az Ti kémah * (a) An ¢ Savab dashtan dehad [an ¢ [ma-ré = am] pah [] Savab dashtan bih dehand], [] 4n man dehad Spendarmad % (e) An 7 raizmand, 7 bandagi [] {shagird = dhavisht] [] [an man] pah Bahman jan [dehad (sic) = dn ra pavan Vohi- man add (sic pro khaya) débiina(é)d* (sic)], kim [i [baat*- (0) diet (2 dir-)| -jan
nah bashad] * #1 Oy? (2), (NB. v is used for w in this Gatha; see note on page 2, Parsi-p )
Free tr. And to* this one that best of all things (** or ‘for’) May that the glorious man bestow*2, the glory; (#2 or ‘obtain’) Reveal* Thou, Lord, to us with*! Spirit bounteous (* or ‘0 spirit bounteous’) What truths by Right* Thou giv’st, and Good Mind’s wisdom,
With life’s rejoicing* increase and on every day.
Pahl. transl., etc. Thus also that which is of every kind the best, (b) the beatitude (not merely ‘the welfare’) is to be given to* (2?) the beatified man [as a reward]; (c) do Thou therefore make manifest, [i. e, do Thou declare who the glorified (or ‘beatified’) man is (so in this erroneous gloss), for through Thee is his manifestation], O bountiful Spirit who art, (or “Spirit of’) Atharmazd, [that is, Thou understandest who the elorious (or ‘beatified’) man és]; (d) and do Thou also make manifest what Ye* give (or “he gives’) as just (or ‘aright’) in accordance with (or ‘as’) a good mind’s regulation, [i. e. the Religion] (e) during every day as the joyful-minded giving-on* of a long life.
Ner.’s sansk. text. Kvaticha tasmai vicvebhya*! utkrishtataraya (b) cubhamate* naraya, cubharh pradatavyain, [prasddah], (c) Tvaih prakacaya, {kila, Tvari brihi yat cubhaman narah kah], Tvaih, mahattarah* adricya- mirtir*, Mahajnanin, [kila, Tvati jandasi yat cubhamdn narah kak], (d) yo dadati satyazi uttamena pramanaih manasa [Dinim] (e) vigveshu vasareshu dirghajivitataya** utsavasya data. * So J.*, P., C.
Ner. transl. (a, b) And so to this man more excellent than all and beatified (or ‘glorious(?)’) happiness (or ‘glory (?)’) is to be given [the reward]; (c) do Thou therefore manifest, [that is, do Thou declare, who the beatified man is], Thou the greater[-est] Spirit, O Great Wise One, [i. e. it és Thou who knowest.who the beatified man is], (d) who gives the true regulation
158 XLIII. 3. [the Din] and with the best mind, (e) he in all coming days and by means. of (or ‘throughout’) a long life a giver of festive prosperity.
Parsi-persian Ms. trit. fidan ham 4n 7 az tamam buland(?) (b) an & 7 asinimand mard, [i ra = varman* (sic) ra] Asani dahishn { [] muzd * (c) Ta péda (or ‘paida’),
spasssgay, soos a} bosepals argon bay es 3. Text.
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Verbat. tri., etc. Sic ille(-ipse*) [ad] bono melius, [i. e. ad summum bonum hic et illac ille*] vir [princeps-propheta] accedat (b) qui nobis rectas [vias, i. e. veras et sacratas] beneficii-[-superni Tui, Ahura], vias [constitutas, (i.e. leges et instituta de fide et de moribus) vias] docens-monstret, (c) [vias] hujus mundi (vel ‘vitae’) corporalis, [illius] spiritalisque (d) [vias in] re-vera-(reapse*) exsistentes (vel ‘in aeternos’) (ad) mundos [ducentes, ut instituta in sanctos usus et in sacras res eorum mundorum semper valida], quos [quas vias] (ad) habitat Ahura*, (e) [ad illud* optimum™ accedat ille*! vir*!] adjutor-bene-largitus, Tui- similis [vel ‘ Tui*-devotus’] valde-sapiens* [vel ‘nobilis’, vel etiam fortasse ‘bonus-civis’] beneficus [vel ‘sanctus’ (?)], O Mazda. ** Vide a, 0.
Pahl. text translit. Aéttind avd‘ valman [i?] shapir gabra’ véhih madam yamttnishné* [mozd] (b) main zak i lanman> avéjako i® stid-hémand’ ras Amtzéd [avé aishan}] (c) dén denman ahvo® i® ast-hdmanddn®, va munich minishno® [dén LVII. (panjah haft) shanat] (d) amat ashkaraké zak sti, [aigh, réshanak6! aigh tané* i pasind yeheviinéd], dén zak ketrinéd Atharmazd (e) it rad6 i khtp-danakih'? Lak havand, afzinik Atharmazd.
*DJ. hasavo. * DJ. ins. 7. ?see P. ins. *so DJ.; others “inishno. *DJ., Mf. om. i. *so DJ., D. 7DJ., D. om. t. *DJ., Mf. ahvd; others ahvan. ® M. minavadano. ?° DJ., D. rdshanak; others °and. 1D. ins, i. so P.; others °danasak* (?); DJ. broken off.
Pahl. tri., etc. Thus there 7s a coming of a benefit to (or ‘for’) the* good man [as a reward] ({so perhaps, especially if avd valman be read, but see the Gatha and apply shapir* as gen.* by position* to véhih, taking yamtin® in the participial** sense, and read: ‘Thus to* that man zs approaching** the goodness of the good (the highest good)}), (b) who is teaching our (or ‘to
us a’) pure and profitable way [to persons] (c)in this world of the corporeal
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XLITt. 8. 159
(ka, [pah (2) ka (2) = pavan agh] Tt go* kit asanimand mard kih [], [chish = chish] {] Ta peda (or ‘paida’)], afzini mini i Hormuzd, (ka, Ta dani ki Asanimand mard kih], (d) kih dehad [Savab = Afldish*] rast pah an i Bahman andazah [Din] (e) pah hama raz [] ¢ dér zistan, khéshi-minishn [] dehad (sic) %
Free tr. Thus that better than the good may he come nearer Who unto us straight paths of profit showeth
Of this life bodily the use, of that the mental,
In the existing realms where dwells Ahura *! (or ‘eternal’ ) Like Thee noble and august, O Mazda Lord,
ones, and of that which is also the mind (or ‘of the spirits (minavadand)’) [in fifty-seven years], (d) when manifest is that world within which Atharmazd dwells, [that is, when it shall have become* clear that (or ‘where *) the final body exists], (e) this ‘good* mun*’ teaches thus who is a liberal-giyer, who is also beneficiently-wise, the one like Thee bounteous, O Atharmazd.
Ner.’s sansk. text. Evari tasmin uttame uttamatvaih nare upariprapnotu |prasadah] (b) yo ’smakam nirmalari Jabhamattararm* panthanam cikshapa- yati* [kebhya¢chit*] (c) antah* etasmin bhuvane yat ihalokinath, yachcha paralokinam [antah' sapta pafichacat varsheshu]. (d) Parisphutd sA srishtir ya™*, [kila, nirmalatara vapushi pagchatye bhavati| antah tatra nivasatit Svami? {Hormijdah?]. (e) Data Tyattulyah cuddhasatkarta, mahattara Mahajnaniné.
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Ner. transl. Thus in this most exalted (i. e. ‘best’ happiness) let the exaltation (or ‘goodness’, or ‘happiness’) come to the man [as grace (or ‘as a reward’)|; (b) et it come to him who teaches our pure (or ‘clearly*-right*’) and more profitable avay [to any one (meaning ‘to every one’)| (c) with- in this world of the mundane ones and in that which belongs to those of the world beyond, that is, in that dispensation which is to appear within fifty seven years]; (d) for the creation (or ‘ world’) is manifest which - -, [that is, it becomes clearer* and therefore unmistakable** in the future body]; and there within the Lord [Hormijda] dwells. (e) A giver he is (or, ‘a giver is’) the one like Thee, O greater Mahajiianin, and one purely (or ‘clearly (?)’) a benefactor. ** Or ‘unmistakeable’.
Parsi-persian Ms. trit. Edin an a 7 yéh mard [a ra = varman ra] vehih avar rasad {muzd] (b) kih an 7 ma khalis ¢ fatidahmand rah amtizad [an kasdn] (c) andar in jihan ¢ ustukhvan +-+-, [] kih ham minishn* [andar panjab-haft sal], (d) kih zahir an gurth, {ki, rishan kf tan 7 pasin bashad]; andar 4n manad Hérmtizd x (e) ¢ sakhiy* (?) ¢ khub-danai Ta digar (?), afzini Hormuzd. «
160 XLII. 4, 5.
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Verbat trl., etc. Sic Te existimem[-mabo] potentemque beneficum (vel ‘sanctum’), O Mazda, (b) quum ea [auxilia] manu, [i.e. potestate Tua] quae Tu tueris** (auxilia), [i. e. quum ea instrumenta* ad me accedent quae ad salutem nostram efficacia firmiter constitues et ad effectum adduces] (c) quae — [auxilia] proponebas [vel ‘-nes’ ut] mercedes-sacras-[-afferentia] scelesto* [in poenam] sanctoque*|in praemium] (d)(Tui) una-cum-calore [Tui] Ignis Sanctitate vehementis (€) quum mihi {ad me] Bonae robur accedebat [vel ‘accedet’| Mentis.
Pahl. iransl. Thus on account* of* (or ‘concerning*’ (?)) Thyself Thou art* thought mighty and bountiful by me, O Atharmazd, (b) since botht the cnterests are helped on (or ‘befriended’) by Thine own mighty self*, [that is, the interest which is of the spirit and also that of the world are fully promoted by Thee], (c) which Ye* render as (or ‘which renders’) justice to the wicked, and also ¢o the righteous, [that is, make Thou* (or ‘they shall make’) the pure and the vile plain]; (d) yea, Ye* give (or ‘it gives’) this Thy fire’s flame, since by it is that which is strength through Sanctity, [that is since through it 7s a chieftainship and that which is good] (e) when that
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Free tr. Thus may I conceive Thee mighty, Ahura Mazda,
When aids Thine hand hath sheltered near approach me,
Aids which as rewards Thou ’lt* give to good and evil,
Thy fire’s flame therewith the strong in justice,
_ And when to me Thy Good Mind’s power comes. which is just violence*!, with* a* good* intention*, approaches me, [Sdshans (probably a Dastir cited as authority on account of the unusual association of ‘violence’ and ‘Vohtiman’)]. *1‘Or a violent one’.
Ner.’s sansk. text. Evam Tvadartharn achintayarn, dridhatara* ma- hattara Mahdjnianin, (b) yat tat dvitayarn caktya yas* Tvarh svayarh sahayi- tavan* asi, [kila, kimnchit yat ihalokiyar) paralokiyarn! Tvam pravarddhitavan*? asi] (c) yat* dadati satyarh durgatimadbhyah muktdtmabhyagcha, [kila, qud- dhari? acuddham® prakati-kurute]. (d) Tvadiyo gharmataro ’gnih Dharmena balishthaccha, [divyadhipatigcha gobhanah] (e) yagcha mahyarh Uttamena ~hathi prdpnoti Manas4, [Caociosah yo hathena srishtith Aharmanasya nihanti]!
Ner. transl. Thus I was thinking concerning* Thee, 0*(?) Thou more powerful and greater one the Great Wise Lord, (b) when that pair of heavenly and earthly influences (see gl.) approached* (?) me* (2), those which* Thou hast Thyself befriended with Thy*! capability, [that is, Thou hast promoted a thing which belongs to this world here and also beyond], (c) which pair* (with Thy Fire*) bestow* justice both upon the wicked and upon the free-of-soul (the good), [that is, it makes the clear and the obscure evident], (d) Thy Fire more (most) hot and most strong through Sanctity [a brilliant Lord of hea- ven], (e) and when he who is violent* through the Best Mind is coming upon me, [that is, Gaogiosa 7s*2 coming*? who smites Aharmana’s creation with violence].
*1 Poss, meaning, ‘when, through capacity, Thon ete.’ ** here Qao® is not a quotation.
Parsi-pers. Ms. trit. Edin am Tfi-ra andéshid [] tigi afzini+ ya‘ni + *nirmand (?) (vel *reghsmand(?)), Hormuzd, (b) kih an ¢ har dai pavan tuvan Ta khod yarid-hed, (kf, chiz 7 minfi u géti‘T’ bih zayAdah-kunad], (c) kih dehad barabar darvandan u ash- avan ham, [kai, khélisi u na-khalisi zahir kunand] * (d) in ¢ Ta Atash garm kiyash an kih pah Savab buland, [kash [ [parvard (?) + ham (sic vid.) + amadah-ast = rad (vel var (?)]) ¢@ sardaran [] an ¢ nék, [kf, kih pah zulm (?), va pédaish [or ‘paiday°’] gana* ra bih zanad = dgh mitn pavan stamah* v adém k(g)anak ra bana* zanéd) | (e) kih an man 4n ¢ pah Bahman zulm rasad, [ [pah = pavan] Sdshyés] x
Free tr. Thus I'll conceive* Thee bounteous, Ahura Mazda, As* in creation’s birth I foremost see* Thee,
When deeds most just rewarding and words, Thou givest*
Ill to the evil, pure blessing to the good,
By Thy great virtue* in this world’s last change. (* or ‘wisdom’).
Verbatim transi. Beneficum (vel ‘sanctum’) sic Te, ae
162 XLII. 5, 6.
Ahura, (b) quum Te mundi in-partu vel ‘-genitu’ [i. e. in-creatione] videbam* primum, (c)quum reddidisti facta praemiis-instructa [i.e. remunerata et] (quae (que) [sint] verba, (d) malum malo bonam[-num] praemium-sanctum sancto Tua virtute [vel ‘sapientia superna’ in] creationis conversione [vel ‘in exitu’} ultima[-mo]. *1 Vel fortasse est methi conj. ‘Benignum Te existimabo* quum Te in partu mundi, [i.e. Te exsistentem ex principio ab omni aeternitate] videbo* deum su- premum semper sine pari’.
Pahl. text translit. Afzinik am! aétin’ Lak minid homanih, Atharmazd, (b) amatam zak i Lak ziké dén ahvan khadittind fratfim, (c) amatat yeha- bind avd kinishn-karané? mozd, va mainich pavan milayd (d) *zanishnd aydé zadar [afaté yehabiindo], zak i shapir tarsagahth5* (sic) avé valman { shapir. (e) Pavan hana® i Lak hinar dim’ afdimich® vardéd).
* D. ins. am, “? D. ins. raf. * D. ins. va. * D. ¢ yalman i. 5 so DJ.(?)**, D, * DJ. aé. 7 DJ. ® See P. ins. * See P. throughout. (** or read ‘Akasth’).