Pahl. transl. Bountiful thus Thou wert** thought by me, O Atharmazd, (b) when Vohtiman approached me. (c) A sign in the intelligence is *he who is the vigorous* man* (jor ‘as* a sign-*(giver*) with Acs understanding the man has* struggled*’|) [who now should struggle (or ‘be vigorous’) with the wicked]; and fe zs a spiritual increasing, [that is, quickly quickly let a record be made thus until it igs to me as a sign, and afterwards when it shall be necessary to do this thing they may then do 7t accordingly]. (d) Let no man be much this*? propitiator of the wicked [in anything whatsoever, that is, they ought not to do 7# to rejoice them (or ‘they ought not to affect them with joy’)| (e) who thus consider all Thy righteous ones as vile, [that is, they consider Your servants (or ‘ You’) imperious*]. *'i. e. ‘increaser’. *? i.e. ‘such a- ~’.
Ner.’s sansk. text. Mahattama[-mo*] mahyati evar Tvaii, Mahajnanin, amaiisthah, SvAmin, (b) yan mahyarh Uttamaii samagachchhat Manah, [Gvah- manah|. (c) Chihnaii chaitanyena! vyavasdyino* manasi samunmilatu. [Yah samaih nikrishtair? muhur yoddha bhavituih samihate, sa cighrarh smaranam karotu yavan me chihnena Aste; pacchat* yat kitichit cakyate kartuih tat kurmahe]. (d) M& narah prachuram durgatinarn bhiyat yatha kathamchit satkarta3, [kila, sinandi(n) na yujyate kartwh]. (e) Evarh Te samagran hantrin punyatmano dadhate, [kila, balishthataran* dadhate].
1J.3, J4, P. nyena. 2 J.3 *krishtar; J.* °shtur. * J.* om.
180 XLII 15, 16.
Ner. transl. Thus Thou wert thought greatest* to me (or ‘by me(?)’), O Great Wise One the Lord, (b) when the Best Mind [Gvahmana] came to me. (c) Let a sign through the understanding open the eyes of the zealous in mind (or ‘let it open their eyes mentally*”), [that zs, let him who desires to become afresh a combatant with the base quickly make a record so* far* as* until* it is clear to me by some sign, that as, after it is possible Jrom adequate information to do a thing we do it]. (d) Let no man be a conciliator of the wicked to any extent whatever, [that is, it is not proper to render them gratified], (e) for thus they consider (or ‘render*(?)’) all Thy righteous siniters*!,
Verbatim trl. (with full paraphrase). Sic, O Ahura, ille-ipse-vere (hvé = hva + u) spiritum [Tuum beneficum -ut adjutorem et inspiratorem a Te in nos inspiratum] (b) Zarathustra ad se-eligit™!, O Mazda, et qui“ Tibi*! quis- quis (que), [i. e. quicumque Tibi, i. e. in auxilium Tuae Causae] beneficentissimus (sit, hune spiritum beneficum etiam ad se-eligit*, (c) et dicit ({[vel ‘gratia hujus electionis ejus fidelis precor-ego*, (vel ‘precabor’}) sic ut Sequitur]: corporale[-lis] Sanctitas sit, [i. e. cum indolibus nostris, (i. e. cum proprietatibus animarum nostrarum et corporum nostrorum) intime conjuncta] et vitae-vigore robusta, |i.e. nostrum vigorem animi et corporis in sua potestate habens ut servum devotum ad legem Tuam plene constituendam], (d) in [nostro-sacro] Regno solem-videnti, [i. e. in R. sacro lumine Solis praecipue beato] (Regno) sit Devotio (prompta-pia- mens in omne bonum efficax), (e) et praemium-gratiae factis [piis-et-honestis] Bona det mente! * Vel fortasse significat yesté (sic legendo) ‘precatur », ‘sic pre- catur [etiam] quisquis beneficentissimus: ‘atinam eynctitie corporalis sit, ete’?
Pahl. text translit. *Aétand zak 7 Atharmazd minavad?, man Zaratisht homanam!, (b) désham, (aight, Vohiman pavan aitikih® bara désham], Atthar- mazd, mtinash madbé yekavimainéd chigamchai?+® afztinikih [danakih] (c) main tand-homandané va jan-homandand Aharayih ait®, aigh, aéj-homandihatar’ [désham]. (d) Pavanash khtrshéd® pédakih!® [mozd yehabini-ait], min kha- dayih. Zak! ash1! aits pavan bindak minishniht. (e) Man Aharayih pavan kanishné, ash Vohiman bard yehabtinéds [mozd].
'See P. ? DJ. ins. * corrected; see Ner.; Sp. and DJ. (?) madano or mitré; P.
Lxiii. 15, 16, 181
that is, they hold* (or ‘make’) them stronger]. *! Not impossibly, ‘thus they make all Thy servants smiters of the righteous’.
Parsi-persian Ms. irlt. Afzfini + kunand(ah) + am = afztnam (or ‘°fin-ham1’ (sic videtur)| édfin [} Ti andéshid hasti, Hormuzd, (b) kih an man Bahman bih rasid% (c) Khaslat* pah hfish ¢ fi 7 sakht [= tfisht (?)] mard [deh* — dabin*], kih akntt (sic) ava badtarén sakht bayad bid), minishni* ziyadah-kunad, [kfi, zid [] [ ra—varman ra} _yad kunishn, kf ta’m + ma-ra (sic) pah khaslat* éstad (2); pas, kih chiz shayad kardan, [hast & (vel ‘6”) = hed* ghan] kunand] * (d) Nah [ma (sic) = al?| mard bisyar darvandan hast [har-kudam] shnakhtaér [nah kunad = 1é végandd*] in, [kG, pah ramishn nah avayand (?) kardan], (e) kih édfin TA tamam ashavan pah [] ([shikastan = ganak| darad, [ [] pah ghalib darad] *
Free tr. Thus Zarathushtra, Lord, adores the spirit,
And every man most bounteous prays** beside him:
‘Be righteousness life-strong and clothed with body;
In sun-blessed land of ours be there Devotion
In action Right may she, through Good Mind, give’!
minéd. *D. homananam (?). * D. aitoikih. *DJ. madano or madd va. 7D. again long stroke for aé, *DJ. has va. ° M., K.° khiirkhshéd. 1 Mf. °Ak. ' DJ. may be zish.
Pahl. transl. (a, b). Thus I, who am Zarattisht, love Adharmaza’s spirit, [that is, I will love Vohiiman in reality], O Attharmazd, to (or ‘through*’) whom every bountiful disposition, [that is, wisdom] has come, (c) whose Sanctity is bodily and living, [that 7s, I love him the more profoundly (lit. mightily)]; (d) by him the sun’s sight (or ‘ manifestation’) [is given as the reward] which* (or, ‘ whose*’) és the sovereignty; it is thus his, (or ‘with him’) decause of His perfect-mindedness; (e) Vohiman will give [a reward] to him who possesses Sanctity in deed.
Ner.’s sansk. text. Evaii Svaminah tan ménasarh, Jarathuctro, (b) ham mitrayami, [kila1, Gvahmanazi' sattayé! mitrayami|, Mahajidnin, prapto ’sti yatha katharichit mahattamata [tara cha mitrayami?]. (c) Tanumadbhyah pun- yam asti jivamadbhyagcha balishthatamari* , [tamacha (?) mitrayami]. (d) Sirya- prakatatve rajyam asti Souipimamanasntaya: [kila, stiryapade prasado ’sti]; (e) dharmakarmibhyah Uttamaih dadati Manah,[Gvahmano, ’marah]. +P. ?,
Ner. transl. (a, b) Thus I, Jarathustra, befriend the mind of the Lord, [that is, I befriend Gvahmana with truth]. As*(?) greatness he(?) has come, O Great Wise One, in any (or ‘every’) way, [and this I befriend]. (c) For the corporeal and the living Sanctity is most strong, [and him (or ‘this (lege tachcha’) I befriend]; (d) the kingdom becomes established in the manifesta- tion of the sun (in the visibility of the sun) through mental perfection, [that is, in the sun’s ray lies the grace of the reward], (e) and upon the workers of righteousness the Good Mind bestows it, [Gvahmana the Immortal].
182 XLIV. 1.
Parsi-persian Ms. trit. Edin An ¢ Hormuzd [] fandéshi ((?)sic pro) andéshad = minéd}, kih Zaratusht hastam, (b) déshak-am + u + nez + khvahish-kunam [[] Bahman pah [] [hast résti = (Pahl.) héd* dakid(?)] bih khyaham], Hérmuzd, kiyash rasad* (?) éstéd har-kudam afztini [dinai]; (c) kih tanmandén u janmandan Savab hast, [ka, bisyar +
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Verbatim transl. (with paraphrase), Hoc Te interrogo, recte mihi dic, Ahura, (b) [apud] laudationis[-ionem] (apud) [Vestri-similis] quo-modo (vel ‘ut’) me-inclinem (Vestri-similis), (c) [id vere], O Mazda, amico[-cum] Tui-similis hortans-doceat mei-simili[-lem, i. e. Tu, O Mazda, [me] amicum [devotum Tuum] hortans-doceas]. (d) Sie nobis Sanctitate [ad] amicas dare [esto*?, i. e. det* (vel ‘dare [es] des’) co-operationes (e) quo-modo [vel ‘ut’ ad] nobis [nos Tui-similis*®] (ad) Bond veniat Mente (vel ‘ut Asha*3-- ad-nos accedat oo
*! Vel fortasse (b): ‘per occasionem laudis Vestri-s. ut landem (nemé = nemo (accus. sg.)), OM. me amicum Tui-devotus* (?) [propheta* (?)] doceat [laudem]’. *? infin. loco imper., vel ‘doceat mihi-simili[-em] ad coop. nobis... impertiendas’. *8 ij. e. ‘ut Tu ipse ad me B. M. accedas’.
Pahl. text translit. Zak i min Lak pirsém, rast avé li yemalelunai, Atharmazd hana‘, [aigh, li rast parsém. Aité man aétind? yemalelinéd aigh® hd-stdbar? medamminam. Va aité main Atharmazdé4 rast, yemalelinédd. Ait min rastd pasukhéth parsidands, yemalelinéd. Ait mfin aétind yemale- lanéd aé ‘pavan am jindk bard yemalelinai ]; (b) niyayishné zak® main aéttind niyayishnd 1 Lekim [Dind*], (c) Atharmazd, déstdém yehabfinéd havishtd? Lekim® havand khtrsandih®. Hémand pavan amavandth, [aigham!° khur- sandih'® pavan zak dam4nd amat, pavan kardarih, chand tiband havand Lak bid" yekavimainam]. (d) Aétand lanman pavan Ahardyih at déstd yehabiném!? i hamkardar, [aighat pavan fraranih havishtd yehabiném!], (e) Aétind avd zak! } lanman pavan Vohtiman yamtini-ait. ‘DJ., D., P. ins. hand. ?DJ. and P. ins. *DJ. ins. aigh; DJ., D., and P. add hi-stébar. *D. ins. 7. *DJ. *DJ. ins. 3. “so DJ.; see P. om. * DJ. om. fi (Lak am (?)). ®so Sp., D., P. 1° DJ. om. 11 DJ. yehevando. % DJ. yehabtiném. 1 gee P,
Pahl. transl. That which I ask of Thee, tell me aright*!, O Atharmazd, [that is, I ask Thee aright. Some say that the rendering should be ‘that I
XLIV. 1. if 183
bulandtar khvahish-hom], (d) pah & khirshéd [bam**(?) = bam*4(?)] zahir muzd dehad, kih khudai(?)** [Zish=zish] hast, pah bundah minishni, (ki, pah khirshéd bam*(?) (= bam*(?)) muzd hast = dgh pavan khitrshéd pam*(2) (bém*(2)) mozd hed (?)] % (e) Kih Savab pah kunishn ti-ra (? defaced) Bahman bih dehad [muzd] * *! Vel ‘pamah = baémah’ (?).
Free tr. Thus ask I Thee, aright, Ahura, tell me,
In praising Your equal one how shall I bow me;
Mazda, to friend like me Thine equal teach it,
Then give* with Holiness colabour** friendly,
That with the Good Mind’s grace, He*(?) may draw near.
seem thoroughly* steady* (trustworthy) to Thee’. Some say that it is Athar- mazd who is spoken of as ‘right’. Some say that ‘asking for the correct answer’ is the proper explanation. Some say thus: ‘declare this fully to me, this place’]. (b) Tell me therefore that praise which is thus Your praise [the Religion], (c) O Atharmazd. The one like* You* ig giving contentment to me, the beloved disciple, and it is for strength* (?), [that is, he gave me contentment at the time in which, as much as was possible, I became Thine equal in (or ‘through’) efficiency]. (d) Thus through sanctity we* are present- ing Thee with a fellow worker beloved by Thee, [that is, we are giving Thee a disciple through piety], (e) and thus there is a coming (or ‘approach’) of -+-*(?) unto that which is ours (or ‘to us’) through Vohiman., * Or Task*aright*”.
Ner.’s sansk. text. Tat tvattah prichchhdmi! satya me brahi, Svamin, [kila’ham satyarh prichchhami]; (b) namaskari sa yah* evar) namaskriter
Yushmakarh [Dineh]. (c) Mahajiianin, mitro me Tvattulyah saritoshaya bhaved -
utsahena, [kila, me saiitoshah tasmin kale yada? kartritvena, yatha cakti3*, tulyah Tvaya saribhtto bhavamil. (d) Evarh vayatht punyena mitrath da- damah sahakartaram, [kila, Tubhyati sadvyaparataya cishyam dadamah|. (e) Tatha* asmakaim tasmin Uttamena samagamyate Manasa |Gvahmanena].
J, J.* "aye. so J.2,J*. 9J.* om. * correction; all diff. (Sandhi is only inter- mittingly expressed, and Sanskrit of eyery period occurs as used with unusual application).
Ner. transl. This I ask of Thee truly (? see gloss), tell me, O Lord, [that is, I ask*(?) truly]; (b) Aow*! he is (or ‘is he?’) a worshipper who thus belongs to (or, ‘is devoted to’) Your service [to the Din}. (c) Let there- Jore the One like Thee, O Great Wise One, be a friend to me to my satis- faction through (or ‘for the sake of’) power, [that is, let there be satisfaction for me in that time when through efficiency, (and as much as there 7s ca- pacity for it) I may become like* Thee*]. (d) And so we én return are grant- ing a friend who is a fellow-worker through (or ‘with’) Sanctity, [that is, we are giving Thee a disciple with (or ‘through’) good-conduct]; (e) and thus he*? is found, (or ‘approached’) in this act* of ours through the best
184 XLIV 2.
wind [through Gvahmana]. *' Or simply ‘He is, etc.’ ** poss. meaning an imper- sonal(?). (NB. The student is again notified that these translations of the Pahlavi and Ner are not made as if dealing with Pahlavi and Sanskrit in their usual forms.) Parsi-persian Ms. trit. Anzaz Ti pursam, rast An man g0* (gi), Hormuzd* (or ‘Or°’) in [ka, man rast pursam ** Hast kih édiin gfyad: ka, ustuvari khvahad (?), va hast kih Hormuzd* rast’ gtiyad *% Hast kih [] édfin gityad: ‘é pah am jai bih g0* (gtt)’] % (b) Niya-
Verbatim transl. (with paraphrase). Hoc Te interrogo, recte mihi dic, Ahura; (b) quo-modo mundi optimi primum, [i. e. vitae optimae primo-auctori*! et effectori satis facere per laudem idoneam et per oboedientiam|] (c) in-gratum- ei-faciendo, [i.e. in sacra Sua causa constituenda] [quo-modo ei] bene facere [faciam] qui ea, [i. e. eam laudem sibi sic gratum-facientem et eam oboedi- entiam] cupiverit™, (d) Ile (-ipse*) enim Sanctitate bene-largiens (vel ‘sanc- tus(?)’) exitium*2 ab-omnibus [prohibet] (e) custos potentia*s-spiritali*?, pro- mundis [i. e. pro hominibus, civibus nostris] vere-amicus, O Mazda, ({[vel etiam fortasse ‘pro vitis hac et illac’ (vide Y. XXVIII, 2, ete.) vere-amicus-noster, O. M.]).