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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1is 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’.
2) 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’. 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].
3ng 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. 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.
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.
1is 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’.
2) 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’. 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].
3ng 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. 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.
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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