Ner’s sansk. text. Eva yat, Svimin, Tava srishtitn palayami, [kila rakshain karomit Tava srishteh?] (b) Bahmanasya [Uttamasya Manasah] yat muktatmandm* atma* [Aste]. (c) Asya yat prandmah aste sarhptrnamanasa vriddheh, [kila, kivhchit punyarh dadyat tasya prandmah|]. (d) Yo manasa asya Svaminah na pagyati [avyApdrena], tasya adho Narake mrityur bhiyat, [kila, ‘apagaiahi3’ bhavet]. +J.° has from karo-(sic) to 1la antar Narake all on the margin, in smaller, but not necessarily different, handwriting; ins. te sa before antar. *P. reads on in the same way after srishteh te sa antar, etc.--- ®so C.; J.3 °ooahi; P. °gohi.
busapandsrg wep gdbaas sys oye )Oxgndrsyrs ee 11. Text.
bene ty -besajscayys we Aeosselsrs
SOs My + (29248) byurr)s od IMG) watyosured¢) aus +39 240939
& Losses -}gur3s 4999 Goa possess Reg)
Verbatim trl., etc. Tum [iis scelestis infidelibus] mala-regimina-habentes [-ntibus et exercentibus obviam], mala-facta-facientes [-ntibus], mala-verba- loquentes|-ntibus], (b) malas-conscientias* (indoles-spiritales)-habentibus [vel ‘mala-praecepta-sequentes[-ntibus]’], male-cogitantes[-ntibus, i. e. consilia prava vel opiniones haereticas mente concipientibus] scelestos [-stis-infidelibus] (c) cum-malis escis obviam animae [suae, i. e. animae horum scelestorum ipsorum damnatae his scelestis ipsis in Tartarum intrantibus obviam] eunt (vide Yt. 22), ([vel etiam fortasse ‘animae [infidelium aliorum jamdudum mortuorum his scelestis] obviam eunt’]). (d) Mendacii-daemonis in-habitatione vere-exsistentia-et-manifesta sint [vel erunt] corpora* ([vel ‘ vere-exsistentes erunt habitationes*’]) [eorum].
Pahl. tri. and expl. Thus as* ¢o* the evil-ruling, the evil-doing, and evil- speaking, (b) the falsely religious, evil-thinking, and wicked person (c) to
Xlix, 10, 11. 321
Ner. transl., etc. Thus, O Lord, do I* protect that which is Thy creation, [that is, over Thy creation do I keep a guard], (b) and over Bahmana [the Highest (i. e. ‘the Best’) Mind], who (or ‘which’) is the soul* of the pious*, (c) That which is his worship is ever offered through the Perfect Mind of increase (i.e. increasing blessings), [that is, let his worship grant me some holy acquisition]. (d) He who does not see according to the mind of the Lord [on account of his evil works (or ‘idleness’)| Je¢ his death take place below in Hell, [that is, let it be an ‘apagaiahi’ to him]. *Ner. read netrinani; 80 corr.
Parsi-persian Ms. Edin ham, Hormuzd*, in i Tai pédaish*! bih [no tr. for ne- trind], (b) [pah = pavan] Bahman 4n ham 7 ashayan rtiban (sic) [-ré parwarishn kunad (?) = rd (so for rai) parvarishn vdginad (or ‘-tind’)]] x (c) An ham 7 niyayish- hend (sce pro -mand) Spendarmad afztni hast, [[] niyéyishmandi [], kt chiz ¢ Saw4b bih dehad (?)] % (d) Kih minishn an khudai [] [rava*? -kunad (or ‘dtir-kunad = avinéd (-tninéd’ (?), see Ner.))] [ ¢ bad-[mard ra = gabnd ra}] frod [] [kunad andar Dozakh mirad (?) = vagunéd dayen Dushdn jemiti[-nd|| bashad, [kish bi-jan bashad] « *1 Or paiddyish. *2 so I now think the Parsi-writer meant.
Free tr. Then evil rulers, evil doers, speakers,
Those believing* ill*, and false men evil-minded (*or ‘of eyil soul’) With evil food the souls to meet are coming.
In Falsehood’s* home at last their forms abide!
din, wa bad-minishn 7 darwand, [andar Dézakh afeanad = dayen Dishdn ramitinéd (?)] (c) ash &n ¢ badtar khfirishn pazirah ruwan [dehad = ddbinéd] pazirah rawand + (d) [] [Undecipherable, but looks like Din** ham) + ya‘ni... [i ré = dini (?) (in the sense of ‘soul’ (?)) varman ré] andar Druj, [] [pah Drujan = pavan Drijdn] [andar Dozakh*] ashkarah hast kéim * [Ashkarah Déwan Drfijan,[ra = r@]] * *! We should
expect vash = ‘yisha’ = ‘poison’, Pp p
Jus)
(NB. The Commentary on Y. 49. refers also to my former printing).
Verbatim transl. Quid™{auxilii est] Tibi [i. e. quid auxilii habes} Sanc- titate invocanti*! (auxilii*) (b).[mihi] Zarathushtrae, [i. e. pro me Z. ad ferendum|? Quid Tibi [est auxilii (quid a. habes) per Tuam] Bona[-am] Mente|-tem], (c) [hoc interrogo, ego] qui Vestris [propriis metricis (?) recte oblatis} adorationibus, O Mazda [Vos*?] adorem [-rabo], 0 Ahura? [Domine vel Dee*™ (vive),] (d) tale [auxilium] exorans quod [quale in| Vestra potestate (vel ‘voluntate’), [i. e. secundum Vestram voluntatem] optimum [sit] ?
* Fuerunt qui antehac ut sequitur verterint: ‘Nonne illi (téi nom. pl. (?, sed vide Z-trai) Sanctitate (vel, ‘O S.’) invocantur* adjutores (n. pl. accentu mutato) pro Z. 7 *Vos.duo di M. et A.’ (aegre),
Pahl. text translit. *Chigin Lak, Ashavahisht81, karitinam avi aiyyarih! (b) [mtn] Zaratishté [homanam], va? chigin Lak, Vohimand, (c) mtn? pavan zak i Lekim stayidariht pranamam, Atharmazd, (d) aétind bavihbinani® zak if Lekam isht® pahlim, [aigham tibin yehevinad bavihtinastd7],
Pahl. transl. (a, b) How*! shall I, Zarattisht, invoke thee unto* aid, O Ashavahisht, and how thee, O Vohiman, (c) J who bow myself in Your worship, O Attharmazd? (d) Thus will I seek that which is the best gift of
IV. GF coeaaasil SW IIQIY gay ws) wg “O9 1. Text. jeesoale anges) su} “6°69 SOs woe “£3 av) ops -80h.96 pesos “ees boas Sbyniag sap sauroayrgyatle was « SUAS 39 (NB. The Commentary on Y. 50 refers also to my former printed and distributed edition). Verbatim trl., etc. Quid mei [mea] anima possidet, [vel expetens-adipiscitur] alicujus™ (sic) auxilii? (b) Quis [est] mei pecoris [conservator]? Quis [est] meus vir conservator inventus (c) alius Sanctitate [id est, alius atque Sanctitas, }
Free tr. What aids from Holiness hath Thine invoker,
Hath Zarathushtra?, what with Good Mind’s bounty ?
I ask it, Mazda, Lord, with praises praying,
For what within Your power is best! * or ‘through wish’.
Your wealth, [that is, may my* desire thus become possible to me]. **It is pos- sibly not interrogative (?), see Ner.
Ner.’s sansk. text. Yatha Te [vel lege Tvam] parisphutazi prakatari Janami* akaraydmi* ahath sahdyi! (b) Jarathuctro [bhavami], yatha te Bahmanah [uttamamanasah*] (sic, but probably meant for a nom.), (c) yas te stutikarah, tasya susamriddhatvam™* bhiyat, Svamin. (d) Evar cikshdrh! Avochat yas te aradhayati?; [drddhanam‘[-narh] kurute tasya atma]. Atah parar svarga- bhuvanam [bhiyat. Susamriddhata bhityat]. +J.3, P. 2 J.2 °yanti*,
Ner. transl. (a, b) As* I know* Thy manifest* characteristic (or ‘Thee the manifest one’) clearly, and invoke* Thee, I who [am] Jarathustra*, Thine associate, as Thy Bahmana (the best mind (nom.(?))] (or ‘as the associate [of*2 the Best Mind’ (gen.)]) also appeals to Thee, (c) so may prosperity (or ‘good success’) be his who is thus Thy praiser, O Lord. (d) Thus he who pro- pitiates Thee has uttered Thy doctrine, [his soul is making propitiation*] ; wherefore let the heavenly world beyond {be his. His be the good success m attaining it]! * Altern. trl. as considering the reading karitt? for khavi®, * or simply ‘the associate’. **or ‘is making the doctrine propitiatory’.
Parsi-persian Ms. Chin Ti, Ardibahisht, khwanam 4n [i = varman] yari frasad = jamtinéd|, (b) [kih] Zaratusht {hastam]; [] chtn Ta [] [hend = homand (sie) ] [ [hast i ra khwanam = hast varman ra karitinam) |, (c) kih pah 4n 7 Shuma ta‘rif- kunam, khwanam, Hormuad, * (d) édin khwahish-kunam an 7 Shuma khezanah 7 buland; {kim tuwan bashad khwastan, [kim ruwén andar buland jihan mandan khaib bad = dgham ribin dayen* pahlim akhan* manishn khith janindd* | | %
roy IV.
Free tr. Aye doth my soul obtain a real* assistance?
Who for my flock, or self, is found protector
Other than Holiness and Thou, Ahura,
Invoked, desired One, or Mind the Best?
Teque {Tuque], O Mazda Ahura, (d) [0 Tu] desiderium-excitans*(?), ({vel, O Tu desiderate, vel fortasse ‘hoc nobis dicite (24 pl. az = ah’)]), O invocate [(vel semel iterum ‘in mea inyocatione’ (loc. of °ti))? Quis etiam alius] Optima Mente, [id est, quis alius atque Optima Mens mihi talis est conservator]?
* Vel ‘cujus’ (?); fortasse est chahya quaestio altera et secunda. (a) Altern. trad. ‘Num (vel ‘utrum’) mea anima [precibus] adipiscitur auxilii[-lium]’.
Pahl. text translit. Chigin ayo! denman li rabin khvdstér homanam chigémchai? tishak6, [aigham kar va kirfakd tibind kardand, minam’ mozd$
324 Le A; 25
°*DJ., D., M.andP. azdin, Sp. azédo. *° P., Mf. (?) am; Sp. and DJ., D. khim (?), so Ner. 117), P.om, at; Mf. mfn foramat. 1? DJ.omi. ** DJ. ins. I ori. ** P.minidan. 1° see P.
Pahl. irl., etc. How shall I become a supplicant for any sustenance* (or ‘in any particular a capable** supplicant’) for this my soul, [that is, how shall the performance of duty and good works become possible to me whereby they may give me a reward]? (b) Who provides for me a flock, [that is, who gives me a flock]; and who causes, (or ‘helps me’) to secure a protecting man (a herdsman) [and other friendly support] (c) except Ashavahisht and Thee, O Atharmazd? [for it is owing to You that I understand]? (d) Cause Thou me to search (or ‘know’) (?) ({or ‘azéd6, search, Ye out for me’ (or possibly a translit. ‘tell Ye (az = ah)) me’])* the best thought (or ‘the thoughts of heaven’ (?)) in my invocation, [that is, when I shall call upon Thee cause Thou me to understand fully that thing which, when they ponder it, is best (or ‘heavenly’ (7))].
Ner.’s sansk. text. Yathai yat ahah atmanazh abhilashayami yat abhi- lashah sarbbalasya*(?) kirnchit, [karyarh punyasya caktiman karomi yat prasadaih tasya punyasya dadyat|; (b) ko me pagiin dadyat? Koj-e] me manushyah!
_ a a
palanaih* datim* alabhanta?[Aparam sahayyarh dehi]. (c)Anyari yat parisphutar* Tava hetoh janami, Svamin Mahajnanin. (d)Diner upari sucilatn** | sattvaricha**| karyam* tatah atah pararn bhuvanarh [svargara] manasa Akaryate** [pacchat yatha atah parar bhuvanam sarve jananti]. *P. 27.4 antah. **reading ‘am’ as‘khim*’.
Ner. tri., etc. As that which Iseek as (? or ‘for [-no hetos(r)]’) the soul és what zs the desire for somewhat of strength* (or ‘sustenance’), [that is, as being able*, I am performing the dutves of sanctity, wherefore let one (or ‘him’) grant me what 7s its reward|? (b) Who will (or ‘may’) ¢hus grant me herds? And which men have obtained for me protection for them* as* a gift? |Do Thou therefore grant me a different (or ‘a further’) succour]. (c) Another which*+ is distinguished* (so= Asha°) for Thy sake*? do I know, O Great Wise One the Lord. (d) J¢ 7s owing to (or ‘concerning’) the Din that the kindly nature [and character*] is to be invoked* (so meaning, see the Pahl., not ‘deed’) with the mind, and hence* and thence* (afterwards) the world which is beyond, [Heaven ]is invoked** with the mind, [that is, theymake this invocation afterwards, as. (or ‘when’) they all become acquainted with the world which is beyond].
*1 Hardly ‘another than’, yet see the Pahl. and Gatha. *2 or ‘in Thy stead’ (?).
Free tr. How, Lord, shall he the joyous Kine be seeking
Who seeks her rich with pastures? : -How?
Just living lands (-t’is thus-) in years of glory;
Known holy homes! O thus that blest gift give.
*2 esse, infin. (aegre). ** vel pourushti hvare-p° = ‘inter homines solis-splendores-habentes (i. e. praecipue beatos)’. ** vel ‘optandas = nishésya’ (?).
Pahl. text translit. Chigin, Attharmazd, zak rddih kardarih i Géspend bavihtinam, (b) min denman [khim (‘altern. text)],[mtin radih padash vadtn- jayén? denman Géspend]? Ash pavan valman i varzidar khtrsandih, [aigash khirsandih pavan zak damané amatash zak vastrydsh yakhsentinéd*]. (c) Pavan rastih® zivishnih zak ? ahariibd [aé*t+! yakhsenunéd], afash pavan kabed khvarih panakih aé7 bavihinéd, [pavan kabed nadtkih]. (d) Ashkarak sti, va zak i valman i dehakashé (sic, vel ‘nashkash*(?)’)® avo li nisastak (or ‘ visastag (2))9+1 dén ahvano dahishn yehabtinéd [fraz! vakhsh?°], *See P. ? D. vadtiniand., Mf. no 14. *D. ins. 7. *so DJ., D.; K.5 dared. *D., and P. rast. *so DJ., D. ™so Du.; D., P. hana, * or ‘nashkih* (2). ® DJ. n-i-s-t-k6 (?) (or ‘vis-t®; D. nas-t-k (or ‘vis-t°’); M, yis-s-t-k (or ‘nis-s-t-k’); K.° nas-st-k (or ‘yas®’), 1°D., P. vésh.
Pahl. tri., etc. How, O Atharmazd, shall I seek that one possessing the efficiency of liberality (a compos.) which 7s the sacred Herd ({or ‘that which is the efficiency of liberality for the herd’), (b) and how shall he seek for her who contents her* (or altern. ‘he whose nature 7s thus’) [by whom liberality
might* be™ effected* for her (this herd)]? Its (the Herd’s) satisfaction is to -
be secured through the husbandman, [that is, its satisfaction can be realized in that time when the husbandman has it in possession]. (c) Jé 7s by his living in uprightness that the righteous [shall possess this]. He also desires a protection (or ‘shelter’) for it (the Herd) in its abundant comfort, or ‘glory’), [in its abundant happiness]. (d) A manifest (or ‘distinguished*’) land* and that which is its village*-life*, as an abode for me [in the world], give Ye this gift ([or (d)‘Give Ye (or ‘render Ye’) the creation manifest to me, and render that which is its book*(?) (or ‘learning = nashkash*’), open (i. e. unsealed*) in the creation of the worlds’]). [Cause it further to increase]!
*! Or ‘they would effect (‘dimyén)’. *2 seeing the root pa(?). *8 visastag (?).