Pahl. transl. Of these two spirits, he who is wicked loved the worse action, or acting one [Aharman; that which is the worse action was his desire]. (b) But the bountiful Spirit Atharmazd [loved] Sanctity, since also the hard stony [sky] was covered-on* by him, [by this labour also the circuit of the world was fully completed, that is, until, or that the progress of Sanctity shall be completed]. (c) And he loved him also who
44 XXX. 5, 6.
propitiates Atiharmazd, [i. e. him whose desire is A. (or the same as that of Adharmazd)], and ho in that his open (and true) action, 7s for Atharmazd, [that is, by that act of Ais desire he is rejoiced to come to Atharmazd].
Ner.’s sansk. text. Asydih Adricyamirtibhyarn1 abhipsitam 4, [kila mai- trikritam], yah durgatiman nikrishtarh karma, (b) punyaih Adrigyo guru- tarah, yo gddhataram Ak&cazh dadau, [asau anena karyena dadau, kila ya- vat (?) Dinih pravyitté bhavati], (c) yagcha satkarajndnam Hormijdaya pra- kataiccha karmabhih apdpaih? [proktarn Hormijdaya]. +P. * J, J.*.
Ner. transl. What was desired by these two Spirits, in this createon was this, [namely, friendship-making was desired by the one], and the evil one
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Xxx. 5, 6. 45
desired degraded action. (b) The Greater Spirit desired Sanctity, the one who created the most firm heaven, [and he has granted, or made, the heaven complete with this object, namely as far as (until)* the Din is advanced dy it], (c) and he desired the man who also offers the wisdom of reverence to Hormijda [that wisdom, which is proclaimed to Hormijda] by open and sinless deeds.
Parsi-persian Ms. Az dtian (sic) Minti, ash déshéd + khwahish-kunad kih darwand an é badtar varzishn [Ahariman, (sic) an @ (space) badtar varzishn kiémah bfid] x (b) Sa- waib Mini ¢ afzini Hormuzd Sawab [khwahad] [& = varman], kih ham [] [an = zak] i an sakht (no tr. for Pahl. sag) nihan [asman ham, pah in kar piramun 7 jihin* bih kard (?), ki, ta Sawab rawa bédj x (c) Kih ham sitid Hormuzd [[] [no tr. for Pahl. ajoashn (ajash*)| kamah an « Hormuzd], wa pah an ¢ ashkarah kardan 4n Hormuad, {ki, pah an kémah kardan, an Hormuzd shayad rasidan] %
Free tr. Of these two choose not aright | the Devas; theirs was deception; Those questioning then he approached, the WorstMind, that he* might* be* chosen ; Together they rushed unto Wrath, and the life of the mortal ruin!
pious result], by which also they* are deceived*?, [the Demons are** deceived; they also would do nothing aright]. (b) To their questioning they came on, {that is, consultation with the Demons was held by those} by whom he who was worse [worst] in his thoughts was loved; (c) and thus have they rushed together unto Wrath, and the lives of men are also diseased by them, |that is, together with the Wrath-demon, they make the lives of men the object of their hatred (or distort* them)|. ** Or ‘help us to discriminate’ (?). *2 or ‘who are deceived by them’. ** or ‘those whom the Demons have deceived’.
Ner.’s sansk. text. Techa no+ satyarh vivijanti* ye Devah santi, (kila, kithchit sad&charitaramh* no satyari vivijanti**]; yecha taih viprata- ritah [te ’pi no satyar vivijanti*]. (b) Pragnaigcha upari upagachchhat, [yah sama Devaih], yaigcha maitrikritarh nikrishtarh mano, [yatha Daha- kah]. (c) Evarh 4marshena* samari durdgachchhan, ye nijaghnur bhuvanami manushyandm, [sthdnarh yat paralokiyarn, kila,samati krodhena manushyan dkrogayanti]. ? C.; P. na. ? °yij° = °vich®; J.‘ vivajanti. *J.°, J.* vivaj-. J.* vivijante.
Ner. transl. And they, the! Devas, do not discriminate* aright, [that is, they do not discriminate any better action aright]; they also who are deceived by them, [they too do not distinguish aright]. (b) With questions he came up, [that is, he who was in company with the Devas], and with those by whom the degraded mind is cherished, [like the destructive Dahika]. (c)So with anger*(see Burn.), and for evil”, they came together who have destroyed the world of men, [that is, they have destroyed the place which belongs to the other world, that is, they curse men fatally with their anger].
Parsi-persian Ms, Oshin nah rast bih chinad(?) kih Déw (2) hend har-kudam, [kq,
46 XXX 7S.
Déwan chiz 7 nék nah kunand] [ ] kih ham éshan frift, [6shan [ham = —] kih Déwan fréb (farib (?)) — [ ] ach (sic) nah kunand] % (b) An pursishn awar rasid hénd, [kishan awa Déwan hampursid béd] kih [ ] khwahéd (so) an ¢ badtar pah minishn (c) Kdfm awa
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Gb s0r)rhoagy-sty2au}as as. aney3 8020. Gaiyay | sysanarbence so Hos Trlit. Ahmaicha khshathra jasad(t) Mananhaé Vohi Ashacha,
Ad(t) kehrpem utayuitis dadad(t) Ar(a)maiti§ anma;
Aéshim Tdi 4 anhad(t) yatha ayanha adanais paouruy6 [=°vy6].
Verbatim transl. Huicque [vel ad-hunc**] Regno accedebat [vel accessit| Mente-cum Bona, Sanctitateque, (b) tum [spiritui] corpus sempiterna dabat [vel dedit] Pietas (prompta-mens) firma. (c) Horum [ita] Tibi (ad *) [hos Tuos apud (?)] sit (vel erat) quam [quum] veniebas*? [vel-ias-ies| laboribus- creationis primus. *! Fortasse ad nos. *? vel ibas (eas).
1 See P. ? DJ., D. ins. va. * D. ins. as Pers. * M. ins. (Haug’s hand) as P. at 8 5 so D., P.; others extra stroke. ® D. asttibanih or °ish (?). 7 DJ. om. *® DJ., D., M. * DJ., D. valman; M. val. 7° M. néd. 11 DJ., D. ins. ™ D., Mf. gaydk°.
Pahl. transl. To him comes Khshatraver, and Vohfiman, and Asha- vahisht also, [that is, they approach him for péous labour]. (b) Also thus likewise Spendarmad gives him energy of body without stupefaction, [that is, so long as it is his, he is not stupefied]. (c) Theirs a/so who are Thine
Trlit. Ad(t)cha yada aéshaim kaénd jamaiti aénanham,
Ad(t) Mazda Taiby6 Khshathrem Vohi Mananha voividaité
Aéiby6 sasté Ahurd yoi Ashai daden zastayO Drujem.
Verbatim transl. Atque quum horum ultio venit malefactorum [vel ex his maleficis], (b) tum Mazda, Tibi Regnum, Bona [cum] Mente, valde-
Xxx, 7, 8. 47
hashtam (so for kheshm?) an ham-dubarid hend, [] éshan bimar- (no tr. for termin.)
Jjihan* ¢ adamyan, [ki, awa hashtam (so again for kheshm) adamyan — (Pahl.
defaced)| +
Free tr. To him came then the helper with Kingdom, Right, and the Good Mind, And a body gave Armaiti the eternal and never bending, With these who are Thine may she be, as Thou camest first in creations.
that person is thus, [that is, they come thus to that person] whose coming is such as the creation which was first, [that is, both his desire and his ac- tions are like those of Gayomard].
Ner.’s sansk. text. Tatracha Saharevarah prapnoti, Manaccha Utta- mam, Dharmagcha [cubhath tatra kartum]. (b) Evam kéye adhyavasayath dadati Spindarmada, *anyarthe + dattya, [kila, yavat nirvinno na bhavati]. (c) Techa Te tasmin santi, [kila, tasmin prapnuvanti]. Yah evar Aganta 3, yatha datih ptrva, [yathd Gaiomardah 2]. 1J.8 ani® (cp. anirrithe (?)). ?J.*. > all diff.
Ner. transl. And there Saharevara comes, and the Best Mind, and Sanctity, [to do good there]. (b) So also Spindérmada imparts energy to the body through her bounty in indestructible existence, [that is, so long as until he (the created man) is not mentally at a loss]. (c) And these are each of them in this Thy world, [that is, they are coming into this world]. He who is thus a coming one is coming as the first creation came, [as Gaiomarda].
Parsi-persian Ms. An fi Shaharéver rasid (or-éd) Bahman, [] Ardibahisht, [[] [k, a ¢ Gasani ash pah néki padash = agh varman i Gadsdni ash pavan naduki padash] kardan awar 6 (or fi) rasad (?)] * (b) Azash (sic) édin — — [] (héd = -nunéed (sic)] Sfendar- mad pah ustuwari, [kf, tash [] [dehad = dabiénéd] “ajiz nah béd]] % (c) Oshan i Ta an hast, [ki, an f& kas édin [] [rasad = jdmtinéd (sic)]], kih édin Amadishn (= ydtinishn) chin defaced i awwal, [ktsh kamah u kardan an ¢ Gaydmard]
Fr. Thus when the vengeance cometh, vengeance just upon JSoulest wretches Thereon for Thee, Ahura, isthe kingdom gained by the Good Mind, And for those declared, 0 Mazda, who the Lie unto Truth deliver. accipiatur*1, (¢) His [his Tuis servitoribus] enuntiatur*? [hoc Regnum], Ahura, qui Sanctitati dent [dabunt] in [ejus] manibus [-nus] -duabus [-as] Mendacii-dae- monem. #1 Accipietur. #2 vel imperatur (imperson.); fortasse infin. (?).
Pahl. text translit. Aétinécht pavan zak? dahishné, [pavan tand i pasin6], avé valmanshin kinikand$ [va vinaskarané] yamttinédd kind, [aigh- shan padafras vadinafid]. (b) Aétind, Adharmazd, min avo4 Lak khida- yih, ash Vohiman bard yehabtinéd mozd (c) pavan valmanshan Amikh-
48 XXX. 8, 9.
tishnd (sic), Atharmazd, [pavan Diné* i Atharmazd] amat avé valman min Aharayih, [aigh, pavan mindavam i frarin’ Amikhtd yekaviminédé] ash avd yadman yehabint-ait Drijé® [Draj 1 Aharmokih *].
1D.om.i 2DJ. ins. % ?DJ.om. i. #DJ. * DJ., M. ins. va. °DJ., D. °mokih.; see P.
Pahl. transl. Thus also in that dispensation [in the later body] hatred comes to these haters and sinners, [that is, the avengers shall execute chastisement upon them]. (b) And therefore, O Attharmazd, to him by whom sovereignty is for Thee Vohiiman will give a reward (c) through their teach- ings, O Auharmazd, [through the Religion of Atiharmazd|] when into the hand of him who (or whose) is sanctity, [i. e. who has been instructed in the interests of the upright] the Drdj [the Draj of Aharmékih] is given.
Ner’s. sansk. text. Evarncha taya datya* tesham nigraharh! prapnoti dveshinam, [papakarminam*], [kila, tanoh akshayataydm? tesham nigraharh kurvanti]. (b) Evarh, Mahajiianin, Tvadiyanath rajyam Gvahmano dadati.
Tr. Ad(t)cha Toi vaém [= vayem] hyama, yoi im frashim [°yam] kerenaun [°aven| ahtim, os Mazdaoscha Ahuraonho, Améyastra, barana, Ashacha, Hyad(t) hathra mano bavad(t), yathra chistiS anhad(t) maétha.
Verbatim transl. “Atque illi nos simus qui hanc [sine-intermissione-in- prosperitate-] progredientem* faciant (i. e. reddemus) vitam, (b) O (2) Mazdae Ahurae*, in-caritate, oblata-offerentes*1, cum-Sanctitateque, (c) quia hic cogitationes [nostrae] erat [erunt] ubi intelligentia-[spiritualis] sit in domicilio (domi* et eo propensa(?)) ** offerte ((?) aegre).
Pahl. text translit. Aétindch* lanman mint Lak hémaném, [aigh, Lak nafshman hémaném aman} denman Frashakard ktinishnd dén ahyan. (b) Attharmazdich zak 1? hamak hanjamanikih, va? yedrdnishno } Ashava- histéch, [aighshan hamishakd hanjaman‘+! madam tano i pasind ktinishnd]. (c) Man asar (sic) minishné yehevanédd, [aigh, minishno pavan Dastobarih it ahvo*2 yakhsenunédé], ash tamman farzanakih* aito, [aigh, farjdm > i min- davam® pavan frarandth bard khavitinédd], dén mihand.
1D. ins. i 2? DJ. ins. & * DJ., D. om. * DJ. orig. homand. 5 so DJ., D.; Sp., M. farzinak. * DJ., D.; M. chiz, or chish. * D. om. iin a.
Pahl. translit. So also we who are Thine, [that is, we are Thine own], ours is the achieving of this Completed Progress in the world, (b) and we are also forming the entire congregation of Atharmazd, and
Xxx; 8,..9. . 49
(c) Taigcha gishya Hormijdasya, [kila, Avistavachobhih vyakhyanaigcha cikshi- tah santi], ye punyatmano haste dasyanti Devin, [Asmoi*8 viprataranam|. 1 a, Dr tne 2) 3 Z 4 Zo SPINE A t) One a feo Pep. ea tain yam, C. °taih- Ner. transl. So likewise the defeat * of the enemies [the malefactors] comes through that dispensation * (or donation (?)), [that is, they will cause their defeat in the (time of the) indestructibility of the body], (b) and thus, O Great Wise One, does Gvahmana bestow the kingdom of, or upon, Thy people, (c) and by these are the disciples of Hormijda taught, [that is, they are taught by the words of the Avista, and by their explanations] who therefore shall give the goddess [Asmoi, the deception] into the hand of the pure in soul,
Parsi-persian Ms. Edin ham? pah an — [pah tan i pasin] an dshan kinahgan {u wanahgaran™] raséd* kinah, [ktishan padafrah kunand] x. (b) ‘Kdtin, Hormuzd, kih an Tu khudai, ash Bahman bih dehad muzd* (c) pah osha(n) “Amikhtan, Hormuzd, [pah (defaced) ¢ Hormuzd] kih an & kih Sawab, [ka, pah chiz ¢ nék amakht éstéd] ash an dast dehad Druj [Druj 7 Ashmégh] s
Fr. tr. Thus may we be like those who bring on this world’s completion, As Ahuras of the Lord, bearing gifts with Asha’s grace, For there are our thoughts abiding, where wisdom lives in her home.
by us the bringing-in of Ashavahisht is also to be accomplished, [that is, an assembly is to be held perpetually by them concerning the later body]. (c) Because*! he*! is present**-minded (or because his thinking is ever (?)) thus (or endless (?)), [that is, because he keeps his thoughts on the master of the Dasturship] his knowledge is in the abode beyond, [i. e. he will under- stand the end of the matter through his piety]. *1 Or ‘He who’. *2hasar = hathra.