Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14makhtan 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. 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.
2imes; 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. 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 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.
3bove 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.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14makhtan 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. 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.
2imes; 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. 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 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.
3bove 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.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.