Ner. transl. (a) To be understood as before. (b) When will this perfect disposition of mind come among these, [that is, when will the mental per- fection of my disciples take place], (c) that of these who proclaim Thy Din, O Great Wise One? (d) Do Thou give me the presentation* before (or ‘first from”* (?)) these, [that is, do Thou grant me a benefit before* (or ‘first* from’ (?)) the Greater Immortals]. (e) Against all other spirits, even the tormenting ones, I make effort (or ‘take care*’), [that is, I am separated from the influence of Aharmana and the Devas].
Parsi-persian Ms. trlt. An ¢ az Ti pursam, rast an man g6* (gt*), Hormuzd; (b) kai an dshan an bih rasad *bundah minishni { {] bashad], (c) kih dshan, Hormuzd, in ¢ Tt Din gtiyad? % (d) An man Tf az dshan avval fraz ya‘dah dehad (deh) [= dabim] [] * (e) Az tamam 4n 7 digar mini* [] [pasban-handtar (?)*!=pasban hodmanéd (?)] ¢ azar- kunandah, [ki, az Gana (?) Minfi* u Dév judd bavam (vel bom)] * **Or ‘°mandtar(?)’.
Free tr. This ask I Thee, aright, Ahura, tell me, Who as to what I ask is pure, or evil?
Which is the wicked’s foe*, or which the wicked?
He who Thy useful gifts as mine opposeth,
Wherefore is such an one not evil held?
Verbat. tri., etc. Hoc Te interrogo, recte mihi dic, O Ahura; (b) quis sanctus [vel ‘rectus’ est] quibus, [i.e. de iis rebus de quibus Te] interrogo,
[an quis] scelestus-infidelis (an)?; [utrum ego scelestus sim an adversarius
202 XLIV. 12, 13.
proach*4]?; [that is, from what reason is it that when I see these evil opposer -
ww) yop sup burly hg yg) 13496) gay ss se ae 13. Text.
+381 4449 565} ( 491} od “Eecuns 492} 6Eyy)9 10 Og
benenjeleys -ayebrouy») 8 shy syne say WRES
Cp are SRI), 40 AW I9 QI LD LI -poby
Sbwrniug -p)ajdpany ee ae veh)
Verbatim trl., etc. Hoc Te interrogo, recte mihi dic, O Ahura; (b) quo- modo Mendacii-daemonem foras-procul a-nobis (ab) expellamus (c) [ad] hos [adversarios nostros] (ad) infra [in statu depresso omnino et de honestate et de potestate politica], ad hos qui inoboedientiae pleni [sint]? (d) Non [ut] Sanctitatis [socii, i.e. cum Sanctitate consociati de vera Fide] edocti-illustran- tur“ (consociati et comitati); (e) non [neque] interrogationes [nec-quaestio-
nes sua propria parte] Bonae dilexerunt Mentis {i. e. quaestionibus de Tuis —
operibus et de Tua voluntate (vide hoc caput ubique et Avestam reliquam
a ety
Xliv. 12, 13. 203
I* do not at once recognize them as Demons ?] *! Or is it possibly ‘with whom = yais’, mfin so to be rendered as oblique owing to priority of position. *° although minavad seems to be a late gloss, I admit it to relieve the otherwise senseless passage. * or ‘why do I not regard those as of themselves evil [in their approach], i. e. ‘as obviously such’; see Comm. especially. ** mistaking ayem (!).
Ner.’s sansk. text. (a) Pirvoktavat jieyam. (b) Kah punyatma yah prichchhati?; ko va durgatiman*? (c) Ko ’sau hanta va, sa vA hantd? (d) Yo [lege ‘ye’] mar durgatinah* Tava lAbhe pratiskhalanti [Dinau Te], (e) kas- mat tén na agamane hantrin manye?, [kila, kimnarthar, chet tin pacydmi, devatvena na vedmi]? Variations not important.
Ner. transl. (a) To be understood as aforesaid. (b) Who is the pure- souled-one (the orthodox saint), who asks the question, or who is the wicked ? (c) Who is that murderer, or this*! murderer ?, (d) and as to the wicked who fall foul of (or ‘oppose’) me in the matter of Thine acquisition, [in Thy Din], (e) from what circumstance is it that I do not think them slayers when they approach, [that is, from what reason is it that, when I see them I do not know them from their demoniacal character] ?
*! Possibly ‘who is that smiter, or is he a smiter?’
Free tr. This ask I Thee aright, Ahura, tell me,
How hence the Lie from us to drive and banish,
Hence to those souls beneath who breathe rebellion?
Truth’s friendly beam hath ne’er shed* light* upon them
Questions of Good Mind asked they never seek.
in pluribus partibus), quaestionibus a Tuis prophetis praepositis et responsis eorum prophetarum de rebus his scelestis ipsis dubiis non gavisi-sunt].
“1 Vel fortasse ‘alios Tuos discipulos non exemplo et verbis veritatis illustrant*’.
Pahl. text translit. Zaké ¢ min Lak pirsém? rast avd li yemaleltinai, Atharmazd; (b) aimat Dritj$ bara yezranyén? min zak? pavan‘ bara® yez- ranishnih®, [Drij i sdstarth]? (c) Valmanshan aétind min pavan anydkshi- darih padkarénd [pavan aé kardé 13 Aérpatistanih] (d)’ 14 Aharayih, amat- shan 1a nikézénd, avakinénd, [aigh, mindavam i frartind, amatshin yemale- land, ach* 14 vadfinaiid], (e) afshan 1A frazs hamptwsakih kamaké 7? pavan Vohtimand, [aighshand® hamptirsakthich I!° i frarand 14 avayad!!].
*D. ins. i, ?DJ., D.; M. ‘néd. *DJ. ins. i. *DJ. om. pavan. *D. om. bara. *DJ. ins. va. 7DJ. om. va, * DJ. ins, va. ®see P. om. % DJ., D. om. I. 74 see P,
204 XLIV. 13, 14.
Pahl. transl., etc. That which I ask of Thee, declare to me aright, Atiharmazd; (b) when shall they drag the Drij off from that place (or ‘from this* place’) with a complete dragging-off [the Druj of tyranny]? (c) Those miscreants who ate opposing us in this matter through their disobedience, [that is, opposing* us in this completion*! of the priestly teachings (or “stu- dies’), (d) these afford no companionship (or ‘aid’) to Sanctity, since they do not observe* (or ‘expound™ (?)) them (¢hose** teachings (?)); {though they may say a pious thing about** them*® they would not likewise perform i}; (e) moreover they have no desire for conference which is held with Vohiman, [that is, even a single pious conference is not desired by them}.
*1 Poss. ‘in the action of the priestly assemblies’. *or have we shan used as a nom., which is considered generally impossible: ‘when they (?) shan observe it, Sanc- tity’? **so again have we shan as nom.?: ‘when they declare 7, Sanctity - - -.
Ner.’s sansk. text. (a) Parvoktavat jieyam. (Db) Kada Drijo nirgachehhati tena vinirgamena [Drijah anydyaripi] (c) teshath evath ye acrutikaritaya* prativadayanti* [akrityadhyayanataya*!|? (d) No piinyani pratipadayanto, ‘pi Aclishyanti, [kila, kihchit* yat sadvyapari* samudgiranti*, nacha kurvantil,
ssw )yeyar supburle he .aggle rg ley was ‘eae 14. Text
goancods -tbyyug GR} 6a Sos PD Ode “Yosos} Aah 6 CRC: es “yd
Verbatim transl., etc. Hoc Te interrogo, recte mihi dic, 0 Ahura; (b) quo-modo Sanctitati, [i.e. Tuo cultori lege sancta stimulato] Mendacii-dae- monem [victum et vinctum] tradam in-duas manus (c) [eum] deorsum fferiens ad] eam [eum] occidere [occidendum] Tuae Sacris-verbis-inspiratis doctrinae, (d) [et ad] gravem ictum-et-caedem dare [inferendum] inter scelestos (e) [et sic etiam denique] ad eos decipientes*(?), O Mazda, perdendos* [vel ‘ad eos ultione] assequi*! [assequendos”™* (sic) oppressoresque ?
ic Vel ‘non-attingere : “ut eos [ii] decipientes, O Mazda, non-attingere (accus. cum infin.); i. e. ne proposita praya sua hi scelesti attingant’.
Pahl. text transl. Zaki i min Lak pirsém', rastd avo li yemalelinai, Atharmazd; (b) aimat amat valman? min Aharayih kardd* yekaviminéd, ash ayé yadman yehabini-ait‘+s Drajé® [i® Aharmékih7], (c) man bara® marenchinénd* miin hana i? Lak Mansar amazénd, [Dind* birdarant® bara — marenchinénd*], (d) !*Amayvandih nas,hénishnih*4? yehabind i valman i gond —
Xliv. 13, 14. 205
(e) nacha pragnanath Uttamena kamino Manasa, |kila, mithah pracnatvarn cha** yat sadvydpari na rochate|. *™J.3, J.4 akritadh®; P. C. akrityadhy?,
Ner. transl. (a) To be understood as before. (b) When does the Drija go out with that departure [the unlawful Drija], (c) with the departure of those who oppose us (or ‘answer back to us’) by their-non-fulfilment of the heard teaching [by their lack of a// study proper to be made (or ‘of all comple- ted study’)|? (d) They do not when they present*! (‘introduce persons to*’) righteous principles, also actually embrace them, [that is, they proclaim a certain good work, and yet they do not enter upon it], (e) nor are they desirous of questions made through the Good Mind, [that is, a mutual questioning which is profitable does not please them]. *Or meaning ‘observe’ (?), see Pahl.
Parsi-persian Ms. trit. An 7 az Ti pursam, rast 4n man g6*', Hormuzd; (b) kai Druj bih [] [hast + shavad = yezriinend] (?) — — — [] [hast + shavad (?)= yezrinend] ; [Druj ¢ zyan [~ = vagdnandah (?)] * (c) Oshan édin [] pah nah-shunavidan ghar- zidan* (sic vid pro gharshidan) -kunad [pah é (vel in) kardan 7 shagirdi] % (d) [] nah Ahlaish* (sic) kih*-shan* nah (bayad? sic videtur) -+ didan-ham amadah-ast-yari* (?), [kfi, chiz 7 nék, kishén gftyad, ham nah kunand] %% (e) az (?)-shan* nah fraz hampursish kamah 7 pah Bahman; [[] ishan hampursish ham [] 7 nék nah bayad [ki kunand = agh vagiinend| * * Or ‘gt’.
Free tr. This ask 1 Thee aright, Ahura, tell me,
How in Thine Order’s hands Falsehood to fetter,
How through Thine anthem’s word to slay* her* ever,
Faith’s deadly blow to deal mid’st foul unbelievers
Pahl. transl., etc. That which I ask from Thee, tell me aright, Athar- mazd, (b) when, if that which zs righteousness* is practised, is the Drtj delivered into its (or ‘one’s’) hands [the Drfj of the Persecuting-Infidelity], (c) and also those whom those who are teaching that which is this Thy Manthra are utterly slaying [or ‘who are utterly ruining (see the gl.) the teachers of Thy Manthra’ [7. e. whom the supporters of the Religion are totally ruin- ing, (or, vice versa, ‘who* are totally* destroying the supporters* of the Re- ligion’)]? (d) They*(?) deliver that destructive power (lit ‘that strength and
206 XLIV. 14, 15.
contortion’ which 7s associated*! with the stench of the wicked [the wicked Ganrak Minavad]; (e) and those, we say, are deceived, O Atharmazd, [and after- wards they a/so understand it and say thus: ‘we are deceived’], they who are of the non-coming (the indifferentists) the producers of profanity, [that is, they do not come toward the Religion, that is, they would make the words of persons (the pious) of no effect]. “'So; see the Gatha; or ‘proceeds from’; see Ner.
Ner.’s sansk. text. (a) Parvoktavat jieyah. (b) Kada punyétmanam Drija dasyantet hasteshu [Drija*? Acmogah]? (c) Nitantarh ete marayanticha Te Vanimn mahatim’ pavitrim**, [nivahakan* vinacayanti]; (d) utsdham satvath cha**4 (= sattvarh*cha (?)) dadanti dalasya durgatinah* |Gandmainio* (sic)-sainyasya]. (e) Te ete prataritah santi, Mahajiidnin**, andgantaro ndasti- kah, [kila, pagchat jananti yat: ‘prataritah syama?’; asydih Dinau na’yanti, vachai cha anyesham] vilumpanti. *J.4, C. ins. te. ?J.4 °J, has--- for mahatim showing hesitation. *‘so J.%, J. *°so J.§ **J.4, J.* om. 7J.*(2), J.4 smaye ’syam; J.3sm...
Ner. transl. (a) To be understood as before. (b) When shall the Drdjas be given into the hands of the pure-in-soul, [the Drijas who are the Ac-
Verbatim transl. Hoc Te interrogo, recte mihi dic, O Ahura; (b) hujus, [i. e. contra hune inimicum, (cp. stropham XII (12)) per] Sanctitate[-tem] in-protegendo-me [i. e. in-protectione-mei, (vel mad(t) abl.-gen. ‘si-- + causa [mei] defendendi contra impetum ejus in* me*’) regnas{-nes)], (c) qaum (con-) in-unum-locum-et-mutua-aggressione] duo-exercitus in-displicentid*! (in odio) con-|-current, (d) [in certamine] de illis doctrinis-et-regulis [institutis, vel ‘illarum doctrinarum causi’] quas Tu, Mazda, sustinere-*optabas vel [-bis], (e) ubi, fet] horum-duorum cui victoriam* dedisti* [vel ‘dabis’]?
*1 Vel fortasse ‘in silentio’ (?). ** vel ‘trahere’, hoc est, ‘explicare et promulgare* -vis*’. *S vel fortasse ‘rem optatam*’(?). *4i,e. ‘ambarum duarum partium proelio- inter se contendentium ad haec instituta politica et religiosa (jamdudum constituta) ad se vindicanda vel ad arroganda sibi, cui harum-duarum rem ab ea tam vehementer petitam dabis?’.
Pahl. text translit. Zaké i min Lak pirsém‘ rast’ avd li yemalelinai, Atharmazd; (b) amat pavan zak i valman? damand3, min Aharayth avakih’,
Xliv. 14, 15. 207
mogas]?; (c) for they are striving to* destroy* (lit. ‘slaying’) Thy great and pure word with excessive persistence*, [that is, they are destroying its Supporters]; (d) and they are delivering the true(?) force (or the ‘evil*t force’) of the wicked’s blow, [that of the Ganamainia-host]. (e) These are the decei- ved ones, O Great Wise One, the infidels who do not approach, [that is, after they know that ‘we may be deceived’ even then they do not come into this Din; and they a/so render the statements of others futile].
*“ Whether satvam (for sattvam) in the sense of ‘the evil spirit’ (J.°, J.) Can give any real relief here is a question.