Pahl. transl. Thus the [Religion] is to be proclaimed, [and now a hearing is to be given (i. e. ‘hear ye’ (infin. for imper.))]; and now the listening is to be complete (i. e. listen ye), [that is, what I say is to be attended to (held in the ear), learned by heart, and proclaimed to persons]; (b) and who also from near, and who also from afar, desires (or better ‘ye* ee ee
XLV."1, 219 Til.
Free tr. Thus forth I announcing speak; hear ye, now hearken, Ye who from far have come, and ye from nearer;
For now think ye all aright, see ye all clearly;
Not twice shall false teacher life again* ruin,
Nor infidel evil creed loudly* profess!
also who - - desire*’ (omit ‘ash’ from ‘afdash’ in gl.) to prosecute [priestly studies, must also do thus], (c) for now all of this is manifest that Atharmazd bestowed it, [that is, that Atharmazd made (or ‘bestowed’) all these creatures (or ‘this creation’), (d) so that in that which is the secondary period [in the period of the final body (?)] he who is the teacher of evil [Ganrak Minavad] shall not destroy the world, (e) he also [Ganrak Minavad] believes (or better ‘propagates’) that which és his worse desire and evil spread abroad through the tongue.
Ner.’s sansk. text. Evari prakrishtar bravimi: nanu* karndbhyaih crt- yate [komalikriyate*! udiraniya cha], (b) yatha asannat, ya¢cha dtirat samihate, [adhyayanam kartuih tenacha evati karyam], (c) yat* nanu* ida sarvai prakatam yato Mahajiiani dadau, {kila, eshari srishtirn Samagraih Hormijdo dadau}; (d) na dvitiye kAle dushtacishy pita? [Aharmanah] Jagat marayishyati [vapushi pagchatye akshaye], (e) nikrishtakami3 durgatiyain* (? -ah(?)) jihvaya prabodhakah. ** J.4 om. ? J.*, J.4, C, P. -yayita. * J. -kami.
Ner. transl. Thus I declare: ‘now*! it (the Din (?)) is heard with the two ears, [and the matter is to be memorized* ((sic) made easy), and then to be uttered]; (b) and he who desires as from near, and who desires from afar to complete the studies, by him thus also indeed must it be done], (c) because all this is now* evident because (meaning ‘that’) Hormijda has created it, [that is, Hormijda created the entire world of these things]; (d) the false teacher [Aharmana] shall not in the second period (or ‘for the second time’) destroy the world [in the future and indestructibile body], (e) the base lover of that which is the more*? wicked, sagacious*? though he be of tongue!
“ Ner. using nanu thus. *or (e), the lover of what is base and Sagacious as* to* what* is wicked [-iyam* (a formation with ya (?))] through the tongue.
Parsi-persian Ms. trit. Hdtin fraz gobishn [Din []] akntin [] shunidan* dehad* [] aknin [] [shunidan = nydkshishn], (ku, gosh andar darad (?), va narm bih [] kunishn, va 6 (vel ‘f’) gobishn], (b) [] kih ham az nazdik, va kih ham az dar khydhad, [an magopatdari-kardan, az(sic)-ash édfin kardan]; (c) chih aknfi(n) in tamam péda (vel ‘pai®’), ki Hormuzd™* dad, (kf, in péda* (hamé = hamak] [] Hormuzd™! dad]; (d) ka nah pah an 7 digartar* (? lege dadigar*(?)) zaman, [pah tan ¢ pasin] f 7 bad Amfkhtar [Gand* Mini] jihan* kharab-kunandah # (e) Avish*(?) [= zish] badtar kamah [] an [darvan- diha = darvandshaé (sic text)] pav* (sic loco pavan (sic)) [az (?) = —] zaban [] [khvast* = ddménéd*] [Gana* Mini] * *! Vel ‘Or’.
Ss a - ~ a =<
290 XLY. 2.
wor bbuy go) pue “Hfoss was 2podpsnra)d a 2. Text.
Verbatim transl. Ita [vel ‘sic’] declamans-annuntiabo mundi spiritus- duos primos* [Ses = ya @e = » = = = ya) vel °yé locativ. adverb. = ‘primum (?)'] (b) quorum-duorum beneficentior sic affabatur [eum] quem [qui] malum[-lus esset]: (c) non nostrae cogitationes, non [nostrae] hortationis- doctrinae, non intelligentiae, (d) neque delectus [sic, fortasse ‘capita singula fidei a nostris devotis animo tenta’] non dicta, fi. e. hymni ritus], neque actiones, [i. e. caerimonia sacrificii et etiam facta omnia summatim honesta et abjecta a nostris servis (inter se invicem inimicis) quotidie utrimque peractal, (e) non Perspicientiae*, [id est, Religiones, vel. fortasse ‘conscientiae’], non animae [nostrae concordantes se-invicem] -comitantur [neque concordes fient]!
Pahl. transl. Thus I proclaim in the world the foremost spiritual thing (or om, i ‘at first the spiritual thing’) [the Gathic doctrine]; (b) He
Xlv. 2. 221
Free ir. Thus forth I announce to you life’s first two spirits, Of whom the more bounteous the worse accosted:
Never our thoughts, nor creeds, nor understandings,
Never our beliefs, nor words, nor yet our actions,
Nor can our souls, or faiths, ever be one!
of them whose* is* bountifulness spake thus to him who is the Wicked One- {e) our thoughts are not in harmony; [I do not think what thou thinkest, for I think that which is pious and thou thinkest that which js impious], nor are our teachings, [for I teach what is pious and thou teachest that which is impious]; nor is our wisdom the same, [for I have wisdom with correct* piety and thou hast it in impiety]; (d) nor are our desires in har- mony, {for I have a desire for what is pious and thou for what is impious] ; nor is our speech [for I utter speech in piety and thou speakest in impiety]; OF are our actions [for my actions are pious and thine are impious]; (e) nor are our Religions one, [for my Religion is the Gathic and thine that of the sorcerer]; nor are their four] souls in harmony, {for he who takes his stand on my Religion and he who takes his stand on thy Religion are apart; their souls are not in the same place, i.e, do not occupy the same position)]. **Or ‘for’,
Ner.’s sansk. text. Evam prakrishtam bravimi antar bhuvane adri¢yat adya*, [Gathabhavah] (b) yabhiccha mahattamah Hormijdah! evam abravit enami hantaram [Aharmanam] (c) kila: na? asmakam manah*, [kilat, ahain na tat* manye yat tvam manyase, yato “hari sadvyaparitaram manye tvam cha avyaparitaram**> manyase; nacha ciksha*, [yato “hath sadvyaparitaram cik- shapayami* tvammcha avyaparitaram® cikshapayasi]; nacha buddhih, [yato ‘hamh buddhim sadvyaparitaya dadhami tvamcha avyaparitaya’|; (d) nacha kamah, [yato me kamah, sadvyaparitarah* te®cha avyapari]; nacha vakyaih, [yato “ham sadvyaparitaram bravimi tvarhcha avyaparitaram brishe]; nacha karma, [yato me karma sadvyaparitaram techa avyapari|; (e) nacha Dinih, {yato me Dinih Gathabhava techa rakshasi*]; nacha’tmanah sathyuiijanti ; {ye upari Dinan me tishthanti ye* cha upari Dinan te tishthanti, teshaim atmano? na ekatra]. *J.* (2), 54, J* om b. *J*, P. *ya; J.4, C. *dyam. *J3, J.4, C. Kila, na. *so P., J.*, Jt om *J.*, J.* ady*, lege asad*. *J.*, ady*; J.* (?) adhy®, or advy*. *J.* ady*; J.* adhy*, or advy*. *J‘ tvam. °J.*, J.‘ yasa (sic).
Ner. transi. Thus I declare the first spiritual songs** (gathds(h), fem., understood) within the world those essentially contained in our Gathas]* (sic, see the Pahl, or poss.: ‘The first spiritual hymns (or ‘dins’, see e gl.---) are those which appertain to the Gathas) (b) by means of (or ‘in accordance with’) which the greatest Hormijda thus addressed the murderous [Aharmana]: (c) our minds* [-drisi] are not united, [that is, I do not think what thou thinkest, since I meditate the better (good) work and thou the
ao
299 XLy. ne oe
evil (lit. a “more evil* work’)]; nor are our doctrines in harmony, [since’ I teach good works, and thou teachest evil works]; nor ere our intelligences*; (for I have knowledge through (or ‘with’) goodness, thou through (or ‘ with’) evil]; (d) nor are our desires*, [since my desire is for* the more* beneficial® work*, thine for the worse (or ‘idleness’)]; nor are our words, [since I utter the good and thou the evil*]; nor owr deeds*, [for my deed is a good work*, thine wickedness]*; (e) nor our religions*, [since my religion has the Gathic character and thine the demoniacal]; nor are our souls united; [the souls of those who take their stand on my Religion and those who abide by thine are not together}.
Parsi-persian Ms. trit. Edin fraz giiyam andar jihan Mini 7 avval [¢ Gasani] x (b) kih pah 6shén afzimi ash édin guft an 7 [Hérmuzd*! = Anhéma\ [] ti z (or ‘6’)
com )rbarg ssp Hyg as sseunedysoyyas)9) e 3. Toxt.
Dyes pepbals -gusharg -unrgaly woe ae
ppl ge .w& poh) 48 62 2b yay
swpayp bale mprahEs Ge 41 Oana
SSE EO) “Eee ayy forse cass ca
Verbatim transl. Sic pronuntiabo vitae hujus [rem] primam [i. e. rem gravissimam, Religionem], (b) quam mihi [omnia-penitus-]-sciens Mazda dice- bat Ahura; (c) qui eam*! [Religionem*, (vel fortasse simpliciter ‘-cumque’), ep. Ved. im) ut Verbum] Vestrum*!(?) non sic {ut Vestram™] Sacrum-rationis- Verbum perficient, [i. e. id implebunt, et ei satisfacient] (d) sicut eam*! [Religionem (? vel ‘id* Verbum*’), i. e. sicut ego de ea (vel ‘de eo’)| sen- tiam-et-putem(-que), dicam-que, (e) his [male-oboedientibus [vitae in-miseria [vel in-aerumna] sit ultimum, [hoc est, finis vitae horum in Tartaro erit (vide Y¥. XXX, IV (4)]! “Vel ‘ve = va — quidem, quin’, fortasse loquitur Ahura et *Vestrum’ nullo modo in sensum hoe loco convenit.
Pahl. transl. Thus I proclaim in the world that which is His {Atihar-
———e ee CU
Xly. 2, 3. 223
Free tr. Thus forth I announcing speak this life’s* first doctrine Which unto me the all-*wise one hath spoken;
They who to Manthra’s voice no action offer,
As I therein the same both think and utter,
Theirs shall this life’s last end issue in woe!
mazd’s own interest (or ‘that which 7s He, A.(?) himself’)] and which is the first (or ‘chief’), [viz. the nature (or ‘disposition’) and the regulation (?), that is for every person it is first absolutely necessary that the nature*! should be regulated], (b) which interest he, the wise One Atharmazd de- livered and declared to me, (c) to this effect, that those of you who do not thus fulfil (or ‘use’) this Manthra (d) as it ought*2 to be contemplated and uttered, (e) upon them there shall be evil in the world, and this until the end.
** Or poss. meaning ‘to adjust (or ‘arrange’) the nature (the detailed doctrine) of the Manthra; see (c). *? no sign of the 1st pers.
Ner.’s sansk. text. Evari prakrishtarn bravimi antar bhuvane sya adyaia, [asya Hormijdasya svadhinarh Adyar cilam, sarhmarjanai, kila, sar- vasya kasyachit* ddau cilath sarhyujyate saiimarjayitum], (b) yat* me vetta Mahajnani avochat Svami, (c) kila: ‘ye ena bhavadbhyah na evaih? Vani samacharanti (d) yatha iyarh manasi vachasicha, (e) taigcha antar bhuvane anyayo ’sti yavat* nirvanam. Variations unimportant.
Ner. transl. Thus I declare forth in the world His first interest*, [that is, Hormijda’s own first natural characteristic, purification* (or ‘orderly* regulation*’), that is, in the beginning (first of all) it is necessary (or ‘fit- ting’) to purify the nature of every individual]; (b) yea, I announce that which the intelligent Lord, the Great Wise One declared to me, (c) that is, that they who do not thus fulfil the Word through your* means* (or ‘for you’; ‘according to your prescription’)* (d) as this word ought to be obeyed and
224 XLV. 8, 4.
carried out in thought and speech, (e) through these* (or ‘with reference to (or ‘for’)) these persons’) there is also disorder in the world as long as* until* the end.
Parsi-persian Ms. trit. Edin fraz giyam andar jihan an ¢ i [¢ Hormuzd* napash-
Bb )reps 5989081999 su ajo sas rgrweloasig web) * vel ‘pat’.
Verbatim transl., etc. Sic declamans-annuntiabo vitae hujus optimum [virum™ principem sanctum mandata Verbi-sancti-rationis (vide s. II (3) plene peragentem, (b) eum] Sanctitate ex Mazda novit® [vel (‘scivit Se. Maz.*(?)) eum optimum esse, Mazda’] qui eum creavit [vel ‘ut principem nostrum statuit’ ; (c) immo Mazda statuit hune optimum (sub potestate et voluntate sua)| patrem [viri sancti in fide et in vivitate, i.e. patrem viri] Bonae[-na] diligentis (-agri-co- lentis) Mentis[-nte praediti]. Ita[que] huic [i.e. Mazdae**, vel ‘viro* principi*’] filia [est bonam-actionem-perficiens (nom. sg. fem., vel ‘b. actione-praedita ) Pietas, [vel Devotio, i. e. mulier (2?) sancta Devotione* praedita]; (e) non fallere[-endus est ille], omnia volens-et-aspiciens [vel ‘decernens’] Ahura, ligitur hune optimum ducem cognovit, et etiam bene scit (AshAd(t) hacha vaéda) me omnia vera in hac re nec nimium nec parum dixisse].
“! Vel ‘Annuntiabo -- optimum Deum, i. e. ‘Ahuram ipsum’’; (b) ex Sanctitate [i. e. in veritate dictum esse] Mazda scivit [hoc Verbum-rationis meum ([vide s. III (3) yoi im mathrem,)) (Mazda) qui id [Verbum] inspiraverit et statuerit - -’; vel etiam for- tasse legendum sit ‘Mazdém — cognovi Mazdam ---, (c) eum ut patrem - -’; ([vel ‘ Mazda,’ lecto verte, ‘scivi, O Mazda, et ergo Te ut patrem B. M. annuntiabo’)).
Xly, 3, 4. 225
man* -+ khvésh] ¢ avval [{khaslat* arastan, kf, har [di = —] kas avval khaslat* [= Pahl. him* (sic)] bih bayad arastan], (b) kiyash an man [] [agahi(h)a* = akassha* (sic)} [] guft Hormuzd, (c) kt: az shuma kih in Mansar nah édfin varzénd* (d) chin in minishn* u gobishn, (e) pah dshan andar akhan* ranj hast [] an 4n 7 akhir*, %
Free tr. Thus forth I announce to you this life’s best leader*,
Him from his Truth He knows who him created;