Sacred Books of the East, Vol. 31 — The Zend-Avesta, Part III / Yasna & Gathas (Mills, page scans)

m 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 kitakihich 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.

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-persecutor]; (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 whichp. 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 durgatimantah, (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 durgatindm [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.

ayacha na punydtma kyitasyacha patrataya**® (or ‘ pakritasya* (?))? [karyath punyath karoti, kritaiacha rakshati]. (d) Abhilashukagcha’sti prachurataram** hanta durgatindm [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.

Ner. trl. and expl. (a, b) The wicked, O Great Wise One, are curtailing (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 zakhmkunand kih darwand {hend; az an chtin (shan = shan (?)] Déw pah tan mihman [] nihadah* ¢ 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 »

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Verbatim trl. with full paraphrase. Eas-res-duasque [tribuas, i.e. Salubritatem* 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.

tem 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 supplicii 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. mamishno(?)-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,

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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 conferred*! 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.