Ameshospends, and 1 would further the object of Atharmazd more], (b) [that is, let] my soul [be] with the Cow Az, [that is, let them give my soul its reward], and I will consult Adharmazd concerning what is in doubt, [that is, may it be possible to me to consult Atharmazd as to that whereon I shall be doubtful]. (c) Not for that righteously-living man is ruin appointed, {that is, there is no destruction in the soul of him who lives in justice], nor for him who is an inereaser of blessings, [that is for him who is an increaser, and who maintains the matter in piety, it is not like that]; he 7s apart* from* him who is wicked, [for to him, who is wicked it happens thus]. *Except.

Ner.’s sansk. -text. Evaii bhavadbhyah [lajadih] uttaénahastena? vyavasdyataya prabravimi Svamine tat, [kila, Amarebhyo Mahattarebhyah karydya? nydyayacha? Hormijdasya prabhitatarazi prabravimi]. (b) Me atmanah Goccha Ajinamnyah, [Ajindmni trivarshiki* Gauh 4}, ye Mahajianine* samdehiyai* prichchhanti, [kila’, yena sarhdigdhah santi, tat sarvam ye Hormijdaya punah punah prichchhanti®]. (¢) Na satyajivane(h)*® prakrishta hanih, nacha vriddhikartuh, (kila, eteshain prakrishta hanir ma bhiiyat] ; durgatinad vind, [yato ’sya bhtyad eva).

1 All uttanatthena. 2 J.%, J.4, J.* om. cha. * J4, P. nyayayachcha; J.*, C. nya- yichcha. * all goh. * J.* om. the gloss. ° all ‘vane; Ner. accepted a jivani (?).

Ner. transl. Thus better than You [O Ye Yajads| with outstretched hand, and with zeal, I praise, (or I declare (?)) this for, or to, the Lord, [that is, I praise more (or declare a better thing) for the deed* of Hormijda and His discipline than the Greater Immortals do]. (b) J¢ is my soul and that of the Cow called Aji [the one named Aji is the three year-old cow| who are asking of the Great Wise One the doubtful question, [that is, who are asking again and again of Hormijda concerning every thing as to which they (so) are in doubt]. (c) No continuous disaster is for* the man who lives aright, nor for the increaser of blessings, [that is, let not their deprivation be advanced]. He is apart* from the wicked, [wherefore his (the wicked’s)

let it thus be]. * Or the ‘object’, possibly ‘duty toward’.

Parsi-persian Ms, Edin az Shuma [Amshasfendan] pah bar-dishti, [minishni [u= va

28 ExXEGs

bar-dasht] dast kushishn [] [— (Pahl. fravdmam (sic))] 4n Hormuzd An, [kt, az Amshés- fendan® (sic vid.) an chiz Hormuzd zyédah [] [— fravdmam (sic)! [u = va] chiz 7 Hormuzd zyadah kunamj, (b) ki, an 7 man ruwan Gav ¢ (no tr. for Pahl. Ach) awa [bad, kim ruwan(?) muzd [] [no tr. for débindd] }; [] [wa 4n =—] Hormuzd an 7 pah guman

1 See Po. 2D. -D. ins, > DIZ -Dizomeashss Dans. DI ome ae) mama for ich, and DJ. om. i. 7 so DJ., Mf., D. * DJ. darénd. ® DJ, om. *% so D. and ins. I. 4 DJ. didano. 4 DJ. val. ** DJ., D. om. ™“ D. tukhshak (80). +5 DJ. shak.

Pahl. tri. Thus spake A. to him with his mouth, and with knowledge: ‘The ruin is to be discriminated (?) or avoided (?)’, [that is, a wise thing was said by Him, viz. that He has a remedy against harm from the wicked Spirit], (b) ut not so is a mastership to be obtained, [that is, it is not possible to make a remedy in that place, also because they do not possess (or consider?) a lord as a lord], and they have no gift of mastership from Sanctity whatsoever, |that is, they have not evensuch Dasturship as they ought to have]. (c) Therefore thou art

uvh a Supnpon-vopone.c Spe DB )gpansggo bee ere Hs ww». beweys.bos seoeunr-bow | spcesergodyobrracy-tughac

Royo poser) ag .awlo ange paws .n9 2.99 | werss}ue-gerble.geeanay

Xxix. 6. 7. 29

-hampursand, [ki, an 7 guméni — ma-ra az Hormuzd awa tuwain bad pursidan] (c) Nah t* rast zistan fraz—, [kfi, kih pah rast iz— (sic) ash [] pavan ruwan nah béd],

wa neh i—, [kti, i — kih chiz pah néki darad, nah aédin chini (so)] bih az fi ¢ dar- wand, (chih 6 darwand 6 héd]. % *& = varman.

Free tr. Then spake Ahura Mazda, He knowing the help by his insight: No chieftain is found for us here, nor a Lord from the Right inspired. Then thee for the diligent hind, as a Lord, the Creator ordered.

(hast?) allotted and formed for him who is an increaser of prosperity, and a husbandman, [that is, thou art given to him who is diligent and steady].

Ner.’s sansk. text. Evari mukhena avochat Svami Mahajnani viditva vinagasya viguddhith, [idari kirhchit vijidya abravit yat anyayo yah Ahar- manat tasya upayo ’sti]. (b) Na evari svamibhrishtasya (sic (?))!, [kila, etasmin kasmithgchit sthdne upayari karturh na cakyate iti], hetoh2 yatah Sviminarb svamitvena na dadhate’, na ’dadanasya*# (sic) guru punyat yatha katham- chit, [kila, guruthcha evaih yathd yujyate egrahiturh na grihnanti]. (c) Evath yatas® tvam vriddhikartrecha karyakartrecha nirmitavan® asi ghatitavén asi, [kila, tasmai yo vyavasdyi pramanicha* pradattavan* asi].

Ner. transl. Thus spake with his mouth the Lord, the Great Wise One, knowing the purification (? or clear knowledge) of the destruction, [he said this to the discerning, that there is a remedy against the evil device which emanates from Aharmana]. (b) But not thus is it with the — (2) of a master, [that is, in this place, wherever it may be, it is not possible to pro- duce a remedy thus], for the reason that they do not possess a lord with lordship, nor a mastef of (or with) liberality in any way influenced by sanc- tity, [that is, they do not accept a spiritual master as it is fitting to take one]. (c) And thus 7¢ zs that (?) thou art a former (so) and a maker (so) (formed and made (?)) for the increaser and the diligent, [that is, thou art a producer (meaning produced) for him who is zealous and regular’.

Fr. tr. Mazda this offering’s Manthra created with Asha consenting,

Food on the Kine he bestowed, on the eaters with kind commandment

Who, with the Good Mind’s grace, will declare it with mouth to mortals? Verb. trl. Hoc ubertatis [prosperitatis et sacrificii (?)] A. Rationis-verbum

creavit [i, e. constituit| cum-Sanctitate unanimus (b) M. Bovi pabulumque eden-

30 RIES
Trlit. Tem azitdis Ahurd Mathrem tashad(t) Asha hazaoshé
Mazdao Gavéi khshvidemcha hv06-urushaéibyO spefito sdsnaya
Kasté Vohti Mananha ye 1 dayad(t) eea va mar(e)tatibyd.

tibus*! [-que], bene-largiens doctrinae-mandato. (c) Quis-tibi Bona Mente, qui ea det** [edet] ore (?) vere hominibus ?

*1 Suffix usha (cp. us + a). *2 da as 2nd cl.; cp. dati.

Pahl. text translit. %Zak i afzinikih? pavan Mansar Attharmazd val- man’ val? tashidar mtin pavan Aharayith ham-ddshishnih, [aigh, zak® mozd 1° min Mansar pédik avd valman yehabind min kar va kirfak vadtnyén (sic)]. (b) Atharmazd géspend vakhshinéd, [aighash bara afzdyinéd] avé khirdaran, [aigh pavan padman vashtamtinéd7|, Valman 15+% afztinik, [Atihar-

mazd|* amikht [pavan sinak® masih?, va bazai masih1]. (c) Min Lak hana.

-weemEOTY-EH}DaH--R>EOM- FH ED | Reomob.augs226-¢4os 8.

sar poasgsoar-reoayyale.saushang.g-byrey | Deauqergn-b)pragyrehsr)06 agdral.rass.c¢cegrerrey-posry | *qoossssnras)aa)delege) ny * or tows 2 Qs)

Trlit. Aém [ayem] moi ida visto yé né aévé sdsnao gtishata

Zarathustr6 Spitamo hvd né Mazdai vasti Ashdicha

Char(e)kerethra sravayanhé (°enhé) hyad(t) hdihudemem dyai vakh(e)dhrahya. Verb. irl. Ille mihi hic inventus [est] qui nostras solus doctrinas

auribus-accipiebat [accipiet] (b) Zarathushtra Spitama, ille nostra (Mazdae*)

desiderat (Sanctitatique) (c) consilia-sacra enuntiare, qua-re ei bonum-statum

statuo [-am] (prophetae legem meam) promulgantis. * Vel ‘O M.’ = oda,

Xxix. 7 8 31

Ner.’s sansk. text. Tat mahattamatvaii Svami MAnthriyar* aghatayat 1 Punyena saha samghatitaya, [kila, tam prasddaim yah Avistivaksaibhavai tasmai dadau yena karyaih punyaricha kritam Aste]. (b) Mahajiani gopacin vikagayati bhoktribhyo, mahattai* sucikshitebhyah, {kila, yaih sinah masie bajaeyamasie, kriyd japayajiiavidheh2 mahattam*, cikshita aste]. (c) Kas te, uttamamana(h)** yo dvitayarh dadati mukhena adhyayanakarebhyah, {kila, yo dvitayam, Avistaavistaartharcha*, vidyarthibhyo jiiapayati] ?

Ner. transl. The greatest magnitude of the Manthra the Lord produced together with Sanctity for cooperation, |that is, he has given to him by whom a holy work is done that reward, which has origin from (or ‘union with’) the Avista-word]. (b) The Great Wise One discloses (?) (increases) the herds for the eaters, and the great matter to the well-taught disciples, [that is, by whom sinah masae bajaeyamasae, the duty of reciting the great* matter* by rule of the Yasna, (!) is taught]. (c) Who is Thine, the best-minded one, who gives the two things by mouth to those who are prosecuting studies, {that is, who makes the two things, the Avista and Avista-interpretation, known to those Solicitous of knowledge]? * Or (°tama) ‘the greatest duty of reciting, etc.’

Parsi-persian Ms. An ¢ — pah Manth(h)rah (sic) Hormuzd fi 6 tashid [] pah Sawab ham khwahishn, [kt, 4n muzd ¢ az Manthhrah (sic) péd@ 6 tt dehad kih kar u kirfah kunand(?)] % (b) Hormuzd gésfend —, [kish bih afziin (? sic vid.)] An khardéran [ka, pah andazah khirad] x 0 — fHormuzd] amtkht [pah sinah andazah, u baja (sie pro bazi) andazah] 4 (¢) Kih Ta in Bahman, (kf, in zit 6 —] kih pah har dti [Avesta [] Zand], dahan dehad shumtrdarin Hérbadan

" . Fr. Found for me here is the man, who alone to our doctrines hath hearkened.

Zarathushtra Spitama. Our sacred counsels (Asha’s and Mazda’s), Forth to proclaim he desires. Him the place of my prophet give I.

*D., Mf. ins. * M. vindidd-aid (so), D, vindido-ém, or -am. * D, ins. 7. * DJ. hana. * DJ. om. ° DJ. ins. ay, or 4n. 7 DJ., D. om. i ach(?). * D, avd. 9° M. ins. vésh. 0 Lens. Deron: Me ins, 3, 1. DJ. ins, i fraértind.

Pahl. trl. This one is obtained as my gift, [that is, he, this one, is thus obtained by me] this one who was listening to that which 7s our teach- ing, (b) Zarattisht the Spitaman. His is our desire (or a desire for us),

32 Exex.. 6) &

Atharmazd’s, and also Sanctity’s [that is, that perfect duty and good work are desired]. (c) He recites a remedy-making also, [that is, he will declare a remedy against the Drtj who is in the world] which grants (or for which oxe grauts him) a good dwelling (or basis) for speech [that is, for his word of piety which he utters they grant him a good place beyond in heaven (sic)].

Ner’.s sansk. text. Ayaih me endm datim* alabhata [Gortipam] yo ’syuih tatra! ekah ciksham cucrava (b) Jarathustrah, Spitamaputrah. Asau asmakarh Mahajfianinata kamain Dharmasyacha? (c) upayakartritvaincha samudgirati, [kila, asmai ’va rochate yat Dinih pravartamana bhavati |-vet], updyaihcha Drijasya kathayati|, yad asmaicha supadatvaih* dasyati vachasa, [kila, vachasa tad evo *dgirati, yad asya sthanam paraloke dasyati].

* J. yo’syam trah, J.* yo atra syam trah (sic), J.* yo asyam tatra, C, P. yo ’syam tah; Sp. corr. asmabhyam. 2 J.4, J.*,

6651) wo}eaciz end. ceue woa}a-fro [wear da). apr ee-apes 9.

6) Fpdy ayy yow-veenarlss6-pr | sw sayy) psnssagse eg. copasls G bys. puna pugsy 2 6M | peu: MUEO ERO HH

w See P. 2 D. om: ich; = Diiins. 15 = DJs senshi Win om.0)..° Men ingiedee lane min®, M. “man. *D. mtn for amat. °DJ. radénd. 2° all i. 1 DJ. ins. An or av. *D val. 18 s0 DJ., D. * D. aighash. 1° so DJ., D.; M. man®. **so DJ., others damanak. 1” D, Mf. ih.

Pahl. transl. Gdshtrvan also bewailed thus to me: ‘On account of that [impotent] prayerless (or desireless) one [Zarattisht] there is to me an afflicted* inind through the illiberal giving [since they will not bestow gi/ts upon

Xxik, 8) 9. 83

Ner. transl. This one acquired the gift for me (or my gift) [suitable for the Cow], he who alone there in this(?) has heard the doctrine, (b, c) Jarathustra, Spitama’s son. He chants his prayer* for* us*, the Great Wise Ones, even the remedy-making of Sanctity, [that is, so it pleases him that the Din should be progressive, and he declares a remedy against the Drija], and this will afford him a good footing (so) on account of, or by means of his speaking, [that is, he proclaims that so by word, which will give him his place in the other world(?)].