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

st 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 Bahmanasya, (d) yat teshath uttamatd jfidnata*! Bahmanena, [kila, updyah Asmoganah 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 indestructibility 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), becomes an intelligence* which exists through Bahmana, [that is, ¢¢ becomes a remedy against the Asmogas from which* one may understand pious conduct, ([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 biraminishni* { [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] ] * ec my me

*! Or ‘paiday®’.

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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.]).

icienda 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 nostraepatriae [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 rastth résht, (aigh, amatash*++ vijir 1 rast6 madam! vaddnand?, afash résh yehevinéd], (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 literally) 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 Spendarmad 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

p. 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 satyataya upari karoti, tasya kleco bhavati]. (c) Yat na, prithivyar duragachchhan**, 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.

t na, prithivyar duragachchhan**, 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 uttamanasah 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 hampursishn [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.

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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] vulnerandos, i. e. devincendos [positus vel destinatus*! est]) mendacii-daemon*! [hos nostros hostes inspirans].