ness (?)) [for the pure goodness]. (c) Manifest is it (or ‘be Ye’) among us, and Worshipful, [that is, toward Him (Atharmazd (?)) be it manéfest in connection with this matter], and manifestly bountiful, [that is, may bountifulness in relation to it be manifest to (or ‘in’) You]. *!See the Gatha. *? or ‘how it’, or again ‘what’,
Ner.’s sansk. text. Tari mahyarh azamane datim utkrishtatardi [yadi yushmasu agato! ’smi] Anane?, Mahajiianin, nidarcaya**, [kila, (yan*) mukhena yujyate vaktuth, tan me brthi, yat* hastabhyam yujyate kartuth, tan me nidar- gaya], (b) he Acavahista, he Gvahmana, [he Dharma, he Uttamamanah'], ya ukta* sti (datih(r)*) paramamahattaya (nigchalottamataya>]; (c) prakatarh asmakaih madhye santu namaskritimatyah parisphutah dakshinah®, [kila Yush- makar dakshinah® atmaprakatah® bhavantu‘]. +J.4, 3.* 49° 23.834 J.* ins mu khena. *J.°, J.4, J.* ‘na. *P, suukta (sic). 5 all nigchal-; J.? “lottamata®; J.* “lottamotta- mattaya; J.* “luttamo®; OC. “lotra (?) me(?). * corr. *inserted for explanation. ** so J.%,
Ner. trans]. Show me the more excellent gift with word* of* mouth* in coming™ [if (‘or when’) I have arrived among You], O Great Wise One, [that is, what it is fitting to say with the mouth tell me, and what it is fitting to do with the two hands show me], (b) O Acavahista, O Gvahmana, (O Sanctity, and Best Mind), 7. e. show ye the gift which has been declared by the superior greatness [by the pure superiority]; (c) and may the offerings | be manifestly present ‘in The midst of us, and accompanied with worship, [that is, let Your offerings be manifest to Yourself (or ‘within the soul )).
* Or ‘in Your coming to me’; then the gl. would be altern. trl.
Parsi-persian Ms, An 7 man pah Amadash, [kih bih an Shuma Amadah -+ am] da- hishn 7 buland pah dahan, Hérmuzd, didan {kih [an = — ?] 7 pah dahan bayad guftan, am bih giyad [] 4n 7 pah dast bayad kardan am bih numayad (sic pro numayad)], (b) Ardibahisht, Vahéman, (sic) kih srad éstéd (so) pah pur khalisi [pah khalist 7 veh] # (c) Ashkarab bike = varman] andar hast niyayishn-hend (?), {kttsh chiz [] aw4, hastand.?)] peda [wa = va] rad, [ka, tan radi an (erased, Pall. varman) péda bad] 3
Fr. tr. Obtain* for me then the true rites, that withGoodMindI may approach them, Your praiser’s Yasna, O Lord, or your words, O Asha, for chanting; Your gift is Immortality, and continuous Weal Your possession.
Verbatim trl. Protinus* mihi[pro me, vel mea]adipiscimini*! officia-sacrificalia [vel desideria-mea proposita (?)] eo [-modo*!] quo*t [modo] Bona [ad ea] accedam (i. e. ut ea consummem) Mente, (b) sacrificium, Mazda, Vestri-devoti (vel Vestri-similis), atque vel, O Sanctitas, [tua] ad-laudem-pertinentia-verba [in- spirata]. (c) Data*? [i. e. dona] Vestra [sunt*] Immortalitasque*, continuae-duae,
Salubritasque, possessio (vel oblatio-doni Vestra (?)). *! Vel fortasse ‘agnoscite, 16.
122 XXXII 8, 9.
Triit. Ad(t) Toi, Mazda, tem mainyfim ashaokhshayafitao sar(e)dyaydo
Vathra [= huv°] maétha maya Vahista bareti Mananha
Ayao ardi hakurenem, yayao hachinté [= °enté] (u)r[u]vand, Verb. tri. Sic Tibi [Tui, vel ad-Te] Mazda, hunc spiritum sanctitatem- augentium-duorum principum-duorum (b) [in-] splendida [-um] habitacula*{-um] super-mundiali*-peritia [i. e. sapientia] [et] optima ferto [aliquis (? fortasse ‘Tua possessio Immortalitatis Salubritatisque’ sub specie personae (vide v. 8, et Y. 32, 15))] Mente (c) eorum-duorum perfectioni* [i.e. ad animos eorum robore et gratia complendos*] cooperatorem* {ferto], quorum-duorum sociati-pro- cedunt [-dant] animi. “Sunt qui‘mereor’ vertant. *? vel animas.. complendas.. sociatae’, Pahl. text transl. +Aéttind, Lak main Adharmazd, minavad?+4, [va lako3 mun Vohiman hémanih, at‘] Aharayih vakhshinishnO!, [pavan tand*i gabra!, afat] sardarih dahishno [padakhshabih]. (b) [Aftand!] khvarik maninishnd pavan pad- mand [chand avayad*] pahlimih dedranaid’, Vohaman [mozd] (c) min zak i? val-
Xxxiii, 8, 9. 198
starthena* nyayath dehi] yena? uttamar pravicharati* manah, {kila yena Gvah- mano me vapushi abhyagato bhavet]. (b) Tjisnir, Mahajianin, Yushmabhyaih, [kila "ham cakto bhavAmi kartur], evar) vo, Dharma, stotd ’smi vachasa. (c) [Prasddaii] datta Yayazh, anrityupravyitteh Amirdadasya vyavasayath, sarva- pravritteh Avirdddasya utsavaih. ‘Haug “ishtath. *no me. *J.4 vichar®; J.* °vicharay®.
Ner. transl. Deliver forth the law with (or ‘as’) an announcement through (or ‘with’) ¢ts two-fold character (if (or ‘when’) I announce a body (or ‘person’) among You, then deliver to me through (or ‘with’) the Avista, and the Avista-interpretation that law] through which the highest (i. e. the good) mind proceeds* (i. e. ‘developes’, or ‘extends itself”), [that is, through which Gvahmana may arrive as a guest in ray body]. (b) The Jjisni zs for You, O Great Wise One, [that is, I am able to perform it], and thus, O Sanctity, I am Your praiser in word. (c) Grant Ye me therefore [as a re- ward (of grace)] the energetic-zeal of Amirdada [i. e. immortal progress], and the festal-streneth* of Avirdada [i. e universal progress}.
Parsi-persian Ms. Fraj an man pah fraj va‘dah-dadan {= navidishnih], [kih tan bih an Shuma va‘dah—] dehad (?), pah har dai insafat* (sic) [Awesta u Zand], kim rawad Bahman, [kfm pah tan mihman bashad], (b) Yazishn, Hérmuzd, 7 Shuma [am tuwan* bad kardan]; édén shuma, Ardibahisht. ta‘rif [] [hend = hémind (?)] pah gobishn. (c) Dehad (?), Shuma Ameshasfendan an ¢ Amerdad tuwandi, wa an {ham = ch] 7 Khordad {] [khirishn = — (?)] [muzd].
Free tr. Aye, let them bear the Spirit | of Thy two truth-promoting rulers To Thy brilliant. home, O Mazda, with wisdom and Thy Best Mind, For perfection’s help unto those whose souls are together bounden.
Pahl. transl. Thus, O Thou who art Attharmazd, is* the* increasing™ of * the* spirit; [and thou who art the Good Mind, by thee] is the increasing of righte- ousness [in the body (or ‘person’) of man; also with thee] is the gift of the leadership [the sovereignty]. (b) [Also Yours] is the lodging (‘the causing to dwell’) of glory according to the regulating*-covenant*, (or ‘measure’), [that és, as much as, and where, it is needful (or ‘fitting’)], let them bring there that best of benefits, the Good Mind [as a reward]. (c) And this let them do from the complete (or ‘perfect’) cooperation of those, since their souls are in harmony, [that is, on account of the unanimity of the Ameshdspends (?) one with another, when their souls are, as i# were, in one place].
*1 Aside from Gatha ‘O Thou who art <A.’s spirit’.
Ner.’s sansk. text. Evath Tvam, Mahajianin, tvaracha, he Gvah-
124 XXXIIL. 9, 10.
mana**, punyai*t pravardhayitarah [vapushi manushyasya] svamitvaih datarah, [parthivatvam], (b) cubhaii ghatayitarah (sic) pramanena [yatha yujyate] ut- krishtatvarn? avikritamanasi’, [prasadam], (c) tebhyah samptirnar sarvain* (sic) kartavyain, yeshai ekatra atmanah, [aikyamatatvat* Amaranath Mahattaranaih
anyonyam, yadai ’sham ekatra Atmanah]. 1J.3, J.4, C. °punyai. ? so all. *so J.%, P.; J.4 *kra®; J.* avyaktat®; C. avitavyaktam”. **J.4 has °manah, but we need the a declens.
(Ner. had before him a shattered text; maninishno, dedrfinafid, and perhaps ham- kardarth were not read.)
Ner. transl. Thus, 0 Thou Great Wise One, and Thou Gvahmana, in- creasers of Sanctity [within the body of man], /ékewise bestowers of lordship [i. e. the sovereignty], (b) creators* of* (sic) the glorious benefit according to
Se pe geass papa) 3 6 fH Daapenwrbes.gugocl 10. words up dsSsnew-vovsast | 2 egyrny ay) + 99548640 p39 Ess py
+40) Qy & gafaee-sueay)aspassos sv) Caerdy | sweprn}ng-wrepds>.qurdl Triit. Vispao stoi hujitayé yao zi Aonhar(é), yAoscha heniti,
Yaoscha, Mazda, bavaiiitt, Thwahmi hi§ zaoshé Abakhshdhva; Vohti ukhskyé Mananha, Khshathra, Ashacha, usta tanim. Verbatim trans!. Omnes in-patria*! [vel mundo] prosperitatem-et-amoeni- tates-impertientes-res, quae enim fuerunt, quaeque sunt, (b) quaeque, Mazda, fiunt [fient], [in] Tuo has amore [vel voluntate(?)] largire. (c) Per Bona [-am] fac-ut-crescat Mente [-em], Regno, Sanctitate-que, in-beatitudine* [nostrum] corpus [hoc est, nostra persona]. *! Vel pro patria (stoi dat). Pahl.texttranslit. 1Amat pavan harvispé yekavimfuand ht-zivishnih, [aigh avd denman kar yekavimainand?, aigh, btin? pavan khwéshih i Lektim yakhsenu- nand], mtin am bad‘ homand> [awarmand* min abidaran] va® minich am homand’ [andokht i8 nafsman], (b) Attharmazd®, minich am yehevind [min kevan fraz] pavan hand i Lak déshishnd valmanshanot bakhshand'+4, [aigham pavan ava- yasté i Lak ttiban yeheviindd dashtandj. (c) Shapir am vakhshinai‘t minishno”, khtidai, [aigham frardntar bara vadtin?3+41] minAharayih'4+ [avakih]; nadtkthich**
{45 avo tand* [am yehabtin]. +See P. *D.*nand (or nani'. * D. suggests bara. *D. yeheviind. 5 Mf. not D. anand. *D.om.va. 7D., Mf. “anand (or °anani). *I insert. i. °DJ.om. va. 7° D. khelktnand. 1 or “ih for °Ai. 1? DJ., D. om. i. 38 DJ., D. ins. va. 1 DJ., D. om. va. 7D. om. i.
Pahl. trl. When as regards all particulars they shall stand (or ‘be’) as (or ‘endowed with’) the blessings of prosperous life, [that is, they shall stand (or ‘be’) prepared for this duty, that is, they shall possess a foundation (or ‘charac- ter’) in Your relationship to (or ‘possession of’) them, those] which (or ‘who’) have been [mine, left*(?) to me from my fathers] and those also which (or ‘ who’) are [mine, because collected by myself], (b) and which (or ‘who’) also, O Attharmazd,
Xxxii. 9, 10, 125
just measure [and as it is fitting to effect it], and of the highest good (the excellency) in unrelaxed* mental* energy* (sic) [as a reward], (c) for these whose souls are together everything (sic) is to be fully accomplished, [that is, this results from the harmony of the Greater* Immortals* one with the other, and because their souls are together].
Parsi-persian Ms. Adtin, Ta, kih Hormuzd mina, [[] ti kih Bahman hasti —}, Sawaéb no tr. for vakhshishn [pah tan 7 {] [ti — rak| |} sardari dahishn [pattkhshai (sic)} s (b) [Oshan (? sic)], [an = zak] asani mandan * Pah anddzah {[chand bayad] bulandi burand Bahman [muzd] # (c) Az an 7 dshan pur hamkardart kih éshan pah yaki + u + yakbaragi ruwan*, [ki [pah = pavan] hamdadistan 7 Amshasfendan,- yak ba digar ra, kih-shan ruwaén pah yak jai [manand (?) = hedranad (?, or ‘°%nd’)|]
Freetr. All prosperous states for our land which have been, andstillare existing, Or which shall in the future, do Thou grant us these in Thy love. Bless Thou in grace our being through Thy Power, Thy Good Mind, and Truth.
become [mine from henceforth on], those al/ may they give me through this Thy love, [that is, may it be possible to me to possess them in accordance with Thy desire]; (c) do Thou therefore increase in me the Good Mind, O ruler, [that is, make me more pious through the help] of Aharayih; and [grant me] also well-being in my body (or ‘ person’).
Ner.’s sansk. text. Vigveshu sartishthautu sujivanayah* (sic), [kila, etasmait karyaya saritishthantu yat milath svadhinatayaé Yushmakath dadhate] yah sati- bhiitah santi [anyigatak*?] yAccha santi [arjitah svayam], (b) yagcha, Mahajianin, bhavishyanti, [ata drdhvaih], Tava ta3 mitrataya Te varshantu, [kila, samithitena Te gakta bhavantu dharturi]. (c) Uttamarn vardhaya Manah, Svamin, {kila, me manah™* sadvyaparataram kuru] punyachcha cubhaim tanau®, (kila, karyaih pun- yaticha yan maya kritam asti tasmachcha cubharicha vapushi me dehij.
1Allhave e alone. 2J.* anyag® (or ‘anyag®’). *J.4 ta. * JA, J.*. so J.*, P.; J.3, J.4 nob.
Ner. transl. Among all let the blessings of life continue ({or (see the gloss) ‘Among all may they be good livers (or ‘prosperous’)]), ‘may they continue fit for (or ‘inclined to’) this deed (or ‘duty’) since they have a fundamental* character* in accordance* with* Your absolute possession], those which (or ‘they who’) (fe- males(?)) are produced (or ‘born’) [thus, and have come from* elsewhere*], and those which (or ‘they who’) are (or ‘have been’) [earned (or ‘gained over’) by myself], (b) and those which (or ‘who’), O Great, Wise One, shall exist [in the future], may they bestow these blessings (or ‘persons’) of Thine through Thy friendship, {i.e. may they be able to possess them in accordance with Thy desire]. (c) Cause Thou therefore the Best Mind to increase in me, O Lord, [that is, make my mind ever the more piously zealous], and in view of my Sanctity grant me a benefit in my body (or ‘ person’), [that is, because of the duty and holy action which I have fulfilled, from this grant me even a benefit in the body).
126 XXXII. 11, 12.
Parsi-persian Ms. Kih pah tamém ésténd + manad + kaim nék-zistan + kit + nék- zendagi, [ki, an in kar ésténd, kf, [] pah khwéshi ¢ Shuma darad (darand)] kih [] {ham = —] bid () hastand {pazirah (2) (piri (?), pidari* (?)) az pidén] [ ] kih ham man {bavam = Pahl. homainhend} [andokht-jama‘t khwésh], (b) Hérmuzd, kih ham [] bavad [az akna
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Trlit. Ye sevistd Ahuré Mazdaoscha, Ar{a]maitigcha,
Ashemcha fradad(t)-gaéthem, Manaschd Voht, Khshathremcha,
Sraota mdi, merezhdata moi adai kah[ilyaichid(t) paiti!
Verbatim transl. [Tu] qui beneficentissimus Ahura Mazdaque [es], Pietas-
que (prompta-mens), (b) Sanctitasque promovens*-patriam [ei prosperitatem im-
pertiens], Mensque Bona, Regnum-que, (c) auscultate mihi [audite me], ignoscite*4