fulfil the deeds (or ‘duties’) of Your laws perfectly* (or ‘make them com- plete’)|; and when shall they also come and fulfil them who are the inspirers* (meaning, the desirers**) of my* words (or ‘of words to me’), [that is, when shall the advance of the Din become complete?]; (d) yea, when shall they come and fulfil them who shall be lords over* (or, ‘on behalf* of* ’), Avirdada and Amirdada?, (e) even thus becoming those who are bestowing a gift trom the Manthra-word, and befriended by (and ‘united with ’) Rectitude, [that is, they give a reward as it zs revealed from the Manthra-word].
*1 Otherwise ‘of the meeting’.
Parsi-persian Ms. trit. An ¢ az Ti pursam rast an man g6*, Hormuzd; (b) kih, Hormuzd, zaman kardari ¢ Shuma, [kfi, zaman 7 tan 7 pasin kih béd] ? (sic) # (c) [v’ = va] an 7 kardari + kardan 7 Shuma [ [] kt, kar [] insdfan ¢ Shuma kai bundah kunand ve va kih ham an 7 man gobishn hend khyastar?, {ki Din rava bundah kih béd] ? (sic), (d) [va = va] sardar bavishni* avar Khordad u Amerdad ?; ** (e) édfn [] Mansar, (kt, muzd édtim dehand chitin az Mansar péda*], kih bahar az Savab [madad]* *1 Or ‘paida’.
Free tr. This ask I Thee, aright, Ahura, tell me
How through Thy Right for me that prize to merit,
Ten mares male-mated* and with them the camel?
Since it was shown to me for Deathless Welfare
How as Thine offering I both may give? (or ‘How unto these of Thine - ”’) how may it become my own without deceit], (c) that reward of ten stallions and a camel? (d) I¢ is (or ‘Js it’) when, O Afharmazd, I thoroughly com- prehend weal and Immortality (Haurvadad and Amer6dad); (e) thus both are bestowed by* Thee*, [or not impossibly ‘thus Z* give them both to Thee (see Ner. and the Gatha)].
Ner.’s sansk. text. (a) Parvoktavat jieyam. (b) Kathari satyatayd tasya prasddasya anurtipo bhavami, [kila, me apratdranataya* svadhino* bhavet| (c) dagdnaih agvanam sabijanar* ushtranamecha*? ; (d) yatha me, Majda. Yat evar vedmi Avirdadasya** (?) [-dam**] Amirdadasya** (?)[-dam**]; (e) evar yatha Tubhyarh cha dadami? * So J.3 ** or ‘prasadam’ is to be supplied.
Ner. transl., etc. (a) To be understood as aforesaid. (b) How may I with truthfulness become deserving of this reward ?, [that is, how may it come justly into my possession without overreaching] (c) this reward of ten preg- nant mares and camels (so meaning) ?; (d) tedd me how (or ‘in order that’) é¢ may become mine, O Majda. J¢ cs when I become (or ‘since I am’) acquainted with Avirdada and Amirdada, (or ‘with the reward of Av. and Am.’), (e) that* I may thus (or ‘how I may thus’) render* them as offerings* to Thee?
Parsi-persian Ms. trit. An c—? Ta pursam rast an man go, Hérmuzd; (b) chtin rast(i)hé pah an muzd arzani(?) bayam, (ki, bi-frév* + ya‘ni+ bi-farib* khyésh béd], (c) dah asp ¢ [] [juvan = jaddén*] w shutur, (d) kih [] [hastam=hdmtnam*], Hormuzd andar danam Khoérdad u Amerdad [muzd = muzd]? * (e) édfn an ¢ har da TA dad *
214 XLIV. 19, 20.
Verbatim transl. Hoc Te interrogo, recte mihi dic, O Ahura, qui praemium [sancto civi nostro] merenti non dat [vel ‘det’], (c) qui id [praemium, vel ‘vere’| huic fideli-verum-dictum-loquenti, [i. e. [viro] veram-fidem-confesso (vel etiam fortasse ‘{sancto civi] dictum-suum-re-vera-constituenti’)] non*! dat* [det], (d) quis [i. e. quae plaga] eum [i. e. ei] ejus [i.e. de hac* injuria*] (plaga- condemnationis™) sit (i. e. infligetur] [nunc et hac in-hoc tempore[ priori?, (e) hoc Te interrogo] sciens [bene} illam [plagam] quae eum [i. e. ei] sit [i.e. infligetur ultima [i. e. postremo et illac]! ** Vel yé na daité = qui nam (sic) (vel ‘vir’) id praemium tam bene meritum a sancto cive auferat’.
* D. ins. i. * DJ. om. f. * DJ. ins. 7. * so D.; DJ. and P. niyayishn. °% see P. ° M., K.° ins. i. 7 DJ. mindavam i; see P. ** mtn zak = yas tad(t) also = i mado.
Pahl. transl. That which I ask of Thee, tell me aright, O Adharmazd. As to the one who does not give that reward (or ‘what has** come** as a reward’) for him who ¢s the deserving one [for Zaratisht] (c) who is the one, that is, the one who gives to the just man [who és the good man], (d) what is that which is given to him as an injury at first, [that is, which is
Verbatim trl., etc. (Quidnam) [Num], O Mazda, auctoritatem-regalem- bene-agentes Daevarum-daemonum-cultores [umquam] fuere- fet versati fuere?],
Xliv. 19, 20. 215
Free tr. This ask I Thee aright, Ahura, tell me,
Who from deserving man that prize withholdeth,
Nor on truth*!-speaking*!-saint hath e’er bestowed*1 it,
What as to this shall be his curse* at present,
Knowing, I ask it, well his doom* at last? *0y ye na = qui nam* (sic, not interrog.) daité = ‘who from* the creed-speaker unjust withdraws* it’, his punishment for that crime at first]?; (e) I ask this, for I am aware of what it wl be at the last; [what is his wickedness, that is, what is his
degree in guilt, and so in punishment?). ** The i mado, or mado is an alternative and repeated trl. of yas tad(t).
Ner.’s sansk. text, (a) Pirvoktavat jieyaih. (b) Yah praptath prasddaim anuriipine* not dadati [Jarathugtra-pratimaya*] (c) yam asti tasmai satya- vakta naro dadanah [uttamo? na], (d) kim tasya tena doshena asti, tasya prathamam, {kila tasya tena pdpakarmatvena prathamath]? (e) Vetta’smi tasya yad asya asti niddne*, [ka tasya durgatih]?
* P. only margin; J.°, J. om. ? all °mo.
Ner. transl. (a) To be understood as beforesaid. (b) With regard to him who does not* give the reward which has*! come*! for the One. fitted for (or ‘deserving of’) it [to Jarathustra’s equal], (c) the reward which the truthful man, [that is, the good man] is giving to him, (d) what is the first thing which is his through this?, [that is, what is his first chastisement in consequence of this fault?]; (e) for I am aware of that which his punishment shall be in the end; [that is, what is his wickedness (or ‘misery **) ?]
*1 Ner. of course was not aware that mado was a second and alternative trl.
Parsi-persian Ms. trit. An ¢ az Ta pursam rast 4n man g6*, Hormuzd x; (b) kih an @ rasid éstéd muzd an & ¢ arzéni*(?) [ [an = zak] Zaratusht] nah dehad, (c) kih hast kf an fi 7 rast mard dehad, [¢ veh mard], (d) kndam & ¢ pah An [| [niyayishn*(?) = niyayishn] | hast avval, [ktish pah an vandh-kari padafrah [] chih [kunand = vd- génand*)? * (e) Akah (sic) hastam an kih fi hast akhir*! ([chiyash [an = zak] darvan- dih] * “1 Or ‘akhar’,
Free tr. Have Daéva-worshippers, O Lord yet governed well?
They who, thus ask I Thee, have fought for those
Through whom the Karp hath giv’n our herds to Rapine;
Whence too the Kavan foul in strength hath prospered,
Nor field for kine hath ever show’ring blessed! (b) sic [immo] id [vel ‘vere’] interrogo, [hi Daevarum-cultores] qui certent his, [i. e. contra nos servos Tuos] vere*t (c) a-quibus [scelestis infidelibus inimicis incitati] Bovem [sacram] Karpanus[-pani Usikhs que (ji. e. falso-stu- diosus[-iosi]) [pro-] Daemoni-{-ne]-incursionis sibi-dederunt**, [i. e. acceperint, [vel ‘una-cum-quibus Bovem K., U-qne, Furiae (nostrorum inimicorum) de- derunt*’], (d) quaque-[-re, i, e, ob quam causam*? Kavanus [-vani] in vigorem-
Sie si) ool >
216 XLIV. 20.
robustum [vel ‘in-vi-inflexibili’] creverint, [vel ‘crescent’]? (e) Non eam*$ [id est, Bovem*?] pluvia-madefaciebant [-facient per] Sanctitate[-tem, i. e. non labore*4 secundum legem sanctam efficaci pascua-Bovis irrigaverunt] pratum prodendo* [sic ad verbum, i.e. ad pascua Bovis irrigatione fecunda reddenda et sic ad prosperitatem nostrae agri-culturae omnino nobis afferendam].
*1 Vel fortasse ‘ut (= ydis) Bovem--- acciperent’. *? vel ‘ut (= ya) K.--- crescerent’. ** vel ‘him = id*(?) -- pratum’). ** fortasse ‘per preces suas --- ei prato pluvias et ubertatem imprecati-sunt’.
Pahl. transl. How have the Demons, O Atharmazd, ever been good rulers?, ((b) this therefore I ask thus) those who keep (or ‘hold back’), [that is, who oppose men in (i. e. hinder men from) the fulfilment of duty and charity, those who are the Kikds and the Karps], (c) as whose*! (or ‘by whom*!’) [they say that] the Karp and the Usikhsh have given the Kine to“, Rapine [i. e. to*# the Demons], (d) whose*! is the Kika, du¢é yet unstu- pefied and a bestower of delight (or ‘impulse’), [that is, he does not become stupefied nor confounded from any impious influence, of* which they even affirm that something is given by them], (e) that also they do not give forth to* us as the reward for the fulfilment of the duty of righteousness, [that is, when they bestow their reward they will not do so from any pious circum-
Xliv. 20. | 217
stance (or ‘motive’); how have they therefore governed well ?] * Man oblique by position, or ‘who [say thus]’, but see even Ner. *? aydch must apply to Aéshmo (or Khéshmo). ** or ‘they the demons’.
Ner.’s sansk. text. Katharh kadachit, Mahajidnin, surajano Devah abhavan?; (b) evath idam prichchhami, ye pratiskhalanti, [kila, manushyan] kayanti™, (c) *tesham ye Yushmakar gavarh kadarthakAndih -.- (d) yecha Kikah*$ anirvinne** yah [ye] avyapdradatribhyah** [ye avydparakarmani* nir- vinna® na bhavanti, tebhyagcha bruvanti] daturh, [Kikah adarcakah]. (e) Na te prasddeshu punyakaryath pradadante, [kila, yah prasddah tebhyo diyate, tena kitachid api sadvyaparitararh na kurvantil.
“1 J.° kayamh; others kayain; but J.‘ is reported as kayani (so). 7? line ¢ in P., in J.5, J.4 later. * J.2, J.4 * 3.3, J.4 advy®. ® J.4 nirvvitmana (?); J.* virvidtmana (?), or nirvveratman (?), possibly nirvviit’. ** adverbial (?), or read -nah.
Ner. transl. How, O Great Wise One, have the Devas ever been* good rulers?; (b) I am asking just this, the Devas who fall foul of (or ‘sin against’) men, [that is, who croak*!(?) against men], (c) and who belong to those who bring on the ill success of Your cattle --; (d) and who are also Kikas, and yet not exhausted** (or ‘confounded’) [and they say] to give a reward (see below) to those who produce idleness* (or ‘evil works’), [and to those who are not exhausted (or ‘confounded’) in their evil action, [the inexpert, (or ‘blind’) Kikas*?]; (e) nor do they discharge*® holy duties*? in the midst of rewards, [that is, they do not fulfil good works at all the more on account of the reward which is given to them].
™ See Burnouf. *° or ‘the Kikas are the blind’. ** not ‘place the holy in the midst of rewards’. ** ‘in exhaustion (?)’.
Parsi-persian Ms. tlt. Chin hargiz, Hormuzd*1, Déy [] [nék-khud& bid tuvan* (? sic = Pahl. hémind*?)]; (b) édim in pursam, ki: éshan kih n. tri. p. natrind), [ki, adamiha (sic) [] az kar u kirfah kardan 6 dfir-kunad (?) [= °%tnénd]], oshan kih {hast (?) koran* u Karpani + ya‘ni summan (sic videtur]?, (c) kih Gosfend {gtyad* kf]; (] [Karbah* = (Karp) ziin* (?) (vel fortasse ‘zadan’?)[], khéshm (= va heshméganich*) [] dehad (?) [Dév]; (d) kih, ham kér bi-‘Ajiz [] randan(sic)-dehandah, [kt, az chiz 7 bad [‘ajiz = stéban (?)] nah béd ham giyad, kishan deham (?)] % (e) An ma [ra = r@ (?)] nah ham pah ham [] [dehad = dabiinéd] [] 7 Savab [muzd = mozd], [an 7 Savab = zak ¢ Ahlaish*) kar [u kirfah = va kirfah] fraz dehad (2), [kti, kishan {muzd dehad ham [] chiz i nék nah kunand, [néz ta kor* u Kar* (?) = ham vad Kik va Karp] |] * * Vel ‘Or°’.
218 XLY. 1, TIT.
sugar) 9 “94 -canbuwaw 9} a soe dara) 9) ee 1. Text.
19 Oarayy ofa 99 PHOS MO gina sep eou My
caxborpussing 2 boy syd .¢y a}
-pausaguryse eg Gays AQIS DUD —Atyds Gueyjoang poh}
so bwe)els oi -44) 699 eonreog)y suas )asly wiih.
Verbatim transl. Sic [Religionem Sanctam] pronuntiabo, nune auscul- tate, nunc audite, (b) [vos] qui(que) e-propinquo, [et vos] qui (que) e-lon- ginquo [peregre] venitis; (c) nunc [ad] eam [Religionem vel ‘vere’] omnia perspicua [chithré = °ra], [i. e. ad eam R. de omnibus capitibus singulis doctrinae ejus perspicuis] (enim) animum-advertistis [vel ‘advertitis’]; (d) ne secundo [iterum propheta-falsus-infidelis]_perversam-doctrinae-hortationem- suam-enuntians populum [nostrum, vel ‘mundum ’] morte-afficiat [et vastet], (e) malos*? delectus*? [suos, id est, malas distinctiones* suas de doctrina] sce- lestus [-infidelis] lingua (a) [ut] deligens-professus*’,
*1 Vel ‘de omnibus distincte’ chithré = *thram’. *? vel ‘cum mala doctrina [sua]’.
* vereté ut deponens, vel lege vareté: vel altera traductio: ‘scelestus-infidelis und cum mala doctrina et lingua arctus, i. e. praeclusus est’.