Pahl. trl. and expl. From (or ‘by’) that bountifulness of the spirits moved* (radih is part of the intensive)*! they are wounding those who are wicked, [and because of that, as the demons are lodged within their (the wieked’s) body, the natures of the good established in piety will reject. the Apostate-per- secutor]; (b) they* will reject (so necessarily understood to complete the sense) him ae is the bountiful man of Atharmazd (gen. by pos.) [who ‘és firmly established*2]: not so the holy (for he does not reject the yood*]. (ec) In a little matter even a man is a supplicant for (or ‘of’) the holy (gen. by pos.)*8, [i. e. they will treat Aim thus even by means (or ‘for the sake’) of the duty and good works of an humble calling], and when he is a supplicant [or (alternative and correct translation of isvachid(t)) ‘where he is “one in authority’ (so D.)] he is much (possibly ‘of much émportance -. (gen. as = paraos)’) asa smiter of the wicked. *1 Aside from the original ‘From: that which
Xlvii. 4. 281
is the bountifulness of the spiritual beings they are wounding those who are wicked’. *2 Aside from the original ‘A. has thoroughly established (set up) the bountiful man’, but see the context; is it ‘A., he who zs bountiful {has uprooted*(?)] the evél man’, *3(c) without the original: ‘Even for the sake of a little the holy is a supplicant’, etc.
Ner.’s sansk. text. Tasmat paralokinath dakshinarh chhindanti durgati- mantah, (b) Mabajidnin, mahattarat [tasmat mahattarat uttamat purushat niechaladharmacchat yah sadvyaparataya* saihjato ’sti. Tarn vibhrarcayanti* ye Asmogah kapatakarmanah, yeshath vapushi Devah sadai’va abhydgatah santi], na evath punyatma [yato*® ’sau na vibhramecayati*]. (c) Kartritayacha na punydtma kyitasyacha patrataya**® (or ‘ pakritasya* (?))? [karyath punyath karoti, kritaiacha rakshati]. (d) Abhilashukagcha’sti prachurataram** hanta dur- gatindm [atyartham® nihanti durgatimatah®*|. *1 So J.*, J.4; others °chhal°. *2 J.3 ye tan’so; J.tye to’sau. **so perhaps J.° (I corr. Comm.) ; J.* yatritaya(?); J.* patrit®, or patrat®; C., P. pakritasya* (?). * J.* °wram. 5 J.* anyartham. ° J.‘, J.* °mantah.
Ner. trl. and expl. (a, b) The wicked, O Great Wise One, are cur- tailing (or ‘cutting off’) the reward (not ‘the offering’ (here)) of the other world from the greater one [from this greater[-test] and best man who its steadfast in sanctity and one who has been engendered through (or ‘in’) good conduct; the wicked who are the deceitful Asmogas in whose body the Devas are always lodged are causing* him* to fall* away], not so the holy [since that one does not cause persons to fall away].* (c) In (or ‘by’) his occupation the holy man és thus engaged and through the --- (?)*! of his action (? or ‘through the protection?+! (?) of what -he has produced’), [he practices duty and sanctity or (‘a holy deed’) and keeps to (or ‘preserves’) them (or ‘it’) when done]; (d) and he is very desirous to chastise sin as being more (most) thoroughly a smiter of the wicked, [i. e. he smites the wicked with a severity beyond measure]. *! Pish° (so seading) in the Zend has been rendered panakih in the Pahl. and rakshdia in Ner. at Y. L, 2, ¢; here pish® in the Pahl. obviously gave rise to the curious *patratayd or *pakritasya, explained by rakshati. If we were looking for an independent meaning we might read *yatritaya = ‘through the capability of --’, but it is mere child’s play to lose sight of the Pahl. and Gatha.
Parsi-persian Ms, trit. Az an7 an? maddnadan* [f& (or ‘wa = va’)] sakhawati zakhm- kunand kih darwand {hend; az an chtin (shan = shan (?)] Déw pah tan mihman [] ni- hadah* ¢ vyehan pah néki nihad bih afganad Shemogh] * (b) Hormuzd an 7 & afztni mard [bih nihad], [] nah édin an 7 ashé [chih an nah afganad] * (c) Pah kédaki* ham mard ¢ asho khwastar hast, [pah [] kodah** [] [— Pahl. payagi* (?)] kar u kirfah 6 (or ‘t1’) kunand (?)}# (@) Kih khwastar [] [hastid = héménéd] ki, [] [padishd = pdvakhsha*] [] bisyér zanandah ¢ ddzakhiyan »
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Verbatim trl. with full paraphrase. Eas-res-duasque [tribuas, i.e. Salu- britatem* et Immortalitatem (vide s. I (1)), i. e. res omnino florentes quod ad corpus, quod ad mentem pertineat, et vitam in longinquitatem productam hac et illic, i. e. summatim vitam bonis abundantem] per Suum Benignum Spiritum (vel fortasse, ‘O Tu Ben. Sp.’), O Mazda Ahura, (b) sancto [civi nostro agricolae eas res duas beatas] tribuas[-bues] quae-duae [sint] enim quaeque [sint] optima-[i. e. omnes-res summum bonum hac in terris et illac in caelo in se comprehendentes, (c) sed] extra Tuo[-um] amore[-rem*], i. e. expers omnis amoris erga Te**] scelestus-infidelis sortem-suam adipiscitur, [et vi sup- plicii sui postremo rerum infelicium particeps erit], (d) (ejus*) ob-facta [sua] a-Mala Mente [incitata sic] habitans* (Mente), [i. e. pro consuetudine sua vitam sic agens et ex-eo prava abundantia sua fruens* et in* pravis voluptatibus Malae Mentis se delectans]. *Vel (‘in rebus accipiendis) contra Tuam Voluntatem®”.
Pahl. trl., etc. From this bountiful spirit also, O Atharmazd, [in case that they do not offend (or ‘impede’) his liberality (sic, using radih (which is again part of the intensive) differently and not as in v. 4)| (b) by him whatever there is that is best has been declared (or ‘taught’) to the holy,
XLVII. 5, 6. 283 Free tr. These through that spirit bounteous, O Mazda,
Thy saint Thou ‘It give, as they are all things better;
Far from Thy will*! the faithless has his portion, ** (Or ‘love’) In deeds rejoicing from the evil Spirit.
{i. e. in accordance with that liberality (?) happiness has always been con- ferred*! by him upon the good]; (c) but the wicked [-dan] have their portion* apart from Thy love, [i. e. they possess wealth not in accordance with Thy desire], (d) and he whose deed that deed* ds has his abode appointed from (or ‘by’) Akéman, [i. e. whenever one commits (lit, they would commit) iniquity it is owing to the lodging of Akéman (the evil mind) within one’s (or ‘their’) body]. ** Altern. trl. for chéis, see eliashidd, *2 ‘bestow their benefits’ as Ner. seems to render bakhshénd is improbable; see both Gatha and gloss.
Ner.’s sansk. text. Tatagcha, mahattara adricya Mahajnianin Svamin, [kila chet dakshinam na chhindati] (b) punyatmabhyo Asvadayati yam kArb- chit utkrishtatamataia(?)", [kila, tasmat cubharh sarvath uttamebhyo dattar], (c) rite Tava samihitan? durgatino* varshanti, [kila, lakshmimn na abhipsitena Te dadhate], (d) tasya karmani nikyishtasya Anivas4t?* manasah, [kila, asya, ‘gatatvamh* Akamanasya vapushi tasya yah pépath kurute}].
"J.4,5.*, -tatamatém. *s0J.4,C.,P.; J.* samih®.. **J.4, J.* ani®; C., P. aniv®
Ner. tri., etc. And thence, O Greater Spirit the Great Wise One the Lord, [if one does not cut off (or ‘curtail’) his offering* (but see y. 4, a)|, (b) he teaches the religious whatever is the most elevated (the best), [i. e. from that cause every advantage* is bestowed upon the most exalted ones (the good), (¢) but the wicked rain down (or ‘bestow’, or perhaps ‘choose’ (? varsh° having been intended as an aorist present of var*! (vri)) their gifts (or ‘ad- vantages’) apart from Thy desire, etc. (trl. shortened, as elsewhere oc- casionally, to save space). * Yet see Y. 50, 3.
Parsi-persian Ms. trit. [] [Kih = —] in ham, [kih sakhawati nah shikanand], afztini Mina ¢ Hormuzd, (b) [6’sh* an ashavan chashad har-kudim buzurgi, [kw’ [’sh = -sh] an ra néki tamam 6 [] [vehin = shafirdn*| dad] (c) Jud& az in ¢ TA khwahishn darwand bakhshand, (ki, khastah (sic) nah pah biyad* (2?) ¢ Ta darad(?)] % (d) Kih an ¢ 4 [] [guft (?)** = kunish* (? gobishn (?))] ash az AkOman [] [manad* (?) = —], [kt, mihmani? Akéman pah tan ¢ tt ra, kih wanah kunand] * ** A slip of the pen, see the Pahl.
Free tr. These Lord Thou ‘It give and through that spirit bounteous, By Fire for good to strivers twain in judgment Through growth of Reverence* and Truth*, Ahura, For she* instructs her many seekers. Verbatim trl., etc. Eas res duas, [i. e. Salubritatem et Immortalitatem (vide supra s. V(5) et I(1)) des [vel dabis per Tuum] Benigno{-num] Spiritu {-tum*! (in sanctis Tuis vivum*)], O Mazda Ahura, (b) per Tuum) igne[-nem]
284 XLVIL 1.
in-bona distributione (vel ‘addictione’) (°té** = °tya’ = °tyarh, loc sg. fem.) [praemiorum bonorum et in bona, i. e. in justa et aequa compositione et impositione suppliciorum] certantibus-duobus [vel (iterum et fortasse certius) (b) {eas-duas res, vitam bonis abundantem et longaevitatem [des (vel ‘dabis’)] per-obrussam- sacri-Ignis-Tui in-bono, [i. e. de bono (adverbialiter), i. e. ad addictionem praemiorum et suppliciorum aequam et justam efficiendam] distribuit (vidaiti*?) [hic Tuus Spiritus (?) Benignus] certantibus-duobus**-controversiam - habentibus (de auctoritate legitima cau- sarum suarum duarum inter se contrariarum)], (c) {sic distribuit Tuus Spiritus] Pietatis per-promotione[-nem vel per incrementum Devotionis] Sanctitatisque ; (d) illa enim multos (vel [pourti(n)s (?) = viros] [ad se] cum-desiderio-venien- tes [scientia vera plene et sine amphibolia] instruit[-struet].
*1 Vel voc. (?) ‘O Tu Benigne Spir. M. A. *? Vel etiam fortasse (tentemus iterum) est ‘yidditim’ legendum, ‘et (ta=) ex eo distributionem dabit, etc.’; sed vide annotationes. Fortasse est vidaité (sic) pass. cum neut. pl. *° vel ‘e duobus lignis’.
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Verb. tri. with paraphrase. Si factis [i.e. per facta vel consilia* capta sua] Sanctitate Mendacii-daemonem [hostes inimicosque nostros instigantem | vincet [vel destruet [sanctus*! noster civis princeps vel propheta|] (b) quum sit (sint*2) promotae (sic, lege as(t) Ashuta), [id est, quum ad nostram pro- speritatem augendam vere et manifesto adyenerint eae dispositiones vel res promissae] quae [prius falso a malis ut] fallaciae pronuntiatae [et declaratae- sint] (c) in-Immortalitate [advenerint] a-Daevis(que) [daemonibus sic ut frau- des declaratae*? sed] ab hominibus|-(que)-sanctis promotae], (d) tum Tibi [Tuam per] beneficiis[-ia]-utilibus[-ia] adorationem augeat [hic civis sanctus, i. e, vim et beneficium Tuae adorationis amplificabit et propagabit], O Ahura.
Xlvi, 1. 285
Pahl. trl., etc. For the two contending* parties* (hardly ‘in reference to the two, Haurvadad and Amer®’ (?)) the bountiful spirit of Atharmazd bestows the decision; (b) He will give the decision of* fire to the contenders*!, [i. e. they will render (or ‘render Thou*(?)’) the true (or ‘certain’) and the untrue (lit. impure) evident]. (c) Since His is the powerful perfect-minded- one and Aharayih also, [and by his means does that perfect-minded-one become the chief (the prevailing one) of the var (or ‘ordeal’)|; (d) for when they behold those things she* (Aramaiti) causes* many to believe, [and the wicked are not opposers of that Nirang i var which decides for the righteous, (or ‘the wicked, owing to that N. ete., are not (i. e. no longer) opposers - -’)].
*1 Was vanhau not translated because it was taken in the sense of ‘bright’ and included within the idea of the ‘fire’? Atdsh oblique by position; see also Ner.
Ner.’s sansk. text. Tasyati dadau mahattaro ‘drigyo Mahajnani Svami (b) agnim vivikter*! datarazh prativadakritam, [kila guddharh aguddhaih pra- kati-kurute*?], (c) sarapirnamanase mahattaraya punyayacha, (d) sa yatah prachuran pacyatah pratibodhayati [durgatinah]. *' J.‘ °ktir. *2so J.4. (Trl. om.)
Parsi-persian Ms. trlt. An har daan* (sic) dehad afztni mint ¢ Hormuzd s (b) atash (space) guzarishn*(?) (or gaztr°, guwazishn*(?)) = vazarishn]) bih dehad 4n dalil- kunandahgan, (ki, khalisi u {] [ma-khalisi = atrdd* (sic ?)] [] zahir kunand] (c) kiyash an kih an ¢@ buzurg pur minishniSawab ham [padash [] sardar], (d) chih an bisyar, kih nigirad ashan (sic) khwahad, [darwandan 4n (the Pahl. has, I think, an abortive Nirang, it seems nar* or tar*, no trl.) [] ta ashavan* ra, nah dalil] *
Free irl. If through *his* deeds by Right he** slays the Falsehood, When hopes* by* foes* called false at last shall triumph
In Immortality through saints*, reviled by faithless*,
Thy praise shall this, O Lord, through grace increase.
*1 Vide Ashava in secunda stropha. *2 vide annotationes. ** vel ‘per Daevas et homines effectae’ (?).
Pahl. tri., etc. If, in that dispensation [in the final body] Sanctity smites the Drij, [i. e. if Ashavahisht smétes Andar (Indra (?)), (or ‘the foul one’ (gdndak))], (b) when that takes place which was. declared by them to be*t in deceitfulness, [that is, that 7# was not to happen], (c) (vz, the immor-
286 XLVIII. 2, 3.
tality (the declared fate) of Demons and of men), (d) then this which is Thy benefit increases Thy praise, 0 Atharmazd, [Thy Religion]. *!0r om. ‘to be’.
Ner.’s sansk. text. Yarh tasyam dataut Dharmo Drdjarn vighatayatit+2, [kila, vapushi pagchatye Agavahisto amarah Drijarn vighatayati]. (b) Ye Avista- vanim gikshati** [tesham badhakarah'{-an]* prakrishtarn abravit] yat idath {lege imath] prapnuvanti, viprataraka* prakrishtayh‘ vadanti [kila, na Avista-
aw) rq wngal “eee +50 JL5 bg sawp aly 2. Text.