Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1!+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- et 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. 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.
2nd 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). 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].
3drisht. ¢ 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. Pahl. transl. That which is for me in coming, (for ‘Be ye in coming tome’! (infin.
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.
1!+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- et 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. 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.
2nd 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). 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].
3drisht. ¢ 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. Pahl. transl. That which is for me in coming, (for ‘Be ye in coming tome’! (infin.
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.
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