Parsi-persian Ms. Az an 7 [] [& = varman] [] kunishn ma bim [az kunishn 7 Ashméghan] kih, andar an ¢ awar hast, bisyar marg, (b) kih hast 4n 7 buland [Ashmégh] a, [] nihan dahishn [shagirdan ra], pah in i Ta, Hormuzd, nisti khwdhad (sic vid.), [pavan (sic) Din ¢ Taj. (c) Oshin kih nah Sawab [] [andéshad (?) = — éd], az Oshan bih dir hast [pah = —] Bahman x
144 XXXIV. 9, 10.
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Trlit. Y6i speftam Ar[a}maitim Thwahya, Mazda, berekhdham vidushd,
—S
Dus-Skyaothna avazazad(t) Vanheéus evistt Mananhd;
Aéiby6 mag Asha syazdad(t) yavad(t) ahmad(t) auruna khrafstra.
Verbatim transl. Qui benignam Pietatem (promptam-mentem) Tui* [dis- cipuli*], Mazda, beatam [valde] scientis*! (b) cum mala-agenti [vel mala- actione| deserebat [deserant [-ent]] Bonae in-sua*?-ignorantia Mentis, (c) ab his valde [tantum] res**-sanctae** deficiet [-ent] (vel melius ‘cum-Sanctitate deficiet [illa Bona* Mens*8’]) quantum a-nobis** [deficient] rufi-Khrafstri- daemones (pediculi exsecrabiles). “Vel (thwahyé = tava) tui [A. omnia] noscentis. ** vel ‘ Bona Mente ignorante’. ** vel fortasse: ‘ab his vir (?) Sanctitate [prae- ditus] abeat, i. e. abibit quantum. .’ (Asha ut nom. sing.). **vel a ‘Bona Mente’ (lege ahmat). (Asha (inst.), usta (loc.) in sensu adverbiali in loco nom. usurpantur.)
Pahl. text translit. ‘Valmanshan afzinik? bandak-minishnd hoémand, mtn hana i Lak, Atharmazd, arztikd? akas homand [Dind* i3 Lak]. (0) Val man‘ dtish-ktinishnd bara sedktinyén min! avindishnih® 3 Vohtimand!, [amat- ash Vohtimand! pavan tand* la mahmand| (c) Min*+1 valmanshan kabed Aharayih sezdik*7+1 chand min zak ? Aharmék i khiradé staredét.
* See P: .2.0. ans. was sd. om: msec a ees teae * D. P.M, Mf: 9 s05 Petes omnin) * M. sédak, or sézak; D. sezad, or s-y-z-d-d (2) a translit. §® corr.
Pahl. transl. Those are endowed with, (or ‘acquainted with’) the bounti-
ful perfect mind who are acquainted with this Thy longed-for one [Thy
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Trlit. Ahy& Vanhéus Mananho S(k)yaothna vaochad(t) gerebam hukhratus,
Spefitamcha Ar(a)maitim damim vidvao haithyam Ashahya,
Tacha vispa, Ahura, Thwahmt, Mazda, khshathréi yoyathra [= baya’]. Verbatim transl. Hujus Bonae Mentis facta [esse] dicebat [vel dicat,
-cet] fructum [-beatum vel germen esse ille discipulus] bene-intelligens, (b)
benignam-que Pietatem creantem {[creatricem] noscens vere-bonam Sancti-
Xxxiv. 9, 10. 145
Free tr. He who our bounteous Devotion, wisdom blest of Thy saint enlightened With the evil-doer deserts in his ignorance of Thy Good Mind, From such an one vanishes: Truth, as from us foul demons have vanished.
Religion], (b) dt that evil-doer (or ‘his evil deed ”) may cast her down from his non-apprehension of the Good Mind, [that ¢s, in case that a good mind is not lodged as a guest within his body], (c) and from those (such) men Aharayih is vanishing, as fully as from him who is the Persecuting Infidel of perverted understanding.
Ner.’s sansk. text. Ye mahattardn satipirnamanasin*! Tvadiyath?2, Ma- hajianin satém [-tim**] vettrin [Dinim Te] (b) duhkarmani* parikshepsyanti*, Uttamasya asamgrahanat* Manasah (c) tebhyo prabhiito Dharmah prabhrac- yati™ [tebhyah* Asmogebhyah]. yavat etebhyah asamavayibhyah* kshudrajan- tubhyah [dushtagvapadebhyah parvatiyebhyah®]. *From Y. 32, 9. b; but diff. sense.
pea OC. eed oman sOrde cde 8.2 Pe .5 injured. °J.°, J.4, J.* “kshipsy®. * J.3, J.*, prabhra (?) syati; C., P. °bhtisyati (?) (sic). © C. yavati®,
Ner. iransl. (a, b) Those who, in their evil action, will cast down*! the greater and perfect-minded ones who understandingly discern Thy*? (°iyanam) good ones (= satam, mistaking berekhdham for a gen. pl.; or ‘ Thy good wife (?)*3’), [that is, Thy Din] from a non-apprehension of the Best [i. e. ‘the Good’] Mind, (c) from these, (‘i. e. from such’) abundant*+ Sanctity (or ‘Rectitude’) is utterly falling away, [that is, from these Asmogas], as much so as from these little beasts which can never be herded, [that is as much as from the ferocious
wild beasts which roam upon the mountains]. ** So meaning, otherwise ‘will move’. *? read “iyéndm. *8 Aramaitiis later ‘wife’ as well as ‘daughter’. Scemuchae)
Parsi-persian Ms. Oshan afztini pur minishni hend, kih in ¢ Tf, Hérmuzd, arzti Agah hend [Din ¢ Ta] * (b) U bad-kunishn bih héland (so) az na-hasil-kardan 7 Bahman, [kiyash Bahman pah tah nah mihman] » (c) [] [kih = mun] Oshan bisyar Sawab dtr, chand az [] Ashmégh* @ [] [Khrapastar® (sic vid.) = Khrapastar] »
Free ir. For the deeds of this Thy Good Mind the well-minded calleth fruitful,
He knowing the bounteous Piety the true creatrix of Asha; » These all, O Mazda Ahura, in Thy Realm smite* foes* with* fear*.
tatis, (¢) eaque omnia [sunt] Ahura, in-Tuo, Mazda, Regno momenta (moventia)- [illos nostros inimicos infideles] timore*-afficientia* (2).
Pahl. text translit. !Valman, min pavan? Vohiman? kfinishno va gobishnd vakhdinéd* hai-khirad’ {danakih], (b) Spendarmad va® dim? Akasih, va hém- nunishno**t}! Aharayih, [aigh, Spendarmad’ dam’ ht-hémnunishn**® kar va kirfak yehabtinéd']. (c) Zakich®+1° pavan harvispd", Atharmazd, pavan hanat2 {18 Lak khiidayih fréd kashi-aitt (?) [Ganrak!* Minavad pavan harvisp6 vindskarih‘].
'*See P. ?.D. om. pavan. ? DJ. denman. * D. ‘anaid. * all but P. “ash (or ih (?)). *D.om va. 7DJ om i *®soP.; DJ., M. dam va dahishn likarvak. °DJ. diff 1° DJ., D. OMmring = DIE Dencye 2 Dy angi tq-2* Dj. Di ganak, ** er, ep. Y. 48, 7.
146 XXXIV. 10, 11.
Pahl. transl. (a, b) His is the knowledge of Spendarmad and of her creatures, and the belief*(?) of (or ‘in’) Sanctity who as thoroughly wise seizes (i. e. ‘apprehends’) [the learning] through the action and word of a Good Mind, [i. e. duty and good works bestow the good* (?) belief*(?) of the ereatures of Spendarmad (or ‘S. bestows the belief of the creatures and duty and good works’)], (c) and that one also, O Auharmazd, is striking (?) down (or ‘is struck down’) as to all completely (or ‘by every thing’) in this which is Thy kingdom, [i. e. Ganrék Minavad is struck down in all his sinfulness].
Ner.’s sansk. text. Asau yo Uttamena Manasa kartacha, ukta (*? vakta), grilmati subuddhim', (b) [prithivyagcha] Samptirnamanasyah? srishtith vetti, sukhanivasarzn Dharmasya. (c) Tachcha* sarvatra, Svamin, Tvadiye, Mahaj-
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Trlit. Ad(t) Toi ubé Haurvaoscha var(e)thai* a*, Ameretataoscha,
En r A ~TA A 4 Sk Ape <
Vanheus Khshathra Mananhé, Asha mad(t) Ar(a)maitis vakhst Utayditi tevishi ; tais a, Mazda, vidvaésham Thwo6i ahi.
Verbatim transl. At Tibi ambae, Salubritasque nutrimento* fi. e.] ad {nutrimentum corporis et animae Tuis fidelibus dandum] Immortalitasque [sunt]. (b) Bonae Regno Mentis, Sanctitate cum, Pietas [eas] auxit*? (c) continuas validas- duas. His a, Mazda, in-praesidio-eorum-a-Te-odium-procul-prohibéntium*? in- Te (?) [= Tui] es, [i. e. in praesidio eorum Tuorum devotorum Tua sacra disciplina salva et victrix manebit]. *! Fortasse ad gloriam. *2 yel erevit; con- tinuae-duae [sunt]. *° vel lege vidvaéshathwoi = ‘in amicitia (es)’.
Pahl. transl. Thus both are from Thee, Haurvadad, food, and also
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hanin, rdjye adho! nik(g)hatayate* (2)4, [tachcha Ganadmainio*-papakarmatvaiir'y.
* J. budhii:ah (sic); P. subuddhim, 2 dd. “mana. * J.4 tvachcha. «JL? cory. Ist hd. to nikha(ta)yate, J.* nikhay°.
Ner. transl. He who apprehends thorough wisdom through the Best Mind both as a doer and as a speaker* (b) understands the creation of the Perfect Mind [7. e. of the earth (sic)*], and likewise the happy abode of right- eousness. (c) And the [sinful action of Gandmainia*] is smitten down, (or ‘he is smiting it down’), O Great Wise One, within Thy kingdom everywhere.
Parsi-persian Ms. U kih pah Bahman kunishn u gobishn kunand* nék-khirad [|] [danai], (b) Spendarmad, [] pédaish*! agahiha*, wa khwahishn (sic iterum) [az = min| Sawab, [ki, Spendarmad pédaish*! yeh*-khwahishn (sic vid.) [az = min] kar wu kirfah dehad] y» (c) An ham pah tamam, Hormuzd, pah ind Ta khudai frod zadar (sic), [Gana Ming pah tamam []]% *! Or ‘paidayish’.
Free tr. Thine are they both to nourish, Thine Health, and Thine Immortality. Through the Good Mind’s Rule hath ourPiety augmented them throuchThineOrder The abiding two, and through these | art Thou, Mazda, with Thy defenders. Amerddad [water]. (b) Ashavahisht with the perfect-mindedness (or ‘the per- fect-minded one with A.’) is increasing them through the Good Mind’s sove- reignty, [that is, he will cause them to augment]; (c) and energy which is the powerful characteristic* ds (or (om. i) ‘energy 7s powerfully’) [given| to them [by Thee], O Auharmazd. From torment art Thou divided. + pl.
Ner.’s sansk. text. Evari Tvatto dvitayain Avirdadasyacha! khadyaiicha2, Amirdadasyacha*, [udakadhipateh, vanaspatipategcha|. (b) Uttamasya rajye Manasah Dharmah samari sariptirnamanasa vikagayati*, (c) adhyavasAyaiicha* caktitichastasmai, Mahajnanin, [Tvarh dehi]; vitakashtas® tvai> asi,
+P. aver®, .?-J.2, J.4 sh for kh. 2? P. amer®. ‘0. *paticcha. *°J.3 °tasvain.
Ner. transl. Thus both are fo be derived from Thee, Avirdida’s food, and that of Amirdada also [the food of water and of the tree (meaning ‘plants ’)], (b) and in the kingdom of the Best Mind, Sanctity (or ‘Rectitude’) is making a revelation concerning (?) (or ‘increasing’) them (so better) together with the perfect mind; (c) [do Thou also bestow] zeal and power upon this one, O Great Wise One. From torment art Thou exempt.
Parsi-sersian Ms. Edtin [] (kih = min] Tt bih har da an ¢ Khordad kharishn [wa = va} au ham? Amerdad [] [4b = mayd] % (b) Pah An 7 Bahman khudai, [wa = va] Ardibahisht ba pur minishn afzim-kunad, (ki, bih afzayishn] # (c) kat + u + kitishishnitar (? sic vid.) ¢ tuwanaiha* an dshan, Hormuzd, [/ Ta dehad (?)] % Juda azar [az = min] Tt hasti *
Free tr. What is Thy ritual, and what would’st Thou? What of praise? What of fuller service ? Speak forth that we hear it, Mazda, what bestows Thy ritual’s blessings; Teach us the pathways through Asha, those verily trod by the Good Mind. Verbatim transl. Quid Tibi ordinatio [vel ritus]? Quid exoptas? quid-ve
148 XXXIV, 12, 13.
[vel] laudis, quid-ve [vel] sacrificii-venerationis? (b) audire [id est, ut ea andi- am**], Mazda, praedica, [et declara, ea] quae vestra®® det™ [dent] praemia-sacra rituum-perfectorum [vel mandatorum-peractorum]. (c) Doce nos Sanetitate™ vias Bonae proprias [vel ‘ab-ipso-B.M.’ (vel semeliterum, ‘bene-’) calcatas | Mentis.
*1 Vel ‘andi’ (infin. pro imper.). *® vel, fortasse, ‘per Sanctitatem’, si magis per- sona intelligitur. ** vel vidayat = distribuat. (The transliteration is purposely omitted.)
Pahl. transl. Which is this Thine arranged-ordinance?, [that is, of the duty and legal opinion which are Thine, which is the great one, the one more decidedly Thy law?] Which is also Thy desire?, [that is, what is requisite fo Thee], and which is also Your praise? and which Your Yasna? (b) I am listening“, O Atharmazd, declare this forth to me [that I may know it; do Thou thus effect] the arrangement of Sanctity, [that which has ever come into observation (or ‘observation of it (om. i) has ever come on’), as the principle the
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Trlit. Tem advanem, Ahura, yem mdi mraos Vanheus Mananho, Daénao Saos(k)yaritam, ya hi-kar(e)ta ashad(t)chid(t) urvakhshad(t) [vrakhsh°] Hyad(t) chivista (?) hudabyé mizhdem, Mazda, yehya Ti dathrem.
Verbatim transl. [Doce nos] hanc viam, Ahura, quam mihi indicabas [vel-cabis ut] Bonae mentis [viam], (b)[et etiam] religiones* beneficia-redden- tium (lit. nodis profuturorum™), [i, e. doce nos hanc viam quae est (ut dicebas) religiones, id est, quae ex religionibus prophetarum constabat], qua [via spiritali*, hoc est, per sacra instrumenta in ea exsistentia, vir*!] bene-faciens*! Sanctitate etiam [in prosperitate] progrediebatur [-ietur, i. e. florebit, vel
Xxxiv. 12, 13. 149
most decidedly Thy law; effect it therefore]; (c)and teach unto us the way of Sanctity [the way of the Original Religion] whose possession is through Vo-
haman, [that is, it is through piety that it is necessary to make it one’s own]. *1 Poss. ‘listen to me’.
Ner.’s sansk. text. Kim Te saihmarjanaih*, {kila, karyarh Te? kith mahanyayitaram*|? Kah kamah? kacha Yushmakam stutih ? kAcha Yushmakari Hisnih? (b) Qrinomi, Mahajnanin, prakrishtarn brihi, yat chetsi*? (?chitsi (?)) Dharmasya sammarjanam, [aho vigeshena pacya!, tasmat mahanydyitarat kuru]. (c) Cikshapaya* asmakaih Dharmasya margam Uttamena svadhindiir Manasa. [Marga yal ptrvanyayavantaih* asmabhyar brihi.
+ J.*, C. Mahajhay®; P., J.* (2nd hand) °nyay®; J.* mahajiany°®. 2 so J.*; J.* chetasi.
Ner. transl. What is Thine arrangement* (sic)? [that is, duty toward Thee? Which is Thy greater rule?] What is Thy desire, and what Your praise, and Your Service? (b) I am listening, O Great Wise One, speak Thou forth that I may understand™! the arrangement of Sanctity (or ‘Rectitude’). [Oh! Look Thou especially upon it, and act in accordance with that greater rule]. (c) Teach Thou us our way, the way of Sanctity (or ‘Rectitude’), its (or ‘our’) own way through a good mind, [that is, declare to us the way of the first