Ner. transl. (a, b) When is this gift (or ‘ dispensation’) coming, O Lord, when*! 7¢ is to be manifestly*? established*2 with the Perfect Mind, and when the toiler** comes with good intention, and good work? (c) When may he deliver the blow upon* (or ‘fitted for’) the wicked and upon* the angry*, lame, and impotent one* (d) when they may attain to all of this in the final state of the Good Mind? *! Reading aimat, see Pers. ? or read karye = avd k. ‘when it is evident in action’. **‘the agriculturalist’(?). ‘not ‘the blow of anger, etc.’.
Parsi-persian Ms. Kai an dahishn, Hérmizd, [wa = va] [] [kai = admat*], Ardi- bahisht awa Pur Minishni [bavad = j@niénd*] wa Shaharéyar, rasad pah [] [nék-mandan = hit-méanishn] an [nék = nadtik*] kar? % (c) Kih an darwandan silah [zakhm [kunad = vagitina(e)d*]] | | bi-pai (bi-pai = arméshti] nah-kari* dehad ? # (d)[] kih an ¢ [] Voha**-
Re
rasad*” -man** (sic) [danai= -](?) #** ‘rasad ddndi’ misplaced, ‘Vohti-man’ being divided.
Free tr. Aye, such shall be the Region’s future Saviours
Who with the Good Mind’s help Thy worship* serve
With Truth, O Lord, and deeds of Thy monition,
For set are they as every Raider’s* foe.
and this which is Thy doctrine, O A., they are* teaching* [Thy Religion}, (d) for as an opposition against that Wrath-demon are they given.
Ner.’s sansk. text. Evarh teshaii santi labhamatam yat nagarar, [gramath, degarh, akshayatvamn karishyati], (b) ye jiatarah yat Bahmanasya samath [ma- nushyaih suvyaparam vilokayanti]. (c) Yat karmana satyena(?) [santi anyayinah* (?)] Tava Syaminah [jananti], gishyanti, [Dinih Tvadiy4]. (d) Yatah teshati dadantah santi pratipakshanath teshazh kopena*!. + Triffing variations.
Ner. trl., etc., Those who understand (see below) belong to (or ‘are for’) these beneficent (lit. ‘ profitable’) men when* [one (i.e. they) shall render] the city, [village, and region the Indestructibility (i. e. the State of the Death- lessness)|, (b) who are knowers of (who know) what belongs to Bahmana together with [men, and they discriminate good works]. (c) When they, the adversaries (see below) are lawless*! as regards*! truthful action, these who are Thine, the Lord’s [perceive (or ‘understand’) it], and give instruction, [that is, Thy Din gives instruction], (d) because they are bestowers of * chastise- ment* upon*? these their* adversaries, and with*? anger. * Or read nyayinah ‘being lawful [they know] and teach’. *2 gen. for dat.; or ‘because the lawless (see above) are bestowers of these opponents in their wrath’. *%or ‘on account of’.
Parsi-persian Ms. Edin dshan hend, stid [] [-hend (sic) = -hémtnd*] 7 pah Deh (Ristakhiz* kardan (? = kardar)] # (b) Kishan khushndsi (sic?) [kunad = végiina(é)d*] pah Bahman awa, (ka, Adami pah nék[{i=—7] 6 (or ‘t’) shnaish(? shnési)-kunad, (c) [] pah kunishn rast hend, wa in ¢ Tai, Hormuzd, amtizad (?) = 4amfikhténd (sic)] [Din ¢ Ta]; (d) chih éshan péda*-kard* [] [hast =jakniménéd* (sic)] shikastan i i i Kheshm [Déw ra = — ra] %
304 XUIX 1.
Verbatim tr. with paraphrase. Sic [immo vero] me [per longum] tempore [-mpus] Bendva ([i. e. princeps inimicus, (vel fortasse ‘Societas* infidelium hostium contra Z. foederata’)]) impugnavit [ille (vel ‘illa’)] quidem in proeliis nuper, pro(h)! commissis maximus [vel-ma, i.e. per suum magnum numerum vel po- testatem inique assumptam victor (vel ‘victrix’)], (b) [me] gui [homines] mala- consilia-proposita-habentes mihi-conciliare-(vel docere)-cupiam [vel (lege khshnush6) ille (aut illa Soc.) eos pravos homines sibi-conciliare-cupiens est*!], O Sanctitas, (vel-tate (2)), O Mazda. (c) [Ergo Tu cum rei-] bonae*, [i. e. for- tunae*2 secundioris*] (cum-) dono*? veni mihi, [i.e. ad me] ad mei*, [id est, ad meas] aerumnas (tollendas], ([vel (lege 4rap&) me gaudio affice}), (d) [et pro me etiam] ejus [Béfidvae-hostis (vel Societatis* scelestorum-infidelium) | (Bona) exitium [i.e. devictionem* ejus per Bonam] obtine*! Mente[-tem, i.e. per nostros fideles fortes Tua Bona Mente inspiratos]. * Fortasse est °shnushé Illsg. perf. cupivit (forma minus secundum regulam). **vel lege ‘vahuhi = cum bona Tua liberalitate’. ** vel ‘obtineam’. (NB. The comm. refers partly to my former printing).
Pahl. transl., etc.. Thus ever until (or ‘during’) the worst time mine is the greatest protection (sic, seeing the root pa(?)), [that is, the protection*(?) of the creatures is ever to be effected by (or ‘for’) me until the later body], (b) until* when* the evil intention [of the Persecuting-Infidel] shall have been taught, and also the truth of Attharmazd, [the Religion of Atharmazd like- wise]. (c) That which is the giving of the good* is to be brought in by Thee,
LXIx. 1. 305
XLIX.
Free tr. Beridva the foul hath met* with* us and conquered,
Though I* with Holiness would win his* ruthless* hosts*.
Come, Lord, with gift of good to heal my sorrow;
Through Good Mind gain for me that Béiidva’s fall.
[that is Vohiiman is to be brought into the bodies of persons], and where there 7s to me that which (or ‘he who’) is no source of joy [let it (or ‘him’) become a source of joy]. (d) And that which is their destruction (that of those Persecuting Infidels (for ‘hésh for adsh*1’ ‘an understanding, i.e. skill (see Ner.) against the Infidels’]) is to be distinctly*? known through Vohtiman, [that is, a remedy against the Persecuting infidels is to be known through piety].
*1 Zend adsh° stood in the Pahl, characters which also spell hésh. *2 bara = vi, which is therefore twice, or alternatively, translated.
Ner.’s sansk. text, Evari me sarvesharh ydvat atra nikrishtatare [yugel], raksharh! mahattaranat kuru**?, [kila, yavat tanoh* akshayatvath sarveshain [-Asdih| srishtindrh rakshém kuru*], (b) Asau dushtadharté [Aharmanah*]. Asvadayet* Svamino [Dinib*], (c) yat? Te uttamasya datih prdpnoti Bahman- asya, (d) yat teshath uttamatd jfidnata*! Bahmanena, [kila, updyah Asmo- ganah yatah suvyaparaii janiyat], *! Follows the error of the Pahl. **2 taking ktmishn as infin. for imper. (?). ® J.4 ** reading Pahl. hésh.
Ner. trl. and expl. Therefore afford me the protection*! of (or ‘ for’) all the greater ones so long as J am here in this baser [age], [that is, effect the protection! of all the creatures for me so* long* as* until* the indestruc- tibility of the body]. (b) That one [Aharmana*] és the sustainer of evil, but may [the Din] of the Lord instruct ws*. (c) That which*! is Thy gift (or ‘when* Thy gift’) of the Highest (i. e. ‘of the Good’) Bahmana is arriving (d) and that which** is their goodness**!, that of the greater* ones* (see above a), be- comes an intelligence* which exists through Bahmana, [that is, ¢¢ becomes a remedy against the Asmogas from which* one may understand pious con- duct, ([or possibly meaning ‘because* then one may understand that remedy piously’ (see the Pahl.)]). *1 See the Pahl. (Sansk. is irregularly used throughout).
Parsi-persian Ms. Edin man hama*(?) [= —] ta an an 7 [digar = (Pahl.) bittim*] [zama*] (sic) paspani(?) meh [kunad = —], kfim ta tan 7 pasin hama pasbani 7 pédaish* 6 (or ‘ti’) [] [kuni imper. for infin. = kunishn]], (b) ta an ¢ kih bad-didar [¢ Ashmégh] chashad [] rasti 2 Hormuzd, [[] Din ¢ Hormuzd] * (¢) [] An at = zit] ¢ veh dahishn, [dadan = dahishn] rasad (2?) [Bahman 4n tan 7 kasan], ki man 4n ham 4 man bi- raminishni* { [hastam = hastam] raminishni* [= raminidar] bad] *# (a) An 7 shan {pah = pavan| hish [| [pah = pavan] danad pah Bahman, [kt, charah (space) ¢ Ashméoghan pab néki [] danad (Pahl. -ishn), [kf shagirdan ¢ man = dgh dhitshtan*® ¢ ra] ] *
*! Or ‘paiday®’.
ec my me
Verb. tri., etc. Immo [vel ‘Sic’] hujus me Bendvae (vel fortasse ‘Societatis*’) tardat, [i. e. me a mea re perficienda impedivit, vel fecit ut haesitaverim] (b) [ille] traditionis-doctor pravus decipiens-infidelis [et ex e0 fraudator] a-Sanctitate damnum-multum-accipiens ([vel expers*-Sanctitate [-tatis me] vulnerare-cupiens, fi. e. mea consilia proposita (id quod velim) perimere-cupiens (vide primam str.]). (c) Non benignam sustinuit huic nostrae- patriae [pro nostra patria] Pietatem (promptam mentem), (d) nec [omnino] cum] Bona, O Mazda, interrogavit, [i. e. consuluit] Mente, [i. e. de-nulla-re umquam Bonam M. in consilium adhibere-vult].
Pahl. tri., etc. Thus that which 7s mine (or ‘That which és I*’, so literal- ly) he causes to delay (or ‘to ponder’) by that which 7s his [deed as by a] disease, [that is, they would make the Religion diseased (or ‘ decrepit’), this Religion (or ‘this thing’) which I declare before the face of persons]. (b) The Dasttir who is wicked is a deceiver whose wound is from justice, [that is, if they. should fully enforce a just decree in reference to him, the wound would be even for him), (c) for he (or ‘who’) does not abide by Spen- darmad with a perfect mind when they observe her (or ‘expound her to him’), [that is, they (i. e. ‘such as he is’) will do nothing with a perfect intention], (d) nor does he, O Aftharmazd, even afford a conference with
Beek. 2 307
Free tr. Béfidva’s false judge retarding thus hath foiled me, Faithless from Right afar* he seeks* to* harm*
Blest Piety he aideth not in this our nation
Nor counsels with Thy Good Mind, Lord.
(or ‘through’) that which is a Good Mind, [that is, not a single conference even is desired by him from a pious motive].
Ner.’s sansk. text. Evarh me ayarn [karma] yat mandyasya* asya drishtantarh, [kila, Dineh mandata* karoti. Idarh agre brimahe]. (b) Nyayi durgatiman chhadmakah* yah saralataya! chhedah [kila, yo balishthah satya- taya upari karoti, tasya kleco bhavati]. (c) Yat na, prithivyar duragach- chhan**, aste sarapirnamanasa, [kila, kimchit sarpirnamanasa na kurute]. (d) Na yat uttamandzh dadydt, Svamin, Uttamamanasah prakrishtath sarvam pragnam vidyate*, [kila, sarvara pragnari suvyaparam na karoti].
*1 J.* ins. upari; other trifling variations.
Ner. trl., etc. Thus this one is doing for me [an action] which is the manifestation of this malady*, [that is, the malady* (or ‘lethargy’) of the Din does this (or meaning ‘it produces the lethargy (-tam) of the Din’). And we declare this before men’s* faces]. (b) The wicked spiritual-ruler is a hypocrite who és afflicted* (?) through the truth, [that is, he who zs the most strong (mistaking vijir for va chir) inflicts it upon* him in accordance with the truth; and the torment is his] (c) because he is not of a perfect mind, coming with evil intention upon the earth, |that is, he accomplishes nothing with a perfect mind].° (d) Every question of the Good Mind is* (vidyate) not what*! he may deliver to* the good, O Lord, ([or possibly with utta- manasah meant for °manah ‘nor even when he may give forth every question to (or ‘of’) the good is he of good* mind*’)), [that is, every pious question he does not put]. *! yat as = a ‘zak 1’.
308 Rl 3 04
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Ryo» e(Naceges)cowredror- bowed sy cowpeal-(¢))seyes Verbat. trl., etc. Itaque [vel‘Immo’] huic delectui-religioso [id est, ad nostrae sacrae Religioni auxilium afferendum], O Mazda, [a me] positum [-ta, id est, ad Causam sacram nostram ex periculo eripiendam constituta et adhibita est] Sanctitas prodesse, [id est, ad salutem et utilitatem ei afferendam; sed suae*] traditioni[-nis perversae-causa* ([vel doctoris pravi causa]) vulnerando, fi. e. ad suum* exitium positus ([vel e contrario, et fortasse melius ‘ad [nos pro nostra parte civili et religiosa contendentes] vul- nerandos, i. e. devincendos [positus vel destinatus*! est]) mendacii-daemon*! [hos nostros hostes inspirans]. (c) Ex-eo Bonae principatum-protegentem*2 desidero Mentis (d) [et] (inter) omnes scelesti* socios [mea amicitia inter-|-dico! *1 Masculinum loco Zend. fem., sed nihil nocet. **vel lege caré=‘in principatu-p°”. Pahl. text translit. *Aétéinich av? zak? } valman’, Atiharmazd, kamak bara dad&¢ yekavimtinéd, [hand aish5+1 avo! pésh yemalelinam (b) mfin] pavan Aharayih sid dahishnd 4° Dastobar [ash mozd yehabfind]?. Man réshinéd pavan Dréj [ash padafras vadtinaiid]. (c) Zak am‘ sardarih kamak® ¢ pavan Vohiman, (d) andargé® harvisp-giiné® darvandind mint hamkhakih® andarg yemaleliinam, [aigh!, min déstih i® levatman valmanshan javidak yeheviinam]. “See P. 7 D. om. * D. and (or ‘avé’). * DJ. * D. seems ash i (eo SDI: om. i. 7 M. ins. va, or has 5. 8 s0 DJ. ® DJ., Mae pein Pahl. trl. and expl. Thus also, O Atharmazd, to (or ‘in accordance with’) that which is that (or ‘his’ (?)) desire has ¢ been thoroughly (bara = ni = down) granted (or ‘established’ (see the Gatha)), [I declare it before this person] (b) for (or ‘through’) whom (oblique by pos.) és the benefit ofSanctity to be bestow- ed, who zs the Dastir; [to him they are giving a reward]. He who wounds by (or ‘as’) the Drfj [on him they will execute punishment]. (c) That leadership is therefore a desire which I experience (see the 18* pers. in a, gl.) through
Xlix. 3, 4. 309°
Free tr. Thus for our cause, O Lord, is Asha founded,
The Law to help.. The Demon-Lie be*! slaughtered! i“
For Good Mind’s guidance would I now beseech Thee; i