Ner. transl. From their non-approach (or ‘not to be considered’*!) are they thus who are blind and deaf, [because they do not come into the Din, therefore in the matter of the Lord they are blind and deaf]; (b) so also these onwards, who gave (or ‘take’(?)) not life of their own will in their lordship, [that is, in their own existing lordship (or ‘while their own lordship exists’) the life of no one whomsoever pleases them], (c) these are carrying away* that pair of Thine who then abide within the place of the Best Mind, [that is, the pair, Avirdadi* and Amirdadi* who then dwell within the Garothmana of Thy teachers]. ** Altern. trl.
110 XXXII. 1.
Parsi-persian Ms. Na-dmadan ra [kih bih 4n in Din nah a4mad] bih na-bina + ya‘ni kér bid, kih kor u kar (?) hast *; (b) édfin dshan awar kih dehad, [kfishan in chiz an kwésh dehad], kih-shan nah zindagi pah padishahi [] [kasan nah bayad] % (c) An
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Trlit. Hamem tad(t) vahistadchid(t) yé ushuruyé [= ushyurvé] schyaschid(t)
dahmahya.
Khshayas, Mazda Ahura, yehya ma aithiSchid(t) dvaétha,
Hyad(t) aénanhé dregvaté, ée 4 [= éna or Aonha] nti is(k)yenig [= ishiyénig(?)]
anhaya.
Verbatim transl. Omne hoc [venit] ab [illo] optimo-etiam (vel quicunque sit) qui [ad] intelligentiae [-tiam] latae [-tam creandam] docens etiam [sit* (vel doceas(?) etiam)] pii [vel sacrificii*], (b) dominans ({vel fortasse °yas = °y6 (?) = dominabaris (?), vel domineris]), Mazda Ahura, cujus fi. e. in eam rem quae] mea oppressio-etiam (vel-quaecunque sit (=— chid(t)), [et in eam rem quae mea} dubitatio [i. e. res dubia sit], (c) quoniam [ad] damno [-num] scelesti [male- dictiones ex] ore nunc (?) emittendas (vel optandas*) facio-ut-jaciant.
*See P. 2DJ., Mf. om. va. *Mf.om.i. #soD., Mf.; others shalitath, ®DJ. avo. ® DJ. ins. i, 7DJ. seems gum°(?), ®DJ., D. kindan. ® DJ. aigh. 1°D., Mf. Avéstak.
Pahl. trl. All (read hamdék(?)) is thus as the best (for, ‘Thus equally (ham) excellent 7s’]) in its broad intelligence [in its learned intelligence] the
Xxxmui. Ves
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Xxxii. 1. 111
f ¢ rak (sic) dshan har dfi barand*; [an 4 ¢ Tai ath(h)awarnan (sic) Khordad (?) Amerdid] andar an 7 Bahman [] [wa kih ath(h)arwanin kunand = va min dsrin vagind (sic vel *nad)] andar Gardtman [ath(h)arwanan = dsrin (sic)| % *Perhaps ‘bur®’.
Free tr. All this is from that best one, teaching for wider light to the pious, A sovereign, O Mazda the Lord, o’er what brings me grief and my doubtings, When now for the harm of the evil, darts cast from the tongue I am hurling.
teaching of the pious, [that is, of good men] (b) in the sovereignty of Athar- mazd, when [in his time] that which was my disciple’s opinion becomes clear, that which was in doubt. (c) When the wicked are delivered to avengings (or poss. ‘when there is one hating the wicked’), [that is, when they shall inflict chastisement upon the sinners], then to him who is prayerful of mouth [who utters the Avesta and Zand] shall 6e merit, {i. e. to him they give a reward].
Ner.’s sansk. text. Sarvazh tat utkrishtataram, yat prithulachaitanyena gikshapanar* (sic) uttaménam (b) parthivatve Mahajfidninah Svaminah, yatha madiyanam prakatayate satidigdhah, [cishyanarh me]. (c) Yo! dveshi durga- tinath, sa dnanena fpsayita anurdpar, [kila, yo! papakarmindim nigraham ku- rute, sa Avistaavistaarthathcha* vakti, prasddaricha labhate]. * So J.3, J."
XXXIII.
Free tr. Thus will* he act as with those which were laws of the world primeval ; Deeds most just he will do, for the wicked, as for the righteous; Frauds of the one he will* reach, and what seemeth right in the other.
Verbatim transl. Sicut his sic faciet [his] quae leges mundi {fuere] pri- oris (b) Magister facta justissima scelesto [in-scelestum, ut etiam] sancto [in- sanctum], (¢) cujusque [i.e. alius peccata] attingit [i.e. attinget] fraudulentis [poena, sed praemio ea facta attinget] quae(que) illi-ipsi (ad) recta [videantur ab alio, hoc est a sancto, facta]. (The transliteration is again purposely omitted).
112 XXXII. 1, 2.
Pahl. transl. That in* observation* (that is, ‘as one* observes’) is thus to be practised which is the law*! of* the first (the primeval) world [also according to it zs the revelation, the Gathic doctrine, that is, it is to be thoroughly observed, and a matter (or ‘beside consideration a matter’) is always to be completed according to the Gathic doctrine]. (b) By him who is the spiritual chief is the righteous (or ‘orderly’) doing of action(s) [by the Dastir]; he who is wicked [is also so* treated* by* him*]; righteous [he prays that he* may* become, and even he who is righteous, him also he prays to become more righteous], (c) and so with him also whose (gen. by pos.) is that which has combined, that is, that which is a lie and what also to him és pure, [that is, a co-existence, or ‘a mixing’]. *! Or ‘He who made the first world’.
Ner.’s sansk. text. Tat sunirikshya evar vidhatavyam yat dattar bhuvane pirvam, [kila, sushthutararh' nirikshya, sarvath kithchit srishtau karyamh] (b)
Trlit. Ad(t) yé akem dregvaité, vachanha va ad(t) va Mananha, Zastéibya va var(e)shaiti, vanhau va chdithaité astim (astiyem) Toi vardi radefiti Ahurahya zaoshé Mazdao.
Verbatim trl. At qui malum {adversus] scelesto [-tum], sermone vel** ita vel mente, (b) manibus-duabus vel perficit [-ciat] in-bono [i. e. ad prosperitatem vel beatitudinem ejus augendam] instruit [instruat] populum™ (patriae nostrae) (c) Hi optationi [religiosae suae, i.e. Sanctae Fidei ([vel, et fortasse melius, optationi superni Ahurae]) sacrificia-ministerii-debiti-moralis offerunt A-ae in [ipsorum*?] amore*? Mazdae [i.e. erga M. A.*2]. *1 Vel fortasse astim = coad- Jutorem (ejus infidelis(?) conyertat); verti etiam potest ‘corpus i.e. personam’. *2 Vel secundum optationem Mazdae. (**Lit. va = ve, sed ‘aut’ potius intelligitur.)
Pahl. text translit. 1Aétind zanishn hémand daryand pavan gdbishnd,
Xxxiii. 1, 2. 113
Guroh karmanah guddhataya [Gurvadegataya] durgatiman?, yaccha muktatma, [kila, yo durgati? muktiman* bhaviturn kamayati*4, yaccha muktatma mukti- mattaro bhavituih kamayati*, tenai ’vaih karyam], (c) yachcha ‘sya samava- praptam** asti mithydtmakasya yachcha ’sya nirmalatarasya, [dvayor api sathmigram® yat}. +J.*,J.4,C.,P.sushtu®. *J.4,C., P.ins. yah. ® J.4, 5.* gati. *J.* om. from 4 to 4. * so C.; J.3, J.t, J.* samaih eva®; P. samaneva®’. * J.2 sanm° J.‘ satm’. Ner. transl. So is the matter to be established, well considering that which was the first thing provided (or ‘established’) in the world, [that is, considering more justly, then only is everything to be done in the creation], (b) By the purity (or ‘clearness’) of the spiritual Master’s action [by the orderly discipline* of the spiritual Master] the wicked as well as he who is free-of-soul, (the good) is to regulate himself, [that is, he who being wicked desires to be good, and he who being good desires to be better, by him action must be taken thus], (c) and what is combined (‘mixed’) of the deceit- fully-minded and of the more pure, [what is just the mixture of the two]. Parsi-persian Ms. An pah nikah édim varzishn* kih dad jihan 7 awwal, [azash* peda [], kt, bana (sic) nikah + u + didan [n= va] chiz hama pah Gasani kunishn] 3 (6) Pah & ¢ rad + ya‘ni + Dastfir kunishn Arastah (vel ardasti) [pah Dasttiir] kih darvand [azash (?)] ashd [khwahad [] [bidan = janintan]: [] kih ich (sic pro ham) asho [bid =—]], azash (so) ashétar khw&had bad [kf rfizani (? rfishani) bid vahisht (so) (vel vahisti) bid rad pah Gasani = dgh réshani janiind vahisht (vel-vahishti) janiind rad pacan Gdsdn| % (c) [] Kih ich (sic pro ham) i 7 4n ham rasid éstéd (so) an ¢ durigh, [u rast = va rast], kih ich (sie pro ham) a 7 an 7 khalis, [ki, haméstan] +
Free tr. He who doth harm to the wicked by speech, or with steadfast purpose, Or whether he doth it with hand, or with benefit blesses our people, Brings offerings to His* will* in his love of Ahura, the Living.
zak? aétind pavan minishno, (b) zak? pavan kolé dé yadman varzishnd, [aigh pavan kola II (do) dast4+> ghal*+ zanishné hdmand], va avé7 valman i® shapir tand* chashishn, [aigh, tand? bara avd® Aérpatistand yehabtinéd]. (c) Avi val- manshan1°+! pavan kamak radih dahishné pavan zak i Lak déshishné Atharmazd.
*See P. ? DJ. ins. i *K.*, M. i; DJ., D., Mf. om. i, D. ins. (?) aéttfind, not Mf. *D., K.* ete, yadman. *so DJ. *DJ., D. ghal. 7D. avd. *DJ. om. i. °DJ. om. ayo. © D. ins. lak, an altern. trl. (?).
Pahl. transi. And thus are the wicked to be smitten by word, that is also so in mind, (b) that is to be done with both hands, [that is, they, the wicked, are appointed for smiting with both hands (and with no half measures), and for that which is good 7s the teaching of the body (or ‘ person’, or ‘for the good body there is teaching’), [that is, he will present his person at the priestly assem- blies], (c) and to these persons the giving of liberality is with desire and
through that which is a loving of Thee (or ‘Thy loving’), O Atharmazd. 15,
114 XXXII. 3, 4,
Ner.’s sansk. text. Evarh ye vighatarn durgatinarn vachasA va evar vA manasa, (b) hastabhyam va vidadhate, uttamasya va Asvadayanti* (sic) dehinah (kila, tasmai adhyapayanti*], (c) te Tubhyarh svechchhaya dakshinam datarah, Svamin, mitrataya Mahajiianin. ‘$0 J.3, J*, C, P.; J.4 seems adhyay®.
Ner. transl. Thus they who establish a smiting for the wicked either by word, or (so) in thought, (b) or with the two hands, or who teach* the men of
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Trlit. Yé ashduné vahistd, vaétti va, ad(t) va verezén[ily6,
— Soe —
Airyamna va, Ahura, vidas va thwakhshanha gavéi,
Ad(t) hvé Ashahya aihad(t) Vanhéusché vastré Mananhé.
Verb. transl. Qui [si-quis] sancto [erga sanctum] optimus [sit] cognatus- princeps vel, at vel vicanus [i.e. servitor*], (b) cum-amico-pari vel, Ahura, sciens [i. e€. peritus] vel in [suo] studio Bovi [erga-Bovem], (c) tum ille-ipse Sanctitatis sit (vel erit) Bonaein-pascuo [-scuis, vel in agri-culturae-opere] Mentis[occupatus].
*See P. 2DJ., D. om. i. °DJ. va for 7. *DJ., D. ins. va. 'DJ., D. Stuninishno, K.® *tuninih (?). *D. om. #. 7DJ., D. om. va. ®DJ. val. *DJ., om.(?); D., P. aéttin.
Pahl. transl. He whose is the causing of the increased prosperity of the righteous in the relationship (or ‘ proprietorship ’) [i. e. something is given by him], that also is so with the class of labourers, [that is, the labourer is to be considered as his own (or ‘as himself’)], (b) with the loyalty (sic, ‘with the loyal friends’) 7s that also so, O Atharmazd, also his is a thorough under- standing, and that which is energy toward the herds, [that is, the care of the herds]; (c) and so he [who] is of Righteousness, [that is, duty and good works
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XXXUIL 3, 4, y RED the best (the good) one, [that is, they are teaching* him (or ‘for him’)], (c) these are the bestowers of the offerings* upon Thee, O Lord, and they bestow them spontaneously, and with friendship.
Parsi-persian Ms. Edin zadan hend (?) darwand pah guftan, an ¢ édin pah minishn, (b) an pah har da dast kardan, [kt pah har dt dast [] [6 = ghan] zadan hend], [] An iz yeh tan chashishn, [ka, tan bih an Herbadistan + ya‘ni + Dastir (?) dehad] +s (c) (?) An éshan (Ta = Lak] pah kémah sakhawat dehad, pah an i Ta khwahishn, Hormuzd x
Free tr. But he whois best to the saint, whether kinsman-prince, or a toiler, Or befriended peer of our King, skilled, and zealous for the cattle, Be he in Asha’s work-field, in the pasture of Thy Good Mind.
are done by him], for him is the Good Mind a worker (or ‘his is the Good Mind’s worker’), [that is, they would effect his happiness by this means (or ‘on this account’)].
Ner.’s sansk. text. Yo muktatmandi vardhayita [kilat, kivhchit data] Svadhinataya va, evar va Svapanktya, [kila, syadhinan* svapanktin dhatte], (b) Adegikataya va, Svimin, vetta va vyavasayaih gopaciinam* [pratiyatnath gopacginam], (c)evam asya? punydtmanah, [kila, yenai ’vam karyarh punyath kritam aste} asti uttamathcha vicharayita’ manah, [kila, gubhath tasmai kurute].
* J.°, J* ins. syadhinan svapraktin (so) dhatte. 2J.4 evasman Sic} as Es J.*, P. vichar®; C. yichar®.