

4, Reading the a of aststem short, fae rendered potentem = ‘not

500

left (a + gish)’. But, as has been more than once remarked, when the Avesta text stood partly, or wholly in its original Pahl. character, initial » represented long, or short, a, The rendering ‘instruction’, likewise requires emended dsiitim. But 1 think the idea of ‘instruction’ singularly out of place here. The strophe is one of the few in the GAthis which breathes the spirit of the Rik, The fire is ‘quick’ with its darting flames, and ‘shining’, and, in the form of lightning casts bolts as ‘if from the hand’. Rap = rabh = (in the GAthis) ‘to receive joyfully’: rapantee) , or rapent&(?), = ‘to the joyfully receiving (people)’, Some able scholars would see the acc, with the infin, in dtarém std = ste(?); ‘we wish that thy ire should be’, (Std/ from std in the sense of ah = ‘to be’), One might seriously suspect an infin, in Y, 81, 8. dd(t) thwd merghi paourvin » y(eeim sti mananhd; but nothing makes the expressions more heavy than a clumsy and useless infin, As an infin,, the word would be either a dat, = sl0(?) = sthé = ‘to stand’ in the sense of ‘to be’, or some might con- Jecture a weakened aséé(?), infin, of ah = ‘to be’. Wo have before us a nominal form from radical s/@ in the dat, The meaning of the Sansk, sthd

‘the stationary’ is too restricted, but is not foreign to ‘world’, ‘people’; or the word might be a loc. from st@ (by transfer in Zend to a), The sense is that of the Vedic sf, as Roth long ago showed of stéé in Y, 34, [(It is also not impossible that the letter ¢ in s¢ contains an inherent a, and that the dé of stdi = A(@) in st(?), is in reality (w)y?, so that we should have

stay?, There is strong reason to suspect at every turn that yo may have the force of the Pahl. letter ay (see elsewhere), This letter in Pahl,

letter ay (see elsewhere), This letter in Pahl,

doos not in fact ever represent yé(¢), but its use once begun as a letter in Zond with Pahl, varying value, it retains somewhat of this force, even where it does not retain all of it, Wor instance in 6y94 the letter yo = ya or ye, whereas in o}r449 = hainyd, it has its fall value ya. If stay? is before us, we may call it a dat. of s¢é,)] Op, Y, Ab, 10 Ahmadi stoi dan tevishi utaynditd? = ‘for this land » + « the enduring mighty two’; ep. Y. 46,16 Athrd td ar(e)drdid iat Hodgod tais yerg usvahi usta stoi; shall we render ‘go with those whom we gladly wish to be (?) in blessedness’? The words obviously mean ‘whom we pray for as wild (cp. usta ahmaé yahmai witd kahmdichid(t)) as ‘salvation’ (adverbial) for the land’. Op, Y. 49, 2 ndid(f) spentiim’ dorest ahmai stoi Ar(a)maitim = ‘for this land’, not ‘to be for us’; 60 Y. 50, 2 ye Aim ahmai vdstravaitin stdi usyadd(t). = not ‘to be for us’, but ‘for this land’, See especially Y, 50, 6 data khratéus hievd.raithim stoi = ‘not giver of understanding ‘to be’ ’, but ‘giver of Wise

501

yoice-guidance for the land (or people)’. -(In sté/$ we have the gen. of the fem. word sti.) Chitrd-avanhem is in poetical parallelism and ryhme with derestd-aé(é)nanhem. One might hesitate to decide whether a ‘steady deter- mined vengeance’, or ‘a visible vengeance’ is the better rendering for deresta (from dar(e)z or dar(e)s). We should naturally advocate the latter on account of the fire and chithra; a chithra help, and a chithra (derestd = seen) ‘curse’, This seems decidedly better; and I would therefore put ‘steadfast’, ‘steady’, in the second place, as the alternative. Haug’s gud commisit- peccatum for derestd-aénanhem is not desirable.

Khirsandth freely and not improperly, although obscurely, expresses the sense of usemah? (see the gloss for the 1% pers. The trlr. was not ignorant of the term. mahé (see for instance Y. 31, 1 senghamahi = amazem). Stéc was taken as an infin. of st@ ‘for the abiding’ as = ‘which abides’. Aside from its original read in d+ ~- ‘who stands by a friend, to him it makes joy manifest’. The gloss ‘who has tormented the fire’ is useless and harmful. Pavan tdbdnd for zastd is not ignorant error (see yadman = °zastd, Y. 28, 1). It is a frequent free rendering, see remarks on Y. 43, 4. 1§tdi§ erroneously to ish = ‘to wish’. There is no 1% pers. in the gloss of Ner. Zastd.istais = hastechchhayd shows that Ner.’s eye was on both Gatha and Pahl.

Pavan tdbdnd for zastd is not ignorant error (see yadman = °zastd, Y. 28, 1). It is a frequent free rendering, see remarks on Y. 43, 4. 1§tdi§ erroneously to ish = ‘to wish’. There is no 1% pers. in the gloss of Ner. Zastd.istais = hastechchhayd shows that Ner.’s eye was on both Gatha and Pahl.

5. I very much prefer the reading ahm?, which stood before the Pahl. trir., to either ham?, hakhmi, or hahmi. Haug’s vaokhmi is not justified. Vado is here possessive, as so often; whether it is grammatically the equivalent of 22, is doubtful. That 75#/§ means ‘wealth’ here, as the Pahl. trir. saw, is obvious from the cénnection. ‘Power’ and ‘wealth’ were needed for the protection and sustenance of the poor. Haug’s ad - triplicem -faciendam trinitatem vestram as = thrdjoidydi drigtm ydshmdkem was rather pecu- liar. We must also modify his rendering of line c.: ‘Schon lange redeten wir euretwillen gegen die bésen Geister, die Fleischfresser, und die (bésen) Menschen’. The meaning of pare vaokhema was seen by the Pahl. translator before all, as so often. Paré is here nearly equivalent to aitare in antare

- mrayé(°vé), see Y. 49, 3. Here it equals (?) para. Some scholars seem inclined to take v2 in the sense of the Vedic vdé; and S(k)yaothandis as simply meaning ‘in fact’. Some would drop vaokh(e)md on account of the metre instead of the second paré; but I may be here mistaken.

I should say that vdddandnt should be read for vddéndnd (characters closely similar, not identical), and aharayindné for °dnd (char. identical). The approximately correct Pahl. trl. with its interesting gloss needs only the remark that a far less literal rendering would still give the invaluable indications, The idiomatic paré is here first critically rendered (see above).

502

Yet some writers have missed the hint entirely, rendering paré merely as indicating priority of announcement.

502

Yet some writers have missed the hint entirely, rendering paré merely as indicating priority of announcement.

6. Some would render: ‘If ye are well-inclined, O Mazda, and Asha’. Dakhstem might mean the ‘means’, as well as the ‘sign’, I prefer the latter. Maé(é)thd is most obviously adverbial instrumental, meaning ‘during my dwelling’, ‘abode’. There is no indication whatsoever of the idea of ‘perversion’, ‘wrong’ here. Some would prefer an acc. pl. ‘that I may go to the abodes of this people’. Comparing ameshdo as having at least the place of an accus. pl., I formerly rendered urvdidydo here according to the context as an accus., taking the hint of the Pahl. trlr. which is closely in accord with the connection. Now however, as in S. B. E, XXXT, p. 86, I prefer a nom. sg. masc. of the comparative from a root adj., equalling ‘to magnify’ in the sense of mimaghehd, Y.45, 10. Urvdidydo may equal vrdidydo, aS urvazd equals vrazd, and orddh, in a transitive sense, might be compared. Some prefer urvaddydéo, and changing that reading to urvady a, see an infin. of a root of urvd = ‘to believe’; see the Pahl. of Y. 31, 2, where urvdné(e) is similarly taken. Some may exclaim at the error of s¢é for std; but the error was not ignorant; see hémanéd in Y. 32, 3 made certain as a 2°4 by atdné, and °tdnd in the gloss. Had he not a different reading here?; or did he not change (sic) his text? Possibly, as Sp. suggests, he regarded std as a loc. of st. In Ner. etadiyenacha seems for etadtyechd.

7. Some are inclined to regard lines a and 6 as expressions of repu- diation: ‘Hast thou as helpers those who deliver the possessions of the pious community, the doctrines, the property, the cattle (?) asvén (?) in an evil manner, to robbery? how hast not’. I think however that this rend- ering possesses equal difficulty with one constructed on simpler principles. The strophe expresses a momentary discouragement (comp. the preceding verse). The sage rhetorically complains of the absence of the aredra@ who turn every aspen(chid(t))(?) and even sddré into admonitions which result in prosperity (treasures) by their proselyting zeal. So I rendered formerly, allowing perhaps to much meaning. Evil is described as being turned into good elsewhere, as where the Fryéna, the converted Turks, are mentioned in Y.46. But we might perhaps better take aspeichtd(t) (?) sddrdchid(t) ad- verbially ‘in our misery and our woe’, or, very much better, read dspenchid(t) with the Pahl. trir. not forgetting that the text once stood in the Pahl. characters, and that initial » = a, or ad, ‘in prosperity, or in woe’ that was what the composer meant. SeighaS might well equal ¢ansus (see Haug) 3°¢ pl. perf.; ‘. - who ag the instructed of the Good Mind have proclaimed blessings to us, producing the treasures of the Good Mind (recall the shtz)

503

SeighaS might well equal ¢ansus (see Haug) 3°¢ pl. perf.; ‘. - who ag the instructed of the Good Mind have proclaimed blessings to us, producing the treasures of the Good Mind (recall the shtz)

503

in weal or woe’. Chakhrayé to chdkri (not 2"4 sg. with H.). I can see no valid reason at all for distorting the plain words wshi-uri. Ushi (sic) and uri might well both be instr., or, taken together, they might well be a descriptive compositum with the adjective last, a form seldom or never found in Sanskrit. And ‘with wide apprehension’ should be no more considered an improbable meaning than wrugdnsa = ‘commanding afar’. I hardly like Haug’s possessa = vaédemna.

Pahl. The concrete aredrdé is rendered by the abstract rddih. The trlr. was not ignorant that yé¢ = man. If hi-varishné were indeed figura- tively applied to raé(é)khndo, it would be a fine rendering, but it is difficult to believe that it was so intended. No a priv. is seen in aspénchid(t). It was read dspénchid(¢), probably affording an important emendation. Chakh- rayo was referred to its proper root (cp. chdkri). I had read ahardyindnd on account of vddindid, and Ner.’s gloss., but ahardyindn? is better in case we venture on the easy emendation vddindni. Without gloss read: ‘when I shall fulfil righteousness, do ye then bestow deliverance upon us’.

8. I formerly read dayanté(é) = bhdyante, rendering: ‘They are terrified by these our actions’; but see the connection, the apprehension expressed in v. 7, and the rest of v. 8. It is our duty in exegesis to render from the context, or else to deny that the context is original. ‘By these

actions they terrify us’, reading dayaint? as having transitive sense, disturbs the analogy with dhdyante, but this cannot be helped. See Yt. 17, 12 Aé(é)shiim aspdonhd bayainti dsavé ravé-frathmané etc.; here bayainti cannot mean ‘take fright’; (or read bavainti (?)). Aé(é)sham ustrdonhd bayainte(?) v.15. In the Vedic the transitive sense has disappeared except in the cau- Sative. Y0¢ néid(t) ashem mainyantd is a varying expression for the dreg- vanits who were opposed to the ‘Holy Order’ of the cause. The absence of Asha from these has its parallelism in the next verse. Indian students should be on their guard against Haug’s affligas cognatum (inimicum) tut Sapiens! angore edicto, for asaojydo ndidydonhem thwahya Mazda asta

_urvaitahyd, more freely; den nahverwandten Feind mégest du durch deinen Ausspruch, Weiser! dngstigen:,, die, etc. His suggestion that we have a citation is however well worth considering. His text voht asmand = a- lucente coelo is again misleading.

dngstigen:,, die, etc. His suggestion that we have a citation is however well worth considering. His text voht asmand = a- lucente coelo is again misleading.

The Pahl. trlr. is free, or erroneous in the difficult 6 with the word which I could only decipher in view of its original, as ‘néhddad’ (?) (Sp. n, h, 4, 7, tf). D.’s MS. might be read nihddino (sic). I formerly corrected to nihddo in accordance with Ner. and the Pers.: Sp. suggests nihan. But I think it more than probable that we have here a partial so-called transliteration rather than a translation. The letters of D. might possibly be read n, @, h, d, y, 6, n, (?)

504

I formerly corrected to nihddo in accordance with Ner. and the Pers.: Sp. suggests nihan. But I think it more than probable that we have here a partial so-called transliteration rather than a translation. The letters of D. might possibly be read n, @, h, d, y, 6, n, (?)

504

dahishn. Ner. understood a naga (?) in the sense of nihan, that is, as a word given up, the root being loosely indicated. Néd might well be a Pahl. word descended from the Zend. As more ordinary Pahl. read: ‘to whom yet in that which happens there is great destruction - - - (6 with nihadad) > + - the one who conceals the gifts which belong to Thy disciples, etc’, 9. Yi is curious in view of avazazad(t), but it is attested by aée(é)ibyo. Vidushé is not from vid = ‘to worship’, and this is proved by its antithesis evistt (which however some would render ‘behind the back’ (of the congre- gation, V. M.). If the long 7 of vidushé points toward the nasalized vid, we must answer that in the older language of the Avesta the distinction be- tween the two forms had not worked itself out as in the Vedic. Vaé(é)demné has the two senses being ‘known’, and found, ‘obtained’, also ‘knowing’, ‘possessing’. Avazazad(t) is irregularly the sg. with the pl. pronoun, not a neut. See v. 3 where the fem. pl. may possibly agree (?) with the sg. verb; see also Y. 32, 13 where marekhtard.. - Jigerezad(t) is found, appar- ently a pl. masc. with sg. verb, Perhaps a correction is here indicated to °an, °en. But is it critical to Suppose that no irregularities ever occurred in ancient grammar?; cp. Greek pl. fem. with sg. verb. The word is obviously from 2¢ = hd, as is proved by the varying expression syazdad(t). As to mas, it is an ace. sg. neut. adverbially used, meaning, as the Pahl. trlr. long since indicated, ‘much’. It stands related to mazdi as hoares (= huvares) is related to sraosha - vereza. Reading mash, we might compare maksh (cp. tash = taksh), and as possessing the meaning ‘suddenly’, moz. This would agree quite well enough with the kabed of the Pahl. The 0 of moshuchd = Y. 58, 8 is occasioned by an epenthetic w before wu of the termination, moshuchéd = mokshuché = maukshuchd (so moghu = maughu). The meaning ‘man’, a very old suggestion, is difficult here, as it is in Y. 32,3. As to an Aryan marts; there is at least no Vedic root in r extended by ¢or ¢s in the noun; ¢ is an extension of ?,u, and 7%. Ashé nom. pl. neut. is the sub- ject of syazdad(t). Y. 32, 3, and this line ¢ of vy. 9 constitute an obvious parallelism to verse 8. As ‘Vohu Manah’ remains aloof in the one verse, ‘Asha’s blessings’ depart in the other. Haug, avazazat = progignendo (?) - ahmad(t) = ex hoc (2), auruné = discurrentes (?). Some might render: ‘Who (yd) contemptuously injures (?) the holy faith which is highly prized by Thy devoted one, behind the back (in the ignorance) (2?) of the pious congregation, such a man must fly before us, as the wild beasts’. The first hémand in the Pahl. is difficult. I ventured to suggest that it might be used as a suffix afztinih-biindak-minishnd-homand; otherwise I should introduce an dkds understood. Perhaps hémand = ‘is’ should be read. ‘Theirs is the bountiful and perfect mind -..’. For the pl. sed-

The first hémand in the Pahl. is difficult. I ventured to suggest that it might be used as a suffix afztinih-biindak-minishnd-homand; otherwise I should introduce an dkds understood. Perhaps hémand = ‘is’ should be read. ‘Theirs is the bountiful and perfect mind -..’. For the pl. sed-

505

kinyén we might emend valman to valmanshdén, but even in ordinary Pahl. nothing is more common than sg. for pl., especially after a pl. has been once expressed. In ¢ ahmad(t) was read as ahmdd(t), possibly an improve- ment, and khrafstrd is taken comitatively. In Ner. satdm is possibly meant as a gen. pl., but it is difficult. We should expect °kshepsyanti in view of the Pahl.

10. Haitham is an impossible reading. I do not see any gain from hitam, although Ner. seems to hint in that direction. Hdtam (Haug = substantiam (2)) is not so probable. But the correction haithyam is clearly indicated by haithim (haithyem) ashahyad damim (Y. 31,8). As to the difficult é voyathra, all are at a loss. One suggestion might be the reading and rendering dvoya athraé with sandhi dvéydthré = ‘here and there’, cp. dvdya, Yt. 19, 63. Haug suggested quae moventur (?) which I formerly followed as to root idea only. But I think in this confusion we may in the main accept the hint of the Pahl. trlr., who sees the element of retribution pointing to verses 9 and 8 (amidst otherwise genial allusion). I think that the word is bayathra from 02. The interchange of and » is too familiar to need defence (cp. vadh and badh, etc.) and 6 often displaces a. The word is baya + tra, nom. pl. neut. ‘All these things are the elements of terror (cp. bayaznti(é), y.8) within Thy kingdom’ for these (aé(¢)ihyd) whom Asha deserts (v. 9), and from whom Vohu Manah is afar (v. 8). See also the reference to defence against foes amidst the genial allusions of the next verse. The Pahl. seems to have seen the presence of the adverb ava = ‘down’. Some would render: ‘, .. the holy Obedience (Armaitim), the true originator (or dwelling (?)) of rectitude - - -. All these good gifts are in thy kingdom here and there’ (valuable suggestions).

The Pahl. seems to have seen the presence of the adverb ava = ‘down’. Some would render: ‘, .. the holy Obedience (Armaitim), the true originator (or dwelling (?)) of rectitude - - -. All these good gifts are in thy kingdom here and there’ (valuable suggestions).

The Pahl. trlr. could not credit gerebam, or else he reports an earlier reading grabem. This he had rendered in Y. 31, 8 as here also (freely). Hi-khirad naturally means ‘the beneficently wise’, yet see the gloss, or alternative. Haithyam = hémnunishné; was haithyam, if here read, regarded as in its true sense ‘what is real’, ‘the accredited creature of A’? Hém- nunishnd goes back to a Semitic word meaning ‘true’, and ‘realizing as true’, i. e. ‘believing’, used also in connection with wrvata. Elsewhere haithim = haithyem is expressed in Pahl. by dshkdrak = ‘evidently real’. Avéyathra (2) is freely rendered as if an adverbial form from ava were seen. The passive kish? ait resulted from a more modern doubt as to the propriety of any active ‘striking down’ within the Holy kingdom; or perhaps render literally ‘is a striking down’, so, exceptionally, but, I think, possibly, in this exceptional Pahlavi. Ner. renders the Pahl. more as an ordinary document.

He seems to have read hi-deméinishnd; see the Parsi- persian veh®. Ner.’s 64

—"

506

nikhétdyate (sic) I suppose to be for mzghdt°, or an intended denom. from °khéta. It was probably understood passively, possibly in the sense ‘bored into’, ‘pierced’.