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A study of the 
Five Zarathushtrian (Zoroastrian) 


Gathas, . 


with 
texts and translations, 


also with the 


-Pahlavi translation for the first time edited with collation of 
manuscripts, and now prepared from all the known codices, also 
deciphered, and for the first time translated in its entirety into 

a Huropean language, 
with 
Neryosangh’s Sanskrit text edited with the collation of fiye MSS., 
and with a first translation, 
also 
with the Persian text contained in Codex 12> of the Munich 
Collection edited in transliteration, 
together with 
a commentary, 


being the literary apparatus and argument to the translation of the Gathas 
in the XXXIst volume of the Sacred Books of the East 


by 
L. H. Mills, D.D., Hon. M.A. Oxon. 
Part I, YASNA XXVIJI-XXXTV. 


This work is published’ with the assistance of the Secretary of State for India in 
Council (of Her Britannic Majesty’s Government), and also with that of the Trustees 
of the Parsi Panchayet Translation Fund of Bombay. 


To be had of F, A. Brockhaus in Leipsie 


Oxford 1892. 


Druck der Universitats - Buchdruckerei von E. Th. Jacob in Erlangen. 








A study of the 
Five Zarathushtrian (Zoroastrian) 


Gathas, 
with 
texts and translations, 


also with the 


Pahlavi translation for the first time edited with collation of 
manuscripts, and now prepared from all the known codices, also 
deciphered, and for the first time translated in its entirety into 
a Huropean language, 
with 
Neryosangh’s Sanskrit text edited with the collation of five MSS., 
and with a first translation, 
also 
with the Persian text contained in Codex 12» of the Munich 
Collection edited in transliteration, 
together with 
a commentary, 


being the literary apparatus and argument to the translation of the Gathas 
in the XXXIst volume of the Sacred Books of the East 


by 
Lawrence H. Mills, D.D. 
Parts I-IV, YASNA XXVIII- XXXIV, XLIL-L, LI, LUI; Comm. 
This work is published with the assistance of the Secretary of State for India in 


Council (of Her Britannic Majesty’s Government), and also with that of the Trustees 
of the Parsi Panchayet Translation Fund of Bombay. 


To’be had of F., A, Brockhaus in, Leipsic. 
7 2 aa > ae. > Lab: a es 3 
= 2 Cae haar) oe , > Seep 2492 SD 


1894. 


Druck der Universitits- Buchdruckerei von E. Th. Jacob in Erlangen. 


4 S452 
Ne ge 
192070 





A study of the 
Five Zarathushtrian (Zoroastrian) 


Gathas, 
with 
texts and translations, 


also with the 


Pahlavi translation for the first time edited with collation of 
manuscripts, and now prepared from all the known codices, also 
deciphered, and for the first time translated in its entirety into 
a European language, 
with / 
Neryosangh’s Sanskrit text edited with the collation of five MSS., 
and with a first translation, 

= also 
‘with the Persian text contained in Codex 12 of the Munich 
Collection edited in transliteration, 

together with 
a commentary, 


being the literary apparatus and argument to the translation of the Gathas 
in the XXXIst volume of the Sacred Books of the East. 


by 
Lawrence H. Mills, D.D. 
Part. I], YASNA XLIUI- XLVI. 


This work is published with the assistance of the Secretary of State for India in 
Council (of Her Britannic Majesty’s Government), and also with that of the Trustees 


of the Parsi Panchayet Translation Fund of Bombay. 
b 
To be had of F. A. Brockhaus in Leipsie. 


1894. 


Druck der Universitits- Buchdruckerei yon E. Th. Jacob in Erlangen. 





A study of the 
Five Zarathushtrian (Zoroastrian) 


Gathas 


with 
texts and translations, 


also with the 


Pahlavi translation for the first time edited with collation of 
manuscripts, and now prepared from all the known codices, also 
deciphered, and for the first time translated in its entirety into 
a Huropean language, 
with 
Neryosangh’s Sanskrit text edited with the collation of five MSS., 
and with a first translation, : 
also 
with the Persian text contained in Codex 12» of the Munich 
Collection edited in transliteration, 
together with 
a commentary, 


bemeg the literary apparatus and argument to the translation of the GAathds 
in the XXXIst volume of the Sacred Books of the East 


by 
L. H. Mills, D.D., Hon. M.A. Oxon. 
Part I, YASNA XLVU-L,LIII. 
This work is published with the assistance of the Secretary of State for India in 


Council (of Her Britannic Majesty’s Government), and also with that of the Trustees 
ot the Parsi Panchayet Translation Fund of Bombay. 


To be had of F. A, Brockhaus in Leipsie. 


1893. 


Druck der Universitits - Buchdruckerei von E. Th. Jacob in Erlangen. 


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PREFACE. 


—++ 


In attempting to follow the usual custom prevalent in writing 
prefaces and introductions I find myself, in the present case, at a 
certain disadvantage. 

The Introduction proper to this work has been already 
published in pp. i-xlvii of the XXXIst vol. of the Sacred Books 
of the East. But, owing to the unusually extended range taken in 
by the present treatise, a preface of itself must take on some of the 
characteristics of an introduction ; that is to say, in explaining my 
procedure, and in extenuating my shortcomings, I am obliged to 
enter to some degree into discussion, and therefore into matters 
more fitting to an introduction than to a preface. 

If I attempt to make any distinction at all between a preface 
and an introduction, I shall have to do so on mechanical principles. 
That is, I shall simply take out from the bulk of my introductory 
preface some important particulars which might not receive their due 
share of notice if left there, and as to what these particulars should 
be no one will disagree with me. They are simply the expression 
of my great indebtedness to eminent scholars for providing me with 
the means of consulting very important MSS. and books, and to 
others for what was equally desirable, and that is, for assisting me 
to defray the expenses involved in the printing of my work by 
subscribing beforehand for a good number of copies of it. 

But, before I mention the kind co-operation of my friends, I 
had better explain how it was secured. It was caused by the 
examination of the first part of the book, pp. 1-393, which came to 
be distributed in the following manner, In 1882 a copy of the 
proof-sheets was urgently requested of me by an eminent German 
friend under circumstances which precluded a refusal. I had 
received unusual kindness from him, and mutual assistance had 
taken place between us throughout the working time of an entire 
year; and although I felt some apprehension in placing a book of 
uncorrected proof-sheets in the hands of so redoubted a critic, I 
thought it was little enough for me to do to express a gratitude 
which I hope I shall never cease to feel, and it was a matter of 
great gratification that this friend, in requesting me to send him 
the remaining portions of my book, wrote of it as sehr erwiinscht. 


Iv PREFACE. 


Having placed my unfinished book in the hands of this leading 
master, I decided to withhold it from nobody, and I accordingly 
sent it gratuitously to nearly all the leading specialists in Europe 
and America, refusing no application to allow it to be used, I 
should add that the first request had been followed by others quite 
as urgent and complimentary. . 

I do not regret that I acceded to these expressed wishes, for it 
placed my humble labours at the service of those who are helping 
on the development of Zoroastrian science, and I have not been 
without many further indications, both published and private, to 
the effect that my labours have not been in vain. 

It was entirely owing to the interest awakened by this 
gratuitous distribution that I have been enabled to secure the 
many important subscriptions to which I refer, and I have there- 
fore a double reason to be satisfied with the apparently large 
pecuniary sacrifice that I made. 

T may now state, as directly bearing upon what follows, the 
reasons why a year, or more, must yet elapse before I re-issue that 
first volume in its completed condition. The new MSS. which 
have been acquired, and the extensive citation of variations in 
Geldner’s edition, would of themselves suggest the reprinting of 
many sheets of it, while the length of time which has transpired 
since the first pages were printed should render the presentation of 
the work in its antiquated condition a most improper proceeding. 
But the remodelling and printing of the Commentary, together 

~~ with other professional labours, has occupied the close labour of the 
~ last three and a half years. The reprinting of antiquated parts will 
now be proceeded with. 

: In the all-important matter of the acquisition of MSS. my 
gratitude is first owing to Destoor J amaspji Minocheherji Jamasp 
Asana, Ph.D. of Tuebingen, Hon. D.C.L. Oxon., for having sent me 
for my private use three valuable MSS. of the Yasna, and one of 
the Vendidad. 

The first of these is the now celebrated MS. with Pahlavi 
translation, J.2, written by Mihirdpan Kai Khisr6, in the year of 
Yezdegird 692 (a.p. 1 323), the sister MS. to that so justly treasured 
by the University of Copenhagen (K.°), which was brought to that 
city by Rask previously to 1832. . The second was an ancient codex, 
J.°, written soon after the death of Neryosangh, the learned Parsi 
scholar, whose important labours date from about 500 to 600 years 
ago. This is a Yasna with N eryosangh’s Sanskrit translation, 
beautifully written, and, if of less value than the other, it is so 


wy 


PREFACE, v 


only because its translation is in Sanskrit rather than in the more 
original Pahlavi. I should mention that this latter MS. is in a 
very fragile condition, and that many of the folios have suffered 
from abrasion. 

I am also deeply gratified that the learned possessor has 
presented both of these precious codices to the Bodleian Library at 
my suggestion. I must also express my hearty thanks as an 
individual scholar to Professor Max Miller and to Sir William 
Markby for their great interest manifested in this matter, and to 
the Delegates of the Clarendon Press for the issue of a colloty ped 
reproduction of the Zend-Pahlavi MS. mentioned, executed in the 
actual dimensions and in a manner which surpasses that of most 
publications of the kind. 

The third MS. is in Zend with Sanskrit translation, J.*, written 
by an ancestor of the Destoor’s, and apparently some hundreds of 
years old. The fourth MS., a valuable Vendidad with Pahlavi trans- 
lation, the generous scholar has presented to me as a personal gift. 

Beside these, Destoor Darab Peshotan Sanjana, Professor of 
Zend and Pahlavi in the Sir Jamshedji Oriental College, Bombay, 
has kindly sent me a Yasna with Pahlavi translation. This is not 
an ancient codex, but it is executed with unusual critical care and 
attention. ‘ 

I also take this opportunity to thank Professor v. Spiegel for 
sending me his transcription of the MS. numbered 6 in Wester- 
gaard’s catalogue in the University Library of Copenhagen, con- 
taining also a collation of the MS. numbered 2 fonds d’Anquetil 
in Paris. 

-I would also express my grateful thanks to Professor R. v. 
Roth for furnishing me, in 1883, with a collation of the Sanskrit 
translation contained in the very important MS. J.%, already 
mentioned as later presented to the Bodleian Library, and also to 
Dr. M. A. Stein for a collation of the Sanskrit translation in J.* in 
the same year. 

I would also express my acknowledgments to Dr. Laubmann, the 
Librarian of the Hof. und Staatsbibliothek in Munich, for sending to 
the Bodleian Library, for my use, a valuable Zend-Pahlavi Yasna, 
and also a VendidAd in Pahlavi with Persian translation. 

These last MSS. were formerly the property of Professor 
Haug, and the first was presented to him by some of the Parsis in 
recognition of his labours on the Avesta, and of his epoch-making 
transliterations of the Pahlavi. (One of my collateral occupations 
during the past three years, as I may mention in passing, has been 


VI PREFACE. 


to transcribe in its entirety the Persian translation of the Pahlavi 
in this MS. of the Vendidad, it being in its extent about one-third 
of the Avesta.) 

I would also mention that my kind friend Dr. Rost, the 
Librarian to the India Office, has sent me many and valuable works 
to be used in domicile, 

The space would fail me to express my obligation to eminent 
scholars for various acts of friendly assistance, and I shall take a 
further opportunity, but I cannot refrain from thanking once more 
my distinguished friend Dr. West for devoting, in 1881, an entire 
month of his valuable time to reading and revising my first Pahlavi 
translation of the Gathds, and for giving me much counsel and assist- 
ance in the, at times, almost insurmountable difficulties of my task. 

I would here recall the fact that Haug’s translation of the 
Pahlavi Yasna xxviii-xxxii, 1, (see the Essays, pp. 338-354,) was 
largely revised by Dr. West, and it is owing to this fact that this 
masterly performance has assumed its present shape. One might 
well enquire how far the learned public is aware of the exceptionally 
difficult nature of the Pahlavi documents with which Dr. West so 
ably deals in the Series of the S. B. E. In some respects the 
decipherment of Pahlavi surpasses in difficulty that of the most 
ancient Inscriptions in other languages, and our gratitude to this 
eminent scholar should be proportionate. 

Finally, I have to thank those whose generous co-operation has 
made the appearance of this work (in its present form) possible. 

And first among these I have the honour to name Major- 
General Sir Henry Rawlinson, Bart., &c., to whose interest I owe 
it that the Secretary of State for India in Council has subventioned 
me with a considerable sum. 

Not less liberal has been the action of the trustees of the 
Parsi Punchayet Translation Fund of Bombay, who have assisted me 
with a subscription to the amount of nine hundred and twenty-five 
rupees (about), 

Other friends who have taken copies, thereby enabling me 
partially to meet the expenses involved, are gratefully mentioned in 
my subscription list. 


L. H. M. 


Oxrorp, January, 1891. 


P.S.—I am happy to add that Destoor Darab Peshotan Sanjana has, at my suggestion, offered 
the eM valuable MS. mentioned above to the Bodleian Library, and that it has been thankfully 
accepted. 





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Supplementary Introduction. 





As I have stated in the preface, the first part of this book has 
been circulating among specialists for several years, although it has 
« Wever heretofore been offered for sale. 
‘ _ The reason for this has also been long known (see my remarks 
in the Zeitschrift der deutschen morgenlindischen Gesellschaft 42. Band 
{ S. 439, 1888). The book was never finished, one eighth part of it 
| standing in type, while the former portions had been so long printed: 
, that they had already become somewhat antiquated, and the second 
part consisting of the Commentary was entirely in manuscript, and in 
a different shape. 

The completion of the work was rendered for the time impossible 
by my accepting the invitation of Professor Max Miiller as strongly 
urged by Professor Darmesteter, to undertake the translation of the 
Yasna, Visparad, Afrinagain, and Gahs in the XXXIst vol. of the Sacred 
Books of the Hast (see the London Athenaetim of April 12th, 1884). 
i But this interruption is really only apparent. The aon con- 
| tained in the XXXIst vol. of the S. B. E. pp. i—xlvii, as well as the 
| extensive summaries at the head of each chapter in that work, and 
_the comments there presented throughout were, and are, an integral 
c\part of this same exposition. If they had not been presented there, 
hey would have been presented here. This book contains, as is stated 
jon the title-page, the literary apparatus and argument to the other. 
/The entire discussion in that one is supposed to be under the eye of 
| the reader examining this, and this commentary especially is by no 
|= offered as an argument aside from the other. 














What is said of S. B. E. XXXI, is naturally said, and with more 
emphasis, of the first volume of this work containing the Zend, Pahlayi, 
MGpahicrié and Persian texts with translations in its relation io this 


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| 


| 
| 
VI 


commentary, and this commentary is published at present chiefly for. 
the benefit of those scholars in Europe and in America who have for 
so long a time been using that volume. . 

I state this the more distinctly on account of the perhaps painful 
succinetness and curtailment here practised. The commentary is pre- 
sented with its present great economy in the use of words from the 
necessity to restrict the work to practicable limits. Had I indulged in 
fully rounded explanations at every point, the book would have reached | 
a bulk one eighth or one quarter greater than its present dimensions. 
Nevertheless this present condensed treatment has only been hazarded 
in view of the fulness and simplicity of the other parts; aside from them 
the cost of extension would not have been considered. 

In the first part of this work the Gathic text is presented with an 
amplitude for which as to some particulars I must apologize; see below: 

For variations in the MSS. of the Gatha I refer to the rich col- 
lection of Geldner, who has supplemented Westergaard’s neglect in this 
respect, and surpassed Spiegel’s fulness, Prof. v. Spiegel having refrained 
from publishing a large mass of variations which he had collected under 
the mistaken impression that they would be superfluous. 

I have two MSS. of considerable importance which Geldner has 
not collated, although I formerly had the impression that one of them 
was the same that he describes as J.4, but the learned possessor, Dr. 
Destoor Jamaspji Minocheherji, has corrected my misapprehension as. 
to this particular, not however before I had cited it several times as 
' the supposed J.* (see on p. 521 where I commence the use of the ab- 
breviation J.*). My mistake was caused by the impression that Pro- 
fessor Geldner had mentioned all the MSS. in the possession of the 
Destoor in his edition. I give the variations in the Gathiec text of this 
MS. occasionally where they seem called for, but, as the reader can 
readily understand, I do not desire to note every item of mechanical 
variation in the Zend text here, although a still fuller report of the 
variations of MSS. than has been given elsewhere would be at times 
desirable. 

I use Geldner’s abbreviations to designate the several Zend MSS., except 
Pi4., adding J.* for the Yasna MS. not yet collated by him. That is to 
say I use these abbreviations when citing the Zend texts; as to the 
texts of the Pahlavi translation see below.. . 

In the translation of the Gatha texts I have used a simple Latin 








Ix 


1 


after the example of Haug, a word for word translation into English 
being out of the question. 

I have pursued the policy of alternative translation in these dif- 
ficult hymns, giving what was at the time of printing my _ preferred 
view in the verbatim, but sometimes adding alternative elements in the 
free metrical, and not hesitating to supersede both as well, as that in 
§. B. E. XXXI, by later and preferred views in the Commentary. 

Beside these I cite various published and unpublished opinions 
which have circulated among scholars, taking especial care not to hold 
any individual, much less any one eminent individual, at all responsible 
for reported views which may nevertheless seem somewhat coloured 
after his. It is to be hoped that I have suggested nearly every possible 
view of the mass of difficulties which meet us in the Gathas, and many 
scholars will recognize some which have long been familiar, while others 
are entirely new. I have not cited the names of authors often, as 
opinions change frequently, and some scholars do not care to father 
discarded views. 

The Pahl. trir. is not printed in its original characters, which 
would have been an exceptionally easy but expensive task. It is 
however edited with the collation of all the known MSS. and deciphered 
in Roman characters, which last together with its translation might be 
considered the crux of Zend philology. 

In those parts of the work where I do not mention Spiegel’s 
readings I take it for granted that his text is under the reader's eye. 
It is practically that of the Copenhagen MS. numbered five, the only 
MS. accessible to occidental scholars at the time of Spiegel’s printing 
in 1858. The letters’ DJ. recall Destoor (Dastfir) Jamaspji’s MSS., see 
elsewhere. D. stands for the MS. of Darab Destoor Peshotan Sanjana. 
M.1, or M., stands for the Munich MS. mentioned elsewhere. 

Neryosangh has been edited with the collation of five MSS. which 
comprise all those of most importance. The abbreviations are Jere ee 
for Destoor Jamaspji’s MSS., C. for that of Copenhagen, no. VI of 
Westergaard’s Catalogue transcribed by Professor v. Spiegel in 1845-46, 
and P. for that of Codex fonds d’Ang. nr. 11 collated by Dr. Spiegel 
with his transcription in 184—(?). Some variations of another but in- 
ferior Paris MS. may be gathered from the fragments of Neryosangh’s 
Sanskrit text published by Haug in his commentary. These of course © 
I do not republish. . 





In editing the Parsi-persian text I have again refrained from the 
easy but expensive device of printing the original characters, which 
would have entirely spared me the often harassing duty of deciding 
on the short vowels in a codex badly written in a dialect composed of 
Pahlavi, Parsi, Persian and Arabic. 

I have noted the variations in the Pahlavi text of this Parsi - per- 
sian translation from my texts in the reprinted portions, and from 
Spiegel’s text (K.°) in the older parts; [| ] marks omissions, [= —] 
marks insertions, thus [mini = madénad]. The first is the Parsi-pers. 
translation, the second is the Pahlavi text of the MS. in italies. 


It is to be noticed that the Pahlavi text cited in the Talons of 
the Parsi-persian MS. stands for the most part in the traditional trans- 
literation, and it would have been a fortunate circumstance had I been 
able to present more extensive portions of this old-fashioned transliter- 
ation, as scholars are too liable to lose sight of it, and a knowledge 
of it is quite important at times. 

I must now apologize for imperfections, or explain what may seem 
such. The first feature which I mention is one which I have heartily 
to regret, and that is the transliteration of the Zend text. 


My reasons for this mistaken step were the following. When I 
first began to print, now about ten years ago, I was much disturbed 
at what seemed the certainty of ineurring very considerable expense 
with no return. As my means were not large, I could only rely on 
the friendly help of many gentlemen in whom I could never hope to , 
awaken more than a superficial interest in my subject. In my effort. 
to render the aspect of my pages less forbidding to those among such 
friends who might casually occupy themselves with the subject, I printed 
the Roman equivalents to the Zend characters immediately beneath them. 

It is perhaps true that what I did has attained its purpose to 
Some extent, and that many scholarly men of other specialties in taking 
up my proof-sheets have felt led on by the sight of familiar letters, 
and I may also owe some important subscriptions indirectly to this 
otherwise so useless feature, but none the less at present I regret it. 

More objectionable however are various dubious uses, which are, 
or were, some of them, unfortunately common to all Zendists. 

The most serious of these is the use of the German w = English: 


» in a work otherwise written in English for Zend yg and again the 


XI 


use of German ¢ (properly /) for a letter which is for the most part 
our English w (half vowel). Avesta ») ought never to have been written 


» in Germany, nor doI think that Avesta us = English » should have 
been transcribed by me as w while otherwise using the English language, 
but it must be remembered that this work was written mainly in Ger- 
many, and that it has been most used by German scholars; moreover 
I followed Haug’s example, who wrote thwé in_ his English Essays. 
Zendists have been too careless in these littler matters. Read English 
» everywhere for this really erroneous German w. 


Then again formerly no distinction was noticed between yw and M, 


as many MSS. use both for the same letter, and so at the time when 
I was first committed to by, as equalling hv (>) and /. Later it was 
noticed by Sallemann that bs corresponded more to # (some think 
to “h(?)), while yw oftener stood for dv or alone. I signify this 
distinction now at every occurrence of the letter in the notes. Then ro 
and were at first, and have been since my first printing represented 
by others by the same letter, ¢. It is of course better to distinguish 
between yo and by ¢ and ¢, or by some similar device. In the 
Commentary I write ¢, adding the distinction, thus 2 (e), and é (@), and 
this notwithstanding the unsightliness. 

Then scholars formerly preferred to render by d, approximating 
it to the Persian, now we rather prefer to leave it in the more ancient 
form ; is probably a spirant (or a spirate), and we may have itg 
survival in our English third personal th, as in ‘doth’, ‘hath’ ete. I now 
write both ¢ and ¢, d(f). 

Then the letter written 545 in the very ancient and important 
Zend-Pahlavi MS. J.? is transcribed by me s(t) solely to show its shape. 
Tt should be pronounced simply sh. In the Commentary and in the 
reprinted parts I put the & in parentheses to guard the beginner, thus 5(h). 

The difficulty in meddling with transliterations is very great when 
one is preparing an extended work. The mechanical labour of producing 
the book cannot be completed before the fashions change. Some able 
scholars have changed their modes of transliteration even from year to 
year. 


XI 


I shall not therefore reprint my entire work to replace é@ by e or 
é, w= yf by v, and v= »y by w. (This last is still somewhat du- 
bious in certain connections), nor shall I, on the other hand, in reprinting 
a large portion of the work now badly antiquated, for the sake of 
uniformity between the old and the new printing, use the antiquated 
characters, for wherever they are still left they were printed by me 
with great reluctance and aversion long after I had disapproved of © 
their use, and solely with the mistaken purpose of making the two 
parts of the book exactly correspond even as to this trifling mechanical 
peculiarity. 

If this humble production were intended as a parade exposition 
without interior discussions, I might be tempted to reprint the very few 
antiquated transliterations which occur in a small portion of it, as it 
is, I rely on the ample notes to warn the beginner. 


As to the Pahlavi, I have used Haug’s transliteration not because 
it is not susceptible of improvement, for I have slightly altered it at 
West’s suggestion, but because the glossaries for the most part cor- 
respond to it. 

For Sanskrit, I have adopted the simplest possible modes, some- 
times at the sacrifice of pleasing effect. I have written ch because 
English ¢ suggests a different sound, and I have therefore necessarily 
written the clumsy chh, also m everywhere, correcting however its 
occurrence in the MSS. in such places as the third pl. °am#i for °anti, 

As to my transliteration of the Parsi-persian, there is little that I 
would change at present, for no scholar will be at all likely to mistake 
it for an exercise in the latest dialect. Perhaps if I were not committed 


to w for 4, 1 might write v everywhere now, but as I have used Ger- 
man w = English v for Zend yg this is only a further transgression. 


Then I may also recall the somewhat dubious use of some Persian 
transliterators who considef the Persian v to be a sound verging upon 
w. This also induced me to adopt w in this mixed dialect. In a purely 
Persian text I should now prefer ». 

Then I was perplexed at the Pazand w = Pahl. va, as occurring 
not in the middle of a sentence where it is unobjectionable, but at the 
beginning of a sentence, while the Persian has always wa (properly va) 
at the beginning and w in the interior, whereas we suppose the Pahlavi ) to 
be better transliterated as va throughout. In the chaos of usage I for- 


XII 


merly wrote wa throughout after the Pahlavi, but in the reprinted 
portions I will adopt the Persian custom. 

I have written this Parsi-persian hitherto well-nigh as unlike 
the latest Persian as possible, and intending to lead scholars to connect 
the words at once with their Zend, or Pahlavi originals (that is, where 
they are not Arabic). For instance I wrote ruwdn (ep. rubdn, urvan), 
“and not as usually in Persian rawan, jihin (ep. géhané) and not jahdn, 
and in my earlier treatment I even ventured upon wrand as more original 
than barand. For the differing letters I use h for xay © (Greek x), 
s, or th, for say Cs 2 for zal O, zh for jay (French j) fs § for sad US, 
z for zad US, x for zay i ‘for ‘ain & gh for ghain & k for kaf U9: 

As to my alternative method in dealing with the translation of the 
Gatha, Imake no apology whatsoever. Some scholars in other branches 
of oriental study have been praised for the assurance of their statements 
as calculated to carry conviction home to their readers. This tone, 
while highly desirable for popular reproduction and short treatises, is 
in my opinion entirely to be discarded in exegetical works which go to 
the depths of a subject. 

The Zend Avesta, while fully made out for all the purposes of com- 
parative religion, and history, yet presents in its ultimate detail diffi- 
culties so great, that more than one differing suggestion is a necessity 
in discussing with serious scholars. 

New light, of what we hope to be new light, is sometimes got in 
these studies within a few months, not to say years, and I therefore 
present as much alternative opinion as is practicable, and naturally on 
those portions which have been the longest printed. And I do not always 
reprint for the simple reason that the older views are alternatively pos- 
sible, and may be (some of them) after all the best. 

So likewise with the Pahlavi translation. Scholars in other depart- 
ments of oriental research may be surprised to hear of a translation of a 
translation, but Zendists will smile in their turn at such a feeling. As 
is the case in other important instances, the accompanying translation 
in a difficult, language helps indeed when partially deciphered and 
translated, but the full translation and explanation of this translation 
presents very much more difficulty than the now several times attempted 


translation of its original. 
The first task is of course the decipherment of the Pahlavi charac- 


XIV 


ters which are at times so utterly indefinite that such words as a 
and nafsh°, for instance, are spelt with the same signs. 

The next effort is to know how to begin to handle the question of 
its translation. No simple rendering of it as ordinary Pahlavi is at all 
safe. The reason of this is that the sequence of the words in pure Pah- 
lavi is of great importance to the syntax and the resulting meaning, 
but the consecutive order of the words in these translations is for the most* 
part controlled by that of the Gatha of which it is largely a word for 
word rendering, and the order of words in the Gatha lines differs very 
widely from this order in an ordinary Pahlavi sentence, the degree 
in which the two languages are inflected being also widely different. 
How then can we treat such a fettered rendering as if it were ordinary 
Pahlavi, the meaning of which depends so largely on the order of the 
sequence of the words? 

Can we then abandon altogether the attempt at anything further 
than an indication of the roots present? This would indeed be more 
scientific than the foolish attempt to read these translations as ordinary 
Pahlavi. But here again we are headed off. The word for word sequence, 
while very largely that of the Gatha which it translates, is not wholly 
so. It is fitfully departed from to a greater or less extent in almost 
every strophe. We are also constrained to attempt a translation of the 
Pahlavi of the Gathas from the fact that the language as it stands offers 
a reasonable meaning, and that, when due allowance is made for the 
unusual circumstances, we can apply the laws which interpret the meanings 
of Pahlavi words from their positions in a sentence in a somewhat 
unusual manner. For instance, when a noun or pronoun stands at the 
beginning of a sentence in such a connection that we should naturally 
take it as a nominative while it yet translates a Gathic noun or 
pronoun in an oblique case, we are in such a case not entitled but 
obliged by critical laws to credit such a Pahlavi noun or pronoun with 
its priority in position, and accordingly we are both allowed and 
necessitated to render it as if in an oblique case to correspond to the 
original of which it is an attempted translation, or the relic of an 
attempted translation. 

So also I think we should at times credit a Pahlavi word with 
the case of its original even when it possesses no claims to such a 
declension from prepositions, postpositions, or from its position in the 
sequence of words (I will not say in the sentence). We should not 


XV 


forget that the last transcriber of the Pahlavi had just written the 
inflected Gathie word before its Pahlavi equivalent, and while this last 
transcriber was merely the reproducer of much more ancient materials 
in the Pahlavi translation which may haye translated a totally different 
Gathie text*, yet we cannot but suppose that the sight of the Gatha 
word written almost beside its supposed Pahlavi equivalent may have 
made the copyist less careful to reproduce the prepositions or postpositions 
which, beside the position of the Pahlavi word in the sentence, could 
alone determine its case. 

So also in treating the glosses. No expert will now doubt that 
they are often originally of different age from the text. The text grew 
out of the Gatha itself, and the glosses have been added and varied 
from generation to generation. The text should be considered apart 
from them, and no treatment is complete without an alternative presented 
in that sense, while even in the most superficial rendering of the Pahlavi 
translation these glosses should be so managed as not to interrupt the 
flow of the sentences. One further element of difficulty is the undoubted 
fact that the Pahl. trir. reproduces at times alternative translations. 
Very often two (or more (?)) distinct translations of the same word 
have descended to the last translator from different predecessors. 
Occasionally he formally introduces them with the words ‘some say’, 
ait mim yemaleliméd, again he simply observes ‘it may be’, yehevindd. 
But more frequently the last worker-over of the Pahl. trl. betrays his 
ignorance of the fact that an alternative translation is before him; and 
works two widely differing and distinct translations for the same word (!) 
inherited from predecessors into the body of his text, or introduces 
them, if original with himself, in such a way as to give the reader no 
notice that they are alternative expressions for the same word. 

Any competent philolog will acknowledge that we have here most 
harassing difficulties before us. I have accordingly first endeavoured 
to render the Pahlavi translation as being as closely faithful a repro- 
duction of its original as the facts will allow us to suppose. That is 
to say, I have pursued this course in the reprinted portions; formerly I 
was animated by a strong desire to make the Pahl. trl. appear as 
unlike its original as was possible; this from a mistaken conscientiousness. 
My first translation, even in my reprinted portions, I must offer of course 


% Sometimes the Pahlavi translation is presented entirely without any Zend text, 
as in the Munich MSS, of Haug’s collection, 12 a, b, 


XVI 

as made in the light of the glosses, but I add copiously other Suggestions 
made as if with the marring glosses omitted. I need hardly say that 
this treatment is properly exposition rather than translation, and as 
such I desire it to be considered. 

The same remarks apply with some modifications to the work of 
Neryosangh. Is it possible to translate his text? We must endeavour 
to explain it, if we cannot fully translate it, and we can only hope to 
do so by the exercise of unusual care. 

In the first place it is a great step in advance that no respectable 
scholar will ever again criticise Neryosangh’s work as an immediate 
translation of the Yasna. Nor, may I hope, will any one again, suppose 
the meaning of Neryosangh to coincide with a true translation of the 
Pahlavi which was chiefly his original, if for no other reason, then 
because we do not know exactly what his Pahlavi text was. The best 
Pahlavi text which we can now produce evidently differs sometimes 
from the Pahlavi texts which he used, and Neryosangh’s rendering of 
those parts of the Pahlavi which we know to have been actually before 
him, while a noble attempt at his early day, and of great importance 
since as affording invaluable hints, still leaves, as might be expected, 
very much to be desired. No man writing at that early period could 
fail to err both as to transliteration and translation. Had I offered 
Neryosangh’s text without translation, or explanations so full as to be 
equivalent to translations, I should have left students a wide scope for 
error, and surely it is no very scholarly proceeding to cite Neryosangh 
quite astray. 

I would here say that it is in no invidious or hypercritical spirit 
that I occasionally notice Haug’s slips in this particular in his energetic 
pioneer volumes on the Gathés. We must be grateful for the instruction 
and stimulus which he offered, even while we guard the student against 
his mistakes. They occurred in consequence of his not having become 
acquainted with the Pahlavi translation, and Neryosangh is inexplicable 
without that. Let any Sanskritist living, who is not at the same time 
acquainted with the Pahlavi translation of the Yasna, write a translation 
of Neryosangh, and then any master of the Pahlavi would be able to 
point out numerous errors. His use of Sanskrit was necessarily peculiar 
to himself. 

And in his mode of treating his subject he varies. At times he 
seems merely to reproduce his original in its general ideas, rendering 


XVII 


the Pahlavi or Gath& with little attempt at an exact reproduction of 
the syntax but for the most part indicating the roots present, again he 
offers a flash of keen and independent exegesis. Then again we find 
alternative translation, but of course awkwardly arranged, while the 
alternative translations of the same GAtha word in the Pahlavi are often 
reproduced by him as if they were the translations of separate words. 

As regards the glosses in Neryosangh we may suppose that 
they are chiefly from the original hand, but we have very positive 
evidence that Neryosangh was not the only Parsi of his time who wrote 
in Sanskrit. The various readings in the Sanskrit translations of the 
- Yasna leave little doubt that Neryosangh’s successors often ventured on 
emendations of his text, but these differing readings are not often very 
extended. They however furnish us with evidence sufficient to enable 
us to doubt the originality of some of the glosses, and this should serve 
as a check against hypercriticism of his work. That I have reproduced 
his ideas with exactness, it is impossible for me to say, as it is impossible 
for others to deny. 

A literary translation in the usual sense of the term is of course 
not to be attempted, as this translation of a translation does not flow 
freely like an ordinary treatise. Alternative suggestions should be made 
at every step. I therefore desire my translation of Neryosangh, as of 
the Pahlavi, to be regarded as comment quite as much as translation, 
and as a treatment which may guard scholars against that superficial 
hypercriticism of Neryosangh in which Haug so unfortunately led the way. 

It might be asked why I do not afford more explanations of the 
very irregular Parsi-persian in the Commentary. But as the Persian is 
a translation of the Pahlavi, the discussions on the Pahlavi, of which 
its translation is merely a part, include a treatment of the Persian. 

This Parsi-persian text has been added not only to show its 
readings of the Pahlavi, and to give scholars an interesting specimen of 
the word for word translations of the Pahlavi of the Avesta, but also 
to assist the science of comparative philology as it bears upon the 
subject. Indeed I may say that this mass of native comment, Pahl. and 
Sanskrit, as well as Persian, is presented largely because it bears upon 
the question of the original Indo-germanic. The Sanskrit lies near to 
the Zend, and the ancient and middle Persian lie nearer to us than the 
Sanskrit. But of course their direct evidence was my more immediate 
object. And fergie their independent opinions, which although arrived 


XVII 


at under every disadvantage, are often keen and stimulating and also 
often correct, they offer us what are greatly more valuable than any 
opinions of their own, and that is, the broken fragments of original 
tradition. For I think we may fairly claim that a tradition of inter- 
pretation of the Avesta has existed from the first, and that we have 
portions of it in this mass of comment before us. 

And here I must pause for a moment to recall our reasons for 
supposing that such an original traditional exegesis of the Gathas was at all 
possible under any circumstances. First let us ask whether an original 
traditional exegesis of any very ancient lore preserved in MSS. is possible. 

We have undoubted tradition at least in texts. The Gathic text and 
the rest of the Avesta are in themselves a marvellous tradition, so is 
the Rig-Veda text, and so are all very ancient books. Rock inscriptions 
keep themselves, but what has kept the apparently frail life of ancient 
books? Their characters were imbedded in the human memory in the 
continuous life of generations. 

The sanctity which attached to the Gathas from the first was naturally 
calculated to awaken a keen solicitude for their preservation, and as a 
matter of fact we find that phonological laws have been observed in 
the forms in which the Gathés and the rest of the Avesta have come 
down to us, and minute distinctions have been preserved with curious 
fidelity; and this proves a tradition of scholarship. 

That certain original and correct ideas as to the meaning of 
Gathic words and passages have been preserved in this tradition is 4 
priori very probable, but it is folly to expect anything approaching to 
a modern precision in the shape in which these remotely ancient opinions 
have survived to us. They are the descendants of descendants, and 
more often marred than assisted by later additions. 

I regard it therefore as a very false policy to take this mass of 
mutilated tradition as if it were original tradition, and I of course hold 
that we should dispute even the original tradition at times, if we could 
be sure that we had seized it, for I doubt very greatly whether even 
the contemporaries of Zarathushtra knew always what he meant, and I 
am strongly inclined to suspect that he at times even affected obscurity. 

I therefore regard it as the only critical procedure to follow the 
‘tradition’ at one time and to disagree with it at another where the 


facts seem to call for such a course, and also to follow what may be | 


the original suggestions of ancient Parsi scholars which abound in these 


~ 


Gt EK 
( 


native translations, and which are in themselves no proper tradition in 
the original sense, and to follow them sometimes as opposed both to — 
original tradition and to modern conjectures where they seem superior 
to either of them, as is often the case. And ag we have no longer any 
external signs by which to distinguish between this original tradition 
_and this superadded ancient lore, we must rely wholly on our critical 
acumen to guide us in our procedure. 

We have then comparative philology, original tradition, and the 
results of ancient scholarship in these translations; and each is a distinct 
and independent factor bearing upon the exegesis of their original. 

It is of course very important that we should recognize these 
ancient works as our instructors in the past, for on that recognition 
depends their influence npon us in the future. Not only has the entire 
ground-work of our original information been laid by them, but often 
our latest and most subtle distinctions might have been much sooner 
made had we heeded their indications. Our discoveries are often 

-rediscoveries. (See on Y. 48, 8.) Like the companions of Columbus 
it is easy for us to balance the egg, after they have shown us the way. 
The great task they leave us is to find the exact point and meaning of 
the rich lore to which they roughly introduce us. 

As was said in the preface, the Introduction proper to this work 
is to be found on pp. i—xlvii of the XXXIst vol. of the S. B. E., 
but as that was published so long ago as May, 1887, it is to be expected 
that I should have on reflection some modifications to offer. And there 
are indeed two points on which I now feel less hesitation than I did then. 

The first is as to the probable age of the Gathas. As is seen, I have 
made the endeayour to place them as late as possible, and at the time 
of publishing I had reached the conclusion that they may date as late 
as about 1000 B.C. while also possibly so old as 1500 B.C. But since 
then I have ceased to resist the conviction that the latter limit may be 
put further back. If they antedate. the worship of Mithra (which 
is however almost incredible) they would appear to be the oldest written 
compositions which have reached us not inscribed on stone. But looking at 
all the facts, the ancient, or better the little altered, state in which our 
Aryan speech appears in them, the absence of Mithra, Haoma, and 
of the throng of Gods which are common to the later Avesta and to the 
Rig-Veda, they seem to express a religious aspiration so bereft of 
superstition that it must have taken a very long time for it to have 


XX 


degenerated either for the first, or for the second, time into the religion 
of Mithra, Haoma, and the rest, as we have it in the Yashts and in 
the Rik. But those deities were beyond a doubt very ancient indeed. 
If the Gathds antedated their cult, there is no telling how old they may 
be. The decision of criticism is to refrain from conjectures too closely 
limiting their age. 

The other particular as to which I would now abandon my scepticism 
is the poetic personification of the Bountiful (or Holy) Immortals. I no 
longer doubt that it was poetical, and that they were actually appealed 
to and besought to approach the worshippers while yet understood to be 
divine and human attributes and not merely personal beings. I of course 
yielded to this opinion frequently in my earlier treatment, but I would 
now cancel every doubt. When the Good Mind, the Holy Order, and the 
Divine Sovereign Power, are bid ‘to hear’ and ‘to come’, I am now willing 
to believe that the sage subordinated entirely the inferior conception 
that they were personal beings to the very impressive conception that 
they were spiritual qualities in the mind of the Deity which were 
besought-for as acquisitions to the mind of the worshipper. The 
personification was almost wholly figurative in the Gathas, and this 
appears to me to be most remarkable in view of their remote age. 

In this part of my book which I now offer to the learned public, 
and especially to those eminent scholars who have so long been in 
possession of the first part in its imperfect condition, I have used, as I 
have said, a perhaps painful succinctness. And I have expressed the 
hope that this will be condoned by non-specialists and by beginners in 
view of the fulness and unusual simplicity of the mass of exegetical 
matter which I have now with equal fulness introduced, and which is 
contained in the XXXIst vol. of the Sacred Books of the Hast, and in 
the first volume of this work, but I trust that notwithstanding a perhaps 
excessive parsimony in the use of language here, no statement will be 
found on careful examination to be obscure. I cannot however claim 
that the Commentary, if read by itself, will be other than inscrutable to 
non-specialists, and not very inviting to beginners. It is not intended 
to replace a dictionary, nor yet a grammar, both of which I had hoped 
and still hope to furnish. (My grammar, which I hope will appear 
before very long, will contain, and in fact will largely consist of a 
very full collection of comparative paradigms of the Zend and Vedic 
Sanskrit.) 


XXT 


In concluding my necessarily extended explanations, I shall say a 
word to the large number of scholarly friends (not specialists in Oriental 
philology) who may have censured (some of them) the devotion of so 
many years to a recondite and difficult branch of investigation. 

My answer to any such strictures would be short. If the history 
of human thought is of any importance, the Avesta claims a very 
prominent position in that history. It not only affords one of the oldest, 
if, not the oldest, monument of Aryan speculation, but, in view of its 
enormous influence upon later Jewish and Christian theology, it must 
justly claim a decisive place in the development of religion and so 
even in the moulding and destiny of the human soul. We have the 
gravest reason to believe that the entire change from the free-thinking 
Sadduceeism to that orthodoxy which now underlies the Catholic Creed . 
was due to Parsism which moulded Judaism under the modified name 
of Pharisaism: So far ‘as I can see, no thorough examination of the 
Jewish theology can be completed without a thorough knowledge of the 
Avesta in its general complexion, and in many of its particular 
statements. 

But I have a further excuse. A valuable knowledge of the Avesta 
can now be acquired with little labour and delay, but a critical 


knowledge of it, which alone befits an original expositor, requires very 


extensive and prolonged study, and this not only consumes a good part 
of a lifetime, but it leads the toiler through fields of supreme interest. 
First there is the Veda, and especially the Rik, so different from the 
oldest part of the Avesta, and so kindred to the Yashts. Here is an 


engaging study alone worth years, and to prepare himself for the Avesta 


the specialist in Zend should study hundreds of these rich and poetic 
hymns. Then Pahlavi literature has its gems, as West has so thoroughly 
shown us, and for an author in Zend the Pahlavi is indispensable. Then 
the Zend-philolog must see much of the Persian. Surely these particulars 
alone furnish an excuse for concentration. It is concentration not upon 
a point but upon a dise, and upon a dise of no narrow dimensions. 

As several inteltigent friends and sympathizers have also asked. me 
what led me at first to Zoroastrianism, I may as well descend still 


further into personal particulars and describe an experience of very 


great enjoyment as well as profound satisfaction. I had felt an irresistible 
tendency to interior investigations from early years, and at last began 
to specialize on the Gnostic philosophy, happening first upon Matter’s 


XXII 


work. Coming to Europe in 1872 I developed this pursuit till it became 
time to turn to the descendants of Gnosticism in the modern philosophy. 
But in that rich study I became so fastinated with Kant’s immortal 
Kritik that I settled upon an exposition of it, and I have my copious 
MSS. yet with the subject worked up from its foundations and with 
close detail having availed myself of the advice of the then leading 
German authorities. I left the Kantian philosophy and its successors 
for Zend philology to seek the origin of the Gnosis, as I had left the 
Gnosis for them to search for its results. The, whole series of studies are . 
closely connected, and each is an independent link in one chain, the 
history of religious philosophy in its entirety. Surely no one should 
accuse me of undue concentration after this. 


L. H. Mills. 


Oxford, Dee., 1890. 


XXUI 


Additional remarks on the publication of Yasna XXVIII—XXXIV 
as part I of the work. 


On issuing the Ahunavaiti text entirely reprinted I would only 
add a few words to what was said when I published the Commentary 
some time ago. First as to the Alphabet: I would retract my remark 
on p. 447; I no longer think that ) is better than } for m, as }stands in 
the oldest undated Zend document J.?. 

The letter should be curved somewhat even when represented by 


j, as it is curved toward thé bottom in J.2 It is however straight in D., 
and longer than seems natural. Not to be singular I have used 6y 
in reprinting, but §. stands in J.2, J.8, J*. S(k) 944) stands in J.2, K.5, J.3 
in s(k)yaoth, otherwise shy, or sy, appears oftenest, so ashyd appears 


in the Vendidiéd MS. given me by Dasttr J. M. 
Perhaps the additional stroke was the Pahlavi sign for y, as the 


character 9% never occurs except as preceding y in the newer Avesta 
character. In D. and others 0 is used. Except where sh =Sansk. ksh, 
I have used 3%) = sk uniformly before y in reprinting in order not to 
differ needlessly from Geldner, and this notwithstanding the usage of the 
. older MSS. 

The distinction between & and w_is carried out in J.?, J.%, but 
not in J.*, nor in D.: is also used for 6 in my Vendidad MS. & 
exactly in that form I find in J.* as far as to Y. 44. 2, 0 where a 
different writer begins who uses CG. In D. it occurs in 8(k)yaothna. 


J.?, J. have ik more erect than Go 32 has both GC, and lL apparently, 


and in somewhat close proximity, but the more erect form turns to the 


left at the top. I have only noticed Cin the Vendidad MS. My printer 


did not appear to have a type which could represent l, erect when 


printing the texts. 

I must also mention that I have collated still one more MS. of the 
Pahlavi. It was from Haug’s Munich collection no. 7 under 6a, 6 which 
contains scattered fragments of the Gathas with Pahlavi translations, 
but as they seem very much more extended than the others, it was hardly 


XXIV 


fair to publish the differences as variations of the same document. In 
reprinting I have given a partially restored text in the transliteration. 
Schleicher first suggested the most frequent of these reconstructions, 
Spiegel following with many others, but Roth through his able pupil 
Aurel Mayr applied the principles which had been established to the 
first four Gathas; see the interesting treatise Resultate der silben-zih- 
lung aus den ersten vier Gathas (1871). This was well reproduced and 
extended by Bartholomae in his valuable edition in 1879. I regret that 
I omitted applying this improvement in the parts longest printed, as it 
is very useful although not everywhere producable without fault. 

The letter ere = Sanskt. 77 should be pronounced as one syllable, 
80 also one syllable only should be sounded wherever a curve is under 
two vowels, 0, ete. Hvé sometimes = huvd as similar Vedic words are 


often to be pronounced, the false writing jyd Sonldd is explained as 
for jivd® Ca rap ), etc., ete. 


With regard to exegesis, I would remind beginners that all exten- 
ded works are apt to be more conservative, rash suggestions being large- 
ly confined now-a-days to short articles in periodicals. I accordingly 
endeavour to present my more hazardous proposals in alternative ren- 
derings, not thinking it desirable to fasten uncertain opinions upon in- 
experienced readers merely for the sake of an affirmative style, a mode 
of procedure better adapted to a science later on than to one the ma- 
terials of which have only now been fully examined. 

I need hardly remind Zendists that I endeavour at every step to 
improve on my renderings in the Sacred Books of the East, XXXI, 
(1887). I trust that I have not wantonly varied from them, but five 
years is a considerable interval, and most Zendists seek to vary their 
views at every publication. I have not made myself an exception, for 
I have even endeavoured to improve in different parts of this same book. 
The Commentary was printed while the texts were in manuscript, and 
in printing the texts later I have suggested improvements up to the 
last, and I will continue to do so. I may even adopt the proper letter 
v where I have elsewhere followed the old custom of using the German 
letter w for it; this to avoid misleading beginners. 


As to the Pahlavi text, an estimable Parsi friend once told me that 
he thought it would have been better had I produced the Pahlavi in its 


XXV 


original character without transliteration , affording only a translation, 
and leaving scholars to transliterate for themselves. But I need hardly 
say that one third of the labour consists in the decipherment, which is 
at times so difficult as to baffle us entirely. It would have been an 
easy device to send the copied characters to the printer, With regard 
to the translation of both the Pahlavi and Neryosangh, but especially 
with regard to the former, I would repeat with greater emphasis what I 
said perhaps too moderately on pp. XIV, XV, XVI, XVII. A treatment 
of these commentaries without the closest regard to their original is in 
my judgment totally unscientific, and can only lead to spurious results. 
The translation of the Pahlavi especially should be broken up by a con- 
stant effort to follow its original, and exposition should intervene at 
every call for it. That sprightly vivacity which we so value in the 
translation of original matter (which the Pahlavi in these translations 
is not) would only destroy what likeness the translation bears to its 
original, and so give beginners an excuse for neglect. 


As to Neryosangh I would only add that he should not be read 
in the light of hitherto quotable Sanskrit, for that would be to blunder 
at every step; but he should be regarded as himself affording usage 
quotable in future Sanskrit lexicography. 


Beyond all doubt he uses words in a sense correct as attested by 
his contexts and his originals, but in a sense discarded as unquotable 
from the later dictionaries. 


And he by no means invents these definitions; they were once pre- 
valently in use when he was taught Sanskrit, as we see from the older 
dictionaries, and the quasi artificial character of all the later Sanskrit 
should make us cautious how we condemn meanings given to words 
even by such an irregular writer merely because they have not been 
found applied in the same way in more classical productions. 

I would especially recommend Burnouf’s Sanskrit dictionary to be 
used constantly together with the other lexicographical works, but the 
remoter date of Burnouf’s book should of course be borne in mind, and 
it should be used with every caution. 

As to the former practice of citing Neryosangh untranslated and as 
if he presented a rendering of our present Pahlavi texts see above on 
p. XVI, 

We may say of his work in its entirety and with all its imperfec- 


XXVI 


tions that when it, is understood, as it only can be by the most careful 
study of its originals, it turns out to be, or at least to have once been, 
one of the most important texts in the language in which it stands as 
well as one of the most difficult, for it has assisted in giving us that 
original exegesis of the GAthas which first taught us where to begin, 
and its usefulness continues, 

The Parsi-persian however vies with, or even surpasses Neryosangh 
in value because it gives (or “gave’) us the most direct clue to the at times 
almost inserutable Pahlavi, and it must be itself a descendant of Parsi 
translations of the Pahlavi which existed from times long previous to 
Neryosangh and shortly after the Arabic had pervaded the purer Persian 
of the priests. 

With regard to my free rhythmical reproductions I would ask those 
to whom English is not vernacular to remember that the accent in 
English, as it does in German, alone brings out the metre, and unless 
the English accent is familiar the rhythm will be wholly lost. This re- 
mark applies also to the entire volume in the Sacred Books of the East, but 
especially to Y, IX—XI which ought to have been printed in the form 
of poetical verses, many syllables being freely thrown in to improve the 
harmony. 

One important word to scholars interested in the science of Com- 
parative Religion. One scholarly gentleman cited by Professor Cheyne 
(see his Bampton Lectures for 1891, p. 434) was so far Scandalized at 
the uncertainties of the Gath4s that he feared, as he said, ‘even after 
Mills’ translation’ to use them as materials in Comparative Theology; but 
it should be well noted that the uncertainties of the Gathas chiefly con- 
cern closer detail. The terms which they use are such, and the cha- 
racter of their syntax is such that they almost always afford us alter- 
native certainty. If one idea is not exactly expressed, then another 
closely kindred to it is present. 

To the philolog the difference is great, and the controversies will 
probably only be decided by external interests, but to the student of 
Comparative Theology it ig very often really indifferent what one of 
two, three, or even four somewhat differing casts may be given to any 
single strophe, as each view abounds in the characteristic religious tone 
of the whole, and where a particularly striking idea may be only pos- 
sibly present in one place it may generally be found without any doubt 





XXVIT 


in some other!. The uncertainties of the Gathas should trouble Compa- 
rative Theology scarcely more than those of the Old Testament, and 
this can be easily verified from this or other books. 

There should be some profit for specialists in the general grouping 
of the differing translations aside from their more immediate study. 

The differences in these historical renderings in the Pahlavi, San- 
skrit, and Persian from those adopted by us of to-day should be highly 
salutary in the lesson which they convey. The imperfections, self- 
contradictions, and at times puerile suggestions which appear in them 
furnish one of the most interesting cases of traditional uncertainty ever 
succinctly presented, and are nearly as important in warning us against 
implicit confidence in ‘tradition’ as their, on the whole, astonishing 


- approaches to accuracy are important to warn us against its neglect. 


Specialists in Vedic and even those in Semitic exegesis should read 
these commentaries carefully if only to learn how curiously ancient critics 
could err, as well as how wonderfully they could succeed; and they should 
apply the lesson gained to their own departments, neglecting no ancient 
hints, but taking special care not to follow them implicitly, above all 
things to distrust what seem to be at first sight their indications as to 
grammar. 

With these remarks I offer my texts again, and this time not only 
to specialists but to the public, and I do not think that any scholar 
will deny that they form a useful book; but I must warn inexperienced 
readers that such productions, unless carefully guarded by a body of 
pupils, are apt to become the objects of jealous opposition, sometimes, 
as we have too sadly seen in the past history of Zend philology, of a 
jealousy excited to a morbid pitch. 

It would evenseem at times as if this contemptible passion afforded 
the only factor in criticism, and as if it were all the more prevalent 
the higher the sphere of labour in which it has its play. Individuals 
engaged in the humblest mechanical pursuits sometimes present a favour- 


1) For instance, what difference does it make to Comparative Theology whether 
the composer said ‘finding the way to Ahura’, or ‘finding the throne of Ahura’ ?; each 
is a valuable idea, and one or the other is certainly present in Y. 28, 5. Or take 
even line c; we may have there either ‘we keep off the flesh-devouring fiends’, or ‘we 
convert their polluted victims’. But either is a good theological idea, and often repro- 
duced in its main meaning in different places. 


XXVIII 


able contrast in this respect with those engaged in the most important 
researches. 


L. H. Mills. 


[Since printing the above a discovery has been made which adds 
greatly to the value of the MS. D. (or Pt.4). We are now convinced 
that its descent can be traced from a copy made early in the eleventh 
century (through a copy made by an ancestor of the writer of K.®° and 
J.”) to the well-known copy by Héshang Siyaévakhsh (a writer of A. D. 
1478) which must have been brought to India, as Destour* Darab Peshotan 
Sanjana says it was from it that Pt.4 (D.) was copied in 1780*, as 
well as another copy which he has; Mf.‘ (or Mf.) is also a third copy 
from this Hodshang’s MS. I will take a later opportunity of referring 
to the remoter original of these three precious copies (an original of 
different family from DJ. (J.*) and K.*). But whether we can fix its 
date in the eleventh century or not, one thing is certain, and that is 
that this D. (Pt.4) is a verified copy of a MS. written only 155 years 
after DJ. (J.*), and K.> and from a distinctly different original. I must 
also add that we have probably discovered that DJ. (J.2) is older than 
K.*, but more of this hereafter. I should add that my notes of the 
variations in Mf. (or Mf. which stands for the Moolla* Feeroz* Library 
in Bombay) were lent me by Dr. West, he having transcribed them 
in his copy of Spiegel’s text together with his notes of DJ. (J.2) and 
D. (Pt.4)]. May 1892. 


Dee, 1893. Zendists do not now need to be told that the date till 
recently assigned to the MS. DJ. (J.2) as Dec. 9, 1323 A. D. has been 
deceided by West, Darmesteter and myself to be impossible, and that 
we have fixed upon Jan. 26, 1323 A. D. as the proper date. The question 
will be found reasoned out in my paper ‘On the Zend MSS. recently 
presented to the Bodleian Library’ read at the Ninth International Con- 
gress of Orientalists held in London on Sep. 10th, 1892 (see the Trans- 
actions, Vol, U, pages 517, 518*) and later in my Introductory note to 
the collotyped Edition of the MS. DJ. (J.2) pages VI and VII. 

With regard to that MS. I have a little explanation to make. 
My distinguished colleague Professor Darmesteter has relieved the uni- 
formity of generous praise by calling attention to the fact that I do 
not cite some marginal glosses which appear on its folios those of DJ. 


=" 


Cae og 


iP tiie Bin: eel a 


piece atta a al i i al i a a tl ane 





XXIX 


(J.2)*1, but he omits to state that these scraps of sentences have little if 
anything to do with the text-substance of the Pahlavi Commentary, for 
they are quite generically different from the usual glosses. Their chief 
connection with the text is their for the most part superfluous or value- 
less indication as to who the leading speakers are; but this is either 
obvious from the texts themselves or else doubtfully explained by these 
trivial comments. On the other hand I might pleasantly retaliate and 
ask why my friend does not cite them, as they have some reference to 
ritual with which his work especially deals. The Pahlavi texts in this 
present book are treated in close connection with other matter and 
Space could not be spared for such additions here for the reason that 
they were all to be published in fac-simile elsewhere *2, I may also add 
an article in a prominent periodical explaining them in detail. 

At this late date I may be permitted to say a word by way of 
retrospect as to one minor feature of my work, viz my Persian text, 
I am more than ever pleased that I have edited it for we have had 
Some rich results from it. All scholars, I trust, appreciate the high 
value of Darmesteter’s advanced suggestions even where we are not able 
to follow them; but we owe some of the most striking of them to this text; 
compare for instance gazishn in Y. 30, 11 which is accepted by D. while 
wrongfully rejected by Haug, West, and myself (see however my improve- 
ments, page 622), and then zedézag at Y. 53, 7 gave us D.’s interesting 
views there**; see also Y. XXXIV, 5 where D.’s piquant remark as to 
the Dervishes finds its original in the Parsi-persian darvishdn, and so 
throughout. | 

I have endeavoured in my Paper on the Zend MS. and in these 
last texts to point out once more, and with more emphasis than ever 





*! See the Revue Critique of Paris, Sep. 18th 1893. I am particulary gratified 
that both Justi and Darmesteter accept what I am forced to term my important dis- 
covery that some Zend letters are polyphones; see the Gittingische Gelehrten An- 
zeigen of May 15th 1893, and Darmesteter’s translation Vol. III, p. xc1l as compared 
with S.B. EB. XXXI, p. XXXIV, and this work in the Commentary here and there throughout. 

* See the Ancient MS. of the Yasna... generally cited as J.? now in the pos- 
session of the Bodleian Library edited with an introductory note by L. H. Mills, DD.,etc. 
Oxford at the Clarendon Press MDCCCXCIII, price 10 guineas, pp. 848—441, 542—601. 

*8 That Professor D. has made an oversight as to the meaning lakhvar yekavi- 
munéd (which occurs in the sense of ‘recoil from’ ‘khvetfi-dath’, cp. Y. 45, 3; gee also 
lakhvar, Y. 46,4), does not detract from the stimulating character of his suggestion, 


XXX 


the self-stultification which results from rendering the Pahlavi .trans- 
lations as if they were continuous documents written in the good Pahlavi 
of the Arda. Viraf, and I have still more clearly shown them to. be 
a mass of partly literal, partly free, and at times (be it remarked) 
alternative translations and comments; and I would again say that to 
treat them without the closest recognition of these facts would be mere 
incompetence if it were not also imposture. 

I should here thank a few of my friends for glancing over my 
Latin verbatim translations as proof-readers thereby saving me from 
several oversights; but I should say that my object was to explain the 
subject by word-for-word renderings to be studied by students at the 
finger’s point, and not to execute a piece of dilettanteism by adhering to 
terms of the classical period which could not express so fully more 
modern ideas. I have been somewhat gratified as well as surprised to 
learn from these gentlemen (who are not experts in Zend) that they not 
only make out the meaning of these verbatims and paraphrases, but 
even find them of interest. 

One final word as to a more recent conjecture that the Gathas, 
while being the oldest part of the Avesta, are with the rest of it so 
modern as the year One*. As all students are aware an opinion 
practically identical with this had been carefully considered in the 
shape of a doubt by all Zend-scholars and rejected as untenable. I re- 
member Professor Roth’s speaking of the reasons which induced him to 
believe the Gathas to be genuine and therefore remotely ancient; but 
I believe that I was historically the first person who ever published the 
oft-investigated query; see S. B. E. XXXI. Introduction, p. xxxvi fig. 
No one in rude and uncultured Iran in AD. I, or near it, could forge such docu- 
ments as the Gath&s with all their pulsation of personal life; and that 
there was actually a King of the name of Vishtaspa and a prophet 
called Zarathushtra at that late date seems equally incredible. 

Our conclusion is that we have no alternative; we must accept 
the documents as genuine notwithstanding their remarkable character; 
and we must place them at such a period in history as is indicated 
by logical conclusions from the facts, 



























7 
i 
_ 
‘ea 
we! 
aCe 
Ce 
* ie ; 
‘. ‘ 
cree, 
Sr ore eas 
Re rk eas POA wa et SS 
Kigo ee WOE Piipianatrs ht 
( 
fe reeh * " an 
craae a9 beth vsreht >) at rye 
1 < 
6 ee a a “ 
A ae = 7 
rit Oeste 2 Arse y toes ; 
ees ; 
sO fe if 
Ws kate Cte 2 ite 
Fie! ao cee 


Wh 


a: 
Gatha(a) Ahunavaiti(i) (Yasna cap. 28—34). 
Introduction. 
cgodsrraxy - Lee - bya : epiae = dawg . Cr} MD 
fo Tangy - EW EAD . AUD fC» : me & pov )eayrda) nf : Josey 
& aye}bspys . grGurge . «e ; beg & jeawrbreee 


Transliteration. Yanim mané yanim vaché yanim é(k)yaothnem ashaon6 
Zarathustrahe [=°hya]. (b) Fra Amesha Spenta Gathao géurvain®), (c)Nemé ve 
Gathao ashaoni§! (The letter v often = English w throughout, and w = v.) 

Verbatim transl. Beneticium-corroborans [est] cogitatio, beneficium ver- 
bum, beneficium actio sancti Zarathushtrae. Ad-verbum fi. e. amplius, prorsus] 
Immortales Benefici Gathas faciant-ut-excipiant (vel G. excipiant)|. Laus 
vobis, Gathae sanctae! 

Pahl. text transliterated. Yin minishnd, va! yan gdbishnd, va yan 
kunishnd?* yehevind i* aharibé Zaratishté. [Minishnd, va? gdbishné, vas 
Kinishnd i+ frarimé rai‘, pavan nadikih arjanik yehevaind]. ° (b) Fraz 
Ameshéspendand Gasané> vakhdind, {aighshand® pavan sti fraz dashté]. (c) 
Niyayishné avd lekim, Gasind i aharabd! 

* DJ. om. * D. ins. gl as P. * DJ. ins. * D. om. * DJ.-omits kard va, D. om. 
kard. *so DJ. and D.; Sp. and M.* mim; see the Pers. *Mf. ins. i, and then as D. and P. 

Pahl. transl. A blessing was the thought, and a blessing was the 
word, and a blessing was the deed of the holy Zaratisht. [On account of 
pious thoughts, words, and deeds he was deserving of happiness]. (b) The 

-Ameshdspends took forth the Gathas, [that is, held them forth in the 
world]. (c) Praise to you, ye sacred Gathas! ey. 

Ner.’s sansk. text. translit. Cobhanamanajh]* cobhanavacha[h/}?, 
karma* babhiva punyatma Jarathugtrafhj. [Manasah vachasah 












swynle da) : Deeaasl pager» | wergnes 24499 oe v 
epee » AED « Aur IQparqogngaysD | cern )rdusey - augSng . 49); 
ssu}ob.s0gH9 - 


26g»). PAD erpownrguwdyaygs | Russje-coea)dy 
Trlit. Ahya yasa nemanha ustdna-zast6 raf(e)dhrahya 
Mainyéus* Mazda paourvim [°viyem]  spefitahya Ash vispéfig 
Vanheus Kbratim Mananhé ya i se 





XXVIII. 1. 3 


I. 


The Anthem called ‘ Ahunavaiti’ (having the ‘Ahuna’ metre, 
and following the ‘Ahuna’ prayer). 


Free transl. A strengthening* blessing* is the thought, a blessing is the 
word, a blessing is the deed of the holy Zarathushtra. Forth-on* (continu- 
ously) may the Bounteous Immortals take up (or ‘cause men to take up’) 
the chants. (c) Praise to you, ye sacred Anthems! 
sadvyaparatvat cubhanurtipo babhiiva, yady asau evai chakaral., (b) Pra- 
krishtarh Amaranam Mahattarandm Gathah Sathjagraha, [kila, tab panktya 
[-tyath*] nidarcayam‘ Asa [sa]}> panktya [-tyam*] nidarganaya®, Karyarh idar 
babhiiva yady? asau’ vismartum? nasa’ [(?) na tad (tah)] yatobhyahs [(?)yatebh- 
yah] komala!° yatha sarve ’pi karyanyayah" ye samagrebhyah Avistdarthebh- 
yah prakatah tan antar gAthash nidargayaih Asa, tabhyah'? pranamah'3 chakre], 
(c) yat: namo yusimabhyam, he Gathah punyatmanyah! * Anusyara omitted. 

* J.3,J.* Omana, C., P. manasa. 2 J.’, J.* °vacha, P., C. “asa. 9J.3, P, karma, but 


C., *mana. *J.%,J.*,P. Sal! seem sa. all nidarcgayanaya. 7J.* om. 2 Jae, Jane bPrnage 
but J.4, C. nara. 9 J,* 10 S38, Je la Colo, 2 J.* *yenya. 1? J.* *bhyam; J.2°bhya*. 33 so all, 
Ner. transl. The holy Jarathustra was good in thoughts, words, and 
deeds; [from good conduct in thought, word, and deed he was deserving of 
happiness, if so he did}. He took up the Gathas of the Greater Immortals, 
fi. e. he revealed them in the world for manifestation. ‘This was his deed 
(or ‘object’), if he made. theni, or ‘it’ (?), easy to those bound* by-them*, that 
_ they might not forget them, as he also matle manifest in the Gathas all the laws 
of duty which are revealed by all the Avista-interpretations, and established 
a worship by, or ‘for’, them], (c) wherefore: Praise to you, O sacred Gathas! 
Parsi-persian Ms., Wa yan minishn, wa yan gdbishn, wa yan kinishn [néki ra pah néki 
arzani = frdriin ré Pavan nadiki arzani| bid ashd Zaratusht * [Minishn, gobishn, 
kfinishn 7 frarin(?) [] pah néki arzAnt bad] * (b) Fraz Amshasfendan Gasan girift (2) 
[it] [ ] [iz(a)dan = (space), no text] [ ] gurah fraz dash (2) * (c) Niyayishn 
an shuma Gasan 7 ash % (The letter W = English v; but see pages 154—275), 





Fr. With hands outstretched I beseech, with praise for this grace, the first blessing, 
All actions done in the Right, gift of, Mazda, Thy bounteous spirit, 
And the Good Mind’s understanding, thus the soul of the Kine appeasing.* 

* Exact reproductions of metre and words are not here attempted. 

Verbatim transl. Hujus precibus-contendo[-amj laude* erectas-manus- 
habens gratiae (b) Spiritus*, O Magni-donator (?)* (vel, O Sapiens* (?)), primum 
[donorum omnium] bene -largiti*, [ut] sanctitate erga-omnes [vel omnia] 
facta [consummata sint], (c) [et] Bonae intelligentiam Mentis [hanc etiam exoro] 
_ qua satisfaciam Bovisque-animam [-mae]. *' Vel, lege °dao, capa Mazda (?), 


4 XXVIIL. 1, 2: 


Pahl. text translit. Zak [mozd i valman i! Attharmazd nafshman]? 
bavihinam pavan niy4yishné? [amat dadakgdbih i* Yazadan6® shapirand vadt- 
nam-6*], afisténd-yadman {minishnich”] pavan ramishno [i nafshman] (b) pavan 
minavadikih? Atharmazd? fratim®’ [pavan GAsdnikth] afzdyinishnd Aharayih i 
pavan harvispo® kdinishno, [aigh, ktnishno'? hamak"* pavan Gasanikih ktinish- 
no], (c) pavan zak i Vohiman!? khirad61® [pavan asno khiradé| shnayinishno'* 
1 Goshdtrvan™5, faigh, pahréjd! t gdspendin pavan danakih ktnishnd). 

1 DJ. 2M. ins. benafshman. ? D. i. 4DJ. om. *D. ins. va. * D. °yén. 7D. %k. 
8 DJ. avla. °so DJ. 20 D. ins. mindayam. “ DJ. and D.  D.* vohfiman; DJ. valman. * DJ., 
D.om, va. “D., othersshnayishnd. *DJ., D., M.1 géush®, (D. arrived* later* here; Mf. follows it). 

Pahl. transl. I pray with praise [for that reward of Him who is 
Atharmazd Himself when I would effect the mediation of the Good Yazads], 
lifting up the hand [also the mind] for [its own] joy, (b) seeking through 
the spirituality [the Gathic doctrine], the first gift of Atiharmazd, the 
righteousness of* the* blessing* which is to be fulfilled toward all, {that is, 
all actions should be done in accordance with the Gathic doctrine]; (e) and 
through a good mind’s* wisdom [even innate wisdom] J pray for the satisfying of 
Géshdtrvan*, [that is, the care of the herds is to be undertaken with wisdom]. 

Ner.’s sansk. text. Asya samihe! namaskaranena [asya, iti, Hormij- 
dasya svadhinam prasadam samihe, kila yachiarh? Svamini* (?) uttame™ (?) 


At~w A 


karomi| uttdnahastah pramodena (b) adrigyasya Mahajnaninah purvar 








+409 (3 41496 . av bl . sau sduryrs)og | Su yous » si9hn6 . gas Lp : «Xo 2. 
beatae : chee + 489 99.45.49 90.49) ¢0.59.9 | CamyrdQpw . 2b ang : Baayoug 


& ) Cais ; eos dewage) + 3{9 240 C9 | 40 959Q) + ae ie lon 
Trlit. Yé Vao Mazda Ahura pairi-jasai Vohti Mananha 

Maibyo davoi ah[u]vao astvatascha hyad(t)cha mananho 

Ayapta Ashad(t) hacha yais rapafito* daidid(t)** vathré [= huv®]. 

Verbatim transl. [Ego] qui Vos, Mazda Ahura, circum-ibo* Bona 
cum-Mente, (b) mihi ad-dandum [este] duarum-vitarum, corporalis, quod- 
que [ejus-quae] mentis-est, (c) praemia-attacta™ Sanctitate ex, quibus [Sanctitas 
(?) ea] gaudio-accipientes ponet in beatitudine[-nem]. “i. e. date. ™ obtenta. 

Pahl. text translit. Man’ avd Lekim, Atiharmazd, bara yamttinani? 
pavan? Vohtiman’, [aigh pavan frardndih bindak bard val* khvéshih® i Le- 
ktim® madd hémanani7], (b) av6 li yehabainédd pavan kola I (d6) ahvand, i ast- 
homandan, va mfnich minavaddnd [naddkth i% latamman va* zakich i° tam- 
man] (c)* avadih min Aharayih av4kih, [aigham padikhvih® pavan frartndih 
yehabinéd] main avé'? valmant+!2 raminidar yehabiinéd khvarih'? [pavan » - 
ramishno barat? avayad kardand]. (Mf. is almost identical with D. throughout.) 


XXVIH. 4, 2: 5 


prithulataya? punyath vi¢veshu karmasu, [{kila, karma sarvam Gathdbhih 
karyam], (c) Uttamasyacha buddhya Manasah [*naisargikabuddhya‘], ya sat- 
karayitri® Goratmanah. [Pratiyatnai gopacindm* parijianataya kurute]. 
(Dyivaram vachyo gujastah . . . ). 4J.* chena. ?J.*. *J.3,-J.4, 0, P., but J.* 
*tvena. *J.*, but J.*, J.* gika®, P. °giki®. * J.* (?); J.3, C. *kayitri, J.* °yayitri. 

Ner. transl. I seek His gift by means of adoration [‘his’, thus; 
I desire Hormijda’s absolute (or ‘own’) grace; that is, I make a request (the 
Lord being** good)]| with hands stretched out in joy, (b) beseeching for that 
which is the first thing in greatness which belongs to the Great Wise Spirit, 
sanctity in all deeds, [that is, every deed is to be accomplished in accor- 
dance* with* the Gathas, (they representing all sanctity)], (c) and with the 
wisdom of the highest mind [with the innate* wisdom] which is reverential* 
toward Goratman, that is, one makes careful effort for the herds, and in 
an understanding manner]. (This text is to be repeated twice, etc.). *Cp. Y. 22,29 (Sp.). 


Parsi-persian Ms. An [muzd 77 Hormuzd khwésh] khwaham pah niydyishn, kih ja- 
dangéi 7 iz(a)dan 7 vehan {] {kunand = radginand (sic)] bar-dasht-dast [minishn] pah ramishn 
(¢ khwésh] *. (b) Pah minfi Hormuzd awwal [pah Gasani] afzayishn Sawab 7 pah tamam 
kimishn, {ki, kinishn [chiz = mandiim (sic)| tamém pah Gasani kfnishn] * (c) Pah 
an 7 Bahman*™ khirad, [pah as(a)nidah (?) khirad], — 7 pastishirtn* [= p°, [kt, par- 


AS 


warishn z gésfendin pah danai kardan(?)] *. *N.B.see D. arrived after printing Comm. 





Free tr. I who You two encircle, Great Giver the Lord, with the Good Mind, 
Gifts for the two lives grant me, this bodily life and the mental, 
The prizes by Right deservéd; thus to Glory he brings his blest*. 

1So D.; Mf. amat. *DJ., D. “and. *so DJ., D. * DJ. val lektim. ® D. nafshmanih. 
6 DJ.om. 7 DJ., M. ‘aiid..* DJ., D. om. va. ° DJ. nod. *°Sp., M., DJ. val. ** DJ. val. * D. 


A 


ins. i, see Pers. (The MSS. write °and for “ani; hereafter I will seldom notice the fact.) 


Pahl. tri. who, (or‘When I (amat*)), O Atharmazd, shall come to You through 
Vohtiman, [that is, when, perfect in piety, I shall have come fully into Your 
possession], (b) give Ye* [happiness] to me for both lives, that which is bod- 
ily and also that of the spirits, [that is, that here and that beyond], (c) 
even prosperity from the aid* of Sanctity, [that is, give me abundance 
through piety] by which he gives glory* (or ‘happiness’) to that gladdener, 
{that is, it is necessary to effect it for the sake of joy]. * Or ‘accompaniment’. 

Ner.’s sansk. text. Yadi Yushmisu, Mahajidnin Svamin, satprapnomi - 
Uttamena Manasa, [kila, chet sadvyaparitaya** svadhinatvet Yushmakarh agato 
’smi], (b) mahyarn deyat? ubhayor bhuvanayor yat srishtimataim, yachcha pa- 
ralokinaii (c) aigvaryaih* punyat saryogi, [kila me samriddhatvamn sadvyapa- 
rat prapyam dehi], yad* dnandakartre dasyati gubbani, [yah Iajadanarm‘t Uttama- 


6 XXVIII. 2, 3. 


natacha Anandaii karoti, tasmai yat samriddhatvam cubhani dasyati, tan me 
dehi]. *P., but J.%, J.4, J.* °tyena. 2 so James ebUtrd as dehayat*. *J.8, J.4, 
J.* yat, P. yata, C. yad. * J.*, P. **ep. vyaparin. 

Ner. transl. If I arrive among You, O Great Wise One the Lord, 
through the Best Mind, [that is, if I have come into Your possession through 
my good conduct], (b) let him (?) grant me for both worlds (that which is of 
the earthly, and that which belongs to those who live beyond) (c) a sove- 
reignty accompanying me* (?) from rectitude, [that is, grant me the success to 








cer )rbssgya : avbl ° Aus 99.35.49} 496 | w}s2)) + WED gan lo 5 fo oy 
-cgeunpdarclegar : 166) Gareyody boyssyonns : GE) repas : spose osang 
Hw wHDsy, - wxepras sw lgeda).» Gay | 4y3e2¢)us . wppawvag)ly 


Trlit.. Ye vao Asha ufyani Manascha Vohi apaourvim [= °viyem] 
Mazdamcha Ahurem yaéiby6 Khshathremcha aghzhaonvam[4|nem* 
Var(e)daiti Arfa]maitig a mdi raf(e)dhrai zavéetg jasata. 


Verbatim trl. [Ego] qui Vos celebrabo, Sanctitas, Mensque Bona, [cantu! 
sine - exemplo** [vel eum*-nullum-primum*-habentem*] Mazdamque Ahuram 
(Dominum (vel deum)), quibus Regnumque immutabile* auget [vel augens (?)] 
Pietas; ad* mei [vel mihi (fortasse me)] gratiae [gratiam-dandi-causa ad] in- 
vocationes [meas] venite, [vel veniat* Pietas (2)]. * Lit. non-fluens.* 

Pahl. text translit. Mant lekim, Ashavahishté, nafshman homandani 
Vohimandich* i? fratim, [aigh, pavan khvéshih #3 lekam yekaviminani4], (b) 
va Attharmazdich [ash nafshman homandni] mtnash zak 7 -valmanshand 
khfidayih® pavan anizdr-vindishnih, [aighash shalitaih*® madam Ameshéspen- 
dané stavar]; (c) valmanich i? varishn* dadar? Spendarmad [ash nafshman 
hémanani]. Zak® avd li pavan ramishnd pavan karitinishnd ydAmtinéd. 
[Amat® Tand avd! karitfindni, am pavan ramishnd madam ghal yamtinéd]. 

* So D. min. ? DJ.; D. ins. ? DJ. om. 4 D. "nam. & D. °yan. ° DJ. padakh- 
shah; D. th; DJ. no i, others i, 7M. om. *M. om. ° so DJ., D.; Sp. aigh; M. om. 
*° DJ., D. * Perhaps vahrishn* is possible as meaning ‘increase’. 

Pahl. transl. I who* shall be your* own*, O Ashavahisht and Voha- 
man, the first, [that is, I shall be in your possession], (b) Adthar- 
mazd’s also [His own I shall be], through whose unweakened acquisition 
his rule over them eaists, [that is, His rule over the Ameshdspends is firm]; 
(c) and she** also Spendarmad, is** the giver* of outpouring (or ‘increase’ to 
that* rule*) [her own I shall be]; she comes to me with joy, when I invoke 
her*4, [Or*t ‘when I shall call upon You, come Ye on toward me with joy’.] 
a ee 


ra. 


XXVIII. 2, 3. 7 


be obtained by means of good conduct] when he will give felicities, or 
‘glories’, to the producer of joy. [What he will give to the one who produces 
the joy of the exalted Yajads, as prosperity and felicities, give that to mel. 

Parsi-pers. Ms. Kih 4n Shuma, H., bih [] [rasand = jamténand (sic)] pah Bahman, 
(ki, pah néki pur bih [] [6= 6] khwéshi ¢ Shuma rasid [] (hastand = hominhend*]], 
(b) an man dehad*! pah har dé jihan*?, ¢ ast-homand (sic), [ ] kih ham {neki = 


naduki] ¢ minuwan, [[] ¢ inja u an ham 7 anja] (c) ni‘mat az Sawab —, [ka, — pah 
néki dehad**] kih [] [6 in=var an (sie pro val 4n)] ¢ tt ramishni (so) dehad asani. [Pah 
ramishn bih bayad kardan] %* *! Deh° seems more original than dih®. *? or jahan. 





Fr. O Righteousness and thou Good Mind, with surpassing chants I'll praise you, 
And Mazda, for whom our Piety aids the everlasting kingdom, 
Aye, together I adore you; then for grace while I call draw near. 


Ner.’s sansk. text. Yadi yushmakam, he Agavahista*, he Dharma, svadh- 
ino ’smi Manasaccha Uttamasya prathamasya, [asya prathamatyaih ida 
yad Amarebhyo Mahattarebhyot prathamarn Gvahmano dattah, kila, chet 
svadhinatayaé yushmakath tishthami], (b) Mahajiidnin Svamin?, [asyd ’pi 
svadhino ’smi] yebhyo rajyaracha analyalabdhya*$(?) [kila, parthivatvam stht- 
lataraih] (c) vriddhidayaccha Spindarmadayah [prithivyah. Asyagcha dadi-*# 
svadhino ’smi] tan me anande Amantranecha Samprapnuvantu, [yadi Yush- 
makam abhimantrayami, tan me anande upari prapnuta]. *Cp. Burnout’s ‘al’. 

+80 Jc. ,75:*, P, minah. *J.2; J: analyalabdhya, J.* °labdhyaim’; C. anatyalab- 
dhe(?); P. ama(ly)alabdhya (Sp.). *J.* yadi(?). Sandhi is intermittingly applied throughout.) 

Ner. transl. If I am your own, O Agavahista, O Sanctity, the 
property* of* the Best Mind, the first, [his firstness was this, that Gvahmana 
was created* before the Immortal Greater ones, that is, if I stand in Your 
absolute possession], (b) O Great Wise One the Lord, [I am also His pro- 
perty (related to his absoluteness)], for whom 7s the Kingdom with unimpe- 
ded™ acquisition (or ‘the Kingdom with sinless (?)*? acquisition’), [that is, the 
greater kingdom], (c) the kingdom of the increase-giving Spindarmada also, 
[the earth. And her own I am by, or ‘as*’, a gift]; and may these come to 
me in joy, and in, or ‘through’, iy appeal. [If I invoke Your help, then 
come Ye on to me with* joy]. *’ See the Pahl.; Ner. may well have accepted an 
‘al’ ‘to hinder’. *? reading amalya® (?). 

Parsi-persian Ms. Kih shuma, Ardibahisht, khwésh hasténd (?) u Bahman {] awwal, [kt, 
pah khwéshi shuma éstém] * (b) [] Hormuzd [— ash khwésh —] kish* An 7 6shan khudai 
pah nizar (so) —, [ktish padishahi awar Amshasfendan buzurg], (c) a ham 7 — dadar Spen- 
darmad, [ [wa = va] ash khwésh[] [no trl. for homtnhend*] % An an man pah ramishn 
pah khwanishn raséd*, (kih tan An] [] [khwanand (?) = haritéinhend] ma-ra pah ramishn 
awar 6 (or a) [] [rasad* = jémtinéd (sic)] ] %* 





8 XXVIIL 4, 5. 


seysa|angnas )Cmey.yy 93-2e-bL | to )asrco-gegs-cehanr») mo we 
sv sepa rapa -tanghing.aty > gl | cpfapadbarrrginy. spaces. 


SoA EPH M4). tO! 250 9¢dy. O49) | Ee? ae 
Trlit. Ye (u)r{ujvanem men gairé Vohii dadé hathra Mananha 
Ashischa1(?) S(k)yaothananam* viduS Mazdao Aburahya 
Yavad(t) isdi tavacha avad(t) khsai aéshé Ashahya. 'J.* ashischa. 
Verbatim transl. [Ego] qui animam mentem [-que] ad laudem*(?), [vel ad 
vigilantiam'] bona do [dirigo] cum Mente (b) beata-praemiaque factorum noscens 
Mazdae Ahurae, (c) quamdiu possim, facultasque mihi sit tamdiu doceam [-ebo] 
in-optatione? Sanctitatis. * Vel lege gairim* = ad Montem, i.e. ad caelum. * optare (?). 
Pahl. text translit. ‘Man rtiband dén Garddmand yehabinéd? pavan 
avakih 73 Vohtiman [aé kolA min yehabtinéd, ash‘ pavan‘ ayakth* if Voht- 
mand‘+5 yehabtind! yehevinéd], (b) afash tarsakasihich® (sic) ghal’ ktnishné- 
karand [min valman? rai vadtmyén f sazéd] akas yeheviinéd pavan zak 
i Atharmazd, [*Dind i Atharmazd]. (c) Chand khvastar tibanik homanam 
havand (sic) Amtikht-am (?) khvahishnéd i? Aharayih [kar va kirfak)]. 
1See P. 2D. ins. ash*. *DJ., D. ins. i. * D. om. or has later, also i, * DJ. ins. 
6 Sp., M.:; DJ. °agaih (so), D., °agdi- ich (?). 7DJ. ghal. *DJ. ins. va. * Mf. om. ash. in D.’s a. 
Pahl. transl. He who gives his soul up within Garédman (the Abode- 
of-Song) in accompaniment with*! Vohtiman, [that is, when any_ one 
gives it, it is so given by him in accompaniment with“! Vohuman], (b) he 
is also thereby*? intelligent concerning*? the *?veneration®* (?) for the doers of 
good works [who would do what is fitting for the sake of that] through, or 


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Trlit. Asha kad(t) Thwa dar(e)sant Manascha Vohi vaédemané* 
Gatimcha [= °uem°] Ahurai* _ sevistai* Sraoshem Mazdai* *Dat. of goal(?). 
And Mathra mazistem vaurdimaidi [= vavardi°] Khrafstra hizva. ‘so J.* ete. 
Verbatim transl. O Sanctitas, quando, [vel nonne*] te aspiciam inveniens* 
[vel sciens*, ego] viamque [vel sedemque*] Ahurae (dat. vel loco gen.) bene- 
ficentissimo[-mi?] Oboedientiam*! Mazdae. Illo sacro-rationis-verbo maxime* 
[-mo?] faciemus-ut-credant** khrafstri* [-tris-daemonibus-servientes-homines] 
lingua. *Fortasse ‘erga sanctum oboedientem’. *°fieri potest ‘in* maximum Ahuram’, 
Pahl. text translit. Ashavahishté, aimat lak khadittinam pavan 
zak i Vohtiman akas-dahishnih denman khavitinam? [aighat dén zak daman 











XXVIIL 4, 5. 9 


Free tr. I, who my soul am giving to watchful zeal with Thy Good Mind, 
For every action the grace of Mazda, the Living One, knowing, 
In wish for the Truth will I teach while I can, and have aught of power. 


in, what is Aiharmazd’s [Atharmazd’s Religion]. (c) As long as I am, or 
have been, a capable suppliant, so long have I inculcated, or do I inculcate 


(tor amtizam) the desire of Righteousness |that is, duty and charity. 
* ' Or ‘by the aid of’. 2 or ‘his is veneration’, but see the Gatha. 


Ner.’s sansk. text. Ya* atmane Garothmane Uttamasya diyate saha- 
taya (so) Manasah, (b) satkarinicha karmayitam vettrinam pan enin’ 
ya Sviminah, [kila, satkaram tasmai kurutéPasya yujyate karturh yo? vetta 
bhavati Dinya Hormijdasya]- - -. (c) Yavantimh (sic) yachayiturh ¢akto ’smi, 
tavantiih* yachaye yachanaih punyasya. 

' C. repeats from sat® to ni (sic) inclus., both °jiiénin. 2 J.%, C. yo, but J.*, P. ya. 
Ner. transl. She (sic) who is given up for (or in) the soul in Garothmana 
with the helping* companionship* of the best mind, (b) performing that act of 
reverence, or satisfaction which zs of, or for, the intelligent doers (?) of good 
actions, O Great Wise One, she who is the Lord’s, [that is, she renders reverence, 
satisfaction, to him to whom it is fitting to render it, and who is intelligent 
through Hormijdas’s Din] ---. (c) As long a prayer* as I am able to pray, so 
long do I offer (or cause to be offered) the prayer for (or of) righteousness. 
‘ Parsi-persian Ms. Kih ruwan dén (sic) Gardtman dehad [ash = ash] pah — ¢ Bahman, 

(é har kih dehad ash pah —7 Bahman[] [dehad= dabiinéd (sic)| béd] % (b) Azash (sic) 
-bandagi ham 6 — {kihiira kunand [|| &gah béd (sic) pah 4n 7 Hormuzd, {Din ¢ Hormuad] % 
(c) Chand khwastar tuwan hastam, [] amfikhtom (sic) khwahishn 7 Sawab, [kar [ | kirfah]. 





Free tr. O Righteouswess, when shall I see Thee, and thou Good Mind, as I 


discover 
Obedience, the path* to the Lord, to Mazda, the most beneficent? 
With that Manthra will we teach foul heretics faith on our God. 


khadittinam, amat! kola aish pavan frardnih akis, bard aimat yehevtinéd ?], 
(b) va? gasich 1 Attharmazd [aimat khaditinam], i sid khvdstar? [Zak gas] 
pavan Srésh [khavitini-ait], [aigh, amat dastébar yakhsenund shdyad khavi- 
tinast? aigh nadikih 14 min zak® gis maman|. (c) Zak Mansar i mahist 
ash hémnuninishné yehabiinishnd valman min khiradé stared} yekaviminéd 
pavan® hiizvand*, [valmanich® min® khiradé® staredo° yekavimiinéd ®, ash 
mindavam7 denman pahlim®’, amat Aérpatistand® vadtinyén]. 

1 So Mf.; D, min. ? DJ. om. va. * D. khavitimastand. * D. ins. i ° DJ. ins. 
min (late). © D. om. 7 DJ. ins. aé late. * D. shapir. 9 so DJ., D., see Pers. 

Pahl. transi. O Ashavahisht, when do (shall) I see Thee?, and know this 


by that which is a good mind’s instruction ?, [that is, I (shall) see Thee in 
2. 


10 XXVIII, 5. 6. 


that time when every man is intelligent (or aware of it) through piety, but 
when shall it be?] (b) and the place, or seat, of Attharmazd, [when do (shall) 

I see it], J a suppliant for a benefit? [That place is known] through Srésh, 
[that is, when they have a Dastir, they, or he’ ought to know what the 
happiness which comes from that place is]. (c) That, or to that (oblique 
by pos.) Manthra which is the (or of the) greatest, to it Jelongs the giving 
of the teaching by tongue to him whose understanding is confused, [for him 
also whose understanding is perverted this thing is the best, that they 
should hold priestly-assemblies for his instruction |. 

Ner.’s sansk. text. He Acavahista, he Dharma, kadé Tvath pagyami 
Manasat Uttamasya vettritayd*, [kila, tara kélath kadé pacydmi yatra ‘T'varh 
sarvah ko’pi sadvyaparitaya* [-rena] vetta bhavati], (b) sthanaiicha Svamino 
labhabhilashatah* Crocena? parijneyam’, [tad api kada pacgyami? Chet guru 
gribnanti, gaknuvanti parijiatur yat cubhaih tasmat sthanat kim], (¢) yatah 
sa Vani mahattara aparasmat kasmachchit ya prabodhada buddhijadaya jihvaya, 
[yah buddhijado bhavati tasya kimchit idar eva utkrishtataraih, yat adh- 





pose 9 gas. 9 10 | wosa}e.gassegyrl 6. 
2s) gororbyberaleardalaslunsscaprmadnayaysunyed 
Eagansoay racers yoanrg bear yyy ayy as) rgpi. ay WII IMG eps 


Trlit. Voha gaidi Mananba daidi asha-dio dar(e)gaya 
Ereshvais Ta ukhdbais Mazda Zarathustrai aojOnhvad(t) raf(e)nd 
eee wih Ps A A ES 
Ahmaibyacha Ahura ya d(ai)bishvaté dvaéshao taurvayama. 
=’ ~~ 


Verbatim tri. Bona veni Mente, da Santitatis-praemia-dator vitam- longin- 
quitate-productam* rectis (vel elatis), tu, verbis, O Mazda, Zarathushtrae validam 
sratiam, nobisque, Ahura, qua vexatoris vexationes devincamus. #Velin-vitam-I°. 

Pahl. text translit. *Yamtinishné i2+3 Vohiiman [avd tani * i aishand] 
yehabiinai-m4, Ashavahishtd dahishnd ¢5 dérjanih, [aigham? zak mindavam 
al yehabtindd® ¢ pavan tand* i pasind” lakhvar avdyand§ yekteltind|. (b) 
Pavan zak i7 rast8 sakhin Lak, Atharmazd, val Zarattsht [numid yeka- 
vimiinéd at] min valman 79 adj-homand, [Vishtasp ait, aighat], raminishnd? , 
[homanam], [aighat pavan nadtkih fraz avd khidayané debrinishnd hémanam|], 
(c) va manikanich 19, Atharmazd, [va1! havishtdnd 15 li afat pavan nadikih 
fraz debrinishnd hémanend **] main!® béshidarand bésh [yeheviinéd amat aéttind } 
vadinyén turvinishnd, [aigh bésh 713 mip valmanshan akar yeheviinéd ]. 

* See. Pers. 2 DJ. ing. 7D, ins, tan; Mf. not. *so Sp.,M., but D. “baném. *D. om. i. 
* so DJ., but Sp., M., D. dahad. 7 DJ., om. * so DJ., Sp. avayénd. 9° DS) Diesen: 
M. ins. i." DJ., D. om. 12 go DJ., M. homand. * D, ins. (Mf. is almost ide ntical with D.). 


XXVIII. 5, 6. 11 


yayanarh kurute [-yat]]. 'P. sa, J.*, 0. manasim. 23.4, J.*(2) crocena, *C. -eyam. 

Ner. transl. O Acavahista, O Sanctity, when do I see Thee by means 
of the highest (i.e. the good) Mind’s insight, [i. e. when shall I see the 
time when every man becomes acquainted with Thee by means (2?) of good 
conduct], (b) and when do I see the place of the Lord who desires an ac- 
quisition to be recognized through Croga ?, [this too when do I see? If they 
accept the spiritual master, they become able to recognize what the benefit 
which comes from that place is}, (c) because the Word is greater than any 
other thing whatsoever, the Word which is a giving of knowledge to the 
duil of understanding is means of the tongue, [the best thing for the dull 
man is just this, that he should prosecute study]. 

Parsi-persian Ms. Ardibahist, kih T& binam pah an 7 Bahman Agah-dddan? in 
danam ? [kit andar 4n zaman binam, kih har kas pah néki 4gah, kih béd (sic) 2] 3¢ (b) [] 
Gah ham ¢ Hormuzd [— binam], 7 sfid khwastar? x An gah pah Srdsh [danéd; ki kih 
Dastty darad shayad danistan kf néki az 4n gah chih]. (c) An Manth(h)rah* (sic) ¢ 
mahist ash — dahishn fi kih khirad bi-hfsh éstéd [] [ash chiz in veh, ki magopatdari 


kunand]. #* * Perhaps manhthrah (sic). 


Fr. Come with the Good Mind, and give us | long life, O Thou giver of blessings. 
Through revealéd truth do Thou grant Zarathushtra Thy strong help ; 
Grant that to us by whose aid we may crush the tormentor’s torments. 
Pahl. transl. Let there be the coming (infin. for imper.*!) of Vohiman 
[into the bodies of persons]; and grant me Ashavahisht’s gift*2 which 7s long 
life, [that is, may, they, or he, not grant me that thing which in the final 
‘body they may wish again destroyed |. (b) Do Thou grant it through the 
true word, O Attharmazd, to Zarattisht, [it is revealed by Thee (or he has 
revealed it for Thee). Thine ¢t is] from, or by him who (? or that which) is the 
strong [dy Vishtasp. That is, { am (I will be) Thy} gladdening, [that is, for 
or by Thee I am carrying it (or to be carried (?)) forth as a benefit to the 
rulers], (c) and mine also, O Atiharmazd, [and my disciples are (will be) 
also carrying it (or to be carried (??)) forth for, or by Thee for a benefit], 
which [is] a torment of the tormentors [when thus] they shall do injury, [that is, 
torment which is from them (the tormentors) is rendered harmless by them|. 
*1 Or ‘grant the coming’. *? Ashavahishtd-dahishné might = ‘giving A.’s gift’, a compos. 
Ner.’s sansk. text. Uttamasya praptitn Manasah dehi, he Dharma, 
datimn** dirghajivam*, [kila, me tat? kimchid api m4? prapnotu yena vapushi 
pagchatye punah samihante hantuih|. (b) Satydbhis tvarha vagbhih* Mahajiia- 
nin, Jarathuctro [ham] balavattamin® [Gustaspat] pramodayami, kila, cub- 
hath svamibhyah samihe datum], (c) madiyagcha, Svamin, ye* badhakaranaih 
badham nihantarah, [kila, cishyiccha ye> madiyah, te ’pi cubhari svaimibhyah 
samihante datuih]. 'J,3. J.‘ tat(?) kimehid api na, 2 J.* mi. 3 J. CPmane-* 0.4) “corr, 





12 XX VEE 6; 7: 


Ner. transl. Grant that acquisition of the best mind, O Sanctity, the 
gift of long life, [that is, let nothing come to me on account of which, in 
the later body, they may desire to slay anew]. (b) I, Jarathustra, rejoice 
The (?), O Great Wise One! on account ** of the true words which have 
fallen from the most powerful [Gustaspa, that is, [desire to bestow happiness 
from, or upon the lords], (c) and my people, O Lord, are rejoicing Thee, they 
who are smiting the pain of the grievers, [that is, my disciples, they also 
desire to confer happiness from, or upon, the lords]. *! Or ‘by means of’. 





byrwjargnaveegaasuayrgapssb. | GED Gye AED I9 24ND Ts 
4099) 9896- 66 HOY-IMWAIDIVPO LE | Horns) aw. 9cen 5 ag 
fang) ay cposnre) a. a1) Gye 6.¢lo.supAp | supasa areydy.ayhng acoso gnng 


Trlit. Daidi Asha tam ashim Vanhéus ayapta Mananho 
Daidi ta Arfa]maité Vistaspai aéshem maibyacha 
Daosti, Mazda khshayacha, ya Ve mathra* srevaéma radao. * Or °thrao. 
Verbatim transl. Da, Sanctitas, hoc praemium-gratiae, Bonae proposita- 
attacta Mentis, (b) da tu, Pietas, Vishtaspae rem-optam?, mihique, (c) des 
tu, Mazda, dominansque*? [id] quo Vestra Rationis-verba audiamus [nos-vobis- 
efficaciter] servientes®. * Potest verti: ‘O Sanctitas dominansque’; vide Ve. 
1 Vigorem (2). 2 vel provide-tu(?). * fortasse (verba) valde-benigna (mathraoradh*). 
Pahl. text translit. 1Yehabiinai-m2+3, Ashavahisht, zak i% tarsakasih* 
(sic) i pavan Vohtiman Avadih, [aigham tarsakasih (sic) 1 aétind dahad, i 
pavan tand* i pasind lakhvar JA Avayand® yekteltind’]. (b) Afam yehabinai-m® 
lak, Spendarmad, zak i? min? Vishtasp® khvahishn6, [Magopatan 1° Magopatih 1°] 
va manikanich, [havishtén f li ashain Magdpatéin!® Magopatih?® yehaban]. 
(c) Afam yehabtnait! stayidar!? padakhshah!? Atharmazd, -[Vishtaspo] i 
amat aé1 j Lektim Mansar srayéni15, [aigh, Dind i Lekim yemaleltnani], 
ariyishn yehabinéd, [aigh, ribak vyadtnyén]. a 
1 See P. 2 DJ. nai- m.; D, °ném. * DJ. ins. 2 4-80 Sp. M., D. > so Sp. © so 
DJ.; others °yénd. *% so DJ., D.; others °ind. * M. °%%h, DJ. ins. m. * so D. *% so 


DJ., D., others man®. +1! DJ., D., M. %ih for °ai, 22 DJ., D: ins. 7. ** so D.; DJ. shat. 
or “shah, D. ins. i. 1 D, an (sic) aé i 1°, DJ. aé, M. I. 1° so DJ., D., others stay°. 


Pahl. transl. Grant me, O Ashavahisht, that revering recognition (?) (or 
reverence) which is as, or through the blessing of a good mind, [that is, 
may he grant me such veneration as that, in the final body, they shall not 
desire to destroy it again]. (b) Do thou also grant me, OSpendarmad, what 
is to be asked for by, or from Vishtasp, [that is, a Mobadship of the Mobads], 
and to mine also [fo my disciples, to them also do thou give a mobadship of 
the Mobads]; (c) and grant me also, O (?) ruler, Atharmazd, a praiser (or 





XXVIII. 6, 7%, 13 


Parsi-persian Ms. Rasishn [¢ tan (sic) = ¢dén] 7 Bahman 4n tan? kasan [] [deh am = 
dabiin am| Ardibahisht, [space] dér —, [ktim 4n mandtim (sic) [] [wa (?) ma = var (sic = va 
al’*)| shad (sic, no text, but space*2) 7 pah tan? pasin baz bayad jagtrtntan] x (b) Pah 
an 7 rast sakhun Tt, Hormuzd, 6 Zartusht [namfid éstéd —] az & ¢ — — Vishtasp hast kt 
[|| ramishn [hastam], (kit, pah néki fraz an khuddyén — hastam], * (c) wa mayan [], 
Hormuzd, | {] shagirdin ¢ man ham [] pah néki fraz — hastand], [] az4r-dehandahgan 
azar [béd kih édiin] kunand shikastan, [kti, 4z4r 7 az dshin akar béd (sic)] % 


*1 Perhaps it is va am = ya li (2). 2 dehdd was misread. 


Free tr. Give, Righteousness, Thou this blessing | gains earned by a Good Mind 


to us, 
And grant our wish, O Armaiti,— to me, and to Vishtasp’ together. 
Grant Thou us, O Mazda ruler, Your beneficent* words to hear. 


a praiser-king) [ Vishtasp (?)] who, when I shall recite this your Manthra, [that 
is, when I, or they (sraéyénd) shall proclaim your religion may make the 
arrangements [so that they may (or, so do thou (?)) make it advance]. 

Ner.’s sansk. text. Dehi me‘, Dharma, tah bhaktirh yi Uttamasya 
adhyataya? Manasah, [kila, mari bhakticilat evarh kuru yatha me sam- 
riddhatvam* sadvyaparat]. (b) Dehi Tvari Sarapirnaminase [prithivyém %] 
Gustaspat ichchhath madiyebhyaccha, [kila, Achdryanarh Acharyatvarh ma- 
hyam dehi, gishyebhyo ’pi madiyebhyah]. (c) Dehi stotrin, Mahajnanin, par- 
thivan*, ye vo Vanim vaktarah rachanddatarah, [kila, ye Tava Vani cish- 
_yanti* pravartamanadimcha kurvantil. 

1 So J.*4, others he. 2 so J.°,P.; C., Adya®, ? soP. * soJ.3, J.tseem, others °vat. 

Ner. trans|. Grant me, O Sanctity, the devotion(?), or blessed portion (?) 
which is from the riehes(?) of the Best Mind, [that is, make me so religious 
that prosperity may result to me from my good conduct}. (b) Grant Thou to 
the perfect mind |in, or to, the earth] the wish that proceeds from Gustaspa, 
and for, or from my people, [that is, grant me the tutorship (priestly dignity) 
of the teachers, and also for my disciples. (c) Grant praisers, O Great Wise 
One, kings, who may be announcers of your Word, and bestowers of ar- 
rangements for the service, {that is, who may teach Thy Word, and render 
it progressive]. 

Parsi-persian Ms. Deh am*1, Ardibahisht, [u—= va] an ¢ bandagi ¢ pah [no tr. for 
am — — — — — — pah tan 7 pasin baz nah bayad zadan] * (b) Ma-ra dehih tt, Spend- 
armad 4n 7 az Vishtasp khwahishn [Mdbadin Mébadi] wa mayin ham, — 7@ ra (sic 
pro man) ashan (sic) Mébadaén Mobadi deh.] * (c) Ma-ra dehi sitfindar 1aik*? (= patakh- 
sha) Hormuzd [Vishtasp] 7 kih [] [an = dn] é ¢ Shuma Manth(h)rah (sic) srayand, [ka 
Din 7 Shuma [] ], arastah dehad, [kf, rawa kunand] * 

*1 Perhaps deham = dabiinam (2), *2 or layik. 


14 XXVIII. 8. 9, 


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S LUP34}46 
Trlit. Vahistem Thwa vahista yem Asha Vahistaé hazaoshem 
wa 
Ahurem yasé yaunus nardi Frashaostrai maibydcha 


Yaéibyascha idit) raonhanhdi vispai yavé Vanhéus Mananhd. 

Verbatim transl. Optimum [hoc] [a] Te, optime, quem [qui] cum- 
Sanctitate optima unanimum [-mus sis], (b) A. precibus-peto, [id] exoptans viro 
Frashaoshtrae, mihiqae, (c) [et-iis] quibus(que) illud*+ largiaris*2 omni [in- 
omne] saeculo[-um} Bonae Mentis. *1 yel yere (2) *? vel largiar (2). 

Pahl. text translit. ! [Amat] pahltiimth 12 Laké3 [Dino #4 Lak] i> pahlim 
{min ayarik mindavam] pavan Ahardyith® pahlim val? ham déshani’, |pavan 
frartinih], (b) Adharmazd, am pavan khyahishnd vindinai® gabra i Frashdéshtar, 
[aigham Frashdshtar pavan havishtih bara yehabtin], manikAnich (i? Frash- 
Oshtar afash?° havishtih yehabdn]. (c) Avoch valmanshén adindt rad ho- 
manih? hamai'#-vad avo! vispd pavan Vohiman, [aigh Frashoshtar va ha- 
vishtan i® Frashdshtar vad tand* i? pasind hamai nadfikih padash vadtn]. 

1 See P. 2 DJ. om.-i:*? DJ., D. lak. * DJ. om. 7. © DJ., D.ins,* D. ins. % 
7 DJ. val, D. avo, Sp.,M. ghal. * so DJ., D, others déshénd, or® éni. so M., Dds De °ih. 
*°so DJ.,D. 1180 DJ., D.; Sp. aitd. 12all °ih(?) for °Ai. #380 DJ., D. + so Mf.; DJ. val; D. valman. 

Pahl. transl. Since J, or they (déshind) may have sympathetic affec- 
tion for Thy*+ best interest [Thy Religion] which is {of all other things | 
the best through Sanctity [through piety], (b) let me gain over, O (2) 
Atharmazd, the man Frashéshtar in prayer, [that is, give up Frashdéshtar 
to me in discipleship], and my people also [do Thou give to* Frashéshtar in 
his discipleship]. (c) Be Thou also then bountiful to them for ever until all 





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CR VIED YOGEDIG we Idsbyy-¢o-sbyay | GEraprural.parseysuparsjng 
Regornras.wyce)Copndy-byo yos | Posemsaeayongs.celoam 


Trlit. Anais Vao ndid(t) Ahura Mazda Ashemcha yandi§ zaranaéma 
Manascha hyad(t) vahistem y6iVé yoithima dasemé[=dasmé(?)] stitam 
Yizhem zevistyAonhd aéshd-khshathremcha savanham, 
Verbatim trl. His Vos ne, Ahura Mazda, Sanctitatemque beneficiis-precibus- 





a 
4 
q 
; 


XXVIII. 8, 9. 15 


Free. tr. That best I ask, Thou Best One, Oune-in-mind with the Right 
unchanging, 

Of Thee, Ahura, I ask it, for Frashoashtra and me beseeching ; 

Freely to us may’st Thou give it, for the Good Mind’s lasting age. 

through Vohiman, [that is, for Frashéshtar and the disciples of Frashoshtar 

for ever, until the final body, provide a benefit thereby]. 1 O Thou (? om. i). 


Ner.’s sansk. text. Utkrishtatai! Te utkrishtataréih yadi punyena?2 
utkrishtatarena saha mitraydmah, [kila, Te utkrishtataraim aparasmat kas- 
machchit chet sadvydparataya* Dini(i) anugilayamah|, (b) Svamin, yacha- 
nayduh saihyataya® narath Phrecaostrain 4 madiyebhyaccha, [kila, me Phre- 
gaostrain® gishyataya dehil, madiyagcha[-an°] gishyah[-An] Phregaostraya 
_dehi|. (c) Tebhyah tato dakshint bhava sadai ’va yavat sarvar Uttamena 
Manasa, [kila, Phrecaostraya®, cishyebhyagcha Phregaostrasya, yavat vapuh 
pagchatyaih, gubhaih tebhyah kuru]. ; 

PORK ble Ge iPy *krishtam. ? so J.*, P., but J.4 punye. * so Do lee eee dies 
phreci(i)ug® but J.* pharacaos®, P. Phera-. °J.4 Phreg®, J.* phara®. ° J.‘ phirac®, P. Pherec’. 

Ner. transl. If we befriend Thine excellent quality, or possession which 
is the more (most) excellent with the most excellent Sanctity, [that is, if 
we strive after Thy Religion, which is more excellent than any other thing, 
with good conduct], (b) O Lord, unite the man I'regaostra (so) to my people in, 
or according to my prayer, [that is, grant me Frecaostra in discipleship, 
and grant my disciples to Frecaostra]. (c) Be bountiful to these with the 
Best Mind henceforth, as long as until all, [that is, to Frecaostra and to 
the disciples of Frecaostra do good, as long as until the later body]. 

Parsi-persian Ms. [Kih] bulandt 7 Ta [Din ¢ Ta) ¢ buland [az baki [] ] pah 
Sawab buland an ham [] “[pah néki] * (b) Hérmuzd man pah khwahishn hasil mard 7 
Frashéshtar, [ku, [ ] Frashéshtar pah shagirdi bih deh] —, {i Frashéshtar azash (sic) 
shagirdi deh] * (c) An ham oshan agar (? = pahl agin) rad [u = va] hasti tamam 
té én tamam pah Bahman, [ki, Frashdshtar, u — ¢ Frashdstar, vad (sic) tan 7 pasin 
tamam néki az f kun]. % 





Free. With prayers for these blessings, O Mazda and Asha, may we not pain you, 
And Best Mind, we who aid you in the tenfold (2) chorus of praisers. 
Propitious verily be Ye toward the mighty possessor of weal. 
rogatis vexemus (vel iis beneficiis instillati* (sic)) mentemque quod [quae] 
optimam [-ma], nos qui Vobis servivimus in decade [vel sacrificio] laudantium. 
(c) Vos promoventes [este erga eum] secundum-optationem-suam-dominan- 
temque (vel possessoremque) beneficiorum. * vel inspirati. 

Pahl. text translit. Anayatéinishnih* rait avd Lekim, Attharmazd, [den- 
man] la [vadtinam-é], [aigh?, bard avé? Lekam 1A yatinam]? Ashava- 
hishtoch pavan yan 14 dzaram 4, [yanich-I5 ]4® bavihtnam i Ashavahisht dish- 


16 XXVIIE. 9. 10: 


khvar? medamminéd], (b) va® Vohtimanich i® pahltim fash la aziram] mun 
avol hana i!! Lektm aiyarih* yehabinéd stayidarand, [aigh, Hishédar®, 
Hushédar-mah, va‘! Sdshans, bara avd ham-ptrsakih i Lektim haityinéd*}. 
(ec) Lekim doshak6 [homanéd] pavan khvahishnd i khidayih stid-homand", 
[aigh, khidayih it! sid-homand bara doshéd, va bara yehabtnéd]. 

1So D.; M. la, DJ. 1a, or rai. 2DJ., D. ins. 3M. avo, DJ. val. + DJ., D. seem azaram. 
5 DJ., D.I.; M. i(2). * DJ. om. Sp.’s yehabtnam, M. has yehevinam. 7 M. ins. madam. 
* DJ., D. om. * DJ. D. om. L so M.; DJ- valman i “ DJ. om. 12 DJ: om. ya. 
4s DJ, D. * DJ. *homand. 

Pahl. transl. As regards(?) a not-coming to You, O Atharmazd, [this I 
would not do. (Or thus; I will not come (inf. for imper.) to You)*}. Asha- 
vahisht also I do not pain for the sake of a blessing, [that is, not a single 
blessing do I desire which appears displeasing to Ashavahisht], (b) also 
Vohtiiman, the excellent {I do not harass him] who gives praisers for Your 
help, [that is, He will bring Hishédar, Hishédar-mah, and Sdshans into 
conference with You]. (c) You are propitious toward the prayer of the be- 
neficial sovereignty, [that is, Ye will favour (love) the beneficial sovereignty, 
and Ye will bestow (or establish) it]. * Perhaps altern. trl. and note; see v.6. 

Ner.’s sansk. text. Anagarmta* Yushmasu’ na, Svamin Mahajnanin, 
{kila, grihitagurvadecat*! viparyayi? na bhayami], Dharmaricha ciubhena 
na “badhaye®, [kila, tat cubhath na samihe yat Dharmasya badhakaraih (so) 





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Trlit. Ad(t) yeng Ashad(t)cha véista VanhéuSscha dathéig Mananhé 


= 2 A A A Ale A 
Erethwéng Mazda Ahura aéibyé perena apanais kamem; 
. — 
Ad(t) ve khshmaibya astina vaéda Var(e)thya vaintya sravao. 


Verbatim transl. Ita quos [-as] ex-Sanctitate scivisti Bonaeque leges 
(vel creaturas (sic)) Mentis (b) rectos [-as, vel sublimes], Mazda Abura, illis 
comple praemiis-attingendis desiderium. (c) Ita vestra a-vobis nunquam-in- 
ania scivi [vel adeptus sum] ad-nutribilia-impertienda-apta {vel bene-finem- 
suam-attingentia (?)] ad-possessiones-impertiendas-apta verba [i. e. doctrinas]. 

Pahl. text translit.. Amat aétind Aharayih akas homananit, va 
zakich? i$ Vohtiman dahishnd, faigh, pavan rastih, va* pavan‘4+> frarinih, 
bindak akas bara yeheviind hémanani] (b) i® frariméd, Atharmazd, am pa- 
van valmanshan ptr anbaréd kamak, [aigham nadikih padash yvadinyén], 


XXVIII. 9. 10. 17 


bhavati]. (b) Managcha yat utkrishtataram, [Gvahmanaih amaraih tam api nA 
’badhaye’], yo Yushmakanin* punyopachiti (?-aprichchham*)* dada(u) stotribhyah, 
[kila, Husedaram, Husedaramaharh, Cauciogaiicha, samampracnatve Yushmakath 
anayati®], (c) Yushmakaih abhilashukebhyo yachanaya‘ rajyaricha labhamatta- 
mam. ‘*J.* °gurvyadid®. ?J.*; J.* vipravayi®, or °prach®. 3C., P. aya. * all-pachiti (?) 
5so J.4, J.*, P., but C. anaryate. * For the needed sense see the Pahl. 
Ner. transl. I am not one who avoids coming to You, Great Wise .” 

One the Lord, {that is, I am no strayer-away from the accepted word of the 
master], nor do I pain Sanctity because of a desired advantage, or happiness, 
that is, I do not desire that happiness which is a source of pain to Sanc- 
tity]. (b) And the mind which is the more (most) excellent [ Gvahmana the 
immortal, [him also I do not pain] for he has given Your praisers a questioning* 
with! Sanctity, [that is, he brings Husedara, Husedaramaha and Caucio¢a into 
conference with You], (c) and in accordance with(?) prayer he brings Your 
most beneficial sovereignty to those desiring it. 10r‘°pachiti(m) = ripeness of (2). 

Parsi-persian Ms, Nah amadan ra 4n Shuma, Hormuzd, [in] nah [kunand (sic)] [ ], ka 
bih an Shuma nah amadam] * Ardibahisht [] pah [] [jan = yan], nah azar-deham [] [jan 
ham= gdnich (?)] []nah khwaham 7 Ardibahisht [ham = ich] [u—=va] bad — khwahad*| *% 
(b) Wa Bahman ham 7 buland ash nah azér-deham] kih an in ¢ Shuma [no tr. for dsdri(? 
ayari)| dehad hampursid (? sic), [ki, Hishédar, Htishédar-mah, u Sdshyosh, bih an ham- 


pursid (sic) ¢ Shuma awaréd (= ditinéd (sie vid))] | % (¢) Shuma khwahad (sic) hastid pah 
kwhahishn ¢ khudai 7 stidmand, [ki, khudai ¢ stidmand bih khwahad*, [] bih dehad] * 





Fr. What laws of truth Thou knowest from insight, of Right, and the Good 


Mind, 
With these as the gains for earning, O Ahura, fill our desire 
Thus do I learn Your commands, complete for our plenty and weal. 


(c) amat7 aétind pavan zak i8 Lekiim astidak6é vindinéd® khirishn va5 
vastarg, pavan zak i!° srayishnd' [amat pavan Yazishnd i Lekim sidak6 12 
la yeheviinéd, ash khfirishnd va vastarg vindinéd]. 

*DJ., D. homanani. 2D. om. ich. *DJ. om. i. * DJ., D. om. va payan. * DJ. has 
va. ® DJ., D. ins, i, M. om. 7 so DJ., D.; M. min. * DJ. om. °® so M.; DJ. vindinidak. 
--) inset. >)s0) DJy D5 M., Sp. staiy®; M, ins. va, 12 DJ: om. va. 

Pahl. transl. When thus I shall have become acquainted with Aha- 
rayih, and also with the gift, or dispensation of Vohtimand, [that is, when I 
shall have become perfectly intelligent, through truth, and through piety] 
(b), (which gift is pious) then, O A., heap Ye full my desire with these things, 
[that is, do me good thereby], (c) if thus, one obtains food and clothing 
by that which is not remiss toward (?) You, by chanting, [that is, when it is 
not remiss in Your Service, one obtains food and clothing by it]. 


Ner.’s sansk. text. Evaii ye Dharmasya vettarah Uttamasyacha! da- 
3. 


18 XXVIII. 10. 11. 


ter*? Manasah, [kila’, ye satyataya sadvyApdratayacha* vettaro jatah santi], 
(b) ekahelay’, Mahajianin Svamin, tebhyo# parnai parichinuhi® kamaih; 
[kila matsamihitena cubhari tebhyah kuru], (c) Evaiicha Tjisneh analaso 
labhatim khadyani® vastranicha vadanena. + J.‘om. cha. 2 so P.;andC,P, J.‘ ins. 
dharma. °J.*,C, P. ins. sa. so J*. * all °chinohi (ep. Ved. use for °uhi), °J.*; J.* sh for kh. 

Ner. transl. Thus those who are acquainted with Sanctity, and with - 
the gift of the Best Mind, [that is, who are born with insight through truth 
and good conduct], (b) in harmony with this, 0 Great Wise One The Lord, 





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Ryerss 


Trlit. Ye aiS Ashem nipaonhé Manascha Vohti yavaétaité 
ee 4 pA 
T[ujvem Mazda Ahura fro ma sisha Thwahmad(t) vaochanhé 


Mainyéus hacha Thwa (é.e.)aonha yais 4 anhus paouruy6 [= Vivo] bavad(t). 

Verb. tri. [Ego] qui his Sanctitatem tuear [-ebor] Mentemque Bonam 
in-aeternum (b) Tu, Mazda Ahura, prae me doce e-Te enuntiandi-causa! [ut-id- 
significem], (c) spiritualis-essentiae ex Tuo ore, quibus [principiis] a mundus 
prior exstitit[-titerit]. + Portasse significa (dat. infin. pro imper,). 

Pahl. text translit. Amat pavan? nikirishné? Aharayih bara netra- 
nam* va Vohimanich vad avé4 hamai rabishnih, [aigh, rdstih va fraranih 
panakih vadtinam-é*], (b) Lak® zak7, Attharmazd, fraz avé li Amizais aé i 
Lak pavan gébishné, (c) minavadikih [Gasanikih] i min aé® i7 Lak pavan 
ptimman [pédik, vad1° min zak péddk i7 Lak pavan pimman bara yemale- 
linih"] min dén ahvano fratim yeheviind 12, [aigh, zak i! fratim3 yehe- 
vind'* ash dad, Gasdnikih yehevind]. 

*D. om. 2DJ., D. om. i. * D. netrindé-am, * DJ., D. om. lak va; D. also avo. 
DJ. has val for avo, * D, °yén. ® D. lekim. 7M. ins. i. ® M. °ih for °ai, D. yemale- 
Itnih. °so DJ.; D. hana. * D. i for vad. 1! all °nih for ‘nai. * so Fs Dei = sore Dale, 
D.; M. avvla (so). * DJ., D. om.; N.B. see Pers. 

Pahl. transl. When in* this* regard* I shall defend Aharayih and 
Vohtiman until the eternal progress, [that is, when I would effect the pro- 
tection of truth and piety], (b) teach Thou me forth in words this thing 


or BBSHe0- 





XXVIII. 10. 11, 19 
fulfil desire perfectly unto these; that is, in accordance with this prayer* from 
me (?) do them good]. (c) And so let the unwearied reciter of the Yasna 
obtain food and clothing through his utterance. * Or ‘with accordant desire’. 
Parsi-persian Ms. Kih édiin Sawab agéh hastand*, wa and Bahman dahishn, [kti, 
pah rasti{] néki bundah (sic) 4gah bih bid —] (b) ¢ nék, Hormuzd, ma-ra pah éshan pur 
anbarad (?) kémah [kitim néki padash kunand] ** (c) Kih édfin pah an 7 Shuma [ ] 
(10 space) hasil-knnad khtrishn u vastark (sic) pah an srayidan, [kih pah Yazishn 7 
Shuma sid nah béd, ash khirishnu vastark(e’) hasil-kunad].% *-And for-dni throughout, 





Free ir. I who the Right to shelter, and the Good Mind, am set for ever, 
Teach Thou me forth from Thyself to proclaim, from Thy mouth of spirit, 
The /aws by which at the first, this world into being entered! 


which is Thine, O A., (c) the #1 spiritual thing [the Gathic doctrine | 

which is [revealed] from this which is Thine by mouth, [until from that 

which is Thine 7t 7s manifest, tell me forth by mouth] what was first in the 

worlds, [that is, what first existed was made by him; zt was the Gathie doctrine] 
*1 Or ‘by Thy mouth of spirituality’ (gen. by position). 


Ner.’s sansk. text. Yadi sunirikshanatayé! Dharmari pdlayami Ma- 
nagcha Uttamari sadapravrittaye2, [kila, chet Satyasya sadvydparasyacha 
rakshajh karomi], (b) Tvarh tat, Mahajidnin Svamin, prakrishtarn me ciksh- 
apaya [yah? kurute] vachi. (c) Adrigya Tvatto mukhena sphutaya antar 
bhuvane* pirvaii babhiiva, [tai srishtiin me brihi]. 

* C. sunirikritaya, J.4, P. sunariksh-. 2 C -prakrit’. * C. has yayah; J.* om., 
J.* ya, * P. bhiiva, others -vanena. 


Ner. transl. If in*! consideration* of this (2) I protect Sanctity and the 
Highest Mind, for, or until, the continual advance, [that is, if I effect the 
protection of truth and good conduct], (b) do Thou, O Great Wise One the 
Lord, reveal this to me in speech [i. e. him who is producing them]. (c) 
O invisible One (Spirit), from Thyself with mouth make manifest. what first 
arose within the world, [that is, declare the creation to me]. *1 Or ‘with’. 

Parsi-persian Ms. Kih pah nigaridan* Sawab bih padam u Vahdman [] ta 
an tama (sic) —, [kf, rasti u frarfini paspani [] [kunand = vagunand (2)) (b) Ta 
an, Hormuzd, fraz an man [] [gat =jamnini] 6 i TA pah gobishn * (c) Mint [] [zish 
Gasini = zish Gdsdni] ¢ az in i Ti pah dahan [péda, t& az fn pédé 7 Ta pah dahan 
bih gai], kih andar jiban* awwal bid, (kf, an 7 awwal [] ash dad, Gasini bid] * 


Or SLES] 00 


20 
Y. XXIX. Ut 
epee) susd-we-awevray swdoe eee sw» )r.aprgte-asas}oacuoer 1 
ee Uwaye weg 
swpay nsee-auparsg eg sno say rorar-eg,) superuser eee Hasan 
qubb + ACOH aD whe . Oar | Boog . paced : soos /y : whe . pee} 
199 )orrauly : 


Trlit. Khshmaiby4 Géus (U)r[ulva gerezhdd: kahmai ma* thwar(6)zhdim 
He ~~ [edvam|? ké ma. tashad(t)? 
A ma aéshem6 hazascha rem6 ahishaya derescha tavischa 
Noid(t) moi vasta Khshmad(t) anyé atha moi sasta voha vastrya. *J.* mam. 


Verb. tr. Vobis Bovis anima conquerens-clamavit: cui me creavistis? Quis me for- 
mavit? (b) Contra me [veniunt] saevitia vehementiaque, ictus cum-nece-per- 
ensem!, insolentiaque, potentiaque. (c) Non mihi pabuli-dator nisi-Vos alius, 
ita me docete [meae salutis causa] bona ad-agri-culturam-pertinentia *. 

1 vel (4)hishiyé = oppressit. 

Pahl. text translit. Avo Lekiim, Ameshéspendin, Géshiirvan garzid, 
[aitd main aétind yemalelinéd?: khiidai-gash? (?) (or khidayihash?) gift val 
Atharmazd ranb3] aigh: Avo main li barehinid hémanam [pavan vashtamin- 
tand4 va> dishtand]? Val min li® tashid hdmanam, [aigh, avo min yehabind 
homanam]? (b) Zak li zak i7 khéshmd*, [méinam pavan kheshmd* zanéd®], staha- 
mak, [aigham bard AzArédd], 1 réshkiin (2), [aigham apadman ktishtand® am aht- 
kinéd pavan hamak], lakhvar’? sedktintarich, [aigham boddkzéd bara vadtinyén!!], 
va taraftarich 12, [aigham bara dizdéd6%3}. (c) La li vastaridar™ (? or yasnidar) 
zakaé's min Lekim, [aigh aish 114 khavitfinam miinam nadikih*® aétaind azash 
chigiin min Lektim], aétind lit? rait8 sdzéd19 zak f shapir vastar. * Or Aésh0. 

1D.) M. ins. aé = aigh(?). 2DJ., others khtidayih. *M. goshatirvan, DJ., D. rino, 
4DJ. ands. *D.ins. va. °DJ., D. ins. li. 7D. ins. i, * D. makhitiméd. ° D. kisht. 1° DJ. 
om. va. ™ D, atid. 12 DJ. maman for ich. * DJ., M.dfizéd. ™ DJ., D. vasnidar; M. 
asn-khiradé(?) 15 DJ. zak. 1°80 DJ., M. 17D. om. li. *8 so D., see Pers. ** D., Pers.; see P: 

Pahl. transl. To you, O Ye Ameshéspends, Géshatirvan complained , [some 
say that the Lord-bull (or his sovereignty) addressed Afiharmazd, thus]: ‘To 
whom am I allotted [for feeding and keeping?| For whom am I shaped?, 
[that is, for whom amI created]? (b) This one és upon me, Fury [who smites 
me with fury], the tyrannical, [that is, he will harass me], the wounder, 
[that is, my unmeasured slaughter makes my life in all things hateful], and 


21. 
XXIX. 


Fr. tr. To You cried the Kine’s soul: for what did Ye form? who made me? 
On me come Wrath and the blow, the murder’s shock, contempt’s defiance, 
Than You none other have I, then prosper, O guardian, my tillage. 


a tearer again he 7s, [that is, they will commit murder on me], and a plun- 
derer also, [that is, he will rob me], (c) I have no nourisher? (or favourer) 
save You, |that is, I know none from whom my welfare? so comes as from 
You], therefore prepare Ye for‘ me that which is a good pasture. 

(The flexible Pahl. should be read throughout as a trl., not as an independent document). 

Ner.’s sansk. text. Yushmasu gopactinain Atma krandati: [he susva- 
minah]|, kasmai avinirmito ’smi, [‘khaditurzh? dhartwicha]? kasmai ghatito* 
*smit, [kila, kasmai pradatto ’smi|? (b) Sa math kopaluh (sic), [yah krodhena 
nihanti| hathicha, [yo hathat harati], irshyaluh, [yah apramanaih vadhyati$, 
(‘abadhayati’ sarvatra jneyarh)| darayitacha stenaccha, [yo me jivavighatam 
kurute, yagcha mam chorayati|. (c) Na mam palayita Yushmat anyah, evai 
madartham sarimarjayati uttamar gopacukarma‘, [api> na® jane yasmat 
cubharh evaih yatha bhavadbhyah]. * J* om. from khaditum to ’smi inclus, * C. 
evaditume 6 Soldia, Jes, Ja, butC.. Py badhy®. 4J.°, J.4, J.* “kam, C. “karma. * so J.%, 
but C. yena, P. yina. (Trivial variations and obvious corrections are not always mentioned. 
Kopaluh is for kupayuh accidentally (?) altered on account of irshyaluh). 

Ner. transl Among You the Soul of the herds complained, [O good 
Lords], for whom am I not (sic) patterned, [to eat (?) and to keep]? For whom 
am I formed*? [that is, to whom am I given over]? (b) He is angry with 
me, [who destroys me with anger], and a murderer he is, |who seizes me 
with violence], the envious one [who slays without limit. The words ‘he tor- 
ments’ are everywhere (see ‘without limit (?)’) to be understood] and he is a 
cleaver and a thief [who commits life-smiting upon me, and robs me}. (¢) 
There is no other protector for me save You, so that one prepares* for me 
the best cattle-culture (not ‘sacrifice’), [I know not also from whom good so 
comes as it does from You]. (Many Sansk. words throughout express unusual meanings). 

Parsi-persian Ms. An Shuma, Amshasfendin, Goshtrtn bang-kard, {héd (sic) kih 
édim gfiyad é@: khudai [] guft an Hormuzd pésh (Pahl. rfin) kt}: 4n kih man péda- 
kard hastam, [pah khtirdan u dashtan] [] [wa 6= va dn] kih man tashid-hastam, [kQ, 
an kih dad hastam]? (b) An man 4n ¢ hishm (sic), [[u = va] kih man pah hishm (sic) 
zanad], zulm, {kfm bih 4zar-dehad], ¢zakhm, [kfi, [|] bi-andazah kushéd (so) ma-ra kinah- 
kunad pah tamam], baz — ham; [ktm [] [zit = zakat (sic)] bih —] —, {ki — bih 
diizdad] * (c) Nah man parwarish-kunandah (Pahl. vastiridar (sic)) digar az Shuma, 
[ka ['m = — (?)] kasi nah danam, kih am néki édfin azash chtin az Shuma}, édin [ ] ra 
sizad (?) an ¢ veh kah * (w = English v throughout.) 
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Lepdrsase 

Spebrwaule coco ws-rysjesrress.eno | cerepananeeagsrisber.cgy 


Trlit. Ada tasha Geus peresad(t) Ashem: katha t6i Gavdéi ratus 
Hyad(t) him data, khshayafité, hada vastra, gaodayé, thwakhsh6? 
Kem hoi usta. ahurem ye dregvod(e)bis aésh(e)mem vadaydid(t) ? 


Verb. trl. Deinde creator Bovis interrogavit, Sanctitatem: quomodo 
[vel nonne] tibi Bovi magister [{fuit], (b) quum eam creabatis dominantes 
[vel potentes]? simul-cum pabulo [quomodo tibi magister fuit] in-re-pecuaria- 
aptus efficax [que]? (c) Quem illi [Bovi] volebatis, i. e. statuebatis dominum, 
qui a-sceleratis [emissam] saevitiam repercutiat ? 

Pahl. text tr. Aétiind zak i géspend! tashidar [Atharmazd], ptrsid 
aigh: Ashavahishté mtn lak géspend radé, |aighat? denman dadistand? 
chigin, aighat? rad6 i gdspendan min], (b) ‘min denman® dado® pAdakh- 
shah? [vashtamintand$ va? daéshtand], minash ait yehabinéd vastar1, 
zakich géspendan dahishnd® tikhshak, [aighash vastar yehabtnéd, afash 
pastshatrin I min zak pédakinéd, mtin géspend bara afzdyinéd]? (c) Min 
avo1! pavan nadtkih -khadai!?, [amatash fravarishn® 14 vadinyén ach 
padakhshah* vashtamtintané], min avo14 darvand: khéshmo* andér zanishno!3: 
|yehabinéd denman pasukhv6, aighash sttibd vadinyén|?  * Or Aéshmd. 

*D. om. i. 2D. om, at. 3DJ. dina. £D. ins. va. ®so DJ.D. &so M., but D. yeha- 
binéd; DJ. *biind. 7so D., but DJ. *hih; M. shalitaih. * DJ, D. miindd. ° DJ., om. va. DJ, 
D, ins. va. ** D. valman. 1? DJ., D. ins. i. 1° D. paddkh*; DJ. padakhshahih; M. shalita. 
* Mf. valmani. ** Mf, D. vino. (3? D. later received; I correct Comm. p. 413.) 

Pahl. tr. So the herd’s Creator asked thus: Ashavahisht, by what 
means (or who (?)) was there a master of the herd for thee, [that is, what 
is this thy opinion, by what means (or who) was there a herds’ chieftain 





-pwrras) aeesargo Ba 2o WO9)rSs | wy). p2 2} asa san gap ae 
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Suynrg )eg-mcryrcogprsS-swerrayay | Reoagsey barbrercye ewer 


RIX. 2, 3. 23 


How had’st thou for kine a chieftain? thus the Cow’s maker asked of Asha; 


When, ruling ones, ye made her, with the field, kine-breeding, zealous? 
Whom gave ye her life’s master, wrath from the wicked ones smiting? 


for thee], (b) when (or whom °) ye (or he) did as ruling* create (or appoint) 
this one (the herd (?)) [to feed and to keep] by whom (or whose) it is that 
one gives (or ye give) them pasture, and also that one is diligent as to the 
giving, or producing of the herds, [that is, one gives, (or ye give) it pasture, 
and also one makes (or ye make) a cattle-guardian manifest from that who 
will increase the herd]. (c) Whom did ye appoint as a ruler with a benefit [a 
ruler to feed it when they would provide no nourishment for it, and who 
gives this answer] to the wicked: ‘The fury [of the Non-iranian is] to be 
smitten’, [that is, ‘they shall (or do thou) render him stupefied *}. 
~ Ner.’s sansk. text. Evan! ghatayita gopacinari2 Hormijda aprichchhat? 
Dharmai: kas te gopactinam guruh, (b) yas tebhyo data svimi saha gocha- 
rena*5 gosrishtivyavaséyinath, [kila, gocharati® dadati tebhyah pacupata- 
raiicha dadati, yo pagan pravardhayati|? (c) Kas teshaih cubhasya svami, 
yo durgatimatam dmarshasya* talanar (sic) datte, [kila, yo durgatimatazh 
anyayath nihanti? Sa eva rajidm raja teshari, gubhari khadituih svami]. 
* J.* ins. go. 2 J. om. go. 3 J.* abravit. * J.4 (?), C., P. gov? (2). ©® P. goch?. 
'Ner. tr. So Hormijda, the herds’ former, asked of Sanctity: ‘Who is 
thy herd-master, (b) who is thy lord giving them, together with pasture*, a 
clever cattle-breeder ?, [that is, who gives them pasture, and a herdsman 
who increases the herds]? (c) Who és the lord for* their benefit, who delivers 
a blow! upon the rage* of the wicked, [that is, who smites their disorder ? 
He is thus a king of these kings, a lord to devour their good)’. 1Cp. Y.1,19; 9,68. 
Parsi-persian Ms. Edin An 7 gosfend tashidar [Hérmuzd] pursid ka: Ardibahisht kih 
tii gésfend rad, [kit in hukm chin [] rad ¢ gésfend kih], (b) [wa va] kih An dehad 
laik* [khfirdan u dashtan] kiyash hast i dehad kah, wa An ham gdsfendin dadan ku- 
shishn, [kt, [] kah dehad, azash pasash(h)tiran (sic) az an zahir, kih gosfend bih afzayad] ? 
(c) kih tt (?) pah néki khuda [kiyash parwarishn nab kunand ham, laik* khurdan(?)], kih 6 dar- 
wand: kheshm ¢ anér khirishn (? sic vid.), dehad in (?) jawab, [kfish — (?) kunand] (?). *layik. 





Free tr. Asha to him made answer: ‘No chief driving grief can be offered. 
Of these things that is hidden how the lofty move their plans. 
Of beings He is mightiest whom I near with earnest calls’. 


Verb. irl. Huic Sanctitate [vel °tas, lege Ashem]: Non est magister 
expers-vexationum [i.e. vexationes procul prohibens] Bovi [pro Bove], respon- 
dit. (b) Ex illarum-rerum non ad-sciendum [est illa res] qua accedat |-dant] 
ad (vel promoveat [-veant]) fines-propositas-suas spiritus-elati*+. (c) (Fortasse 
Bos(?) loquitur). Exsistentium ille potentissimus cui [i. e. ad quem] invocationes 
[dirigens] adeam* 2 [adibo] dirigens-strenuitate. ** vel ab illis non ad scien- 


24 XXIX. 3. 4. 


Trlit. Ahmai Asha ndid(t) sar(e)ja advaéshé Gavéi paiti-mravad(t) 
Avaésham ndid(t) viduyé [=°dvé] ya Shavaité Adreng ereshvaonho ; 
Hatam H{ulvo aojisto yahmai zaveng jima keredusha. 

dum [est ea res] qua promoveat ignes sublimes. *? vel ad officia-oblationis ad- 

euntes [sunt] celebrantes. (Yahmai dat. of goal; cp. dat. with 4; otherwise for gen.). 

Pahl. Valman miin zak i! gospendand tano sardarih 1a pavan abéshidarih [ma- 
manash pavan béshidarih] Ashavahisht® pasukhv6 gtft, [aighash? padafras vadt- 
naid3]. (b) Valmanshan 14 Akas homand zak i* ashtih va> réshané i+ rasto, 

[valmanshan darvand padafras, i® pavan raband, maman chand vadtinand, la 

khavitinand’| (c) Min aitané® zak adj-homandtar, [aigh, a0j° i zak* i* valman 

pavan kartar], man avo1° zak pavan karitinishnd yamtinéd avé kardarih, 
faigh, amatash karittind aigh: kar va kirfaké vadin, vadtnyén]. 
1 DJ., D. ins. i. 2D. om. ash. 8 M. vadinyén. * D. om. ® DJ., D. om. va, ins. i. 

6 DJ. om. 7. 7 DJ. nd. * so DJs, others aitoand. ° D. ayo, or ano. 1° DJ. valman. 

Pahl. tr. He (or To him) Ashavahisht thus made answer: ‘He whose 
is the authority over the body of the herds zs not in a condition without 
distress [for he is in distress; that is, that they shall execute chastisement 
upon him]. (b) They (or of these things (gen. by pos.) they) are not knowing 
the peace nor the light which is righteous, [nor shall they know what the 
chastisement of the wicked in the soul is, nor how great they shall make 
it]. (c) Of beings He is the mightier (-tiest), [that is, his strength is more 


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gyusab-brywdayo.povrs.¢sCe | Dep» d)opal. ep 


Trlit. Mazdao sa¥ar(é) mairist6 ya zi vaverez0i pairi-chithid(t) 





DaévaiScha mas(k)yaischa* yacha var(e)shaité aipi-chithid(t)(* K.5, J.2°shy®.) 
Hvo vichiré Ahuré atha ne anhad(t) yatha Hvo vasad(t). 


Verb. tr. M. verba |-orum-mandatorum-et-decretorum] maxime-memor 
fest, et eorum] quae enim perfecta sunt [sint] antea [ante hoc tempus], (b) Daevis- 
daemonibus [i. e. cultoribus eorum| hominibusque [nostrae-religioni - devotis] 
fet] quae(que) perfectura-sint postea [abhinc]. (c) Ille arbiter-decernens A., 
ita nobis sit [i. e. erit] sicut ille velit [volet]. (Dictio consulto obscura). 

Pahl. text translit. ‘Adharmazd sakhiinan Amarinidar?, [aigh, pavan 
vinds va kirfak amar? vadtinyén], (b) mtnshan varzid péshich Shédaan va 
anshtitaant va? manich® varzénd akhar. (c) Zak bara vijidar, khudai, [aigh, 
kar va dind® bara vijinéd], aétfind lanman homaném, chigin Valman7 kamak, 
[aigh, lanmanich avayast® zak i9 Valman’]. 


1See P. ?M. amar°(?). *DJ., D. ins. *D. mardiman. 5 DJ. ins. i. °D. dadistano. 
7 so DJ.; M. and others and, or avd. * so DJ.; Sp. avayéd. * Sp. ins. ayo. 


XXIX. 3, 4. 25 


energetic] to whom in invocation that one comes for, or in energy, [that is, 
when they call upon him thus: ‘Do duty and good works’ he(?) would do them]. 
Ner.’s sansk. text. Tasmai Dharmo: na svamine aduhkhakartritayA 1 
gopaginam*, pratyuttaram abravit,|Iila, yo gopactinamn™ duhkhakartritaya? svami 
tasya nigrahash kurute]. (b) Tesham na vetta ’si ye andnandah3 parisphutaccha 
satyagcha, [kila, nigraho yah atmanikah kiyan iti na jandsi]. (c) Satam sa bala- 
vattamah, yah akaranena* prapnoti kartritve*, [kinnchit AkArayanti* yat: karyaih 
punyam kuru, karoticha]. + So J.3, J. 280 J.4, J.4, P. % so all. * special use. 
Ner. transl. To him Sanctity answered: ‘Jf 7s(?) not for this lord (or ‘to this 
one as a lord’(?)) without the harming of the herds, [i. e. who as lord effects the 
hindrance (or punishment) of it, the herd, by causing it pain. (b) Of these thou 
art not cognizant who are manifest and true as the joyless ones®, [that is, Thou 
dost not know how great the soul’s oppression (punishment) is]. (c) He is 
the mightiest of beings, who comes into activity through an appeal, [that is 
they make an appeal for a thing thus: ‘Do a good work’, and he does it]. 
Parsi-persian Ms. U kih An 7 gésfendan tan sardari: nah pah na-azar [chih fi 
pah —] Ardibahisht jawab guft, {kfish pidahfrah kunand] %, (b) Oshan nah agah hend 
an 7 ashti -ya‘ni- dosti [ |] riishan ¢ rast, [dshan darwan dpadahfrah ¢ pah ruwan chih 
chand dm kunand, nah danad] *% (c) Az hastin an buland(i)mandtar, [ki, [] an 7 @ 
pah kartar], [kih an an pah khwanishn rasad an —, [kt, kiyash khwanad kit: kar [] 
kirfah kun; (wa) kunand] *% 





Fr. tr. God is of decrees most mindful, deeds beforehand done remembering, 
By infidels done, and by us, and what both may do hereafter. 
The Lord shall a// things discern; To us shall it be as He willeth. 


Pahl. transl. Adharmazd numbers (is a rememberer of) words, [that is, 
they shall make an enumeration of sins and good works] which have been 
done (b) by those Demons and men before, and which they are doing now, 
later. (c) He is the distinguisher-apart, the Lord, [that is, he will discrimi- 
nate 7m both action and law*]; so we are as 7s His desire, [that is, by us 
also that is desired which 7s desired by him]. *Or ‘opinion’. 

Ner.’s sansk. text. Mahajiianindi vachasirh gananakarah”*, [kila, papena! 
punyenacha samkhyar kurute]. (b) Yanicha acharitani* ptirvarnchit devaigcha 
manushyaigcha, yanicha acharishyanti* pacchat, [ete Devah manushya? ye? ni- 
krishtari sarnkhyah]. (c) Asya vivektuh*$ Svaminah, [Svami yah karyaih punyath 
vivinakti*]. Evaih vayarh smaht, yatha asya kamah, [{kila, asmakam api 
samihitam tat yad asya]. *So J.4; J*. pape; C., J.t om. cha. 2 so J.%, J.4; J." 
°yah ye; C., P. °yar (so) ye, Sp. manushyarthe. *soJ.*. ‘all asmah (sic). * special use. 

Ner. trl. He is an enumerator of the words of Great Wise Ones’, [that is, he 
makes a reckoning concerning righteousness and sin]. (b) And he nwmbers the 


4, 
4 


26 KKEKOL SD. 


things done at first by Devas and by men, and what they shall do hereafter. ° 
[These Devas are men who are to be regarded as a degraded thing (or for the 
sake of, as representing men (manushyarthe (?)), they are to be looked down 
upon.)] (c) Thds ts this discerning Lord’s [the Lord who discerns holy action]; (c) 
so we are, as is His desire, [that is, even our desired object is that which is His]. 





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Sm o/Isey 
Trlit. Ad(t) vao ustanais ahva zastaiS frinemna Ahurai a 
Me (U)r[u]va Geuscha azyao hyad(t) Mazdam dvaidi f(e)rasaby6 


Noid(t) erezh(e)jyéi frajyaitis[°jiv°] noid(t) fshuyafité dregvasti pairi. 

Verb. ir. At vobis* erectis nos-duo-simus (erimus) [vel vitarum-duarum 
(ahvao)| manidus, [nos- duo-|precibus-expetentes [ab] Ahurae [-a] ad (ab), (b) 
mea anima, Bovisque genetricis [anima] quum Mazdam [precabimur| in dubio 
(vel quum nos-duo M. urgemus (duvaidi)) quaestionibus. (c) Non [sit] recte- 
viventi exitium, non-diligenti-agricolae scelestos inter. *Orva=vere. 

Pahl. text translit. Aétiind min Lektim, | Ameshdspendané‘] pavan atista- 
nishnih? [minishnik®* atistand*] dastih* tikhshakiha franamam avo Atharmazd 
zak, jaigh min Ameshéspendano® avd mindavam* Atharmazd vésh franamam®, 
mindavam i Atharmazd vésh7 vAdtinam-é], (b) [aigh] zak i8 lirfiband Torai Az® 
levatman [yehevinads™, aigham riban!! mozd yehabunand!?]; Atharmazd zak i 
pavan gimanik hamptirséni!, [aigh zak i! gimanik yehevanani, am min Athar- 
mazd levatman ttiband yehevtinad!® ptrsidano]. (c) La ghal!® rasté zivishnd 
friz!7 avadsihishnih®, [aigh min pavan rastih zivédé, ash avdsihishnih® 18 
pavan rtiband la yehevinéd|, 14 ghal'®+!4 fshiivinidar, [aigh avo18+s fshivi- 
nidar min mindavam pavan frartndih yakhsenunéd 14° aéttind chigin]; bara 
min valman { darvand, [maman avo&+ darvand ghal yeheviinédd]. *Or ats®. 

* DJ. ins, li(?). 2DJ., D., M. °taénishn®. * M. ins. va, or 6*. *D. yadmanth. * DJ. repeats 
six words. so DJ., D. 7DJ., ins. frandmam. * D. om.i. °M. curious sign 4 (?) for az. 2° D. 
°viinéd (?). * DJ. om. 7? DJ. ins. avo i, D. ins. va avo (?), or va 4no(?). 1% DJ., D., M. 
*pirsénd, Sp. °énd or °éni. * DJ. om. 7. ™% DJ., D. ins. % DJ. ghal, others valman. 
DJ. ins. 8 so DJ. *Mf. nth and ins. i, otherwise as D. 

Pahl. tr. Thus more than (or from) You, O Ye Ameshéspends, I diligent- 
ly bow myself before Aiharmazd, with a lifting up [a spiritual lifting up} 
of hands, [that is, I worship Atharmazd more in the matter than the. 


XXIX. 4, 5. 97 


Parsi-persian Ms. Hormuzd sukhan (sic) shumar-kunandah, [kti, pah wanah u 
kirfah shumar-kunand], (b) kishan varzid pésh [] Déwain w marduman, u kih ham 
varzinand (sic) pas ham % (e) An bih defaced khudaé, (ki, kar w dadistan bana (sic) 
v no tr. for Pahl. vajinénd (?)] % Hdtin ma hastam (?) chin U kamah, [ki m4 ham — 
an i U, [— vajiném (?)]] % 





Free tr. Thus we two beseeching, with hands outstretched to Ahura, 
I, and the mother Cow, with questions in doubt press Mazda. 
Not on the diligent saint let destruction fall with the faithless. 


Ameshospends, and 1 would further the object of Atharmazd more], (b) [that 
is, let] my soul [be] with the Cow Az, [that is, let them give my soul its 
reward], and I will consult Adharmazd concerning what is in doubt, [that is, 
may it be possible to me to consult Atharmazd as to that whereon I shall 
be doubtful]. (c) Not for that righteously-living man is ruin appointed, {that 
is, there is no destruction in the soul of him who lives in justice], nor for 
him who is an inereaser of blessings, [that is for him who is an increaser, 
and who maintains the matter in piety, it is not like that]; he 7s apart* 
from* him who is wicked, [for to him, who is wicked it happens thus]. *Except. 

Ner.’s sansk. -text. Evaii bhavadbhyah [lajadih] uttaénahastena? 
vyavasdyataya prabravimi Svamine tat, [kila, Amarebhyo Mahattarebhyah 
karydya? nydyayacha? Hormijdasya prabhitatarazi prabravimi]. (b) Me 
atmanah Goccha Ajinamnyah, [Ajindmni trivarshiki* Gauh 4}, ye Mahajianine* 
samdehiyai* prichchhanti, [kila’, yena sarhdigdhah santi, tat sarvam ye 
Hormijdaya punah punah prichchhanti®]. (¢) Na satyajivane(h)*® prakrishta 
hanih, nacha vriddhikartuh, (kila, eteshain prakrishta hanir ma bhiiyat] ; 
durgatinad vind, [yato ’sya bhtyad eva). 

1 All uttanatthena. 2 J.%, J.4, J.* om. cha. * J4, P. nyayayachcha; J.*, C. nya- 
yichcha. * all goh. * J.* om. the gloss. ° all ‘vane; Ner. accepted a jivani (?). 

Ner. transl. Thus better than You [O Ye Yajads| with outstretched 
hand, and with zeal, I praise, (or I declare (?)) this for, or to, the Lord, [that 
is, I praise more (or declare a better thing) for the deed* of Hormijda and 
His discipline than the Greater Immortals do]. (b) J¢ is my soul and that 
of the Cow called Aji [the one named Aji is the three year-old cow| who 
are asking of the Great Wise One the doubtful question, [that is, who are 
asking again and again of Hormijda concerning every thing as to which they 
(so) are in doubt]. (c) No continuous disaster is for* the man who lives 
aright, nor for the increaser of blessings, [that is, let not their deprivation 
be advanced]. He is apart* from the wicked, [wherefore his (the wicked’s) 


let it thus be]. * Or the ‘object’, possibly ‘duty toward’. 


Parsi-persian Ms, Edin az Shuma [Amshasfendan] pah bar-dishti, [minishni [u= va 


28 ExXEGs 


bar-dasht] dast kushishn [] [— (Pahl. fravdmam (sic))] 4n Hormuzd An, [kt, az Amshés- 
fendan® (sic vid.) an chiz Hormuzd zyédah [] [— fravdmam (sic)! [u = va] chiz 7 
Hormuzd zyadah kunamj, (b) ki, an 7 man ruwan Gav ¢ (no tr. for Pahl. Ach) awa 
[bad, kim ruwan(?) muzd [] [no tr. for débindd] }; [] [wa 4n =—] Hormuzd an 7 pah guman 





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su g04ty6) best .svy794099 ) goassu ls | mpposegenrneed wos-6-ps 
SoA CH OSI CS 
Trlit. Ad(t) evaochad(t) Ahuré Mazddo vidvao vafis vydnaya 
Noid(t) abva ahi vist6 vp naéda ratuS Ashad(t)chid(t) hacha 
Ad(t) a” thw fshuyafitaécha vastryaicha thworesta tatasha. 
Verb. tri. Deinde dixit A.M intelligens remedium-decretum [vel (e-con- 
trario) damnum (ab anima Bovis defletum) sua] perspicientia (b): Non [est] sic 
dominus inventus, neque magister Sanctitate -omnino ex. (c) Itaque enim te dili- 
gentique agricolaeque creator [ut hunc magistrum] formavi [i e. statuil. 
Pahl. text trlit. 1Aétindsh pavan? pimman egfifts Adharmazd Akasiha: 
vishtipishn6 vijarishné, [aighash danishnik gift, aighash? anakih min Ganrak 
Minavad? charak aité]. (b) La aétind ahdikih vindishn6, [aigh, zak 14 pavan jinak 
charak kardand 14 shayad6®, hana raich® khtiidai pavan khfidai? 14 yakhse- 
nund®], va® 14 dahishn i® radih min Aharayih chigdmchai" [aigh, Dastobarich 
aéttind chigind avdyad dashtand1 14 yakhsenund]. (c) Aéttind lak avé 12 
valman i? fshivinidar va!? varzidar baréhinid homanih va tashid!4 hémanih, 
[aigh, avé valman {? tikhshak'® 79 padmanik yehabiind hémanih]. 


1 See Po. 2D. -D. ins, > DIZ -Dizomeashss Dans. DI ome ae) mama 
for ich, and DJ. om. i. 7 so DJ., Mf., D. * DJ. darénd. ® DJ, om. *% so D. and ins. I. 
4 DJ. didano. 4 DJ. val. ** DJ., D. om. ™“ D. tukhshak (80). +5 DJ. shak. 


Pahl. tri. Thus spake A. to him with his mouth, and with knowledge: 
‘The ruin is to be discriminated (?) or avoided (?)’, [that is, a wise thing was said 
by Him, viz. that He has a remedy against harm from the wicked Spirit], (b) ut 
not so is a mastership to be obtained, [that is, it is not possible to make a remedy 
in that place, also because they do not possess (or consider?) a lord as a 
lord], and they have no gift of mastership from Sanctity whatsoever, |that is, they 
have not evensuch Dasturship as they ought to have]. (c) Therefore thou art 





uvh a Supnpon-vopone.c Spe DB )gpansggo bee ere Hs 
ww». beweys.bos seoeunr-bow | spcesergodyobrracy-tughac 


+4999) 


Royo poser) ag .awlo ange paws .n9 2.99 | werss}ue-gerble.geeanay 


a 


XXIX. 6. 7. 29 


-hampursand, [ki, an 7 guméni — ma-ra az Hormuzd awa tuwain bad pursidan] 
(c) Nah t* rast zistan fraz—, [kfi, kih pah rast iz— (sic) ash [] pavan ruwan nah béd], 


wa neh i—, [kti, i — kih chiz pah néki darad, nah aédin chini (so)] bih az fi ¢ dar- 
wand, (chih 6 darwand 6 héd]. % *& = varman. 





Free tr. Then spake Ahura Mazda, He knowing the help by his insight: 
No chieftain is found for us here, nor a Lord from the Right inspired. 
Then thee for the diligent hind, as a Lord, the Creator ordered. 


(hast?) allotted and formed for him who is an increaser of prosperity, and a 
husbandman, [that is, thou art given to him who is diligent and steady]. 

Ner.’s sansk. text. Evari mukhena avochat Svami Mahajnani viditva 
vinagasya viguddhith, [idari kirhchit vijidya abravit yat anyayo yah Ahar- 
manat tasya upayo ’sti]. (b) Na evari svamibhrishtasya (sic (?))!, [kila, etasmin 
kasmithgchit sthdne upayari karturh na cakyate iti], hetoh2 yatah Sviminarb 
svamitvena na dadhate’, na ’dadanasya*# (sic) guru punyat yatha katham- 
chit, [kila, guruthcha evaih yathd yujyate egrahiturh na grihnanti]. (c) Evath 
yatas® tvam vriddhikartrecha karyakartrecha nirmitavan® asi ghatitavén 
asi, [kila, tasmai yo vyavasdyi pramanicha* pradattavan* asi]. 


*So J.*, J.*. 2J.* heto. *so J.3, J.4, but C. P. dadate. * so all (?). °so0 J.3, J.4, J.% 
Sts0- CPs buted ©) yanir’, 


Ner. transl. Thus spake with his mouth the Lord, the Great Wise 
One, knowing the purification (? or clear knowledge) of the destruction, [he 
said this to the discerning, that there is a remedy against the evil device 
which emanates from Aharmana]. (b) But not thus is it with the — (2) of a 
master, [that is, in this place, wherever it may be, it is not possible to pro- 
duce a remedy thus], for the reason that they do not possess a lord with 
lordship, nor a mastef of (or with) liberality in any way influenced by sanc- 
tity, [that is, they do not accept a spiritual master as it is fitting to take 
one]. (c) And thus 7¢ zs that (?) thou art a former (so) and a maker (so) 
(formed and made (?)) for the increaser and the diligent, [that is, thou art a 
producer (meaning produced) for him who is zealous and regular’. 


Parsi-persian Ms. Edin & pah [] khwésh = napshman] guft Hormuzd agahiha [no tr. 
for Pahl. vishttpishn] gfiz4rishn (sic), [kfish [] guft kit [] zan — (? Pahl. anaki) az Gana 
Minit charah héd] % (b) Nah édfin — hasil-kunad, [kf, 4n ¢ pah jai charah kardan nah shayad, 
in ra [] (chih=maman] khuda pah khuda nah darad], wa nah (no tr. for dahishn) 7 radi az Sa- 
wab harkudam, [ki, Dasttir ham édfin chin bayad dasht, nah darad] ae (c) Rdfin ta an 14 — 
[] varzidar péda-kard hasti, wa kushishn hasti, [kf, 4n ft 7 kushishn 7 andazah dad hasti] + 





Fr. tr. Mazda this offering’s Manthra created with Asha consenting, 

Food on the Kine he bestowed, on the eaters with kind commandment 

Who, with the Good Mind’s grace, will declare it with mouth to mortals? 
Verb. trl. Hoc ubertatis [prosperitatis et sacrificii (?)] A. Rationis-verbum 

creavit [i, e. constituit| cum-Sanctitate unanimus (b) M. Bovi pabulumque eden- 


30 RIES 
Trlit. Tem azitdis Ahurd Mathrem tashad(t) Asha hazaoshé 
Mazdao Gavéi khshvidemcha hv06-urushaéibyO spefito sdsnaya 
Kasté Vohti Mananha ye 1 dayad(t) eea va mar(e)tatibyd. 


tibus*! [-que], bene-largiens doctrinae-mandato. (c) Quis-tibi Bona Mente, qui 
ea det** [edet] ore (?) vere hominibus ? 

*1 Suffix usha (cp. us + a). *2 da as 2nd cl.; cp. dati. 

Pahl. text translit. %Zak i afzinikih? pavan Mansar Attharmazd val- 
man’ val? tashidar mtin pavan Aharayith ham-ddshishnih, [aigh, zak® mozd 1° 
min Mansar pédik avd valman yehabind min kar va kirfak vadtnyén 
(sic)]. (b) Atharmazd géspend vakhshinéd, [aighash bara afzdyinéd] avé 
khirdaran, [aigh pavan padman vashtamtinéd7|, Valman 15+% afztinik, [Atihar- 


mazd|* amikht [pavan sinak® masih?, va bazai masih1]. (c) Min Lak hana. 


vohtiman, |aigh, hana zit ghal haityfinéd] min pavan zak i7 kolé dé [Aves- 
tak va’ Zand], pimman yehabtinéd?? héshmirdarand Aérpatand ? 
1See P, 2 DJ. ins. i. *DJ., D. val. valman. *DJ.; M. tvakhbsh-(?). °DJ. ins. ? °D.ins.1, 
7DJ., D.om.i. * DJ. ins. va. °Sp., M.; DJ., D. sindk. 1° so DJ., D. 1 so M. 12 DJ. yeheviinéd. 
Pahl. tr. Attharmazd 7s that creating one affording bounty through, or 
as the Manthra, He whose ¢s harmony with Sanctity [i. e. they give that 
reward declared from the Manthra, to him (them) who would perform duty 
and good works]. (b) A. makes the herd grow [that is, He will increase it] 
for the eaters, [that is, one eats with fud/ measure]. He the bountiful [A.] 
taught us [to eat by the breastful and armful]*. (c) Who is Thine, this good- 
minded-one [that is, this one brings what is Thine], who gives the reciting 
priests a mouth as to both, [the Avesta and Zand]? 











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sar poasgsoar-reoayyale.saushang.g-byrey | Deauqergn-b)pragyrehsr)06 
agdral.rass.c¢cegrerrey-posry | *qoossssnras)aa)delege) ny 
* or tows 2 Qs) 


Trlit. Aém [ayem] moi ida visto yé né aévé sdsnao gtishata 

Zarathustr6 Spitamo hvd né Mazdai vasti Ashdicha 

Char(e)kerethra sravayanhé (°enhé) hyad(t) hdihudemem dyai vakh(e)dhrahya. 
Verb. irl. Ille mihi hic inventus [est] qui nostras solus doctrinas 

auribus-accipiebat [accipiet] (b) Zarathushtra Spitama, ille nostra (Mazdae*) 

desiderat (Sanctitatique) (c) consilia-sacra enuntiare, qua-re ei bonum-statum 

statuo [-am] (prophetae legem meam) promulgantis. * Vel ‘O M.’ = oda, 





XXIX. 7 8 31 


Ner.’s sansk. text. Tat mahattamatvaii Svami MAnthriyar* aghatayat 1 
Punyena saha samghatitaya, [kila, tam prasddaim yah Avistivaksaibhavai 
tasmai dadau yena karyaih punyaricha kritam Aste]. (b) Mahajiani gopacin 
vikagayati bhoktribhyo, mahattai* sucikshitebhyah, {kila, yaih sinah masie 
bajaeyamasie, kriyd japayajiiavidheh2 mahattam*, cikshita aste]. (c) Kas te, 
uttamamana(h)** yo dvitayarh dadati mukhena adhyayanakarebhyah, {kila, yo 
dvitayam, Avistaavistaartharcha*, vidyarthibhyo jiiapayati] ? 


*J.*, J.* aghatat. 2 C., P. yap, J.* kriyapactyajia®, J. kriyap®, J.* wanting. 
* all. °ma, 4 all wh, © J.4. J.* stare, 


Ner. transl. The greatest magnitude of the Manthra the Lord produced 
together with Sanctity for cooperation, |that is, he has given to him by whom 
a holy work is done that reward, which has origin from (or ‘union with’) the 
Avista-word]. (b) The Great Wise One discloses (?) (increases) the herds for 
the eaters, and the great matter to the well-taught disciples, [that is, by 
whom sinah masae bajaeyamasae, the duty of reciting the great* matter* by rule 
of the Yasna, (!) is taught]. (c) Who is Thine, the best-minded one, who gives 
the two things by mouth to those who are prosecuting studies, {that is, who 
makes the two things, the Avista and Avista-interpretation, known to those 
Solicitous of knowledge]? * Or (°tama) ‘the greatest duty of reciting, etc.’ 

Parsi-persian Ms. An ¢ — pah Manth(h)rah (sic) Hormuzd fi 6 tashid [] pah Sawab 
ham khwahishn, [kt, 4n muzd ¢ az Manthhrah (sic) péd@ 6 tt dehad kih kar u kirfah 
kunand(?)] % (b) Hormuzd gésfend —, [kish bih afziin (? sic vid.)] An khardéran [ka, 
pah andazah khirad] x 0 — fHormuzd] amtkht [pah sinah andazah, u baja (sie pro 
bazi) andazah] 4 (¢) Kih Ta in Bahman, (kf, in zit 6 —] kih pah har dti [Avesta [] Zand], 
dahan dehad shumtrdarin Hérbadan 





" . 
Fr. Found for me here is the man, who alone to our doctrines hath hearkened. 


Zarathushtra Spitama. Our sacred counsels (Asha’s and Mazda’s), 
Forth to proclaim he desires. Him the place of my prophet give I. 


Pahl. text. Hana lit dahishné vindidé2, [atgham zak aéttind aé* khadtik 
vindid6], avd zak i> lanman dmikhtishné hana khadik® min nydkhshak, (b) 
Zaratisht i Spitaman’; valman zak ij lanman, Atiharmazd kamak, Ahardyihich’?, 
{aigh, avayast ghal8’ kar va> kirfak5+® baindak]. (c) Charakd kardarihich 
srayéd6, [aigh, charak i Draj i5 dén géhan bara yemaleliinéd*+°], mfin avd valman 
hai-deminih (sic) yehabtinéd pavan gobishné [aigh gédbishnoé i> fraranih't rai 
i° ghal yemaleliinéd, ash tamman, pavan minavad, gis i nadik 12 yehabtind]. 

*D., Mf. ins. * M. vindidd-aid (so), D, vindido-ém, or -am. * D, ins. 7. * DJ. hana. 
* DJ. om. ° DJ. ins. ay, or 4n. 7 DJ., D. om. i ach(?). * D, avd. 9° M. ins. vésh. 
0 Lens. Deron: Me ins, 3, 1. DJ. ins, i fraértind. 

Pahl. trl. This one is obtained as my gift, [that is, he, this one, is 
thus obtained by me] this one who was listening to that which 7s our teach- 
ing, (b) Zarattisht the Spitaman. His is our desire (or a desire for us), 


32 EXEX.. 6) & 


Atharmazd’s, and also Sanctity’s [that is, that perfect duty and good 
work are desired]. (c) He recites a remedy-making also, [that is, he will 
declare a remedy against the Drtj who is in the world] which grants (or 
for which oxe grauts him) a good dwelling (or basis) for speech [that is, 
for his word of piety which he utters they grant him a good place beyond 
in heaven (sic)]. 

Ner’.s sansk. text. Ayaih me endm datim* alabhata [Gortipam] yo 
’syuih tatra! ekah ciksham cucrava (b) Jarathustrah, Spitamaputrah. Asau 
asmakarh Mahajfianinata kamain Dharmasyacha? (c) upayakartritvaincha 
samudgirati, [kila, asmai ’va rochate yat Dinih pravartamana bhavati |-vet], 
updyaihcha Drijasya kathayati|, yad asmaicha supadatvaih* dasyati vachasa, 
[kila, vachasa tad evo *dgirati, yad asya sthanam paraloke dasyati]. 

* J. yo’syam trah, J.* yo atra syam trah (sic), J.* yo asyam tatra, C, P. yo ’syam 
tah; Sp. corr. asmabhyam. 2 J.4, J.*, 


6651) wo}eaciz end. ceue woa}a-fro [wear da). apr ee-apes 9. 


6) Fpdy ayy yow-veenarlss6-pr | sw sayy) psnssagse eg. copasls 
G bys. puna pugsy 2 6M | peu: MUEO ERO HH 


Trl. Ad(t)cha Geus (U)r[u]va raosta ye anaéshem khshinmainé radem 
Vachim neres asiirahya ye mévas(e)miaésha*-khshathrim [°thriyem] 
Kada, yava _hv6 anhad(t) ye hdi dadad(t) zastavad(t) avo. *Or isho-. 
Verb. trl. Atque Bovis anima flevit: qui [-ae] [-ego] non optationem- 
suam-adipiscentem [vocem mihi-|] animum-vulneratum-habenti [vel vulnerato 
(erga vulneratum)] adipiscar (b) vocem viri non-heroici [ego] qui [-ae] vere 
(vel me [mihi]) desidero [magistrum] auctoritatem-secundum-optationem- 
suam-habentem (c) Quando tempore [umquam] ille [ad-] sit [-erit] qui illi* 
det manum-habens [manibus-adhibitis] auxilium? * Vel mihi. 
Pahl. text trl. + Aéttindch? ®Gdshatrvan‘ garzidd aigh: and i> akhvastar 
rai® [attiband, Zarattisht] am yehevinéd ashayed6é*-minishnih? pavan zak i 
arid dahishnih, [amatash® bindak madam bara la radinénd®], (b) gdbishn- 
dch 11° avd gabraan anafzarih rai, [amat Dind* bindak 14 ribak], mtinam 4 
valmanshin kamak khvahishné ¢ avé12 khidayih1*, [atgham ‘4 valmanshan rai 
Magoépatan'® Magopatih!® avayad|. (c) Chigin akarazé zak dahishné aitd, 
[aigh, zak daman'* akarazd yamttinéd], amat avo valman yehabtini-ait pavan 
tiiban17 khvahishnih aiyydrih, [avd valman® Zarattshto]. 


w See P. 2 D. om: ich; = Diiins. 15 = DJs senshi Win om.0)..° Men ingiedee lane 
min®, M. “man. *D. mtn for amat. °DJ. radénd. 2° all i. 1 DJ. ins. An or av. *D val. 
18 s0 DJ., D. * D. aighash. 1° so DJ., D.; M. man®. **so DJ., others damanak. 1” D, Mf. ih. 


Pahl. transl. Gdshtrvan also bewailed thus to me: ‘On account of that 
[impotent] prayerless (or desireless) one [Zarattisht] there is to me an afflicted* 
inind through the illiberal giving [since they will not bestow gi/ts upon 








XXIK, 8) 9. 83 


Ner. transl. This one acquired the gift for me (or my gift) [suitable for 
the Cow], he who alone there in this(?) has heard the doctrine, (b, c) Jarathustra, 
Spitama’s son. He chants his prayer* for* us*, the Great Wise Ones, even 
the remedy-making of Sanctity, [that is, so it pleases him that the Din should be 
progressive, and he declares a remedy against the Drija], and this will afford 
him a good footing (so) on account of, or by means of his speaking, [that is, 
he proclaims that so by word, which will give him his place in the other world(?)]. 


Parsi-persian Ms. in man — [], [kim an édtn é yak hasil-kunad], an an ¢ ma 
(sic) 4amikhtan an yak kih shunay* (= nydshak (?)) (b) Zaratusht ¢ Spitaman & an 7 ma, 
Hormuzd, kamah, Sawab ham, (ki, bayad an kar u kirfah pur] % (c) Charah — ham 
srayad, [ki, charah ¢ Drtj ¢ andar jihan* bih gtyad] kih 4n fi — dehad pah gobishn, 
(kt, guftan 2 néki r& 7¢ 6 gityad, ash anya [-ja], pah mini, gah 7 nék dehand]. # 
* Or shin°. 
Fr. Then wept the Kine’s Soul: ‘gainI | a lord for the grieving feeble, 
A voice of an impotent man, while I pray for a kingly chief’. 
When shall he ever appear who may give to her help strong-handed ? 


him with perfect /iberality|] (b) owing to the inefficiency of és words also 
to, or for, men, [since the religion is not making full progress], for whom by 
me there is a desire for a will which extends to sovereignty, [that is, for 
their sakes I need a Mobadship of the Mobads (?)]’. (c) However is that dis- 
pensation ? [that is, is that time ever coming] when aid is given to him [to 
that Zaratusht] through powerful prayer?* * A mind without the needed thing. 
Ner.’s sansk. text. Evazicha gopactinaiin* Atma krandati: yah aydcha- 
kah, andnandamana* adakshinddanena!, [yad asyo ’pari vapuh sampurnarm 
na dakshinyam?! ayachakaccha, acaktitaya], (b) vacharh naranam asadhana- 
tayai? [yat® Dinih sarnptirnarh na pravartate], yah tasmai ipsayita yachayita 
rajyain [tasmai Jarathustraya Moibadanam‘ Moibadatvaii* samihate] (c) Katham 
datih*? Kadachit sa asti, [kila, sa kalah kadachit prapsyati'], ya® asmai dasyati 
caktitaya sahayyam7*, [asmai Jarathustraya?} +All -kshan®. * P. sadh®, * so 
Co) butePsyataso* Je moivad®, © J.4- *.so J.4; P. yo (?). 7 P. sahayam. 
Ner. tri. And so the Soul of the cattle bewailed: ‘He who is prayer- 
less, and of joyless mind because they do not give, [because for him the 
body, or person, is entirely without offered-reward, and without prayer through 
powerlessness], (b) dewailing the voice of men for its inefficiency, [because 
the Din does not fully advance] who is desiring and praying * for the autho- 
rity for this one, [that is, he desires the Mobadship of the Mobads for this 
Jarathustra]. (c) How is that gift? Some day (when(?)) will it come ?, [that is, 
is the time ever (when is it ever?) coming?], which gif shall afford helpful 


companionship to him with power [to this Jarathustra]?’ 
5, 


34 XXIX. 10, 11. 


Parsi-persian MS, Edtin [] Ruwaén 7 gésfendan ghaugha-kard kit: i 7 n4-khwastar ra, 
[na-tuwan Zaratusht], man béd (sic) ¢ N&-shad minishni, pah 4nz na-sakhi, dehad, {kiyash 
pur [u=va] awar bih nah —]s¢ (b) Wa gobishn ham 7 an mardaiman [no tr. for anafzar-(?)] ra 





spe) dapody.aupiya.aigoang bey bu | 1))rgya.bss 2YOs -Celoayay 10. 
“asin su 6.640) ac 3989 4a r99 40 99 | wora}aggybb.puns 
Rceorb- cen) bayveme-cwusd |_su9Saé-wssyrs papegcas 


Trlit. Ytzhém aéibyd Ahura aogd daté Asha khshathremch4 
Avad(t) Vohi Mananha ya hushitis ramamcha dad(t) 


Azemchid(t) ahya Mazda Th(u)wam* ménhi paourvim [°viyem] vaédem. 

Verbatim transl. Vos his, Ahura, [rem] eratum [-am, et felicitatem 
(vel fortasse potentiam)] date, Sanctitas, Regnumque (b) tantum [tale] Bona 
Mente [institutum] quo [his] prosperitates-domesticas gaudium-que det. (c) 
Ego-etiam [vel omnino] hujus, Mazda, Te existimavi primum possessorem. 

Pahl. text translit. 1Lekim avd valmanshan, Atharmazd, aiyydrih 
yehabtinéd, Ashavahisht’ va Khshatvér2 (sic), [aigh, Zaratisht va? havish- 
tand ¢ Zaratiishtd4 nadtikih padash vadinyén], (b) aétindch Vohtiman 5, min 
hi-manishnih [gas 16 tamman], va ramishnich ash yehabiinéd. (c) Hémanich 
valman, Atharmazd [valman Zaratisht3 ‘], ash min Lak’ minam® frattim vin- 
dishné, [aighash fratim nadtikih min Lak yehevinéd] 

* DJ. ins. va, see P. throughout. ? K.*, M. om. kh. °-D, om. + Dey De olds 
om. repetition. ® D, om. ft, 7 original (?) correction in DJ. * D, mindavam. 

Pahl. transl. Give ye assistance to these, Atharmazd, Ashavahisht, and 
Khshatvér6, [that is, may they (or do Thou) secure the happiness of Zarattisht, 
and Zarattisht’s disciples by this means], (b) so also Vohiman, who gives 
him a pleasing habitation [the place which is beyond] and also joy. (c) I even 





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areas}, —seeaags.u.useng. sheng | totterdra)d)..wySvcncgelogye 
LER CrwCULIME tyre) swEEr | grr. ga) 9} a) 9p 


Trlit. Kudé Ashem Vohucha Mané Khshathremcha: ad(t) ma masha 
Yaizhém Mazda frdkhshnené mazoi Magai 4 paiti-zanata 
Ahura nti nao avar(é) ehmai ratdis Yashmavatam. 


Verbatim tri. Quando [vel unde] Sanctitas, Bonaque Mens, Regnumque, 
venitis? Tum me [obviam venientes mihi] festinantes (b) Vos, O Mazda, ad me 
edocendum [causa] magnae Magae [hujus magni conatus] adjudicate [i. e. offerte] 


ee ee 


“XXIX, 10, 11. 35 


{kih — pur nah rawé] kih man oshin kamah khwa4hishn 7 6 sahibi [[] [kish = dghash] 
Oshin ra Mébadin Mobadi bayad] * (c) Chin hargiz 4n — hast, {kfi, in zaman hargiz 
raséd], kih 6 # dehad pah tuwan khwahishn yari, [an f Zaratusht] ? % 

Free tr. Grant gladness, O Ahura and the Right, unto these a kingdom, 
A Realm with the Good Mind ordered, which joy and amenity giveth. 

Of these, O Mazda, ever the possessor first I thought Thee. 


that one, O Atharmazd, [that Zaratisht] (or I even of that thing), I think that 
from Thee is his (or its) first acquisition, [that is, to him happiness is first 
from Thee}. 


Ner.’s sansk. text. Yayari etebhyah, Svamin, sAhdyyam datta Agavahistaya 
Saharevarayacha [Dharméya, Raéjiiecha']. (b) Evathcha Uttamaiya Manase2, 
Gvahmanaya, yah sunivasatérh® 4nandaricha datte [sthanar yat paralokiyarn]. 
(c) Ahamchit ayath [Jarathustro], Mahajidnin, Tvatto dhyayami praktandai 
labdhizh [kila, me prathamath cubhath Tvatto bhavati, (uktarh yat gortipam)}. 

*So J.° seems; J.*, J.*, OC. -jiievacha (sic). 2P.°ah, others "asa. * all but J.’ °tvam. 

Ner. transl. Do ye grant helpful friendship to these, O Lord, to Aca- 
vahista, and Saharevara [to Sanctity and to the King], (b) and so also to 
the Highest (Good) Mind, to Gvahmana, who grants* joy, and a good abode 
[the place which is beyond]. (c) I even, this [Jarathustra}, think that the an- 
cient acquisition was from Thee, O Great Wise One, [that is, happiness was 
first mine from Thee, (a speech which is adapted (referring (?)) to the Cow)}. 

Parsi-persian Ms. Shtima an dshan, Hérmuzd, yari dehad (?), Ardibahisht uw Shaha- 
revar, (ki, Zaratusht, u— 7 Zaratusht, néki padash kunand] * (b) dfn ham Bahman, 
kih mandan [gah ¢ anja] u raémishn ham ash dehad * (c) Man ham fy, Hormuzd, 
[i Zaratusht], ash az Ta [ | [chiz = mandém] pradum (sic) — [ktish pradum néki az 
Ti béd (sic)] * 





Fr. Whence Righteousness, Good Mind, and Thou | the Kingdom, come Ye? 
Then hastening 

To grant us light, O Lord, for The Holy Cause do Ye reach us 

Your aid, O Living One, now yea, the helpful gift of Your faithful. 


(c) Ahura nunc nobis [proferte] auxilium huic#* [Magae] largitatis vestri-simi- 
lium [vel servorum vestrorum corde addictorum]. % Vel éhmé = simus (participes). - 

Pahl. text translit. *Aigh dahishnd i2 Ashavahisht, va? Vohiman va 
‘Khshatraver, min aéttind avd li yamtininéd [gdbishnd i Zarattishtd, aigh, 
zak i? mozd, aigh jindik yekavimtinéd}? (b) Lektiim am‘, Atharmazd kabed 
pavan hand mas magih padadahishninéd [aigham pavan hana® ayéjak shapirih® 
padadahishnd vadiinyén)], (c) Atharmazd, kevan lanman kamak zak i avé7 
lanman radih i® min? Lekim [kevan amat afdih i Lekiim vésh khavitd- 


36 XXTKS RM. 


nam, am nadikih 119 min Lekim kamaktar. Yehevund min yemalelinéd1! 
aé: kevan amat}2 Din ribak bard yeheviind, li va havishtand i2+19 li!* mozd 
115 min Lak kamak]. + See P. 2 DJ., D. om.i. * DJ., D. ins. va. *DJ., D., M. am. 
5DJ., D. hana. °D. véhih. 7DJ. valmani, D. om. all. * DJ. om. i. * DJ. ins. i. *° D. ins. 
41 DJ, D. gtift. 12 D. om. 1% DJ. ins, nadtkih. “ DJ. om. ™ DJ., D. ins. i. 

Pahl. transl. Where is the dispensation of Ashavahisht, Vohiman, and 
Khshatraver, Ye who are thus sending* 7¢ to me? [J¢ zs the word of Zara- 
tiisht; where 7s the reward?; where is its place?] (b) Do Ye recompense 
me much, O Adharmazd, for, or in, this chief Magianship, [that is, do Thou, 
(or they shall) bring about my reward in this pure goodness]. (c) Give us 
now, O Atharmazd, our desire, that which zs a liberal gift for us which is 
from You. [Now, since I know Your wonderful grace better, that happiness 
which comes from You is more desired by me. Some say this: ‘Now since 
the Religion has been fully advanced, mine and my disciples’ is the reward 
which is from Thy desire’]. * Perhaps not caus.; read ‘coming’; see Ner. 

Ner.’s sansk. text. Kva danara, Acavahisto, Gvahmanah, Saharevarag- 
cha, evar mahyari prapsyati, [kila Punyarn, Uttamarhcha Mano, Rajyarncha, 
sa prasidah kva sthane dste yah evath mahyarh prapsyati]? (b) Yiyara Ma- 


XXX. LAT. 

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oUwrge 

“Reysa}argnaygersarls an passs} 09 yp | sau) yep ss.au ange barges 

us6asr»)s-aneearg 9 sty eyepas) sua | sopeoarydy anys as 96 crap 


Trlit. Ad(t) t&a vakhshya ishefit6, ya mazdatha hyadchid(t) vidushé. 


Staotacha Ahurai, yesn{ijyacha VanheuS Mananhd, 
~~ 
Humazdra Asha yaécha, ya raochébis dar(e)sata urvaza [vraza]. 
“, “—” 


Verbatim transl. Ita haec dicam [O vos] venientes, quae [sunt]-admo- 
nitiones [ei] quid-omnino [quicquid sit] [penitus-] scienti, (b) laudesque Ahurae, 
sacra-officiaqgue Bonae Mentis, (c) duo-benigna-consilia [per] Sanctitate [-tem| 
quaeque-duo! [sunt ea] qua [= per quam rem, vel = ut] in luminibus visa-sint 
propitia. * Fortasse ashayaecha — Sanctae beatitudini(?), vel etiam yecha = exoro (aegre). 

Pahl. text translit. ‘Aétind zak 1? kola IL gébishné khvahishné i At- 
harmazd dad? [Avestak va Zand], minich* akds [aigh, danak, ash Aérpatis- 
tand ktnishnd), (b) mfin stéyishnd i Atharmazd, va Yazishnd 2 Vohiman, 


[afash pédak zak i® Avestak va® Zand], (c) min hi-minidér pavan Ahardyih, 


XXIX. 11. 37 


hajnanin, prabhitatarazn mahattamena uttamatvena! prasddayati [-ata*2], [kila, 
tena nirmalatamena* uttamatvena mahyath prasadam kuru]. (c) Svamin, iha 
asmakath, asmabhyaricha dakshinaé Tvattah. (Dviyarain vachyo gujastah - - ..) 

* J.4, C. ins. matena; P. tena. * see yiiyam. * J.* latvena. 

Ner. transl. Whence will the gift so come to me? and Ashavahista, 
Gvahmana, and Saharevara, [that is, Sanctity, and the Highest (Good) 
Mind, and the Kingdom?; where is the reward placed which will thus come 
to me]? (b) He affords (?, or do Ye*1, O Great Wise One, afford*) me the 
more excellent thing, in reference to, or by the greatest exaltation*?, [that is, 
effect a reward for me as regards, or by that spotless exaltation*?]. (c) Here, 
O Lord, is the gift which cs ours, and which comes to us from Thee. (This 
teat to be repeated twice), etc. ** The Pahl. ‘néd was misread. *? the Holy Cause. 


Parsi-persian Ms, Kt — ¢ Ardibahisht u Bahman [] Shaharévar (imperfect), kih 
édiin an man r—(?) (guftan ¢ Zaratusht, ki 4n 7 muzd, ka jai istad]. * (b) Shuma 
ra (?ra=li) Hormuzd bisyar pah in meh — — [ktum pah in avézhah (so) véhi p&adadahishn 
kunand] * (c) Hormuzd, akn&i (sic-nfin) ma kémah an [] [& = varman] radii az Shuma, 
[aknifi (sie) kih — 7 Shuma zyadah danam, ma-ra néki 7 az Shuma kamahtar *% bid kih guft 
é:; aknfi [-ntin] [] Din rawa bih bid, man [] shagirdin 7 man muzd i az TA kamah] * 





XXX. 


Fr. Thus I will speak monitions, ye who come, yea the wise one’s monitions, 
Praises I speak for the Lord, and the offerings of the Good Mind 
Both benignant counsels from Truth whence signs in the lights seem friendly. 
zakich” min [mindayam i frarind minéd, ash kirfak yazishnd {4 mas yehe- 
viinéd], minshain dén,réshanih pavan vénishnih® hi-ravakh-manih [aighshan 
amat minavad yazishnd%t+ khaditind, ashin rdmishn yehevinéd]. 
+See P. 2 DJ. om. i. * DJ. yehabaind; K.5 dad. * DJ., D. om. i, * D. om. i. 
* DJ. om. va. 7 DJ. om. ich; D. (not Mf.) ins. i. * so DJ. * DJ., M. ayaz®, or Ayaz®, 
Pahl. tri. Thus both those truths are to be spoken, and are to be sought, 
(or a supplication, poss., O seeking ones (?)) which Attharmazd gave forth [the 
Avesta and Zand], which also are for the intelligent [that is, the learned, by 
him priestly studies are to be pursued], (b) which (or whose) are the praise 
of Attharmazd, and the Yasna of the Good Mind [also the Avesta and Zand 
are revealed to him] (c) which (or he who is) the good thinker ¢hinks through 
Sanctity; that one also who [thinks the thing which is p‘ous, to him good 
works equal* a great religious service], and what* things are* to them (or whose 
is) joy in looking into the light, [that is, to them when they behold the 
worship of the (or a) spirit, it is a joy to them]. * Or ‘by which to them there is joy’. 
Ner.’s sansk. text. Evaii te [tau] vichau! abhilashukah [-kau] ye [yau] 
Mahajnanin [-ni] adatte, [Avistavanith vyAkhydnaiicha], yagcha vetta [kila, jiata, 


38 MKS ese: 


tasya [tena] adhyayanath karyam], (b) ?stotacha? Svamino Hormijdasya‘, 
{[asau5 yasmat prakatah (?) Avistavachaso vyakhyanachcha], aradhakaccha Utta- 
masya Manaso [Gvahmanasya]. (c) Suma(n)ta(?)* punyena yaccha [sacha yah 
kimchit sadacharataram** manyate, tasya punyari [jisneh mahatydh bhavatil, 
yaccha *ntar rochishi alokanena aAnanditah [Svaminath ye adricyaéyam Ijisnau 
pacyanti, teshath 4nandah samudbhavati]. * Or °ta = tani (Sansk. of diff. period). 


1J.* vachau, 2J.* ins. asau. *all stau®. ‘*J.*Haur®. *J.* om. *J.*, J.* °chara®, 
or °ri®; cp. charin. 


Ner. transl. So these are the two words of prayer which the Great Wise 
One delivers [the Avista-word and the Interpretation]; and he who is in- 
telligent [that is, the one who is informed], by him study is to be pursued; 
(b) and he is a praiser of the Lord Hormijda, [that one by whom He (?) is revealed 





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Repiy-pepagbs sraseg6us.¢}.oucers- Lorene ¢x6nas)ag 


Trlit. Sraoté Géushais vahista *a(a)vaénata sicha Mananha! 
A var(e)nao vichithahya narém narem Vahyai tanuyé (= °uvé). 


Para maze yaonhd ahmai né sazdyai baodaiité paiti! 

Verbatim transl. Audite auribus. Optima conspicite flammas [sacras (vel 
lumina caeli(?))] Mente; (b) ad [apud] electiones [i. e. per occasionem hujus de 
capitibus doctrinae] discretionis virum [i. e. vir per] virum [singuli] proprio corpori 
[proprie] (c) in-facie magni conatus huic [ad hanc] nostram(?) enuntiare*1 
[enuntiationem] experrecti [sunto (expergiscimini)] (ad). %+ (vel (om. né (2)) 
huic [personae (singulatim)] enuntiabo (infin. for imper.)). 

Pahl. text translit. ‘Goshand? sriid* nydkhshishnih? [aighash‘ gdsh bara vash- 
ammind, shad vazliind, bara karitiind*] vahisht* [vakhshinishnih, aighash¢ Aér- 
patistané? ktnishnd]. Minash dvinapdak’ zak i réshané pavan minishnd [aigh, 
zak i* Aérpatand réshané avo? tarik]. (b) Kamak lanman bara vijinishné, main - 
gabra va!° néshman hémaném, avd zak i nafshman tané [aighman mindavam 7 
frarano min zak i avartind bara vijinishnd, afmand zak i frarind + ghal kinishn). 
(ec) Aigh bara, pavan zak® mas kar [pavan pasakhtd!? i138 pavan tanod* {14 
pasind], avé zak ¢!* amakhtishnd i® lanman nikézénd pAdadahishnd [aigh- 
mand mindavam* {1 frartind Amakhtand rai*® padadahishnd vadtinanid 27]. 

* See P. 280 DJ.; D., M. gdshanak. * M. om. * DJ., D. om. from gdsh to 
-aighash inclus. °M. ins. nydkhsh®. * DJ. ins. ya. 7D. aé or Ay-vin° (?); DJ. vin®; Sp., 
M. avin’. * DJ. om. * DJ., D. valman. * M. ins. va. ™ D. frarfnd(?). % DJ., D. 
3 so D., M.; DJ. om. * D. om. ** DJ, mindayam (?). 7* M. om. *7 so Mf. ete.; D. °yén. 

Pahl. trl. Let there be*! a listening to what is heard* by the ear, [that is, 





SRY, 4/2: 39 


from the Avista-word, and the Interpretation], and he is a propitiator of the 
Highest Mind [of Gvahmana]. (c) He who thinks* good thoughts through 
Sanctity [he who meditates a thing which is more correct, his is the Sanc- 
tity of the great Service], who also és rejoiced by a view which he gains 
amidst the light, [that is, the joy of those persons arises, who behold the 
Lord in the spiritual service]. * If sumaté = “tani, then ‘kindly thoughts’. 
Parsi-persian Ms. Edfin an ¢ har dt guftan khwahishn (sic) ¢ Hormuzd dehad 
[Awesta u Zand] kih ham Agah, (ka, dina, ash Magopatdarih kardan] **, (b) kih sitidan 
v Hormuazd, wa yazishn ¢ Bahman, [azash (sic) péd& an 7 Avesta u Zand] * (c) 
kih — pah Sawab, 4n ham miin (sic? kih), [mandtim (sic pro chiz) ¢ frartin minéd, ash 
kirfah yazishn 7 meh béd] kih -shan andar rfighani pah minishn (sic pro binishn) khdéshi 





[ktishan, kih [u = va] mint yazishn vinénd, ashan (?) ramishn béd] *% 

Fr. Hear ye this with the ears! Behold ye the flames with the Best Mind. 
Faith’s choice must ye now fix for yourselves man and man deciding, 
The great concern is at hand, ,to this our teaching awake ye! 


the ear listened to it, and hecame glad, and they will invoke it] as what is best 
[as prospering increase, that is, priestly studies are to be completed by him*). 
What affords one a view, becomes light in the mind, [that is, the Herbad’s 
light in darkness]. (b) Our desires are to be discriminated, we who are men 
and women, for our own selves (or bodies), [that is, the pious thing is to 
be distinguished by us from the impious, and what is proper is to be done 
by us, or for us]. (c) So besides this, in that great undertaking, [in the 
consummation which zs in the final body] they are attentive to, i. e. they 
are considering a reward*? for us for our teaching, [that is, they will effect a 
recompense for us for teaching the pious things). 

*1 Tnfin. for imper. ™ or ‘to our teaching, and considering its reward’. 

Ner.’s sansk. text. Yaccha crotracravanah*, [kila, kirnchit prasAda- 
taram crinoti], vikagayita, [kila, adhyayanakarta], Alokayitacha nirmalatararm 
manasa‘, [kila, Ervadeshu yah nirmala(h)*?, yah nirmalatarah tasmat yah 
timiravan, tena adhyayanam karyam]. (b) Kamar asmakari vibhetta, yah, 
naranaincha narinazicha sviye* vapushi, [{kila, tachcha yat sadAcharitaraii*4 
anacharitaram** [sat*] vibhinatti]. (c) Prakrishtarn mahata karyena tari 
vayamn ¢ikshapayamah® darcayanto upari, [kila, kirnchit yat sadichdratarath7 
cikshapayanto smah®], +J.* sah. ?allscem “la. *s0J., J.*; J.4 °yena. ‘cp. charin(?). 
* J.* om.; others gat. * so J.3, J.4; 0. cikshay®. 7 so J.t * the most ’smah (sic). 

Ner. transl. And he ahd is hearing-of-ear, [that is, who hears some- 
thing more gracious] is a revealer (or an increaser of prosperity*), [that is, 
the student], and the one who observes the clearest* thing with the mind, 
{that is, he who is clear (or pure (?)) among the Ervads, who is clearer* 
Jar than he who is in darkness, by him even study is to be pursued]. 


40 XXX. 3, 4. 


(b) And he also is an analyst of our desire, the desire of men and of 
women, each in his, or her own self or body, [that is, he distinguishes 
what is better done, and what is less (or worse) done]. (c) And we cause 
this to be promulgated by the great enterprise, showing it above other 
things, [that is, we are causing something which is a better course of action 
to be taught]. * okacayité prob. renders vakhsh®, sense ‘increaser’; I. corr. Comm. 








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Trlit, Ad(t) té Mainya paouruyé[=°viya] yé yema vaf(e)nd asr[ulvatem, 
Manahicha, vachahich4, §(k)yaothandi, hi vahyé akemcha, 
Ayaoscha hudaonho eres vis(k)yAta, noid(t) duzhdaonho. 

Verbatim transl. Ita hi duo-Spiritus duo-priores (paourvya*) [vel °yé 

in principio(?)] qui gemini sua-sponte-agentes auditi-sunt [clari-facti-sunt] (b) 

in-cogitatione, in-sermone, in-actione hi (vel haec) duo, melius, pravumque 

[sunt]. (c) Eorum-que (de iis duobus) bene-facientes [vel sapientes] recte 

decernant, non [ne] malum-statuentes [vel male-sapientes]. * Vide annotationes. 

Pahl. text translit, *Aéttind zak ¢? kola Il Minavad [Atiharmazd va 

Gan(r)ak] ashand frattim zak i yomai** benafshman srtid, [aighshand vinds va 

kirfak benafshman bara yemalelind 4], (b) minishno, va® gobishné, va ktnishné, 

zak ¢® kola IL min shapir, va minich sarftar, [khadtk, zak i7 shapir, minid, 
va> gift va’ kardé, khadtik, zak 1° saritar]. (c) Min valmanshan valman #® hi- 
dinak [Atharmazd] rasté bara vijid, 14 zak t7 dash-daénak [Ganrak1° Minavad]. 

1See P. ?DJ., D. om. *D. yom Ai. * DJ., D. gift. ° D. ins. va. *D. om. 7 DJ., 
ins. 7, *DJ., D. ins. °D. ins. 7. 1°DJ. seems ganrakh®; M. ganak-. 


Pahl. transl. Thus these two Spirits, Aftharmazd and The Evil One, at 


\ the first declared themselves, or were heard of, as a pair, [that is, they announ- 


ced themselves fully as sin and good works] (b) as to thought, word, and deed, 





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APU GEGERIM ps ess an psa phy | APG PIMIWR MP OHONE 
SJac-cemyroel.poparnve-pe | eg eames) 9-beeaysps 


Trlit. Ad(t)cha hyad(t) ta hém Mainyi jasaétem paourvim [=°viyem] dazdé 
Gaémcha[=gayem’°], ajyditimcha[—=ajiv’], yathacha aihad(t) apemem anhus, 
Achist6 dregvatam, ad(t) ashauné Vahistem Mano. 


XXX. 3, 4. 4] 


Parsi-persian Ms, Gdshu (sic) srid —, [ktish [] Magopatdari kardan], Kiyash [ ] 
[é = aé?] an 7 ritshan pah minishn, [ki, 4nz Magopatdari rish (sic) [6, or {1 = varman|] 
tarik] * (b) Kamah ma bih —, kih mard u (= va) zan hastim an an 7 khwéshtan 
{kt, man chiz 7 nék az an @ bad bih —, [] ma an 7 nék (= frarin) 6 (or i (?)) kunishn] 
(c) Ka bih, pah 4n meh kar [pah sikhtan] 7 pah tan? pasin, an; no tr. for the remainder ; 
Pahl. text: amikhtishn 7 varman (sic vid.), then as above. x 








Free tr. Thus are the spirits primeval who, as Twain, by their acts are faméd 
In thought, in word, and in deed, a better they two, and an evil; 
Of these, let (2) the wise choose aright, and not as the evil-minded. 


___the one who is good, and the one who is evil. [One thought, spoke, and did 
good, one (the other) evil]. (c) Of these, the wise [Atharmazd(?)] chose 
aright, and not [the Evil Spirit], wise-in-evil. *Or °6d = ‘choose ye aright’. 

Ner.’s sansk. text. Evam tau! Adricyamtrti?, [Hormijdah Aharma- 
naccha], ptirvaz yau* bhimandale svayari avochatim, [kila, yau punyath 
papaincha svayarn avochatam| (b) manasicha, vachasi*, karmanicha, tat 
dvitayam, uttamaiacha nikrishtarncha. (c) Etayogcha uttamajiani [Hormij- 
dah] satyam vibhaktavan, nacha dushtajfdni [Gandmainio{-ah]]. 

180 J.*; J.40., P. to. ? P. *Haug. *so J.*; J.4,C., Ps vachakar®; no note of om. in J.°. 

Ner. transl. Thus the two Spirits [Hormijda and Aharmana] who 
uttered first in the world, each his own* principle, [that is, who each de- 
clared, one his own good deed, and the other his own* sin], (b) these were 
a pair, in thought, word, and deed, a highest, and a degraded one. (c) And 
of these two, the one endowed with good intelligence [Hormijda] was the 
distinguisher of the truth, and not the one with evil intelligence, [|Gana- 
mainia|. * Or ‘themselves’. 

Parsi-persian Ms. Edi an ¢ har di Mint {Hérmuzd wa Gana] ashan (?) awwal anz [ ] 
[razha = jomd (?)] khéd srad, [ktshan gunéh u kirfah khod bih guft] % (b) Minishn 
u gobishn u kunishn, fn 7 har di, kih veh u [] [[] [kardan (?) = —?] ju = 
va] yak an i badtar % (¢) [] [kih = mim] oshdn f 7 nék-dand [Hormuzd] rast bih 
vazidan (? sic), nah an 7 bad-dana [Gana Mint] + 








Fr. Then those spirits created, as first they two came together, 
Life and our death, decreeing how all at the last shall be ordered, 
For evil men Hell, the Worst life, for the righteous, the Best Mind,Heaven. 


Verbatim transl. Atque quum hi-duo con- duo-Spiritus -veniebant primum 
ad-constituendum* (b) vitamque non-vitam [mortem (?)]|-que, -et-quo-modo sit 
[erit] postremo mundus, (c) pessimus [mundus, id est, Tartarus*] scelestorum 


[-tis], sed sancto Optima Mens [id est caelum*]-- # Vel ‘creat uterque(?) (creayerunt)’. 
6. 


49 XXX. 4, 5. 


Pahl. text translit. Aétinéch zak i kola Il Minavad avd ham mado 
hémand av6 zak it fratim dahishné, [aigh, kola II minavad avd Gayd- 
mardé? mad hodmand]. (b) [Amatich*®] pavan zéndakih*, [Atharmazd pa- 
van hana kar, aigh vadash zéndak#t> yakhsenunand®], va minich pavan 
azéndakih?, [Ganrak® Minavad pavan aé® kar, aigh vadash bara yekte- 
limanid], minich aétind zak ait vad val! zak i afdiim dén ahvan, [aigh, 
anshiitach i+ avarik madam ghal yamttinéd]. (c) Vadtimih {12 darvandan, 
[Aharmand*5 darvandan rai awasihinishnih' bara khaditind 5], va!3 aétind 
zak i aharibo pahlim minishnih+*, [Atharmazd hamit '7+48 hamaikiha 1°], 

1DJ., D. ins. valman. ? DJ. Gayok®. * DJ., D. mimich. ‘4D. zivand®, © see P. 
6 DJ.,D. 7 DJ. aziv’. * DJ. ganakh®, D. ganak. ® D. hana. 1° D. avo. 1D. om. 12 DJ. ins., 
M:.jom, *® DJ-stom tye, 422DI,, ee). Maio) enedowero DJing 1.5 62) De shaminoke 
18 DJ., D. om. 2nd hamit; DJ., M. ins. 7. % DJ., Mf. 

Pahl. transl. Thus both these Spirits came together for the first 
creation , [that is, both spirits come together for Gaydmard]. (b) [When 
Atharmazd produced him] in life, [it was for this object, that (or while) 
they might preserve life in him, and when [Ganraék Minavad made him] in 
non-life, {it was for this object, that they might kill him], which is also the 
case until the last in the world, [that is, it happens so also to other and 
later men]. (c) [Aharmana saw thoroughly] the worst thing (or production) 
of the wicked [the devastation owing to the wicked; and so Atharmazd saw 
forever] the best thought of the pure. 

Ner.’s sansk. text. Evarhcha yat tau dvau samanathcha! Adricyamirti 





basse elo sqoatg prs -anesa gray yo | sqos)slo.guyra)urg.garroy 5, 

or) wagner 

1449 288}31 5 399.9349 - 24924099G 0899 | ce bron terre darprserey +p YOM MD 
acxsoc-npba)d 


Trlit. Aydo manivdo varata ye dregvao achista verezyé [= °iyd]; 
Ss Sees TS es = Sari alenheten aa A 
Ashem mainyus spenisto, ye khraozhdistefig asend vasté, 


Yaécha khshnaoshen Ahurem haithyais §(k)yaothanais fraored(t) Mazdam, 


Verbatim trans!. Horum-duorum Spirituum [ita] sibi- eligebat qui scelestus 
[erat], pessima perpetrans*!, (b) [sed] Sanctitatem [eligebat] spiritus beneficen- 
tissimus, quise in-firmissima caela*? induit, (c)[eos| quique propitient (vel-tiabant) 
Ahuram vere-bonis actionibus pie|-perfectis] Mazdam. ** °trantes (?) *? saxea: 

Pahl. text translit. 4Min déané minavadin ash déshid min darvand 
zak { saritar varzishnd, [Aharmand; zak i saritar varzishnd kamak bid?). 


XXX..4, 5. 43 


ajagmashuh (sic)? praktanam yarn datau [Gaiomarde] (b) jivitenacha ajivitenacha 
{Hormijdah anena karyena, kila, yat* yavat* (2) jivitara dadhati, Aharmanaccha 
anena karyena, yat yavat* (?) nihanti], evaricha Aste? yavat* nirvanam antar 
bhuvane, [asyth upari samagachchhatah']. (c) Nikrishtamatdm pralayarn 
jasyah dadarga Gandmainio(-ah)|, evar punydtmano [Hormijdasya] utkrishta- 
taram manah. + C., P. diff. * so all; read Ajagmatur. 

Ner. transl. And thus these two spirits came mutually together to 
the first production in the creation [in (?) Gaiomarda], (b) with life and non- 
life [Hormijda with the former action, that is, as long as until* he 
establishes life, and Aharmana with the Jatter action, until* he destroys 
as much as 7s to be destroyed|, and so it is in the world, as long as 
until* Nirvana, [for this creation, they two come (or came (?)) together]. 
(c) The destruction of the degraded ones [of the creation Gandmainia beheld]; 
and so the most exalted (good) mind of the pure-souled [Hormijda 
Hormijda viewed as His]. * Yayat = vad. 

Parsi-persian Ms. Edin ham an 7 har dfii Minfi 4n ham rasid hend 4n ani [ti = var- 
man] 7 awwal pédaish*', (ka, kana (sic, pro har) di Minfi 4n Gaydmard rasid hend] + 
(b) [Kih ham] pah zivandagi, [Hérmuzd, pah in kar, kf, tash (= vadash) zénd (sic 
pro zéndah) darandj, wa kih ham pah bi-zéndagi (sic vid.), [Gana Mint, bih (pah ?) in 
kar, ki tash (= vadash) bih zadan] kih ham édtn an hast [] an an ¢ akhar*? andar 
akhan, [ki, adami ham 7 baki awar 6 (or ti) rasad] % (c) [] [badtum, Pahl. vadtimi] i dar- 
wandén, [Ahariman darwandan ra kahidan _bih binad], wa édfn an 7 ashd buland 
minishni [Hormuzd [ ] {khwahad, no text] tamamha (sic vid.)] # *1 Or paidayish. *2vel Akhir. 





Free tr, Of these two spirits he chose who is evil, the worst things working, 
But Right chose the Spirit bounteous, clothing-on the firm stones of heaven, 
(Choosing) those who content Ahura with actions essentially pure. 


(b) Aharéyih minavad #3 afzinik Atharmazd Aharayih [déshid6],* amatich ash 4 
zak 1° sakhtd sag® nihafts [Asmanich, pavan? aé® kar piramtind*® {1° géhand 
bara kard6, aigh vad Ahardyih rabak yehevtindd 11), (c) munich shnayinéd 
Atharmazd, [afash  kamak zak ¢ Atharmazd], va* pavan zak 71° Ashkarak ka- 
nishnd avd Atharmazd, [aigh, pavan zak kaémak kfinishno, val1® Atharmazd 
shayad madané'4], 1 See P. 7D. yehevindd. *D. ins. i 4DJ. ins. va. ®* DJ. om. 
* D. sag. 7 DJ., D., M. pavan. * D. hand. ® D. piri? (?). 1° DJ. ins. i. Mf. -néd. 
“all avoash, or afoash (sic).  D., Mf. avd.  DJ., M. mado. 

Pahl. transl. Of these two spirits, he who is wicked loved the worse 
action, or acting one [Aharman; that which is the worse action was his desire]. 
(b) But the bountiful Spirit Atharmazd [loved] Sanctity, since also the 
hard stony [sky] was covered-on* by him, [by this labour also the circuit 
of the world was fully completed, that is, until, or that the progress of 
Sanctity shall be completed]. (c) And he loved him also who 


44 XXX. 5, 6. 


propitiates Atiharmazd, [i. e. him whose desire is A. (or the same as that of 
Adharmazd)], and ho in that his open (and true) action, 7s for Atharmazd, 
[that is, by that act of Ais desire he is rejoiced to come to Atharmazd]. 


Ner.’s sansk. text. Asydih Adricyamirtibhyarn1 abhipsitam 4, [kila mai- 
trikritam], yah durgatiman nikrishtarh karma, (b) punyaih Adrigyo guru- 
tarah, yo gddhataram Ak&cazh dadau, [asau anena karyena dadau, kila ya- 
vat (?) Dinih pravyitté bhavati], (c) yagcha satkarajndnam Hormijdaya pra- 
kataiccha karmabhih apdpaih? [proktarn Hormijdaya]. +P. * J, J.*. 


Ner. transl. What was desired by these two Spirits, in this createon 
was this, [namely, friendship-making was desired by the one], and the evil one 








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-ngaifo a 

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a,byureog)ng caer fra} shy-suyan | surogut) surg weer cece Hoe Be 


Trlit. Aydo ndid(t) eres vis(k)yata daévachina, hyad(t) is 4 debaoma 
Peresmanéiig upa-jasad(t), hyad(t) verenata acbistem mand; 
Ad(t) Aéshemem héjidvarefita ya banayen ahim mar(e)tand! 
Verbatim trl. Horum-duorum [de his] non recte decernant{-ent] Daevae- 
daemones-omnino quoniam [ad] eos fallacia [specie personae] (b) [interrogationi- 
bus-inter-se|consultantes appropinquabat, ut [ipsam] sibi-eligant, Pessima* Mens.* 
(c) Itaque[ad-] Saevitiam concurrebant [vel-rent (?) hi-scelesti] quo [ut] *delerent 
[-eant] vitam hominis. [vel homines (?) destruant, etc. (?)]. * Pessimam Mentem (?). 
Pahl. text translit. 1Valmanshan? 14 rast® bara? vijinénd, main Shédayya+ 
homand chigdmchat, [aigh, Shédayy4> mindavam i frarand 14 vadinand®], va" 
*mtinich® valmanshin frift [valmanshin mtn Shédddn® frift yekavimind™, 
rast ach 14 vadtinyén*4]. (b) Avé pirsishnd madam madé homand, |[aigh- 
shin levatman Shédian hampirsidd yehevanédd], mtinshin!? déshid zak 
{13 saritar pavan minishnd. (c) Aétin’ levatman Khéshm* avd ham dibarast* 
hémand, afshind vimarinidd +4 ahvan i145 mardiman'*, [aigh, levatman Khéshm 
(or Aé°) anshfitéan ahikinénd]. +See P. * DJ., D.om. va. *DJ., D. ins. SSD) a9 
D. shéd&. ° D. shéda (2). ° D. °yén. 7DJ., D. i * DJ., D. om. ts Ds. Cant 
M. °d& zak. *° DJ., D. “iméd. 1 DJ. kfmend.  D. min. * DJ., D. ins.) 93+ 4D. 
1D. om. 1° DJ., D. anshfitaan. (*DJ. from mfnich to vadiinyén later; om. rast.) * or Aésh®. 
Pahl. transl. Of these they who are Demons do not discriminate* aright in 
any particular whatsoever, [that is, the Demons may not accomplish any 


i atl tt 


XXX. 5, 6. 45 


desired degraded action. (b) The Greater Spirit desired Sanctity, the one 
who created the most firm heaven, [and he has granted, or made, the heaven 
complete with this object, namely as far as (until)* the Din is advanced dy it], (c) 
and he desired the man who also offers the wisdom of reverence to Hormijda 
[that wisdom, which is proclaimed to Hormijda] by open and sinless deeds. 

Parsi-persian Ms. Az dtian (sic) Minti, ash déshéd + khwahish-kunad kih darwand an 
é badtar varzishn [Ahariman, (sic) an @ (space) badtar varzishn kiémah bfid] x (b) Sa- 
waib Mini ¢ afzini Hormuzd Sawab [khwahad] [& = varman], kih ham [] [an = zak] 
i an sakht (no tr. for Pahl. sag) nihan [asman ham, pah in kar piramun 7 jihin* bih 
kard (?), ki, ta Sawab rawa bédj x (c) Kih ham sitid Hormuzd [[] [no tr. for Pahl. 
ajoashn (ajash*)| kamah an « Hormuzd], wa pah an ¢ ashkarah kardan 4n Hormuad, 
{ki, pah an kémah kardan, an Hormuzd shayad rasidan] % 





Free tr. Of these two choose not aright | the Devas; theirs was deception; 
Those questioning then he approached, the WorstMind, that he* might* be* chosen ; 
Together they rushed unto Wrath, and the life of the mortal ruin! 


pious result], by which also they* are deceived*?, [the Demons are** deceived; 
they also would do nothing aright]. (b) To their questioning they came on, 
{that is, consultation with the Demons was held by those} by whom he who 
was worse [worst] in his thoughts was loved; (c) and thus have they rushed 
together unto Wrath, and the lives of men are also diseased by them, |that 
is, together with the Wrath-demon, they make the lives of men the object 
of their hatred (or distort* them)|. ** Or ‘help us to discriminate’ (?). *2 or ‘who are 
deceived by them’. ** or ‘those whom the Demons have deceived’. 

Ner.’s sansk. text. Techa no+ satyarh vivijanti* ye Devah santi, 
(kila, kithchit sad&charitaramh* no satyari vivijanti**]; yecha taih viprata- 
ritah [te ’pi no satyar vivijanti*]. (b) Pragnaigcha upari upagachchhat, 
[yah sama Devaih], yaigcha maitrikritarh nikrishtarh mano, [yatha Daha- 
kah]. (c) Evarh 4marshena* samari durdgachchhan, ye nijaghnur bhuvanami 
manushyandm, [sthdnarh yat paralokiyarn, kila,samati krodhena manushyan 
dkrogayanti]. ? C.; P. na. ? °yij° = °vich®; J.‘ vivajanti. *J.°, J.* vivaj-. J.* vivijante. 

Ner. transl. And they, the! Devas, do not discriminate* aright, [that 
is, they do not discriminate any better action aright]; they also who are 
deceived by them, [they too do not distinguish aright]. (b) With questions 
he came up, [that is, he who was in company with the Devas], and with 
those by whom the degraded mind is cherished, [like the destructive 
Dahika]. (c)So with anger*(see Burn.), and for evil”, they came together who have 
destroyed the world of men, [that is, they have destroyed the place which 
belongs to the other world, that is, they curse men fatally with their anger]. 

Parsi-persian Ms, Oshin nah rast bih chinad(?) kih Déw (2) hend har-kudam, [kq, 


46 XXX 7S. 


Déwan chiz 7 nék nah kunand] [ ] kih ham éshan frift, [6shan [ham = —] kih Déwan 
fréb (farib (?)) — [ ] ach (sic) nah kunand] % (b) An pursishn awar rasid hénd, [kishan awa 
Déwan hampursid béd] kih [ ] khwahéd (so) an ¢ badtar pah minishn  (c) Kdfm awa 








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sangha aqr2ang av gag | seer Iser cea lvE-Es 


Gb s0r)rhoagy-sty2au}as as. aney3 8020. Gaiyay | sysanarbence so Hos 
Trlit. Ahmaicha khshathra jasad(t) Mananhaé Vohi Ashacha, 

Ad(t) kehrpem utayuitis dadad(t) Ar(a)maiti§ anma; 

Aéshim Tdi 4 anhad(t) yatha ayanha adanais paouruy6 [=°vy6]. 

Verbatim transl. Huicque [vel ad-hunc**] Regno accedebat [vel accessit| 
Mente-cum Bona, Sanctitateque, (b) tum [spiritui] corpus sempiterna dabat [vel 
dedit] Pietas (prompta-mens) firma. (c) Horum [ita] Tibi (ad *) [hos Tuos 
apud (?)] sit (vel erat) quam [quum] veniebas*? [vel-ias-ies| laboribus- 
creationis primus. *! Fortasse ad nos. *? vel ibas (eas). 

Pahl. text transl. 1Avé valman Khshatraver yamtinédd, Vohiman, va? 
Ashavahishtéch**, [kardand madam ghal yamtind]*. (b) Afash aétind kerpé 
tikhishno*> yehabinédd Spendarmadsé pavan astibih®, [aigh, vadash yehe- 
vinéd, stibé 14 yeheviinédd].. (c) Valmanshan i7 Lak zak aité®, ‘[aigh, 
avo valman® aish aétind yamtind] min aétind yatiinishnd’ chigtin dahishnd 
i7 fratim, [aighash? kamak6 va? kinishnd zak i14 Gayomard6??]. 

1 See P. ? DJ., D. ins. va. * D. ins. as Pers. * M. ins. (Haug’s hand) as P. at 8 
5 so D., P.; others extra stroke. ® D. asttibanih or °ish (?). 7 DJ. om. *® DJ., D., M. 
* DJ., D. valman; M. val. 7° M. néd. 11 DJ., D. ins. ™ D., Mf. gaydk°. 

Pahl. transl. To him comes Khshatraver, and Vohfiman, and Asha- 
vahisht also, [that is, they approach him for péous labour]. (b) Also thus 
likewise Spendarmad gives him energy of body without stupefaction, [that 
is, so long as it is his, he is not stupefied]. (c) Theirs a/so who are Thine 


“ER OBM HOM ream cayutHs ag | ER OR LOH gana es 8. 
powragensbb.suersajug-gyrbls | c) Cmpsrdy-basjsage.aua6ang. ps 
& Geyy)9-Reawenaseag.saupiyar oe y4y | whers.yoeaus 2a r40 





Trlit. Ad(t)cha yada aéshaim kaénd jamaiti aénanham, 
Ad(t) Mazda Taiby6 Khshathrem Vohi Mananha voividaité 
Aéiby6 sasté Ahurd yoi Ashai daden zastayO Drujem. 


Verbatim transl. Atque quum horum ultio venit malefactorum [vel ex 
his maleficis], (b) tum Mazda, Tibi Regnum, Bona [cum] Mente, valde- 


XXX, 7, 8. 47 


hashtam (so for kheshm?) an ham-dubarid hend, [] éshan bimar- (no tr. for termin.) 


Jjihan* ¢ adamyan, [ki, awa hashtam (so again for kheshm) adamyan — (Pahl. 


defaced)| + 





Free tr. To him came then the helper with Kingdom, Right, and the Good Mind, 
And a body gave Armaiti the eternal and never bending, 
With these who are Thine may she be, as Thou camest first in creations. 


that person is thus, [that is, they come thus to that person] whose coming is 
such as the creation which was first, [that is, both his desire and his ac- 
tions are like those of Gayomard]. 


Ner.’s sansk. text. Tatracha Saharevarah prapnoti, Manaccha Utta- 
mam, Dharmagcha [cubhath tatra kartum]. (b) Evam kéye adhyavasayath 
dadati Spindarmada, *anyarthe + dattya, [kila, yavat nirvinno na bhavati]. 
(c) Techa Te tasmin santi, [kila, tasmin prapnuvanti]. Yah evar Aganta 3, 
yatha datih ptrva, [yathd Gaiomardah 2]. 1J.8 ani® (cp. anirrithe (?)). ?J.*. > all diff. 

Ner. transl. And there Saharevara comes, and the Best Mind, and 
Sanctity, [to do good there]. (b) So also Spindérmada imparts energy to the 
body through her bounty in indestructible existence, [that is, so long as 
until he (the created man) is not mentally at a loss]. (c) And these are each 
of them in this Thy world, [that is, they are coming into this world]. 
He who is thus a coming one is coming as the first creation came, [as 
Gaiomarda]. 

Parsi-persian Ms. An fi Shaharéver rasid (or-éd) Bahman, [] Ardibahisht, [[] [k, a 
¢ Gasani ash pah néki padash = agh varman i Gadsdni ash pavan naduki padash] kardan 
awar 6 (or fi) rasad (?)] * (b) Azash (sic) édin — — [] (héd = -nunéed (sic)] Sfendar- 
mad pah ustuwari, [kf, tash [] [dehad = dabiénéd] “ajiz nah béd]] % (c) Oshan i Ta 
an hast, [ki, an f& kas édin [] [rasad = jdmtinéd (sic)]], kih édin Amadishn 
(= ydtinishn) chin defaced i awwal, [ktsh kamah u kardan an ¢ Gaydmard] 





Fr. Thus when the vengeance cometh, vengeance just upon JSoulest wretches 
Thereon for Thee, Ahura, isthe kingdom gained by the Good Mind, 
And for those declared, 0 Mazda, who the Lie unto Truth deliver. 
accipiatur*1, (¢) His [his Tuis servitoribus] enuntiatur*? [hoc Regnum], Ahura, 
qui Sanctitati dent [dabunt] in [ejus] manibus [-nus] -duabus [-as] Mendacii-dae- 
monem. #1 Accipietur. #2 vel imperatur (imperson.); fortasse infin. (?). 

Pahl. text translit. Aétinécht pavan zak? dahishné, [pavan tand i 
pasin6], avé valmanshin kinikand$ [va vinaskarané] yamttinédd kind, [aigh- 
shan padafras vadinafid]. (b) Aétind, Adharmazd, min avo4 Lak khida- 
yih, ash Vohiman bard yehabtinéd mozd (c) pavan valmanshan Amikh- 


48 XXX. 8, 9. 


tishnd (sic), Atharmazd, [pavan Diné* i Atharmazd] amat avé valman min 
Aharayih, [aigh, pavan mindavam i frarin’ Amikhtd yekaviminédé] ash 
avd yadman yehabint-ait Drijé® [Draj 1 Aharmokih *]. 

1D.om.i 2DJ. ins. % ?DJ.om. i. #DJ. * DJ., M. ins. va. °DJ., D. °mokih.; see P. 

Pahl. transl. Thus also in that dispensation [in the later body] hatred 
comes to these haters and sinners, [that is, the avengers shall execute 
chastisement upon them]. (b) And therefore, O Attharmazd, to him by whom 
sovereignty is for Thee Vohiiman will give a reward (c) through their teach- 
ings, O Auharmazd, [through the Religion of Atiharmazd|] when into the 
hand of him who (or whose) is sanctity, [i. e. who has been instructed 
in the interests of the upright] the Drdj [the Draj of Aharmékih] is given. 

Ner’s. sansk. text. Evarncha taya datya* tesham nigraharh! prapnoti 
dveshinam, [papakarminam*], [kila, tanoh akshayataydm? tesham nigraharh 
kurvanti]. (b) Evarh, Mahajiianin, Tvadiyanath rajyam Gvahmano dadati. 








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Tr. Ad(t)cha Toi vaém [= vayem] hyama, yoi im frashim [°yam] kerenaun 
[°aven| ahtim, os 
Mazdaoscha Ahuraonho, Améyastra, barana, Ashacha, 
Hyad(t) hathra mano bavad(t), yathra chistiS anhad(t) maétha. 

Verbatim transl. “Atque illi nos simus qui hanc [sine-intermissione-in- 
prosperitate-] progredientem* faciant (i. e. reddemus) vitam, (b) O (2) Mazdae 
Ahurae*, in-caritate, oblata-offerentes*1, cum-Sanctitateque, (c) quia hic 
cogitationes [nostrae] erat [erunt] ubi intelligentia-[spiritualis] sit in domicilio 
(domi* et eo propensa(?)) ** offerte ((?) aegre). 

Pahl. text translit. Aétindch* lanman mint Lak hémaném, [aigh, Lak 
nafshman hémaném aman} denman Frashakard ktinishnd dén ahyan. 
(b) Attharmazdich zak 1? hamak hanjamanikih, va? yedrdnishno } Ashava- 
histéch, [aighshan hamishakd hanjaman‘+! madam tano i pasind ktinishnd]. 
(c) Man asar (sic) minishné yehevanédd, [aigh, minishno pavan Dastobarih it 
ahvo*2 yakhsenunédé], ash tamman farzanakih* aito, [aigh, farjdm > i min- 
davam® pavan frarandth bard khavitinédd], dén mihand. 


1D. ins. i 2? DJ. ins. & * DJ., D. om. * DJ. orig. homand. 5 so DJ., D.; 
Sp., M. farzinak. * DJ., D.; M. chiz, or chish. * D. om. iin a. 


Pahl. translit. So also we who are Thine, [that is, we are Thine 
own], ours is the achieving of this Completed Progress in the world, (b) 
and we are also forming the entire congregation of Atharmazd, and 


ii 


XXX; 8,..9. . 49 


(c) Taigcha gishya Hormijdasya, [kila, Avistavachobhih vyakhyanaigcha cikshi- 
tah santi], ye punyatmano haste dasyanti Devin, [Asmoi*8 viprataranam|. 
1 a, Dr tne 2) 3 Z 4 Zo SPINE A t) One 
a feo Pep. ea tain yam, C. °taih- 
Ner. transl. So likewise the defeat * of the enemies [the malefactors] 
comes through that dispensation * (or donation (?)), [that is, they will cause 
their defeat in the (time of the) indestructibility of the body], (b) and thus, O 
Great Wise One, does Gvahmana bestow the kingdom of, or upon, Thy people, 
(c) and by these are the disciples of Hormijda taught, [that is, they are taught 
by the words of the Avista, and by their explanations] who therefore shall 
give the goddess [Asmoi, the deception] into the hand of the pure in soul, 


Parsi-persian Ms. Edin ham? pah an — [pah tan i pasin] an dshan kinahgan {u 
wanahgaran™] raséd* kinah, [ktishan padafrah kunand] x. (b) ‘Kdtin, Hormuzd, kih an 
Tu khudai, ash Bahman bih dehad muzd* (c) pah osha(n) “Amikhtan, Hormuzd, [pah 
(defaced) ¢ Hormuzd] kih an & kih Sawab, [ka, pah chiz ¢ nék amakht éstéd] ash an 
dast dehad Druj [Druj 7 Ashmégh] s 





Fr. tr. Thus may we be like those who bring on this world’s completion, 
As Ahuras of the Lord, bearing gifts with Asha’s grace, 
For there are our thoughts abiding, where wisdom lives in her home. 


by us the bringing-in of Ashavahisht is also to be accomplished, [that 
is, an assembly is to be held perpetually by them concerning the later body]. 
(c) Because*! he*! is present**-minded (or because his thinking is ever (?)) 
thus (or endless (?)), [that is, because he keeps his thoughts on the master 
of the Dasturship] his knowledge is in the abode beyond, [i. e. he will under- 
stand the end of the matter through his piety]. *1 Or ‘He who’. *2hasar = hathra. 


Ner.’s sansk. text. Evanicha Te vayath svadinah smah! ye idath akshayat- 
vath kurmahe bhuvane, (b) Mahajianinecha Svimine tat cacvat hafijamanaii*? 
(sic) kurvanah Dharmayacha, [kila, ye sadai ’va hanijamanath*? upari tanoh 
akshayatayaih vidhataro smah’]. (c) Yah &decamano*(?) bhavati, [kila manah 
adegena Svamino dhatte| tasya paraloke nirvadnajiidnam asti antar bhuvane, 
[kila, tanoh akshayatve sati# akhsamataydth saritishthati kshinasainyah®]. 

* All asmah (sic). 2 Parsi. * all ’smi. * J.4, J.* samti. 5 The most ‘sen®. 

Ner. transl. And thus are we Thine own, we who are producing this 
state of indestructibility in the world, (b) forming the assembly always for 
the Great Wise One the Lord, and for Sanctity, [that is, we who are ever 
arrangers of an assembly concerning the indestructibility of the body]. (c) He 
who is well-ordered in his mind, [that is, who disposes his mind according to the 
order of the Lord] possesses that knowledge which concerns the end of things in 
the other world, [that 7s, when the indestructibility of the body has been realized 


he whose host has been destroyed (or the host-destroyer) meets impotence]. 
1 


50 XXX. 10, 11. 


Parsi-persian Ms. Editnd (or aédiind, sic) ham ma kih dn ¢ Ta hastam(-im), [ki dn 
~Ta khwésh hastam(-im) in (sic? under aman)][] Ristakhiz*! kardan andar jihan* * 
(b) Hormuzd ham an 7 tamam anjumani [] burishn, [u= va] Ardibahisht, [kfishan hamishah 








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Trlit. Ada zi ava Drijé (avo) bavaiti skendé spayathrahya 
Ad(t) asista yaozanté* a hushitdis Vanhéus Mananhd 
Mazdao Ashahyacha yoi zazenté vanhau sravahi. 


Verb. trl. Deinde enim desuper-in Drujae[-jam] (dein-super) est (i. e. 
cadit) discissura (sic, deletio) exercitus; (b) at velocissimi (i. e. citissime) festi- 
nant (vel yaoj® congrediuntur) ad [in] faustae [-tam]-habitationis [-ionem] 
Bonae Mentis, (c) Mazdae, Sanctitatisque qui progrediuntur (fortasse gig- 
nuntur (zan(?))) in bona fama [vel in sancta disciplina docti]. 

Pahl. text translit. + Aétind pavan zak dahishné+ [pavan tand* i pasing] 
valman i? Drij [i?+® Ganrak* (?)* Minavad] pavan fréd-biyishnih> [amatash*+4 
mindavam bara avd’ uizarih yekaviminad6] tebrini-ait sipah, (b) aétand tizo 
aytizénd (or aytj°®) [avd mozd yansegiintan‘] zak i pavan hi-manishnih? ¢ Vohi- 
mando [amat pavan frartindih ketriinasto* (sic) yekavimtind!°+4]. (c) Avo Athar- 
mazd va? Ashavahishtoch! [ayizénd] mtn vakhdtnd* zak i shapir namikth, 
{aigh, zak’! aish vazlinéd avo mozd yansegintand$+2+4 mun hi-srdbd aitd]. 

‘See P. 2D. om. * DJ., D., om. 7 va. *DJ. ganakh (?). * M. yehevitnishnih. * DJ. ins. 
ash. 7DJ. ghal. *D. °tinand. ° Mf °min®. '°D, “Gnéd. “ DJ. ins. 2 #2 DJ. 

Pahl. transl. Thus in that dispensation [in the later body] the Drij [who 
is Ganrak* Minavad] will be overthrown (in overthrow) when his affairs are 
in a state of meagreness, and his(?) host is shattered. (b) Thus they move* 
keenly on (or swiftly unite) to seize the reward which is attained in (or 





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Triit. Hyad(t) ta (u)rvata[=vrat?] sashatha, ya Mazdao dadad(t) mas(k)[ilyaonhd, 
Viticha [= huv°] éneitt, hyad(t)cha dar(e)gém dregvod(e)byé rasho, 
Savacha ashavabyd, ad(t) aipi tais anhaiti usta! 


BRAG, 4, oe B1 


anjuman awar tan 7 pasin —] % (c) Kih — minishn* béd, (kG, minishn pa — — darad] 
ash Anji danai hast [ka, akhar*? ¢ chiz pah néki bih danad] andar makan #, * Some- 
times rast®. ** or akhir. eS, 

paren et 
Free tr. There on the host of the Lie the blow of destruction descendeth, >,» 
But swiftest in the abode of the Good Mind gather the righteous, 
With Mazda and Asha they dwell advancing in holier fame. 


through) the good habitation (or abiding) of Vohiman, [when they shall have 
dwelt in piety]. (c) They who are seizing (or creating (vadind)) a good renown 
are thus moving on toward Attharmazd and Ashavahisht, [that is, the person 
who is of good repute goes forward to seize the reward]. 


Ner.’s sansk. text. Taya datya hi asau Devah adhasi (? adhas) bhaveta, 
krigatarapatakinikah* (b) evath cighraih prarohanti te sunivasatatayd (so, 
*tém) Uttamasya Manasah}, (c) Hormijdecha Dharmecha, [techa ye sadacha- 
rataya avasitih santi prasAdeshu gighrath prayati (-ydnti)], ye kurvanti* ut- 
tamanam? kirtith, * P. ins. pranati (for prayati). 2 P. uttamam no. 

Ner. tr. For by means of this dispensation that Deva should be put in 
subjection (underneath), his host having become thinner. (b, c) So in view 
of this they who are producing the fame of the most exalted ones (the good) 
are arising quickly through (meaning ‘to’) the good lodging of the (their (?)) 
best mind to Hormijda and to Sanctity, [and they who are thus lodged there 


because of good conduet advance quickly among the rewards]. 

Parsi-persian Ms. Edn pah an [] [pah tan 7 pasin] fi ¢ Druj [¢ Gana Mini] pah — 
— [kiyash (kih ash) chiztbih 4n nizari istad] shikastah sipah * (b) edtin tiz (no tr. 
for Pahl. ayfizénd) [an muzd sitadan]* an 7 pah nék [] [minishni* = méinishn (so)] 7 
Vahoman (sic), [kih pah néki mandah (?) istad] % (c) An Hormuzd u Ardibahisht [] [no 
tr. for indecipherable Pahl.] kih [] [kunad = vagtnéd| an i veh nami (?), [kf, an kas 
shawéd* (-wad) an muzd* sitadan kih — hast] # 








Free tr. When then these doctrines ye learn which Ahura gave, O ye mortals, 
For our welfare and in grace, when long is the wound for the wicked, 
And blessings the lot of the pure, upon this shall there be salvation. 
Verbatim. Quum [vel quod] has doctrinas discite quas Mazda dabat, 
{i. e. revelavit, O yos] homines, (b) [quas] sua-sponte (vel, [ad] prosperitati 
[-tem augendam) inspirat(?) [vel strenuitate-promovet (?)], quodque [quumque] 
[revelavit etiam] longinquam [adversus] scelestis [-tos] sauciationem, beneficia 
{emolumentaque pro hominibus] probis, tum in [post (?)] his [haec] erit salus! 
Pahl. text tr. ‘Zak i? kola II afrinagdnih*! amiikhtishné (sic) min? Ad- 
harmazd dadé¢ ayd anshitaand (b) ‘minich® khyad(?) [nahin(h)(?)] (or khvaén*? 


52 KK 


(?) ahin(h)(?)) Aamikhtishné*+ (sic) zak mindavam, [aigh, vad am pavan pasakh- 
t68+1 yazishné 14 yehevinado], minich dér résh [min zak pasakhtd*+*] darvan- 
dan, (c) stidich 19 aharfiban, [aigh, chigin avayado kardan6], aétiind akhar val- 
-manshan aité nadikih*!° [amatzakstid btindak bard mad6]. +See P. 2D. om. * DJs 
D.(?), M., K.8%. *so DJ. *D. ins. va. *M. ich i, DJ..om. i, D. om. ich i. 7DJ.seems we 
corrected, not as in Comm. * DJ., D., M. ® DJ. ins. %° DJ., D. °iko. 

Pahl. trl. Both those blessed revelations are doctrines which A. gave 
to men (b) by whose self(?) also [with no violence (?) (mercifully)| (or, ‘with 
whom also glittering (?) (iron(?)’) is that subject of teaching, [that is, while, 
or in case that, the service may not have been completed for me], and what 
also is the long wounding for the wicked [from that evi! celebration], (c) and 
those revelations are also advantageous to the righteous, [that is, when pro- 
duced as it is fitting to produce them], and so after these things, there is 
felicity [when that benefit shall have fully arrived]. 

Ner.’s sansk. text. Yas tau prasiddhau cikshati [Avistavaniih vyakh- 
yAnathcha] yaut Mahajhani dadau manushyebhyah (b) abhilashukagcha 


XXXI. Ly 
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Trlit. Ta Ve urvata [=vrata] mareiité, agusta vachao senhamahi 
Aéibyé, yéi urvatais[=vra?] Drijd  Ashahya gaéthao vimerenichaité, 
Adchid(t) aéibyé vahista, yoi zar(a)zdio anhen Mazdai. 


Verb. trl. Haec Vestrum [vestras] doctrinas memorantes huc usque-in- 
audita (vel sine-obedientia-audita) verba pronuntiemus (b) his qui doctrinis 
Mendacii-daemonis Sanctitatis [viros-| colonias [-habitantes] interficiant [-ient] 
(vel eas colonias vastabunt), (c) at-quidem [verba] his optima qui corde- 
addicti. sint Mazdae. 


Pahl. text translit. *Zak 2 kolA d6 Afrinaganith* i? avd? Lektim hdsh- 
miroém! [Avesték va> Zand] valmanich® i anydkhshidar? [Aharmdk] pavan 
gobishnd Amiizém®, [dén varhomandih’® 12°, si bar avé+! gobishnd, va* amat 
Aévar* (2 cp. évar) khavittinéds, aigh 14 Amaikht-éd"? (sic) si bar]. (b) Valmanshan 
mtin!? pavan afrinaganih* i Drij4 zak i Aharayih géhan bara marenchinénd, [amat 
Draj? pavan Afrinagand yakhsenund], (c) adindch i? valmanshan pahlam 





XXXI. 1. | 53 


gikshayah, yagcha dirghar durgatimatarh chhetta, [kila, nigrahari papakar- 
minar* yatha ‘nuripataya kurute] (c) labhagccha muktatmabhyah evati pac- 
chat tebhyah asti gubhatarah. Ptrvoktavat. 1So J.°, but J.* yo, J.* ye; C., P. yau. 
Ner. transl. He who teaches these two revelations [the Avista-word, 
and the interpretation], which two the Great Wise One has given to men, 
(b) and who is also desirous of the doctrine, and has been long a cleaver of 
the wicked, [that is, he causes the defeat of those who work wickedness as 
if by congruity], (c) for such free-souled, or righteous, persons there is a 
benéficial acquisition, and so after these things that acquisition is more happy. 
(As before said at the end of verse 1; This verse is to be repeated twice). 
Parsi-persian Ms. (No translation for ‘a’; text as above except that amtkhtan 
stands for °ishn) (b) kih no tr. as far as ham, (text mtn khin ahin) ham 4makhtan 
an chiz, [ki, ta ma-raé pah pas&kht no tr. for gazishn (so for yazishn) nah bad], kih 
ham dér zakhm’[az 4n pasdkht*] 7 darwandan, (c) [wa = va| std ham 7 ashavan", 


(ki, chfin bayad kardan], édin pas dshan hast [] [nék — naduk*), [kih an std bun- 
dah* (2) bih rasad] + 





XXXI. 


Free tr. These your doctrines reciting, words unheeded yet let us utter 
By those unheard who our farms through the creeds of the lie are destroying, 
But words of the best unto those who to Mazda are heartily faithful. 


homanai, amat ribak dahishnd hémanand pavan zak i? Adharmazd, [aigh, 
valmanshanich +16 Aharmékand mindavam 117 denman pahlim hémanai'® 
amat?® Diné i Atharmazd rabik vadtinaiid]. 

*See P. *DJ., D., Mf. om 7. *DJ. om. *D., Mf. “mfrdd. *DJ., D., Mf. ins., *DJ. 
avoch. 7D., Mf. nydkhsh®, *DJ. om. va. *so DJ.; others °am, or °em. ' DJ., D., Mf. 
“DJ. ghal, D., Mf. om., M. avo. 12M. °akht-ai. 1° Mf. amat. ** DJ. ins. i. 1% DID: 
Mf. ins. ich.  DJ., D., Mf. om. pahlimich. *7DJ., D., Mf. DJ. om. 1 Mf, D. min. 

Pahl. tr. Both these blessed revelations which I recite for You (or as 
Yours; om. avo) [the Avesta and Zand] we are teaching by word to him who 
is no hearer, [to the Destroyer-of-Sanctity or Persecutor. In a doubtful matter 
we teach him three times by word, and if he knows without doubting, then he 
is not thus taught three times], (b) to those who utterly slay the settle- 
ments ofSanctity through the benedictions of the Draj, [when they maintain the 
Drtj by false benedictions|, (c) then to those this might be the best thing, 
when they would cause progress in what belongs to Auharmazd, [that is, to 
those persecuting* heretics* even it would be a best thing if they should 
make the Religion of Aiharmazd progressive]. 


54 8.6. G Se ek 


Ner.’s sansk. text. Taucha prasiddhau manydmahe, [kila, janimah Avista- 
vanitn arthamcha] acrotrindm (?) [Asmogéndin! (?)] vachasa2 cikshapayamah 
[antah sarngayatve? trin varan*, chet jénati pratikaroticha, sadai’va, chet janati, 
na pratikaroti, ekavararn*] (b) teshdmh ye prakacanti Drijasya, [kila, ye 
Drijam prasiddharh dadhati, Drftjath Asmogatvarn kapatachihnam], ye pun- 
yani* jagatyah vilumpanti, (c) evarn tebhyah utkrishtatarandm (?) [tebhyah 
Asmogebhyah] ye pravrittidah santi Mahajianibhyah, [kila, ye Diniz Ma- 
hajnaninah pravartamanam kurvanti*|. 

*C., P. ?C., P. and J.* diff. *C. “tvena. *J.3, J.*. (Sansk. of every period ig used 
throughout, and Sandhi is intermittingly applied). 

Ner. transl. And to these two revelations we pay attention, [that is, 
we understand the Avista-word and the interpretation], and we teach them 
by word even to those who stop the ears, [that is, even to the Asmogas, in 
doubt three times; if the person understands it and resists, always; if he 
understands and does not resist, once]; (b) and we also teach them to those 





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Trlit. Yezi ais ndid(t) (w)rvané [=ruv°] advao aibi-deresta vah|i]yao, 


Ad(t) yao vispénig dyoi, yatha ratim Ahuré vaeda 
Mazdao aydo asaydo, ya Ashad(t) hacha j[ijvamahi. 


Verbatim trl. Si iis non animae non-ambigua (i. e. doctrinas sine 
ullo dubio (cp. Y. XXX, 1 etc.)) apprehensae [sén¢] meliores (vel si melior 
via (leg. adva) non in-conspectu (?) sé), (b) tum ad vos omnes adeo [adibo ut eas 
doctrinas veras promulgem] sicut regulam [-suam] Ahura agnovit (c) Mazda 
harum-duarum-partium [vel portionum (?)] qua [vel ut] Sanctitate (ex) vivamus. 


Pahl. text translit. 1Man* pavan nikirishné 14 hémnunédd, ash pavan zak 
i? agimanikih, [amat pavan mindavam i® Yazad4nd? lich gtimani}, aigh, ait 
madam nikézishnih* shapir [amatash pavan anddzako! i stih bard numayend]. 
(b) Aéttind® avo lekim harvispé? yatind, [aigh, kold aish bara avd khvéshih 
i Lektim yatind®], amat aétind radih i Atharmazd Akds yehevind, [aigh, 
afdih i Atiharmazd bara khavitind]. (c) Min Adharmazd, min valmanshan zak 
yamtinishnd amat min Aharayih avakih zivam, [min Ameshéspendan am’ den- 
man nadtkih*, mint Aiharmazd, amat levatman kar va kirfakd zim aitd 
ghal zivam‘+§], +See P. * DJ. * D. * DJ. 1 yazishnih. * so D.; DJ. li (N.B.) 
avo, M., K.® val i. ® so Mf. etc.; D. yakhsentind. 7 DJ. min am. * Mf. zim (?). 





XXXI. 1, 2, 55 


who reveal (so, or ‘increase’ (so kde with Ner. often)) the Druja’s doctrine 
(or who appear to be the Druja’s adherents), [that is, who establish, or 
regard, the Drija as a revelation, the Drija, the Asmoga-characteristic who 
has the sign of deceit], and who afflict the sacred things of the earth, (c) And 
thus a/so we teach it to those more exalted (better) than these [these Asmoha 
devotees], that is, to those who bestow propagation upon the Great Wise Ones, 
[that is, who render the Din of the Great Wise One progressive]. 

. Parsi-persian Ms. An ¢ har di mashhtri* 7 [] shuma [] [shumtraa* — hoshmird] 
[Avesta u Zand], wa ti ham 7 bi-shinidar (sic) [Ashmégh] pavan gébishn amuzain, [andar 
shakmandi* sih + III bar, [] gobishn, wa kih bi-guman danad, ki nah amikht sih 
bar] (b) Oshan kih pah (space) ¢ Druj 4n ¢ Sawab jihan* bih kharab-kunand [kih Druj 
pah (space, no tr. or text) darad], (c) agin ham (sic vid.) 7 éshan* buland hasti, kih 
rawa-dahishn hend pah an ¢ Hormuzd, [kfi7 éshin ham Ashmégh chiz in buland hasti (?), 
kih awa (? It may be rawa slipped in from above or possibly andar (?)) = Pahl. dén 
for Din) 7 Hérmuzd rawa-kunand] sz 





Fr. If through this for the soul the truths are not held as the better, 
Then teaching to all will I come, with God’s law more fully confirméd 
Law over both sides, Mazda, that moved by the Right we may live, 
Pahl. transl. When* (or since), as one observes, one does not believe 
according to what is not doubtful to him [when one is also not doubtful 
in the matter of the Yazads], then* it is good on viewing (or exposition) 
[when they will make it clear by an estimate, or example, from the world], 
(b) so (or therefore) to You all are coming, [that is, every one will come into 
Your possession], when they become thus aware of the regulation of Athar- 
mazd, [that is, when they shall know the wonderful power (or character) of 
Attharmazd]. (¢) From Atiharmazd and from those (the Ameshéspends) does 
it happen, if I live on through the aid* of* Aharayih, [that is, this happiness 
comes to me from the Ameshdspends, and from Attharmazd, if I live on with 
the industry and charity which are appropriate for me]. *Or ‘in accompaniment with’. 
Ner.’s sansk. text. Yat nirikshanenat* na pratibudhyati*, |[kila yat nirik- 
Shate! tasya mahattvar yat Dineh, na pratibudhyati] asathgayatvena upavri- 
prapadanam** uttamar, [chet vastuni Iajadanamh? sarhdigdho? na_bhavet, 
drishtantair jagatyah komalath karyam]|. (b) Evam Yushmasu sarve Ayanti, 
[kila, sarve ’pi svadhinatve Yushmakarn ayanti]; yady evari Gurutvam Syamino 
vindanti‘ (? so), [kila, chet mahattvati Hormijdasya jananti* sarve ’pi Dinau 
Hormijdasya ayanti]. (c) Hormijdat tebhyah tai praptimn chet punyasaisrish- 
tari’ yachayamah, [ Amicaspintebhyah vayarh end sarpattin manushitn Hormijd- 


achcha, chet karyaya punyayacha asmakamh asti, yichayamah]. ( Ja nirikshane 
samanena. ?J.°, J.* Iajadinih. *J.* dha. 4J.* vid°; ©. °ati. P iendaes hone bins b. “tam: 


Ner. transl. Because he does not understand by this consideration, 
[that is, because he considers the greatness of this, which is that of the Din, 


56 SKK ae 


and does not understand], therefore that teaching (?) which is without any 
hesitation is the best, [that is, if he is not doubtful as to the nature of the 
Yazads, the teaching is to be made easy by the examples of the world]. 
(b) Thus all are coming among You, [that is, into Your control or possession |, 
if they are those who know (so, not ‘obtain’) the spiritual Mastership of the 
Lord, [that is, in case that they know the greatness of Hormijda, and also 
come, all of them, into the Din of Hormijda]. (c) If we ask from Hormijda 
and from these for the attainment produced by Sanctity, we are asking from 





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Trlit. Yam ddo, Mainya, Athracha  Ashacha chdis randibya khshnitem, 
Hyad(t) urvatem [=vra°] chazdonhvad(e)by6, tad(t) né Mazda vidvandi vaocha 
Hizva [hizuva] Thwahyé aonhé, ya j[i]vafitd vispeng vauraya [=vava°, or var’ |. 

Verb. tr. Quam [placationem (vel cognitionem-certam)] dedisti [vel des] 
spiritu [vel, O Spiritus,] Igneque, Sanctitateque assignavisti [-gnes] certantibus- 
duobus [vel e lignis duobus] placationem (vel cognitionem certam), (b) [et] 
quod [qua] doctrina peritia-praeditis [nuntianda sit], hoc [hanc] nobis Mazda 
[ad eam] sciendo [-dam (et revelandam)] dic (¢) lingua Tui oris, qua [faciam 
ut] viventes omnes credant [eos convertam-et-in-fide-firmos-aedificem]. 

Pahl. text translit. 1Amat att dad? pavan minavadikih atash? va* Asha- 
vahishtd, afat chashto avd patkérdarand* shnakhtarih, [aighat bikht va* 
Airikht® pédak kardé], (b) afat main Afrinagdnih avé® valman* aimar* (sic (?) 
amar) vijarddr? ach [yehabind Nirang i® var! yehabtind], zak avo lanman, 
Atiharmazd, akAsiha yemaleltinai danakiha [zak Nirang-i7-var], (c) pavan hiz- 
vind i Lak, pavan pimman, zéndakan harvist-gin® hémnund, {afash akhar 
yemaleltind® yeheviinéd, aigh, yemaleltinam]. +See P. * so DJ. *DJ., D. ins. 1. 
DJ. om. va. ° D., M. dirikht (formerly deciphered agiraid), Sp. airid; DJ. impf. 
6 DJ. va for i,D. om. 7. 7DJ. om. i, *D. harvistd (for harvisp). °so DJ. * Mf. “0°, 
and ins. i, otherwise it coincides with D. throughout. ; 

Pahl. transl. Since Thou gavest understanding (or contentment (?)) by 
the spiritual influence, the Fire, and Ashavahisht, and also taughtest it to 
the disputants, [that is, the true (pure) and the impure were made evident 
by Thee], (b) sénce it has also been given to us by Thee, [who gavest| the 
benediction to Aim who was the discerner of the numbers [the nirang-i-var], 


tell that to us intelligibly and wisely, O Attharmazd, that [Nirang-i-var?] — 








a 





XXXI. 2, 3. 57 


the Amicdpinta and from Hormijda that human felicity, if perchance, for the 
performance of duty and for sanctity it is (or ‘may become’) ours]. 
Parsi-persian Ms. Kih pah nikirishn* (so) nah khwahéd (so), ash pah an ¢ bi-gumani, 
(kih pah chiz [] [shan = —] nah ham guman], ka, hast awar nigarishni* veh*, [kiyash 
pah [] i géti bih numayad] + (b) édiin an shuma tamam amad, [kt, har kas bih an 
khwésht 7 Shuma amad], kih édfim radi 7 Hormuzd agah bid, [ki, —7¢ Hormuzd bih 
danad] % (c) Az Hormuzd [] [kih = min] dshan 4n rasishn, kih az Sawab — jizom 
((2)pro jijom (sic) = zivom), [az Améshasfendan* (sic) am in néki [] [kih = min] Hor- 
muzd, kih aw kar u kirfah, am hast, 6 [] [ma-ra (? sic = text) zim, or ziyam (?) |x 





Free. What by Fire Thou givest, O* Spirit, and by Right, the two-strivers teaching, 
What doctrine is for discerners, tell us that, that we know it, Mazda, 
Tongue of Thy mouth declare it, that we teach all living the Faith. 


(c) through Thy tongue and mouth; thus the living of all kinds believe, 
{and also afterwards it, the Nirang-i-var, is uttered by Him (Atharmazd), 
that is, I speak it in His name, (or thus: ‘I speak 2¢’)]. 


Ner.’s sansk. text. Yar datta1 adricyataya Agnira, Acavahistarhcha, 
parijidpitumn pratividinam prabodham, [kila, guddhiricha? prakatikurute 
Acavahistarhcha, Agnitn patirn], (b) yachcha prakagatvarn [pratidvandvinai| 
vivektuh, [Nirangamantram' divyasya], tat no, Mahajianin, suprabodhataya* 
brahi, [tan? Nirangamantrai divyasya|, (c) jihvaya tatra ‘nane*, ya jivatah 
sarvan prabodhaka (?), [pacchdd uktara eva syat; yat brimahe]. 

WIAs DAeCr 21.8 Ts C., P., tat. 

Ner. trans!. Which Fire, even Acavahista, may Ye give (improp. conj., 
or ‘Ye gave’ (if datte, then ‘he gives’ not ‘takes’)) through the spiritual 
influence to make the intelligence of the disputants comprehend, [that is, 
he makes manifest both the clear (or the pure (?)) truth, and Agavahista 
(Agni the lord)], (b) which was the blessing (? kac in Ner.’s sense ‘prosper’, 
or ‘distinction’ (?)) of the discerner [of (or between) the strivers, the Niranga- 
mantra of the celestial one], therefore tell it to us, 0 Great Wise One, with 
Thy wisdom, [this Niranga-mantra of the heavenly one], (c) with the tongue 
there, in* the mouth, which wisdom* is enlightening, or awakening, all the 
living, [and afterwards (later) also let it so be uttered, which 7s*, we say 7* 
(or ‘which we declare’, but see the Pahl.)]. 

Parsi-persian Ms. Kih at (sic) dad pah minti atash [ Ardibahisht (sic) tu-ra chasht* 
an dalil-daranshnakhtari*, [kf, [] khalist [] na-khalist péda — **) # (b) Tu-ra* kih w — an 
fi shumar vazardar* ham [dad Nirang ¢ [] [man = ra (li)] dad], an an ma, Hor- 
muzd agahia (sic vid. pro-%ha) gi*? dana(iyha* (?) {an nirang []],% (c) pah zaban 7 
Ta, pah dahan, zivandagin tamém khwahand, [azash (? sic) pas guft béd (so), kf, 


gtiyam] % **Pahl. perhaps meant for kardan. ** Parsi go. 
a aa ee eee 
8, 


EEUU EEEENEE REE 


58 XXXI. 4, 5. 
besgas)r ya snprgunasang.jeonss Cw PE SCE AY aH 58 uy A. 
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& cops 
Trlit. Yada Ashem zevim [=°viyem] avhen Mazda&oschd Ahuradonhd 
Ashicha Ar[a}maiti Vahista ishasi Mananha, 


Maibyé khshathrem agjonhvad(t) yehya vereda vanaema Drujem, 

Verbatim trl. Quando Sanctitas invocanda [propitia et propensa sit (erit), 
et propensi] sint {erunt] Mazdaeque Domini (b) beata-que cum Pietate ([vel 
Beatitudines-duae (?) et Pietates duae (?), hoc est simpliciter, hae duae etiam 
propensae sint|) [tum hoc] Optima desiderem [-abo, precibus petam] Mente, 
(c) mihi Regnum potentia-praeditum cujus robore occidamus Mendacii-daemonem. 

Pahl. text translit. ‘Amat pavan zak dahishné [pavan tand* 3 pasing} 
Ashavahisht® karitintar homanani? va? Atharmazdich, [aigham shapirih* I i 
aétiné yeheviinadd zim®, Atharmazd i Ashavahisht3 tiband yeheviinadd kari- 
tind6], (b)®++ valmanich i tarsagéi** (sic) Spendarmadd [ash*+4 karitintar hd- 
manani?+*], pahlimih bavibfinam Vohtimand® [mozd]. (c) Manikandcht | havish- 
tino i li] khadayih min* valman {9 adj-hoémand, [aighshan’ padakhshahih' 
min Sdshans yehabin'?] min! pavan zak i® valman gtirdih [aighash pavan 
afzar i nafshman6é'* tiband®+! yehevinéds kardand], va khishidé Drtjé [aé, 
denman khavittinam aigh dén zak dam&n Drij}++ stibd shdyads kardan6]. 

*See P. ?DJ., Mf. And (for ani), *DJ. om. va. *D. om. ih, * DJ. ins. 7, Spas 
D. om. va. 7 D. ash; others ayén (so). * DJ., D.; others min. ° D. ins. i, 1 D. om, 
shin. * so D.; DJ. °shah; M. shalitaih. °D, yehabfind. + DJ. om. £.** I corr. Comm. 

Pahl. transl. When in that dispensation [in the final body] I shall be 
an invoker of Ashavahisht and of Atharmazd also, [that is, let there be thus 
one good quality which is mine; may it be possible for me to invoke the 
Adharmazd of* Ashavahisht], (b) and that also which is veneration (or ‘the 
venerating recognition’) Spendermad, [of her may I be an invoker]. I desire 
(or ‘pray for’) the best thing, Vohiman’s [reward]. (c) Mine also, [that is, my 
disciples’ de the authority which is from the strong one, [that is, give them 








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XXXL. 4, 5, (59 


Free tr. When to our prayers inclining are Thine Order and Ahuras 
Then with Armaiti the blest and the Best Mind will I implore You; 
Grant me the powerful Kingship; by its strength let us smite the foe. 


sovereignty from Sdshans], by whose fortitude, [that is, with his own weapons 
he is able to do it] the Drij is overcome, [that is, I know this that in that 
time it is (will be) possible* to render the Droj stupefied|. *Sce taband. 


» Ner.’s sansk. text. Yadi ddnenat Agavahistasya nimantrakah smah, 
[punyasya], Mahajiianinaccha Svaminah (b) bhakticilaydccha prithivyah, [kila 
‘smakarh uttamatvath* evam astu, yatha teshaih caktaé bhavamah nimantra- 
yiturh|, utkrishtatvarn abhipsimo, Gvahmana, [kila, mahyam prasddarm dehi], 
(c) madiyebhyo rajyam balavattamat *, [kila, cishyebhyo me parthivatvarn 
Caogiogat dehi], yasya sainyataya*3 apaniyate Drijah, [kila, ma sAdhanaih* 
sviyath gakta bhavanti karturi, idarhcha veda4 yat antas tasmin kale Drajam 
akshamarh* gakyate kartuii]. 

+ J4, C. danecha. 2 P. “mat; J.3, dC. “man, * J. Po cain- 3, ean ee: 
gaitanya, J.* caitanyaya. * J. vacha-; J.* veva-; C., P. vecha. 

Ner. transl. If, by means of the gift of offering, we are invokers of 
Agavahista, [of Sanctity], and of the Great Wise One, the Lord, and (b) of 
‘the pious one, the Earth, [that is, ours may the goodness* be in order that 
we may be able to invoke theirs] then we are seeking, O Gvahmana, to: 
reach the exaltation, or goodness, [that is, grant this to me as a reward], (c) 
and we are seeking the sovereignty for my people from the most powerful one, La 
[that is, grant my disciples the sovereignty derived from Caocioca] by whose 
martial* power* the Drtija is removed, [that is, they are able to make me 
their own through martial weapons*, or ardour*, and this I know, that in that 
time, it will be possible to render the Draja powerless]. 

Parsi-persian Ms, Kih pah an dahishn [pah tan 7 pasin] Ardibahisht khwandar — 

(= -4nd) [] Hormuzd [], [ka, ma-ra veh [] ¢ édin bad, man Hormuzd 7 Ardibahisht 
tiban (sic) bid khwand] (b) fi ham 7 bandagi Spendarmad [ash khwandar hend (?)] 
Buland khwiham Bahman [muzd] s (c) Ma, [] [shagirdan 7 man], khudai az 4 i — 
hend, kti[] padishahi az Sdshyésh dehi (= vd (?))] [] [az =min| pah an 7 i —, [kfish 
pah afizar* ¢ khwésh tuwan* béd kardan], — Druj [@, in dinam, ki, andar 4n zaman 
Druj akhir (sic ? = mirum (?)) shayad kardan] 








Free tr. This tell that I discern it, which through Truth Ye give as the better, 

Whose atonement I may know, and ponder through Thy Good Mind, 

Those things, O Mazda Ahura, which should be, or should not be. 
Verbatim transl. Hoc mihi ad- [-id] discernendum dic quod mihi Sanc- 

titate dabitis [dabatis (?) omnibus aliis] melius (b) ad- [id] -sciendum Bona 


60 XXXI..5, 6. 


Mente, [et] ad-mentem(que) dare [advertendam ad eum] cujus [i. e. a quo 
veniat] ad*-me* [vel mea] expurgatio ([vel id cujus (de quo) me (meus) propheta 
(loquatur)|), (c) haec-etiam, Mazda Ahura, [dic] quae non vel (jure (?)) sit [sint], 
erit [erunt] vel. (The well-nigh useless transliteration is omitted above to gain space). 

Pahl. text translit. *Zak? avo? li vijardd* yemalelinai, [va? réshanak¢ 
yemaleltinai, aigh zak mozd, chigin avo nafshman shdyadé kardané] min® 
avo li pavan Ahardyth [amatam kar va kirfako kardé yekavimtinédé| dahishnd 
{ shapir, [aigham zak mozd i shapir ghal yehabtinishnd |. (b) Akds-dahishnd¢ 
© pavan Vohiman avd li zak’ yehabinai, [aigham’, zak i? danakih pavan 
fedrandih bara yemalelinai], mtn li [pavan zak i valman**], zak i avé"* arsh™ 
(vel hanvarih), [aigham pavan zak danakih frartndih pasukhvé i” avo!? arsh'? 
(vel hanvarih) tiibané yeheviinad dAdand]. (c) Zakich i, Atharmazd, 14 ait zak 
{ aitd rai [yemalelfinéds], [aigh, Gasanikih rai i” aito, yemalelinéd, aigh dit]. 

1S8ee P. ?DJ. avé zak. *DJ. D. om. va. *DJ. ndk (?). °D. om. °D, nih; om. i. 
7DJ., D. ins. *D. aigham. °DJ. ins. i. *°DJ. avo. ™ DJ., M., K.5; D. avo arsho (?). 
12°DJ., D., M. 

Pahl. transl. Tell me this distinctly, [tell 7¢ to me clearly, where is 
that reward? How ought one to make it one’s own], the reward which is to be 
given me through Sanctity [when duty and good works have been fulfilled by me| 
that gift which is the good one?, [that is, let there be (or ‘when is?’) the giving 
of that good reward to me]. (b) Give me that information, which is through 
Vohiman, [that is, tell me thoroughly what is wisdom realized through piety], 
and from*! whom, or which, [by means of that one] that which is for* right 
(or ‘justice’) becomes also mine, [that is, may it be possible to me through the 
piety of that wisdom to give every man an answer according to right]. (¢) 
That also which does not exist, O Aflharmazd, it, (or ‘A.’) [declares] according 
to what does exist, [that is, according to the Gathic doctrine which exists 
He* declares where it does not exist (or‘ where there is nothing’). ** Oblique by pos. 








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Trlit. AhmdAi anhad(t) vahistem yé mdi vidvao vaochad(t) haithim [=°iyem], 
Mathrem yim Haurvataté Ashahya AmeretAtascha ; 

Mazdai avad(t) Khshathrem — hyad(t) hoi Vohf' vakhshad(t) Mananha 

Verb. tri. Huicerit (vel erat) optimum, qui mihi sciens [id] dicet((?) dicebat ut] 

verum (b) Rationis-verbum quem [quod] Salubritatis Sanctitatis Immortalitatis- 


a ON ht i mi i 






XXXI. 5, 6. 61 


Ner.’s sansk. text. Tat mahyarn viviktarh? bréhi, [kila, me idari nir- 
malataram* brihi] yan mahyath punyena danari uttamam, [kila, yan mayd 
karyath punyathcha kritamtaste, tena Te yat uttamar prasddadanam; kathath 
sviyam cakyate karturn]. (b) Vettritvam? Uttamena Manasa mahyarncha‘ dehi, 
[kila, me tat jidnarh yat sadachadrataya brihi5|] yena me achchhedah*, [kila, 
tena jidnena sadacharina pratyuttaram *achchhedai*® cakto bhavami datur| 
(c) tachcha, Mahajnanin Svamin, yan no’ va asti, asti va, [srishtaye yat asti 
uchyate, yachcha na ’sti]. 

_ 1 JA tatah? 2 J.% -vikta (so), J.*, C. vikta. * J.* vettritt®?. * C. om. cha; J.4 
adds. ° C. om. gloss. ° J.* achhed®. 7 all yan mo. 

Ner. transl. Tell this to me distinctly, [that is, declare to me this more 
clearly*] that which is the highest gift, and which is given to me through 
sanctity, [that is, because even a* boly* work* is done by me, therefore the 
best gift of Thy reward is bestowed, but how is it possible to make it one’s 
own]? (b) Grant me the knowledge through the Best Mind, [that is, declare 
that intelligence to me which comes through good conduct], and by which 
also safety from injury is secwred to me, [that is, through that beneficent 
information, or science, may I be able to render a reply without receiving a 
blow]; (c) and declare either that which is not, or that which is, O Great 
Wise One, the Lord, [that is, that which is, as well as that which is not, 
is declared to the world]. 

Parsi-persian Ms. An an man jawab (?) gf*, [ [] rishan gf, kf, 4n muzd chin 4n 
khwésh shayad kardan ?] kih 4n man pah Sawab, [kih ma-ra kar [] kirfah kard istad], 
dadan 7 yeh, [kfi, ma-ra an [] ¢ veh fi (or 6) —]? % (b) Agah — ¢ pah Bahman an man an 
dehi, [kfi, [ma-ré = m] an ¢ danai pah frarfni bih gf*] kih man [pah 4n 7 fi] an ¢ [] 
an [rast = riéshan (Rashy(?))], (ki, ma-ré pah dn danai néki pasugh* ¢ an — tuwan 
bad dadan] » (c) An ham 7 Hérmuzd nah hast, an ¢ hast ra [gfiyad], [kti, Gasini ra 
@ hast, gityad ki nah] * * Or ‘gd’ (Parsi). 

Fr. To him wasthat most* precious*, who declared it as truth, the All-wise One, 
That Manthra which is the word of Health, Right, and the Life Immortal: 
“To Mazda shall be such Kingdom as shall grow through His holy Mind.” 


que [sit]; (c) Mazdae tale Regnum [sit] quod [quale] ei Bona crescat Mente ([vel 
Regnum quod ei Bona faciet-ut (illud Verbum-rationis)-se-promulget Mente)). 

Pahl. text translit. *Valman? aité pahlam, man avd? li akasiha*’ yema- 
Jelindi*! ashkarak [réshanak‘, aigh, Aérpat shapir aigh'+ havishté] (b) 
Mansar i® hamak’+* rabishnd, [aigh, hamak’++ dim pavan® ras i? Mansar 
lakhyar avd khwéshih i Atharmazd yamtinédd], i amat pavan Aharayih 
yakhsenund [hi-kin*!°] amarg-ribishnih afash [yehevinéd dén zak it LVIL 
shnat|. (c) Atharmazd avind (sic) khiddyih chand dén valman” vakhshéd 


62 KXXI 7 


Vohtimand, [aighash pAdakhshahih'® pavan tand* i gabra avand, chandash Vo- 
himand pavan tand mahmand]. +See P. 2DJ. avo. * Mf, etc. avd; D. valman. * DJ. 
°ndk. *DJ., M. aigh, D. aytf. *DJ., D. ins. 7DJ., D. %k, M. °f. °M., Sp. ins. lak; 
DJ., D. om. * DJ., om i. 2 DJ., D. ins. ash. 1 D. om. i, 7? D. valman, *-DJ., D. 
padakhshahih. * Frets. °sth yemalelfnéd, and unimportant var. *° ayo kevan (?). 
Pahl. transl. He is the best one, (or ‘His is that best thing’) who would* 
declare* to me understandingly what is manifestly real [and clear, that is, 
the priest is better than the disciple], (b) the Manthra of the universal pro- 
eression, [that is, all the creatures are returning into the possession of Ad- 
harmazd by way of the Manthra], and when they hold it fast through sanctity 
(as the well-doer* does*], immortal progress also [comes*] from it, [within fifty- 
./seven years]. (c) Belonging to Mazda [gen. by pos.] 7s such sovereignty as 
\, the Good Mind increases in that one, [that is, his sovereignty 2s to such an extent 
(or ‘80 jong’) in the body ‘of t man, as Vohfiman is a guest within that body]. 
“Neér.’s sansk. text. Asau asti utkrishtatarah |Acharyebhyah, cishyebhyo 
va] yo me vettritaya! vakti vicadarh (b) *Manthrim yam sarvapravrittim, 
{kila, chet sakala ’pi srishtih margena manthravanyah punah svadhinatve? 
Hormijdasya prapnoti] punyatayé amrityupravrittim, [kila, chet sadachara- 
taya dhatte, amrityupravrittigcha tasyah bhavati, antah saptapafichacat* 
varsheshu. Manthri ’ti Avistavani]. (c) Hormijdiyarh tavad eva rajyam, [ki- 








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AGUA 


Tri. Yasta masta paouruyo| = °viyo] raochebis roithwen| = roithu®|vathra[ =huv°], 
Hyd Khrathwa damis Ashem, ya darayad(t) Vahistem Mand; 
Ta Mazdé mainyi ukhshyé ye 4 ntremchid(t) Ahura hamd. 

Verbatim transl. Qui haec mente-concepit primus, [et in] luminibus 
[-ina] manabant [se induebant [-ent* veritates (cp. Y. 30) supernae] glo- 
riosa |-sae] (vel caela (?)), (b) Ile intelligentia Creator [creavit] Sanctum- 
ordinem, qua fecit-ut-tenuerit [-tenta sit] Optimam [-ma] Mentem [Mens] (vel 
qua sustinebit 0. m.), (c) Haec, Mazda Spiritus, * facias-ut-crescant, qui [es] 
{usque ad] nunc etiam [vel omnino], Ahura, idem! 

Pahl. text translit. ‘Madash padman? fratim, minash avo réshanih 
gimikht6 khvarth, [{* Atharmazd min*+! denman‘t kardd, aigh, nadéikih 
zakash latamman, ash tamman levatman, ash denman mindavam mado 
yekavimtinéd, aighash Gasdnikih lakhvar yamtinéd6|. (b) Valman dam, 
[aigh, dam i frarind® valman nafshman] min'* pavan khirad} Aharayih 


XXXI, 6, 7, 63 


1a ’sya parthivatvarh vapushi mAnushtye tavad eva, yavad asmin Uttamanh vikaca- 
yati Manah, [kila. ’sya Gvahmano vapushi abhyagatah]. 1 J.* vetta’. 2 J. tyena, 

Ner. transl. That person is more excellent [than the teachers, or than 
the scholars] who speaks for me clearly and with knowledge (b) that Manthra, 
which is @ universal advance, an immortal (eternal) advance through sanctity, 
[that is, if the entire creation proceeds according to the way of the Manthra- 
word, and comes again into the possession of Hormijda, that is, if it, or He, 
possesses, or establishes, the Manthra through good conduct, eternal (im- 
mortal) progress will become its* own within fifty-seven years. The word 
of the Manthra (thus) 7s the Avista-word]. (¢) The kingdom of Hormijda exists 
so long, [that is, his sovereignty exists so long (or ‘to such an extent’) in the 
human body] as an exalted Mind sheds light (or ‘causes increase’; see the Pahl.) 
within it, [that is, so Jong, or so much,as Gvahmana is a guest within that body]. 

Parsi-persian Ms. U hast buland, kih an man 4gahiha (sic vid.) git ashkarah [{] 
[rishan = rdshdn (2)], ki, Hérbad veh [] [b& = awd] shagird] » (b) Mansar (sic), 2 
tamam raftani*, (ki, tamam pédaishn* pah rah i Mansar baz an khwéshi ¢ Hormuzd 
raséd (so)], ¢ kih pah Sawab darad (space for two words) bi-marg raftani* azash (sic) 
[béd andar panjah u haft sal (? sal)] % (c) Hormuad (no tr. for dhand) (sic) khudai, 
chand andar ti afzayéd* (so) — (?), [ktish padishahi pah tan ¢ mard — chandi* — (?) 
pah tan mihman] 





Who first these words conceived, that, as truths, they were clothed in light, 
By mind is the Truth’s Creator, and by Her the Best Mind upholdeth ; 
These, Spirit! shalt Thou prosper ; same Thou art, and abidest ever! 
yakhshenunédd, va3+1 pahlim-minishnih, [aigh’, pavan rastih va frartndoih, 
yakhsenunéd6]. (¢) Zak #7 kolA Il, Atharmazd pavan minavadikih® vakhshinéd 
[aigh, mindavam ¢ minavad va stih, valman® bard afzdyinédd] min’? kevanich 
ham'+1 khidai. 1See P. 2D. ins. 1 3 DJ., D. om. * So DJ., D.; M. mindavam. 
* D. “th. 6 DJ., D. ins, ™DJ. om.-i. * corr. ® DJ. avd: ™ D. amat, ™ DJ. Ai 
* Mf. om., otherwise it coincides with D. 

Pahl. transl. The regulating measure came first to Him who mingled 
His glory (or ‘whose glory was mixed ’) with light, [that is, zt cs the glory 
of Atharmazd, who did this, that is, the benefit which is his here in what 
he created is with him beyond; and this thing has come to Him, that is, His 
Gathic doctrine comes back to Him]. (b) His are the creatures, [that is, the 
proper (clean ?) creatures are His own], whereby* He maintains Sanctity through 
wisdom, and the best mind also, {that is, He maintains them through truth 
and piety|. (c) Adharmazd causes, (or, ‘O Atharmazd, do Ye(?) cause’) both 
these influences to increase through spirituality, [that is, He will (or, ‘do 
Ye (?)’) increase the thing which is spiritual, and also that which is of this 
world], He who is, (or ‘ Thow who art (?)’) now even, the same, a king. 


64 XXXI. 7, 8. 


Ner.’s sansk. text. Praptocha* pramanath prathamarh, rochishi sarhglishta 
cubhata, [kila, yah prak adricyatayaih kritah, tasye ‘darh' kirnchit* praptam eva 
sti, yat srishtau punah prapnoti']. (b) Tasya srishtih buddhya punyaih yo dadau 
utkrishtataram manah, [kila, yah satyath sadAcharatvarncha dadau, srishtih 
tasyai ’va svadhina?]. (c) Tad dvitayam Mahajiidnt adricyataya* vikagayat, 
[kila, kivnchit* yat paralokiyar* ihalokiyarncha*| yasya sa punar api raja 
sarvasya]. 1 C. °tu. 2 J.* ina, P. ah, J.* “inah. 

Ner. transl. And he* attained* that regulating-conception first, and the 
glorious object, or ‘characteristic’, became enclosed in light, [that is, he who 
was formerly produced in invisibility (in the spiritual state), his is this thing 
(see mindavam) thus obtained when he comes again into the creation]. (b) His is 





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Trlit. Ad(t) Thwa ménhi paourvim[=°viyem], Mazda, yezim|*iyem| stOi mananha 

Vanheus patarém Mananhé, hyad(t) Th{u]wa hém chashmaini (héeit)grabem, 

Haithim [= °yem] Ashahyé damim anheus Ahurem §(k)yaothanaésht. 

Verbatim transl. Tum Te existimavi primum, Mazda, adorandum [i. e. 
adorabilem] populo*!-civitatis [nostrae] mente (b) Bonae patrem Mentis, quum 
Te cum- [valde] in-oculo*? comprehendebam [-di], (¢) verum fet benignum| 
Sanctitatis creatorem, [nostrae] vitae Dominum [salvantem* (servantem)| 
in-actionibus! #1 Esse (? aegre). ** visu. 

Pahl. text translit. *Aétianém? Lak rai minid, Adharmazd, aighat pavan 
zakih yekaviminéd Vohiman frattim, {vat amatam Vohimand khaditind, am* 
aétind minidd aigh zak i* Lak]. (b) Vohtimand abid hémanih Lak [abio i 
Vohtimand homanih] amatam Lak pavan hamchashmih* avo ham vakhdtind> 
hémanih, {aigham pavan kola II chashm khadittind hémanih, am aétino minid, 
aigh®+4 abt i7+1 Vohiman hémanih] (c) Ashkarak zak t Ahardyih dam [rdésha- 
nak6! aigh, dim i frarfind* Lak yehabinds®|, dén ahvand pavan ktinishn6?? 
khfidai hémanih, [aigh, pavan vinas va‘! kirfako, amar’? vadfinaid*s). 

1See P. 2D. sh. *DJ. zim. DJ. om. i. © D. kardé. ®° DJ. mfin lak i. 7DJ., D. om. 


vad. *DJ. ins. i, °DJ. om. va, M. has. *°M. ins. i; DJ., D. om. uUDJ. om. “all but M. 
aimar (sic). ** DJ., D. “aiid (aé (?)). 


: Pahl. transl. Thus I thought concerning Thee, O Atharmazd, that 
in production Vohiman was* Thy first, [iat is, when I saw Vohiman first 
it was thought by me thus: ‘He is Thine offspring’, (b) Thy* Good Mind’s 


XXXI. 7, 8. 65 


the creation by wisdom, even Sanctity. His who has produced the most excellent 
(i. e. the good) mind, [that is, his own alone is the creation, who has pro- 
duced truth and good conduct]. (c) This two-fold thing the Great Wise One 
revealed (?, or ‘increased’ (see the Pahl.)) through his spirituality, [that is, 
that thing* which lies beyond, and that which is here] of all of which he is 
also once again the sovereign. 

Parsi-persian Ms. — andazah awwal, kiyash an rishani amikht asani [¢ Hormuzd 
kih in kard, ki, néki — inja, ash anja awa + Ash in chiz rasid éstéd; kfish Gasani 
awaj (sic pro awazh = baz) raséd*] * (b) U pédaish*, [ki, pédaish* 7 nék fi khwésh], [] 
pah khirad Sawab darad, [] buland minishni, [kt, pah rasti u néki darad] * (c) Ani 
har di Hormuzd pah mintii afztnad, [kf, chiz 7 minti u géti i bih afzdyad], kih aknéin 
ham [] [am = am (?)] khuda » * Or paidayish. 





Free tr. Foremost I thought Thee, Mazda, adored with the mind in creation, 
Father of Kindliest Feeling, when with eye at the first I seized Thee, 
Essential Creator of Grace, saving* Lord in the actions of Life. 


father Thou art, when Thou art taken in by my survey, [that is, when Thou 
wast seen by me with both the eyes I thought thus: ‘Thou art the Good Mind’s 
father’). (c) Manifestly* real (?) ae*! the*! creatures* of Aharayih; [it is clear* 
that the creatures which are clean (pious) are created by Thee]; in the world 
Thou art a king in (or ‘over’), action, [that is, they shall render an account 
to Thee concerning sin and good works]. * Or ‘of the creatures’ (gen. by pos.) 
Ner.’s sansk. text. Evarh Tvarh mato ’si pfiirvarh, Mahajianin, yat yoni- 
tayA* tishthasi Gvahmanasya [pirvarh yan maya Tvam drishto ’si, evarh matarh!; 
yat yonitvaii* Gvahmanasyal, (b) Uttamasya pitararh? Manasah [kila Gvahmana- 
pratipdlako* ’si] yasyai*’ samalochanatvena* samagrihnanti* [yan mayd dvabyath 
lochandbhyai drishto ’si, evar) matarh5, yat] pita ’si Gvahmanasya] (c) Prakata- 
punyasya*® srishteh®, [kila, nirmalatarasrishtith sadacharinim Tvarh datse] bhu- 
yane raja ’si karmana, [yatra cubham yujyate karturm, yatracha nigrahath, tas- 
min caktiman asi]. *J.%, sata; J.* sata. 2J.%, J.4, C., P. pitan. ** srishtau under- 
stood. 4 J.? °nainti, J.* °hnanti. * P. matamh, J.4, C. mantam. © Ner. read Pahl. gen. 
Ner. transl. Thus Thou wert (?) thought at the first by me, O Great 
Wise One, when Thou wert (?) engaged in the production of Gvahmana, 
[when Thou wert (?) first seen by me I thought thus, that it was the pro- 
duction of Gvahmana], (b) in which production they apprehend the father of 
the Best Mind, observing him with a full-faced look, [that is, Thou art Gyah- 
mana’s protector. When Thou wert* seen by me fully, and with both the 
eyes, I* thought* thus; ‘that Thou art Gvahmana’s father’], (¢) and Thou art 
the father of that creation which is manifest Sanctity™, [that is, Thou makest 


the clearer (or ‘purer’) well-conducted creation]. Thou art a king in the 
és , 


a. 


66 XXXI. 9, 10. 


world by action, [that is, where it is fitting to confer a benefit, and also 
where it is fitting to inflict a punishment, in each of these Thou art capable], 
*! Or read °yadyih (adj.) = ‘of the manifestly holy creation’. 
Parsi-persian Ms. fdtini (sic) Tii-ra andéshad (?), Hormuzd, kit pah — éstéd (so) 
Bahman awwal, [ [] kih man Bahman didah (sic vid.) am édfin andéshad (?) kt, 





spreen) dys. as rset et f 068 : 4132909486 )av.9.19.0 bee 9. 
“Gy Garey fg 9.2403 99050-28939 | 1» eps auyS.g.yr—23}3096 
& bosleosanle.puersa poh} sol>.gy tora atl>.p ss )goaras/y 
Trlit. Thwoi [=thvaya] as Ar[a]maitis, thwé 4 Géus tashd as khratus 
Mainyéus, Mazda Ahura, hyad(t) ahyai dadao patham; 
VastryAd(t) va aité, ye va noid(t) anhad(t) vastr[i]y6. 

Verbatim transl. Tua* erat Pietas (mens prompta) Tuus [Tua] (ad) ([vel 
O(?)}) Bovis formator erat intelligentia (b) spiritui, Mazda Ahura, quum 
ei dedisti viam. (c) Ab-agricola [sancto nostro cive adjuta in cursu-laboris- 
Sui destinati] (vel) procedit, [aut ab eo] qui (vel) non erat [vel sit] agricola 
[i. e. a scelesto nostro hoste praedatore ducta]. * Vide annotationes. 

Pahl. text translit. Lak aiti Spendarmads6, [aigh, Lak nafshman|. 
*Pavan Lak aité zak i gdspend® tashidar khiradé. (b) Pavan minavadikih, 
Adharmazd, at avd valman yehabtind ras, faighat ras i tamman avi valman 
yehabind], (c) man pavan varzidarih yatinéd, [aighash kar ya‘ kirfak kardé 
yekavimtinéd], min 14 ait varzidar [at la yehabtind]. 

* See P. 2°D. ins. va. * DJ. om. i # DJ., D. ins. 

Pahl. transl. Thine is Spendarmazd [that is, Thine own]; with Thee 
is the wisdom which belongs* to*, or is, the former of the Herd. (b) Through 
the spiritual truth wasa way provided by Thee, O Atharmazd, for him, or ‘it, (the . 





seeps god ous .quw. ge) e0ul sce) ara)) gasse2ey-pe 10. 
Posse. covwpuod.aoral | Ge] »rseyas.ce) raps 
& wespdayaobedeerey.a}opay ray | bos)eemanra.awsS.ng poly 


Trlit. Ad(t) hi ayao fravar(e)ta vastrim [=°iyem] ahyai fshuyaiitem, 
Ahurem ashavanem Vanheus fshéiighim [°iyem] Manaaho; 


Noid(t), Mazda. avastr[i}y6 davaschina humeretdéi§ bakhsta. 


Verbatim transi. At illa [Bos] eorum-duorum eligebat agri-colam ei 
[sibi] diligentem-[et-ergo-divitem] (b) dominum sanctum, et Bonae divitias 


XXXI. 9, 10. ‘67 


no tr. for zak (? zak) ¢ Ti] * £(b) Bahman pidar- hasti Ta, [pidar’z Babman hasti], 

kih ma-ra Tai pah hamchashmi an ham kard * hasti, [ki, ma-ra pah har dti chasm 

binad (?) hasti ma-ra édin minishn (?), ki pidar ¢ Bahman hasti] % (c) Askarah 

an ¢ Sawab pédaish*? [] [rashan = rdshdan 2), [ktil, péddish *1 7 nék TA dad], [wa = 

va] andar jihin* pah kunishn khuda hasti, [[] pah gunah u kirfah shumar kunand] 
*1 Or paidayish. 





Free tr. Thine was piety verily; Thine wisdom, the Kine’s creator, 
The spirit’s wisdom, Ahura, since for her a path Thou hast given. 
By the tiller aided she goeth, or from him who was never tiller. 


herd’), that is, a way to the beyond (to the other world) is given by Thee to him, 
(‘or it ’)], (c) who (or ‘which, thatis, the herd’(?)) proceeds by means of husbandry, 
[that is, duty and good works are done by him (her husbandman, or ‘for her’)|; 
but for him who is not a husbandman [the way is not thus provided by Thee]. 

Ner.’s sansk. text. Te ‘sti! Spindarmada, [kila, Te svadhind] Tvayi sa 
Goh ghatayitri asti, buddhih, [yaya2 Tvam gopagin™ datse*] (b) adricyatayé, 
Mahajianin Svamin3, yé etasmai dadau margam (c) kartritay4 va dgantre, 
{kila, yah pratiyatnaih* gopactinarm* kurute] yo va no ’sti karta, [tasmai na 
dadau]. + J%, J.*, ©. P. asi. ? J.* yatha (He OR Bo Gn une 

Ner. transl. Thine is Spind4rmada [that is, Thine own]. In Thee is 
Wisdom, the maker of the Kine, {by which also Thou createst* the herds], 
(b) which (Wisdom) has by (or ‘in accordance with ) the Spiritual truth con- 
structed* a path for this one, O Great Wise One, the Lord, (c) for the one 
» who comes with diligence, [that is, who makes effort for the herds], or who 
is no worker, [that is, to this /atter she, wisdom, has not given a path]. 

Parsi-persian Ms. Tfi hast Spendarmad [ki, Ti khwésh]. Pah Tf hast an 7 gosfend 
tashidar khirad x (b) Pah minii, Hormuzd, at an i dad rah, [kit rah 7 anja an fi 
dad], (c) kih pah varzidar 4yad, (kash kar u kirfah kard éstéd (so)], kih nah hast 
varzidar, {at nah [bavad (?) = —] dad] x 


Free tr. Of both chose she the tiller, the zealous for her, and the thriving, 
A lord most truly righteous, with the wealth of the righteous gain 
Ne’er, Mazda, shall the raider, or the infidel, share our lore! 


Mentis. (c) Non, Mazda, non-agrum-colens [hostis noster praedator et expers 
omnis agri-culturae studii] fallens quisquam [i. e. fidem fallacem daemonis-men- 
dacii professus] bonae-narrationis [i. e. nostrae sanctae disciplinae, et bene- 
ficiorum ejus] particeps [erit]. 

Pahl. text translit. +Aétind zak i? kola II [bfin va bar] at min val- 
manshané [anshitaand] avd valman fravaftend varzidar? fshtivinidar*, [aighat4 
gdspend?+> bin va® bar avd valman7 yehabiind, i tikhshak6’ {2 padmanik*]. 
(b) Khadai aharibd min fsheg® pavan Vohtimand, [aigh, sardarih i gospen- 


68 XXX. 10, 11. 


dan’ pavan frarfintih vadinyén]. (c) La, Atharmazd, yal valman 7 avarzi- 
dart? Aharmok, i davasahich** 44+ pavan zak {12 khipt-héshmirishnih khel- 
kanéd. [Pavan Diné* i7 khipd* ghal yemaleliinéd, aigh**, havandich (sic)* 
mozd chand® av davais** (sic) yehabind, avd Aharmok*>+" la yehabund]. 

1See P. 2DJ.,D. om. i. *DJ.om.i. *DJ., D. ins. at. °D. °an. ®DJ., D. ins. 7 DJ., om. 
®DJ.°shak. ®soDJ.; M. miscorrected. *° DJ., M. seem avarddar(?). ™ D. Mf. °schin, DJ. 
°sahich, M. davds.ihach. *? D. om. i. ** DJ., D. ins. i.- + ML, Kans, cakeeeem: 
°mdkan; DJ. om. ayo, or ‘detached ano’. (** in Zend characters.) 

Pahl. transl. Thus from, or of these (ayao) [men] they assign under — 
Thine influence to that husbandman (see gl.) that which is the two (i) [the 
origin and, the produce], to that husbandman (see gl., or ‘a husbandman to 
that one, the Cow’ (but see gl.)) who is a producer of wealth, [that is, the 
origin and produce of the Herd are given by Thee to that one who is ener- 
getic and regular], (b) a righteous lord, whose wealth és gained through a 
Good Mind, [that is, they should exercise sovereignty over the Herds with 
correctness, or piety]. (c) He does not, O Aiharmazd, (or ‘Atiharmazd (?) does 
not’) allot to him who is the non-agricultural Persecuting-heretic and deceiver 
(or ‘thieving one’ (?), oragain ‘hypocrite’ (?)) any share in the good recitation. [In 
the good Religion, it says, that even as much reward as they give to the deceiver 
(thieving one (?), or hypocrite), they do not give to the Persecuting heretic]. 

Ner.’s sansk. text. Evath te dvitayamht etebhyo mitrikritam karya- 








wp meu}yoas-epoee popu you | gw )rbargy.suahang.g} pro 11. 

“Gears? 69 09-Cerquanrers parry? | spay ipa) swer3s}¢ suse 

-pussssls.co ge }e)anb.as Ga yuy | wpm ero gees -upastahbsragis prey 
Se HOP HI22H9 


Trlit. Hyad(t) né, Mazda, paourvim |[=°viyem] gaéthaoscha tashé, daénaoscha, 
Thwa mananha khrattscha, hyad(t) astvatitem dadao ustanem, 
Hyad(t) 8(k)yaoth(a)nacha séfighascha yathra var(enéng vasiio dayeité. 

Verbatim transl. Quum nobis Mazda, primum colonias [sacras nostras] 

creabas [-avisti], legesque* (b) Tua mente intelligentiasque [nostras, i. e. 

conscientiasque recti], quum etiam corpore-praeditum fecisti [et firmavisti] 

vitae-vigorem {nostrum], (c) quum actiones-pietatis [et officia sancta] doctrinas- 
que [statuisti] quo [ut] optiones suas [religionis] vir-optans accipit [-iet, 
vel ponat--|. * Vel ‘animas’ (aegre). 

Pahl. text trl. ‘Amatatd? avé lanman Atharmazd fratim géhano tashid, 
ya? Dind*, (b) pavan aé* Lak minishnd® khiradé at dad®, 7amatat® zak® tant-ho- 
mandand jan yehabiind, [aighat jand va? avd tand!° 1 Gaydmardé" yehabind, ach 


XXXI. 10, 11. 69 


kartre, [tad dvitayari, naranarirdparm*, mfilarh phalam va] etebhyo manush- 
yebhyo dattazh karyakarine, etasmaicha [vikagayitre] kutumbine, (b) sva- 
mine punyatmane, Uttamasya vispharayitre? Manasah, [kila, sad&charasya pra- 
vardhayitre?|. (c) Na Mahajnani akaryakartre pratarayitret, Asmogaya, crad- 


dhadhyayanataya** pravarshati, [tena yat cuddhar adhyeti prasidam na® dadati, 


yatah avyaparataya adhyeti]. 1 J.* dvitiyam, J.* “lyamh. 2 5.3, J.4, J.*. % all diff, 
LOhbl yan oy OmOMe CORUc rp ibs Orsi dle Cri’. | o-rd).8: 

Ner. transl. Thus these** [a pair] are* made* friendly (chosen) by, or from, 
these (aydo) for the man diligent in his business, [that is, this pair, having the 
form of man and woman, root and fruit, that 7s, all their generative force with the 
result of it, is given to the performer of duty from, or by, these men] to this 
frevealer (? meaning ‘increaser ’)| to the countryman (agriculturalist), (b) to the 
lord of holy mind, to the highest (best) mind’s increaser (furtherer), [that is, to 
the promoter of good actions]. (c) The Great Wise One the Lord, does not give 
to the idle and deceitful (thieving one, or ‘hypocrite’), to the Asmoga*, anything 
through the study of the faith, [that is, he gives him no reward because he 
studies well, for he reads without proper (or ‘with evil’, effort)]. *1 Not ‘Thy’. 

Parsi-persian Ms. Kdfm andhar df [bun u bar] at azéshan [Adamydn] 4n oi — var- 
ziday —, [{kfit gésfend binj u bar an & dad, 7 kushishn ¢ pémani] * (b) Khfda asho 
kih [no tr. for this Pahl. fshusha* (sic vid.) pah Vahoman [sic], [ki, sardari 7 gdsfendan pah 
néki kunand] * (c) Nah Hérmuzd 4n f ¢ bi-varjidar (sic pro bi-varzidar) Ashmégh* [] 
4 Déwan (?) + ham = davansacha(?)nd] pah 4nz khtb-shumtrishni (sic) bakhshad. [pah Din 
i khaib 6 gityad, kfi{] muzd chand an Déw4n(?) dehand, an Ashméghan* nah dehand] * 








Fr. ir. When first, Ahura, Thou madest our homes and our sacred laws, 
With Thy mind our understanding, and did’st frame corporeal life, ° 

When rites thou did’st fix and doctrines where the pious may gain his faith---. 
pavan aé4 Lak minishno khiradd yehabundé]. (c) Amatat ktinishnd va> amikh- 
tishné didé'?[aighat kinishnd, 4maikhtishno* i frartind yehabind', ach pavan aé* 
Lak minishno'4+45 khiradé yehabind], **amat min avd tamman kimako va’ atash 
kamaké yehabiind, [aigh, zak min avayad amat bara27 avé tamman yamttinéds, 
atash avdyast6 aé i aéttiné yehabiind. Pavan zak ras bara!® avé tamman yam- 
tinéd ach pavan aé‘ i119 Lak minishnd6, va!® khirad6 dad?°]. 1SeeP. 2 DJ. 2n4 hd. 


up to”. *D. om. va. *D. hanai,DJ.aé. °D. ins. va. °D. yehabfind. 7 DJ., D. om. va. * DJ. om. 
at. °DJ., D. avo. #° Mf.(?) tora, om. i. 44DJ., D. gyok°. 1 M. yehabtnd. 1*DJ. dad. * DJ. ins.i. 
1°DJ.om.va. 1°DJ.,D. ins. va. 27D. pavan. Mf. (not D.)pavan. #°DJ. om. *° DJ., D.yehabind. 


Pahl. transl. When the world and the Religion were first made by Thee for 
us, O Attharmazd, (b) they were created in this, the wisdom of Thy mind; and 
when the life of those possessed of bodies was created by Thee, [that is, 
when life was created by Thee in the body of Gayémard, it was also given forth 
by Thee, in this wisdom of Thy mind]. (c) When actions and teachings are 
established by Thee, [that is, the actions and teachings of the pious are 
established by Thee, this is also in this wisdom of Thy mind]; and when there 


70 XKXI. 11, 12. 


7s @ person in whom there is a desire for the other world, that desire is 
granted to him by Thee, [that is, what is necessary when he is arriving in 
the other world, this which is thus given is required from Thee by him. 
In that manner he will come to the other world, and this is also given to 
him through this which is Thy mind and wisdom]. 

Ner.’s sansk. text. Yan! no, Mahajnianin, pirvari bhiitasamriddhin 
ghatitavan*, Dinihcha, [yam Tvarh jagati? adah] (b) tvayi (? sic) manase (-si) 
buddhayecha (-dhau®), [kila, Tvayi(? sic) vishaye yan mano buddhi¢cha tad ar- 
thai adah], yat tanumatarh* jivams+4 adah4 [yat4 jivam* antah Gaiomarde adah, 
tad api Tvayi (tvadiye) vishaye yan mano buddhiccha tad arthath adah]. (c) Yat 
karmacha, gikshaticha adah, [tad api Tvayi(? sic) vishaye yan mano buddhi¢- 
cha, tad arthath adah|, yat paralokakaminarh kimam adah, {kila yah samihate yat 
yena paraloke vrajati, tasmai samihitarh adah (tasmai ipsayitre* dadAta*® (so) yah 
ayati)]. 1P. 2all jagadi. *J%, J* om. antah G. here. *J%, J4, I 5 53, JA 

Ner. tr. When thou, O Great Wise One, the Lord, wast first a creator of 
earthly property and of the Din for us [which Thou did’st produce in the world] 





-aulo.gasprar»reys ¢)¢-sulo.tusyrsry rena | 223) gapraly ss) ha iD 
saupasysai}nganpange 6 au s.9p | wl ganna anrgavls.guinrg als 
GGyone-uw)dayo.yocruing)gas.grapng | 2499900406 )su).a¢yeyangpaty>) su 


Trlit. Athra vachim[=°chem] baraiti mithahvachdo va, ereshvachdo vA 


Feet te Oe x a tt eee 
Vidvao va, evidvdo va ahya zerediché mananhacha, 
ats Dare eee oe ce eee eye Ry Tce 
Anushakhs Ar[a|maitis mainyu peresaité yathra maétha. 


Verbatim transl. Ibi vocem [verbum] fert falsiloquus, [doctrina-mendax | 
vel recte-loquens [i. e. fidem sanctam professus] vel (b) sciens vel nesciens 
vel ejus [sui] cordeque menteque; (c) ex-ordine [-et-perpetuo] Pietas (prompta- 
mens) spiritus-duos [ibi] interrogat [-abit] ubi in domicilio* [sint, vel ubi ea- 
ipsa domi sit]. * Vel ‘ubi errores sint’ (aegre) 

Pahl. text translit. *Tamman vang? i biland zak 13 kadba efiftar [Ganrak** 
Minavad] va zakich i rast6 giftar [Adharmazd], (b) zak ¢ akas [Atharmazd] va 
zakich i® anakas [Ganrak** Minavad] ‘avo zak 48 libbemman va minishnd [i Zara- 
tashto] (¢) pavan hajishnd* (or khézishn6:), [aigh vadash bard hajém (or khézém)} 
min pavan bindak-minishnih pavan zak i minavad hampirséd6 [pavan Dind* i3 
minavad] ash tamman mihand. [Min Aérpatistand bindak minishniha vadtinyén, 
ash gas i tamman yeheviinédd]. ‘See P. 2D. vang. *DJ. om.i. *D., ME ganak; 
Sp. ganrakh-m°(?). ° Mf. D. ins. i. * Sp. ganrak-m°; DJ. ganrakh-m°; D. ganak-m°. 
" D ins. vad. * DJ. ins. valman; D. i valman (so better). 9 Mf. ins. 7. 

Pahl. transl. In that place there is a cry which is loud indeed [that 
of the Evil Spirit (?)] the teller of lies, [and that also of Adharmazd (?)] the 


XXXI. 11, 12. 71 


(b) in Thy thought and wisdom, [that is, because thought and wisdom were in Thy 
view, therefore Thou didst give* them]; avd when Thou did’st produce the life of 
the corporeal [life within Gaiomarda, this also for that reason Thou gavest be- 
cause thought and wisdom were in Thy view]; (c) and when Thou did’st bestow 
both the practice and the doctrine, [this Thou did’st also because thought and 
wisdom wére within Thy view], and when Thou gavest (or ‘did’st fulfil’) the 
desire of those who are longing for the other world, [that is, Thou did’st 
also grant his. wish to the one who desires that by which he may advance 
to the other world; (when Ye gave*!, (or dadati ‘He gives’) it to him who 
really desires it, and approaches to that other world--)]. ** Old Vedic 2na pl. (2), 


Parsi-persian Ms. Kih at (sic) an [] [& = varman] Hormuzd awwal jiban® tashid, [] 
Din, (b) pah in Ti minishn* khirad at dad, kiyat an tanmandan jan dad, [kfit jan [] an [] 
[gav = tona (sie pro tora)] [u = va] Gayomard dad, ham pah in Ti minishn® khirad dad] 
(c) Kiyat kunishn [] 4mfikhtishn (sic) dad, [kit kunishn [w= va] amikhtishn (sic) ¢ frarin 
dad, ach (sic) pahin Ti minishn*, [u = va] khirad dad], [wa = va] kih kih (= min (?)) an 
anja kémah, wa — kamah dad, [— = vdgiind or nad] (ka, an kih bayad kih [] [pah = 
pavan) an anja rasad no tr. for atash (2) no tr. for dvdst (sic) {] édim dad, pah An rah 
[] [pah = pavan] an anja rasad, ham pah in 7 Ta minishn* u khirad dad] s¢ 





Free tr. There high, his faith to utter, his voice lifts the truthful or liar; 
Learnéd or not-instructed, with heart and the mind devoted; 
But the faithful steadily questions both spirits where they abide (?). 


truth-speaker, (b) that of the intelligent (or wise) [Atharmazd (?)], and that 
of the unintelligent [Ganrak Minavad(?)] to, or for, his heart and mind [Zara- 
tusht’s]. (¢) In arousing (or ‘arising’), [that is, while we* shall arouse him (or 
‘arise to him’)] he who consults with, or ‘as’, perfect-mindedness (i.e. Aramaiti) 
and with, (or ‘through’) that which ‘s the spirit [with the Religion of the spirit 
(or ‘which is spiritual’)], his is the abode there (beyond), [that is, whoever 
will prosecute priestly studies (or ‘observe the assemblies’) with perfect- 
mindedness, for him there is the place beyond]. 

Ner.’s sansk. text. Atra* bumbati! karoti {antar jagati] mithyavakta? 
va, satyavakta va, (b) vetta vd, avett& va, tasya* hridayadardchcha, ména- 
sachcha (¢) — (?)? utthanena ye saripirnamanasé adricyatayé prichchhanti 
paralokanivasan, [Dinya, adrigyatay4, paralokasthandni prichchhantil]. 

*So irreg. 280 P., but J.*, J.4, C. °yo”. *J.* mene, J.* me te, C., P. mene. 

Ner. transl. There [within the world] the teller of lies is uttering 
a cry, or the truth-teller, (b) the intelligent, or the ignorant, with his heart’s 
emotion (?) and his mind, (c) with an — (?) arising (?); they are lifting* their* 
ery* who are asking, or consulting, those who dwell in the world beyond with 
perfect thought and with the spirituality, [that is, they are asking those 
_ things in the dwellings beyond by means of the Din, the spiritual truth). 

Parsi-persian Ms. Anja bang 7 buland an 7 duraigh guftar [Gané Mini] wa an ham 
¢ rast guftar [Hormuzd], (b) 4n 7 4gah [Hérmuzd], wa 4n ham ¢ bi-agah [Gana Minf]. 


12 XXXI. 13, 14. 


[w’ =va] nan i [fi = varman] (2) dilu minishn [¢ Zaratusht] (¢) pah no tr. for Pahl. hhézishn, 
(ka, tash bih khizam*] kih pah pur- minishni* pah an ¢ mini hampurséd [pah Din 7 





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Trlit. Ya frasa avis(k)yA [= Avishiya] ya va, Mazda peresaité, taya, 
Ye va kaséus aénanhd 4 mazistam (A)yamaité btijem; 
TA chashmeng thwisra hard aib? Asha (aibi) vaénahi vispa! 

Verb. transl. Quae [quas] quaestiones manifesta as], quae |quas| vel, 
Mazda, rogat {proposuit] clandestinas [occultas], (b) qui vel [per occasionem| 
parvae malitiae (p. malitiam apud*) {alicui injuste] maximum adjungit excusa- 
tionis-pretium (ut maxima poena eum multet), (c) haec oculo [Tuo] micanti 
([vel, O splendide (?)]) custos (ad) Sanctitate (ad) aspicis omnia! 

Pahl. text translit. ‘Mtn hamptrsid pavan zak i++ 4shkarak6s, [kirfak i¢ 
ashkarak avayadd kardand], Atiharmazd, *mtn hampitrsid pavan zaki nihanik 
[vinds, va® nihanik vésh vaddndfid], (b) mtin pavan? zak i kitak kind zak imas 
atizmayéd**+1, bijishnd rai, [aigh, vinas I? khirdak bara vadinyén, va? akhar 
khadtik {1° stavar bara vadtimyén1!, aigh vad zak pédak 14 yehevinad] (c) zak 
it pavan kolA dé chashm aé!2, [aigh, khaditinih'? zak°]. Pavan giméjak6 val4 
sardar homanih, [‘5vinds 16 dén avé kirfak gimikht yekavimtinéd| madam!7+1, 
Aharayih [ach sardar hémanih1*] vat madam khaditinih' harvispo'. 

1See P.°2 DJ. om. ? DJ. ins. 1) * D.om.-i, *D.:ins. va. * DJ., -D- om. va. 7 D.om: 
’DJ.Di5 Ms noz.*DI.1; Mf. 2 %D.inss a.) “oD inands iD hana Dae tee Sis: 
va. DJ., D. (2), M. om. va. % DJ., D. ins. from 15 to 15. 1° D. ins. 1. 17 D. damadam 
(sic); Mf. maman (sic). +8 DJ. 

Pahl. trl. What is discussed (or ‘He who has discussed’ (?)) concerning 
what is open, O Atiharmazd, [whether it is necessary to (or ‘he (?) must’) do 
good works which are open], and what is discussed, (or ‘he who has discussed’) 
as to that which is secret [concerning sin, and* they may do much that is 
secret], (b) and he who to gratify a petty hatred ventures upon a great one 
for the sake of deliverance, [that is, those who would commit a trifling sin, 








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XXXL 13, 14. - 73 


mini] ash inja makin + [Kih magopatdari bundah* (?) minishn-iha kunand, ash gah 
anja béd)] # 7 ‘b’ in other MSS. has ‘c’s’ place in the Persian MS. 





Free. What open questions are asked, or what questions sealed and forbidden, 
Or who for a little sin, binds on the heaviest penance: 
With brilliant eyes as a guard, on all with the truth Thou art gazing! 


and afterwards a very* great one in order that it may not be discovered], (c) 
those things which are in both Thine eyes are this (or ‘are one’, (read I with 
D. J.)) [that is, Thou seest*! them]. In the combination of both [in that condition | 
of sin in which it is mingled with good works*] Thou art the ruler; and 
also over Sanctity, and Thou lookest** upon all! ** Vaénahi twice treated. 
Ner.’s sansk. text. Yah prichchhati prakatena, [punyena] yo va, Mahajiianin, 
prichchhati prachchhannena [papena], (b) yo va kirnchanena** duhkritena tan ma- 
hat acharati cuddhaye, [cuddhyartham, duhkritena kirnchanena (sic) yat kritam 
dste!, ekari sthilatararh kurute yavat prakatam? na? bhavet], (c) tau lochanabh- 
yam, ekahelaya [papeshu pari punyeshu] paripacya samagrau’, [papeshucha, pun- 


yeshucha, ekahelaya, adhipatir asi sarvatracha punar api]. *J.%, J.4, P. yat krita- 
master 2 J.,0d. “Kato ma, .C., P. “tene. * J.*, J.*4, P. Soro, C. “ora. ** See Burnouf. 

Ner. transl. He who asks with regard* to* what is open (or ‘openly’ (?)), 
{with regard* to* sanctity], or he who asks with regard* to* what is concealed 
(or ‘secretly’ (?)) [with regard to sin (or ‘sinfully’ (?))], (b) or he a/so who through, 
~ (or ‘on account of’) a little* sin, commits the great one to secure a clearing, [that 
is, who, for the sake of a clearing (or ‘acquittal’) necessary on account of a little 
sin which has been committed, commits a greater one, in order that the first 
may not become known], (c) upon these two, each of them, look with Thy 
two eyes, and with one light on both, (i. e. coordinately, without prejudice) 
[on doth their sins and their righteous actions. Over sins and righteous 
actions Thou art evenly (so) everywhere, and again, the Lord]. 

Parsi-persian Ms. Kih hampursid pah an i dshkarah [(kirfah 7 Ashkérah bayad kardan}, 
Hormuzd, kih hampursid pah an 7 — [wanah*, [] — bisyar kunand] x (b) kih [] an 7 
andak kinah an 7 meh azmayad — ra, [kf, gunah [] andak bih kunand, [] pas yak (or 
ék) ¢ buzurg bih kunand, ki t@ an péda** nah bad] * (c) an ¢ pah har di chashm in, [[kt, 
mi-bini (?) fu = va] an] 4, Pah — [ J sardar hasti, [[wa = v@] wanah* andar an kirfah amikht 
éstéd [] [chih = maman]]; Saw&b ham [sardar hast(i)] [] awar [] [édin = aédin’) 

tamim « !The characters intended for aédtm are those also used for édtin. *1 Or ‘paida’. 





Free tri. This then I ask: what judgments are passing now and will pass, 
What debts are paid in justice for the offerings of the holy, 
And what is the wicked’s debt? and their portion what in the judgment? 


Verb. tri. Haec [i.e. de his] Te interrogo, O Ahura, quae enim it [eunt, 


i e. fiunt (de nostra salute)| venietque[-ient, i.e. fient], (b) [et de iis] quae ut 
10. 


74 XXXI. 14, 15. 


debita accipiuntur [vel solvuntur] oblationum fi.e. de oblationibus] (ex) [viri] 
sancti [et fidelis], (c) et de iis quae, O Mazda, [ut debitae poenae a] scelestis 
[infidelibus solvuntur], et quo modo eae [ea] sint [erunt, i. e. solventur] in 
consummatione, [et] quando. (* The transliteration is again purposely omitted), 

Pahl. text translit. 1Zak ikolA II min Lak pursém, Atharmazd, min madé 
va’ minich yamtinéd, (b) mtin avam yehabanédd min das(th)ran*, min zak! {3 ayo 
valman i aharibd, [min zak ¢ chigin dvayadd yehabinds, Attharmazd], (c) vat 
munich avo darvandand, chigind valmanshin homand, angardikih* aétind den- 
man, [aigh, valman’ dadistnd maman ? valman dind® maman 2am bara yemalelin]! 
SOEs Paes), OND) J sins ech): ins.; DJ. om. * DJ. ghal. © so Mf.; D. dadist®. 

Pahl. transl. Both these questions I ask of Thee, O Atharmazd, first 
as to what has happened, and as to what is happening, (b) and as to what 
debt 7s paid (given) from the offerings, from that which appertains to him 
who is holy [from that which is swch as it is necessary to give (sic)], O At- 
harmazd, (c) and as to what also are the debts to the wicked, and how these 
Shall be awarded as this completed reckoning thus, [that is, that sentence, 
what is it?; that decree, what is it?; tell mej. 





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& bpeary ou .wppoas) al xygony ber3a}p9.su99994995)eanaul 


Trlit. Peresa avad(t) ya maénig yé dregvaité Khshathrem hunditi 


Dus-skyaothanai, Ahura ye noid(t) jydtiim [=jiva?] hanar(e) vinasti 
Vastr[i]yehya aénanhd paseus, vird(a)d(t)cha adrujyanté, 


Verbatim transl. Interrogo tantum (vel tale), quae [sit ejus] damnatio 
qui scelesto [infideli] auctoritatem-regalem comparet [-abit] (b) malefico, 
Ahura, qui non vitam [i. e. alimenta sibi] aliter adipiscitur [vel adipisci-possit] 
(c) [nisi ex] agricolae noxa pecoris [vel gregis] viroque [viri] nunquam:-men- 
dacis [i. e. daemonis-mendacii-falsam-fidem-non-professil 

Pahl. text translit. 1+2Parsi-aitosh (-°hastd° (?)) aétiind: valman3 pavant 
vinasishnd padafras vash* vadinyén®, min avd valman 36 darvand khfidayih? 
vadtinyén, (b) i dtsh-ktinishnd, Atharmazd, min 14 zéndakth pavanich mozd 
nivekinéd6 (sic? nivédinéds (?)), [aigh, amatash parak yehabind ach, anshita 
izéndak* bara 1A shedktinyén (or ‘shikon® **)), (c)8 valmanich ¢ varzidar kininédo, 
miin pavan pah ya? vir adrujishné, [aigh, gabrach aé nadik6d main anshitare 


XXXI. 14, 15. "6 


Ner.’s sansk. text. Tad dvitayar Tvattah prichchhami, Svamin, yad dga- 
tamh, aydticha; (b) yo* rinari dadatet dinebhyah punydtmane, [Hormijdaya 
yatha yujyate datum], (c) yecha, Mahajianin, durgatimadbhyah, kathari tesh- 
ah? asti® vipakata* evar, [kila, yah tat kurute, tasmai niddne* prasAdaddnar 
kith bhavati, yagcha tat kurute, tasmaicha kith bhavati ti4, me brihi]. 

* J.“ dadhate. 2 P. * P. om. teshim. 4 J.4 (?). 

Ner. transl. These* two* things I ask of Thee, O Lord, what has hap- 
pened, and what is happening ?, (b) and as to him who pays (or ‘accepts’ (?)) 
the debt from the offerings, to the holy-of-soul, [that is, to Hormijda (?), as 
it is fitting to pay it], (c) and I also ask as to those who, O Great Wise 
One, pay (or ‘accept’?) the debt for the wicked; how is their consummation 
so, [that is, what is the reward in the end*! for him who does this, and 
what is thus for him who does that* other* action? Tell me this]. * See Y. 43,5. 

Parsi-persian Ms. An 7 har dit az Ta pursam, Hormiizd, kih ras — (?) [] kih 
ham rasad s (b) Kih karz dad az didan, — an ¢ an ti 7 Ashdo, [az an 7 chim bayad dad, 
Hormuzd], (¢) wa kih ham 4n darwandan? chim éshan hend, [] [tamam = harvisp (?)| 
édin in, [kfi, i dadistan chih? ft dadistan chih? man bih oUF]  *) Parsi‘ go’. 


Free tr. Thus ask 1; what his judgment, who the throne for the wicked formeth 
For the evil-doer, Mazda, who his bread not else obtaineth 
Save as harming the tiller’s flock, his who does not serve the Foe? 


‘va gdspend khtipd yakhsenunéd, ash kind levatman yakhsenunéd]. 1 See P. 
2 M. ins. pitrsem. * DJ. ins. 7. 4 DJ., D. ins. zak. * so D.; DJ. vadtmyénéd (?); M. 
vadiniayén. °DJ. om.i. 7DJ. *D. ins. va. 9DJ. om. va. 1° D. mardim. ** So in Comm. 

Pahl. transl. Thus it is asked of* him: ‘Will they inflict that punish- 
ment by ruin, and upon him who would provide the lordship for the wicked, 
(b) who is an evil-doer, O Attharmazd, who does not announce the life as* 
gained* even for a reward ?, [that is, even when they give him a bribe, they, 
that is, such persons would not leave a living man apart (or ‘release him’)], (c) 
the malefactor who (see min in 4) vents his hatred even upon the husbandman 
who for herd and man is contending against the Draj? [that is, he regards 
with hate even this good man, him who is maintaining man and herd welll. 


Ner.’s sansk. text. Prichchhami evami: yat vindcanigrihituh! yo dur- 
gatimato rajyar kurute, [kila, parthivatvam nikrishtebhyo? datte], (b) dush- 
karma’, Svémin, yasmat na jivitarh lamchaya (sic) *pi labhate, [asaucha yah 
lathchopachararh (sic) dadati, tasyd ’pi jivitarh na tena vimuiichati], (c) kar- 
taraticha kadarthayati pacindm* virinamcha, abadhitararh, [kila, yah prati- 
yatnarh manushyandmé gopaciinim*, yavantaii*> yujyate kartum, na badhate]. 

*J.*, J.4, C, -grah®; J.*, P. °grah-, 2J,4 “bhyo®, C., P. bhya®. *J.4, so all. ® not yach®. 


76 XXXII. oe 16. 


Ner. transl. Thus I ask Thee: ‘What zs for him who destructively 
punishes (not ‘oppresses’), and who (for: ‘What ¢s the deed of the destructive 
punisher of him who (see the Pahl.]) provides the sovereignty for the wicked, 
[that is, who bestows the kingdom upon the degraded]? (b) the evil-doer, O 
Lord, from whom one does not gain* life, even through a bribe*, [that is, he 
who gives a complete bribe does not save (or ‘spare’) even his live by this 
means]; (c) and this evil-doer also brings calamity upon the worker (hus- 
bandman), the remover of obstacles (or ‘oppression’) from herds and men, 





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Trlit. Peresd avad(t) yatha hyo, yé hudanus d(e)manahya* Khshathrem, 
Shdéithrahya va, dahyeus va Asha fradathai asperezata, 
Thwavas, Mazda Ahura yada hvé anhad(t) ya-S(k)yaothnascha. 


Verbatim transl. Interrogo tantum (vel tale): quo-modo ille qui bene- 
faciens [vel de-bono-sapiens], habitationis Regimen, (b) regionis-vicis-abund- 
antis vel*, provinciae vel*, Sanctitate promotioni [promovere] studebat [-uit], 
(c) Tui-similis [vel dignus], Mazda, {sit vel veniet, et] quando ille-ipse [ita] 
sit (fiet vel aderit), [et] quae-facta-faciens [suum adventum, vel suos pro- 
gressus* in* perfectionem*, celeret}. 

Pahl. text translit, ‘Ptirsi-aitdsh2+4 aéttiind valman: [mozd vash* yeha- 
bini-ait3] mtinash zak i hi-dandk den demano** khtdai, [aighash® Athar- 
mazd?, pavan minavadth?, dén tand khidaéi kard6é yekavimtinéd], (b) afash§, 
dén shéisar*® zak i# dén mata, zak min pavan Aharayih fradahishnih, va? 
aktshidar (2? or @ishidd@r); [atghash pavan stih zak aish khadai i, amat 
kar va kirfak vadtinyén, 14 kishéd], (c) Laké havandt, Atharmazd, pavan 
zak dahishnd, min aéttind zak aité pavan ktnishnoch*t, 1 See P. 2 DJ., D.; 
D. has pfir, or pavan, apart. *or °bimi-hast (?). * DJ. ins. i ® so DJ. ° DJ. om. ash. 
% so Mf; D. Sikth. *:s0 Mf. ; D.‘ash. ° DI. omivase ed. Pom om. ch: 

Pahl. transl. It is asked of him thus as fo that one: [Is the reward 
bestowed also upon him] in whose abode the beneficently Wise One is lord, 
[that is, Aiharmazd is made Lord within his body, through the spiritual truth, 
(b) and who is also no(?) striver (or better ‘a striver’, or ‘competitor’ (but 
see the gl.)) with him who is occupied in the propagation of Sanctity, 





























XXXI. 15, 16. 17 


(that is, «pon the man who does not fetter an effort for (or ‘of?) men and 
herds such as it is fitting to make’). 

Parsi-persian Ms. [] (Pah sakhtosh = pavan sdkht Osh (?)] édtin: i pah [in = zak] 
gundhan padafrih (wa’sh = vash) kunand, kih an fi ¢ darvand khudai kunand, (b) 7 
bad-kunishn, Hérmuzd, kih nah zindagi pah ham muzd* space, (ku, kiyash — dehad 
ham adamiz ziyandah* [] nah gfizishtand (?)] * (c) [Wa = va] i ham 7 varzidar 
kinah-kunand, kih pah gésfend u mard bi — (sic, text adrtizishn), (kt, mard ham [ } 
nék kih mard u gésfend khfib dar(ad (?)), ash kinah awa darad] # 





Free tr. How thus doth he, I ask Thee, who o’er dwelling, district, province, 
Generous and wise, the Rule, in the Right, to promote is striving, 
Become like Thee, Ahura? When thus shall he be (?), through what actions ? 


in the town which is in As province, [that is, that person is his Lord in the 
world, who, when they* would do duty and charity, does not (?) strive (or 
‘chastize’)], (c) when, it 7s asked, does such an one become like Thee, O Athar- 
mazd, in that dispensation, one with whose action it is even thus’? ** Or ‘spiritually’. 


Ner.’s sansk. text. Prichchhami evar: kathaih etasya yat uttamajia- 
ninot dehi [dadasi] réjyar, [kila, adricyatayé vapushi nije rajanam kurute], 
(b) deceshu va, grémeshu va, punyavriddhidena advandvinah (? see Comm.) 
{kila samara tena yah karyath punyaricha kurvann aste, na yudhyati, tasya 
Acharyasya sa acharyah]. (c) Tvattulyo?, Mahajiianin, evath sa* asti*, yah kar- 
manacha, [yah evarh so ’sti karmanacha’ tvattulyah‘). 

1 J.4, ©. mahaji®. 2 J.* svamin sva-. * J.* others *manya®. les welee 

Ner. transl. I ask Thee thus: ‘How dost Thou(?) bestow the sovereignty 
upon him when* he* is* beneficently* wise? [That is, he(?) produces a royal 
characteristic in his own body through spirituality], (b) upon him who, on 
account* of* the increase of Sanctity, is no(?) opposer (or ‘contender ’) in pro- 
vinces, or villages? [that is, with him who is. discharging his duty and per- 
forming acts of sanctity he does not contend; he is this teacher’s teacher]. 
(c) Thine equal, O Great Wise One, the Lord, thus is he verily, who 7s such 
in action, [who is thus this Thine equal also through (or ‘in’) activity]. 

Parsi-persian Ms. [] [Pah,; pasdkht (?) wa’sh (?) = — — — (sic?)] édiin @ 
[muzd — [] [dehad = dabinishn + éd* (vel + héd)] kiyash an ¢ nék-dana& andar 
(— defaced) khuda, [ktish Hormuzd, pah minti, andar tan khud&é kard éstéd (so)] # 
(b) Azash (sic), andar shahr 4n, andar deh, an kih pah Sawab — [] [no tr. for 
aktishidar], [ktish pah géti an kas khudi 7, kih kar u kirfah kunand (?), nah —] % 
(c) Ta [], Hormuzd, pah 4n dahishn, kih édtin an hast pah kunishn [] * 


eae ee 


78 } XXXI. 17, 18. 
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Trlit. Katarém ashava va, dregvao va, verenvaité maz[ily6 ? 
Ss de 2. a 
Vidvao vidushé mraoti ma evidvao aipi débavayad(t), 
at =< a eee Cpa cee eX. 
Zdi née, Mazda Ahura, Vanheus fradakhsta Mananho. 


Verbatim transl. Utrum [-ter] sanctus-ve*, scelestus-ve*, sibi eligit [i. e. 
credit] majus? (b) sciens scienti loquatur (vel narrato); ne nesciens porro* 
fallat! (c) esto (vel id dic) nobis, Mazda Ahura, Bonae monstrator Mentis. 

Pahl. text translit. Kadar, ayifé aharabd? aydf darvand, hémnuninéd? 
mas, [aigh, aishand ayif zak i aharibd tikhshakihatar¢ hémnuninéd, ayifs 
zak i darvand]? (b) AkAsth® valman ¢ Akas rai yemaleltinai, vat 14 valman ¢ 
anakas® yehevindi min akharash! vadat1 [bara yemaleltinam]. (c) Azdtnd*7 
lanmant, Atharmazd, [aighman’ bara khavitinino’, afmand] pavan Vohtiimand 
fraz dakhshakind9, [aighmand pavan frardndih pavan dakhshak bara vadtin 1}. 


* See P. 2 DJ. ins. va, 2 D., Mf. hémnunéd. 4 D., Mf. °shak®, 5 DJ. om. 7, 
* so Mf.; D. *ih, or “sh (?). 7™DJ., D., Mf. azdino. * all *tunin®. °D., Mf. °kind. 1° D., Mf. °and. 


Pahl. transl. Which causes men to believe the great truth, the holy, 
or the wicked?, [that is, does he who is holy convince persons with the 
more energetic persuasion, or does he who is wicked]? (b) Speak intelligence 
for him who is intelligent, and do not become ignorant thereafter, while 
[I shall speak to thee]. (c) Search* it* out® for us, O Atharmazd, [that is, 
inform us fully], and deliver a sign [to us] also by (?) (or ‘in reference to ae 
Vohiman, [that is, provide us with a sign by (?), or ‘for’ piety]. 








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& wi 0290}9.6964029.44).4 Fu | sp youga)g.aupanessayyg 
Trlit. Ma chis ad(t) vé dregvaté mathrascha giista, sdsndoscha ! 
A zi d(e)manem visem va, shéithrem va dahyim [=°yuvem] va, Adad(t) 
Dusitacha mar(a)kaécha; atha %§ s4zdim [°tivem] snaithisha! 
Verbatim transl. Ne quis itaque vestrum scelesti [Daemones colentis 
falsa*-]rationis-verba-que auscultet hortationis-doctrinas-que ! (b) (Ad *) enim 
domicilium, vicum vel", oppidum yel*, provinciam vel*, ponat [coniciat] (¢) [in] 
miseria [-iam] [in] morte [-temque]. Itaque eos caedite securi! (vel eos [iis] 
acuite (?) acinaces (? sic etiam traditio)). 


XXXI. 17, 18, 79 


Free tr. Which creed as the greater believeth the righteous, or is it the wicked ? 
Let enlightened speak to the wise, let not the foolish longer beguile us; 
Be Thou, Ahura, our guide, the revealer of Thy Good Mind. 

Ner.’s sansk. text. Kah'+? aho? punyatma? va2, durgati va, prabodhayati 
mahain, {dvayor madhye ko vyavasayitarah* prabodhayati ajfidnat] (b) 
Vetta vettre brite, [karté kartribhyam brate] ma ’vetté bhava pacchat? 
yato® vipratarakat. (c) Vijiiapaya‘ no, Mahdjianin Svamin, [kilé *sman parijia- 
paya®] Uttamena prachihnaya Manasa, [kila, maim sadacharatayéd Dineh 
samabhijnanena® kuru]. + J.3, J.4, 0%. 2C.om. *J3 pagchanyat, C. chat yat®, 
P. yata; see Pahl. vad. * so Haug; J.*, J.4, P. vishy®; J.* veshy-, C. VLG Went 80 diss, 
J.* payata, C. °payat, Ps paya. ° J.3, J.4, J.*, P. sabhi?, C. samabhi®. 

Ner. transl. Who, alas! the pure of soul, or the wicked, teaches as 
the great one?, [that is, between the two which teaches as a person more 
zealous than the other, the ignorant?| (b) The intelligent speaks to the 
intelligent, [the man of holy (?) action (‘the priest’ (?), or ‘husbandman’ (?)) to 
the men* of* action“]; be not thou ignorant thereafter because (or ‘while’ 
(?, see the Pahl.)) misled by, or from, the deceiver, (or ‘after (?) the de- 
ceiver’). (c) Instruct us, O Great Wise One the Lord, [that is, cause us to 
understand]; furnish us with a sign by, or about, the Best Mind, [that is, 
furnish me with a sign from* the Din with* reference* to* good conduct]. 

Parsi-persian Ms. Kudam, ya ashé ya darwand, khwihad meh? [ki, kasan ya an 
7 asho — tar (sic) — khw&had (? = admfininéd (sic)), ya an 7 darwand 2] x (b) Agahi 
a7 Agéh ra gti [] nah f 7 bi-agah bawi az pas [] [] [raik** = dir*] [bih gfiyam] sz 
(c) space [] [& = varman], Hormuzd, [kfi, main bih dani ma-ra] pah Vahéman (sic) 
fraz —, (kt, man pah frarini pah khaslat bih kunad (?)] % *! Sic (prob. dar = rdih). 





© a 

Free tr. Not one of you lend a hearing to Manthra, or creed of the wicked, 
For house, village, district, or Province, he gives to destruction, 
Leaves them in ruin and death; then hew ye them all with the halberd! 

Pahl. text translit. 1A1? aish aétfind min lekiim min! valman darvand 
Mansar nyékhshad? Amakhtishnd*, [aigh, min Aharmékand Avestak! va> Zand 
al nydkhshédé], (b) mamman dén zak i® demand, va> vis, shdisar7, va mata, 
yehabainéd (c) dish-riibishnih va margih®, [zak i Aharmdk]; aétind val- 
manshan*+1 [Aharm6kano rai%+1] sizédt shnaish*!°, 1See P. *DJ., M. akhar, M. 
adds ma. *D. nyéksh®. DJ. nyésh®. *D, Avéstak; Mf. avdstak (? sic). °DJ. om. va. °M. 
ins. i, 7DJ. om. i, ins. va. *so DJ.,D.; M. avo shan. "DJ., D. *° D. or snash (sanéh (?)). 

Pahl. trl. So let not one of you listen to the Manthra of that wicked 
one, or his teaching, [that is: ‘Hear ye not the (or ‘their’) Avesta and Zand 
from the Persecuting-heretics’], (b, ¢) for in that which zs dwelling, village, town, 


80 XXXI. 18, 19. 


and province he [who is the Persecuting-heretic] produces evil proceedings 
and death; therefore for those Persecutors prepare ye the sabre. 

Ner.’s sansk. text. Ma kagchit evarn sadbhyo! (bhavadbhyo (?)) durgatimato 
Vanith crinotu ciksharicha; [ekA Avistévak, eka vyakhydnatachal, (b) sa yatah 
Asmogah?2 griheva..... , dece va, grame va, dadati (c)dushtarh* pravrittith mrity uth, 
aparamhcha anyayaih. Evarh tasmai bhujena castram vighataya? [Asmoganam 
guddhayecha vachasarh, gastrath tebhyo arachayata*4]! +J.* sadbhy6, J.4 madbhyo, 
J.*in Comm. is J.*;C. mad’, P. bhama®. ? all gehe va (variation for erih®.). Sall °taya. * so 
Haug (?); J., J.* arayet, J.* acharayet (so), C. acayat; C., P. add aray?®. 

Ner. transl. Let no one of those present (?), or ‘of the good’ (or (with 





sas yp.tunrgalr. yo ycaer | CEO M APRENG FMM ODI 19. 
bavssle_bySrqp-bjngssonmydy | egenupal savadyrdee)e 
& gorssa}y)uqoag ale raveyals | 9606.0 )ebyr29 a) Cas. sys 


Trlit. Gishta yé mata Ashem, ahtmbis * vidvao, Ahura, 
Erezhukhdhai vachanham khshayamano_ hiz[u]v6-vas6, 
Thwa Athraé sukhra, Mazda, vanb[uv(?)|au vidata ranayao. 

Verbatim transl. [Ei] auscultet [vel eum audite] qui mente-concipiebat 
Sanctitatem mundum-salvans*!(?) [vel (leg. ahfibis) pro populo, vel etiam pro 
vitis duabus (?)] sciens, O A., (b) [pro] verum-verbum-loquenti ([vel etiam fortasse, 
ad suum-dictum-in-re-vera-constituendum]) verborum dominans linguae-arbitrio- 
praeditus (c) Tuo igne candenti, O M. in- (vel pro-) bono edito certatorum- 
duorum ((vel fortasse ex duobus sacris lignis]). #1 i, e. servans. 

Pahl. text translit. ‘Nydkhshishnih min padmand Aharayih padash pavan 
kolaé IH ahvan aétind aks, Atharmazd, [aigh!, zakt min padmané i? Aharayth 
padash mindavam i minavad va stih khavittinéd kardano]. (b) Arshtkht gdbish- 
n6? valman i padakhshah¢ [f avibim] pavan hoizvand kamakinishnd, [aighash® 
ghal® gobishné i rast® ¢ frarind, avdyastd bara dedrtinishno]. (c) Hana i® Lak 
Atash i sikhar*, Adharmazd, vijarishnd bara yehabtnéd avo patkardarand, 
(aigh, bikht va? airikht (vel Aitrids (2?)) pédak bara vadtinyén’]. 

‘See P. ? D. ins. i % D. ash, or °nih. * so DJ.; M. shalita. * so Deeb 
* DJ. om. i. 7 DJ. om. * DJ. Airikht (?). ° D. °anand. *I om. 7; see Ner. 

Pahl. tri. Let there be a listening (infin. for imper.) to him whose (or ‘to 
that which’ (?)) is the regulation of Sanctity, and who is thus wise as regards (or 
‘by means of”) it for both the worlds, O A., [that is, he whose is the regulation of 
Sanctity understands as regards (or ‘by’) this how to attend to the concerns of 
the soul as of the world]. (b) He who is the [fearless] ruler over (oblique by 
pos.) truthful speech (or ‘the veracious’) is effecting his wish expressed by tongue 


XXXI. 18, 19. 81 


bhavadbhyo) ‘of you’) listen to the Word and doctrine of the wicked, [one 
is the Avista-word, and one 7s the Interpretation], (b, c) for the Asmoga causes 
corrupt* proceedings and death, and creates other disorder within the house, 
province, or village. Then strike him a sabre-stroke with an arm-blow, 
[that is, to purify the effect of the Asmogas’ words, make ready* (or ‘let 
fly = arpayet’) the sabre for them]! 

Parsi-persian Ms. [Wa=va] ma kas édan az shuma [] [kih = mtn] ft darvand Mansar 
shunavad* u amikhtishn (sic), [kti, az Ashmékan (?) Awesté u Zand ma shunavad*], 
(b) chih andar [ ] no tr. for demtn (?) — mahallab, shahr, u deh, dehad (c) bad-raftani 
(?) u marg, an 7 Ashmogh; édtin [] [6shin Ashmoghan ra] [] [sizad = sdzéd] silih x 


Free tr. Hear they* him who the Right conceivéd for our folk, the discern- 
ing one, Mazda, 

For the creed-speaking* saint* over words with infallible voice is he mighty, 

With flame of Thy Fire He speaks, sent forth for the good of the strivers! 


(that is, for true and pious speech, the desired, (‘or necessary’), thing is to be 
renounced (or ‘presented (?)’)], (c) and this, which is Thy red Fire, O At- 
harmazd, will give the solution* to the contenders, [that is, they shall make 
the certain and impure fully manifest dy means of it]. 

Ner.’s sansk. text. Crotavyaih, [kila, adhyayanar! tasmat karyarh|, yah 
pramanam punyasya bhuvanadvaye ’pi [vel °dvayor](?) vetti Hormijdiyam. 
(b) Satyoktaye? vachasam svatantro jihvakamena, [yasya bhayath na. ’sti, 
kamajihvagcha vachasi]. (c) Te Agnih rochishman, Mahajnanin, vyaktith* 
dadati prativadinarh, [guddharh acuddhamcha prakatikurute]. 

1 P. adhyanam. ? J.* te. 

Ner. transl. The matter is to be heard, [that is, a study is to be made 
of it by him] who is acquainted with the righteous design of Hormijda for* 
both worlds. (b) He is independent for truthful speech (or ‘the truthful 
speaker’) of words by, or in, his choice of speech, [whose fear has no 
existence, and he is tongue-free in word]. (c) Thy brilliant Fire, O Great 
Wise One, gives the explanation* to the contenders. [It makes purity and 
impurity (good and evil) evident]. 

Parsi-persian Ms. Shunavishni kih péman Sawab padash pah har dti jihan* édtn 
agah, Hormuzd, { [] kih péman Sawab, padash chiz 7 mini [] géti dinad kardan] x 
(b) Rast-gobishn & 7 no tr. for patikhsh (sic) ¢ biham (? for bi-bim) pah zabaén k&émah 
[] [gobishn = gébishn] [ki{[sh = ash] [] [6= ghan] gobishn 7 rast i nék, bayad bih 
barishn]*' % (c) in ¢ Ta @tash 7 rashan, Hormuzd, guzdrishn bih dehad 4n dalil-ku- 
nandagan, (kf, khalisi na-khalisi zihir bih kunad] x *! Or ‘burishn*’. 





11, 


82 y XXXI. 20, 21. 
Dsrayodcelagarhyr.cqesneg | Goraeos. "psrsoug.cm -20. 
Rpab.sureysanrs.cede)yosyrg | Peurscere-qesmyg¢c0 dang 
se}Hons + dig AU AW syoanparehbssss gary | Leeguanreos)y . oe . ub. cere 


& Bete po} 
Trlit. Ye dayad(t)* ashavanem divamnem, héi aparem khshay6o 
Dar(e)gem ayi temanhé, dusvar(e)them [=°huva®] avaétas vachd; 


Tem vao ahim, dregvaiité, §(k)yaoth(a)nais vais [=huv?] Daénd naéshad(t)! 


Verbatim transl. Qui reddat [vel accedebat ad si Ayad(t) legatur)| 
sanctum fraudem-patientem (vel fallentem (?) *1), illi-ipsi [est] serius exitium 
(b) [per] longum [aevum-durans] in vita*? tenebrarum [in-tenebris], [et] mala- 
esca [est ei], humilitas (i. e. sordes, ab-imo) sermo. (c) Hane vestram vitam 
[vos], scelesti, factis vestris propriis [vestra] anima (sic) [vel vestra Religio 
falsa] induxit (vel inducat)! *1 med. pro act. *? fortasse vita (nom.), 


Pahl. text translit. *Mtin yatinéd avd Ahariband pavan frifishnd, val- 
man min akharash?+ shivan, [aighash? pavan raband shivan yehevunéd], (b) 
afash dér yatinishnd dén tem, [aighash dér damand tamman avayadd yehe- 
vdntand*+4], va‘ dish-khirishné, {aighash vishich*1+5 yehabind], va® anak’ 
ribishnih yemaleltinédé, [aighash, anak mad yekavimiinéd6]. (c) Avd tem 
ahvand, lekim min darvandin' homanéd, atand? ktnishnd zak ¢ nafshmant 
va® Dind* yezrinéd!, [kardand? avayasti?], 1See P. ? DJ., D. °ash. * DJ., D. 
*andd. *DJ. om. va. ®DJ., D., M. vesha (not °Ai + cha (Zend letters)). °DJ. ins. va. 
7™DJ., D. om. i. *DJ., D. om. va. °D. kardano; DJ., Mf., kardo. 2°M. °astano. 

Pahl. transl. He who comes to the righteous with deceit, afterwards 
lamentation shall be his, [that is, for him is lamentation in the soul], (b) 





“.auparargoangos) gear, Leow») rsrgy bherw-puige s.gussng oe 

“plus assays) Gap dy. panos ragyuoye | spaws euseosan-agyse ) a 

saupayrasjndbasagiys g2a}sag.s beng | borsjuc.angfobaurgorul 
abode») 


Verbatim transl. Mazda det*! [vel dabit, vel etiam fortasse dedit] Ahura 
Salubritates [-tem] Immortalitatesque [-temque] (b) apud plenitatis [-tem] (a) 
Sanctitatis e-suo-proprio regni [-no ut] princeps-protegens, [et] (c) Bonae vim- 


XXXI. 20, 21.. 88 


Fr. tr, But he who deceives the saint, for him shall at last he destruction; 
Long life in darkness’ his lot, vile his food, with revilings loathsome; 
This be your world, O ye foul! by your deeds your own souls will bring it. 


also his is a protracted coming into darkness, [that is, there must be a long 
period of time for him there], and also bad food is offered him, [that is, 
they give him even poison], and he says it is a vile experience, or proceed- 
ing, [that is, it has come on him ag a vile infliction]. (c) To darkness*, 
O ye who are wicked, your own deeds and your religion are leading your 
life [to do as you do is a necessity]. 


Ner.’s sansk. text. Yah pratarayati punyatmanaht chhadmana, tasya 
pagchat astu, [pagchat? astu; Atmani bhavati]. (b) Dirghara Agamanaih tamasi, 
duhkhadanam* anyayapravrittiricha (?) dattah (?), [aho! anyayo me prapto 
’sti ’ticha’, dattah]. (c) TAmisrari vo bhuvanam, durgatimantah, karmani 
nijani, Dinigcha, nayati [-yanti] [Acharanaticha * abhipsanazicha *]. 

* All °atmah. ?J.4 om, 3J.4 stuticha. 4 Haug tam (bhuvanam as masc.), 

Ner. transl. He who betrays the pure through his fraud, may the same 
be also his portion at the last, [that zs, let it be so afterwards; it is in his 
soul already]. (b) They (?) two (2?) give (?) him a long arriving in darkness, 
and vile food, and they carry out lawless proceedings [: ‘alas! he cries, the 
lawless one (lawlessness (?)) has come to me, and ig given (?) thus (or ‘they 
two present him, or it’)|. (c) Your own (inbred) deeds, and your Din [your 
habit and desire] are bringing on darkness as, (or ‘are bringing on this’ 
(tam (sic, masc.)) your existence es 

Parsi-persian Ms. Kih fyad an ashavan pah frifishn, fi az pas no tr. for shin (sic), 
[kfish pah ruwan* — béd], (b) azash (sic) dér 4madishn andar tarik, [kish dér zaman 
anja bayad bid], wa bad-khfrishn, [kash zahr [] dehad], wa (defaced) giyad, [kt, [] 
—(?) rasid éstéd] x (c) An tarik jihan*, shuma kih darwand hastid, [] [at (sic) = amat] 
kunishn an 7 khwésh [] andar = dayen (?)] — [kard = kard] — x 





Free tr. Mazda ahura will give both Health, and a Life immortal 
With the fulness of His grace from himself, as the head of Dominion, 
And the Good Mind’s power he’ll send to His friend in deed and in spirit; 


sustinentem Mentis [illi (?)], qui sibi in-spiritu [animo] factisque amicus [fuerit]. 
*1 Vel: ‘Mazda dabit A. Salubritatis, Immortalitatisque (b) e plenitatis [-tate] 
Sanctitatisque e-suo-proprio Regno regimen-protegens (neut.) --’. (The transliteration 
is purposely omitted.) 
Pahl. text translit. 1Afharmazd! yehabind? Haurvadadd va* Amerd- 
dadé (b) bindak av’ valman man Aharayih zak, [mfmasht kar va kirfak 
kardé yekavimanéd]. Afash nafshman patih!, pavan zak ¢ valman i khidai sar- 


8h XXXL +24, 22) 
darih, [aigh, pAdakhshahih® zish® aito pavan Dastébar yakhsenunéd6]. (c) [Zak- 
ash7| Vohtiman vazdvarih* [aigh, zak i8 mozd Vohtiman?+!* yehabiinéd® ach avo" 
yehabinéd] min valman™ zak i nafshman minavad pavan!* ktnishn1* désto’. 

1See P. 2D. dad. *D. has va. * so DJ., others aighash. *DJ., D.; M. shalitath. 
® 30(?) DJ.*, Mf.; M. zakash. "so DJ., D., Mf. * DJ. ims. i. * DJ., D. *° D. ins. bara. 
1 DJ, avd. ™% DJ., D. avd. ™ DJ., D. * Or DJ. may be zakash. 

Pahl. trans]. Adharmazd gave Haurvadad and Amerédad, (b) the full 
gift (or, ‘to the perfect one’), to him whose (or ‘who’) is Sanctity he gave 
that, [by whom duty and good works are fulfilled], also His own author- 
ity He gave, in, or as, the chieftainship of him who is a lord, [that is, the 
authority which belongs to Him he maintains in the Dastur], (c) and that 
sustaining power of, or for, Vohiman [that also he gives to him, that is, 
he gives the good mind’s reward] to him who in the deed of that which 7s 
his own spirit is a friend. 

Ner.’s sansk. text. Mahajnani dadau Svami Avirdadat Amirdadat 
(b) sarhpirnatvai* punydtmane, [udakat vanaspateccha prasadaih tasmai da- 
dau, yah karyarh punyazhcha kurute] nijari prabhutvarh rajne Adhipatyena*, 








sweysa|angsastogn yownls anjndaray | ep3 i Deregan) ebay 22. 
-wpgayr spas bsragacy.0 yz parle | ceva) Gapydy-byey-gurdls 
Sp Ds-geIsys- eeayyasavls | Py rery roe. bye 


Trlit. Chithra i hudaonhé, yathana vaédemnai Mananha, 
Vohti hvd Khshathra Ashem vachanha, §(k)yaothanacha, hapti. 
Hvo Toi, Mazdé Ahura, vazist6 anhaiti astis. 


Verbatim transl. Manifesta [sunt] ea ei-bona-perficienti (vel ei-de-bono- 
sapienti) sicut [ei haec] invenienti (vel noscenti) mente, (b) bono ille-ipse 
Regno Sanctitatem in-verbo, factoque [veneratione-|sequitur [i. €. ei favet, 
eam colit]. (c) Ile Tibi, Mazda Ahura, maxime-promovens erit [ut] ens-cor- 
poreum (vel fortasse adjutor = Astis). 

Pahl. text translit. ‘Péddkih ash avd? hi-dandk*+! amat$ chigindsh 
kasih yehabtinédd minédd, [aigh, pavan minishno zak minédd zish* ahu> 
Dastobar]. (b) Shapir zak i® khidai, main Aharayih pavan gobishnd pavan- 
ich kinishnd® ghal vadtinyen. (c) Zak i7 Lak, Adharmazd, bardar tand* aitd, - 
[aighat®+t dén stih m&hmanih pavan tand i valman]. 


1See P, 2DJ. avd; D.ins.i. *DJ.,D. *DJ.,D. zish. ‘DJ. ins. i *D. ins. nearly 
as P. pavan bef. zak, ktinishnd after ich, 7D. om. i, * DJ., D. ins. at. 


Pahl. tri. Manifest is ct (or ‘Manifest things (pékakiha) are those *) to 
the wise, since as one gives him information he thinks (or, ‘since he gives 
ditention and thinks as is his knowledge’), [that is, he meditates with thought 


XXXI.-21, 22. 85 


[yat? parthivatvarh Adecena Acharydnam3 dhatte], (c) Uttamena pivaratvar* 
Manasa, [tath prasadari yarn Gvahmanena dadate, tasmai dadate*] yo nijasya 


adrigyamirteh karmana mitra, 

1 J.* *tyena (Burn.).-* J.4, J.* yah. * J.4 ‘hh, * J.* datte. 5 all matyam (sic). 

Ner. transl. (a,b) But the Great Wise One, the Lord, has given plenty to 
the holy of soul from Avirdida and Amirdada, [that is, He has given a reward 
from, or of, water and the tree (or ‘ plants ’) to him who fulfils the demands of 
duty and sanctity]; and has bestowed his own authority upon the king through 
his rule, [which is, that he institutes (or ‘maintains ”) authority through the 
command, or order, of the teachers]. (c) They also bestow (not ‘acquire’) 
prosperity (fatness) by (or ‘in accordance with’) a good mind, [that is, the 
reward which ¢s derived through Gvahmana they give to this one| who in* 
the action of his own spirit is friendly. 

Parsi-persian Ms. Hormuzd [u, no Pahl. for a*| dad Khérdad u Amerdad (b) pur an 
a kih Sawab an, [[] (kish = dghash] kar u kirfah kard éstéd] s« Azash (sic) khwésh [] 
{padash = padash] pah an 7 tt ¢ khuda sardari, [kt padishahi zish hast pah Dastir 
darad] % (c) Azash (poss. nash) Bahman —, [kai, an 7 muzd Bahman dehad] ham 6 
dehad] kih [] [6 (?) = avd (?)] an ¢ khwésh mint pah kunishn dést*!  * or ‘dfst’. 





Fr. Clear are these things to the wise as to one with the mind discerning 
With Holy Power he serves Thy Truth in his words and actions, 
And he shall be helpful to Thee, a being strongest to succour. 


upon what*t his lord who is the Dasttir informs him of]. (b) Good is the king, 
through (or ‘toward’) whom they would (or ‘who would’ (?)) effect Sanctity 
in word, and also in deed. (c) That one who is Thine, O Atharmazd, is a 
person (a body) who is a supporter, [that is, Thy lodging in the world is 
within his body]. *!Or ‘upon him who is his lord Dastir’. 

Ner.’s. sansk. text. Prakatatvam tena dvayena uttamajiidnino* yatha 
[ihalokena paralokena] prabodhaii! dadati manyatecha, [yatha Svaminah 
adegah]. (b) Uttamah sa raja, punyath vachasi karmanicha vilokayitd, [tad 
eva vakti, kurutecha yat sadacharitaram*?]. (c) Sa Te, Mahajidnin Svamin, 
mitrai asti, niveditatanuh*, (Tvam eva vapushi nije abhydgatai kurute]. 

* C. *bodha; others °bodhe. ? all °ita®, ep. charin. 

Ner. transl. He is paying attention to, and meditating upon, the mani- 
festation of (or ‘for’) the one beneficently wise by (? or ‘as regards’) the 
twofold interest, [as* regards* the world here and that beyond, as the com- 
mand of the Lord directs]; (b) he is a highest (or a ‘good’) monarch, ob- 
serving Sanctity in Acs words and actions, [that is, he says just that which 
is the most correct, and he also does that which is the better deed]. (c) He 
is Thy friend, 0 Great Wise one the Lord, devoted personally (bodily) to 
Thee, [he makes Thee even (or ‘thus’) a guest within his own body]. 


86 XXXII. 1, 2. 


Parsi-persian Ms. Zahiri [] [4 = varman} nék-dina kih chunin [] agahi dehad, 
andéshad*, [ki [an (sic) = Pahl. pavan] minishn* an minéd (so) zish sahib Dastir] s 
(b) Veh* an ¢ khuda, kih Saw4b pah gobishn pah ham. kunishn (bih khizad, ka an i 


XXXII. ve 
-ajenss)oarpac.ceeceeoanssyys | ST gee ane ik 
easSoenessunr) assepa reyes tas. seerecanggagassseys 
early . soyay : bssa avg : WHEE | JU G4UQy3 fan. Pesanegy aeses 
Bo SEL? 2889 


Trlit. Ahyacha vaétus yasad(t), ahya verezenem mad(t) airyamna, 
~~ “ 
Ahya Daévé; mahmi mandi Ahurahya urvazema (= vrazma) Mazdao. 
Thw6i [= thwaya] ditaonhé aonhama, téiig daray6 yoi Vao d(ai)bishenti. 
~~ aid ~— 





Verbatim trans!. Ejusque cognatus-dominus exorabat* [-et, vel-abit, at- 
que] ejus servitium [servi] cum amico-cive (b) ejus Deorum-falsorum-cultores 
[etiam exorent [-abunt]] (vel ejus [sunt] daemones (?)), [sed] in mea mente 
Ahurae amicus-faustus Mazdae [praeferendus est]. (c) Tui [= thwaya] (vel 
in Te = Tibi) nuntii simus, hos retineas, [i. . a Te prohibeas] qui Vos 
oderunt [vel vexant (-ent)] [falsos precatores |. 

Pahl. text translit. 1Zak2 [yan] 7 avé® pavan khvéshith bavihinast, zak 
i* valman® varinih, levatman ayarmanih, [zak 1° mozd {7 Atharmazd nafsh- 


man, Shéddan® pavan denman, aigh: varind! va ayarman i? Lak10 homaném. . 


Ashan va® ghaltt bavihdnastd]. (b) Zak 1 valman Shédaan”2 pavan li minish- 
nih’, {aighmantt va? minishnd aétand frartind chigtind Zaratishtd], zak i 
Attharmazd hi-ravakh-manih!3, [ashan ghal bavihtinastd]. (¢) Lakt gobak 
yeheviiném, [aigh, rayinidar #15 Lak yeheviném'*], valmanshand yakhsentiném 
mun Lektim béshinénd, [aighshan® min17 Lektim!® lakhvar yakhsenuném]. 
"See P. 2DJ. ins. 7. 2D, valman. *D. om. i. ® DJ. avo. *D. om. 7DJ., D. om. *D. 
*dayyach, DJ. dayyan. »* Dt om, Vas oF De vomits) )s avo; om. va. %DJ., D. 
“yan. **DJ., D. “mandth, 14 DJ. aigh. *DJ. om. 1*D. binem (EO SADA PAC Ue ins: 
Pahl. transl. His is [the blessing] which he sought for for the relation- 
ship (or, ‘in possession ’), (or: ‘That [blessing] which zs for the relationship he 
sought for’), that which ds his productiveness (or ‘class of labourers *) together 
with his loyal friendly circle also seek Jor it [the reward of Atharmazd him- 
ee EEE ae Be 





-wepa}rc.gepbls.bigg)aus | bhers.gugsag.bosssy ou 95 
or }e rs nauddrsenayyrey suey | prelererwgupaey.pus)apody 
& Hore wer4y saceub.cuonaly | G00 as co. p ope 


XXXII. 2, 3. 87 


nék giyad, pah ham ktnishn = band khézéd;, agh zak (¢) frarin jamniinéd, pavanich 
kunishn] i kfmand » (c) An ¢ Ta, Hormuzd, burdar* tan hast, [ki [t = -at] andar géti 
mihmani pah tan [J ] 2 


ree re Pt 
XXXII. 


Free tr. Thus his Lord kinsman prayed, his retainers and loyal peersman, 
And demon-servers; but mine _ is, in mind, the friend of Ahura. 
Messengers Thine may we be; _may’st Thou hold afar off Thy blasphemers! 


self; and for this the Demons besought, thus: ‘Thy bearers* and loyal ones 
may we be’. This was besought by them]. (b) That which is his are Demons, and 
in (or ‘of’) my opinion, [that is, they think : ‘ours is a mind as pure as Zaratiisht’s ‘|; 
Atharmazd’s joyfulness-of-mind [is sought for by them]. (c) But we are Thy 
spokesmen, {that is, glorifiers (or ‘inciters’) of Thine], and we are holding back 
those who hate You, [that is, we are holding them back from molesting You]. 

Ner.’s sansk. text. Asya svadhinataya abhiléshukeshu* [asya iti sva- 
minah svadhinasya prasddasya], asya svapanktitaya™ sahadegataydcha*, [kila2, 
svadhinah”?, svapanktih*?, Adegikaccha Te bhavami]. (b) Asya Deveshu; man- 
manasi Svaminah pramodasya Mahajnianinah, [prasadasya]. (c) Tava stota- 
[rah]? bhayamah, [kila, dydtatvar te kurmahe], tan® darayanah (sic) yet 
Yushmakamh Abadhante. + F5, Pe 75 om. * 9.8, J* stata; Po stota. * J.% 74 
Se ease Dec ompel® J, J“, J.* va sic for ye (?). 

Ner. transi. Through (or ‘in accordance with’) that which is especially 
his own he is (or ‘we are ’) among the prayerful"! [for ‘his’ (thus, that is,) 
for the Lord’s own reward] with his own class, and with his obedient 
following, [that is, I (?) am Thine own, of Thine own line, and obedient to 
Thy commands]. (b) He* is* among his Gods. But in my mind J* am* in* 
prayers* (abhilashukeshu) for the Lord’s, the Great Wise One’s, joy (or ‘grace’ (?)) 
[for the reward]. (c) Thy praisers we are, [that is, we are producing Thy 
glory], and we are smiting (or ‘wounding’ (meaning ‘holding’ dhar°)) those 
who are tormenting Your disciples. * Or ‘in prayers (?)’. 

Parsi-persian Ms. An [jan(?)] ¢ [] [a= varman] pah khwéshi khwastan, an 7 fi — 
aw (sic pro awa) farmani (?), [An ¢ muzd ¢ Hormuzd khwéesh, Déwan pah in, kf‘: — u 
farman (?) 7 Ta hastam % Ashin [] 0 khwast] » (b) An 7 fi Déwan pah man minishni* 
{hast = hast (?)], [kfi [pah = dgh (sic) (corr. pavan)] [man [] minishn édfin nék chunin 
Zaratusht], an ¢ Hormuzd khosh [ashan (sic) [ ], [minishn 7 i nah = minishni ghan ra] 
(sic)], khwast]  (c) Ta guwa* bom* (bavyam(?)), [ktirasidan (sic Pahl, rayinidar) 7 Tu bom* 
(bavam(?)]; dshan (sic vid.) daram kih Shuma Azdr-dehad (?) [[] azShuma baz darém]. 


Free tr. Then answeréd them Ahura, by means of the Good Spirit ruling, 
As from His kingdom supreme with His Truth most brilliant and friendly: 
‘Bouateous and good is your Faith; We have chosen her; may she be-ours’! 


Verbatim transl. His Mazda, dominans Bona Mente (b) Suo Regno ex 





88 XXXII. 2, 3. 


Trlit. Aéiby6 Mazdao Ahur6 saremnd Vohii Mananha, 
Khshathrad(t) hacha paiti-mraod(t) Asha huShakha venvata [= huven*]; 
Speiitam ve Arfa|maitim vanuhim [= vanhvim] var(e)maidé; ha née anhad(t). 
respondit [cum] Sanctitate [ille Ahura] beneficus-amicus (Sanctitate) splendida : 
(c) bene-largientem vestram Pietatem [promptam-mentem] bonam eligimus ; ea 
nostra sit! [eos inimicos Deorum-daemonum-cultores exsecramur!| 

Pahl. text translit. 1Valman? valmanshan [Shédaan? (?)], Atharmazd, 
pavan sardarih i Vohiman [amatash Vohiman pavan tand* mahman yehe- 
vindé>] (b) min Khshatraver bara pasukhé gtft®, Aharayih i khaip6 va’ ham- 
khak nadik kard6, [afasht pavan tand mahman yehevind’] (c) aigh: Spendar- 
mad‘ Lektiim rai shapir déshém® [bindak minishnfh] 1°zak i* lanman aité, 
faighmané pavan tand'! mahman yehevinad’]. 

1See P. ?D. avo. * D. shédan (so). * D. om. i. © D. °finéd. * DJ., D. ins. va. 
™DJ., D. om. * DJ. biidd. * D., Mf. °sham (?). *° DJ., ins. va. ** DJ., D. om. i. 

Pahl. transl. (a,b) And He, Aiharmazd, uttered a full response zo these 
[Demons] through the chieftainship of Vohiman, [that is, when a good mind 
was lodged in his body], and from Khshatraver, and Aharayih the good, 
who was made fis good friend, [that is, he also was lodged in His body], 
(c) he answered thus: ‘Spendarmad the good [the perfect thought] who is 
belonging to you (or, ‘on your account’) we love (we have chosen in friendship), 
her who is ours, [that is, let her also be a guest within our body’|. >/ 





6_) p.m byysajag.pasgs | Rurgege shaggy aygno-be = 
-wpapbengs)sag-aposyg) 9 | Ho 0206 pasty flo 2051p 
ayo Parca wey. gaseqy cag) ssraysasyy avpreajong. esrnnge eos giy 


Trlit. Ad(t) ys, Daéva! vispaonhd Akad(t) Mananho ¢ta chithrem! 
Yascha vao mag yazaité oe Drijascha pairimatdischa 
S(k)yaomam aipi daibitand (?) yaiS asriidtiim [= °dvem] bimyao haptaithé ! 
Verbatim transl. Ita vos Deorum-falsorum-cultores [vel Dei-falsi] omnes 
a-Mala Mente estis semen [stirps], (b) [et-] qui(que) vos multum [vel (qui) 
vir (?)] colit Mendacii-daemonis mentisque-perversae [est]. (c) [In] pro- 
motionem (ad) [sunt*] fraudationes* [vestrae] quibus auditi-estis [famosi-facti- 
estis] terrae in-septima [-regione et in-aliis-sex]! * Vel fallax (vir (?)) = daibita-(na). 
Pahl. text transl. ‘1Aéttind, Lekim mtn? harvispo* mint Shédayya® 
hémanéd, ataénd min? Akémané aitd tékhmak, [aightand tokhmak min tamman, 
aigh, Akémanjch], (b) mtinich Lekim, [Shédaand® kabed yezbekhinéd, Drajotar 
va7+1, avarminishntar! yeheviinéd]. (c) Satiininéd man (?see °mam) min akharash* 


XXXII 25573) 89 


AtuA 


Ner.’s sansk. text. Tebyah, Mahajiani Svami, svamitayain Uttamasya 
Manasah, [chet Gvahmano vapushi abhyagato ’bhit], (b) Saharevarat pratyut- 
taram abravit, [kila, gurutvad asya vigeshate*] Dharmena cguddhasangibhyah* 
satyakritena, [chet satyarh sadachadratvam vapushi abhydgatam abhitit]. (c) 
Prithivith vo sathpirnamanasam uttamdm mitraydmi; sd? me ’sti, [kila, me 
vapushi abhyadgata bhavati, yatha yushman’ pratarayituth na cakto bhavAmil. 

E Allathvimese. iCaSdcteo dey Oicjcd. ty On; P, ate 

Ner. transl. To these the Great Wise One, the Lord, answered in 
the lordship of the highest (best) mind, [that is, if (or ‘since’) Gvahmana had 
arrived, asa guest, within his (or ‘thezr’) body]. (b) From Saharevara He an- 
swered [that is, He makes the distinction (or ‘he distinguishes himself’) from 
his office as teacher], through His Sanctity (or ‘through Dharma’) which (or 
‘who’) was created*! good™! toward the well-inclined [if (or ‘since’) truly good 
conduct had arrived as a guest within His (or ‘their’) body], (c) and He said: 
I befriend the earth [or your perfect-mindedness (?)], and your highest 
(best) one; she is mine, [that 7s, she perfect-mindedness, has arrived as a guest 
within my body, so that I am incapable of deceiving you’]. *Not ‘truly acting’. 

Parsi-persian Ms. [ ] (An = — ?] Oshan [Déwan] Hormuzd pah sardari 7 Vahoman 
(sic), [kiyash Vahoman (sic) pah tan mihm4n béd (sic)], (b) az Shaharéver* (sic) bih jawab 
guft, Sawab khib [j dést* nék kard [ [] [azash = ajoash**] pah tan mihman bid], (c) kt, 
Spendarmad shuma ra veh khwaham [az = min] [pur minishni], an 7 ma hast, [kt, 
ma pah tan mihman béd (sic)] % * Or ‘dist’. *? but = ‘afash’. 





Alternative. But your kindred, all ye Devas! are aseed from the mind polluted, 
Who praise unto you most offers with the deed*! of the Lie deceiveth*’, 
And with deed** of the mind perverted; thus famed are ye in the earth. 
*1 = S(k)yaomam,aipi. *2 daibita, n. s. m. (na omitted as gl.) 
i zak® frifishn6®, [aighman Zaratishté! didd'°+1], mantand asrayishnih yeha- 
biinéd* pavan’? btim!? i!? VID? (haft). *Or ‘akharih (?)’ as in Comm. 
*See P. 2D. om. &DJ. *DJ. om. *D. shéda. *D, shédan. 7 DJ., D. ins. ya. 
*DJ. ins. i. ° DJ. friftar. 1°so DJ. ™D. ins. pavan btm, etc. %D. om. 


Pahl. transl. Therefore, ye all who are Demons, your seed is from 
Akéman, [that is, your seed is from the other world; that is, from Akéman 
(the Evil Mind (ep. Y. 30, 5))]; (b) and he who worships you [O ye Demons] 
much is the more Drtj-like and the more insolent, (c) but ye are (or ‘he is’ 
' (see the false gloss)) causing us to go after (or ‘from behind’ (?)) that 
deception, [that is, Zarattiisht (?) is bestowed upon us (?)], and ye give out 
(or ‘he gives (?) out’) your infamy in the sevenfold earth. 

Ner.’s sansk. text. Evarhi yfiyarn Devah vicve ’pi nikrishtat manasah* 
stha bijam, (b) yagcha yushman? prakrishtarn* aradhayati, anritataro, gava- 


manastaragcha*!+3 (sic) bhavati. (c) Pracharayati mayi pagchat* pratar- 
12, 


90 RXRILISOD 


andmh [-nath], ya (? yena) yushmakath anuktirh* datte bhisaptadvipayam. 
* C. om. from -sah to -taraccha. 2 J.3, J.4, P. mat. 3 J.3, J.4 gava°®; P. gapa°; 
J.* garva® (?). 
Ner. transl. Thus, ye Devas, ye are all of you even a seed from the 
degraded mind, (b) and he who so especially propitiates you is still more 
unholy, and more insulting. (c) And she (2?) who*! is producing your infamy 





‘Beeguang augoayya pasts giyingnau yy | wdscse—)d.uesyayo.poyy 4. 
ussjacaaujewsrodoonaprgeysul | seas eres woeguerodyals 

& mypwayoe-begsssaa) spree )dy.ssoeye rope. tush 
Trlit. Yad(t) yasta fra-mimatha, ya mas(k)ya [= mash[ilya,] achista daitd, 


Vakhshenité Daév6-zusta, | Vanhéus sizhdyamna Mananhé, 
Mazdao Ahurahya khratéus nasyaité Ashaad(t)cha! 


Verbatim transl. Quare vos ea [eas res (vel eo (?))| praeparatis*? quae 
[quas res (vel quo = ut)] homines [res*?] pessima [-mas] constituentes (vel 
facientes) (b) loquuntur*s (vel -quentur) [a] deorum-falsorum-cultoribus-dilecti*4 
[prophetae (vide v. 1, c), sed] Bonae [-na] exclusi*® [vel rejecti*®] Mentis 
[-nte] (c) Mazdae Ahurae [ab] intelligentiae [-tia] pereuntes [i. e. exerrantes*] 
a-Sanctitateque. * Vel vos (nos) pervertistis (mématha, 204 pl. perf.). *2 vel homines 
perversi. ** yel vocati sunt. **vel res dilectas. *5 vel res rejectas (?). 

Pahl. text translit. ‘Min min zak i? aydjishnd [zak i frartindih? yeka- 
vimiinéd pavan zak 4 kolA II mindayam!, i# minavad, va stih] ash fraz mi- 
nishnd vardinéd, [aighash bara friféd, afash minishnd bara? avo vinas kar- 
dan6 vardinéd®]. Anshita’+8 saritar dahishn9 yeheviinéd’ [Dino*4+3 j4+3 diish- 
akas]. (b) Mtn yemalelind zak {1° ShédAant1 déshid, [aigh, mindavam pavan 
avayast i3+4 Shédaantt yemalelind], ashan Vohiman sizd*12+1, [aighshant min 
rakhik]. (c) Zak ¢ Afharmazd! khirad6é nasinénd!4 va Aharayihich, [aigh, 
vast tapah bara vaddnaiid]. 1See P. ?DJ. ins. i. *D. om. *DJ. om. 5D. payan. 
°DJ. varzin®. 7DJ. mardtim. *D, ins. 7. °DJ., D. dinishno. #°DJ., D. ins. “ D, shédan. 
%(?) DJ., D. sishd (?); K.® sishak (OR 2D Sis sey SIDS BY 

Pahl. transl. When one (or ‘ Who’) is of this alliance (or ‘agitation (ayti- 
zishnd)’), [that of piety for both the interests, that which 7s spiritual, and that 
which zs of the world], then ye are (or ‘it is’) turning és thoughts, [that is, 
ye will deceive him, and also turn his thoughts to the commission of sin]. 
That* man is producing the worst [the Religion of the one evil in his in- 
telligence]. (b) They who announce what the Demons have loved, [that is, 
announce a thing in accordance with the desire of the Demons], by them 





REMI 3 91 


in the seven Dvipas of the earth, even she*2 ig causing the deceit to go 
forth after me. * Or read yena = “by which he’. *%or ‘he? (if yena is read). 

Parsi-persian Ms. Edin shuma [] harvist* kih Déw hastid, tan [] Akéman hast 
tukhm, |ki, tan tukhm az anja, ki Akéman [] ] (b) Kih ich (sie pro ham) shuma 
[Déwan] bisyar yazad, Drujtar* (sic) [] [bisyar = kabed] awarminishn + bisyar bAshad 
(c) raftan (?) man az pas an (sic) frifishn, [kfi, man Zaratusht [ki = dgh (sic)} dehad] 
{] [pah zamin haft, ki = pavan bin haft, dgh] bi-guftan dehad [] x 





Free tr. For ye have devised that men who bring worst deeds to perfection 
Speak loved of the Demon Gods, cast out by the Good Mind and spirit ; 
And they fall from the thought of the Lord, from Righteousness utterly perish ! 


is Vohtiman left, [that is, he is far off from them], (c) for they are destroy- 
ing Atharmazd’s wisdom and his sanctity also, [that is, they will also render 
it utterly void (lit. spoiled)], 

Ner.’s sansk. text. Yat dvitaydd Aste prakrishtarn* manah [dvitayat 
vastunah* paralokiyat! ihalokiyachcha?] mathnati yo manushyah nikrishtajiani 
bhavati, [kila, vipratarayati] (b) vadatai Devamitratvam’, Uttamam sidayati4 
(sic?) Manah, [kila, ye kimchit samthitena Devanadm‘ vadanti tesharn dehat 
Gvahmanah dire Aste], (c) Mahajiianinah® Svamino buddhir nacayatath Dhar- 
magcha, [kila, ye Avistartham nacayanti, te karyari punyaricha® vinacayanti®]. 

1J.°, J.* praloka®. 2J.2, J.4, J.* ihaloka®, 2 all trata. 4J.4 om. from sida- to 
-vanaih. © P, nin, ® J.* om, 

Ner. transl. When from the two things (sic = dste for iti) [from the 
interest (or ‘wealth’*!) which appertains to the world beyond and that which 
is of this world] the man who is of base mind is turning the mind away, 
[that is, when he deceives it (or ‘betrays it’)], (b) then from those who are 
declaring a friendship for the Devas the best mind perishes, [that is, Gvah- 
mana is far from the body of those who proclaim anything from friendship 
toward the Devas], (c) and from those who are destroying the wisdom of the 
Great Wise One, the Lord; and his Sanctity zs also far"? from them; [that 
is, they who are destroying the Avista-interpretation are destroying duty and 
Sanctity]. *! So Burn, *?or ‘they are also destroying Sanctity’ (read dharmam). 

Parsi-persian Ms. Kih az [] kushishn [an ¢ néki éstéd pah an 7 har di [] mint 
u géti] ash fraz minidan gardanad, [kitsh bih frifi-dehad ajash (? sic) minishn bih an 
wanah* kardan gardanad], mardum badtar, [khirad = dénishn] bashad [ [] bad-agah] x 
(b) Kih gfiyad 4n ¢ Déwan khwahéd (so), [ki, chiz pah laik*! 7 Dewan gtiyad], ashan 
Bahman sez* (?) + ya‘ni+ dar, [kfishan [u= va] az dir] x (c) An 7 Hérmuzd khirad 
nesa- (vel nést-) kunad, wa Sawab ham, [kf, [] tabah bih kunand (?)], ({kfi, Zand Awesta 
tabah kunad, wi’n ¢ kar u kirfah tabah kunad = agh Zand Avestak tapah vagind*?, 
va zak ¢ kar va kirfah tapah vagind*?]. % * Or ‘layik’. *2 perhaps ‘vagtinad’. 


er ee 





92 XXXIL 5, 6. 


susp adasqoan gpg) ¢6a2-af3 9 040299209 | cepnenanebayy gy aie 5, 
+8{9999}996 4 p394194- EP LOPE EMO | su gy3si}nG.angar.fan/.psr 
-ceegeanes)9 : ws}op) + Uy | swopzarparly : “eqbaroayy oad ad 


& Dosaeody 
Trlit. TA debnaoté mashim [= °iyem] _ hujyatdis [°jivat?], Ameretatascha, 
Hyad(t) vao, Ak& Mananha, yehig Daéverig akascha mainyus 
Aka S(k)yaothnem vachanha, ya frachinas dregvafitem khshayé. 


Verbatim transl. Igitur [vel quoad haec-duo (?)| fraudetis [-abitis] ho- 
minem prosperitatis [-tate], Immortalitatisque [-tate], (b) quum vos, Mala 
Mente, quos [qui] Deorum falsorum cultores sint], malus(que) spiritus (Cc) 
malo [ad] actionem sermone [incitet, i. e. incitabit] quo, [etiam] in-ordinem- 
redigebat [vel rediget] (animositatemque*! ei impertiebat [-tiet]) scelestum 
[suus] moderator; [vel fortasse verti potest, ‘quo [sermone] scelestum-infidelem 
ad exitium(?) prorsus* designabat [-abit’*?]]. “i.e. animum. **ante constituebat [-uet}. 

Pahl. text translit. 1Pavan? kol& do friféd anshfitaan, pavan hi-zivishn- 
th va amarg-rtibishnih, [aigh, avd anshitaan’+* yemalelinéd aigh?+1: amat 
zivastano shayad apagayéhé* 14 yeheviinéd pavan ras i lanman], (b) min lekim 
saritar minishnd, min Shédaant hémanéd, atano saritar minishné. (c) Aftand 
saritar kanishnd, va® gdbishnd, min fraz chashéd avd aishind, aigh, mint 
valman®+! darvand [Ganrak? Minavad] padakhshahih®. + See P. * D. ins zak. 
8D, om. *D. da; M. “dayya. *DJ. om. * D. valman. 7 D. ganak. * M. shalitaih. 

Pahl. transl. Ye are deceiving mankind as to both, as to prosperity, 


_-2Syomo-poreapsrsanrat)sexysany | sseeagydran}e-tntpos—r) bag 6. 
4039.44) 94099 

-404y30}06 40902935 fo. areosqyoyranl | a) gypas. js )srg.sugoangy? 

Repsel-Luwser>wpyoayoe | LY Cape -ssh6-¢l>-cersosd 





Triit. Paouru-aénao enakhsta yais sravayeité; yézi tais, atha, 
years “ dex ania Pan 
Hataé-marané Ahura, Vahista voista Mananha. 


Thwahmi vé, Mazd&, Khshathréi Ashaécha sefighd vidam. 

Verbatim transl. Multum-et-saeviter-injuriosus [vel multas [suas] saevas 
injurias] attigit {propositum suum ((vel etiam fortasse: Injurias vestras (?) 
adversus sanctos nacti-estis (? i. e. consilia crudelia vestra consummavistis]) 
iis-doctrinis falsis] quibus annuntiatur [suus, vel vester(?), progressus vel fama|; 
[sed] si his [sic res ei [vel vobis (?)] succedat], sic {etiam]) (b) [O Tu] re-vera- 


XXXII. 5, 6, 93 


Free tr. Man therefore will ye beguile of Health, and the Life Immortal, 
Since you with his Evil Mind, the foul spirit rules, as his Daévas 
By speech unto deeds thus false, as his ruler rallies the wicked. 


aud Immortality, [that is, ye declare to men thus: if (or ‘when’) it is desir- 
able (or ‘necessary’) to live, death is not in our path], (b) ye whose is the 
worst mind, who are Demons; for yours is indeed the worst mind. (c) Yours 
is also the worst deed and word, by which one teaches forth (or, ‘ye who 
teach forth’) to persons that sovereignty is from the wicked [Ganrak Minavad]. 

Ner.’s sansk. text. Tabhyar pratarayati! manushy4n sujivanan* (sic) 
amrityupravrittaucha, [kila, yat jiviturzh cakyate, amaratvath (? sic*) bhavati 
margena ‘smakarh|, (b) yat yushmakam, he? nikrishtamanasah! yat, he Deva 
nikrishtamanasah! (c) nikrishtam karmacha, vachaccha, yat prakrishtam* 
dsvadayati* (sic) durgatino* [Aharmanat] rajyai {kesharnchit]. 

Boag do Fe eines J. tare: 2 J.*) om: he; 

Ner. trans]. J¢ is with regard to both of these that he (?) is deceiving 
mankind, in regard to prosperity*! and immortality, [that is, he says thus: 
‘if it is possible to live at al/, immortality lies in our path’], (b) since yours, 
O ye base-minded!, O ye hase Devas! (c) zs the worst deed and speech; where- 
fore he* is proclaiming*? the sovereignty from the miscreant [from Aharmana| 
to (not ‘of’) certain persons (meaning ‘to every one’)|. * An adj. is not in- 
tended; Ner. elsewhere insists on jivani (sic). *? or ‘inculcating’. 

Parsi-persian Ms. Pah har dt faribi-hed* (?) marduman, pah néki-zistan u bi-marg 
raftani, [ki, an [] gtiyad [] kih zistan shayad, [wa = va] bi-jan nah bashad pah rah7 
maj, (b) kih shuma badtar minishn, kih Déw [], tan badtar andéshidan (sic)  (c) Tan 
+ ya‘ni + shuma badtar kunishn u gobishn, kih fraz — an kasan ka [] [kih = min] 
fi darwand [Gana Mint] padishahi x 


Free tr. Much to do*harm has he striven by his faméd helps, if it be so, 


But essential truths hast Thou known in Thy memory, Lord, through Vohtman; 
These in Thy Kingdom I place, for Asha Thy truths I establish. 


entia in memoria-habens Ahura, optima nosti [agnovisti et revelavisti Mente] 
(c) et [eas Tuas veritates] in-Tuo [Regno] pro-Vobis, Mazda, (Regno), Sancti- 
tateque [ut] laudis-doctrinas statuam [vel deponam, vel etiam fortasse discam(?)]. 

Pahl. text translit. ‘Kabed-kinikin kind bavihtini-ait, [aigh, vinas- 
karan padafras? vadindid‘] min sridé yekaviminéd, [min gift yekaviminéd], 
aigh amat valmanshan asar?, [aigh, pddafrés pavan zak damanb bindak 
bara vadiinaid, amat riband lakhvar avo> tané** yehabtiind]. (b) Ashkarako 
amarinidar® Atharmazd, faigh, pavan vinds va7 kirfak amar® vadtnyén‘*] 
va zak i pahlim 4kas i pavan Vohiimand, [mozd khavitinéd aigh avé min 
avayad yehabindd]. (c) Pavan aé* i Lak i7 Lekim, Aftharmazd, khidayih"®, 
zak i Aharayih amikhtishnd (sic) bard khavitini-aito1, [amat Lektim pa- 


94 XXXII. 6, 7. 


dakhshahih bindak bara yehevind??, kola aish’? pavan fraranih akds bara yehe- 


vinéd]. +See P. *D. padéf. * DJ., D. asar. *DJ. ins. i. ®DJ.ghal. ®allseem aim®. 7DJ. om. 
*D. “and. °D. hana; Mf ano, oravo. *°D. ‘dayyan. 4 DJ. °tuni®. +? DJ., D. anéd. 8DJ.,D. om. I. 


Pahl. transl. Hatred is desired for these much-hating ones, [that is, 
they would execute chastisement upon the sinners], of which it is related, 
[and of which it is said] that ¢¢ wil take place when they are eternal; (? or, 
‘when’, i.e. ‘if’ ‘theirs it is there’ (hasdr (not asér) = hathra = the usual 
tamman = ‘beyond in the other world’)), [that is, they shall make the punish- 
ment complete at that time when they give back the soul to the body]. 
(b) An*! enumerator of what is manifestly real (or ‘an open (?) enumerator ’) 
ast Atharmazd™, [that is, they*! must! give*! account of sins, and good works]; 
and he**is*? aware of that which is best, which s through a good mind, fhe 
understands the reward, that is, he understands to whom it is necessary 
(or ‘fitting’) to give it]. (c) In this Thy kingdom*, O Atharmazd, Your** 
Aharayih’s teaching will be (or ‘is thoroughly’) known, |thaé is, when Your 
sovereignty shall have become complete, every individual will become intelligent 
through piety]. ** Or: ‘O enumerator, Atharmazd,-- do Thou give’. *? or ‘Thou - 
knowest’. *% or ‘which is Yours’. 

Ner.’s sansk. text. Prachurath dveshinaiit dveshah! AkAnkshate yah 
ukto ‘sti, yadi?, [kila chet pipakarminath nigrahah kriyate®, nigrahaccha 
tasmin kale samhpirnah kriyate yada Atmanah punas tanau samyunjanti]. 
(b) Tan tatah* prakatarn kalayati* Svami, [kila, papena punyenacha sath- 


-4133b) au yoby bus. maub-Bep yon) ce ura}ton-eeun Hos ae 
sversassw.au}yoape.ras) aay sans Hs qeasrenee gug.anod bucuiy 


Sows beayegyoalr.auasag-cgrdya)s | ss )eys.7re- cee Won 


Trlit. Aéshim aénanham naéchid(t) vidvao aojéi (vel ajoi) hadréya 





Ya joya seighaité, yaiS sravi vaéna [= huv°] ayanha, 
— 
Yaéshim Ta, Ahura, (i)rikhtem, Mazda, vaédist6 ahi! 


Verb. trl. Horum [hominum] injuriosorum [Ex his injuriosis] nihil sciens 
est [princeps eorum] dicere [i.e. designare, describere] vires-suas-in-possessi- 
one-praesentes [quam magnae sint], ([vel, leg. 4j6i, Ex his injuriosis nihil sciens 
[est iniquus suas-vires] ictui [i, e. ad-ictum destinatas esse] vires-suas-in-poss- 
essione-praesentes]), (b) quae ut ad-victoriam-reportandam (vel impertiendam)- 
aptae nuntiatur [-iantur], quibus auditus-est, [i. e. famosus factus est eorum 
princeps] micanti [suo] ferro*!, (c) quorum [tamen] Tu, O Ahura, [nihilo-minus] 
exitium [-tii], Mazda, scientissimus es. * Gladio. 

Pahl. text translit. ‘Valmanshan kinikand* 14 mindavam! 4kAs homand, 
zak i? zanishno 1% réshand, [aigh!, padafrast pavan ruband, maman chand 14 


XXXII. 6, 7. 95 


khyam kurute], utkrishtatvaricha® vetti yat Gvahmanena, [kila, prasadarhcha 
janati, yat, yasmai yujyate datum’). (c) Tvaya Yushmakarhcha, Mahajiianin, 
rajye punyasya giksha parijiiayate, [yadi Yushmakath rajyamh sarnptrnath jayate, 


tatah sarvah ko ’pi sadvyaparatayd vetté bhavati]. * J.‘ om. from dyeshi- to -h. 
* J om, yadi. 3 J.* om. from kriyate (sic) to yada. £ J om. 5 J,* prakri°. ; 


Ner. transl. Much does he desire the hate of the haters (or ‘He desires 
hate for these much-hating ones’) who is declared, if. ., [that is, if the punish- 
ment* of the malefactors is effected, it w7l? be completed in that time when 

<—— they unite the souls again with the bodies]. (b) The Lord therefore enumer- 
ates“! them manifestly and truly, [that is, He takes account as regards sin 
and righteousness], and He recognizes the excellence which exists through 
Gvahmana, [that is, He understands the reward, which is*? (2) he understands 
to whom it is necessary (or ‘fitting’,) to give it]. (c) By Thee, O Great Wise One,7 
the doctrine of sanctity is made known in Your kingdom, [thaé is, if Your 
kingdom becomes completely established then, from that cause, every man 
will* become* intelligent through good conduct]. *1 See Burnouf. *see aigh. 
Parsi-persian Ms. Bisyar kinah-varzandah kinah khwahad, [kf&[{sh = -sh] wanah*-karan 
padafrah kinéd* (?)] kih guft + srtid éstéd*, [kih guft éstéd*], kt, kih dshan bi-shumar [ki, 
padafrah pak an zaman tamam bih kunand kih ruwan baz an tan dehad], % (b) zahir 
shumar-kunandah Hormuzd, [ki, pah wandh* u kirfah shumar-kunand], w’an 7 buland 
agah 7 pah Bahman, [muzd danad, ki, 4n kih bayad dadan] s (c) Pah an ¢ Ti ¢ Shuma, 
Hormuzd, khuda an ¢ Sawab amikhtan bih danéd (?vel danést) tuwdn* (sic videtur), [kih 
Shuma padishahi tamam bih béd + ya‘ni + bashad, har kas pah néki 4gah bih bashad] % 











Fr. Of these wretches none may declare how great are their marshalled forces, 
And what as victorious they laud, thus famed through their glittering iron, 
But their utter ruin, O Lord, most clearly Thou seest, 0 Mazda. 

khavittind| (b) man> zanishnd Amikhténd (sic), [zak? mindavam Amikhténd 
zakshan pavan riband zanishnd yeheviinéd] min sridd yekavimtinéd aigh 
pavan zak i khvaén®+1 asind! [ashdn gazéd]. (c) Man valmanshan Lak, Athar- 
mazd, valmanich i’ ristak (?)$ kas®+1 homanih, [aigh'°, valmanich"! i vinds-kardar 
padafras khavittinih]. +See P. ? DJ. ins. i. *D. ins. 1. 4D. paddf®. ®D.amat. *D. Zend 


letters khvin (ep. Y. 30, 11), M. khvi. 7DJ. om. * DJ. r-i-p-k; M., K.® friftak; D. r-i-p-k. 
* DJ. akasiha. 1° DJ. ins. ich. ™ DJ. om. 


Pahl. transl. They are not aware of the case of these avengers, nor 
of the smiting which they will clearly receive, [that is, They do not under- 
stand how great the punishment for the soul is], (b) which yet they inculcate 
as a smiting, [tha¢ is, they teach that thing which is to them a smiting for 
the soul], by which it is proclaimed that with the glittering iron [they (he) 
shall tear (lit. bite) them]. (c) Thou art aware, O Auharmazd, whose are 
those things, and for whom also that which is that deadly result is destined, 
[that is, Thou understandest the punishment of sinners]. 


96 XXXII. 7, 8. 


Ner.’s sansk. text. Te dveshino na kithchit jananti apaghate*, yah 
parisphutatarah!, [kila, nigraho yah Atmanikah (*sic)?, kiyan iti na jananti| 
(b) ye vighatazn cikshyanti, [tat kivhchit cikshyantit yenai shah datmani? 
vighato bhavati], ya? ukto ’sti uttamalohena‘ (c) yesham Tvarh, Svamin?, 
krirakarmakritaih®, Mahajiidnin, vetta’si, [kila, tesharh ye papakaritara nigra- 
ham janasi]. 1 J.* (2), J.4 °pha®. ? all ins. *J.4. * J.4 uttamra® (or °na’); J-*%, C, 
uttamapralo°®, P. uttapra®. ° so J.3, J.4; J.*-kartta. 

Ner. transl. But these hostile persons understand nothing concerning* 
the smiting, which is yet most* manifest, [that is, they do not know how 
great the soul’s punishment is], (b) they who yet are promulgating a smiting- 
asunder which has been announced as a smiting by means of the best 





eepnacspy-ris)a-bungsunel | CVS HOH CREO HOH 8. 
Dyce) anpn.aue ay ayranee co gues angers | Deser}tardrop aco supra gira -grto 
Hee» Crp aly sush0g-reysose : LEU BP ERED HOM 


Trlit. Aéshim aénanham Vivanhush6é sravi Yimaschid(t), 
Ye mas(k)yefig [= °sh[i]yéfig] chikhshnushd ahmakéiig gdus bagd varemnd; 
Aéshamchid(t) 4 ahmi Thwahmi, Mazda, vichithdi* aipi? 


* Or ‘vichithrdi’; see also vichithrahya, J.°, J.4 at Y. 30,2; but I modify p. 478. 

Verbatim transl. Horum injuriosorum [ex his injuriosis*t unus*] Vivangh- 
ides [esse] auditus-est [clarus-factus ((?) vel famatus) est] Yima-etiam, (b) qui, 
homines sibi-conciliare(vel docere)-desiderans nostros, Bovis partes edens 
[fuit, i. e. edit]. (c) Horum quicunque-sint [i. e. hos] apud (vel ab his) sum 
in-Tua, Mazda, discretione (in) [ut distinctus et sejunctus, i. e. ita judi- 
candus sim]. “* Sunt qui sie vertant: horum factorum injuriosorum reus (?). 

Pahl. text translit. ‘Valmanshan |Shéddan] kinik vinaskér zak i Viva- 
hanan* Yim srtd, (b) mfin? avd anshiitdan chashid, aigh: lanmanikand bisraya 
pavan? bagishnd vashtaminéd [hamazak! anshiitaand® pavan sinak® masih va’, 
bazai® masih]. (c) Valmanshanich dén, [zak i9 Gasdné li pavan Gasdnikih bara 
déshidand!*], Lak, Atharmazd, bara vijid3 akhar, [aigh, Lakich pavan khtip 
dasht6|. +See P. ?D. om. ash. *DJ., D. om. va. ‘M. va; DJ. om. * D. mardim. °DJ., D. 
sindk; K.*, M. sind. 7D. ins. va. *DJ., D., M. zai. °D. om. ™ D. %d0. 

Pahl. transl. Of (i. e. among) these [Demons] Yima of the Vivanhanas 
is famed to have been a hating sinner, (b) who taught men thus: ‘O ye of 
ours, eat ye flesh in pieces [O ye men ever just as greedy, eat 7t in pieces 
according to the size of the breast (the stomach), and the length of the arm 
(as much as stomach can hold, or hand take)\’. (c) From among these [on 
account of my thorough ‘love of the Gathic doctrine of the Gathis I am 


XXXIL 7, 8. 97 


steel, [that is, they are teaching something through which their smiting in 
the soul 7s effected], (c) concerning which cruel malefactors* Thou, O Great 
Wise One, knowest, [that is, Thou knowest the punishment of those who 
are malefactors]. * Or, reading °kritam, ‘the result of whose cruel action - ». 
Parsi-persian Ms. Oshan kini (sic) nah [] [ti = varman (sic)] agah hend, an 7 
zadan rishan, [[] [pah = pavan] padafrah pah ruwan*, chih chand, nah danénd (so)], 
(b) kih zadan amtzad, [an 7 chiz Amfizad an-shan, pah ruwan zadan bashad], kih euft 
+ sriid éstéd (so) + hast, ki, pah an 7 [] [khaindah, vel khayandah (?) = khdén] ahanin 
(sic) [[wa shawad = (va) vazrinéd pro vazliinéd] oshan [] [shtirad (? perhaps khtirad™) 
= vazand)] sz (c) kih éshén, Ti, Hormuzd, i ham 7 farib*?-dehandah (?), agah hend (?) 
{ki, i ham ¢ wanah (?)-kartar padafrah dani] * Hardly shtrid (?); see vazand pro- 
bably for gazand; see the Pahl. **Formerly fréb was preferred; ep. Parsi fréy. 





Free tr. Among wretched sinners like these Yima was famed, Vivanghusha, 
The same our men to content flesh of kine in its pieces was eating; 
From all and like guilt may I stand in Thy searching view apart. 


chosen out by Thee, O Attharmazd, hereafter, [that is, even by Thee I am 
considered as good (or poss. ‘maintained in welfare’ (?))]. 


Ner.’s sansk. text. Tan dveshinah pdpinah Vivanghanasya*! putrah? 
proktavain Yamagedah** (b) yo manushyebhyah samasvadayati* asmakari pa- 
giinath dakshinaya* khadanar*, [sinahmasdyatay4** bajayamasdyatayé**], (c) 
taticha tatra “hari Tvaricha, Mahajidnin, vivejayam* asa pacchats, [kila, 
_antar Gathasu cuddhataya dhritah’}. 

* J. (?), J.* yivangh®; J.* vuvam®. 2? C. om, *° J.‘ Jamainshéd®, ¢ corr. from 
dakshan®. * all ins. ®P. ta; C. °to. 


Ner. transl. These hateful sinners Yameceda Vivanghina’s son has 
declared forth (4y his example?), (b) he who taught men to eat the food of 
our herds with (or ‘for’) a perquisite, [and in pieces with the width of a breast 
(or ‘which would fill the breast’), and with the length of an arm]. (c) And 
these I (?) have (?) been discerning later there, and Thou also -hast been 
discerning, O Great Wise One the Lord, [that is, they are estimated with 
clearness (or ‘favourably’) in the Gathas]. 

Parsi-persian Ms. [Kih = Min] dshin Déwan kinah wandhkar* an 7 Vivanganan 
Jamshid guft, (b) kih [éshan = varmanshdn] {] marduman chashand (so) kfi: mayan 
gisht pah hissah khirid [ {] no tr. for ama (sic) mardum pah sinah + vashhin (? pro 
(?)) (] [andazah = mas] & bazti{] {andazah = mas]] % (c) Oshanich (sic) andar, [an 7 [] [pé- 
daish = dahishn] man pah Gaséni bih khwahish-kardan], Ta, Hormuzd, bih — [] 
[kun = vdgiin (sic)} [], [ki, Ta ham pah khitb dashtan] s¢ 








13. 


98 XXXIL 9, 10. 


~Hy2A}ay3 ¢2-ayr¢ceansay, bye | Reset een saeaaa ny 9. 
as 
md gpzals. + Ge MIMED . cgeboy | | MBIA!» COTA? + IG Dan 
22 Y3H}NG 
wosdew: AHI 9196 C099 M9 - M8 99.40 oY 9 4d 18196196 J II QP IIE Ly) ape wed LUE 
Trlit. DuSsastis sravao mérefidad(t) [= merefid® ee jiva®] séihanais 
a khrattm ; 

Apo ma istim (apa)yarta berekhdham haitim [°tyam] Vanhéus Mananhé; 
Ta ukhda mainy eus mahya, Mazda, , Ashaicha Yushmaibya gerezé. 


Verbatim transl. Doctrinam- nels -promulgans verba ae Rekeane 
nostrae destruebat {(?) vel -uet] ille vitae [nostrae suis] hortationibus consilium 
[destruens]; (b) de me* opulentiam deripiens [est] beatam vere-bonam [vel re 
vera exsistentem (?)] opulentiam] Bonae Mentis. (c) Hoc dicto spiritus mei, 
O Mazda, Sanctitatique Vobis planctibus-supplico. *! Vel ‘meam’. 

Pahl. text translit. Pavan diish-’mézishnih i? srébé ashan marenchinéd, 
[Shédaan]*, valman min zak i zivishn-homand‘ khiradd Amakhté [avd aishand. 
Ait min aétind yemaleliinéd, aé? srébd ashdn® marenchinéd ? valman.| (b) 
Manshan bara® zak j li ishti? avortd, [padmand* kard® dashtend, khvastak ? pavan 
Dastobar i li avayad dashtand, i amat shdyad dashtand, pavan zak ras shayad 
dashtan6],:i arziké aitd? pavan Vohtimand, [aigh, amat pavan! frdrdndih yakh- 
senund aydyishnik}. (¢) Pavan valmanshan milaya ? minavadiha, Atharmazd, i 
Ashavahishté avé Lekim garzid, [aigham Gasanikih’® 14 rabak, lich garzam |. 

*See P. ?DJ.om. *D.shédich. ‘D.zanishn hdmanend. *in DJ. bef. srobd. ® DJ. om. 
7D. isht; DJ. ishté; M. isht (Zend char.). *DJ., D. ins. i. °D. kardand. 1° so Diss Mis ok: 

Pahl. transl. On account*! of the false teaching of the word he is destroy- 
ing them [the Demons], he*! who*! has taught the living wisdom (‘wisdom as to 
life’) to people [some say that the teat should be rendered; ‘this word which 
is his destroys them’], (b) by whom that which is my wealth is borne away, 
li. e. they have the compact which has been made, namely that wealth which 
is with (or ‘through’) my Dastur must be had, which when it is necessary 


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XXXII. 9, 10. : 99 


Fr. tr. The Herald of creeds that are false, he mars our life’s aim by his teaching. 
Seizing away my wealth, the blest and real* wealth of Thy Good Mind 
With the voice of my spirit I cry to the Right and to You to deliver, 


to have it, it must be had in that way], the? wealth*® which is the longed- 
for (or ‘the yearning* being*’ (= aitd, so better)) of the Good Mind, {that is, it 
is thus when they possess their desired object through piety]. (c) With 
those words of the spirit, of Ashavahisht, O Atharmazd, J complained to You, 
[that is, with me the (or ‘my’) Gathic doctrine is not current; I too bewail]. 

#1 Without Ist ol. ‘by evil doctrine -- him who --’. *2not ‘in that way which 
is pleasing’; see the Gatna. 

Ner.’s sansk. text. Dushtacikshayd! uktir. vindcam dadati asya jivani- 
vantirh (sic (?)) gikshayituh* buddhith [uktir yA Devanai]. (b) Adhikaticha* me 
lakshmim apaharati, hitaih satiz Uttamena Manasa, [pramAnam?; yo lakshmirh 
adegena me dharturh kartuiicha yogyah, tii me adhikaih vinaigayati, ya 
sadacharena sarichita* aste]. (¢) Tabhigcha vagbhih?, manasavrittya ahah, 
Mahajiianin, Dharmagcha (-macha (?)) Yushmakari purah dkrandaye, {kila, me 
srishtir* no* pravartate*]. 1J.4om. dushta. 2all°na. *J.%, C., P. gvabhih (sic). 4 corr. 

Ner. transl. Through A/s evil doctrine his word is inflicting destruction 
upon the teacher’s wisdom as to life (or ‘living (?) wisdom’), [the Devas’ word, 
does this|. (b) He is removing afar* (or ‘utterly’) my property, the friendly 
and really*-good* wealth of the best mind [the regulation; he who (or ‘when 
any one’) is clever enough to preserve my property in obedience to the 
command, and to bring* it* into* effect*, then this evil one is utterly destroy- 
ing this property of mine which has been thus accumulated through good con- 
duct]. (c) With these words, and with earnestness of mind, I am complaining 
before You, O Great Wise One, and Sanctity a/so complains (or, ‘O Sanctity’, read, 
Dharma), [that is, my creation (or ‘country’ (?)) is making no progress]. 

Parsi-persian Ms. Pah bad-dmikhtan 7 sakhunshan kharab-kunad [Déw [ham = /ch]] 
a kih 4n¢ [] [zadan = zémishn (sic)] hend khirad Aamtikht 4n kasin, [hast kih édfin gityad 
é sakhun-shién kharab-kunéd —] % (b) kih-shan bih dn 7 man khezénah gharat, [anda- 
zah kardan dasht, khez4nah? pah Dasttr ¢man bayad dashtan, 7 amat (sic) shayad dashtan, 
pah an rah shayad dashtan] 7 ummid (so) hast pah Bahman, [ka, amat (sic) {] néki darad 
laik (or layik)} % (c) Pah dshan sakhun ¢ minfiha, Hérmuzd, / Ardibahisht, an Shuma garzid 
(so) [ktm Gasan{i = °%] nah rawa-kunad man-ich (sic pro ham) + ya‘ni man garzam] % 


Free tr. And he will destroy my word who for sight as the worst announces 
The Kine for the eyes, and the sun, and the gifts of the wicked offers, 
Who makes our meadows a waste, and who levels his mace* at the faithful. 
Verbatim transl. Ille-ipse mea [-as]-doctrinas occidat[-et], (vel ad-nihilum- 
redigat[-et]) qui pessimum (i.e. rem pessimam) spectatu dixit (b) Bovem oculis, 
solemque; et qui dona scelesti [i. e. sacrificia impietatis] offerat [-et], (c) et 


100 XXXII. 10, 11. 


qui (que) pascua [nostra] siccet [-abit], et qui (que) telum jaciat [-iet] in 
sanctum. (The well-nigh useless transliteration is here omitted to gain space). 

Pahl. text translit. ‘*Valman? gabré avo denman? li srébo marenchi- 
nishnd yehabtinds, [aighash arfbakih avd Dind* yehabind| minash saritar 
pavan! yénishnd yemalelind (b) Gdspend pavan kola IT ash, va* khirshédoch’, 
amatichash dahishné’ avd darvandin yehabind®, [afash?® marenchinishnd 
yehabtindd] (?), (c)#! amatichash vastar viyavaninid, [aighash tapah bara kard, 
afash1® marenchinishnd yehabindd|, amatichash!? pavan pédakih adshishno* 
yehabind avd ahariband, [aighash Ashkarak ayo'® khvast-homand afash’? 
(not Aptis = ‘embryo’) marenchinishnd yehabtindd). 

1See P. 2s0 DJ., D.; M. avo, or ano. *D. ins. 7, *DJ. om. ° DJ. as (?); M. seems 
ach or az + (2) (ep. azag = ‘goat’ (? + ash). °DJ., D. va. 7 DJ. khtrkhsh’. * D. dasht. 
9 DJ. ins, 1° DJ., M. afoash (so elsewhere). ' D. ins. va. * D. om. ich. ** D. ghal. 

Pahl. transl. (a, b) That man sent destruction upon this my word, [thaé 
is, he has caused retention to the Religion], he by whom it was said that 
the worst things to be seen even with both the eyes were the herd and 
the sun; when also a gift was bestowed by him upon the wicked, [and mur- 
der* was also committed by him]; (c) when also the meadow was withered 
by him, [that is, was utterly spoiled by him, and killing was also per- 
petrated by him], when destruction was also inflicted openly upon the right- 
eous by him, [that is, destruction was openly inflicted by him upon the 
suppliant]. 

Ner.’s sansk. text. Asau me na*! ukter vindcarn dadati, [kila?, apravrittimn* 
Diner dadati], yo nikrishtatarath vachasé brite, (b) gobhiccha’ [-bhyah (?)], 


1y2)25ae-beaneed)9 reno | caebooy,. Jone) bonumc-poppowe i. 
| sarge )epe2bgop 
so oeb-Lorsjdyos).omayyrsgs | Sp SRE PATS 
& w3}96 Jyes99i4y¢) a0) sua ng | Epaveioagavroasosle ohne 


Trlit. Taéchid(t) m& mérefidan [= merefid®] jydttim |= jiva°], yoi dregvato 
~~ maz(i)bis chikéiteres; 
Anhéuscha anh{u]vascha [=° vis°] apayeiti raékhnanhé vaédem; 
YOi vahistad(t) ashaund Mazda rdres(k)yan Manaaho. 
Verbatim transl. Hi-etiam mei [meam] destruant [-ent] vitam, qui scelesti 
[principis] cum-magnis [ducibus] consuluerint [(ad verbum, cognoverunt, hoc 
est, eorum disciplinam probaverunt, et eo falso in rerum cognitione instituti 
sunt)|; (b) patrisfamilias [patrifamilias]-que matrisfamiliasque [matrifamilias| 
aufert* [hic scelestus (princeps) eorum] [vel fortasse ‘consuluerunt ad aufer- 





XXXIL 10, 11. = 101 


ajabhih* stiryabhih*, [kila, trivarshinibhih* patichavashinsbhi) yo danam 
durgatimadbhyo datte*, [asaucha me ukter vinacah dadati], (e)? waccha 
krishtam** udvdsayati* (°), [kila, sasyAni vindcayati, asaucha me ns Vindieath 
dadati], yagcha prakatatayé nindém dadati muktétmandat, [kila, parisphiatann 
punyatmanaih nindath kurute, asaucha me ukter vindcati dadati]. 


* So J.° seems; C., P.na. 2 J.* ins. me. * J.4, J.* gan. * ut? in J.3, but Qnd hand, also in C.»”.»? 


Ner. trans}. And that man causes the destruction of my word, [that is, 
he causes retention to my Din], who utters the worst with speech (b) as re- 
gards (?) cows, goats (or read akshi{i|bhihyam* = ‘as seen by the eyes’) and as 
regards (?) suns, [that is, the worst for the three-year-olds, and the five-year- 
olds], who also gives a gift to (not ‘takes a gift from *) the wicked, [and that 
one causes the destruction of my word], (c) who also roots out (?)* the agri- 
culture, [that is, destroys the fruits of the ground; he also causes the de- 
struction of my word], and effects the censure of the free-souled, (or ‘holy’) 
with publicity, [that is, he makes the censure of the good public, and he also 
causes the destruction of my word]. * See Burnout’s vas, or 4th vas + nis, ‘scorches’. 

Parsi-persian Ms. U mard an in man sakhun kharab-kardan, [] [dadar-hed + 
ham + amadah + hast =—J], [kfish bi-raw4i an Din dehad]; kiyash badtar pah 
binishn gfiyad (?) (b) Gdsfend pah har [] [dai am (sic vid.) dabtinéd (sic) = dé am (?) 
dabinéd), khirshéd ham, kih chash (so) [] [dasht = ddsht (sic vid)] an darwandan [ ] 
[dehad = dabinéd (?)] [azash (?) kharab-kardan dehad (?) (c) kih chash (so) [Ashmégh 
=—] kah hajtmand-kunad, [kfsh tabah bih kardan], [] [azash = afash] kharabi 
dehad (?) an ashavan; [kfish ashkarah, [] [& = varman] kerduah- mand (or khvast?(?); 
no tr.. for dnash* (sic)) kharab-kardan dehad] x 





Free tr. And these would destroy my life who consult with the great of the wicked; 
From lord and from lady they seize their wealth and inherited treasures, 
Harming Thy saints in their walk, retarding them from Thy Good Mind. 


endam*!’(?))| opulentiae possessionem, (c) qui ab Optima [Mente] sanctos, O 
Mazda, retardent [-abunt] (litt. severiter* vulnerarent*) Mente ([vel ob optimam 
sancti |mentem] odio-affecti eum crudeliter-saucient[-abunt]) *! Apayeiti infin.yam. - 

Pahl. text translit. ‘Valmanshanich? avd denman i li marenchinishnd 
yehabiind, [aigh, arfibakih avé Dinod* yehabtiind] miin zivishn-hémand‘ [ye- 
malelind, aigh, amat zivastand shayadd pavan ras i lanman], va® darvand 
homand, va> pavan masih® késhinénd‘ tarth’+*, [aigh, pavan® péshpayih?®, 
va® paspayih"™ (sic pro paspayih), vinds vadtnaid]. (b) Kadak-khidai, gabra 
néshman, [yemaleltind aigh: manpatand!2 manpat homaném], vash'$ vazlind? 
zak i4# réknéch'® vindishnd, [aigh,t anshita pavan staham vakhdinénd’®, 
aigh, khvastak baré avd hamih yehabtinéd]. (c) Man zak i valman i® pahlim 
ahartibo, Atharmazd, [ash‘? bara hankhetiind], ash radih réshinénd, i'* pavan 


€ 


102 os XXXIL 11, 12. 


Vohtimar’®, [aigh, nihadak it? shapiran, pavan frartindih hankhettind2° bara 
ramittnd?', Aharmék(4n)!]. 1See P. 2so DJ., D.; M. maman. * DJ. om.i. *DJ., 
D. *hémanendih. * DJ. om. ya. *so DJ., D- 7DJ., om. ich. *DJ.om.i. *DJ.,D. ins. %° D. 
péshop?. DJ. paso°; D. pas&d-payih (2). 2° D. m&gdk® (so). 1*P. ins. ash. ™DJ., D. 
ins. « *5 DJ. rékhnéch, D., Zend letters raékhn (or °khd). *® DJ. °aid; D. (2), M. vakh- 
“@ind; Sp.(?) 27D. om. “M. om. so D. 7° D. zaritind (2). 2D. *tand®. 


ats Pahl. transl. They also inflict destruction upon this which is mine, 
* which is living, [that is, they present obstructions before the Religion; they 


say thus: ‘since it is necessary to live in our way’], and are wicked, and 
they draw out their wickedness with (or ‘against’ (?)) the greatness (the 
higher class), [that is, they would commit sin with (or, ‘against’ (?)) the 
leadership and guardianship]. (b) The property of (gen. by pos.) the house- 
holder(s) (or ‘the householders’ (nom.)), man and woman, [thus they say of 


it: ‘We are the householders’ landlord (or ‘chief’)], and to him (or ‘thereby’) 


has come the obtaining of the treasure, [that is, they seize a man with 
violence, saying thus: ‘Give ye your (or ‘so he gives his’) wealth to the 
congregation’], (c) who also wound that which is that of (or ‘that which 
belongs to’) the best saint, O Atharmazd, [established in him (?) (or (on 
the contrary) ‘from him demolished’ )]; they wound his liberality which 7s 
through (or ‘as’) the Good Mind, [that is, they will cast off the nature of the 
good established in piety, Persecuting-infidels that they are!]. 

Ner.’s sansk. text. Techa me vinacath dadate, [kila, apravrittitn Diner 
dadate’], jivitavaktaro ye durgatimantah, [kila: jivituh cakyate margena ; 
sa** asmakam, iti, ye durgatimantah santo, bruvanti]; mahattaya* Acharanti* 
nikrishtatam, [kila, purahsarataya papa kurvate*?]. (b) Grihapatayo (?) 
grihapatnyagcha’ (?) apaharanti anandalabdhim, {kila, manushyam hathena 
grihnanti], (c) yecha utkrishtatarasya punydtmano, Mahajianin, dakshinam 





-Pywvreg)ne-panjan basso go. pangoarsoeyarls sveys.nyrar)n.)gssareystu).swp4y AD: 
2dr) Joa} Beprgew-9 omy : pba lenanse.gushurecbssyoyn 
3 ess 

Ce eo e-wrpes oeeydy-swes)ang . won) pasos .sucerg)e-sy2syy 
| & c4y)9 3 

Trlit. Ya raonhayen sravanha —_ yahistad(t) S(k)yaothanad(t) mar(e)tand, 

Aéibyé Mazdao : aka! mraod(t); yi Géu§ mérenden [merend®] urvakhs [=yra°|- 

ukhti jyottim [jivae], 

Yais Grehma Ashad(t) var(a)ta(?)Kar(a)pa khshathremeha ish(a)nam(sic) Drujem. 

Verbatim transl. Qua [doctrina homines (acc.) aberrantes] reddent ({vel 


att ii ie 


XXXII 1, 12. 103 


chhindanti, ya Gvahmanena, [kila, nigchaladharmaccha yah uttamaAnam sada- 
charataya nirmita* aste, tai vidhvarisayanti*, ye Asmogah kapatakarmanah‘]. 

+P. “date; J.*, J.4, C. dante. 2C. ‘vate; J.?, J.4 °vamti; P. °vamhte. *s0 J.%, J.4, P.; 
C. “paty®. “4 J.4, J.4 J.* no yi. © MSS. °vame? (?). * J.? °manah. 

Ner. transl. And they are causing me destruction, [they cause detention 
to my Din], they, these announcers of life, who are evil, [that is, they who 
are continuing* evil say: ‘It is necessary to live in a way; this 7s our way’]; 
and they are proceeding to baseness with the greatness, [that is, they commit 
sin with the party which has the precedence (or ‘with surpassing zea/’)] 
(b) The householders* and housewives* are taking away owr* joyful possession 
(meaning* ‘they are taking from the householder and housewife their’ - - 
(gen. sg.)), [that is, they seize a man with violence], (c) who also, O Great 
Wise One, impair the liberality of the more excellent and pure-souled man, 
which és inspired by Gvahmana, [that is, they who. are the fraudulent As- 
mogas are overthrowing the fixed Sanctity which is formed by the good 
conduct of the best men]. 

Parsi-persian Ms. QOshan ham an in 7 man kharab-kardan dehad, [{ki, bi-rawai*' 
an Din dehad (?)], kih zivishnmand{i =] [darwand = darvand] [gtiyad; ki, kih zistan 
shayad pah rih 7 maj, [] hend, wa pah mehi[] [kahanad (?) = hahinénd] (sic vid.) bad- 
tari ham, [ki pah péshwai*? [] péshwai*t wandh* -kunad]  (b) Kadah khuda mard 
fu = va) zan [giyad, kt: sahib-khatah (sie vid. pro khanah) 7 sahib-khatah (khanah) 
hastam (sic)] dehad ((?) vel daharah (?), vel, wa har di) + u + gharat (= vash (?) 
possibly rash (?:) yazrtind (sic pro vazliind) an i [] [muta‘=riktah vel riknahj yaftan, 
{ki, [awar = madam] mardum pah zulm [] [kunad = vdgiinéd] kf, khezainah bih An 
space dehad] s (c) Kih an 7 a7 buland Sawab, Hormuzd, { [] bih nihadah] ash radi 
zakhm-kunad, ¢ pah Bahman [ [] nihadah 7 vehan pah néki nihadah bi afganand (?), 
Ahariman] » * Or ruwai. *? pish®. 





Free irl. By which word they keep back mankind apart from the holiest action, 
Evil! said God unto these, who would slay the Kine’s life with their treason, 
Choosing Grehma far above Asha, and the Karps* and the reign of Druj-servers. 


injuria afficientes eos deflectent [-abunt (lege rashayen)|) ab optimo facto 
(homines (acc.))*, (b) iis Mazda: scelesti [estis], dicebat [-cet], qui Bovis destru- 
ebant [-ent] incrementi-verbo [turpiter et falso dicto] vitam [i. e. eam simu- 
lata specie amicitiae tradentes], (c) quibus Grehmae Sanctitate [potius quam 
Sanctitas] electi sunt [et studiose promoti sunt, et] Kar(a)panus [-ni], Regnum- 
que [eorum] exoptantium Mendacii-daemonem {i. e. doctrinam ejus professorum]. 
* Vel fortasse ‘quae [quas res] doctrina sua hi homines [scelesti-infideles] tradant 
{[-dent] optimae actionis [expertes] (hi homines)’. 
Pahl. text translit. ‘Man résh srdéyénd* pahiim kfinishné avé anshtitaan? 
[sAstarand apadman ktshishnih], (b) avd valmanshin Atharmazd: zanishnd, 


104 XXXII. 12, 13 


guft, min min zak i géspendin marenchinishné hi-ravakhmanith yemalelind, 
va> zivishn-hémandih. (c) Valmanshan Grehmak(h) min Aharayih déshaktar‘, 
min Karpé homand, [aighshan khvdstak shapir medamminéd aigh kar va kir- 
fak], va khidayih” bavihtnd pavan Drajinishné® [pavan avardnth®). 

* See P. 2 D. ins. ach = ich. * DJ. seems zivishnd. ‘ D, ins. 1 5 DJ. om. € D. 
seems déshéd li(?). 7 D. anakih (2). * DJ. drfjin® (204 hd). ® so DJ., D, 

Pahl. transl. Whereby they declare that to wound is man’s best deed, 
[which is the unmeasured slaughter of tyrants], (b) for such (those) Atihar- 
mazd announced a smiting, who say that joy and life come from the slaughter 
ofthe herd. (c) To those, who are Karps, Grehma (or ‘a bribe’) is more pleas- 
ing than Aharayih, [that is, riches seem better to them than duty and good works], 
and they are seeking a supremacy obtained through deceit [and impropriety]. 

Ner.’s sansk. text. Ye chhedamh! samadiganti utkrishtakarmani 
manushyebhyah, {anyayindi apramanayuddhatvaih*?|, (b) teshaih Mahajndnit 
vighatam abravit, yecha gopactinam* mrityudanat pramodai vadanti jivani- 
mattaimcha** (c) yesharh latichi* punyat mitratara, kadarthakanam®, [kila, 





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. 34} 96 

POC g-B » Sclewery: sg 9G sup HO Hy | ss sqyp)avrody) ag.sgsdgayas 

Sots EPs YE) Ba) Ay cof : 6299 Jw) Cpessryrnast 

Trlit. Ya khshathraé Gréhmé hishasad(t)* Achistahya d(e)mané Mananho, 


Anheus mar(e)khtaré ahya, yaécha, Mazda, jigerezad(t) kamé; 
Thwahya mathran6d ditim, ye iS pad(t) daresad(t) Ashahya. 


Verbatim trl. Quae [quas res ([vel quos duo (?sic fortasse, i.e. Kar(a)- 
panum et Mendacii daemonem]) Grehma observans-desiderabat [-abit] Pessimae 
in domicilio Mentis, (b) mundi perditores hujus, [et] qui(que)*! [i. e. Grehmae socii 
sacerdotales, et virium ejus duces] multum-dolens-requirebat |-rent]in-desiderio.. 
([vel quae [quas-res]-que-duo*! [-duas], auctoritatem* regalem* vel sacerdotalem 
et Bovem*, G. requirebat [-ret] in-desiderio]), (c) Tui prophetae legationem 
[et officium [requirebat [-ret, vel -rent] in-invidia}, qui [tamen ob turpitudinem 
eorum] eos detinebit (et procul prohibebit) ab aspectu Sanctitatis. 

(Fortasse est ‘quae-que-duo, etc. = yaécha, etc.’ praeferendum.) 

Pahl. text translit. ‘Mtn khidayih pavan Grehmah bavihinéd, [aigh, 
padakhshahih? pavan parak* bavihtinéd], ash zak i? saritar dén demand pavan 
minishné, [aigh, pavan aé minishnd bavihtinéd, aigh: C4 (raz#) bard yeha- 
binam®, CC (dé-raz) lakhvar yansegtinam-é4], (b) Ahvan marenchinidar b6- 
mand, [aigh, gas 13 tamman bard tapahinénd] min [pavan zak #$ avé® zakich], 
Atharmazd, zanishné va’ garzishnd kimak, {aigh, pavan zak pAdakhshahih® 


XXXII. 12, 13. 105 


yesham lakshmit pradhanatara pratibhati punyakarydd api], rajyaricha ich- 


chhatam Drujataya [avydparataya’]. 
1J.5 2 all apramay®. * C. °arthaném. * J.4 “mim. * go all. 


Ner. transl. They who announce a smiting as inflicted in (or ‘ with’) 
the best deed possible for men [a boundless* (or ‘ill-regulated’) warfare of 
the lawless], (b) upon such, and upon those who proclaim joy and* life from 
the death-blow of the herds, the Great Wise One pronounced destruction?, 
(c) to which (‘of which’ (?)) evil-doers a (bribing*) gift* is dearer than Sanc- 
tity, [that is, to whom, (or ‘whose’) wealth appears more essential than even 
righteous action], seeking, as they are seeking, a sovereignty by (or ‘in accor- 
dance with’) the characteristic of the Druja [the character of the wrong* doer]. 

Parsi-persian Ms. Kih zakhm gtyad buland kunishn 4n marduman [aj (sic) = ach], 
{sastaéran bi-andazah kushtan], (b) an dshan Hormuzd: zadan, guft, kih, az an gésfen- 
dan kharab-kardan khéshi*, gityad, wa zivish-homandi (sic) + ya‘ni + zindagi-hémandi 
(c) Oshan* rishwat az Sawab [] {khwahad = doshéd (?)) [man = ra] kih karafmand, 
({ktshan khezanah veh khwahad* kai kar kirfah], [] [ranj = andki] khudai az (= ba- 
vihtind; sic etiam in codicibus aliis) pah Durtigh [pah badi] + 
Free tr. Which powers on his side the Grehma in abode of the Worst 

Mind was seeking, 
Of life the destroyers, they both; yea, that Grehma bewails with desire; 
Thy prophet’s calling he seeks, but it holds them from sight of the holy! 


zish® ait6, ashan! zak avayad amat anshita11, khadik6 levatman tanid, ghal 
kashinénd!?], (¢c) mtn pavan aé!3 { Laké Mansar gdbak hémand, [aigh pésh- 
pai* i5 pavan Dind* hémand], valmanshan ash!5 pddénd’® min nikézishnd i 
Aharayih, [aighash Aharm6k min kar va kirfak kardand ghal padiréninénd?’]. 

1See P. ?s0 DJ., D.; M. shalitath. ° DijeUeinew t= Dae D).om. 80) DJ. sM. 


valman. 7D. and M. * D.; M. shalitath. ® DJ. ash. 2° D. ashin. 11D. mardfim. *% Mf. 
kash®.. **D., Mf. hana. %*DJ.; D. pésho°(?). **D. om. 38D. netriind, 1 DJ. °ranénd. 


Pahl. transl. Which sovereignty he desires with (or ‘as’ (?)) the Grehma, 

[that is, he seeks authority through bribery], his zs in thought that which is 
in the abode of the worse one, [that is, he desires it with this thought: 
~*T will give one hundred, and would take back two hundred’). (b) Destroyer(s) 
of the world they are, [that is, they will utterly spoil the place which is 
beyond], whose (or ‘as to which’) [with (regard to) that which (has reference) 
to that (authority) also] is an eagerness (or ‘desire’) for smiting and com- 
plaint, O Adharmazd, [that is, in that sovereign authority which 7s theirs 
that is desired by them when men smite on, one with the other], (c) 
there is an eager complaining of those who are witnesses (or ‘speakers’) as 
to this which is Thy Manthra, [that is, who are the chieftain(s) (the van- 
guard) for (or ‘over’) the Religion], dwt they, (the witnesses (?)) are keeping 


back* those* ones* by* it* from the observation of Sanctity, [that is, they 
14, 





106 XXXII. 13, 14. 


oppose the persecuting heretics* by* it*, keeping them back from the fulfil- 
ment of duty and good works]. * Or, ‘those ones are keeping them back’. 

Ner.’s sansk. text. Ye rajyarh lathchaya* thante1, 2nikrishtend ’ntar 
vakshasi manasa’, [anena* manasi ihante yat: catai *kam? dadamah, dve 
gatecha vyavritya** grihnimah‘}]. (b) Bhuvanasya méarayitaérah* ete, [kila, 
sthanam yat paralokiyarh vigeshena nagayanti], yecha, Mahajianin, vighd- 
takrandakaminah”, [kila, tasmin rajye yat teshath asti, tad eva rochate, yat 
manushyah parasparar yudhyante*]. (c) Tava Manthravanya dyutayatan® (or 
dyata® ye® tan5(?)) rakshanti upakramat* punyasya, [kila, ye purahsarah® 
Dinyah santi, teshath karyath pratis[h]khalanti*]. + 3.5 ti. 2 J.2, J.*, P. ins from 
2 to 2 inclus. *J.* om. ‘all °hnamah. °J.*. dyutye*, or dyfit®; C., P. dytit-; J.t ghitayai-. 
*J.* purah(so); J.* °spara(?); J.* “sarah; C. purahsarah; P. purassaré. ** perhaps vyavrittya- 


Ner. transl. They who desire a sovereignty acquired by a bribing*-gift*, 
and with the basest intention within the breast, [that is, they desire it with 
this idea, viz. ‘we give a hundred, and we take back withdrawing two 
hundred’), (b) these are destroyers of the world, [that is, they especially 
destroy the place which is beyond], who also love smiting (?) and complaint 





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-Doa.cerguane dg wegenal.pussy | w2930)).spaynpe) al 
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& bys 

Trlit. Ahya Grehmé 4 hdithdi; ni Kavayaschid(t) khratus (ni) dadad(t) 
Var(e)cha hicha fraidiva*, hyad(t) viseiita dregvafitem ayo, 
Hyad(t)cha Gaus* jaidyai mraoi, yé duraoshem saochayad(t) avo! 

Verbatim transl. Ejus Grehma [est] ad subjiciendum [vel ad vinculan- 
dum est]. Deorsum Kaves-etiam consilium [nostrum] subjiciat (b) potentes 
[-duos (?)] hos [-duos (?)]-que vere-fallaces [-duos]) quod accedebant [-dent] ad 
scelestum [ut] auxilium (c) [et] quod (que) Bos* vincere [ad vincendum] dicta- 
est (fortasse dictus (masc.) est) [et etiam propheta sacerdotalis noster morte 
ad afficiendum dictus est] qui longe-a-nobis mortem-propulsantem [-sans], 
faciebat [-iet] ut ardesceret [-scat] auxilium [nostrum, hoc est, sacer ignis]. 

* Fieri potest: ‘ad Bovis* exitium [destinatus] ille [falso] nuntiatus est qui, etc’. 

Pahl. text translit. *Valman mfin? pavan Grehmak(h)*, masth bara pavan 
zak i Kikan*khiradé bara yehabtinéd, [min padakhshahih! pavans parak(h) yeha- 
banéd* pavan khiradé i® valmanshin’ main pavan mindavam 7 yazadan (vel- 
-‘shan’’) kér® va kar®] (b) pavan zak i!° varzanan‘! avartind danakand, va fréh'2 
padistand'? [main pavan avartindih' ha-boi (vel hti-béd-I) pavan*t babat® yakh- 


aD 


XXXII. 13, 14. 107 


(see the Pahl., or, ‘are desirous of complaining of the smiting’(?)),*O Great 
Wise One, [that is, in this kingdom of theirs that just pleases them when 
men mutually contend]; (c) and they hinder those who are expressing* them- 
selves* (or ‘striving to shed light’) (in accordance (?)) with Thy Manthra- 
word from the approach of Sanctity ([or, once more, ‘who, distinguished*(?) 
through Thy M. word, are keeping these back’ - -]), [that is, they sin against 
(or ‘fall foul of’) the action of those who are the chiefs of the Din [(or (a 
causative) ‘they cause their action to stumble ’)|. * Reading dyfita ‘ye tan. 

Parsi-persian Ms. Kih khudai pah (?) rishwat khwahad, (ku, padishahi pah rishwat 
khwahad], ash 4n ¢ badtar andar wali (sic vid. vel pro yar) pah minishn, [ki, pah in 
minishn khwahad, kf: sad* deham, wa da sad* baz sitanam] + (b) Akhan kharab- 
kunandah* hend, [kai, k&h (sic pro Gah) 7 anja bih kharab-kunand], kih [pah 4n ¢ 6 
[agh (sic, no Pahl.)] 4n ham], Hormuzd, zadan [] garzidan [], [kfi, pah An pAdishahi 
zish (sic) hast -shan (?) an bayad kih mardum, adik ba digar 6 (a ?) jang-kunand] 
(c) kih pah in ¢ Ti Manth(h)ra (sic) gaya hast, [ki, péshwai* ¢ pah Din hend], éshan 
(so) [] dar-kunad az didan 7 Sawab, [ktsh Ashmégh min (sic) kar u kirfah kardan a 
(or 6(?)) diir-kunand] s (* The marks under sad are Pahl. 100.) 





Free. Be his Grehma in chains*! May our plans cast down the Kavis, 
Mighty pair in deceit, since they came as an aid to the wicked 
When the Cow for slaughter was set, and who kindles our death-slaying aid. 


senund]; va amatich padirénd valman‘¢ darvandan atyyarth, {ach pavan khiradé 
i valmanshan yehevinéd], (c) va amatich® av’ Tord zanish’ gfifté mtnash 
zaki7+8 dén zak i ditradsht gifté av‘ aiyyarih, [ach pavan khiradé‘9 i® val- 
manshan yehevinéd]. See P. 2D. om. *so D., ete.; DJ. kinik®, *M. shalitath, 5 DJ.; M. 


om, pavan. °DJ.om.i. 7D. ins. yeheyiinéd. *D. ins. i. °D. inverts. 1° DJ. ins.i, 4M. °zanin. 
“DJ., M.; D., Mf. frak. ?*DJ., M. seem dinanan((?)), D., Mf. dinanach. 1*so DJ.,D. % so DJ., 
M., but D., Mf. bim. **DJ., D. avo. 17 DJ. om. zak. ®Mf.(?) om. %DJ., D. no repetition. 


Pahl. transl. His <¢ cs, he (om. min), (or, ‘J¢ 7s he who (mtin)’) through 
Grehmah gives up (‘abandons’) the great interest in accordance with the 
judgment of the Kikas,, [who gives up the authority for a bribe, with the 
understanding of those who in the matter of the Yazads_(the Deity, or ‘in 
their* (?) matter’) are blind and deaf], (b) with the workers, |the incorrectly 
wise, and much-opinionated, [who through impiety keep 2 00d understanding 
(or ‘savour’) at the door], and when also they come to (or ‘accept’(?)) that 
aid of the wicked, [this is also through the perverted wisdom of those]; (c) 
and when even he (or ‘it’) is said to de for the smiting of the Ox, in whose 
aid that one (or ‘that thing’) was reported in that which was a removal (or 
‘remover of death’) [thés also is in accordance with the wisdom of those]. 
(The fettered translation should follow its original at all hazards, a sprightliness which 
was never intended should not be presented). * Reading shan. 

Ner.’s sansk. text. Asau yo lafich4yam* mahattvar nitantam kadar- 


108 XXXII. 14, 15. 


thakandmcha* buddhya nidadati*, [yah svamitvath lanichaéyam* dadati bud- 
dhyacha tesharh bhavati*, ye stutau! Svamino adargakah* acrotaragcha santi] 
(b) Acharatamh* avyaparajiianinam prabhitanyayat, [ye avyaparataya sath- 
chayath dvare? dadhate} yah pratikurute* durgatinam sdahayyam*, [so ’pi 
bhuddhyaé teshazh bhavati]. (c) Yamacha gavam vighdtakath uktam tam yo 
dirdmrityau vakti sihayydya, [goghatakam* purushamh yo* jivitasahayinam 
vakti, so® "pi buddhya teshath bhavati]. 1 J.*; J.3, etc. stuti. 2 all dvara, or °a. 
232, J.%, P.. goghat’: J... 3C. ee bd. + sya hose Onn Oier 

Ner. transl. But he who puts down the predominant greatness in (or 
‘with’) a bribing gift through the sagacity of the wicked*, [that is, he who 
bestows the sovereignty in a bribing* act*, is aided by the intelligence of 
these who, in the praise of the Lord, are blind and deaf], (b) that is, through 
the sagacity of those who are wickedly wise, and who are acting in accordance 





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Trlit. Anais 4 vi ninasa ya Kar(a)potaoscha Kevitaoscha, 
ec aA -~ own A® =< K =: cA nee -~ Aa 
Avai§ aipi, yéfig daifiti ndid(t) jyateus [= jiv°’] Khshayamneig vaso, 

Toi abya bairyaonte, Vanhéus 4 d(e)mané Mananhd! 


Verbatim transl. His ab ex*-pellam* [eam partem] quae ad-Karpinum- 
pertineat(que) [et eam etiam quae] ad-Kaves-pertineat (b) et talibus in [i. e. 
post (?)*! tales res hi nostri principes socii] quos [nunc-usque] reddunt [ii Kar- 
pani et Kaves non amplius in] vitae [-tam] dominantes ad-libitum, (c) hi 
[nostri principes] a duobus ferantur Bonae (ad) [in] habitaculo [-um] Mentis. 
*1 Vel (b) (ec contrario) talibus [instrumentis expellam*2 K.] ad eos quos reddunt [-ant mei 
ministri] non amplius in vyitam dominantes [et igitur nunc demum (quod ad nos attinet, 
feliciter) regno-suo-pravo privatos], (c) [sed] hi met servi ferantur, etc. *2 Sunt qui red- 
dant nénasa (sic legentes) ‘periit [-ierunt] ea quae ad K. et ad K. pertineant’. 

Pahl. text translit. 1Anaydtinishné? rai [amat bard avé denman Dind* 14 
yatiind] bara attbind? yeheviind mtin Kikd va Karpé hémand, (b) aétind val- 
manshan madam amat yehabind‘, [aighshand denman mindavam® av6® nafsh- 
man yehabtinds”] miinshan? 14 zindagih pavan shalitéih kamak6®, [aighshand 
pavan shalitaih { nafshman zindagih® ¢ aishand 14 avayad]. [c) Av6® valman?® 
#0 Lak valmanshan kola II (dé) dedriinyén™ [avd valman i*° Lak asarvo Haur- 
vadad va‘? Amerddad] dén zak i Vohtimand demand [dén Garédmané+s+*]. 

*See P. 2D. °ishnih. *DJ., D. aftbind. 4 so D., Mf, P.; M. bavihfind. * Mf. ins. i. 
°DJ. ghal. 7D. amat®; Mf. mfin®. *D., Mf, P., om. from 8 to 8 inclus. °M.; DJ. inverts, 
DJ. 6 fori. 7D. °yén; Mf. Aid. 2? DJ. ins. va or'd; Mf. ins. va. 1° Mf. Gar®. 


XXXII. 14, 15. 109 


with their predominant method [for from their wickedness they keep abund- 
ance at the door]; and when* any* one* rewards (or ‘accepts ’) the friendship 
of the wicked, [he also is accordant with the sagacity of these]. (c) He who 
designates the person who is called the smiter of the cattle for companion- 
ship in removing death to a distance, [that is, he who calls a man a slayer 
of cattle, and at the same time a life-companion is also according to their 
way of thinking]. 


Parsi-persian Ms. U [] pah rishwat mehi bih pah an ¢ [] [zanan = kinigan] 
khirad bih dehad, [kih padishahi pah rishwat dehad [kih = min] pah khirad 7 éshan 
[bashad = jdninéd] kih pah chiz ¢ Iz(a)dan (= Yahdn) summ u kur] (b) pah an 7 
warzidan + ya‘ni + kunandah, bad danakan (sic), bisyar [= va frak*] dindn [ham = 
ach ?|, {kih pah badi [] [an + dar (vel var) pah bun = baba (? vel baé) pavan 
bun**) darad] [] kih ham padirand (or °rad) an darwand yari [ham pah khirad 7 éshan 
bashad], (c) wa kih ham 4n Gav zadan guft, [wa = va] kih [] én andar [] dtr [] [ht 
(sic) = Pahl. hush], guft an yari, [ham pah khirad ¢ dshan bashad] *% ** Differs from Y. 53, 6. 





Fr. Thus hence and with force have I driven The Karps’ and the Kayis’ disciples; 

And this being past, those lords whom these rob of their sovereign power, 
Let these by the two be borne on to the home of Thy Good Mind, the blessed. 

Pahl. transl. On account of a not-coming [as is the case when they 
will not come to this Religion] they who are Kikas and Karps will become sight- 
less, (b) and thus it is toward* those when they give to them, [that is, when this 
thing is given to them as their own], whose is not a desire of authority (or 
‘authoritative’) for life, [that is, in their own sovereignty the life of others 
is not desired by them]. (c) To that which is Thine let those two bear that 
one, [that is, let Haurvadad and Amerédad dear the priest to that which is 
Thine] into Vohiman’s, abode [in Garédman]. 

Ner.’s sansk. text. Anadgamanatvat* [anirikshaniya] bhavanti ye adarca- 
kagcha'+* agrotaragcha santi, [yat asydrh Dinau na ’yanti, tato vastuni Svamino 
adargakah? agrotaragcha bhavanti]. (b) Evaticha te upari, ye dadante na jivitum 
svamitye svechchhaya, [kila, yesharn svamitve sati sviye, jivitarh keshdrchit? na 
rochate]. (c) Tvadiyanamm te dvitayarh haranti Uttamasya antah? sthane Manasah, 
{antar Garothmane Tvadiyandm Acharyanam dvitayar, AvirdidimAdmirdadim). 
*J.°,P.°ccha; C. adargya®. 7J.4(?),C. adarcya-. *so J.3,J.4,J*. J.3,J.4,P. dain; C. dim. °P.,C. dith. 

Ner. transl. From their non-approach (or ‘not to be considered’*!) are 
they thus who are blind and deaf, [because they do not come into the Din, 
therefore in the matter of the Lord they are blind and deaf]; (b) so also these 
onwards, who gave (or ‘take’(?)) not life of their own will in their lordship, 
[that is, in their own existing lordship (or ‘while their own lordship exists’) 
the life of no one whomsoever pleases them], (c) these are carrying away* 
that pair of Thine who then abide within the place of the Best Mind, [that is, 
the pair, Avirdadi* and Amirdadi* who then dwell within the Garothmana of 
Thy teachers]. ** Altern. trl. 


110 XXXII. 1. 


Parsi-persian Ms. Na-dmadan ra [kih bih 4n in Din nah a4mad] bih na-bina + ya‘ni 
kér bid, kih kor u kar (?) hast *; (b) édfin dshan awar kih dehad, [kfishan in chiz 
an kwésh dehad], kih-shan nah zindagi pah padishahi [] [kasan nah bayad] % (c) An 





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Trlit. Hamem tad(t) vahistadchid(t) yé ushuruyé [= ushyurvé] schyaschid(t) 


dahmahya. 
Khshayas, Mazda Ahura, yehya ma aithiSchid(t) dvaétha, 
Hyad(t) aénanhé dregvaté, ée 4 [= éna or Aonha] nti is(k)yenig [= ishiyénig(?)] 
anhaya. 


Verbatim transl. Omne hoc [venit] ab [illo] optimo-etiam (vel quicunque sit) 
qui [ad] intelligentiae [-tiam] latae [-tam creandam] docens etiam [sit* (vel 
doceas(?) etiam)] pii [vel sacrificii*], (b) dominans ({vel fortasse °yas = °y6 (?) 
= dominabaris (?), vel domineris]), Mazda Ahura, cujus fi. e. in eam rem quae] 
mea oppressio-etiam (vel-quaecunque sit (=— chid(t)), [et in eam rem quae mea} 
dubitatio [i. e. res dubia sit], (c) quoniam [ad] damno [-num] scelesti [male- 
dictiones ex] ore nunc (?) emittendas (vel optandas*) facio-ut-jaciant. 

Pahl. text translit. 1Ham aétind chigtind pahlim pavan farakhd hashth 
[pavan danak* hishih], 2Amikhtishnd* zak i? dAhmihat [i véh mardiha], (b) pavan 
padakhshahth* { Atharmazd, amat [pavan zak ¢ valman® daman6], zak i li ha- 
visht} ashkarako yehevinéd zak 1° pavan gfimanikih’. (c) Amat kinan6’ darvan- 
dan, [aigh, vinaskarand padafras vadinafid], valman? pémman khwastar, [mtin® 
Avestak’® va? Zand yemaleltinéd], arjanikih, [aighash mozd yehabind]. 

*See P. 2DJ., Mf. om. va. *Mf.om.i. #soD., Mf.; others shalitath, ®DJ. avo. ® DJ. 
ins. i, 7DJ. seems gum°(?), ®DJ., D. kindan. ® DJ. aigh. 1°D., Mf. Avéstak. 

Pahl. trl. All (read hamdék(?)) is thus as the best (for, ‘Thus equally 
(ham) excellent 7s’]) in its broad intelligence [in its learned intelligence] the 





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XXXII. 1. 111 


f ¢ rak (sic) dshan har dfi barand*; [an 4 ¢ Tai ath(h)awarnan (sic) Khordad (?) 
Amerdid] andar an 7 Bahman [] [wa kih ath(h)arwanin kunand = va min dsrin 
vagind (sic vel *nad)] andar Gardtman [ath(h)arwanan = dsrin (sic)| % *Perhaps ‘bur®’. 








Free tr. All this is from that best one, teaching for wider light to the pious, 
A sovereign, O Mazda the Lord, o’er what brings me grief and my doubtings, 
When now for the harm of the evil, darts cast from the tongue I am hurling. 


teaching of the pious, [that is, of good men] (b) in the sovereignty of Athar- 
mazd, when [in his time] that which was my disciple’s opinion becomes clear, 
that which was in doubt. (c) When the wicked are delivered to avengings 
(or poss. ‘when there is one hating the wicked’), [that is, when they shall inflict 
chastisement upon the sinners], then to him who is prayerful of mouth [who utters 
the Avesta and Zand] shall 6e merit, {i. e. to him they give a reward]. 

Ner.’s sansk. text. Sarvazh tat utkrishtataram, yat prithulachaitanyena 
gikshapanar* (sic) uttaménam (b) parthivatve Mahajfidninah Svaminah, yatha 
madiyanam prakatayate satidigdhah, [cishyanarh me]. (c) Yo! dveshi durga- 
tinath, sa dnanena fpsayita anurdpar, [kila, yo! papakarmindim nigraham ku- 
rute, sa Avistaavistaarthathcha* vakti, prasddaricha labhate]. * So J.3, J." 

Ner. transl. All this is the more (most) excellent, which is the instruc- 
tion* of the highest, (that is, ‘of the good’) with wide intelligence (b) in (or 
‘under’) the authority of the Great Wise One, the Lord, teaching how the doubt 
of my people [of my disciples] is made clear. (c) He who is the hater of the 
sinners is praying with’ his mouth (or ‘voice’) for the fitting, (or ‘deserved’) 
recompense (or ‘reward’), [that is, he who effects the punishment of the 
sinners, utters the Avista and Avista-interpretation, and acquires a reward]. 
i Parsi-persian Ms. Ham édtin chin ashé (sic) pah faraékh htishih, [pah [] [danayan 
= ddndgan\ []] amikhtan 4n ¢ veh [] [ham = ach?] [¢ veh mardh (so)], (b) pavan 
(sic) patikhshahi* ¢ Ormuzd*, kih [pah an 7 ti zaman] 4n @ man shak(g)ird + ya‘ni + 
man -+ Din + 7@ Zaratusht + kabil (?) + kunandagan (?)! Ashkérah bashad 
an 7 pah guman [péda bashad = pédé béd] % (c) kih kinah 4n darwandan, (ka, 
wanahkaran* padafrah kunand], & ¢ dahan khwistir, [kih Awesté u Zand gfiyad] 
laik (layik (?)) [kfish badal dehad] s 1 It seems kunand yakan (?). 


XXXIII. 

Free tr. Thus will* he act as with those which were laws of the world primeval ; 
Deeds most just he will do, for the wicked, as for the righteous; 
Frauds of the one he will* reach, and what seemeth right in the other. 

Verbatim transl. Sicut his sic faciet [his] quae leges mundi {fuere] pri- 
oris (b) Magister facta justissima scelesto [in-scelestum, ut etiam] sancto [in- 
sanctum], (¢) cujusque [i.e. alius peccata] attingit [i.e. attinget] fraudulentis 
[poena, sed praemio ea facta attinget] quae(que) illi-ipsi (ad) recta [videantur 
ab alio, hoc est a sancto, facta]. (The transliteration is again purposely omitted). 





112 XXXII. 1, 2. 


Pahl. text translit. ‘Zak ?pavan nikirishnd aétind varzishnd miin dads 
ahvand i3 frattiim [afash pédakiht Gasanikih, aigh, bara nikirishnd® mindavam?2 
hamai® pavan Gasdanikih kdnishn6}. (b) Pavan valman { radd kanishnd rAzi- 
nishnd [pavan Dastébar] mtin’ darvand [afash], aharibé [yezbemanéd yehevunds:, 
va’ miinich ahardbé afash aharibétar yezbemtinéd yeheviindd], (c) va® mfinich2+10 
valman i? avo"! ham mad yekaviminéd, zak ¢ kadba!2, manich valman?® zak 43 
avejak6 [aigh® ham-hastanik]. + See P. 2DJ. ins. i. ° DJ. om. * D., Mf. dak; 
DJ. th struck out. *D. ins. va. ®so DJ.; K.5 Ak. 7 Mf. min. * D. °tand; DJ. °ando. 
9DJ., D. om. ya. 7° D. avd valman; Mf. valman avo. ™ D. om.  D. ins. va. 18 DJ. avo later. 

Pahl. transl. That in* observation* (that is, ‘as one* observes’) is thus 
to be practised which is the law*! of* the first (the primeval) world [also 
according to it zs the revelation, the Gathic doctrine, that is, it is to be 
thoroughly observed, and a matter (or ‘beside consideration a matter’) is 
always to be completed according to the Gathic doctrine]. (b) By him who 
is the spiritual chief is the righteous (or ‘orderly’) doing of action(s) [by the 
Dastir]; he who is wicked [is also so* treated* by* him*]; righteous [he prays 
that he* may* become, and even he who is righteous, him also he prays to 
become more righteous], (c) and so with him also whose (gen. by pos.) is that 
which has combined, that is, that which is a lie and what also to him és pure, 
[that is, a co-existence, or ‘a mixing’]. *! Or ‘He who made the first world’. 

Ner.’s sansk. text. Tat sunirikshya evar vidhatavyam yat dattar bhuvane 
pirvam, [kila, sushthutararh' nirikshya, sarvath kithchit srishtau karyamh] (b) 





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Trlit. Ad(t) yé akem dregvaité, vachanha va ad(t) va Mananha, 
Zastéibya va var(e)shaiti, vanhau va chdithaité astim (astiyem) 
Toi vardi radefiti Ahurahya zaoshé Mazdao. 


Verbatim trl. At qui malum {adversus] scelesto [-tum], sermone vel** ita 
vel mente, (b) manibus-duabus vel perficit [-ciat] in-bono [i. e. ad prosperitatem 
vel beatitudinem ejus augendam] instruit [instruat] populum™ (patriae nostrae) 
(c) Hi optationi [religiosae suae, i.e. Sanctae Fidei ([vel, et fortasse melius, 
optationi superni Ahurae]) sacrificia-ministerii-debiti-moralis offerunt A-ae in 
[ipsorum*?] amore*? Mazdae [i.e. erga M. A.*2]. *1 Vel fortasse astim = coad- 
Jutorem (ejus infidelis(?) conyertat); verti etiam potest ‘corpus i.e. personam’. *2 Vel 
secundum optationem Mazdae. (**Lit. va = ve, sed ‘aut’ potius intelligitur.) 

Pahl. text translit. 1Aétind zanishn hémand daryand pavan gdbishnd, 


XXXIII. 1, 2. 113 


Guroh karmanah guddhataya [Gurvadegataya] durgatiman?, yaccha muktatma, 
[kila, yo durgati? muktiman* bhaviturn kamayati*4, yaccha muktatma mukti- 
mattaro bhavituih kamayati*, tenai ’vaih karyam], (c) yachcha ‘sya samava- 
praptam** asti mithydtmakasya yachcha ’sya nirmalatarasya, [dvayor api 
sathmigram® yat}. +J.*,J.4,C.,P.sushtu®. *J.4,C., P.ins. yah. ® J.4, 5.* gati. *J.* om. 
from 4 to 4. * so C.; J.3, J.t, J.* samaih eva®; P. samaneva®’. * J.2 sanm° J.‘ satm’. 
Ner. transl. So is the matter to be established, well considering that 
which was the first thing provided (or ‘established’) in the world, [that is, 
considering more justly, then only is everything to be done in the creation], 
(b) By the purity (or ‘clearness’) of the spiritual Master’s action [by the 
orderly discipline* of the spiritual Master] the wicked as well as he who is 
free-of-soul, (the good) is to regulate himself, [that is, he who being wicked 
desires to be good, and he who being good desires to be better, by him 
action must be taken thus], (c) and what is combined (‘mixed’) of the deceit- 
fully-minded and of the more pure, [what is just the mixture of the two]. 
Parsi-persian Ms. An pah nikah édim varzishn* kih dad jihan 7 awwal, [azash* 
peda [], kt, bana (sic) nikah + u + didan [n= va] chiz hama pah Gasani kunishn] 3 
(6) Pah & ¢ rad + ya‘ni + Dastfir kunishn Arastah (vel ardasti) [pah Dasttiir] kih 
darvand [azash (?)] ashd [khwahad [] [bidan = janintan]: [] kih ich (sic pro ham) 
asho [bid =—]], azash (so) ashétar khw&had bad [kf rfizani (? rfishani) bid vahisht (so) 
(vel vahisti) bid rad pah Gasani = dgh réshani janiind vahisht (vel-vahishti) janiind 
rad pacan Gdsdn| % (c) [] Kih ich (sic pro ham) i 7 4n ham rasid éstéd (so) an ¢ 
durigh, [u rast = va rast], kih ich (sie pro ham) a 7 an 7 khalis, [ki, haméstan] + 





Free tr. He who doth harm to the wicked by speech, or with steadfast purpose, 
Or whether he doth it with hand, or with benefit blesses our people, 
Brings offerings to His* will* in his love of Ahura, the Living. 


zak? aétind pavan minishno, (b) zak? pavan kolé dé yadman varzishnd, [aigh 
pavan kola II (do) dast4+> ghal*+ zanishné hdmand], va avé7 valman i® shapir 
tand* chashishn, [aigh, tand? bara avd® Aérpatistand yehabtinéd]. (c) Avi val- 
manshan1°+! pavan kamak radih dahishné pavan zak i Lak déshishné Atharmazd. 

*See P. ? DJ. ins. i *K.*, M. i; DJ., D., Mf. om. i, D. ins. (?) aéttfind, not Mf. 
*D., K.* ete, yadman. *so DJ. *DJ., D. ghal. 7D. avd. *DJ. om. i. °DJ. om. ayo. 
© D. ins. lak, an altern. trl. (?). 

Pahl. transi. And thus are the wicked to be smitten by word, that is 
also so in mind, (b) that is to be done with both hands, [that is, they, the wicked, 
are appointed for smiting with both hands (and with no half measures), and for 
that which is good 7s the teaching of the body (or ‘ person’, or ‘for the good body 
there is teaching’), [that is, he will present his person at the priestly assem- 
blies], (c) and to these persons the giving of liberality is with desire and 


through that which is a loving of Thee (or ‘Thy loving’), O Atharmazd. 
15, 


114 XXXII. 3, 4, 


Ner.’s sansk. text. Evarh ye vighatarn durgatinarn vachasA va evar vA 
manasa, (b) hastabhyam va vidadhate, uttamasya va Asvadayanti* (sic) dehinah 
(kila, tasmai adhyapayanti*], (c) te Tubhyarh svechchhaya dakshinam datarah, 
Svamin, mitrataya Mahajiianin. ‘$0 J.3, J*, C, P.; J.4 seems adhyay®. 

Ner. transl. Thus they who establish a smiting for the wicked either 
by word, or (so) in thought, (b) or with the two hands, or who teach* the men of 


-bospeceelo arb pa .auls.aeopoaye | beayswab.yopaos.cg on 
sbrsewyrspodaasd.sil.og sul | sss)» pss.suly.ss)6s199 ous 
Sors|sc ys enuuls.wpayrgepsals | BHers sur yrapiow.brrey.pu 


Trlit. Yé ashduné vahistd, vaétti va, ad(t) va verezén[ily6, 
— Soe — 
Airyamna va, Ahura, vidas va thwakhshanha gavéi, 


Ad(t) hvé Ashahya aihad(t) Vanhéusché vastré Mananhé. 

Verb. transl. Qui [si-quis] sancto [erga sanctum] optimus [sit] cognatus- 
princeps vel, at vel vicanus [i.e. servitor*], (b) cum-amico-pari vel, Ahura, sciens 
[i. e€. peritus] vel in [suo] studio Bovi [erga-Bovem], (c) tum ille-ipse Sanctitatis 
sit (vel erit) Bonaein-pascuo [-scuis, vel in agri-culturae-opere] Mentis[occupatus]. 

Pahl. text translit. ‘Min aharibé vakhshinishnd, [aighash mindavam yeha- 
binishnd] pavan khvéshih, zak2 va? aéttind pavan vartinih zak, [aigh pavan 
nafshman vartin darishnd], (b) 4pavan ayarmanih zak?, Attharmazd, afash bara 
khavittinishn>+ zak {6 gdspendan tukhshakih, [7*1pahréjd i géspendan], (c) 
aétiind valman® [mtin] Ahardyih aitw, [aighash kar va kirfak kardé yekavi- 
mitinéd], ash Vohfiman ait®+1 varzidar, [aighash nadikih padash vadtinyén]. 

*See P. 2DJ., D. om. i. °DJ. va for 7. *DJ., D. ins. va. 'DJ., D. Stuninishno, K.® 
*tuninih (?). *D. om. #. 7DJ., D. om. va. ®DJ. val. *DJ., om.(?); D., P. aéttin. 

Pahl. transl. He whose is the causing of the increased prosperity of the 
righteous in the relationship (or ‘ proprietorship ’) [i. e. something is given by 
him], that also is so with the class of labourers, [that is, the labourer is to 
be considered as his own (or ‘as himself’)], (b) with the loyalty (sic, ‘with 
the loyal friends’) 7s that also so, O Atharmazd, also his is a thorough under- 
standing, and that which is energy toward the herds, [that is, the care of the 
herds]; (c) and so he [who] is of Righteousness, [that is, duty and good works 





140 92.940) p49.) gay geg | Gppayy)rsrauasnc-pwasd-eny 4, 
-seyg)s sg e295} anpars senate gb | Gaps aceaupay gee say 
Req Ree-ceeaysps.pas)eowbaupayrgee | Reogeeg}-anpaapirganoa)ou 


~~ ee) ae 


XXXUIL 3, 4, y RED 
the best (the good) one, [that is, they are teaching* him (or ‘for him’)], (c) 
these are the bestowers of the offerings* upon Thee, O Lord, and they bestow 
them spontaneously, and with friendship. 

Parsi-persian Ms. Edin zadan hend (?) darwand pah guftan, an ¢ édin pah minishn, 
(b) an pah har da dast kardan, [kt pah har dt dast [] [6 = ghan] zadan hend], [] An iz yeh 
tan chashishn, [ka, tan bih an Herbadistan + ya‘ni + Dastir (?) dehad] +s (c) (?) An éshan 
(Ta = Lak] pah kémah sakhawat dehad, pah an i Ta khwahishn, Hormuzd x 





Free tr. But he whois best to the saint, whether kinsman-prince, or a toiler, 
Or befriended peer of our King, skilled, and zealous for the cattle, 
Be he in Asha’s work-field, in the pasture of Thy Good Mind. 


are done by him], for him is the Good Mind a worker (or ‘his is the Good 
Mind’s worker’), [that is, they would effect his happiness by this means (or 
‘on this account’)]. 

Ner.’s sansk. text. Yo muktatmandi vardhayita [kilat, kivhchit data] 
Svadhinataya va, evar va Svapanktya, [kila, syadhinan* svapanktin dhatte], 
(b) Adegikataya va, Svimin, vetta va vyavasayaih gopaciinam* [pratiyatnath 
gopacginam], (c)evam asya? punydtmanah, [kila, yenai ’vam karyarh punyath 
kritam aste} asti uttamathcha vicharayita’ manah, [kila, gubhath tasmai kurute]. 

* J.°, J* ins. syadhinan svapraktin (so) dhatte. 2J.4 evasman Sic} as Es 
J.*, P. vichar®; C. yichar®. 

Ner. transl. Thws he who is an increaser of the prosperity of the free- 
souled men (‘of the righteous’), [i. e. who gives them something| through 
(or ‘with reference to’) his proprietorship, or precisely through-his personal 
relationship to them, [i. e. who considers them as his own, of his own con- 
nection], (b) either on account of subordination, O Lord, or as understanding 
zealous energy for the herds [earnest effort for the herds], (c) he is just the 
examiner of (?) (or ‘the producer (?) of’) the best mind of (or ‘for’) this holy 
man, [i.e. of him by whom verily a holy duty (or ‘deed’) has been fulfilled, 
i.e. he produces happiness for him]. 

Parsi-persian Ms, Kih ashé afzdyish-kunad [ktsh chiz dadan] pah khwésh, an u 
édim pah wartni + ya‘ni + dah an, [ka, pah khwésh waran + ya‘ni + dah darad] % 
(b) [Wa = va] pah ayarmani an, Hoérmuzd, azash (sic) bih danishn 4n 7 gdsfendan 
kushishn [ [] parhéz 7 gésfendan] + (c) édan & [] Sawab hast, [kash kar u kirfah 
kard éstéd (so)], ash Bahman [] [édin =. aédin] ikhtyar-kunandah, [kish néki 
padash kunand] * 


Free tri. I who from Thee am abjuring rebellion and evil purpose, 

All arrogance from* our* lord, and the lie that comes nearest the people, 

And the blamers of the peer, from the Kine the cheating measure--. 
Verbatim transl. (a) [Ego] quia Te, Mazda, inoboedientiam, malamque 

mentem, deprecer [-cabor] (b) Domini-cognatique superbiam ([fortasse a domino 





116 XXXII. 4, 5. 


‘ 


nostro superbiam infidelis hostis adversus dignitatem ejus deprecabor]) vicanique 
(gen. sg.)[fortasse a servitoribus*ad eos] proximum [i.e. proxime accedentem] Men- 
dacii-daemonem, (c) amici-parisque culpantes™ [obtrectatores |, Bovisque a-pascuo 
[-scuis] pessimum [deprecabor] modum [graminis]--. *1 Vel fortasse ‘culpantis (2), i. e. 
inoboed. etc. suam a culpanti pari deprecabor’(?). (The translit. is again purposely omitted). 

Pahl. text translit. *Mtin Lak, Atharmazd, anyodkhshidar?, va Akémanoch, 
bara3+1 yazishnd* hémanam*!, (b) ‘+! munich khvéshan (so for khvéshavai- 
dan?) 5+1tarminishnd, va mtinich varinand® min® nazdik® drijishn6, [hamsaya- 
kand7], (c) va manich ayarmanan nadisno§(?) yehabinishno, [aighshané va%tt 
sarth darishno'°], ya‘t! munich*! zak i!? gdspendan kar vadtim padmand!, aigh 
pahréj i!? gdspendan la vadtinyén. 1 See P. 2DJ., M. diff. *DJ., D. ins. min. * DJ. ins. 
ya. ®D. ins. va. ®D., P. h6mand for °Ano min(?). 7D. °séyagan(?), M. may be hamsipas- 
agand(?). ®all uncertain; DJ. nihadinod; D. Mf. nihadahishno(?); M. and K.5 va nihadino 
(was it nihan?, but see Ner.). ° DJ., D. om. va. *° DJ., D. yansegiinéd. “4 so DJ. 1* DJ. om. i. 

Pahl. trl. 7*+ who*! (or*AHzm who is’) the non-listener to Thee, O Adharmazd, 
will (or, ‘I will’) abjure, and the Evil Mind also, (b) and him? whose? is the despising 
of (or, ‘haughtiness of’) the relations (or ‘proprietors’|, and him*? whose* also is 
‘the near-by deception of the labourers’ (or ‘the lying of the near-by labourers’) 
[of neighbours], (c) with*? whom*? also is the censure-giving of the loyal friends, 
[i. e. holding an unfavourable opinion of them], and him*? whose*? also is the 
lowest (worst) measure of duty toward the herds, [i. e. careful attendance 
upon the herds they will not afford]. **See the Gatha. or ‘that which is the, etc.’. 





pojmenan s.assayS-cquy oa)» | Gerry ssuerfareh-poeaayy 5. 


-busajuc-aprgersnl.ce)Gaeydy sy | evpsmrayr bo g)ag-btasys 


S&S Sr uosye-e rors gunsharcnzen wosny | Cay a9) a eareys 


Trlit. Yasté vispé-mazistem Sraoshem zbaya [zuv°(?)] avanhané, 
Apané dar(e)gé-jyaditim [= jiv°?] a Khshathrem Vanhéus Mananhd 
Ashad(t) a ereziis patho, yaéshtii Mazdao Ahuré shaéti [shayati (?)]. 


Verb. transl. [Egoj Qui Tibi [Tui (erga, vela Te)] de-omnibus-maximam 
Oboedientiam invoco [-abo] ad-auxiliandum, (b) adeptus vitam-longinquitate-pro- 
ductam in Regnum Bonae Mentis, (c) [et] a-Sanctitate (a) rectas vias, in-quibus 
[quas] Mazda Ahura habitat. 

Pahl. text translit. 1+2Yamttinishnd i8+1 zak3+1 min*+4 harvistand mahist 
rai, [tané* i pasind rai], Srésh, karitinishnd hémaniht avo aiyyarih. (b) Bara ’m 


ayafindit pavan' dér-zivishnih> zak i® pavan khidayih i? Vohiman,. [aigham 


zak® mindavam al dahdd, i pavan® tand i pasind lakhvdar avayénd* yekta- 





ae 


XXXII. 4, 5, 117 


Ner.’s sansk. text. Ye Tvar, Mahajidnin, acrotarah, nikrishtamana- 
sagcha, Ijisner! rite? [bhavanti]. (b) Svadhineshucha* dushtamanasah syapank- 
tiyeshu nikatadrujah*, (c) adegikanamcha nindam datarah, [kila, tan nikrin- 
taya* (or, with Sp., nikrishtataya) dadhate], gopagtindthcha* karye, adhama- 
tamapramana|-h|]*, [kila, pratiyatnaih gopagtindm na kurute]. 10 J.*; J.* ijacneh. 
2J“,J.*seem “ute, *so Pi; J.4, J.*,\C. °kataya®. *J.4, J.*, C. nikrimt?; J.3, P. nikritaya. 


Ner. transl. They who are no hearers of Thine, O Great Wise One, 
and the one base in mind [are] excluded from the Service (lit. outside the 
Yasna), (b) and among their own relations they are evil-minded, and among 
those of their own line (or ‘order’) they are near the Druja, (c) and upon 
those devoted to Thy commands they are bestowers of censure, [that is, such 
persons as these hold these Thy servants in contempt], and in duty (or ‘action’) 
toward the herd, they are /ikewise guided by the lowest measure, [that is, 
the person does not make any strenuous effort whatsoever for the herds]. 

Parsi-persian Ms. Kih Ta, Hormuzd, bi-shtinidar*, u Akoman ham, bih [az = min] 
Yazishn [] [hend = homind ? (sic)], [ki, Yazishn 7 Ti nah kunand = dgh Yazishn 
@ Rak la vagineénd), (b) (wa = va) kih ham [| [pah zakhmi = pavan khéshishn (sic)] 
bad-minishn, wa kih ich (sic) shakmand, [hend = hdmind] [] nazdik Drtj, [hamésta- 
gan], (c) [] kih ich (sic) ayarmanan [] [nistaki (sic) = —(?)] dehad, [kfshan [] bad darad] ; 
wa kih ich (sic) an ¢ gésfendin kar badtar padmin [kunad = vdgénéd], [ki, parhéz ¢ 
gosfendan nah kuvand] 





Free irl. I who invoke Thine Obedience, the greatest of aids to my succour, 

Gaining long life for ‘myself in the Realm where the Good Meaning ruleth, 

And paths that are straight from their Truth where Mazda, the Living 
One, dwelleth- -. 

lind6], (c) min Ahardyih [aétiné min frarindih] zak i avéjak® ras', [avo 

nafshman kinishn aigh], dén zak! Atharmazd ketrinéd!+1. 

1See P. 2D., Mf. ins. dén. *DJ. ins. 7 zak i min. *D. om. ®DJ., D. ® D. om. 7. 
7 DJ. om. i; M. has ich *® DJ. om. ® D. ins. i, *° DJ., D. néd; M. °yén. 

Pahl. transl. In view of the coming of that which is of all the 
greatest {in view of the final body] Thou, O Srésh, art to be invoked in 
aid. (b) Make me therefore obtain fully for a prolonged life what zs to be found 
in (or ‘what concerns’) the kingdom of Vohiman, [that is, may they (or ‘he’) not 
give me that thing which in the final body they are necessitated to destroy again], 
(c) and make me obtain from Ahardyih [that is, from piety] the pure path 
[to be made one’s own, where (or ‘that is’)] in that path Atharmazd dwells. 

Ner.’s sansk. text. Saiprapnuhi vicvebhyo mahattardya, [kila, tanoh 
akshayatvaya‘], he Croca, samahvanitah*? san sihayye. (b) Avapaya dirghe 
jivitatve* tasmin rajye Uttamasya Manasah, |kila, me tat kirachit ma prap- 


et 


118 RXR) 5G, 


notu yena vapushi pagchatye’ punar yogya bhavamo vighatanasya]. (¢) Punyat 
sa nirmalo* margah, [kila, sadvydparat svadhinah karyah] yatra ’ntar Ma- 
hajnani Svami nivasati. 

* P. °tvaya. 2 P., C. samah-. * J.8 J\® *chatve, C. pacchatye. * all “lo, 

Ner. transl. Come thou to that which is greater than all, (that is, to 
the indestructibility of the body], O Croga, being invoked in aid, (b) Cause 
me to attain to 7 in a long life in this kingdom of the Highest (i. e. ‘the 
Good’) Mind, [that is, let not that thing happen to me, whereby in the final 





vasaaang panos sepa ntey>629}316.2)999 | 495¢)-aryyoa angeb a ey R 
0) ppsoarls.sreprag.sav 99 ay g5¢) glossy | ORES esos 





spaying )ary-cpey-aspaysbreay) ag sushg 1) 9931-94095 9.0 99.5599 
Trlit. Ye zaoté Asha erezus, hv6 mainyéus 4 vahistad(t) kaya, 
Ahmad(t) ava mananha, yA verezeidyai mafitaé vastrya, 
Ta Toi izyai, Ahura Mazda, darstdischa hém-parstéischa. 


Verbatim transl. [Ego] qui invocans-sacerdos Sanctitate rectus ille-ipse 
[i. e. egomet] spiritus [-tu] ab optimo [ea auxilia et beneficia] expeto |-tam], 
(b) ab hoc [spiritu] illa [sancta] mente [exopto scire] quae [opera et consilia 
aptissima esse] perficere [i. e. ad perficiendum ipse] credebat [-diderit (vel quae 
existimata sint)] ad-agri-culturam-pertinentia, (c) ex-eo* [vel haec consilia] 
Tui [vel a Te mihi-expetam, Ahura Mazda, auxilia] aspectusque*! [Tui] 
consiliique*!, *1 Vel ‘ap aspectu consilioque’. — 

Pahl. text translit. ‘Man zotar2 pavan Aharayih avéjak, [aigh, Aharayih 
rai avéjaké. yehevand yekavimiinéd] zak i® minavadan min‘+1 Vahishtd bavi- 
hunéd [vadanéd> avo Yazishno}. (b) Min zak aiyydrinédo pavan Vohtimand 
[min zak] chigtin [gabra 46 shapir, gabra]’  varzishnd yehabiinéd, {8 pavant 
padmand kar, [aigh tand* f pasind valman rai shapir shayad kardan6]. (c) Zak 
amt kola II 8 Lak kamako, Atharmazd, vénishnd hamptrsakih. 

eysee P.7D, ins.-i.. SID some heap. min (?). ° DJ. (2) “imyén. ° DJ. ins. 2. 
™DJ., D. om. va. 8 DJ., D. ins. ® DJ., D. zak am. 

Pahl. transl. He*! who“ zs an invoker pure through Sanctity, [i.e. owing 
to Sanctity he has become pure], he prays from the heaven of the spirits 
(or ‘desires the spirits (?) from (?) Heaven’), [i. e. he celebrates a Service 
to them]. (b) From that cause he befriends*2 (or ‘befriend ye’ (sic, mistaking 
ava for a form of ‘ay’)) me’ through the Good Mind, from that (same 
reason) that [a good man] fulfils* [a man’s] labour, which is tillage according 
to a regulated measure, li. e. on account of him (or ‘that’) it is necessary 


? 





XXXII. 5, 6. 119 


body we may become again fit for the blow], (c) for from Sanctity is the 
pure way, [that is, by good conduct it is to be made one’s ownl, the way 
within which the Lord, The Great Wise One, dwells. 


Parsi-persian Ms. [] [andar tangin = dayen tankdn] an az tamam muzdéstin*! 
(sic) ra, [tan ¢ pasin ra], Srosh khwanad 4n yari # (b) Bih am [] [bayad = shdyad (?)] 
[] dér zistan an ¢ pah khidai ¢ Bahman, [kim an chiz [] [ma (or ‘am’ (?)) + nah (sic) = 
vdr] dehad 7 pah tan ¢ pasin baz bayad zadan] % (c) Az Sawab, [édin az frarani], an i 
khalis [] [€n khwésh kunishn ki] andar an [rah = rds] Hormuzd manad *% *!=Mazd°. 





Free tr. .- An invoker unerring through Truth, from the Best Spirit will I 
implore it, 

From Him with that mind will I ask how our fields are best to be cultured; 

These are the things that I seek from Thy sight and a share in Thy otinsel 


(or ‘possible’) to render the final body a blessing]. (c) Those are the two 
things which are a desire to me as from Thee, O Atharmazd, seeing Thee, and 
holding consultation with Thee. **Or ‘I who’, but see gl. 2 or nidd = ‘is befriended’, 


Ner.’s sansk. text. Yo jyotah* (sic) punyena nirmalatarah, [kila, punyat 
nirmalatarah! samjato ’sti] sa adrigyan* svargalokat? samihate, [kurute tebh- 
yah Ijisnim*’]. (b) Tasmat sahayiyate** (?) Gvahmanena [tasmait narebhyah 
uttamanarat?] yah samacharanam datte pramanakarye, [kila, tanor akshaya- 
tvaih tasmat gakyate kartum|]. (¢) Tau Te kimath, Svimin Mahajianin, drash- 
taraccha’, samaih prashtaraccha®, ' 3.5, J.4 malah. 2 all An. ? J.* ijacmm. 
* J.> sahayi®, J.* sahapiy®. ° all drisht. ¢ all prisht®. (Jyotah is parsi). 

Ner. transl. He who is the officiating priest more (most) pure through 
Sanctity, [that is, he is made purer (or ‘most pure’) from his sanctity] 7s he 
who beseeches the invisible spirits from the heavenly world, [that is, he per- 
forms the Service to them]. (b) Inflwenced by him (or ‘from this cause’) one 
acts (or ‘he acts’, or again ‘he is treated’) in a friendly manner through 
Gvahmana [by this man who is better than other men], who suggests the 
proper procedure in well-regulated work, [that is, influenced by him (or ‘from 
this cause’) it is possible to produce the indestructibility of the body (sic)]. 
(c) These two, O Great Wise One the Lord, this righteous man and Gvahmana, 
(2?) are beholders (pl. for dual) of Thy desire, and takers of counsel with Thee. 

Parsi-persian Ms. Kih zotar pah Sawab, khalis, [ki Sawab ra, khalis bid (btidah) 
éstéd (so)], an ¢ minuwin [] [kih= méin] Bahisht khwahad, [kunad an Yazishn] [u 
kunishn = va kitnishn]] % (b) Az &n yari-kunad pah Bahman [az dn] chfin [mard 7 veh 
mard] yari (? = varzishn) dehad [] andazah kar, [ki, tan 7 pasin i ra veh* shayad 
kardan] # (c) An am har df ¢ Ta kamah, Hormuzd, binishn (vel vinishn) « hampursagi + 





120 XXXII. 7, 8. 


sup eset ig anshurgnaspanssOEays as | weeayrenal.g99 340.406 40 7. 
-Rpavgng-g) gt») .yup | werss}ac-gurbleapeow 


& Dasargoas) gu )Oop.agy ages pwange) | aeegucer-s)a oyu. gas) sgydr ras 
Trlit. A ma (a)idim [idvem], vahista, 4 vaéthyacha Mazda, dar(e)shad(t)cha 
Asha Vohi Mananha ya sruyé [= °vé] paré magaund* (= °gavand(?)}, 

Avi§ nao aftar(e) hefittii nemavaitis chithrao ratayO! * Or magaond. 
Verbatim trans. Ad me [vel ad mea sacrificia*] venite optima“, ad [mea**] 
propria“! Mazda videatque [sacerdos noster] (b) Sanctitate, Bona Mente quo- 
modo audior [-iar] coram Magavano; (c) manifestae[-ta] nos inter sunto ad-venera- 
tionem-pertinentes [-ntia], variae [-ia] (vel praeclara) dona-oblationis.**Velfortasse 
‘optime O (= 4) cum-Tuaque-propria (Sanctitate)’; vel ‘per viam vestram* propriam*’ (?). ~ 
Pahl. text translit. *Zak i? li pavan yattinishnd [amat bara avé® Lekim 
yatinam] dahishnd i¢ pahlim pavan pimman, Atharmazd', nikézishn>+ [amati® 
pavan pimman avayad giftand? am bard yemaleltinéds, vat zak i pavan yad- 
man avayad kardand*+* am bard numdyéd6%}*, (b) Ashayahisht, Vohtimand, 
mtn srid yekavimfinéd pavan frayon Magth [pavan avéjak shapirth]. (c) Ash- 
karak lanman andarg homanéd! niyayishndé-hémand [aighash, mindavamt!+1 
aé* levatman, hémandd] pédak rad, [aightand radih!? avd valman’8+1 pédak 
yehevinad]. *SeeP. 2D.om. & *D. avd, or and. ‘D., Mf.om. not navak yazishnd ; 
P. om. va; M. has va. ®*DJ. om. zak i. 7DJ. gtfto. ®*DJ. kardd; M. numiidano. 


*so DJ., D. *°DJ. ins. va. 1 DJ., M. mindavam kolai (?); D. mindavam i I (for aé). 
% D. ins. f. 18 D. lanman. 


Pahl. transl. That which is for me in coming, (for ‘Be ye in coming 
tome’! (infin. for imper.)]) [(gloss, or altern.) ‘when I will come to You’]; 
the gift which is the best uttered from the* mouth* is to be observed (or 
‘expounded’ (?)), O Adharmazd, [and when it is necessary to speak with the 
mouth it will (or ‘do Ye’) tell me; and when it is necessary to perform 
with the hand, it will (or ‘do Ye’)show mel, (b) O ye Ashavahisht and Vohi- 
mand; 7¢*? 7s*2 that which has been recited for the copious Magianship* (great- 





wyrajng-sarrnsrgue gerbb.aingg-arelands)arcagssbra)dsbeb)0 8. 
tepab.assschoes.wyya.sole.pe | Loanrswgyrdy-aghng-ce)a yy 
& b}ba)y.2usgeu) wey. apeagsss—e | sop ganesarog) Gael auroany 


Trl. Fr6 méi (fra)vdizhdtim/= °duvem] ar(e)tha, ta ya Voha §(k)yavai Mananha, 
Yasnem, Mazda, khshmavaté, ad(t) va, Asha, staomya vachao; 
Data ve Ameretatdoschi [= °tats+ch4] utayfitt Haurvatas [= °tats] draond. 


XXXII. 7, 8. 121 


Free tri. Come Ye then, Mazda, come Ye | to my best rites, mine in verity; 
ThroughTruth le tthem see,and theGoodMind,how tome theGreatMagavan*listens: 
Manifest be they among us, the manifold off’rings of worship! 


ness (?)) [for the pure goodness]. (c) Manifest is it (or ‘be Ye’) among us, and 
Worshipful, [that is, toward Him (Atharmazd (?)) be it manéfest in connection 
with this matter], and manifestly bountiful, [that is, may bountifulness in relation 
to it be manifest to (or ‘in’) You]. *!See the Gatha. *? or ‘how it’, or again ‘what’, 

Ner.’s sansk. text. Tari mahyarh azamane datim utkrishtatardi [yadi 
yushmasu agato! ’smi] Anane?, Mahajiianin, nidarcaya**, [kila, (yan*) mukhena 
yujyate vaktuth, tan me brthi, yat* hastabhyam yujyate kartuth, tan me nidar- 
gaya], (b) he Acavahista, he Gvahmana, [he Dharma, he Uttamamanah'], 
ya ukta* sti (datih(r)*) paramamahattaya (nigchalottamataya>]; (c) prakatarh 
asmakaih madhye santu namaskritimatyah parisphutah dakshinah®, [kila Yush- 
makar dakshinah® atmaprakatah® bhavantu‘]. +J.4, 3.* 49° 23.834 J.* ins mu 
khena. *J.°, J.4, J.* ‘na. *P, suukta (sic). 5 all nigchal-; J.? “lottamata®; J.* “lottamotta- 
mattaya; J.* “luttamo®; OC. “lotra (?) me(?). * corr. *inserted for explanation. ** so J.%, 

Ner. trans]. Show me the more excellent gift with word* of* mouth* in 
coming™ [if (‘or when’) I have arrived among You], O Great Wise One, [that 
is, what it is fitting to say with the mouth tell me, and what it is fitting 
to do with the two hands show me], (b) O Acavahista, O Gvahmana, (O 
Sanctity, and Best Mind), 7. e. show ye the gift which has been declared by 
the superior greatness [by the pure superiority]; (c) and may the offerings | 
be manifestly present ‘in The midst of us, and accompanied with worship, [that 
is, let Your offerings be manifest to Yourself (or ‘within the soul )). 

* Or ‘in Your coming to me’; then the gl. would be altern. trl. 

Parsi-persian Ms, An 7 man pah Amadash, [kih bih an Shuma Amadah -+ am] da- 
hishn 7 buland pah dahan, Hérmuzd, didan {kih [an = — ?] 7 pah dahan bayad guftan, 
am bih giyad [] 4n 7 pah dast bayad kardan am bih numayad (sic pro numayad)], (b) 
Ardibahisht, Vahéman, (sic) kih srad éstéd (so) pah pur khalisi [pah khalist 7 veh] # 
(c) Ashkarab bike = varman] andar hast niyayishn-hend (?), {kttsh chiz [] aw4, hastand.?)] 
peda [wa = va] rad, [ka, tan radi an (erased, Pall. varman) péda bad] 3 





Fr. tr. Obtain* for me then the true rites, that withGoodMindI may approach them, 
Your praiser’s Yasna, O Lord, or your words, O Asha, for chanting; 
Your gift is Immortality, and continuous Weal Your possession. 

Verbatim trl. Protinus* mihi[pro me, vel mea]adipiscimini*! officia-sacrificalia 
[vel desideria-mea proposita (?)] eo [-modo*!] quo*t [modo] Bona [ad ea] accedam 
(i. e. ut ea consummem) Mente, (b) sacrificium, Mazda, Vestri-devoti (vel 
Vestri-similis), atque vel, O Sanctitas, [tua] ad-laudem-pertinentia-verba [in- 
spirata]. (c) Data*? [i. e. dona] Vestra [sunt*] Immortalitasque*, continuae-duae, 


Salubritasque, possessio (vel oblatio-doni Vestra (?)). *! Vel fortasse ‘agnoscite, 
16. 


122 XXXII 8, 9. 


i.e. constituite pro me’, vel etiam semel iterum (sensu causali) ‘mihi denuntiate* (facite-ut- 
sciam) ea* [officia] quae** (vel ut ea) consummem’. 2 Vel ‘date Vestrum [donum] Im- 
mortalitatis (leg. °tascha)..duae continuae (sunt) Salubritatis (leg. °vatas pro °vatatas’). 
Pahl. text transl. ‘Fraz avé li pavan fréz-navidishnih?+4, [amat tand* bara 
avo? Lekiim navidam?] yehabinéd, pavan kola II dadistano* [Avestak va Zand] 
aigham saittinadd Vohimand, {aigham pavan tano* mahman yehevinad]. (b) *Ya- 
zishnd, Atharmazd, i Lekim [am7+! tiban yehevinad kard6] aéttino lekim, 
Ashavahishto stayidar homanani! pavan gobishno. (c) Yehabanéd Lektim Amesh- 
dspendan, zak i Amerddad® tikhshishno’, va zak 1 Haurvadad dinar!+! (vel lege 
dron) {mozd]. +See P. *nevék® (DJ. false for navid’). *DJ.,D.;K.5 val. ‘so all but DJ. 
dina. 5 DJ., M. va ayaz®.; D., Mf. ayaz®. K-® yaz®. *DJ. om. a, "DI. om. “Plomavac 
® all tvakhishni, or °ttkh® (2), 4° so for dinar, or corr., D. (?), Mf. davar (?). 
Pahl. transl. Give Ye ¢¢ forth to me with (or ‘as’) a proclamation [since 
I will announce a body (or ‘ personality’) devoted to You] with (or ‘as regards’) 
both the opinions [as regards the Avesta and Zand], so that the Good Mind 
may come to me, [that is, so that he may become a guest within my body], 
(b) {and that it may be possible to me, O Atharmazd, to perform] Your Yasna; 
aud thus, O Ashavahisht, shall I be Your praiser with words. (c)Give, O Ye Amesh- 
ospends, Amerddad’s energy, and Haurvadad’s wealth* (or ‘dr6n’*) [asareward]. 
Ner.’s sansk. text. Prakrishtari mahyath prakrishtath1 nivedanaya* (sic) dehi 
nyayam, tad dvitayena, |yadi vapuh Yushmasu nivedayami!, tan mahyamAvistaavi- 


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Triit. Ad(t) Toi, Mazda, tem mainyfim ashaokhshayafitao sar(e)dyaydo 

Vathra [= huv°] maétha maya Vahista bareti Mananha 

Ayao ardi hakurenem, yayao hachinté [= °enté] (u)r[u]vand, 
Verb. tri. Sic Tibi [Tui, vel ad-Te] Mazda, hunc spiritum sanctitatem- 
augentium-duorum principum-duorum (b) [in-] splendida [-um] habitacula*{-um] 
super-mundiali*-peritia [i. e. sapientia] [et] optima ferto [aliquis (? fortasse ‘Tua 
possessio Immortalitatis Salubritatisque’ sub specie personae (vide v. 8, et 
Y. 32, 15))] Mente (c) eorum-duorum perfectioni* [i.e. ad animos eorum robore 
et gratia complendos*] cooperatorem* {ferto], quorum-duorum sociati-pro- 
cedunt [-dant] animi. “Sunt qui‘mereor’ vertant. *? vel animas.. complendas.. sociatae’, 
Pahl. text transl. +Aéttind, Lak main Adharmazd, minavad?+4, [va lako3 
mun Vohiman hémanih, at‘] Aharayih vakhshinishnO!, [pavan tand*i gabra!, afat] 
sardarih dahishno [padakhshabih]. (b) [Aftand!] khvarik maninishnd pavan pad- 
mand [chand avayad*] pahlimih dedranaid’, Vohaman [mozd] (c) min zak i? val- 


XXXIII, 8, 9. 198 


starthena* nyayath dehi] yena? uttamar pravicharati* manah, {kila yena Gvah- 
mano me vapushi abhyagato bhavet]. (b) Tjisnir, Mahajianin, Yushmabhyaih, 
[kila "ham cakto bhavAmi kartur], evar) vo, Dharma, stotd ’smi vachasa. (c) 
[Prasddaii] datta Yayazh, anrityupravyitteh Amirdadasya vyavasayath, sarva- 
pravritteh Avirdddasya utsavaih. ‘Haug “ishtath. *no me. *J.4 vichar®; J.* °vicharay®. 

Ner. transl. Deliver forth the law with (or ‘as’) an announcement 
through (or ‘with’) ¢ts two-fold character (if (or ‘when’) I announce a body 
(or ‘person’) among You, then deliver to me through (or ‘with’) the Avista, 
and the Avista-interpretation that law] through which the highest (i. e. the 
good) mind proceeds* (i. e. ‘developes’, or ‘extends itself”), [that is, through 
which Gvahmana may arrive as a guest in ray body]. (b) The Jjisni zs for 
You, O Great Wise One, [that is, I am able to perform it], and thus, O 
Sanctity, I am Your praiser in word. (c) Grant Ye me therefore [as a re- 
ward (of grace)] the energetic-zeal of Amirdada [i. e. immortal progress], 
and the festal-streneth* of Avirdada [i. e universal progress}. 

Parsi-persian Ms. Fraj an man pah fraj va‘dah-dadan {= navidishnih], [kih tan 
bih an Shuma va‘dah—] dehad (?), pah har dai insafat* (sic) [Awesta u Zand], kim rawad 
Bahman, [kfm pah tan mihman bashad], (b) Yazishn, Hérmuzd, 7 Shuma [am tuwan* 
bad kardan]; édén shuma, Ardibahisht. ta‘rif [] [hend = hémind (?)] pah gobishn. 
(c) Dehad (?), Shuma Ameshasfendan an ¢ Amerdad tuwandi, wa an {ham = ch] 7 
Khordad {] [khirishn = — (?)] [muzd]. 

Free tr. Aye, let them bear the Spirit | of Thy two truth-promoting rulers 
To Thy brilliant. home, O Mazda, with wisdom and Thy Best Mind, 
For perfection’s help unto those whose souls are together bounden. 


manshan bindak6d hamkardarih amat valmanshind pavan akvino riband, [aigh, 
hamdaAdistanih® i Ameshéspendan khadtik levatman tanid rai, amatshan6 rtiban pa- 
van khadik®jinak]. +See P.2so D; K.*, M. mint, or mind. ®DJ., D.ins. va. *D. om. *D. ins. 
i, °M. °yén.; Mf. mekadltinaind(?), not soD. 7D.om.i. 880 DJ.,D.; M., K.® hamdinaih. °so D., P. 

Pahl. transl. Thus, O Thou who art Attharmazd, is* the* increasing™ of * 
the* spirit; [and thou who art the Good Mind, by thee] is the increasing of righte- 
ousness [in the body (or ‘person’) of man; also with thee] is the gift of the 
leadership [the sovereignty]. (b) [Also Yours] is the lodging (‘the causing to 
dwell’) of glory according to the regulating*-covenant*, (or ‘measure’), [that 
és, as much as, and where, it is needful (or ‘fitting’)], let them bring there 
that best of benefits, the Good Mind [as a reward]. (c) And this let them do 
from the complete (or ‘perfect’) cooperation of those, since their souls are 
in harmony, [that is, on account of the unanimity of the Ameshdspends (?) 
one with another, when their souls are, as i# were, in one place]. 

*1 Aside from Gatha ‘O Thou who art <A.’s spirit’. 

Ner.’s sansk. text.  Evath Tvam, Mahajianin, tvaracha, he Gvah- 





124 XXXIIL. 9, 10. 


mana**, punyai*t pravardhayitarah [vapushi manushyasya] svamitvaih datarah, 
[parthivatvam], (b) cubhaii ghatayitarah (sic) pramanena [yatha yujyate] ut- 
krishtatvarn? avikritamanasi’, [prasadam], (c) tebhyah samptirnar sarvain* (sic) 
kartavyain, yeshai ekatra atmanah, [aikyamatatvat* Amaranath Mahattaranaih 


anyonyam, yadai ’sham ekatra Atmanah]. 1J.3, J.4, C. °punyai. ? so all. *so J.%, 
P.; J.4 *kra®; J.* avyaktat®; C. avitavyaktam”. **J.4 has °manah, but we need the a declens. 


(Ner. had before him a shattered text; maninishno, dedrfinafid, and perhaps ham- 
kardarth were not read.) 

Ner. transl. Thus, 0 Thou Great Wise One, and Thou Gvahmana, in- 
creasers of Sanctity [within the body of man], /ékewise bestowers of lordship 
[i. e. the sovereignty], (b) creators* of* (sic) the glorious benefit according to 





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Triit. Vispao stoi hujitayé yao zi Aonhar(é), yAoscha heniti, 


Yaoscha, Mazda, bavaiiitt, Thwahmi hi§ zaoshé Abakhshdhva; 
Vohti ukhskyé Mananha,  Khshathra, Ashacha, usta tanim. 
Verbatim trans!. Omnes in-patria*! [vel mundo] prosperitatem-et-amoeni- 
tates-impertientes-res, quae enim fuerunt, quaeque sunt, (b) quaeque, Mazda, 
fiunt [fient], [in] Tuo has amore [vel voluntate(?)] largire. (c) Per Bona [-am] 
fac-ut-crescat Mente [-em], Regno, Sanctitate-que, in-beatitudine* [nostrum] 
corpus [hoc est, nostra persona]. *! Vel pro patria (stoi dat). 
Pahl.texttranslit. 1Amat pavan harvispé yekavimfuand ht-zivishnih, [aigh 
avd denman kar yekavimainand?, aigh, btin? pavan khwéshih i Lektim yakhsenu- 
nand], mtin am bad‘ homand> [awarmand* min abidaran] va® minich am homand’ 
[andokht i8 nafsman], (b) Attharmazd®, minich am yehevind [min kevan fraz] 
pavan hand i Lak déshishnd valmanshanot bakhshand'+4, [aigham pavan ava- 
yasté i Lak ttiban yeheviindd dashtandj. (c) Shapir am vakhshinai‘t minishno”, 
khtidai, [aigham frardntar bara vadtin?3+41] minAharayih'4+ [avakih]; nadtkthich** 


{45 avo tand* [am yehabtin]. +See P. *D.*nand (or nani'. * D. suggests bara. *D. yeheviind. 
5 Mf. not D. anand. *D.om.va. 7D., Mf. “anand (or °anani). *I insert. i. °DJ.om. va. 7° D. 
khelktnand. 1 or “ih for °Ai. 1? DJ., D. om. i. 38 DJ., D. ins. va. 1 DJ., D. om. va. 7D. om. i. 


Pahl. trl. When as regards all particulars they shall stand (or ‘be’) as (or 
‘endowed with’) the blessings of prosperous life, [that is, they shall stand (or 
‘be’) prepared for this duty, that is, they shall possess a foundation (or ‘charac- 
ter’) in Your relationship to (or ‘possession of’) them, those] which (or ‘who’) 
have been [mine, left*(?) to me from my fathers] and those also which (or ‘ who’) are 
[mine, because collected by myself], (b) and which (or ‘who’) also, O Attharmazd, 


XXXII. 9, 10, 125 


just measure [and as it is fitting to effect it], and of the highest good (the 
excellency) in unrelaxed* mental* energy* (sic) [as a reward], (c) for these 
whose souls are together everything (sic) is to be fully accomplished, [that 
is, this results from the harmony of the Greater* Immortals* one with the 
other, and because their souls are together]. 

Parsi-persian Ms. Adtin, Ta, kih Hormuzd mina, [[] ti kih Bahman hasti —}, 
Sawaéb no tr. for vakhshishn [pah tan 7 {] [ti — rak| |} sardari dahishn [pattkhshai 
(sic)} s (b) [Oshan (? sic)], [an = zak] asani mandan * Pah anddzah {[chand bayad] 
bulandi burand Bahman [muzd] # (c) Az an 7 dshan pur hamkardart kih éshan pah 
yaki + u + yakbaragi ruwan*, [ki [pah = pavan] hamdadistan 7 Amshasfendan,- yak 
ba digar ra, kih-shan ruwaén pah yak jai [manand (?) = hedranad (?, or ‘°%nd’)|] 





Freetr. All prosperous states for our land which have been, andstillare existing, 
Or which shall in the future, do Thou grant us these in Thy love. 
Bless Thou in grace our being through Thy Power, Thy Good Mind, and Truth. 


become [mine from henceforth on], those al/ may they give me through this Thy 
love, [that is, may it be possible to me to possess them in accordance with Thy 
desire]; (c) do Thou therefore increase in me the Good Mind, O ruler, [that is, 
make me more pious through the help] of Aharayih; and [grant me] also 
well-being in my body (or ‘ person’). 

Ner.’s sansk. text. Vigveshu sartishthautu sujivanayah* (sic), [kila, etasmait 
karyaya saritishthantu yat milath svadhinatayaé Yushmakath dadhate] yah sati- 
bhiitah santi [anyigatak*?] yAccha santi [arjitah svayam], (b) yagcha, Mahajianin, 
bhavishyanti, [ata drdhvaih], Tava ta3 mitrataya Te varshantu, [kila, samithitena 
Te gakta bhavantu dharturi]. (c) Uttamarn vardhaya Manah, Svamin, {kila, me 
manah™* sadvyaparataram kuru] punyachcha cubhaim tanau®, (kila, karyaih pun- 
yaticha yan maya kritam asti tasmachcha cubharicha vapushi me dehij. 

1Allhave e alone. 2J.* anyag® (or ‘anyag®’). *J.4 ta. * JA, J.*. so J.*, P.; J.3, J.4 nob. 

Ner. transl. Among all let the blessings of life continue ({or (see the gloss) 
‘Among all may they be good livers (or ‘prosperous’)]), ‘may they continue fit for 
(or ‘inclined to’) this deed (or ‘duty’) since they have a fundamental* character* 
in accordance* with* Your absolute possession], those which (or ‘they who’) (fe- 
males(?)) are produced (or ‘born’) [thus, and have come from* elsewhere*], and 
those which (or ‘they who’) are (or ‘have been’) [earned (or ‘gained over’) by 
myself], (b) and those which (or ‘who’), O Great, Wise One, shall exist [in the 
future], may they bestow these blessings (or ‘persons’) of Thine through Thy 
friendship, {i.e. may they be able to possess them in accordance with Thy desire]. 
(c) Cause Thou therefore the Best Mind to increase in me, O Lord, [that is, make 
my mind ever the more piously zealous], and in view of my Sanctity grant me a 
benefit in my body (or ‘ person’), [that is, because of the duty and holy action 
which I have fulfilled, from this grant me even a benefit in the body). 


126 XXXII. 11, 12. 


Parsi-persian Ms. Kih pah tamém ésténd + manad + kaim nék-zistan + kit + nék- 
zendagi, [ki, an in kar ésténd, kf, [] pah khwéshi ¢ Shuma darad (darand)] kih [] 
{ham = —] bid () hastand {pazirah (2) (piri (?), pidari* (?)) az pidén] [ ] kih ham man {bavam 
= Pahl. homainhend} [andokht-jama‘t khwésh], (b) Hérmuzd, kih ham [] bavad [az akna 





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Trlit. Ye sevistd Ahuré Mazdaoscha, Ar{a]maitigcha, 
Ashemcha fradad(t)-gaéthem, Manaschd Voht, Khshathremcha, 
Sraota mdi, merezhdata moi adai kah[ilyaichid(t) paiti! 

Verbatim transl. [Tu] qui beneficentissimus Ahura Mazdaque [es], Pietas- 

que (prompta-mens), (b) Sanctitasque promovens*-patriam [ei prosperitatem im- 

pertiens], Mensque Bona, Regnum-que, (c) auscultate mihi [audite me], ignoscite*4 

mihi [omnia peccata ob] oblationi* [-nem] cuique [quamque] (ob)! * Vel ‘purgate 
me de actione omni’ (?), sed vide infra zav6-Ada; vel etiam semel iterum: ‘erga me 
propitius esto apud mercedem (peccati et sanctitatis) quamque a te imponendam’ (?). 
Pahl. text translit. ‘Amat stidin&énd Atharmazd, va2 Spendarmad [aigh, 
stid vaddinaiid’], (b) Ahardyih‘ fradadar> @éhand, va® Vohtiman, va Khshatraver 

(c) nydkhshéqo7 li, [aigh, zak i yemalelfiudnt am bard nydkhshédo]"+8, Amtirzédo 

li, {aigh, vinas I zim avé bin yeheviind yekaviminédd, am bara Amarzéd]; afam 

bara yehabined kadarchai® padih* [padakhshahih*"° ¢ latamman, zakich1 7 tam- 

man]. *See P. 2DJ. om. va. *s0 DJ.; D. “inand; M. Odand. ‘0D. ins. 7. ° D. diff. °D. om. va. 

*D. seems nydksh®. *D. ins. i. °D, I= é. 1° D. padokh®, 1 Mf. va zak®; D. va min°. 

Pahl. transl. If Aiharmazd and Spendarmad shall be beneficent, {that is, 
whensoever they shall effect a benefit for us], (b) and Sanctity, the furtherer 
of the world*, and Vohtiman, and Khshatraver, (c) do Ye then listen to me, 

[that is, do Ye listen fully to that which I shall say], and Zikevise pardon me, 

[that is, pardon me fully for a sin which has existed in my original nature]; 





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Trlit. Ug moi (uz)ar(e)shva, Ahura, Arfa]maiti tevishim dasva, 
Spenista mainyi Mazda, vanhuya [= °va] zavo-ada, 
Asha hazé emavad(t) Voht Mananha fle]seratim. 


Verbatim trans!. Ad- mihi [ad*-me*] assurge, Ahura, Pietate (prompta- 
mente) vigorem da, (b) beneficentissime spiritus Mazda, ob [meam] bona [-am] 


el te 


XXXII. 11, 12. 127 


(sic, akntin) fraz] pah in ¢ Ta khwéshi [sce vid. pro khwahishn (?)] (][@ jan bakhtend + 
ya‘ni bakhsham (thinking of “4ni (Ist se. instead of “and) = varman gan arkon-hend), 
[ktm pah bayad(?) 7 Ta tuwan bad dashtan] » (c) Veh Am (sic) ziyédah-ktini minishn 
khuda, [ktm nék(i)tar (sic) bih kun] az Sawab [madad], néki ham 7 an tan [ma-ra deh*] sx 





Free tr. Ye, the most bounteous Mazda | Ahura, and Piety with Him, 
And Asha the settlements furth’ring, Thou Good Mind, and Thou the Dominion, 
Hear ye me, all! and have mercy for all gifts which I bring whatsoever. 


give me likewise whatever sovereignty* (?) there as, (that is, give me the 
sovereignty* (?) which is here, and that also which is beyond]. 

Ner.’s sansk. text. Ye lambhayanti*, Svaminar Mahajndninan sariptir- 
namanasdiicha [prithiviih™] (b) Dharmaticha vriddhidain prithivivibhiteh, Ma- 
nagcha Uttamaih [Gvahmanati amarati], Saharevararicha [saptadhatinam 
patirh], (c) ¢rinomi ahath [kila, yat bruvanti2 tad ahan crinomi] kshamayami 
ahaih, [kila chet mattah paparh teshai male sarbhtitam aste, tad aha 
kshamayami], dadamicha kamchit prabhutar* [parthivatvarh* yat paroloktyar 
ihalokiyamicha]. * All prthy- (sic) and elsewhere so. 2 C. bruvatti (2). (*corr.) 

Ner. transl. Mor to those who cause me to acquire a benefit Iam listening 
(see below), that 7s, to The Great Wise One, The Lord, and to the Perfect Mind, 
[the earth (?)], (b) and to Sanctity, and to the Best (Good) Mind which affords me 
the increase of earthly wealth [and to Gvahmana the immortal a/so wm Ilisten ing|, 
and toSaharevara[the Lord of the seven* metals**], (c)to these am I listening, [that 
‘is, What they say that I hear], and 1 entreat* them* for* pardon, [that is, if evil 
has been produced against* them* in my original nature by* me*, I ask pardon 
for this], and I concede to them a certain (meaning ‘every’) sovereignty, [the 
sovereignty which is of this world and of the world beyond]. (#* but cp. Burnout.) 

Parsi-persian Ms. Kih fa’idah-kunandah (?) Hormuzd u Spendarmad, [ka, stid kunad 
(?) + ya‘ni + f@idah-dehad (?)], (b) Sawab afztini-dehandah géhan* [] Bahman u 
Shaharévar*, (c) shunav* man, (kt, 4n7[] [giyad = jamninéd] am bih shunay*] &mtr- 
zid* man, [ki, wanah* 7 [] am 4n bikh (or binj*) bid éstéd (so) ma-ra_ bih amtrzid*| ; 
ma-ra bih dehad (?) har kudém [] [sahibi = padih] [padishai 7 inja, w’dn ham 7 anja] 
Free tr. Arise to me, O Ahura, through Devotion send me power, 
Most bounteous Spirit Mazda, through my good invocation’s off’ring. 
And mighty strength give, Asha, and the thrift -law through Thy Good Mind. 


invocationis*!-datione*![-nem] [ei invocationi beneficio respondens ad eam 
remunerandam], (c) [et], O Sanctitas, [da] robur praepotens, [et] Bona Mente 
incrementi-regulam [hoc est, regulam prosperitatem spiritalem (sic) religiosam 
et mundialem* (sic) impertientem (vel etiam fortasse, ‘increm.-magistrum (?))’]. 
* Sunt qui vertant: ‘potestatem per bonam mercedem (?)’. 
Pahl. text translit. ‘Lala, li min zak i réshidar [Aharmané], Adhar- 


128 XXXIII.-12, 13; 


mazd, hana, [afgham bézai], afam bfindak minishnih, va! ttikhshishnd* yeha- 
banai, (b) afziintk minavad i? Adharmazd, Vohiman griftar homanani, pavan 
zak dahishnd, [aigham pavan tand* mahmand yehevinad]. (c) Aharayih madam 
avo? stahamak, [*Ganrak Minavad] amivand hémand pavan zak 7 Vohtiman 
sardarih. +See P. 2DJ.,D.omi. *D. valman i. ‘ DJ., D. om. va. “all tyakh®, or ttikhishné. 

Pahl. transl. Up, O Atharmazd, deliver me from him who is this 
wounder [from Aharman; that is, purify me], and grant me perfect-minded- 
ness and energy, (b) O bountiful spirit Adharmazd, through this giving let 
me become an apprehender of the Good Mind, [that is, let him become a 
guest within my body], (c) for through Vohtiman’s chieftainship Sanctity is 
strong against the violent [Ganrak Minavad]. 

Ner.’s sansk. text. Uchchair mat codhaya, Svamin, {kila, pida- 
karat! Aharmandt cuddham kuru], sarhptirnaménasatam* adhyavasayathcha 
dehi, (b) gurutara? adyigyamirte? Mahajidnin, Gvahmanasya_ grahitarot 





ar s¢bsyayrbe-eyorbs wetareny Irbboalaeds) 13, 
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Trlit. Raf(e)dhrai vouru-chashané ddishi mdi ya vé abifra, 
Ta khshathrahya, Ahura, ya Vanheéus ashis* Mananhd, 
Fro spenta Ayfa]maité Asha Daénao fradakhshaya. (*so now preferred, but cp. p. 497.) 
Verbatim transl. Gratiae [i. e. gratiam-dandi-causa] ad-te-ad*-libitum* 
conspiciendum [vel causa-late-attingentis conspectus™!] monstres [vel monstra] 
mihi [eas] quae [sint] Vestrae sine-dubio-perfectae-indoles*?, (b) eas[que] Regni- 
sacri[-Vestri], Ahura, quae [sint] Bonae beatitudo [praemium sacrum] Mentis, [mihi] 
(c) protinus, Benigna Pietas (prompta mens), Sanctitate tuas-doctrinas-sacras* 
uno-tenore-significa*?], * Sunt qui vertant: ‘O tu late (in-futurum)-conspiciens’(?). *2 vel 
‘res sine similitudine (simili’)(?). *vel etiam verti potest: ‘Sanctitate animas* nostras* instrue’. 
Pahl. text translit. Amat ramishnd pavan kamak chashishné?, [aigh1, 
avayast® aishan* pavant rdmishni ghal vadtinanid] yehabinéd avé li, [mozd vat 
padadahishn6}, vat minam> payvan zak 3° Lekim bara, pavan patikih*, [aigham 
pavan kar® dina i Lektim patikih* yehevinad, afam yehabtinéd]. (b) Zak pavan 
khidayih?i Atharmazd’, min pavan$ Vohiman tarsagai* (sic)! [havisht6, afam? ye- 
habinéd]. (c)Fraz va?®, Spendarmad, [ash] pavan AharayihDino*, fraz dakhshakin6, 
[aighash pavan frartindih pavan! dakhshak bara vadtin]. 1 See P. 2M. ins. i. ? -D., Mf. 
reverse 3and4; D. has aishan here. *D., M. have pavan avayast after aishan. ° D. minam; 
Sp. minam. °D. margin. from 6 to 6, Mf. has text, both had dadistan for dina. 7DJ., D. 
ins. va. * D., Mf.om. ° so DJ., D., Mf.; M. mtnam; Sp. minam, 1° DJ., D, om. va, 


i i i 


XXXIII. 12, 18. 129 


bhavamah®, [kila, me tanuna* (sic; for tanau**, or tanvi) abhydgato ’stu). 
(c) Punyam hathinah* upari caktain bhiyat, [kila, balatkérinah* Aharmanasyo 
‘pari gaktar bhiyat|], Uttamamanasah prabhutvena. ‘So J.*, 0. 2J* tara (?). 
°C. °tir; P. ter. *C., P. grah®. *so Haug; ©. ’smi. **see Y. 83.°10,.c. 

Ner. transl. Up! O Lord, purify me, [that is, make me pure (or ‘ free’) 
from that tormentor, the Evil Mind], and grant me perfect-mindedness and 
zeal, (b) for we are recipients (lit. ‘seizers’) of Gvahmana, O more (most) 
mighty spirit the Great Wise One, [that is, let him be as a guest arrived 
within* my body], (c) and let Sanctity a/so be powerful over the murderer, 
[that is, let it be powerful over the violent Aharmana], and through the 
lordship of the Best Mind. 

Parsi-persian Ms. Shitabi man az an ¢ zakhm-kunandah [Ahariman], Hormuzd, in, 
{ktm khalisi* (?)], ma-ré pur minishn [] tuwandi dehi, (b) Afztini mina 7 Hormuzd, Bah- 
man giriftar hastam pah an deh (sic pro dahishn), [kim pah tan mihman bad] ¢ (c) Sa- 
wab awar t zalim* (vel zulm?) [Gana Mint] himmat hast pah an ¢ Bahman sardari x 





Freetr. For grace, that I sce Thee fully reveal to me, Mazda, Thy nature*, 
And Thy Kingdom’s blessings, Lord, the rewards of the Kindly Meaning, 
Forth, O Thou bounteousDevotion, showThou forth through theTruth the doctrines! 
Pahl. transl. Since aseeing*! ((?) or ‘teaching*’) at will és a rejoicing, 
[that is, they shall perform this request for the gratification of persons], give 
Ye me [the recompense and the reward], and what there is for me ¢o have 
(or ‘know’) with regard to what is fully yours, with (regard* to* (?)) power, 
[i. e. let religious opinion of Your power be mine in reference to duty, also 
bestow Ye ¢¢t upon me], (b) and him who* (or ‘that which’, so better, but 
see the erroneous gl.) is within (or ‘which concerns’) the sovereignty of At- 
harmazd, whose* (or ‘which’) is venerating-recognition* through (or ‘as to’) 
the Good Mind [the disciple (sic); give Ye him (or ‘it’) also to mel], (c) andvdo 
thou, O Spendarmad, manifest forth the Religion [to him] by means of Sanctity, 
[that is, provide him with a sign through pious correctness]. (*see altern. in Comm.). 
Ner.’s sansk. text, Anandari svechchhayd Asvadayitrin®, [kila, keshath- 
chit yadrichchhaya! anandakaran] dehi mahyarh yan Yushmakai caktyé? [kila, 
karyeshu nydyeshu® ye Yushmakath gaktyd santi, tan me dehi]. (b) Tan svami- 
taya Ahuramajdasya yan Uttamamanasa bhakticilan, [kila, cishyan tin me dehij. 
(c) Prakrishtam* prithivyaih [Sampirnamanasa] Punyena, Dinith prachihnaya‘, 
[kila, sadacharataya Dinim, sAbhijiianena, kuru]. +J.*-echchh®. °J.* caktah; others 
"kta. ° J.*, P. jiiayeshu; C. janyaeshu (sic). 4 J.* seems prachihnayanam (?) kurute (?). 
Ner. transl. And grant to me teachers of a joyous doctrine, teaching 
with spontaneity, [that is, such as cause certain persons joy of their own* 
unbiased will]; grant me these who are Your teachers with* regard* to* 


or ‘by means of’ Your(?) Power, [that is, grant me these who are Your 
: ry 


130 XXXIV. 1. 


teachers in duties and laws with* regard* to* (or ‘by means of’) Your Power], 
(b) and give me these who are pious with regard to (or ‘through’) the sove- 
reignty of Ahuramajda and the Best (Good) Mind, [that is, grant me disciples], 
(c) ‘and reveal the Din forth to me as by a sign in the earth and by means 
of [the Perfect Mind and] Sanctity, [that is, provide* the Din with a badge 
with* reference to (or ‘through’) good conduct]. 





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Trlit. Ad(t) ratam Zarathustré tan[u|vaschid(t) tahydo ustanem 
Dadaiti, paurvatatem Mananhascha Vanhéug Mazdai 


Skyaoth(a)nahya Ashai yacha ukhdhahyacha Sraoshem Khshathremcha. 
Verbatim transl. Tum oblationem* Zarathushtra corporis-etiam sui-pro- 

prii vitae-vigorem (b) dat, primatum*t Mentisque Bonae Mazdae (dativ.) (c) [et 
principatum-etiam] facti [sui] Sanctitati*?, [et eas sanctas indoles] quae(que) 
{sint] dicti [sui (vel erga Tuum* dictum)] Oboedientia [et eam quae sit sua] po- 


testas-spiritalis(sic)-religiosa (vel regalis (?))-que [sua]. *! Sunt qui ‘exem- 
plar’ vertant. *2 Vel (lege asha (?)) ‘actionis sanctitates* suas’. 

Pahl. text translit. *Aétinod pavan radih, mtn Zaratishté homanam, tand2 
zakich i nafshman khaya (b) yehabanam? pavan pésh-riibishnih, [4pavan péshad- 
payih*?] val® Vohiman, va Atharmazdich# (c) pavan ktinishnd avd Ashavahisht, 
(aigh, kiinishnd zak vadtinam-é7 7 Ashavahisht avayad], vat milaya nydkhshish- 
nih® av Khshatraver, [khadak dén tanid I'], +See P. 2DJ. ins. va. *D. band. 
* Mf. ins. va. ° D. péshaip? (or ‘péshao” ? sic). © D. avd. 7 D. om. é, hasi. § D. nydksh°. 

Pahl. transl. (a, b) Thus I, who am Zaratisht, give with (or ‘as’) my 
liberality even my own body’s life (b) to the Good Mind, and to Aftharmazd 


XXXIV. VIL. 
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Trlit. Ya Skyaoth(a)na, ya vachanha, ya yasna, Ameretatatem 


Ashemcha taéibyé daonba, Mazda, Khshathremcha Hauryataté, 
Aéshim Toi, Ahura, éhma paourutemais dasté, 





Verbatim transl. Qua actione, quo sermone, quo officio-sacrificali [vel qua 





XXXIV. 1. 131 


Parsi-persian Ms. Kih ramishn pah kamah chashad, [kti, {kasan (?) = dshén] pah 
lwik* + u + bayad + nizt, [] pah ramishn 0 kunand], dehad 4n man [muzd [] pdda- 
dahishn* (sic)], [] kih am pah an ¢ Shuma bih, pah tuwanai + kut + ham + dmadah 
+ ast, [ktm pah kar dadistan 7 Shuma tuwanai bad, ma-ra dehad]  (b) An pah khu- 
dai ¢ Hormuzd min pah Bahman bandagi [az — min] [shigird [] ma-ra dehad (?)) x 
(c) Fraz [] Sfendarmad, [ash] pah Sawab Din fraz khaslat* + wa + nishan + ham + 
amadah + ast (kish pah néki [] khaslat®* bih kun] * + Néz was formerly preferred. 





Free tr. As offering Zarathushtra gives the vital force of bis body, 
And he offers to Mazda priority, which he gains through his holy feeling, 
And to Righteousness firstness*in deeds, and obedience of speech and his sceptre*. 


also in the forward advance {in the advance-guardianship], (c) and to Asha- 
vahisht through actions, [that is, I would do that deed which Ashavahisht 
desires], and I would offer attention to the words of Khshatraver also, [when 
they, or we, commune together, one with the other]. 

Ner.’s sansk. text. Evari dakshinaya! Jarathustro, "hati? tanugcha (?), nijarh 
jivath (b) dadAmi purahpravrittya [kila, agrataya], Uttamamanase Ahuramajdaya, 
(c) karmanicha2 Punydya [kila, karma tad eva karomi yat punyaya rochate| 
yauhcha uktih crutih Saharevaraya rajiie’, J.*, P.; C.dakshanaya. 280 P. °C, %iieh. 

Ner. transl. Thus I, Jarathustra, even myself* am giving (or, reading 
tanogcha, ‘I am giving my body’s) own life with an offering (b) to the Best 
Mind, and to Ahuramajda, by (or ‘together with’) an advancing forward 
im™ their* service*, [that, is, through (or ‘with ’) my priority in it], (c) and 
to Sanctity also in my actions, [that is, I perform that deed which is pleasing 
to Sanctity], and J present that offering which is* a speaking and a listening 
to Saharevara the King. *1 Or ‘which a speaking and listening make’. 

Parsi-persian Ms, Edin pah radi, kih Zaratusht hastam, tan an ham 7 khwésh 
jan (b) deham, pah pésh-raftani [pah péshwai] an Bahman [] Hormuzd [], (¢) pah 
kunishn an Ardibahisht, [ka, kunishn 4n kunam 7 Ardibahisht bayad], u sakhun shuni- 
dan (?) 4n Shaharéver [yak andar digar [] ] x 


XXXIV. 
Free tr. The rites by which, and the sayings, and the Yasnas by which 
Immortality, 
And the Truth unto these Thou hast given, with the Kingdom of Welfare, Ahura, 
To Thee the thank-off'rings for those by us with the foremost are offered. 








veneratione] Immortalitatem, (b) Sanctitatemque his dabas*!, Mazda, Regnum- 
que Salubritatis, (c) eorum [i. e. ex, vel ‘de’, his], Ahura, a-nobis*2 [cum] primis 
(primoribus) [oblationes] datur*3 [dantur]. * Aliter: ‘Qua actione, etc. Sancti- 
tatis-auxilium his [aliis Tuis servis-devotis] dedi*.. (c) eorum Tui [Tuorum sanctorum], 
Ahura, simus *? (leg. ahma) ex-primoribus ad-[dona]-accipiendum *° (fortasse inf. (2) sic 
ad verbum); [hoc est: ‘propter dona a nobis data, dona recipiamus’], 


132 XXXIV. 1, 2. 


Pahl. text translit. ‘Manam kdnishnd, minam gébishné, minam Ya- 
zishnd, pavan amarg-rtibishnih, [kinishné aétind vadinam?, va gdbishnd aé- 
tind yemaleltinam, va yazishnd aétind vadtinam aigham raband i nafshman 
padash amarg yeheviinéd]. (b) Va val4 Ashavahishts, va’ valich> Lak yehabinam, 
Atharmazd, va Khshatraver, va? Haurvadad*+4, (c) va? min’ valmanshan avo ; 
Lak, Atharmazd, lanman péshtar vehabiiném’, [li va havishtan i li}. 

1 See P. 2? D., Mf. ‘namam (sic) and om. to aigham. * DJ. om. va. * D. avo. 
5D, avoch. * so DJ., D.; K.5, M., amerédad. 7 D. mfn. ® Mf. °aiid. ’ 

Pahl. transl. That which is my deed, that which 7s my word, and that 
which 2s my sacrificial Service, are for immortality, [that is, Iso perform actions, 
so speak words, and so complete the Service that my own soul becomes immortal 
by this means], (b) and to Ashavahisht, and to Thee, O Atharmazd, we are 
rendering (or ‘attributing’) the Sovereign Power and Welfare, (c) and, of* 
those deeds*, words*, and Yasnas, we are rendering 7m a yet more forward 
manner* to Thee, O Attharmazd, {I, and my disciples]. #! Possibly; ‘we, as 
more forward than those other worshippers, are offering to Thee’. 

Ner.’s sansk. text. Yan me karma, yan me vachah, ya me Jjisnih, amrityu- 
pravrittau [karma evarh karomi, vachahsu (°¢cha(?))! evarh bravimi?, Tjisnitncha 
evath karomi yatha? me Atma taih amaro bhavati]. (b) Dharmaya, Tubhyarncha, 





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Trlit. Ad(t)cha i TOi, mananha mainyéuscha vanheus vispa data 
Spenitahyacha neres Skyaothna, ychya (u)r[u]va Asha hachaité; 
Pairi-gaéthé khshmavato vahmé, Mazda, gardibi§ stitam. — 


Verbatim transl. Atque ea Tibi mente spiritus*-que boni* omnia{-dona- 
sacrificalia] data [sunt], (b) benignique viri facto, cujus anima Sanctitate [-tati] se- 
conjungit(vel Sanctitatem sequitur et eam colit) (c)[in cultu-religioso*] patrio, [i.e. 
nationis-et-gentis proprio] Vestrisimilis [vel Vestri-servitoris* (?)] in-cultu, Mazda, 
cum-cantibus laudum [vel laudantium]. * Vel, lege mainyus vanhu’: ‘spiritusque 
bonus omnia dedit’, vel: ‘ea Tui (omnia) spiritus b. omnia sibi*dedit [accepit’ (?)]. 

Pahl. text transl. *Aétiindch? zak i kola II (d6)* Lak [am] pavan Voht- 
man* minavadich® shapir harvisp7 dad6 aitd [aigham dado aétind, aigh kinish- 
nd hamak pavan Gasdnikih vast frdrdinth® vadtinam-é], (b) [afam] pavan zak 
i valman 1° afzayinidar gabra ktnishnd, [pavan Dastobar, aigham], pavan! zak 
i valman¥ Aharayih avé raiband levatman yehevtindd, [aigham pavan raban 
mozd yehabfinand'‘], (c) bara yamttnam avo zak i*8 Lektim! niydyishnd, Athar- 


XXXIV; 1, 2. 133 


dadami, Mahdjiianin, Saharevardya, Avirdadayacha, [dhataindm adhipataye, 
udakandm‘ adhipatayecha]. (c) Tebhyas® Tubhyam, Svamin, vayaih purahsara- 
tararn® dadamah, [ahah gishyagcha me]. 1J.° °chacu; J.* °chahou; J.* su; P. chastu; 
Cy vachanee allebrat oso Ps J.° J, yas J, C. yo. «4 J8, J.4,;P., C. udakam: J.* 
Okanam. © J.3(?), J.4, J.* tebhyas tu®. ¢ all purass®. 

Ner. trans]. That which is my deed, that which is my word, and that 
which is my Service are all in (or ‘for’) immortality, [that is, I perform actions, 
utter speech, and celebrate the Offering with the hope that, (or ‘in such a 
manner that’) my soul may become immortal by these means]. (b) Both to 
Sanctity, and to Thee, O Great Wise One, do I offer a gift, to Saharevara, 
and Avirdada, [that is, to the Lord of metals, and to the Lord of waters, 
and to the Lord of plants (or ‘to the tree’)|, (c) and with precedence over 
these (or ‘with(?) these deeds, words, and services’) we are offering to Thee 
(‘a more* ready* gift’) [I and my disciples]. 

Parsi-persian Ms. Kih am kunishn, kih am gobishn, kih am yazishn, pah bi-marg- 
raftani, [kunishn édin kunam, gébishn édfin gfyam, yazishn édfin kunam, kim ruwaén 
2 khwésh 6’sh (= padash) bi-marg bashad + hast]. (b) W’an Ardibahisht, w’an ham 
Tu deham, Hormuzd, Shaharévar u Khordad, (c) wa [] [kih = mén]-shan an T1, 
Hormuzd, ma péshtar* deham (?) [man [] shagird 7 man] 





Free tr. Yea, with the mindandto Thee all gifts of the Good Mind are offered 
By act of the bountiful man, whose soul with the law is united, 
In our country’s worship, Lord, and with praisers’ hymns to adore You. 
mazd, [aigh, dadak-gdbih i Lekim vadinam-é'4], aftand dén Garddmand stayém. 
occa I Doms) om. ie Ds. DO: ins, 1.- SDJ.om. va. °D: ins, % 7 DJ: 
*Mf. ins. pavan. ° DJ. Cree Ne mvene 2d), Dans... DJ, avo. 1D). om. i, 1M. 
Pahl. transl. Thus likewise both these things are given unto Thee 
[by me] with the Good Mind, all things of the good spirit also, (or ‘all good 
of the spirit’), [that is, they are thus given by me unto Thee; that is I would per- 
form all actions in accordance with the Gathic doctrine, and in correct piety]; 
(b) they are [also] given [by me] with the action ef the man who causes us 
progress in prosperity [with the Dasttr, that is, through me (or ‘with me’)] 
that man may be in soul together with him who is Sanctity, [that is, may 
they bestow a reward upon me in the soul]; (c) and thus shall I go forward 
to Your praise, O Auharmazd, [that is, 1 would make mediation with You (or ‘effect 
the proclamation of Your law’ (?))], and I woudd also praise You in Garédmand. 
Ner.’s sansk. text. Evazicha tad dvitayara Tubhyarh manasa, adrigyaticha 
uttamaih sarvam adadaim, [kilA "ham adadaih evaih; yat karma samagram api 
Gathabhih, sadvyaparataya*, karomi. Tad dvitayari malar phalamj, (b) pravar- 
dhayitur narasya karmana [Gurumukhena] yena* 4tma Dharmena sarh¢lishyate, 
[kila, me atmane prasadam dadanti*]. (c) Samagachchhami Yushmikam namas- 


134 XXXIV. 2, 3: 


kritaye™!, Mahajnanin, Garothmane staumi Te?, [kila, ihaloke Yushmakai 
yachham karomi, paralokecha staumi]. +J.* seems *kritaye; others °krite. 2 cor. 

Ner. transl. Thus these two (this twofold thing) all that is spiritual 
and highest (or ‘good’), I gave to Thee mentally, [that is, I gave them 
thus; which ¢s that (or ‘because’) I perform even every action according 
to the Gathas, and with good conduct. J gave this twofold thing, the root* 
and the fruit*); (b) and I do this through the act of a man who brings 
prosperity [through the mouth of the spiritual Master], through whom (or 
‘whereby’) the soul is embraced by Sanctity, [that is, thus they grant my 


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Trlit. Ad TOi myazdem, Ahura, nemanha Ashadicha dima 
Gaéthio vispio 4 Khshathroi, yao Voht thraosta Mananha; 
eee rr Ne Ret ke ssa - 
Aroi zi hudaonhd vispais, Mazda, Khshmavast sav6. 


Verbatim transl. At Tibi carnem-sacrificalem, Ahura, veneratione-se- 
humilianti*-cultus-religiosi* Sanctitatique offeramus (b) [pro**] colonias* [-iis**] 
omnes |-nibus*] (ad) in-Regno quas Bona protexistis* Mente, (c) in-perfectione- 
[-nem] [viri] enim bene-facientis*? (i.e, ad perfectionem* ejus plenam reddendam) 
[per] omnibus [omnia instrumenta”*], Mazda, inter Vestri-servitores* (vel Vestri- 
pares) [est hoe sacrificium] beneficium [patrium]. . 

“* Vel: [nos] cives* omnes* in Regno (?). “I retract the remark on p. 499, but 
read as altern.: ‘nos enim bene-facientes [offeremus]- +’. “8 vel ‘eum omnibus sanctis ’(?). 

Pahl. text translit. 1Aétdnd avi? Lak myazd+1, Atharmazd, [aigh, bar pa- 
van khvéshiht? Lak yakhsenunam], ‘va niyAyishnd av’ Ashavahishtdch yehabti- 
nam |dadak-gdbih]*, (b) 5g¢hand harvisp® avé7+1 Khshatraver® ({khadik dén tanid 
I] man pavan Vohiman srayishné, [atghash parvarishn ya$ min frartinth]. (¢) Ban- 
dak zak i ha-danak®, man pavan harvispd®, Adharmazd, av’ Lekim sido? [dana- 
kih bitndak’* pavan valman aish man kola mindavam zak vadtinyén, i? ashant 


afash sid]. See P. 2 DJ., D. avi. *DJ.,D., M. mozd. *D. nafshmanih *D, ins. va. °so DJ. 
7D. miin. *D. om. va. °D. ins. 4. DJ. ins. gad sid. “D. ins. va. 2? DJ., D. ins, i 


Pahl. transl. It is thus that I render the meat-offering to Thee, O 
Attharmazd, [that is, it is thus that I place (or ‘keep’) the fruit within Thy 
possession], and to Ashavahisht also do I give praise, [that is, I effect a me- 
diation (or ‘proclamation of justice’ (?)) toward, or for, him]; (b) and all the 
lands fone in the midst of another (see K. a, (or ‘one with the other’)] 
I consign to Khshatraver, whose is protection by means of the Good Mind, 
[that is, by him nourishment is given to them and because of their correct 


XXXIV. 2, 38. 135 


soul és reward], (c) and therefore I am coming to Your worship, O Great 
Wise One, and I will praise Thee in Garothmana, [that is, in this world I 
make supplication to You, and in the world beyond I will praise You). 
Parsi-persian Ms. Rddn ham an i har da Tu [am] pah Bahman mini ham yveh* tamam, 
did hast, [kim dad édin, ka, kunishn tamam pah Gasaini, wa [pah = pavan] néki [] 
[kunand = vdgtinand] [man bun u bar = am bun wa bar]} s (b) [Ma-ra] pah an ¢ a ¢ 
afzdyinidaér® mard kunishn, [pah Dastir], kim pah an ¢ a Sawab, an riban (sic) awa 
[] [rasam = jatiinéd (sic)] [ktm pah ruwan*® muzd (half effaced) [] [dehand* (2) = 
dabin-hend}] x (c) Bih rasam an an ¢ Shuma niydyishn, Hormuzd, [ka, jandangdt ¢ 
Shuma kunam] Tu-ra + an (? sie vid. pro Shuma) andar Garétman sitadam (sie) x 








Free tr. Myazda, to Thee, O Ahura, and Asha, with praises we offer, 
And for all the farms in Our Realm by grace of the Good Spirit nourished, 
To the furtherance of the* wise* ’midst* Your own and in all things a blessing. 
piety]. (c) Perfect is he who is wise (or ‘to the perfect (oblique by pos.) bedongs 
that which is wise’) who is a benefit to You, O Attharmazd, in (or ‘by’) all things, 
[that ts to say wisdom is perfect in that person through whom they may accom- 
plish everything which is also beneficial to them thereby (or ‘also to him’)}. 
Ner.’s sansk. text. Evarn Tubhyari miajdaih*, Svamin, [kila, phalarit 
svadhinataya [-tayarh] dadhamis}, namaskrititi Dharmayacha dadhami, [kila 
‘smai yachiiam karomi], (b) samriddhim samagraii Saharevardya, yA Uttamena 
pratipalya Manas, [kila, sadvyaparat pravardhaniyas], (c) Sa sapirno yatah 
uttamajhani yah sarvasvataya, Mahajiadnin, Yushmakaii labhayit&é* (lambh°), 


[kila, sarvarh kithchit tad eva kurute yasmat labho Yushmakaih}. 
*P. milam (?). *so J.4; others °yat. 8 J.8, J* dadimi, *J.8, "varddh® ©. (2) 


Ner. transl. Thus, O Lord, I am presenting the miajda to Thee, 
[that is, thus Iam placing the fruit within*® Your possession], and I am also 
performing worship to*Sanetity, [that is, I am making supplication to it], (b) 
and I am likewise establishing the entire landed property for Saharevara 
which is to be guarded with the highest (or ‘good’) Mind, [that is, it is to 
be increased by means of good conduct}, (c) for he* is perfect, wherefore he 
is beneficently wise, he who with (or ‘by means of’) all that he possesses 
furthers Your acquisitions (or ‘is beneficial to You’), O Great Wise One the 
Lord, [that is, he does just everything whatsoever* by means of which Your 
acquisitions (or ‘advantage’) may be increased]. 

Parsi-persian Ms. Edin an ¢ Ta [] [muzd = mued*), Hormuzd, (kt, bikh (sic) pah 
kwéshi ¢ Tai déram, [édan an ¢ TH muzd, Hormuzd, ki bikh pah khwéshi = aédiin an 
t Rak muzd, Anhima, ki, bun pavan vapashman*)], wa niydyishn dn Ardibahisht [] de- 
ham [jandingdt {no tr. for vagtnam)] x (b) Jihin® tamim [] [kih = mn (?)] 
Saharéver [yak andar digar [] ] kih pah Bahman [kih = miétn] parwarishn, [kish 
parwarishn [] az neki]  (c) Pur dn ¢ nék-dind, kih pah tamim, Hormuzd, an Shuma 
sid. (Dana pur (darad) pah a kas, kih har chiz an kunand [iz(a)din= Yahan] az(?) ash std] wt 








136 XXXIV. 4, 5. 
USED wos -crepunorry ss | ww )yeys.¢¢) Gav rbee-ps A. 
Jegurrn us )Gop.porpage) oes | GER RIBEE CEPA aM 
GERPa2} Dw -aseoagye Egy 2ueoayy? age d.96 | Howes go?)? 3 9. miahnG-e 


Trlit. Ad(t) Toi Athrém*, Ahura, aojonhvatitem Asha us(e)mahi, 
Asistem [= Asigstem] émavaiitem, stoi rapafité chithra-avanhem. 
Ad(t) Mazda, d(ai)bishyanité zasta-istais deresta-aénanhem. 


Verbatim transl. Ita Tibi [Tuum] Ignem, Ahura, potentem Sanctitate 
desideramus, (b) velocissimum [Asistem] robustum patriae (vel personae (?)) [eum] 
cum-gaudio-excipienti*! clare-[et-varie|-auxilium-afferentem, (c) sed, Mazda, 
[ei] odio-[nos-vel-Te-]-vexanti [telis-] manibus-jactis [ignem] visibilem-plagam- 
damnum-infligentem. *! Vel stéi rapefitem = ‘patriam adjuvantem’. 

Pahl. text transl. 1Aétind hand i? Lak Atash, ? adj-homand?+1, At- 
harmazd, ash pavan valman mtn‘ Aharayih khtrsandih®, [aighash khtirsandih® 
pavan zak damané, amat&+! lit+! sardar zak, mtn kar va kirfak kard6&+1 
yekavimtnéd], (b) i tizd i® amavand [zak Atash]'° min yekaviméinéd? 
avi atyyar!2, ash pédakinéd ramishné. (c) Aéttind, Atharmazd, zak 7 béshidar 
[min Atash* béshid] ash pavan ttband khvahishnih* yakhsenunéd?® kino. 

1 See P. ? DJ., D.ins. i. * DJ., Dom. i.. * DU. D: ins: mun ose Ds 
Mf. om. amat; M., D. have va. 7 K.® va li, or val. ® so DJ.. D.; M+ vadind. °® D., 
M: i; DJ.com f.. 2° DJ.,,D.-ins: va, 1 De, D. oma vas Dette eee 

Pahl. transl. Thus, O Atharmazd, this which is Thy fire, which is powerful, 
is a satisfaction by means of (or ‘to’) him who zs Aharayih, [that is, there 
shall be a satisfaction through (or ‘for’) him in that time when my chieftain 
7s that one by whom both duty and good works are done], (b) which is quick 





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Trlit. Kad(t)Vé Khshathrem? ka istis ? Sdyaoth(a)nais, Mazda, yatha Vao ahmi*? 

Asha, Vohtii Mananha, thraydidyai drigim Ytshmakem, ae 
Pare Vao, vispaiS (paré) vaokh(e)ma Daévaischa Khrafstrais mas(I)yaischa ! 


* The letter y in the reading hahmi is simply the mistaken repetition of » which 


A 


as Pahl. = ‘ha’ or ‘a’; possibly a post-position (vio) 4 was mistaken for h. 


XXIV. 4, 5. 137 


‘ree tr. Yea, we beseech for Thy Fire, through its Holiness* strong, O Ahura, 
fost swift it is, and most mighty, to the believer shining for succour, 
jut for the hater, O Mazda, it showeth with javelins vengeance! 


nd powerful [that is, that Fire] which stands also by (or ‘for’) the friend, and 
1akes joy manifest to him; (c) and therefore, 0 Atharmazd, on* him who is the 
ormentor| who has tormented* the* Fire*|, it takes revenge with effective prayer*, 
Ner.’s sansk. text. Evari Te Agnih Ahuramajda eaktiman punyatmanam 
utoshi,[kila, sarhtoshi*, tasmin kale yada dlivyadhipatih, tasmin yena*! punyakar- 
ati kritam asti?]. (b) Tejastaro* ((?) °vattaro*) mahabalishthah* tishthatah 4nan- 
ah prakatayati sahayyaya*, [kila, yo’ sya sihayyaya tishthati, tasya prakat- 
yati Ananda]. (c) Evarh Aburamajdah pidakarasya hastechchhaya** vidadh- 
ti nigrahath. +All ye. 2J.8,J.* asti;J.4astih. 33.4, J.*, C., °chchha; but P. on marg. corr, 
Ner. transl. Thus, O Ahuramajda, is Thy Fire strong, and satis- 
ing to the holy, [that is, it is satisfying to him in this time when 
1e heavenly Lord is present, in this time in* which* holy duty* is fulfilled 
y him}. (b) More (most) sharp (or ‘quick’), and most powerful, 7¢ reveals 
e joy to (or ‘of’) him who abides for (or ‘in’) its companionship, [that is, 
makes the joy of him who abides for (or ‘in’) its companionship manifest]; 
)and 7 7s thus that Ahuramajda establishes the punishment (or ‘restraint’) 
the tormentor with an effective wish (lit. with a desire of the hand). 


Parsi-persian Ms. dan in 7 TH Atash 7 bulandmand [hast = hast], Hormuzd osh 


) = ash) pah & kih Sawab razAmandi (hast = hast], [ktsh razimandi pah an zaman 
man sardar 4n, kih kar [] kirfah kard éstéd] (so), (b) ¢ tiz ¢ himmat [an Atash] 
1 éstéd [] [hast = — ?] an yari, fi zahir-kunad rAmishn x (ce) Edtin, Hormuzd, an 


Wzir-dehandah* (kih Atash azar-dehad] ash pah tuwan* khw@hishni dérad kinah % 





3 
ee tr. Your rule, what is it? Your riches? how Your own I may be in 
my actions? 
rough Righteousness and Thy Good Mind to nourish Your poor intheir suffering? 
remost of all we declare You, before Demons and demonized mortals! 

Verbatim transl. Quid Vestrum™ Regnum? Quae [Vestrae] opes? [Mihi 
| quo modo actionibus, Mazda, (quo-modo) [proprius] Vester [servus] sum 
in| (b) Sanctitate, Bona{-que]| Mente, ad-nutriendum pauperem Vestrum ? (c) 
ue [praestantes] Vos omnibus, prae, dicamus [-emus, antecellentes] deis- 
sis-[et-lis-servientibus]-que Khrafstros-habentibus [i. e. exsecrabilibus homi- 
usque! *' Vel ‘potestas sancta’. 

Pahl. text translit. ‘Kadar zak i Lektm khidayih?+1, [aigh maman 
idavam vadiinam-é%, zim khidayiht i Lektim afzayinid yeheviinéd®], kadar 
t, {aigh, maman mindavam vadtinam-é*, zim? khvdstak pavan kvhéshth ¢ 
cum dasht6 yeheviinéd], aigh, pavan kdinishnd’, Atharmazd, aéttind avd 

18, 


138 XXXIV. 5, 6. 


Lekim hémanani, (aight, mindavam zak vadtnard® (? -ani), zim khidayih 1 f 
Lekim afzdyinid! yehevinéd, afam' khvastak! pavant khvéshih! i7 Lekimt 
dastd! yehevinéd'!]. (b) Amat! aharayinand'2+1 [(?) -ani], Vohtiman, [aigh, kar 
va kirfak vadtnaiid [(?) -ani']}, srayishn yehabiinéd avé daregtshan 7 Lekim. (c) 
Pésh® Lekim min harvisp-gtind!*, pésh'* gtft hdmanéd, [aigh, tibankardar 
homanéd] min Shédaano! min khirado stared yekavimtnéd vat+! anshitaan. 
*See P. 2DJ.,D. *s0M.; D. °namam. 4so DJ.; Mf. om. i. °DJ., D.; M. béd; DJ. ins. va. 
®D. *namam (sic); Mf. °nam. 7DJ.om.i. *D.om.i. °D. iid (long 4 written). 1°DJ., D. %da- 
yih. *D., Mf om. inclus. from 11 to 11, *? DJ., D. 183DJ. **s0DJ., D., M. levins. 1° D. ins: va. 
Pahl. transl. Which (or ‘Of what kind’) is Your sovereignty ?, [that is, 
what thing might I do whereby Your sovereignty may be increased through 
my instrumentality ?]; and which is Your wealth? [that is, what thing should 
I do whereby riches may* be kept in Your possession by my means]? how in 
actions, O Attharmazd, shall I thus become Yours, [that is, let them (or ‘let me ) 
do that thing through which, by my means, Your sovereignty is extended, and 
also wealth is kept in Your possession by me]. (b) For whenever they (or ‘1’) 
Shall do holy deeds, [that is, when they (or ‘I’) shall do duty and good 
works], Vohtiman gives nourishment to Your* poor. (c) Before all of every 
kind, even before them Ye are declared, [that is, Ye are more capable] than 
the Demons whose intellect is perverted, and Ye are declured before men. 
Ner.’s sank. text. Kiri Yushmakarh rajyam, [kila, ki kurmahe va- 
yuh yena Yushmakam rajyath pravardhitaih bhavati]? kacha lakshmi, [kila, 
kivh kurmahe vayari yena lakshmi svadhinataya [-Ayaém]|Yushmakam vidhrita* 








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Trlit. Yezi athé sta haithim [= *yem], Mazda, Asha Vohii Mananha, 

Ad(t) tad(t) mdi dakhgtem dat4 ahya anheus vispa maétha, 

Yatha V do yazemnascha, urvaidydo [= vraid?] stavas, ayeni paiti. 

Verbatim transl. Si ita estis re-vera [et manifeste], Mazda, [cum* (?)] 
Sanctitate Bonaque Mente, (b) tum hoc [hujus*] mihi signum date hujus [in-hac] 
vitae [-ta] [per] omni [-em] habitatione*[-nem, i. e. commorationem meam 
in ea], (c) [ut mihi hoc signum indicet] quo-modo Vos veneransque celebrantior* 
[i. e. magis quam prius celebrans et] laudans [vobis] eam obviam! #Vel‘08’. 

Pahl. text translit. ‘Hat aétin’ zak? sti ashkdrak [aigh, réshanak* 
aigh' tand*? i pasind ghal yeheviinéd], Atiharmazd, va! Ashavahishto*, Voht- 
mand, (b) zak i aétind avo li dakhshak*+1 yehabanéd, [aigham dakhshak® 


RXYiV 5 6-4 139 


bhavati*] karmand, Mahajianin, yatha Yushmabhyai* bhavamah? [kila, sar- 
vari' kirhchit tad eva kurmahe, yena rajyaia Yushmakamh pravardhita bha- 
vati*, lakshmicha svddhinataya [-ayam] Yushmakani vidhrita bhavati]. (b) Dhar- 
magcha Uttamari Manah pdlanaiicha dadati, he daridrino*, yushmabhyar. 
(c) Puro ytyam vigvebhyo? prak uktah stha, Devebhyagcha, buddhinashte- 
bhyo*, manushyebhyaccha. + J. om. eva. ? so J.* 

Ner. transl. What is Your kingdom? [that is, what can we do by which 
Your kingdom may* become* advanced] ?, and what is Your wealth? [that is, 
what can we do, O Great Wise One, whereby wealth may* be* kept apart 
within Your possession] through our action, and through which we may* 
become Yours?, [that is to say, We are thus doing everything by means of 
which Your kingdom may* become advanced, and wealth may* be kept 
within Your possession]. (b) Oye poor! Righteousness* and the Best Mind 
are affording You protection. (c) Before all are ye announced, before Devas, 
heretics*, and men! 

Parsi-persian Ms. Kadar + kudam an 7 Shuma khudai, [kfi, chih chiz kunam, am 
(?) khudai (?) ¢ Shuma afztin bashad] kudim khezinah, [kfa, chih chiz kunam, am (?) 
khezanah pah khwéshi 7 Shuma dasht bashad], ki, pah kunishn, Hormuzd, édiin an 
Shuma hend (?), [kt, [afzin = afedyinéd] chiz [] [an = (?)] kunand am (2?) khudat 7 
Shuma afztin bashad []] (b) [] [kih = min] ashoi-kunand* [pah = pavan] Bahman + 
veh*-minishn, [kt, kar u kirfah kunand], {kih = mén], parwarishn dehad An darvishan 7 
Shuma * (c) Pésh Shuma, az tamam pesh guft hastid (?), [kai, tungartar* (sic, tawan- 
gartar*) hastid] az Déwan [] khirad-stard éstéd*, [wa = va] marduman * 





Free ir. If, Mazda, thus in verity with the Truth Ye exist and the Good Mind, 
Give tome clearly asign,in this life’s entire abiding, (or ‘this people’s(?)every house’) 
How with offerings, and more earnest, to You I may go, a praiser. 

I bara yemalelinéd, i#(2)+7 apagamantar® yeheviinani®], aigh pavan zak i valman 
ahvand pavan harvispé!° ketrtinani, [aigh, tand* 7 pasiud lich rai avéjak} 
Shayad kardand"], (c) aétind avi zak i Lekam yazishn6 pavant?+t Afrina- 
and dahishnih va! stayishnd sdttinam madam. * See P. 2 DJ. ins & 3 ME 
alone ins. va. * D. om. * DJ. dahishn (?) ° D. *shako 7; Mf-6-I. 7 Mf has i. * D., 
Mf. seem apag®. ° D. °vind. 1 DJ. 1 DJ. kardo., “2 Dy, fraz; 18 DJ. om. 

Pahl. transl. If thus that world is manifestly* real*, [that is, if 7 zs 
clear that the later body (the future life) exists (or ‘appertains to ét’)], O 
Attharmazd Ashavahisht and Vohiiman, (b) then do Ye declare to me a sign*4 
[through which I may become less doubtful], and such that I may abide in 
that world in all its duration (or ‘extent ’), [that is, for me also it is necessary 
to render the later body (or ‘the future existence ”) pure* (or ‘clear’)|, (c) and so 
Iam coming on to You, sacrificing (or ‘to Your sacrifice’) with the delivery 
of benedictions, and praising You (or ‘and with praise’). **Ins. ‘{i. e. ye will declare -»’. 


140 XXXIV, 6, 7. 


Ner.’s sansk. text. Chet evaii sa srishtih parisphuta, Mahajnanin, Dhar- 
maccha, Uttamain Manah, [kila, nirmalatara tanoh* akshayatvena bhavati], (b) 
tat tasydt lakshanara mahyarh debi, [kila, me chihnam brahi, yena nihsam- 
dehatara*(sic) bhavamah], etadiyecha? bhuvane sarvatra nivasamah, [kila, sarvarh 
kitachit tat kurmahe yena tanor akshayatvarh mattah sddhu gakyate kartuml, 
(c) yatha Yushmakarh Ijismayet vikhyatidatya* stutayecha pracharamah’, 
[kila, Ijisnaye stutayecha Yushmakat pracharamah®, yavat Yushmakarm 
prasiddhir* bhavet]. * J.3, J.* 2 so J.*; others ®yena® 3 C, om. from 3 to 3. 

Ner. transl. If thus the creation becomes revealed, O Great Wise 
One, and Rectitude and the highest [i. e. the Best] Mind, [that is, if the 
creation becomes clearer* through (or ‘as regards’) the indestructibility of 
the body (the future state)], (b) grant me the sign of this creation, [that is, 
declare a sign to me whereby we may become less doubtful], and 7 accor- 





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Trlit. Kuthra Toi ar(e)dré, Mazda, yi Vanhéus vaédenaé Mananho, 
Senghis, raékhnao aspénichid(t) [= aspen°] sidrAchid(t) chakhray6 ushi-urt**, 
Naéchim tém anyém Yishmad(t) vaéda, Asha, atha nao thrazdim [=°dvem]! 
Verb. transl. Ubi [sunt] Tui adjutores-sacrificuli, Mazda, qui[a*] Bonae|-na] 
agniti*t Mentis[-nte, vel etiam fortasse ‘res Bonae M cognoscentes’|, (b) pro- 
nuntiaverunt [verba-hortationis], opes (-in-hereditate-relictas(?)) (vide istis supra) 
[conficientes pro sacra causa nostra ut*| rem fortunatam-etiam ([vel ‘in rebus 
fortunatis’ (adv.)|) [et in*®-] miserias [-iis*2] (eas opes) conficientes (i. e. produ- 
centes") intelligentia-lata [-praediti]? (c) Nullum [Dominum] eum [vel talem]| 
alium [atque]Vobis | Vos] nosco (mihi**-conciliabo) Sanctitate*®, itaque nos servate. 


*1 7 . . : 
_Vel eviam ‘res possessas’ (?). ? fortasse: ‘facientes ut se vertant res adversae in 
prosperitatem’. * 0 8.(?) **i. e. nullius animum mihi tam conciliabo, vel ‘nullum - 
{ut servantem] adipiscar’. 


Pahl. text translit. *Kadar hana i? Lak radiht, Atharmazd, méin pavan 
Vohimand akas-dahishnih? [Denman! khavittinam, aigh, radih i? avo Lak pavan 
frartind* dandkib, bara shdyad khavitinastand+4, bara kadar 2]. (b) *Amtkh- 
tishno”{ hi-varishnd, |i avé kar va kirfak], mfnich pavan Asanih, va! mfinich pavan 
tangih vadinyén’, frakhd-htishih, [va8t1 danak hishih, aigh, kar va kirfak tan- 
gihat vadtinafid, va zak i anbamtha vadtnaiid; ash danakih9 afash yehevinéd]. 
(c) La aish® madam1°+1 zakaj!1+1 min!2+4 Lekiim aks h6maném!4+1, [aigh, aish 
14 khavitinam mtinam nadikih aéttind azash chigtin min Lektim]|; vat amat 





XXXIV. 6, 7. 141 


dance with which we may abide continually* in the world relating* to* its 
[that is, under* my* influence* we are doing everything through which it may 
be possible* to render the indestructibility of the body pure*!|; (c) do Ye 
therefore grant to us a sign indicating to us how with (or ‘on account of’) 
the delivery of the announced (or ‘celebrated’ (2)) blessing* we may go for- 
ward to Your Yasna and to Your praise, [that is, to Your Yasna and praise 
we are going forward so long as until (?) (so meaning, or ‘while’ (?), hardly 
‘in order that’) Your revelation may take place (?)]. *! Was ‘clear’ meant. 

Parsi-persian Ms. At (sic pro agar = At (?)) édfm 4n gurih zabir, [ka, zahir kt 
[zaman = damdn] 7 tan ¢ pasin 0 bashad], Hérmuzd, [az = min (?)] Ardibahisht, Bah- 
man, (b) an ¢ édfm an man [] [khaslat* = dakhshaki] [] bih gtyad [7 bi-gumantar ba- 
vad], ka pah an 7 fi jihan* pah tamim mandan, [ka [zaman — daman| ¢ tan 7 pasin 
man ich (sic pro ham) ra khalis shayad kardan] x (c) Edan An An ¢ Shuma yazishn [ |] 
[fraz = frdj] mashhiri dahishn u stayishn Amadam awar % 





Free tr. Where are Thy helpers, O Mazda, preaching* versed in the lore of 
the Good Mind, 

Blessings and treasures ’midst* woe | and our grief with wide intellect bringing ? 
None have I otber than You, through Holiness then do Ye save us! 
aharayinani (-And)'4+1 [aigh, kar va kirfak vAdtindid (-dni)|; aétind avd Jan- 
man srayishn’ yehabtinéd. + See P. ? DJ. om. 8 DJ., D. ins. 1. * D. °ndih. © Dz 
Stunast. © D. ins. i. 7 D..%fd. * DJ., D. om. * DJ., D. °Akih. 10 DJ., madamam 
(sic); Mf. maman. ™ D, zak i, 1? D. om. ** D. homan. ™“ D., Mf. 

Pahl. transl. Which is this Thy liberality (or ‘liberal one’) (read rad 
(see Ner.)) concerning which, (or ‘whose’) is instruction by the Good Mind ? 
[This I know that it is quite necessary for me to understand that liberality 
which is extended towards Thee by the wisdom of the pious; but which is it]? 
(b) It is the doctrine which is the (or ‘that of’) good support (hardly ‘good 
believing’ (see the Gatha)), [and that which exhorts us to duty and good 
works], and which one should fulfil both in prosperity and adversity as an 
enlarged wisdom, [and a wise intelligence, that is, they shall fulfil duty and 
exercise charity in distress, and also under seasonable (or ‘favourable’) cir- 
cumstances (literally distressedly and seasonably); and from this also, his 
(the pious man’s) wisdom arises] (c) None other do I know save You, [that 
is, I know of no other from whom my happiness is so certainly secured as 
it is from You], and when I (or ‘they’) shall act righteously, [that is, when I 
(or ‘they’) shall fulfil duty and charity] do Ye therefore afford us protection ! 

Ner.’s sansk. text. Kas te dakshinadata, Mahajiidnin, yah Uttamena 
vetta Manasi? [Idathcha vedmi yat dakhshinam! Yushmakarn sadvyaparajiia- 
nataya* cakyate® parijiatui; sé ka?] (b) Cikshaih satye* yah samadhanatve*, 
_ Sathkatatve ’pi kurute vipulachaitanyah’, [kila, yah karyarh punyamh yat sam- 


142 XXXIV. 7, 8. 


riddhataya* kurute, tachcha yat samkatataya ’pi kurute, tasya vijidnachaitan- 
yam tasmad bhavati]. (c) Na kathchit tari anyam Yushmat vedmi punyat- 
manamh, [evar asmabhyaih palanarh® datérati kam api na jane, yasmat cubham 
evain yatha Bhavadbhyah], yah punyatma evarh asmakaih palanarh® kurute. 

* All dakhsha®. 2 J.* °parataya jianataya. * J.*, P. °yaihte. + C, ‘tye; P, °yaya. 
Be, dens Crees kaneis 

Ner. transl. Who is Thine offerer, 0 Great Wise One, who is intelligent 
through the Best* Mind? [This I know, that it is possible to recognize what 
is truly Your offering through the intelligence of good conduct, but what is 
it?] (b) Who is he who carries out the doctrine in truth in prosperity and 
also in misery, being large-minded, [that is, the man who fulfils duty right- 
eously while in* prosperity, when he likewise does the same in* adversity, 
a discriminating intelligence becomes his from this circumstance]. (c) No one 





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Triit. Tais zi nao Skyaothnais b(a)yaiiti yaéshd as pairt paouruby6 (i)thyejé, 
Hyad(t) as aojyao naidyAonhem Thwahyd, Mazda, asta urvatahya (= ¥rAt?]. 
Yoi néid(t) ashem mainyanta, adibyé diiré vohi as mand. 

Verbatim transl. His enim nos*! factis terrent* ii inter quos erat [vel 
sit (erit)] pro multis*? exitium, (b) quum erat [vel sit (erit) ut} robustior [ad- 
versus] infirmiorem Tuae, Mazda, oppressor doctrinae [i. e€. oppressor Tui 
ministri devoti illam doctrinam promulgantis]. (c) Qui non Sanctitatem 
mente-concipiebant [-ient (vel* ‘qui non S. meditabuntur ’)} ab his procul-in- 
remotione erat [vel sit (erit)], Bona Mens, *: Fortasse, e contrario: ‘his nostris 
factis terrentur’ (lege bayenté). *2 vel ‘causa multorum’. 

Pahl. text translit. ‘Min zak i valmanshant maman?+1 kanishnd lanman 
bim [min kanishno #8 Aharmokand] min4+! dén zak {> madam ait kabed SCjo, 
(b) amat ait zak i adj-homand [Aharmék] valman, mfin®++ nihddadé7+"** (? ni- 
had**1)§ dahishnd [havishtd rai®] pavan hana i Lak, Atharmazd, andstih hém- 
punéd [pavan Dind* ¢ Lak]. (c) Valmanshan mtn? JA Aharayih minénd?, min 
valmanshan bard rakhik aits Vohtiman. ** oy a translit.; see Comm. 

psec P..?M.. DJ., D. om, ®* Die om *DJ., D., Mf. ins. min. *D. om. *DJ, D., 
Misi 7D. M., Mf. naidyon (? sic, a translit.), or nihadind (2). *D. ins. va. ® P. ins. 
10 Mf, amat; D. main. 


XXXIV. 7, & 143 


Whomsoever do I know other than You who is holy in Soul, [thus it ts that 
I know no bestower of protection upon us whomsoever from whom benetits 
are so derived as they are from You], or who is so holy, and so effectually 
provides protection for us. 

Parsi-persian Ms. Kudaém in ¢ Tf sakhdwati® {hast = haémana* (2)], Hormuzd, kih 
pah Bahman agah-dahishn. {in [an = dn] danam, kti, sakhawati ¢ an Ta pah nék danai 
bih shéyad danistan; bih kudam ?] (b) Amikhtan 7 nek-rasti*, [¢ an kar u kirfah}, kih 
ham pah Asani, [] kih ham pah tangi kunand fraj (sic) hiishi, [{] dana hashi, ku, kar 
u kirfah ¢ tangi [a = guman (sic)] kunand, wa an 7 nék-bamha + khalisi* kunand 
az (? sic) danai azash bashad] % (c) Nah kas rawA + am (? = madam) [] [an = zak] 
[] Shuma, agah [] [hend — homind), (ki, kas nah danam kih am néki édin azash 
chin az Shuma [az = mn]; [] kih kar + ashdi + kunand + ham, [ka, kar u kirfah 
kunand], édin an ma parwarishn dehad] x ' 





Fr. tr. For with fear by deeds they smite us, ’midst* whom there wasruin for many, 
When as stronger crushing weaker | was, O Mazda, Thy doctrine’s oppressor ; 
From them who mind not the Faith remote abideth Thy Good Mind. 

Pahl. transl. For from those deeds our fear arises [from those 
deeds of the Persecuting Heretic], among whom what* happens* to many 
is destruction, (b) when he is the powerful Aharmék, and the one who 
subjects* (or ‘whose is the giving of subjection (?)’) for Thy disciple], and 
who believes profanity (or ‘scepticism’) against that which is Thine [avainst 
Thy Religion]. (c) Those who do not meditate upon Sanctity, from them the 
Good Mind is far off indeed (or ‘will be far’). 

Ner.’s sansk. text. Tesharn yato ’smakaih karmatvat! mahabhayar 
yesham asti upari prabhiteshu! mrityushu* [karmatvat! Asmovan aii]. (b) Yo 
asti balishthatamah**, prachannakarma Asmogaht, Tvadiyayim, Mahajianin, 
andstikatvaih* prabodhayita [Dinau Te. Tasyd ’pi karmatvat asmakatht ma- 
habhayamh vartate!]. (c) Ye no Dharmar manyante tebhyo dire Uttamar 
asti Manah. + Various trifling corrections. 

Ner. transl. For their (or, ‘our”*) great fear* is arising from our* (or, 
‘their™!) action, whose action concerns (or ‘is purposed for’)many deaths, [that 
és, from the action of Asmogas*?]. (b) For he who is the strongest, and yet the 
covert one [the Astnoga] is promulgating profanity (or ‘infidelity’) against 
Thine ¢nterest, O Great Wise One, [against Thy Din. And this too from his 
action our great fear arises]. (c) From those who do not meditate upon 
Sanctity (or ‘Rectitude’) the Good Mind remains afar. *' See the gl. *2altern. trl. ? 

Parsi-persian Ms. Az an 7 [] [& = varman] [] kunishn ma bim [az kunishn 7 
Ashméghan] kih, andar an ¢ awar hast, bisyar marg, (b) kih hast 4n 7 buland 
[Ashmégh] a, [] nihan dahishn [shagirdan ra], pah in i Ta, Hormuzd, nisti khwdhad 
(sic vid.), [pavan (sic) Din ¢ Taj. (c) Oshin kih nah Sawab [] [andéshad (?) = — éd], 
az Oshan bih dir hast [pah = —] Bahman x 





144 XXXIV. 9, 10. 


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Trlit. Y6i speftam Ar[a}maitim Thwahya, Mazda, berekhdham vidushd, 
—S 
Dus-Skyaothna avazazad(t) Vanheéus evistt Mananhd; 


Aéiby6 mag Asha syazdad(t) yavad(t) ahmad(t) auruna khrafstra. 

Verbatim transl. Qui benignam Pietatem (promptam-mentem) Tui* [dis- 
cipuli*], Mazda, beatam [valde] scientis*! (b) cum mala-agenti [vel mala- 
actione| deserebat [deserant [-ent]] Bonae in-sua*?-ignorantia Mentis, (c) ab 
his valde [tantum] res**-sanctae** deficiet [-ent] (vel melius ‘cum-Sanctitate 
deficiet [illa Bona* Mens*8’]) quantum a-nobis** [deficient] rufi-Khrafstri- 
daemones (pediculi exsecrabiles). “Vel (thwahyé = tava) tui [A. omnia] 
noscentis. ** vel ‘ Bona Mente ignorante’. ** vel fortasse: ‘ab his vir (?) Sanctitate [prae- 
ditus] abeat, i. e. abibit quantum. .’ (Asha ut nom. sing.). **vel a ‘Bona Mente’ (lege 
ahmat). (Asha (inst.), usta (loc.) in sensu adverbiali in loco nom. usurpantur.) 

Pahl. text translit. ‘Valmanshan afzinik? bandak-minishnd hoémand, 
mtn hana i Lak, Atharmazd, arztikd? akas homand [Dind* i3 Lak]. (0) Val 
man‘ dtish-ktinishnd bara sedktinyén min! avindishnih® 3 Vohtimand!, [amat- 
ash Vohtimand! pavan tand* la mahmand| (c) Min*+1 valmanshan kabed 
Aharayih sezdik*7+1 chand min zak ? Aharmék i khiradé staredét. 

* See P: .2.0. ans. was sd. om: msec a ees teae * D. P.M, Mf: 9 s05 Petes omnin) 
* M. sédak, or sézak; D. sezad, or s-y-z-d-d (2) a translit. §® corr. 

Pahl. transl. Those are endowed with, (or ‘acquainted with’) the bounti- 

ful perfect mind who are acquainted with this Thy longed-for one [Thy 





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Trlit. Ahy& Vanhéus Mananho S(k)yaothna vaochad(t) gerebam hukhratus, 

Spefitamcha Ar(a)maitim damim vidvao haithyam Ashahya, 

Tacha vispa, Ahura, Thwahmt, Mazda, khshathréi  yoyathra [= baya’]. 
Verbatim transl. Hujus Bonae Mentis facta [esse] dicebat [vel dicat, 

-cet] fructum [-beatum vel germen esse ille discipulus] bene-intelligens, (b) 

benignam-que Pietatem creantem {[creatricem] noscens vere-bonam Sancti- 


XXXIV. 9, 10. 145 


Free tr. He who our bounteous Devotion, wisdom blest of Thy saint enlightened 
With the evil-doer deserts in his ignorance of Thy Good Mind, 
From such an one vanishes: Truth, as from us foul demons have vanished. 


Religion], (b) dt that evil-doer (or ‘his evil deed ”) may cast her down from 
his non-apprehension of the Good Mind, [that ¢s, in case that a good mind 
is not lodged as a guest within his body], (c) and from those (such) men 
Aharayih is vanishing, as fully as from him who is the Persecuting Infidel 
of perverted understanding. 

Ner.’s sansk. text. Ye mahattardn satipirnamanasin*! Tvadiyath?2, Ma- 
hajianin satém [-tim**] vettrin [Dinim Te] (b) duhkarmani* parikshepsyanti*, 
Uttamasya asamgrahanat* Manasah (c) tebhyo prabhiito Dharmah prabhrac- 
yati™ [tebhyah* Asmogebhyah]. yavat etebhyah asamavayibhyah* kshudrajan- 
tubhyah [dushtagvapadebhyah parvatiyebhyah®]. *From Y. 32, 9. b; but diff. sense. 

pea OC. eed oman sOrde cde 8.2 Pe .5 injured. °J.°, J.4, J.* “kshipsy®. * J.3, 
J.*, prabhra (?) syati; C., P. °bhtisyati (?) (sic). © C. yavati®, 

Ner. iransl. (a, b) Those who, in their evil action, will cast down*! the greater 
and perfect-minded ones who understandingly discern Thy*? (°iyanam) good ones 
(= satam, mistaking berekhdham for a gen. pl.; or ‘ Thy good wife (?)*3’), [that 
is, Thy Din] from a non-apprehension of the Best [i. e. ‘the Good’] Mind, 
(c) from these, (‘i. e. from such’) abundant*+ Sanctity (or ‘Rectitude’) is 
utterly falling away, [that is, from these Asmogas], as much so as from these 
little beasts which can never be herded, [that is as much as from the ferocious 


wild beasts which roam upon the mountains]. ** So meaning, otherwise ‘will 
move’. *? read “iyéndm. *8 Aramaitiis later ‘wife’ as well as ‘daughter’. Scemuchae) 

Parsi-persian Ms. Oshan afztini pur minishni hend, kih in ¢ Tf, Hérmuzd, arzti Agah 
hend [Din ¢ Ta] * (b) U bad-kunishn bih héland (so) az na-hasil-kardan 7 Bahman, 
[kiyash Bahman pah tah nah mihman] » (c) [] [kih = mun] Oshan bisyar Sawab 
dtr, chand az [] Ashmégh* @ [] [Khrapastar® (sic vid.) = Khrapastar] » 


Free ir. For the deeds of this Thy Good Mind the well-minded calleth fruitful, 


He knowing the bounteous Piety the true creatrix of Asha; » 
These all, O Mazda Ahura, in Thy Realm smite* foes* with* fear*. 


tatis, (¢) eaque omnia [sunt] Ahura, in-Tuo, Mazda, Regno momenta (moventia)- 
[illos nostros inimicos infideles] timore*-afficientia* (2). 

Pahl. text translit. !Valman, min pavan? Vohiman? kfinishno va gobishnd 
vakhdinéd* hai-khirad’ {danakih], (b) Spendarmad va® dim? Akasih, va hém- 
nunishno**t}! Aharayih, [aigh, Spendarmad’ dam’ ht-hémnunishn**® kar va kirfak 
yehabtinéd']. (c) Zakich®+1° pavan harvispd", Atharmazd, pavan hanat2 {18 
Lak khiidayih fréd kashi-aitt (?) [Ganrak!* Minavad pavan harvisp6 vindskarih‘]. 

'*See P. ?.D. om. pavan. ? DJ. denman. * D. ‘anaid. * all but P. “ash (or ih (?)). 
*D.om va. 7DJ om i *®soP.; DJ., M. dam va dahishn likarvak. °DJ. diff 1° DJ., D. 
OMmring = DIE Dencye 2 Dy angi tq-2* Dj. Di ganak, ** er, ep. Y. 48, 7. 


146 XXXIV. 10, 11. 


i 


Pahl. transl. (a, b) His is the knowledge of Spendarmad and of her 
creatures, and the belief*(?) of (or ‘in’) Sanctity who as thoroughly wise seizes 
(i. e. ‘apprehends’) [the learning] through the action and word of a Good 
Mind, [i. e. duty and good works bestow the good* (?) belief*(?) of the ereatures 
of Spendarmad (or ‘S. bestows the belief of the creatures and duty and good 
works’)], (c) and that one also, O Auharmazd, is striking (?) down (or ‘is 
struck down’) as to all completely (or ‘by every thing’) in this which is 
Thy kingdom, [i. e. Ganrék Minavad is struck down in all his sinfulness]. 

Ner.’s sansk. text. Asau yo Uttamena Manasa kartacha, ukta (*? vakta), 
grilmati subuddhim', (b) [prithivyagcha] Samptirnamanasyah? srishtith vetti, 
sukhanivasarzn Dharmasya. (c) Tachcha* sarvatra, Svamin, Tvadiye, Mahaj- 





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Trlit. Ad(t) Toi ubé Haurvaoscha var(e)thai* a*, Ameretataoscha, 

En r A ~TA A 4 Sk Ape < 

Vanheus Khshathra Mananhé, Asha mad(t) Ar(a)maitis vakhst 
Utayditi tevishi ; tais a, Mazda, vidvaésham Thwo6i ahi. 


Verbatim transl. At Tibi ambae, Salubritasque nutrimento* fi. e.] ad 
{nutrimentum corporis et animae Tuis fidelibus dandum] Immortalitasque [sunt]. 
(b) Bonae Regno Mentis, Sanctitate cum, Pietas [eas] auxit*? (c) continuas validas- 
duas. His a, Mazda, in-praesidio-eorum-a-Te-odium-procul-prohibéntium*? in- 
Te (?) [= Tui] es, [i. e. in praesidio eorum Tuorum devotorum Tua sacra 
disciplina salva et victrix manebit]. *! Fortasse ad gloriam. *2 yel erevit; con- 
tinuae-duae [sunt]. *° vel lege vidvaéshathwoi = ‘in amicitia (es)’. 

Pahl. text translit. 1Aétind min? Lak bara kolaé Il, zak i? Haurvadad 
kharishno‘+, zakich i3 Amerédad [maya5+], (b) Pavan zak f Vohiman khadayih 
Ashavahishté levatman bindak minishnih vakhshéd, [aizh, bara afzdyéd®). 
(c) Takhshishno*7 #+8 tibanikiha, avé valmanshan, Adharmazd, [Laké yeha- 
bundo}. Javid bésh mint Lak hémanih®, *See P. 2D min. *D.ins.i. 4 D. ins. va. 
® DD. maya. °D. afziyéd with later stroke. 7 all tikhishn*. ® Die DP. om: va. 62-DaesD: 

Pahl. transl. Thus both are from Thee, Haurvadad, food, and also 





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SKRIV. 10" 11: 147 


hanin, rdjye adho! nik(g)hatayate* (2)4, [tachcha Ganadmainio*-papakarmatvaiir'y. 

* J. budhii:ah (sic); P. subuddhim, 2 dd. “mana. * J.4 tvachcha. «JL? cory. 
Ist hd. to nikha(ta)yate, J.* nikhay°. 

Ner. transl. He who apprehends thorough wisdom through the Best 
Mind both as a doer and as a speaker* (b) understands the creation of the 
Perfect Mind [7. e. of the earth (sic)*], and likewise the happy abode of right- 
eousness. (c) And the [sinful action of Gandmainia*] is smitten down, (or 
‘he is smiting it down’), O Great Wise One, within Thy kingdom everywhere. 

Parsi-persian Ms. U kih pah Bahman kunishn u gobishn kunand* nék-khirad [|] 
[danai], (b) Spendarmad, [] pédaish*! agahiha*, wa khwahishn (sic iterum) [az = min| 
Sawab, [ki, Spendarmad pédaish*! yeh*-khwahishn (sic vid.) [az = min] kar wu kirfah 
dehad] y» (c) An ham pah tamam, Hormuzd, pah ind Ta khudai frod zadar (sic), [Gana 
Ming pah tamam []]% *! Or ‘paidayish’. 





Free tr. Thine are they both to nourish, Thine Health, and Thine Immortality. 
Through the Good Mind’s Rule hath ourPiety augmented them throuchThineOrder 
The abiding two, and through these | art Thou, Mazda, with Thy defenders. 
Amerddad [water]. (b) Ashavahisht with the perfect-mindedness (or ‘the per- 
fect-minded one with A.’) is increasing them through the Good Mind’s sove- 
reignty, [that is, he will cause them to augment]; (c) and energy which is 
the powerful characteristic* ds (or (om. i) ‘energy 7s powerfully’) [given| 
to them [by Thee], O Auharmazd. From torment art Thou divided. + pl. 

Ner.’s sansk. text. Evari Tvatto dvitayain Avirdadasyacha! khadyaiicha2, 
Amirdadasyacha*, [udakadhipateh, vanaspatipategcha|. (b) Uttamasya rajye 
Manasah Dharmah samari sariptirnamanasa vikagayati*, (c) adhyavasAyaiicha* 
caktitichastasmai, Mahajnanin, [Tvarh dehi]; vitakashtas® tvai> asi, 

+P. aver®, .?-J.2, J.4 sh for kh. 2? P. amer®. ‘0. *paticcha. *°J.3 °tasvain. 

Ner. transl. Thus both are fo be derived from Thee, Avirdida’s food, and 
that of Amirdada also [the food of water and of the tree (meaning ‘plants ’)], 
(b) and in the kingdom of the Best Mind, Sanctity (or ‘Rectitude’) is making 
a revelation concerning (?) (or ‘increasing’) them (so better) together with 
the perfect mind; (c) [do Thou also bestow] zeal and power upon this one, 
O Great Wise One. From torment art Thou exempt. 

Parsi-sersian Ms. Edtin [] (kih = min] Tt bih har da an ¢ Khordad kharishn [wa = va} 
au ham? Amerdad [] [4b = mayd] % (b) Pah An 7 Bahman khudai, [wa = va] Ardibahisht 
ba pur minishn afzim-kunad, (ki, bih afzayishn] # (c) kat + u + kitishishnitar (? sic vid.) 
¢ tuwanaiha* an dshan, Hormuzd, [/ Ta dehad (?)] % Juda azar [az = min] Tt hasti * 





Free tr. What is Thy ritual, and what would’st Thou? What of praise? What 
of fuller service ? 
Speak forth that we hear it, Mazda, what bestows Thy ritual’s blessings; 
Teach us the pathways through Asha, those verily trod by the Good Mind. 
Verbatim transl. Quid Tibi ordinatio [vel ritus]? Quid exoptas? quid-ve 


148 XXXIV, 12, 13. 


[vel] laudis, quid-ve [vel] sacrificii-venerationis? (b) audire [id est, ut ea andi- 
am**], Mazda, praedica, [et declara, ea] quae vestra®® det™ [dent] praemia-sacra 
rituum-perfectorum [vel mandatorum-peractorum]. (c) Doce nos Sanetitate™ 
vias Bonae proprias [vel ‘ab-ipso-B.M.’ (vel semeliterum, ‘bene-’) calcatas | Mentis. 

*1 Vel ‘andi’ (infin. pro imper.). *® vel, fortasse, ‘per Sanctitatem’, si magis per- 
sona intelligitur. ** vel vidayat = distribuat. (The transliteration is purposely omitted.) 

Pahl. text translit. ‘Kadar hana i Lak virayishno', [aigh, kar vat dina? 
{ Lak, kadar mas dinaihatar**+4], afat kadar kamak, [aigh, kadar’ avayad6], 
vat kadar zak i Lekiim stayishné, va kadar zak i Lekim Yazishno? (b) 
Nyékhsham, Atharmazd, afam frazd® yemaleltin denman, {aigh*+7 khavittinam 
aigh] zak i Ahardyth arayishnd [vadtin, bamai bara nikir*® zak 1 mad yekavi- 
mtinéd’, dadistanihatar*’, zak ghal vadin]. (c) Amaizai® avo lanman zak i 
Aharayih ras [i!° ras i! Poryé-dkéshih], min pavan Vohiiman khyéshih, [aigh, 
pavan frartinih avo!? nafshman shayad kardand}. +See P. 2D. dadistan. * so DJ.; 
D., M. dadistén®. ‘D. om. va. ®*D. diff., afraz(?). °Mf. om. Sp.’s text to ‘r’ or ‘li’. 
7s0 P.; M. as Sp. with am bara yemaleltin ins. before zak; DJ. injured; Mf. °ttmih, 
D. with kadar mas °tanihatar am (late) bara bef. khavitiin® (sic, or khavitunin (?) so 
orig., but corr. to °am (Mf. %ih (sic)). *this Mf. om.; P. nikas (or ‘nikir’). ° or “ih 
for aio Dos insets), ans te a aerohale 

Pahl. transl. Which is this Thine arranged-ordinance?, [that is, of the 
duty and legal opinion which are Thine, which is the great one, the one more 
decidedly Thy law?] Which is also Thy desire?, [that is, what is requisite 
fo Thee], and which is also Your praise? and which Your Yasna? (b) I am 
listening“, O Atharmazd, declare this forth to me [that I may know it; do 
Thou thus effect] the arrangement of Sanctity, [that which has ever come into 
observation (or ‘observation of it (om. i) has ever come on’), as the principle the 





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Trlit. Tem advanem, Ahura, yem mdi mraos Vanheus Mananho, 
Daénao Saos(k)yaritam, ya hi-kar(e)ta ashad(t)chid(t) urvakhshad(t) [vrakhsh°] 
Hyad(t) chivista (?) hudabyé mizhdem, Mazda, yehya Ti dathrem. 


Verbatim transl. [Doce nos] hanc viam, Ahura, quam mihi indicabas 
[vel-cabis ut] Bonae mentis [viam], (b)[et etiam] religiones* beneficia-redden- 
tium (lit. nodis profuturorum™), [i, e. doce nos hanc viam quae est (ut dicebas) 
religiones, id est, quae ex religionibus prophetarum constabat], qua [via 
spiritali*, hoc est, per sacra instrumenta in ea exsistentia, vir*!] bene-faciens*! 
Sanctitate etiam [in prosperitate] progrediebatur [-ietur, i. e. florebit, vel 


3 


a 


XXXIV. 12, 13. 149 


most decidedly Thy law; effect it therefore]; (c)and teach unto us the way 
of Sanctity [the way of the Original Religion] whose possession is through Vo- 


haman, [that is, it is through piety that it is necessary to make it one’s own]. 
*1 Poss. ‘listen to me’. 


Ner.’s sansk. text. Kim Te saihmarjanaih*, {kila, karyarh Te? kith 
mahanyayitaram*|? Kah kamah? kacha Yushmakam stutih ? kAcha Yushmakari 
Hisnih? (b) Qrinomi, Mahajnanin, prakrishtarn brihi, yat chetsi*? (?chitsi (?)) 
Dharmasya sammarjanam, [aho vigeshena pacya!, tasmat mahanydyitarat 
kuru]. (c) Cikshapaya* asmakaih Dharmasya margam Uttamena svadhindiir 
Manasa. [Marga yal ptrvanyayavantaih* asmabhyar brihi. 

+ J.*, C. Mahajhay®; P., J.* (2nd hand) °nyay®; J.* mahajiany°®. 2 so J.*; J.* chetasi. 

Ner. transl. What is Thine arrangement* (sic)? [that is, duty toward Thee? 
Which is Thy greater rule?] What is Thy desire, and what Your praise, and 
Your Service? (b) I am listening, O Great Wise One, speak Thou forth that 
I may understand™! the arrangement of Sanctity (or ‘Rectitude’). [Oh! Look 
Thou especially upon it, and act in accordance with that greater rule]. (c) 
Teach Thou us our way, the way of Sanctity (or ‘Rectitude’), its (or ‘our’) 
own way through a good mind, [that is, declare to us the way of the first 


(or ‘the primeval’) law]. *! Conjunctively used; see the Pahl., or read chetasi(?) = 
‘what Thou thinkest’. 


Parsi-persian Ms. Kudam an 7 Tt arastan?, [wa=va(?)] [kt, kar [] insaf 7 TA, 
kudam [] [Av (?) = maya] dadistanihatar*’], Tu-ra kadar kamah ? [kt, kadar [Tu-ra = Rak] 
avayad* ?], wa kudim an 7 Shuma stayishn? wa kudam an 7 Shuma Yazishn? (b) Shun- 
avam, Hormuzd, ma-ra ziyadah gt*2 in, (ki danam kt] 4n Sawab arayishn [ktn; hama 
bih nigdh** 4n rasid éstéd insafhatar(?); 4n 6 kun] x (c) Amaz an ma an 7 Sawab rah*, 
[u rah ¢ Poryd-dkéshi*], kih pah [veh*-minishni (sic = Vohtmin*)] khwéshi, [kf, pah 
néki an khwésh shayad kardan] ** *1 Perhaps °tanha®. *2or ‘g6’. *§ Pahl. nikas, or ‘nikir’, 





Free tr. That path which Thou wilt declare, and show as the Good Mind’s pathway 
Is the prophets’ creed, and by it the beneficent thrives* from his justice 
Since it sets to the good a reward of which Thou art Thyself the bestower. 


vigebit], (c) quoniam designabatur [-netur, -abitur viris-] officia-sua-bene-per- 
ficientibus (vel ‘sapientibus’ ut) praemium, (vel, simpliciter, et fortasse 
melius, ‘designet[-abit haec via] praemium’), Mazda, cujus [praemii] Tu 
datorem [dator sis]. 


Pahl. text translit. ‘Zak? rds i? pavan Vohtiman avo‘ li yemaleltinai, 
Atharmazd [ras i® avd tamman am bara yemalelin], (b) atght Dind* i stid- 
homandan [tamman sattinéd] min dén zak® pavan ht-kardarth, [amatash? 
Din6d* i nafshman khipd kardé yekavimtinéd], ash min Aharayih hi-ravakh- 
manih, (c) manat chdshidd avé valman i® hti-danak! mozd i Atharmazd, 
[aighat? gift ait], mtin dén zak? avd valman® Lak! yehabtini-ait, [dén zak i 


150 XXXIV. 13; 14: 


Garddmand hana aigh avodch® li yehabtinih]. +See P. 2? DJ. ins. i. ?D. ins. i. 
: DJ. ghal. ')D.vom. i. © DJ. om.:%  ™ DJ..om, 4's Dee valions 

Pahl. trans]. May’st Thou therefore tell me, O Atharmazd, the way pro- 
vided by (or ‘with reference to’) the Good Mind, [tell me fully the way to 
the beyond (the other world)], (b) that is (or ‘where is’ (?)) the Religion of 
the beneficial ones, [for he*t goes there], in*® which*? way, he* has* joy 
from his Sanctity through his well-doing, [since he has well fulfilled his own 
Religion] (c) which, as the reward of Atharmazd, has been inculeated by 
Thee upon him who is thus wise, [that is, which has been declared by Thee 
as the reward] which*? has been given to*2 him*? by* Thee within* that* 
place. [Thou givest this in Garddman, where** Thou givest 2é to me also]. 

*! Or, ‘ye go there’. *2 perhaps mim dén zak = ‘amidst which’; as ordinary 
Pahlavi, ‘he goes there who..’, but see its original. ** or, ‘that is’. 

Ner.’s sansk. text. Taih margati, Svamin, yah Uttamena Manasa, 
mahyari brahi (b) Diner*? labhamataim, yatra sunivasatayA Dharmachcha?2 
mahotsavah, [kila, yatré *tma sviyah cuddah Aste], (c) yaa Asvadayah* utta- 





fea ats eer ee eps | cz oul swsS.r6.26 pe 14. 
n9hn-uo}ece)elonsyor¢to-o8-9 M9 | borsjagmpdburrgic.eorgerrul 
gujgidele-byu)d.syos.syrg—oa)dy | reps. agomoprer-ce gurcuydy 


Trlit. Tad(t) zi, Mazda, vairim [= *iyem] astvaité ugtandai data, 
Vanhéus S(k)yaothna Mananhd; yoi zi Geus verezené azyao 
Khshndkim huchistim, Ahura, khrateus asha fradé verezena. 
Verbatim transl. Hoc enim, Mazda, [praemium] diligendum corporeo 
vitae-vigori [hoe est, ad-augendum corporeum vitae-vigorem] dabatis [-bitis] 
(b) Bonae actione Mentis, [iis] qui (enim) Bovis in-servitio*! eenetricis [laborent], 
(c) Vestram [propriam] rectam-sapientiam, Ahura, intelligentiae sancto [vel- 
Sanctitate] promoventes*? servitio*®, * Vel ‘in stabulo’. #2 promoventis, i.e. ad- 
juvantis intelligentiae (aegre). *? fortasse ‘promoventes vicos, facientes ut: floreant(?)’. 
Pahl. text translit. ‘Mamman zak* #2, Aflbarmazd [am3] kamak ¢ avé 
valman i tand*-homand* va jén-homand [i> Asarvan]| yehabini-ait’+ (b) [mfin] 
pavan?+! Vohtiman kinishno7 [aratéshtar]’ min pavan Tora Az varzishno%+ 
[vastryésh] (c)? pavan zak 1 Lekam hd-farzanakih, Atharmazd, va pavan 
khirad mtn Aharayth fraz yehabtind® va? varzi-ait, [Dind*]. 
* See P. ? D. om. * DJ. om. £ Dd. Smandaneaee De aMssd. so Set) <2 oN. 
eunéd. ” D. ins. va. * DJ., D. ins. va. ° DJ., D. ins. 
Pahl. transl. For that which is my desire, O Atharmazd, and which 
is my desire also for that which is (or ‘for him who is’) the corporeal and 


XXXIV. 18, 14, 151 


majiidvine [kila, yah avochah], prasado, Mahajiianin, yatra Tvadiyaya diyate. 
2730s ae eed. Casmarcha: 

Ner. transl. Indicate to me then, O Lord, that path which ¢s given by 
the Good Mind, (b) and which is that of the Din of the profitable ones, and 
where that great happiness is which is derived from Sanctity (or ‘ Rectitude’) 
through domestic virtue (or ‘happiness’), [that is, the way in which one’s 
own soul* becomes pure], (¢) tell me that way which Thou taughtest®* to the 
one who is thoroughly wise (or ‘wise concerning that which is good’), [that 
is, reveal to me the way which Thou declaredst of old|, and where, O Great 
Wise One, a reward is bestowed upon Thine own. * Taking din as daéna = ‘soul’. 

Parsi-persian Ms. (Minishni = man (?)] an rah pah veh*-minishni an man gi*', 
Ormuzd*, [rah ¢ 6* anja ma-ra bih ga*!], (b) ka, [az = min] Din ¢ sidmandan [anja 
yawad], kih andar 4n 7 pah khib-kard, [kiyash Din 7 khwésh khtb-kard éstéd (so)]; ash 
az Sawab khoshi + u + ramishn + ham + amadah-ast (Pahl. prob t-rawa-minishni?) s¢ 
(c) Kiyat chashad an ti 7 nék-dana [] [az = min] Hormuzd, [kit + ya‘ni + Tf [man 
=ra) guft hast], kih andar an an ft 7 Ti [khwahad = ddbiishéd (sic)| dad {andar an 7¢ 
_ Gardtman* in; ki, an ham [] dehi]s ** Or ‘gd’. ** it looks like urawa-shinasi. 





Free tr. For that choice reward, O Mazda, in* bodily life will Ye give us 
For the Good Mind’s actions, Ahura. For chiefs serving well the Mother Kine 
Have furthered Your holy plan with the intellect’s sacred action. 


living [i. e. the priest] is granted; (b) and it 7s granted to him who fo//s in 
the deeds of a good mind [the warrior], and to him who fois with the 
labour of the Ox (or ‘cow’) called Az [the husbandman] (c) throuzh Your 
- good understanding, O Attharmazd, and the wisdom which Sanctity has (or 
‘by which S. is’) furthered, and in accordance with which (the Din] is practised. 


Ner.’s sansk. text. Sa yato, Mahdjidnin, kimo [’smakam] yat tanu- 
mate* jivamate* diyate [achdrydya] (b) Uttamena karmane Manas, [ksha- 
triyaya], yaccha Gava Acharayitre Ajinamnya, [kutumbine*], (c) yo Yush- 
makam sunirvanajidnataya*2, Svamin, buddhyacha punyapradattaya vidhiyate 
[Dinih’]. + J.%, J.4, J.*, C., P. *tamb- (sic) (J.% corr. 2nd hd. to kutaiib(i)ne). * J.°(?), 
J+, C., P. %nataya. * so J.2; J.* 2nd hand. 

Ner. transl. Wherefore this és [our] desire, O Great: Wise One, that 
thing which is granted to the corporeal and to the living, [that is, to the in- 
structor], (b) for the action (or ‘the one who acts’ (?)) with the best mind 
[for the warrior], and which 7s also owr desire for the one who labours with 
the Cow called Aji, [that is, for the husbandman*], (c) which desire, O Lord, 
is thus established through Your good knowledge of Heaven, through Your wis- 
dom and through the promotion* of Your Sanctity, [i.e. the Din ds established]. 


Parsi-persian"Ms. Chih An ¢ [man = ra], Hérmfizd, [am] kémah 7 ana ¢ tanmand 


152 XXXIV. 14, 15. 


u janmand [ath(h)avarnan*(sic)] [] [khwahad = dabiishéd*], ti (no text) [u Gardtman = 
va Garétmdn] (b) kik [] Bahman kunishn [n= va] [arateshtaran] kih pah Gay Aj [ikht- 





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cS CFU 
Trlit. Mazda, ad(t) mdi vahista sravaoscha S(k)yaothanacha vaocha, 
Ta Ta Vohti Mananha, Ashacha ishudem stiaté; 


Khshmaka khshathra, Ahura, frashim [=°yem] vasna haithyem dao ahtm. 
Verbatim transl. Mazda, sic mihi optimas*t doctrinasque actionesque 
dic, (b) [et] eas Tu [indica] Bona Mente*?, Sanctitateque*2, [ut] finem-proposi- 
tum (vel ‘et precem confessionis’) laudis [vel cultoris}*. (c) Vestro Regno, 
Ahura, in-prosperitate-progredientem lin-perpetuum] gratia [Tua hunc] in-prae- 
senti-tempore**-exsistentem* [et bonum*] reddas mundum. 
** Vel, ‘O optime’. *2 instr. sociativ. in sensu nom. *3 fortasse ‘eternum’. 
Pahl. text transl. +Atharmazd, aétind avd li zak i pahlam § srébd. 
va? ktinishné [Gasanikih] yemaleltinai (b) zak? Lak, Vohiiman, vat Ashavahishtd, 
avam ychabinéd pavan zak stayishnd hana, [aigh, Lekim am*® yehabinéd] 
(c) pavan zak 7 Lekimé khidayib, Athharmazd, Frashakardd pavan kamaké 
ashkaraké dén ahvand yehabini-ait?, 1 geepP. 2 D. om. va. * DJ. ins. i. *DJ., 
D. ins. va. * DJ. lam: D. v’am (? = va am). ®* DJ. om. 7 so DJ., D., M. °anéd. 
Pahl. transl. Do Thou therefore, O Atharmazd, declare to me that 


SSS ES 


XXXIV. 14, 15. 153 


yar-kunandah = varzishn] [vastryésh] (c) pah an 7 Shuma nék-dandai, Hormuzd, [] pah 
Khirad, kih Sawab bisyér dehad + ya‘ni + kunad [(] ikhtyér-kunad [Din] + 








Free tr. Doctrines, Ahura, and actions, tell me which are the best ones, Mazda, 

And the debtor’s prayer of the praisers; tell me this with the Truth, and 
the Good Mind; 

And by Sovereign Power and grace bring on this world’s perfection. 


which is the best word and deed [the Gathic doctrine], (b) and do Ye give 
(or ‘pay’) that which is Thy debt, O Vohtiman, and thine, O Ashavahisht, 
for this praise, [that is, pay Ye it to me], (c) for through Your sovereignty, 
O Atharmazd, the completion-of-Progress is made manifestly* real* in the 
world at will. 

Ner.’s sansk. text. Mahajidnin, evarh madarthaih utkrishtatarai saras- 
vatith satkarmatamcha! brihi [Gathdbhavdin]; (b) Taya? tvar, he Utta- 
mamanah, he Dharma, rinama? deyaéh stuty&; (c) Yushmadkarh rajyena, Sva- 
min, akshayatvaih svechchhaya parisphutarn dasyate bhuvane. 

*So J.’, J.4, J.*, C, P., but see the Pahl. 2 C. tvaya. * J.2(?), J.4 runath (?). 

Ner. transl. Do Thou thus, O Great Wise One, declare for my bene- 
fit that most excellent speech and action, [which is the essence of the Gathic 
lore], (b) and may’st Thou, O Best Mind, and thou, O Sanctity, discharge 
the debt incurred to* me* for* this my praise, (c) for through Your sovereignty, 
O Lord, indestructibility shall be rendered manifest in the world as af by 
Your Sovereign will. 

Parsi-persian Ms, Hormuzd, édiin 4n man [] buland sakhun [] [no tr. for gébishn jam- 
niini] % (b) An i Ta, Bahman, u Ardibahisht, 4vam* dehad (?) pah an stdyishn in, [kf, 
Shuma ma-ra dehad (?)] # (c) Pah 4n¢ Shuma khudai, Hormuad, ristakhiz* (?) pah kamah 
zahir andar jihan* dehad#* : 


20 


154 Kia 


GAtha(a) Us'tavaiti(i). 
fT: 


nay epbapis Fas o-gb-beq Ad. 
"Be pomcus ALONG) IAG QPL MLD IMEEM. 1. Text. 
sey es {ugh Dyrssepdy goals 


egos bes we PLES gene? 


-porwrse(s) bas i wg we 9499 ¢) 69 “6EBO» 
S VU3H}H6 6EOHU 4p gvie Q2 BOY -basu) 

NB. The Commentary here refers also to my former printing. 

Verbatim trl. (with paraphrase). Laus vobis Gathae sanctae! In*-salute* 
[esto, i.e. salus esto (usta locat. adverbialiter usurpato loco nom.)] huic cui- 
[-cumque]; in*-salute* esto, i. e. salus [esto] alicui [cuicumque (sancto civi)]! (i.e. 
yahmai kahmaichid(t) = cuicumque). (b) Secundum arbitrium suum- (infinite)- 
regnans-et-dominans det M. [vel ‘constituat’] Ahura (c) continuos-[Suos-]duos-[mi- 
nistros, i.e. duas proprietates Ahurae, unam ut ministrum salubritatis (sanitatis, 
incolumitatis omnino)*, et unam ut ministrum immortalitatis animo conceptam, 
i.e. ministros duos suae voluntatis alentes felicitatem et vitam longinquitate 
productam hae et illac] validos-duos. [Ad me} accedat**t [hoc donum quod 
precibus meis expeto, i. e. ‘Amen! sic fiatt!’, id]a-Te expeto [et exoro] (d) [ad] 
Sanctitatem [legis Tuae sacrae] sustinendam, [i. e. ad auctoritatem ejus ubique 
in patria nostra defendendam et augendam]. Hoe mihi des, O Pietas*?, [O Spi- 
ritus devotionis ab Ahura in nos inspirate ] (e) insignia-potestatis (vel ‘divitias”™* (?) 
in gratiam Causae sacrae Tibi praecipue devotas’ (cp. iStim, Y. XXXII, 1x et raékh- 
nanhé, Y. XXXII, x1) praemia-sacra, [i. e. emolumenta bene merita] Bonae 
vitam Mentis]. + Vel lege ‘gaté = venire’, longe non; fortasse est ‘ged(t) — Sansk. gha 
+ id legendum = immo vere!’ 2 ye] lege ‘°ti ‘des Tu, O Ah., per Pietatem in nobis efficacem’. 

Pahl. text translit. Niyayishnd avo lekim, Gasand i? aharfbd! (a) Nadik 
(*sic loco névak) valman min zak i? valman3 nadakih kadarzai, [aigh, kadar- 
zai anshiita min nadtkih it valman nadakih. Ait min aéttind yemaleliinéd: aé 
nadikih ash min denman‘ Dind*, va min Dind* % kola aish I> nadikih]. (b) 
Afash pavan kamak shalitaths yehabtinéd Attharmazd [pavan avayast {2 val- 
man]. (c) Tikhshishnds { tibanikiha, [zavar i9 patikiha], am pavan yam- 
tinishnd'? min Lak, kamakv. (d) Zak i Aharayih darishné dahishnét [zak it 
pavan* mozd‘+4! Aharayih! darishniht bard yehabtind], zak? avo li yehabiinad 
Spendarmad. (e) Zak ? rayé-hémand3 {14 tarsakai (sic) [havisht-homandih av615 
li*] payant Vohimants jan, [yehabinéd'4(-nad), aigham apagayéhé!® al 
yeheviinad!7|! + DJ. om. *DJ., D. ins. *D. om. *DJ. ins. *DJ., D. om. ®D. padakh- 


SIL, Tie 


I, 
The Anthem (beginning) with “Us‘ta”. 
Free tr, Praise to you, the sacred Gathas! 
Salvation to this one, to him whomsoever, 
Let the absolute Mazda give it, He Ahura; 
Long-lasting strength be ours, of Thee I ask it. 
For the upholding Right, this, Piety*, vouchsafe us 
Distinctions*, blest rewards, the Good Mind’s life. 
(Rhythm only is attempted, heavy syllables sometimes counting as two.) 
shahih. 7 DJ. ghal. *all tvakhishn6, or tikh®.. °D. i 39D. ins, i. 1D, om. 2 D. om. 
zak i; DJ. om. i. + corrected; DJ. rayé-h°. %4D. om. i. 35 see P, 18 Zend. char. 
Pahl. trl, Praise to you, O Holy Gathas. Happy* is that one; for whom- 
soever (oblique by position) és that which és that happiness, [that is, for every 
man there is happiness from his happiness. (Some say that this. benefit is 
his from this Religion, even from the Religion which is the benefit. of every 
single person (individually))]. (b) Attharmazd also grants 7¢ to him according 
to the sovereignty of His desire (or ‘pavan-k4mak-shalitath as compos. = 
He who exercises authority at will’), [7 e. according to his desire]; (c) and 
He grants*'(?) the energy of the powerful ones (or ‘energy which consists* of* 
powerful characteristics*’) [the strength of (or ‘which 7s’) powerful guadities] ; 
they are a desire to (i.e. desired by) me in their coming from thee. (d) That 
which is the giving of the possession (or ‘maintenance’) of Sanctity, [that 
which they shall give me as* a reward, the possession (or ‘maintaining’) of 
Sanctity], that may Spendarmad give me, (e) and that which is the glorious 
thing which 7s the venerating* (recognition* (?)) [discipleship (?)], and life in 
accordance with a good mind, [that is, may no life-extinction be mine]. 
*1 Or tikhshishnd 7 t? are governed by the force of kamak = yas(e)mi; see the Gatha. 
Ner.’s sansk. text. Namo yushmabhyam, he Gathah punyatmanyah!! praty- 
uttaravak* Hormijdasya; prakrishta vak Jarathuctrasya. 1Sundarah sa yasya cubhaih 
kebhyagchit*, [kila, kebhyacchit* manushyebhyah cubhat* yasya cubhath. 
Asti kagchit* evarh brtite yat cubhaii Dinitah; Dinitah sarvasya kasyachit? 
gubham$]? (b) Asya svechchhaya rajyarn Mahdjiidnt dadati Svami, [samihitena 
sya] (c) adhyavasiyasya* balavatah* praptau tava kAmat. (d) Yat punya- 
grahanasya dinar tan mahyai dadatu prithivi, [kila, yah prasidah pun- 
yasaibgrahe diyate tari mahyam dadatu Spindarmada] (e) guddhimate bhak- 
timate* [gishyaya] Uttamarn cha jivitarh Manah* [Gvahmano* ’marah], [kila, 
me apajivitam** ma bhiyat]. Dvivaram vachyo gujastah, etc. 
*P. * so J.%, J.4, J.*. * C. adds to this at length. (Sandhi is only intermit- 
tingly applied and Sanskrit of every period is used with unusual application.) 
Ner. transl., etc. Praise to you, O sacred Gathas. The answer of Hormijda; 


* 


? 


156 XU, Agoes 


Jarathugtra’s declaration). Prosperous* is he whose prosperity is for any one 
(meaning ‘for every one’ (?)), [that is, from whose benefit there is welfare 
for any men (for ‘every one’ (?)). Some say that the rendering should be that 
this welfare 7s from the Din; and from the Din is every man’s prosperity 
derived]. (b) At his own will the Lord the Great Wise One, bestows upon 
that one (or ‘upon us’) the sovereignty in accordance with His desired object 
(or ‘desire’) (c) for* powerful zeal in its acquisition in consequence of thy desire 
(or ‘prayer’), (jor ‘from His desire for thee in the acquisition of strong zeal Ns 
(d) let therefore the Earth* (sic = Aramaiti) grant me that gift which is 
that of the apprehension of sanctity, [that is, let Spindarmada grant me the 
grace (or ‘reward’) which is given in the apprehension of Sanctity]; (e) and 
let the highest (i. e. the good) mind [the immortal Gvahmana] give life to 





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Verbat. trl. (with paraphrase). Itaque huic [sancto civi (vel ‘nobis (?))’] 
omnium optimum (b) beatitate**-(vel ‘gloriosa-indole*’)-praeditus vir [propheta] 
beatitatem* [vel ‘felicitatem illustrem**’] det ([vel fortasse ex contrario ‘pro 
hoc sancto (vel ‘pro nobis’) sibi-det (i.e. accipiat(?)) hic vir beatitatem** sacrae 
Causae™ nostrae’]); (c) Tuo, [i.e. perTuum spiritum| plene-revela*!-et-indica per* 
[Tuum] beneficentissimum* spiritum*, 0 Mazda, (d) [eas doctrinas et disciplinam] 
quas* statuisti Sanctitate [ut] Bonae sapientias[-tiam]-caelestes|-tem] Mentis (e) 
omni die [in omnes dies*?] longaevitatis* beato-incremento. *!Velfortasse ‘observans 
tuere (vel ‘ordine constitue’)’, *2 vel ‘huic [sancto] summum bonum sit] omni die (in dies)’. 

Pahl. text translit. Aétindch zak it min harvispgin? pahlim (b) avd 
valman i khvarih-hémand gabra% khvarih* yehabinishné [° mozd]. (c) Lak 
pédikin6, [aigh, *Lak yemaleland7 aigh® khvarih-hOmand? gabra7 min7, 
mamanash*+? pavan? Lak? pédakih], afzinik minavad 11° Atharmazd, [aigh, 
Lak khavitinih aigh khvarth-hdmand gabra mtin|], (d) main" yehabiinéd!? 
rast¥T! pavan2+3 zak i12+13 Vohftmandi2+13 padmant [Dind*] (e)!# pavan's, 
hamak!® yom pavan1? dér zivishnith hi-ravakh-manih madam?° yehabinishn6!8. 

*DJ., D. ins. 7, 280 DJ. ?P. ins. varman ra (so D. late). * DJ. khvarishn; D. om. 
va. °P. ins. pavan fgh. 7Mf. om. *D. for min. °DJ. ins. ash. 2°DJ. om. DJ., D: 
om. zak. ’DJ., D. have line d so. 3M. Aharayth shapir for rast and om. pavan. z. 
ive eolins, i. 1° P. om. ash! #8 ao D.; DJ, °mai., +) Dicom. 729D7--tned; 


ALE 1022: 157. 


the pure and religious one (to the disciple, that is, let it be to me no decease]. 
This text is to be repeated twice, etc. (NB. Notice is again given to the student that 
the translations of the Pahl. and Ner. are throughout rather expositions than translations, 
as final translations of either in the ordinary sense are wholly misleading and there- 
fore worse than useless; see Introd. pp. XIV-XVIT, XXYV). 

Parsi-persian Ms. trit. Va niydyisln an shuma, Gasan 7 asho! Nék ti kih an ¢ [] 
néki har-kudam, [kt. har-kudém adam? az néki7 ti néki Hast kih édtn Ltiyad; in néki 
{] az [} Din [] @ har kas [] néki], % (b) [] pah kémah padishahi dehad Hormuzd*, [pah 
lai (2?) ¢ t)* (c) Kishishn 7 tuvaniha, [ztr [] kuvatiha) ma-ra pah rasad* (?) 


az Ti kémah * (a) An ¢ Savab dashtan dehad [an ¢ [ma-ré = am] pah [] Savab 
dashtan bih dehand], [] 4n man dehad Spendarmad % (e) An 7 raizmand, 7 bandagi [] 
{shagird = dhavisht] [] [an man] pah Bahman jan [dehad (sic) = dn ra pavan Vohi- 
man add (sic pro khaya) débiina(é)d* (sic)], kim [i [baat*- (0) diet (2 dir-)| -jan 


nah bashad] * #1 Oy? (2), (NB. v is used for w in this Gatha; see note on page 2, Parsi-p ) 





Free tr. And to* this one that best of all things (** or ‘for’) 
May that the glorious man bestow*2, the glory; (#2 or ‘obtain’) 
Reveal* Thou, Lord, to us with*! Spirit bounteous (* or ‘0 spirit bounteous’) 
What truths by Right* Thou giv’st, and Good Mind’s wisdom, 


With life’s rejoicing* increase and on every day. 


Pahl. transl., etc. Thus also that which is of every kind the best, (b) 
the beatitude (not merely ‘the welfare’) is to be given to* (2?) the beatified 
man [as a reward]; (c) do Thou therefore make manifest, [i. e, do Thou 
declare who the glorified (or ‘beatified’) man is (so in this erroneous gloss), 
for through Thee is his manifestation], O bountiful Spirit who art, (or 
“Spirit of’) Atharmazd, [that is, Thou understandest who the elorious (or 
‘beatified’) man és]; (d) and do Thou also make manifest what Ye* give (or 
“he gives’) as just (or ‘aright’) in accordance with (or ‘as’) a good mind’s 
regulation, [i. e. the Religion] (e) during every day as the joyful-minded 
giving-on* of a long life. 

Ner.’s sansk. text. Kvaticha tasmai vicvebhya*! utkrishtataraya (b) 
cubhamate* naraya, cubharh pradatavyain, [prasddah], (c) Tvaih prakacaya, 
{kila, Tvari brihi yat cubhaman narah kah], Tvaih, mahattarah* adricya- 
mirtir*, Mahajnanin, [kila, Tvati jandasi yat cubhamdn narah kak], (d) yo 
dadati satyazi uttamena pramanaih manasa [Dinim] (e) vigveshu vasareshu 
dirghajivitataya** utsavasya data. * So J.*, P., C. 

Ner. transl. (a, b) And so to this man more excellent than all and 
beatified (or ‘glorious(?)’) happiness (or ‘glory (?)’) is to be given [the reward]; 
(c) do Thou therefore manifest, [that is, do Thou declare, who the beatified 
man is], Thou the greater[-est] Spirit, O Great Wise One, [i. e. it és Thou 
who knowest.who the beatified man is], (d) who gives the true regulation 


158 XLIII. 3. 
[the Din] and with the best mind, (e) he in all coming days and by means. 
of (or ‘throughout’) a long life a giver of festive prosperity. 

Parsi-persian Ms. trit. fidan ham 4n 7 az tamam buland(?) (b) an & 7 asinimand 
mard, [i ra = varman* (sic) ra] Asani dahishn { [] muzd * (c) Ta péda (or ‘paida’), 


spasssgay, soos a} bosepals argon bay es 3. Text. 
prbupes Lay cpap yaya 49950 fas) gto 
is 939.38 99339} 436 bess) goaas Hod -s2y%9 
Yon eqns «gp soees = wEsGie 
Sa9hang dewey spree Mu Sp nwase ‘B)g¢)s 


Verbat. tri., etc. Sic ille(-ipse*) [ad] bono melius, [i. e. ad summum bonum 
hic et illac ille*] vir [princeps-propheta] accedat (b) qui nobis rectas [vias, 
i. e. veras et sacratas] beneficii-[-superni Tui, Ahura], vias [constitutas, (i.e. 
leges et instituta de fide et de moribus) vias] docens-monstret, (c) [vias] hujus 
mundi (vel ‘vitae’) corporalis, [illius] spiritalisque (d) [vias in] re-vera-(reapse*) 
exsistentes (vel ‘in aeternos’) (ad) mundos [ducentes, ut instituta in sanctos usus 
et in sacras res eorum mundorum semper valida], quos [quas vias] (ad) habitat 
Ahura*, (e) [ad illud* optimum™ accedat ille*! vir*!] adjutor-bene-largitus, Tui- 
similis [vel ‘ Tui*-devotus’] valde-sapiens* [vel ‘nobilis’, vel etiam fortasse 
‘bonus-civis’] beneficus [vel ‘sanctus’ (?)], O Mazda. ** Vide a, 0. 

Pahl. text translit. Aéttind avd‘ valman [i?] shapir gabra’ véhih madam 
yamttnishné* [mozd] (b) main zak i lanman> avéjako i® stid-hémand’ ras 
Amtzéd [avé aishan}] (c) dén denman ahvo® i® ast-hdmanddn®, va munich 
minishno® [dén LVII. (panjah haft) shanat] (d) amat ashkaraké zak sti, [aigh, 
réshanak6! aigh tané* i pasind yeheviinéd], dén zak ketrinéd Atharmazd 
(e) it rad6 i khtp-danakih'? Lak havand, afzinik Atharmazd. 

*DJ. hasavo. * DJ. ins. 7. ?see P. ins. *so DJ.; others “inishno. *DJ., Mf. om. i. 
*so DJ., D. 7DJ., D. om. t. *DJ., Mf. ahvd; others ahvan. ® M. minavadano. ?° DJ., D. 
rdshanak; others °and. 1D. ins, i. so P.; others °danasak* (?); DJ. broken off. 

Pahl. tri., etc. Thus there 7s a coming of a benefit to (or ‘for’) the* 
good man [as a reward] ({so perhaps, especially if avd valman be read, but 
see the Gatha and apply shapir* as gen.* by position* to véhih, taking yamtin® 
in the participial** sense, and read: ‘Thus to* that man zs approaching** the 
goodness of the good (the highest good)}), (b) who is teaching our (or ‘to 


us a’) pure and profitable way [to persons] (c)in this world of the corporeal 





Sm a ea 


XLITt. 8. 159 


(ka, [pah (2) ka (2) = pavan agh] Tt go* kit asanimand mard kih [], [chish = chish] 
{] Ta peda (or ‘paida’)], afzini mini i Hormuzd, (ka, Ta dani ki Asanimand mard kih], 
(d) kih dehad [Savab = Afldish*] rast pah an i Bahman andazah [Din] (e) pah hama 
raz [] ¢ dér zistan, khéshi-minishn [] dehad (sic) % 





Free tr. Thus that better than the good may he come nearer 
Who unto us straight paths of profit showeth 

Of this life bodily the use, of that the mental, 

In the existing realms where dwells Ahura *! (or ‘eternal’ ) 
Like Thee noble and august, O Mazda Lord, 


ones, and of that which is also the mind (or ‘of the spirits (minavadand)’) 
[in fifty-seven years], (d) when manifest is that world within which Atharmazd 
dwells, [that is, when it shall have become* clear that (or ‘where *) the final 
body exists], (e) this ‘good* mun*’ teaches thus who is a liberal-giyer, who is 
also beneficiently-wise, the one like Thee bounteous, O Atharmazd. 

Ner.’s sansk. text. Evari tasmin uttame uttamatvaih nare upariprapnotu 
|prasadah] (b) yo ’smakam nirmalari Jabhamattararm* panthanam cikshapa- 
yati* [kebhya¢chit*] (c) antah* etasmin bhuvane yat ihalokinath, yachcha 
paralokinam [antah' sapta pafichacat varsheshu]. (d) Parisphutd sA srishtir 
ya™*, [kila, nirmalatara vapushi pagchatye bhavati| antah tatra nivasatit Svami? 
{Hormijdah?]. (e) Data Tyattulyah cuddhasatkarta, mahattara Mahajnaniné. 

se G2 S.2%da. = J" adds svamin. 

Ner. transl. Thus in this most exalted (i. e. ‘best’ happiness) let the 
exaltation (or ‘goodness’, or ‘happiness’) come to the man [as grace (or ‘as 
a reward’)|; (b) et it come to him who teaches our pure (or ‘clearly*-right*’) 
and more profitable avay [to any one (meaning ‘to every one’)| (c) with- 
in this world of the mundane ones and in that which belongs to those of the 
world beyond, that is, in that dispensation which is to appear within fifty 
seven years]; (d) for the creation (or ‘ world’) is manifest which - -, [that 
is, it becomes clearer* and therefore unmistakable** in the future body]; and 
there within the Lord [Hormijda] dwells. (e) A giver he is (or, ‘a giver is’) 
the one like Thee, O greater Mahajiianin, and one purely (or ‘clearly (?)’) 
a benefactor. ** Or ‘unmistakeable’. 

Parsi-persian Ms. trit. Edin an a 7 yéh mard [a ra = varman ra] vehih avar 
rasad {muzd] (b) kih an 7 ma khalis ¢ fatidahmand rah amtizad [an kasdn] (c) andar 
in jihan ¢ ustukhvan +-+-, [] kih ham minishn* [andar panjab-haft sal], (d) kih 
zahir an gurth, {ki, rishan kf tan 7 pasin bashad]; andar 4n manad Hérmtizd x 
(e) ¢ sakhiy* (?) ¢ khub-danai Ta digar (?), afzini Hormuzd. « 





160 XLII. 4, 5. 


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Verbat trl., etc. Sic Te existimem[-mabo] potentemque beneficum (vel 
‘sanctum’), O Mazda, (b) quum ea [auxilia] manu, [i.e. potestate Tua] quae 
Tu tueris** (auxilia), [i. e. quum ea instrumenta* ad me accedent quae ad 
salutem nostram efficacia firmiter constitues et ad effectum adduces] (c) quae — 
[auxilia] proponebas [vel ‘-nes’ ut] mercedes-sacras-[-afferentia] scelesto* [in 
poenam] sanctoque*|in praemium] (d)(Tui) una-cum-calore [Tui] Ignis Sanctitate 
vehementis (€) quum mihi {ad me] Bonae robur accedebat [vel ‘accedet’| Mentis. 

Pahl. text translit. Aétinam! Lak rai minid homanih? thagik, afztinik?, — 
Atharmazd, (b) amat* zak i5 kola II (do) pavan taibané¢ Lak benafshman7 
aiyyarid, [aigh, mindavam i$ minavad va® stih Lak bara afzdyinid] (c) man 
yehabtinéd rast darvandan va ahartbanich, [aigh bukht va?® dirikht!! pédak 
vadtinyén]. (@) Hana i? Lak Atash garm® amatash zak? mfin pavan Aharayih 
aj5, [aighash'? sardarih'® va!° zak i7 nadik (sic loco névak)] (e) amat avd 
li zax i pavan Vohiman stahamak yamttinéd!+ [Sdshans]. 1See P. throughout. 
* DJ. ins. * DJ. ins... * Mf. amat. *D,om.9 ° DJ. De. 2 Dieepne i Deana 
*D. ins. va. * DJ. va or -6.. “ DJ., Do ins. 2 Dl Pa var (or rad) soe es 
P. “dar (DJ. ‘aighash zak sardar . . v.’ on the margin). “see P. throughout. 

Pahl. iransl. Thus on account* of* (or ‘concerning*’ (?)) Thyself 
Thou art* thought mighty and bountiful by me, O Atharmazd, (b) since botht 
the cnterests are helped on (or ‘befriended’) by Thine own mighty self*, [that 
is, the interest which is of the spirit and also that of the world are fully 
promoted by Thee], (c) which Ye* render as (or ‘which renders’) justice to 
the wicked, and also ¢o the righteous, [that is, make Thou* (or ‘they shall 
make’) the pure and the vile plain]; (d) yea, Ye* give (or ‘it gives’) this 
Thy fire’s flame, since by it is that which is strength through Sanctity, [that 
is since through it 7s a chieftainship and that which is good] (e) when that 





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sau +AU PLU Yady Je» Delowe su }eb basso ga, — 5 eed 
porsonal “62 BOs Coy zal 940933 "+6698 


Hyocres woxpoen)) “yeh Gung .a )asrey suse : 


XLII. 4, 5. 161 


Free tr. Thus may I conceive Thee mighty, Ahura Mazda, 

When aids Thine hand hath sheltered near approach me, 

Aids which as rewards Thou ’lt* give to good and evil, 

Thy fire’s flame therewith the strong in justice, 

_ And when to me Thy Good Mind’s power comes. 
which is just violence*!, with* a* good* intention*, approaches me, [Sdshans 
(probably a Dastir cited as authority on account of the unusual association 
of ‘violence’ and ‘Vohtiman’)]. *1‘Or a violent one’. 

Ner.’s sansk. text. Evam Tvadartharn achintayarn, dridhatara* ma- 
hattara Mahdjnianin, (b) yat tat dvitayarn caktya yas* Tvarh svayarh sahayi- 
tavan* asi, [kila, kimnchit yat ihalokiyar) paralokiyarn! Tvam pravarddhitavan*? 
asi] (c) yat* dadati satyarh durgatimadbhyah muktdtmabhyagcha, [kila, qud- 
dhari? acuddham® prakati-kurute]. (d) Tvadiyo gharmataro ’gnih Dharmena 
balishthaccha, [divyadhipatigcha gobhanah] (e) yagcha mahyarh Uttamena 
~hathi prdpnoti Manas4, [Caociosah yo hathena srishtith Aharmanasya nihanti]! 

1p, 3.3, J4, 5.* om, 2 J.* vriddh-. 

Ner. transl. Thus I was thinking concerning* Thee, 0*(?) Thou more 
powerful and greater one the Great Wise Lord, (b) when that pair of heavenly 
and earthly influences (see gl.) approached* (?) me* (2), those which* Thou hast 
Thyself befriended with Thy*! capability, [that is, Thou hast promoted a thing 
which belongs to this world here and also beyond], (c) which pair* (with 
Thy Fire*) bestow* justice both upon the wicked and upon the free-of-soul 
(the good), [that is, it makes the clear and the obscure evident], (d) Thy Fire 
more (most) hot and most strong through Sanctity [a brilliant Lord of hea- 
ven], (e) and when he who is violent* through the Best Mind is coming upon 
me, [that is, Gaogiosa 7s*2 coming*? who smites Aharmana’s creation with violence]. 

*1 Poss, meaning, ‘when, through capacity, Thon ete.’ ** here Qao® is not a quotation. 

Parsi-pers. Ms. trit. Edin am Tfi-ra andéshid [] tigi afzini+ ya‘ni + *nirmand (?) 
(vel *reghsmand(?)), Hormuzd, (b) kih an ¢ har dai pavan tuvan Ta khod yarid-hed, 
(kf, chiz 7 minfi u géti‘T’ bih zayAdah-kunad], (c) kih dehad barabar darvandan u ash- 
avan ham, [kai, khélisi u na-khalisi zahir kunand] * (d) in ¢ Ta Atash garm kiyash 
an kih pah Savab buland, [kash [ [parvard (?) + ham (sic vid.) + amadah-ast = rad 
(vel var (?)]) ¢@ sardaran [] an ¢ nék, [kf, kih pah zulm (?), va pédaish [or ‘paiday°’] 
gana* ra bih zanad = dgh mitn pavan stamah* v adém k(g)anak ra bana* zanéd) | (e) kih 
an man 4n ¢ pah Bahman zulm rasad, [ [pah = pavan] Sdshyés] x 

Free tr. Thus I'll conceive* Thee bounteous, Ahura Mazda, 
As* in creation’s birth I foremost see* Thee, 

When deeds most just rewarding and words, Thou givest* 

Ill to the evil, pure blessing to the good, 

By Thy great virtue* in this world’s last change. (* or ‘wisdom’). 

Verbatim transi. Beneficum (vel ‘sanctum’) sic Te, ae 


162 XLII. 5, 6. 


Ahura, (b) quum Te mundi in-partu vel ‘-genitu’ [i. e. in-creatione] videbam* 
primum, (c)quum reddidisti facta praemiis-instructa [i.e. remunerata et] (quae 
(que) [sint] verba, (d) malum malo bonam[-num] praemium-sanctum sancto 
Tua virtute [vel ‘sapientia superna’ in] creationis conversione [vel ‘in exitu’} 
ultima[-mo]. *1 Vel fortasse est methi conj. ‘Benignum Te existimabo* quum Te in 
partu mundi, [i.e. Te exsistentem ex principio ab omni aeternitate] videbo* deum su- 
premum semper sine pari’. 

Pahl. text translit. Afzinik am! aétin’ Lak minid homanih, Atharmazd, 
(b) amatam zak i Lak ziké dén ahvan khadittind fratfim, (c) amatat yeha- 
bind avd kinishn-karané? mozd, va mainich pavan milayd (d) *zanishnd aydé 
zadar [afaté yehabiindo], zak i shapir tarsagahth5* (sic) avé valman { shapir. 
(e) Pavan hana® i Lak hinar dim’ afdimich® vardéd). 

* D. ins. am, “? D. ins. raf. * D. ins. va. * D. ¢ yalman i. 5 so DJ.(?)**, D, 
* DJ. aé. 7 DJ. ® See P. ins. * See P. throughout. (** or read ‘Akasth’). 

Pahl. transl. Bountiful thus Thou art (wert*) thought by me, O Athar- 
mazd, (b) when first I saw what was Thy production in the world, (c) when 
Thou gavest a reward to those who have done deeds and with regard to 
what also zs with speech, (d) smiting for the smiter [was also established 
by Thee, and a good revering-recognition* for the good]. (e) Through this 





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Verbatim transl. In-quo [exitu] cum-benefico Tuo spiritu (exitu) venias — 
[vel ‘venies’], (b) O Mazda, cum-Regno [vel ‘cum-regali-imperio Tuo’) in-hoc 
[exitu] Bona Mente, (c) cujus actionibus, li. e. vi illarum actionum quae in 
mandatis Tuis (de ritu et de more) peragendis perfectae sint] coloniae [sacrae 
nostrae] Sanctitate promoventur*], (d) His leges [de facto et de ritu] docens- 
enuntiat Pietas (prompta mens gratia Tua in nos* inspirata), (e) Tuae In- 
telligentiae [leges], quam [quae] nemo facit-ut-ludatur[-dantur], [hoc est 
quam nemo fallere possit]. Vel ‘in nobis’. 

Pahl. text translit. Pavan Lak1 afztnik minavad! vardishnd yamtinéd 
[min saritarih avo shapirih?] (b) pavan zak 1 Adharmazd khiidayih dén zak i8 
Vohiman, (c)zmtin pavan zak #4 valman kfinishnd géhand 15 Aharayih fra- 


XLII, 5, 6. 163 


which ¢s Thy virtue (or ‘in accordance with this which js Thy capability 
(or ‘wisdom’)’) the last also of the creation turns thus in its ending. 

Ner.’s sansk. text, Mahattama{-mo]! mahyati evar Tyari, Mahajiidnin, 
amarsthah, Svimin, (b) yat te bhuvane jananiri*2 dadarga “hari prathamam, 
(c) yat* adh karmakridbhyah* prasadam, yachcha yachasi, (d) vighatarn 
vighatakebhyah*, uttamdm*? vibhatir uttamebhyah. (e) Tava guneshu srishtih* 
paribhramati* nidane’, + 3.5, J.* tara. 2 J.* uttamanam, @ Py 

Ner. transl. Thus Thou wert* thought greatest”! by me, O Great Wise 
One the Lord, (b) when I first saw Thy production in the world, (c) when 
Thou gavest grace (or ‘reward’) to those who labour with action and also 
what ¢s* with* (or ‘in’) speech; (d) and so likewise didst Thow send de- 
struction* upon the destroyers, but the highest (i. e. the good spiritual*- 
riches* (or ‘adyvantage’) to the good*; (e) for in and through Thy virtues 
is the creation turning (or ‘changing’) in the end. *' Not meaning ‘O greatest’. 

Parsi-persian Ms. trit, Afztini + kunand(ah) ma-ra édfin Ta andéshid hasti, Hormuzd, 
(b) kih am an ¢ TA péda-, or (‘paida-’)-kard andar jihan vinandah (sic vel ‘vindah’ (sic)) 
avval; (c) kiyat dad an kunishnkaran (sic) + kar-kunandahgan muzd, va kih ham pah 
sakhun, (d) [va = va] zadan [] 7 [a = varman] ¢ zadar [Tu-ra dad] an 7 veh bandagt 
an fi ¢ veh * (e) Pah in ¢ Ta hinar pédaish*! [andar = dayen| akhir ham [Tai = Lak] 
gardid*? [pédaish*! = dém]] #*) *! Or ‘paiday®’. * or ‘paidayish ¢ Tu gardéd’ sees. 6. 





Free tr. In which last changing Thou, a spirit bounteous, 

Comest with Good Mind, and Thy Kingdom, Mazda 

By deeds of whom the settlements in Right are furthered; 

Laws unto these to teach Devotion* striveth, 

Laws of Thy wisdom which no man deceives. 
dahishnih, (d) valmanshan min radd Amdzédé* bindak minishnih [Sdshans], 
(e) min hana? i Lak “khiradd padash 14 pavan mindavam bara, frifi-ait8, 

*Mf, ins. f. ? DJ. *pir. *DJ., D. ins. i * DJ. ins. ©DJ. om. *P. om. 7 DJ. ad. 
* See P. throughout. 

Pahl. trl. Through Thy bountiful spirit the changing comes (or ‘In* 
that changing:- (pavan to be applied to vardishnd), O Thou bountiful Spirit, 
Ye* come*’) [the change from wickedness to goodness] (b) through Adhar- 
mazd’s supremacy* in that which is a Good Mind, (c) through* whose* deeds 
there is a furtherance of the settlements of Sanctity (d) for* those (oblique 
by pos.; see also Ner.) to whom the Perfect Mind is teaching a regulation, 
(or (read ‘pavan’) ‘whom the master is teaching through the perfect mind’) 
[Séshans (cited)], (e) in*t regard*! to*! which*! this Thy wisdom is in no 
wise deceived. *Or ‘by which’. 

Ner.’s sansk. text. Evath, mahattarat, Tvayi*, adricyamtrte?, paribhra- 


AtyA 


mata* pripnoti (nikrishtatvat* uttamatve*], (b) Mahajiidnino® rajyena antah* 


164 XLII. 6, 7 
uttame manasi, (c) yesharicha karmabhih bhivibhiteh* punyatmanyah* vrid- 
dhidatih* (d) taic¢cha ye gurucishyapitah* (?) samptirnamanasa, (Caogiosena], 
(e) Tvadiyam buddhism ye no kenachit pratarayanti. 

© J.4 tare. 7J.4, J.* ch, 480 J.3, J.4, J.* * 5.4 °mand. © all yap. 

Ner. transl. And so by* Thee, O Thou Greater spirit, the changing 
comes [from a state of degradation into the exalted condition (i.e. ‘to good- 
ness’)], (b) through the sovereignty of Thee the Great Wise One within the 
exalted (i. e, ‘the good’) mind, (c) through whose deeds zs the promotion of 








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Verb. transl. Bene-largientem [vel ‘Sanctum’ (?)| sic Te, Mazda, existi- 
mayi**, Ahura, (b) quum me Bona circumibat*1, [i. e. ad me propius accede- 
bat] Mente [Obedientia (?), hoc est, sanctus oboediens devotus, et oboedien- 
tiam inter cives incitans et confirmans], (c) interrogabatque*t me: ‘Quis es? 
cujus[-que] es [i.e. ‘cujus patriae civis, vel cujus regis vel dei servus es’*?]; 
(d) quo-modo hodie significationes [de hac re] interrogando* [i. e. indicia ad 
responsa interrogationibus de rebus sacrae causae et nationis nostrae danda} 
monstrabo (e) in (vel ‘de’) Tuis coloniis sacris in [vel ‘de’] corporeque, 
[i.e. de te ipso]’? *1 Utrum hoe loco etiam conj. stet necne? ‘existimabo* .. circum- 
ibit® . . . interrogabit*. . .’. 

Pahl. text transl. Afzinik am‘ aéttind Lak minid hémanih, Adharmazd, 
(b) amat avd li Vahoéman bara mad, (c) ptrsiddsh? min li, aigh: min hémanih; 
va? min main‘ hémanih? (d) Chigin zak i® yom dakhshak, [yém i] fraz avo 
hampérsakih numid yekavimtinéd, [aigh, dakhshak chigiin vadtinam-é® (e) i] 
madam hana i” lak} géhdnd tand* rai, (numidd yekavimtinéd ?)8. 

* D. ins. am; DJ. i, *D, ch ash. ? D. om. va * M. ins. avd nafshman; D. ins. 
ayo (?). § DJ. ins. i. © DJ., M. °nam-é; D. ‘namam. 7 DJ. om. ® see P. throughout. 


Pahl. transi. Thus I thought Thee bountiful, 0 Adharmazd, (b) when 


ae —_ F 





XLIJTI. 6, 7. 165 


the holy landed*!-estate** (the country*) (d, e) through those who are taught 
by the master, and with a perfect mind, [through Caogiosa], and who in no- 
wise thereby deceive Thy wisdom. * See géhani. 

Parsi-persian Ms. trit. Pah Ti, afztini-kunandah mint, [Hormuzd — Anhoma*), gar- 
didan rasad, [az badtari 4n vehi] (b) pah an ¢ Hérmuzd khudai andar an 7 Bahman, 
(c) kih pah 4n ¢ 0 kunishn jihan 7 Savab afzini-dehandah * (d) dshan kih rad Amtizéd 
bindab minishni [Séshyés*], (e) kih ana (sic) ¢ Tai khirad padash nah pah chiz bih 
fréft** (?) hed* #% *1 Vel ‘fariftah’. 





Free tr. Thus I conceived Thee, bounteous, Ahura Mazda, 
When with the Good Mind’s help Obedience* neared me, 
And asked of me: ‘who art Thou?, whence’ thy coming? 
How for their questions now: signs shall I show them? 
Signs in thy settlements, and in thyself? 


the Good Mind approached me, (c) and asked me* thus: ‘Who art thou, and 
from whom art thou, [i. e. from whom did’st thou come?], (d) and how is 
the sign given on* (or ‘ of”) [the day which] has been indicated (or ‘shown i) 
for the questioning or ‘conference’ (so also Ner., but in the earlier trans- 
lations yom may have merely repeated aydr(é) = ‘to day’), [that is, how 
may I produce the sign] (e) [which is shown] on (or ‘concerning this thy land 
(or ‘Thy (?) world’ (?)), and thy (or ‘Thy’) person?’ 

Ner.’s sansk. text. Mahattama{-mo*!] mahyarh evar Tvath, Mahajiidnin, 
amaristhah*, Svamin, (b) yat* mahyarh Uttamath samagachchhat* Manah, 
[Gvahmano ’marah], (c) aprichchhat* mam yat: ‘ko ’si??, kebhyo ’si? (d) Ka- 
thazh vasarasya chihnaih pragnakéritayai? nidarcitam Aste?, [kila, chihnarm 
katharh karomi] (e) upari tvadiyayah* bhivibhtiteh tanoccha’.. + Not voc. *? C, 

Ner. transl. Thus thou wert* thought greatest to (or ‘by me, maya’), 
O Great Wise One the Lord, (b) when the best Mind approached me [Gvah- 
mana the Immortal], (c) and asked me: ‘Who, and from whom art thou, (d) and 
how is the sign of* the* day for the investigation declared, [that is, how shall 
[provide asign] (e) concerning thy landed* estate* (thy country) and thy person’ ? 

Parsi-persian Ms. trit. (a) No tr. for ‘a’; teat as in my Pahl., (b) kih 4n man Bah- 
man bih rasid (¢) [] [—? = —?]] az man kfi: ‘Kih hasti, [] az kih hasti? (d) Chin 
an riz khaslat*, [ki dgh] [riz 7] fraz an hampursagi []? [kf rfiz7 TQ marg ¢ aknin nist 
= dgh yom t Rak marg (a) kniin (sic) rott (= 1éit)}, (ki, khaslat chfin kunam]?' (e) ¢ avar in 
¢Tt jihin tan r&é [numfid éstéd?, [ki TA kih hasti? = dgh Rak, min homini*?’]} x 





166—SCyj XLII. 8. 


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Verbatim transl. Tum huic dixi*! Zarathustra primum: re-vera-prae- 
sens vexator*? quoniam potens* (lege isdva*) [sim] contra scelesto[-tum ]-in- 
fidelem, (vel ‘ potens-sim (iséya denom. verbi ¢s’), i. e. quoniam potestate mea 
scelestum infidelem opprimam) (c) igitur probo {in gratiam probi] auxilium- 
gaudium-(-afferens) sim validum* (d) dum ad curas-diligentes*3 [pro Regno 
Tuo] secundum-judicium-voluntatis-Tuae-constituto-(Regni[-no]) me-donem] (e) 
quantum [et quam-diu] (ad) Te, O Mazda, adoro[-rem], {et Tibi] hymnum- 
meum texo (que) [vel ‘texam’]! *' Utrum aoji ut conjunct. intelligi possit, necne ? 
** vel neutrum pl. accentu mutato: ‘quoniam [infideli] vexationes*?... optem (sic tra- 
ditio), i.e. vehementer imprecer*. ** yel ‘oblectationes*. . ex Tuo. . Regimine capiam’. 

Pahl. text translit. Aétintsh avo valman’ gift aigh Zaratisht homanam 
fratim, (b) ashkarak béshidar, [aigh, saritaran Ashkarak ghal béshém]; va 
chand khvastar hdmanam kininam valman ¢ darvand [Ganrak** Minavad], 
(c)? aétfind avo ahartibd min? valman i adj-hémandé aité; aighash raminam; 
laighash pavan nadikih* (so for névakih) fraz avd khtdath dedrinam-é| 
(d) Amat zak yeheviinéd nadtkih, [aigh tand* i pasind yehevinéd] pavan 
kamak khidayih® yehabini-aits, [aigh paddakhshahih? pavan avayast ghal 
yehabini-ait], (e) aétind Lak Adharmazd stayishné hémanih, khvéshinishnd 
hdmanih, [aigh, pavan nafshman darishnd homanih. Yeheviind min: avd 
nafshman ktinishnd®: yemalelindd]. +DJ., D., P. valman; M., K.® ayé li. ? D. ins, 
va. *so DJ., M., K.° valman i. *DJ. 6 or va. ®DJ., M. *nam-é; D,°namam. ° D. khidayih(?). 
7 DJ. pad°, M. shalitéth, * DJ., D. °nth; see P. throughout. 

Pahl. transl. Therefore spake I* first to him thus, I* Zarattisht, (or 
‘I am Z.’, but h6manam** = ego): (b) ‘a manifestly-real-tormentor am J, [that 
is, I openly torment the wicked]; and as much as I am desirous (possibly 
‘as much as I am a beseeching-supplicant’), so much do I hate him who is 
the wicked [Ganrak* Minavad]; (c) so also a benefit is for the holy from 
him who is strong, that is, I am rejoicing him, [that is, I would bear him 
forth to the sovereignty for (or ‘as’) a benefit]; (d) and when this benefit 
comes* to* pass*, [that is, when the future body is produced), then the 
Sovereignty of (or ‘according to ’) desire is given (or ‘established’), [that is, 
sovereignty is given (or ‘established ”) as to what is desired (or ‘requisite’)], 
eee eee 


XLII. 8, 167 


Free tr. To him I Zarathushtra (then) answered foremost: 
Torments in very deed the wicked send i, 

But to the just would be a joyous power, 

While with full care I toil Thy Realm awaiting, 

Long as to Thee I may praise and weave song. 


(e) and thus, O Atharmazd, art Thou to be praised; and thus Thou art 
to be appropriated* (or possibly ‘Thou art appropriating*2’ (sic)), [that is, Thou 
art to be kept* for one’s self (or ‘Thou art keeping*?(?)-- for Thyself*’ (?). 
Some say that the rendering should be: ‘Thou art to be made one’s own]. 

* Or reading ‘ayo li’, ‘then he spake to me first’. *?so forms in ‘ishn’ at times. 

Ner.’s sansk. text. Evyarh tara pratyavochat* yat*: Jarathuctro ’smi, 
prathamam, (b) parisphutath pidayita yavad ichchhaya durgatinah, [Ahar- 
manasya nikrishtanari cha yadrichchhaya* prakatarh pidayita ’smi]. (c) Evarh 
punyatmanah* pramodayita ’smi balishthatamat *(sic) [Gustacpat* punyatmano 
Hormijdasya pramodaii karomi, kila, cubhena svamibhyah pracharami], (d) yo 
’sau bhavishyati svechchhayA rajyasya data, {kila, vapushi pacchatye rajyaim 
samihitena dasyati]. (e) Evam satyath, Mahajiianin, stotavyo ’si, svadhinayi- 
tavyo™ ’si, [kila, svadhinac cha karyo ’si]. + J.* yadri°. 

Ner. transl. Thus he*(?) answered him: I am Jarathustra, and as the 
first thing (b) I declare that as much as accords with desire (i.e. as much as 
I* desire) so much am I manifestly a tormentor of the wicked, [that is, I 
am spontaneously and openly an oppressor of Aharmana and of the base] ; 
(c) and so also to the holy of heart* am I a producer of joy from the ‘most 
mighty one, [that is, I will eftect Joy for* (sic) the holy* Hormijda (sic) 
through Gustagpa, that is, by means of (or ‘on account of’) a benefit I am 
advancing to the Lords], (d) for he (Gustagpa (or ‘Hormijda’ (?)) will be 
the bestower of the kingdom with (or ‘which is with’) spontaneity, [that is, 
he will bestow the kingdom in the future body through (or ‘as’) his own 
desired thing]; (e) and thus, 0 Great Wise One, Thou art truly to be praised, 
and to be treated as one’s own* (? or ‘as absolute*’), [that is, Thou art to 
be made one’s own (or ‘absolute* VE 

Parsi-persian Ms. trit. Edfmash an a guft kf: Zar(a)taisht hastam, avval; (b) ash- 
karah 4zar-dehandah, (ki, badtaraén zahir 6 azar-deham], va chand khydstar hastam, 
kinah-kunandah (sie) hastam 7 fi 7 darvand (Gana Mina) « (c) Edin [] [a = vaman] 7 
asho*, [] [kih = mén] & 7 bulandmand hast [Vishtasp = Vishtdsp], kish ramishni- 
deham, [kfish pah néki fraz an pAdishah baram, [an Din = zak Din]] % (d) Kih 4n 
bashad néki, (ki tan 7 pasin béd], pah kamah khudéi [] [dehad = ddbinéd], [kt 
padishahi pah bayad + ya‘ni + laik* 6 [khvahad = ddbiinish-héd] dad]; (e) édin Ta, 
Hormuzd, ta‘rif hast? khyéshi (], (kt, pah khvéshi dashtan hasti * Baidkih: 4n khyéshi 
kanishni (sic): giyad] x 





168 XLIff. 9,’ 10° 


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SIs II} 496 IMAI PIN WE 14099 Qs) M9 39 

Verbatim trl., etc. Benignum-|et (bene-)largientem, vel ‘sanctum*(?)’] 
sic Te, O Mazda, existimavi! (b) quum me Bona circumibat Mente [Oboe- 
dientia*, i.e. ad me accedebat*! servus Tuus devotus oboedientiam inter cives 
confirmans], (c) ejus [vel ‘sua’] interrogatio|-tione hac]: ‘cui [i.e. quid] ob- 
tinere (vel ‘intelligere’) vis? (d) Sic (ad) [respondi]. Tuo igni oblationem 
se*-humiliantis*-laudis (e) [et] Sanctitatis me [mecum mediter™] quantum, [i. e. 
usque adeo donec eam oblationem mente-|-comprehendam (vel ‘potestate-mea- 
possideam’), i. e. usque adeo quoad opes ad eam perficiendam sufficientes 
adipiscar, talem oblationem] (mecum-mediter*!), [i.e. cum* summa diligentia 
in mente agitabo]. *! Vel ‘-tabor’. 

Pahl. text translit. ‘Afzinik am? aétiind? Lak minid hémanih*, Adhar- 
mazd, (b) amat avé li Vohtiman bard madé. (c) Valman i Atharmazd li ptr- 
sidé aigh: zakaté5 (vel zité®) mtin® 4kds-dahishnéth kamak, [aighat pahréj7 main 
avdyad, aigh® khayittinih®]; (d) 1°aétind avd hana i Lak Atash rad hémanam‘t 
pavan niydyishn (e) Aharayih, chand li khvastar homanam*+12,, minam!3. 

* DJ. ins: aétine. * DJ., D., P. add am; MM, K° om. *)DJ. iss am. “Jo (e)e 
M. °ih, or °4é; D. °nanth. " DJ., D. zakato. 2° Dio mau. ° DY ms is82 Bo oes. 
danako. 7° line d only in D. and P. “D. *nanam. 1?DJ. °ém(?). 1%see P. throughout. 

Pahl. transl. Thus Thou wert* thought bountiful by me, O Atitharmazd, 
(b) when Vohiman came to me, (c) for then that* one who is Atharmazd 





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; Verbatim trl. (with paraphrase). Sic Tu mihi monstres [vel ‘provideas, 
1. €. Monstra, provide’) Sanctitatem [Tuae legis et gratiae, i. e. instrue 
animam meam omnibus virtutibus] quoniam mihi [eam §.] studiose-invoco 


XLII. 9, 10- 169 


Free tr. Thus I conceived Thee bounteous, Ahura Mazda, 
When with the Good Mind’s help Obedience* neared me, 
And asked of me: What wilt thou for thy gaining? 
Then for Thy Fire praise -offering I besought him, 
Planning Thy Law’s advance while thus I may! 
asked me thus: With thee* for (or ‘concerning’) what* (min oblique by 
position) is the desire for instruction? [that is, for* what* (man oblique) is 
care and attention required by thee, that thou understandest* it ?]; (d) there- 
fore to this Thy Fire I am bountiful in praise, (¢) and on Sanctity I meditate, 
and will continue so to ponder as long* asLam a suppliant. * Or ‘as long as I wish’. 
Ner.’s sansk. text. Mahattama{-mo*] mahyath evati Tvarn, MahdjiiAnin, 
amamsthah, Svamin, (b) yat mahyath Uttamari samagachchhat! Manah {Gvah- 
manah], (c) enarh (?) aprichchhat! Hormijdah yat: Te kasya vicishtajiane 
kamah? [Kila, te pratiyatnah? kasya rochate, kimchit jhasyasi?]. (d) Evan 
asau ‘Tvadiyaya Agnaye dakshini bhavami [pranamena*], (e) punyaticha ahath 
yavad ichchhami dhyayami’. +©., J.4, J.* °prachchh®. 2 corrected; ie Ey Oseohenrn 
Ner. transl. Thus Thou wert thought greatest*! by me, O Great Wise 
One the Lord, (b) when the Highest (Good) Mind, [Gvahmana] came to me 
(c) and Hormijdah asked him (or ‘me’ (lege madm(?)) this: ‘for what is thy 
desire in thy discerning knowledge ?’, [that is, devotion toward what pleases 
thee so that thou wilt (or ‘mayest’) know a thing?’ (d) And so he (?) answered: 
‘to Thy Fire I am bountiful [with praise*], (e) and upon Sanctity do I medi- 
tate as long* as I have desire. ** A voc. was hardly meant; see Gatha and Pahl, 
Parsi-persian Ms. trit. Afzimi-kunandah (?) man édin Ta andéshid hasti, Hormuzd, 
(b) kih 4n man Bahman bih rasid » (c) U ¢ Hormuzd [kih = amat| pursid ka: Zakiyat 
(sic vid.) kih agah-dahishni kamah, [kit parhéz kih laik, kih dani]? * (d) Kdtn 4n in 
4 Ta Atash sakhdvat hastam pah niyayishn * (e) Savab [man =7a] chand [] khvyastar 
hastam, andésham (?) % 





Free tr. Do Thou Thy Holiness revealing teach me, 

Since with Devotion joined I seek perfection* ; 

Ask Thou us questions such that Thou may’st* search* us 

For question Thine is ever of the mighty 

When e’er his searching* word* Thy ruler speaks. 
(b) Devotione[-nem] comitatus [eam sequens ut eam Sanctitatem omni spe et opera 
enisus obtineam|]. (c) Rogaque [etiam] nos qua*!, [i. e. ‘ut (ya=yéna) Tui, [i.e. 
a Te] simus*! (ehma = adsma*(?)) [penitus] rogati* [de nostris necessitatibus 
(omnino ut iis succurras)|; (d) quaestio enim a Te [posita est] talis qualis hoc 
[ea] potentium (e) quum Tuus regnans-princeps optationem [i.e. voluntatem 


suam de scientia rerum spiritalium, i.e. quaestionem suam de salute] ponat 
22 


170 XLII. 10, 11. 


fi. e. enuntiet] potentem. *1 Vel fortasse (c): ‘Roga nos [eas interrogationes quae] 
Tibi (vel ‘Tui [Tuae]’) a (sic) nobis (= éhma*(?)) [a* Te*] rogatae, [i. e. quae in tempore 
futuro praeponendae sint], (d) interrogatio enim Tua [in nos* inspirata* est interrogatio] 
potentium, [dominorum nostrorum] (c) quum Tuus regnans [-princeps] optationem**, [i. e. 
voluntatem suam pet interrogationes de rebus vere optabilibus} reddat potentem, [i. e. 


quum sic voluntatem suam in re vera plene constituat]. *° Vel fortasse ‘precationem — 


pronuntiet’ (?) = aéshem dyad(i). ** Sunt qui ut sequitur reddant: (a) Ahura dicit 
‘invoco’ (?sic)...; (e) quoniam [vel ‘ut’] Te capax (= khshaydas) [aliquis] contentum (= 
aéshem) reddat potentem (ex eo est quaestio tua quaestio potentium), 

Pahl. text translit. Aéttind Lak avd li yehabanait Aharayih amatat? 
hémanam? pavan karitiinishné? karittinam (b) pavan Bandak Minishnih avakih, 
amat zak i valman if biindak [minishnih® avé nafshman vaduniayén*(?)*; aigh 
zakich’ pavan dad ras aéttind avo nafshman shayad kardand, amat Aér- 
patistand bindak minishniha’ vadinyén. Yebevind mtn “Amikhtishnéd (sic)” 


a! 


gift]. (c) Pirsaich®? min lanman min'? Lak"! pavan zak pirsishné*!? [Dind*} - 


(d) maman pirsishnd Laké minat aétiind pavan zak i'® amAvandih, [pavan 
zak pursishnd] (e) amat avo!2 Lak padakhshahih'4, Atharmazd, pavan khvah- 
ishnd yehabinédé amavandih, [aigh, amat Diné* yemaleltinih, at amavandih 
yehevinéd'*]. +D. ‘ih i, *D. tan man, * DJ. ‘nih. ‘so DJ. ins. zak i aé; D. has 
zak i; M., K.5 zakai. © see P.; others om. © so all. 7 M. ins. 7, *® so DJ. ® D. °sihich. 
*'DJ., D. ins. min. *! D. ins. lak, 72 DJ; msi 2 DJvome 1, eee: bee 
shalita. + see P. throughout. 


Pahl. transl. Mayest Thou therefore give me Sanctity since I invoke 
Thee with invocations (b) with the accompaniment (or ‘assistance (?)’) of the 
Perfect Thought, when [they shall make] that which és that perfect* [thought 
their own, that is, that also it is necessary to make one’s own in the 
way prescribed by the law (or ‘in the appointed way’), if they would carry 
out with a perfect mind the priestly assemblies (or ‘studies’); some have 
said that ‘the perfect doctrine’ was the correct rendering]. (c) Ask Thou of 
us also those questions which are Thine, and contained in that questioning 
[which ts the Religion?]; (d) for the questioning is Thine* which is thus 





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Verbatim trl., etc. [Bene]-largientem [vel ‘sanctum (?)’] sic Te, Mazda, 
existimavi*', Ahura (b) quum me [Oboedientia, i. e. servus Tuus oboediens 


XLII. 10, 11. 171 


Thine in power {in that questioning}, (e) since in Thy sovereignty, O Afthar- 
mazd, it gives forth power fin answer to prayer, [that is, when Thou de- 
clarest the Religion power is with Thee}. * Possibly ‘make Thou Thine own’. 


Ner.’s sansk. text. Evari Tvati mahyari dehi punyam yad aharh prar- 
thanaya‘ (?) prarthaye (b) sarpirnamanasa Salimigrah? aparebhyac cha pari- 
pirnam, [kila, *tach cha yat sadachdrimarge evari svAdhinarn cakyate kartura 
chet adhyayanai saraptirnamanasa? kriyate]. (c) Prichchhach4’sman yaté 
Te* etasmin* pragne [Dinau] (d) pracno yatas Te yah evar tena utsdhena 
(e) yar tubhyarh raja Hormijdah abhipsaya® dadati utsdhari®, [kila, chet 
Dinith brite, tatas te utsdho’? bhavati]. + J.* *thana. *% J.4 sanmishté. * J,* om. 
from 3to manasa in sampurnam®. * J,3, J.4, J.* yat te tasmin. * J,4 °psyaya (sic). 
® J. uchhaham (sic). 7 J.* diff. 

Ner. transi. Do Thou therefore give me the sanctity which I desire 
with desire (b) accompanied by mental perfection and also fully by the rest, 
[that is, give me that which it is indeed possible to make one’s own in the 
way of good action, if study is applied to it with mental perfection]. (c, d) 
Do Thou also question us for Thine is a question in this questioning [in 
(or ‘concerning’) the Din], because Thine is the question which is thus asked 
with this vigour, (e) the questioning which Hormijdah the Monarch gives 
thee* through desire (on account of thy wish for it) as strength, [that is, 
if He utters the Din, thence is thy* strength]. 


Parsi-persian Ms. trit. Edfim Ta 4n man deh* (?) Sawab, kih [] [tan = tan] [] 
{kih = amat(?)] pah khvandan khvanam (b) pah bundah minishni madad, kih 4n 7 fi 
¢ bundah [minishni* = minishni] (an khvésh kunand, kf, 4n ham pah dad rah édtn 4n 
kKhvésh, |] (kunand = rdgénénd*], shayad kardan, kih magopatdari (sic) bundah minishni 
kunand*. Bavad kih amfkhtan guft + ya‘ni + guftan] (c) n. tr. pro pursich [] [kih 
= min| ma kih Ta pah an pursishn, [—] (d) chih pursishn 7 Ta kiyat édin, pah [] 
himmati + ya himmat {pah 4n pursishn] (e) kih [] {an = zak, « Ti padishahi [ | 
pah khyahishn dehad* himmati (sic vid) + himmat, [ki, kih Din gfiyad at himmat-_ 
mand (?) bashad] # * Or ‘dih®’, 





Free tr. Thus I conceived Thee bounteous, Ahura Mazda, 
When with the Good Mind’s help Obedience neared me, 
And with Your words my soul I first instructed; 

Woes that devoted one ’midst men forewarned me. 

Yet will I that fulfil named by Thee best! 


cum-interrogationibus (?)] Bona circumibat*, [i. e. ad me accedebat] Mente, 
(c) quum {verbis (hymnis) et mandatis] a-Vobis-dictis me-commoveo primum, 
(d) difficilia [et-res-aerumnas] mihi [me] hortans-docebat** (vel ‘mihi man- 
dabat**’) inter-homines cordi-addictus [Tuus nuntius, vel ‘cordis devotio*’} 


172 XLUI. 11, 12. 


(e) hoc facere*2 quod mihi dicebatis*! optimum. * Vel conjunct. *? sic ad 
yerbum, sed fortasse verti potest: (e) ‘sed tamen hoc faciam’ (inf. loco imper.), etc. 

Pahl. text translit. Afztintk am! aétind? Lak minid hémanih?, Athar- 
mazd, (b) amat avd li Vohimand bara mado (c) amat Lektim milaya pavan 
nikézishné nikézidé fratiim, [Dino*], (d) va tang tand avé li guft dén ans- 
hfitaan rabak-dahishnih, [aightand hana gift, aigh Dind* ribak kardandé dish- 
khvar4]. (e) Aétfind varzishnd yehabinam, aightand> avo li guft pahlaim, 
[akharich® ghal vadtinam-é7]. + DJ., D. ins. am. * DJ. ins. am. * M. %th (or ‘ai”), 
D. °nanih. * DJ. dtish-khvar. * DJ., D. mfin®.. § DJ., D. om. 7. “so DJ. 

Pahl. transl. Bountiful thus Thou wert** thought by me, O Athar- 
mazd, (b) when the Good Mind approached me, (c) and when he first ob- 
served with observation (or ‘expounded (?) with exposition (?)’ (not impossibly 
‘when I first observed, etc.’ see ‘am’ in line a.)) Your word*!, [that is, Your 
Religion]; and Ye declared to me that its propagation* among mankind was 
difficult, [that is, this was said by You, that ¢t was difficult to make the 
Religion progressive]; (e) therefore I effect*! cts accomplishment™, for this 
Ye declared to me to de the best; [and afterwards also I would effect it}. 

*1 Or, ‘so I do* the action’. 

Ner.’s sansk. text. Mahattama[-mo*] mahyari evarh Tyarh Mahajianin, 
amaisthah Svamin, (b) yan? mahyarn Uttamath samagachchhat Manah, [Gvah- 
manahj, (¢) yaih Yayarh [lege Yushmakam] vanith prarohinapraropita*2 [(sic (?)] 





wordenda)d bay .cges yds) bg ee 12. Text. 

ssuelyg.bass2)su94 48) 904¢5)) 2949 poh) bg ae ‘Be 

"EP ERL bg “Eey aus) sg) 240399 949) 8) 

bicapayy” 400089) 4056 6 20s bupbas)ss 2 

Spas 2449/9) wo byy aa -basysbyuu) 2 EO» wal AY C9 
Verbatim trl., etc. Quoniam-que mihi [indicans et explicans| dicebas: 
‘ad-Sanctitatem venias*1 ad cognoscendum, [i. e. ad-discendum proposita 
singula Meae disciplinae et voluntatis’], (b) igitur Tu mihi non [ne] inaudita*? 
impera*’, {hoc est, ne mihi doctrinas et mandata usque ad hue invito animo 
auditas promulgare impera], (c) {neve mihi impera] assurge** [vel ‘exire (i. e. 
assurge tu ad partes tuas sublimes, exi ad populum cum tuo nuntio salutis 
de caelo’| prius quam mihi [ad me] accedat[-det] (d) Oboedientia, [i. e: civis 
fidelis oboediens et oboedientiam in congregatione confirmans| cum*-sacro- 
praemio [et] cum*-magna gloria [vel ‘magna[-nis] ope[-pibus ad sacram Causam 
sustinendam’] comitata|-tatus (vel ‘iis praeditus’)]}*, (e) qua [vel ‘ut’ illa oboe- 


XLIM. 11, 12; 173 


prathamam, [Dinimn], (d) vishamaihcha mayi avochat antar manushyeshu 
pravrittidataye, [kila, idara avochat yat Déniti pravartamandam kartur vish- 
amam*]. (e) Tad eva karmani daddémi yat mayi avochat utkrishtataraih ; 
[kila, tatha’pi karomi]. +J.3, 3.4, J.*, B., ©, yan. *J.3; J. separates “hina pra- 
ropita; J.* praro-na (so); at Y. 44, 15. d. J.? na praropita; J.* -hinam; J.* -hinam, 
(lege prarohina (?) prapropayatha, 2n4 pl., or “payita.) 

Ner. trl. Thus Thou wert thought greatest*! to (or ‘by’) me, O Great 
Wise One the Lord, (b) when the best mind [Gvahmana] approached me 
(c) which word Ye* translate ((?) or ‘expound’ (reading °payatha) ‘with 
translation’ (lit. ‘transplant --’), ({or reading ‘Yushmdkam for Yuyam’ and 
“°payita’, ‘of which word J am an expounder’, or ‘he* expounded’)| first, [that 7s 
the Din], (d) and he declared to me that it was difficult for (ie. that there was 
a difficulty in) the production of progress among men, [that is, he said that 
it was difficult to make the Din current among men]. (e) In this manner 
do I produce in action that which he declared to* me to be most excellent, 
[that is, thus also do I perform it]. * Not ‘O greater one’. 

Parsi-persian Ms. trit, Afztini-kunand (pro kunandah) édin Ti andéshid hasti, Hér- 
muzd*, (b) kih 4n man Bahman bih rasid (c) kih Shuma sakhun pah yaftan (sic vid.) 
bidar avval [ [pah = pavan] Din], (d) kahili-kunandahgan an man [Din = Din] guft 
andar Adamiyan (sic) rava-dahishn, [kfi, (4gh sic) tan in guft ki Din rava-kardan 
sakhti hast] * (e) Edan iktyar*-deham®* [] {kih = mén (?)] tan An man [Din = Din] 
guft buland, pas ham 6 (vel ‘fi’) kunam] *% *! So better. 





Free tr. And since Thou saidest: ‘Come for light to Asha*’. 
Command me not the things ill-heard to herald, 

Nor to go forth, e’er he that friend approach me, 

Obedience hand -joined with weal and splendour 

Whereby for striver’s help reward he gives. 


dientia, i.e. ille oboediens] (dis*- [= vi]) praemia-beata certantibus [civi- 
bus pro fide contendentibus*! ad-iis|-benefaciendo[-dum] discernens-tribuat. 
*! Vel fortasse ‘Tu veniens in* edocendo’ (sic), i.e. ‘nos Tuam disciplinam edocens’. 
* sunt qui vertant ‘Tu mihi non in-mea-inoboedientia imperayisti, i. e. mandato Tuo 
oboedivi’. ** vel fortasse ‘incitare’, ut ‘incitem’, vide s. XIV (14), **vel semper verti 
potest ‘e lignis duobus (lege ranoibya (cp. Ved. arani) duobus ‘lignis ignem accendentibus’. 
Pahl. text translit. Mdanich tind* avo lit giftd, aighatt avd Ahardyih 
yamtinishnd kabed; (b) aétfind Lak 14 min? zak? i? li? anyOkshidérth? madam 
gift, [la anydkshidariht mint li raft bids5, amat tand hana gift, atgh® 
kevan yehabintano’ 14 shayad]. (c) l4l& henjishnih® pésh min zak vad? amat®+* 
avo? li zak° yamtinéd (d) Srésh aharib, [vat Vishtasp'] minash zak i? mas 
radé levatman! [Zaratisht*], (e) min, barat, rast avd patkardérand'®, 
std, yehabiinéd [zak Vishtaspd], +See P. *DJ., D. ins. *DJ., D, *DJ., D. om, 


174 XLII. 12, 13. 
min zak. > D. yeheyiind. ‘see P. 7D. ‘ind. *DJ, D. * DJ., D., M. vad amat.  D. om. 
“DJ. rad. ** D. ins. mtn over orig. **D. ins. hémanam later. **D. pavan. 1D. °dar®. 

Pahl. transl., -- you who*! also said to me thus: ‘By (or through’) Thee 
there is [or ‘there should be’ (inf.* in ishn* for imper.)| an abundant coming 
unto Sanctity; (b)it was therefore from no refusal on my part to hear Thee 
that is was declared by Thee, [that is, it was not on account of a refusal 
to hear on my part when this was said by You, that it is not necessary 
(or ‘fitting’) to grant that gift* at present], (c) [i. e.] the rising-up, now 
before that he (Srésh) comes to me, (d) Srosh the holy [and Vishtésp], 
together with whom #s also that great chieftain [Zaratisht], (e) who, in 
addition* (? bara = vi), gives (or ‘who will give’) justice (i. e. ‘a just de- 
cision’) as an advantageous blessing to the disputants, [that is, that Vish- 
tasp* gives it]. *1 Or ‘min = amat = since’. 

Ner.’s sansk. text. Yach cha mayi avochah: ‘punyapraptih prabhitatara”, 
(b) evarh Tvarh me, na acrotritvat2+% (?), avochah, [na acrutikarita* ya me 
abhit, yat Tvath idath avochah, yat muhur datum* na cakyate] (c) uchchair 
utthanaya purah* yavan mayi saiiprapnoti (d) Crocah, punyatma [Gustaspah], 





a0 )rqya SUAHiG -sw9hne wast OY -GECMEID 13. Text. 

+A G30) 96 -pusaycs Jamey qv ly “AG “eee 

ees whe “GE Aid Eps 64g ssasssgdsrble aveog ar 

= 

: ower ang asp yea tals.cgy4. rap -asrseyary garg 

Reply 2b) GSpo¢y eepsuseo 40 Py ap boo gar ously 
Verbatim transl. (with full paraphrase). [Bene] -largientem [vel ‘sanctum’ 
(?)] sic Te, Mazda, existimavi, Ahura, (b) quum me [Oboedientia (?); i. e. 
civis sanctus oboediens, cp. abmai, s. I, II, etc.] Bona circumibat, [i. e. ad 
me accedebat] Mente. (c) Recta-proposita [optionis meae vel ‘desiderii-reli- 
giosi mei’ (voluntatis sincerae meae de sacrificio et de cultu Tui, Domine 
Dee*, idoneo, et de debito meo politico et morali in sacra* nostra civitate), 
haec recta proposita| desiderii facere*!-ut-obtineamus*t (vel ‘ut a nobis sci- 
antur™!), i. e. ea obtine*t pro nobis (vel ‘fac ut ea sciamus*!’) (infin. loco 
imper.) [ut ea enuntiemus], hunc [hoc propositum meae voluntatis] mihi date, 
(d) [desiderium, i. e. rem desideratam] longae-vitae, [i.e. longaevitatem hac 
et illac] quem [quod, vel quam] a-Vobis nemo audacitate-extorqueat™ (sic, 
lege darSaité** ([vel ‘in quem [in quod beneficium et propositum] Vestrum 
[a Vobis designatum] nemo audet [-deat (lege darSta vel ‘deresta’) inire (= ité**)] 
(e) illius desiderabilis mundi [vitam (vel ‘beneficium’) mihi date] quae [vita, 


XLII. 12, 13. 175 


*mahadatra [Jarathugtrena*] sarnmicrah® (e) yo viceshatah satyath prativa- 
dibhyah labham dadati. + J.4, J* ‘ram. ?J,4 °taratvat. * J.*, J. ins. upari, *J.4 
puruh; J.* punah. * J.* om. from 5 to 5 inclus. 

Ner. transl. And when Thou declaredst to* me: ‘the approach to 
Sanctity 7s more (most) abundant’, (b) then Thou said’st to me that it was 
from no disobedience, [that is, 7 was no disobedience* which was mine when 
Thou said’st this, that it was not possible to grant that excellent gift avew 
(sic)| (c) for the uprising, before that he reaches me, (d) he Cro¢a, the pure- 
in-soul [7. e. Gustaspa (?)], the one allied*-and-accompanied [with Jarathustra] 
the great* bestower (or ‘the bestower* of great* things*’) (e) who (Groca or G.) 
especially bestows the truth as a saving-acquisition upon the disputants. 

Parsi-persian Ms. trit. Kih ham tan an man [Din = Din] guft, kt [} [tan= tan] 
Savab rasidan bisyar;  (b) édin Tf ra (sic) az 4n ¢ man, nah-shunayidari (?) ava 
guft, (ka = dgh] nah shunavidari [] ¢ [Din = Din] man ra bid, kih tan in guft, [] 
aknfin(?) dad nah shayad], (c) bala buland pésh az 4n ta kih [Vishtasp = Vishtdsp| an 
man [] rasad % (d) Srésh ashé, [[] Vishtasp] [rasid = mad] kiyash an 7 meh sakhi(?) 
ava [Zaratusht [hastam = hdminam]], (e) kih [] [pah = pavan] rast an dalil-kunan- 
dahgan, sud dad, [4n Vishtasp] » 


x 


Free tr. Thus I conceived Thee bounteous, Ahura Mazda, 
When with the Good Mind’s help Obedience neared me; 
Aims of my will to gain this wish then give me, 

Long life, that boon which none from Thee hath wrested, 
Gifts in Thy Realm give too most choice declared. 


vel ‘qui mundus’] in Tuo Regno esse dicta{-tus] est. *! ‘Fines propositas desi- 
derii [mei] scire’, [i. e. ‘ut sciat ille*]’, sic longe non; vide Y. 33, 8 ubi voizh® non 
sic vertere possumus. 

Pahl. text transl. ‘*Afztinik? aétind am? Lak minid hémanih, Athar- 
mazd, (b) amat avé li Vohtiman baré madd. (c) Zak i valman‘ dinad® nivé- 
kinidar (sic, lege ‘nivédinidér’) kamak6, [min dina® avd! aishin’ nivékinéd® 
(nivédinéd)], zak avd li yehabinéd®, (mozd] (d) pavan dér yamtinishnih i 
jan [pavan tand* i pasind‘], min avd hand! i?+1 Lekaim 1a aish pavan’ 
nikézishn6" satindd'4, (e) Pavan! kamako! yekavimtinad! afash! hand‘ {'§ Lak 
khadayih gifts, [aigh, aétind chigind li yekavimiinad! aish 14 yekavimainad!]. 

*See P. ?D ins. am. * DJ. ins. am. * DJ. avd; D. valman i. * DJ. dina; D. 
dadistand. °so DJ. -7DJ. aishan(?). %so D. néd; M. nivékéd (sic). ° DJ., M. °néd. 
7° DJ., D. om. va; M. ins. *DJ., D. hana. 12 D. om. i. 1? DJ. ins. 14. 4* DJ. yazishnih(?) 
satundd. ** D. hana i; DJ. hana; M., K.® aé i. 

Pahl. transl. Bountiful thus Thou wert* thought by me, O Atharmazd, 
(b) when Vohtiman approached me; (c) do Ye grant me therefore [as a re- 
ward] that which is a desire of him who is the announcer of the opinion 


176 XLII. 18, 14, 


(or ‘decrees’) [of him who announces the decree to persons] (d) in the long 
future of life {in the future* body], into which as being Yours no one has 
come through his insight. (e) According to desire [i. e. desirable] also this 
Thy sovereignty was (or possibly ‘let it be’) declared by (or ‘to’) him, [that 
is, thus as mine it was (or ‘let it be’): another’s it was not (or ‘let it not be 9h 

Ner.’s sansk. text. Mahattama[-mo] mahyarh evar Tvath, Mahajiianin, 
amaiisthah, Svamin, (b) yan! mahyaii Uttamarh samagachchhat Manah, [Gvah- 
manah]. (c) Nydyanivedayituh? kamarh tar mahyai dehi, [yo nyayati kebh- 
yagchit nivedayati, tasya prasadam mahyath dehi] (d) dirghapraptau? jivasya 
[vapushi pagchatye*] yo [lege accus.(?)] Yushmakari na kacchit upakramena 
pra(cha)chara®. (e) Svechchhaya’stu, yat Yushmakam rajyai uktarh, [tasmin 
rajye, kila, evan yath@hat atishthai ko ’pi na atishthat}. 


* All yan. ? J.* is reported-yitwhuh (sic); J.3, J.* tuka. °J.4, J* *noti; J.3 nan for 
tau (?); P. °no; C. *noti. J. seems pacchyatte (sic). ® Corrected from prachara. 


Ner. transl. Thus Thou wert* thought greatest to* (or ‘by’) me, O 
Great Wise One the Lord, (b) when the most exalted (the good) mind [Gvah- 
mana] came to me; (c) grant me the desire of him who proclaims the regu- 





“Heong -4))399 ‘bycespoul ousnS sw} “Ho 14. Text. 
caged) Lyd) 4) 3990 -sH95 596 “2294206 
sasypagyye Dd) AUPIYY .paueato. 10) Cpa dy 99s Ere 


seoepuena Ee ‘asjuge)ans Sie 240229993 )28) 
Syoowue)ve wipe beady 8432499). L5 +3{99 4090 "ENG 


Verbatim transl. (with full paraphrase). Quoniam* vir amico possidens 
[vel ‘scientia-religiosa-instructus (sacrorum nostrorum solemnibus initiatus)’] 
potens, |i. e. viribus et opibus abundans, adjumentum] det, (b) [tum] mihi, Mazda, 
Tui [-uam me-] gaudio-afficientem-gratiam, [nos Tua doctrina] instruentem [des], 
(c) quum Tuo Regno [vel Potestate-regali-armatus| Religiositate (*sic) ex 
[Sanctitatis ratione] praesto* (d) exire-ad (assurgere-ad), [vel fortasse ‘incitare, 
ut incitem’] ego*? principes* doctrinae, [i. e. summos principes sacerdotes 
doctrinam defendentes et promulgantes ([vel ‘[ego] princeps-propheta (sar- 
dando nom. sing. masc. = mathra ’)))|} (e) una-cum his omnibus qui Tibi [vel 
Tua] Sacra-Verba-rationis memorantes-et-memoriter-recitant[-tent]. 

** Id est ‘summa imperii suscepi’. ** i. e, ‘exire ad (vel ‘incitare’) principes’. 

Pahl. text translit. tAmat avo gabra #2 déstd i AkAs-dahishno? sid ye- 
habiinéd, [aigh, std vadinyén], (b) avé li, Adharmazd, aé+ Lak raminidarih>+, 
vae++ kabed, [am yehabinail (c) min avd Lak Khshatraver min Aharayih 


XLII, 18, 14. 177 


lation (or ‘law’), [grant me the reward of him who proclaims the regulation 
to any one] (d) in the long acquisition of life, [in the later body] in 
which* [yasmin (?) (or ‘toward which’, read the accus.)] as Yours no one 
has advanced through his own enterprise*!, (for read ‘yo’ ‘no one(?) whoso- 
ever (?) as Yours has advanced {in the final body] through enterprise’}). (e) 
Let what is said to be Your Kingdom be in accordance with one’s* own* 
desire* (hardly ‘when Your Kingdom is proclaimed let it be so with spon- 
taneity’* (?)) [in this Kingdom, i.e. no one else has that standing in it which 
I possess (lit. ‘as I stand 7m 7¢’)|. *' Did Ner. read dorest for darst, and, thinking 
of dvar, render upakramena instead of a form of dric?; see the Pahl. 

Parsi-persian Ms. trit. Afzini-kunand(ah) [man= am] édtin[] Ta andéshid hast(i), 
Hormuzd, (b) kih 4n man Bahman bih rasid. (c) An ¢ tt [andar = dayen] dadistan 
infizal + kardan kamah [az = min] [kih dadistin [] [ashan = ashdn] infizal + kar- 
dan], an an man dehad [muzd] (d) pah dér rasidan ¢ jan [pah tan 7@ pasin] [muzd = 
mozd], kih an [] [andar = dayen] Shuma nah kas, pah didan ravad * (e) [] in ¢ Ti 
khudai guft, [kt, édiin chin man éstaéd [hastam = hémiinam*], kas nah éstad [avar 
Din ¢ Tai = madam Din i Lak] x 





Free tr. As the possessor gifts on friend bestoweth 

So give to me, O Lord, rejoicing light 

When in Thy kingdom, righteousness my motive, 

Forth to arouse* I stand ’mid chiefs of doctrine 

With all whose memories* Thy Manthras speak. 
avakih farmidd, (d) aigh, lala7+1 henj sattinand va’ sardar® i? danak, [vas 
Dastobar| i giftar i? Dind*, [aigh Zaratisht bard yehabtin] (e) levatman har- 
vispan6!? valmanshand min hana i Lak Mansar héshmirénd*, [levatman 
Diné*? birdarand]. 'See P. throughout. ?D. ins. ?DJ., D. *D. and i. °DJ., D.; M. 
"dar - ODJ..,.... om: "DJ., Dale Kes Mo only la, = DJ., D. om, © Mf.(?)) °darih. 
PUD ecteuno (ses Mite. OMe. Ds insaets 

Pahl. transl Since one gives an advantage to a friend who is instruc- 
ted (or ‘since he who is (i hast*) instructed gives--- etc.’) [that is, since 
they will (or possibly ‘that is, do Thou*’) confer an advantage upon him], (b) 
(do Thou grant) me, O Atharmazd, this Thy rejoicing and abundantly (c) that 
which was ordered for Thy Khshathra (or ‘which Thy Kh. ordered’) with 
the accompaniment* (or ‘help’) of righteousness; (d) thus set up the coming 
one even the chief who is wise [the Dastir] who is the proclaimer of the 
Religion, [that is, give* ws (or ‘bring* on’) Zaratisht] (e) together with all those 
who recite this Thy Manthra, [together with the supporters of the Religion]. 

Ner.’s sansk. text. Yo nardya mitraya vicishtajiianine labhar dadati, 
[kila, labhath karoti], (b) mahyarn, Mahajiidnin, Te pramodakari prabhita- 


taram, [kila, tam mahyari dehi], (c) yarn Tvayi Saharevarah dharmasam- 
23 


178 XLII. 14, 15. 


micrarh pravochat. (d) Yad uchchair utthApaya maliyath svaminath Dini- 
vaktaram!, [kila, Hormijda, Jarathuctram dehi] (e) samaih taih samagraih 
ye Tava vanim sarhsmaranti [samarh Dinivahakaih]. 

1 J.°, J.* dinim satkar® (sic); J.* “im satkaram; P. °saktar®. 

Ner. transl. He who gives a benefit to a man of eminent intelligence 
who is a friend, [that is, makes an acquisition on his behalf], (b) O Great 
Wise One, let him be* still* more a producer of Thy gratification for me, 
[that is, grant him* stil/ more to me], (c) the one whom Saharevara declared 





au) >qypa LUASEG 960g was ‘eH GEE? 15. Text. 
oA (3 49} 9G puny, -2)aags qubl ANG eee 
4 44, 9Q99L9 +8{99 WING a }agnaee +4999219) eeupdrag 
bap») aodyay gure beorys)s 3g) bases | poh 
ag) sg by supayys “ogee eases wp pgrub bee om 
Verbatim trl., etc. [Bene]-largientem [vel ‘sanctum’] sic Te existimavi, 
Ahura, (b) quum me Oboedientia Bond circumibat Mente, [i. e. quum ad me 
accedebat civis sanctus oboedientiam inter fideles nostros stimulans et sus- 
tinens]; (c) [tum res optimas] penitus-apprehendat*? intelligentia*? [sanctus civis 
discipulus] docili-mente-praeditus res-optimas [vel ‘lintelligentia] optima’, 
mihi dicens sic]: (d) ‘non, [i. e. humquam] vir primarius*? scelestos*-infideles 
sit propitians- [-adulator]’! (e) Sic [secundum monitionem meam] Tibi* [Tui 
sancti] omnes” scelestos**-infideles (dregvaté) [sine ulla adulatione ut] malos- 
aggressores [servos Mali Spiritus (Afigra Mainyu)] (sancti) habuerunt** [et 
tractaverunt, itaque sic etiam primarius-[-princeps| adversus eos se gerat]. 
*1 Vel fortasse: ‘monstrabat [monstret .-- res-optimas] (hoc (monstrare) videtur 
daksh in Avesta significare). *% sunt qui us(k)yai ut dat. infin. legant et reddant ‘discat 
intelligere’. ** alii pouras = pourtns legentes reddunt: ‘ne vir homines (?) scelestos - -’. 
** vel (e) ‘sic [se gerentes inimici nostri] Tibi [Tui (Tuos) sanctos omnes [illecebris 
turpibus] malos-perversos, [i. e. perfugas depravatos] (Sanctus**) reddiderunt. Doctus 
certus semel prius reddidit vispeng afgréhg ut neut. pl. ‘sic illi omnia (?) mala*(?) in 
sanctos fecerunt’. Fortasse ‘sic omnes agegressores [sancti nostri cives] [ut-victos (?) 
et per gratiam conversos (?)] sancti ‘Tui sibi-dederunt {i. e. acceperunt]’. 
Pahl. text translit. ‘Afzinik? aétindm? Lak minid homanih, Adharmazd, 
(b) amat avd li Vohtimand! bara mados, (c) Dakhshak pavan hish valman® 
i tashid’ gabra!, [mtint kevan levatman sarttardn tishid* avayad yeheviindd| 
minishnoik vakhshinishnd, [aigh’, zid zid®+1 aiyyAd ktnishno, aigh vadam 
pavan dakhshak yekaviminad, akhar, amat mindavam!® shayad'! kardano!, 
vadinand). (d) Alt gabra kabed darvandand homanad [chigimchai!?] shnayi- 


XLUI 14, 15. 179 


as an holy (or ‘righteous’) ally for* Thee; (d) wherefore raise up to me a lord 
who is aproclaimer of the Din, [that is, O Hormijda, do Thou give meJ arathustra| 
(e) together with all those who think upon (or ‘proclaim’) Thy word, [that 
is, together with the supporters of the Din]. *' Possibly ‘in agreement with Thee’. 

Parsi-persian Ms. trit. Kih an mard ¢ dést*! [hast = déh* (sic)] Agah-dahishn sid 
[va = va] dehad, [kt sid kunand], (b) an man, Hormuzd*, in Ta ramishni, [] bisyar 
{ma-ra deh(?)] (c) kih an Ti Khshatraver, az Savab madad farmiid, (d) ka, bala buland 
raftan [] [an=zak] sardar ¢ danak [[]| Dastir] ¢ guftar ¢ Din, [kt, Zaratusht bih dehad], 
{e) avi tamim oshin kih in ¢ TtiiMansar shumurad [ava Din burdar(an)] #% *! Or ‘dust’. 





Free tr, Thus I conceived Thee bounteous, Ahura Mazda, 

When with the Good Mind’s help Obedience* neared me, 

And through his wisdom best with patience showed me; 

‘Never your chieftain be of ill the pleaser’; 

Thus hold*t Thy saints foul sinners all. (#1 i. e. at their true value) 
nidar’ hana, [aigh, pavan ramishn la avayand kardand!3| (e) min aétind 
Lak harvispgtind'* aharfiiband pavan anak’ yakhsenund, [aightdind'* pavan 
chir yakhsenund]. *See P. ?D. ins. am. *DJ. ins. m=am. *DJ., D. om. here, * DJ, 
D. ins. Vohiman here. °M., K.° avé. 7DJ., D. laki. ®DJ., D. ins. aigh. ®D. om. 1° DJ. ins. 
aé. “D. shayad. 1D. diff. form for °aé. **DJ. kardano. “so DJ. DJ., D. ganak. 1°D. om. 

Pahl. transl. Bountiful thus Thou wert** thought by me, O Atharmazd, 
(b) when Vohtiman approached me. (c) A sign in the intelligence is *he who is 
the vigorous* man* (jor ‘as* a sign-*(giver*) with Acs understanding the man 
has* struggled*’|) [who now should struggle (or ‘be vigorous’) with the wicked]; 
and fe zs a spiritual increasing, [that is, quickly quickly let a record be 
made thus until it igs to me as a sign, and afterwards when it shall be 
necessary to do this thing they may then do 7t accordingly]. (d) Let no man 
be much this*? propitiator of the wicked [in anything whatsoever, that is, they 
ought not to do 7# to rejoice them (or ‘they ought not to affect them with 
joy’)| (e) who thus consider all Thy righteous ones as vile, [that is, they 
consider Your servants (or ‘ You’) imperious*]. *'i. e. ‘increaser’. *? i.e. ‘such a- ~’. 


Ner.’s sansk. text. Mahattama[-mo*] mahyati evar Tvaii, Mahajnanin, 
amaiisthah, SvAmin, (b) yan mahyarh Uttamaii samagachchhat Manah, [Gvah- 
manah|. (c) Chihnaii chaitanyena! vyavasdyino* manasi samunmilatu. [Yah 
samaih nikrishtair? muhur yoddha bhavituih samihate, sa cighrarh smaranam 
karotu yavan me chihnena Aste; pacchat* yat kitichit cakyate kartuih tat 
kurmahe]. (d) M& narah prachuram durgatinarn bhiyat yatha kathamchit 
satkarta3, [kila, sinandi(n) na yujyate kartwh]. (e) Evarh Te samagran 
hantrin punyatmano dadhate, [kila, balishthataran* dadhate]. 

1J.3, J4, P. nyena. 2 J.3 *krishtar; J.* °shtur. * J.* om. 


180 XLII 15, 16. 


Ner. transl. Thus Thou wert thought greatest* to me (or ‘by me(?)’), 
O Great Wise One the Lord, (b) when the Best Mind [Gvahmana] came to 
me. (c) Let a sign through the understanding open the eyes of the zealous 
in mind (or ‘let it open their eyes mentally*”), [that zs, let him who desires 
to become afresh a combatant with the base quickly make a record so* far* 
as* until* it is clear to me by some sign, that as, after it is possible Jrom 
adequate information to do a thing we do it]. (d) Let no man be a conciliator 
of the wicked to any extent whatever, [that is, it is not proper to render them 
gratified], (e) for thus they consider (or ‘render*(?)’) all Thy righteous siniters*!, 





b)oaggrehas) 6 Gps o}o46 by ss) rey o 16. Text. 
* 
PEUI ES wpe “eran wag worprlel 
panvsby bu 24} AU 90.419) “eer eis os 
492400396 (40) )au puss se )Cayody *9¢)aa wpe 
SA E349) 96 "e549 ubl -a¢y 240} 29945 “GIYOs 

Verbatim trl. (with full paraphrase). Sic, O Ahura, ille-ipse-vere (hvé = 
hva + u) spiritum [Tuum beneficum -ut adjutorem et inspiratorem a Te in 
nos inspiratum] (b) Zarathustra ad se-eligit™!, O Mazda, et qui“ Tibi*! quis- 
quis (que), [i. e. quicumque Tibi, i. e. in auxilium Tuae Causae] beneficentissimus 
(sit, hune spiritum beneficum etiam ad se-eligit*, (c) et dicit ({[vel ‘gratia hujus 
electionis ejus fidelis precor-ego*, (vel ‘precabor’}) sic ut Sequitur]: corporale[-lis] 
Sanctitas sit, [i. e. cum indolibus nostris, (i. e. cum proprietatibus animarum 
nostrarum et corporum nostrorum) intime conjuncta] et vitae-vigore robusta, |i.e. 
nostrum vigorem animi et corporis in sua potestate habens ut servum devotum 
ad legem Tuam plene constituendam], (d) in [nostro-sacro] Regno solem-videnti, 
[i. e. in R. sacro lumine Solis praecipue beato] (Regno) sit Devotio (prompta-pia- 
mens in omne bonum efficax), (e) et praemium-gratiae factis [piis-et-honestis] 
Bona det mente! * Vel fortasse significat yesté (sic legendo) ‘precatur », ‘sic pre- 
catur [etiam] quisquis beneficentissimus: ‘atinam eynctitie corporalis sit, ete’? 

Pahl. text translit. *Aétand zak 7 Atharmazd minavad?, man Zaratisht 
homanam!, (b) désham, (aight, Vohiman pavan aitikih® bara désham], Atthar- 
mazd, mtinash madbé yekavimainéd chigamchai?+® afztinikih [danakih] (c) main 
tand-homandané va jan-homandand Aharayih ait®, aigh, aéj-homandihatar’ 
[désham]. (d) Pavanash khtrshéd® pédakih!® [mozd yehabini-ait], min kha- 
dayih. Zak! ash1! aits pavan bindak minishniht. (e) Man Aharayih pavan 
kanishné, ash Vohiman bard yehabtinéds [mozd]. 

'See P. ? DJ. ins. * corrected; see Ner.; Sp. and DJ. (?) madano or mitré; P. 


LXIII. 15, 16, 181 


that is, they hold* (or ‘make’) them stronger]. *! Not impossibly, ‘thus they 
make all Thy servants smiters of the righteous’. 

Parsi-persian Ms. irlt. Afzfini + kunand(ah) + am = afztnam (or ‘°fin-ham1’ (sic 
videtur)| édfin [} Ti andéshid hasti, Hormuzd, (b) kih an man Bahman bih rasid% 
(c) Khaslat* pah hfish ¢ fi 7 sakht [= tfisht (?)] mard [deh* — dabin*], kih akntt (sic) 
ava badtarén sakht bayad bid), minishni* ziyadah-kunad, [kfi, zid [] [ ra—varman ra} 
_yad kunishn, kf ta’m + ma-ra (sic) pah khaslat* éstad (2); pas, kih chiz shayad kardan, 
[hast & (vel ‘6”) = hed* ghan] kunand] * (d) Nah [ma (sic) = al?| mard bisyar 
darvandan hast [har-kudam] shnakhtaér [nah kunad = 1é végandd*] in, [kG, pah ramishn 
nah avayand (?) kardan], (e) kih édfin TA tamam ashavan pah [] ([shikastan = ganak| 
darad, [ [] pah ghalib darad] * 





Free tr. Thus Zarathushtra, Lord, adores the spirit, 
And every man most bounteous prays** beside him: 
‘Be righteousness life-strong and clothed with body; 
In sun-blessed land of ours be there Devotion 

In action Right may she, through Good Mind, give’! 








minéd. *D. homananam (?). * D. aitoikih. *DJ. madano or madd va. 7D. again long 
stroke for aé, *DJ. has va. ° M., K.° khiirkhshéd. 1 Mf. °Ak. ' DJ. may be zish. 

Pahl. transl. (a, b). Thus I, who am Zarattisht, love Adharmaza’s spirit, 
[that is, I will love Vohiiman in reality], O Attharmazd, to (or ‘through*’) 
whom every bountiful disposition, [that is, wisdom] has come, (c) whose 
Sanctity is bodily and living, [that 7s, I love him the more profoundly 
(lit. mightily)]; (d) by him the sun’s sight (or ‘ manifestation’) [is given as 
the reward] which* (or, ‘ whose*’) és the sovereignty; it is thus his, (or ‘with 
him’) decause of His perfect-mindedness; (e) Vohiman will give [a reward] 
to him who possesses Sanctity in deed. 

Ner.’s sansk. text. Evaii Svaminah tan ménasarh, Jarathuctro, (b) ham 
mitrayami, [kila1, Gvahmanazi' sattayé! mitrayami|, Mahajidnin, prapto ’sti 
yatha katharichit mahattamata [tara cha mitrayami?]. (c) Tanumadbhyah pun- 
yam asti jivamadbhyagcha balishthatamari* , [tamacha (?) mitrayami]. (d) Sirya- 
prakatatve rajyam asti Souipimamanasntaya: [kila, stiryapade prasado ’sti]; 
(e) dharmakarmibhyah Uttamaih dadati Manah,[Gvahmano, ’marah]. +P. ?, 


Ner. transl. (a, b) Thus I, Jarathustra, befriend the mind of the Lord, 
[that is, I befriend Gvahmana with truth]. As*(?) greatness he(?) has come, O 
Great Wise One, in any (or ‘every’) way, [and this I befriend]. (c) For the 
corporeal and the living Sanctity is most strong, [and him (or ‘this (lege 
tachcha’) I befriend]; (d) the kingdom becomes established in the manifesta- 
tion of the sun (in the visibility of the sun) through mental perfection, [that 
is, in the sun’s ray lies the grace of the reward], (e) and upon the workers 
of righteousness the Good Mind bestows it, [Gvahmana the Immortal]. 


182 XLIV. 1. 


Parsi-persian Ms. trit. Edin An ¢ Hormuzd [] fandéshi ((?)sic pro) andéshad = minéd}, 
kih Zaratusht hastam, (b) déshak-am + u + nez + khvahish-kunam [[] Bahman pah 
[] [hast résti = (Pahl.) héd* dakid(?)] bih khyaham], Hérmuzd, kiyash rasad* (?) éstéd 
har-kudam afztini [dinai]; (c) kih tanmandén u janmandan Savab hast, [ka, bisyar + 


I. 3 
au) )gypas sup bal bg tye) 0496) gas swosey eee 1. Text. 
beosrsugundy posed 40 0 pat Au bysweg 
goes poriee op rnraweasey Se 909496 


-au)¢)>gssop ~saundaahaia uss) ad le “| Be 
So G3 4)}46 eure -aubb od ‘| 331-49 9449 


Verbatim transl. (with paraphrase), Hoc Te interrogo, recte mihi dic, 
Ahura, (b) [apud] laudationis[-ionem] (apud) [Vestri-similis] quo-modo (vel ‘ut’) 
me-inclinem (Vestri-similis), (c) [id vere], O Mazda, amico[-cum] Tui-similis 
hortans-doceat mei-simili[-lem, i. e. Tu, O Mazda, [me] amicum [devotum 
Tuum] hortans-doceas]. (d) Sie nobis Sanctitate [ad] amicas dare [esto*?, i. e. 
det* (vel ‘dare [es] des’) co-operationes (e) quo-modo [vel ‘ut’ ad] nobis [nos 
Tui-similis*®] (ad) Bond veniat Mente (vel ‘ut Asha*3-- ad-nos accedat oo 

*! Vel fortasse (b): ‘per occasionem laudis Vestri-s. ut landem (nemé = nemo 
(accus. sg.)), OM. me amicum Tui-devotus* (?) [propheta* (?)] doceat [laudem]’. *? infin. 
loco imper., vel ‘doceat mihi-simili[-em] ad coop. nobis... impertiendas’. *8 ij. e. ‘ut 
Tu ipse ad me B. M. accedas’. 

Pahl. text translit. Zak i min Lak pirsém, rast avé li yemalelunai, 
Atharmazd hana‘, [aigh, li rast parsém. Aité man aétind? yemalelinéd aigh® 
hd-stdbar? medamminam. Va aité main Atharmazdé4 rast, yemalelinédd. Ait 
min rastd pasukhéth parsidands, yemalelinéd. Ait mfin aétind yemale- 
lanéd aé ‘pavan am jindk bard yemalelinai ]; (b) niyayishné zak® main aéttind 
niyayishnd 1 Lekim [Dind*], (c) Atharmazd, déstdém yehabfinéd havishtd? 
Lekim® havand khtrsandih®. Hémand pavan amavandth, [aigham!° khur- 
sandih'® pavan zak dam4nd amat, pavan kardarih, chand tiband havand Lak 
bid" yekavimainam]. (d) Aétand lanman pavan Ahardyih at déstd yehabiném!? 
i hamkardar, [aighat pavan fraranih havishtd yehabiném!], (e) Aétind avd 
zak! } lanman pavan Vohtiman yamtini-ait. ‘DJ., D., P. ins. hand. ?DJ. and 
P. ins. *DJ. ins. aigh; DJ., D., and P. add hi-stébar. *D. ins. 7. *DJ. *DJ. ins. 3. 
“so DJ.; see P. om. * DJ. om. fi (Lak am (?)). ®so Sp., D., P. 1° DJ. om. 11 DJ. yehevando. 
% DJ. yehabtiném. 1 gee P, 


Pahl. transl. That which I ask of Thee, tell me aright*!, O Atharmazd, 
[that is, I ask Thee aright. Some say that the rendering should be ‘that I 








XLIV. 1. if 183 


bulandtar khvahish-hom], (d) pah & khirshéd [bam**(?) = bam*4(?)] zahir muzd dehad, kih 
khudai(?)** [Zish=zish] hast, pah bundah minishni, (ki, pah khirshéd bam*(?) (= bam*(?)) 
muzd hast = dgh pavan khitrshéd pam*(2) (bém*(2)) mozd hed (?)] % (e) Kih Savab pah 
kunishn ti-ra (? defaced) Bahman bih dehad [muzd] * *! Vel ‘pamah = baémah’ (?). 


i 
Free tr. Thus ask I Thee, aright, Ahura, tell me, 
In praising Your equal one how shall I bow me; 
Mazda, to friend like me Thine equal teach it, 
Then give* with Holiness colabour** friendly, 
That with the Good Mind’s grace, He*(?) may draw near. 


seem thoroughly* steady* (trustworthy) to Thee’. Some say that it is Athar- 
mazd who is spoken of as ‘right’. Some say that ‘asking for the correct 
answer’ is the proper explanation. Some say thus: ‘declare this fully to 
me, this place’]. (b) Tell me therefore that praise which is thus Your praise 
[the Religion], (c) O Atharmazd. The one like* You* ig giving contentment 
to me, the beloved disciple, and it is for strength* (?), [that is, he gave me 
contentment at the time in which, as much as was possible, I became Thine 
equal in (or ‘through’) efficiency]. (d) Thus through sanctity we* are present- 
ing Thee with a fellow worker beloved by Thee, [that is, we are giving Thee 
a disciple through piety], (e) and thus there is a coming (or ‘approach’) 
of -+-*(?) unto that which is ours (or ‘to us’) through Vohiman., * Or Task*aright*”. 

Ner.’s sansk. text. Tat tvattah prichchhdmi! satya me brahi, Svamin, 
[kila’ham satyarh prichchhami]; (b) namaskari sa yah* evar) namaskriter 








Yushmakarh [Dineh]. (c) Mahajiianin, mitro me Tvattulyah saritoshaya bhaved - 


utsahena, [kila, me saiitoshah tasmin kale yada? kartritvena, yatha cakti3*, 
tulyah Tvaya saribhtto bhavamil. (d) Evarh vayatht punyena mitrath da- 
damah sahakartaram, [kila, Tubhyati sadvyaparataya cishyam dadamah|. 
(e) Tatha* asmakaim tasmin Uttamena samagamyate Manasa |Gvahmanena]. 


J, J.* "aye. so J.2,J*. 9J.* om. * correction; all diff. (Sandhi is only inter- 
mittingly expressed, and Sanskrit of eyery period occurs as used with unusual application). 


Ner. transl. This I ask of Thee truly (? see gloss), tell me, O Lord, 
[that is, I ask*(?) truly]; (b) Aow*! he is (or ‘is he?’) a worshipper who 
thus belongs to (or, ‘is devoted to’) Your service [to the Din}. (c) Let there- 
Jore the One like Thee, O Great Wise One, be a friend to me to my satis- 
faction through (or ‘for the sake of’) power, [that is, let there be satisfaction 
for me in that time when through efficiency, (and as much as there 7s ca- 
pacity for it) I may become like* Thee*]. (d) And so we én return are grant- 
ing a friend who is a fellow-worker through (or ‘with’) Sanctity, [that is, 
we are giving Thee a disciple with (or ‘through’) good-conduct]; (e) and 
thus he*? is found, (or ‘approached’) in this act* of ours through the best 


184 XLIV 2. 


wind [through Gvahmana]. *' Or simply ‘He is, etc.’ ** poss. meaning an imper- 
sonal(?). (NB. The student is again notified that these translations of the Pahlavi and 
Ner are not made as if dealing with Pahlavi and Sanskrit in their usual forms.) 
Parsi-persian Ms. trit. Anzaz Ti pursam, rast An man g0* (gi), Hormuzd* (or ‘Or°’) 
in [ka, man rast pursam ** Hast kih édiin gfyad: ka, ustuvari khvahad (?), va hast kih 
Hormuzd* rast’ gtiyad *% Hast kih [] édfin gityad: ‘é pah am jai bih g0* (gtt)’] % (b) Niya- 





.au )>gpas sawp bale wg waty 6) 40496) go) ses Hee 2. Text. 
curr rdargy -4039 994-0445 9Q949 9 nd 1 Cag 
“Pals EBL 2 go I4IQ) od “40 wshaiea2 “9 Gang 
ai rbysal .Ggeods)a beeen wes 26 ctyy 
*Or big. Rwvghng iby») “Qgigurs "Pope aes 

Verbatim transl. (with paraphrase). Hoc Te interrogo, recte mihi dic, 
Ahura; (b) quo-modo mundi optimi primum, [i. e. vitae optimae primo-auctori*! 
et effectori satis facere per laudem idoneam et per oboedientiam|] (c) in-gratum- 
ei-faciendo, [i.e. in sacra Sua causa constituenda] [quo-modo ei] bene facere 
[faciam] qui ea, [i. e. eam laudem sibi sic gratum-facientem et eam oboedi- 
entiam] cupiverit™, (d) Ile (-ipse*) enim Sanctitate bene-largiens (vel ‘sanc- 
tus(?)’) exitium*2 ab-omnibus [prohibet] (e) custos potentia*s-spiritali*?, pro- 
mundis [i. e. pro hominibus, civibus nostris] vere-amicus, O Mazda, ({[vel etiam 
fortasse ‘pro vitis hac et illac’ (vide Y. XXVIII, 2, ete.) vere-amicus-noster, O. M.]). 

* Vide Ahuram ut architectum et effectorem mundi in hoc capite ubique; vel, altera 
traductio : ‘quo modo personae (sic) optim#e, [i. e. sancto-principi-nostro] primum (c) in- 
~el-gratum-faciendo bene facere [faciam] qui ea* hakurena, [i.e. auxilia gratiae, insti- 
cate, ritus et sacrificii], vide S. I (1) instimulans-miserit*, [i. e. constituit*] ? * vel ‘de 
exitio’ (adverbialiter), *% yel ‘O Spiritus’. 

Pahl. text translit. Zak i min Lak pirsém rastd avo li yemalelinai, 
Atharmazd; (b) kadar dén ahvand pahlimih! fratim, faigh, frattim? minda- 
vam aé? ghalt bavihand, maman® pahlim]? (c) Man pavan khvahishnd sido 
dahishné, [amat ghal* bavihind sid yehabiinéd] mtin pavan zak ¢ kola II 
(do)® bavihtinéd? [navak® navak® Avestak® Zand]; (d) maman zak! aité aigh 
amat pavan Aharayib [yakhsenundtt pavan frardinih], afzayinad!? valmanich?3 } 
Taspataké* [vindskardar], pavan harvisp6'® [damané‘7], (e) sardar pavan 
minivadih pavan kola Il (d6) ahvan[Dind*], 18 déstih Attharmazd, fyazishno'9 
a * See P. throughout. ?DJ. om. * DJ. other sign for aé; D. aé. ‘DJ. avd. 

: ) ). Ins. mindavam (late). ®see P. ins. 7 DJ., D. ins. after; see P. ® see P. 


EM omy DJ.-om. 1 DJ. darénd. 7D. ‘neds 4? Dyechals ?*so. Din aD K.5; see P. 
™s0 DJ.; see P. ** DJ. harvisp. 7D. daman. DJ, ins, & 1D. yazadan shapiran. 


Saal te a 


XLIV. 2. 4 185 
yishn an kih édin niyayishn 7 Raktim* (sic) [Din], (c) Hormuzd*, déstam* dehad[], 
[ava Ardibahisht = rodman* Ardibahisht*|, Shuma barabar razamandi; hast pah him- 
mat, {kim razamandi[]4n zaman kih pah kardari + kardan chand tuyan barAbar Ta bad 
(so) istam (sv)] % (d) Edan ma pah Sawab (an*? sic= at (?) dost* deham (?) []; [kat 
pah néki shagird [] [deh = ddbin]] * (e) Kdtin an [] [= Rak) ma& pah Bahman rasid (?) 4% 
*1 Sometimes plainly written Hér®, sometimes Or®. (NB. vis used for w = English v here.) 

Free tr. Thus ask I Thee, aright, Ahura, tell me, 

How that best world’s chief Lord serving to honour, 

Pleasing to serve Him who this* requireth 

For through the Right he holds ruin from all men, 

Guardian in Spirit, for both worlds, friend! 

Pahl. transi. etc. That which I ask of Thee, tell me aright, O Athar- 
mazd, (b) which is the first and best thing in the worlds, [that is, first they 
desire this thing for 7¢ 7s also the best]? (c) By* what means ({man, oblique 
by position and = kathé as for katha, pavan khvahishn being treated as 
gloss or altern. trl.]) 7s the giving of the advantage realized (according to 
their desire), ({or altern. trl. of kéthé = [min] pavan khvahishn, min being 
treated as if gloss: (b) that 7s, which in the best one-+- ete. (c) [which] ac- 
cording to their* desiring 7s the giving of the benefit, [i. e. when they desire 
(or ‘pray for it’) he gives the benefit]) to him who is seeking it [again and 
again] through that which is both the two [through the Avesta and Zand?]; 
(d) for that one is thus, viz, when [they possess] a thing through (or ‘in’) 
Sanctity he will (or ‘let him’) bless (by conversion, lit. ‘let him increase’) 
even the destructive* [sinner], in (or ‘through’), piety for all [time], (e) a 
chieftain“! as he ts through the spiritual-doctrine for both the worlds [through 
the Religion (or ‘he*(2) is* the Religion ’)], through the friendship of Atharmazd 
(or ‘the friendship’, nom., wé2/ do this’), [that is, which is the (or ‘it is the*2) 
celebration of the Service]. #1 It is of course absolutely necessary either to omit 
the syntactical translation altogether (which however none will do), or to handle it in 
such a way as to show that kathé is twice translated by min as = katha (so) and 
by pavan khvahishn = kathé. TK contrary procedure would be mere imposture, 
*2 possibly, the literal @) meaning was meant. ‘A chieftain (?) in spirituality for both 
worlds [is (?) the Din] the friendship of Atharmazd’. 

Ner.’s sansk. text. Tat Tvattah prichchhami satyari, me brahi, Svamin, 
[kila’ham satyarh prichchhami]; (b) kith antar bhuvane utkrishtataraih pra- 
thamaih, {kila, prathamam kitnchit* yat vanchhati; kim utkrishtatarar] ? 
(c) Ko labhasya data, [kamukebhyah labhaii ko dadati?], yah tasmin dvitaye 
[navarh navarh] samihate [Avistavachi Avistéarthe cha]? (d) Sa yatah punyena 
pravardhayati nyicamsat (? -sin*), [kila, sadvydpdrataya dadhati papakdri- 
taran*] sarvadai’va, (e) svimi paraloke bhuvanadvaye "pi mitro Mahajiidninah 
[Dinimitrah]. +J.* aye. * 4, as often, carelessly written for the ae n. 





ae XLIV. 2, 3. 


Ner. transl. This 1 ask of Thee truly (see gloss), tell me, O Lord, 
[that is, I* ask(?) truly]: (b) ‘What is the first and best thing in the world, 
[that is, the first thing which he (or ‘one’) desires?; which is the more (or 
‘most’) excellent]? (c) Who is the giver of the benefit, [that is, who gives the 
gain to those who desire it], and to him who desires it in connection with 
the two-fold thing [again and again, that is (in, or ‘for’) the Avista-word and 
the Avista-interpretation]?, (d) because he* (?) increases* the repentance* (2) 
of the homicides*, through (or ‘in’) Sanctity, [that is, because he establishes 
' the sinful ones in good conduct] for ever, (e) a ruler as he és in the world 





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Verbatim transl., etc. Hoc Te interrogo, recte mihi dic, Ahura; (b) quis- 
nam* genitura [vel ‘in sua stirpe’ fuit*!] pater. Sanctitatis primus ?; (¢) quis- 
nam solem [i. e., soli] stellamque [stellisque] statuit viam* [semper tam cer- 
tam]?; (d) quis [eam legem naturae constituit secundum] qua[-am] luna 
crescit [et] decrescit [alius atque] Te [Tu]*2?; (e) haec omnino, O Mazda 
volo, [i-e., precibus petam], aliaque scire. *1 Vel fortasse significat zéthva ‘gignens’ 
gerund (sic). Utrum fieri possit ut Thyad(t)* responsum sit: [‘Immo crescit et decrescit, 
ete.] a Te, [i e. vi Tuae potestatis procreatricis’, sic omnibus his interrogationibus 
responderem]. Vel (tentemus semel iterum) ‘a* Te* haec-omnino, O A., yolo* scire*’. 

Pahl. text translit. Zak} i min Lak pairsém, trast avd? i yemalelinai, 
Atharmazd’; (b) ‘min zik6. [zak 1 Ashavahishto4+® zAkoé i?; min afash min] 
abti i7 Aharayih fratim, [aighash fratim® fravardarth man kardo]?; (c) mtn 
khirshéd* va* star yehabtind ras*, [aight, ras i7 valmanshan min yehabind]?; 
(d) min main amat mah vakhshéd va4 nerefséd, Lak, [aighash afzdyishnd va® 
kayishné+ min min]?; (e) zakicham, Atharmazd, kamakd®, zakich 11° zakai 
akas-dahishnih', [aigh bara khavittinam]. +¢ D. ins.f. 2 DJ. ghal. ? DJ. om. 


pasce PP, *D. om. /°.D3e ines vant Dieeane: i(?). ®DJ. fratimak (?). °M. om. 2° DJ,, 
Wiens.) 1.524 DJ.;'D. nth, 


Pahl. transl. That which I ask of Thee tell me aright, O Atharmazd; 
(b) from whom (lit. whose, see d gloss) was the production [the procreation 
of Ashavahisht?; whose also zs he (or ‘who also 7s he* (ash as nom. (?)) 
who was] at* first father of Aharayth ?, [that is, who first provided him with 
nourishment] ?; (c) who gave the path Jor (or ‘of’) the sun and the stars, 
[i. e. who gave them their way]?; (d) from whom is it when the moon waxes 
[S.A 








‘XLIV. 2, 3. 187 


beyond and a friend also of the Great Wise One in the two worlds, [that is, 
.a friend through* the Din]. ** Or reading at ‘from sin’ (?). 

Parsi-persian Ms. trit. Anz az Tt pursam, rast an man g6* (so), Hérmuzd (or ‘Or®’); 
(b) kudam andar jihan bulandi avval, [kfi, avval chiz [] 6 (?) khvahad chih, [chiz = 
mandim] buland]? * (c)kih pah khydhishn sid dahishn, [kih 6 (?) khvahad std, dehad] 
kih pah an ¢ har da[ []{nuh (sic lege no) nuh (sic) =nuh(?) nuh(?)] khvahad {[az=mmiin}.[] Avesta 
u Zand] ?; (d) chih an hast kit kih pah Savab [darad*, pah néki] afzayad, fi ham ¢ bad 
[= raspatah] [gunah-kartar* (sic) [bid = jantind] ], pah tamam [pédaish*] (ec) sardar pah 
mint pah har da jihan [Din], dost* ¢ Hormuzd, [[] [Yazdan 7 veh — Yahan* shapir] | s 





Free tr. Thus ask I Thee, aright, Ahura, tell me, 
Who in production first was Asha’s father ? 

Who suns and stars save Thee their path hath given? 
Who thins the waning moon, or waxing filleth; 

This and still other works Lord would I know. 


and wanes ?; dost Thou*! cause this (or: ‘és ¢t from* Thee*!?’); [from whom 
are its increase and diminishing]?; (e) this is also my desire, O Atharmazd, 
and that also which ¢s information as to other things, [that is, I will (would) 
know stéil/* more*], 
** Perhaps Lak belongs with line e: ‘This is also my wish from** Thee, etc.’. 
Ner.’s sansk. text. Tat Tvattah' prchchhami satyari, me brahi, Sva- 
min, [kil#@har satyarh prichchami]; (b) ko jananeh* pita punyasya pratha- 
mari, [kila, prathamath sadvydparatvain* kacchakre]? (c) Kah? stiryasya 
tarakanaii cha dadau padavith, [kila, margazh teshar ko? dadau]? (d) Kasmat, 
yat chandrah unmilati nimilaticha!; Te, [kila’sya vriddhiht kshaya¢cha® kas- 
mat}? (e) Tach cha, Mahajdnin, vaiichhaye; anyasya cha‘ vetta’smi, [kila jAndmi]? 
*P. ?J.* ins, first hand on marg. °J.4 ins, *J,* *echa. © J.* asya, 
Ner. transl. This I ask thee aright (see gloss), tell me, O Lord, i. e. 
I ask (?) aright]; (b) who was at first the father of* the creation of Sanc- 
tity, [that is, who first produced good* conduct*]?; (c) who gave their path 
to* the sun and the stars, [that is, who gave them their way]?; (d) from 
whom is it when the moon waxes and wanes? Is* i¢* Thy work? [That is, 
from whom are her increase and diminution]?; (e) this, O Great Wise One, 
I desire to understand, and of another thing I am (sic) already cognizant 
(through* Thine* instruction*), (that is, I understand it]. ** or ‘from*(?) creation’. 
. Parsi-persian Ms. trit. An ¢ az Ta pursam rast an man gd* Hérmuzd; (b) [az = 
min] kih péda*-kunandah? [[] kih azash kih] pidar 7 Savab avval, [kfish ayval parvyar- 
tari*(?) mfn (sic) kard]?; # (c) kih kharshéd u sitarah dad [] [ [] rah ¢ dshan kih dad]?; * 
(d) az kih, kih mah afziyad + afzi**(sic) [] kéhad; Ta? %, [kash afzdyishn + afzfidan, 
u kéhishn + u + k@stan az kih]? * (e) An ham am, Hormuzd kamah, an ham 7 
digar agah-dahishn[—i = ¢—], [ka bih dinam] ** ** Or ‘paidé’, so also in“y. 8 (d). 
eee ge ee ee 


188 XLIV. 4, 5. 


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Verbatim trl., etc. Hoc Te interrogo, recte mihi dic, Ahura; (b) quisnam* 
sustinebat terram(que) ab-imo-nubesque* (c) [de] casus [-su, id est ne [vel 
‘ut non’}* conciderent}? quis aquas arboresque [creabat]?; (d) quis 
ventis*t nubibus-que-procurrentibus adjunxit veloces-duos [equos eorum? 
(fortasse acc. pl. velocia, i. e. veloces fulgores* (?))]?; (e) quisnam Bonae, 
O Mazda, [fuit] creator Mentis, [i. e. sancti discipuli in cujus animo habitat 
Bona Tua Mens]. *1i.e. ad ventos: -, loco dativi; vel lege °tai ‘quis vento [ad vent.]’. 
Pahl. text translit. Zakod i min Lak pirsém i! rastd avd li yemale- 
lanai, Atharmazd; (b) min yakhsenunéd damik pavan adarishnih, [aigh?, 
dashtar® I* i stih ldit], (c) abara®-atiftishnd [aé denman kbkavittinam aigh 
bara 14 atiftéd®]; min maya va atrvar* (or ‘htrvar’(?)) [yehabind]? (d) Min? 
mtn, amat vad6 va avar® madam dydjénd? tiz [avé' khvésh-karih]?; (e) “min, 

Atharmazd, va Vohiman dam, [aigh, i Vohtmand dam!? mtin!*]? 
*D. ins. i. ? P., DJ., D., M. ins. ash. * see P. *so DJ., D.; K.*, M. aé, *see P. 
* DJ. ins. va (?), ™seeP. ®*DJ., D., M., K.*, om.; see Bo and Ner.- 2 so DJ, W);) poss: 
ajiizénd, see N. and P. trl. * P. rak(?). 14 see P. ins. min. 1? DJ. D. ins. i. 1% see P. 
Pahl. transl. That which I ask of Thee, tell me aright, Adharmazd; 
(b) who supports the earth in its non-support? [that is, a single supporter 
of the world there is not] (c) in cts non-falling* [for this I know that it will 
not fall]? Who made the waters, and the plants?; (d) from whom is 7# when 
they yoke*t-on the wind and the cloud, swift ones as they are, [for their*? 
(spontaneous”) activity]?; (e) whose*® O Attharmazd, (see P. az min) is also 





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Verbatim transi., etc. Hoc Te interrogo, recte mihi dic, Ahura; (b) quis, 
artifex-bonus, lumina[(?) fortasse lumina in domibus* (?), vel ‘lumina stellarum’, 


XL. 4,5. ' 189 


Free tr. This ask I Thee, aright, Ahura, tell me, 

Who ever* earth and sky from falling guardeth? 

Who hath save* Thee* brought forth rivers and forests 

Who with the winds hath yoked storm-clouds spanned* racers* 
Who of the Good Mind’s grace ever was source? 


the creation(?) of Vohiman, [that is, of** Vohiman whose* is the creation]? 
*1 Oy ‘they move on quickly’ (aytizénd). ** reading Pers. lak for ayo: ‘ds ct Thine 
efficiency which produces this’, see y. 8, d. ** or poss. ‘who (?) is the creation of 
Vohiman’? ** this gloss is to emphasize the gen. 

‘Ner.’s sansk. text. pirvoktavat jieyam. (b) Ko dhatte jagatim cha an- 
adharatvet "pi, [kila, adharo jagatya? na’sti] (c) anipatinith? [Idarhcha vedmi 
yat na nipatati]; kah* apo vanaspatimcha [dadau]?; (d) kasmat vata? arbbu- 
dagcha upakramanti acu, [satkaryaya‘]?; (e) ka Uttamasya, Mahajianin, 
srishtir Manasah? [Gvahmanasya srishtih ka]? 

*P.; J.“ amadhyaratve. *so J.5, J.*, J.4, P., C. ? so J.4. 4J.* satyak-, J. satk®, 

Ner. transl. (a) To be understood as above. (b): Who holds the world 
in a non-supported state ?, [that is, there is no support for the earth; how 
as this?]; (c) and who secures its non-falling, [for this I know that it does 
not fall]?; who [made] the waters, and the tree(s)?; (d) by whom do the 
winds and the clouds advance rapidly* (reading ‘aytizénd’) [for beneficence] ?; 
(e) what is the creation of the best, (i. e. of the Good) Mind, O Great 
Wise One?, [that is, what is the creation of Gvahmana?]. 

Parsi-persian Ms. trit. An ¢@ az Tu pursam, rast 4n man go (sic) Hormuzd; (b) kih 
darad zamin pah na-darishn [ki[-sh = -ash] [] [dashtan = ddshtan] [] 7 géti nist]? (c) 
[] [6 (vel ‘i’) bih = val** bana*] uftadan [é in (?) dinam kit bih nah uftad]; * kih 
av u firvar [dad]? (d){] [kih = min] kih*, kih* bad abr* (sic corr.)* (sic?) balatar (sic 
videtur, sed fortasse sit legendum ‘balantar*’ (?) vel melius balanad = ‘facit ut se 
moveant*’) tiz[[] [n. tr. pro rak (sic videtur, cf. stropham III, lak= tvad(t))], khvésh- 
kari ?]; ** (c) [az = min] kih Hormuzd, [] Bahman pédaish*!, [ki Bahman pédaish*+ 
- kih [dehad = ddbiinéd] *? * Vel ‘paidayish’. 

Free tr. This ask I Thee, aright, Ahura, tell me, 

Who with skilled* hand* the lights* made?; who the darkness? 

Who, with wise* deed* hath giv’n sleep and our waking* ? 

Who hath Auroras spread, noontides, and midnights, 

Warning discerning man, calling to toil? 
sed vide stropham III] dedit [et creavit], tenebras-que? (¢) Quis, artificiosus, 
somnum vitamque-sedulam, |i. e. expergefactionem]; (d) quis ea [eas creavit] 
quae*! auroras|-rae sint], meridies, noctesque, (e) quae [ut] monitores {virum] 
intelligentem [-sanctum] officii [de officio ejus] monent|-neant]] ? 


‘Vel ‘quis (constituit eam legem] secundum-quam aurorae etc.: {immo secundum] 
quam [vel ‘ut (ya = yéna)’] monitores [moneant - -]’; ve lege ‘yao = quae aur, sint’, 





190 XLIV. 5, 6. 


A AA 


Pahl. text translit. Zak} i min Lak pirsém!, rasté avé li yemalelinai, 
Atharmazd; (b) min pavan? ht-ayafaki* [sic] réshanih yehabinds? Man 
tarikih?; (c) min pavan hi-aydfaki** khvap** yehabind va ztvy-havandth [va 
tikhshakth’]?; (d) man hish® rapisavin (or rapithavin’) va® lélya [hishand 
va rapisavin (or ‘rapithavin’’) va damanak is lélya min yehabiind] (e) min 
padmané i valman i aimar vijardar pavan dina, [aigh, zak damAnako i? amat 
Sdshans’? yamtinéd!? min yehabtind]? 

*D, ins. i, *D, om. pavan. *so DJ.; see P. *so D.; DJ. diff. spell’g. on marg. 
K.° bidarih. °D. ins. va. ™so D.; see P.: *D. insist = DP ing. is 190 DS, 

Pahl. transl. That which I ask of Thee, tell me aright, O Atharmazd; 
(b) who by a happy discovery (or ‘attainment’) created the light ?, who the 
darkness?; (c) who by a fortunate discovery* produced sleep and waking (lit. 
life-likeness, liveliness), [that is energy]?; (d) who created the dawn, noon, 
and the night?; [that is, who made the small hours (héshashin) and the 
noon and the season of night?] (e) which are*! (or ‘ which furnish *) the rule*1 
for“ the reminding™ of him who is the distinguisher of the decree, [that 
is, who determines (or ‘which determine’ (not a question)) that period when 
Sdshans shall come?*] * Perhaps manadthris is twice translated by padmén, and 
amar, if so we should use ‘or’, ‘rule’ (or ‘reminder’), or ‘man’ may = padman, and ‘thris’ 
may have recalled ‘three’; ‘which are (or ‘give’) the rule of the distinguisher of the number**’ 





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Verbatim transl. (with paraphrase) Hoc Te interrogo, recte mihi die, 
O Ahura; (b) [de iis] quae enuntiabo (Te interrogo], si [vero] -ea ita res-verae, 
[vel ‘negotia re-vera-exsistentia’ sint]? (¢) Utrum Sanctitatem [vero] in-[vel 
‘de-’] actionibus [nostris] promoveat Pietas [prompta mens] a Te in nostros 
animos nunc de novo inspirata necne, [i. €. utrum instimulet sanctitatem quum in 
actionibus caerimoniorum sacrorum tum in factis honestis omnino in vita 
quotidiana|?; (c) [utrum] his [Tuis sanctis] Regnum, [hoc est, auctoritatem- 
sacram-regalem] Bona constituens-assignet [illa Devotio (‘vel Pietas’)| Mente] 
{necne]? (d) Quibus [in gratiam quorum vere] maternam* gaudii-efficientem 
Bovem* creavisti?; [nonne in gratiam nostrum ?] 

Pahl. text transl. ‘Zaki i min Lak pirsém?, rast avd li yemalelinai, 


XLIV. 5, 6. 191 


Ner.’s sansk. transf. (a) Parvoktavat* jieyam. (b) Kah sunirikshane ro- 
chirnshi dadau; kagcha tamisram*!? (c) Kah sunirikshane svapnaih? dadau, 
Jagaranam cha[adhyavasdyath]"1?; (d)ko yah hucainakalam rapithvanakalaih cha’ 
ratreh®?; [pirvardhakdlamh (sic) apardrdhakdAlaii cha (sic) ratreh?, ko dadau], 
(e) yag¢cha pramanath sarhkhyar vivektuh(r)4 nyayena, [kila, tarh kalaih yatra 
Cociosah prapnoti ko dadau]? ‘J.* tamishtam; J.* *micrath. 2C. °P. ‘all °ktu. 

Ner. transl. (a) To be understood as above. (b) Who gave us the lights 
with his keen discrimination; and who the darkness?; (c) who, in his keen 
discrimination, gave us our sleep and waking, [that is, diligence (or ‘activity’)]?; 
(d) who is He who gave the time of hucaina, and the time of rapithvana 
and of the night?, [that is, who made the first half, and the latter half of 
the night (?sic)?], (e) who also gave us the method and the calculation of him 
who discerns by means of the rule?, [that is, who has appointed the time 
when Cociosa shald come] ? 

Parsi-persian Ms. trit. An 7 az Tf pursam, rast an man g0* (sic), Hérmuzd; (b) kih 
[] nék-yaftan*? rfishani (vel ‘résh®’) dad?; kih tariki? *; (¢) kih [] nék-yaftan khvab (sic) 
darad (?), [] tuvani, [kushishn]? (d) [Va=va] kih hash u rapisavin® (sic loco rapis°) 
u lélyé? [Héshan u rapisavin (sic videtur loco rapis*) u zaman i lélyéa kih dédj?; x 
(e) kih andazah ¢ fi [riz = jdm] ¢ shumar vazardar pah dadistén?; [kti, Aan zaman kih 
Soshyés rasad kih dad]? 1* = °Ay4fishni. 


Free tr. Thus ask I Thee, aright, Ahura, tell me, 

Are these in very deed truths which I utter? 

Doth Holiness further Right in our actions? 

To Thine, through the Good Mind the Realm did’st Thou offer? 
For whom did’st Thou made the Kine mother to glad? 


Atharmazd; (b) 3zak6? kola II (do)* fraz yemaleltinai [mindavam i aharaban’, 
va* darvandan] hat aéttind zak Ashkarak, [réshanak aigh’ tand* { pasinv® 
yeheviinéd. Ait min: chigin réshanak ? yemalelinéd]. (¢c) Minash Aharayih 
pavan kinishnd, ash zak i® stavar* bfindak minishnih’ [yehevinéd]; (d) min 
avo Lak khidayih vash!® Vohtiman chashéd [mozd]. (e) Avé main Tora i 
Az i'! radih-kardar tashid? + See Pp. throughout. ?D. ins. i, *D. ins. pavan. ‘see P. 
*so DJ. * DJ. ins. aigh. DJ. om. aigh. *see P. °DJ. ins. i, 1° DJ., D., M. om. va; 
Spiegel has vash. 1! D, ins. i. 

Pahl. transl. That which I ask of Thee tell me aright, 0 Aftharmazd 
(b) speak forth (see also Ner.) to me concerning both, [that is, concerning the 
case of the righteous and that of the wicked], if it is thus so manifest, [that 
is, of it is clear that (or ‘where’ (?)) the final body exists. Some say that 
the text should be rendered: ‘how is it, or does it become, clear?’|. (c) He 
whose is Sanctity in his actions, his [is] that which 7s the vigorous perfect 
mind™, (d) for Vohtiman indicates (or ‘gives instruction concerning’) [the 


192 XLIV. 6, 7. 


reward] to him who attributes the sovereignty to Thee. (e) For whom then 
did’st Thou create the Kine named* Az*, the producer of bounty? 
*! Possibly a question as in the Gatha. : 

Ner.’s sansk, text. (a) Ptrvoktavat jiieya. (b) Tad dvitayarh prabrihi, 
[kitnchit* yat muktatmanam, durgatindrh], yadi tat evar parisphutatarai, 
[kila, vigadataraih vapushi pagchatye! bhavati]; (c) punyanam karmabhih — 
sthilatara samptirnamanasata [bhavati]; (d) tvadiyebhyo rajyath Uttamar 
asvadayati Manah, [kila, Gvahmanah prasadath dadati]; (e) kebhyah Ajinam- 
nim dakshinakaraih Garth aghatayah? + J.* pacchyatye. 

Ner. transl. (a) To be understood as above. (b) Declare Thou this double 
thing (or ‘these two things’), [that something which concerns the pious (or 
‘free-souled’), and that which appertains to the wicked], if this 7s thus more 





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Verbatim transl. (with paraphrase), Hoc Te interrogo; recte mihi dic, 
Ahura; (b) quis beatam [et* exoptatam*] fecit und cum Auctoritate-regali 
Devotionem [vel ‘Pietatem, promptam mentem’, i. e. quis constituit hanc Auc- 
toritatem civitatis sacrae nostrae non solum potentem, sed etiam vera Pietate 
instructam]?; (c) quis venerantem: (cp. Ind. uh,-vel ‘ud + ma&* = vires ad 
officium suum sufficientes habentem’, vel etiam fortasse ‘ud + dama*, virtute 
domestica praeditum’) fecit perspicientia [sua vel ‘ejus’] filium patri [erga 
patrem]? (d) Ego his [interrogationibus*t ad] Te ad-cognoscendum, [i. e. ad 
copiam-scientiae de his rebus obtinendam] tendo, O Mazda, (e) O benigne 
[vel ‘sancte’* (?)] spiritus, omnium datorem [dator]. 

** Vide ‘tad(t) thva per(e)s&’ per omnes partes in hoe capite. 

Pahl. text translit. Zaké i min Lak pairsém* rastd avd li yemaleltinai, 
Atharmazd; (b) man Arzik tAshid? [avayast? avo kar va kirfako] khtidayth 
levatman biindak minishnih?; (c) mtin déstih kard6 amat vindinéd* ptisar Abii?, 
[aighash péhréjé vaddnyén]. (d) HOman‘ valmanshan min Lako kabed aiyyarih 
minam, Atharmazd, [valmanshan daman], (e) afzinik minavad, min harvisp- 
gtind® dadar hémanih’, (nadtkih]. +D. ins. i, 2DJ., D., M. *DJ, D. ins i. 4 80 
D., P.; DJ., Sp. °manam. 5 go DJ. D. harvist-(?). ® D. “mananih. 

Pahl. transl. That which I ask of Thee, tell me aright, Atharmazd; 
(b) who made the sovereignty*t a desired object [that is, desired for duty 
a ee 





XLIV. 6, 7. 193 


evident, [that is, it becomes more lucid (or ‘manifest’) in the final body]. 
(c) Perfection of mind [becomes] more positive (lit. greater) through the deeds 
of the righteous, (d) and to Thy people the good mind gives instructions 
concerning (or ‘inculcates’) the sovereignty, [that is, Gvahmana gives the 
reward*!]. (e) For whom then did’st Thou create the Cow named Aji*, the 
one who effects the gift? * Or meant as a question? 

Parsi-persian Ms. tri. An ¢ az Ta pursam, rast an man g6*, Hormuad, » (b) an i 
har da [chiz = mandim*] fraz g6[] [chiz ¢ ashavan* ti 7 darvandan]; at (sic pro hat) 
edn an zahir [ [] ki, tan ¢ pasin, [kih= min] bashad; hast kih: chitin raishan*?: 
gilyad] * (c) Kiyash Savab pah kunishn, ash 4n 7 buzurg* bundah (sic videtur) minishni* 
[kih = mén] [bed] » (d) Kih an Ti khudai, [] ash Bahman chashad [muzd] # (e) An 
kih Gatti Azah* [sic videtur] sakhavati-kunandah péda*'-kard? x * Vel ‘paida’. 





Free tr. Thus ask I Thee, aright, Ahura, tell me, 
Who blest* Devotion hath set in Thy Kingdom? 
Who wise* hath made dutiful the son to father ? 
With this for full knowledge, Mazda I press Thee; 
Giver of all Thou art, O Spirit kind*. 


and charity*], together*! with the Perfect*1 Mind*t? (c) Who created paternal 
love when the father causes the son to acquire*? (or ‘to understand*’) ?, [that 
is, they the fathers, will take care of him (meaning them, the sons)]. (d) I 
regard those*? things as derived from Thine abundant friendship, O Adhar- 
mazd, [those creatures], (e) O bountiful spirit, Thou art the provider of all 
things, [that is, of benefits]. **So as ordinary language; but here is an important 
illustration; khshath® and levat® merely correspond to the order of Kh.° and mad(t); 
read ‘with the Kingly Power’, etc. ?does it mean ‘begets a son (?). or, (see Zend and 
Ner.): ‘I am (thinking of) the abundant friendship from Thee toward those [creatures]’. 

Ner.’s sansk. text. (a) Pirvoktavat jiieyai. (b) Kah* priyataraih agha- 
tayat rajyath samarh sampirnamanasa, {abhilashukai* satkaryasya punya- 
sya]? (c) Kah* prititn akarot yat grihnati putrati pita, [kila, pratiyatnam 
karoti]? (d) Ahath tasaih Tvattah prachuram sAhayyath dhydyami, Mahajna- 
nin, [tasarh] srishtinam], (e) mahattama adricyamtrte, vicveshdm data ’si, 
[Sarvebhyah cubhai dadati]. * Variations trifling. 

Ner. transl., etc. (a) To be understood as above. (b) Who made the sov- 
ereignty more beloved together with the perfect mind, [the desired object 
of (or ‘for’) the right-doer and the religious*]? (c) Who made the love when 
the father accepts*! (or ‘embraces*!’ the son?, [that is, exercises devoted 
regard toward him]. (d) I regard friendship toward these [these creatures] 
as abundant* on Thy part, O Great Wise One, (c) Greatest Spirit, Thou art 
the bestower of all; [that is, he gives happiness to all]. ** Hardly ‘begets’ in 


view of the gloss, ** or ‘I am pondering much the friendship from Thee toward them’. 
25 


194 XLIY. 8. 


Parsi-persian Ms. irlt, An ¢ az Tt pursam, rast 4n man go*, Hérmuzd; * (b) kih 
umid péda*-kard [= tashid]; [bayad an kar u kirfah] khudai ava bundah mi- 
nishn ? % (c) Kih désti péda*-kard, kih yaftan (?) pusar u pidar?, [kish pahréz 





a)» eypas .swpbasly whe naty ee 43.496) g0) 1s St pees “8 Text 
pCO ANOS aie Spy IAI) BOE KE 
«48 Qy34 406 eon)? sugdy» qubbh an REN ING 


~awargygel -o¢)s “Hor ferae AU EAL SD «AW 194 pg 
Soe "Euce -psiaydyaury) wb ayy) “6 Ag 


Verbatim transl. (with paraphrase). Hoc Te interrogo: recte mihi dic, 
Ahura, (b) animadvertere, [hoc est, ut ad eam animum meum advertam et 
eam pro mea pronuntiem, mihi dic eam*] quae* [sit*] Tui [Tua], O Mazda, 
doctrina*-et-mandatum [Tuum], (c) [et] quae (-que)*1 [sint] Bona [Mente] verba 
[hymnorum meorum et mandatorum Tuorum revelanda de quibus usque ad huc] 
interrogavi*? (vel ‘quae [sint responsa ad] verba [interrogationum quae] inter- 
rogatum |-ta sint]’) (Mente), (d) [et] quae*#(-que) Sanctitate [ad] mundi[ vel ‘vi- 
taé, fortasse ‘populi’] progressum-in-perfectionem scientiae** [sint, i.e. ad scien- 
dum*, vel quae ad perfectionem adipiscendam apta sint]? (e) Quo [i.e. secundum 
quod verbum revelatum™] mea anima in-bono[-num--*5+6] ? #1 Vel ya = yéna= ‘ut 
"+ quaeram-interrogans’ (frashi conjunct.) *? utrum frashi = ‘cum-incremento’ vertere 
possimus, necne? * vel ya =yéna=—ut (sit ad adipiscendum progressus populi nostri’), 
“*vel ka= quae, [‘secundum quos hymnos] mea anima optime progrediatur’?; accedat 
[-dant] haee [hi hymni a Te nunc in mentem meam inspirati, vide supra a]. *5 vel (e) 
“per quam [rem*] bonam*’. ®yerba supra omissa ‘progrediatur eo [secundum* id*] accedat’. 

Pahl. text transl. Zak i min Lak pirsem!, rdsté avd li yemalelinai2, 
Atharmazd, (b) zak ¢ III4-II3 (panch) dahishné4 [am bara yemaleltinai |] 
min Lak, Atharmazd, zak? nikézishnih, [aigh, tand* i pasind pavan zak ras, 
shayad kardané*], (c) minich pavan Vohiman milaya fraz® hampdirsakih, 
[aigh, Dind* rabak aimat yehevinéd?] (d) "mainich pavan Aharayth dén ah- 
vand btindak Akasth, [va’ mindavam ¢ ahardband darvandané]. (e) Chigin 
denman i? li ribind zak i? shapir hé-ravakhmanih yamttnéd pavan zak 2 
kola II (d6), [amatt? mindavam i minavad va stihd khap vadtinam-é!2]? 

*D, ins,  *DI, ins a. =D. IV-+IIT; Mf. as above. *D. ins. i, °DJ., D. kardé. 
*see P. "DJ. ins. va. ®DJ. ins. va; M. om. °D. om. {, 1°DJ. destroyed. 1! DJ. om. 
* so DJ.; D. “inamam*. 

Pahl. transl. That which I ask of Thee, tell me aright, Attharmazd; 

(b) tell me fully that which ¢s that five-fold gift which, O Atharmazd, is 


that exposition of Thine? [that is, the final body must be constituted in that 
ee SS ee aia 








XLIV. 8. 195 


kunand]? % (d) Hend* [= Héman*] oshan az Ta bisyar yart andésham, Hormuzd; 
[Oshan pédaish**], (e) afztini mini, (Hormuzd = A.J], az tamim dehandah hasti, 
{néki] % *? Or ‘paida®’, 





Free tr. This ask I Thee, aright, Ahura, tell me, 

What is Thy doctrine’s word to teach* and ponder, 

That I may ask Thine hymns filled with Thy Good Mind, 
Those which through Truth reveal our tribes’ perfection; 
How can my soul advance?, let it thus be. 


way which tt describes]. (c) Tell me also what is the continuous conference 
conducted in the words (or ‘speech ) of Vohtiman, [that is, when shall the 
progress of the Religion become advanced]?; (d) and tell me what also is the 
perfect intelligence which has been introduced into the worlds through Sanc- 
tity, [and inform me concerning the case of the righteous and that of the 
wicked]. (e) Tell me further how this good joy of my soul comes (or ‘is to 
be realized’) in both worlds, [since I would attend to the concerns of the 
spirit and to those of the world well]. 

Ner.’s sansk. text. (a) Parvoktavat jieyam. (b) Me datira [brihi] ya Te, 
Mahajnanin; sa vikramata*, {kila, tanor akshayatvath tasyih prabhdvena cak- 
yate* kartum|', (c) yAcha Uttamena vachasa pragnata Manasa, [kila, Dinih 
pravartamanad kada bhavishyati?], (d) yAcha punyeshu bhuvane*! pariptirna- 
vettrita**?; [muktétmandtm durgatinarm cha]. (e) Katharh idarh yan me Atmani 
uttamanandah prapnoti tabhydth, [kitnchit* yat ihaloktyarh paraloktyaii cha, 
guddhari karomi]? ** Or °eshu, so Haug = ‘within the holy worlds’, * J.* vetta. 

Ner. transl. (To be understood as above). (b) Declare thou also the gift 
to me which is this power of Thine, O Great Wise One, [that is, it is pos- 
sible to produce the.indestructibility of the body by means of it (or ‘through 
its power’], (c) and declare also what the questioning is which is made through 
the Best Mind and word, [that is, Z ask Thee, when shall the Din become 
progressive]? , (d) and declare also what is the completion of intelligence in 
the world among the holy (or ‘in the holy worlds’), {for* the free-souled 
(the righteous) and for* the evil]. (e) How does this which is my good joy 
in the soul approach for (or ‘in ”) both of these?; [that zs, I am effecting (striv- 
ing to effect) a certain result which 7s beneficial both here and beyond]. ( 

Parsi-persian Ms. trit. An ¢ az Tt pursam, rast an man gd*, Hormuzd * (b) An 
@ haft* (?) dadan, [ma-ra bih g0*] kih TA, Hormuzd, an didan [vinam = nikézém] (sic), 
[ki, tan 7 pasin pah 4n rah tuvan kardan], (¢) kih ham pah Bahman sakhun [] hampur- 
sishn, {ki, Din rava kih béd?], * (d) [va =a] kih ham pah Savab andar jihan buadah 
agahi*, [] chiz ¢ ashavan (sic) u dn i darvandan] * (e) Chim in ¢ man ruvan An 7 
veh khosht + u + rémishni rasad pah ani har df, [kih chiz 7 ming u géti nék 


kunam]?# *1 Vel ‘oti’, 
ee eee Rn ne ek AE 


196 XLIV. 9. 


ass) yeyeas wp bale whe -agye eg 41496) ga) 9 0S eae 9. Text. 
140 149(40>s 0) “ORI OMS ty baa pay “GR MO 326 Org 
su saqyar) Carpags dy “899/89 39 «fy 9 G09 of “agbapauorey Gs IMD 
895596  yyteodyl das oprah a Capo dy sur reap eg 
Or “ndus’, § 60 e349} 6 DP I9945 sop rey bly ad ed »Rogay 


Verbatim transl. (with paraphrase). Hoc Te interrogo, recte mihi dic, 
Ahura; (b) quo-modo mihi [eam] quam [quae] (sacratione* (?)) Religionem|-io 
sit] [sacratione etiam ampliori sacratam] reddam, fi. e. sacrabo?, (c) eam] 
Religionem| quam bene-largientis [vel ‘beati’ Regni] dominus hortans-doceat 
Regni [nostri sancti], (d) [et cujus (Religionis) instituta-principia per Tuum] 
elato[-tum, vel recto[-tum]] Regno[-num, ¢d est, Tua recta regali auctoritate] 
Tui-similis [nos doceat* ut] leges [revelatas*, patefactas et enuntiatas], O 
Mazda, (e)in communi-domicilio[una cum] Sanctitate Bondque habitans Mente? 
“Td est, ‘Tu ipse doceas’; si persona humana magis indicetur, tum ‘Tui-dignus et de- 
yotus servus doceat’ yertere possimus. *? Utrum ‘ereshya-khsh.’ compos. (voc. sg. sit necne?, - 

Pahl. text translit. Zak i min Lak parsém!, rast} avo li yemalelinai, 
Atharmazd; (b) chigin denman i? li Dind** yoshdasar [i avéjak*] yéshdasar- 
yom?, [aigh, Dind* chigin rfibak vadtinam-é5], (c) min zak ¢ hfidanak navak** 
navak** Amtkht-éd (sic) pavant shalitdih®, [méin Dind*7 denman nayak* navak* 
mindavam i8 frarind ghal-Amiikht-éd9 (sic)]? (d) 1rasté pavan khidayih 
Lak-havand, zak i? pavan tiz!3 Atharmazd, [pavan Dind* i? Attharmazd 
mun shalitaih'4+45 aitd, rastiha yakhsenunéd]. (e) Pavanash hamdemanih* {16 
Ashavahisht8 vat? Vohiimandch ketranéd [pavan hamkhadakih]. 

*D. ins. i. ? DJ. om. ? DJ. ins. ayéjako i; D. onlyi. *D. ins. i. °D. “anamam*; Mf. 
‘inam. ° DJ, padakhshahih; D. pAddkh®. "DJ., D. ins. dino; M., K.5 om. ®* Mf. om i. 
°M. °ikht, ?°D. ins. mtn late. 1 DJ., Mf. om. 17D. om. i. 1° D. tizth or "ash. 14 DJ. 
padakh®; D. padokh®, 1 DJ., D. ins. zakash. 1°DJ. ins. t. *7DJ. ins. va. 

Pahl. transl., etc. That which I ask of Thee, tell me aright, Atharmazd; 
(b) how shall I further accomplish (or ‘maintain’) the sanctification of my 
sanctified [which 7s my pure] Religion?, [that is, how might I render this 
Religion progressive] (c) which he who is truly (or ‘beneficently’) wise has* 
taught™! again**2 and again**2 in the sovereignty ?, [he who has*® taught*® 
this Religion, the interest of the pious (or ‘the thing which is pious’), again** 


Sa 


XLIYV. 9. 197 


Free tr. This ask I Thee, aright, Ahura, tell me 
How with solemnities our Faith to hallow? 

Faith of the kindly* Realm by master taught us, 
Full truths by him like Thee in kingdom righteous, 
Dwelling in holy home with Good Mind, Lord. 


and again**]?, (d) he the one righteous in the sovereignty who 7s thine equal 
(or, ‘such as Thou art’) and who is such through the fleet (?) one of Athar- 
mazd [through the Religion* of A. (alternative* and correct* free* trl.), whose 
is the sovereignty, and he maintains it righteously]; (e) and on* this account* 
(sic, a trl. of the syllable ‘ha’) he dwells in the same dwelling (full trl. of 
hademdi, ‘ha’ twice translated) wth Ashavahisht and Vohiman, [thaé ds, in 
companionship with them]. *1 Later usage; possibly ‘by which he is taught’ (?) 
was meant. *** navak translates ‘naos’ of hudanaog (!). *° or ‘who is (?) taught’. 

Ner.’s sansk. text. (a) Pirvoktavat jiieyam. (b) Katharh idari ahari yat* 
Dinin pavitrataraim pavitrayami, [kila, Dinith katharh pravartamanam karomi ?| 
(c) Yah' Uttamajiiani navari navarh gishyapayati* parthivatayd, [kila, Dinir 
iyam navari navari kitichit* yat sadvyApari gikshapayati*]? (d) Satyo rajye 
Tvattulyah vikramataya Mahajiianinah, [Dinya Hormijdasya yo rajyaih satyarh 
dadhati] (¢) sahasthanatayé* Dharmasya Uttamasyacha nivasati Manasah, 
|**“sahasakhayataya (so)]. + J.¢ om. 

Ner. transl. (a) To be understood as before. (b) How shall I purify this 
thing which is already Thy purer (or ‘most pure’) Din, [that is, how shall 
I make the Din progressive]? (c) He who is the Great Wise One is teaching 
at again and again through his sovereignty ?, [that is, this Din (?) inculcates 
again and again a certain thing which is beneficent]. (d) The one true in 
the kingdom, Thine equal (or ‘like Thee’) through the surpassing* energy* 
of the Great Wise One, [and who establishes (or ‘maintains ’) the kingdom 
justly through the Din of Hormijdal], (e) is dwelling in community with Rec- 
titude (or ‘Sanctity’) and the Good Mind, [that as, in friendship with them]. 

Parsi-persian Ms. irlt. An ¢ az TA pursam, rast 4n man 96* Hérmuzd, (b) chtn 
in ¢ man Din pak [7 khalis = avézah] pak-kunam ?, [kt, Din [] rava-kunam ». (c) kih 
an 7 nék-dana [] [t6! t61 (? sie videtur) = nay?- -(so)] amtikht]? [] pidishahi, [kih Din [] 
[to* to* = nay? nay?) chiz ¢ nék [] amikht] ? * (d) [Kih = mén] rast pah khudai Ta 
barabar, 4n ¢ pah tiz ¢ Hormuzd [pah Din ¢ Hormuzd, kih padishahi [zish = zakash] 
hast, rastiha dirad] » (e) Pash hamdil* (?) (mihan = mahdn) < Ardibahisht [] Bahman 
ham manad [pah hamishagi (sic)] * *T6—=‘fold’ as in ‘two-fold’. 2 or ‘nd, nd’; seems ‘nuh’, 





198 XLIV. 10. 
33 )poypas sup bls woe 2496) sare )eay .serses ‘ee 10. Text. 
40904499 y48/9 “GR VAYP «AU Hy GR} HOMS GRE 
sw} GEpargy se2bgue)d) we Gyo bg away 
geegeag ade ajadbonsguapsagdy -apsbyne(s))a 
Ravgsng -g4) MENG? HOSE 42 b poassy gu Qu sng 


Verbatim transl. (with paraphrase). Hoc Te interrogo, recte mihi dic, 
Ahura, (b) [et] hane Religionem [explica] quae [rerum omnium] exsistentium 
optima [sit], (c) [et] quae mihi [i. e. meas] colonias Sanctitate proyehat (ad 
verbum ‘prodet**’ (sic)), [i. e. eas prosperas et felices reddat| [me, vel ‘Sanc- 
titatem ’] sequens** [vel mecum-consociata R. (d) Religio] Devotionis [et Pie- 
tatis per] verbis [verba hymnorum, mandatorum et promissorum a Te inspirata 
et a nobis promulgata illa Religio] actiones [nostrorum fidelium guum in 
caerimoniis tum in factis omnino honestis recte [perfectas] reddat. (e) [Utinam 
optationes, i. e. preces] meae cognitionis [a Te edoctae et illustratae] Te 
(optationes) desiderent**?, 0 Mazda! *1Vel fortasse ‘precibus-petens [ego] Te desi- 
derans [(°tis)sum] O M.’ Sunt qui usén neut. pl. ace. reddant, fortasse ‘conditiones vestras’. 

Pahl. text translit. Zako i min Lak ptrsém? rast’ avd li yemalelinai, 
Atharmazd; (b) zak i? Dind* min aitand pahhim [am bara yemaleltinai] (c) 
mtin zak f li géhand pavan Ahardyth fradahishnth avakinéd [main Dind* den- 
man khvastak min fraranth vadfnyénj]. (d) Va3 pavan bandak minishnihé 
milaya va kinishnd rast} yehabinéd, [aigh, mindavam biindak minishniha® 
yemalelinéd, vadtinyén]. (e) Man zak ¢ Ii farzanakih, [aigh farjim ? mindavam 
pavan frarfinih khavitinéd] ash hand i Lak igsht® baré [aigh, zak i2 mozd i7 
avo Lak yehabtiind valich® yalman? yehabiind]. Khirsand hémanam?? Athar- 
mazd [amat li kam! 14 yehabtind'2] 

* D, ins. i. ?DJ., D. om. *D. om. *D, %shniha. °DJ., D., Mf. minishniha. ° D. 
baram. 7DJ., D. ins, i: *D. avdich, ® P. and DJ., D. valman for Sp.’s ayo. 1° D., ete. 
fananam (sie). 11s0 D. 1% see P, throughout. 


Pahl. transl., etc. That which I ask of Thee, tell me aright, Athar- 
mazd; (b) [tell me fully] what the Religion, the best of ad existing things 
as, (c) that which accompanies (or ‘helps on’) the*t promotion*! of my set- 
tlements with (or ‘through’ (see the Gatha)) righteousness, whose (the set- 
tlements’) wealth this Religion would produce from correct-piety]; (d) which 
Religion also produces just actions through the words of the Perfect Mind, 
[that is, it says a thing in a perfect-minded-manner, that*! they should so 

o> [a mee merc MeL SOEE Ce ee 





XLIY. 10, 199 


Free tr. Thus ask I Thee aright, Ahura, tell me, 
What is Thine Insight’s rule than all things better; 
Give that our homes to bless with Right befriended, 
Just deeds and rites to help with hymns devoted; 
Thus would my wisdom’s prayer, entreat Thee, Lord! 


fulfil 7¢], (e) He whose cs that which zs my lore, [i. e. who understands the 
end of the matter (the conclusion of things) through his correct-piety], his 
is the enjoyment of this which is Thy wealth (or ‘offering ”), [that is, the 
reward (?)*? which is for thee*’, O Zaratésht (so understood, see the last 
words) they give also to him]; and I am content, O Atiharmazd, [since to 
me they do not give the less]. *! Aside from the Gatha ‘through the furtherance’, 
*? hardly ‘do Thou perform it’, *§ not ‘for Afiharmazd’. 

Ner.’s sansk. text. (a) Parvoktavat jieyam. (b) Tam Dinish yd vidya- 
manebhyah utkyishtataré [me brdahi], (c) ya me bhivibhitiri* Dharmasya 
vriddhidatya agleshayati, [kila, Dinir iyarn lakshmim sadvyAparat kurute]. 
(d) 'Sathpirnamanasé vachamsi karmanicha satyani datte?, [kila, kirhchit 
saipirmamanasa brite, kurutecha], (e) me nirvdnajiianine Te lakshmit. 
[Yo nirvanajianaih kimnchit sadvyaparatayé vetti, tasmai prasddah yah 
tubhyarh (?) diyate, sa? diyate?]. Sartushto ‘smi, Mahdjiianin. 

*J.* has line d in the margin from a later hand, *J.4, J.* dad-. °J.4, J.* om 

Ner. trl., etc. (a) To be understood as aforesaid. (b) [Declare to me] the 
Din which is more excellent than al/ existing things, (c) and which husbands 
my landed*-property* through the promotion of Righteousness, [that is, this 
Din produces riches from good conduct]. (d) It also produces true words 
and action by means of the perfect mind, [that is, it says and does a thing 
with a perfect mind],* (e) and it grants Thy wealth to me as to the one 
wise concerning the end. [That is, he who knows the thing*! by means of 
good conduct, even*® a certain spiritual wisdom which concerns the end, to 
him that reward? is given which is given to* (? or ‘for’*®) thee*’] ; and I am 
content*4, O Great Wise One *! Mindavam. ** or adyerbially; ‘he who knows a 
thing* wisely* which concerns the end’. ** mere clumsiness; ‘the reward to the Mahaj?’ 
could not have been seriously meant. ** Z. was content, although a reward equal to 
his was given to another. 

Parsi-persian Ms. trit, An 7 az Ta pursam rast 4n man gd, Hormuzd, (b) an 7 
Din az hastan buland [am bih gé*], (c) kih an ¢ man jihan* pah Savab afztn-yari, [kih 
Din in khezanah az frérfin + néki kunand] (d) [] pah bundah minishni, va* sakhun u 
kunishn rast dehad (?), [kf, chiz bundah minishni (?) gfiyad, kunad]* (¢) Kih an 7 
man danai, [kfi, anjam 7 chiz pah néki danam(?)], ash in 7 Ti khezanah baram (vel 
“bar am’), [ki, an 7 muzd 7 an Ti dad an ham (no tewt) fi dehand (?)] [], Hérmuzd, 
{kih man kam nah dehand] * 





200 XLIYV. 11, 12, 
ais yg wp bale wg sty ge 33496) a) 49S ete 11. Text. 
-3{3940806 (41) )as. purocay, .¢b AW. wyeEe swOarg 
OND “powporgayal sb ose 8098596 Ua oH 
Hoge brald daay)yb anes ody J 40 dogs 65s 


SoHE HO4)?9 +49 9.59.49 0549 202f221-06 Cele wygrub 

Verbatim trl., etc. Hoc Te interrogo, recte mihi dic, Ahura ; (b) quo- 
modo [vel ‘nonne’ ad] hos (ad) vestros [cultores] accedat [vel ‘-det’] Pietas 
(mens Devotionis ad omne bonum opus prompta) (c) [ad eos] a-quibus, O 
Mazda, Tua** [vel ‘pro-Te | enuntiatur Religio? (d) Ego Tibi [ut Servus Tuus 
devotus], iis [feorum omnium*] primarius, vel ({sententia diversissima) ‘iis in- 
strumentis*? (ob eam causam) primarius {omnium’ (vel, lege °yé, ‘primum’)]) 
ante -(vel ‘prorsus-’)agnitus sum; (e) omnes alios spiritus [mei] aspicio odio! 

*1 vel Thydi = thvé = thvaya, » = 4 = ya. * vel etiam ‘quod ad has 
res attinet’. ; 

Pahl. text translit. Zako i min Lak pfrsém' rdstd avd li yemalelinai, 
Attharmazd, (b) aimat avd valmanshand zak bara yamtinéd bindak minish- 
nih, [aigh, havishtano2 liy bindak minishnih yeheviinéd], (c) min valmanshan, . 
Atharmazd, han&é { Lak Dind* yemalelind? (d) Avé li Lak min valmanshan 
fratiim fraz navidinishnih yehabtinai, [aigham min Ameshdspendand fratim3 nadt- 
kih* (sic) Lak yehabtin]. (e) Min harvispgtint zak #5 zakai® minavad? paspaninom 
i béshidar, {aigh, min Ganrak* Minavad, va Shédaano, javidak yeheviinam?]. 

‘DJ. D. ins. 1. *D. ins. 1. * Mf, om. *s0 DJ.; D. harvist-° (2). §so D.; DJ. -8 (2). 
*so DJ., D.; K.5, M. other sign for aé. 7DJ., D. ins. *D. ganak. ° gee P. throughout, 

Pahl. transl. That which I ask of Thee tell me aright, O Atharmazd; 
(b) when will that perfect mind come to those persons, [that is, when does 
the mind of my disciples] (c) those who declare this Thy Religion, Athar- 
mazd [become perfect]? (d) Grant to me before* these (or ‘first from (or 





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XLIV. 11, 12.': 201 


Free tr. This ask I Thee, aright, Ahura, tell me 

How unto these of Yours Devotion cometh 

By whom for Thee, O Lord, Thy Faith is uttered; 
As Thine and first of these known* am I, Mazda, 

Aliens from Thee my soul with hate beholds. 


‘eoncerning’) these’), the proclamation of the good news, [that is, grant me 
happiness before* the Ameshdspends (or ‘first* from* the Ameshdspends’)]. 
(e) Against that which is the other spirit of all kinds* of persons* I keep 
my guard, I who am their hater (or ‘Against every other kind of spirit, 
which is, malevolent, I keep my guard’), [that is, from Ganrak Minavad and 
the Demons I am separate]. 

Ner.’s sansk. text. (a) Parvoktavat jieyam. (b) Kada teshu sa sama- 
gamishyati sarapirnamanasata* ?, [kila, gishyandr me sarpirnamanasata* 
kada bhavishyati] (c) yet, Mahajianin, Tvadiyath samudgiranti Dini? (d) Mah- 
yam Tvam tebhyah prathamar sathpradanai* dehi, [kila, amarebhyo ma- 
hattarebhyah prathamarh cubhath Tvam dehi]. (e) Vigvebhyo anyebhyo adrig- 
yamurtibhyah prayatnayami* pidakarebhyah, [kila, Aharmanat Devebhyag cha 
vibhinno bhayami]! + J.* ins. purushahu* (? sic). 

Ner. transl. (a) To be understood as before. (b) When will this perfect 
disposition of mind come among these, [that is, when will the mental per- 
fection of my disciples take place], (c) that of these who proclaim Thy Din, 
O Great Wise One? (d) Do Thou give me the presentation* before (or ‘first 
from”* (?)) these, [that is, do Thou grant me a benefit before* (or ‘first* 
from’ (?)) the Greater Immortals]. (e) Against all other spirits, even the 
tormenting ones, I make effort (or ‘take care*’), [that is, I am separated 
from the influence of Aharmana and the Devas]. 

Parsi-persian Ms. trlt. An ¢ az Ti pursam, rast an man g6* (gt*), Hormuzd; (b) kai 
an dshan an bih rasad *bundah minishni { {] bashad], (c) kih dshan, Hormuzd, in ¢ Tt 
Din gtiyad? % (d) An man Tf az dshan avval fraz ya‘dah dehad (deh) [= dabim] [] * 
(e) Az tamam 4n 7 digar mini* [] [pasban-handtar (?)*!=pasban hodmanéd (?)] ¢ azar- 
kunandah, [ki, az Gana (?) Minfi* u Dév judd bavam (vel bom)] * **Or ‘°mandtar(?)’. 


Free tr. This ask I Thee, aright, Ahura, tell me, 
Who as to what I ask is pure, or evil? 

Which is the wicked’s foe*, or which the wicked? 
He who Thy useful gifts as mine opposeth, 
Wherefore is such an one not evil held? 


Verbat. tri., etc. Hoc Te interrogo, recte mihi dic, O Ahura; (b) quis 
sanctus [vel ‘rectus’ est] quibus, [i.e. de iis rebus de quibus Te] interrogo, 


[an quis] scelestus-infidelis (an)?; [utrum ego scelestus sim an adversarius 
26 


202 XLIV. 12, 13. 


meus princeps-falsus-propheta? (c) Apud*!] utrum (juxta*!) [sit] malus- 
laedens-aggressor, an [sit] ille-ipse (an) laedens*-malus? (d) Qui me [hoc est, 
adversus me, Tuam Fidem defendentem et promulgantem] scelestus-infidelis 
[et contra] Te [quod ad] Tua utilia-dona-gratiae [attinet] se-opponit[-nat et nos 
aggrediatur], (e) qui*-fit [i.e. qua-re] ille (-ipse) non [sine ulla tali dubitatione 
hic meus adversarius ut re-vera contra omne rectum] laedens*-ageressor- 
malus existimatur ? *Vel fortasse ‘contra utrum horum duorum est laedens*-aggressor-”, 
Pahl. text translit. Zakd i min Lak pdirsém!, rast avd li yemale- 
lanai?+s, Adharmazd; (b) kadar ahariibé mtn‘ hamparsids, va> kadar darvand$? 
(c) Kadar zak0’ 1 Ganak™ M.**? va7 zako iS Gandk**? (d) Man li, darvand, 
pavan hana* i Lak sid patiyarinéd [pavan hana i Lak Dind*], (e) min maman 
amat benafshman valmanshan pavan® yatinishnd** 14 Ganakt minam!°?, [aigh, 
maman rai'amat valmanshan khaditinam, ashan pavan Shédayya la shindsém122], 
*D. ins. i. 7M, %h. *DJ. ins. i. 430 Mf; DJ. min; D. atmat. 5DJ. om. ®s0 
D.; DJ. darvandan. 7D. zak ganak(?) va zak ait (this last later) zak ganak(?). ® see 
P. *D. om. %°DJ., D. minam. * see P, “DJ. %sdm (2). ** elsewhere ‘ganrak’. 
Pahl. transl. That which I ask of Thee declare to me aright, Athar- 
mazd; (b) which is the righteous one who*! held the conference? ; and 
which is the wicked? (c) Which (or ‘whose’) is he who is Gandk* [Minavad*?], 
or he who is the evil servant* of G. M.*2? (d) He who is the wicked one 
who opposes me in this Thy helpful-benefit [in this Thy Religion], (e) what 
is the reason why I do not of myself*® regard those* as evil in their ap- 


proach*4]?; [that is, from what reason is it that when I see these evil opposer - 





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Sbwrniug -p)ajdpany ee ae veh) 


Verbatim trl., etc. Hoc Te interrogo, recte mihi dic, O Ahura; (b) quo- 
modo Mendacii-daemonem foras-procul a-nobis (ab) expellamus (c) [ad] 
hos [adversarios nostros] (ad) infra [in statu depresso omnino et de honestate 
et de potestate politica], ad hos qui inoboedientiae pleni [sint]? (d) Non [ut] 
Sanctitatis [socii, i.e. cum Sanctitate consociati de vera Fide] edocti-illustran- 
tur“ (consociati et comitati); (e) non [neque] interrogationes [nec-quaestio- 


nes sua propria parte] Bonae dilexerunt Mentis {i. e. quaestionibus de Tuis — 


operibus et de Tua voluntate (vide hoc caput ubique et Avestam reliquam 


a ety 


XLIV. 12, 13. 203 


I* do not at once recognize them as Demons ?] *! Or is it possibly ‘with whom 
= yais’, mfin so to be rendered as oblique owing to priority of position. *° although 
minavad seems to be a late gloss, I admit it to relieve the otherwise senseless passage. 
* or ‘why do I not regard those as of themselves evil [in their approach], i. e. ‘as 
obviously such’; see Comm. especially. ** mistaking ayem (!). 

Ner.’s sansk. text. (a) Pirvoktavat jieyam. (b) Kah punyatma yah 
prichchhati?; ko va durgatiman*? (c) Ko ’sau hanta va, sa vA hantd? (d) Yo 
[lege ‘ye’] mar durgatinah* Tava lAbhe pratiskhalanti [Dinau Te], (e) kas- 
mat tén na agamane hantrin manye?, [kila, kimnarthar, chet tin pacydmi, 
devatvena na vedmi]? Variations not important. 

Ner. transl. (a) To be understood as aforesaid. (b) Who is the pure- 
souled-one (the orthodox saint), who asks the question, or who is the wicked ? 
(c) Who is that murderer, or this*! murderer ?, (d) and as to the wicked 
who fall foul of (or ‘oppose’) me in the matter of Thine acquisition, [in Thy 
Din], (e) from what circumstance is it that I do not think them slayers 
when they approach, [that is, from what reason is it that, when I see them 
I do not know them from their demoniacal character] ? 

*! Possibly ‘who is that smiter, or is he a smiter?’ 

Parsi-persian Ms. trit. An ¢ az TA pursam, rast an man g6*, Hormuzd; (b) kudim 
ashé kih hampursid [kunad = vaginéd)], va kudam (sic) daryand ? *% (c) Kudam an 7 
Gana [] [Mini kih hast = Mint min hast] an ¢ bad? * (d) Kih az? (sic) darvand 
pah in ¢ Ti sfid zyan-kunad [pah in7 TA Din], * (e) az chih kih khfid ésh4n, [] amadan, 
bih? (sic pro nah) [] {binam = astunam] [Gana Mini = — madonad*], [ki, chih ra kih 
Oshan [nah = /d] binam, dshan pah Dév [= Shahia (sic*)] nah shindsam]? % 

Free tr. This ask I Thee aright, Ahura, tell me, 

How hence the Lie from us to drive and banish, 

Hence to those souls beneath who breathe rebellion? 

Truth’s friendly beam hath ne’er shed* light* upon them 

Questions of Good Mind asked they never seek. 





in pluribus partibus), quaestionibus a Tuis prophetis praepositis et responsis 
eorum prophetarum de rebus his scelestis ipsis dubiis non gavisi-sunt]. 

“1 Vel fortasse ‘alios Tuos discipulos non exemplo et verbis veritatis illustrant*’. 

Pahl. text translit. Zaké ¢ min Lak pirsém? rast avd li yemaleltinai, 
Atharmazd; (b) aimat Dritj$ bara yezranyén? min zak? pavan‘ bara® yez- 
ranishnih®, [Drij i sdstarth]? (c) Valmanshan aétind min pavan anydkshi- 
darih padkarénd [pavan aé kardé 13 Aérpatistanih] (d)’ 14 Aharayih, amat- 
shan 1a nikézénd, avakinénd, [aigh, mindavam i frartind, amatshin yemale- 
land, ach* 14 vadfinaiid], (e) afshan 1A frazs hamptwsakih kamaké 7? pavan 
Vohtimand, [aighshand® hamptirsakthich I!° i frarand 14 avayad!!]. 

*D. ins. i, ?DJ., D.; M. ‘néd. *DJ. ins. i. *DJ. om. pavan. *D. om. bara. 
*DJ. ins. va. 7DJ. om. va, * DJ. ins, va. ®see P. om. % DJ., D. om. I. 74 see P, 


a 


204 XLIV. 13, 14. 


Pahl. transl., etc. That which I ask of Thee, declare to me aright, 
Atiharmazd; (b) when shall they drag the Drij off from that place (or ‘from 
this* place’) with a complete dragging-off [the Druj of tyranny]? (c) Those 
miscreants who ate opposing us in this matter through their disobedience, 
[that is, opposing* us in this completion*! of the priestly teachings (or “stu- 
dies’), (d) these afford no companionship (or ‘aid’) to Sanctity, since they 
do not observe* (or ‘expound™ (?)) them (¢hose** teachings (?)); {though they 
may say a pious thing about** them*® they would not likewise perform i}; 
(e) moreover they have no desire for conference which is held with Vohiman, 
[that is, even a single pious conference is not desired by them}. 

*1 Poss. ‘in the action of the priestly assemblies’. *or have we shan used as a 
nom., which is considered generally impossible: ‘when they (?) shan observe it, Sanc- 
tity’? **so again have we shan as nom.?: ‘when they declare 7, Sanctity - - -. 


Ner.’s sansk. text. (a) Parvoktavat jieyam. (Db) Kada Drijo nirgachehhati 
tena vinirgamena [Drijah anydyaripi] (c) teshath evath ye acrutikaritaya* 
prativadayanti* [akrityadhyayanataya*!|? (d) No piinyani pratipadayanto, ‘pi 
Aclishyanti, [kila, kihchit* yat sadvyapari* samudgiranti*, nacha kurvantil, 





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Verbatim transl., etc. Hoc Te interrogo, recte mihi dic, 0 Ahura; (b) 
quo-modo Sanctitati, [i.e. Tuo cultori lege sancta stimulato] Mendacii-dae- 
monem [victum et vinctum] tradam in-duas manus (c) [eum] deorsum fferiens 
ad] eam [eum] occidere [occidendum] Tuae Sacris-verbis-inspiratis doctrinae, 
(d) [et ad] gravem ictum-et-caedem dare [inferendum] inter scelestos (e) [et 
sic etiam denique] ad eos decipientes*(?), O Mazda, perdendos* [vel ‘ad 
eos ultione] assequi*! [assequendos”™* (sic) oppressoresque ? 


ic Vel ‘non-attingere : “ut eos [ii] decipientes, O Mazda, non-attingere (accus. 
cum infin.); i. e. ne proposita praya sua hi scelesti attingant’. 


Pahl. text transl. Zaki i min Lak pirsém', rastd avo li yemalelinai, 
Atharmazd; (b) aimat amat valman? min Aharayih kardd* yekaviminéd, 
ash ayé yadman yehabini-ait‘+s Drajé® [i® Aharmékih7], (c) man bara® 
marenchinénd* miin hana i? Lak Mansar amazénd, [Dind* birdarant® bara — 
marenchinénd*], (d) !*Amayvandih nas,hénishnih*4? yehabind i valman i gond — 





XLIV. 13, 14. 205 


(e) nacha pragnanath Uttamena kamino Manasa, |kila, mithah pracnatvarn 
cha** yat sadvydpari na rochate|. *™J.3, J.4 akritadh®; P. C. akrityadhy?, 

Ner. transl. (a) To be understood as before. (b) When does the Drija 
go out with that departure [the unlawful Drija], (c) with the departure of those 
who oppose us (or ‘answer back to us’) by their-non-fulfilment of the heard 
teaching [by their lack of a// study proper to be made (or ‘of all comple- 
ted study’)|? (d) They do not when they present*! (‘introduce persons to*’) 
righteous principles, also actually embrace them, [that is, they proclaim a 
certain good work, and yet they do not enter upon it], (e) nor are they desirous 
of questions made through the Good Mind, [that is, a mutual questioning 
which is profitable does not please them]. *Or meaning ‘observe’ (?), see Pahl. 

Parsi-persian Ms. trit. An 7 az Ti pursam, rast 4n man g6*', Hormuzd; (b) kai Druj 
bih [] [hast + shavad = yezriinend] (?) — — — [] [hast + shavad (?)= yezrinend] ; 
[Druj ¢ zyan [~ = vagdnandah (?)] * (c) Oshan édin [] pah nah-shunavidan ghar- 
zidan* (sic vid pro gharshidan) -kunad [pah é (vel in) kardan 7 shagirdi] % (d) [] nah 
Ahlaish* (sic) kih*-shan* nah (bayad? sic videtur) -+ didan-ham amadah-ast-yari* (?), 
[kfi, chiz 7 nék, kishén gftyad, ham nah kunand] %% (e) az (?)-shan* nah fraz hampursish 
kamah 7 pah Bahman; [[] ishan hampursish ham [] 7 nék nah bayad [ki kunand = 
agh vagiinend| * * Or ‘gt’. 

Free tr. This ask 1 Thee aright, Ahura, tell me, 

How in Thine Order’s hands Falsehood to fetter, 

How through Thine anthem’s word to slay* her* ever, 

Faith’s deadly blow to deal mid’st foul unbelievers 

To each deceiving* foe for grief it comes! 
it darvand [Ganrak!® Minavad]. (e) Zak i valmanshan frifté yehevind, 
Atharmazd, [{*akhar khavitind aigh: frifto yekavimtiném], mtin anayatinish- 
nih!7 hémand, [aigh,sbaré avo denman Dind* 1a yatind*]| anastkar(an)'’, [aigh, 
gobishnd i aishand akaér vadtnand'*]. *D. ins. i ?DJ. avo (or 4nd), *see P. *D. 
has madam (?), age uncertain. *DJ., D. om. va; see P. °DJ., D. repeat Driijo, 7P. 
-mok; DJ., D. °mékih. ® P. ins. denman(?); D. giiman(?). ®DJ. om. ° DJ., D. %n. ™ DJ., 
D. and P.; Sp. not caust. 12 P. ins. amat; D. min (late). * DJ. °nih (?); see P., D., Mf. 
Sshnee Oi. Daun Teo (re Di, Deandwes ins. ya. 17 DJ. ih:; DJ; D. om. 1 
aygeo) Pra =. 72D). “anand. 

Pahl. transl., etc. That which I ask from Thee, tell me aright, Athar- 
mazd, (b) when, if that which zs righteousness* is practised, is the Drtj 
delivered into its (or ‘one’s’) hands [the Drfj of the Persecuting-Infidelity], 
(c) and also those whom those who are teaching that which is this Thy Manthra 
are utterly slaying [or ‘who are utterly ruining (see the gl.) the teachers 
of Thy Manthra’ [7. e. whom the supporters of the Religion are totally ruin- 
ing, (or, vice versa, ‘who* are totally* destroying the supporters* of the Re- 
ligion’)]? (d) They*(?) deliver that destructive power (lit ‘that strength and 





206 XLIV. 14, 15. 


contortion’ which 7s associated*! with the stench of the wicked [the wicked 
Ganrak Minavad]; (e) and those, we say, are deceived, O Atharmazd, [and after- 
wards they a/so understand it and say thus: ‘we are deceived’], they who are of 
the non-coming (the indifferentists) the producers of profanity, [that is, they 
do not come toward the Religion, that is, they would make the words of 
persons (the pious) of no effect]. “'So; see the Gatha; or ‘proceeds from’; see Ner. 

Ner.’s sansk. text. (a) Parvoktavat jieyah. (b) Kada punyétmanam Drija 
dasyantet hasteshu [Drija*? Acmogah]? (c) Nitantarh ete marayanticha Te 
Vanimn mahatim’ pavitrim**, [nivahakan* vinacayanti]; (d) utsdham satvath 
cha**4 (= sattvarh*cha (?)) dadanti dalasya durgatinah* |Gandmainio* 
(sic)-sainyasya]. (e) Te ete prataritah santi, Mahajiidnin**, andgantaro ndasti- 
kah, [kila, pagchat jananti yat: ‘prataritah syama?’; asydih Dinau na’yanti, 
vachai cha anyesham] vilumpanti. *J.4, C. ins. te. ?J.4 °J, has--- for mahatim 
showing hesitation. *‘so J.%, J. *°so J.§ **J.4, J.* om. 7J.*(2), J.4 smaye ’syam; J.3sm... 

Ner. transl. (a) To be understood as before. (b) When shall the Drdjas 
be given into the hands of the pure-in-soul, [the Drijas who are the Ac- 





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Verbatim transl. Hoc Te interrogo, recte mihi dic, O Ahura; (b) hujus, 
[i. e. contra hune inimicum, (cp. stropham XII (12)) per] Sanctitate[-tem] 
in-protegendo-me [i. e. in-protectione-mei, (vel mad(t) abl.-gen. ‘si-- + causa 
[mei] defendendi contra impetum ejus in* me*’) regnas{-nes)], (c) qaum (con-) 
in-unum-locum-et-mutua-aggressione] duo-exercitus in-displicentid*! (in odio) 
con-|-current, (d) [in certamine] de illis doctrinis-et-regulis [institutis, vel 
‘illarum doctrinarum causi’] quas Tu, Mazda, sustinere-*optabas vel [-bis], 
(e) ubi, fet] horum-duorum cui victoriam* dedisti* [vel ‘dabis’]? 

*1 Vel fortasse ‘in silentio’ (?). ** vel ‘trahere’, hoc est, ‘explicare et promulgare* 
-vis*’. *S vel fortasse ‘rem optatam*’(?). *4i,e. ‘ambarum duarum partium proelio- 
inter se contendentium ad haec instituta politica et religiosa (jamdudum constituta) ad 
se vindicanda vel ad arroganda sibi, cui harum-duarum rem ab ea tam vehementer 
petitam dabis?’. 

Pahl. text translit. Zaké i min Lak pirsém‘ rast’ avd li yemalelinai, 
Atharmazd; (b) amat pavan zak i valman? damand3, min Aharayth avakih’, 


XLIV. 14, 15. 207 


mogas]?; (c) for they are striving to* destroy* (lit. ‘slaying’) Thy great 
and pure word with excessive persistence*, [that is, they are destroying its 
Supporters]; (d) and they are delivering the true(?) force (or the ‘evil*t force’) 
of the wicked’s blow, [that of the Ganamainia-host]. (e) These are the decei- 
ved ones, O Great Wise One, the infidels who do not approach, [that is, after 
they know that ‘we may be deceived’ even then they do not come into this 
Din; and they a/so render the statements of others futile]. 

*“ Whether satvam (for sattvam) in the sense of ‘the evil spirit’ (J.°, J.) Can 
give any real relief here is a question. 

Parsi-pers. Ms. trit, An ¢ az Tf pursam, rast an man go, Hérmuzd, (b) kai, kih 
t kih Savab [] [kardan = kardan] éstéd, ash an dast [dehand (?)] [] [avar = madam| 
Druj [¢ Ashmégh (?)], (c) kih bih [in = giiman] kharab-kunad kih in ¢ Tu Mansar 
amizénd, [Din burdéran bih kharab-kunand] (d) [kih = amat] hamavandi nist dehand 
[] [6 = 6 (?)] Persian indecipherable = Pahl. gand] i darvand [Gana Mint] » 
(e) An ¢ dshan farib [| [-dad = ddbind*] Hormuzd, [va pas danad kih: ‘farib istam ai 
kih na-Amadan hend, [ki, bih an in Din nah ayand*'] [] [khezinah = khodstah] ¢ [man 
= ra (li)\; [kt [kunand = vdgtinand*|] gobishn 7 kasin na-kar* kunand] + 

*1 Possibly ‘amad’. 

Free tr. This ask I Thee aright, Ahura, tell me, 

If against foes* by Right Thou guardest o’er me 

When in the deadly* shock hosts dread are meeting 

For creeds which Thou as thine fain wouldest shelter, 

Which of the two, and where, giv’st Thou the day? 
pavan pédakih padakhshah‘ yehevinih, [aighat dén zak daménd padakhshahih’ 
bindak yehevinéd], (c) amat® zak {7 sipah® hand’ avd yAmtanédds [aigh, 
raband lakhvar avé® tané* yehabtind], (d) valmanshan Afrinagénd'? min Lak, 
Atharmazd, pavan nikézishnd nikézid, [aigh, Dind* rfibakih btindak yehe- 
vinéd dén zak damané], (e) min min valmanshand [pAdafras vadtin(ialyén**], 
va‘t avo mon shapirih'? yehabini-ait'® [padakhshahih"4] ? 

*D. ins. 7, ?DJ. ins. i, ?DJ. ins, another daman. ‘so DJ.; D. pad-°; K.5, M. 
shali®. * DJ. *all but K.® (Sp.) ham = hém = samagram; K.5(?) amat; P. and DJ. ham. 
7D. om. i. *DJ. hana i; P. om.; see Comm. here. °DJ., D. ayo. 1° all but P. seem vaf?; 
P. prob. om. y. ™ P. om. so DJ.; M. °pir.; D. véh. 1% P. and DJ. -néd. * see P. 
throughout. 

Pahl. transl. That which I ask from Thee declare to me aright, Athar- 
mazd; (b) if, in that time, Thou dost exercise sovereignty openly with the 
accompaniment (or ‘help’) of sanctity, [that 7s, if Thine authority becomes 
complete in that time], when that which is this host (or ‘army’) arrives, 
[that is, when they give back the souls to the bodies (sic!)], (d) and those 
benedictions which are Thine are observed with observation (or ‘expounded* 
with exposition*’) O Atiharmazd, [that is, the advance of the Religion wid/ 





208 XLIV. 15. 16. 


become complete in that time], (e) upon whom, that ts, wpon which of those 
[shall they* effect the retribution (or ‘shall the retribution be* effected*?’)]; 
and upon which shadd that good thing [which is the sovereignty] be bestowed*! ? 

*1 Possibly an altern. trl. for vananam. 

Ner.’s sansk. text. (a) Parvoktavat jneyam. (b) Chet tada punyena pra- 
katatayad sathclishtah* parthivo ’si, [kila’ntas tasmin kale parthivah sampairno 
bhavasit] (c) yada samagrath sainyam anagvaram samagamishyati, [kila’- 
tmanah punah tanau bhavanti]; (d) teshu prasiddhih ya Tvaya, Mahajnanin, 
prarohinapraropita**!, [kila, Dineh pravrittih saihptirmat bhavishyati antah*? 
tasmin kale], (e) kasya nigrahaih?, kasmaicha parthivatvam dasyati? 

1 9 J.3, J.* prarohinam (2)-. J.* prarohinamprara(?) pita. *? J.* late anta*(?); see the Pahl. 

Ner. transl. (a) To be understood as before. (b) If then Thou art a king 
with open publicity (or ‘manifestly’) united with Sanctity, [that is, 7f in that 
time Thou art (or* shalt be’) a perfect king] (c) when the entire imperi- 





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Verbatim trl., etc. Hoc Te interrogo, recte mihi dic, O Ahura; (b) quis 
[vel lege ‘qui’] secundum-(sic)-victoriam-feriens|-ientes, i.e. victoriose ferientes 
hostem nostrum fundunt?; qui sic feriunt[-ient] qui etiam ad] Tuas [leges] 
protegendo|-ndas] hortationes-doctrinasque-enuntiatas (qui) [destinati et statuti] 
sunt? (c) Distincte mihi [magistrum cum Tua vera] potestate*?-mirabili*?-praedi- 
tum” pro vivis, [i.e. pro civibus nostris auxilium expetentibus] magistrum designa; 
(d) sic illi (-ipsi), [i. e. ad illum] Bona Oboedientia, |i. e. civis oboediens] ac- 
cedat Mente, (e)O Mazda huic*, cui* vis [velis], cuicumque [i.e. ad hunc queme. ]. 


_** Vel ‘Quis victoriose feriens [in tuitione eorum qui] (in- protegendo*) pro-Tua 
doctrina qui sint’. *? vel ‘[legem-et prosperitatem-]-constituentem* --+ dominum’. 
Pahl. text translit. Zak min Lak parsém1, rast avd li yemaleltinai, 
Attharmazd; (b) min, pavan piriizkarih zakash3, aitd zadar‘ i* [vindskarand‘] 
pavan® hana i Lak panak6® amikhtishnih*, [aigh, pavan Dind* i Lak® pada- 
fras’ i7 vindskardn’+* mtn vadinyén|? (c) Pavan’ pédakih avé li dahishné 
5 damané> dén kola® dé> ahvand, radth chashishnih réshanak, [aigh, latam- 
man va tammanich pavan Dastdbar darishné hémanam]. (d) Aétind® zak i 
shapir Srosh [va!? Vishtasp] aisht! ydmttnishnd pavan Vohtiman*, [aigh, 
pavan Vohiman bara! av} Diné* yatiinéd], (e) Atharmazd, zak** avo"? [kamak, 


XLIV. 15, 16. 209 


shable host ‘shall assemble (or ‘arrive’), [that is, when the souls are brought 
again into the body (sic ?)|, (d) and when among these /s the celebrated (or ‘ pro- 
claimed’) doctrine, which, O Great Wise One, is (figuratively) transplanted** 
by Thee with transposition** (i. e. ‘is developed and promulgated fully’), 
[that is, the progress of the Din will be complete in this time], (e) whose 
(then) is the coercion (or ‘punishment’)?, and to whom will he (or ‘they’) 
give the sovereignty ?]. 

Parsi-persian Ms. trit. An < az Tai pursam rast an man gO" i Hormuzd; x (b) kih 
pah an ¢ i zaman, az Savab madad + u-+ baki, pah pédai (vel ‘paida®’) padishah 
buvi, [kit andar 4n zaman padishahi [] [bund (sic) = bund*] béd? » (c) [] [ham = ham| 
an 7 ‘askar (?) khanah + ya‘ni + vad + tan + baz (?) rasad, [ki ruvan baz 4n tan 
dehand], (d) éshan mashhiri* kih Ti, Hormuzd, pah didan [binand = nikézend], 
(ki, Din ravai bundah bashad andar an zaman], (e) [] az dshdn [pddafrah kunand**] 
[] [0 = 6] kih véh [] [dehad = débanéd* (?)] pAdishahi] ? * 








Free tr. This ask I Thee aright, Ahura, tell me; 

Who smite victorious guarding Thy doctrines? 

Show me a folk-lord inspired with power; 

Then come the obedient*! with Good Mind to him, * or ‘Obedience’. 

Mazda, to whom Thou dost wish it soe’er. 
aigh'* yamttinishnd i15 Sdshans avayad] min!® zak i valman!? kamak kadar- 
chai ['8 [aigh, kola aish ghal avayad]. 1D. ins. i. %D. min man; DJ. mtn amat; 
K.5, M. min. *so D., K.5; DJ. obscure, seems ash; Mf. zak. *D. om. i. *D., P. om. 
from 5 to 5, *DJ. °akih; K.5 nak. 7DJ. reverses, om. i. °D., P. ins, at. ° DJ. aito (?). 
DD). om. va. “DJ. aish; K.5 ash. 127.D., P. om. 2D. zak am i valman k®; DJ. zak am 
avo, or ano k°; K.®, M. zak i avo hamk®. “DJ. aigham. #*DJ., D. om. '* Mf. amat; D. 
Va mons K.°vom.ava. * so DJ. Do. Dl ins: I. 

Pahl. transl. That which I ask from Thee, tell me aright, O Athar- 
mazd; (b) who is he who is a smiter [of the sinners] in his victory through 
the teaching of Thy protection ?, [that is, who shall complete chastisement for 
the sinners through Thy Religion]? (c) With open manifestation for me 7s the 
teaching of the chieftainship**, (or ‘let its* teaching) concerning the creation 
of the creatures (de) clear to me in both the worlds, [that is, both here and 
beyond I am to be considered as a Dastur (or ‘I am in the Dasttir’s keeping’ 
(see Ner.))]; (d) thus through Vohtiman is the coming of the good Srésh 
[and of Vishtasp*(?)] to*! a person, [that is, he (or ‘they’) will come into 
the Religion through Vohtiiman; (e) the desire] of*? Atharmazd** (gen. by 
position) is for that one [that is, He desires the coming of Sdshans] whose 
desire 7s that of (or ‘7s for’) every one, [i. e. every one desires it*?]. 

*1 Or, ‘and that of another person’ (2). *? or reading zak am (?) valman [kamak: -, 


‘that is, my desire for him, 0 A----, etc.’; see Ner.; (probably kadarchai before the 
gl. was added meant ‘whomsoever’). 97 


210 XLIV. 16, 17. 


Ner.’s sansk. text. (a) Parvoktavat jieyais. (b) Ke vijayataya* hantarah*t 
Tava rakshaya gikshaydh, [kila, ye santi Dinyé Te papakarminam**? nigra- 
ham ke kurvanti]? (c) Prakatatayd me srishtaye bhuvanadvaye ’pi gurutath 
asvadayita, [kila ihaloke® paralokecha’ gurutaya grihito smi]. (d) Evath 
tasya Uttamena Crogasya samagamanar Manasa, [kila, Crogasya (Gustaspasya) 
Uttamena Manasa Dinau samagamanam]. (e) Mahajianin, tasya me [kamah] 
yasya kamah kebhyagchit, [kila, me samdgamanarn Caociosasya rochate yasya 
kamah kebhyagchit sarvebhyah*, anydyo* (?) yasmat. viliyate]. 

** J.3 ram (go) with pata from later hand over, *2s0 J3. %J.3 ‘loke, °loke cha; 
P. *lokiye. P. is important in ¢ and d gl.; J.4, C. differ much. 

Ner. transl. (a) To be understood as aforesaid. (b) Who are they who 
smite with victoriousness and with the protection afforded* by* (or ‘in the 
protection of’) Thy doctrine, [that is, who are they who effect the punishment 
(or ‘the coercion’) of* the sinner through Thy Din] (c) He (that is, such 
an one) és*4 manifestly a teacher of* the spiritual mastership to me, for the 
creation even in the two worlds?, [that is, I am seized (or ‘appropriated’) 








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Verbatim transl., etc. Hoc Te interrogo, recte mihi dic, O Ahura; 
(b) quo-modo, Mazda, [vel ‘nonne’} {ad illam] pactionem [vel ‘consultationem’), 
accedam [hoc est, appropinquabo} cum Vobis [consummandam], (c) ad [eam] 
operationem™ Vestram, [i. e. ‘quo modo obviam ibo ad nixum Vestrum in 
auxilium nostrum tam efficacem recipiendum et ad eo fruendum’] quumque* 
mihi sit prospera**-prex* [vel quumque mihi [absolutum] sit [meae-]-vocis-desi- 
derium [dictum’, (d) desiderium Salubritatem et Immortalitatem] in prin- 
cipatu*?-protegenti*? futuras-esse*2 (Salubritates-duas et Immortalitates*?-duas) 
(e) illo-Sacro-rationis-verbo, [i. e. causa ejus verbi et secundum admonitiones 
ejus] qui [quod] dux**-infallibilis [ex] Sanctitate (ex) [sit] ? 


*1 Vel, lege Askaitim, ‘ad Vestrum comitatum’; vel lege askitim, [ut hoc verbum] 
ad habitaculum-Vestrum -+ [attingat] - -]. *? vel ‘{me] in domicilio frui Salub. et Immort.’ 
vel ‘qui secundum-ductum-[ejus-Verbi] ex Sanctitate [se-gerat] ’. 


Pahl. text transl. Zaki ¢ min Lak* pirsém!, rastd avd li yemalelinai, 
Atharmazd; (b) aimat, Adharmazd, damand kardarth i? Lekiim [aigh, damano? 
i tand* f pasind, aimatd yehevanéd ?] (©) 4Zakd i> kardarth 1 Lekim [Saigh, 


XLIV. 16, 17, 211 


by“! the spiritual mastership in the world here and for* that beyond, éut 
who does this?|. (d) Thus through the Good Mind ¢s the approach of Croga, 
[that is, the approach of Croga (i. e. of Gustaspa*(?)) within (or ‘to’) the Din 
és through the Good Mind]. (e) O Great Wise One, for him ds my desire 
who is desired by any one (meaning ‘every one’), [that as, the approach of 
Croga, who is desired by any persons (meaning ‘by every one ’) pleases me, 
from whom the lawless** vanishes*, (or read anyayoh(r), see the Pahl. and 
Gatha, ‘from whom the desire of any other* two* than they, (i.e. than roca 


and Gustaspa(?)) vanishes ’)]. ** Or not impossibly ‘I as teacher of the spiritual chief- 
tainship --- for my creation --., etc.’, [i. e. I am seized by" the spiritual-chieftainship 
as its teacher** .., ete.]. 


Parsi-persian Ms. trit. An ¢ az Ta pursam rast an man gd*, Hormuzd; (b) az 
min| kih pah fathmandi, zish(?) hast zadar 7 [vanahgaran*] [] padafrah [] kih kn- 
nand ? * (c) Pa-[-t = at] pédai*! an man pédaish** andar har df jihan*, radi chashed 
zahir, [ki, va injé va’nja*, pah Dastir dar* (?) hastam] * (d) Edin [] (Tt = Lak] veh 

- Srésh | [] Vishtasp] ash(?) ras(ad ?) pah Bahman [ki pah Bahman [] an Din rasad (de- 
faced) = -néd % (e) Hérmuzd 4n am & kamah, [kt’m rasidan 7 Séshyés bayad], kih [ ] 
t kamah har-kidam, [ki, harkas ti bayad] * * Or ‘paiday°’. 

Free tr. This ask I Thee aright, Ahura, tell me, 

How to Thy meeting, Lord, now shall I hasten? 

That consummation Thine which grants my longing 

That for the chief* should be Immortal Welfare 

Chief through Thy Mantra’s word guiding aright. 
kar va dina? i Lekim aimatd bandak vadfinafid]?; va mianich® zak 19 li g- 
bishnd homand*!? khvdstar, [aigh, Dind* ribakih't bandak aimat yeheviinéd], 
(d) va* sardar veheviinishniht? madam Haurvadad va'? Amerédad ?, (e) aéttind 
pavan® Mansar, [aigh; mozd aéttind yehabind chigtnd min Mansar pédak], 
mun bahar! min Ahardyih [avakih]. *D. ins. 7. 2D. om. i. *D. damanaks, ‘DJ. 
obscure. * DJ. written out. °DJ., D. om. va. 7D. dadistano. *DJ. over, orig. hand. ° DJ., 
D. ins. i. *°DJ., D, hdmanend. " DJ. °kih, 17D. ins. 4. 2 DJ. ya. or -d. “4D, bahar. 

Pahl. transl. That which I ask of Thee tell me aright, Atharmazd; 
(b) when, O Adharmazd, is your appointment of the time, [that is, when 
shall the time of the future existence arrive?]; (c) and when shall they 
make] Your efficiency (or ‘efficiency towards You’), |that is, Your duty and 
law complete]?; and when shall also the suppliants* for my words appear? 
({or not impossibly ‘when shad/ that which is my spoken or ‘worded’ (gdbishn- 
hémand) supplicator* (i. e. ‘supplicating* prayer*-in-words’}) be heard?’); that 
is, when does (or ‘shall’) the progress of the Religion become complete], 
(d) and when shall the coming-on (or ‘existence’) of a chief for Héurvadad 
and Amerédad be realized, (e) thus according to the Manthra?, [that is, 
thus they are bestowing the reward as it és revealed through the Manthra|, 








912 XLIV. 17, 18. 


whose portion 7s secwred through [the accompanying-help of Righteousness 
(or ‘Sanctity’). 

Ner.’s sansk. text. (a) Pirvoktavat jineyam. (b) Kada!, Mahajiianin, sa- 
mayakartritvaih* Yushmakam, [kila, kalo yah pacchatyasya kada prapsyati]? 
(¢) sé vikramataé ya Yushmakam? [kila, karyani nyayanaih Yashmakam kada 
sampirnani karishyanti] yecha me bhavanti vachasam ihayitarah* [kila Dineh 
pravrittih sarhptirna kada bhavishyati], (d) svamino bhavishyanti upari Avir- 
dade Amirdade?, (e) evarn Manthravanyah, ye danam Dharmasarhmicram ?, 
[kila, prasadam evar dadanti*? yathé Manthravanyah prakatam]. 

*1 So P, marg.; J.4 om.; J.* kathaih, but has kada& praps®. * J.® dadati. 

Ner. transl. (a) To be nnderstood as beforesaid. (b) When, O Great Wise 
One, does Your appointment* of the time*! (see the Pahl.) take place ?, [that 
is, when shall the time of the final existence come?]; (c) and when shall 
that energetic-advance* which is Yours de effective?, [that is, when shall they 








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(7) asyoyaarye Sos enzeang “Dasyaage ody 469 pay a qosueoe) ¢6as 

Verbatim transl., etc. Hoc Te interrogo, recte mihi dic, O Ahura; 
(b) quo-modo Sanctitate hance praedam-ut-praemium merito-consequar*!, (c) 
decem equas masculinis-junctas [vel ‘und cum equo*? "|, camelum-que?; (d) 
[hoc Te interrogo] quia mihi, O Mazda, (nuntiatum*-est) Salubritate, (e) [et] 
Immortalitate, [i.e. causa meae (vel ‘nostrae’) Salubritatis et meae Immor- 
talitatis] [nuntiatum-est] ut [vel ‘quo-modo’] has-duas [haec duo dona [i. e. 
equas -- et camelum in sacrificium*] Tibi*? dem [dabo]. * Vel lege hanani ‘quo 
modo dem*, [i.e. quo modo obtinebo hoc praemium ut id Tibi offeram’, vel ‘ut id Tuis* 
devotis dem*’], **yel ‘gravidas’, aegre. * vel lege taéibyé ‘his [meis discipulis ut 
donum honoris causa des* [dabis*, vel dem (dabo)]’. 

Pahl. text translit. Zakd i min Lak pirsem!, rdst® avo li yemalelinai, 
Adharmazd; (b) chigtind rastiha? pavan zak mozd arjanik® yeheviinam, [aig- 
hamé afriftariha® nafshman yeheviinéd], (c) X (dah) siisya® i® gishand va7 
gamla? (d) Amat homan’, Atharmazd, dén khavitinam Haurvadad? Ame- 
rodad®, (e) aéttind zak 71° kolA dé Lak yehabtinds! 

*D. ins. i. * DJ. rast. *Mf. °kih, or “kash. ‘DJ. ins. am. *Mf. rth, °D. aspo i. 
7 D. ins. .va. * D. va add ‘m’ late, so homanam*. ® D. ins. va.. 7° D. om, i. 

Pahl. transl. That which I ask of Thee, tell me aright, Adharmazd; 
(b) by what means may I become justly deserving of that reward?, [that is, 
a a 


i 


XLIV. 17, 18. 213 


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. 


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worbbag oH eizs 4O}LO46 AI II QI) “GER 40g 
a “Eeus "Gd AUS “Gof d>49 angel 

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’. 

Pahl. text translit. Zako i min Lak pairsém1, rastd avd li yemalelinai, 
Atharmazd; (b) min zak (i mad6*) yekaviminéd mozd avo valman ? arjanik 
[Zaratisht6] 14 yehabinéd, (c) min aité, aigh, avo valman i rastd gabra 
yehabiinéd, [i shapir gabra], (d) kadar? valman pavan zak {3 vindsishno! aitd 
fratim, [aighash pavan zak 13 vindskarth pAdafras fratim> maman®]? (e) Akas 
homanam® zak min valman aité afdim {mamanash’ darvandih]. 

* 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 





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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. text translit. Chigtin akarazé, Aftharmazd, Shédayya! hi-khidai 
yeheviind homand?; (b) aétind denman ptrsém aigh, valmanshan min? ne- 
trind’, [aigh anshfitaan* min® kar va kirfak kardané® ghal’ padiranénd® (vel 
padiraninénd*), valmanshand min [homand Kikand va® Karpand] (c) min 
Gospend [yemalelind aigh] Karp? Usikhshcha**™® (sic) va Aéshmo (or ‘ Khésh- 
m6'!’) avéch!! yehabtind [Shédaan], (d) mfuich Kiko asttibd!? va ranakih 
dadar, [aigh, min mindavam i! avdrtino sttibé 14 yehevtinéd, ach i yemale- 
lind aighshan yehabtindd] (e) zak man lach!4 pavanich mozd‘4 zak i!%+14 
Aharayih'5+1!4 kar!6 fraz yehabtnd, [aigh, amatshin mozd!” yehabtnd, min‘® 
mindavam i frarain la vadtinafid]. * DJ. spells shédaé. * DJ. ins. homand. * DJ. 
ketrtind (?); D. netrfiimand (sic?). *DJ. om. va ‘*DJ. om. °DJ., D. kardano; 
M. vadin (so). 7DJ., D. ghal. *D., P. -inénd, ®P. obscure. 1° DJ., D. om. cha, (Zend 
characters). ‘1 DJ. and Sp. join and DJ. ins. 1; D. seems Aéshminan for ‘gin? (?). 
12° DJ; D: oms't;° M. ins, 1 75 DJ.,) D. ins. i.)- “7see (PB. 45 DI-ashkarakeest)Dasinse 
va kirfak; DJ. om: kar. 27 DJ., D. ins. mozd. *% DJ. 

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°’. 





28 


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’. 

Pahl. text translit. Aétind fraz gdbishnd [Dind*, va1] kevan nydkshishnd? 
yehabinishné, [va] kevan vashamminishno, [aigh, gdsh dén darishnd’ va 
narm bara va’ kinishnd va ghal gobishné], (b) va? minichd min nazdik va 
munich min dfr bavihtnéd [avd Aérpatistand kardan64, afdash® aéttind 
kdnishné]; (c) maman kevan denmané harvisp6” pédak aigh Atharmazd 
yehabiindé, [atgh, denman dam hamaks Atharmazd yehabind], (d) aigh 14 
pavan zak {° dadigartar damdn [pavan tand* 4 pasind| valman i dtishth 
amukhtaér [Ganrék?? Minavad] ahvand marenchinad, (e) zakash!! saritar 
kamak6, vat? zakash!3 darvandih!4 pavan hiizvand hémninéd (vel ‘°naninéd ’)15 
[Ganrak1° Minavad]. * DJ. (2?) om. *DJ. nadtk dahishn. *DJ., D. om. 4*DJ. do. 
*see P. °DJ., D. ins. denman. 780 DJ., D. *M. hamai (?); DJ., D. mak, 2 Duis Ds 
ins.; M. om. i. *°DJ., D. ganak. 14 gee P, 12P. om. *DJ., D., P. om. ash. **D, %ha; 
see P. * DJ. ‘inéd; D. “amined; see P. 

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. 


edege “EMO -genra)e + 2e) f4ss9.9} 49 a4 45 of rI py * Or ‘aiti’. 
Dnape)ey 2) we ERE : by GN }VG 40} -poby 


sw} hbwro5a5 9 tO4}- gd e } .s0}ss aslo ae 
LOCH PHY! dyen)s -e2} “ef eos p22} 

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. text translit. Aétinéd fraz yemalelinam dén ahyand minavadikih 
it fratim [Gasanikih], (b) min? pavan valmanshan afzinikih ash aétind giftd 
val> valman it Ganak® (c) [aigh]: 1a lanman minishnd pavan akvind; lis 1a 
zak minam* i? lak minih, maman$ li zak i frarind minam va la zak 7 avartind 
minih]; va la amikhtishné (sic), [maman® li zak!° 7 frariné Amfizam va® lak 
zak i avartiné amizih''+*]; 14 khirad’?, [maman li khiradd pavan frarinvih 
yakhsenunam‘? lak pavan avarindih], (d) 14’ kamakich!5, [maman?* li kamak 
pavan*” frarindih's yakhsenunam?” ya lak pavan?? avartnoih'’]; 1a milaya; 
[maman‘® li milaya*” zak? i? pavan1” frarfindihi® yemaleliinam ya2° lak payan?4 
avartindih™ yemaleliinth]; vat* 14 kanishnd, [maman li kinishnd ‘ frarandé 
va® laké avartin6?*]; (e) 1a Dind*; [maman li Dind* it GasAnikih va lak yatti- 
Kih]; va 14 riband ashan ( lege lanman) pavan akvind; [zak min madam 
Diné* i li yekavimfinédd, ca zak min madam Dind* i2° lak yekayimunédo, 
ashan* riban®3 la payan® khadiké2s jinak?5]. * So D., over old; DJ. om i, ins. 
pahlimih ya; D. minivadiha. 2so DJ. 2 P. ins. *DJ., D. ms. i. Ss D> *ses B.D: 
om. *DJ. ich. *DJ. and P. maman for ich. *P. ins. mindavam om. zak. “DJ. ins. 
amizih. **P. and DJ. om. va. #* DJ. and P. ins. va. “DJ. * DJ. and P. om. ich; DJ. 
om. Sp.’s li m, and P. om. Spiegels m. **DJ. and P. ins. “DJ., D. ins. so DJ. and 
P. * DJ. and P. ins. maman. “DJ. om. “DJ. ~ DJ. aishan. * DJ. rabak; see P. 
ins. * P. om. * corr. see P.; DJ. denman. * see P. 

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. text translit. Aéttiné fraz yemalelinam dén ahvAnd zak it yalman 
[? Atharmazd nafshman] i fratim [khim** virastan6?; aigh, kola‘ aish fratim 
khim bara avayad virastané], (b) minash avd li akAs® dadé gifts Aiharmazd 
(c) aigh: min lekfim mfin denman Mansar 14 aétind varzénd® (d) chiginé 
denman minishnd va‘ gébishnd, (e) pavan* ashan? dén ahvan andk® ait, hana? 
vad? avo zak i! afdim!* ‘DJ. om. 7DJ. so ins i 3so D. and others; DJ. °std. 
*see P.) *D., P. °siha. * DJ. -inend (meaning ‘-zénd(?)*). 7P. om. valmanshan. * DJ. 
om.; D., P. anak. *DJ. ins. hana (over). *?see P. om. 1D. ins. i. ** perhaps khim arose 
from the term im in paour®, if so it is not gloss, but may be alternative trl. 


Pahl. transl. Thus I proclaim in the world that which is His {Atihar- 


, 


———e ee CU 


XLY. 2, 3. 223 


Gana*-+-ya‘ni-+Gana*-Minti (c) [ki]: nah ma minishn- + pah yak-ba-yak (vide infra), man* 
{va = va] nah 4n [] [chiz = mandiim] ¢ Ta andéshid, chih man An i nék minam va ti 
an 7 bad minad** (?-sic lege -i)] va nah 4mikhtan [chih ma [] [chiz = mandtim) i nék 
amizam [va = va] ti an 7 bad []; [va = va] nah khirad, [chih man khirad pah néki 
daram [ya = va] ti pah badij (d); [va = va] nah kamah [], chih man kamah [] 
{nék + ya‘ni + néki va tii [] bad + ya‘ni + badi; nah sakhun, [chih man 4n 7 [] 
neki gtiyam, va ti an i bad gayi]; [va =va] nah kardan, [chih man kardan 7 nék + 
yani + néki [va = va] ti [] bad + ya‘ni + badij; (e) nah Din, [chih man Din 
Gasani va ti jadi]; va nah ruvan 7 ashan (sic) pah yak-ba-yak, [An kih avar Din 7 
man éstéd (so) [] ashén ruvan] [] yak jai [] [hast, kf, Bahisht; [an kih avar Din 7 ta 
éstéd shan (sic) ruvan nah pah yak jai, [ku, éshan + ya‘ni + va + Druj = hast; dgh 
Vahisht; zak miin madam Din i rak* jak-néd* (sic) ashdn ribén rda* pavan adik* 
jindk; dgh dshan --.) ** Vel ‘Or°’. * possibly ‘manid’, pret. 








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- 





“6649 92¢9 Lp AW II QAI OI a saesendyny9s0)9) oy 4, Text. 
“AU Ge ogo youl - easahang wopeY pays 
bypuyarg -beowssssu6)vlo prgorruls eae 
+4(39902306 (9) )as wibburosguyrey SPD EO5 YS oY 

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’)). 

Pahl. text translit. Aéttin’ fraz yemalelinam dén ahvan zak i valman 
i Atharmazd nafshman pahlim, [Khvétik-dast kardané2]; (b) min Aharayth 
avakih Atiharmazd 4kis, man denman yehabind’, [Khvétik-das! kardand]; 
(c) afash pavan abidarth ¢ Vohtimani varzid, [aighash frarind fravardarith 
i daman rai Khvétik-dast kardand4]; (d) aéttin’ zak 4° bentman® i hi- 
ktnishno, t bindak minishnd, [7Spendarmad, aigh min Khvétik-dast kardan0? 
lakhvar 14 yekaviminad] ; (e) 188 frift, [aigh’ min Khvétik-dast kardané? lakh- 
var 14 yekavimtindd’+®]; maman harvisp6 nikiridar? pavan zak i Atharmazd, 
[aigh, pavan Dind* ? Attharmazd hamakt! kar va dindt2 ghal'® yehevtinéd]. 
‘DJ. khyétti-d°. ?DJ,, kardé. * DJ, dado. #80 DJ.; see P. DJ. ins. i; see P. °D, dokht?; 


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; 

Father of good Mind he, the toiler’s spirit; 

Thus is his daughter through good deeds Devotion; 

None can the Lord deceive; all things he guides. 

DJ. imperfect. ™DJ., D. om. va. ®D. om. from. ® to * inclus.(?), ® so DJ., D. % D. 
*diran.; see PB. “so DJ., D: ™ D. dadistan. 1° DJ., D. 

Pahl. transl. Thus I proclaim that which is Atharmazd’s own* best 
thing in the world [the making* marriages* among kinsfolk* (?)]; (b) in accom- 
paniment with (or ‘with the help of’) Aharayth, Atharmazd the wise (or 
‘ all-knowing’) instituted this [the fulfilment of this Khvétik-das]; (c) He also 
practised it in the fatherhood* of Vohiman, [that is, for the correctly-pious 
nourishment of the creatures; that is, he caused the practice of the mar- 
rying-among-kin for this purpose]; (d) so is His virgin-daughter the well-con- 
ducted and* perfect-minded-one, [that is, from the fulfilment of ‘relation- 
marriage*’ let her not recoil]; (e) may she** not be deceived, [that is, may 
she not refrain from Khvéttik-das (sic)], for an observer of all she (or ‘one*’) 
becomes according to Him (or ‘as* He’) who 7s A. (or ‘that which is A.’s’), 
[that is she appertains (is devoted) to the whole duty and law in the Re- 
ligion of Atharmazd (or ‘the whole d. and lL, etc, appertain to her’)]. 

Ner.’s sansk. text. Evarh prakrishtari bravimi antar bhuvane asya ut- 
krishtataram, [asya iti Hormijdasya sv4dhinarh utkrishtatararh Shuaetuo- 
dathakaranam**!], (b) Punyasariclishtarn Hormijdo vetté yad idath dadau 
[Shuaetuodathakaranath**]; (c) pitritaya Uttamasya samacharat Manasah, [kila, 
sadvydparapalandyai* srishtinazh shuaetuodatham chakara]; (d) evarh s& du- 
hita uttamakarmini saipirnamanasi [prithivi] (e) na vydmohita, [kila, 
Shuaetuodathakaranat*! anyatha na’sit] sarvajiidnint Hormijdiya*, [kila, Dinyé 
Hormijdasya samagrani karyani nydyd¢2cha tatra bhavantil. 

“so J.5, J.4, ete.; see notes. * J.* ins. ya, but see Pahl. and P. 

Ner. transl. Thus 1 declare in the world His more (most) excellent 
prescribed practice, [that is, Hormijda’s own most excellent deed the Shuaetu- 
odatha*]; (b) when Hormijda the wise* instituted it, it was conjointly with 
Sanctity that He did so, [this deed of Shuaetuodatha*]; (c) He practised it 
in His (or ‘through the’) fatherhood of the Best Mind, [that is, He instituted 
Shuaetuodatha* for the good protection of the creatures]; (d) thus His daugh- 
ter, best in conduct as she is and endowed with a perfect Je earth*], 


. 


“998 XLY 4, 5. 


(e) was not deluded, [that is, she was not averse from the act of Shuae- 
tuodatha*], understanding all things and faithful to (or ‘belonging to’) Hor- 
mijda, [that is, all deeds and laws there on the earth (Aramaiti being con- 
sidered to be the earth) are in* accordance* with* (or ‘constituted by’) the 
Din of Hormijda)]. 


Parsi-persian Ms. trit. dtm fraz gfiyam andar akhan* An ¢ fi Hormuzd khvésh 





deeb pogueays pba) whe Beee av sseseydy-n>>as) 9) i 5. Text. 
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Verbatim trl., etc. Sic pronuntiabo quod mihi dicebat beneficentissimus 
Ahura (b) [illud] verbum [i. e. Manthrae*-verbum quod ad] audire™[-iendum*.] 
(quod) a-mortalibus optimum [sit]: (c) qui mihi huic* [in (vel ‘de’) -hac-re*?| 
oboedientiam dant [praestent], intentionemque-animi*?, (d) ad [eos**] accedent*4 
Salubritates-duae* Immortalitates-duae, [hoc est simpliciter ‘Sal-tas et Immor- 
talitas’] (e)[et propter actiones] Boni Spiritis [i.e. propter actiones eorum secun- 
dum mandata Boni spiritus peractas veviet *remunerans etiam] Mazda Ahura. 

* Fortasse ‘dixit b. Ahura: hoc verbum audi’ (infin. loco imper.). ** vel ‘qui mihi 
et huic beneficentissimo’. ** vel ‘qui mihi--- oboedientiam -. reddant - - fi (ad) accedent 
ad Salubritates-duas et ad Immortalitates-duas [i, e. ad S-tem et I-tem] propter facta 
sua [sic dixit* beneficentissimus (vide (a))] M. A’. **yel ‘lege jimem’, tum in ea re 
loquitur Ahura: ‘yéi mdi ahmai, etc.’ usque ad finem:, ‘ad [eos] accedam cum-S-tate* 
et Im-tate* causa actionum [eorum remunerandarum Ego] M. A.’. 

Pahl. text translit. Aétiind frazt gdbishné? manash avd? li guft? val- 
man i afziniktim?, [Dast6bar ddshtand] (b) gdbishnd srayishno‘ dahishnih¢ 
min anshitaand‘ pahlim, [aigh?, anshitadn? mindavam I2 denman shapir®, 
amat? madam Dind* yekavimtind]; (c) mtin avd valman %¢ li2 Srésh, [val! val- 
man 7 li Dastobar] yehabtinéd [tand* i nafshman], chashéd avo aishan, [aigh, 
bara yehabinéd] (d) madam yamtinéd avo? Haurvadad va7 Amerédad [pavan 
mozd yansegindé*]; (e) pavan? zak 1 Vohiman kanishnd [avo? lit], Athar- 
mazd, [ach yamtinéd pavan mozd yansegiind6!2], 

*DJ. ins. i, *see P. * fragm’ts val. *fragm’ts mardimén Pahliman occurs. ° fragm’ts. 
pahhlim. *DJ., D., fragm’ts ins. 7DJ. om. *s0 DJ.; D. °ginand. ® so fragm’ts. 1° DJ. 
avo li; K.° avo (no li); fragm’ts val (no li). 480 DJ. (DJ. °gindd; D. gtinand. 

Pahl. transl. Thus this is to be declared forth which He who is 
the most bountiful declared to me, [that és, the maintenance of the Dasttr] 


XLV. 4, 5. 22 


buland [Khéti-dahathhi*(?)-kardan] » (b)AzSavab madad Hormuzd* akah (sic (lege ‘Agah’)), 
kih in dad [Khétfi-dahathhi**-kardan], (c) azash((?) sic) pah pidari* ¢ Bahman varzéd* (so), 
[kfish nék parvardan 7 pédaishi(vel ‘paidayishi’) ra Khétt-dahathhi*-kardan] * (d) édin 
an [va —=—] dukhtar 7 nék-kushishn, [7 bundah minishn], [{] Spendarmad, [kt, az Khétfi- 
dahathhi* (sic) -kardan baz nah éstad]; x (e) [] chih tamam nikézidar-[-Aan = —] pah 4n 
i Hérmuzd*, [kfi, pah Din ¢ Hormuzd* tamam kar u insaf [6 (vel ‘it’) = ghan] [béd] 





Free tr. Thus forth I that word pronounce which Mazda told me, 

That sacred word the best to mortals hearing: 

Those who herein to me Obedience offer, 

Come to* Immortal Weal through deeds of goodness, 

Through their Good Spirit’s deed, thus* said* the Lord! 
(b) and the delivery of the recital of (or better ‘the giving of hearing* to’) 
those words which are the best for (or ‘of’) men, [that is, this is a good 
thing for (or ‘of’) men when they take their stand upon the Religion}; 
(c) he who is rendering to me (lit. ‘to him who I am’ (sic)) obedience*, 
[even* himself* (his own body) to him who is my Dastir] teaches (or possibly 
‘gives*? attention*’ to) others, [that is, he who will bestow* something* upon 
them], (d) he, this one, is coming on toward Haurvadad and Amerédad (Weal 
and Immortality) [to seize the reward]; (e) and by the action of a good 
mind {to me], O** Atiharmazd*’, also [he is coming to take the reward]. 

*1 Or ‘gives to my Srésh’. ** see the Gatha. ** without gloss, ‘to me A. zs coming’. 

Ner.’s sansk. text. Evaih prakrishta vik yada me abravit mahattamah 
(Guroh grahanai*] (b) vachah*! samhlape deyah ya manushyanam utkrishta- 
taram, [kila, manushyanam kit chit* idam eva uttamar yat* upari Dinau sam- 
tishthanti]; (c) yo madiyaya tasmai Crogdya dadati, asvadayaticha [Crogaya 
acharyaya dadati sviyath vapuh, Asvadayaticha anyesharh* (d) upari prapnoti 
Avirdade* Amirdade* [prasddam grahitum*!], (e) uttamamanahkarma* Hor- 
mijde* {asmin prapnoti prasddath grahitum*']. ** Corrected; variations not important. 

Ner. transl. Thus is the declaration which the Greatest One uttered 
to me, inculcating* [the acceptation* of the spiritual Master], (b) containing 
words which are to be delivered in the discourse of speech, and which express 
the most excellent characteristic belonging to men, [that is, this indeed is 
the best thing for men that they should take their stand upon the Din}; 
(c) he who gives to this my Groga, and inculcates the same, [he* who* gives 
his own body up to Croca the preceptor, and teaches so to* others] (d) as- 
cends to* Avirddda and Amirdada, [to take the reward], (e) and endowed 
with the action of the Best Mind he ascends also to* Hormijda, [that is, he 
comes to* Him to* obtain the reward]. 

Parsi-persian Ms. trit. Edin fraz [] [gtyam = jamninam*)] kiyash an man guft 

[Hormuzd* = Anhémd] 0 ¢ [] [afztnitar = afziinitim*) [[az= min] Dastir dashtan], 


998 | XLV. 6. 


(b) gobishn syfdishn dadan kih Adamiyan buland, [kit [] [-shan = -shdén] [] chiz [] in 
buland kih [] [kan (? sic= kan(?), lege kar «) kirfah pah Dastivi kunand = kén* (? sic) 
kirfah pavan Dastir* vaginand*] [] marduman chiz {] in veh kih avar Din ésténd %, 





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2 PEW wo yay “eH grer “(0 AW AS) «39.4949 G0.4d 
Leys 09506 -gebu)s “929}296 -sugogusasas 
40 Qy3.49}89 6 wos) qubdl Hourly AW I IONS MLD 


Gest qo.4y99 yrs ly ees AG uy sgroaldy AU IIQY 

Verbatim transl. Sic uno-tenore-[in tempore futuro]-declamans-an- 
nuntiabo omnium maximum [deum supremum] (b)[Eum hymnis meis] laudans 
Sanctitate, [ego], qui beneficus* [sim, i.e. disciplinae ejus* plene oboediens ad 
mandata singula ejus* persequenda et ad voluntatem ejus* plene in re-vera 
constituendam corde devotus) ego laudans eos] qui [benefici*!] sint, [i. e. Spenta 
mainyu, Vohu Manah, Asha, etc. ; (c) [cum*] benigno (vel ‘sancto Suo’) Spiritu 
audito* Mazda Ahura, (d) cujus in-adoratione [i. e. ad cultum ejus* plene per- 
agendum] una-cum-Bona interrogavi Mente, [i. e. interrogationes meas de 
potestate et de creatione ejus posui ut eum* tanto devotius adorarem]; 
(e) ejus* intelligentia [optima in meam mentem inspirata] prae [prorsus] 
me hortans-doceto* (optima), [i.e. sic omnia dubia mea resolvens et ignoran- 
tiam meam dispellens]. *! Utrum ‘ydi henti’ ‘omnes vivos’ significet, necne? *? ye] 
fortasse significet frashi promotio® hac et illac, incrementum* in omnibus rebus quum 
in rebus animi tum in rebus felicitatis domesticae omnino. 

Pahl. text translit. Aétand fraz yemaleltinam zak { min harvisp-gindt 
mahist6?, [yazishné i? Yazadan kardand‘], (b) stayishnd { Ahardyth5, valman® 
{ hti-danak [Atharmazd nafshman] min hémand; (c) spénak? minavad, nydkh- 
sham’, Atharmazd, [aigh zak ¢ yemalelinani am bara nyOkhsh?]; (d) man 
zak i valman niydyishnd9 pavan Vohiman fréz hampirsakih, [aigh, daddak- 
gobih'? i Yazadan pavan frarfindt hampirsakih bara shayad khavitanastand?2], 
(e) zak ¢ valmant3 khiradé 14fraz avd li Amizend pahlim, [asn9 khirad6]. 

*So M. *see P. *DJ. ins, 7. *see P. ®D. ins, 7. ®g0 DJ., D.; K.5, M. avd. 780 
K.® and fragments. & Ks deficient. ® see P. % pg, did6-. “4 DJ, th, 22 DJ., D, 
*tiinastd. 1% so DJ.; K.5, M. avo. ™ DJ. om. ya. 

Pahl. transl. Thus I announce that which ¢s the greatest of all [the 
celebration* of the worship* of the Yazads*], (b) and the praise of Aharayih, 
who (the Y. and A.) are [Atharmazd’s], the beneficiently wise [one’s own**], 


ee ioe 





_ XLy. 6. 229 


(c) kih an fi ¢ [] Srésh an [] ¢ man Dasttir] dehad [tan 7 khvésh] [va = va] chdshéd* an 
kasan, [k, bih dehad), (d) avar rasad an Khérdad w’ Amerdad [pah muzd [] [sitad=-aind*]]#; 
(e){] nz Bahman kunishn an {] [az=mn] Hormuad []rasad [pah muzd sitanid*(?, vel °nand)]¥ 








Free tr. Him forth I announce to you, of all the greatest, 
While the Benignant* each with Right I worship; 

Let great Ahura hear with bounteous* spirit; 

In whose true praise I asked questions with Good Mind, 
With His best wisdom forth answer the Lord. 


(c) O Bountiful Spirit Adharmazd, hear me, [that is, listen to me fully in 
that which I shall say]; (d) He* whose praise is to be offered through (or 
‘in accordance with’) a continued colloquy with Vohiman, [that is, it is 
entirely necessary to understand the mediation (or ‘legal declaration’ (?) ) 
of the Yazads, wnd through pious conference]; (e) His wisdom whose praise 
ts thus they are teaching me continually, the best [the innate* wisdom]. 

*1 Hardly meaning ‘who A. -- Himself’. 

Ner.’s sansk. text. Evar prakrishtam bravimi sarvebhyo mahattarar! 
[Ijisneh Iajdanarh karanarh], (b) stuti[r}? punyanaih asya uttamajfidnino* yah 
santi, [kila, Hormijdasya svadhinah* santi]. (c) Mahattarah[-a] adricyamirte, 
crinu, Mahajnanin Svamin, [kila, yad vayath brimahe, tat crinuj. (d) Yasya 
pranamah* Uttamasya pragnataya* Manasah, [kila, abhyarthanaih* Svdminah 
sadvyaparipragnataya cakyate parijiaturn], (e) tasya buddhirn me prakrish- 
tam gikshapaya* utkrishtataraii [naisargikarm* (?)). 

*so C. ?J.%, JA stuti. °J.3, J.4 uttamamahajianinoh; J.* uttamajianinoh. 

Ner. transl. Thus I declare that which is greater than all [the per- 
formance of the Ijisni of the Y(I)ajdas*], (b) and the praises* which are those 
of the holy ones and belong to Him who is beneficently wise, [that is, they are 
Hormijda’s own*], (c) O Greater|-test] Spirit the Great Wise One the Lord, 
hear, [that is, listen to us in that which we are telling You]. (d) He whose 
praise 7s accompanied with (or ‘through’) the questioning of the Best Mind, 
[that is, it is possible to comprehend the worship* of the Lord by question- 
ing the holy*t|, (e) His most excellent [innate* (?)] knowledge (His whose 
praise is thus) do Thou then teach me forth. *! Or ‘by an holy* questioning’. 

Parsi-persian Ms, trit. Edin fraz gtyam an 7 az tamam [] [Yazishn 7 iz(a)dan 
kardan] [meh = mas], (b) stayishn ¢ Savab [] ¢nék-déna [Hormuzd* khvésh] kih hastand *, 
(c) spanah mina, shunay man, Hormuzd*, [[] an ¢ gfiyam ma-ré— (?) [] [néki= band* 
naduké (\)). (a) Kih an 7 & niyayishn [kunam = vdginam] pah Bahman fraz hampur- 
sishn *, [ki jadangdshi* (sic) ¢ izia)dan pah nék hampursishn bih shéyad danistan] :, 
(e) an ¢ fi khirad fréz fn man amfizand buland [[] [Agahi= dgdi (sic videtur) khirad] *% 


ee 





230 XLV we. 


-busagu) eee «AU 909.49 tee 7. Text. 

AU PIRI) +AU 96/39 G93 Eas rrr oS IMS 

* Or shaun’. Pepys 19) Dos ys .2024u 06) 6640 

eanes)y See bee toy )e) +AU U9 sauigeg 53 Shee? 

ab) venus O69 eu9hng sw) Caen dy 1 Aid p48) ¢0 
Verbatim transl. Cujus [maximi supremi Dei] res-utiles, [i.e. instituta- 
benefica (ritum, mandata et hymnos inspiratos ad salutem nostram efficaces) | 
desiderent [i.e. precibus suis strenue petant] oblatores [qui vere ut fines suos 
sanctos attingant enisi-sint] (b) [ii] qui (enim) vivi* fuerunt* [vixerint*! hi eas 
res precibus-petentes usque adhuc enisi sunt*t, et ii qui nunc vivi] sunt(que) [vel 
‘qui posthac nati-sint (?)’]; (c) in-Immortalitate sancti anima [eas res ad 
salutem nostram tam utiles*?] desiderans*?++- [-est (i.e. eas desiderat)], (d) [in 
Immortalitate] continua*, quae*? [res*2] [tamen in] homines calamitates* [sint] 
scelestos-infideles; (e) easque [res utiles et efficaces per] Regno[-gnum Suum] 
[ut] effector* [earum nobis impertiet] Ahura. *! Utrum ab auctore intellectum 
fuerit: ‘qui enim in caelo vivi nunc adhuc usque ad hoc tempus precationem protinus 
faciant’ necne? *? vel ‘anima sancti precibus contendit in Immortalitate ut (ya =yéna) 


adversus homines-infideles calamitates sint’; utrum vertere possimus ya = in*-qua (lo- 
cat. (?)) immortalitate--.’, necne? *® vel ‘animosa* est’. 

Pahl. text transl. Zak i valman! i? sid bavihtinam pavan rad dahish- 
nib, [amat radih vadinam-é?]. (b) Man akaraz‘ min® zivandakand® min® bid 
homand, minich*+s, yehevind? [héman® btindaktar avo nafshman? vadiinam-e§] 
(c) amarg-ribishnih zak i aharfiband avd rfiband khyastar’, [amat pavan1? 
tano* i pasind® lakhvar 14 avayad zektelintand"] (d) 12tikhshishnt® amat 
gabra>+> tang® i! darvand®; (e) aétunéch Aflharmazd d4man valman“ i khadai. 

*B8o DJ., D.; M., K.° avd. 2 DJ. ins. i 80 DJ., M.; D. °mam (sic). ‘DJ. ins. 
®seesP. *DJ., D. mimich. 7DJ. bid. *D, hdmanend; DJ. va denman. *DJ. khyésh. 
*so DJ. “DJ. D., M. Iindd. ™ M. om. va. % DJ. om. va. % see ‘Ps . 

Pahl. transl. That which 7s His* and which is a benefit IX am *seeking* 
through bountiful giving [when I would exercise liberality]. (b) Those who have 
always* been of the living and who also are still among them (or ‘are about 
to be (are becoming)’) [I would make more perfectly His (or ‘my*? (?)) own], 








dupes ls nae bepsarge) 144323890 5 aag09 “ff ee 8. Text. 
-¢gng)avq sual PO CBOs p He h 
sanpanssesnedy> woryateobasrogaty “O)n}0 6 -apgensatly 
2 GE) eas 6K 9996 “6M ~ As oY 9 49a 
Goi 4499} bla tole woescul why “ee 


XLY..7, 8. 231 


Free tr. Whose helpful gifts let offerers pray for 

Who now on earth abide, or lived aforetime; 

Soul of the righteous seeks in Life Immortal 

That lasting weal which yet brings sinners ruin; 

All through His Kingdom* thus maketh* the Lord. 
(c) praying*! for the immortality which is for the soul of the righteous, [if 
so be that in the final body it is not (may not be) necessary to slay them anew], 
(d) praying for persistent energy while the affliction of the wicked man is 
present; (e) so also doth Aiharmazd dispose, He the monarch of the creatures. 


*1 Or as always the original is to be followed ‘the soul of the righteous is 
beseeching-for (avo-khvastar) immortality - -’. 


Ner.’s sansk. text. Asya labhan samihe dakshinadanena asya, [iti Hor- 
mijdasya, kila, dakshinim karomi] (b) yan kadachit* jivadbhyah sambhitan 
sarhbhavatag cha [sarapirnataran sviyan karomi] (c) amrityupravrittimn muktat- 
mana atmanarh[-am] abhipsavah, [kila, tanor akshayatayaém punar na yogya* 
hantum‘] (d) adhyavasfyino* ye nara. Ayasino* durgatimantah. (e) Te ’pi 
rajano Mahajrianinah srishtindth Svaminah. ** Variations not important. 

Ner. transl. I pray for his profitable* acquisitions (in accordance) with 
His, [Hormijda’s] gift of offering [thus, that is, I am making a gift]; (b) and 
[I am making] the same acquisitions which have been effected at any time 
(meaning ‘at every time’), for (or ‘by’) living persons, and those also which 
are now in the course of being effected [more perfect, and also more tho- 
roughly his* (or ‘their*’, or ‘my*’) own], (c) desirous as they are of the 
immortal progress of (or ‘for’) the souls of the pious, [that is, in that in- 
destructibility of the body which I desire for them they are not deserving” 
to be slain anew], (d) for they (lit. who) are the energetically-zealous men; 
and tormented*? are the wicked; (e) and these righteous ones also are mo- 


narchs of the creatures of* the Great Wise One, the Lord*. 
*? Or ‘Even these are Kings, great* wise* lords* of the creatures’. ** tormentors (?). 


Parsi-persian Ms. trit. An i f 7 sfid khvaham pah sakhayat dadan, [kih sakhavati 
kunam] #¢ (b) Kih hargiz az [aknim (sic) = knit (?)] zindah [] [hend = homund] [|] 
biudah hend [] [va = va] kih ham [] [bid = janind*| [hend* bundahtar an khvésh 
kunam], (c) bi-mark(g)*-raftan 4n 7 ashavan 4n ruvan kh(y)astar [-am=-aml], [kih pah 
tan 7 pasin, [{kih man = min ra*] baz nah bayad zadan] *, (d) kushishn [] [an = an] 
mard [] {deham kih mard kahilit = dabinam* —— —] *#; (e) édim ham Hormuzd 
pédaish** i 7 khuda » *! Or ‘paidayish’. 





Free tr. Him in our hymns of praise I seek to worship 
Whom with discerning eye now see I clearly, 
Of the good spirit lord of word and action, 
Knowing through Asha’s grace Ahura Mazda; 
Thus in Abode of Song his praise I bear! 
Verbatim transl. Hunc {i. e. Huic maximo et supremo deo (vide supra) in] 
nostrum|-stris] laudibus, [i. e. in nostris hymnis cantandis et in officiis 


232 XLY. 8, 9% 


celebrandis {apud] cultum Ejus [veneratum] (apud) servire-volens [sum, i. e. 
volo], (b) nunc enim-quidem [Eum (in-)-oculo [fidei (vel ‘in visione inspirata’) 
penitus-cernam™! [per Sanctitatem] Boni Spiritus, actionis-que, dicti-que, (d) cog- 
noscens Sanctitate [legis sacrae] enim ego] quem {i.e. Eum-qui] Mazdam f-da sit] 
Ahuram|-ra], {i. e. (per intelligentiam Sanctitate stimulatam et per effectum actio- 
nis bonae et sermonis pii in me ipsum reflexum*?) et proprietates et voluntatem 
Domini cognosco dum Eum (mente) aspicio]; (e) sic [igitur (vi ejus scientiae 
plenioris)] Ei adorationes [nostras] in-Domicilioj-ium] Sublimitatis [vel ‘cantis’, 
i.e. in Caelum] deponamus [i. e. reddamus]! *vel ‘°ebam’. * retrorsum flexum. 

Pahl. text translit. Zak i! valman! stayishnd va? niyayishnd zak i lan- 
man bara varzishnd (b) maman kevan denman pavan chasm bara?+? pédak# 
[aigh naddkih’ (i.e, névakth) hamak® min Atharmazd]. (c) Min pavan Vohti- 
mand kdinishnd? gédbishnd (d) kas yehevinéd pavan rastih® Atharmazd?, 
[pavan Dind* i Atharmazd]; (e) aétand zak ¢ valman‘o niyayishn dén™ Gardd- 
mano ash bard yehabiind. ‘DJ., D. and P. ins. 7 valman i. > DJ., D. ins. va. * see 
P. *see P. ins. hast. 5 P, nadtk. *DJ., D. -ak. "DJ. ins. va, *DJ. om: i, DJ. ins. ya. 
*DJ., D. and P valman; M. avd. “DJ. dén; P. min dén. 

Pahl. transl. The praise and worship of* him* who is that one (sic) és 
that which is to be fully performed by* us (b) for now this is perfectly evi- 
dent to the eye [that happiness zs ever from Atharmazd]. (c) He whose deeds 
and words are in accordance with Vohiman, (d) knows (is knowing) Athar- 





beereodyay +N 393 40449 6 “Bue aud “1 “GF 9. Text. 

Si oe od he velop 4p) “] “(40 

aes “BivI99 emoatecdel st) Crapsysdly -eunaang 

AU AU ag) ‘UR FwEurs wx ol “nes 

& byrajng AW) Bssosox Crop ~A8d O84 39 gurl 
Verbatim transl. Hune [maximum et supremum Deum (vide supra)] 
[cum] nostra Bona (cum) Mente [ab Eo in nostros cives sanctos inspirata 
nobis-ipsis-] conciliare-desiderantes [sumus, i. e. Eum nobis ipsis conciliare 
desideramus] (b) qui nostrum [pro-nobis] bene-volens* effecit fortunam-secun- 
dam(-que) remque-adversam, [i. e. qui et ad nostrum bonum et ad nostrum 
malum tam magnam vim attollat, faciens ut ambae duae, res-secundae et 
res-adversae ad bonum exitum perveniant] (c) Mazda per Regimen-Suum-et- 
Potestatem-Suam [viros-] vicos*- [vel ‘-aedificia*-rustica’-(in felicitate)-habitantes) 
det, [i. e. constituat, vel sustineat] Ahura (d) [ad] greges, virosque nostros pro- 
movendos*-et-prosperandos (e)Bonae [per] sanctitate[-tatem Mentis in nostra con- 


XLV, 8, 9. 233 


‘mazd in* truth* (or ‘intelligent in the truth of (i) A.’) [in the Religion of 
Atharmazd]; (e) and thus shall they*! render to Him praise in Garddman 
at last, *1 Or read yehabind and supply lanman from a ‘thus shall we* render’; see Ner: 

Ner.’s sansk. text. Tasmai asmabhih stutih prandmah* tato ‘dhikarh 
vidheyah (b) nanu*(?) yatah idarn lochandbhyarh vidrigyate, [kila, gubhath 
samastain Hormijdat]. (c) Uttamasya Manasah karmandcha, vachasdcha (d) 
vetta satyatayA bhavati yah Mahajiidninah Svaminah, [kila, Dinya Hormij- 
dasya]. (e) Evarh tasmai prandmar* antar Garothmane* nidadimahe. 

* Variations not important. 

Ner. transl. From hence on (or ‘Therefore’) praise and worship are 
to be offered* up*, (or ‘to be offered with* excessive* zeal*’) by us to this 
one, (b) since vow* this* is seen with both the eyes [that all good comes from 
Hormijda]. (c) Z¢ is through the deed and word of the Best Mind (d) that 
he who belongs*? to*2 the Great Wise One the Lord becomes intelligent in 
(or ‘through the truth’), [that is, through Hormijda’s Din]; (e) and thus it 
is that we offer up our worship to Him in Garothmana on high. 

*1 So understanding nanu. *? or ‘a knower in truth ¢s he who 7s a* knower* of M. 8.’. 

Parsi-persian Ms, trit. An 7 fi sitidan u niydyishn an 7 ma bih varzishn, (b) chih 
akntin in pah chashm [] péda™ [hast = hast] [kih (sic pro kf) [] [nék = naduk*] hama 
az Hormuzd*] » (c) Kih pah Bahman kushish* (sic = — (?)) gdbishn (d) agah bashad [ ] 
[az = min] vasti + Hormuzd* [pah Din ¢ Hormuzd*]  (e) Adtn [] [Ta = Rak] [] 
niyayish, [] [kih = mén] andar Gardtman* ash bih dehand % ** Or ‘paida’, 





Free tr, Him with our better mind we seek to honour 

Who kind hath cared for us in weal and sorrow; 

May Mazda hold our farm-lands strong with power, 

Herds and our men in health and thrift to further; 

From Good Mind’s worth* it was, a holy gift! 
gregatione vivae et efficacis, et ex sud] nobilitate** [vel ‘generositate’] (Mentis) ! 
*1 Si usén = usaniace. pl. nent. (cp. mizhdavan'= °yani) tum in ea re reddamus: ‘qui nobis 
constitutiones-Suae-voluntatis nobis consolationem et auxilium afferentes in - -]. Mirum est 
quin aliquis spéncha aspénché =‘canes et equos’(!) verterit. Utrum spéncha dspéncha* 
(= ‘res prosperas et res praecipue*-prosperas’) legendum sit, necne? *? vel ‘verezi nao 
= zyi nio = utinam M, per Suam potestatem efficacia* nostra* [officia propitiationis] 
reddat Ahura’; cp. stropham VIII (8) staotais et s. VI, stavas-- sraotu Mazda A’, *° vel 
‘ex bona*-civitate* Bonae Mentis, [i. e. ex bonis moribus civis sancti a Bona Mente 
(ut persona mente concepta) inspirati’). 

Pahl. text translit. Zak i valman! lanman pavan avakih i? Vohiman 
chigimchai shndyishnd, [aigh, pavan ramishnd bard kdinishnd] (b) minash avd 
lanman pavan khdrsandih kard¥? Asinih, valmanich i# andsdn>*, [aigh, val- 
man ich i darvyand4 Asdnih, andchandash® ait min Atharmazd]; (c) pavan zak 


¢ Adharmazd khidayih? varzidaér avé lanman yehabindai, Atharmazd; hami- 
30 


234 XLV. 9, 10. 


shak6 kar]; (d) pavan pahé va’ vir§ mfinmand$ [pah va vir panakth(?) vadtin- 
yen‘, va® lanmankanéch‘] min fradahishné homanam!®, [aigh, mindavam bara 
afziyinam??]; (e) pavan zak i Vohimand tarsdkdstht! [frardind'? tarsAkAsih’s 
rai# zim aité] amavandih’® i‘ pavan Vohtimand [amano yehabtinail. 

1DJ.ins. i. 7D. om. 3D. ins. va. tsee P. *so Mf. ®s0 DJ., D.; M.om. ash. 7s0 D. 
“DJ. ®see P. *°D.°ém. so D. ? DJ. %h. 12 s0 D. *DJ. om. ®DJ., D. diff. ®DJ., D. om. 

Pahl. transl. He who és that one (sic) is to be propitiated in every- 
thing* by us* with the accompaniment (or ‘help’) of Vohiman, [that is, every- 
thing is to be done for the sake of thoroughly rejoicing him}, (b) by whom 
there has been (or ‘who** has* been’) made a comfort to us in a time of 
satisfaction, and he also who és (or ‘who has made’) a distress, [that is, 
even he who (or ‘that which’) is the wicked’s comfort, in so far as*1 he (or 
‘it’) ¢s that also which is) from Attharmazd, is therein to be propitiated|; (c) 
mayest Thou then give us, 0. A., a husbandman endowed with the authority 
of Adharmazd [a continuous, i. e. unbroken agriculture]; (d) and do Thou 
(or ‘may they’, or ‘one’) effect protection for*? our herds, and for the men 
who are ours {even for those of ours also] whose promoter (or ‘ promotion’) 
I am, [that is, I will cause their interests to flourish (through their (or ‘his’), 
help); (e) [give us therefore| that strength which is through a good mind 
according to the reverential-recognition (or ‘reward(?)’) of Vohiman, [the 
reverential*-recognition* (or ‘reward(?)’) of the pious which is (or ‘may be- 
come’) mine (ours)|. “Or ‘in so far he (or ‘it’) ds from A.’ (so without ‘as’), 
“ Ner.’s instrumental is difficult. 

Ner.’s sansk. text. Tasmai asmakazh uttamena saha manasa yah kac- 
chit satkaryah, [kila, dnandena karyah] (b) yo asmakath Samtushtya chakara 


belsqugag sity -bqoang (ss) au 1419940} 49.49 par ‘(| “GE 10. Text. 
Dyeyas wan) a9 a5 Zp} “(40 
AW 93 4G eye dy swprepd ly +A C9 4d Es Bevoe 
aus gow gee) (9 439048) ) pans ogy 2b) Garpprdy 


Cot Ho gd) JULI ED 4K9 dogs AUG Op 

Verbatim transl. Hune [Deum maximum, supremum| nostris sacrificiis 
Pietatis (promptae mentis) magnificare-volens [sum,i.e.-volo} (b) qui (in-) [vi]- 
non-flexa™![praeditus esse qualis]M. auditus [et clarus-factus-est] Ahura (c) quia 
Ejus [i.e. per Suam]Sanctitate|-tatem et per] Bona|-nam (que)] assignavit[-verit, 
i.e. tribuerit, Mente{-tem (d) ut dona sine paribus] in Regno Ejus [vel ‘Suo’] 
Salubritates-duas Immortalitates-duas (e) [etiam pro] huic [hac*?] patria* 
[ut “dona duo] dans*8 [has] potentias-duas continuas-et-validas-duas, *' Vel lege 








XLV 9, 10. 235 


-samadhdnari asamadhaninah*, [kila tasya’pi yah* durgatiman ‘samAdhanam 


yat kirhchit* asti Hormijdat], (c) Hormijdardjyai samacharadbhih* asmabhyaii 
dehi, Hormijda, (d) pacubhir™ viraih, [kila, ye no paguvirah* (?) rakshari 
kurvanti] asmAkath vriddhidanarn uttamaya bhaktya, [kila, sadacharinyai bhak- 
taye vayam*? asmah], (e) susainyatai* Gvahmanena [asmabhyarh dehi]. 

")J.* bhir, *° J, J.4 vayam; see Pahl. zim, 

Ner. transl. He, be* he* who* he* may*, is to be treated with kindly 
attention with our good mind, [that is, he is to be affected* (or ‘filled’) with 
joy| (b) who through (or ‘to’) our satisfaction has produced the completed* 
(or ‘renewed’) welfare of* the* impious*, [i.e., for him even who is wicked there 
is a happy settlement (or ‘renewed welfare ") when the matter is from Hor- 
mijda]; (c) do Thou therefore, O Hormijda, grant the Hormijda-kingdom to 
us the toilers (d) together with (or ‘with reference to ’) flocks* and men, [that 
is, to those toilers who are providing protection for* our flocks and men, and 
give us the gift of prosperity (e) through (or ‘as regards’) the highest (or 
‘best portion’ (or ‘devotion*’(?)), [i. €. give this to us, we who are for the right- 
eous and for the good portion or for devotion*’ (?); give us] successful* warfare* 
(or ‘equipment (?)’) through Gvahmana, *! ‘concerned* about flocks and men’ (bahuy.). 

Parsi-persian Ms. trit. An ¢ 4 ma pah madad + néz + paki (sve loco baki) ¢ Bah- 
man, har-kudim shadi, {kti, pah rémishni bib kardan] * (b) kiyash an ma pah rasa- 
mandi kardan asani [] na-Asani, [ka, fi ham ¢ darvand [hend = hdmind (sic)] Asani [] 
|hend=hend (sic) [chand[-i=-2], hast az Hormuzd] *; (c)pah &n 7 Hormuzd khudai var- 
zidax* an ti dehi, Hormuzd, {[va'+ hamishah kar] *; (d) pah gdsfend |] mard panagi (?) 
({kunam (?) = — (?)] [] makan*4+-mayan* [] kih afzuni-dehandah hastam, [ka chiz bih 
afzayam] #; (e) pah 4n¢ &(?) (=!Pahl. Vahdman) bandag-|-iha*=-shd (nék (space) bandag- 
[-iha*=-shd] ra 7 am hast] [] [nék zindagi = hit-zindaki] 1 pah Bahman [man dehi*] 





Free tr. Thus in our Yasnas all we magnify Him, 

Who in unbending might is named the Living, 

Since with His Good Mind’s Order he hath set 

Weal and the Deathless Life in his Dominion 

To this land* giving the eternal* two. 
anamni (vel ‘andmani’(?)); vide Pahl. trl. ‘qui non-nominatus”, [i.e. cujus majestatem (ultra 
vim sermonis magnam et elatam) nemo nominare, i.e. plene describere possit]. *? vel ‘nobis 
in patria’; sunt qui stoi esse (infin,) vertant, *# vel din = d&m accus. infin.(?); pollicitus 
est (chdist(?)) dare S-tem et Inm-tem; sed fortasse sit din = dent: ‘dent® Ahura und cum 
Sua Sanctitate et Bona Mente Sal-tem et Im-tem in Suo Regno potentias-aeternas-duas’. 

Pahl. text translit. Zak ¢ valman yazishnd lanman pavan bindak minish- 
nih, hamishak masinishnd*! (b) mtin pavan zakai? shemih srfid? yekavimainéd4 
khadai ¢ dinak’, (c) min avd valman Ashavahishté va® Vohtiman chashids, 
[aighash gift], (d) Khshatraver avd valman 7Haurvadad}d va8 Amerédadd 
(e) va® valman yekavimdnéd [Spendarmadd pavan dfikhtarih?}, man yeha- 


236 XLY. 10, 11. 


pinéd ttikhshishno* i tabanikiha, (zir1? i? patikiha). +). masishno. ? DJ. zak i. 
8D, seems sravéds (?),’ or yedrunastd. *DJ. ins. i 'D. dinak or jimak. ° DJ. om. (2) 
va. ™M. ins. % ®DJ. om. (?). ® DJ. D. om. va. 1D, bentman. ** DJ. om. 1. 22D): 
seems zfir ft (?). 

Pahl. transl. That One*! is to be worshipped*! (or ‘For* That One is 
our Yasna’--, see Ner.) with our* perfect mind, and He 7s ever to be magni- 
fied (b) who 7s renowned by another name as a king who is wise, (c) since* 
for* Him Ashavahisht and Vohtiman were taught (or ‘ who taught (or ‘declared’) 
A. and V. to that person’), [that is, for (or ‘by’ Him) it was said] (c) that 
to Khshatrayer, (i. e. to His Kingdom (gen. by position)) belonged for* Him 
(= hoi) Weal and Immortality, (e) and that as His (= héi, ahmai) stands 
[Spendarmad in the relation of daughter], who also bestows the energy of 
the powerful ones (or ‘which consists in powerful characteristics’), [the power 
of* the strong (or ‘which consists of the strong’)]. ** Aside from its original 
read ‘That which is our Yasna is to be offered with-+- etc., (c) to whom A. and V. 
were taught (or ‘who to that one declared A. and V. [i. e. by Him it was said --- 
(a) that Khsh. was for Him (or ‘for that one’)’, etc., (thus as ordinary language). 

Ner.’s sansk. text. Tasya’smakar Ijisnaye* sathptirnamanasa sadai’va 
mahagih*(?) (b) yo ’nyandmataya*! Mahajiiani vikhyato ’sti Svami, (c) yo ’smai 
Acavahistarn* Gvahmanain cha Asvadayati [Acavahistam*, Agnimcha, Punyath- 
cha, Gvahmanazh, Uttamamanah, Gath cha]; (d) Saharevaram asmai Avirdadam 








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Verbatim trans}. [Ille amicus, frater, vel pater (vide infra) noster est, 
Ahura] qui ex-eo*! [i. e. propter has rationes in strophis praecedentibus 
allatas de] Daevas [Deis falsis daemonibus et de] alienos|-ienis] hominesque 
[-nibusque superbe* opinatus*-est (sic ad verbum), [id est, ille, O Mazda, talis 
est amicus qui eos contempserit], qui [dii et homines falsi] eum, [i.e. de illo 
contemptore* invicem] superbe* opinati-sint (sic ad verbum), [id est, qui 
eum contempserint], (c) [vere] alios [i.e. alii valde et longe* fuere hi Daevae 
et homines contemptores*] hoc*, [i. e. alii atque hic* vir sanctus fuere] qui ei, 
fi. e. de hoc viro Deorum falsorum contemptore*] perfecte*, [i. e. bene] opin- 
abatur, [id est, longe alii atque hic vir qui eum contemptorem* falsorum 
deorum, etc. veneraretur, (d) hic Daevarum et hominum scelestorum contemp- 





XLY. 10, 11. 237 


Amirdadaricha*?, [Saharevaram rajyam, Avirdddaii udakar Amirdadarh vanas- 
patim]. (e) Tasmin saiitishthati datri adhyavasdyasya™ balishthasya [ghatita’si 
caktimatah*pranasya* vikraminah*, kila, prithiviputritaya** tasya sattishthati|. 

#1 J.4 seems itya®; J.* atya®, or anya’. *? J.* ins. udakam* A.*, etc. *°J.° over, late. 

Ner. transl. His (or ‘For Him’) is always the glorification for (or ‘in’) 
our Ijisni (when it is offered) by us with a perfect mind, (b) Hs who is cele- 
brated by another title, the Great Wise One the Lord, (c) who revealed to 
this person*(?) Agavahista* and Gvahmana, [Acavahista* and Agni and Sanc- 
tity, Gvahmana, the Best Mind and the Cow]; (d) He revealed also Saharevara 
to him and Avirdida and Amirdada, [Saharevara royalty, Avirdida water, 
and Amirdada the tree]. (e) In Him abides the giver* of zeal*! and of power, 
[that is, Thou art the former (or ‘formed’™ (fem. ?) of the hero’s* vital” 
power"); that is, she* (the giver (datri)) abides thus ém* Azm* on account 
of the childship* of the earth*? to Him (because she is His daughter). 

*1 See Burnouf. *? Ar(a)maiti represented the earth. 

Parsi-persian Ms. trit. An ¢ & yazishn 7 m& pah pur minishn, hamishah [] [andé- 
shidan* = misdnishn* (? sic videtur, fortasse min&nishn*(?) sic loco minin®, sed vide 
Pahl.)], (b) kih pah digar*(?) namah guft éstéd (so) khuda ¢ dana, (c) [] an fi Ardi- 
bahisht (] Bahman chashad, [kfish guft] * (d) Shaharavér 4n 4, Khordad* v’Amerdad ; 
(e) [] & éstéd (so) [Spendarmad [] ] kih dehad kushishn ¢ tuvaniha [-iha = -sha* 
(sic; hesitation as to terminations)] air 7 tuvanha (= -iha)] * 


we 
Ns 





Free tr. Who Demon-gods and alien men despised 
Who in their turn contempt toward Him have offered; 
Far other they than he who Him hath honoured; 

He through the prophet’s faith, the lord’s of power, 
Friend, brother, father is, O Mazda Lord! 


tor* est (per beneficam Religionem] nobis-servituri-principis* mirabilem-potesta- 
tem-exercentis (beneficd Religione)) (e) amicus, frater [vel] pater (vel) [noster*], 
O Mazda*2,  *! Vel ‘ta tan = hos Daevas’. *? verbum ‘frater’ negat opinionem 
Ahuram M. esse hunc amicum, patrem. Serviturus (saos(k)yaiit) est sine dubio noster amicus, 
frater hoc loco: notabilis est tamen usus verborum ‘frater et pater’ de eadem persona 
si etiam de homine. Vel altera traductio: ‘Qui [Ahura*] ex-eo [vel ‘ta = t& = tan, 
téig = hos)’] Daevas et homines alienos infideles contempserit, qui ex parte sua eum 
[Ahuram] contempserint (c) alios longe hoc (atque hic) qui eum Ahuram yeneraretur [ille 
Ahura est [i. e. Tu es] per Relig.-- amicus, frater [(*(?)difficile quidem est ‘frater’ de Deo 
dictum)], pater (vide s. IV (4)), OM. A’. Si haec traductio recta sit, tum est oratio hoc 
loco consulto obscura inversa et obliqua, quod tamen valde fieri potest**. Fortasse causa& 
effectus rhetorici prayi consulto ut enigma scripta sit haec stropha. ** Vel ‘possit’. 
Pahl. text translit. Madoshan Shédadn}, va? akhar anshfitaan (b) tar- 
minishnih? kardan‘ monshdn> denman® tarminid, [denman dam], (c) zakai min 
denman’ min denman? bindak minid [denman Dind*] (d) stid-hdmandand Dastd- 


238 XLVI, 1. 


bar pavan® khidai, zak i afztinik Dind*, (e) désté, va akh, val abab 
Atharmazd. 

* DJ. *dayyan. * DJ. om. ? M. tarmishn’. 4 see P. 5 DJ., D. om. va. ® so Degas 
Eo Dzale es -s0nD Jee os80 Sele Dl, OMe ara. 

Pahl. transl. (a, b). There is a practice (or ‘harbouring’) of contempt 
of Demons who have come*(?) to* them* and afterwards of men (or ‘and of 
later* men’) by whom this is despised [this Religion (?)] (c) other than this one 
who as [to this Religion] holds a perfectly good opinion, (d) this Religion which 
is the bountiful Religion of the Dastir of the bountiful ones, as (or ‘by’) 
the king, (e) and friend, brother, father 7s he(?) also, O Atharmazd. 

Ner.’s sansk. text. Samajagmuh Devah; pagchat manushyanaimcha 
(b) hinamanasata, ye enath hindth manyante* [endih srishtith]; (c) anyas tu 
tebhyah, yah ena sarhpirnari manyate, [endri Dinith] (d) labhamatarh Guruh, 


IV 


* Or ‘Gang’, so} HydIs beg a) 6S whee Gye 1. Text. 
PING IG .4Y 5999) G4I Jou “OrFe Hones +a) 35904 
asp gay sh eSe)els AU U9 4?) 800 dy UG veh) 


bepaneodg aS Perereye woo yay SO ES® geo} 

3s )ropss -sassses bsspegs dy 605096 Asse sv Gang 
Verbatim trl., etc. In-quam me-vertam*! terram ? [Immo] quo me-vertens*! 
ibo? (b) [Mihi nulli socii-amici] causa*? cognati-principis parisque [nulli opes 
et vires ad sacram Causam constituendam mihi] dant*2, [i.e. adjutores servi- 
tores (neque dignitate neque exemplo neque mandato ullo principis sui et 
parium ejus incitati aut moti) mihi dant auxilia, i.e. non mihi dat populus (prin- 
cipi serviens) auxilia efficacia ut Civitatem nostram supremam constituam|]; 
(c) non mihi {dant auxilia] ge sibi-concilians*[-ntes* ii] quae, [i.e. qui] ser- 
vitia-rustica [i. e. rustici vicani sint]; hic-que*3! [i.e. heu! talis factus-sum !]; 
(d) neque [i.e. nihilo plus me adjuvant ii qui] provinciae (qui) tyranni [sint] sce- 
lesti-infideles ; (e) quo-modo Te, O Mazda, mihi-ipsi-placabo, Ahura, [i. e. num ser- 
vitium meum tam enixum umquam efficax erit ad Tuam disciplinam firmam 
constituendam?] *' Vel ‘adorabo-. adorans ibo ?’; vel lege neméi = °mé infin. ‘ad 
Tibi adorationem-efficacem-offerendam*’; yel—=nemé (med.). **sunt qui para-- dadaiti 
(sic legentes) ‘me ex societate principis et parium expellunt’ reddant. Utrum vertere 
possimus ‘praeter cognatum’, ‘nisi a cognato-:+ nullus-» me sibi-concilians-est [concili- 
avit]’, necne? ** vel ‘non me sibi-conciliavit® [-verunt* ii] quae, [i e. qui vicani ad- 

juvantes sint, mihi] talique (lege haécha). 


Pahl. text translit. Avd kadar damik avo-namam!, [Adharmazd, pavant 


XLVI. 1. 239 


patig¢cha mahatyah* Dineh, (e) mitro, bhrata, pita va, Hormijdah (vel lege ‘°jda’). 
Dyiyaraii vachyo gujastah, etc. Variations not important. 

Ner. transl. (a, b) The Devas have assembled (or ‘arrived’) and after- 
wards the low* opinion* (or ‘degradation of the minds’) of the men who think 
it [the creation] a degraded thing, took place, (c) but other than these (or 
‘different from these’) 7s he who thinks it, [that is, who thinks the Din] per- 
fect and respects it, (d) he Spiritual Master of the beneficial ones (the 
Saoshyafits), and the lord of the great Din, (e) the friend, brother, or father, 
Hormijdah (read ‘°jda, O Hormijda’; or ‘H. ’s the friend, etc.’). 

This text is to be repeated twice. 

Parsi-persian Ms. irlt, Rasid éshin Dévan, va pas adamiyan (b) maghrtri kardan, 
kishan tn maghrfvi-kunand, [in pédaish (or ‘paidayish’)]; % (c) digar az An kih {in 
= géman] pur-minishni andéshad, [in Din] (d) stidmandan Dastir {] khuda, [] afztini 
Din; (e) [i ra = valman rd] dost, u bradar, u pidar, Hormuzd (or ‘Or®’) sx 


IV. 


Free tr. To what land to turn; whither praising shall I go: 

Of kinsmen, allies or the mass 

None to content their service offer me, 

Nor have they yet who rule the province, evil; 

How then to please Thee, Mazda, Lord ! 
havisht6], avd? min pavan niydyishnd satinam, [pavan mindavam bavihinasté|?; 
(b) amat bara khvéshand* ayarmanan yehabtind homanam; [faighshan bara 
kardé hémanam], (c) 41a li shnayénd> min! vartnikich® hamsdyakich* (?), 
(d) 14 dén mata man sdstar i7 darvandt [mata-sardir’ shnayénd*]; (e) chigin 
Lak, Aiharmazd®, shnayinam,?!°, +See P. throughout. 2D. ins, li outside the line. 
so DJ., D.; Sp. pavan. 4D. ins. va. * D. *yinénd. ®° DJ. yvarun®. 7D. ya. *so DJ., 
D., M. ° D. ins. li. 4° so DJ., D.; Sp. °ném. 

*: Pahl. transl. To what land shall I turn*! {for a disciple, O Athar- 
mazd]?; toward (or ‘in’) which for worship shail I go, [for the thing which 
I desire}?; (b) since I have been given up as* belonging* to*!, (or ‘for the 
sake* of, or again ‘from among (?)’) the kinsmen and retainers’, ([see the 
original, and Ner., and regard the words as oblique by position]), [that is, 
since I have been made thoroughly* theirs (for ‘since I am forced**(?) away* 
from them’}); (c) none are contenting me, not even the labouring class nor 
allies*(? those dwelling in the neighbourhood*®) ; (d) nor yet does he who is 
the wicked tyrant within the Province, [that is, no Province-governors are 
favourable to me]; (e) how then shall<I propitiate Thee, O Attharmazd. 

*1 Or, ‘toward what land shall I worship’? **hé was read nasalised hém, hence 
hams®. (NB, The forced Pahl. of these (largely) word-for-word trls. imperatively requires 
special and often alternative treatment). 








WD 


240) XLVI. 4; 2 


Ner.’s sansk. text. Kari namaskaromi* jagatirh, Hormijda, gishyaih 
kasmin cha* [-yain* cha] namaskritya pracharami!? [kirn!, kay&chit yachanaya*]?; 
(b) upari* svadineshu Adecgamanassu* pradatto ’smi, [kila, tebhyah krito ’smi]; 
(c)*? na mar sathivindanti* ye svacrenayo pi, (d)*? né’ntah* grameshu ye “nya- 
yino durgatinah. [Gramadhipatayah, te *pi maz na vindanti*]; (e) katham Tvam, 
Mahajiianin, satkdrayami*, Svamin ? (Akrandanath Jarathustrasya). *' J, J.4, J* 
kim. *2 lines c und d are later written on the margin of J.*. (As to the irregularities 
of this Sanskrit and sandhi see other notices.) ** J.8, J.4 vid®. **J.° vid. 

Ner. transl. What land shal/ I reverence*, O Hormijda, through my 
disciples?; to what land shall 1 proceed with my worship, [that is, what* 
thing* (see the Pahl., or ‘wherefore*’) do J seek with any* prayer|? (b) Among 
the masters and the subordinates, I am delivered up (or ‘I am given up 








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Verbatim trl. Scio hoc quare [vel ‘ut1(sic)] (sum), O Mazda, [homo] finem- 
propositum-optatum-suum-non (vel ‘minime’) -adipiscens [sim] (b) [propter*?] 
mea [meam rem] re-pecuaria{-am]-exigua*?[-guam] et quod (que), [i.e. quare 
paucos-homines-habens, [id est, virorum (i. e. discipulorum*-et-militum*)- 
-egens*3] sim*; (c) [immo hoc] conqueror (Tibi) {[apud Te]; id aspice, O 
Ahura, (d) gratiam [Tuam* auxilii et solacii ego“! pro me] cupiens quod [i. e. 
talem gratiam* qualem] amicus amico det; (e) [me] doceas [etiam] Bonae 
[per] Sanctitate|-tem] opes*®, [i.e. emolumenta] Mentis, [i. e. ut ex mea tam 
acerba indigentia exsurgam monstra mihi quo modo opes necessarias obtineam|. 

*1-Y4 = yéna(?). *? fortasse ‘und cum (?) meo socio tam paupere*’, vel adverbialiter. 
*3i. e. ‘quare partes meae in mea tam gravi contentione mecum stantes adhuc usque 
debilissimae sunt (vel ‘sint’) *4 vel ‘Tu® cupiens, i. e. Tu* assensus et pariter meis 
angoribus dolens bene volens-- me doceas’. **i. e. opes ejus viri fortunati (Tua Bona 
Mente impleti) mihi des. 

Pahl. text translit. ‘Akds homanam? zak, main hémanam, Atharmazd’, 
akhvastar denman?, [atgham*] denman? attibanikiht mamman® rai khavitinam‘). 
(b) Li amat kam ramak, [aigham! khvastak kam], va amatich kam gabra 
hdmanam’, [aigham gtird* va’ afzir kam, ach®(sic) khavitinam aigh maman 
rai]; (¢) garzam avi“! Lak*? zak3 denman!? khadittin, Atharmazd [aigham 
charak bavihin'® ; (d) ramishn!®? am!°, k4maké, min désté avo valman't 





_ 


LXVI. 1, 2. 941 


from among them’); [that is, theirs (tesham) I am [made] (or ‘from*(?) them 
I am forced*’); (c) and yeé the clansmen do not recognize (or ‘accept*’) me, 
(d) nor do they who are lawless and depraved in the villages, [i. e. the 
village-chiefs, these also do not accept™! me]; (e) how shad? I propitiate Thee, 
O Lord? (Complaint of Jarathustra.) *! so meaning.:: 

Parsi-persian Ms. frit, An kadar + ya‘nt + kudam zamin [ {] [miyayish, an kib, 
[Ormuzd = [] niydyishn, dn min, [Anhdma*, (sic)] pah [] [shagirdin, man kih — 
dhavishtan* ra* min] | pab niyayish ravam [pah chiz [] [khvastan = bihiinastan®]? * 
(b) Kih bih khvéshan* (?) farman* + minishni did hastam, [ktishan bih kard hastam] 
(c) nah man khéshé-kunand* (?) kih [az = min] [] [dil ((?) sic videtur, fortasse veli*? 
hamsigan = vdriinich hamishi*-(?)-ch]; (d) nah andar deh, kih zyangaér* (= Pahl. sastar)] 
é darvand [hast kih = hast min] [deh-sardar [stayad = shndyend]] % (e) Chin Ta, 
Ormuzd*, [man=ra] stayam? % (NB. in this Gatha the proper v is used instead of w.) 





Free tr. This know I, Mazda, wherefore foiled I wander, 

My flocks so small, and following so feeble; 

To Thee in grief I cry behold it, Master, 

Thy grace vouchsafing me as friend bestows on friend, 

Showing with pureness* Thy Good Mind’s riches best! 
dést5 yehabined; (e) pavan amikhtishno (sic) i!? Vohtiman, [amat pavan 
frardndih'® amikht6 yekavimtinam']; zak i!? Aharayih ist* am [yehabtinai]! 

‘See P. throughout. ?D. hémananam (sic). *DJ. om. ‘so D., M., Sp.; DJ. seems 

astob®, or ait6®(?). *DJ. ich. *DJ. “tunam. 7D. “mananam (? sic), ® DJ. om. va, ® DJ. 
mes lee 21), “shnom: **D. ins. 1 late, **D. om. f. ** so D. 

Pahl. transl. I am aware of that, O Atharmazd, I who am this not- 
(favoured*) suppliant* (or ‘no gainer* of my prayer’), [that is, I know why this 
is an impossibility to’ me]; (b) since my flock is small, [that is, my wealth 
is little] and since also I am provided with few men (hardly ‘since I am an 
insignificant person’) {that is, since my champion and my weapons are 
defective, I know also from what cause zt 7s thus|; (c) I therefore complain 
to Thee of it; behold this, O Atharmazd, [that is, seek me a remedy], (d) 
and grant me rejoicing and my desire (possibly a quasi compositum ‘ Thou* 
having a desire for my rejoicing’) which* a friend gives to his friend; (e) 
through (or ‘on account of’) the teaching of Vohtiman, [that is, since I am 
instructed in piety, give me] the wealth of Holiness. 

Ner.’s sansk. text. Vedmi tat* yad asmi, Mahajhanin, aprarthayita*, 
{kila, me idath agaktitvarzh kimartham iti vedmi]; (b) aharh kimhchit* na 
saiichayah, [kila, me vibhitih*! kithchittara*|, yachcha kichit* naro ’smi, 
{kila, me sainyar* gastranicha kithchittarani*, idaricha kimartham iti vedmi]; 
(c) krandami Tvayi*; tad etat* dlokaya, Svamin, [kila, mahyar upayamh sami- 
hasva]; (d) pramodaih samthitaih cha [deh] yan mitrari mitraya dadati, (e) 

31 


242 ‘XLVI. 2, 3. 


cikshaya Uttamasya punyalakshmith* Manasah; {chet sadvyaparataya cikshito 
’smi, tan mahyam prasddai dehi]. ** J.*, J.*, °tim. 

Ner. transl. I know this wherefore*! I am no prospered (?) supplicant 
(or perhaps ‘one who does not attain his prayer’), |i. e. I know from what 
cause this my impotence exists]; (b) in no respect am I wealthy*, [that is, 
my property is most insignificant*], and that (or ‘ wherefore’) I am possessed* 
of* few* men* (so better (see the Pahl.), or possibly ‘and wherefore Iam an 
insignificant* man’) I also know, [that is, my army and my weapons are 
most* insignificant, and why this is thus I also know]; (c) I lament to* Thee, 
regard it therefore, Lord, [that is, seek (or ‘devise’) a remedy (or ‘ relief’) 
for me]; (d) and bestow upon me that wished-for joy which a friend bestows 


6} byssaysd> ab yay 409596 eae 3. Text. 
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by yasgon ey -egecequassaguyy bss OP MUOR ID -44y2s0 96) elo 
+400 39}.096 PHGey qubl sida os *o49 
350 )ropas wore 34s) ) oso. worse basing 


Verbatim transl. (with paraphrase). Quando, (vel ‘Nonne*’ prorsus* 
progredientur), O Mazda, eae cogitationes a Te inspiratae*?] qui [i. e. quae] 
illustrantes*! dierum [sint, i. e. quae nostras res gestas et gerendas luce 
prosperitatis illustrent*] (b) vitae [vel ‘ populi*’(?)] sustentationi [i.e. ad vitam*] 
(prorsus) Sanctitatis [in civibus nostris sustinendam, prorsus successu, i. e. 
ad finem propositum suum] progrediuntur[-ientur*]? (c) [Quando progredien- 
tur], sublimibus** hortationis-doctrinis [nobis] bene-facturorum*-prophetarum- 
principum cogitationes*??; (d) [et] quibus, i.e. ad quos etiam in| auxilio[-ium 
per] Bona[-nam] accedat{-det] Mente[-tem ille* amicus princeps nobis opes 
(ad annisum* sacrum nostrum necessarias) impertiens (vide stropham II (2))]? 
(e) Mihi [tamen; i. e., quod ad me attinet] Te [ipsum] duci-docenti [i.e. ut meum 
ducem-docentem] eligo [et precibus aggressus in partes meas induco], O Ahura. 

“ Utrum yertere possimus ‘auctores** dierum’; i. e. ‘prosperitatem et felicitatem 
dierum eorum efficientes et augentes’, vel ‘quando assurgent aurorac’? *? ‘cogitationes 
prophetarum poetarum in hymnis suis metricis enuntiatae’, vel ‘consilia proposita ex- 
cogitata de nostra salute hac et illic, et cogitationes nos scientia rerum omnino (sub- 


tilium et gravium) instruentes, quando prorsus successu haec cogitationes* progredientur ? 
** vel fortasse ‘potenter*-efficacibus*’ (?). 


Pahl. text translit. ‘Aimaté zak dahishnid, Atharmazd, [aigh, zak da- 
manak} aimat yamtinéd] amat vakhshinidar i? rajand, frashakard-kardar, 
jaigh, dén yom kar va kirfak afzdyinénd], (b) dén ahvan pavan pédakih, 





rte 


XLVI. 2. 3. 243 


upon a friend; (e) [grant me] thus holy* wealth* through the instruction of 
the Best Mind; [if I am jirs¢ instructed in (or ‘through’) good conduct, do 
Thou then vouchsafe me tts reward]. *! Or ‘that’, 

Parsi-persian Ms. trit, Agah hastam &n, kih hastam, Ormuzd, (nah, +) na* + 
kh(v)astar [] hastam = hdminam)], [kt [| [chiz = mandém] n&-tuvani chih [] [nah* 
= /a) (danam] * (b) Man kih kam-gurth [ [] [hastam = hdmdéinam] khezinah kam], 
va kih ham kam-mard hastam [kfm [ [] shak (vel ‘shuka’** (?))= giind (sic) [] afzar 
kam ham danam, kt, chih ra] * (c)Gharzam dn [pésh* = levin] Tt, an} [] [Bahman = 
Vahéman| bin, Ormuzd*; [kim charah [| [kun = vagtin*], [man hastam(?) = ra héminam]] 
(a) [] [ramishn + ma-ra =rdmishnam**] ka* (sic pro kamah) kih [yak = (a)dak*] dost (vel 
‘dist’) an a [digar = zakd] dést* dehad *% (e) pah Amfikhtan ¢ Bahman, [kih pah neki 
amikht [} [éstéd = jakndmeinéd*] an 7 Savib khezinah ma-ra [dehi = -7*] 3 





Free tr. When come, Ahura, they the day’s light-givers 

Of life’s true Law* the stay, and forwards pressing, 

Wise plans of prophets each with potent teaching? 

To whom for help comes too the Good Mind’s server ? 

Thee for my teacher, Mazda Lord, I seek! 
[ashkarak fraz pavan Aharayih fravaménd], (c) pavan varzishné amfikh- 
tishn6* (sic) i* zak f stid-homandan khiradét [aétind chigind min Dind* pé- 
dak]? (d) Avé mtin zak sid‘+? pavan Vohtiman yamtinéd?, [aigh, zak mozd 
pavan frarainih bara yehabtind, avd mfin yehabtind']? (e) Li hand i? Lak 
amikhtishnd* (sic) ddsham, Attharmazd. 

* See P. throughout. ? D, ins. 7. * DJ. om. * DJ. om. sfid. 

Pahl. transl. When /s that dispensation*, O Atharmazd, {that is, when 
does that time come] when the increaser* of days* the Producer-of-comple- 
ted-progress zs bestowed upon us?, [that is, they wéll cause duty and good 
works to increase in that day]; (b) when és it that they advance forth pub- 
licly*! [and manifestly*!] in the world, by means of (or ‘in regard’) to Holiness, 
(c) and also through the teaching of the practices, those inereasers (so of 
course after the Gatha) which are (or ‘which instruction zs’) the wisdom of 
the benefactors [so as it is (or ‘as they are’) manifest from the Religion]? 
(d) To whom is that advantage thus approaching by means of a Good Mind? 
[that is, they will bestow that reward on account* of* piety, but to whom z2// they 
give it?]; (e) this Thy teaching, O Adharmazd, do I love (or ‘for me (myself 
= li (sic, see the Gatha)) this Thy teaching do I love (or ‘choose’), *! Perhaps 
pedakih here = ‘creation’ later sense, which would be near the Gatha, but see gl. 

Ner.’s sansk. text. Kada t4*! datayo*, Mahajianin, ya vikAcayitryo 
ahnarh ? [akshayakarah? kila, sa kalah kadé prapnoti yatra’ntar dineshu karyaui 
punyam pravardhayanti]? (b) Bhuvane parisphutath prakrishtari punyatayé 
prabruvanti (c) karmasu ciksharh labhamatarh buddheh, [evar yatha Dinitah 


944 XLVI. 3, 4. 


prakatarh]; (d) keshu labhah Uttamena prapnoti Manasa, [kila, tar prasddarh 
yaih sadvydparataya dadate, kebbyo*? dadate?|?; (e) ahath Te cikshaim 
samihe, Svamin, [Dinimn Te]. *? So J.4. *? so. JL. 

Ner. transl. When are those gifts! (?) bestowed (or ‘those creations* 
to appear’), O Great Wise One, which are the illuminators*? (so correctly*?, 
but meaning ‘which are increasers*?’) of the days, [the gifts that make im- 
perishable (or ‘produce the ‘Indestructibility, i. e. the future life’), that is, 
when is that time to come when they shadl increase holy action within the 
dins]? (b) They are praising*? forth in a distinguished* manner* (or ‘ openly’) 
in the world and with sanctity (c) the doctrine of the wisdom of the beneficial 
ones in* their deeds {and proclaiming it as evidently from the Din], (d) dut 
in what deeds* (or ‘among whom’) does that beneficial-acquisition come through 





easy eyes) gdul aaserayos.cogeeny ened s oper: 43 4, Text. 
aly Co sul 22s body aye oeeel blo “BH 
“beayregurs ways} eb HIGH) ALyIsN Ed ADAH YY -aufbiwelorg 
su ly aprgroanay, padre +3096 596 1) Carpsody -GEreDsN IMD 
aewlay aprbesype wppsGay ewe BD epee-bne 


Verbatim transl. Sic, [quod ad] hos [ministros-sustinentes (vide stropham 

Ill (?)) attinet quos vir] scelestus (quos) [ut] Sanctitatis, [i.e. sanctae civitatis] 
ministros-agricolas detineat* (b) Boves[-oum] [a] promotionis*!{-ione*!, i. e.a 
prosperitate Boum efficienda in] provinciae[-cid] vel [in] regionis|-ione] 
(vel), (c) male-invocans*?, [i.e, mala voluntate instigatus daemones invocans| 
ens* |i.e. est, infidelis et] suis actionibus vitam-(vel ‘animam’)-suam-consumptam- 
habens*, [sed horum agricolarum sic ab illo detentorum (i.e. retardationis eorum) 
ultio ad-postremum veniet; et de illo retentore hoc supplicium sumetur ; id est, 
ut sequitur dicetur]: (d) ille] qui (ut ultor] hunc [scelestum infidelem-reten- 
torem] e-Regno, [i.e. ex Potestate-regali], O Mazda, per-ictum-ejiciat e-vitae 
[-ta] vel, (€) ille(-ipse*) [hic ultus, in] hos [has] prorsus Boves{-oum] vias*(?) 
[et in] bonae sapientiae [vias** prorsus et uno tenore] progrediatur [vel -ietur], 
[i.e. und cum Bove ut pecuarius diligens et aptus in et per has* vias* (sacras (etsi 
tritas) Bovem ad prosperitatem et incrementum ducentes) prorsus progrediatur]. 
"Vel lege froréitéis. ‘a jucunda pace et prosperitate Boum’. *? vel = ‘duzh + hazah+- 
vao=potentia maligna daemonica praeditus’. *vel ‘ahu--mustd=populum*-(sibi devotum)- 
deceptum-habens’ (sic ad verbum), vel ‘dominus fallax, i.e. imago falsa domini’, vel ‘a + hém 
+must6**—=non-gratiosus’ (mud); vel ‘A + hém + usté = yalde convulneratus, consumptus 
(ush = ardere, consumere)’, vel ‘a + hém + mugto = valde deceptus’. ** vide Y. XXXTI, 9; 
vel ‘ad Boum pascua* progrediatur’, vel (tentemus iterum) ‘pascua, [i. e. copiam-pabuli] 
sapientiae’ [i.e. ‘pabulum sapientia-providenti in egestates et asperitates hiemis] praeparet’. 


XLVI. 3, 4. 245 


the Good Mind?, [that is, for what actions* (or ‘to whom’) do they give*# 
that reward which they bestow** through (or ‘on account of’) good conduct]? 
(e) Thy doctrine, O Lord, do I desire, [that is, Thy Din]. 

** How far Ner. while putting down intelligible words intended to express their 


combined meaning is here (as often elsewhere) of course a question. *? only accidentally 
correct. ** NB. he read Pahl. frandménd. **dadate = ‘give’ here not ‘take’. 


Parsi-persian Ms. trit. [] Kih = amat] an pédaish (or ‘paiday®’), Ormuzd*, [kt, 
an zaman kai rasad], kih [raz = jom (sic)| afztni-kunandah ¢ rizha (r)istakhéz? [kt 
andar yfiz kar u kirfah [{kardir = k-} afztini-kunad] * (b) Andar jiban pah pédai (or 
‘paida’), [zahir], fraz pavan™ (sic) Savab rayad (2); [An mard afztni-kunandah = zak 
gabna* (sic) vakhshintdari* (2)] *% (c) Pah yarzishn [u= va] amikhtan* 7 4n 7 stidman- 
dan khirad-[-mandan = -héméndan*] [édin chim az Din péda (or ‘paida’)] (d) an kih An 
sid pah Bahman rasad, [kfi 4n muzd pah bahi* bih dehad, an kih dehad, [Bahman = Va- 
homan*]? %* (e)Man in i Ta* Amikhtan khvaham, Ormuzd, [Din i Ta = Din t Lak) 7 





Free tr. Who bear our Law*, these saints the faithless foeman 

From wealth of herds doth hold with evil power*; 

By his own deeds he cheats his folk* of weal; 

Who him from life and rule shall hurl expelling 

Fields* for the Kine with prospered skill he spreads. 

Pahl. text translit. 1Aétiind valmanshan min darvand hémand valman 
i Aharayih varzidar [mtn kar va kirfak vad(nyén]! ash netrand (b) Géspend 
min fravamisho, {aighash min! yehabind avo aishan? padiranénd]. dén® shdisar 
zak*, dén mata> zak®. Zak’ {* pavan*+® dish-stahamak aitd aigh pavan zak 
inafshman kinishné frod mirdd!° yehevinéd"', [aighash apagayéhé yehevtinéd!]. 
(d) Pavan zak i!2 madd yekavimiinéd khiidayih 13, Adharmazd, haméstarinishnd 
hémand, [aigh, min vinas lakhvar avayénd dashtané, va zanishn' homand'| 
(e) Valman mfin valmanshan fraz avd Gospendan anbar khip-farzinakihatar™ 
kfnishné, [aighasht pahréj i Gospendand danakihatar kinishn6]. ‘See P. * DJ. 
om. ghal. * Sp.’s conjecture confirmed by D. and DJ. ‘DJ. ins. i. DJ. -An, * DJ. om. zak. 
7DJ. ins. ich**, ®*DJ. and P. om. °D. ins. i. 1°D. yémitind. 13D. om. 1*DJ., D. om. 
*D. om i, “D. °manand. * so D.; DJ. farzin®(?), ** or ‘p’ as part of ‘pavan’. 

Pahl. transl. Thus they who ave the wicked are hindering him who is 
the doer of righteousness, [that is, they are hindering such as would perform 
duty and good works]; they are keeping him (such an one) back, (b) and 
the Herd also from advancing, (that is, they are hindering him from gifts to 
others], they are retarding him in the District and in the Province. (c) He 
who is thus involved in unlawful violence has thus* died down through this* 
his own act, [that is, it is a decease* to him]; (d) but in that sovereignty, 
O Attharmazd, when it shall have arrived they are*! to be opposed*, [that is, 
they need to hold them back from sinj, and they, such evil doers, are there- 
Jore to be smitten*?, (e) while he, the husbandman* (varzidar*) whose is the 
making of a provision for* those, the Herds, with continuous advance, does*? 


946 XLVI. 4, 5. 


(or ‘must*? do (?) so’) more intelligently, [that is, his is (or ‘ought to be’) 
the more skilful execution of care of the Herds]. 

*!,Or possibly ‘theirs is the opposing’; the context only ean decide whether the passive 
“to be opposed’ or act. ‘opposing’ is intended. ** we should hesitate as much to accept 
the passive as the active sense here; kfinishnd may be used infinitively, or as fut. part. 

Ner.’s sansk. text. Evaii te durgatinah ye Dharmatn samAcharatah 
rakshanti*! (b) Gath samadecat, [kila, yah kAryath punyara kurute tasya Gam 
danat kebhyacchit pratiskhalanti*] decgeshu va? grAmeshu va. (c) Dushto balat- 
kari* bhavati, sviyaih karmabhih adho mritah, [kila, apajivo* bhavati]. (d) Prapte 
rajye, Mahajnanin, pratidvandvayitaro* hantéro va, [kila, manushyan papat 
anyathé samihante dharturi*’|. (e) Ete te prakrishtam gavaih samtheshu* 
sunirvanajfianatarakarmanah, [kila, pratiyatnarh gopactinaih suparijianataya* 
kurvanti]. *! Corrected from °kshati. *? so J.%, JA "8 so J.3, Jt. 

Ner. transl. Thus these wicked men are keeping* back* those who 
are practising righteousness, (b) and they are keeping the Kine back* from 
fulfilling the commandment* (sic) to advance*, [that is, they are opposing* 
the Kine of him who is doing a holy* action, and they are preventing him 





GER w sd I sssee)9 DegH Dpsaeody sup “¢rKo 5. Text. 
sul bash Gag KOE Ee? sw ly 4453 5040») 
-cereenreeds +4Nd)) 4 bay 99 “<0 Dyrany, su) s) 
pasos) iene ate uy we ew b)oyele 
3s ops -passota)dy saughng Ge obs Gaae 


Verbatim transl. Qui vel regnans [magister* sit et non-dans, [i.e. non- 
det]! [mercedem inimicitiae ei vastatori-infideli qui] cum-injuria [et ad nostram 
agri-culturam damnandam] (venientem) [veniat*!, (b) [de sacro] ritus[-tu] vel 
|fortasse ‘va = valde’) generosus [nobilis, vel ‘bonus-civis’] de- pactis vel* [etiam 
erga nos] (c) in-justitia vivens; et talis porro qui ipse sanctus scelestum a 
fideli (d) discernens (ens) [i. e. discernat, ille] hoc prorsus illi cognato [et 
domino me-repellenti (vel ‘magistro-duci omnind amico *) sic verum loquens*?} 
dicat [ut sequitur], (e) in-exsurgendo*, [i. e. in exsurrectione* (sic) ejus vastatoris, 
i, €. in hoc ejus tam exitiabili aggressu et eruptione contra nos] eum, O 
Mazda, funditus-perdens-(ut ultor)-contundat*, O Ahura, [i. e. hic sanctus 
(justitia vivens) numquam (ut adulator mercedem inimicitiae et criminis ejus 
vastatoris dans) falso ei scelesto assentiatur, sed ex contrario acerbe eum 
infidelem-pravum exsecretur]. *! Vel si haec traductio dubia et longe (vel alte) 
repetita videatur tum tentemus iterum (a): ‘Qui vel regnator* tractans {est, i.e, afficiat|-iet] 


XLVI. 4, 5. 247 


(or ‘her’) from giving* the gift to any persons], and this in the districts, or 
in the villages. (c) Corrupt is (or ‘becomes’) the violent man (like these), and 
he has died* down* through his own deeds, [that is, he is lifeless through them|; 
(d) but there are, (or ‘will be’) contenders against such opposers, and slayers, 
O Great Wise One, within Thy kingdom when it shall have come, {that is, 
they will be such as desire to keep men otherwise and away from sin*]; 
(e) and they, these Thy servants, are continuously fulfilling deeds which are 
wisest, among the herds of cattle, and with that wisdom which considers the 
end, [that is, they are exercising devotion toward the herds with a benefi- 
cent intelligence]. 

Parsi-persian Ms. trit, dan dshan kih darvand hend a 7 Savab yarzidar, (kih kar 
u kirfah kunand) kih an darvandin = min zak darvandén] ash dir-kunand (b) Gos- 
fendan* az raftav, [kfish az (ashavan* = ahlébén*] dad an kasan 6* (?) dw-kunand|] 
andar shahr an, andar deh an (dar bih kunad = rdik* band* vaginad*] (c) pah = pavan| 
an i [] bad-sitam hast, kf, pah — khyésh kfnishn frod mirad*(?) bashad {kish bi-jan 
[] [az kunishn = min kiinishn]] x (d) Pah an i vasid éstéd khudat 7 Ormuzd shikastar 
hend, {ki, az vanah awaj* bayad dashtan [] [dshan ra = valmanshdn rd] (] [zindagi 
= zivishn*(?)] hast; * (e) [] kih éshan fraz An Gosfendin anbar, nék-danaihatar 
kardan* (?), (ki, [] pahréz ¢ Gésfendan dandthatar kardan (?)] 








Free tr. He who as ruler helps not that assailant, 

In the religious creed and treaties faithful, 

In the right living, may he pure, the wicked 

Aright discerning, thus to prince* give warning: 

‘In rising* crush they him, O Mazda Lord!’ 

(lege adds (da= dha, sic* fortasse melius)) vastatorem] supplicio-acerbissimo [tam merito 
(afficiet’), et, causa nostrum ex periculo eripiendorum, hunc vastatorem nos] aggressum 
[repellat{-let]]..; vel (semel iterum) ‘Qui vel ut magister-vel-judex-regnans [sit et] tractans 
[vel ‘afficiens’ justitia honestum* civem* (a parte vastatoris)] injuria [vexatum et ad se 
causa defensionis et restitutionis (rerum damnatarum) obtinendae*', ad se, i. e. ad 
hunc judicem] accedentem+-; (d)-+ hoc prorsus cognato dicat (e) [adjuvans| ad-eum- 
extrahendum** (?), O M., ex-miseria**, O A.. ** vel °darum (?). 

Pahl. text translit. ‘Man? pavan zak i Lekim shalitaih? [dén denman 
géhand aigh Lektim shalitaih’] ayehabtinishnd* ait, [aighash mindavam 1a 
yehabinishnd|; zak i dritar* yattinédd>, [mfin pavan résh kardand yattinéd], 
(b) vafrigdind® pavan khaip-shindsakih, va pavanich’ mitr6, [zak’ min? vinds- 
kardno padafras vadinyént; pavant aét? {10 Lak10+1 yakhsenunishn!!, aigh 
shindsak vai? mitrépand], (c) pavan rashné‘? zivinishnd'* min ahardbd', 
va'5 munich darvand, [aigh, kolé aish pavan dina-homandih yakhsenunishnd"*| 
(d) vijardé! zak* aétind, [aigh, réshanak zak gabré shapir gabra], va zak!” 
frazd avd nafshman gobishnd, [aigh pavan nafshman darishnd] (e) man lala 
henjidé yekaviminéds! zak!+18, Afharmazd, min gvikhrandih*!9, [min dar- 


248 XLVI. 5, 6. 


vandih!], ‘See P. *DJ., D. om, *D. paddkh®. *D. saritar. *DJ. yatinédo; D. *ishn; 
Sp. seems hémununishn. °DJ., D.; M. vaf®. 7DJ., D. om. i. *® DJ. ins. ich. 9% DJ. i. 
107), hana; om. i lak. + D. darishn. 4? DJ. om. va. 3 DJ., D. om. va. +4# DJ. nih. 1° DJ. 
has va. %*DJ., D. darishn. 17 DJ. om. va zak. 18D. om. i. 1 D. avariinih. 

Pahl. transl. **He who ¢s within* (or ‘dzseiplined by’) Your sovereignty 
{in this world where Your sovereignty prevails|, and whose is a non-giving, 
[i e. nothing zs to* be* (or ‘is’ (so better)) given by him - -*]; he who és the in- 
jurer, is coming - -* [who comes with the infliction of wounds - -*]; éu¢ with 
the good knowledge of the religious*-benedictions and also with a contract -- +”, 
[i.e. these things are his (or ‘ theirs’) who would execute chastisement upon those 
wicked ones; he is to be maintained by this*(?) which is Thine (or ‘he is to 
be considered (or ‘maintained’) as Thine’), that is, as wise and acting in 
accordance with jis compacts --*]; (c) he who is righteous in his just life and 
he who is wicked, [that is, both of them are to be estimated (or ‘maintained’) 
with legality]; (d)so he zs discerned, [that is, it is clear by this estimate that 
that man is a good man], and that ts also to be proclaimed to himself (or 
‘to his belongings* (?)’), [i e. it is to be considered (or ‘maintained (?)’) by* 
(or ‘for’) himself (or ‘his belongings’) (e€) who has* been* raised up, O At- 
harmazd, from impiety [even from heretical*(?)-wickedness]. 

** A close syntactical version of this for the most part merely word-for-word trans- 

lation would be more than usually uncertain. *! or ‘who has raised up that one’. 

Ner’s. sansk. text. Yo Yushmakazi rajye adata nricatisasamdgamanah, 
|kila, antar asmin jagati danati na kurute, chhedam kartuiicha ayati], (b) 
suprasiddho*t va cuddhasatkarataya*?, mitratayA va [yaih papakarmanaim 
nigrahami kurute, sa evati parijieyah yat purushah satkari* maitrivan*]; 
(c) satyena jivaniyah* yo muktatma*, yaccha durgati, [kila, sarvah ko ’pi 
nyayamattaya* dharyah], (d) vigado ’sti sa prakrishtam svadhinatve vak- 








sposoray bye 40) phy *G EPs WM ee 6. Text. 
*1 Vel Ge) Hew avoagynyoasep {R69 ony bea) 
dees sepsl> woyrunes)s “4 ently 06 chy 
4a) 40930 bafg sd +9106 QP dd M9 ~4dd))49 0Agg 5 yy 
& aw) ess 5 gs29 bag “E}HO9 ep 
Verbatim transl. Sed qui [invicem ad] eum [vastatorem* (vide strophas 
IV,V,) ad se injuria accedentem et se aggressum, ipse non accedat (ultor 
Justus supplicio) ad] eum non [etsi ipse] vir potens [i.e. viribus sufficientibus 


instructus ad supplicium de eo sumendum] accedat (b) [ad] Mendacii-Daemonis 
domiciliof-ium] vinctoris*?, |sic, vel lege baéthahya, ‘in domicilio (locat. sg.) 


ent 4 a ae ted pe 


a 


XLVI. 5, 6. 249 


yah*s, [kila, uttamo ’sti sa puman svAdhinataya dharyah] (e) uchchair nigato 
sti yo, Mahajiianin, kadarthanatvat, Svamin, [durgatitvat], 

**J.5, *? J.* om from cuddhasa- to-tkari ** J.* vydikabhya; J.%, J.* yabhyah (sic), 

Ner. transl. He who comes into Your kingdom illiberal and as an homi- 
cide, [that is, who imparts no gift in this world, and comes to. inflict injury], 
(b) or else (on the contrary) comes as one favourably-celebrated for successful 
beneficence, or for fidelity im friendship, [(by which means he accomplishes 
the frustration (or ‘punishment’) of evil doers), such an one is verily to be 
recognized as a beneficent and friendly person], (c) he who is righteous (free- 
souled) zs living*(?) in justice (or ‘7s to be maintained* alive* with justice’), 
and so also, on the other hand, he who is wicked is to be treated justly, [that 
is, every one, whosoever he be, is to be maintained-and-considered with legal 
exactness]; (d) and he is clearly distinguished and to be proclaimed forth in 
his own personality and possessions, [that is, good (lit ‘ highest’) is this man, 
and he is to be maintained (or ‘fully considered’) in his own personality and 
possessions], (e) that zs, the one who has been elevated, O Great Wise One 
the Lord, out of torment [and depravity (or ‘misfortune’)]. 

Parsi-persian Ms, trit. [] pah an 2 Shuma pAdishahi (sic) [ [u padishant t* da- 
hishn padishahi = va patikhshdi* 0* (?) dabiénishn* patakhshai*] andar in jihan*, kt 
Shuma] ] [] hast [ki, chiz* nah dahishn] [bayad = dvdyad] J, [an ¢ [] [badtar=saritar(?)} 
amad[-ishn = -shn] [kih pah zakhmi kardan dyad], (b) [] [mashhir va* (?) = vafringani] 
pah khaib-danai [] pah [] mihr, [an kih vanéhkéran* padafrah kunand, [kih = min) 
pah [chiz = mandum*] in [] darad, k& shnasi [] mihrban], (c) pah rashn* [] zistan 
kih ashé [ré = rd] va kih ham daryand, [ka, har [di =—] [] [’sh= ash] pavan*® (sic) 
insAfmandi darad], (d) va [] [buzurg = vazérk*(?)] an [hast = hast] édtin, (ki rtishan 
an mard veh mard [] an] fraz an khvésh gobishn, [ki pah khyésh darishn], (e) kih 
bala rasid éstéd* [kih = mén] [] Ormuzd [] [kih = min] [] [bad*(?) = avérdni*] 
(az [] [darvand + sakht* = darvand] |*% **-+ mashhir néz underneath as tri, 





Free tr. Who having power doth not thus approach him 

To Falsehood’s Demon-home in chains* will go, 

The wicked’s friend he is, and likewise wicked, 

But righteous he who loves the righteous, 

Since the primeval laws Thou gavest, Lord! 
[-ium M.-daemonis*? [nos] terrore-(suorum flagitiorum complentis]) adeat [ipse]; 
(c) ille(-ipse*) [valde] enim scelestus-perversus [est] qui scelesto [viro] optimus, 
[idest, ei maxime-favens sit], (d) [et] ille(-ipse*) sanctus-et-rectus [est] cui rectus 
sit amicus (e) quam (e0-modo-quo) leges*3-religionis*’ priores, [i: e. in partu 
mundi operantes*] constituisti, O Ahura. *'Vel altera traductio ‘Qui [invicem etsi] 
potens[ad civem (injuriis vexatum et auxilium adversus oppressorem implorantem (vide stro- 


phas supra)) non opibus suis in auxilium accedat--’. *? masculinum sed nihil nocet; for- 
32 


250 XLVI. 6, 7. 


tasse ‘haithahyé (J.*) <= vere exsistentis’ (?). ** vel ‘quoniam [sic] conscientias, [i. e. 
animas] priores [in tempore priori] creavisti[-veris], O A.’. 

Pahl. text translit. 1Min zak madé* yekavimiinéd*, 14 av gabré min 
pavan khvahishné yatinéd, [aigh pavan kar va’ kirfako yatinéd!, yehabtinéd]. 
(b) Drajo* zak dam, [aigh, damih® i® Drijé vaddtinyén], afash’ asami-ait, 
[aighash bim! numai-aitd®, afash® makhitini-ait!®]; (c) mamman zak! darvand 
min avé darvandan pahltimih; (d) zak aharibé min avé aharfiband pahli- 
mih!’. [Dén varhémandih It min av6 darvandin mindavam yehabiinéd, pavan 
darvand!4 darishné'5, mfin avd ahartiband yehabfinéd, pavan aharibd dar- 
ishnd‘*], (e) vad amat Dind* it? fratim dahishnd 18 Aftharmazd, [vad zak 
amat Sdshans yamtinéd| (hamak’® pavan aé?° darishno)]. +See P. 2D. ins. i. * DJ. 
om. va. *D. ins. i. ‘or ‘aighaish’; DJ. dimih ‘*DJ., D. ins. i. 7D. seems ash (?). *D. 
ins. min. ®DJ., D. om. va. *° so DJ.. D. “DJ. valman. **DJ., D. ins. va. 1D. frava- 
mishn, 4 DJ. °dain. .** D; ins: va. ="s0, DJ,, D2 2D insaa. f 8D I. Ds omne sem) 
hamai (?) but perhaps = Ak. ?° D. hana. 

Pahl. transl. He who (mitin) does not give* (see gl. (omit mad6*! yeko*t 
here)) to that one (zak), to the man who approaches* with an earnest en- 
treaty (or ‘prayer’), [that is, to one who comes with duty and good works] 
(b) is the creature (or ‘creation’) of the Drij, [that is, they, such persons, 
would produce the creation of the Drtj] and (a person, that is, the person 
who approaches with good works,) is also terrified by him, (or ‘her*’), [that is, 
terror is shown by him, and he is even afflicted (lit. beaten) by him, (or 
‘her, the Dréj’)]; (c) for that man is wicked who gives (see gl. to d) the 
best thing to the wicked, (d) and he is holy who gives the best thing 
to the holy, [that 7s, he who gives a thing to the wicked when in* a single* 
doubt is to be regarded as wicked, and he who gives to the righteous is to 
be regarded as righteous]; (e) and thus one must always be considered until* 
when* (sic, or ‘during the time while’) the First* Religion*, that of Athar- 
mazd, is instituted afresh, [that is, until the time when Séshans shall appear]. 
(It must be always rendered thus*?), *!Mado yek®, an obvious and erroneous second 
transl. of yastem, shows what care is needed to avoid fatuity; it must of course be 
translated separately and as a second trl. by ‘He (omit min) has come not (here read 
mad6 yek°) to a man who comes:-~. ** probably an exegetical note meaning that the 


restoration of the primitive Faith must always be regarded as coincident with the 
coming of the Redeemer. 


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XLVI. 6, 7. 251 


Ner.’s sansk. text. Yah evath sampraptara no nardya prarthayitum 
samagataya, [kila, yah karydya punyaya samayati tasmai na datte]; (b) Dra- 
jah sa srishteh, [kila, srishtith dveshinith kurute], trasayaniyagcha*t, [kila, 
bhayamh nidargayan nihantavyah]; (c) sa yato durgati yah durgatibhyo 
vikagayité; (d) sa muktatmaé yo muktatmabhyah samadeshta, [antah sarhga- 
yatve “pi yah*? kirnchit* durgatibhyo datte durgatya parijieyah, yagcha 
kimnchit* muktaétmabhyo datte* muktya parijieyah] (e) yévat Dinih parva- 
dateh Hormijdasya, [yavat Caociocah prapnoti]. (Sadai’va evath parijiieyam). 
*1 J.* trasaryanigcha, ** all grah, 

Ner. transl. He who thus does not grant a thing acquired (sic) to a 
man who has approached to make a request for (or ‘to seek it’), [that is, 
who does not afford ¢¢ to him who approaches for (or ‘in* (?)’) his righteous 
action] (b) is the Drfija of the creation, [that és, he*(?) produces the hateful 
hostile creation] and he is inspiring fear*?, [that is, he is revealing**! terror 
(or ‘showing fear*!’), and he ought therefore to be slain], (c) for he is wicked 
who gives information*? (or ‘makes a revelation*s *) to (possibly ‘increases* 
the prosperity" (2) of’) the wicked, (d) and he is also sanctified*(?) (or ‘free- 
souled’) who ¢s an instructor (or ‘a director’) of the sanctified* (or ‘right- 
eous’); [even when one is in doubt when one gives anything to the wicked* 
one is to be recognized through* wickedness*, (that is, as wicked); and he 
who bestows a thing upon the free-souled (or ‘sanctified’) is to be known 
from his sanctity (from his freedom of soul)]; (e) and thus it will be as long 
as until™ the Din of the former creation of Hormijda* 7s* restored*, [that is, 
as long* as* until* Caogiocga comes], (So this expression is always to be understood). 


*1 Ner. knew what samp° meant, but not its syntactical connection. ** this may be 
accidentally correct, or ‘he is to be feared’, or ‘intimidated’ may have been meant. 


*8but vi-+ kag = ‘to augment’ with Ner., vahist6 stood in Pahlavi characters, ~-9” 
=also ‘vakhst.’, but see the Pahl. trl. ** or possibly meaning ‘while 7 lasts’, but see 
the ‘yavat Q.’ hardly = ‘while** © cs coming’. 

Parsi-pers. Ms. trit, Kih an rasid(?) éstéd nah 4n mard [bashad = jantinad* (?)] 
kih pah khvahishn rasad, [ki [] kar u kirfah 4yad [nah = Jd] dehad] % (b) Druj zak 
pédaishi*, [ki, pédaishi*! [] kunand(?)] [] kheshm-kunad, [kfish [] khvahad + numayad 
[] ]; (¢) chih an (space) kih (space) bulandi * (d) [V’ = va] an ashé kih an ashavan 
[] [farmayad=fravdkhishn*|anday shakmandi[]kih fn darvandén chiz dehad, pah dar- 
vand darad(?)]; kih 4n ashavan dehad pah ashé darad(?), (e) ta kih Din ¢ avval dahishn 
Ormuzd* [ta an kih Sdshyésh rasad]; (ham& pah in darad(?) )** * Or ‘paiday®’. 





Free tr, Whom then as guard to save us will they set me, 

When as his aim for harm the faithless marks ? 

Whom have I then but Thee, Thy Fire and Meaning? 

By deeds of which Thou shieldest Right, Ahura; 

To me this wonder-power for Faith* declare. 

Verbatim transl. Quem* [defensorem ille] vir*! [judex et magister reg- 


252 XLYI. 7%, 8. 


nans], O Mazda, [viro]'mihi-simili, [i. e. mihi-ipsi ut] defensorem [et adjutorem 
(vide strophas supra) princeps*-judex* regnans] dabit [et statuet] (b) quum 
me scelestus-infidelis tenebat* [vel ‘spectabat*’] damno [id est, me tenebat* (vel 
‘notabat’) ut me ad nocendum injuria peteret]? (c) [Quem] alium mihi dabit, 
[i.e. annuntiabit hic regnans magister] nisi-Te, [i.e. alium atque Te], Ignis- 
que [-nemque Tuum], Mentisque [-temque Tuam], (d) quorum-duorum (Ignis 
et Mentis) actionibus, [i.e. caerimoniis ritus et factis honestis omnino a viris 
sanctis peractis] Sanctitas, [i. e. lex sacra nostrae constitutionis patriae] de- 
fensa*-et-nutrita-sit*?, O Ahura; (e)eam [eum ergo] mihi vigorem-mirabilem 
[illius defensoris - + praedica (vel ‘gratiam tutelam Tuae Sanctitatis’)] pro-Reli- 
gioni[-ne] [vel ‘conscientiae, i. e. animae meae’] praedica, [i.e. declamans eum 
(vel ‘eam’) me doceas]. *1 Vel ‘quemnam-~. *? vel ‘cujus actionibus Sanctitatem ille 
meus defensor-protegens [sibi, i. e. causa suae salutis] defendit [-derit]’. 

Pahl. text transl. *Minat? avo li, Adharmazd®, va? manikano [havishtand 
i li] panak yehabind (b) amat li* zak i* darvand [Aharmané] pavan yakh- 
senunishnd kind, [aigham kind levatman daréd, am panahih* min vadtnyén] 
(c) zakAi min Laké® Atash va® Vohtiman?; [maman Lekim rai khavitinam 
aigham pAnakih* vadtinyén’], (d) mtn’ pavan valmanshdn ktnishné Aharayth 
fravarém®, Atharmazd, [aigh, kar va kirfak vadinam-é, am panakih min 
vadtinyén]? (e) Zak!°r!! ft avote+ li Dastébar f2 Dino* fraz yemalelinai 
[denman yemaleliinai aigh'®: Dind*! pavan! Dastobart yakhsenun?]. 

+See P. throughout. 7D. om. at. *DJ. ins. va. *DJ., D. om. ®D, lekim. *D. va.. 
"DJ, néd: °D. min. *DJ,, Dr “ram. 2° DJ: valman i zak: 1: D, valk ayo, 42D om. 

Pahl. transl. Who has been given to me [and my disciples*] as a pro- 
tection by Thee, O Atharmazd, (b) when the wicked Aharman holds me with 
the hatred of his possession? [that és, since he holds me with his hatred who 
can afford me protection] (c) otherwise than by (or ‘apart from’) Thy Fire 
and Vohiman?, [for I know that it is owing to You that (or ‘where’) they 
may afford me protection (or ‘wherefore do Thou afford’ etc.)], (d) by which* 





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Verbatim trl. (with paraphrase) [Sed quod ad illum vastatorem (vide ; 
supra) attinet] qui ex-contrario [vel ‘va= vere*’ dabit eas quae] mihi [meae] (quas) 
-colonias[-iae sint] (dat, dabit) damno [et injuriae saevae], (b) non [i. e, ne] 


XLVI. 7, 8. 2538 


(or ‘by whose*’) actions we are nourishing Sanctity, O Adharmazd, [that is, I 
would do duty and good works; who will (or ‘ would’) afford me protection ?]; 
(e) proclaim him therefore who may be a Dastir of the Religion for me; 
{say this thus: ‘accept (or ‘maintain’) the Religion through the Dasttir’). 

*1 Lit, ‘when mine is’. 

Ner.’s sansk. text. Ke mahyath, Mahajiidnin, madiyebhyaccha pdataro 
dattah, [cishyebhyagcha madiyebhyah], (b) yato* mayi durgati*, Asinogah viditva 
dadhati dveshath, [kila, maya saha dvesham dadhati, me rakshar ke kur- 
vanti] (c) anyds tvatto “gnegcha, Gvahmanachcha, fyato Yushman vedmi, 
kila, me rakshaih kurushe], (d) yesharh karmabhih punyar pdlayami, Svamin, 
{kila, karyarh punyam karomi, me rakshamh ke kurvanti]? (e) Tan me ddecena 
Dinau prakrishtami brihi, [idarn brihi yat* Dinirh Guruna grihnami*]. 

*1J.3, ©. grihnam (sic), 

Ner. trans]. Who are given as protectors to me and mine, [my disciples, 
O Great Wise One], (b) when the wicked* Asmoga sets his hate upon me 
with* crwel* sagacity*, [that is, he is fixing* his hate with (i. e. upon) me, 
who are affording me protection] (c) other than Thy Fire and Gvahmana? 
[and this I say because I know You; that is, it 7s Thou who dost afford me 
protection, (d) by whose deeds I in my turn protect Sanctity, O Lord, [that 
is, | am performing a righteous action, but who are affording me protection 
im it?] (e) Declare these (Thy Fire and Gvahmana) forth to me through the 
the commandment represented by (or ‘contained in’) the Din, [that is, tell me 
this, since I (or ‘that* I may*’) accept the Din through the spiritual Master]. 

Parsi-persian Ms. irlt. Kih [] an man, Ormuzd, mayan [shagirdan 7 man] pasbani 
dehad, (b) kih man an ¢ darvand [Ahariman] pah dashtan darad kinah, [kim kinah 
ava darad, ma-ra pasbani kih kunand] (c) digar az Ta Atash u Bahman?; (chih Shuma, 
ra dinam kim pasbani kunand], (d) kih pah ésh4n kunishn Savab paryaram, Ormuzd, 
(ka, kar u kirfah kunam; ma-ra paspani kih kunand]? * (e) An ¢ an man Dastir 7 
Din fraz g6*1, [in g6** [] ] *# * Or ‘gt’. 


Free tr. He who my settlements to harm hath given, 

Ne’er may his burning* wrath* through deeds destroy! 

In hate to him come that which weal opposeth; 

That to his body come which holds from blessing ; 

May naught from vengeful wrath deliver, Lord! 
ejus me deyorans-et-vastans-‘furia’ actionibus attingat*, [neve me illa 
saeva vastatio crudeliter contundat]. (c) Momenta-ulta (sic), [i. e. momenta res 
contrarias adversus eum gerentia*!] haec [momenta ulta] huic, i.e. [ad hunc 
vastatorem] aggressa*-accedat{-dant] odio ([vel tentemus iterum ‘(c) Res dam- 
num-rependentes*, [i. e. res damnum ab hoc v. actionibus in nos illatum repen- 
dentes*?], haec [effecta factorum suorum (vel ‘alia, moventia* mala, i. e. res 


. 


254 XLVI. 8. 


omnino in hac conjunctione hunc inimicum infidelem miseria afficientes) 
ad [vel adversus] huic [i. e. hunc] accedat{-dant odio]) (d) [ad (vel ‘contra’) 
corpus [ejus] (ad) [accedant eae res] quae eum [a] bonae|-na]-vitae[-ta, i. e. a 
prosperitate] detineat, [i.e. retardent]! (e) Non, [i. e. ne (vel ‘nullo modo’) 
res ad eum accedant quae eum a-] calamitatis[-tate retardent] omnino**, O 
Mazda, odio, [sed ultione ad eum omnes res usque ad exitium ejus aggressae- 
accedant, O Ahura], **Ad verbum ‘[negotium) adversus-agens’ neut. sg. part., vel 
(advyersus et contra *gerenter’ adverbialiter usurpatum. *°i. e. negotium rependens, vel 
(adverbialiter) *rependenter. ** ad verbum ‘aliquae’. 

Pahl. text translit. ‘Mfn zak i li géhand yehabinéd avd valman i? 
kinikt, [aigh, khvdstaké pavan Dastdbar? Aharmdkand yehevinéd’, ash* 
padafras vadtinafid]; (b) 1a pavan zak i valman® ktinishnd® homan’ valman® 
asar*® résh9, [pavan tand*®, val® jan’, rfiiband, résh vadtinyén], fraz raninidar 
hémanam, [aigh!4, padafras biindak bara kardané 1a tiband]. (c) Pavan pa- 
dirak yamttinishnd pavan?? zak i!8 kola dé, [amat!* mindavam i!5 minavad va 
stih 14 khipd' vadinyén] yamttnéd [avé valman i!¢ Aharmék] pavan bésh!; 
(d)! avd tand'7? [avé! gabra] khtiidai yamttinéd; [aighshan padafras vadinyén] 
mtin denman pavan'® hi-zivishnih panakih*, [aighash denman dina aétind 
aigh panakih i!® damand pavan frartindih'® vadtinyénj; (e) la pavan dtsh- 
zivishniht pavan kadarchai daman6, Attharmazd, béshidar [ 7? saritaran6). 

*See P. throughout. * D. ins. i. * DJ. yehevinéd; D. yakhsenun-. *D. om. °D., Mf. 
valman. ® DJ., D. om. 7. 7D. hémanam (late). §D. valman i; DJ., D., Mf. asar. ®°DJ., D., 
M. résh mfin payan tano*, ?°DJ., D.om. “ DJ., D. ins. am. +? DJ., D. ins. 18D. om. i. # D. 
om. amat. **DJ. va, or -6, 1° DJ., D.ins.i. 17P. tanaén(?). #8 DJ. ins, va. ?#9DJ., D. ins. i. 

Pahl. transl. He who delivers my settlements to the hater, [that is, 
he whose wealth is through the Persecutors (righteousness-destroyers) of the 
Dastir (or ‘the D. of the persecutors’, (ins. i)), on him let them (or ‘I will’ 
(read °ani)) execute chastisement]. (b) Not* of that wound of* the* consumer™ 
(hardly ‘that endless*(?) injury*’) which zs inflicted through his deed, [i. e. 
they would inflict injury upon body and life and soul], dat of that I am 
not the expeller*, the driver-off (sic) (not ‘instigator*’, (so)); see the gl.), [that 
is, it* is* not possible to inflict a full punishment upon them (sic(?))]; (c) in 
that meeting* (or ‘for that opposition’) in relation to both énterests, [since 
they (or ‘he’) will not fulfil the duties of the spirit and those of the world 
well] one* is coming [to him who 7s the Persecutor-of-righteousness] with 
torment, (d) dut* to his body [i.e. to that man] a sovereign**(?) [is coming]; 
i.e. he (or ‘they’) shall execute chastisement upon those s¢nners] who shall also 
(i. e. and they shall also) effect protection for* this other saint in his good 
living, [i.e. the opinion as to it is this thus [that the passage* (?) means* (?) that 
they should afford protection to the creatures in their correct-piety]; (e) not 





XLVI. 8. 255 


solely* for the sake of punishing evil living is he, O Atharmazd, (or ‘is A. ’) 
a tormentor [of the wicked] at every moment. *!In the earlier trls, before the 
gl. was added héman may have been meant as an accus. ‘not by his deed may devour- 
ing violence wound me*; I am driving** him away’. *? or ‘to that man, the evil 
sovereign ,~-’. ** see Comm. especially; the trl. of this verse should be word-for-word 
only, and in the light of the Gatha. 

Ner.’s sansk. text. Yo va me endm* jagadvibhttimn dadati dveshine, 
[kila, lakshmirh Adecena Asmoganarh dhatte], (b) na tasya’ hari, nricathsaih 
karmabhih, prakrishtarn prasarpayita, {kila tasya tanau 4tmanicha, chheda- 
karaih karmabhih* na “harh nigraharh sarapirnarh karturn caktah]. (c) Praty- 
abhimukhapraptya tena dvitayena, [kithchit* yat paralokiyai ihalokiyam' 
guddhara na kurute] tasya prapnoti pidayé (d) tanau [tasya Asmogasya]. Sa 
yah enam* sujivanitayé pita (e) no dushtajivanitayd. [Raja yah srishtith 
sadvyapadrataya rakshati, sa tasya nigrahath kurute]. Kadachit* Hormijdah 
duhkhakarta nikrishtanath. + P. om. 

Ner. transl. Or* he who gives over that my worldly (or ‘landed*’) 
property to the hostile party, [that is, who acquires property through the 
advice (or ‘instructions’) of the Asmogas] (b) on account of (or ‘for’) his 
cruel deeds I am not one who causes him* to creep* away*, [that is, I am 
not able to effect a full punishment in his body and soul on account of (or 
‘for’) the cruel actions committed by him]; (c) on account of this opposition 
(or ‘in that meeting face to face’) with* regard* to* the two-fold interest, [since 
he performs nothing which concerns this or the other world aright], owr pro- 
tector (see below) is coming with his torment, (d) that is, with torment in 
the body of the Asmoga]; he who is a protector of that* (my landed* pos- 
sesion™ is thus coming) on account of (or ‘for the sake of’) our good-living*?, 
(e) and not on account of evil living*®, [that is, the king who protects the 
creation through, and on account of, righteous zeal, he zt 7s who is effecting the 
sinner’s punishment] ; Hormijda is at any time (i.e. always) an afflictor*? of the 
degraded, ** Or ‘my Din(?)’. *? ‘prosperity and adversity’. ** ‘one bringing afflictions upon’. 

Parsi-persian Ms. trit. Kih an 7 man jihan* dehad an ft kinah [] [darvand = dar- 
vand], {ki, khezanah pah Dastfr i Ashméghan [] [darad = jansinéd] [] padahfrah 
{kih = min] kunand]? (b) Nah pah an 7 ft kunishn [ [] [hastam = héminam] 1 — 
zakhm [ [] [kih = min] tan u [] ruvan* zakhmi-kunand] friz ravai-kunand* (? -ah) 
hastam, [kifm = -am] padafrah bundah bih kardan nah tuvan] * (c) Pah pazirah 
rasidan pah 4n z har df [ [] [chiz 7 minfi u satya (? sic videtur) nah khth [kar = kar] 
kunand] rasad [fn & ¢ Ashmégh] pah azar- [] [-kunand = -vdginand*] (d) kih = min] 
an did* (?) [kunad = — (?)] [an mard khuda rasad; kfishaén padafrah kunand] kih in 
pah nék-zivishni(?) + ya‘ni + zistan pdsbani, {kfish in insaf édin, kit pasb4ni 7 pédaish* 
(or ‘paidéy°’) pah néki kunand] * (e) Nah pah bad-zistan [rasad, va = jatinéd va} 
pah har-kudém zaman, Ormuzd*, [az = min] azar-dehandah [i badtaran] # 








™ 


256 XLVI. & 


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Verbat. trl. Quis [quidem ex contrario est] ille(-ipse*) qui me[mihi ut] 
adjutor-liberalis [persuasum-habens”] intelligens-oboediebat™[-diet*] primus [om- 
nium meorum aliorum principum discipulorum] (b) [mihi indicanti] (quo-modo) 
Te [Deum] bene-invocandum [nostrum] veneremur* [et magnificemus] (c) [in 
hac nostra*] actione [sacrificii (et. in omnibus aliis factis honestis erga Te et 
erga nostros cives peractis) Te laudantes ut] benignum Ahuram sanctum. (d) 
[Ea dicta] quae Tibi [i.e. quae Tua sint, i.e. quae] Sanctitate [de Tua majestate 
suprema nos docentia, et de modo quo Te quam efficacissime adoremus, i. e. 
quae dicta per os mei Tui prophetae a (vel ‘pro’) Te enuntiata-sint* (vel 
‘-tientur’); immo (vel ‘etiam’) ea dicta] quae Sanctitate Bovis formator (sic) 
dicebat [vel ‘dicet’], (e) haec dicta in animum meum a Te inspirata] petunt*? a-me 
[vel ‘petunt ut verba-dicta mea’ Tui fideles cultores enisi; immo] ea (vel ‘eo 
(ob hanc causam)’) illi*® [devoti haec dicta petunt ut ea sciant™] Bona Mente 
[incitati]. *! Vel ex contrario. ‘Quis est ille qui me adjutor-fidelis [consilio (me gaudio 
et animositate** afficienti)] stimulans-demonstret [vel-trabit] quo-modo Te---’. *? vel ‘in- 
citant me ea [dicta inspirata] Tua [ad Te adorandum] Bona Mente’. **vel ‘Tui, 
i. e. Tua (Bona M. inspirati)’, **et intellegant. **vel ‘Ashai’, ‘qui S-tati dicebat’. 

Pahl. text translit. 1K adar zak min avd li radih chashédé fratim, 
[aigham fratiim havishtih mtin vadinyén] (b) amat pavan hand t Lak désh- 
ishnd 14 14 henjam, (c) pavan ktinishno? afztinik khidéi aharibd? (d) Chigin 
avo Lak’ Ashavahisht6! [tand** pavant havishtih yehabind® avé® li min yeha- 
bainédd], va? chigin? Ashavahishté*® zak 7 Géspend? tashidar?® rat gfifté, [aigh 
avayad yehabtindd] (e) bavihtinam zak 7 kola d6'! Lak pavan!2 Vohiiman [mozd]. 

*See P. throughout. *DJ. ins. i. ?DJ., M. li. *DJ. tano* i pavan; M. om. from 
tano* to zak not inclus. *DJ. °néd. °D. seems zak val. 7DJ. om. ®DJ. om. i. *D. 
om. i, %°DJ. tvakhshidar(?), or tfikhsh®. 14D. ins. i. 1 D, ins. am. 

Pahl. transl. Which is he who pays* attention* to* (*(?) see the gl., or 
‘shows*’) bountifulness to me the first, [that is, who may afford discipleship 
to me the first], (b) since I exalt Thee through this* which* is* loving Thee 
(c) as a king bountiful in deed and holy? (d) As Ashavahisht [gave his body 





XLVI. 9. 257 


Free tr. Who is the offerer who heeds* me foremost 

How in our rites to praise Thee well to be invoked, 

Pure for Thou art above us, great Ahura, 

What Thine through Right* declared the Kine’s Creator 

That seek Thy saints as my deliverance*, Lord! * ‘announcement’. 


in* discipleship*] unto Thee [who*1 7s it that bestows a gift upon me], and 
in that manner a/so in which Ashavahisht spoke of ct according* to* (or ‘in 
unison with’) the Creator of the Kine, [that is, as it* is necessary that the 
gift should be bestowed*!]?; (e) I ask this for I desire (or ‘seek Thou for 
me ((?) bavihtin am’) both*® of those Thy favours through a good mind, [and 
as a reward]. 

*' Tt seems a question (so Ner.). *? the gifts of the two worlds (?); but see Ner. 

Ner.’s sansk. text. Ko! ’smai yo mahyath dakshinarh dsvadayati pra- 
thamaim, [kila, me prathamaii chhatratvarh kah kurute]? (b) Yatha Tava 
prito uchchair uttishthami [Dinau Te], (e) karmana, mahattama Svamin pun- 
yatman, (d) Yatha Tubhyath gishyah, [vapuh cishyatayé dadau, mahyam ko 
dadati], yatha cishyaya gavam ghatayitre uktam, [kila, yujyate datum]? 
(e) Samihe aharh tau Te Uttamena Manasa [Avistdavistaarthaim(cha)**? yaih 
sadvydparataya svadhinam gakyate kartur]. 

* C.; P. om. here. ? P. om. avisté; other variations not important. 

Ner. transl. Who 7s*(?) for him who manifests*! liberality toward me 
(lit. causes me to taste*! the perquisite); that is, who bestows it upon me the 
first?, [that is, who effects (or ‘provides’) a discipleship first for me?] (b) As 
Thy friend am I standing up [as within* Thy Din] (c) and with religious action 
also, O Greatest Lord the holy One. (d) As a disciple [has given himself with 
discipleship] to Thee, [who gives himself to me?], as has been said to a 
disciple as duty** toward the Creator of cattle, [that is, as it is necessary 
and fitting thus to give one’s body’s self|? (e) As for me, I am seeking with 
the Best Mind to obtain both of these Thy means* of* grace*, [that is, I 
desire to obtain the Avista and Avista-interpretation which it is possible 
(or ‘necessary’) to make one’s own by good conduct and by study]. 

*! Hlsewhere asvadayati undoubtedly and almost always means ‘to teach’ with 
Ner., but see the gl. here and the gl. of the Pahl. 

Parsi-persian Ms. irit. Kudam 4n kih 4n man sakhavati chashad + chashad avval, 
{kim avval shagirdi kih kunand]? * (b) Kih pah in 7 Tit khvahishn [kunam = vdgi- 
nam] bala —, (e) pah kunishn [andar = dayen] afztini khuddé ash6? » (d) Chin an Tf 
Ardibahisht [] [bayad = avdyad] 4n i gosfend péda*-kunandah ra guft, [ka, bayad 
dad], (e) khvaham an z har diz T&, pah Bahman [mnzd] % *! Vel ‘paida’. 








33 


258 XLVI. 10. 


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49 e445 90/9 sige b1y gee ayy gyre io 
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Beaedea aoa dros toy 189948 0) 9.3L +d{g I4uI 90 tN 


Verbatim transl. (with paraphrase) [Immo quis est ille dux propheta 
nobis succurrens, mihi auscultans et mihi obsequens (vel ex contrario nos suis 
verbis stinulans et nos gaudio et animositate* afficiens?, vide stropham IX (9)); 
hoc Te interrogo quia cum talibus sociis prorsus* procedam ad Pontem judicis, 
i.e. cum omnibus] qui vel mihi vir, mulier vel, O Mazda Ahura, (b) [eas opes 
in auxilium sacrae Causae] det [in gratiam] populi [vel ‘pro* mundo *) quae 
[quas opes] Tu agnosti [ad salutem Tuis fidelibus efficiendam] optima 
[-mas esse, (c) et quas ut] emolumentum*-[-ta]-gratiae [ei viro] Sanctitate- 
praedito, [i. e. mihi* (qui sacram legem Tuam firmam constituere tam enixe 
studiis excogitatis laboribus et precibus petam); immo pro me confirmet 
sanctus] Bona potestatem-Tuam-regalem Mente; [cum his amicis consociatis pro- 
grediar, et etiam cum omnibus aliis] (d) quos(que) [cordibus inter se conjunctis} 
comitabor [et quos ex eo incitabo*t.ad celebrationem] Vestri-similium*! 
laudi[-dis] (ad); (e) [immo] prorsus* und cum his omnibus [i. €. eos comi- 
tatus ad Pontem] Judicis prodeam|-dibo, i. e. progrediar ad] (Pontem). 

“1 i.e. hac in terris. *? simpliciter = Vestri vel ‘Vestrorum parium’, i. e, Im- 
mortalium benignorum, vel etiam fortasse ‘Vestrorum sanctorum deyotorum’. 

Pahl. text translit. ‘Avo li man gabra va? néshman hémand’, Athar- 
mazd, (b) ashand dahishnd dén ahvand [pavan havishtih) pavan hand i Lak 
akasth { pahlim; [pavan Dind* { Lak} (c) pavan tarsagahihé (sic) avd valman 
i tarsagahih [Zaratishté*] pavan zak 1 Vohiman khiiddyih®; [frardnd shalitaih? 
raf zim ait6']; (d) minich hajam* avd zak i Lektim$ niyayishnd [avd Dind* i 
Lektim], (e) frizt valmanshan harvispd® pavan Chishvadarg fravaménd2®, faigh 
valmanshan” Zartisht3 havishtand' homand hamai!? Garédmanik hdmand?j. 

*See P. throughout. ?D. ins. va. *D. hémananend. *(?) so DJ. (perhaps), and so 
D., and M. seem. *so DJ., D. *DJ. khfidaih (?), 7D. padékhshahih. ® DJ. ins. va. ® DJ, 
M. harvispd. *°D. ins. i. ™corr.; D. havishtd. ™ DJ., D. hamak, or °maik (?). 

Pahl. transl. (a,b) Tome they who, men and women, O Atharmazd, are 
giving*! obedient service to me (so far better*! than ‘it is to be given*! to me’; 
see also Ner.) [in discipleship] in the world in accordance with (er ‘through’) 
this which is Thine intelligence which is the best [in accordance with (or 
‘through’) Thy Religion] (c) in reverential*-recognition* toward him*? whose 








XLVI. 10. 259 


Free tr. Whoe’er to me, be he or man, or woman, 

Our tribes! gift gives which Thou as best perceivest, (*! Or ‘our life’s’.) 
Prize for the holy gives and Good Mind’s ruling, 

Whom, praising You, I urge as comrade leading 

Forth to the Judge’s Bridge with all I go! 


is the reverential*-recognition*, [i. e. toward Zaratiisht], these men and 
women are attributing to me a sovereignty with a good mind [according 
to that sovereignty of (or ‘over’) the pious which appertains unto me], (d) 
whom also I am inciting to Your praise [to Your Religion]; (e) forth these 
all (men and women) are walking*® toward (or ‘on’) the Chandor* Bridge, [that 


is, these are Zarattisht’s disciples, and they belong for ever to Garédman]. 
* Note well this frequent use. *? or ‘toward that which is’. **or éni— Iwill walk’, 


Ner.’s sansk. text. Ye va mahyath, narah angand va, Mahajiianin 
Svamin, (b) dataro bhuvane [vapuh cishyatvena]; yecha Tava vettritaya ut- 
krishtaya*! [Dinya Te] (c) bhaktya* bhaktaya*? [mahyath J arathuctraya], Utta- 
masya rajyena Manasah, [sadvyaparaparthivatayai’ aham asmi], (d) yAficha 
utthapayami Yushmakarh namastutaye3, [Dinaye Yushmakam], (e) prakrishtara 
te vigve ’pi Chandore prabruvanti uttare, [kila, ye Jarathuctrasya bhavanti, 
te sarve ’pi Garothmanabhajo bhavanti]. **J.* °tataya. ?J.* °taya, °J.3 °pari®. 

Ner. transl. (a, b) They who are contributors of offerings to me in 
the world, O Great Wise One the Lord, whether they be men or women, 
[giving themselves (their bodées*) in discipleship], and who are also thus giving 
themselves in accordance with (or ‘through’) Thy knowledge which is the 
best [through Thy Din] (c) and with a portion for* (or ‘through devotion* 
toward’) him who* should* have* a* portion* (or ‘the devout *) [toward me 
Jarathustra], and also likewise in accordance with (or ‘through’) the sover- 
eignty of the best disposition, [for I am for the righteous sovereign (or 
‘sovereignty’)], (d) and still more those also whom I am arousing to Your 
praise, [to Your Din], (e) these all are praising**! upon the Chandor Bridge* 
(or ‘on the passing over’), [that is, those who belong to Jarathustra are all 
likewise sharers of Garothmana]. **NB. Ner. read Pahl. franaménd. 

Parsi-persian Ms. trit. An man kih mard [u = va] zan hend, Ormuzd [tan pah 
shagirdi dad an fi kih dehad chan Ardibahisht = tan pavan dhavishti ddbind* zak 6 
(ste vid pro val) min dabinéd* chigtn Ashavahisht], (b) ash* [] [pah = pavan] dahishn 
andar jihan* [pah shagirdi], pah ind T& 4gahi (deh = dabin*] 7 pabltim® (sic) [pah Din 
¢ Ta [Agah deh = dkds* ddbin*] ]* (ec) pah bandagi 4n fi ¢ bandagi ¢ [Zaratusht] 
{hastam = héméinam] pah an i Bahman khudai, (nék [néki = frarini] padishahi ré 
am hast [lvik = pétikhshdi] ], (d) kih &gh (sie loco ham) bar-khézam [= Pahl. khé- 
zam*] 4n an 7 Shuma niydyishn [An Din ¢ Shuma] * (e) [] [Pah = pavan] 6shan tamam 
pah Chinvad — amad (?) + va raft-kunad [pul = péindr*], [kf, dshin Zaratusht 
shagird hend, ham& Garétma(r)ni* (sic) hend] * 








260 XLVI. 11, 12. 


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Verbatim trans!. (with paraphrase). [Sed] cum-regibus [infidelibus (nos 
vastatione et rapina aggressis) se conjungebant .[vel-ngent] Karpani Kav- 
ani-que [hostes nostri veterrimi] (b) malis actionibus, [(i.e. et profanis sacri- 
ficiis dis-daemonibus oblatis et factis rapacibus cruentis) ad] vitam morte- 
afficiendam* [et extinguendam] humanam (c) quos [ipsos] sua anima suaque 
(conscientia*! nunc ulta] vociferationibus-exsecretur*, [i.e. exsecrabuntur (vel 
‘ crudeliter-contundent™)] (d) quum [illuc] adveniant!-ient et attingent] ubi 
Judicis Pons ([protendatur tum damnati de hac via angusta (vestigium fallenti) 
lapsi* praecipitati decident], (e) [et in] durationi[-tionem] omni[-nem in] 
Mendacii-daemonis domicilio [jacebunt eorum] corpora*? [vel ‘erunt babita- 
tiones*2 eorum |. *! Fortasse ‘religio perversa sua sub specie personae mente concepta’; 
ef. Yasht XXII et Yas. XLIX, 11. **sunt qui reddant ‘subjecti imperio Drujis’. 

Pahl. text translit. ‘Avo khfidéyth ayajénd*? main Kik va Karpo ho- 
mand*, avo khtidayih* i5 avardind®] (b) pavan zak i saritar kinishnd ahvand 
mareuchinénd’ anshtitaan, [aigh, Gas i§ tamman bard marenchinénd?]. (¢) Avo 
zak i nafshman raibind khraisishnd yehabtind, vat? zak i nafshman Dind*!! 
(d) amat madam yamtind avd tamman pavan Chishvadarg!? [krisishnd avd 
dahishnih+1 yehabtind'}. (e) Afshané hamai [vad avd! visp8t vad avo tand* 
i pasind] dén Drajék'* deman astishné ait, +See P. *P. ayaz®. *D. hémananend* 
*DJ, diff. (half spelt). °D. ins. i. °D. adds Ajtjend (late). 7soD. *D. ins. %. ®so DJ., D. 
*°DJ., D., M. ins. va. “DJ. ins. i. %so DJ, D. 12DJ. %h. 0 D. 

Pahl. transl. They who are the Kik(?) and the Karp are uniting in 
a sovereignty, [that is, in an impious* (or ‘improper’) sovereignty], (b) and 
they are destroying men and the worlds by evil* action, [that is, they will 
utterly* destroy the Place which is beyond], (c) and they are uttering cruel 





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XLVI. 11, 12, 261 


Free tr. Karps, yea, and Kavis are with foul kings joining, 

With evil deeds our human life to slay; 

Cursed by their souls and selves, their being’s nature; 

From Judgment’s Bridge they fall, the final pathway; 

In Demon’s home their bodies* ever lie! * Or ‘their dwelling is’. 


cries* against their own souls and against their own Religion*, (d) when they 
come up beyond upon the Chandor Bridge [there they are delivering! the 
utterance* of cruel cries], (e) and their existence is in the Abode of the 
Draj for ever [unto all duration, until the life in* the later body]. **Dahishnih 
merely equals the syllable “dad; we must omit avd as = ‘against’ the creation. 

Ner.’s sansk. text. Rajyaya upakramanti Karapah*! Kikagcha, [acro- 
taro adargakaéh rajyéya avy&parine] (b) nikrishtaih karmabhih* bhuvanar 
nagayanti manushyanam, [sthanarh yat paralokiyamh] (c) ye nijaya Atmane 
nijayaicha akrogarh* dadanti* Dinaye; (d) yadi upari prayanti paraloke 
Chandore* uttare* [tatra akrécaih* dadanti*]; (e) sadai’va [yavat sarvari], Draja- 
sthane sathsthitih, [yAvat vapuh pAgchatyarh* Narake sarsthitir bhavati]. 

**So J.3, J.4, J.*; C., P. were read karanah. 

Ner. transl. The Karaps* and the Kikds are convening* toward* (or ‘to 
form’) a sovereignty, [the disobedient and blind ones, (as their names imply), 
to form an evil-doing* sovereignty], (b) and they are destroying the world 
of men [the Place which is beyond] wlth base deeds, (c) but they (lit. ‘who’) 
are uttering a reviling-curse upon their own souls and upon their own Din. 
(d) If they advance beyond upon the Chandor Bridge, (lit. ‘on the passing 
over’) [there also they utter reviling-malediction], (e) and for ever [as long 
as* until* all duration], their continued existence 7s in the Drija’s place, 
{as long as* until* the final body their abode is in Hell]. 

Parsi-persian Ms. trit. An khudai [] [{kushish*-kunand = ayuzénd*] kih Kor u 
Karp hend [an khudaiz Avarfin*, (kushish*(?) -mi* (?)-kunénd* = ayuzined] ]; * (b) pah an 
¢ badtar kunishn, jihan* [] (kharab-kunand = marenchinénd] adamiyan (ki, gah* ¢ anja 
bih [] kharab-kunand = -énénd] * (c) An an ¢ khvésh ruvan khrishidan*!-dehad an 7 
khvésh Din, (d) kih avar rasad an anja pah Chinvad- [pul = pundr*) [khrfshad* [] 
(zakhm = Pahl. khrushishn* (?) []] # (e) Azshan (sic) hama [ta [] tamam [An tamam = 
dn visp.* (sic)] ta 6 tan ¢ pasin] andar Druj khanah ké’im hast * * Vel ‘khurésh°’, 





Free tr. When Right-inspired, and ’midst Tura’s kinsmen 
Come from Fryana forth, ’midst those illustrious*, 
They who Devyotion’s lands with zeal are helping, 
With these together God through Good Mind dwelleth; 
To them in helpful* grace commanding speaks! 
Verbatim transl. (with paraphrase). [Sed inter hostes ipsos nonnumquam 
fides inveniri et exsurgere potest]; quum sursum Sanctitate*! inter-cognatos 


262 XLVI. 12, 13. 


[et] inter-stirpes | in-stirpe-|(-que) (b) Turae [Aggressoris hostis nostri (per multas 
generationes priores inimici)] exsurget™! [vel assurgant (jén(t) sing. (minime 
secundum regulam) loco plur.) is (vel ‘ii’)] Fryanae (gen.) [Turae] inter-laudan- 
dos* [F. Turae (gen.)] (vel fortasse ‘inter potentiores ejus’) (c) qui Pietatis 
(promptae mentis) colonias promovens-augeat [vel ‘promoventes*?-[-augeant*®’, et 
iis incrementum det, vel ‘dent’ per] efficientia[-tiam suam], (d) tum [apud*] eos, 
[i. e. apud tales cives fortes et impigros et per] Bona{-nam] und*8-cum [iis 
conjunctus Mentem] habitet**[-itabit** (?) Mazda] (Mente), (e) [et causa] iis 
[(aeque ac si Suis propriis cultoribus nativis*)] gratiae-auxilii-Sui-dandae 
[eos] docens-hortatur Ahura. ‘Sunt qui Asha ace. pl. nt. = sacrae leges (-- ex- 
surgent) cum verb. sing. reddant, sed summe dubitandum et incertum mihi videtur 
asha sensu plur. usurpatum. *? fortasse sit fradd gen sing. cum Aramatéis = ‘per efficien- 
tiam A. colonias sacras augentis et promoventis’. **fortasse ‘eos conveniet M. A.’. 
Pahl. text translit. Amat lala Aharayth min ndfand va? nafteshd (b) 1 
Taran6 henji-ait pavan Fryandnd* zak giftd, [aigh? tamman padirishnd yehe- 
viinédo]. (c) Pavan biindak minishnih ‘géhan frahit yehabind pavan ttikh- 
shakih®. (d) Aéttind valmanshané ham! pavan Vohiman ketrtind7+1 [pavan 
frariudih]; (e) valmanshand zak i Atharmazd rAmtnidarih$ yemaleliind! ; 
[zak mindavam yemalelind! zakshan® raminidarih!® afasht yeheviinéd]. 
: *See P. throughout. ? DJ.om.va.; D. has it. ?DJ., D. ins. ash. * DJ. om. va. ®D. om. 1. 
DJ. om. k. 7D. karitiind(?). °D.°darih. ® DJ. zakshan. 1° P.confirms Sp’gl.’s conjecture. 
Pahl. transl. (a, b) When Sanctity is exalted by the sons and descen- 
dants of the Turanian, by the Fryanae (the Friendlies), it is said [that for* 
this* there is acceptance for* them* beyond]. (c) Through perfect-mindedness 
they, once* their* foes*, are now affording the settlements progress and with 
energy; (d) and thus they, (the Turanians) are dwelling together with those 
settlements with a Good Mind, [that és, in correct-piety], (e) and they, Jike 


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Soravdyssep—atyrey Teor ee oA BO a) «b “GFE 
Verbatim transl. (with paraphrase). Qui [me*!] Spitamam Zarathushtram 
munere-suo-liberali*! (b) inter homines [mihi* devotos*] sibi-concilians [sit vel 


sibi ‘conciliet(-abit’), i.e. qui mihi ad sacram causam vindicandam et ad civi- 
tatem nostram firmam constituendam opibus necessariis*? mihi, Spit. Zar-tae, 


satisfaciet*4] ille-(ipse*) [est] vir prorsus [oboedienter] ad audiendum™, [i. e. 








XLVI, 12, 13; 263 


the original believers, now declare Attharmazd a giver of joy, [that is, they 
say that the thing which is their gladdening™! is also owing to Him). 

Me Possibly meaning their conversion. 

Ner.’s sansk. text. (a, b) Ye* uchchaih* punyam nabher*! (vel ‘nabhair’* 
(sic)) nabhijebhyah* Turushkaénarh utthdpayanti pracnaih sarhlapaic¢cha (!), 
{kila, tésham tatra pratikritir* bhavati], (c) sarhnpirnamanasé jagadvibhiteh* 
vriddhimh dadanti* vyavasdyataya*, (d) evarh tena Uttamena saha nivasanti 
- Manasa, [saha sadvydparataya]. (e) Te pritim Mahajnaninah samudgiranti* 
Svaminah, [tat kirnchit* nigadanti yena tebhyah prasddah prapnoti]. 

#1 J. °bher; but see the- Pahl. 

Ner. transl. (a, b) They who raise* up* Sanctity through* the descen- 
dants of the kith*! of the Turushkae (Turks) through questions** and conver- 
sations(?), [for in fact, for them those Turks there is acceptance* (or ‘honour- 
able treatment*?’) there (beyond), (or possibly ‘their requital* is there’), 
(c) these who thus exalt Sanctity are bestowing an increase of worldly* pos- 
sessions* upon — (?) through perfect-mindedness [and with energetic effort]; (d) 
and so they, the Turushkae, are dwelling together with owr* saints* endowed* 
with* the Good Mind, [that is, together with* good* conduct*], (e) and they 
also are declaring the friendship of the Great Wise One the Lord, [that is, 
they are declaring that thing through (or ‘on account of’) which the grace 
of the reward may reach them]. 

Parsi-persian Ms. trit. Kih bala Savab az nafan(?) u farzandaén (b) ¢ -anan (?) 
bulandi-dehad pah [] [javab = frashandn (!)] 4n guft, [ka [-sh = -ash] anja pazirah 
bashad] * (ce) Pah pur® minishni jihan [] [afzini = Pahl. defaced) dehad (?) pah 
kushish ; (d) édin éshan [] pah Bahman [] [khvinad = karitwnéd (?)] [pah néki] » 
(e) Oshan an i Ormuzd* ramishn [] [go (vel ‘gt’) = jamni (sic)] %; [an chiz {1} {ge 
(‘gi’) = jamnt); dshan ramishni [] [az = az] fi bashad] 








Free tr. Who Zarathushtra gifts "midst men vouchsafeth 
Righteous is he himself ’midst men proclaimed, 

Life upon him bestows the Lord Ahura, 

Farms that are his promotes with Good Mind helping; 
Comrade for You through Right we think him meet. 


verenter* ut dux (a me tam longe exspectatus) ad declarandum*?] idoneus-et- 
congruens [est], (c) itaque illi-(ipsi*) Mazda populum*-[-oboedientem-et-devotum 
(vel ‘mundum, i. e. vitae-cursum in his rebus civilibus et sacerdotalibus om- 
nino prosperum et felicem’)] det [vel ‘dabit’] Ahura, (d) huic, [i. e. in-gratiam- 
ejus ducis, (vel fortasse ‘pro nobis’)] colonias [nostrae patriae] Bona promovens- 
augeat(-gebit] Mente; (e) [et] eum, [i.e. talem virum sanctum] Vestrum Sanc- 
titate existimamus bonum-socium-et-comitem. *! Vel ‘Qui 8.’ (verbo ‘me’ omisso); 
fortasse alius princeps ut interlocutus* hoc loco a poeta mente conceptus Hit. ~~ dr 6 


264 XLVI. 13, 14; 


munere sufficienti ut postulatis probatis (annisus* nostri magni) satisfaciam. *® vel sim: 
pliciter ‘ad -clarum reddendum idoneus (est)’. 

Pahl. text translit. %Man avd valman i? Spitaman Zarattishtd3 rads 
dahishno (b) afash dén anshit&éan shnayinéd, zak gabr&a pavan fraz srayishné 
dahishnih, [amatash bard hfi-srdbinend4] frarand. (c) Aétind av’ valman? 
Aftharmazd ahvand yehabtinéd® [Gés® {5 tamman]. (d) *Zak 7 valman? géhano 
pavan® Vohtimand frahi yehabanéd, [aigh, bara afzayinéd!]. (e) Valman? [i9 
Vishtasp6] pavan zak i Lektim Aharayih hamishak minam! khtipd hamkhak 
[atgh, fraranth dost]. *SeeP. throughout. ?DJ.,D.ins. 7. * so DJ., D. *D. *binénd; DJ.°bino. 
*soDJ., D. °DJ., D. ins.va. 7D. avok; DJ. val; DJ., D. om?. ® 80 K.°; DJ., M..om. ®°DJ. ins. i. 

Pahl. transl. He who bestows offerings* bountifully upon Zaratfisht the 
Spitaman, (b) and also renders him satisfied (propitiates him) among men, 
that man is proper* for*! the delivery*? of the proclaiming [when they will 
render him renowned]; (c) thus Atharmazd grants him a life (or ‘ world*’) 
[the Place which is beyond]; (d) He also grants his settlements progress in 
prosperity on™ account* of* and through* a good mind, [that is, he will cause 
them to increase]; (e) {and him (Vishtasp)] I always regard as a faithful 
comrade on account of (or ‘in’) your sanctity*8, [that is I thought him the 
friend of piety]. *' Or ‘pious through’. #2 dahishnih is a mere auxiliary suggested 
by the syllable ‘-dhyai’. **hardly ‘I thought* of Vishtasp as* your comrade, O Aharayih’. 

Ner.’s sansk. text. Yah Spitamajéya™ Jarathuctraya dakshinam data 
(b) manushyeshu satkaraniyah? sa narah prakrishtaglaghadanena; [stutya] 





tbe») +449 ))49 pf ad POPHag sas) eayrebar) 9§ 14. Text. 
2 eaynle savs0g0a) 00) slo ee wblug 
: PAT Ey Cy Lyssa els 40))899 chy vgy oe 
ass) gypas 3{98)96 Rogguey +41 98.06 9e2 WENO 
Kbyrwjag “ap wgdo» xpgunal raid 949)§ WEEN 


Verbatim transl., etc. O Zarathushtra, quis [est] tibi sanctus amicus- 
et-socius-fidelis (b) [pro] magnae[-na] Magae[-ga, i.e. pro magno conatu 
causae nostrae* sacrae]? Quis vel [vult a populo oboedienti et devoto] prorsus- 
[sine ulla dubitatione]-audiri*t (vult)? (c) Ita [re vera talis est] ille (ipse*) 
Kavanus Vishtaspa fortis, herous*. (d) Quos Tu, O Mazda, in-eodem- domicilio*, 
[i.e. in idem domicilium (secundum Tuam voluntatem communi-sanctitate-inspi- 
ratos)] congregavisti*? (congreges-abis* et inter se consociatos reddas[-es] (e) eos 
invocem*{-cabo] Bonae [meis] dictis Mentis, [i.e. per hos meos hymnos metricos 
sacros a Bona Mente (ut persona mente concepta) inspiratos]. ** Vel fortasse 


XLYI. 13, 14. 265 


sadvyaparinya, (¢) evarh tasmai Mahdjiiani bhuvanam dadati Svami [sthanam 
yat paralokiyam]; (d) tasya bhtivibhatinh* Uttamam pravardhayati Manah 
[Uttamamand- amarah]; (e) tara vo dharme sadai’va dhyaéyami cuddhasakh- 
ayam [Dinau yushmakaib, tari Gustagpar yah sakhayatvam** Dineh sad- 
vyaparataya kurute]. *199 J.3, J.4; ©, P. ‘mavaya. *7J.°, J.* “ryantyah. ** J. 
°yaih tya; J.‘ sashayaih tva (sic); J.* °tvam. 

Ner. transl. (a, b) That man is to be honoured among men with the 
gift of proclaimed praise and with righteous {laudation] who is a bestower 
of *offerings (for the Cause) upon Jarathustra of the Spitamae; (c) therefore 
the Great Wise One the Lord, is bestowing life (or ‘the world’) upon him, 
[the Place which is beyond]; (d) and the Highest (Good) Mind augments bis 
landed*-estate* (or ‘worldly property’) [he the immortal Highest* Mind]; 
(e) such a man do I ever regard as your good associate in sanctity [in Your 
Din, this Gustaspa, who with good works discharges the duties* of an associate* 
of (i. e. in) that Din]. 

Parsi-persian Ms. frit. Kih an a ¢ Spitaman Zaratusht — —, (b) azash* (sic) andar 
adamiyan ta‘rif-bid (= shnayinéd) [v = va] 4n mard pah fraz parvarishn (= Pahl. 
srayishn (?)) dahishni, [kiyash bih nék-sakhun [va = va] nék] * (c) édin an i [i = 
varman*] i Ormuzd* jiban* [] [dehad [ [takht = dabiinéd*] [gas i anja] * (4) An i 
{] {an = —] jihan* [] Bahman zyadah dehad, (ki, bih afzayad, [ki Bahisht dehad = 
dgh Vahisht dabinéd*) (e) [) (Oshan = varmanshdn] [Vishtasp] pah an ¢ Shuma Savab 
{hamishah ][] {chiz = mandim] 7 khip [] fhamishah [= —}, [ka, néki dost (vel ‘dtist’)] s 


Free tr. Whom hast thou thus, O Zarathushtra, righteous? 

Who seeks distinction* in our holy effort? 

T’is he himself, the brave Vishtaspa Kava. 

Whom in the same abode Thou, Lord, shalt gather*!, | 

These in the words of Good Mind I invoke! (* Or ‘did’st’). 
‘quis vult [doctrinas (et postulata probata et mandata)] hujus Causae [ut nuntius pri- 
marius] promulgare; vel (tentemus iterum) ‘quis vult se clarum fleri’. *? vel ‘quos, [i. e. 
cum. quibus congrediaris(-dieris] in eadem domo’ (vel ‘in eandem domum’). 

Pahl. text transl. ‘Zaratisht? min? lak? ahartibo? dost? [yehevinéd®] 
(b) pavan hana mas magih [pavan aé> avézak shapirih ?]. Afat avd min fraz 
srayishnd® dahishnih kamak, [aighat.Din6d* avd man avayad! amat, yemale- 
lfnih]? (c) Aétind valman’ i Kai Vishtaspé i9 kArikt® (vadiinéd'4]; (d)!? amat 
stayidd, Adharmazd*, hamdemani'8 adj vardinid'’, [aigh, hamdidak i*5 adjo bara 
avé'® denmant® Dind*17 aitydiinédj]. (e) Valmanshan karitinam avd zak 18 
Vohtman milaya {mtn min Spitaman homand, ashand bara avé denman 
Dind* hajam']. *See P. *in D. and P. only. *so P. only. *so DJ., D. *D. hana. 
&D, tus. va. 7 DI.,.D. * DIDI, D: 1 2° DI. D. **P. ins. 2 DJ. om. i. 1° D. diff. as P. 
16 DJ., D. om. first letter.. “DJ. ins i “D. hand; DJ. avo din. *7DJ., D. om. i 
48 DJ.,.D. ins, i,. # so D.; DJ. °énd. 





34 


266 | XLVI. 14, 15. 


Pahl. transl. Zaratisht, who [is] a righteous friend for* thee (b) in 
this great magianship* (? or ‘important Cause’), [in this pure* goodness*]?; 
for whom also is the desire with thee for the delivery* of the proclaiming 
forth ?, [that is, for whom is The Religion wished-for (or ‘needed ’) by thee, 
when (or ‘since’) thou proclaimest it]? (c) So (or ‘such’) és Kat Vishtasp the 
warrior [he does this]; (d) he who* when he praised*1, O* Atharmazd, (or 
‘praised™! A’) he converted*! the [strong*?] clan to it, [that is, he will bring 
the [powerful*?] clan to the Religion]; (e) and those [who are of the Spita- 
mae] do I also call to that which is the word of Vohiman, [i. e. I incite 
them to this Religion]. * Or ‘when A. 7s praised’, but see Gatha and Ner. for the 


voc; if both verbs are presents then ‘when he praises A. he converts’. *? an alternative 
or additional trl. of the syllables éméi. 


Ner.’s sansk. text. Jarathuctra, kas te muktdtma mitro (b) mahata 
mahattvena? [kila, nirmalena uttamatvena* ?) kasmaicha prakrishtoktidAne* 
kamah, [kila, Te Dinih kasmaicha rochate*?; kasya* brishe*!?] (¢) Evam 
asau raja Guctagpah sarhgrami* (d) yah stota, Mahajnanin*?, sahavasino 
vyavartayati, Svamin, |kila, Saha-anvayikin* Dinau samanayati], (e) tan 
dhvanayami Uttamasya ukteshu Manasah, [kila, ye Spitamat*® santi tan 





deyrgugaorge «6 .swssey dysls wy ds—paupHower 15, Text. 
2 -aip120 Gaya 19 Oana yl oyegavy ats aes 


“HOP 99.4892, 04¢ dy. Geir. sty2aiy hb s2924s9 port 240% 
So WIIQp eps +8994 II) /) HAY eee +3( 9940 M9 
Verbatim transl., etc. O Haéchad-aspae [vel ‘H-pidae’, hoc] dicam vobis, 
O Spitamae [-midae], (b) quoniam*! res-legales discernitis, [easque] legibus- 
contrarias, (c) his*? vestris-actionibus* [humanitatis, largitatis, et auctoritatis 
efficacis*] Sanctitatem, [i. e. legem sacram imperii nostri] pro-vobis (ipsis*?) 
constituitis-et-accipitis*? (d) quibus, [i.e. secundum et per ea] institutis[-ta* 
et eas constitutiones quae] prioribus* [i. e. priores essent] Ahurae. 
*1 Vel simpliciter hyad(t) = ‘ut’, sensu acc. cum infin. ‘dicam’ ut (sic) vos: - dis- 
cernatis’, {i.e. ‘dicam vos - discernere’]. *? i.e. his vestris donis liberalibus et officiis 
ad successum conatus nostri promovendum et consummandum. *vel ‘ob has vestras actiones 


pro vobis Sanctitatem, (i. e. instituta Regni (pro vobis)) constituere[-uite]’ daduyé = dadvé 
inf. loco imper.(?). **i.e. institutis in rerum primordiis et etiam usque adhuc valentibus. 


Pahl. trlit.) ‘Haéchad Aspanéd2 gdbishnd tand? lektim! min Spitaman [ho- 
manéd]; (b) aftaénd dahishnd! bara vijinishné*!, va5 munich adahishnih’, [aightand 
mindavam 1’ fraérfind min zak i avartind bara vijinishno*]; (c) pavan valmanshan 
kinishn6 {8 lektim, Aharayih avé lektim1 yehabini-aité* Jmozd], (d) mfinash? 
yehabind, fratim® Atthharmazd [zak i mozd], ‘See P. throughout. * 80 DJ., D. 


XLVI. 14, 16. 267 


Dinau samanayami]. *'J.*, J.* brate. **J.* ins, svamin®. **J.%, J.4 ‘main; soP., .; 
was the ‘n’ for ‘t’ as often, or have we a clumsy plural? 
Ner. transl. Jarathustra who és thy free-souled (or ‘religious*’) friend 

(b) through (or ‘in’) the great greatness, [that is, through the pure goodness ?] ; 
and for whom 7s Thy desire for the giving of the proclamation?, [that is, 
whom does Thy Din also please?; and whose (or ‘for* whom’) dost thou 
declare]? (c) So is that King Gustdspa the warrior, (d) who as a praiser, O 
Great Wise One the Lord, brings back (or ‘converts’) the households, [that 
is, he assembles the family-connection within the Din]; (e) and these al I 
am convoking in the words of the Highest (or ‘Good’) Mind, [that is, I am 
assemble those who are descended* from Spitama within the Din]. 

Parsi-persian Ms, trit. Zaratusht! kih tii ashé ddst** bashad (b)[] meh khalis, [pah 
in avézah vehi]? Tu-vra, an kih fraz parvarishn, [va —=-—] dehad kamah, [kit Din an 
kih [] [6shan = varmanshan] kih giyi?] * (c) Edin f ¢ Kai Vishtasp [] [ka*(?) + 
ya‘ni + farzanak* (?) = kdri] [kunad], (d) kih stayishn ¢ Ormuzd* [] (himmat = hama- 
vandah* (?)) buland —, [ki, hamdidah 7 buland bih an Din Avarad]* (e) Oshan 
khvaénam an 4n 7 Bahman sakhun [kih az Spitaman hend, ashan (?) bih an in Din 
khézanam (? -anam)] * * Or ‘dist’. 





Free tr. To you I speak, O Haéchad-aspae kinsmen, 

Since things unlawful ye discern and lawful, 

By these Your deeds ye help* the Holy State 

With the primeval laws which Mazda gave. 
*30 D.; DJ. gobishntfim. *M. lako min. °D. om. va. * DJ., D. nih. 7DJ. om. 
* DJ, D. ins. i. * DJ. kabed. 

Pahl. transl. O Haéchad Aspanéd! yours is the speaking (or ‘ye are to 
be addressed’) of the Spitamae* (b) since offering (?), and also what is not 
offering* (?) are thoroughly discriminated by you, [that is, the thing which is 
correctly-pious is (to be (?)) thoroughly distinguished by you from that which 
is improper-and-impious]; (c) Sanctity is to be attributed* to you [as securing 
a reward] for those deeds of yours, (d) according* to which* Afttharmazd 
first* gave (that which 7s the reward]. 

Ner.’s sansk. text. He Haechadaspiyaéh*!! vak yushmakath, he Cpita- 
miyah*, (b) yat* danam vivinaktum*!+2, yachcha’ adanazh, [kila, yushmakath 
kimchit* yat sadvyaparitararm avyapdritarat* yujyate vivekturh]; (c)** yush- 
makarh karmabhih punyara yushmabhyath dasyate [prasddah*] (d) yéni dadau*® 
prathamam Hormijdah. *'C. *J.* faint anusvara. ** corrected. **J.%, J.* ins. te; 
*J.%, J.* dah; P, “dam. *J.3, J.* om. dvau which C., P. have. 

Ner. transl. O ye Haechadaspidae and, ye CQpitamidae, yours is the 
word; (b) what is offering is to be distinguished and what is not offering, 
[that is, it is necessary to scrutinize everything belonging to you, and to 
distinguish those which are the better works* from those which are the 


268 XLVI. 15, 16: 


worse]. (c) On account of your actions Your Sanctity will take [the reward 
(-darh (P.))], (or better ‘will be given* to (or ‘for’) you as’) [the reward(-dah)]), 
(d) which actions Hormijda maintained as rewarded at first™?. 
*11f dyau or dve is read, then ‘which two (dve) the deeds and their reward: -’. 
Parsi-persian Ms. trit. Héchad [Asp = Asp (?)] n. tr. p. Aspanéd) gobishn ta (? 





eo -y2as 9g) ae 10) Oa 1s) apy.) 16. Text. 
bees oA ON) 2c) Q4I)).49) "WR EMO oA QIAN — -4U)) DOO 
.a¢y2¢e 9306 (a1) Jaw pomspae » A Eat 49 a0) Onyaty 
1) Coapdy AWN sesnjug sar gepawrly ais) Gaayaty 
ab)rys OPOHND -egeegelal 095596 a0) Oar yuy 


Verbatim transl. Frashaoshtra huc [veni, vel ‘illuc* [i*] tu uné-cum-(his-] 
-adjutoribus-liberalibus [sociis] (veni [vel ‘i’]), (b)O Hvégva, und-cum-iis quos 
expetimus [et desideramus-nos-ambo* in-salute-exoptata ([pro-|patriae*[-tria, 
i. e. ad patriam ex periculo praesenti eripiendam; (c) immo huc veni [vel 
‘illuc i’] ubi Sanctitate[-tem] comitatur Pietas (prompta mens) (d) ubi [sint} 
Bonae Mentis desiderata*? Regna*2, (e) [et] ubi Mazda in-potestate-beatifica** 
habitat Ahura. *! Sunt qui usta stdi = ‘in-felicitate esse’ vertant (stdi inf. ah = 
esse). “* vel lege ista Kh-threm: ‘ubi Regimen in-possessione (? et intra potestatem) 
Bonae Mentis [sit]. * sunt qui var(e)demam ‘in-castello-Suo’ reddant. Doctor certus 
reddit ‘in magnificentia [Sua]’ (?). ** Fieri potest ut piorum sedes caelestes in hac 
stropha indicentur, sed tamen vide athra = ‘huc -- intra nostram civitatem, secundum 
precem meam, veni ubi Devotio nostra cum sacra Tua lege se conjungat, etc.’; sed 
oblivisei vel ignorare non debemus quin ambae duae vitae hac et illac quasi ut similes, 
1, €. ut partes unius et ejusdem vitae spiritalis, a Z. mente conceptae-sint. 

Pahl. text translit. Frasbéstar tamman Lak! avo radih satinishno, 
[aighat radih? dén Garédmané kinishnd‘], (b) min min Hvdband homanih’, 
‘min pavan valmanshén khirsandih, [atghash® zak mozd avayad6], ash pavan 
nadikih hastishn®, [aighash? tamman nadikih yehevinéd]|, (c) tamman aight 
Ashavahisht6 levatman bindak minishnih, (d) tamman aight Vohtiman khvasté® 
yekaviminéd khidayih; (e) tamman aigh Atharmazd pavan® kamak® dén 
demand ketriinéd. ‘See P. ?DJ., D. th; Spgl. °ishnd. * D. homananih (or ‘héménih’) 
“D. has va; DJ. om. ®D. om. ash. ®DJ. hastih or astih. 7D. om, ash (?). *so DJ.; D. 
bavihfinast. °DJ. om. 1 all demano (?), but see Pers. : 

Pahl. transl. O Frashéstar, for (or ‘on account of’) an offering thou 
art*! coming*! (or ‘is thy* coming’) beyond, [that is, offering is to be: made 





XLVI. 15, 16. 969 


sic = tan), shuma kih Spitaman (wndecipherable) [hast] % (b) Oshan (?) [= Aftan* da- 
hishn bih {][ bih- (?) guzyandah = chénishn) [] kih ham na-+bih (? sic videtur) + da- 
hishn, {ka, tan chiz 7 nék az an 7 bad bih [] [chinad = chinishn]** (c) Pah oshan 
kunishn ¢ shum& Savéb an shuma [khvahad = — (?)| [] [dad = ddbuind (?)—] [muzd| 
(a) kih [] dad avval Ormuzd* [4n i muzd] * 








Free tr. Come Frashaostra, Thou with offerers, Hvdgva! 
With those we seek, to bring* ‘This land’s salvation ; 
Come where Devotion blends with Holy Justice; 

Where lie the Realms desired of Good Mind, 

Where God in His own might* abides! 


by thee in Garédman], (b) thow who art of the Hvob, for whom is satisfied 
happiness, [i.e., his 2s that desired reward, his ¢s an existence in happiness, [that 
is, there in the other world is his happiness], (c) there beyond where Asha- 
vahisht* dwells with the Perfect Mind, (d) there where the desired sove- 
reignty of Vohiiman is, (e) there where Attharmazd dwells according to His 
desire in His abode! * Forms in ishn are often undoubtedly used in this sense. 

Ner.’s sansk. text. Pheracaustara paratre* (sic, lege -tra) tubhyam 
dakshinapravrittayah, [kila, tubhyath dakshinah' antar Garothmane! karyah], 
(b) he Huogudjah*, tabhir yah sarhtushtah tasya cubhe sthitih, [kila, tam 
prasadam yasya rochate, tasya paratre|-tra] cubhar bhavati], (c) paratre[-tra] 
Dharmah samiaclishtah Sampirnamanasa, (d) paratre(-tra] Uttamamana ip- 
sina*$ (or ‘-no’) ’sti rajyarh; (e) paratre[-tra] Mahajnani svechchhaya sthane 
nivasati Svami. *! All but J.* °tre. *so J.%, J; J* Huo-, *°J.%, J.* ete. -na, but 
a fem. was hardly meant; yet see samptrn® in ¢ representing (?) the fem. Aramaitis. 

Ner. transl. Pheracaustara, there are to be developments* of* offerings 
for Thee in the other world, [that is, official gifts* (perquisites*(?)) are to be 
presented to Thee in Garothmana], (b) O Huoguaja, he who is rendered 
content (or ‘satisfied*’)) with these things, his position is in happiness, [that 
is, whose reward gives him pleasure, his is happiness in the other world]. 
-(c) There in that other world Sanctity is embraced by the Perfect Mind, 
(d) there in that other world the one endowed with the Best Mind* is desir- 
ous* of the sovereignty; (e) in that other world the Great Wise One dwells 
in his abode, absolute, and according to his wiil, the Lord. 

Parsi-persian Ms. trit. Frashéshtar anja [] an sakhavat (sic) raftan, [kit + ya‘ni 
+ tf sakhavati andar Garétman] [], (b) kih az Hbobi (hasti, va] kih pah 6shan raza- 
mandi * [ki [] fn muzd bayad] ash pah néki éstishn + ka’ im * [kfish Anja nék(i) 
bashad]; (c) anja [] Ardibahisht ava bundah minishni*, (d) anja (?), ki [pah= pavan] 
-Bahman khyast éstéd khudai; (e) anja ki Ormuzd* pah kam (sic videtur pro kémak) 
andar [kallah* (?), fortasse kar sic pro gay = var? = demfin*] manad * 


oe) PU Se ie) ene be ee tes 


270 XLVI.-17. 


vo fvenag eyed «b 10 )Oayay 17. Text. 


489909 b>>ey Meme. ES "GR CULE aja poh} 
Eyragu) savy bas) 9 wy eve eile Speed 


wp egCargs sap eeCag pbajspol {0 
Sb ops euahang wads ean 9 PMG -s)eogusg 


Verbatim transl., etc. [Veni tu huc (vel ex contrario ‘i tu illuc’)) ubi in 
vestro hymno-metrico, [i. e. hymno lege metri a vobis accepta composito | 
laudes-[Ahurae]-pronuntiem™[-tiabo*! etiam ego] (b) (non) [nullo modo] in 
[vel ‘secundum’(?) orationem] -sine-metro*, [i. e. metri-egentem*! et ergo 
profanam, celebrabo], O Dejamaspa Hvégva, (c) [sed] semper-cum agnita*? 
[et ab Ahura probata*? oboedientia] laudes [Deo pronuntiabo (cum oboedientia) 
oblationis, [i. e. cum oboedientia per largitiones in auxilium conatus (nobis 
omnibus communis) ample peracta]; (d) qui cernat rem-legalem (-que [vel 
‘rem fidei congruentem et commodam’| eamque legibus-fidei-contrariam [con- 
siderato], (e) [i. e. has meas laudes] cum-mira-efficienti [-et - me-inspiranti 
Sanctitate] considerato* (sic ‘man*’ active) (Sanctitate) Mazda Ahura. 

** Vel et fortasse certius* (?): ‘(I Tu illuc] ubi [Ahura habitat et laudes] in vestro 
{sancto}] metrico*-cantu* (loc. sing.) [recipit (vide stropham XVI (16))] (b) nullo-modo laudem- 
sine-metro, O D.-H-.’ ** vel ‘semper agnoscite* (?) et probate (sic ?) has meas laudes - - -’. 

Pahl. text translit. ‘Aétind zak i? Lektim padman gdbishn3, [aigh, 
Dino* i Lektm gobishnd?]; (b) 414 apadmanikiht Dastdbar Jamaspé i Hvéban', 
[aigh, zak min Dind* 14° pédak 14 yemaleliinéd?]. (c) Pavan aito*-(?)- da- 
hishnih avd zak { Lekim’ niydyishnd sattinéd. Pavan Srésh rad dahishnih 
aé aitd**-dahishnih, [aigh*, Dino* i Lekam yemalelinédd, va tandch radinéd 
avo Aérpatistand®]. (d) #°Baras vijinéd min‘! dahishnd, va manich adahishnih?2; 
[vat> val'* valman? yehabtinéd mtin avdyad yehabiintan6'4]. (e) 1Danak pad- 
mand; pavan rastih i? Afharmazd hand, [aigh, pavan Dind* i Afharmazd 
akas hémanéd!]. +See P. ? DJ. ins. i. *D. om. *D. ins. va. ®D. ins. ich. * DJ. om. 
“DJ. ins. va. *D, hand. *DJ. aérpatand. 2D. ins. va. 14 DJ., D., M. min and om. va. 
=~ DJ. ih. > DJ. om. **s0 DJ.; D. ayo. DJ, D. indo. 

Pahl. transl. Thus your metrical(?)-measure (or ‘ritual’) is to be 
spoken, [that is, Your Religion is to be declared]; (b Dastur Jamaspt, who 
is of the Hv6b, will not utter an unmetrical*® (or ‘profane piece’, or ‘a legal 
irregularity’), [that is, that which is not evident (or ‘evidently ’) from the 
Religion he does not declare]. (¢) With the bestowal of what és*t continuously™ 
present™ (or ‘with a continuous*! bestowal’), he proceeds to Your worship; 
and this giving of* what* is continuously*! present*! 7s through the bountiful 
liberality of Srésh (Obedience), [that is, he declares Your Religion, and de- 


XLVI. 17. 271 


Free tr. Where I in holiest metre chant the doctrines; 
Never the measureless profane I’ll utter; 

Praise with Obedience and with gifts I offer. 

Who severs keenly each the false and lawful, 

May He with wond’rous Sanctity give heed. 


votes his personal efforts to priestly studies and duties]; (d) and he distin- 
guishes thoroughly* what zs to be given (or ‘what 7s giving’), and what also 
zs not to be given (or ‘not giving’) [and he gives to him to whom it is 
necessary to give]; (€) wise zs A’s metrical* measure (or ‘ritual’), and this 
is in accordance with the truth (‘or justice’) of Aflharmazd; [that is, he is 
intelligent through (or ‘in regard to’) the Religion of Atharmazd]. 

*1 Perhaps hada spelt »” (* = h, » = d, » = 4) suggested wy = ait, or e#; it 
is extremely unlikely that this ¢, *, “ means ait, at least when taken in its usual sense; 
see Gatha and Ner. 

Ner.’s sansk text. Evari vah pramanatn vakta, [kila Dinith Yushmakam 
vakta]; (b) na apramani* Gurur Jamaspo*! Huogudjah?, [kila, yat* Dinivat” 
((?)-vat)** na prakatar, tat* na brite], (c) sahadatya* vah Aste* namaskritaye 
Crogadakshinadanena**. [Sahadatir* iyarh yat* Dini Yushmakath brite, va- 
pugcha dakshini* kurute*], (d) yo vivinakti dinaricha, addnam cha, [tasmai 
dadati yasmai yujyate datum], (e) jnaté pramdnamh* satyatayé Maha- 
jnaninah Svaminah [Dinya Hormijdasya]. *: All Yém-. *%all should be read Huo-. 
*3 all “vat. ™* see forms of rad often rendered by dakshina, ete. *5 so J.‘ 

Ner. transl. Thus he* is a proclaimer of Your legal (or ‘ritual’) regu- 
lation, [that is, a proclaimer of Your Din]; (b) the spiritual Master Jamaspa 
Huoguaja is not @ proclaimer of an irregularity, [that is, he does not declare 
what is not evident (or ‘evidently’) according*! to*! the Din]. (c) He is 
devoted to (or ‘at’) Your Service with a an ever**2 accompanying*? (or 
‘joint’)* gift to You, even with Croga’s presentation of offerings; [and this 
is an ever**? accompanying**, (or ‘joint’) gift, because 7¢ both declares 
Your Din, and makes the person an offering**]; (d) and he (lit. who) distin- 
guishes the gift* and what is not a gift*, [that zs, he gives to him to whom 
it is necessary and fitting to give], (e) and he understands the legal (or 
‘ritual’) regulation through the truthfulness of the Great Wise One, the Lord, 
[through (or ‘in accordance with) the Din of Hormijda]. 

*1 Hardly ‘supporting the Din °vat’, see min Dini. ** see the Gatha, ** not 
literally meaning ‘goes to the right of the body’. 

Parsi-persian Ms. rit. Edin an i Shuma andazah [], [kf Din 7 Shuma gébishn 
[gityad kit gumani nah bashad = jdméiinéd* dgh* giimani la jantinéd*) x (b) Nah [] [bi-gu- 
mani* = avégimdngi*) Dastir Jamasp 7 Hbobi (ham-pusar = biman* (sic loco benman)], 
(ka, an ¢ az Din nah péda (vel ‘paida’) nah giyad [an gobishn kunand = zak gobishn 


272 XLVI. 1%, 18. 


vagind*] % (c) Pah hast* dahishni an an 7 Shuma niyayishn rayad » Pah Srésh sa- 


khavat-didan + ya‘ni-kardan in hast + ya‘ni + hastam*? ((?) sic videtur) —[ [] [n= and] 
Din « Shuma gtiyad, va tan ham sakhayvat-kunad 4n magopatdari] * (d) Bih [va = va] 





48 (24499 QL Peps, -rsuGenss ay ba p49 M99)ING -6M9 18, Text. 
Aid 3.9) cur dp qubdl 1at52 04452 ~fnd2 004 
AUP IING «URED i} Ep LUGE OBE EREA 
dicgupbayeudy og )aulo -ceguvguody upg) 49h. 
HEpol -wyssyys}are sayrcon) whe Bae 


Verbatim transl. (with paraphrase). Qui mihi consecrationem*-validam 
attribuat[-uet], huic sit*! -[sint] etiam optima[-ae] res; (b) [ei enim res opti- 
mas* ex] meae [mea] opulentiae[-tid per] Bona[-nam] tribuam Mente[-tem] ; 
(c) [sed] angores-et-oppressiones huic, [i. e. in (vel ‘adversus’) hunc im- 
mittam] qui nobis [ut] crucians-oppressor*? [angorem, et oppressionem, i. e. 
angustias] inferat{-ret], id est, eas adversus nos immittat|-tet, i.e. inferat, (d) et], 
O Mazda, [haec faciam] Sanctitate, [i.e. secundum praecepta Vestrae legis], 
Vestrum[-tro] delectum**[-tui, i. e. Vestrae voluntati*-supremae et Vestro 
maudato de me] satisfacere-volens; (e) hoc [enim] meae intelligentiae, men- 
tisque, consilium-et-decisio [est]. *1 Fortasse significat aschid(t) ‘valde’, tum si 
haec traductio recta sit reddamus ‘huic valde res-optimas [ex] meae [mea] possessionis 
[-ione] impertiam’. ** vel lege Astai ‘qui nos angori, [i.e. ad nos angoribus opprimen- 
dos nos] capiat[-iet et tenebit]. ** yel simpliciter ‘ Vestrae religioni’. 

Pahl. text transl. 1 Mtn avo li yan?, [aigh® havishtih i li vadinyén] 
valman* pavanich® tand* i pahltim, jaighash? pavan® stih mindavam aé® den- 
man pahlim]. (b) Man avo li ishtd, [aigham® khvastak yehabtinéd] afash’? 
Vohiman chashéd, [aighash mozd yehabtinéd]. (c) Andstiht! avé valman mtn 
avo’ lanman anastih yehabinéd. (d) Aftharmazd va Ashavahishté pavan 
kamaké Lektim shnayém'. (e) Zak li pavan khiradd, pavanich minishné, bara 
vijinam!, [Dind!}]. ‘See P. throughout. ?DJ., D., M. yan. *DJ. om. ‘DJ. ins. ich; 
Mf. has avo only. °DJ. om. ich. ©D. om. i, 7D, aigh (ash) ich. *DJ., M. I so also 
prob. D., but possibly i. ®°DJ. om. am, *°D. afash. 1D. va anastih (2), or ‘anafitih’ (?). 
22 DJ., D. avi. 

Pahl. transl. He who affords me a blessing, [that is, when they, such 
persons, shall fulfil the duties of discipleship toward me] even in* the body* 
of that person this is* that which is the* best, [that is, this is the best thing 
for him even in this matter of the world]; (b) he who provides me with 
means, [that is, ‘endows me with property’] the Good Mind is teaching him, 





XLVI. 17, 18. 273 


chinad kih dahishn va kih ham na-dahishn, [ [] an ti.dehad, kih bayad [] (did = —}, 
[an Jamasp = dx Jaémdsp] | * (e) [Pah = pavan] dan& andazah, pah rasti ¢ Ormuzd 


(sic) in, [kti, pah Din % Ormuaid*® akih (agah) [hast = hast] ] # ** Hasti (?). 





Free tr. Who Sanctity on me bestows for blessing 
Him of my wealth give I through Good Mind best; 
Grief upon him I send who sends oppressions; 
Thus,’ Lord, I justly seek your will to gladden; 
This is mine understanding’s choice and aim. 


[that is, he is his teacher because he is giving hima reward for his offerings 
to me}. (c) Atheistic-falsehood (with® its resudts*) is for him who produces 
that profanity toward us; (d) 0 Adharmazd and Ashavahisht, I ew? content 
You as to Your desire; (e) therefore I will scrutinize that [Your Religion] 
with wisdom and also with attention. 

*! Not ‘his it is even in the body of heaven’; see the gloss and also Ner. 

Ner.’s sansk. text. Yo madarthai sadai’va sa evath vapusha utkrish- 
tatarah, {kila, jagati kichit® idam eva utkrishtataram, yat chhatratvam™ 
me kriyate}. (b) Mahyaih lakshmim vatah? (“sie ?) Uttamam asvadayati Manah, 
[kila, yo mahyaii lakshmim dadati tasmai Gvahmanah prasidam dadati). 
(c) Andstikatvari tasmai yo ‘smabhyati anistikatvat* datte; (d) he Maha- 
jidnin, he Dharma, Yushmin svechchhaya satkarayami; (e) tam ahath bud- 
dhy& manasa cha. vivinajmi [Dinim]. *' J. schhe (?). 7 I8, J.* vyatah; P. vaintah; 
all y-; it seems the possessive termin. which Ner. intended to use; or read atah. 

Ner. transl. He who foils for my sake remains for ever the most 
exalted through his bodily condition, [that is, the most excellent thing on 
earth for any one is just this, that discipleship should be formed for me]; 
(b) thence* it is that the Best Mind assigns property* (2?) to me (or ‘incul- 
cates and stimulates the bestowal of riches upon me’), [that is, Gvahmana 
rewards him who offers me bounty]. (c) Infidelity* is for him who practises* 
infidelity® toward us; (d) O Great Wise One and Thou, O Sanctity, I pro- 
pitiate You according* to Your own* desire* (hardly ‘spontaneously’), (e) and 
I discern this [¢A’s Din] with wisdom and intelligence]. 

Parsi-persian Ms. trit. Kih an man [] [jan = gan (sie)], [ka, shdgird? ¢ man ku- 
nand}, & pah ham tan pahlim (sic), [kiish pah géti chiz in padhlim (sic)} * (0) Kih an 
man khezinah, [kim khezinah dehad) az-(sic)-ash Bahman chashad, [kish muzd dehad] * 
(c) Nah + hast? (sic) an Q kih an ma [) [wek**-hasti (!) = Aa-**(?) -hasti] dehad (!) ® 
(a) Ormuzd* u Ardibahisht, pah kamah Shuma sitidam [kunand = vdgtnd* (?), an 
alternative conjecture (?)] % (e) An man pah khirad pah ach (? sic fortasse) minishn 
bih [] [defaced purposely) = vacinad] [Din] #* 


a 


974 | XLVI. 19. 


Jersey aly AU PDQY G2 Cray yet bg “fF 19. Text. 
cece bys) .u)soas lo ce 34s) ) ¢9.5459¢ba9) a 
-egeras)ag Seu Ney G69 ebw6 +2406 gp as 
25H AUD) OD 1343940 0)9 39 "Ene dtu 90.99 Lp “Aue 


HEeayeguowl -43096.196 went on whe “Eepee 

Verbatim transl. (with paraphrase). [Immo utinam omnes principes ad - 
Causam meam se adjungerent et mihi opibus (ad civitatem sacram nostram 
constituendam sufficientibus) subvenirent (vide supra)] qui [enim adjutor] mihi, 
i. e. in gratiam (vel ‘gratia’) mei] Sanctitate, [i. e. secundum praecepta et 
significationes sanctae legis] re vera [id] efficiet (b) [mea] Zarathustrae [causa] 
id quod [cum larga-benevolentia (vel ‘secundum voluntatem meam’) meum 
conatum magnum] maxime-promovens-et-prosperans*? [sit, i. e. prosperet], 
(c) huic [adjutori liberali et generoso* ut] praemium pro-eo-consequentes- 
dant* [Ahura et Asha (vide stropham XVII (17), d.) praemium] ad-mundum- 
illic-pertinens (i. e. ultramundanum*) (d) [cum omnibus] mente acceptis 
[emolumentis] (cum omnibus) [causi*-]Bove*?[-vis] materna[-nae*]; -(e) haec- 
etiam (vel ‘omnino’] mihi nuntiavisti*® [vel nunties*(-tiabis*)] Tu, O Mazda, 
[qui eorum] scientissimus [sis]. ** Vel lege hanefité, ‘huic praemium merenti* in-vitam- 
ulteriorem-validum [dabunt Ahura et Asha]--’. *? Doctus certus reddit ‘duas-boves 
duas-maternas’ (2), *% sunt qui ‘fecisti tu’ vertant. 

Pahl. text translit. *Mén zak i? li Ahardyth Ashkarak’ min zak varzéd 
(b) 2av6 Zaratushtd [¢numaids yekavimtinéd] mfinash kamak® fraztim!, [aighash 
avayd6 vésh aigh kard8*], (c) zak i pavan mozd arjanik yehevinéd? dén 
kola dé ahvano, (d) min avi li nivékédt (vel ‘navidéd’*), [aigham mindavam 
yehabtinéd], ash levatman yeheviinéd pavan harvisp® [damané] Tora 19 Az! 
(e) Zakich lit khfirsandih amat hand {1° Lak, Atharmazd akAs homanam, 
[Dind" i Lak]. ‘See P. throughout. ?DJ. om. °D. ins. 3. “DJ., D. om. fraz. = DJ., 
D. om. va. °DJ., D. kardané; D. ins. denman din, but very late. 7DJ., D. ins. *s0 
DJ.,; D. harvist. ° DJ. ins. 3. 2°'D, ins. 7% 

_ Pahl. transl. To him who practises my* (?) Sanctity (or ‘acts from Sane- 

tity toward* me*(?)’ so better*; see the original) openly (or ‘with open reality’ 
or ‘truth’) and from that*t motive*!, (b) ze, toward Zarattishts, that [is revealed] 


¢ 


XLVI. 19. 275 


Free tr.» Who from the Right for me true welfare worketh, 

For Zarathushtra help most wished and mighty, 

Him give they the reward than earthly better 

With all mind-blessings gained from holy* pasture*; 

These teaching me, O Lord, art Thou most wise! 
which is his most advanced desire, [that is, he* desires for him (Z.) more 
than has been accomplished*], (c) ¢o him who is deserving as to the reward 
in both worlds, (d) who also makes*? an*? acquisition*? for me, [that is, 
bestows something as a offering for the Cause upon me], with him, (i.e. with 
such an one) as that reward the Kine called ‘Az’ abides for all [time]; 
(e) this is likewise my satisfaction*, O Atharmazd, when I am acquainted 
with this which is pre-eminently Thine, [Thy Religion]. **NB. zak is inserted 
as if to make* sure* that min = hacha should be applied to Aharayih (totally impos- 
sible in ordinary Pahlavi; see p. XIV, Introd. flg.). *?so far better than ‘announces’ 
as I formerly rendered; see vistais. ** probably reading vas (see Y. 49. 4, c.) for sas. 

Ner.’s sansk. text. Yo me punyarh prakatarh tasmat samacharati 
(b) Jarathuctrasya yah kamah prakrishtatamah, [kila, yo Jarathuctrasya 
nidargita* aste], (c)sa prasdide anuripo bhavati ubhayor bhuvanayoh. (d) Mam 
grihituh* (sic, lege grah°) sarhclishté sadai’va Goajinamni!, [yo mahyarh kith- 
chit* dadati, tena saha sariclishta bhavati sadai’va Goajinamni]. (e) Tayai’va 
me sathtoshah* Tvadiyaya, Mahajiianin, vijidtya* [Dinyd Te]. *C.;J.%,J.4 P. gauaj°. 

Ner. transl. He who practises my righteousness publicly. from this 
(b) which is Jarathustra’s most pronounced*! desire, [that is, from that which 
is the revealed desire of Jarathustra], (c) is fitted for and deserving of the 
reward prepared in both the worlds. (c) To the one who receives me*? the © 
Cow named Aji belongs and she is for ever united with him, [that 7s, whoever 
bestows anything as an offering upon me, with him the Cow named Aji is 
united for ever]; (e) and just hy this means, O Thou Great Wise One, is 
my contentment* realized; that is, by means of Thy known doctrine, [that 
is Thy Din]. ** So meaning *? lit. ‘of the seizer of me’. 

Parsi-persian Ms, trit. Kih 4n man Savab 4shkarah az an (n. tr. p. varzéd) [ku- 
nam = vdgiindm*| (b) 4n Zaratusht [ [] numiid éstéd] kiyash kamah [] fraz [ktsh 
bayad (sic) zyidah [= vésh], ka [] [kardan = —] (?) [in Din = giiman® (sic) Din] x 
(c) An ¢ pah muzd arzani (?) bashad andar har da jihan*, (d) kih an man [] [va‘dah 
+ dehad = navidinéd], [ka, ma-ra chiz dehad] ash av(&) bashad pah tamam [zaman] 
Gat ¢ (indeciperable) % (c) An ham [] razamandi, kih in 7 Tf, Ormuzd*’, agah hastam 
[Din * Ta] * *! Ormuzd seems oftener written in some parts of this MS., Hér® in others. 


35 


274a XLVI, 1. 


Yasna XLVI. 
Gatha(a) Spenté Mainyti (Spentamainyu). 
I 


-aye}>syiye-pwdsoes.¢b-beq 1. Text. 
04 Qy3 4 }496 1A 940 90.459 940 /9. qa} ~AlI CO tw £0) 29 
is p48) 999388 a9 Lo ssupsu}ebbassoga¢ “eee +AU 9 Qp 
sass poaueog) gs 38 9044))) 49g 49 +I ANG Qp wd 
— 
gb) yep -8902496(s) Jaw 10) Capa dy 9 9h00g. 


(NB. The Commentary here refers also to my former printed and circu- 
lated edition.) 

Verbatim tri. (with extensive paraphrase here especially necessary 
owing to the meagreness of the text.) (Laus vobis Gathae sacrae!) [Per] 
benefico[-cum Suum] Spiritu[-tum et per] Optima[-mam Suam] Mente[-tem 
in sanctis Suis vivam et in omne bonum efficacem], (b) ex Sanctitate, [i. e. 
vi Suae legis spiritalis*], per facto[-tum sanctum a Suis fidelibus plene per- 
actum, et per] verboque[-bum verum et benignum a Suis’ sanctis dictum 
(omnino** quum in vita quotidiana tum in ceremoniis ritus, i. e in hymnis 
diligenter et religiose recitatis, etc.), per haec facta verbaque fidelium Su- 
orum (¢) Ahura] huic™! [Suo sancto cultori praemia vitae coelestis merenti] 
dans (sic videtur*(?)) erit*, ([vel et fortasse melius ‘dent [dabunt (dain*? III 
pl.’ Ahura una cum Bona Mente, Sanctitate, etc. (beneficis Immortalibus 
hoc loco suis nominibus ex consulto nominatis (vide infra)), dabit A. (vel ‘dabunt’ 
Ahura et hi alii Immortales]) Salubritates-duas [idioma simpliciter loco 
verbi ‘Sal-tem’, hoc est, res florentes omnino et summatim putatas quod ad 
corpus, quod ad mentem, etc. pertineat, et] Immortalitates-duas [idioma sim- 
pliciter loco verbi ‘Immortalitatem’, hoc est, vitam in incolumitate et in 
longinquitate productam hac et ill4c] Mazda [et alii Immortales ea duo dona 
beata (i.e. Salubritatem et Immortalitatem) dent (vel ‘dabunt’) per] Potestate 
[-tem regalem et divinam Suam in civitate sacra, etc. et per] Pietate[-tem 
in nos a Se inspiratam], Ahura [haec dona duo beata det vel dabit Dominus, 


vel ‘Deus-Vivus’]. *! Vel fortasse ‘nobis [Suis sanctis]’. *? sunt qui dan sensu infin. 
accus., vertant. 


Pahl. text transl. ‘Niyayishn avd lekim, Gasand i aharabd! (a) Min afztinik 
minavadih va?+1 pahlim minishnih, [amat zak 1° madd yekaviminad am bara 
kardd; va zak i 144 madd yekaviminad®, 14° am bara nikiridd), (b) va7 min 
zak i Aharayih kdinishnd va’ gobishné, [va9 ktinishné 1 frardnd* rat zim, ghal 
kard6, va gobishnd i frarind! raf zim, ghal gifts]. (c) Amand khvéshan 


XLVIU. 1, 275a 


Yasna XLVI. 1 


The Anthem ‘Bounteous Spirit’. 


Free tr. By Thy blest Spirit moved and Mind the Better 
Through Holiness revealed in words and actions 

Immortal Weal to us* Ahura, giveth 

Mazda through Power* and Devotion master. 


yehabind’? Haurvadad vatt Amerédad [!2 mozd avd anshitdadnd] (d) zak i 
Atharmazd'3+t khidayih™ pavan btindak mfnishnth. 

*See P. ? DJ. om. *D. ins, *DJ. lak. *D. °néd. *DJ., D., M., rai. 7D. ins. va. 
*D. ins. °DJ. om. * DJ., D. yehaband. 'D. ins, 1? DJ., D. om. va. DJ. has i; DJ., D. 
om. va. ' DJ. khtidat. 

Pahl. transl., etc. Praise to You, O holy Gathas! From the Bountiful 
spirituality and the excellent (or ‘best’) thought, [since that which has 
come from the bountiful spirit is thoroughly performed by me, and that which 
has not come from him (or ‘it’) is not at all regarded by me}, (b) and from* 
that which és the deed and word of Aharayih, [that is, it is according to 
my pious action that the deed is done, and it is according to my pious speech 
that the word is spoken], (c, d) and thus, from that spirit, etc., He who és 
Atharmazd has given us [his own ddessings] Haurvadad and Amerddad [as a 
reward to ws men] through the perfect-mindedness (sic) of His sovereign 
authority. (Mere translation as ordinary Pahlavi is wholly misleading.) 

Ner.’s sansk. text. Namo yushmabhyaib, Gathah punydtmanyahl. (a) Mahat- 
tarat* adrigyatvat* utkrishtatarachcha manasah [yat* praptam asti asmabhyaih 
kyitarh; yat* na? praptam asti, tan (na) raayé Alokitam], (b) samcelishtat* 
punyena’, karmanaccha, vachasag cha [karmane sadvyAparine* asmakarh kri- 
tari vachasecha saddcharine* asmakam uktath], (c) asmabhyari [svadhinebhyo 
manushyebhyah*] dadau Avirdadam, [udakam], Amirdadarh, [vanaspatirh], (d)Ma- 
hajhaninah* rajya4ya sampirnamanasa Svami. + Sentence not in OC, 2 J. om. 
* supplied; J.°, J.4, C., P. om. (NB. Sandhi is only intermittingly applied, and Sanskrit 
of every period occurs as used with unusual application.) 

Ner. trl., etc. Praise to you, ye sacred Gathas. (a) From the Greater 
(greatest) Spirit and from the more (most) excellent Mind, [what has reached 
us from these is fulfilled by me, and what has not reached us thus has not 
been observed by me], (b) and from our action and speech each united with 
sanctity, [for good actions our deeds are done, and for beneficial speech our 
words are uttered], (c) from and on account of this Spirit, words, and actions 
(see line a) the Lord has given to us [men] Avirdida [water] and Amirddda 
[the tree], to us as belonging* (?) to Him (or better here, ‘to us as having 
(i, e. ‘to have’) them in possession’), (d) for His Kingdom as that of the 


276 XLVII, 2. 


Great Wise One and by means of the perfect mind (or ‘of the perfect- 
minded-one’). ; 
Parsi-persian Ms. trit. Niyayishn 4n Shuma Gath(h)a 7 asho! (a) Az afztini Minti* 





6E4y2Qr4 Lp ee NeEO ro too po2ia eG -WIIQVN 2, Text. 
Lessing” ay ~age aprgorrwly od{g dau > AUD SIQY 


usosedel wav)ebbsssagu9 : 133). o20.16 Ay? gug(a) )au 
Sm S09 96 “AW II QI EAL SY 49049 0) byyey PeDop” 40095 


Verbatim trl. (with paraphrase). Hjus [vel Sui(?)] Spiritus. Benigni™ 
optimum, [i. e. summum bonum omnino efficiat Dominus, vel sanctus civis*? 
a Domino inspiratus et incitatus, i. e. res secundiores summatim hac et 
illac efficiat Dominus (quum ad animam sanctitate complendam tum ad 
prosperitatem sacrae agri-culturae et rerum domesticarum servandam et 
augendam, etc.) (b) per sacra verba doctrinae (de rebus promissis et de man- 
datis)| ex-lingua dictis[-cta] Bonae ex ore nunc** Mentis [in sacra ecclesia, 
vel in quoquo sancto fideli, vivae et efficacis] (c) Pietatis manibus-duabus 
[per manus duas Pietatis] facto-Suo [illud summum bonum] efficiat [Dominus, 
vel servus*? Ejus devotus pro Domino agens]; (a) tali** sapientia [(ad salutem 
nostram efficiendam tam perspicaci) enim est] ille pater Sanctitatis, [i. e. 
auctor sanctae legis in animis nostris sitae ipse| Mazda. 

“1 Sunt qui ‘sancti’ reddant. *? vide ahmai = ashduné (?) in stropha IV (4) et 
in V (5). *§ vel lege ‘aonha’. i 

Pahl. text transl. *Valman i minavad i afztnik? pahlim [Gasanik* pa- 
dash] (b) main pavan hfizvind vat pimman [zak i] pavan® Vohiman [milaya, 
aigh, pavan htizvand vat+? ptiimman zak i frarind yemalelinéd] (c) va® pavan 
bindak minishnth, pavan kold dé yadman ktinishnd7 varzéd6. [Zak i8 gabra 1° 
Gasdnik, aigh, mindavam!° bindak minishniha vaddinyén]. (d) Zak i! farzanak, 
faigh, farjam i mindavam pavan frardndih khavitanédo}2, zak i! aba i!4 Aha- 
rayih pavan danakih, [aigh, fravarddrih i dimand pavan frardndih vaddinyén]. 

1See P. 2 DJ. ins. 7. * so D. * DJ., D. ins. va. * DJ. has frarimo for pavan 
(a slip). °D. ins. va. 7D. ings. i ®D. ins. 2 ® D. ins, a. %° DJ. ins. 7. + D. om. i. 
2 DJ., D. om. va. 1% DJ. ins. 1. +4 D. (?); DJ. has prob. abto. 

Pahi. trl., etc. Thus the best gift (or ‘deed’) of* the Bountiful Spirit 
(gen. by pos.; see also Ner.) he will produce (see line c),: [i. e. the Gathic 
lore is produced by this means] (b) which zs [that which és speech] udtered 
through the tongue and mouth by Vohtiman, fi. e. he speaks that which is 








XLVIL 2. 277 


u pahblfim (sic) minishni*, [kih an rasid éstéd (so) ma-ra bih kard, waA’n 7¢ nah rasid 
éstéd {] [ra = ra] ma-ra bih[] [nigérend (so) = Pahl. °nd)] %* (b) {] Az Anz Sawab kunishn u 
gobishn {u kunishn 7 frarini ra am 6 (or ‘f’) guft], (c) mayan* khwéshan dad Khordad 
u Amerdad [ [] badlah an adamiyan], (d) 4n 7 Hoérmuzd khuda pah pur minishni % (w=y). 








Free tri. That gift the best of His most bounteous Spirit 
By words from tongue of Good Mind muttered 

Let Him with hands of Reverence complete 

Father of Right* through wisdom Mazda. 


correctly-pious with tongue and mouth], (c) yea he effects that best of benefits 
(see line a) with perfect-mindedness and with the action of both the hands 
(for ‘he performs action with full energy’), {he, the Gathic man, i. e. they 
(such persons) should accomplish the matter in a perfect-minded (sic) way]; 
(d) he who is wise will do thus, {i. e. he who understands the conclusion 
of the matter through his correct-piety], he who is the father of Sanctity 
through wisdom”, [i. e. they, such persons, will effect the nourishment* of 
the creatures through (or ‘with’) correct piety]. 
*! NB. Mazdao is rendered as ‘wise one’ and applied to the human subject, or 
Mazda = danakih the abstract was read; see also Ner. 
Ner.’s sansk. text. Asya adricyamtirteh* mahattarasya utkrishtatarasya, 
(b) jihvayaih vacharh** uttamena mukhecha manasa, [kila, yat jihvaya 
mukhenacha yujyate kartuth? sadvy4paritaram brite], (c) sarhpirnamanasd 
hastabhyam karmani kurute; (d) sa nirvanajiani3, [kila, nirvanajiianarm sad- 
vyaparataya vetti], sae pita punyasya mahajiidnataya, [kila, pélanam* srishteh 
sadvyaiparataya kurute]. *P. later corr.-disi. ?J.* vaktum = (‘fitting) to say’. * so J.°. 
Ner. trl., etc. (a, b) Zé cs with* the tongue and utterance* of words 
through the best mind and through the mouth of* the greater (greatest), 
and more (most) exalted spirit, [i. e. the one referred to declares with ton- 
gue and mouth that which is the better (best) work, and the one which it 
is fitting to do], (c) and he also performs actions with a perfect mind and 
with energy (with both the hands), (a) he, a man wise as regards (or ‘in’) 
the end, [i. e. he possesses through his good conduct that knowledge which 
concerns the end], he, the father of sanctity through the greatness of his 
wisdom, [that is, he effects the protection of the creation through good conduct}. 
Parsi-persian Ms. trit. U7 Mina 2 — 7 buland, (Gath(h)a padash], (b) kih pah zaban- 
dahan*?(] [an 2 pah(?)] Vahoman(sic) [sakhun, kf, pah zaban dahan* zak (sic) ¢ nék giyad], 
(c) wa pah pur minishni*, pah har dfi dast kunishn varzéd*? [fn mard¢ Gasani, ka, 
chish* (? sic pro chiz) pur minishni* kunand (or ‘°nad’)] * (d) An i danai, [kf &khir* 7 
chish (sic) pah néki danad] {] 4n 7 pidar7Saw4b pah dandi, [kfi, parwardan 7 pédaish** 
pah nék(i) kunand] * “Or ‘dahan’. * perhaps ‘°zénd’. *or ‘paidayish’. 
ORES Ta a a 


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Verbatim trl. (with full paraphrase). Ejus Spiritus Tu es ex-eo [ex hac 
causa] beneficus [creator], (b) Tu qui huic [i.e. in gratiam hujus*! sancti civis 
nostri (vide ashauné in stropha IV (4) et in s. V (5)) Bovem gaudium effici- 
entem creabat[-avisti]. (c) Sic ei [Bovi (vel etiam fortasse ‘ei agricolae 
sancto hanc Bovem colenti’)| cum-pascuo[-is|*? delectabilif-libus] dedisti - 
[vel dabis, des] Pietatem, [i. e. non solum pascua Bovi Sacrae et opes pecu- 
arias civi agricolae des, sed cum his donis mundialibus* (sic) Devotionem [in 
animum nostrum insevisti* (vel ‘inseras’), i.e. Pietatem, scientiam et peritiam 
rerum spiritalium impertientem] (c) in-eo-tempore-quum [vel simpliciter ‘quo- 
niam’ haec Bos (vide Y. XXIX, 9., vel etiam et fortasse melius ‘hic sanctus agri- 
cola’)] cum*Bona [Mente], O Mazda, interrogavit, [i.e. B. Mentem consuluit (vide 
Y. XLIV, etc.)] (Mente). * Vel fortasse ‘nobis = in gratiam (gratia) nostrum’; fieri pot- 
est adeo ut ‘Spiritui in gratiam Spiritus hujus=ahmai’ hoc loco intelligatur, etiam si 
res inter se invicem valde extraneae prima specie videantur Spiritus et Bos. *2ut pascua(?). 

Pahl. text translit. 4Zak i Minavad # afztnik? pavan Lak aité, [Ga- 
sanikih], (b) mtimat! avd! khvéshand Tora i Azt i radih kardar avo! ham 
tashid, (c) afat aétind avd zak vdstar! rdmishndch dad> pavan bindak min- 
ishnth, (d) min ham, Atharmazd, pavan zak ? Vohtiman fréz hamptrsakih, 
[amatash Vohtiman yehabtind® yehevind®, ash kolA maman kardd, pavan ham- 
puirsakih i Vohiman kardd.| +See P. 2D. ins. i, *D. %k, DJ. %kih. * DJ. ins. i. 
° D. yehabiind. © D. ins. yehevind. 

Pal. trl. and expl. That* which* belongs* to* the bountiful spirit (gen. by 
pos., see also Ner. on s. 2), [i. e. the Gathic doctrine] is in (or ‘through’) 
Thee (b) by whom™t also the Cow Az, the producer of liberality*, was 
created* for Thine own adherents*, (c) also both pasture and joy were 
thus given by Thee to that one as* (so possibly, or ‘through’) a perfect- 





*0van(?) beers. ee uyyyss5ang) an) xrgropone pagers 4. Text. 

*f Yel “5° Lp aay Go poe} Buegeey® "guahang 

#2 vel bape "Eeuss Gag “toparyos | “Hep feng 
Sporumneds cogs sags bas args ey “pe peenste 


XLVII, 3, 4. 279 


Free tr. Of this S/est Spirit art Thou thus the bounteous 
Who him* the Herd joy-making one hast* given** 
With joyful fields for her grant him*! Devotion 
Since he* hath counselled with Thy Good Mind, Mazda. (* the faithful saint.) 
Or (b) Who Herds joy-making hath* for us** created (*i. e. the Spirit created.) 
(c) With joyful fields for Her grant us* Devotion 
(d) Since with the Good Mind she hath sought Thy counsel. 


mindedness*, (d) since Thou (mtin = amat as often, or ‘man = Thou who ’) 
also, O Atiharmazd, did’st (so with the gloss) bestow them in continued con- 
ference with Vohiman [when Vohuman was created by Him, Jor all that was 
done by Him was done in conference with Vohiman], ({or without gloss (d) 
‘since he (min = amat, or min = ‘they were given to him who’), O A,, 
held continuous conference with Vohtiman]). * Intelligently understanding the 
2nd pers. under the third hémtashad(t). 


Ner.’s sansk. text. Asau adricyamirtih Tvam asi mahattarah (b) yo 
’smabhyarh svadhinebhyah Gar dakshinakarari (*? sic) samasrijat, (c) evar tasya 
Aharaya anandayacha adah sarhpairnamanasa, (d) yah saziclishtah Utta- 
masya, Mahajianin, samat* pragnena* Manasah, [yasya Bahmano datto 
"phat. Samarthar* (?) yat* chakre* sathpracnatayA* Gvahmanasya chakre]. 

1 J.°, J.4 have chakre na. 

Ner. irl., etc. Thou art that greater|-test] spirit, (b) the one who 
created the Kine, the*producer of gifts for us as belonging* to Thee (or ‘for 
us as her possessors*’), (c) therefore Thou did’st make provision for her 
sustenance and her gratification and with a perfect mind, (d) Thow* who as 
that spirit, O Great Wise One, art alike engaged in conference with the 
Highest (i. e. ‘the Best’) Mind, [whose Bahmana also was* given for her, for 
He did everything* (so meaning) which He* did* in conference with Gvahmana]. 

Parsi-persian Ms. trit. An ¢ minti* ¢ afzini pah Tai hast, [Gasani], (b) kih [] [tan 
= tdn} [] khwéshin Gav [] ¢ sakhawati kardar [] ham tashid (c) Tu-ra édim an 4n 
[] [Gav u = —(?).] rémishn ham dad pah pur minishni * (d) kih ham, Hormuzd, pah 
an 7 Bahman ziyddah* hampursagi, [kiyash Bahman dad bid 6’sh*! har chih kard pah 
hampursagi ¢ Bahman kard] * *It seems 6’sh (sic) = Pahl. ash as dat., so in v. 5. 





Free tr. By that blest spirit curst false foes are wounded 

By Mazda’s bounteous one, not thus the saints, 

Though feeble men alone here serve the faithful 

And foemen* rich in might help sinners on. 

Verbat. tri., etc. (Extended paraphrase is again necessary). Ab hoc 
Spiritu [damnati] multo-, {i. e. acerbissimo-]-supplicio-afficiuntur*[-ientur] sce- 
lesti-infideles (b) [a] Mazdae [Spiritu] benefico (vel lege ‘°da =, O Mazda’), 


280 XLVII. 4. 


sed [longe] non ita [se habet res] sancti civis nostri ([vel lege ashavan6 pl.* ‘non 
sic sancti [cives nostri supplicio-afficientur; sic tamen fiet adversus inimicos 
nostros in die victoriae-nostrae (ut sequitur); inimici-infideles impedientur 
et ad postremum die summo delebuntur, (c) etiam si nunc in hoc tempore casus 
adversi nostri vir]) parvif-vae quidem dignitatis  solius, We ‘vir parvarum 
virium (et tenuis opum) solus’)] (vir) sancto [principi vel ‘civi’ nostro] ad 
placendum sit, [i. e. promptus ad ei gratum’faciendum in auxilium ejus stet 
(vel ‘stabit’), (d) sed vir] potens-quidem [in omnibus rebus] ens* [et] magnae- 
dignitatis ([vel ‘vir magnarum ‘virium’ nunc in hoc tempore imperii sui nefandi 
stet (vel ‘stabit’ vir dives]) pravus (infidelis) scelesto-infideli [socio suo ad 
placendum, i. e. ad omnia grata (in auxilium) ei facienda promptus erit]. 

* Fortasse significat kaséus «-- paraos, ‘quantum ad-rem-minorem [actio sua valeat] 
vir-sanctus sancto [civi] ad placendum (i. e. ad auxilium gratum ei ferendum. promptus) 
sit --- ad-rem-majorem tantumdem [vir-infidelis] scelesto-infideli - -”. 

Pahl. text. translit. ‘Min zak i? zak i minavadan! radih réshénd? min 
darvand [hémand‘. Min zak, chiginshand® Shédayya® pavan tand* mahman’, 
® nihadak0® { shapirdnd!? pavan frarfinéih hankhettind bard. ramittnd 
Aharmok]. (b) Adharmazd zak i valman't afzintk gabra, [bara hankhetind]; 
val? 14 aétind zak i ahariibo', [maman zak 14 ramitinéd]. (c) Pavan ki- 
takihich gabra i8 aharttbé khvastar aitd [pavanicht kitakd pishakih!® kar 
va kirfak ghal vadinyén]. (d) ‘Amat khvastar ait’ (aigh shaltta17+1 aito) 
kabed!8+1 zadar {13 darvandan. ‘See P. 2DJ. ins. i. 3D. *inénd. *D. homanend. 
*DJ., -D. shano. * DJ. dayya. 7DJ. D. om. va. ® so DJ., D.; M. ins, va. © DJ., D. rand. 
“DJ. and or avo. ?DJ., Mf. om. 1*DJ. om. i. 14M. ins. va. 7 DJ;, 28 DJ. ins; va: 
m™ DJ., D. shalita; K.5 padakhshahih. 18 D. ins. kabed. 

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 » 


36 


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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. text translit. ‘Min hanach [amat radih 14 réshinénd?], afztinik 
Minavad i$ Atharmazd, (b) tash avd ahariband chashidd chigdmchat pahlimth, 
[aigh*, zak rai nadtkih* (so for névakih) hamak® avd véhdnd® yehabiind6] ; 
(c) javid* min hand ? Lak ddshishnih? darvand bakhshénd* 8, [aigh, 
khvastak 14 pavan avayasté® i Lak yakhsenund]. (d) Mtn zak° {1° yalman1° 
kainishnd, ash min Akémané manishnd"4, [aigh, mahmanth 1 Akémand pavan 
tano* i? valman} rai, amat vinds vAdtinyén. +See P. 2D. %néna. aD J3Dt tome 
*DJ., D., P. aighash. *DJ., D, %k; K.* i. °D., P. shapiran, 7DJ. D. “ishn. *g0 DJ., 
D., M. °so DJ., P. *° DJ. min ghal kimishnd. “s0D.; M., K.5 manih; DJ. irreg. ma- 
mishno(?)-s 047 DJ. om. i.) 2 aD ee asomee: 

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, 


41) yep 496.196 *grpae ~A0d qo 4 6 0).49 cae “wy 6. Text 
*1 vel ye® -4093)9b)us) “yopeg ely 40 3.9/9 av) baw 
w= “®y rAd 948199 3 49 3 anna 69 -aty2b om0G (a) ) au 
"el wp hby pow) raul because agq)rbarg oS AM gy? 


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’. 

Pahl. text translit. *Avd kold déan* yehabinéd? afztnik Minavad i 
Atharmazd (b) Atash? vijarishnd bard yehabtinéd avd patkardaran, [aigh, 
bikht vat airikht*5(?) pédak vaddanyén] (c) amatash zak min zak i® stdbar’, 
biindak minishnih? Aharayihich [padash var sardar], (d) maman zak® kabed, 
amat nikirénd ashan, hémnuninéd?®, [darvandan zak! nirang i!! var vad't 
aharfiban! rai la padkar]. ‘See P. 2D. °bind. * DJ. ins. va(?). * DJ, om. *so DJ., 
D., M.; Sp. cites K.® airid (?). ° D. ins.i. 7so D, ° D. ins. va. °DJ. ins 7. *° M. hémntnéd 
%néd; DJ. written over. 11DJ., D. as above; K.°, M. darvand Nirang var ahar®, ete. 








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(N. B. The Commentary here refers also partly to my former printing.) 

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] * 








198 


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’ (?). 


4 


Pahl. text translit. ‘Amat, pavan zak’ dahishné, [pavan tand** {i pasind}, 
Aharayih Drfjé vanéd, [Ashavahisht5 andar*? (vel ‘gondak*?’)], (b) amat zak 
yamtinéd minshan’, pavan friftariht, fraz gifts, [aigh la yamt&nédd], (c) 
amarg-rtibishnih i Shédaan5 va® anshitaan, (d) aétind hana i Lak std! niya- 
yishnd vakhshéd3, Atharmazd’, [Dind* i Lak]. *SeeP, *D, andar; DJ. gondak(?). 
*DJ., D. "shin. *DJ., D. om. i. *D. shédayyam. *D. ins. va. "DJ. om. va. ** not ‘°nt’. 

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- 





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Verbatim trl., etc. Dic [vel ‘Declara’] mihi [eos eventus* futuros* spe 
victoriae et rerum secundarum impletos, vel facta in tempore praesenti animos 
nostros confirmantia] quae [quorum] Tu gnarus [sis], O Ahura, (b) prius quam 
[ad]-me [eae-res] quae [adversus] me (méig = mam*) [ut] contentiones 
adyenit[-ient|, ([vel quae contra me ut mentis*!-contentiones vel crises*! 
(mefig-peretha = man-p.) accedent]). (c) Utrum [vel ‘quando’ hic noster civis] 
sanctus, O Mazda, vincat[-cet] scelestum-infidelem [necne]? (d) Ea enim 
[a me] mundi [vel ‘vitae’ (fortasse ‘populi nostri’)] bona inventa [est] perfectio 
[et consummatio]. *! Vel (tentemus iterum) ‘prius quam [ad] me [de eis] quae (sic, ad- 
verbialiter*) meas [meae] contentiones [sint ille probus* ultione vincens] accedit{-dat] ; 

vide primam stropham (a). 

Pahl. text translit. ‘Amat yemalelinani! li hana i Lak akasth, Athar- 
mazd [Dind* i Lak], (b) pésh min zak vad amat? avé li zak i pavan’+1 damik 
vadarg yamttinéd, [ras i* Vahisht! i# Dashahté* vad zindakth], (c) chigin® 
ahartiban, Atharmazd, vanand! darvandan [min kardé! ¢ li], (d) maman zak 
dén ahvané pédako zak i shapir kardarih, [réshanak6d aigh tand* i pasind 
ghal yeheviinéd!]. ‘See P. 2Mf. om. *DJ., D. ins. *DJ. ins. i. * or ‘°ahyo’. 

Pahl. trl. When I* shall declare this which is Thine intelligence, O 
Afttharmazd, [Thy Religion], (b) before (till when* (sic)) that* which is 
on the Bridge of the earth comes to me [the Bridge which is the way to 
(or ‘until’) the life of Heaven and of Hell] (c) how shall the holy, O Athar- 
mazd, smite the wicked [assisted by (or ‘from’) my influence]? (d) I ask Thee, 





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XLVIII. 2, 3. 287 


vanith, na prapnuvanti, No’chyate] (c) amrityupravrittirn Devinarm manush- 
yanam [aste**]. (d) Evath Te labhah namaskritih® adhyavasayah* Svamino 
[Dinih® Tava]. + J.*; others tim. *? J.4 on marg. talayati. ° J.t badhyak®. * J. cha, 
° J.* namah®. *J.%, ** lege ‘anti, or cikshayanti, so better. **Aste =iti. (Trl. struck out), 

Parsi-persian Ms. irft. Kih, pah [] dahishn, [pah tan ¢ pasin], Sawab Druj shikanad 
[w’Ardibahisht [] [andar = andarg**], (b) kih an rasad kih [] [-shan=-shdn] pah friftari 
(vel ‘faribtari’) [ira = varman ra) fraz guft, [ki nah rasad], (c) amarg-raftani 1 Déwan [] 
adamiyan, (d) édinin ¢ Ta stid [az = min] niydyishn afzayad, Hormuzd, [] [Din 7 Ta} x 





Free tr. Tell me, Lord, then what Thou so* well* perceivest 
E’er those* draw near which are my storms* and* battles, 
Shall, Lord, our saints at last smite down the sinners ? 

For this is known as life’s good deed and gain*. 


for that is the manifest good (or ‘salutary’) efficiency which shall appear in 
the world. [It is clear that the* final body appertains to this (or ‘that this 
refers to the final body’)]. 

Ner.’s sansk. text. Vadimi* ahah evari Te avabodhah Svamino, Dineh 
Taya} (b) ptirve(?)*t manushyah prithivyarh? antarale prapnuvanti, [marge Svar- 
gasya® Narakasyacha‘], (c) yatha muktatmanazh Svaminah uttamadanam[vadanti], 
tatha durgatimatam, (d) yat tat antah*4 utkrishtabhuvane prakatai sundararn 
kartum> {kamasya nirmalasthanam, tanoh pagcbat akhshayatvaih jayate*]. 

tJ, a. sarve. *J.° prithyim: °J.%, J.* svarakasya®. *so all. ° J.3, P. 

Ner. tri. Thus I speak as* Thy servant (or ‘Thine’ (°dharh)) intelligence, 
the Lord’s, [the wisdom* of Thy Din] (before)!** men come upon the enclo- 
sure (the Bridge*) upon the earth [upon the way to Paradise and Hell], (c) 
and as they declare*? a good gift for (or ‘of’) the free-souled (or ‘righteous ’) 
so also the recompense for (or ‘of’) the wicked, (d) because this is that evident 
good action* in the excellent world, {the pure (or ‘clear’) occasion of desire 
after the perpetuity of the body shall have been* produced]. 

*1 So with Spiegel, hardly ‘sarve’. *? vadanti is an altern. trl, for yanand. 

Parsi-persian Ms. trit.~ Kt (? kih) g .. (defaced) man in 7 Ti Agahi, Hormuad, [ [] 
Ti [nist nah bavad = rozt (ldit) 1a janitnéd] ], (b) pésh az An ta kih an man an 7 pah 
zamin rah (?)rasad, [rah ¢ Bahisht u Dozakh ta zindagi] (c) chfin [An = zac] ¢ ashavan, 
Hérmuzd, veh (?) [= Pahl. yohf- (or ‘y-h-d-) + hend (? sic vid.)] darwandan [az kar- 
dan = —] 7 man], (d) chih 4n andar jihan péda, an ¢ veh-kardari, [rfishan kai tan 7 
pasin 6 (or ‘ft’) bashad [Agah = dgéds]] % 








Free tr. Yea to the wise is that the best of doctrines, 
Which that best-*helping* One doth teach through Asha, 
With honour* owning those who deep truths utter, 

The one like Thee through Good Mind’s wisdom, Lord! 


Verbatim trl., etc. Sic [viro in-officium-suum] scienti [vel ratione doc- 


288 XLVIIL. 3, 4. 


trinae sacrae imbuto, est illa] optima hortationum [vel doctrinarum] (b) [ea] 
quam [omnia-] bene-constituens [et ergo bene-intelligens] declarat [vel docet 
per] Sanctitate[-tem] Ahura (c) benignus (vel fortasse ‘sanctus’ (2), [et agnos- 
cens* [eos*!] quicunque* [sint, qui] doctrinas-(usque-adhuc) secretas-promul- 
gantes*! [sint (sic)]. (d) [Immo] Tui-similis [eas docet doctrinas et hortationes- 
enuntiat et], O Mazda, [per] Bonae intelligentia [-tiam] Mentis. 


*1 Td est ‘promulgent’, vel ‘sciens eas quae secretae doctrinae* [sint*’]. 


Pahl. text translit. ‘Aétind avé? akas-dahishnd [havisht], ash 
pahlim Amékhtishnd (sic) [zak {]}8, (b) amatash zak i hé-danak [Aérpatd] 
amtizéd rastth i Atharmazd, [Dind* {8 Atharmazd]. (c) Afzinik akas [zak i 
Aérpaté] min zakich {? nihdniha! milaya, [i Aharmokiha4+*, ash charako bara 
yemaleltinéd]. (d) Lak havand’, Atharmazd, [pavan zak? mindavam], man‘® 
zak i Vohiman khiradd, [aighash asnd’ khiradd nadtiko** (so for névako) 
pavan frartindih® yakhsenunéd6]. + See P. * DJ., D., P. valmani. * DJ., D. ims. i. *D. 
kth: 5 DJ. diff. ®* DJ. om. 7M. seems aito. * DJ. tnd. oe 

Pahl. transl. Thus for the one (see gl. and 4) endowed with intelligence 
(the disciple] 7s there the best of instruction, [that which 7s taught him| 
(b) when to him the one endowed with good wisdom [the Herbad*‘] teaches 
the truth of*! Atharmazd [the Religion of Atharmazd]. (c) Bountiful and 
intelligent {is*! the Herbad] knowing what that is which is also the saying 
of the secret ones [that of the Aharméks** (sic (?) the Persecuting-heretics) ; 
for it he will declare a remedy (or counter-charm)]. (d) Like Thee, OA., is 








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Verbatim transl., etc. Qui dabat{-bit, ie., advertet™tmentem suam ad* 
rem-meliorem*!, O Mazda, purioremque*®, [i.e. ad fines propositos sacri nostri 
conatus], (b) ille-ipse* Religionem (sanctam nostram) in-actione(que) et in- 
verbo(que) [sequitur.] (c) Ejus [i. e. suos delectus*] amatos, |i. e. principia 
sua animo et corde accepta] optio [sua enuntiata, vel judicium-firmum-suae- 
voluntatis pronuntiatum etiam in-facto peractum delectus [illos] comitatur, [i. e. 
sequatur principia sua ex professo agnita de doctrinis et de propositis, i. e. 
necesse est ut illa optio* (professio* sua*) cum his doctrinis in factum per- 
acta se concordantem reddat] (d) [quod] in-Tua intelligentia [discernenti] ad- 


XLVIII. 3, 4. 289 


he [in that matter] whose is Vohiman’s wisdom, [that is, he possesses an 
original intelligence which is acute (lit. good) because of its piety]. 

Ner.’s sansk. text. Evarh yat jiidnam [avabodhamcha janatil, tasya atah 
param bhuvanari bhavati, giksh(ay)et*!. (b) Cobhanajiianinah Ervadasya sa- 
mipe giksh(ay)et? satyavanim Svaminah [Dinim]. (c) Vriddhih? jianarhcha idar 
[Ervadasya samipe ciksh(ay)et4] yat tat adhyAgaminah’ [Aharmanasya] vakyamh 
[tasya upayarh vadati]. (d)Te utkrishtabhuvanarh (sic), Svamin, yat kirnchit etat 
Gvahmanasya buddhih [kila, naisaregika** buddhih sundara suvyapara®, Dehi]. 

“1 J3, J.*,. J. gishyet* (?). ?J.3, J.4.(2) here gikshyet. *%J.* vriddhimcha mana; P. 
buddhih. * here J.3, J.4, J.* again cishyet (?). °J.4 adhyag® (so). °J.3, J,4suv°; others sad°, 

Ner. trl., etc. Thus let him teach (or ‘learn’(?)) what knowledge [he 
knows as intelligence*], for his (or ‘its’(?)) is the world*t beyond*!, (b) Let 
him teach** [in the presence of the Ervad] who is beneficiently wise the true 
word of the Lord [the Din}. (c) And let mental augmentation* (nom. not °dhirh, 
see the Gatha) and this knowledge* impart instruction [in the presence of 
the Ervad which (or ‘because he’) declares a remedy] against that which is 
the discourse of the underhanded [Aharmanal, etc. (trl. curtailed). #Or‘learn’. 

*! Pahliim as = yahisht = ‘heaven’. *2 mistaking ‘havand’ for ‘ht-ahvand’. 

Parsi-persian Ms. trlt. Edin @ agah-dahishn (shagird], ash buland 4mfikhtan, [4n 7] 
(b) kiyash an ¢ dana [Hérbad] 4mizéd (sic) rasti ¢ Hormuzd, [Din 7 Hormuzd], (c) af- 
zini agah [An ¢ Hérbad] kih an ham 7 nihanhé [= ncha(n)ashd (sic vid.)] sakhun [7 [] 
[Ahariman (?) = Aharmégi] ash chérah bih gtiyad] %* (d) Tu bardbar, Hormuzd {pah 
an chiz] kih 4n 7 Bahman khirad, [kish agadah* (vel Agah* chin ham) = astin (sic)] 
khirad nék pah néki darad] % 


Free tr. Who bends his mind on holier things and better** 
Holds by the Faith in every word and action; 

His will must follow close his creed’s profession 

And in Thy knowledge stand distinct at last. 


ultimum varie ([vel ‘quisque vir (de sua propria indole et de eo quod ad mores 
suos et ad facta suae vitae attinet) a malis’]) sejunctus sit [vel ‘erit’]. 

*' Fortasse ‘qui mentem [suam et mentes nostras meliores et puriores reddat’. 
*2 utrum verti potest ‘ad melius et ad pejus’? sic traditio. 

Pahl. text translit. ‘Mtn yehabtinéd minishnd, Attharmazd, avd shapirih', 
amatich? avd saritarih, (b) valman Dind*? pavan kiinishnd vat gobishnd! [kt- 
nishnd> ghal vadtinyén®, gdbishnd7 ghal yemalelfinédé, ash Dind* bara yehe- 
viinéd]. (c) Mtn zak i8 valman déshishnd pavan nadfiikih*! ash kamakoch levat- 
man, [min kar va kirfak pavan avibimih® vadinyén! pavan hand darishnd}, 
aighash minishnik kardé]. (d) Pavan hand i Lak khiradé afdimich gabra nesh- 
man homand, {aigh Gasanik bard yeheviind]. ‘See P. ?D.va mtmich. *DJ., D. 


ins. i, * D. ins.va. 5 DJ., D. ins. 7. °DJ. ins. ya. 7D. ins. i *D. om 7, ° DJ. avimbimih, 
37 


290 XLVIUI. 4, 5. 


Pahl. trl., etc. He who devotes his attention to goodness, O Attharmazd, 
even when also to wickedness* (sic), (b) that man serves the Religion in action 
and speech, [that is, they (that is, such as he) would do actions for it, and 
he speaks words for it, it is thoroughly his Religion]. (c) He whose és friend- 
ship by (or ‘for’) benefit (or ‘toward (?) goodness’), with him also there is a 
desire accompanying* with* it, [i. e., it és thus with those who will fulfil 
duty and charity without fear, and with this consideration, that they have 
done a spiritual action (or ‘are made spiritual’ by it}. (d) Both men and 
women at last become endowed with this Thy wisdom, [that is, they will 
become devoted to the Gathic doctrine]. 

Ner.’s sansk. text. Yat tat*! dehi manasa, Svimin, uttamarh yat nikrish- 
tatarar?, (b) Ayath {iyam*] Dinih karmana vachasa karya, [kila, kartavya, 
tat sarveshar kathaniyé ye Diner* antah* samjatah]. (c) Teshath mitratvam 
sundaratvar) abhilashayet* samam, [yat kaéryena punyena nirbhayatvam? 
kArayet. Punyagrahandya manas4* karyar], (d) yat ayam [l. iyam*] Te bud- 
dhih nirvane narandim ndrindm Aste, [kila, datih Te bhavishyati]. 

1 J. yat tat. ? so J.°; others utkrisht®. 





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Verbatim transl. Principes- bonum- regimen - exercentes regnanto! Ne 
[quidem] nos [in nos reges] malum-regimen-persequentes [regnent] (b) bonae 
sapientiae [in] actionibus, O Pietas (prompta mens), (c) ut-rem-sacram-red- 
dentes (vel ‘dantes’, °ddo nom. pl.) [illi boni-rectores] homini (i. e. viro sancto) 
progeniem* (aipi*-z°), O* Optima, ([vel et fortasse melius, ‘O Aramaitis*, ut- 
sacram-reddens (°dao voc. sg.), vel (semel iterum), ‘O A., sacras-reddas (°dao 
224 so.) homini-Tuo-devoto post*! ortum™! res-optimas*’), (d) [Pro-] Bovil-ve] 
fac-ut-laborent*? (med. loco pass.), Eam [eum gregem] nobis victui valde-Tu- 
augeas*®. * Fortasse verti potest ‘praeter partum’. *? vel (d) ‘Pro B. laborato* 
(loco act.) sanctus agricola’ ** vel fshuy6é, nom. sg. (?). 

Pahl. text transl. ‘Zakaté hi-khfidai padakhshayinishn?, va? al lanman 
zak i dish-khidai shalitat yehevindd’, [aigh, mand khudai i naduko yehe- 
vinad®, alt zak i sarya], (b) i shapir, farzinaké, [aigh farjam+ i mindavam ~ 
pavan frartindih khavitiméds|, zak min kinishnd pavan bindak minishnih, — 
[aigh, mindavam® bindak-minishniha? vaddinyén‘]. (c) Yéshdasarih® 1° an- 


j 


» 
i 
; 


XLVIII. 4, 5. 291 


Ner. trl., etc. Which thing do Thou bestow (reading-éd as 224 pl.), O 
Lord, which is the best, and also the more base (so J.2, see the Pahl, or ‘the 
more exalted (? utkrisht? = ashyascha’ = ‘the more holy’)) with thought. (b) 
This Din is to be fulfilled in word and in deed, [that is, it is to be fulfilled, 
and proclaimed by (or ‘to’) all who are born within zt, this Din]. (c) Let 
one* therefore seek the friendship of these persons and happiness* (or ‘good- 
ness’) together with them, [which may produce fearlessness through righteous 
action; but that action must be performed for the purpose of apprehending 
sanctity with the mind], (d) because in the end this Thy wisdom shal* be* 
that of doth men and women, [that is, it shall be Thy gift to them hereafter|. 


Parsi-persian Ms. Kih dehad minishn, Hormuzd, an [] [veh = shapir], [wa = va] 
kih ham 4n badtari, (b) fi Din pah kunishn, gobishn, [ {a= va] kunishn 6 (or ‘d’) 
kunand, gébishn 0 (or ‘6’) gfiyad; ash Din bih béd + ya‘ni + bashad * (c) Kih an 7 @ 
(or ‘6°) khwahishn-kunad pah néki, ash kAmah ham awa, [kih kar u kirfah pah bi-tarsi 
{kunand (?) = vagénand), pah in dashtan [kunad = vdgina(é)d*}, kash andésidan kunad] ** 
(a) Pah in ¢ Ta khirad akhir (or ‘akhar’) ham [mard zan] hend, [ki Gaséni bih btid] * 





Free tr. Let the good lords bear rule; those evil never, 

With well-planned deeds of wisdom, thou Devotion, 

Hallowing to man his* children’s* highest blessing. (* or ‘from birth his’.) 
For holy herds use toil; yield thou us food. 


shitaan akhar min zerkhanishno* pahitim, [akhar min zerkhunishn6é avinasih' 
pabltim']. (d) Zak i® Géspend yarzidar [vastrydsh] zak i? lanman rai_khdir- 
ishnd fshtivinishnd!%, * [aighash khurishnd i li man Zaratishts hdmanam, [i]* 
havishtand it li bard sazishnd]. +See P. ?D. paddkh-. * D. has ya(?). *D. paddkh- 
shai (?). 5M. om. to 5. ° DJ. ins. 3%. 7D, %shnih. * DJ. °sar. ° DJ. om. DJ. ins. ior I. 
11D, and (or ayo) akas (so). *? D. om. i. 18DJ., D., M.-inishnd. *D. ins i. * [i] supplied. 

Pahl. irl., etc. That Thy good monarch 7s to exercise™! rule*! (or ‘to 
be made king’), and let no evil ruler be our sovereign, [that is, let ours be 
a good, and not an evil monarch], (b) one who is good and also wise, [that 
is, one who understands the conclusions of things through his piety], and one 
whose actions are performed with a perfect intention, [that is, they should 
accomplish a thing with perfect-*mindedness*]. (c) The sanctification of men 
after birth is the highest* good*, [that is, innocence from birth és the best 
(the ‘highest good’)]. (d). That which appertains to the Herd’s labourer* [to 
the husbandman] for us, i.e. as duty, is to make food abundant, (or ‘thriving’) 
[that is, by him my food (mine, Zarathusht’s) is to be thorougly prepared 
(or ‘provided’), and that of*2 my disciples as well], ** Infin. for imper ‘His is 
the ruling’. *2 or ‘to be prepared by* my disciples’. 

Ner’s sansk. text. Etesham surajyam prithivipatitvar* bhaiyat; ma 


. 


992 XLVIIL. 5, 6. 


etesham dushtarajyamh bhiyat, [kila, griharn surdjiidm sundaram bhtiyat; ma 
etesham nikrishtanam bhiyat]. (b) Uttamo nirvanajiiah, [yat nirvanam? kirnchit 
suvyaparam janati], yat kartavyath, tat samptrnamanasa sarvarh karantyaihl. 
(c) Pavitrikaranath manushyanam pagchat yat jatandth utkrishtabhuvanam2, 
[pagchat yat jatanarh evar) avabodham* (? -ah) utkrishtabhuvane]. (d) Gavarh 
virachayita*, [pagupata kutumbinah] so ’smabhyath khadyam* sphitayati, [kila, 
asmattanum vardhayati®. Ahaih Jarathuctro* bhavami, ete cishyah me sam- 
sarge* bhavanti]. ‘ J.‘ ‘vane. 2J.4 °krishtai-bh®. * J.* °dhayitum. 

Ner. trl., etc. Let the earthly authority*! of these rulers be a beneficial 
sovereignty; let no misrule be theirs, [that is, let the house of the good 
sovereigns be well-ordered, and let not the rule of these degraded ones pre- 
vail]. (b) The best (i. e. the good) man és wise concerning the end, {which 
means (see aigh) that he understands that the end* 7s to de something prac- 
tically* righteous ([or “vane ‘he understands matters piously in the end’})]. 
Whatever is to be done dy him, is to be done, all of it, with a perfect 


GL qeIgIINGW) of} sey -06()brbaerey 12S wer 6. Text. 

wevdy beysujag -eprgorrwly CLUBS MES aU, 

esupdral wg aay») ~gughng Ono manana 
S220) bsvgy why “Orfoss ay epss 





Verbatim trl., etc. Illa Bos sacra ([vel fortasse ‘Aramaitis*’]) enim 
nobis felicitatem-domesticam, Illa nobis coptinuam (b) det [vel ‘dabit’] vim 
Bonae Mentis [in-]-beatitudine [vel, O Tu beata (°dhé = °dhya)]. (c) Itaque 
{ad id consilium gratiae plenum reddendum ei [Bovi, i.e. in gratiam (causa) 
hujus Bovis vel A-tis*, i.e. ad nostram A-tim, (i. e. diligentiam* in laboribus 
agri-culturae) remunerandam] Sanctitate (i. €. Causa sancti nostri in agri-cultura 
studii) Mazda arbores-herbasque augebat [vel-gebit, faciens-ut-crescerent 
[-scant]] (d) Ahura mundi [vel ‘vitae’] in-partu [vel ‘in-ortu’] prioris. 

Pahl. text translit. *Mamman zak lanman khvarth? [min géspendan| va? 
zak lanman tikhshishnd* [nirtké] (b) yehabtinéd tikhshishn* zak ? Vohtiman 
arzik, (c¢) aéttind pavan zak i valman® tarsakasih’, [amat Tora khadik-dad 
tano** bara did®] Adharmazd ddrvar (or ‘hirvar*’) vakhshinad®, [aighash bara 
afzayinéd] (d) Atharmazd dén ahvan3 zak i fratim rai, [dahishnd!° t Voht- 
man rai]. ‘See P. 2DJ. *ishn. * DJ., D. ins. va, * so D.; DJ., M. kirfik. 5 all tikhishn 
(or ‘tyakhishn’), * DJ. ins. 4. 7 so D.; K.® “agahih (?), DJ. Sagahih. * so DJ.; K.® 
yehabiind. * so DJ, possibly (?); others °€d. 4° so K.; DJ., D. (?) dakhshak (altern.). 

Pahl. trl., etc. For that one gives* us (see 5) comfort* [from the herds], 
and that one gives us [strong] vigour, (b) yea, that one gives us vigour, the 


2. eee 


XLVIHI. 5, 6. 293 


mind]. (c) The purification of men after their birth* is for* the best world* 
(utkrisht-1 as adj. vahista = bahisht = ‘heaven’(?)), [that zs their intelligence, 
after they are born appertains* to* the better world*|. (d) The one who 
arranges* for* the Kine, [that 7s, the agriculturalist’s herdsman] is increasing 
the supply of food for us, [that is, he causes our body to increase én vigour. 
TI say* this*, and 1 am Jarathuctra; and these are my disciples in their 
association* (?) with me (or ‘in their production’ (see the Pahl.))]. *!‘landed’(?). 
Parsi-persian Ms. An at nék-khuda padishah [=(?)] [bad=Jjdnindd] []} ma* ma 
an ¢ bad-khuda padishah bad, [kf, man khudé 7 nék bad [] [ma* = var (sic loco va + al)] 
an ¢ bad] (b) ¢ veh, dana, [kai, akhir* ¢ chiz pah néki danad], an kih kunishn pah pur 
minishni*, {kfi, chiz pur minishni* kunand [f ra nék khudai —=valman ré hi-khiddi 
jantinéd] * (ce) Béd -+ baki + kunandah 7 Adami pas az zadan buland [pas az zadan 
an(?) akah (sic = anagah) buland [darad = jaénstind*] (d) [] gésfend varzidar, [vastryésh*] 
an 7 ma ra khfrishn + ya‘ni (sic) [] [afztmi-dehad = fshuvinishn], [kish khtrishn 7 
man kih Zaratusht hastam, shagirdan 1 man bih sazad [= sAzishn]] * * Or ‘akhar’. 








Free tr. For they will give us pleasing homes and power, 
Long-lasting strength in grace of Good Mind, Lord, 

For her He grew through Holiness the pastures, 

The God, in birth of all primeval life! 


desired* (as nom.(?) or accus.) of Vohiiman, (c) and therefore will* Athar- 
mazd cause the plants to grow for the sake of blessing* (or ‘reverential* 
recognition* toward her’) [since He created the body of the one only-created 
Kine, i. e. he will cause them to increase for her], (d) He Atharmazd in 
accordance with (or ‘on account of’) His first production in the world, [in 
accordance with the creation of Vohtiman*]|. * See the Gatha. 

Ner.’s sansk. text. Yat idari sarveshaih cubhapramodamh gavaih pagina 
vyavasayo [vichitrot] (b) deyat balavatah* uttamamanasah* priyataram. 
(c) Evar tat* yat* dakshinddanam [guroh? Ervadasya Gauh* eka pradadyat], 
§Syaminah vanaspatimn dadydt? [tesharn muktatmanam'‘] vriddhir bhdyat. 
(d) Dadarasya* (sic?) [lege daditur** asya] antah* utkrishtabhuvane janani- 
jatah [-ta*] prathama (srishtidatih Bahmanasya]. ' So C.; J.* °trata. 2 J.* °ruh. 
+ J.4, J.* om. from 3 to.3. ** or ‘dhatur’. 

Ner. tri., etc. (a, b) Wherefore let the zealous [and distinguished* 
(thinking of nari (?))} person produce this joyful benefit. for* (or ‘of’) all the 
herds and flocks, the more desired* disposition of the strong* and best mind. 
(c) And so let the [one only Cow* give* forth (sic) that which és] the bounti- 
ful gift [of the spiritual master and Ervad]; let her* give the tree of the Lord, 
and let her* become the source* of increase [to these emancipated (or ‘righteous’) 
ones], (d) for this was the creator’s (so N. B. = Ahura*M.*) first engendered pro- 
duction within the better* world, [it was the gift of the creation of Bahmana*]. 


294 LXVIII. 7 


Parsi-persian Ms. Chih an ma Asani [az Gésfendan], [] 4n ma kushishn, [kit [dehad 
= dabina(é)d*] ] % (b) Dehad tuwanai w’an ¢ Bahman ummid (¢) édinm pah an ¢ ft bandagi, 
[kih Gay* ytidad (?, vel Gwada*, vel yakdad) = Pahl. ayikdad*] tan bih dad] Hormuzd 





ggg hore. ("aypamg).ceeg)- orn -cge easy (2) PGE Oe-<} 7. Text. 
wo 29>9-2elogw)9 29 Leyswing ayrgorul ios woo yay 

(2)egasqeb * Deep an}. ayy sr Foqy-s09 99,99 geval sues 

Vel parm? Gaus )rop “639 Joysose “ye Gag by an 


Verbat. trl., etc. Deorsum Furia-incursionis [nomadum hostium nostro- 
rum minime agrum-colentium] subjicitor [-jiciatur]! Contra ictum-invidiae [ejus, 
id est, contra et aggressum obtrectationum et contra impetum armofum ejus] 
(contra) ferite*!!, [id est, eum successu omnino repercutite] (b) [vos] qui ad 
[apud] Bonae{-am] Mentis[-tem manentes (vel ‘in praesidio et potestate B. M. 
stantes et agentes’) ]tenere-[vel melius sustinere-] cupitis (c) Sanctitate [illud] 
refugium*? [vel illam viam (? lege vayam*?)j, cujus consociationis* est] vir 
benignus [i.e. sanctus civis noster]. (d) Itaque [illud refugium*?(?), vel illam 
viam*?(?)] huic [pro hoc viro sancto] in domo[-mum* (?) vel in creatione*(?)[-nem]] 
Tuo[-um, Tuam] (in) ponam [i, e. constituam], OA. 

*1Vel ‘cum ultione attingite’(?). *2vel lege vidyam (nt., vide annotationes) ‘sustin- 
ere-cupitis Sanctitate illam sacram-doctrinam -- itaque pro sancto illam doctrinam: -’. 

Pahl. text trit. ‘Bara Khéshm (or ‘Aésh°’), bara! yehabtinéd! padirak? i 
aréshk6*1,va3 padirak nasinéd, (b) mintand‘ pavan Vohiman dahishn6é darishnd* 
yehevinishno', [aightand tané* ¢ nafshman pavan frarindih yakhsenunishn6'). 
(c) Avd zak i® Ahardyih navidih? ash! zak i® 4s4(n)-minishnd* (?)® gabra i 
afztinik, {aighasht nafshman tand* avd zak navidih* vadinishno!*]. (d) Aétind 
zak dim’ Lak! dam!, Aftharmazd! ‘see P. *DJ., Mf. om d. *so K.°; DJ., D. and 
P. om. *D. man perhaps altered to min. *D. om. *D. om. 780 P., others falsely write 
nevék®. *DJ. ins. 7. ®or ‘hémntnishnd; not *asmanishné (?); all seem dsa°, or asa®. 
0 DJ., D. and P. kinishn; K.*, M. vadtnishn. 

Pahl. trl., etc. Against the Wrath of the envious deliver ye a meeting 
(or ‘an encounter’), and destroy ye him, attacking* (so*, not ‘destroy his 
attack’) (b) ye* whose should be the having” (sic) of the gift of (or ‘through ’) 
Vohiiman, [that is, your own body is to be maintained in piety]. (c) To that 
which is the tidings (or ‘invitation’, reading ‘vidyarh (?))’ of Aharayih, to this 





XLVIII. 7. . 295 


firwar afztin-kard, [kfish bih afztini*-kard] » (d) Hormuzd andar jihan péda**-kard ¢ awwal 
ra [pédaish*+, [pédaish** (?) = ddm] ¢ Bahman ra] x “ Or paida®. 





Free tr, Down be curst Raider* cast! ’gainst Fury smite ye, 
Ye who through Good Mind’s grace still wish to hold by 
That help* whose bond of Truth bindeth the holy; 

So in Thine house*, O Lord, place I that help. 


he who is the man of peaceful mind delongs (so*)', [i e. his own body (or 
‘person’) is to adapted (formed) for that. invitation (or ‘tidings’). (d) And 
thus, O Atiharmazd, does** that creature become Thy creature. 

*1 See the Gatha. *%or ‘is that creature of (i) Thy creation’. 

Ner’s sansk. text. Nitantarn kopam nitdntarh dadyat pratikilarh 
irshyAlumanushyasya yo *pramanath! vadhati (so reading, or ‘pramanam! (?) 
vadati’ (?)), [tasya pratiktlarh gishyapayami*]; (b) yat sarvaih Bahmanasya 
datigrahandya bhavitavyam, [kila, sarvaih garirar sviyarh? suvyaparena 
dharaniyath3], (c) yat ida punyar manonyarh* ((2) lege ‘*manenyarh’ (?)) 
(prakatari] narena gurutarena‘, [kila, sviyasya*(?) tanoh tat yat manonyarm(?)*, 
[(i.e. manenyarn*(?)) karyarh]]. (d) Evam asau srishtih Te srishtih, Hormijdasya. 

2 J.4 pra (= apra?(?)). 235.3, 3.4, 0%. 2 J8, Jf dhar’. ‘ J.* guruna. 

Ner. trl., etc. Let him who smites beyond measure, [or ‘let him who 
speaks* (?) prudently*’ (pramanarh (?) vadati (?))]) offer an excessively great 
resistance to*! the anger of the jealous (or ‘envious’) man, [for 1 inculcate 
resistance against him], (b) which ought to be done by all for the securing 
Bahmana’s gift, [that is, their own bodies* ought to be maintained in* the 
works of practical piety by all], (c) because this Sanctity is to be [manifestly] 
understood* ((?) manenyam = vidyam(?)) by, (or ‘through’) that greater 
teacher (or ‘more (most) powerful man’), [that is, what appertains to his 
own person (or ‘self’) és to be* thought* of*, and accomplished]. (d) Thus 
that creation ecomes Thy creation, Hormijda’s. * Or ‘excessive anger’,” but ni. 

Parsi-persian Ms. Bih khéshm ((?) vel héshm* sic etiam in aliis codicibus) [] [ha- 
mishah =hamd (?)] dehad [dtr az= rdik* min] pazirah 7 hasad [] pazirah nist-kunad, 
(b) kih *4n(?) [= tan] pah Bahman pédaish*™* [] bavad [= jantinishn*], [kfi, ’an (? pro 
tan) tan i khwésh pah néki darad] * (c) An 4n i Sawab [] [khwahishn (= navidi) [ ] 
(dosh = vadash] an [ Asani] (?) [= asiminishn*? (? or asa°) mard ¢ afztini, [ki [] khwésh* 
tan an 4n khwahishn- [sic vid.J-kunad = navid*-kunishn] * (a) Bdtin an pédaishi™ 7 
Ta, (ki = dgh] pédaish** ¢ [Ta = Rak), Hormuzd. * *1 Or ‘paiday®’. *2 for asan- 
(?); or it might be 4dmunishn (sic). 


eee 


296 XLVIII. 8, 9. 


AIPA? suI29»») Copy dy -auahng -aprgeorraly bg 9 8. Text 
49) yeas Dass -gnsswnas 402 bays dog ag 
809994199 ose) ¢) » (40g 44) 884 pty 49 a bese Aug 


gb )anay cgywwdhwsogie a) aS -peunal 

Verbatim trl., etc. Quae [est] Tibi Boni, O Mazda, Regni, [i.e. de (vel 
pro) Bono Tuo Regno] precatio™, [i.e. qui sunt ritus vere idonei et sacrificia 
efficacia ad Tuam Potestatem spiritalem obtinendam, confirmandam, et angen- 
dam]? (b) Quae [est] Tibi Beatitudinis [i. e. praemii-gratiae] Tuae [(vel’‘Tui’) 
precatio™! a Te inspirata] mihi, [i. e. in gratiam mei idonea ad id praemium 
consequendum], O Ahura? (c) Qua, [id est, per quam precationem] Tibi [vel 
‘Tuos’ (Thw6oi = Thwé) = Thwaya(n)** per] Sanctitate[-tem] prope-accedentes, 
[i. e. propitium-accessum-invenientes*?] adjuvantes-oblatores*? quaeram (d) 
[ego in*4] Boni Spiritus actionum[-nibus** vivens*#?] #1 Vel ‘quae est [mea] 
possessio*, i.e. portio* (?. in Tuo R.’? (aegre). *2 vel ‘in-propitio-accessu (loc.) [accedens] 
quaeram’. ** vel ‘oblationes’. ** vel fortasse melius ‘ego actiones B. Spiritus,| i. e. fidelium 
Tuorum] (actiones) stimulans*’. ** 4 — y — yg — ov » = ya (+ anusyvara). 

Pahl. text translit. 1Kadar Lak, Atharmazd, zak ¢ shapir khvahishn2 
i khddayih, [aigh, khfidayih i shapir i Lak, ash afzdyishnd min maman?+!] ? 
(b) Kadar hana tf Lak tarsagahih* (sic), mtn min Lak’ manikand, Adhar- 
mazd, [aigh, havishtén i li, ashan mozd padash yamttinéd]?; (c) kadar Lak, 
Ashavahisht0, dshkaraké rad khvahishnth®, [aigh, rAdth {7 av07 Lak? Ashka- 
rak6, kadar], (d) mn pavan Vohiman ktinishné yakhsenunidarth, [aigh pavan 
frarindih® yakhsenunidarih*+! av’ nafshman shayad kardand]? ‘See P. *DJ., 
D., M. * P, ins. am bara yemaleltin; so D. recent. * DJ., M. °agahith; D., K.® (?). 
*Mf. om. %so DJ., D.; K.5, M. %shn. 7 DJ. i avd lak; Mf. i lak ayo; K.5 avo 7 lak; 
D. avo lak. * DJ. %h; D. °an. *® DJ. and P. 

Pahl. trl., etc. Which is the good desire (or ‘prayer’) to Thee, O Adhar- 
mazd, for the authority, [that is, from what does Thy good authority secure 
its extension]? (b) Which is this Thy reverential*-recognition*, O Atharmazd, 
which belongs* to* my* people, and which comes from* Thee*, [that is, which 
és my disciples’?; their reward comes to them* thereby*]. (c) Which 7s for thee, 
O Ashavahisht, the prayer for (or ‘of’) the open (or ‘distinguished*’) offerer, 





4 Gas dsaresyody SIDE SS OK wa youl naling 6.0. Text. 
AM tors 899 O40 AUG AUPE HD 40 9 5) 119965396 
bepssysg -atprdanlp 4p gona axe pa (dee) )obe aye) 
& yee 4492 B04) IY 10 Oa ay Dyporgyybas ee eb 


Le a ar e *y ~ 


XLVIII. 8, 9. 297 


Free tr. Which is for me the prayer for Thy good ruling? 
Which for Thy recompense for me, O Lord? 

How shall I search out face to face the givers 

While I the Good Mind’s deeds help on? 


[that is, the generous-liberality which is manifest to Thee (or, ‘as for Thee’), 
which zs i¢?], (d) whose possession** zs acquired through the deeds of Vo- 
htiiman? [That is, it is necessary to make the possession** of it one’s own 
through piety]. *NB. Tarsakasih* distinctly means here ‘honour from God to man’ 
hence ‘reward’ (see mozd in the gl.) = ashdis. 

Ner.’s sansk. text. Kada Te Svaminah Uttamasya samihe rajyath ? [Kila, 
rajyam gurutaram, Tvadiya vriddhih, kada?] (b) Kada Te bhaktigilan* ye*! 
manonyan*(?)? (sic, lege madiyah*(?)), Svamin, [me cishyah cighrath prasadam 
te? prapnuvanti?] (c) Kada Te parisphutarh prakatarm|[-am*] dakshinarh samihe, 
[yat dakshina* ayam*(?) Tvaih‘ prakatah* ({lege ‘dakshina ya Tava* prakata’ (? vel 
‘dakshino ’yam Tava* prakatah’?)|) kada bhavishyati], (d) yat Bahmanasya kar- 
manah dharanamh sadvyaparena® dharayishyanti, [yat sviyena cakyate kartum]? 


Boley ac SOU Va ae ROYON Vale deeds; den ins, te: “Jey dace Ne ayam 
tvam; C. dakshinayatvam-; P. °ayam tvam. ° J.*, J.* suvy®. ** Comm. corrected. 


Ner. trl., etc. When shal/ I desire (or ‘pray for’) Thy Kingdom, that 
of the most exalted (or ‘best’) Lord? [that is, when zs the greater kingdom 
coming, that development (or ‘increase’) of Thine]? (b) When does 7t* come* 
to* Thy*! religious devotees who are - - -*, O Lord? [when do my disciples 
arrive expeditiously at theirreward?] (c) When shall I seek* for* Thy bounty 
so illustriously* (Asha° recalling the fire) revealed, [which* means* (aigh) the 
bounty which Thou rececvest, when shall it be manifest? ([or. ‘this liberal 
one of Thine, when shall he appear’?|) (d) when they shall acquire the pos- 
session of Bahmana’s action through good conduct, [when it shall be pos- 


sible to do thus of one’s own power*?]. *!Manonyan, or manyony? (so) here trans- 
lates manikénd simply as—=‘mine’; see me cishyéh; but man=‘to think’ may possibly 
have been seen, as in y, 8. 

Parsi-persian Ms, Kudam Tf, Hormuzd, an ¢ veh khwahishn 7 khudai, [kt, khudai 


7 veh 7 Tit ash afzti (? lege -tin) az chih? [Ma-ré bih — = am bana jamntin*]] * (b) Ku- 
dam in ¢ Ti bandagi kih az TA mayan, Hormuzd, [ka, shigirdan 7 man ashin muzd 
padash rasad]? s (c) Kudam Tt Th(S)awab* + buland [= Ashavahisht] zahir sakhawat 
khwahishn, [ki, sakhawat(i) {] ¢ Ta [4n= zak] zahir kadar (sic)], (d) kih pah Bahman 
kunishn dashtari, [ki, pah nék[-i = -7] dashtari 4n khwésh shayad kardan] ? » 

Freetr. When shall I know if aught for me Ye govern, 

O Lord, through Holiness o’er griefs* and fears 

Aright for joy to me show* Good Mind’s favour; 

Let Thy true** prophet find how grace is his! 

Verbatim trl., etc. Quando (vel ‘Nonne’) scivi [scio, vel ‘sciam’”] si cujus- 

quam* (i. e. aliquid] regatis? (b) O Mazda, Sanctitate cujus, [id a si in eam 





298 XLVIII. 9, 10. 


dominamini quae sit] mea oppressio*! [et mea] dubitatio, [i e. si dominamini 
in meum dubium ut oppressionem illam tollas et hoc dubium resolvas]* ? 
(c) Recte mei [vel mihi, i.e. (pro me)] (Jegitimum-)gaudium*? Bonae eratiam- 
suavem-et-mirabilem Mentis (d) inveniat [(vel illud gaudium plene intelligat*)} 
Propheta [nobis profuturus (sic ad verbum)] ut (vel ‘{etiam inventurus] quo 
modo’) sibi-ipsi beatitudo [propria, i. e. praemium-gratiae proprium] sit. 
** Vel e contrario ‘si in ea* regnetis quae est mea res-certe-cognita*, et si etiam valeatis in 
meum dubium’. **veletiam ‘utinam mea recte fruar(prim. sg. conj.) -- gratia’; vel(semel iterum) 
‘recte mihi dicat (fichim = °tam III sg. perf. imper. vach.) vel mihi dicatur (med. loco pass.)’. 

Pahl. text translit. ‘Aimat? zak dahishn akas yehevinam, amat [tand, ] 
pavan chigamchai*, padakhshahih [nadikih** bara dad, aigh, zak damanak5 
aimat® yamtinéd] (b), Auharmazd! va Ashavahishto, amat pavan zak i valman® 
damano, zak f li havishté rai! Ashkaérako yehevinéd, zak i pavan giimanikiht 
(c) Rast! li, pavan zak i rast‘ zivishnih, zak 18 pavan Vohimané vishipishnd, 
[aigh, amat pavan frarinih zivém, am g6ndak7 7 saritarand taiban yeheviinéd 
vishtiftand]. (d) Akas yehevandndt stiid-homand anshitd’ chigtin zak 7 val- 
manshan [Yazadan'] tarsakdsih ait3. 1 See P. 2DJ. destroyed. * DJ., D. diff. char. 
for “ai. *DJ., D. yehabtind; K.5 dad. *DJ. daman. so DJ., D. so, DJ. *D. tai, 
°so D. (** I think that nadfkih (sic) bara dad may have arisen from the likeness of 
padokhshahih (D.) to pad yeh dehih in the orig.) 

Pahl. trl., etc. When shall I become acquainted with that dispensation 
during which sovereignty, [i.e. happiness (?) (or ‘welfare’)] shall be fully 
established (or ‘ bestowed’) by (or ‘upon’™*) [You] in every particular, [that is, 
when is that time coming], (b) O Atharmazd and Ashavahisht, when, in that 
time that*t which*t was my disciple’s perplexity™ shall become manifest, that*t 
which*t was in doubt? (c) Righteous to me in my just living is that which 
is the destruction effected by Vohtiman, [that is, since (or ‘if’) I live in 
piety, it becomes possible to me to destroy the stench (or (read gimAanik, 
‘m’ restored) ‘the doubt’) of the wicked]. (d) Let the beneficial man (the bene- 
factor), wnderstand how reverence toward*2 them*2 [the Yazads] is increased. 


*1 Or ‘he who is my disciple’. *2so with the gl.; otherwise ‘that which is their 
reverential recognition (reverence) toward them)’. 


pore ba) yeh )(u)}ug , 1095 596 949) 105 Text: 
SOA PE AV IIOP clogs Tfaye ee 
Jero224g9)» bysey)ang rau sow) Qy gus SY MLS 
eR) 2 Es 0) Faeody—syr goad AU A pay 


Verbatim trl., ete. Quando [vel‘Nonne’] O Mazda, intelligentiae, {id est, 
intelligentia spiritali et (in defensionem Causae sacrae nostrae) scientia rei* 





ee 


XLVIII. 9, 10. 999 


Ner.’s sansk. text. Kada asyah siddheh avabodhaii (verb.* f.* not meant) 
[-budhyamano(?)] bhavami, yat sarveshar kimchit [abhilashah (prob. a second 
trl. of chahya, thinking of chan!)], rajyarh [sundaratararn (°tara points to bara (?))} 
yat dcharah (= dad, K.5, as = ‘law’), [kila, aya kalah kadd prapyate |? 
(b) Svamin parisphutam asmin samaye kad& me gishyah* prakat& bhavish- 
yanti? [Asya samayasya me saridehah]. (c) Saralataya me yat [asmin samaye] 
satyena jivitazh bhavet, yat tat Uttamamanasah* vindganarh bhavati. [Yat 
suvyaparena jivitaih bhayet, sarve (am mistaken for ham*) nikrishtatara* 
balishtha bhavanti vindgayitur]. (d) Avabodho* (sic ?) -bhavami (reading Pahl. 
*ani) labhavataih manushyanam, yatha ete [svaminah] ye bhakticiléh santi. 
(Variations not important), 

Ner. trl., etc. When shall I become aware*t (or ‘conscious*’) of this 
success, when the desire of all things, (sic, not ‘the desire of all ’, see the Pahl.) 
the [better] kingdom which the precept teaches, shall have been somewha 
realized, [that is, when does* this time approach*]? (b) When shall my 
disciples be revealed (that is, ‘appear ’) in a marked* manner* (like Asha, 
see the Pahl.) in this time, O Lord, [as to this time is my doubt]. (c) It is 
through my honour (or ‘justice’) when life may be passed [during this time] 
in rectitude, when that destruction takes place which is of (‘or through’) the 
Good Mind. [That is, when life is passed in good works all the most power- 
ful*? baser*? ones are to be*? destroyed*?], (d) for I am cognizant*! of the 
beneficial men, and I understand how these [lords**] who are religious, proceed. 

*! Not ‘the awaking, or intelligence of’. *2 hardly ‘the baser are most powerful 
to destroy’ (?). *3 or ‘pious ones of the Lord’. 

Parsi-persian Ms. Kai an pédaish*! 4gah bavam (vel bom*), kih TA (? = tin) pah 
har kas, padishahi ¢ nék-i bih dehad, (ki, an zaman kai rasad], (b) Héormuzd, [] 
[az = min] Ardibahisht, kih pah ani & zaman, an ¢ man shagirdin [ra = rd] zahir 
bed + ya‘ni+ bashad an 7 pah giimani, (ki, judd giiman bashad = dgh javid giiman 
Jantinéd) ? % (c) Rast [-f = -?) man pah 4n ¢ rast [-i = -7] zistan, an ¢ pah Bahman 
kharab-kunam, [kf, kih pah néki ziyam, am shak*?(?) ¢ badtaran tuwan bad khardb- 
kardan] + (a) Agah [] [bavam [vel bm] = —] stidmand Adami, chitin an ¢ 6shan [iz(a)dan 
(?)] bandagi hast #* ™ Or paiday®. *? slip of pen. 

Free tr. When, Lord, shall come the men of mind’s perfection ? 

When drive* they* hence* this soil* of drunkard’s rage, 

Through whose foul zeal the murd’rous* Karps would plunder, 

And by whose plottings tyrants reign. 
militaris(?)*) praediti-] viri veniunt? (b) Quando [vel‘Nonne umquam’] expellent 
maculationem [vel emittent* urinam* (sic ad verbum)] ejus ebrietatis [sceles- 
torum infidelium a potu somae suae (sibi falso sacrae) ebriatorum] (c) qua per- 
versa-strenuitate, [i. e, malitia] Karpani [hostes nostri veterrimi potu somae 


. 


300 XLVI 10, 11. 


suae exsecrabilis accensi] praedentur*, (d) quaque [mala] intelligentia [dominen- 
tur] tyranni-malum-regimen-exercentes provinciarum? [a Daemone Mendacii - 
inspirati (?)]. 

Pahl. text translit. 1Aimat zak dahishnd2, Afharmazd, amat avo lis gabra 
dén gabrAand padirishn, [aigh, zak damdnako aimat yamttned, amat havish- 
tand i li ribakih bindak yehevinéd]? (b) Aimat®+1 zak dahishno, amatshan 
jundinénd! miitrishné! valmanshand pavan zak’+1 magih, [pavan zak avéjakt 
saritarth]'? (c) Mtin? ganak homand, [aigh zadar homand*], vat Karp hémand, 
[aigh, pavanich!t mindavam i Yazadan kar va kor hémand], raninénd panakih, 
[aigh, pdnakih i#® daman 14 vadimand4] (d) *manich pavan khirad ddsh- 


khadai [homand] pavan Mata, ‘See P. *?DJ., D. om. i, * DJ. ayo li; D. valman 1 
li; Sp., M. valman alone. *DJ., D. ins. i ° D. aimat. °DJ., D. ins. zak. 7D. om. i. 
@D. amat. ° D. °gannak or °rak. 1°DJ. homanand. ** DJ. maman for ich. * DJ., D. 
ins. t. 2% D, om. ** DJ., D.; Me °yén. *° DJ., D. ins. va. 


Pahl. trl., etc. When shad/ that dispensation arrive, O Atharmazd, when 
there shall be a favourable approach toward me“ as a man*! (or ‘when there 
shall be acceptation for my man*’) among men*!, [that is, when is that time 
coming when the progress of my disciples shall have become complete]? (b) 
When is that dispensation coming in which those* persons shall have set in 
motion (expelled) that pollution (excrement) in that magianship which exists 
in (or ‘through’) that unalloyed* wickedness]? (c) They who are the evil, 
[that is, they who are smiters] and Karps, [that is, swch as are deaf and 
blind even in the things of God], these cause the moving on (or ‘expulsion’) 
of our protecting guardian, [that is, they will not /onger effect the protection 
of the creatures], (d) who [are] also in their mind bad rulers (tyrants*) within 
the province. *1 Reading ‘ma* (?) nareshu nar® (?)’, 

Ner.’s sansk. text. Kad& ayath kAlah, Svamin, esharn manushyanam 


+4(92400896(s9) a 6 AW oA 9 saghng rel 11. Text. 
wxiqooas)ss )eoadan lp “st 028090? 41) Garpseady? 1 PUGIE y 
HYCO Gas) cayoas) a ey soyegerees bg 
* So J.* SoASIPDIP +-DQy3H1IG BG ry ayers au ‘UH 


Verbatim trl., etc. Quando [vel ‘Nonne’], O Mazda, Sanctitate-cum Pietas 
(prompta mens sub specie personae animo concepta) (b) veniat[-iet per] Regno 
[-num spiritale Tuum] rem-domesticam-prosperam-habens [ad eam nobis affe- 





rendam et- etiam] pascuis-praedita? [i. e. rem domesticam nostram. et rem 


pecuariam prosperans?] (c) Qui [in*t casu*.] scelestis [-torum infidelium] crude-- 


libus [-ium nos -aggressorum et impugnantium] quietem-[salutis nobis] dent — 


[dabunt]? (d) [Ad] quos (ad) Bonae veniat [-iet] Mentis sapientia, [i. e. in- 
genium acre ad tutamenta nostra contra hos hostes plene perficienda]? 





TROY pt ae oe ae Tr 9 yo eb 2 


XLVIII. 10, 11. ; 301 


madhye manayah! pratikaranata*(?) bhavanti, [kila, asmin kale kada prap- 
nuyanti yat me cishydh prachalanaih* sathptirnarh bhavanti?]? (b) Kada uttha- 
payanti uttamandam ? [Kadé nirmalata* nikrishtatara bhavanti]? (c) Yat anya- 
yinah santi [yat nihantarah santi] acrotavah santi, kimnchit hanimn kartarah 
fadarcakah santi] rakshakah [yat rakshakarah* srishtinaim raksham na kur- 
vanti], (d) yat tat buddhih* dushtaparthivanaih [aste] yat nagareshu grameshu’. 

1 J.4 -A4nim, but h over the line. * J.3, * J.*4 adds vah (sic). 

Ner. tri., etc. When is this time, O Lord, when men*! become an accep- 
tation* (i.e. are accepted* (?), or ‘happily requited™’) in the midst of these 
men? {That is, when are they coming in this time when my disciples are a 
complete advance (or ‘success’ (sic)), (Lor ‘when the progress* of my disciples 
(cishyandm*) becomes (bhavati) complete ?’}) (b) When do they* arouse* those 
who belong*(2) to the good*?? [And when do the baser ones become purity 
(or ‘pure’)?] (c) For since they are lawless [and murderous], and deaf to 
appeals, and to some extent perpetrators of a desertion (or ‘riddance’) [they 
are blind] guardians, [because they do not as guardians effect the protection 
of the creations], (d) when** this* és the perverted* sagacity of evil monarchs 
in the cities and villages. *1Ner. does not accept the Pahl.’s ayo li = ma. *2 was 
this an intentional curtailment with an omission of mtitrishn? ** not‘ opposed’. **or ‘which’. 

Parsi-persian Ms. Kai an dahishn, Hormuzd, kib & 7 [man = ra] mard andar mardan 
pazirah, [ki, an zaman kai rasad, kih shagirdén 7 man rawa tamam bashad]?, (b) [kai 
an dahishn, kishin khtthan (? or ‘khwa%*’ -kunand =jésinénd) [| kharabi [= Pahl. mitrishn] 
dshan pah An (no text) [an = zak] 2 khalisi, [pah an ¢ khalis [ki = dgh] badtari [af- 
ganad = ramininéd]? * (c) Kih bad hend, [ki, zadér hend] [] Karp hend, [kt, [] chiz 
i ia(a)dan kar u kér hend)] randan + ya‘ni + rawa-kunand pasbani, [kt pasbani 7 

_ pédaishi* (or ‘paiday®’) nah kunand], (a) [] kih ham pah khirad bad-khuda [hend] pah Deh * 





Free tr. When cometh, Lord, through Holiness Devotion? 

With pastures rich and pure* well-ordered homes? 

Who peace from murd’rous infidel shall give us? 

By whom shall Good Mind’s skill* be won? 

*Vel si ‘dregvédebis khrarais’ in hoc sensu non accipiatur, tum directim loco ablativi 
(c): ‘Quia scelestis-infidelibus [i. e. in defensionem contra eos nobis] quietem [pacis] dent’; 
sed fortasse stet instr. loco dativi: ‘qui crudelibus quietem submissionis per victoriam 
nostram in deletionem eorum dent’. 

Pahl. text translit. (a, b) ‘Aimat zak dahishné?, Attharmazd' amatt As- 
havahishté, levatman Btindak Minishnih! va Khshatraver, yamttnéd pavan 
hi-ménishnih! avé1 kar? (c) Mtin avé darvandan khrikih [résh‘], va* armésh- 
tiht+4 [akdrih] yehabtinéd? (d) *Avé' mdm zak i farzinaktht i” pavan® Vo- 
himant ydmtiinéd? +See P. ? DJ. ins. i.(?) *D. om. va. *so D. 5D, ins. va. °D. om. i. 
Pahl. transl. (a,b) When shall that dispensation arrive, O* Attharmazd 

















302 XLVIII. 11, 12 


and Ashavahisht*, when he endowed* (or ‘accompanied’*) with the Perfect* 
Mind* and with* Khsh. shall come with home-prosperity (good-dwelling) for 
(or ‘into”) agriculture? (c) Who inflicts lameness, [that is, impotence (harm- 
lessness) on the cruelty, [i. e. the wounding] of the wicked? (d) To whom 
also does this wisdom which is acquired through the Good Mind come? 


Ner.’s sansk. text. (a, b) Kad& iyam datih, Svamin, yat prakatam bha- 
vati* samaih sarptirnena*? manasa? karya3, kartd prapnoti sumanasa sukar- 
mana? (c) Kada durgatimatéizh amarshasya* chhedah[-aih] pangoh aksham- 
asya dadyat* (d) yat idath sarvarh nirvane Uttamamanasah prapnuvanti ? 

* so C.; P. °vanti and °vamti. 2 so Jape abs S all “ya, or °ya, but read 
*ye (?, see the Pahl.). * J.® prad®. 





Ao Le cola Deoguassaguyy bares “Jeera oee-ps 12, Text. 
ORR EpHEY swynrs}ng uhh -ea}uod 3b yay 
Aura Ae 6 +890559 6 AHI Ep NOS -aupstyar. ago} ob basa gat, 
enc So UrNGEEL HOH ‘Pluesyosewy SNe 2) bee 


Verbatim trl., etc. [Qui nobis pacem tali modo dabunt?] Ita illi [i. e. tales] 
sint {vel erunt nobis]-Profuturi* (sic ad verbum), [i. e. principes-Prophetae] 
provinciarum [nostrae patriae], (b) [ii], qui propitiationem*! [Tuam] Bona 
Mente sequantur [-entur], [id est, eam efficere nitentur] (c) actionibus [suis 
per] Sanctitate [-tem, i. e. per sanctam legem] Tuae, O Mazda, doctrinae 
[moti, vel adjuti]. (d) Illi enim dati [sunt ut] oppugnatores*? Furiae, [i. e. 
Daemonis incursionis inimicorum nostrorum cruentorum]. *! Vel fortasse ‘sapi- 
entiam-salutem-nobis-afferentem’; vide chistis in stropha undecima. ‘*2 yel lege [-stro] 
aéshemem ahyd: ‘oppugnatoris contra-furiam hujus’. 

Pahl. text translit. 1Aétaind valmanshan homand stid-hémand!, 7 pavan 
Mata [Frashakard kardar], (b) manshand?2 shnayinidarih?+1 payan Vohiman 
levatman, [aigh, anshita pavan frarandih* ghal shnayinénd‘], (c) va® pavan 
ktnishné¢ rast [homand], va7 hana i Lak, Atharmazd, Amukhténd (sic), [Dind* i 
Lak]; (d) maman valmanshan yehabind yekavimtind’ haméstarih® {1° valman1 ¢ 
Khéshmé*. +See P. 2D. amat®. *DJ. om. i, *DJ., D. and P. “th. *DJ., P. om. ya. ® DJ. 
ins. 1, "DJ. om. va. * DJ., D., P. *néd; Sp. and. °D. star. #°DJ. om. i. DJ. Ano, or avo. 

Pahl. trl., etc. These are therefore the benefactors (or ‘the beneficial 
ones’), those who are in the Province [the producers* of Completed Progress], 
(b) whose reverencing (or ‘enlightening = shnsinidarih’) és with (see Ner.) 
the Good Mind together, [that is, they are honouring (or ‘enlightening, shnas° ’) 
men with (or ‘through’) correct piety]. (c) In their actions [they are] just, 
gS ee ae 





XLVIII. 11, 12. 303 


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. 


XLIX. 
deeayy? HG dee bog) AUDI LUG o 1. Text. 
-su19h.96 AU M9 2D wepreoddop elo) E499 f¥0 
* aways) woe odd wg nw eae “apgvsal 
So 3} NE wale bays aubdb -MMIIQYH *s0 J.™ 


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. text translit. 1Aéttind li haméi?+1, vad avé zak3+1 1% badttim? da- 
mand, panakih mahistd!, faigham*+4, vad tand* i pasind hamai painakih i daman 
chal?+t ktinishnd®], (b) vad zak i amat dish-nikirai® 17 [Aharmdk] chashid, 
va! rastih i Atharmazd, [vat Dind* i Attharmazd]. (c) Zak at® (or ‘Zit’®) 1 
shapir dahishnd! yamtininishné [Vohtiman avd tand* i aishan] aigh, li zakich 
13 li? ardminidart [raminid4r yehevinad]. (d) Zak f valmanshant adsh barat 
khavitinishné pavan Vohiman, faigh, charak 1? Aharmékané pavan frardnbih 
bara’ khavittinishné‘]. +See P. 2D. *DJ., D. *so D., P.; DJ. om. am. *so DJ., D. 
®so DJ., D., M. ™DJ., D. om. *® DJ., D. seem zit, but may be zak at. ° DJ., D. li; 
Sp. la. 7° Mf. om. 

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 


306 ” ALIS. 
od 29995} 496 esse evoR® 4G swssepar ee 2. Text. 
bey gu) “eames ss -aqeajrans ones) Ryo yogy, 
ga2qe2sG() )aw rbeo30 .savgeps “coapye) by -egequig> poh) 
*ealey — gauepssn}ng ssveeagyu)d -3395.96 vob m9 Hos} 


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. text translit. ‘Aetin’ zak i li pavan zak! i valman [kdnishn6) 
pavant vimarth, va? maninéd, [aigh, Diné* vimar bara vaddinyén, hana i aisht 
avd! pésh* yemalelinam]. (b) Dastobar i darvand 1° friftar, minash min rast- 
th résht, (aigh, amatash*++ vijir 1 rast6 madam! vaddnand?, afash résh yehe- 
vinéd], (c) mtin 141+7 Spendarmad, amatash! nikézénd, avo zak! yekaviminéd 
pavan bindak minishnih, [aigh, mindavam bindak minishniha’+! 14 vadinyén?+], 
(d) vate lich yehabinéd, Atharmazd, pavan zak i pavan Vohiman fraz6 
hamptrsaktht, [aighash hampfrsakihich? i*4 I pavan!?+1 frdranih! 14 avayads*] 

1See P, 2K. ins; P. om. *D. nat. *D. levind. *D. ins. 3, °DJ. om. ash. 7D. ins. 
dén (recent). *D. nib. °D, nad. DJ. 4 DJ. ins i; D. I i. DJ. om. pavan; D. ins 

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’. 

Parsi-persian Ms. Edam 4n ¢ man pah [] & [kunishn] pah bimari [] manad [sic], 
[{ki, Din bimar bih kunad (?) [], [kai gurth ¢ Dinyan 4zir = dgh stih i Dinigan 
azar] pésh gtiyam] % (b) Dastir (?) 7 darwand 7 farib*!-dehandah kiyash as rasti (sic) 
zakhm {kunand = vdytinand], [ka, [] [kiyash = amatshdn (?)] hukm 7 rast awar (nab 
= 14] [] [kunand (or *nad)=vagind* (or ‘°na(é)d’)] [azash = ajash* zakhm béd [Din 
= Din}], (ec) kih nah [andar = dayen] Spendarmad, kiyash [nah = 7a] binand, 4n 
[] éstéd (so for afash) pah pur minishni, ki, chiz bundah [] [minishni = —] nah [ } 
{kunand = —], (d) wa nah ham dehad, Hérmuzd, pah an 7 pah Bahman fraz ham- 
pursishn [nah kimand = /é vdgénand*], [kfish hampursishn [= hampiingi(?) [or ‘°gai’] 
ham ¢ pah néki[] 1l@ika (sic) [= Avdyad (or ‘Avayast’ (?))] [hast = héd (sic)] ] * 
* Fréb was formerly preferred in view of frév. 





308 RL 3 04 


~GEoaug 9} +AU 05.396 .sau)e)aly IAG QW eee 3. Text. 
aydr)g “Ywousorsyps) MOO Hog -288999 9739.6 feHpo 


*1 J.* van, *2Comm. ova. bests » 98999 2g)us TOON AO 


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 





sy ogosu ) jeg ghals -Ceoguw Os ass) dymsyrg omy 4. Text. 
290,959.93) apy 0) a9 rg0sso)es00 yep irer wy 40 09 
“ay 24y2a49 ) rosy yl 149940 99.4¢5 )49)>Q poh} ERB LOM 
sAr}eons Leanreds. 4) YA 4K9: OH POM ge 


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 

All allies of the faithless I abjure! * Infin. for imper. 
a good mind, (d) and (in the interval) between (or ‘apart’) I declare allt 
the wicked, yea in the interval (or ‘apart’) from my company, [that is, I am 
separated from al? friendship which is friendship with them]. 

+ Or possibly: within and by itself (?) I declare the company (om. min) of all 
the wicked (or ‘of every kind’); by itself (?) I declare it to be; see Ner. 

Ner.’s sansk. text. Evarh asmadkarh avabodharh Svamino datih* [yat* 
datih* aste, evar agre briimahe, prakrishtai vachasd jiidnarn vidyate]. 
(b) Tat yat punyaih* labhamh** datih, jiayah (fortasse ‘nyayah*t’) [yat pra- 
sidadanaim]. Yah chhinatti, tasya Dréjo; [nigrahar kurute], (c) ydvat adhi- 
pateh abhilashah, yat* Bahmanasya; (d) antardle sarve durgatigdminah 
santi, yat sadai’va antarale bravimi, [kila, yat* mitratdm[-téydh*] samarh 
etaih* vibhinno bhavami]. *! All jnayah* (?). 

Ner. transl: Thus (or ‘ Verily’) the gift of the Lord bestows intelligence 
upon* us* {and what ths gift is we declare forth just (or ‘thus’) in your pre- 
sence, and science (religious intelligence) becomes known through the word]. 
(b) That which és the gift, the religious knowledge (or ‘the system (read ‘nyA- 
yaly (?))’) is bestowing a righteous acquisition, [é. e. it bestows that which és 
the reward of grace]; but he who injures (or ‘cuts off’) a benefit, his is the 
Drija, [that is, he causes the discomfiture, or (his own?) punishment] (c) as 
long as until* the desire for the sovereign, which és* (or ‘that zs’) for Bah- 
mana, 7s experienced, or realized, (d) Upon the enclosure*! (i.e. enclosed and 
so, ‘shut off’) are all the wicked, for I declare them ever thus enclosed, or 
shut off, {that is, from ad? friendship with them I am separated]. 


*1 «Antarale’ ‘in (or ‘upon’) the enclosure’ means elsewhere ‘on the Chandor 
Bridge’ with Ner.; but see the Gath& and Pahlavi. 


Parsi-persian Ms, trit, Edfin ham 4n {] i, Hormuzd*, kamah bih dehad (?) éstéd + 
hast; [in [] [ash & = ash varman] pésh gfyam] %; (b) kih pah Saw4b stid dahishn 7 
Dastitr’ [ash muzd dehad (?)]; kih zakhmi-kunad pavan (sic) Druj, [ash padafrah ku- 
nand] # (c) An am sardaéri kémah 7 pah Bahman (d) % — x no tr. for (d), text as in 
mine omitting Sp. and DJ.’s min, and their gloss. * imperfect. 





Free tr. They who with madness* Raid and Rama cherish 

By tongues their own, and nomads* ’midst our toilers; 

Who strive with evil rites, with holy never; 

These Demons bring through foul creed of the foe! 

Verbatim transl. (with paraphrase). Qui mala-intelligentia, [i. e. pro- 
positis suis crudelibus excogitatis] Furiam-incursionis augebant{-eant-ebunt, 


i. €. campum et fines caedis ejus daemonis propagent{-gabunt, et saevitiam 
39.a 


310 XLIX. 4, 5. 


ejus inflamment[-mabunt]* Ramamque([(?), i. e. Inertiam et desolationem* (sic) 
vastationis a Daemone effectam ([vel, lege Remem, i.e. ‘qui plagam necis ab 
eo infideli inflictam instigent(-gabunt)]) (b) suis propriis linguis, [i. e. incanta- 
mentis suae nefastae Religionis* et omnibus dictis aliis turpibus] inter-[nostros 
cives]-per-diligentiam-fortunatos [habitantes, ipsi tamen (tametsi incursiones 
tam cruentas faciant, unde vitam quaerant)| minime-prosperi, (b) quorum 
[etiam] non bonis-factis optatio (vel ‘voluntas’) [est, i.e. quorum praecationes 
et contentiones nefandae ritibus et sacrificiis legitimis numquam ad effectum 
promotae sint, sed ex-contrario| malis factis, [i.e. quorum optationes et pre- 
cationes profanis caerimoniis et saevis facinoribus ad fines propositos ex- 
secrabiles perductae sint] (d) hi [scelesti-infideles sic Furiam-incursionis ex- 
citantes et adjuvantes] Daevas-daemones advehent [ad incepta sua consum- 
manda et eos ut deos patriae constituent] qua*!, [i.e. per eam quae] pravi- 
infidelis Religione, [i.e. quae religio perversa infidelis sit]. *! Vel ‘quae R’. 

Pahl. text translit. Valmanshan dish-khiradd hémand minshan kheshm 
varid! (vel ‘vahrid*’) yekavimiinéd6, va? aréshkoch, [aighshan dén tand3 parish 
I¢ kardé yekavimiinéd] (b) zak i nafshman® hfizvainé fshuvinénd min zak ¢ 
afshuvinishné® [i lakhvar? 14 avayado fshuvinidané’+*]; (c) valmanshand 1a 
hi-varsht kimak min dish-varzidér hémand, [dén var-homandih I? pavan 
hana? darishné'°}, valmanshan shédayy&!! Dastébar hémand, miinshan zak ¢ 
darvandiha Dind*®, +P. va khirad. ?P. om. *DJ. ins. i. ¢so DJ.; D., M,, P. friff; 
DJ. ins. 1(?). 5 DJ. ins. va or-6. °P. ins, min zak. 7DJ. ‘nédd. ®see P. ® DJ. aé. 
10 DJ. darishn. 11 so DJ. 

Pahl. transl. Those are indeed evil-minded (i.e. insane or bad-hearted) 
by (or ‘upon’) whom wrath is poured down* (or ‘increased’) and envy like- 
wise, [that is, a confusion (or ‘deception’) has been wrought within their 
person (or ‘body’)]; (b) and it is that which their own* tongues* increase 


4 AAI IAW .sUpsNeled 1496586 ctyyyy ae Text. 

j ~8d3 Qy3.4)} 496 ido ) 89 qubdb “GR HOM “gH 

aereeseeSroy ~80) 089 39 ‘Capon 44325 goang (a) uy 

350 )roypas 2b) Greody aeepaeasee 824 gjoals 1AM BY 9 90 9 
Verbatim transl. (with paraphrase). Sed ille (ipse*), O Mazda, abun- 
dautia (que) ubertasque [nostra est, i.e. eas dat] (b) qui Religionem [veram 
et sacram* nostram] per Bona[-nam] ordinans-protexit Mente[-tem]; (c) De- 
votionis (promptae mentis) quisquis [vir, (i.e. quisquis servus Dei devotus) per] 


Sanctitate[-tatem nobis sic (vide supra) bene-faciens, et] civis-honestus* [vel 
“generosus*!’], (e) und-cum-his(que) omnibus, [i. e. una cum omnibus aliis 


XLIX. 4, 6. 311 


from ds decrease; [and which it is (or ‘was’) not necessary (or ‘ desirable’) 
to increase back again from its decrease]; (c) by*! them good actions are not 
desired*, for* they* are malefactors [when (or ‘if?) we are in any doubt as to 
the meaning thus we must hold]; (d) and they are Dastirs of the Demons, 
whose is a/so the Religion of the wicked. * Oblique by position, or ‘as theirs’. 

Ner.’s sansk. text. Te dushtabuddhayo bhavanti ye koparh! varshantah** 
santi saramarjanaih? yat, [kila, svamino® antah tanau? pragnamm (!) kurvantah 
santi?]. (b) Yat sviyajihvayaih vindcganarn tat avindcanath, [punar api na* 
abhipsayet! vinacayituia]. (c) Te gubhodita na vaiichhitah, ye dushtasamacha- 
ritah santi. [Te nirmalatvam dharayet]. (d) Teshdih Deva guravah santi, ye 
{antah], durgatimatar Dinih. Variations unimportant. 

Ner. transl. They are of evil intelligence (or ‘disposition’) who are 
raining* down* anger, which ¢s* yet a purification* (?), [that is, by this means 
the masters are instituting an investigation (?) within the person (or ‘body’) 
(sic)]. (b) What is destruction in (or ‘through’) their own tongue (or ‘language’) 
that ¢s no destruction, [because again also (at another time) one may not desire 
to destroy]. (c) Those who are well-born(?, or ‘well spoken of*’?) are not 
desired by them, but* they who are evil in their ways; [let a person there- 
fore all the more hold Thy purity fast]. (d) The Devas* are their* spiritual 
masters, they who [are within]; and their Din is that of the wicked! 

Parsi-persian Ms. trit. Oshan bad-khirad hend kih* shan kheshm* [] [khirad = va 
khirad* (? sic)], éstéd [] hasad ham, [kfishin andar tan [] [fréb = frifi] kard hast], 
(b) an ¢ khwésh zaban afzini-kunandah az an i nah-afztini-kunandah [[] [az 4n= mn 
zak] ¢ nah bayad afztini (sic)] * (c) Oshan nah nék-kunishn k&mah kih bad-ikhtyar*- 
kunandah hast*;. {andar shakmandi [] pah in dashtan (?)]. (d) Oshan [] [Déw = Shah*} 
hukhm hast, kishan* én 7 darwand(?) Din, [bar hast darwandén darwand = madam 
hast darvandén darvand] %* 


Free tr. But he will bring us blessings, Lord, and riches 
Who guards our Faith, through Good Mind’s ruling power. 
Through Holy Law shall each true patriot devoted 

With all Thy saints within Thy Kingdom dwell. 


talibus civibus*? honestis] in Tuo Regno, O Ahura, [ut fidelis erga patriam 
defensor noster agnitus honorabitur, et semper sic clarus manebit}. 

*1'Vel etiam fortasse ‘valde-sapiens*’. ** utrum ‘his omnibus (i. e. ubertate et 
abundantia) praeditus’ vertere possimus, necne? 

Pahl. text translit. Aétind valman it Adharmazd shirinih va charpih, 
[aighash mozd yehabiind?], (b) man zak Dind* sardarih pavan Vohiman, [aigh, 
zak § min Dind! pédaik pavan frardindth vadainyén’+2], (c) pavan bindak 
minishnih kadarchai Ahardyih khip shindsakih?, [aigh, kadarchai kar vas 
dina shindsakihé vadinyén]. (d) Valmanshan harvisp-gdn® hana i Lak khidayih, 


312 XLIX, 5, 6. 


-Afiiarmazd, [valmanshén min sardarih pavan frartinéih vAaddnaid, ashan 
-shalitath min Laké)], *D, om.i *see P. ins. *so D, *P..om. *D4J. 

Pahl. transl. Thus that one zs (or ‘his’), O Atharmazd, (‘are’) the 
sweetness* and agreeableness*, [that is, they are bestowing a reward upon 
(or ‘from’(?)) him]; (b) those favours are the chieftainship of the Religion 
exercized in accordance with a Good Mind, [that is, they shall (or ‘do thow’(?)) 
fulfil with correct-piety whatever is evidently from the Religion], (c) and 
everything which is Aharayih’s beneficial wisdom they shall (or ‘do thou’(?)) 
fulfil with perfect-mindedness, [that is, they shall fulfil all duty and legal 
requirement in an understanding manner]; (d) theirs* (oblique by position 
(see even Ner.)) of every sort (or ‘theirs all’) 7s Thy sovereignty, O Adhar- 
mazd, [that is, theirs* (see Ner.) who would exercise authority with piety; 
their* sovereignty 7s from Thee]. 

Ner.’s sansk. text. Evari yat, Svamin, uttamatvarh mahattamatvath 
[prasddam dehi], (b) yat asyah Dineh adhipatih*! Bahmano ’sti, [kila, asyah 
Dineh prakatath yat suvyaparath kuru]. (c) Yat sarnpirnamanasa kebhyagchit*? 
cuddhath satkéryara kuru, [kila, kebhyagchit karyamh, nyayath, satkaryaim, 
kuru], (d) tesham sarvesham yat Tvarn raja Svaimi Hormijda, [tesham yat* 





yorg)s AWN GEMIDS AUR IG sssagagspon)d seul 29 6. Text. 
AM QPZWIIG sv 40139 994 Gedy -ayr4en) «b AN AL 
saveyswsasras) 9 od 485 O39 9 ssavsog opal wate) 
a0 gen deosrascuody +AU LD GRILO 49 “GLO 


Verbatim transl. (with paraphrase). Prorsus [igitur] Vos [i.e. Vestram 
naturam omnipotentem et nobis bene-volentem et consilia vestra sapientissima] 
declarem[-rabo*], O Mazda, Sanctitas-que [(sic nom. sg. vide infra pl. prim.) 
etiam] dicit, [i. e. civis propheta a Sanctitate inspiratus doctrinas sacras 
Vestras etiam mecum una enuntiet[-tiabit eas cogitationes et veritates elatas] 
(b) quae Vobis (vel ‘vé = vere’) sapientiae (gen.) Vestrae (a (sic) Mente 
conceperitis (c) recte discernere, |i. e. discernite*? et explicate*? eas veritates 
quo-modo [vel ‘ut’] eas [ut capita doctrinae] promulgemus [ego et civis sanc- 
tus] (d) Religionem sacro-sanctam quae Vestri-devoti*, [i. e. principis nostri 
piissimi et clarissimi], OAhura, [sit]. *! Vel fortasse ‘Vobis supplicem[-cabo (sic a me 
ipso in priori meo libro)] et Sanctitatem[-tati] dicere (sic, sed compara Yas. LXI, 1 ubi 
sine ulla dubitatione significat fraéshyamahi declaremus (vel ‘landemus’). Vel etiam 
(tentemus iterum) ‘Vobis supplicabo, et Asha respondit’. ** vel se conjungit ‘vichi- 
dyai’ cum ‘fraéshya’ directim, ‘ Vobis supplicem[-abo] discernere[ et explicare]’; vel etiam 
‘vichidyai = discernere = discernam’, infin. loco imper. prim. sing., ‘utinam discernam’. 
*8 vel ‘quae Vestri-similis, [i.e. Tui ipsius (sic) sit’], vide Y. XLIV, 1; sed in stropha proxima 


XLIK: 6, 6. 318 


Adhipatyar suvyapararh kuru. Tesharn adhipatih PAtasdha Dvami): ?* J.“ °tim, 
*2 J.4 ins. cuddham tat. *% J.> °ute. 

Ner. transl. Therefore, O Lord, [do Thou grant] that which 7s good- 
ness* and greatness* [as a reward], (b) since Bahmana is the supreme master 
of the Din, [that is, do Thou effect for (or ‘in (?) us’) that which is the evident 
‘teaching (or ‘result’) of the Din, which is good works]; (c) and that which is good*t 
to any (i. e. to all) persons through the Perfect Mind, as an act of pro- 
pitiation, do Thou produce, [that is, produce duty*, law, and reverential pro- 
pitiation for any (or ‘all’) persons]*; (d) and because Thou, O Atharmazd, 
art King and Lord over them all [do Thou also make that which és their* 
sovereignty one abounding in good works. Their sovereign and*2 Patasdha 
Thou art]. *! Hardly ‘clear’; see the Pahl. *? or ‘their sovereign P.’. 

Parsi-persian Ms. trit. Hdtn & ¢ Hormuzd** shirini u charbi, [kfish muzd dehad(?), 
[i kih az dil shak dérad = varman* min min rabemman* gundn* janstined* | |, (b) kih 
an Din sardari { ] {kunad =—] pah Bahman, (kf, 4n az Din [ra=rd] péda** pah néki kunad(?) 
[ira nah dehad=varman* ra* la* daébinéd*]; (c) pah pur minishni* [] har-jai*(?) (vel *har 
kas* (?))* [= Pahl. kadarja* (sie)]Sawab khfib shnési [kunand = végénand*), (ka, har ja 


[= kadarja* (sic)] kar [] insdf danai(?) kunand *; (d) dshan tamam in 7 Ta khudai, Hér- 


Se 


muzd*?; [Oshan kih sardari pah nékikunand, ashan (sic) padishahi az Tu] % ** Or “Orm.’. 





Free tr. Forth will I speak, O Lord, with saints* inspired 

What in Your understanding’s thought abides; 

Teach* us* aright how we Your words should utter, 

The holy creed which Your devoted* leads. 
videtur khshmavao ut subjectum verbi ‘sraotti’ ad explendum esse, tum in ea re est 
‘Vestri (vel ‘Vobis’) devoti’ sensus aptior. *! vel ‘Vestrum ipsorum’. 

Pahl. text translit. Frazé avd zak i Lektim farmayém, Atharmazd, 
[vat kar, vat dina i Lektim] va? Ashavahishtich? rai, yemalelinam, idichiash 
dadak-gobih* vadtinam-é], (b) va? zak i Lekim pavan khirads, va® zak i? pavan 
minishn6 [?Dind* i Lektim pavan khiradé minishnd bara vajinam]. (c) Rast 
bara vajinam®, aéttind denman srdyém? (d) zak i Dind* i Lekim, Attharmazd. 

* D., P. om. va. * DJ. ins. va. ® DJ. ins. i. * DJ. om. k. 5 DJ. has va dis- 
placed; P. om. va. * DJ. and P. ins. va. 7 See P. ins. 

Pahl. transl. I am speaking* forth* commandments* for* (or ‘to*’) You, 
O Atharmazd, [that is, I am speaking forth the duty and the decree which 
appertain to You], and according to (or ‘for’) Ashavahisht also am I speak- 
ing, [that is, I would perform the judicial pleading (or ‘mediation’) for him]; 
(b) and I wil proclaim that which is Yours with (or ‘through’) wisdom, and 
that which is Yours with (or ‘through’) consideration*, [that is, I will discern 
(or ‘explain’) Your Religion with wisdom and with thought]; (c, d) I will 
distinguish that which is right, and this do I thus proclaim, O Atharmazd, 


that which 7s the Religion which 7s Yours. is 


314 XLIX: 6,2. 


Ner.’s sansk. text. Prakrishtarh yat Te Adegayami, Svamin, [karyam 
Dineh Tava] parisphutarh yasm4t vadami, [kila, nydyavachanam karomil. 
(b) Yat Te buddhih* manasa [Dinih, Te buddhih*, manasa vivejayami, pariksha- 
yami]; (c)satyena parikshayami; evar idricarh samudgirami, [kila, Dinith pravar- 
tamanam karomi]. (d) Asau (?) Dinih Tava, Svaminah. Variations unimportant. 

Ner. transl. I issue Thine* instruction, O Lord, [that is, I declare the 
duty of Thy Din] from* which* (or ‘ wherefore’) I am now speaking forth clear- 
ly*, [that is, 1 am making a declaration of the religious system]; (b) [and 
investigate] with attention that which isThy wise establishment™, [i. e. 1 cause 





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av) yeypss “ae “AU ELD IU ad “Te gba) 

“Epes Ae oregon ‘p 11968099) 939 “£9 

Souvssss) = Cog zal 240 )f eels “40 
Verbatim tri. (with paraphrase). Hocque Bona, O Mazda, audito [Tuus*- 
devotus princeps discipulus meus*! (vide stropham VI (6))] Mente (b) [immo] 
audito Sanctitate, [i.e. und cum cive socio suo sanctitate praedito, audito id 
quod Vos rogaturus sum]; aurem-da [bene] Tu quoque, O Ahura, (c) quis 
[meus] par-amicus [in meo tam enixo conatu]; quis cognatus-princeps donis 
adsit ?, [i. e. quis cum opibus sufficientibus ad Causam nostram sacram ex 
praesenti tam gravi periculo eripiendam adest ?] (d) qui [auxilio suo tam vehe- 
menter a me nunc expetito] plebi-vicanae bonam constituat[-tuet] laudem, 
{i.e. celebrationem sacrorum bene actam?; vel ‘quis populo lucem-dei tam ardenter ex- 


? 
optanti cultum legitimum, i. e. carmina metrica vere sacro-sancta a Te sine ulla dubi- 


tatione inspirata constituet?; respondeat]. *! Utrum *khshmayao hoc loco explendum 
sit, necne?, et utrum kshm. sensu ‘Vestri-similis’ hoc est, ‘Vos ipsi’ (ut saepe in aliis 
strophis), an sensu ‘Vobis-devotus’ intelligatur?; vel fortasse ‘quis constitutionibus et 
legibus--- famam*(?) populo claram det [vel ‘ dabit’]? 

Pahl. text translit. Aéttindch, Atharmazd, amatam! nydkshédd? Voht-_ 
man, (b) afam nydkshéd? Ashavahishtd, afam nyéksh*+* Lak, min Atharmazd 
hdmanih, [aigh, zak it yemalelinam?, am bara® nydkshéd]. (c) Am min® ayar- 
manih, va min khvéshih dadar aito, [aigham khvéshih vat ayarmanih’, min® 
vadinyén]; (d) mfinat® avd varzishnd!? shapir yehabinéds® fraz vafriganth**? 
[Aigh, kardé12 j Lak1$ pavan'! vafrigdntar* yakhsenunéds. At zak i nafshman 
ayarmano]|. + D. om. am. ?Sp. diff. spell’g. *DJ. nydksh (corr. from °shéd). *DJ. om. 


5P. ins. harvisp. *DJ. ins. va. 7DJ. and P. om. va. ®P. ins. zak. ®P. tan. 1° DJ. ins. i. 
*11 P. prob. afringanih. 1? P. kardd here. ** DJ. and P. om. kardo here. ‘* P. om. 


Pahl. transl. Thus also, O Adharmazd, since Vohtman listens to me, 
(b) and Ashavahisht also listens to me, do Thou who art Adharmazd also 
listen to me, [that is, give me full hearing in that which I shail say]; (c) ‘who 
is the bestower of*! alliance upon me and who is the recognizer* of * kinship**?, 





XLIX. 6, 7. } 815 


that which is Thy Din, Thy wisdom, to be examined with thoughtfulness*); 
(c) I cause it to be examined with exactness (with truth), and therefore as 
such wisdom do I announce it, [that is, I render the Din progressive], 
(d) for this (lege iyam) Din is Thine, the Lord’s. *! Thy wisdom. 

Parsi-persian Ms. trit. Fraz an an ¢ Shuma farmayam, Hormuzd*+, [ ]] kar [] insaf 
2 Shuma] Ardibahisht ham ra gfyam, kfish jadangdi kunam] * (b) An i Shuma pah 
khirad [] an ¢ pah minishn*, [Din 7 Shuma pah khirad minishn bih vazinam + ya‘ni + 
shnasam] +; (c) rast bih vazinam + ya‘ni + shnasam [wa = va] édfin in giyam, [kt, rawa 
kunam = dgh riubak vdginam*], (d) 4n i Din 7 Shuma, Hormuzd*+ % * Or ‘Orm.”, 

Free tr. This let our zealot* hear with Good Mind, Mazda, 

With Holiness give ear, and Thou, O Lord, 

Who with his gifts* as ally or as chieftain, 

Who for the people saving rites will found? 
[that is, who may form an alliance and recognize* a kinship* (sic) for mel, 
(d) who will also give forth a good*(?)? ritual-blessing for Thee for Thine 
action*??’, [that is, he considers what Thou hast produced as a more potent* 


blessing because Thou hast produced it; Thine own ally he is]. 
* So according to the gloss; or ‘what is the alliance, what the kinship* (sic) as 
a giver?’ *? or ‘for good labour’, so DJ. 


Ner’s. sansk. text. Evarh, Svdmin, sarhpddayité Bahmanah, (b) me 
vachanam parisphutar crinu Tvarh Tava, Svaminah, [kila, yat aharh vadami 
tat sarvarn crinu]; (c) kah ddegah?, ko *bhildshah1, svadhinata, datrita', Aste? 
[kila, abhilashah, svadhinata, Adeco yat karaniyah]? (d) Yat tat samachara- 
nai* uttamar dehi; prakrishtarh acirvadayami, [kila, kartavyarh Te yat acir- 
vadataram dharayami yadi sviyabhildshah]. + Variations unimportant. 

Ner. transl. Thus, O Lord, 7s Bahmana the acquirer (so, perhaps think- 
ing of nadikih (same letters as nydksh) = happiness, or ‘bringer - to- 
gether for the conversation’, or read ‘sampdd° = converser*’); (b) hear Thou 
therefore my enlightened* speech, for it isThine. (or ‘for Thee’) the Lord’s, [that 
is, listen to what I say; listen to it all]; (c) what is the command (sic)? 
[i. e. what is the petition?], the possession (sic) and the giving?; [that is, 
what is the prayer and the possession, an order because* it is to be carried 
out]? (d) Do Thou therefore grant (or ‘produce’) the best work, for I am utter- 
ting my benediction upon it; [that is, that which is to be done for Thee I hold 
as more blessed if IJ* do ct as following my own* (or ‘Thine* own’) wish]. 

Parsi-persian Ms. trit. Edam ham Hormuzd, kih(?) [] shunavad Bahman (b) ma-ra 
shunavad Ardibahisht, ma-ra shunay(ad (?)) Tf, kih Hormuzd*? hasti, [kf, an ¢ gftyam ma-ra 
bih [tamam = harvisp] shunavad [ma-ré bih shunayad = am bana* nydkshéd] x (c) Ma-ra 
kih farman, wa kih kweshi didér hast?, [kim khwéshi u farmani + ya‘ni + farman- 
burdari [] kih [4n = zak (?)] kunand], (d) kih [] [tan = tdn] kardan ¢ veh dehad + 
ya‘ni -++ dehid buland + u + zyddahtar (sic) masbhir [hast = hast]? [Ki kard 7 
Ta [] mashhfirtar* darad % At 4n ¢ khwésh farmani + u + irmani] * “ or ‘Orm®’, 











316 XLIX. 8, 9. 


ay) +AW 9.9 Q)) 3) Ly 3d seg 0aty3au»)» suv )oansbsrs)d 8. Textee 

ass) yp 059.48 ty +4035 596 wwyse os og) 
d)CSepdy mw own oworsuly Gg My -swprsits9ja4G 
So AUG 16 gy 3 fas Lergnceago#)d swearal wa byysryag 


Verbatim transl. (with paraphrase). [Fortasse excidit stropha ex hoc loco 
perdita; responsum F-trae cum-gaudio audiens protinus precatur Zarath.] Frashaostrae 
[cujus vocem audivisti se ut defensorem fidei dedicantis, F-trae principatum*!- 
protegentem] maxime-efficacem [vel ‘vere-beneficum’] des, [i. e. principatum]} 
Sanctitatis [F-trae] constituas (b) (principatum); hoc [a-] Te, O Mazda, meis- 
precibus-contendam, O Ahura, (c) mihique [etiam (cum eo F. intime consocio) 
principatum des, ut res Civitatis curemus et servemus; immo nobis constitue 
eum principatum] quem**?, [i. e. qui] in-Tuo (in) Imperio [esse debeat]; (d) 
[in-]durationi[-nem] omni[-nem in ea sacra Civitate] priores*, [i. e. inter 
consocios nostros et in omnes hostes scelestos infideles dominantes] simus]! 

*1 Sunt qui vertant ‘refugium F. des--, domum in Tuo Regno caelesti; - - semper 
in eo Regno frequentissimi simus’. *? ad verbum ‘quam (fem.)’. 

Pahl. text transl. Avé Frashéshtar afirvazishnd i pavan Ahardyih yeha- 
binai, [aighash pavan kar va kirfak vadtintand! garmik bara vaddn] (b) va 
sardarih zak min Lakd bavihtinédd, Atharmazd [Baba? Hérbadih? afash’ ye- 
habtinai]; (c) manikanich* [havishtand i Frashéshtar‘], mtn pavan shapirih 
hana i Lak khiidayih [bara afz&yinéd7]; (d) hamai vad avd vispo® farmanpatd 
hémanani®; aigh, Frashéshtar, vat? havishtand i5 Frashéshtar, vad tand* i 
pasiné hamai shalitaih yehabin], *So DJ.; others kardand. *D. dar; see P. 
*so P. but misspells. *DJ., M. and P. manikand; but P. om. ich. 5DJ., D.ins. 
*DJ. ‘6’ under. 7DJ., D. -yénd, *DJ. and P. vispd. *DJ. corr.; original as above; 
D. -aind (?). 1° P. om. 

Pahl. transl. Grant to Frashéshtar the friendship which is in* Aharayth, 
[that is, make him* fervent* in the performance of duty and charity], (b) and 
grant him also that authority which* he is seeking from Thee, O Attharmazd, 
[afford him also the Hérbadship of the house]; (c) and ours (or ‘ mine’) also be 





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saseoaurryg)y “2999 399 oglu sgassprasla—agye)e 2b) 
ogee jpugno -ferrorowl -fv}pows pave 
Sw YDAG UY, (5 Yrs. ~sueedyryay -auesyns 


XLIX.. 8, 9. 317 


Free tr. To;Frashaoshtra give Thou power helpful, 
Headship*! through Holiness, for this I pray. 
Grant me to reign™! within Thy Realm the blesséd*. 
Foremost*? for ever let us rule the land. 
Altern. (b)**A home --. (d) There more*? than* all men - 
they, [the disciples of Frashdshtar] who [will increase] this sovereignty of Thine* 
in goodness, (d) and may I also be one endowed with authority for ever unto all 
duration, [that is, bestow the authority of (or ‘upon’) Frashdéshtar, and the dis- 
ciples of Frashéshtar, for ever, even until the final body]. (Read tané for tant). 
Ner.’s sansk. text. Phiracaustrasya vanaspater agneh punyarh dehi, [kila, 
punyasya karyarh ushnataram kuru]. (b) Adhipatitvamh Te evam yachaydmi, 
Svamin, [dvareshu Ervadasya*! nirmalatvarn dehi]. (c) Madiyah [cishy4h; 
Phiragaustragcha?+3] yo mahattarah, tasya Tvarh svamitvarh [vriddhith dehil. 
(d) Ete sarve adecakarinah santi. [Kila, Phiracgaustrasya apareshaih cishyanaih 
yavat tanoh* akshayatvam sarvesham rajyari dehi]. +J.* seems dvaresh erva- 
dasya(?); J.* dvareshu eravad®, so J.*; P. prob. dvéresheravad® (or ‘dvarerh®(?))’; C. °she 
eravad® (or ‘rhe°’). 2 all °traccha. ° J.° ins. sam*, or mam*. I corr. note in Comm. 
Ner. transl. etc. Grant to Phiracaustra the sanctity of the fire* of 
the tree*, [that is, render Ais deed of sanctity more fervent]. (b) Thus do I 
pray for Thy sovereignty, O Lord, [do Thou therefore grant purity (or 
‘clearness’ (?), reading hésh) within the doors of the Ervad*]. (c) dnd mine 
be |the disciples. And Phiracaustra] who zs the greater (or ‘ greatest’), 
[grant Thou also] his*! sovereignty [as an increase (‘a decided advantage’)|. 
(d) For these all are (reading hémandand) exerting* authority* (hardly ‘car- 
rying out commands’ here), [that is, grant the sovereignty over all other dis- 
ciples to Phiracgaustra as long as until* the indestructibility of the body]. 
*1 «Or to him (?)’. *? otherwise ‘and my disciples and F. are paying for it’. 
Parsi-persian Ms. An Frashéshtar désti 7 pah Saw4b dehi*, [kish pah kar u kirfah 
kardan garm [= garmfk] bih [] [kunand = —]], (b) wa sardari 4n az Ti khwahad, 
Hormuzd, [ [] 4n (tr. indecipherable = Pahl. garpati*) azash (?) = ajash* (sic)] deh*] 
(c) [] [Mayan = —] [] [shAgirdan 7 Frashéshtar] kih pah veh (?) in ¢ Ti khudai [bih 
afztin-dehad*] * (d) Tamém t& 4n tamém sahib + hukhm [] [bashad = —], [kA, 
Frashéshtar, [] shagirdan ¢ Frashéshtar, ta tan 7 pasin hama pédishahi deh*] s 





Free tr. Laws let the zealous hear to help us fitted; 

Let no true saint hold rule with faithless, 

Souls should unite in blest rewardings only; 

With Jamasp thus united is the Brave! 

Verbat trl. etc. [Aure et corde] audito mandata-et-doctrinas [vir] in 
agri-cultura-diligens (i. e. sanctus civis) prodesse, [id est, ad nobis omnibus 
prosperitatem et mundialem* et spiritalem* afferendam] creatus [et idoneus]. 
(b) Non [Ne] verum-dicens [i. e. Fidem veram (corde addictissimo) professus 


318 XLIX. 9, 10. 


et veraxX, omnes res veras dicens] principatum constituens* [*sit, id est, con- 
stituet und cum] scelesto-infideli (c) ita*-ut naturae-religiosae* (animae*) 
([vel etiam fortasse ‘ praecepta-nostrae-sacrae-religionis’]) in [cum] optimo se- 
conjungant praemio [inter Tuos sanctos fideles nunc vivos, et postremo in 
caelo] (d) Sanctitate [sic] inter-se-conjuncti-duo™ [sunt vir] fortis (cum-, i. e.) 
‘et’-J.([vel fortes-duo (yahi nom. dual.*(?)*)]), i.e. fortis Frashaoshtra* et] Dejam- 


Aspae*t-duo*™ | (sicad verbum = D-aspa*?)]). *1Hoc loco est dualis(?) idioma = ambo 
(simpliciter), cp. utayititi tevishi. *2vel altera trad.: ‘Quoniam praecepta* ivide s. 6) 
jomnia religionis] cum (vel ‘in’) optimo se-(yel ‘inter-se’)-conjungant praemio, [i. e. 
effectus eorum in optimo praemio plenus sit, consummabitur], (c) tum per-Sanctitatem 
conjuncti [*-erunt (‘jungentur)] in-conatu [sancto (yahi loc.)] duo-Dej. [fratres]; (ve! etiam 
semel iterum (c): una cum S. praecepta conjuncta (sic, ut iteratio pleonasmi) a viro(?)- 
forti(?); Déj. (instr. sing.) [vi pietatis suae}). 

Pahl. text transl. ‘Amat nydkshéd! (sic) amtzishné! zak i? fsheg sid? 
tashidar‘, [aigh, Frashdshtar i> dindik nydkshéd*}, (b) la zak i rastd-gébishnd 
sardarih yehabinéd avé darvandano, [aigh, Frashéshtar padakhshahih® avd 
darvandan la yehabinéd6|, (c) mtin?+! Dind* pahlim ayaijéd! mozd, [aighash 
mozd yehabind}. (d) Pavan! ash! Aharayih aytjishn‘(sic) karik! i2 Dastobar 
Jamaspd, [aighash pavan frartindih satinishnd|. +See P. 2D. om. i * DJ. ins. i. 
*so D., P. *DJ., D. om. * DJ. shalitaith. 7 D. om. pavan. 

Pahl. irl., etc. When (or ‘Since’) he who is the industrious (or ‘the 
thrifty one’) the creator of the benefit listens to the teaching, [that is, since 
Frashéshtar the religious listens fo 7] (b), he who 7s the veracious* does 
not deliver up the authority to the wicked, [that is, Frashéshtar bestows no 
authority upon the wicked], (c) for (min for amat) the (or ‘his’) Religion 
joins on (or ‘enjoins’) the best reward (or ‘the reward of heaven’), [that is, 
through (or ‘upon’) him they are bestowing the reward}. (d) With its (or 
‘his’) Sanctity (or ‘through him with Sanctity’) is the warlike (or ‘ effective’) 
man [the Dastur*] Jamasp* to be united, [that is, his walk is with piety]. 





YOUREHE} -CR 9 HH SOU HUSS -w9h06 mppae 10. Text. 


*1 

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*1 Or obarygys & w)eeprs -susey3 96.09 1) Capody a0 eg 
Verbat. irl., etc. Idque, O Mazda, in Tua[-am] deponam tutela{-am] 
(b) [et] mentem bonam [sanctorum nunc vivorum (sic sine dubio intelligebat 
auctor)|, animasque sanctorum [jam nunc mortuorum], (c) se-humiliantem-lau- 
demque ex-qua Pietas (prompta mens), devotioque-strenua-in-cultu, ([vel etiam 
fortasse ‘abundantia-sacra’}) [exorientur] (d) cum-[-Regimine-|mente-bene- 

directo*! [et] cum-potestate numquam-morienti (lege avi). 

“Altern. trl. (d): ‘Cum magno[-nis] (vel liberaliter-oblatis) [divitiis] cum-auctoritate 


XLIX. 9, 10. 319 


Ner.’s sansk. text. Yat crinu (sundarena) cishyépandm* (sic) pacchat 
labhath abhilashasya!, [kila, Phiragaustrasya* Dinirh mahattararh{-d1h| dehil. 
(b) Na satyavachanasya rajyam dehi asya durgatimatah, [kila, Phiragaustrasya* 
rajyath dehi; asya durgatimatah na dadyat*?]. (c) Yat Dineh atah para 
niyojayet prasadam, [kila, pras&daddnam dehi]. (d) Pacchat punyaih niyojayet 
karyath nyayarn Jaémaspasya, [kila, yat asau suvyaparam? pracharati|. 

+ 3.8, J.*, Caya.. “ cp. dadmi, ete. 

Ner. trl., etc. Wherefore listen (with* goodness* - - (altern. trl., trans- 
literating nyéksh nadakih* (same signs)) to the doctrines, after the acquisition 
of our desire has been made, [that is, grant to* Phiragaustra the greater 
(or ‘the greatest’) [Din]. (b) Do not bestow the sovereignty of the truthful 
upon the wicked. [That is, grant the sovereignty to* Phiracaustra (or ‘grant 
us Ph.’s (?) sovereignty’); may one (or ‘may he’) not grant it to the wicked]. 
(c) Let him*! join* on*, i.e. continue* (or ‘unite* with* (?) us’, or again ‘enjoin 
upon us’) the reward which is hence on, beyond (in Heaven (see pahlim = 
vahisté)), and which* appertains* to* the Din*, [that is, grant him for his 
righteousness the gift of the reward]. (d) And let him* also afterwards in 
the future continue (or ‘enjoin’) that righteous action which és the rule of* 
JamAaspa, [that is to say that person proceeds with (or ‘practises’) good conduct}. 

*1 Possibly meaning, ‘let what belongs to the Din attach the reward’. *%or ‘let 
him enjoin the rule upon* Jaémaspa’. 

Parsi-persian Ms. Kih shunavad [wa = va] [] [Amizad + Amfzdnad (sic) = 
Pahl.-éd] an ¢ afzini sid tashidar (sic), [ki, Frashdshtar ¢ Dini shunayad, [wa meh 4n 
dehad = va mahist zak ddbind|], (b) nah 4n i rast gdbishn sardari dehad an dar- 
wandan, [ki, Frashéshtar pddishahi 4n darwandan nah dehad], (c) kih [] Din buland 
[] (kushishn-kunad = Pahl. dyéizéd (sic)] muzd, [(defaced) muzd dehad (?)] % (da) [] 
[azash (?) = ajash] Sawab [] [kushishn-kunad = dytzend) [no tr. for va kari] 7 
Dastdbar Jamasp, [kfish pah néki raftan]. 


Free tr. These give I safest, Lord in Thy protection, 

The saints on* earth*, and souls* long* since* in* Heaven*; 
Self-humbling praise I give with blest Devotion 

With wisest* Ruling and immortal* strength*. 


{mea (cp. Y. 34, 14) et] cum-potestate [ad officia tibi praestanda] advenio (avémi (sic)) 
divitiis (ra = raya); vel semel iterum (d) simpliciter: ‘magna regna [mala (?)] po- 
testate [Tua] moribunda* (sunt, i.e. pereunt]’. * The Comm. here refers to the old edition. 


Pahl. text translit. 4Aétfindch, Attharmazd, hand i Lakd dam bara 
netrind’, (b) Vohtimané, zakich i ahardbind rfiban, (c) zakich i? niydyishnd- 
hémand Spendarmads? afzinik homand, [va niydyishn-hdmandih hand‘; aigh, 
mindavam! { Aharayih! bara yehabinéd]. (d) Man minishnd avd khidayih 
vizinéd* [i? avartind>] frdd yemitind® yeheviinéd, [aighash apagayéhé? yehe- 
vunéd]. +See P. *DJ., D, ins. i. *DJ. ins. va; D, ins. i, * so DJ., D., M. *D. seems 
to ins. ior I. * so DJ.; D., K.5 mard. 7 Zend. characters, 


320 KLIK) 16, 41° 


Pahl. transl., etc. Thus also, O Aiharmazd, will they*! guard this Thy 
creation, (b) the good mind, and also the souls* of the righteous (¢) and her 
also who is the worshipful, the bountiful Spendarmad, [and her worshipfulness 
is this, that she will bestow something of holiness wpon them]. (d) He who 
causes them to bestow thought upon the government [which is impious] has 
totally perished (lit. died down), [that is, this is a decease to him]. *! But see Ner. 

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. text translit. ‘Aétin’ zak 1 dtish-khadai, i dash-kinishnd, 1? dish- 
gobishné, (b) dtish-dint, { dfsh-minishnd i darvand', (c) ash zak {® saritar 
khtrishnd padirakd rfiband padirak sAtinénd4. (d) ‘Afash! dén Driajo va 
demano5, [dén Dfiish-ahi], ashkarak6 ait yekavimunishno®. [Ashkarak6 Shéda- 
And’, Driijind7]. +See P. * Mf om. 8DJ., D. ins. *D. nand.; ins.: ‘vishdatcha 
yehabiind (Zend char.). * DJ. diff. ° D. ins. va. 7 D, shédan. 

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! 


him the souls* of those-who-have-the-vilest food* (adj. compos.) come meeting, 
even meeting him (for ‘to him that which is the vilest food* and the soul come 
meeting ’]). (d) His very existence also becomes really*!-and-manifestly*! fixed 
in the abode of the Draj[in Hell. The Demons, the Drajes, are manifestly**present™ 
to him. *11 think that Ashkaraké where it translates haithy® means more than ‘manifest’, 
Ner.’s sansk. text. Evarh dushtaparthivatvena, dushtakarmand, dushta- 
vachasa, (b) dushtadinya*, dushtamanasa, durgatigdminah [santi]. (c) Nikrish- 
tataraih khadyam™ sarnmukhath 4tmanah** sarimukharh pracharati**|, (c) Yah 
antah* Drijasya prandimam* kurute te*2 [antar Narake| prakata vidyante® 
[ye santi prakata Devanam, Drijanaim, madhye]. * Allshad%sic). 2J.3 had karo te sa 
with karo (mi completing karomi on the margin); it therefore ins. te sa; see P.. ins. 
v. 10, a; sa was a begun santi. *so J.*, C. ** corr. or ‘Atmanah (MSS.) pracharanti**’. 
Ner. tri., (c) And the most disgusting food goes forth to meet the souls (at- 
manah) (for ‘the souls (atmanah*) go forth (pracharanti*) to meet the vilest food’]). 
Parsi-persian Ms. din 4n i bad-khuda, 7 bad-kunishn, 7 bad-gdbishn, (b) 7 bad- 

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 
41 


322 


Jus) 


Mepsiniial POR IHO22S ~ Ai ean as ae ‘049 12. Text. 
40 300).96 qubl obs “229 2a) oars) 6 
a 9p .sau})0) .auaag 1842485 519059 4b “¢40 
SHEA Pern l SONG «6 to +30 fe 3948 pg sean 


(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], 

1See P. ?DJ., D., and P. om. *D. *soD., M., K.8; but DJ. shnayinidarih. * M. °4nd; 
D. bavibtmanam*; DJ. bavihaind(?). ° DJ., D. ins. i. 7DJ., D. bavihtinasto; M. khvastandé. 

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, } 








E. 2. 323 


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 


padash? yehabfind’]? (b) Man avd li pah, [aigham pah* mon yehabiinéd6|? 
4mtin avd li gabra srayisbnd vindinédd*, [avarik aiyyar-homandih**] (c) zakai® 
min Ashavahishté va7 Lakich Aftharmazd, [maman Lekim rai® khavitinam]? 
(d) Azdin**(?) (or ‘azéd6*’) am? pavan karitinishné pahlim minishnih |amat at! 
ghal karitinani, zak mindavam i!2, amat!? minénd'4, pahlim homand, am bara 
khavittinin!’]. *DJ. om. 2DJ., D. and P., *P. om. *P. ins. va. *so D.; DJ. diff; see P. 
°P, zak&é = zakaéi; DJ. zak i aé, so; D. zakai. 7 DJ., D. and P. ins. va. ® P. ins. va. 


°*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! 





poe sayps GPU: cwqerg)gg0—basau) -44096.96 10 Gang 2. Text. 
eres bcos 6290249049 )gosdan ly IMU G OPM -6 Op {0 
“qoasssoag—lany -atsr bares ~ 80 e409 39 4tyapcloeé 
“J *pais® SI) Cyr ay 6009 7Ai 99.59 4 bay 9} AUG URC” Ag 40 
Trit. Erezh.° paour® hvar(e) - - NB variation from Comm. 
Verbatim trl., etc. Quo-modo, O'Mazda, [nos] laetitia-afficientem Bovem 
[sacram] quaerat{-ret ille vir sanctus agricola] (b) qui Eam [pro] huic* [hac]- 
-terrae?[-ra pascuis-praeditam] desideret{-rabit]? (quo-modo? :-Sic est illa 
bos beatissima (optimae* divitiae) obtinenda), (c) {i.e. Sanctitate! :-Provincias] 
recte-viventes in-Sanctitate in multis* [recurrentibus] solis-splendoribus, [i. e. 
per multos dies luce solis beatos] (d) manifestas ([fortasse ‘praeclaras (prae- 
clare) in Sanctitate et justitia viventes]) provincias, [i. e. cives eas habitantes’] 
ame (|[vel ‘vere’ (ma = sma)}) [strenuo nisu]) obtinendas*’, [i.e. cives earum 
recte viventes redditos, hos, vel ‘hoc’ ut] donum da; [tum omnes quaesitas 
divitias pecuarias adipiscetur agricola sanctus],  ** Vel fortasse ‘pro nobis’, 


_ a a 










L. 1, 2. 895 


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’ (?). 

Parsi-persian Ms. Chin 4n in man ruwan khwastar hastam har-chih kat? [ktm 
kar u kirfah tuwin kardan []?] x (b) Kih an man —; [ktim [] kih dehad]; [wa = va] 
kih 4n man mard 7 parwarish hasil-kunad [[] [bi-kushishn = aparini* (sic)] yarmandi] 
(c) digar az Ardibahisht [] [wu = va] Ti ham, Hormuzd, [chih Shuma ra [u = va] 
danam ?] # (d) [] [Dan(an) — = Pahl azdin (2?) -am] pah khwandan buland minishni 
[kih [] 6 guftan An chiz 7, kih [] [andésidan = ménédan], buland hast, ma-ra bih [ ] 
{danam (?) = vintiinin (2santtinin*™)]| %* *! Perhaps meant for apariyani (?) = né-p°. 





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. 


226 L. 2, 8. 


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 (?). 

Ner.’s sansk. text. Yatha Tvath, SvAmin, ayari [vel lege ‘imath’] daksh- 
indi kuru Gospindaih* |Pagurh]. Samihe (b) ida [cilazh (in the Pahl. altern. 
text) yat dakshinaih tatra karayet, etat gavaih [pactindmh] karmakdritayd* 
Samitoshayet, [yat! saritoshaii idarh [lege imarh] kAlarh kutumbinah dharayet], 
(c) yat satyena jivet asau punydtma, [yat dhdrayet] tat ida prabhfitam 
khadanath, raksharn, eubhaticha, (d) Prakataih prithivyam yat ayar naskah*(?) 





RIMYY swe .4U9h49G .JaNGQpW ‘gepes 3. Text. 
eps}9g ea by wp reybls 0 )Fapody bey RHO 
sweep passage) ul -suyyzany bas ity eo 4} M9 
Hewsup dyn -ereae)y oe pone “Gg 024499959} Ge ty 


Trlit. (c) Yé na ashoi§ aojanha var(e)dayaéta - « - 


Verb. transl. Ita-omnino huic [viro sancto|, O Mazda, [per] Sanctitate*! 


[-tatem] erit [haec Bos (vel colonia (?))*] (b) quam huic [viro per] Regno?{-num], 


Bonaque[-namque civis sanctus] designavit[-verit] Mente[-ntem] (c) qui vix** [in] — 


vigore prosperitatis-pietate-comparatae [eam coloniam| augeat [auxerit] (d) 
quam, [id est, etiam si eam ut sibi] proximam coloniam* scelestus-infidelis 
(cum sancto* (sic)) participat[-et]. *1Vel‘OS.’ 2vel‘Potestate’. *3 praecipue heroicus. 

Pahl. text translit. Aétindchi valman, Atharmazd, pavan Ahardayih 
arjanik, [aigh, zak i aratéshtar? Aharayth rat? pavan Gdspend arjanik 4], 
(b) min avd valman Khshatraver va Vohtmandch chashéd [aighash nafs- 
man®], (¢) va® mtn pavan? zak i lanman tarsakasth*+® adjé varinéd, [aigh"®, 
a0j0 pavan’? tarsakisih*+ lanman?? déréd3], (d) 14zak { nazdist} g¢hand 





ee ea 


Li Bid. 397 


mamo "pavishtasya satah antah* grihe, datirn dehi?, [prabhatarm dehi]! + J. 
margin. * so J.°, J.4, P.; C., P.* pra®; J.* praditi (sic). 

Ner. trl., etc. In which manner, O Lord, do Thou provide this eiving* 
one* ((?) or ‘this liberal gift’) the Gospinda [the sacred Herd}. Thus do I 
desire (or ‘beseech’). (b) And I desire also this [(properly altern.) or** ‘the 
disposition’] which may effect the liberality there, and which may bring satis- 
faction to pass through activity* of (or ‘on behalf of’) the cattle {and herds, 
and which may possess (or ‘maintain’) that period of the husbandman’s 
tutelage as a satisfaction for them]. (c) When that religious man may be 
living in righteousness, [and when he may have it (or ‘them’) in possession], 
then he will bestow upon it, or them, this abundant fodder, protection, and 
welfare, (or ‘splendour’), (d) Openly therefore give forth in the earth that 
which is the gift, this nask* (or ‘book’) of him who, being mine, is seated in 
my house, [give it abundantly]. ** Him used as khim and so mistaken. 

Parsi-persian Ms. Chin, Hormuzd, an sakhawat(i) kardan ¢ Gospend khwaham, 
(b) kih in [him (s¢e pro khim) kih sakh@wat(i) azash kunad (2?) in Gédspend] » Ash pah 
a ¢ varzidar razamandi [kfish khéshi pah an zaman kiyash 4n vastrydsh darad]  (c) 
Pah [| [rast = —] zistan an ¢ ashéd [ [] darad azash (sic) pah bisyar sani pasbant [] 
[in = and] khwahad [pah bisyar néki] % (d) Ashkarah gurtth [] 4n ¢ f [] [dehi (? vel 
dahi) Pahl. indecipherable x] 4n man [] andar jihan dahishn dehad [fraz [] [az ziya- 
dah = min vésh]]|** ** It seems to be va dai (?), or va vai. 





Free trl. Aye, his may be through Holiness, O Mazda, 

That Herd through Rule and Goodness of the saint 

Who with the strength of holy wealth enricheth 

Fields even next the foeman’s land. 
mtn’ valman!® i! darvand bakhshéd, [aighash zak dén darishnd bara yanse- 
gtnyén!7], + DJ., D. om. i. 2DJ. as others. *D., M., P. rai. #see P. see P. °DJ., 
D., and P. om. 7D., P. om. *so D.; DJ. tarsagath (sic vid.); M. tarsagabih (so?). °P. 
ins. min. *°P. om. * DJ., D. ins. i. '?so D., P.; others levatman. 1° DJ., D. yakhsenunéd. 
4 DJ., D.ins. va. **DJ., D., M. min. 1°DJ., D.; see P. 17 DJ.; D. °ginatid (written °afid.). 

Pahl. trl., etc. Thus zs he also, O Atharmazd, worthy (or ‘meritorious*’) 

through Sanctity, [that is, he who is the warrior, owing to his Sanctity, is worthy 
for the Herd], (b) which Khshatraver, and Vohtiman also, is pointing out to 
(or ‘teaching’) him, [that is, (through his self-government and his own internal 
excellent disposition he is teaching) himself (? so perhaps meaning)|; (c) and 
he is raining down* (?) favour through the strength of the revering-recog- 
nition* for us (or ‘through our devotion’) ({or possibly, ‘causing strength to 
increase’ (vahrinéa* ?) through onr reverence (or ‘reverence toward us’)]), [that 
is, he is maintaining strength through reverence toward us (or ‘in us’)] 
(d) and he maintains (?) that which is the nearest settlement which he who is 


328 L. 3, 4 


the wicked shares (or possibly ‘gives up*’), [that is, such righteous warriors 
shall seize it from him in possession]. 

Ner.’s sansk. text. Evarncha asmakarh, Svamin, yat punyasya yogyam, 
[kila, etesharn kshatriyanazh punyasya hetoh* pagavah |-gor*(?)] yogyatarah santi], 
(b) yat idarn rajyath Bahmanasya dsvadayet, [kila, sviyena], (c) yat asmakam 
bhakticilanaih balath [pranar] varshet*, [kila, balazh tat bhaktigilanam sam- 
dharayet*], (d) yat antah* prithivyah [-yam] ayazh durgatiman vibhanjanamb™ (?) 
{lege vibhagath] dharayet [tat akrishyet** (sic, read perhaps Agrahishyat**)]. 

*J.* samadh® (corr. from samam®)**, *J.* vibhajanaém. *so C., P.; J.* akrahshyet 
(sic), J.* Akrayet, or akriyet (sh left out). **The Comm. is corrected here. 

Ner. trans]. And Thus, O Lord, ours is ¢hat which 7s the adroit* cha- 
racteristic of Sanctity, [that is, on account of the Sanctity of these warriors 
they are more clever (or ‘worthy’) for (? sic) the herd*], (b) which this sove- 





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Trlit. (d) Akdo ar(e)dréig (De)mané Gard sraoshané! 

Verbatim transl. Sic Vos venerer [-abor| celebrans, O Mazda Ahura, 
(b) semper cum-Sanctitate Optimaque Mente, (c) Regnoque, [per] quo*! [quod 
Regnum (vel ‘per quam potestatem divinam’)] precator*! [dilectus] stetit [stabit 
exorans] in vid [ad caelum], (d) [et etiam] manifeste (loc. adverb.) ([vel ‘prae- 
claros”*$ (acc. pl. masc. (sic)), vel etiam semel iterum ‘illuc-attinentes*3, accessum 
invenientes’}) adjutores-colentes ([vel efficacia-solemnia sacrificii ’}) in Habitatione 
Sublimitatis [vel Cantus] audiam* [vel ‘faciam-ut-audiantur (2), vel etiam 
fortasse ‘ad-audiendum [propensus sis], i. e. audi’ (infin. loco imper.)]. 

*‘ Vel simpliciter ‘ut’. *° vel ‘precatoris dilecti (gen.). **&kAo = °As = “Ans, r. ach. 

Pahl. text translit. Aéttind Lektim stayém vat yezbekhtinam, Athar- 
mazd, (b) pavan aité dahishnih Ashavahisht® va2 Vohiimanoch, [aighato levat- 
man valmanshan avé* yezbekhtinam], (c) vat Khshatrayerich® main® valman? 
i§ khvastar®, [aigh, kar va kirfakd bavihtinédé] ash astinéd avo ras, [aighash 
dén avd ras i§ frarind yekavimaininéd®}. (d) Ashkarak valman?® 11° radé 1 
[Atharmazd,] amat dén Garédmand ash!? srayém!s, [aigh, yazishno i‘ val- 


man ashkarak vadtinam]. *DJ.om. 2.DJ., D. andP. ins. va. Ss Pachaies Deve 
om. *DJ., D. om. i. °P. yazam min. 7DJ., D. and P; K.® ano, or avo. ® DJ. ims. i 
*so DJ., M.; D. astinéd; others °minéd; see P. ?°so Mf.; DJ. ghal.; D., K.® ano, or 
avo; D. ins. i. *P. ins. dabtin(?). so DJ. and P. #* so D., P. #80 D. **D.; others ghal. 


Pahl. transl. Thus You al/ do I praise and worship, O Atharmazd, 
(b) in the dispensation of existence (or ‘of continuity, i.e. in that continuous 





ied, 4 399 


reignty of Bahmana may cause us (‘or them’), to taste (or ‘may teach us 
(or ‘them’)), [that is, through that which is its (or ‘their’) own] (c) because 
it (or ‘he’) may bestow power [or intellect*?(2)] upon* us as religious, [that is, 
it (or ‘he’) may maintain the strength of the religious]. (d) And when this 
wretched sinner may obtain an heritage* within the earth [then let Bah- 
mona (or ‘the righteous’) seize* it (or ‘let him acquire*’ it)]. + Hardly ‘the 
herds are more deserving’. * or ‘the breath of life’. 

Parsi-persian Ms. Edin ham u, [] Hérmuzd, pah Sawéb arzani, [ki, an 7 ara- 
teshtar, Sawab ra pah Gdspend arzani [ast, kf, gav u asp = ast, agh, tind va asp) | 
(b) kih 4n & Shaharévar u Bahman ham chashad, [kiish khwésh [shumarah = shimdar] ] 
(c) [] kih [] an ¢ ma bandagi [az = min] buland mi-baranad [= varinénd], [[] buland 
[] bandagi ma darad], (d) 4n 7 nazdik jihan kih [] & 7 darwand bakhshad, [kish 4n 
andar dashtan bih [] [sitand (? vel sitanand (?)) = -dénd]] % 





Free tr. So would I worship You with praises, Mazda, 
With Holiness, Best Thoughts, and Might forever, 

By which great Might the prayerful gains the pathway; 
In Home-of-song* accepted praise I “ll hear. 


time*’), and Ashavahisht, and also Vohiman as weil, [that is, it is together 
with these that I worship Thee], (c) and Khshatraver (°vairya*) likewise 
which (or ‘who’) causes him who is a suppliant, [that is, eho desires duty 
and good works], (or ‘by which he who is a suppliant-- is caused’ [°inid]) to 
stand on the path, that is, it causes him to stand in the midst on the path- 
way of the pious]. (d)And that which is the bountiful offering* also becomes 
manifest [O Atharmazd] when I declare*! it for (or ‘to’) him in Garédman, 
[that is, I shall make his worship manifest]. ** Does srayém mean ‘I hear’? see the gl. 
Ner.’s sansk. text. Evarh Tava stutirn d4radhanai*{-narh] karomi, Ma- 
hajnanin Svamin, (b) yat asti datih* prakatata* Bahmanasya, [kila, samarh 
tena yat aradhanam! karomi]. (c) Rajyam yat asya samihe, [kila, karyath? (or 
read ‘°yasya’) punyasya vaiichharn’ karomi| yat sarnprapatteh (or ‘ °prapteh**’) 
ayath margah, [kila, asya margasya suvyaparam® Aste]. (d) Prakatdm> ayarm 
[lege imam] dakshindya dehi, [Svamin] yat antah Garothmanasya stutim 
[aradhanamor ‘-narn’] prakatar'[or ‘-tarn’] karomi]. 1 P. 2 all karyam. * ©. ¢ 3.3; 
J* °te; P. °ottapatteh. * so C.; P. prakatatath. ** See other views in the Comm. 
Ner. transl. Thus do I render Thy praise propitious* (or ‘do I com- 
plete Thy praise and Thy worship [-natn’], O Great Wise One, the Lord, (b) 
since it is the gift, the manifest characteristic*! of Bahmana, [that is, 7 zs 


together with it (or ‘him’) that I offer worship fo Thee]. (c) And I desire 


that sovereignty which is his, [that is, I effect the wish (or better ‘I make 
the prayer’) for righteous action, for this is the way of approach, [that is, good 


works are in (or ‘of’) this way]. (d) Do Thou Grant me this open gift (or ‘liber- 
42 




























330 Ei. 4, 5. 


ality’) [O Lord,] when [I render] praise within Garothmana (propitious, 
open, (or ‘when I render worship [-nai] openly [-tarh’])]. ** Or ‘manifestation’. 

Parsi-persian Ms. dim Shuma stayam u yazam, Hérmuzd, (b) pah hast dadan 
Ardibahisht u Babman ham, [kit aw4 dshin [] [6 = ghan] yazam]. (c) [] Shaharevar 








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Trlit. (b) Hyad(t) Yishmakai mathrané vaordzatha [= vavraz°] - - 
(c) Zasta-ista, yA nado vathré [= huv°] dayad(t). 

Verbatim trl., etc. Ad-studium-enixum-(pro-causa-Vestra-sancta) me exci- 
tavi (18t sg. pf. med.*(?) ar) enim ([‘ vel in-studio-enixo (loc.) [excitabor]]) a Vobis 
({vel, et fortasse melius ‘secundum Vestrum (mandatum) et gratia Vestra 
adjutus’}), O Mazda, [per] Sanctitate [-tem*!], O Ahura, ([fortasse, O di (O vos 
di duo(?))|) (b) quum [ad] Vestro[-trum]-rationis-verbi-pronuntiatori*|-torem] pro- 
pitii-acceditis [i.e. ei Vos-ipsos-amicos-praestate| (c) aspecto, [i. e. (cum auxilio) 
diu promisso et ex eo evidenter exspectato] manifesto, [i. e. a Vobis nobis 
coram omnibus ad contentionem nostram aperte defendendam et probandam 
allato], auxilio (d) [et] manu-ipsa misso, quo [auxilio nobis a se allato] nos 
[ille verbi pronuntiator] in-gloria[-iam vel in prosperitatem spiritalem* et 
mundialem)]| ponat [vel instituat]. *+ yel ‘O Asha!’. 

Pahl. text translit. Amat bindak pavan zak i Lektim tarsagahih (for 
°akasih)! [homanani?], Atharmazd, [aigham® tarsagahiht i Lektim bindak kardé 
hodmanad6*], (b) amat® pavan zak it Lekim Mansar yezrtinishnih hé-ravakh- 
maninéd’, [aigh, amaté’ Dind* i Lektim ribak vadinani®, am pavan ramishno 
ghal vadtnyén’?]. (c) Afam madam" nikézid dshkarak6 aiyydrih!2 (d) pavan | 
tiband khvahishnih, [aigham pavan tiband aiyyarih vaddnyén1’] min avé'4 
lanman'#+> khyarih'* yehabtini-ait!4, + DJ., D. seem °agaih (or ‘gaish’ (?)). 2 so 
the most; M., D. hémanand. ?P. om. am. ‘so DJ., M. ®so DJ.; D. hémand. *DJ., D., 
and P.am. 7soP.(?), D., M. °minéd; Sp.°manéd; DJ. °manéd (corr. to °*maninéd (?)). ®P. 
om. ?DJ., D. aiid. *° D, nad. + DJ., D., P. om. 14. see P.  D, naid. “*D.,P. om. *P. — 

Pahl. tri., etc. When I shall be perfect in reverencing You, 0 Athar- 
mazd, [that is, when Your worship shall be performed by me perfectly], 
(b) since ye cause mental rejoicing to (or ‘through’) him who is the one 
bearing-on (or ‘for’, or ‘through’ that which is the bearing-on) of Your 
Manthra, [that is, when I shall make Your Religion progressive, then do Thou — 





L, 4, 5: 381 


ham [] [yazam az i ¢ = yazam min valman 7] khwAstar [[Sawab hast = Ahldish* 
hast], ka, kar u kirfah khwahad] ash — an rah, [kash andar an rah 7 frarfn (sic) el 
[ayand (?) = ésténd]]*% (d) Zahir & 7 sakhawat [[dehi = ddbain], Hormuzd,] kih andar 
Gardtman [] [ash giyam = ash srdyam], (kt, yazishn é i (vel 6) zahir kunam] % 





Free ir. Aye, ready stand we* for Your Service, Mazda, 
Since friendliest Your prophet’s toil Ye further 
With open help, expected, seen of all men, 
And thus to Glory* doth that prophet lead. (# Or ‘to welfare’ (2)) 


(or ‘they (as representing You) do’) that for a joy to me]. (c) And give Ye 
observed and visible help to me (or, ‘nikezéd, do Ye*! also look for (or ‘pro- 
pose’) for me a visible help’) (d) for (or ‘through’) a mighty prayer, [that 
is, do Thou (or ‘may they do’) this (on your behalf) for me through a powerful 
friendship], one through which glory, (or ‘ welfare’) is (or ‘may be’) given to us. 

Ner.’s sank. text. Saripdirnai! yat Yushmakaim bhaktirh karomi, Svamin, 
[kila, bhaktigilatarh Yushmakarh sathpdrnam kurvann asmi], (b) sarve yat 
tat* Avistavani Tava vatichhayet* pramodena harshena, [kila, Dineh?|-im] Tava 
pravartamanam karomi, sarve yat* Anandarh kurvanti], (c) asmakazh upari 
alokayet*, prakatatém ekavelarm3 kuru. (d) Yat* arogyatath* samihe [tat* arog- 
yasahayatam kuru]. Yat* asmakath cubham dehi. **J.* manasa. ?J., J.4, J.* °es. 
Abel eae nies 

Ner. transl. Sinée (or ‘When’) I am fulfilling devotion* towards You 
completely, O Lord, [that is, since I am exercising the devotion of my 
nature toward* You, and with completeness], (b) and since all my fellow- 
worshippers are effecting* that which Thy Avista-word desires, and with joyous 
delight, [that is, s‘nce I am effecting the advance of Thy Din when all are 
producing delight], (c) then let them (or ‘one’) look over us (for ‘let them 
(or ‘let one’) pay attention for our sakes’]), and produce Thou this mani- 
fested power (or ‘influence’) once for us. (d) Because [ am praying for strength 
(or ‘absence of disease*’) [do Thou therefore effect for me that friendship 
which has been (or ‘which renders’ one) exempt from weakness]. That 
which is our glory (or ‘welfare’) do Thou bestow. 

Parsi-persian Ms. Kih pur pah &n ¢ Shuma, bandagi [hend (?)], Hormuzd, [kt [] 
bandagi? Shuma bundah kard hast(?)], (b) [] [ma-ra= am] pah an ¢ Shuma Manth(h)rah 
(sic) sitadan khdshi-khwahishn (?), [kt [] Din ¢ Shuma rawa kunad (?), ma-ra pah 
ramishn 6 (vel ‘i’ (?)) kunad (?)] 4 (c) Ma-ra awar Agah-kunénd (sic) zAhir yari [kunad = 
vagtnéd*), (d) pah tuwan khwéhishn, [kim pah tuwdn yarit kunand], kih {] ma [] [ra 
neki deh (?) = rd@ naduki* dabin] * 


332 L. 6, 7. 


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Trlit. (b) Urvathéd [= vratho*| Asha nemanha Zarathustrd 
(c) Data khrateus hiz{u]vé raithim [= °iyam*] stoi [= sté]-- 

Verbatim trl., etc. Qui [in] sacro Rationis-verbo [pronuntiando] vocem 
{suam], O Mazda, fert, [i.e. attollit], (b) amicus [noster per] Sanctitate[-tem], 
et laude[-dem], Zarathushtra, (c) [ille] dator* intelligentiae [dans] linguae 
directionem (?), [i.e. ut auriga in cursu spiritali et in certamine animae au- 
rigans|, ([vel [monstrans] viam*(?)-per-linguam-designatam]) pro-[vel in]-patria*? 
[nostra], (d) [id est] mei [mea] instituta [de justitia et cultu etiam] Bona enuntiet 
fet patriam nostram doceat] Mente! * Vel ‘leges’. #2 sunt qui ‘esse (infin.)’ reddant. 

Pahl. text translit. Amat pavan Mansar gobishnd yedrind!, Atharmazd, 
[aigh, Yazishnd vadtinaiid], (b)? va? désté [i Yazadan i véhand4], Aharayth niya- 
yishn® giftars, [aigh avo kar va kirfako franimam, miin®] Zaratishtd [h6manam|, 
(c) yehabiinai-am khirad8’ hazvand, ras’ astishnih, [farhakhtih®], (d) mtn avo lit? 
drayishné, [aigh, havishtih i livadinyén‘], ash zak t pavanVohtimand Amikhtishno 
(sic) yeheviinéd. 1D. nad. °D.ins. aigh. *DJ.,P. ‘so DJ.; D. va(?) shapiran, ® see P. 
6° Mf. amat. 7 D.* ins. va. ° D., P. rakhik. 9 DJ.; others farhakh®. 7° D. om. 

Pahl. trl., etc. When they utter words in the Manthra, O Adharmazd, 
[that is, when they shall celebrate the Service], (b) [and when I also who 
am] Zaratisht, their* friend, am uttering* the praise [of the good Yazads,] 
and of*! Aharayih, [that is, when I am offering worship for (or ‘in’) the per- 
JSormance of duty and good works] (c) do Thou then grant me the tongue 
(that is, ‘the speech’) of wisdom, and a station (or ‘firm footing’) upon cts 
path, [i. e. grant me perfection*], (d) and also him by whom my orderly 
arrangement zs to be effected*, [that is, may’st Thou (or ‘may they, such 





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Free tr. And may, O Lord, that prophet’s voice give succour, 

His, Zarathushtra’s, friend* in praise and justice, 

Giver of wisdom, guiding land and people, 

My regulations let him ever teach! 
persons’) effect a discipleship for me], for his, that is, to such an one is 
the teaching which is by Vohiman. *1 Perhaps, ‘O A.’ 

Ner.’s sansk. text. Yat tat* Avistavanim, Svamin, kuru [yat*! Aste*? 4radh- 
anaih(or-narh|karomi] (b)mitratarh[dadérasya* [lege daditur*(?)]] punyasya[raksh- 
ah] namaskritin karomi, [kila yat karyara punyasya, susamriddho *ham] Jara- 
thugtro**|bhavami]. (c)Dadami buddhith jihvay4+ [or-‘aya’] margasya sarsthitim. 
Asti [prakrishtahadasya’ (so, hardly for-tatayah* ?)]. (d) Yat* ayarh samarachand* 
[?-narh (?)] mama [cishyandrh kuru]. Tat* Bahmanasya cishydii [meaning ciksh- 
ath] dehi. +J.4, P.; 5.8 yas; ©. yata. 2J.4 ste; J. te (yas te, but see aigh). 8 J.4 
"asya. * J.* vaya. © so’ all. 

Ner. trl., etc. Wherefore(?), O Lord, do Thou produce* this, the Avistd- 
word, [which means, (so, see aigh) ‘I am (altern. trl. of the Pahl. as reading 
yedrinani*) making the A. word propitious’ ([or read -anath (see the Pahl.) ‘I 
am offering worship’]); (b) for then am I producing the friendship [the pro- 
tection*(?)] and the praise of Sanctity the bestower, [that is, I am doing the deed 
of Sanctity, 1] Jarathustra [the well prospered]. (c) 1am bestowing knowledge 
(or ‘understanding’) through the tongue, which is the standing of (or ‘the 
abiding upon’) the true path. | That path] is [that of ‘prakrishtahdda’ (so; see 
the Pahl., hardly ‘of excellence’ [-tatayah)]. (d) Because this one (the bestower) 
is my regulator [lit. (?) regulation] [make him also that of my disciples]. 
Grant that which is the teaching (hardly ‘the female disciple’) of Bahmana. 

*! Probably reading Pahl. yedrfnyén. 

Parsi-persian Ms. trit. Kih pah Manth(h)rah (sic vid.) gdbishn barand, Hérmuzd, [kt, 
Yazishn kunad(?)} (b) [ka = dgh[] n. tr. pro déstin 7* (sic vid.)] iz(a)dan 7 [vehan = 
va (?) shapirdn| Sawab niyayish* guftar, {ki, 4n kar u kirfah khwanam (?), kih] Zara- 
tusht [hastam], (c) deh* 4n man khirad [u = va] zaban, [] [dar didan = rdtk* astinishn*] 
[] [bisyar-sitadan (?) = farahat? vel farahahti** (sic vid.)], (d) kih 4n [] arastan, [kf, sha- 
girdi 7 man kunand*], ash 4n 7 pah Bahman Amfikhtan bashad * **See Comm. 





Free tr. Then Yours yoke on the eager ones and swiftest, 
Your praisers’ victories* for ever gaining, 
Your mighty ones yoke on through Right and Good Mind. 
With these drive on; so be Ye for my aid. 
Altern. Then Yours I’ll* yoke, the eager ones, and swiftest, 
The ‘Bridges*’ of Your praises mounting* over*, 
Your mighty ones I'll yoke, through Right and Good Mind, 
Through these incite* Ye me; be near to help! 


334 Bode a: 


Verbatim trl., etc. Tum vestros [-stris servis sanctis (sub specie equorum 
in curriculo currentium animo conceptis)| jugum-impone [vel ‘imponam’| arden- 
tes [-tibus] celeres [-ribusque] (b) [sic] vincens*, [i. e. attingens et transcendens] 
pontes*? ([vel vincens [in] contentiones[-ibus] strenuas*[-nuis]]) adorationis 
Vestrae, [i. e. vincens in annisibus* ad adorationem Vestram plenam reddendam 
necessariis], (c)*#O Mazda [per] Sanctitate[-tatem jugum-impone (vel ‘imponam’) 
his servis Vestris] robustos[-tis per] Bona[-nam] Mente[-ntem]; (d)* cum 
quibus [huc usque] vehamini; meo sitis auxilio. ** Vel lege jayaig = ‘incitationibus’. 
*2 sine dubio Pons Judicis ad caelum ducens etiam una comprehensus est. ** Altern. trl.* 
(a) [Cum] Vestris [sanctis] me-conjungam ardentes[-tibus] enixos[-is]--, (c) M. A. [cum] 
potentes [potentibus]- -, (d) [per] quibus [quos] me ad bona facta perficienda incitetis, etc. 

Pahl. text translit. Aétund zak i Lekiim aydijem! [avd kar va dina? i 
Lekim, min] déshak*, [va‘t+ avayishnik,] va arvand [hémanéd1, avar-kar], 
(b) pavan yamttnishné® avd> vadarg, vat niyayishnéd ? Lekim rdai, [aigh, vad 
amat avd tamman yamtinani am vat niyayishné® ayd® Lektim tiban yeheviinadd 
kardan6], (c) Atharmazd va® Ashavahisht6 chirt, Vohiman6! [chir lakhvar aé7 
Vohiman), (d) vakhdindar® yehevinani* zim*+5 [min Lekim'] aitd1° aiyyarih, 
[aigham zakt aiyyarih i min™ Lektim*! avé nafshman ttiban yehevinad kardan}]. 

*see P. * D. dadistano. *s0 DJ., D., M. *DJ., D. om. *D. ins, i. *DJ. om. 7DJ.; 
soD. * D. g(ijriftar. * all seem zak am, save DJ. *° DJ. ins. lekim, ™ DJ. and P. 
ins. i min Lekiim; D. i lekim. 

Pahl. trl., etc. Thus I am joining (or possibly ‘I am yoking You’) [for 
both Your duty and opinion, Ye who are] friendly [and desired], swift, [and 
working on-high (that is, ‘heavenly’)] (b) in my coming to the Bridge, and 
for the sake of celebrating Your worship, [that is, may it be possible to me 
to celebrate Your praise until when I shall arrive (possibly meaning ‘in 
order that I may arrive’) beyond], (c) O Ye Attharmazd, and Ashavahisht the 
hero, and Vohtiman. [A hero again (or ‘likewise’) zs this Vohtiman (exegetical 
note)|, (d) and thus may (or ‘shall’) I be a seizer (or ‘recipient’) of that 





-Bwrwelow weg) AU LY “es tal 4G 8. Text. 
byowaS}s0ee2) AVOSUE suissycs)aay 
4346 6) -asyavsaesas)o¢) AU OO asl ee 
Ssvesuee(¢) per bypajag p¢osel tasly “ps 
Verbatim trl., etc. (Cum) Vos [cum] pedibus [metricis] quae [qui] late- 
auditi [-sint versus] adorationis [yel strenuitatis-abundantiam*-obtinentis*, id 


est, pedes metrici ad res optatas obtinendas aptissimi(?)] (b) Vos] circum-ibo, 
O Mazda, manus-extensas-habens, [id est, manus attollens]. (c) Tum vos [etiam], 


C= pee te 


Hye, 30: 335 


help which reaches me [from You], [that is, thus may it. be possible to me 
to make this help which comes from You my own]. 

Ner.’s sansk, text. Evarh yat Tvaih niyojayami [idarh kAryarh nyayasyat 
Tava?]. Mitrasya [vaiichhaih karomi] vegena. [Karyaih upari bhavet], (b) yat 
prapnomi etat antarale, prandmah Tava hetoh, [kila, ydvat tatra bhuvane 
prapnomi namaskritimn Te balishthatam (sic)* karomi]; (c) Svamin, parisphutat 
[prakatarh] balishthatam* Bahmanena [yat balishthata* pacchat Bahmanat, 
uttamat manasah]. (d) Asya grihitaro [grahita] bhavami yat Tvath [lege Tel, 
Svamin, sahayata® Aste, [kila, sahayatas yat svayath caktimdn* caknoti? karturi]. 


*C., P. punyam in brackets. * all** nava. *J.3 tatam. 43.8, J.4, J.* tata, 554 
saha°, ° J.? sdhay®. 7 P. amti. ** so J.* also; I correct Comm. 


Ner. trl., etc. Thus am I joining (?) Thee (or possibly, ‘enjoining that 
which Thou [lege Tyarh] commandest’(?)), [this deed of Thy rule (or ‘system’). 
I am fulfilling the desire (or ‘making the prayer’ (?)) of friendship [toward 
Thee], and with activity. [Let it be also a duty, (or ‘an action’) above], (b) 
performed while I am coming upon the intervening* space* (or ‘Bridge*’). Let 
it be worship offered by me for Thy sake, [that is, so long as until* I shall 
have come to the world beyond I am making Thy praise a most powerful 
influence*]. (c) Thus, O Lord, am I making Thy most mighty power an open* 
illustration* (see Ashavahisht which recalled the Fire) [or ‘manifest’ (gloss)] 
and through Bahmana, [because afterwards the most mighty power és from 
Bahmana (or ‘because after Bahmana, the Best Mind, it is the most 
powerful influence’)].*(d) Thus am I a seizer (or ‘acquirer’) of that which 
is Thy friendship, O Lord, [that is, this friendship is something which the 
capable man is able to produce of himself (or ‘to make his own’)]. 


Parsi-persian Ms. trit. Edin an i Shuma [] [kushishn am (sic) = yézam!] an kar u 
inséf ¢ Shuma, kih) [] [khwahish = —] [ [] lik (or layik*)] wa buland [hasténd*, [az = 
min] buland-kayr], (b) pah vasidan 4n rah {] niydyishn ¢ Shuma ra, [kti, ta kih an anja 
rasam, man [] niyayish* 4n Shuma tuwan bad kardan, (c) Hormuzd u Ashavahisht, 
ghalib[] baz [] [6é = é*(?)] [Bahman], (d) giriftar bavam [an 7 = dn 7] ma-ra az Shuma 
hast yari, [kfm an (6 = o] yari ¢ az Shuma 4n khwésh tuw4n* bad kardan] » *or °ind. 





Free irl. Yea, I would circle You with hymns in metre, 

With lifted hands and verses loudly chanted, 

With Holiness, O Lord, and helper’s* praises, 

And with the Good Mind’s virtue* would I come! 
per Sanctitate[-tem] viri-principis-adjutoris (vel ‘oblationis’)-que cum-ado- 
ratione, (d) tum vos [circum-ibo in] Bonae Mentis virtute, ((vel fortasse in 
B. M. perspicientia (?)]). 

Pahl. text translit. Levatman pai Lekfim frdz srayém pavan afztind, 
[amat avd zohar yehabtindd vazltinam Avestak ghal yemaleliinam]; (b) bara 
yamtinam avé Attharmazd pavan! Atistand*! dastiht, [minishnik?]. (c) Aétind avo® 
lekfim’, Ashavahisht63, radd hémanam pavané niyayishnih, (d) aétind avo lekim 


336 L. 8, 9. 


pavan zak i. Vohimand® hinar ribishnih®, {i° frarind htinarih rai? zim® aitd). 
1SoDJ.; D. om. pavan, has atisténo hi-(?, or ‘an-’)-yadmanih. *so D.; DJ., M., manishnik. 
3—D., P. after niyayishnih. *DJ., Mf.om. va. see P. °D.om.i, 7D., P. ins.; soDJ. §DJ. om. 

Pahl. transl. With the metric* (?) feet* I praise You continuously and 
with increase*, [that is, I pronounce the Avesta when I approach the holy 
water as* it is offered]; (b) and I come up to Atiharmazd with outstretched 
hands [spiritually]. (c) And thus to you a/so, O Ashavahisht, I am bountiful 
in praise, (d) and thus unto you J come through the virtuous (or ‘efficient*’) 
progress of a good mind, [which is on account of that pious virtue*! which is 
mine (or ‘which exists through me’)|. * or ‘efficiency’. 

Ner.’s sansk. text. Samar padabhyar (or ‘padyabhydm’(?))! Te pra- 
krishtath vikhyato? ’smi mahattaro "hath [yat idarh balath diyamanam Aste 
tatah* Avistavanith vadami] (b) upari prapnomi yat, Svamin, uttanahastah san 
[nivasanarh karomi]. (c) Evarh yat Te parisphutarh* dakshinath karomi yat namas- 
kritimh™. (d) Evan yat Te Bahmanasya gunah pravartamanah santi, [kila, su- 
vyaparaguna’ asya madhye* bhavanti]. +J.4 ayabhyaih(?). 25.3 vikhya, °9J.3,J.4. 43.3, C. 


2} HQI9 +29 49)) 49 G.I IN OY +3994 }29.) pay fas Lo +4929 9. Text. 
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Verbatim transl. His ad-Vos cum- (his)-officiis-sacris-directis adorans 
adeam [-ibo], (b) O Mazda, O Sanctitas, Bonae [cum] factis-et-sacris-officiis 
Mentis, (c) quando beatitudinis (i. e. praemii gratiae) [meae (vel mei) ex- 
optato-potens-sim, [i.e. quando illud praemium gratiae facile ad accipiendum 
certe intra meam potestatem ponatur], (d) tum viri-bene-facientis [vel ‘viri 
de-bono-sapientis*’ praemium enixe precibus] petens precator* [ad ultimum] 
recipiens [etiam] sim! 

Pahl. text translit. Avé valmanshan it Lekiim Yazishnd padiraké pavan 
stayishnd sdttinam, (b) Atiharmazd va Ashavahishtd, min tand pavan Vohi- 
man kinishnd, (c) aétiind? pavan zak dahishnd pavan tarsagahih**3, [amat 
tarsagahih*** { Lektim vadtinam-é], pavan kamak hémanam?® padakhshah*>, 
[aighamh> padakhshahih? pavan kamak aitd]. (d) Aéttind zak§ i? valman® i9 
avé hi-dinak pavan khvahishnd griftar hémanani!®, [mozd]. *DJ., D. ins. 2 DJ. 
ins. va. * DJ., D. seem °agahih, or “agath. *M., DJ., D. tarsagahih, or “4gaih. ® see P. 
*DJ., D. ™DJ., D. and P. padakhshahih *DJ., D. and P. ins. ® DJ. ins. *° P., M, 
and DJ. marked 34 pl. (?). **or read °akasih. The Comm. corrects the old edition. 

Pahl. transl. (a, b) Toward those which are Your Yasnas*!, O Afharmazd 


and Ashavahisht, which are to be performed for You with a Good Mind (or 





L. 8, 9. 337 


Ner. trl., etc. With the two* metric* measures* (or ‘with the two feet’ (? 
padabhyam ?) feet have I become (?) celebrated (or vikhydto* as deponent, 
or again, read vikhya(h)*, cp. °khyd, J.3, ‘I am celebrating ’) for Thee as the 
greater|-est], and because that element of strength is being given to me, 
therefore I declare for You The Avista word]; (b) wherefore, O Lord, I am 
coming up above* (?, or ‘on account of this’), and with hands stretched out, 
[and thus I am making (or ‘preparing’) an abode (his MS. read manishnih 
(was that MS. DJ.?)) on high (?)]; (c) thus also do I render Thee what*! 
2s an offering manifestly**, which 7s worship. (d) And thus what! are the virtuous 
characteristics of Thy Bahmana are progressive, [that is, the virtues of good 
conduct are (or ‘become ’) existing in him (?) within]. ‘vat = ‘zak 7’ (or, ‘hecause’). 

Parsi-persian Ms. trit. Awa paé Shuma fréz gfyam pah afztn, [kih an zér 
dehandah (?) shawam, Avesta 6 giiyam]; (b) bih rasam 4n Hormuzd pah_ bar- 
dastah dast, [minishni] » (c) Kdfin [] sakhdwat hastam pah niydyishn {an Shuma Ardi- 
bahisht = dn raktim Ardibahisht] % (a) édin 4n Shuma pah an ¢ Bahman [an man 
= dn va] {] (?) [raftan = riibishn] [2 nék hinari ra ma-ra hast] sx 

Free tr. Then, with Your off’rings let me near You, Mazda, 

Praising with Holiness and Good Mind’s actions, 

When o’er my prize I fully seize possession; 

That blest* prize seeking let me gain it thus. 


‘Ye for whom action is with Vohuman’) I am advancing, and with praise. 
(c) Therefore in that dispensation (or ‘time’ ?) through a revering* blessing**, 
[i. e. when I would perform my reverence toward You|I am sovereign according to 
my desire, [that is, my sovereignty is according to my wish]. (d) And thus through 
prayer shall I become an attainer to that which is for the wise man [as a reward]. 
*1 Possibly meaning ‘towards the worship of those who are Yours’; but see the Gatha. 
Ner.’ssansk text. Tava aradhanath [-nath*| sarnmukhayh stutira pracharami 
{karomi], (b) Svamin, [parisphutath prakatarh Yushmakarh] Uttamena Manasa 
[stutimn karomi]. (c)Evari lakshmirh*! me bhakticilar[dehi, yat*®Te bhaktim karo- 
mi]; yat abhilashayami, [kila] rajyasya [abhilasharh karomi]. (d) Evath Te suda- 
hinar* abhilashayami. Grihitaro [lege grahita] bhavami [prasadam]. +0. ? P. yata. 
Ner. transl. Therefore I am going forward toward Thy worship and 

Thy praise, [¢/at is, I am performing them]. (b) [Plainly manifest], O Lord, 
do I make [Your praise] through the Highest (i. e. ‘the Good’) Mind. (c) 
Grant me therefore that reverential blessing* (or ‘sacred property*(?) ’) [since 
(or ‘when’) I perform devotion*! to Thee], and since I beseech ¢¢ of Thee, [that 
is, 1 am making my prayer for the sovereignty]. (d) Thus I am seeking Thy 
bountiful*? One*, and I am also actually an acquirer, [that is, I am attaining 


the reward]. *'See Burnouf. *? or ‘Thy discriminating (?) one’. 
43, 


338 1. 9, 10: 


Parsi-persian Ms. trit. An d6shan 7 Shuma Yazishn pazirah pah stayishn rawam, 
(b) Hérmuzd w Ardibahisht, kih tan pah Bahman kunishn s (c) édin pah an da- 
hishn pah bandagi, [kih bandagi 7 Shuma kunam], pah kamagan -+ kamah [ ], 





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Trlit. (a) Ad(t) ya var(e)sha, yacha pairi ai§ Skyaothna™! * so now preferred. 
(c) Raochao, veng (= huveng), asnam ukhsha aéurus. 
—’” ~~ 


Verbatim transl. Sic quae [facta virtutis ‘et officia ritus] perfecerim* 
[vel perficiam], [et] quae(que) de*! iis, [i. e. quae secundum ea] facta [porro 
in tempore futuro perfecta sint], (b) quae(que) [res vel actiones, per] Bona 
[-nam] [in] oculo*{-lis] nitebat{-ebunt, id est, revera ut dignae (?) visae- 
sint] Mente [-tem], (c) [sicut] lumina, [i. e. stellae], sol, dierum illustrans* 
[-tratrix* (sic)] aurora (d) [ad] Vestro[-tram], O Sanctitas, adorationi[-nem 
celebrandam], O Mazda, [haec omnia inter se conjungent]! #1 Vide Pahl. ‘ante’. 

Pahl. text transl. 'Aétiind zak i? varzam, min péshicht valmanshan kard6, 
(b) mfnshand pavan zak? i Vohtiman chashm réshinéd‘, [aighshan®, pavan fra- 
riindih pavan dakhshak bara kard], (c) pavan réshanih i khirkhshéd dén yom® 
hésh zak i” aris dén bam I [ashdué pavan dakhshak bard kardd], (d) zak i 
Lektim tarsagaih** (sic, or read ‘tarsakésih’) va niydyishnd7 Aftharmazd 
[ashano pavan dakhshak bara kard]. + See P. ? DJ. ins. ? D. om. * DJ., D., M 
rosinéd(? °shan-éd (?) or ‘rédin®’). 5 DJ., D. *DJ., ins. va. 7DJ. om. i. ®s0 D., or °agahih, 

Pahl. trl. Thus, what I do, and that also which was done even before those 
things, (or ‘by those’) (b)which through* those* (or ‘to whom’) it shines, i. e. is clear, 
in the eyes of Vohtiman, [that is, it was made complete by (or ‘as’) a sign by, or 





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Oe 103 339 
[kih = min] ma-ra padishahi [kfm padishahi = dgham pdétikhshdi|] [pah kamah 
hast] * (d) Aédin [an « = zak 7] 4n nék-dan& pah khwéhishn giriftar hend (?) 


{muzd] + 





Free. tr. Thus what I do, and what for these things further, 
And what to eye shines bright through Vohii Manah; 

Stars, sun, auroras too, the day’s enlighteners 

For praise of Yours are all, O Truth, and Lord! 


to, them through piety], (¢) this all is as, or by, * the light of the sun in the 
shining of the day, the aurora in a dawn; [this also was fully made for a sign 
by, or to, them] (d); and Your worship and praise, O Atharmazd! [they 
also were made for, or as, a sign to them]. % Or ‘in’. 

Ner’s. sansk. text. Evaih tat samacharami ptirvarh yat karma (b) yat! 
yasya! Bahmanasya lochane nirmale; [kila, svabhavena suvyaparena datim 
kuru]. (c) Nirmalah siryah antah divasasya chaitanyam ayaih samarachanam* 
karoti; [kila sarveshaih manushyanaih [-ndih] gighrarn datizn kurute]. (d) Tava 
bhaktigilé mannshyah prandmai kurvanti, Mahajianin! Svamin! [Tesham 
cighram datita kuru]. + So P., C. reverses. 

Ner. transl. Thus am I doing the first thing that was an action done 
by me (sic) (b), and one which was done in the clear sight of him who ¢s * Bah- 
mana. [Do Thou therefore 7m return effect a gift for me through this my pious 
nature]. (c) This spotless Sun produces intelligence and embellishment, or or- 
der, within the day, [that is, it effects a gift for all men, and without delay]. 
(d) Thus as Thy pious men render worship, [do Thou], O Great Wise One! 
lafford them a gift at once (lit. quickly)]. %* Lit. I which of whom B’ 

Parsi-persian Ms. trit. Aédfn 4n 7 varzam, kih [] [péshanigan = péshan| 
éshan kard (b), kih -shan pah[{] Bahman chashm []; [] [kishin = dghshdn] ¢ pah néki, 
pah khaslat bih kard (c) pah roshant ¢[] khfrshéd, andar riz hfshhi(?) + wa + ya‘ni + 
hiishigan (?) (vel hfishhan (?)), An ¢ [khrés = khrishéd (sic)] andar bam + ya‘ni -+ bam- 
dad []; (hanah (sic) pah khaslat bih kard + ya‘ni(?) + hastam] % (d) An 7 Shuma bandagi 
[] niyayishn, Ormuzd! [ashan pah khaslat bih kard] % 





Free. tr. Your praiser named am I, and truly. 

While I ,O Righteousness, may have the power. 

Who gives us life through Good Mind send us succour ! 
Make every deed through grace progressive still. 


Verbatim. transl. Sic Vester laudator [laudes Vestras celebrans] dicar 
O Magni-donator!, simque (b) [et] quantum, O Sanctitas! possim (que), mihi- 
facultasque-sit. (c) Creator vitae adjuvet [per] Bond [-nam] Mente [-tem] 





340 Li. -1. 


Trlit. Ad Vé staota aojai, Mazd4! Aonhacha 
Yavad, Asha! tavacha isdicha. 
Data anheus aredad Vohi Mananha os 
Haithya varstim * hyad vasna frashétemem. 
(d) [quod per] vere-existente [-tem gratiam] [in] factorum **(?) [-tis] (quod 
per] gratia |-tiam ejus) [sit, id] maxime-progrediens [reddat. Sic valde Ile me 
adjuvet|! 2 Vel facito (2). 

Pahl. text. translit. Avom Lekim stayishné1 adjd aitd; [aigh2, adj 
pavan stayishno i Lekiim 3+? darém4] (b), va® avand Aharayih chand® pavan 
tiban khvastar homanam; {shal vakhdinam-¢]. (c) Yehabiindi-am7 dén ah- 
yand bindak dahishnih i pavan Vohtiman (d), chigiin dshkarak varzidérand 
khvahishn’, min kamak fraztim; [aighshan avayasts® vésh aigh kardé 3, 
ashan6é mozd+ padadahishn yehabinéd, avd lich? man Zartisht homanam. 
Yehabinéd6* avd lich? min ztidd * hémanam]. + DJ.ins.va. ? DJ. and P. om. 
va. * DJ. and P. * DJ. yakhsenunam., * P. om. ® DJ. lacks a letter. 7 see P. 

Pahl. transl. Your praise is strength to me; [that is, through prais- 
ing You I have strength] (b), and as much, O Aharayih! as lies in my 
capacity, so much am I a suppliant; [that 7s, I would seize upon that]. 
(c) Give me therefore in the worlds that perfect giving which is through 
Vohiiman (d), as is the evident [wish] of the workers whose desire is most 
progressive. [That is, their desire is beyond that which has as yet been 
accomplished *1, and to them therefore He (Atharmazd) #2 grants the 
recompense and the reward, and to me also who am Zarttisht. He * gives 
it to me also, who am likewise zealous (lit. quick) * 3], 

**? Hardly ‘more than accomplished’. %2 Poss, ‘Do Ye give it’; but see the Zend, 
also Ner. after the Copenhagen Ms. *%? not ‘the priest’. 





Gath&é Vohukhshathra(a). Yasna LI. 
02 }>spps-pabangy.gb-beg 1. Text. 


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Trlit. Nem6 vé, Gathao ashoniS! 
Vohti khshathrem vairim bagem aibi-bairigtem 
Vidushemnai§ izhAchid . Asha aiitare-charaiti 


Skyaoth(a)nais, Mazda! vahistem, tad ne nichid vareshiné, 


LE 341 


Ner.’s sansk. text. Evari Yushmakari staumi yad_balar astet, [kila, 
balamh tat stutith Te prachurari* dharayami]. (b) Yavan matrarh punyat tavan 
matram ¢aktita punyasya abhilashath karomi? [yat® grihndmi]. (c) Dadami (sic, 
reading °nam*(?)) antah** utkrishtabhuvane* saiparnadatith yat Uttamena® 
Manasa®, (d) Yatha prakatakarminaié yo *bhilashah prakrishtatarah? [yo ab- 
hilashah apépanaih prabhtitah, Svamin’, prasadam prasddaptritam dehi? 
pravahena. Jarathustro bhavami*. Bhavet*®. Yarn1® pravahe!® cighrati!° dehit; 
Jarathustro bhavami*]. ‘3.4, J.*%. ?J.4, J.* bhavami. *J.4, J.* om. here, not in a 
([cor.Comm.) *J.? antah after bhuvane. * J. °masya. °J.4, J.* ins. yat. 73.3. ®so the most; 
Patan? Sond, but On Jes Jie dadyat. 1 C., J.4, J." add.; see the comm. 1! supplied. 

Ner. tri.** --- (c) 1 am bestowing (sic, or read ‘dehi me — give me’) 

"the full gift which 7s through the Best Mind in the excellent (or ‘perfected’) 
world. (d) As that which 7s the desire of the open workers is the better (or 
‘more pronounced’) [which is the earnest* desire of the sinless, give me, 
O Lord, the reward - - (for read dadyat - - svaminah ‘therefore let one (let them) 

bestow the reward of the Lord’]) the complete reward and continuously* (?, 

or ‘at once’ (‘with rapidity*’)). Iam Jarathustra: ‘Let it be so. Which reward 
do Thou, (or ‘let him (them)’ = dadyat) give quickly (or ‘that reward which 
és quick*’ (sic). Iam J.]. (trl. curtailed to save space.) 

Parsi-persian Ms. trit. An ma-ra Shuma stayishn buland hast (ki, [] buland pah 
stayishn ¢ Shuma daram] » (b) [] Chand Sawab chand pah tuwan khwastar hastam; 
[6 kunam] x (c) {] [Deham (?) =— (dih* am (?))] andar jihan pur [] [minishn = —] 7 pah 
Bahman s. (d) chtin zahir (?) khwahishn, kih kAmah fraztar, [kishan 14’tk bisyar, kt, kard 
shan (sic) muzd u badlah “dehad 4n man [] kih Zaratusht hastam; dehad an man [ ] 
kih z6ti (sic) hastam] 


LI. The Anthem ‘Good Kingdom’. 


Free tr. Righteous rule’s* to be chosen, lot of all most rewarding; 
Wiser* (?) deeds, holy, zealous, ’tis by these it is entered; 
Then that rule let me further best for us evry hour! 

Verbat. trl. (Laus vobis, Gathae sacrae !) Bonum Regimen eligendum, |i. e. 
diligendum, excellens] sortem [nos] maxime-sustinentem [i. e. prosperantem 
(b) actionibus] sapientibus*! (part. perf. mid.* (?)) strenuo-studio-etiam [et] 
Sanctitate (instr. pro nom., i.e. sic vir sanctus id Regimen) init (c) {talibus | 
(actionibus), O Mazda; optimum | Regimen hoc] pro nobis nunc-etiam [vel nunc- 
omnino (quotidie)] efficiam, [i.e.* meis annisibus* constituere conabor]. 

‘ *1 Vel lege vidish® (vi + dha (aor)) ‘actionibus vere et penitus [id] constituentibus’ ; 

_ vel fortasse (vi + dtish) actionibus nos affligentibus . . intercedit; i. e. iis se opponit 
[vir sanctus] (sed tum in hoe eventu esset bagem neutrum (?) nom.). 

, Pahl. text translit. Niyayishnd avd Lekiim, Gasand i ahartbo! (a) Avém! 








349 7 Die 


valman i? shapir khadai? kAmak bahar madamé-barishnih, [aigh, bahar avo 
yalman aish yehabinam®, min khfidat i nadtik (? névak) avayadd]. (b) Pavan® 
bara dahishnih afziind rastiht andarg vadtinyén, [aigh, dahishn6’ rastiha bara‘ 
yehabtinéd zak gabra, min khidaii nadik# (for névak) avayad6]. (c) Kinishno’, 
Atharmazd, i7 pahlfim zak? lanman kevanich, [amat Dind* ribak bara bid*®] 
varzishno', 1DJ. val am(?). ? DJ., D. ins. ?so DJ. (over line), D., P. *See P. * DJ., 
D., P., M. om. va. ® DJ.,.D.om. va. - 7 DJ: ins. 1.) 9? DJs ins. va. * DJ.) Doman 
10D. yeheviind. +! all add ‘to be repeated twice’. 

Pahl. tri. Praise to you, 0 sacred Gathas! (a) To me that desire for a good 
king zs a lot which is a bringing-on, (or, ‘which shall be brought to pass’), 
[that is, I grant his portion to that person who desires a king who is good]. 
(b) By a thorough (bard = vi) bestowal they will (or ‘do thou’) work increase 
and righteousness inwardly (or ‘in the midst of ws’). [That is, that man will 
bestow (or ‘bestow ye upon that man’) the gift righteously who desires a 
king who is good]; (c) and that is the best deed, O Atharmazd, for us to do 
even now [since the Religion has become progressive] 

Ner.’s sansk. text. Namo yushmabhyam, he Gathah pupyatmanyah! Utta- 
masvamikaminita! vibhtitin upari varshami, [kila, vibhtitizn tasmai dadami 
yo rajiiah cubhath vafichhayet] (b) vat datimn vriddhim satyena antarale ka- 
romi, [kila, dativn; satyataya diyate, yat manushyah svaminah cubham abh- 





AU H94 JUD. AU pag ad .ass )) gypas | cer») rbarey +4895 596 «b we 2. Text. 
ed dappdd sy beige eG -aagyreg | Ho ersg( 2) )asnsn prasad) 2.6 
&boswnas.ca sy rugyrsl | worsjae-rvdlcrueuedy 


Verbatim trl. Eas [res, vel fortasse eas res duas* (? Regimen sacrum 
(2?) et sortem beatam (?))} Vestras, O Mazda, primum, Ahura, [mihi des], et 
quae (que)*?-duae-res (b) Tibique [sint propriae ut dona nobis tribuenda|, 
O Pietas (Prompta Mens), des** (ad)* mihi rerum-optatarum-possessionis* Re- 
gimen (c) Vestrum Bona Mente adorationi, {i.e. ad adorationem Tuam plene 
perficiendam] da-Tu [mihi] res-utiles, [i. e. auxilia efficacia et gratiam ad 
omne officium sacrum perficiendum.| *! Vel ‘ta=eo (?)’. ** vel fortasse legendum 
est yéchaé = exorem [-rabo] (?) eas res. ** vel lege ddisha, 224 so. imper. aor. dis =monstra. 

Pahl. text translit. Zak i Lekim, Atharmazd!, frattim Gasanikih pavan 
Aharayih zakich, (b) 2pavanich Lak? Spendarmado, [pavan frarinoih, bindak 
minishnih, ghal® vadtinam-é4]; yehabiinad avo li? isht pavan khidayih [bara 
shayad yehabtind63}. (c) 3Lekam Vohiman® niyayishno® yehabiinéd va*+’ sid, 
[aigh’, dadak-gobih® vadinyén, va sid yadtinyén]. * DJ., D. ins. i. ?DJ. ins. va. — 
*See P. *D, vadfinam-em (sic). §D. ins. va. *P., Mf. ins. bara. 7D. om. va. * DJ. dadd-g®. _ 





lpm, ae! Sa eR et ee 


LI. 1, 2. 343 


ipsayet]. (c) Karmana, Svamin! atah pararh bhuvanarh nitdntaria asmakath 
prabodhar kuru; [tat aste Dinish pravartamanaih karomi]. 1 P. 


Ner. transl. Praise to you, O sacred Gathas! (a) I bestow those riches 
which appertain to one who desires the best, or a good, king; [that 
is, I bestow riches upon him who desires the welfare of the king] (b) 
when I effect the gift which brings prosperity within* through right- 
eousness; [that is, I effect this gift, and it is given with, or for, his 
truthfulness, and because * a man desires * the welfare of the lord]. (c) Through 
our action, or activity, O Lord! do Thou make the world which is beyond, 
or the heavenly world, to a great degree*+ our vigilance *, or the actual * 
object of our attention; [therefore it is that I render Thy Din (which secures 
that other world for us) progressive]. %* possibly a gloss. ‘the world [far] beyond’, 

Parsi-persian Ms. trit. Niyayishn an shumé, Gasin ¢ ash6! An ma-ra [= anam] i 7 veh 
[{khudé = khuddé (?)] kamah, baharah awar [] [baharah = bahar] burishn + burdan; 
{ka, baharah [] & kas deham[], kih khuda 7 nék bayad] % (b) Pah [] bih dahishn + 
didan afzini rast{i =~?) andar kunand [kf, dahishn rastiha (sic vid) = rdstshdn(?)| bih 
[guyad = jamninéd}; dehad an mard kih khudai ¢ nék[t=-é} ldyik] * (c) Kunishn, 
Ormuzd! ¢ buland 4n ma akninm ham, [kih Din rawa bih bid] varzishn sx 





Free. tr. These Your favours first ask I Thou, Ahura! and Asha! 
Grant too thine, Aramaiti! as Your Rule o’er my welfare. 
And with Good Mind vouchsafe us gifts for praises most helpful! 


Pahl. transl. That which is the first thing to You, O Atharmazd! 
the Gathic duty, that also do J perform through righteousness (b), and 
through*! thee also, O Spendarmad! [that is, I shall do ¢t/or You*? through piety, 
?.¢.a*3 perfect mind]; let them therefore give me wealth through the sovereignty ; 
[for it is quite necessary thus to grant it fo me]. (c) Bestow Your Vo- 
himan’s praise and also profit; [that 7s, make Thou a mediation, or legal 
pleading (?), and effect the benefit]. 

“+ Or ‘for’ (2), %? or ‘thee’. %% or ‘0’. 

Ner’s. sansk. text. Yat! Tvain, Syamin! pfrvaditeh punyam kuru 
(b) yat Te [suvyaparar prithivydi sarnptiirnamanasa. karomi| dehi? mahyar 
vaiichhitarh rajyai. (c) Tvarh3 Bahmanasya, [uttamasya manasah| dehi? labhamv; 
[kila, A4radhandih [-narn] kuru. Labharn grihniyat}., 10. 2p. 27. I4 

Ner. transl. Produce for me, O Lord! that which is the righteousness. 
of Thy first creation, (b) for|I am performing] Thy [good work on the earth 
with a perfect spirit]; grant me therefore the kingdom which is desired by 
me. (c) And grant me the acquisition of Bahmana, [the best mind; 
that is, effect the propitiation. Let Thy worshipper seize upon the useful ac- 
quisition |! 


344 LI. 3, 4. 


Parsi-persian Ms. trit, An 7 shuma, Ormuzd! awwal Gasdni pah Sawab, an ham 
(b) pah ham [ ] [an = zak]; Spendarmad! — néki, bundah minishni [] [ki dgh] kunam 3] 
dehad an [] khezinah pah klmdai bih layik [] [dehad =-ndd] (?) % (c) Pah= Pawan!) 





say rasp dbarsogae-cl.2 bp | Hoegessrcger-auior¢e-¢b.as 3. . Text. 


Porsaeayyurel.sysuigdy | 4yr69 Qu) aayy ss * a) 
Svs sreaydyngn)d sneha | bohbug.aency en usm 


Trlit. A Vé géushi? héemyaité yoi Ve Skyaothanaig sirenté 
Ahura! * Asha! hizva ukhdhai$ Vanhéus Mananhd, 
Yaéshiam ti paouruy6, Mazda! fradakhsta ahi! 

Verbatim. transl. Ad Vestrum [Vos] audiendo * {auscultandos] con- 
veniunt {ii] qui [per] Vestris[-tra] factis [-ta] protezuntur * * (b), O Domine (vive)! 
O Sanctitas! [per] lingua [-am] [et] dictis [-ta] Bonae Mentis, (c) quorum 
Tu prior, O Magni-donator! significator* [-cans doctor] es! #1 Vel ‘regnant’, 

Pahl. text. translit. Zak1+2 avé zak1 i Lekim [khfrsandih? fi] Le- 
kim]* nyokshidér ayé ham-sitinishné1, main Lektim payan! kiimishn6! sar- 
dart hémand#; faigh, pavan? vinds va kirfak aimar vadtinyén| (b), Athar- 
mazd! ya Ashavahishté! mtintind zak i pavan® hizvand milaya pavan Vo- 
himand+ (c) mfinam min valmanshin Lak, Atiharmazd! fratim fraz- 
dakhshakinidér homanih; [aigham, min Ameshéspendan® mindayam i frariné 
frattim Lak pavan dakhshak bard vadtinai*]. 

"See P. 2 DJ. ins. i, * P. khtmsandi (sic) DJ. and Sp. might be read khtrsand. 
* so P. translates; see Ner. *® DJ, and P. om. pavan. ° DJ. spells diff. 

Pahl. transl. He who is Your chief in actions is a listener in the as- 
sembly to that which is * Yours [Your propitiation; that is, they shall 
make a memorial concerning sin and good works] (b), O Ye Atharmazd 
and Ashavahisht! the word wttered by whose tongue is wttered through 


-pucouydys.ssns.s9 coe) gona dg | agrees) «20a -34g2 Jaa Deby 4. Text. 
“2 9206 ) au au cogutasan.ag | cEti graye -barary4y.au)brg 
Sos 136 10) Carey dss ysth as) eb>g ceroayrepsnlo bysc.su )ebrg 


Trlit. Kuthra Ardig 4 fseratuS? Kuthra merezhdikai akhstad ? 
Kuthra yasé ‘yén Ashem? Ka speiita Ar(a)maitis ? 
Kuthré Mand Vahigtem? Kuthra ThwA Khshathra, Mazda ? 





LI. 3, 4 345 


Shuma Bahman niyayishn [bih = band (sic)] dehad [] sid; [ki, [ki = agh (sic)] jadan- 
goi kunand, wa sid kunand 











Free. tr. They are gath’ring to hear You, by Your deeds ever guarded, 
Lord! and Truth! with the words from the tongue of Good Meaning; 
Of whose words the inspirer Thou, Mazda! art foremost! 


the Good Mind (c}, Thou, 0 Attharmazd! [who] art a demonstrator [to me] be- 
fore those; [that is, Thou would’st * provide, or provide Thou, the matter 


A 


of the pious with*1 a sign for me before the Ameshdspends]. %+ Or as (2) 


Ner’s. sansk text. Yat Te ayath labhah sarve pracharanti cubhena 
karmana. Te karmana adhipatyatit bhavet; [kild “hari? papasya punyasya 
lekhyakam* karomi}. (b) Svamin! parisphutaii yat YushmAkani jihvaya [-aya] 
vachanini Uttamena Manasa [janami] (c), yesham Tvain, Svamin! parva 
prakrishtar datim prithak karoti [-oshi]; [kila, yat Amicaspindanam kimehit 
suvyaparena ptirvar Tvaya datih srishtih krita]. 1 both diff. slightly. 2 CG. *P. 

Ner. transl. All are advancing forward to acquire this which és 
Thine acquisition through good action. Let therefore Thy sovereignty be 
such as is actual; that is, a sovereignty in deeds; [that is, I say ‘all’ for I 
am making a record of sin and of righteousness]. (b) Clearly *, O Lord! do I 
understand through the Best Mind the words uttered by Your tongue 
(c), the bestowal of which, O Lord! Thou first producest apart; [that is, 
what was the interest of the Amigdspindas through, or on account of, pious 
conduct was a gift and creation first produced by Thee]. * Or ‘clearly uttered’, 

Parsi-persian Ms. irlt. [Digaran = zakdn] an ¢ [] Shuma [[] [khoshi = khunsandi 
(sic)} ¢ Shuma [az = min]] shunidar &m ham-raftan [kunad = vdgiind (sic)] kih [] 
kunishn [Din = Din] sardar [Shuma = Rakum] [pah = pavan] hast; [ki, pah [wa = -| gana 
wa kirfah shumar kunad (?)] (b) Ormuzd wa Ardébahisht! kih tan an @ [] zaban sakhun 
pah [] [danam = anitinam] x (c) Kih am az éshin TA, Ormuzd! awwal fraz khaslat 
hasti; [kttm az Amshospendan [wa =—] chiz ¢ nék awwal'T& pah khaslat bih [] [kunand 
= vaginand] | * 





Free. tr. Where stands then the thrift-lord near the zealous for. favour ? 


Where comes too the Right? Where devotion the bounteous? 
Whither cometh the Good Mind? Whence, O Mazda! Thy Kingdom? 


Verbatim. transl. Ubi [i. e. unde] pie-strenui [-nuum] apud {stabit] 
nutrimenti-dominus [id est, dominus abundantiam impertiens]? Ubi misericordiae- 
caus& [unquam] stabat [-bit] ille [id est, ad misericordiam viro pio tribuen- 
dam]? (b) Ubi venientes] sint Sanctitas [et consocii ejus]? Ubi benigna 

44 


7" 


346 LI. 4, 5. 


Pietas (prompta mens)? (c) Ubi Mens optima? Ubi Tua regimina, O Magni- 
donator ? 

Pahl. text. translit. Aigh bindak sardarih? [Radd i Dino birdarand 
aigh sardarih bindak? Aigh jinadk? kardané3]? Aigh Amarzishn sAttinéd ? 
[Aigh zak mozd [i] mimavad? Aigh jindk yekavimtinéd]|? (b) Aigh yaémtinishn 
#2 Aharayih? Aigh Ashavahishts? [Aigh jintk2?] 4Aigh Spendarmad ? 
(c) Aigh? va® Vohimand pahlim? Aigh hana 11+? Lak khidayih2, Atharmazd? 

1 DJ. ins. 2 see P. * DJ. diff. poss. for kardinéfid. * DJ. ins. va. 5 DJ. om. va. 

Pahl. transl. Where is the perfect chieftainship? [Where is the perfect 
chieftainship of the chief of the supporters of the Religion ? Where is the produc- 
tion of its place (or, where is the place to effect it?)] Where does forgiveness 
come from. [That is, the reward of* the spirits, where is its place?] 
(b) Whence is the coming of Righteousness? And where is Ashavahisht? 
[Where 7s his place?] Where is Spendarmad? (c) Where is Vohtiman, the 
excellent *? Where is this Thy sovereignty, O Atiharmazd! * Or ‘heaven’. 


Ner’s. sansk. text. Katha saipirnarh! Adhipatyarh [sadguravah ? 


Dinivahikaih santi. Katharn ddhipatyath sathpdirnasthane kritarn];  yat 
sarve samarachandi pracharanti? [Katharh Adhipatyaih sampdirnasthane 








Baseb Ge empya payne | si Garyay.2 yung) gaj.sure aaj —lp 5. Text. 
49 93.968)-a4y qo hdgrrey 208 99 | Dyrag) gayyeanpnebbsssrgapy.09)goasul> 
Soieom9.9 frags 29 2981040 dy | cares) aay) bas 349409 gy 


Trlit. Vispa ta peresiis yatha Ashad hacha gam vidad 

Vastryé Skyaothanais ereshvd has hukhratug nemanha | 

Ye dathaéiby6 eres ratim khshayas ashavao chista. | 

Verbatim. transl. Omnia ea rogans [est ile] quo-modo [ex] Sanctitate . 

(ex) bovem obtineat * (b) agricola factis [(vel suis actionibus)| justus ens 

(sic), [et] de-bono-sagax [in-] laude [ejus] (c), [Eum] qui creaturis * [rebus 
creatis| recte legem [ut] regnans sanctus designavit (vel constituit). 







Pahl. text. translit. Harvispd1 zak 1? pirsih1, mtinat aéttind min Aharayih 
avaikih gdspendin' vindishné, [aighat? levatman‘ kér va kirfak kardand® 
gospendin yehevtinéd]. (b) Mtn varzidar pavan kinishnd rast¥, [pavan htz- 
vand °] hi-khirad? homanad pavan niydyishnd; [ash min valman {2 hi-khirad®, 
Atharmazd! aité niydyishné aighash nadikih padash vadtinyén] (c), mfin da- — 
hishno avd valman i! rasté radd, pavan shalitaih; [aigh, pavan padakhshahih 








LL. 4, 5. 347 


akarot? Kathath ayarh prasidah svargasthine Aste ?]. (b) Kathaih yah 
prapnoti. punyarn [yat parisphutari sthane] prithivyara samptirnamanasa ? 
(c) Katham Bahmanasya utkrishtabhuvanam!? Kathaim2 Tvarm raja +, Maha- 
jnanin, Svamin? +. 2 P. corr. J. ° J. 4 have kila (2). 

Ner. transl. How does the sovereignty become perfect; [how are 

the good dasturs, the upholders of the Din? That 7s, how is the 
sovereignty established in that place of perfection when all are approach- 
ing the purification (? sic)? [How did one ever produce the sovereignty 
in the place of perfection? That 7s, how is this trwe reward provided on the 
celestial way (in heaven)|? (b) And how does he reach us who is coming 
[as manifest] righteousness, [in this place], on the earth, and with a perfect 
mind? (c) How is the heaven (the excellent world) of Bahmana constituted? 
How, O Lord, the Great Wise One! art Thou owr king? 
Parsi-persian Ms. trit. Kt bund(ah) sardari (sahib + rad, ¢ Din burdaran; ki sar- 
daxi buna‘ (?) [kudam = kuddm (sic)?] Ka jai [kam = kam] kunand|]? Ka [pavan|] 
bakhshidan rawad? [Ki an ¢ muzd ¢ minfi? Kt jaf éstéd?] x (b) Ka rasidan [pah = 
Sawab?]. Ka Ardibahisht? [Kt ja? [hast = hast]? Ki Sfendirmad? [Kudém jai = 
kudam jinak| # (c) Ku [] [jai = jénék] ¢ Bahman 7 buland? Ka in é [] Ta khudai 
[6 = aé], Ormuzd? » 


Free. tr. This all asks the tiller how through Truth kine* to gain him. 
Wise in praise ever is he, ever upright in actions. 
Laws for creatures most righteous justly ruling He giveth! 
zish aité tani baré avd Aérpatind yehabiinéd]. Ash pavan Aharayih far- 
zanakih; [aigh, farjam i mindavam pavan frarinith bara khavittnéd]. 

20 Dee some aD and >. Dd. 2, and Ner's. orio. © DJ. ditt, * DY. 


om. va. 

Pahl. transl. All that thou * askest, and which fis thus asked by 
thee] through the help of Ahardyih is the acquisition of the herds; [that is 
the herd becomes thine together with (or in) the fulfilment of duty and charity]. 
(b) Let the tiller, who zs just in his action and wise [in his speech *|, abide 
in praise, [for his, from his good wisdom, is the praise of Attharmazd!; that 
is, they will afford him happiness thereby, and as a reward for it). 
(c) And his (lit. whose) giving in the sovereignty is for the righteous spiritual 
master; {that is, in the sovereignty which is established through his instru- 
mentality he will give his body to the Herbads]; and thus 7t is that he has 
wisdom through his righteousness; {that is, he will understand the conclu- 
sion of the matter through his piety]. 

Ner’s. sansk. text. Sarveshith yat yathd evaih punyai kathamchit 
gavar pactindm labdhith [samai karyena punyena kurvanti} (b) yat sama- 


348 LI. 5, 6. 


charaniyath karma, saralaya [jihvaya] subuddhya pranaémah karaniyar [-ah] 
{subuddhya Svaminah pranamaimt kuryat; kila, tasya Svami gubham kurute]. 
(c) Yo dati satyena sadgurum dharayet [abhilashamh kuryat. Kila, yat 
rajyamh atra vidyate tanum! Ervadanam? dadyat?| yat tat punyam nirvane; 
[kila, nirvane kimnchit! suvyaparaza! janiyat?|. +0, 2 P. 

Ner. trans]. As of all, so in a certain righteous way, [they are 
making] an acquisition of cattle and flocks and [i. e. they do this with 
righteous action]. (b) For the deed most solemnly to be accom- 
plished by them, that 7s, the worship, is to be performed with proper [voice *], 
and with wisdom; [that is, let the worshipper perform the worship of the 
Lord with wisdom; that is, the Lord effects good for him as a reward for 
it; hence it is performed with wisdom]. (c) And let him who possesses 


-pagiv)sss aslo shep.smparsyy | 2aSg-aprgersule-borepale.gyay 6. Text. 
“B22 Bo#-pangu.sav.pe | gh.06 40) Caregydy.b )reya 
.n9> 404) ay ¢or300 6 so | oerany-le-pb}sbungny 


Trlit. Yé vahyd vanhéus dazdi, yasché héi varai rddad 
Ahurd Khshathraé Mazddo, ad ahmai akad ashyé 
Ye hoi noid vi-daiti, apemé anhéus urvaésé! 

Verbatim. transl. Qui [praemium] melius boni [-no} dat, [et] qui(que) 
ei [agricolae *| delectui, [id est, secundum optationem religiosam ejus| 
largiatur [-ietur] (b) [est] Dominus (vivus) [per] Regno |-num] * Magni- 
donator sic [etiam eodem modo dat; i. e. infligit Dominus] huic [viro sce- 
lesto supplicium] malo pejus (c), [ei! qui Iili-ipsi non [i. e. nihil] offert, [et 
hoc damnum ei] in ultimo mundi [vel vitae] exitu [imponit}. 

** Fieri potest ut sit agricola qui sic secundum Domini delectum largiatur (vide 
quintum versum). Sed tum necesse esset verba alia supplerentur. 

Pahl. text. translit. Man shapir avd valman i! shapir yehabunéd 
{mozd]; va miinich avd valman pavan kamako radih yehabtinéd, [avd valman 
Atharmazd] (b) pavan zak { Aftharmazd khidéyih2, aéttind zak i! avd 
valman i vadak1 [Aharm6k6*] saritarih; [aigh mtin# kardo1+* valman® pa- 
dafras vadtinand>] (c), mtin avi valman 14% barat yehabtini-ait4 vad avé zak i 
afdtim ahyaénd vardishnd ; [aighash, vad tani i pasind pddafras bindak bara 
147 vadtinyén]. + DJ. ins. i * DJ. spells diff. * DJ. ins. va. ‘See P. ins, 
5 DS. and see er ain es Ps yom: 

Pahl. transl. Whoever gives good to him who is good; [that is, — 
gives him a reward], and who also bestows bounty upon him with the 


| 
| 
| 
4 











LL 5, 6. 349 


that gift, viz, the good Dastur, through his truthfulness [perform the request. 
That is, when the the heavenly kingdom is found, or comes, here, let him then 
bestow himself (his body) upon* the Ervads] for this is righteousness in the 
end; [that is, let him understand something which is a pious work **1 in 
view of the end]. **1 Possibly ‘through pious action’ (adverbially). 

Parsi-persian Ms. trit. Tamam an ¢ pursi kiyat aédtin az Sawab madad, gdsfendan 
hasil kardan;. [ki [-t=-at] [awa = rédman] kar wa kirfah kardan, gésfend [an=-] 
bashad]* (b) Kih varzidar pah kunishn rast, pah aw (sic pro awa, vel ad&?) nék-khirad [] 
{hast = hdménd] pah niyayishn; [Q az & ¢@ nék-khirad, Ormuzd! hast [wa = va] 
niyéyishn [ktish néki padash kunand] 4 (c) Kih [] -shin= -shdn] 4n fi ¢ rast rad, 
pah padishahi; [ki, pah padishahi zish (?) hast, tan [pah (pro bih) [= bana] 
fn hérbadistén dehad,} ash pah Sawab danai; [ktii, akhir 7@ chiz pah néki bih 
danad] + 








Free. tr. Who than good better giveth, He who gives to one’s choices 
Is the Lord through his Kingdom; but him worse than the evil 
Who no good portion bringeth doth He give in life’s ending! 


liberality of a desire, and not merely because he is under a necessity {to that 
one who is Atharmazd (or, to him A. gives ** correspondingly inreturn)|(b) through 
that which is Atharmazd’s sovereignty, and that which zs enacted for him whose 
is the wickedness of the evil Aharmoék is. a/so regulated thus, |that is, they 
shall execute with equal strictness the chastisement upon him who has com- 
mitted the Aharmdk’s sin]. (c) But this will not be fully inflicted upon him*? 
before the last changing in the world; [that is, they shall not execute this 
punishment upon him in its full degree, until the later body]. 

#1 Or‘ by whom to that one (i. e. Attharmazd) it is not given, during, or until, (?) 

Ner’s. sansk. text. Yah uttamdnarh uttamatvaih dadyat [prasidam- 
cha| asya abhilasho dakshindya [-aya] diyate, [Svamin!] (b) Svamin! rajyath, 
Mahajfidnin! asmakarm dadyat, asya nikrishta-Aharmanasya (?) *! nikrishtatar- 
an * kuryat; fasya nigrahaih[-o] vidhiyate] (c), yat [nikrishtasya?| na dadyat 
ydvat asau nirvane antar bhuvane paribhramati, [kila, yavat tanoh aksha- 
yatvam nigraham? sarhptirnam na akarot]. **! So meaning. 2C. * P. 

Ner. transl. The wish of him who may grant the highest good of, 
that is, to, the best (the good) [as a reward] is granted with bountifulness, 
{O Lord!] (b) And let him grant our sovereignty to us, 0 Great Wise One, 
the Lord! And let him render that of the base Aharmana more base [for his 
punishment is effected, or appointed]. (c) And this (lit. which) let him not 
render {to the base| as long as until the issue arrives* (so meaning) in the 
end within the world, [that is, until the indestructibility of the body he did not 
make (that is, they will not have made) his punishment complete|. 


350 Li. 7;8 


Parsi-persian Ms. trit. Kih veh an fi 2 veh dehad [muzd], wa kih ham an ii, pah 
kamah, sakhawat(i) dehad, [an t 7 Ormuzd] % (b) Pah an ¢ Ormuzd khudai aédfin an @ 
an fi z bad Asmégh badtari; [ki, [] [az = min] kardan [Ormuzd awar = A. madam}, 





ayy 33 Gass as)» )p assy adasayas | Pepa r-cp ee gro rbeny sag 7. Text. 
29§.96 999) 2a1G-aueoatys} ge) | suo)» ) 940 gy surg ssrgog) gas 
Syovren-gurdb.werrsiue | PIPPIN) BOSE 


Trlit. Daidi moi ye Gaim tash6 apascha, urvaraoscha, 
Ameretata Haurvata, spenista mainyii, Mazda! 
Tevishi utayuiti Mananha Voht sénhé! 

Verbatim. transl. Da mihi [O Tu] qui Bovem formabas [creavistil, 
aquasque, arbores-herbasque (b), Immortalitates -duas Salubritates-[has]- 
duas, O beneficentissime Spiritus, Magni-donator! (c) vires-duas continuas* 
-duas [et per] Mente [-em] Bona [{-am] in-sacra-[Tué] - doctrina [has 


ay 


duas da]! # Vel aeternas. 

Pahl. text. translit. Yehabinai avd li [mozd va1 padadahishnd] mtn 
Gdspend tashidar? [hOmanih] va? maya va htirvarich (i), [tashidar hémanih] 
(b) Amerédad va* Haurvadadich® [taéshidar hémanih] afzinik7? minavad i 
Atharmazd! (c) Va® tikhshishnd *9 tibanikthach1° [tashidar homanih] mtn 
pavan Vohtiman amikhtishnd (sic) [aigh, amat pavan fraraindih Amaikhto 
yekavimtined” avé nafshman shayad kardanj 14], 

* DJ. and P. ins. 2? DJ. and P. and P. ins. Lak. ? P.. ins. va. DJ. om. ich. 
* P. ins. ich, * DJ. om. © DJ. om. i. DJ. and P. ins. ich. 7 DJ. diff. letters. ® P. 
om. ° P. ins. va. *° Sp. and P., ‘ch. ™ DJ. kardé; Sp. and P. as above. 

Pahl. transl. Give me [the recompense, and the reward], Thou who 
|art] the Herd’s maker! [and who art also the creator] of the water and the 
plants! (b) Amerddad’s and Haurvadad’s maker also [Thou art], O bountiful 
Spirit, Atharmazd! (c) Of powerful labour [Thou art also the originator ], 













pussn enw) Syouorsels | sghacussrupdyolshons-ps 8. Text. 
Ho) 519-Getsre go-go) | yowrunrey )g.assbye.pussyiy 
Raprarrs)epsyorg.ol.gms | 1 ous29.45-s0) Op 6-26. bey 

Trlit. Ad zi Tdi vakhshya, Mazda! vidushé zi n& mruyad! 


Yyad akoya dregvaité; usta ye Ashem dadré. 
Hyd zi Mathra skyaté ye vidushé mravaiti. 


ieee 9. 351 


& padafrah [] [kunand = -] (c); kih 4n& [] [ra = rd] bih [nah = 14] [khwihad = ddbi- 
mishn] t&é an an ¢ ahir jihaén [] gardishn; [kfish ta tan 7 pasin padafrah buna‘ (sic vid, 
vel bunda‘) bih [] kunand: [gardishn (?) = vardishn]] 





Free. tr. Give me Thou who art maker of kine, plants, and waters 
Immortality , Mazda! give too Health, Spirit bounteous! 
Give me both lasting powers through the Good Mind in doctrine! 


whose teaching is through Vohtiman; [that is, when anything has been taught in 
piety, it is also necessary to make it one’s own, or to fulfil it of, or for, one’s 
self (that is, with energetic labour, and of one’s own good mind).| 


Ner’s. sansk. text. Dehi mahyarh [prasddarh prasadaptritam] yat gavam 
ghatayita ’si, aparicha vanaspatinaii! [ghatayita ’si], (b) Amirddda-[vanaspati- 
pateh * 2] Amirdada-[aparn *2 pateh anayogcha ghatayita ’si], adricyamarte}, 
Mahajnanin! (c) Adhyavasayagcha [-asya] [ghatayita ’si] caktimatah1; [ghata- 
yita ’si 3] Manasa ’pi Uttamena cikhshamh; [kila yat tat sadvydparinyd 4 
gikshaya aste yat svidhinarh gakyate kartui]. 1 C. %*? So meaning, *P. #J.% 

Ner. transl. Give me [the reward that is full of grace] for Thou art 
the maker of cattle, [and Thou art also the maker] of.the waters and trees. 
(b) [Give me the reward of Amirdada [the tree, or the Lord of the tree, | 
and of Amirdada [lord of waters, for Thou art the maker of these both], O Spirit! 
the Great Wise One, the Lord! (c) [Thou art also the institutor (?)| of capable 
and studious zeal. [Thow didst create likewise] the doctrine by means of the Good 
Mind, [that is, when that which it is possible *1 to make one’s own, or do of 
one’s self,*? is produced through commendably zealous study]. 

** > Meaning ‘necessary’. *2 not ‘to make one’s own’. 

Parsi-persian Ms. trit. Dehi an man [muzd [wa = va] badlah + dahishn], kih 
gosfend péda-kunandah [Ta [hasti] [wa = —] &4w wa urwar [ham = ich] [tashidar hasti] 4 
(b) Amerdid wa Khérdad [ham = ich] [péda-kunandah hasti], * afatni Mini 7 
Ormuzd! (ce) [] kushishn [wa = va] tuwanihé ham [= aj (? ach)] [péda-kunandah 
hasti], kih pah Bahman 4mikhtan; (ki, kih pah néki Aamikht éstéd, an khwésh shayad 
kardan] + 





Free. tr. For Thee, Lord! will I speak, to the wise let men tell it: 


For the wicked are sorrows; but for Truth’s friend is glory. 
In Thy Word he rejoiceth, he who speaks to the wiser. 


Verbatim. transl. Ergo [eam doctrinam] enim [pro] Tibi [Te] loquar, O 
Magni-donator! [Viro] scienti enim vir [id] dicat (b) quod [quae] res-noxiae * 
[sint] scelesto, [sed quod] salus [sit ei] qui Sanctitatem sustinuit (c), ille (ipse) 
enim [per] Sacrum-rationis-verbo [-um] gaudio-affectus-est *? qui [id viro-] 
scienti dicit. #1 Potest verti ‘cum-noxi@’ (?). %? delectans fuit. 


352 LI 8-9 


Pahl. text. translit. Maman aétinéd hana i Lak gobishnd, Atharmazd! 
[Diné i Lak] amatash zak it akas gabra yemaleltned? [i* danak+] (b) Zadar 
¢ darvandan 5, va pavan nadikih® Aharayih darishn, [yehevinéd, pavan avi- 
bimih] (c), maman zak? Mansar® asanih, amatash zak akas yemaleltnéd 
[danak*]. +P. ins. danak. * P. ins. min. * DJ. ins. * P. -kih. * DJ. darvand. 
6 DJ. and P. om. va. * DJ. om. i. ® P. ims. riban min. 

Pahl.transl. For thus¢s this Thy word, O Atharmazd! [Thy Religion], when 
the intelligent [and learned] man speaks it, or by it. (b) And thus [he becomes] 
a smiter of the wicked and a maintainer * (or a possessing (sic) ) of righteous- 
ness undisturbed in**+ his happiness [through his fearlessness] (c) ; for that Man- 
thra és **? a gratification, when he who is versed in it speaks z¢ | with learning]. 

#1 Hardly ‘through goodness’. *** not necessarily genitive here. 

Ner’s. sansk. text. Yat evar Tava! vachanani, Mahajnanin! [Dinih 
Te,| yasya suprabuddheh manushyasya vaktavyam [jfaninah] (b); yo nihanta 





196.06 a) xy»30.s0)) Cas. Sh | ee vs.j2bjs0).cegra}aod>-cye mo 9. Text. 
brrasy eeagdyg rysunens | gpeawpargodyamyraoow 
Keqsnrappysboowyys02 | cepa ds oosssapyss) 


Trlit. Yam khshnitem randibyé dao Thwa athra sukhra, Mazda! 
Ayanha khshusta aibi ahvaht dakhstem davoi 
Rashayanhé dregvaiitem savayO ashayanem. 


Verbatim. transl. Quam [quod] acumen*[mentis] certantibus * -duobus (?) 
dedisti Tuo Igne splendido [et nitenti],O Magni-donator! (b) [per] ferro [-rum] 
fuso [-sum] in mundis [ad] telum, [vel signum] dationi [dandum]; (c) [ad *] vul- 
nerare |-randum]scelestum [viro sancto] benefacias (sanctum). %* satisfactionem (?). 


Pahl. text. translit. Man shnakhtartht ay’ patkardaran’ yehabinéd; — 


3) 


[aigh, bikht i airid? * pédik vadfinyén yehabtnéd] hana i Lak Atdsh 79 
stkhar, Atharmazd! (b) asind #3 vadikht# madam® kola II (d6) ahvané, yez- 
bekhtinishnd yehabinéd; [zak i pasdkhté® pavan tanti i pasind]. (c) Résh- 
inéd darvandan, stidinéd ahariband. 


* DJ. and P. -rih. * DJ. airikht (W). ? DJ. ins. 7, * DJ. and P. vadakht. | 


° P. ins. payan. ® so P.DJ. diff. pavan saikht (2) 


Pahl. transl. He who gives intelligence to the combatants [they, that is, — 
such persons shall make the secure and the undefiled (2 or the defiled) evi- 








1 


LL 8,9, 353 


durgatimatam , yat gubharh punyar dharayet, [bhavet; yat nirbhayena| 
(c); yat ayath+ Manthri-avistavanith samadhanayet? suprabuddheh manush- 
yasya, vadet, jidninah3! + 0, 2 both diff. slightly. * so J.+ 

Ner. transl. For so are Thy words, O Great Wise One! [Thy Din], to 
which the discourse of the man of superior knowledge [of the wise man] 
appertains (b); who [may be] a/so a smiter of the evil since he maintains, or 
possesses, that happiness which 7s righteousness [which is, that he may smite 
them through a fearless one *| (c); and because this one benefits, or meditates 
piously * (?) upon, the Manthra-avista-word, that of the wise man of superior 
knowledge, therefore, let him speak! * Meaning ‘propitiates’ (2). 

Parsi-persian Ms. trit. Chih aédtin in ¢ Ti gébishn, Ormuzd! [Din 7 Tt), kiyash an 
¢ [dana = dandak] agaih mard guyad, [ [az = min] danai] * (b) Zadar 7 darwandan [ ] 
pah néki, [] Sawab darishn béd, [pah bi-tars] (c); maman (sic) 4n Ménsar, [rtiban (sic) az 
= rubdn minj, asani, kiyash 4n 7 Agah guyad [dana[i = 7] * 





Free. tr. To both strivers* what keenness hath Thy glowing flame given, 
For both lives skill bestowing with the forged blade of iron; 
For the wound of the wicked, may’st Thou prosper the righteous. 


dent to them] [gives] this which is Thy clear Fire, O Atharmazd! (b) and he 
gives the melted, or cast, iron as an offering for both lives; [arranged for 
the later body]. (c) And with this he wounds the wicked, and therefore 
benefits the just. ‘ 

Ner’s. sansk. text. Yat prabodham sathvadakaranarh dadyét ayam Te 
vahnih jyotishmain! dadyat, Mahajianin! (b) anupakarinarh nigchayena upari 
ubhayor bhuvanayoh Aradhanazn [-narh| dehi [yat tat gddharh tanoh akshayata] 
(c) chhedayet durgatimataim labharn, kury4t punydtmandm! + both diff. 

Ner. transl. Let this Thy fire-bearer, the resplendent one, O Great 
Wise One! grant that which 7s the needed intelligence [-ah] to * those who 
are holding the colloquy (or controversy) (b); and in consideration, or by 
means of the decree of (i. e. upon) the delinquents concerning both worlds 
do Thou grant ws reverence; that is, sincere and deep piety, [because the 
indestructibility of the body is justly severe, or difficult] (c); let it, or one, there- 
fore impair the acquisitions of the evil men, and further those of the good. 

Parsi-persian Ms, trit, Kih shnakhtar[i = -¢] + shnaktan an dalil-kunandahgan de- 
had; [kf&, khalisi na-khalist zihir kunand] dehad in i Ta Atash ¢ rfishan, Ormuzd! % 
(b) Ahan ¢ [] [gudakht = vadékht] awar [pah = pavan] har da jihan, yashtan dehad; 
[an ¢ [] [pasakht = pasdkht] pah tan 7% pasin] #* (c) Zakhmi-kunad darwandin, wa 
shiid (sic, sfid) ashawan + 





45 


. 





B54 LI. 10, 11. 

sasa6ng pangs sv Gas9}4 poms eedre)s Gs) swe. ¢ HB 10. Text. 
-2eeguerr a byay garg asy se | 4 per-bye) ssyrbewg-boe 
SOC EHO-seos wry | Getns-ans20)6.bosjug 


Trlit. Ad yé ma na marekhshaité anyatha ahmad, Mazda! 
Hy6é damdéis Drijé hunus ta duzhdao yoi henti; 
Maibyé zbaya Ashem vanhuya ashi gad Té! 

Verbatim. transl. Sic qui me vir interficere-studet aliter hoc |i. e. 
aliter atque secundum hanc regulam facere debet; i. e. impie], O Magni- 
donator! (b) ille-ipse mundi Mendacii filius * [est,] eo [igitur unus 
illorum] male-volentes qui sunt (c), [sed] mihi invoco Sanctitatem [pro] 
bono beneficio valde (veniat (?)) Tui [Tua[-am]|! * Fortasse nomen proprium. 

Pahl. text. translit. Aéttind zak gabra min li marenchinéd zakai+ 
khadtinak? min zak i Atharmazd; [ham bara vadinyén. Stih hémanam, 
afam minavad bara vadtinyén] (b); zak i dim Driji Hundshak6? zak i+ 
dish-dinak min hémand®; [aigh, pavan anakih pavan damand i Atharmazd 
kardané havand® avd7 Hunéshak*® i? Ganrdk® Minavad® hémand]. (c) Li 
karittimam Aharayih [i] shapir aigh: Ashavahishto! yamttin® lak! 

1 P. vakai * DJ.ins, £0 (2) 2B Haontshak: DJs spells: dif | Jee ais 
5 See P. ® DJ. spells diff. P. ins. medammfnéd. 7 P. ins. avd. ® DJ. Huniisho. ° P. 
yamttiinam. 

Pahl. transl. Therefore the man who slays me does this same thing 
in another way from that way in which Attharmazd proceeds; [that 7s, they 
will do the same thing; I am of earth, they will even make me a spirit, © 
that is, of heaven]. (b)He* who is the Hundéshak of the Drij’s creation, 





a 9f26 40.040) oagyrhsn) 08 | sargueoge-bdsn gg 11. Text. 
1399499596 ) 4s 9, 9). 49 | sseeays) an ssyyye.sulsg 
borne )erarongswemops | busajarcnayrgersal ssle.gy 


Trlit. Ke urvathé Spitamai Zarathustrai na, Mazda ? 
Ke va Asha Afrasta? Ka sperita Ar(a)maitis? 
Ke va Vanheus Mananhd achisté Magai eréshvo? a 
Verbatim. transl. Quis [est] amicus Spitamae Zarathustrae, [amicus] 
vir, O Magni-donator? (b) Quis vel [cum] Sanctitate collocutus est *+_ 
[i. e. eam consuluit]? [Cum] quo [eollocuta est] benigna Pietas 





LI. 10, 11. 355 


Free. tr. Who against that pure Manthra, Lord! to slay me hath striven 
Of the Falsehood’s home is he, of the wicked ill-minded. 
But for me, I call Asha, yea for blessings Thine Asha! 


D 


they who are the evil-minded do thus; [that is, in acting toward* the creation of 
Atharmazd with vileness they are like that Hunédshak who is Ganrak Mina- 
vad] (c), but as for me I will invoke Ahardyih the good, and thus: Ashava- 
hisht! do thou come to me! 

Ner’s. sansk. text. vari ete me manushyd! mriyante evaii; pra- 
karan kuru. [Ye prithivydh? santi, teshaih sarveshaih paralokarh kuru. 
(b) Asyah srishteh Dréjah Hunogah asau dushtajiiani? yo Aste | prati- 
pakshami® syishtindti Svaminah karoti. Tulyaté Hunastah (sic) Aharmanasya® 
vidyate]. (c) Madiyarh Akaraydmi punyath uttamam parisphutari: Prapnomi 
te. 1 so J‘. 2 C. * both diff. slightly. * so P. corr. so J% seems. 

Ner. transl. Thus these my men are dying; do Thou even after this 
manner. {Produce Thou the other life, or world, for all those who are of 
the earth]. (b) The Druja of the creation, Hunoca, he (sic*) is the one 
who és malignantly sagacious; [that is, he is producing one who is an oppo- 
ser (?) of the creatures of the Lord. And this Hunasta (sic) is * the mate 
(the equality) of Aharmana]. (c) For this reason amI invoking my sanctity, 
the highest, openly (or the manifest one) thus: I am coming, O Sanctity! 
to thee! % See yo. 

Parsi-persian Ms, trit. Aédfin 4n mard, kih man kharab-kunad [] [digar = zaka 


(sic)] &yin az an 7 Ormuzd ; [{] [am = am] bih kunand « Géti hastam, ma-ra minti 
bih kunand] + (b) An i dam Druj Htinishak, an 7 bad-dana kih [] [hast = —]; [ky 
pah ranj pah pédaish ¢ Ormuzd kardan, [khwahad = madammiunéd] barabar [an = —] ¢@ 


Hinfishaknam (sic) Gana Minti hend (?)] * (c) Man khwinam Sawab ¢ veh ki: Ardi- 
bahisht [] [rasam = (y)démtinam, vel ydtinam| ti! x 








Free. tr. Who is friend for the Spitama, for Zartushtar, O Mazda? 
Who is, Asha! Thy questioner? whose art Thou, kind Devotion? 
Or yet who for the Good Mind’s great cause careth righteous? 


(prompta mens)? (c) Quis vel Bonae Mentis curavit *? magnitudini [-nem *| 
nobilis [vel integer]? %*+ vel consultor. *2 vel designatus est; vel etiam curator. 


Pahl. text. translit. Kadar zak min valman Spitimané Zartishtd 
gabra1 ddst82, Adharmazd? (b) Man pavan zak i Lekim Aharayih hampar- 
sidé? 3Man pavan Spendarmadé# [aigh, pavan rastih, va1 bindak minishnih 
hamparsid]? (c) 5Mén pavan zak i Lekim Vohtiman farzinak®; [aigh, farjam 
i mindavam pavan frarinéih’ khavittinédé*], va® pavan Magih rasté ; [aigh*. 





856 LL 1, 


pavan?®? ayéjaké1° shapirih!? rast61°+4]? + DJ. om. ? P. ins. kadar. * P. ins. 
va. 4 DJ. omn. *P. ins. min. ° P. trl -ih, 7’ P. frarfin. *° P. ims. aigh. ° DJ. 
and P. om. P. aigh. 1° P. om. ™ P. adds hast. 

Pahl. transl. Which one is he, O Atharmazd! who is friendly toward 
that man Zarttisht, the Spitimdn? (b) Who is it that held converse with 
You *, O Aharayih? Who with Spendarmad? [That is, who held converse 
with truth, and with perfect thought]? (c) Who zs wise through that which 
is Your Good-mind; [that is, who understands the conclusion of the matter 
through fis piety], and 7s upright in the Magianship ; [that is, zs upright in 
the pure goodness]? % Or your A.! 

Ner’s. sansk. text. Ko mitrah Spitama-jarathustrasya naranam* madhye, 
Svamin? (b) Kas Te punyara sarvarn aprichchhat'; [kila, yat satyataya] 
sampirnamanasa2 [sarvara aprichchhat‘']. (c) Ko Yushmakath uttama- 





bees beoee-bpurreg | Lasgyoab sy ranpundy-cv seeps} 12. Text. 
ess.eabs)a).ofe.pasy | GEoauorgn.G¢)ouyreean)n6 
guSarb-aieuoaksaupaye)esbs | spasen)ap.co.seer-parrey 


Trlit. Noid ti im khshnaéus vaépy6 Kevin6d peretd zemd 
Zarathustrem Spitamem hyad ahmi urtiraost astd, 
Hyad hoi im charatascha aodereschaé zoishenti vaza. 


Verbatim. tr. Non eo hunc sibi-concilians [-avit] paedicator Kevinus in- 
ponte terrae (b) Zarathustram Spitamam quum in-hoc [ponte (?)]*1+ adole- 
vit [i. e. adultum fuit] corpus [ejus] (c) quum ad illum id fid est, de eo 
corpore| illi duo, [paedicator, et Kevinus] accurrunt, [et] uteri(que) *(?)? [amoris 
venerei] immundo robore.® 


*? Fieri potest ‘in-hoc = hujus’. %*? vel manaveruntque. 3 Vide annotationes. 


Pahl. text. translit. 1Lam pavan? zak i? kolA d6 shndyinidak* 1% 
Kik> vaép® i dén vadarg 13 dimastin?; [pavan khirishno va? vastarg] 
(b), min Zartishtd i Spitaman hdmanam miin aitd; aigham pavan® ranakih 
ranakinéd pavan as(h)tak*; [aigh, aish® ydttinéd; afam1° bara vadtinyén]. © 
(c) Min™ [man zak], denman pavanich zak 13 sardd i bazak-khadtind % [di- 
masténd] pavan ribishnd! yadinéd 13, : 

TAT uns, ke, (?) FD Ieeanes amis: DI om. ‘ P, shnasandah. * P. ins, * DJ. 
and P. Zend characters. 7 DJ. dimistén. * See P. ® DJ. poss. aish. P. ash. 2° DJ. 
and P. ins. “ P. ins. dayen, 1 P. ins. min, 1 P. vindinéd. 


a 
} 


LI. 11, 12. 357 


mana, nirvane, (nirvanasamaye kirachit? suvyapararm] janati?, yat uttamat- 
vena satyataya [nirmalatayaé janati]. +P. 2 ©. 3 So both. 


Ner. transl. Who is the friend of Spitama-Jarathustra in the midst of 
men, O Lord? (b) Who was questioning Thine entire sanctity; [that is, 
when he questioned entirely with truth] and with a perfect mind? (c) Who, 
endowed with Your Good Mind, understands, in, or for*, the end ; [that is, 
who understands any good work in, or for, the time of the end], when [he 
understands] it with goodness and truth, [that is, with purity]? 


Parsi-persian Ms, trit. Kudaém an kih & Spitaman Zartusht mard dést, [kudim = 
kadér], Ormuzd? (b) Kih pah an 4 Shuma Sawab hampursid? [Wa = Va] kih pah 
Spendarmad, (ki, pah rasti wa bundah (?) minishni hampursid]? * (c) [Az = Min] 
kih pah an 7 Shuma Bahman dana{i = -¢]; (ka, ‘akibat ¢ chiz pah [] [nék = frdrén] 
(danad; [ [] [ki = agh] pah khalist rast [] [hast = hast]] * | 





Free tr. Ne’er paederast pleased him, nor the Kavi, earth’s ruin, 
Zarathushtra Spitaima, wher grown was his body, 
When they both to him hastened, with the bosom’s foul power! 


Pahl. transl. Far from satisfying me is the Kik, the paederast, in regard 
to both of the two particulars, [food and clothing], on the path of winter 
(b), far from satisfying me who am Zarttisht, the Spitaman, with * whom he 
is; that is (or where,) he incites! me with his incitation (2)! in my bodily 
sensations; [that is, a person comes, and thus also they (or he) would do 
a to me]; (c) and this one who is doing [that to us], is also leading * us 
on, even in our progress* in the cold [of a winter] of accustomed sin. 1 exiles (?), 


Ner’s. sansk. text. Na tat yat loke! dvayam jananti antardle cita- 
kalasya [khadyaii vastraticha]| (b) yat Jarathustra-spitamdno? "ham pra- 
mudito ’smi. (c) Ayath me jaticitakale! na? [mitratar?] pracharati‘. 


*C. * J4. a compositum. * P. ins. * P. diff. and om. mitratam. 


Ner. transl. They do not understand what the two essential necessities 
are in the world, on the bridge *1, or interval, of winter; [that 7s, food 
and clothing] (b) when, or through* which, I, Jarathustra Spitamana*, am 
rejoiced. (c) This one (their representative) is thus in his ignorance not *? 
advancing toward [friendship] with me, in the birth-cold time (that is, 
now when I am naked against the winter’s cold as a new-born child (?)). 

**1 So usually. *? P. is clearly to be preferred here. 


Parsi-persian Ms. trit. Nah am pah an i har df shnasandah [kér = kth] ghdlam- 
barah, ¢ andar rah ¢ jamistan (sic); [pah khfirishn wa wastar] (b), kib Zartusht 7 Spitaman 


358 LI. 13, 14. 


hastam, kih hast; [kfm [] randan ranad pah [] [bi-didi = addd (?)]; kt, [] [ash = 
ash] ayad [ma-ré = avam (?)], bih kunand] (c); kih [andar = dayen] man an, in pah 








ge Poney-yranse) fants a 9 | opeaae)ag Reoamea ds aves 13. Text. 
* gsrg.u0.gargog) ga) bqoarroys | weragba)dy.suy).sussryoy9 
GbGay guna y).wrr yay |wpoanrsseyagysujadbasrgugyatyares 


Trlit. Ta dregvaté maredaiti Daéna erezaus haithim 
Yéhya urva khraodaiti Chinvatd peretao akao 
Vais Skyaothanais hizvascha Ashahya nasvao patho. 

Verbatim. transl. Ea [eas res consummatas facinorosas] scelesti de- 
struit Religio justi vere (b) cujus[scelesti] anima irascitur *1 Judicis-in-Ponte 
felicem-accessum-dante [furens] **? (c) suis actionibus [sud] linguae [-gua]que 
Sanctitatis [sceleste] attingens vias [vel, ad delendum (nasvdo) eas attingere 
volens]. %*1 Vel (leg. khraozhdaiti) indurescit [i. e. in scelere dura (?) fit scelesti 
anima. *** vel (leg. 4k6) ‘cujus [justi] anima accessum-inveniens vel ‘obversa iens [est]’. 

Pahl. text. translit. Zak i+ kola II (dé), [mar va jéh (?) *?] ¢ darvand3 
hoshmtrénd Dind i avéjak6é4 ashkarak (b); mtn pavan zak f valman5; 
[amat zak® Diné *+1 hoshmirénd], avé ribaéné khrtisishné7 yehabaind pavan 
Chishvadarg® ashkarak (c); ®pavan zak {1° nafshman?° kinishnd hizvand +11, 
nasinénd zak’ { Aharayih ras; [aigh, ras8 i frarfind bara nasinénd]. 

1 DJ. ins. i. * very uncertain. so P. trl) * P. ins. 14. 4 DJ. and P. ims. va. 
* so DJ. and P. $ DJ. ins., 7 Prins, ya,. © DI. and P. ispell dit 12°s J. e mee var 
10 DJ. om. 7 DJ. ins. zak; 2 P. payan! 42 Py om: 

Pahl. transl. These, both [the felon *, and the harlot **] of the wicked (or 
who are wicked), are proclaiming the Religion of the pure openly (b), and by this 
means, [when they recite the service of the Religion by pronouncing its condem- 








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AW WB 9 940 QY?3 6.09 


Seay. yo}svcey-beg)s | ceegese-bures-ate-4no 


Trlit. Noid urvathd datdibyascha Karapand vastrad arem 


Gavoi ardis 4 seiida vais Skyaothandischa senhaischa, 
Ye i$ sénhd apémem Drijé demané a dad. 


LI, 13, 14. 359 


ham 4n 2 sardi(?) 2 ganah-ayin (Ayin) (az = min] jamistan, (sic) pah raftan [ | [hasil-kunad 
= vindined| * 





Free. tr. For the righteous man’s worship slays the evil man truly, 
While his soul rages *1 fiercely on the Judge’s Bridge open, 
Paths of Right to harm striving by his words and his actions! 


nations}, they give forth cruel (?) cries to the soul (or souls (?)) openly 
upon the Chandor * Bridge (c); and thus, with the tongue of their own ac- 
tions they destroy the pathway of Aharayih; [that is, they will destroy the 
path of the pious]. 


Ner’s. sansk. text. Ubhayor [bhuvanayor!] lekhyakamn* durgatigaminah 
gananam [-nam ]|* aste. Diner? nirmalata? prakatata [bhavishyati‘]. (b) Etesham® 
atma* bumbaém (?) * karoti [patayati®] Chinuadandmasetau ** parisphutam (c), 
yat eteshaih sviyat karmanah * jihva‘ vinaclalyate punyasya panthanar °® 
suvyaparaccha vindcitah]. +4 So both. ? both Dine. * C. * P. * J& ® both diff. 


Ner. transl. The written reckoning of him who walks in wickedness 
is made up for both worlds, that is, the purity of the law [shall be] one 
day manifest. (b) And their souls are * [speaking and] uttering a cry openly 
upon the Bridge called Chinuad (c), because their tongue is destroying the 
path of righteousness from their own action, [and good-works are destroyed]. 


Parsi-persian Ms. trit. An ¢ har dti[rah-zan wa [jeh = gété(?)]]¢darwand [nah = 14] 
shumurdan Din 7 khalis [wa = va] zahir (b); kih pah an 7[] [& =—]; [kih an 7 
Din [nah = 74] shumurad 4n ruwan], khrfishéd [wa = va] dehad pah Chinvad Pul 
zahir % (c) Pah 4n ¢ khwésh kunishn zaban kharab + kunad [] [pah = pavan] 
[] Sawab rah; [kai, [] nék bih kharab-kunad] + 





Free. tr. Never friendly to creatures is * the Karpan. Fields fertile 
Never gives he to kine by his deeds, or his doctrine , 
Them* at last in his teaching to the Falsehood’s home bringing ! 


Verbatim. transl. Non amici creatis-animantibus [sunt] Karapani a- 
prato praeparationem - perfectam! (b) Bovi promptae-(-mptam]-perfectionis 
{-nem] apud [vel juxta hanc praeparationem non] inculcantes? [vel largientes] 
propriis actionibus, doctrinisque. (c) Qui [ex numero horum est, is] eos ** 
[per] doctrina {-am] ad-ultimum, Mendacii-daemonis [in] habitatione [vel-nem] 
(in) det [reddet]. *Vel abundantiam. 2Fieri potest ‘njuria afficientes’, ** creatos, 


. 


360 LI. 14, 15, 


Pahl. text. translit. La déstih yehabind, min Karapd homand avi 
kar bindak; [aigh, avo! mindavam 7 frarand avayasté bindak 1a dédriinafid]. 
(b) Zak i gdspendan abtindakih2 Amikhténd (sic), [apadman-kashishnih], 
pavan zak i nafshman ktnishnd, Aamikhtishn (sic); [va’ mindavam i* avartind 
vadtinaiid; va pavan zak i avarind Amikht yekaviminéd*] (c) mén® val- 
manshan dmikhtishn (sic) [valmanshan] vad avd zak i7 afdim Drtjé de- 
mand* yehabtind [riband {7 nafshmanl. ‘lone 

‘8. DJ. and P. 2 DJ. abindakih. * DJ. and P. om. #4 DJ. ins. * DJ. ins. 
see P. ° P. mim. 7 DJ. om. * P. cor. vadman (?) 

Pahl. transl. And they who are the Karaps are exercising no friendly 
interest toward duty pertectly fulfilled; [that is, they will not bring 
fully forward that which is necessary to further the interests of the pious]. 
(b) They teach the imperfection of the herds and inculcate [their immod- 
erate castigation**] through their own actions as well as teachings, [and thus - 
they will effect some impious result; and by him *2 who is impious it 
has been already inculcated], (c) who are delivering those teachings [those 
persons] even until the Driij’s last abode [that is, their own gouls are 
delivering them]. %1 Perhaps not gloss. 2 not ‘as that which is impious’. 

Ner’s. sansk. text. Na mitrasya dattara acrotaras ya* [yat] karyah, sarn- 








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Trlit. Hyad mizhdem Zarathustro magavaby6d chéist para, 
Gard demané Ahur6 Mazdao jasad pouruyd, 
Ta vé Vohii Mananha Ashaicha savaig chivishi. oa 
Verbatim. transl. Quod praemium Zarathustra magnitudine (?) -prae- 
ditis, [vel eis de rebus spiritualibus divitibus] assignavit [-naverit] antea * 
[sic vere erit]. (b) Sublimitatis [-vel Cantus] in habitatione [-nem] Domi- 
nus (vivus) Magni - donator veniat [-iet] prior; (c) ea [eaeque res pro- 
missae, ut hoc praemium] vobis [audientibus nostris per] Bona [-nam] Mente 
[-ntem] Sanctitatique; [id est, ad vestram sanctitatem augendam] bene- 
ficiis-utilibus impertitum [-tae] est [sunt; i. e. erunt]. 
* Vel: praemium prius quam (?) veniat Ahura (?): aegre. 


Pahl. text. translit. *Mozd, mtn Zartisht} homanam , avo? minava- { 
din? chisham pésh [pavan4 havand kirfakih] (b) aigh, avd Garddmané+4 








Lica, "361 


purnam kritara, [kila kithchit suvydpararh abhipsitath!, samptrnarh na kri- 
tam]. (b) Gavaih paginarh sarapirnamanasa cikshapayanti*; [nirvane nihanti| 
yat? sviyat karmanah cikshapayanti * [pacchat avyaparaib kurvanti]. (c) Yat 
te cishyapayanti* tesham nirvane Drujasya samasannata *; dadati [atmanath 
sviyam|. 1 0. 2 So both and J% J* 

Ner. transl. Not the gift of a friend do the deaf bestow**; that 7s, it zs 
not an action fully accomplished. [That is, theirs 7s some good work which 
is desired merely, and not fully completed]. (b) They are teaching, and 
with a mind apparently perfect toward the cattle and herds; du¢ [in the 
end he is (or they are) * smiting] and this is (lit. which is) from their own 
action they teach, [and afterwards they work iniquity] (c), because what 
they are teaching zs the neighbourly fraternity with the Druja in their end; 
and it delivers [their own souls]. 

Parsi-persian Ms. trit. Nah dosti dehad (?), kih kér hend, an kar pur; (ka, [] [an 
= —] chiz 7 nék, layik pur nah burand] * (b) [Wa = va] an ¢ gdsfendan nah - puri 
mi-dmfizad (sic vid), [bi-zandizah kushtan], pah 4n 7 khwésh kunishn wa amtkhtan; 
[[] chiz ¢ bad kunad(?) [wa pah an 2 bad amikht + mi-Aamtizad éstéd — va pavan zak 
t avarin admukht jakniminéed| * (c) [| [Kih= mun] Oshan amikhtan, oshan[] an an @ 
akhir Druj -dman (? sic) + ya‘ni + khanah dehad [ruwan 7 khwésh] 








Free. tr. Since Zarathushtra reward first to true ones * appointed; 
In the home the sublimest cometh Mazda the foremost, 
Yours for Right, and, with Good Mind these blessings imparting! 


Atharmazd yAmttinand® [vel-dni] pésh7. (c) Zak i Lektim Vohtimandé pavan 
Aharayih stidé chashéd; [aigh, sidé pavan frardndih vadinyén}. 

1 P. ins. min. ? P. ins’ pavan. * P. ins. maddnad (minavad) Din. * DJ. om. 
5 P. ins. kardan. ° DJ. -and. ™ DJ. and P. (?) pésh. 

Pahl. transl. I, who am Zartisht, am revealing a reward to the 
spirits beforehand, or before them, [¢hat és, for similar good works, or for 
good works which correspond to it] (b), so that they (or I) may come to 
Thy Garddman, O Atiharmazd! before ali others**. (c) For Your * Vo- 
himan, is teaching that which is the benefit by means of Ahardayih 
{that is, they will (or do Thou) realize the advantage through piety]. 

*1' According to the gloss ‘pésh’ may have been understood in the sense of ‘in 
presence of the spirits’; hence ‘for similar good works’. *?* possibly, ‘in anticipation’. 

Ner’s. sansk. text.. Yat prasAidam kuru. Jarathustro “ham bhavami. 
Svargalokatit AsvAdayAmi agre [tulyara punyar] (b) yat Garothmane, Sva- 
min, Mahdjidnin! prapnomi pirvam. (c) Yat Te Uttamasya Manasah pun- 
yasya labhati Asvadaydmi; [kila, lAbhazh yat suvyéparam kuru]. * C. 

46 


362 Tt. 15, i. 


Ner. transl. Do Thou provide * that which is the reward! I am Jara- 
thustra; I teach concerning the heavenly world beforehand, or as éf in its 
presence, by anticipation, * [that is, I teach a sanctity which ts similar to 
that which prevails there| (b) when, O great wise One, the Lord! I arrive 
in Garothmana first (c), decause I teach that which is the acquisition of 





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w Ald $O,g 49 G I CAL HYG G09 Gut ILD bussjacaseseguaargusul 
GoW Ng) IMU II 13.4.0Ga | D)seps-gurssn6. bog gas 


Trlit. Tam Kava Vistaspé magahyaé Khshathra naisad 
Vanhéus padebi§ Mananhd, yam chistim Asha mafita 
Spefité Mazdio Ahurdé; atha ne sazdyai usta! 


Verbatim. transl. Hance [scientiam salutem afferentem] Kavi (?) Vis- 
taspa Divitis (?)* - magnitudinis [per] Regno [-num] nactus-est (b), [et] 
Bonae pedibus-metricis Mentis, quam scientiam Sanctitate excogitavit (c) be- 
nignus Magni-donator Dominus (vivus); sic [per eam scientiam] nobis annun- 
tiare [-ianda est] salus. 

Pahl. text. translit. Zak mfin Vishtaspd magihich rai, [avéjakihich 
rai], pavan khfidayih? arjanik, [javidich? min avarmand (?)] (b) pavan zak i 
Vohttman padih [frartin shalitath rai zish 4]; aité man farzanak pavan zak 1° 
Aharayih padmané; [aigh, farjim i* mindavam pavan frartinih aétind, chi- 
gtin avayad khavitinastand®, khavittiméd]. (c) Afztnik Atharmazd! aétindt 
lanman” rai7 sazishno nadtkih. 1 DJ. ins. Din. * DJ. khidayith. * P. ins. ich. 
2 so. Dd, “Ds. ins, © DI, and 2. Sais fand seme: 

Pahl. transl. Vishtasp is meritorious in his sovereignty as regards 
the Magianship; [that is, as regards purity, and even separate * from the 
superintending*] (b) through that which is Vohtiman’s sovereignty, |that 
is, in accordance with the predominance, or reign, of the pious, which 
is through him]; jor he it is who is intelligent according to Ahara- 
yih’s estimate; [that is, he understands the conclusion of the matter thus, 





pasrbousas-bnerre | Veoasbayos)dbe-cpededy 17. Text. 
So6FY weg 
79°94 2Q89-2 Or- 64 MD | dansargyan[s.2aus.an} i989 
Hocafe) ee ru 929 dous.assryrayys | Depa ganghang.20,p soared 


LI. 15, 16. 363 


- Thy best mind, and of righteousness, [that is, make Thou that acquisition 
Jor me which is good conduct, or its reward]. 

Parsi-persian Ms. trlt, [Kih = min| muzd, kih Zartusht hastam, an [pah = pa- 

van] minuwan, [mintt Din = madonad Din], chasham pésh; [pah barabar kirfah [kar- 

dan = kardan}] (b), kQ 4n Garétman ¢ Ormuzd rasad (?) pésh & (c) An i Shuma, Bah- 


man, pah Sawab, stid chashéd (2) [kti, stid pah néki kunand] 





Free. tr. For that wisdom Vishtaspa in the Magian * Realm gainéd. 


Verse of Good Mind revealed it. Through the Truth Mazda taught it, 
He, the bounteous Ahura, thus to teach us salvation. 


as it is necessary to understand it, through his piety]. (c) Bountiful At- 
harmazd thus it is that happiness is to be taught to, or prepared for, 
us by Thee! * So W.; possibly ‘Separate from the spoiler (leg. aparmand)’; hardly ‘di- 
stinguished from his superiority’ [avar-mandih]; or may it be ‘separate from the rest? ? 

Ner’s. sansk. text. Kai Gustaspo, nirmalo Raja, yogyatarah. (b) Ut- 
tamena manasa, tasya [suvyaparena] Rajiiah, [evar kuru} yat nirvane [pun- 
yamh] pramanara [; kuru; kila, nirvana kithchit suvyAparath evati yatha 
yujyate jridtum]|. (c) Gurutarat? Svaminah Mahajidninah evash cakyate 
gubhar jidtum. + P. both “ran’. 

Ner. transl. Kai Gustdspa, the pure-minded (lit. spotless) king, 7s 
more deserving, or adroit. (b) Through the exalted mind [and through 
the good conduct] of the king [do Thou therefore thus effect] that which is 
that measure, or reguhation, [which is righteous] in véew of the end (or 
heaven (?)); do Thou produce ¢¢; that is, he understands the conclusion thus 
as something pertaining to good works, or by the way of good works, and 
as it is fitting to understand it]. (c) It is thus possible to understand felicity 
from the greater, or more majestic Lord, The Great Wise One *. 


ny 


* Not ‘from the greater teacher the felicity of the Lord’; see the Zend and Pahl. 


- 


Parsi-Persian Ms. irit. An kih- Vishtasp, khalisi ham (Din = Din] ra, khalisi 
ra, pah khudai arzini [juda [ham = ach| az mn. tr. pro avarmand (sic)] * (b) Pah an 
? Bahman sardari; [nék padishahi ra anash]; hast kih dana pah an i Sawab andazah; 
ka, ‘alabat 7 chiz pah néki, aédin chim bayad [] [danistan =—] danad] * (c) Af 
zani (?) Ormuzd! aédtin at [mara = —] kunad (?) [= sazishn] néki % 


Free. tr. Now a blest * form Frashaoshtra, the Hyégva, hath shown me, 


For the good Faith the choicest ; and may Mazda bestow her *! 
For the gaining of Asha He, the sovereign Ahura! 





Verbatim. trans]. Beatam [-tum] mihi Frashaostra Hvogva mon- 
stravit [i.e. monstret] corpus ** (b) Religioni bonae; lid, est, ad Religionem 
bonam adornandam aptum] quam {quod corpus] huic [tam] desiderabilem 


ih 


364 Li. 17, 18. 
Trlit. Berekhdhim méi Frashaostr6 Hvégvd daéddist kehrpem 
Daénayai vanhuyai, yam hoi ishyam datt 
Khshayais Mazdao Ahuré! Ashahya azhdyai gerezdim. 


[-bile] dato (c) regnans Magni-donator Dominus (viyus)! Sanctitatis [ad 
Sanctitatem] nancisci [-ciscendam] adeptionem * *! 

** 1Fortasse scientiam ut personam conceptam. 2 Vel leg. -dim querentes clamate. 

Pahl. text. translit. Zak i arzikd avo li Frashéshtar i1+? Hydband3 
pavan nikézishné nikézid kerpé, [aigham bentman pavan néshmanih bara 
yehabtinédd|. (b) Pavan Dind i! shapir [yekavimtinéd4t> pavan Dind i 
shapir rai] zak i valman ® pavan khvahishné yehabinad’; [aigh, Hvébn(?) tant 
pavan néshmanih* bara yehabtinad}. (c) Pavan’ shalitaih 7 Atharmazd 
ya? zak i Aharayih® arztiko vadtinad kadak1°-banukih 2°. 

1 DJ. ins. ? DJ. and P. om. va. * P. Hoban (sic yid.). * DJ. and PB. §© DJ: 
om. i. ® DJ. avo; P. and Sp. valman. 7 see P. *P. om, °9sPans. va. Seen: 

Pahl. transl. Frashdshtar, of the Hvébae, intended, or was observing, 
for me that person (lit. body) who, or which, was my desire *1, and with 
an especial intention, [that is, he will give me his daughter in marriage]. 
(b) And [she stands] ever steadfast in the Good Religion; [and on account 
of this, her steadfastness in the good Religion] may he give her who is to 
him so accordant to his wish; [that is, may the Hyébn*2 give me her body in 
wifehood *|. (¢) And the duties of her household may she fulfil in obedience 
to Atharmazd’s sovereignty, and in accordance with the desire *? of right- 
eousness. *7 Or ‘longing for me’ 2 or ‘Hydbd° (2). 3 or ‘one desirous of’. 


22 b94452 - bog boy bysweay gy - Gepaap- oe 18. Text. 
sesjglangs 
doebaprpusel-borsing ) ce) pod-voereeedswyos 
Sanrarejeys) ausSane.pasoy | wheyaegsargrbe-pa 


Trlit. Tim chistim (Dé)jamaspé Hydgvo istdis varenao 
Asha verenté tad Khshathrem Mananhé Vanheus vido. 
Tad moi daidi, Ahura! hyad, Mazda! rapen Taya. 


Verbatim. transl. Hanc scientiam [sanctam], (De)jamaspa Hvodgvat 
[scientiam] ut opis splendores * {et gloriam] (b) [per] Sanctitate [-tem] eligit * ? 
[Religionem ejus], id Regnum MentisBonae inyeniens *3. (c) Id mihi [etiam] 


.da, O Domine (vive)! quod, O Magni-donator! rapiant * [vel recipient — 


hi sancti] Tui, [id est, beneficium vere a Te]. *1 Vel. voc. #2 eligunt(?). ** -ntes.(2). 


ae 


LI. 17, 18, 365 


Ner’s. sansk. text. Mitro me sadaiva Phiragaustrah Htogtdjah! 
guruh anayoh garirarn [gurutvar kartum caknutah]. (b) Yat Dineh utta- 
mayah madhye aste [yat Dineh uttamayah| asya ydchanath dehi, [kila, su- 
rapa ¢garirena striyamh dehi|! (c) Yat rajyath, Svamin, Mahajfianin! pun- 
yasya milyena? kuru, grihe grihardajiiimcha®! + J+ * So J.3J* 3 J+ pata-. 


Ner. transl. My constant *1 friend Phiracaustra, and (?) Hiogtaja, 
the spiritual master, are (?) granting me a body belonging to them both,* 
[that is, they two are able to create a spiritual mastership *?]. (b) Do 
Thou therefore grant that which is in the midst of the highest Din; grant 
that which is its prayer [which is of, or for, the highest, or good, Din; 
that is, grant me a woman, or wife, beautiful in body]. (c) And produce 
also, O Lord! the Great Wise One! that which is the authority (lit. 
royalty) through the wages, or reward, of righteousness. Make her a 
righteous house-mistress in the house. 


Py 


%1 Or ‘were ever granting’. *? possibly alluding to cariram as a form from cira 
=head; see the gloss; or more practically, ‘m order to create for me the dasturship 
through marriage connection’. 


Parsi-persian Ms. irlt. An ¢ arztk, an man, Frashdéshtar [] [Hbob (2) = Hoban] 
pah didan binad, Karap; [ktm, dukhtar pah khwéshi (sic vid) bih [] [deham(?) = —] % 
(b) Pah Din 2 veh éstéd [pah Din 7 veh ra] wa + 4n 7 fi pah khwahishn dehad [[] [an 
dukhtar pah khwéshi deham = dn bentman pah vapashman (sic pro napashman) dd- 
biimam (?)| %* (c) Pah padighahi 7 Ormuzd, [] 4n iSawab [wa = va] arzt (?) kunad [] 
[kanah? = kanah] [] [bani (?) = banti (sic vid.)] x 





Free. tr. And such wisdom has Jémasp of the bright wealth well chosen, 
Thus the Realm of the Good Mind through his Righteousness gaining. 
That then grant me, Ahura! which such from Thee wrested! 


Pahl. text, translit. Zak i farzinak [Dastobar] Jamaspd i! Hvdbané 
bayihtinéd? gadman?® [khvésh-karih]. (b) Aharayih déshédé, zak i* pavan 
khidayih*®, pavan zak i Vohtiman akas-dahishnih, [frartind® danakih rai zish 
aitd|. (c) Zak avd li7 yehabinai Atharmazd! mn hana i4 Lak ramini- 
darih [mozd]. 

1 DJ. ins. 7. and om. va. * DJ. additional possibly causative. * P. ims. va. 
ee enone SOnDdee eDJc in, 7) P.som,. 


Pahl. trans!. That * which * zs wise [the Dastur] Jiémasp of, the Hvoban, 
desires; i.e. glory, [that is, an activity which is his own]. (b) And he * loves 
Righteousness, that which is in the sovereignty, through that which is Vo- 
himan’s information, [that is, it 7s h’s in accordance with that pious learn- 


366 LI. 18, 19. 


ing which is his] (c); and that do Thou grant also to me, O Atharmazd! 
for it is this Thy gift of joy [Thy reward]! 

* Possibly ‘He who is the wise’ [Dastur] H. desires glory. 

Ner’s. sansk. text. Asau nirvanajiah* sadgurutvain Jamaspah! Hto- 
gavajah® yachayati hastabhyam, [sviyena karyena] (b) punyasya abhipsaya 2(?). 
Tat? rajyari uttamamana suprabuddhina dehi; [suvyaparena manyata (?). 
{drico vidyate]. (c) Tat me dehi, Svamin, Mahajiidnin! Tvarh anandam?° 
pracharayituin*, [Prasadami kuru]! + All Yémaspah. ? J* *P. 40. 

Ner. transl. This Jamaspa Hiogavaja (sic *1), wise as he 7s concerning 
the end, causes men to pray for the good dasturship with both the hands, [that 





Posy sw Ex sogarngs | swysgangahra9 206.s0). pare 19. Text. 
2PM BRB HE -CTO- FD | Lycesyouly asssajyoas 
gdsrepsl.ayrsujadb.ssrgry-worqg209Q | pha enswowss gsssang 


Trlit. Hvy6 tad na, Maidydi-maonha Spitama! ahmai dazdé 
Daénaya vaédemndé ye ahtim ishasas aibi 
Mazdao data mraod gay¢éhya Skyaoth(a)nais vahy6. 


Verbatim. transl. Ille-ipse id vir, O Maidydi-maonha, Spitama! huic 
dat (b) [per] Religione [-nem] sciens [vel intelligens], qui vitam [vel mun- 
dum| desiderans [vel prosperans est; i. e.] prorsus [ad eam rem promoyven- 
dam]. (c) Magni-donatoris leges * pronunciavit vitae [per| factis [-ta] melius 
[i. e. rem meliorem]. 

Pahl. text. translit. Valman gabra aéttnd1 Maidydkmah? it min® 
Spitaémand 4, ash® [avo> nafshman] dahishné, [mozd6 padadahishn6]. (b) Afash 
zak i1+@ Dind akas-dahishnih dén ahvand madam bavihinishno [akasih i 
pavan Dind]. (c) Afash zak ¢ Atharmazd dadé héshmtirishné [Dino i Athar- 
mazd] pavan jan kiaishn shapir7; [aighash, tikhshakiha ghal gdbishn6é ghal 
kinishn6 *). 1 DJ. ins. 7. * so DJ. and P. spell. * DJ. om. mtn P. ins. min. + P. 
ins. hast. Ah ré. * P. om. ® DJ. and P. ins. ya. 7 P. ins. vagtméd. * P. ins, da- 
binéd. 

Pahl. transl. That man gives thus, O Maidydkmah of the Spitamae, 
and to him [even to himself] is the giving of the [recompense of (?) the reward]; 
(b) also the information which appertains to the Religion in the world is greatly his 
wish, [that és, the intelligence which 7s ¢mparted through the Religion]. (c) With 


BET 10; 367 


is, through his own action] (b) through the desire of sanctity. Do Thou 
therefore, endowed with the best mind, grant the sovereignty through the 
man of superior ‘intelligence. [His wisdom is through good conduct. Such 
is* he]. (c) Do Thou therefore grant that sovereignty to me, O Thou 
Great Wise One, the Lord! to promote my delight. [Provide me with the 
reward!| %*1 Here correctly as a second name for Jamaspa. 

Parsi-persian Ms. trit. Anz dana Dasttr Jamasp « Hbdb khw&had khdér-i-ma 
(2 sic vid.); [ [wa = va] khwésh-kari]  (b) Sawab khwahish-kunad , an’? pah khudai, 
pah an ¢ Bahman aAgah-dahishni; [nék danai ra anash hast] * (c) An an [] dehi, Or- 
muzd! kih in 2 Tt ramishni; [muzd] % 





Free. tr. Maidydi-maonha Spitama! this that man him hath given,. 
Through the Faith the intelligent, who for life thus inquireth, 
Mazda’s laws he hath spoken through the deeds of life better! 


him also is the reciting of Aiharmazd’s command; [that is, of Atharmazd’s 
Religion], which is good because there is a further fulfilment of it in his 
life; [that is, he is, both to speak for it, and to act for it, or upon * it, energe- 
tically]. + Or execute it. 

Ner’s. sansk. text. Asya manushyasya Maidiomdhasya! Spitamanas- 
yacha? anayoh sviyath [-am?] datirn * [prasAdai prasddaptiritam] dehi. 
(b)Tasya[-4] Dinéh avabodhadanarh bhuvanasyo’pari samihe [jiiAnarh yat Dineh]. 
(c) Mahajnani dadhara® (?) uvacha vakyati [Dineh Svdminah] karoti, pagchat? 
uttamamm jivitasya* dadhati; [kila, sarhbalarh* yat vachasé karmana karoti|°. 

*P. ?C. * both dadara. 4 J4, -vyam. * J*. adds. 

Ner. transl. Grant his own gift [and gracious reward] to each of these 
two, to the man Maidiomaha, and (?) to Spitamana. (b) I desire that gift of in- 
telligence, or that instruction, which belongs to the Din for the benefit of, or 
concerning, the world, [that 7s, I desire that knowledge which 7s of the Din]. 
(c) The Great Wise One has established *, and has uttered the word; that 
is, he produces it, and afterwards sustains it, as the highest word of life, 
as the word [of the Lord’s Din; that is, he effects that sustaining energy *1 
which ewésts through word and deed]. % 1 Not ‘food’; see the Pahlavi. 

Parsi-Persian Ms. trit. U mard aédtin Médyékmah, kih [az = mn] Spitaman [ ] 
fhast. An ra = hast. An ra] khwésh]-dahishn, [muzd], [wa = va] badal-dahishn] % 
(b) Azash an ¢ Din Agah-dahishnt andar jihan awar khwastan [agahi ¢ pah Din *] 
(c) Azash an ¢ Ormuzd dad shumurdan [Din i Ormuzd], pah jan kunishn veh; [kunad 
_ = vagiindd (vel vagind (sic))]; kash kushishn 6 gdbishn 6 kunishn [dehad = 

dabinéd| x 








368 LI. 20, 21. 


“bnassaisss.e9-pyntayscl | bysguybasuer¢c.guy 20. Text. 
139290596 ) any 40 py 50 ayy weyrs}ag.2yrdly.ceuess 


aby ceoupcr) qed) tsSuc sessed) berreaegsanne 


Trlit. Tad vé né hazaoshdonhé vispéonhd daidyai say6, 
Ashem Vohi Mananha ukhdha yai§ Ar(a)maitis, 
Yazemnaonhé nemanha Mazdao rafedhrem chagedo. 

Verbatim. transl. Id [eam rem] vestri [una cum] nostri [nobis] 
[unanimi-immortales-benigni] unanimiter-desiderantes [sunt] omnes dare uti- 
litatem, [id est, ad utilitatem vestris cultoribus afferendam]. (b) Sanctitas 
(per] Bona[-am] Mente[-em etiam] dicta [dicere vult], quibus [etiam] Pietas 
(prompta mens) [loquitur]; (c) venerantes [hi omnes Tui] laude [sunt], Tui 
Magni-donatoris gratiam-gaudium-dantem desiderantes. 

Pahl. text. translit. Zak i lekim avd lanman pavan ham-déshishnih 
(? pavan ham-ayayastih 3] harvisp-gin+ dahishnd [i]> sidé* (b), Ashavahishté>! 
Vohimand! minténd milaya pavan bindak minishnib. (c) Avé7 Yazishn 
anamam *§, vat zak i Adharmazd® raminidarih 1° vadanani1+9 [mozd12]. 

* Possibly avamam, but see the Zend. Ner. and Per. 

* DJ. and P. ayd. 2? DJ. and P. om. va. 3 P. and DJ. hamavayastih. 4 so DJ. 
5 P. ins. va. ® P. ins. dehad (sic). 7 P. ins. rakim. * P. nfyayishn-am (sie vid.) DJ. 
anamam (or avamam); Sp. spells diff. * P. ins. pavan. *° DJ. and P. -ih, 1% DJ. 
-and (?); see P. © P. adds ra. 

Pahl. transl. What is yours is also for us through mutual liking, 
[that is, through mutual desire] the giving of the advantage belongs to 





syrgdy. easy byw | Degussa . sw} agsdeoug)an 21. Text 
swjabbsrogut, 
-wersa}ne-ce) Caupdy eybls | Err} F? Eto ae} HOS 
Seow Yow assy. coepnawly.cers BY yepr rang 9 fra6g 


Trlit. Ar(a)matéis na spentd —_—hvo chisti_ukhdhaig skyaoth(a)na. 
Daéna Ashem spénvad Vohi Khshathrem Mananha 
Mazdio dadid Ahuré! Tém vanuhim yasa ashim! 
Verbatim. transl. Pietatis vir benignus [est] ille-ipse scientia, dictis, 
facto, (b) Religione [ei; id est, mihi] Sanctitatem bene-largientem *1 {det, 
et per] Bona[-nam] Regnum Mente[-tem] (c) Magni-donator det Dominus 





LI. 20, 21. 869 


Alternative. This Your blessing to give us de*t Ye™ all of one feeling 
Asha grant us with Good Mind hymns sung by Devotion, 
As worshipped™ with praises they two*S seek Mazda’s grace. 

*" Este understood (infin. for imper.) *2so more literally, ‘being sacrificed to’ (?). 
*$ chaged6 (dual 2). 
all and each of every rank (or ‘all ave giving the advantage ’)*4, (b) O Asha- 
yahisht and Vohiman, ye whose word is uttered with a perfect mind, (c) In 
worship I am bowing myself, and I will effect*? (or ‘ provide’) that which is 
the joy-producing act (or ‘gift’) of Adharmazd [as the reward]. 

“ Or once more (a) ‘That which is Yours, the blessed advantage of every kind 
és to be given to us with mutual liking, etc.’ *2or read yakhdtind® = ‘I will seize’. 

» Ner.’s sansk. text. Yat Tvati maya saha mitratvam karoshi, [tat sar- 
vath abhipsitam Te] sarvarn dadaémi!, labhamicha (b) Punyath Uttamena 
Manasa yavat vachanam samptrnena? manasa [karaniyam|. (c) Yadi manasa 
namaskritiii Svaminah anandena pramodena kurute [tatah Svami karoti 
prasadam]. + So J.4, J.* 2 J; J.4 ene, 

Ner. transl. Because Thou makest friendship with me [therefore] I 
deliver [every wished-for thing to Thee] and every beneficial acquisition, (b) 
1 am delivering (or ‘offering’) sanctity to Thee through the Highest (Best) 
Mind as far as (or ‘as long as’) wn¢i? the word*! [is to be fulfilled (or ‘exe- 
cuted’) (?)] with a perfect mind. (c) If a person performs the worship of 
the Lord with thought, delight and pleasure [therefore for this the Lord 
effects (or ‘provides’) a reward]. ** Or, ‘Sanetity is to. be practised, ete.’ (2). 

Parsi-persian Ms. An 7 Shuma an ma pah ham-déshishni [pah [] {ham l@ik (or 
layik* (?)) = ham-avayasti] tamim dahishn [u= va] sid [dehad = dehad (sic)], (b) Ardi- 
bahisht [« = va] Bahman, kih tan sakhun pah pur minishni * (c) An [Shuma = Rakum* 
(sic)] Yazishn [] [mamaz-kunam = niydyishn-am (? sic vid.)], an i Hérmuzd [pah = 
pavan) ramishn[i = -7] kunand, [[pah = pavan] muzd [ra = rd] ] * 





Free tr. Devotion’s friend’s bounteous in his deed, words, and wisdom; 
Through his faith the Law’s bounteous™, and the Kingdom through Good Mind; 
Mazda grant me* that blessing. For that grace I beseech. 

* Or (b) Through his faith help* he* (conjunct.) Order, and this Kingdom through 
Good Mind, (c) Mazda grant me* this power; good reward will I seek, 

(vivus) hune [Ahuram, i. e. ab eo*2] bonum precibus expetam praemium- 
gratiae. * Vel ‘sanctitatem augebat vel augeat’ (improp. conj.; comp. spanvaiiti), 
*2 vel (lege tam) ‘eam gratiam’. 

Pahl. text translit. Zak it bindak minishné gabra? afzinik? farzanakd 
pavan milaya vat kinishné®, (b) valman Dind* i Aharayih afzdyinidar pavan 
zak i® Vohiman khidayih®. (c) Atharmazd? yehabiinds [mozd va*® pada- 
dahishnd} vat min® yalman bayihinam pavan zak i shapir tarsagaih® (sic, or 


370 Li. 81, 22. 


read ‘tarsakasih’).-' DJ. om. * DJ. ins. i. * DJ. om. mtn. 4 DJ. om. ya. © gee 
P, ins. vagtnéd (vadinéd). ° DJ. om. * P. ins. rak. * D., P. min. ® so D. (?). 
Pahl. transl. He who zs the man of a perfect disposition of mind 7s 
bountiful and wise doth in word and in deed, (b) that one, or ‘he’ és an 
increaser of the Religion of Sanctity through the sovereignty of Vohiman, 
(c) and for this Aiharmazd gave him [the recompense and the reward]; and 
from him I also desire (or ‘seek’) it for (or ‘as’) that which is the good 
revering* recognition* (or ‘ blessing’). * Or ‘the religion of Sanctity is the increaser’. 
Ner.’s sansk, text. Sarmpiirnena manasa naro gurutarah yo nirvana- 
jnah vachanarh kurute, (b) asau Dineh* Punyasya vriddhikarta. Asya ut- 
tamasya manasah rajyar [dehi], (c) Mahajiidnin, dehi, Svamin, [Te prasadam 
prasadaptritaih|. Samihe yat uttamarh punyath [bhaktigilam]. ; 


tO}? )0m0 GEeeazyoqras lp | spay pars she.ass reps M9 22, Text: 
+I WI5 OJ 
supra gogurgey supe ares fs .o bygy | Dyess sea yoal 
Spaweegu arly sausoary.auyss) sary "aye ga} aoa 24S yg 


Trlit. Yéhya méi Ashad hacha vahistem yésné paiti 


Vaédai Mazdéo Ahuro. Yi aonharecha, heiiticha, 
w’” 4 
Ta yazai vaiS nameénis* pairicha jasai vamta. 


Verbatim transl. [Eum virum sanctum] cujus mihi Sanctitate-ex optimum 
[donum] in officio-sancto [vel in veneratione] (ad*) [detur], (b) [eum] Mazda 
Ahura agnovit, [i.e. oblationem ejus ej favens accipiet}. [Eos igitur] qui fuere(que) 
suntque (¢) eos venerer|-abor] suis-propriis nominibus*, [eosque] circum(que) 
eam [ibo beneficia precibus-expetens] precator (sic) 2. 

*1 Vide versum unum et vicesimum. 2 vel ‘cum laude-et-prece ’. 

Pahl. text translit. Valman man min Aharayih [avakih] pahlim, [aigh, 
min Yazadan zak pahlim li] Yazishnd madam. (b) Akfs Atharmazd, [mozd 
va+ padadahishné}]. Mtn yehevand hémand, va miinich yehevind?, (c) val- 
manshan yazam* pavan zak i nafshman shem?® [Ameshéspendan; afshan] 
madam yamtfinam avé aiyyarth. 

*? DJ. om. 2 DJ. yehevind. 3 0 DJ. +4 DJ., D, om. * see P. throughout. 

Pahl. transl. He whose [grace] is derived from Sanctity possesses the 
most excellent of things, [that is, from the Yazads that best thing ¢s mine] 
upon worshipping (or, ‘it is worship offered up’ (?)). (b) Well does Atharmazd 











LI. 21, 22. 371 


Ner. transl. The greater, or more masterly*, man-who is wise concern- 
ing the end fulfils, or utters, his, or the, word with a perfect mind (b); and that 
one 7s an increaser of the Din of righteousness. [Bestow upon him there- 
Jore| the sovereignty of the highest mind. (c) Give us then, O Great Wise 
One, the Lord! [Thy reward so full of grace], for I desire that which is the 
highest (the good) sanctity [a religious nature]. Not ‘the greater teacher’. 

Parsi-persian Ms. trit, An ¢ pur minishni mard 7@ afztmi kih danat (2?) pah sakhun 
[] kunishn [kunad = vdyénéd] (b) & Din ¢ Sawab afztini-kunandah pah an ¢ Bahman 
khudai [kunad = vdginéd] x (c) Ormuad [] [Ta = Kak] dehad (?) [muzd [wa = va] 
badal-dahishn] wa [] [kih = mun] t khwaham pah an 7 veh bandag(i) 





Free tr. Him whose best gift from Asha is mine in the offering, 
Well Ahura doth know him. Who have lived, and live ever, 
By their names will I praise them, while I compass their altar! 


understand [the recompense and the reward]. Those * who have ever been 
and who also stl exist (c) [the Ameshdspends] I worship by their own proper 
names, and I also approach them for friendship. 

* Or ‘He knows them who’ etc. 


Ner.’s sansk. text. Yo me punyasaricleshat! utkrishtatararm [bhuvan- 
an dehi] aradhand [-anarn] upari. (b) Vetta Tvarh [Tvar], Maha- 
jnanin', Svimin! yecha abhivan?2, yecha santi [sarveshaii Tvath jiata] 
(c); tan aradhaye nijair? ndmabhih [apardn AmicAspintan 3); upari prapnomi 
sthdyyamattaii? *, + ¢, 2 all abhfvan. * J*+* sthayyamattamam. 

Ner. transl. [Grant Thou] the more excellent [world (i. e. heaven)], the 
worship which is celebrated above, Thou who dost offer it tome from my union 
with righteousness (?) *1 (or grant that which zs [yat] to me the more ex- 
cellent world etc.). (b) For Thou knowest *, O Lord! both those who have 
been, and those also who still exist, [of all Thou art cognizant *]. (c) The 
[other Amigéspintas| a/so I propitiate by their own names. To friendship 
with them I am approaching (lit. coming on, or up). 

Parsi-persian Ms. trit. U kih az Sawab [madad + baki] buland; [kfi, az izadan an 
buland [man] yazishn awar] x (b) Agah Ormuzd {muzd wa badalah-dahishn] * kih 
badah hend (?) wa kih ham hend (c) éshan yezbahaminam pah an i khwésh naémah 
[az = min] Amshisfendin azshén (sic)] awar rasam an yari * 





47 * 


372 Lil, 1 


\ 
LIM. 1. 
Gatha Vahishtdishti(i). 
aye} >2pi9- poGaseo-¢-bog 


wousleayrda)as | 240) 39.445 990.445.9-40 G09 gra L> 1. Text. 
sasqoe§at294n.jamg.2 ogy | 25 nope ass yrange orgy» 
4). savgnolp . obyrsyuy + gasghng | separ. avpargy « ewaps 
Ga? Q3.49)) 
-parsoreysah gursoar}yeoans.auy poy | Jy horsey pean 
aaupmpadbassyi ange 


Nem6é yvé Gathao ashaonis'! 
Trlit. Vahista istis sravt Zarathustrahé 
Spitamahya yézi hoi dad ayapta 
Ashad hacha Aburé Mazdao yavéi vispai 4, 
hvanhvim (huanhuviyem), 
Yaécha hdi daben saskacha Daénayéio vanhuydo 
ukhdha skyaothanacha. 

Verbatim transl. Optima optatio audita-est Zarathustrae (b) Spi- 
tdmae si [vel ut] ei det proposita-feliciter-attacta (c) Sanctitate-ex Dominus, 
Magni-donator, [et in-|durationi[-nem] omni [-nem] (ad) beatam-vitam [haec 
fuit optatio ejus] (d), [et etiam ei det Ahura eos] qui(que) ei [eum] falle- 
bant *! [nunc mutata mente, ut] discipulos(que) ** Religionis bonae in-dicto 
facto-que. 1 Vel, leg. daden, dent. ** 2 Vel discant, sasken. (?). 

Pahl. text translit. Niyayishnd avd Lekim Gasénd ¢ aharfbd+! Pablim 
khvahishno 2+ sribé i Zartfisht [aigh, min zak i avé bavihtind mindavam ? 
denman‘ pahltim Avestak® Zand]. (b) Spitaéman6 +1 zim(?)* valman” yehabinad 
avadih [aigham Vishtaspd Magdpatand® Magdpatih® yehabtinad®]. (c) Min 
Aharayith avakih Atharmazd am? hamai vad avo! vispé hd-ahfiindd; [aigh- 
am vad tanfi i pasind’ hamai tag4t-libbemmanih yehabinad]. (d) Mtn zak 
{12 vyalmanich! friftar [Aharmék] amikhtishné (sic) 1 Dind i shapir pavan 
milaya ktinishnd 2. 

DJ. ins. t., 7? Sp. -th “DJ Pand PA sPaome o> seek, ans) Dd aseemaezim: 
7 DJ. valman; so P.; Sp. avo. * so DJ. and P. ® DJ. seems ‘m’, 1° DJ. ghal. ™ so 
DJ.; Sp. tang. P. impf. ” DJ. om. 1% see P. addition. 


EPPS Ts 373 


LUI. 1. 
The Anthem ‘the best wish’. 


Praise to you, O sacred Gathas! 


Free tr. His best wish has been heard, the prayer of Zartushtar; 


That Ahura might grant him, from Righteousness moved 

The attainments of effort, and life which is blessing, 

to him the great Spitima, 

Grant him them who deceived him, as the Good Faith’s true learners 


in word and in action! 


Pahl. transl. Praise to you, O sacred Gathis! (a) The best wish was, or 
as, the word of Zartisht*; [that is, of that which they ask for this thing is the best, 
the Avesta and Zand]. (b) That possession of the Spitaman, even his, may he, or 
one, grant which [is also for me], that prosperity; [that is, may Vishtasp 
grant me the mobadship of the Mobads*+], (c) By the help of righteous- 
ness may Atharmazd cause me to live aright, or prosperously, for ever 
unto all duration; |that is, may he ever give me stoutness-of-heart until 
the final body}. Even he who 7s*? that deceiver [Aharmdk] is to be in- 
structed 7m the word and deed of the good Religion. * So according to the gloss. 
*** This gloss is probably from a later hand, as it seems to mistake avadih for 
azadih (= nobility, possibly dignity) written with the same characters. Avadih, = 
ayapta, could not directly represent ‘authority’. Ner. gives a second and alternative 
translation of avadih by adyatam, and renders it thus also elsewhere as his first 
suggestion. ** in ordinary Pahlavi ‘whose is the teaching’; but see the Gathic. 


Ner.’s sansk. text. Namo yushmabhyam, he Gathah punyitmanyah! (a) Atah 
param bhuvanaii samihe, vachanarh Jarathustrasya [kila, yat idar varichh- 
aye kithchit etat atah1 parath bhuvanari Avistdjandaricha]. (b) Spita- 
manasya evar idarh [leg. imarh] dehi sampattith, Adyataim?, [kila, Vastasp- 
asya* grihapateh grihapatitvam dehi]. (c) Yat punyaii? saripattin, Svamin, 
Mahajiianin! sarvati dehi [sarvaii‘] ydvat dhanyati sarveshar gotrinarm 
dehi [kila, yavat tanoh akshayatvam etesham apardndm dehi]. (d) Tat yat 
asau vipratarayati® Aharmanah® cishydpayati, Dineh uttamdyah vachanazi 
kuru karmana. 

1p. * J4 C. aghatam (?) P. aghatam (?), * J* has-ya. * C. ° P. 

Ner. transl. Praise to you, O sacred Gathas! I desire the world which 
is beyond and the word of Jarathustra which leads to it, {that is, this 
which I desire is this something which 7s hence, the world which is beyond, 
and the Avista and Jand]. (b) And therefore do Thou grant me this good 


374 LIl. 1, 2. 


fortune, which is the priority, or (possibly) the affluence (?) of the Spitaman; 
[that is, grant me the chieftainship of Vastaspa, the chieftain]. (c) And 
grant, O Great Wise One, and Lord! that which is righteousness as pro- 
sperity, and all else*1; grant all, as much as is the rice of all the fields; 
[that is, as long as until * the indestructibility. of the body grant that bles- 
sing (or the indestructibility (?)) of these other things]. (d) That in which 
that Aharmana deceives, and which he teaches, make Thou through 
action *2 the word of the highest Din! %+ or ‘all that is righteousness’ **? pos- 
sibly ‘through Thine action’; but see the Zend and Pahl. 





wpxyrmpadbargnynwed|worujucgopayssby.apps 2. Text. 
yng ynay pba) | su. sau Gils. s4ushang-Gapeodd 
| deweerger ays )eeapyrebin)as6 | bysangoatyelo.apnrrarg 
Coe 
| Pheracgeyeows-cye ns | Lonymyasdeborany 
Sieng.9 -beegusnnsgyybais 


Trlit. Ad(cha) hoi schafiti Mananha ukhdhais gkyaothanaischa 


Khshnim Mazdai vahmai 4 fraored yasnascha 
Kavacha, Vistaspé Zarathustris Spitamd, 
Frashaostrascha, 

Daonhé erezis pathd yam Daénim Ahurd 


Saos(k)yafito, dadad. 

Verbatim transl. Itaque illi conficiunto [et doctrina restituunto] mente, 
dictis, factisque (b) placationem Magni-donatori [ad] adorationi|-nem|] (ad) [ei] 
pie [afferendam], sacra-officiaque (c) Kavique* Vistaspa, Zarathustrius Spitama, 
Frashaostraque (d), dantes [suis discipulis] rectas vias (quam) [et eam] 
Religionem [quam] Dominus (vivus) [ut Religionem nobis] profuturi (si sic 
scribere licet) [Prophetae *] det [dabit]. 

Pahl. text translit. Aéttindch1 valman: Amfkhtishni (sic) pavan 
Vohiman milayé kdnishnd [hand2 aish? avd pésh yemalelinam], (b) afash 
pavan shnayinidarth av’ zak i Atharmazd4 niyAyishné® frandmishnd® va ® 
yazishnoch®. (c) Kai Vishtasp*, Zartushtoch7 i Spitaman, va Frashdésh- 
tarich, (d) yehabfinishnd’ zak i9 avéjak8 ras, [va ras 19 avo tamman| min 
Dino® Adharmazd avd sid-hdmandind yehabinéd [aigh, vachako10 avd 
Shapirand chashéd]. + DJ. ins. i. 2 DJ. and P. * see P. 4 DJ. and P. om. va. 


LIZ. 1, 2. 375 


Parsi-persian Ms. trlt. Niyayishn [] shum4, GAth(h)a (sic) ¢ asho! * (a) Buland khwahishn 
sakhun « Zartusht [ki az an 7 6 khwahad |} {chiz[][] buland Awesta [wa = va] Zand] 3% 
(b) Spitéman [Zartusht = Zartusht] 4n am [] [a = valman] dehad ni‘mat (kim 
Vishtasp [] [mébadan mobadi = magépaddn magépadi] dehad, [kt, paighambari 
dehad = dgh pédambart ddbinéd)] * (c) Az Sawab madad Ormuzd am hamé ta an 


AA A 


tamim [n. tr. pro hi-akhiinad (sic)] [ku(m) [= 4gham] ta tan 7 pasin hama [] 
[—= ¢ (?)] dili dehad] * (@) Kih an 7 & ham frébtar Ashmégh Amizandah (sic vid) 
Din 7 veh pah sakhun kunishn [kunad wa dobar guftan = vdgind va dop(?)ar 


gavishn] 3 





Free tr. Unto him may they render with mind, words and actions 


Contentment to Mazda, pure rites to adore Him, 
Kavi Vishtéspa, with Frashaoshtra, the Spitaéman, 
Zartushtar’s true princes, 

Straight paths they bestowing, and the Faith of the Prophet 


which Ahura will give! 
“seek. DJa and P- ins. va. 7 DJ. ich; Sp. and P. om. §® DJ. -ishno; Sp. and P. -th. 
* DJ. om. i. 1 P. zihir (an oversight). 

Pahl. transl. Thus also his is that teaching through the word and 
deed of Vohiiman; [before * this person himself do I declare it]. (b) His 
praise also, and homage, and worship are effective for the propitiation of 
Atharmazd. (c) To Kat Vishtasp, Zarttisht, the Spitaman, aud Frashdshtar 
also belongs (d) the bestowal of the pure way [and the path to the world 
beyond], for this Religion Attharmazd bestows upon the beneficial ones, 
[that is, he reveals his word to the good]. % or ‘beforehand to’. 

Ner.’s sansk. text. Evar yat asau cishyApayati tvar uttamari! mano 
vakyam kuru [yat pfirvam? agre uktari|. (b) Sushtutyas(?)tvam? [tvam] 
janati 4, tasya Svaminah namaskritirh 4radhanadiicha |-anarncha] kuru. (c) Kai 
Vastaspasya, Jarathustraspitamanasya, Phiracaustrasyacha (d) dehi! Ayarh 
nirmalo margah? ayarh yatah® Svamino Dinih eteshdii labhamatéii, dehi! 
[kila, vakyari® idar uttamdndm Asvadayamil. 

1P. ?C. J+ *% J* sushtatayé. * P. jananti. * both ‘yata’. ° P. vakim. 

Ner. transl. Thus do thou cause the best thought which that one 
teaches to be uttered [that which was first spoken before men’s faces]. 
(b) Through acceptable *! praises he knows thee, therefore fulfil s¢#Z 
further the Lord’s worship and propitiation. (¢) And [grant Thou *?] . that 
thought to Kai Vastaspa, Jarathustra Spitamdna, and to Phiracaustra. (d) This 
as the pure way whence the Din of these, the Lord’s useful ones, 7s acquired: 
do thou therefore bestow it; [that is, this discourse which I am teaching ¢s that 
of the highest ones (that is, of the good)]. #1 Or sushthutaya, thoroughly. #* 2 from (d) 


ae 


376 LIII. 2, 3. 


Parsi-persian Ms. trit. Aédin ham ft ¢ amtkhtan pah Bahman sakhun kunishn 
[ {in = ana) kas [ra 1 = ré varman] an pésh guyam] % (b) Azash (sic) pah shinaékh- 
tan 4n an ¢ Ormuzd [] niyayishn-kardan [] [khwandan ham [= fravamishnich (? sic 
vid.; leg. franamishnich)] [wa = va] yazishn-kardan ham] * (c) Kai Vishtasp [wa 





siagDar pay tose | weap )by.ars.aupege 3. Text, 
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+4 p39 f096.49 6.489 9p 5 p99 |Dersajure-egreansoqcomesnayrorsal 
abana 
a eoaty9} caja wasn dy ‘ wuss : won) dog : ssbas 
&wnrype)sn™ gjavarer | 24525 goasg) aw 


Trlit. Témcha, tii Pouruchista, Haéchad-aspana! 
Spitamt yazvi dugedram Zarathustrahé 
Vanhéus paityastém Mananhd Ashahya Mazdaoscha 


taibyé dad sarem. 
Atha hem-ferashva Thwa khrathwé, spénigta Ar(a)matois 
hudanii* vareshva! 


Verbatim transl. Eumque, O tu Pouruchista! O Haéchadaspdna (b) 
Spitami natu-minima filiarum Zarathustrae! (c) Bonae [ut] auxilium- 
afferentem Mentis, Sanctitatis, Magni-donatorisque, tibi det [ille Dominus 
(vivus) ut] principem [vel tutelam] (d); ita consule [per] te [tuam] intelli- 
gentia [-iam] beneficentissimé [-mam] (c) [tuae] Pietatis; [res] de-bono- 
sapientia [-ientes] fac (vel facta bona sapienter perficiens (?)). 

Pahl. text translit. Zakich valman 11 lak Pordchistd min Haéchad- 
aspan? (b) Spitaman [hdmanih] min? zAk8 bantman® min 4 Zartiisht homanih 
(c) pavan zak i Vohtiman pavan yekaviminishnih * [fraraind patih zit® aitd). 
Pavan Aharayih, va® dinakih zish aité ash avd lak} dabishnd sardarth (d), 
[afash] aétind av’ ham? hamptrsishnd*® pavan hand f lak khiradé [pavan 
dind t lak]; afash pavan afzinikth bindak minishnih zak ¢ hd-danaktha 
[dind ® déshishnd]. + DJ- om. * P. aspan. ins. tokhm. * P. ins. at. 4 see P. 

* DJ.; see P. © DJ. ins. 7 P. ich. * DJ. spells diff. and ins. va. ° DJ. and P. om. va. 

Pahl. transl. That one also he gave thee, O Portichist! who art of the 
Haéchadaspae (b), of the Spitamae, thou who [wast *] born Zartisht’s 
daughter (c), and for a steadfast abiding in that which is a good mind 











LIT. 2, 3. 377 


= va) Zartusht ¢ Spitaman wa Frashéshtar (d) dahishni an « Knalis rah [] rah 2° 
an anja, kih Din Ormuzd 4n stfid-mandan dehad, [ki []} [zdhir = zdlur (sic)] an vehan 
chashad] % 





Free tr. Him to thee, Paouruchista! Haéchad-aspian maiden! 
Zarathushtra’s own daughter, a Spitama honoured, 
Him the friend of the Good Mind, . of Asha and Mazda, 
may He, as help, give thee. 

Counsel well with thy wisdom with piety bounteous, 

of prudence wise worker! 


[is that authority which is thine, or for thee, correct * ‘|. Through Ahardyih and 
the wisdom which is his, with him also is his bestowal of guardianship upon 
thee. (d) And thus also it is his for conference together with this thy wis- 
dom [with thy religion]. Also [his] with, or through, its increase 7s the per- 
fect thinking, or devotion, of the wise; [his religion is to be loved (or to 
love (loving) is his religion)]. %* Possibly an alternative translation; if so, then 
render ‘or pious is the sovereignty which is through Thee’. 

Ner.’s sansk. text. (a, b) Yat tvaih saipirnari Haichad-aspa-spita- 
maz |? -ma], [aste**], chet ajijanat [? leg. ajanishta( )] duhité 1 Jarathustrena. 
(c) Uttamasya Manasah? sthaturh [suvyAparar]; evarh Aste punyasya jianam. 
Evamh yat! tvarn * datim1 dehi adhipatitvam. (d) Yat* evar sarvarh prac- 
nam te buddhizn [dinis|-nitn] te], mahattara [svamin!] saiptirnamanasa 
sujanam datim dehi. + 34 2 0, 

Ner. transl. (a, b) Because thou art truly * Haichadaspa, the Spitama 
[it, or she, is thus*1], if indeed she was born *? a daughter of * Jara- 
thustra. (c) To stand steadfast for * the best mind [7s the good work], and 
thus is the intelligence of sanctity; wherefore do thou thus bestow «pon 
thy lord the gift of authority. (d) And therefore do thou for thy part, O 
greater lord *3! render every question which she asks (or thow askest) as 
thy wisdom |as thy din dy means of the wise answers]. Through a perfect 
mind do thou bestow good intelligence as thy gift! 

*1 Possibly Ner’s. expression for ‘iti’. *** hardly ‘she produced’. *** or it may 
be that Ner. understgod Ahura as the ‘Lord’ here addressed. 

Parsi-persian Ms. trit. An ham fi @ tf, Ptrfchist! kih Héchad Aspah [tukhm = 
tokhm) (b) «4 Spitiman hasti [] [kat (sic) = ménat] péda-kardan dukhtar [] [kih = 
min] 4 Zartusht hasti # (c) Pah an i Bahman pah [] [kaim-mind! = astishni] [nék 
{] [azash = —] anat [] ] % Pah Sawab danai anash hast ash an tfi dahishn sardari 
(d); azash aédtm 4n [] [ham = ich] hampursid 7 pah in 7 tf khirad [pah din 7 ti]; 


% 1 


azash (sic) pah afzitni pur minishni an i nék-danaiha [din [] khwahish-kunad] %* *ménad(?) 


ty 48 





378 LI. 4. 


eugeb begun | ojw)ab-gjwoeleya glo. “ogee 4. Text 
jombapyoaunap ys | bas 249s) essubspyrnsrdoay 
[earjew argon buratuc | Rasjsmraeps « yopagios 
OB gy feA OY? 
wo dyyaryay | sau ssqynpanly-saussa}yeoasg | Prep aang ao cuahang 


Gu1.919 9) 9—L9 
Trlit. Tem zi (ve) speredani varani ya fedhré vidéd 
Paithyaécha vastryaéiby6 adcha vaétaové, 
Ashauné ashavaby6 Mananh6o Vanhéus tvénvad 
hanhus; me bed us. 
Mazdao dadad Ahuro Daénayai vanhuyai 


yavoi vispai a. 

Verbatim transl. Hunc enim vestrum *1 aemuler eligamque [id est, 
amabo]; quo [id est, quum vel quoniam] patris [id est, a patre donante] 
me obtineat [ille vester princeps]. (b) Domino(que), agricolis sic-etiam 
cognato-domino (c), probo [et] probis [omnibus] Bonae Mentis [sit] nitens 
beatitudo; mihi [sit] vere [vel, leg. bavad, sit] mentis-lux! (d) [Et eam] 
Magni-donator det Dominus (vivus) pro Religioni- [-ione] bonae [-na in] 
durationi [-nem] omni {-nem] (ad)! #1 vos? 

Pahl. text translit. Mamman valman? zak i lekim hii-sptirik déshishnd 
[?Dind]; afash avd? abidarth* bara yehabiinishnd [tani pavan néshmanih, 
zak ° Portichist6| (b); afash valmanich aé® abi rai vastryéshanb7 [va® kar i 
kadak-khiidai rai]; va aétinéch avd nafshmanand® fash tant pavan nafsh- 
manih?° * bara yehabinishnd], (c) aharfibé [Porichist6] avd valman i ahar- 
ibd [Jamaspd 1], pavan zak i8 Vohtimand khvéshih 12, [frarfénd khvéshth rai, 
zish1t aito]. Sirth [bindakih13 {14 khfrishnd va vastarg15 mozd pada- 
dahishnd| va masinidér’¢ hfishih; [va dandkih17 hish]. (d) Atharmazd 
dahishné1* pavan Dind i shapir hama{1® vad av62° vispd [zak2t yekavimin- 
add‘ pavan Dind i241 shapir raf]. 

* DJ. avo; Sp. and P. valman. ? DJ. ins. i; P. ins. va. *® P. ins. madam. * DJ. 
-ih Sp. and P. -dar. ® P. ins. ham. ® so P. reads; Sp. avoch 7 abti; DJ. avoch abti; see P. 
7 DJ. and P. -dsh; Sp. and Gathé -And. *® DJ. ins. °® so DJ.; Sp. and P. khwéshan. 
* P. napashmani. 1 P. ins. dabfin. see P. 1% DJ. and P. bimdak; Sp. -th, 
“DJ. om. i. © P, ins. ya. 18 P. om, 7 PR. -<ak. 2° P and DJ, -no, Sp; -uih, «72 Oge 
-ik, 9° P, zak, ™ DJ. ins. f. 





Tea hee ee ee 1 Se 


Lill. 4 379 


Free tr. I will love and vie with him when from father he gains me. 
For the master and tiller, and more for lord-owner, 

For the pure and the pure ones be the Good Mind’s bright blessing, 
and mine be the insight ; 

May Ahura bestow it for the good Faith’s advancing, 

for time everlasting! 


Pahl. trans}. For his, or that, ¢s your well subjected (2) affection [your 
Religion], and to him [a body] is to be given up for fatherhood (or to 
the father ((abidar); so Sp. and Pers.) [in wifehood [that is, that Pordchist 
isto be thus given]. (b) Also by her* this is to be done for him on account 
of, or for, this father *?, and the husbandmen [and on account of the duties 
due* to the householder which she undertakes]; and so also to her own 
relations [her body is to be given up in possession or relationship (or pos- 
sibly by her relationship)] (c), the righteous [Porichist] to the righteous 
[Jamasp] and this is to be according to Vohtiman’s ownership [according to 
that pious ownership which is his *1]; and a repletion; [that 7s, a complete 
provision of food and clothing is to be hers *1 as the recompense and the 
reward], and the understanding of a magnifier, or glorifier **, [the under- 
standing of wisdom]. (d) It is the gift of Atiharmazd in the good Religion 
for ever unto all duration [and may she abide in the Religion, for it (lit. 
which) is the property of the good]. 

*** One would say more naturally ‘by him’; it is impossible to determine the 
gender here with certainty. **? alternative translation, or gloss, by the Pahlavi writer, 
freely for paithyaécha (?). ** mistaking mé béed for moibad (?; hardly). 


Ner.’s sansk. text. Yat tvarh cobhanath pariptirnaim danari dehi [yat 
Dineh*] anena pitra daitim * datta [-taimh| [tanuin striyah* sarnpraptarh 
[-tarh]}] (b); yat karyar kartérah kutumbinah karyat grihe svamina? evar 
sviyanam [yat tanuth palayati, dati muktdtmandm, prapnotu asau mukt- 
atma Jamaspah*] (c), yat uttamamana sviyai [suvyéparai sviyagotrinar 2 
upari aste, tasya] susvadu! [sampfirnakhadyaih vastrarichat prasddarh 
prasadapiritam| gurukaéryarh chaitanyarh [jiidnatvarh sukhena dehi], (d) Maha- 
jnanin! dehi, Svamin! Dini uttamarn sarvarh yavat [kila, eteshdr sarvesh- 
ath apareshdiuh Dineh uttamaya+ upari sthitir vidyate]. 

Soa des (7 J '* poth Jamaspa: .* JA. 

Ner. transl. Give thy brilliant, or good, and complete gift, [which 7s 
that given throuyh that gift of the Din] a gift given through this father 
[viz, a body obtained fort * a wife (or possibly, begotten from his wife)]. 
(b) And do thou discharge that duty which the active ones *, the house- 


380 LI. 4,5. 


holders, perform inthe house, they who are thus the lords of their own. 
[Let that pious Jamaspa come, for he protects that body, or person, the 
pious ones’ gift] (c); and do thou, endowed with the Highest, or Good, Mind, 
perform likewise for him* that which is one’s own good work for one’s own 
fields. Afford {him *| good nourishment. [Grant [him*] complete food 
and clothing, and that reward which is full of grace] [and give him *] the 
spiritual-mastership as exercised for, or over, thee, and intelligence [which is 
true learning through its goodness, or joy] (d); and grant, O Great Wise One! 
the Din, the highest, [i. e. the best] as much as *2 unto all [that is, the 





webu)e -basysaung | bosjawpesa6al. -w}eeouuas 5. Text 
“696 Dy tee oi ¢ | yg npn pee 
| pO Gaer seem af | Hy syr}uoag 699 bapouls 
= U34}496. so¢uneb 
| ogy =) Bay -pesunpraly cep. basa. fara 


SoU U3 GE EEO?eY 
Trlit. Saveni vazyamnaby6 kainibyé mraomi 
Khshmaibyacha vaédemn6; méiicha (i) mazdazdim. 
Vaédddim Daénabis abyasta* ahim ye 
Vanheus Mananho. 
Asha ve any ainim vivenhatti; tad zt hoi 
hushénem anhad. ” 


Verbatim transl. Monitiones (?) [in matrimonium] ducendis; [i. e. 
nuptum-ituris] virginibus dico (b) vobis [ego-] sapiens. [Ad] me (m&am*) que 
(ad) ea [de * eis] animos-advertite [vel animum*? (? aegre) ad ea advertite (?)]. 
(c) Scite [i. e. discite per] praeceptis-religiosis [-praecepta religiosa]; nite- 
mini ad? [eam] vitam qui [quae] Bonae Mentis [vita est]. (d) Sanctitate- 
que vestrum [duorum] alter alteri faveto * [id est, maritus et uxor sibi in- 
vicem favento, alter erga alterum fidelis maneto] hoc enim ei [id est, cuicui 
vestrum] amoenitas (?) [id est, felicitas in vita conjugali] sit! 

** leo. méiiché i dazdim 2 Vel abyascha = hisque; vel etiam devotae. ; 

Pahl. text translit. Zak i! sakhundnd? vazishné? pavan kanikand+4 
gobishnd ; {aigh Dino ribakih® pavan Hitésh]. (b) Zakich i1 lektim akasih 
zitan® dén demand” [danakih, zitané® dén taniit ach * (sic) pavan ras] i? 





Nae * ; oe 
: 


DIE. 4, 5. 381 


7 


Din’s place is, or is known, as* highest above all these others], | %* + not 
‘of a woman’; see the Pahl. *** Usually yavat means ‘as long as until’ with Ner. 

Parsi-persian Ms. trit. Chih t an @ Shuma nék-minishn du(6)shéd + khwéhish- 
kunad, [wa = va] Din; azash (?) an [awar = madam] pidar bih dahishn; [tan pah 
[] [khwéshi = napashmani] an [ham = ich] «i Pirtchist] % (b) Azash (?) ft ham [ ] 
{in = aé] ra [] [vastryésh = -dsh] kar ¢ [ki = dgh] kadah-khudai ra; wa aédin ham 
fn khwéshan (?) [ash tan pah [] [khwéshi (?) = napashmani| bib dadan (?) ashd Pi- 
riichist fn ft ¢ ashO Jamasp [deh = ddbin] %* (c) Pah fn ¢ Bahman khwésh{? = 
— 7}, [nék khwéshi ra] an ash hast siri pur [khirishn wa wastar, [wa = va] muzd pa- 
dah (?)-dahishn {] htish wa dana hish s (d) Ormuzd dahishn pah Din i veh hama ta [ | 
{an = zak] tamam; [an istad pah Din 7 veh ra] % 


Free tr. Monitions of marriage I speak to the maidens, 


To you, I who know them; then heed ye my sayings. 
By these laws which I utter strive and obtain ye 

the life of the Good Mind! 

Let each one the other in truth ever cherish, 


so the home shall be blesséd! 


valman 1°+11 minishnéch!? avé zak [i] kolaé II (d6) minishnd dahishnih'; 
[amat‘* mindavam minavad va® stih khavitinéd, ach (sic) pavan ras i® val- 
man]. (c) Akas-dahishnih*? {9 pavan Dind pavan kol& II (do) ahvand 1 
pavan Vohiiman [aigh, zak i kolé ahvéné rai avayad kardané, amat pavan 
dinakih bara yehevanéd, ach (sic) pavan ras i® valman] (d), !amat Ahar- 
dyih lekim zakii min valman i? zak4i pavan vindishnd'* vindéd; [aigh, kir- 
fak, 11 pavan did ras, aténd'° khadik min tanid madam'* ghal’ yatinédo, 
ach * pavan ras f valman]; mamman aétind valman?? hi-manishnih?® aité 
[valman*° {1 Hfitésh*, gis i tamman ash pavan zak ris ??], 

1 DJ. ins. i. * P. has separate termin. ‘An’. * P. vajishn, * DJ. kinikéno. 
5 P. ins. vagfinéd. ° DJ. zit; P. zak tan. 7 P. reads demfin, and ins. ‘mahmin vig- 
find’. *so DJ. P. ris zak tan (?). °® DJ. om. DJ. and P. valman. ‘ DJ. ins. 
ya (2). + P. ins. dabfinéd, % DJ. -ishnd, so P. % P. min. 1% P. ing. va. *° DJ. 
ins. dahishn. 17 P. seems and (?), so tr. % P. ing, din, %P. ins. dad. *° DJ. hi- 
ménishnih. *! P. ins, ré. * P, ins. yattinéd, 

Pahl. transl. And words are to be spoken through, or by, the maidens 
of the marriage, [that is, the progress of the Din is to be furthered by 
Htitésh (the bride’s mother, as arranging the ceremonial)| (b), and that also 
which is your intelligence [which is yours] in your abode [the learning 
which is in your body, or self, is likewise in that way] which is even that 
thinking for the application of the mind to both things; [that is, when even 
one understands the matter of the spirit, as well as that of the world, it 
may be also in that way]. (c) And also that information which is for both 


382 LIIl. 5, 6. 


worlds, and which comes through the Din ctself, and which emists through 
Vohiman 7s in that way, [that is, that which one must do for both worlds, 
if it is to be done with thorough wisdom, 7s also in that way] (d) since one 
of you obtains Aharayih by an acquisition which comes from the other, or 
since ye obtain it one from the other; [that is, good works, which are 
practised in the way of the law, come to you each, to the one from the 
other; 7. ¢. from example; and this is also in that way] for thus is that 
good abiding, or abode; [that which is Hitésh’s. The place beyond * also 
becomes hers in that way]. * I cannot believe that ‘gas i tamman’ means other- 
wise than this here; it means thus universally elsewhere. 

Ner.’s sansk. text. tani vachandni svdmikAmininam (?) kanydndth 
[drigyatarani] vakyani; [kila, Diniz pravartamanam bruvanti kurvanti va 
aste mahat punyam+. Bhavet]. (b) Tvam? jnata1 yat jianata [ayai [leg. 
imam] me dehi], kila, ubhayor [bhuvanayor?] manasa datirh [dehi yatha para- 
lokath? ihalokarn* sarve jananti] (c); avabodhath datizn Dineh [uttamamand 
dehi] ubhayor bhuvanayor? [abhipsitara1 karma asya margasya? sarve 
jananti]. (d) Yat punyasyat te asya labdhith labhet [yat punyam dadyat| 
margo ’yath ekah syat, [yat punyam kuryat. Punyasya margah! yat su- 
manasa diyate margo ’yam]. Mahat punyasya1 sthanam Aste. 

San Mclee eu cnrcy | gen One meer 

Ner. transl. These words of the maidens who belong (?) to the lord’s 
spouse (hardly ‘who are the lord’s spouses’) are to be, or should be, uttered 
more distinctly (lit. visibly); [in fact, great is thedr sanctity for they declare, or 





-Rasa}eycauGa | D911 3Goa0qy-—)-suehs 6. Text. 
692s) ).wFeyparys | fe-yno-ecedus) wpaey-by ag) 
1) 2g)-b»ruee | wByayreoryusyyrsasby a) 
6) Faw.pumy) | cede)swayrg-bsapae)y qssale 
| Geter} 9G au ayy 94} | Loy posed s—vongs-eoyegereey 


Sys geco ye) te-cqurs 
Trilt. Ith ¢ haithy4 naré, atha jénayéd, 
Drtijé hacha rathem6, yé mé spashutha fraidim, 
Drijé dyésé hdis pitha tanvd (tanuvd) para. 


Vayi-bered(u)by6 dustarethem nasad vathrem (huvathrem) * 
Dregvddebyé (dé)jid-areta¢ibyd; anaig 4 manahim 
ahim merengeduyé, 


i ia nie. fei he 
We Sey Le 


f 


BITES, 6: 383 


cause, the advancing * of the Din. And so let it be]. (b) Thou, a knower as 
thou art of that which és true science, [do thou grant me this]; that is, 
grant me the gift of both [worlds] to be apprehended by the mind [as all 
understand the world beyond and that here] (c); [and grant, best-minded 
as thou art,| that intelligence which is the gift of the Din, and which ap- 
pertains to both the worlds, [for all] understand [the wished-for deed that 
lies in that path] (d); therefore when one would acquire the acquisition of 
this Thy sanctity [and when also one would impart the gift of sanctity] let 
this be the one way, [that one should act righteously. The way of sanctity 
is this, when this way is bestowed with a good mind]. Great is the abiding 
or occasion, of sanctity. 

Parsi-persian Ms. trit. An ¢@ sakhun [An = dn] 1 indecipherable [= vajishn 
(sic)] pah zanan gobishn; [kfii, Din rawé [kunad = vdginéd] pah Hfitosh] % (b) An 
ham 4 raktim agahi [] [an = zak] [-dn (sic) = tam] andar deman (? sic vid.) [= de- 
mtn] [mihman kunad = mahmdn vdginéd (sic)]] danai []} [rah = ras] 7 oshan (sic) 
[= zaktan] [andar tan hampah rah 7] [] [ti = varman] minishn (?) ham [dehad = dab- 
unéd) an an 2 har di minishn dahishni = -ishn] [ [] [kik = min] chiz 7 mini va 
géti danad, ach (sic) pah rah ¢ a] % (c) Agah-dahishn[i = -éshn] ¢ pah Din pah har 
du jihan i pah Bahman; [kti, an ¢ har dt jihan ra, layik kardan, kih pah danai bih 
bashad, ach (sic) pah rah 7} (d); [wa = va] kih Sawab shuma digar az t ¢ digar 
pah hasil-kardan hasil-kunad; [ki kirfah ¢ pah dad rah, [] [ana = ana (sic vid.)] ék 
az [di (sic) [= did (sic pro tanid)], awar [din = din] 6 [dad = ddd] Ayad, ach (sic) 
pah rah ¢ ti}, chih aédin {] [& 7 = varman] nék- [] [minishn = ménishni] hast, [ [ti 
=varman) « Hitésh (ra = ra (sic)] gah ¢ anja % Ash pah an rah [ayad = yatined]] 


361 ‘ a 
ww” Meaning ‘sakhunan’. 





Free tr. Thus real are these things, ye men, and ye women! 


Against the Drij, giving progress, I guard o’er my faithful; * 
Yea, the Drtj’s foul hatreds I pray from the body. 

To those borne of Vayu her shame marreth honour 
To those deeply evil; and by these the life mental 


ye conquer to ruin! 


sor: Thus are ye clearly, ye men and ye women. (From the Drij, O ye twain! do 
ye thus view promotion?) * etc. One of these lines is probably interpolated. 


Verbatim transl. Ita [ego] ea {eas res dans] vere-existentia [-ntes 
et manifestas], O [vos] viri! ita [etiam], O [vos] mulieres, (b) [ego] Drujis 
[-je] ex [vel ex occasione Drujis] dux benefaciens [sum], qui mei [id est, 
pro meis servis] custos *1 progressus adjuvans [custodiens sum] (¢); Drujis 
exoro fi. e. meis precibus deprecor et exorcizo * [Drujis|] indolis * (??) 
odia {ex] corporis [-ore] ultra. (d) [Quod ad eos] a-Vayt-latis [-tos attinet] 
infamia {leg. dush-vathrem, vel mala-esca (aegre)| attingebat [vel -gat| 


384 LIII. 6. 


honorem [eorum ad eum minuendum] (e) scelestis virtutem-vincentibus *2. 
Illis [rebus] (a) spiritualem vitam interficitis. 

*1 Vel altera traductio: Ita ea [eae res] vere-existentia [-ntes sunt, O vos viri! 
ita [etiam, O vos}mulieres! ((b) [Num ex] Drujis [-je] (ex) [venit] donator-liberalis, 
[sic] 0 vos gemini; i. e. ambo! (leg. yéma) [sic] spectatis; i. e. existimatis (leg. spas- 
yatha (?)’ [venire] promotionem [et auctionem dantem donatorem]? (c) [E contrario ex] 
Drujis [-je] exoro ete. 

Pahl. text translit. Aétiind, chiginé pavan zak i kola! II (d6) [mind- 
avam 72 minavad va? stih] ashkarak! va1t? gabra néshman® [pavan shap- . 
irfh, aéttind + jéh va mar! pavan saritarih!]. (b) 1Drij6! min zak bahar'; 
[aigash nirmad! min! valman*], minash! hamishak paspanih pavan frasin- 
anih!; [aighash! aéttind tiband zivastand 1, amat pavan avarindih hi-bod11* 
pavan! baba? yakhsenunishno‘+4]. (c) Min avd Drijé1 bavihinéd, [aigh, 
avo nazdikih i Drtj bavihtinéd], ash afiftéd avo1 tant adsh! pésh; [aighash 
apagayéhé® yehevinéd]. (d) Avé adshishn}1 dedrinyén [ribiné i nafshmand], 
va! dtsh-khtrishné zak jintk; [aigash khtrishn i saryé yehabtind], aigh 
nasinid yekaviminéd; aigh1, khvarih; [aigh, mindavam® I} khvarih7 tamman 
lit]. (e) 1Darvand! Dastébar zadar biindak!; [aighash,1 Dastébar! biindak 1 
zad6 yekavimtinéd6] anayattinishnih rai; [amat bara avé denman Dino 1a 
yatind]; zak1 i minavadin ahvdnd merenchinishné yehabiind; [aigh, Gas i 
tamman bara tapahinend 8}. 

* see P. * DJ. om. * DJ. and P. * so DJ.; Sp. -6d0. *® zend- characters; DJ. 
om, 34a, ° DJ. I for ich. 7 DJ. -ishn. * DJ. om. last n. ** West suggests hii-bédi. 


Pahl. transl. Thus as the husband and wife are manifest, in their 
goodness, in respect to both [the affairs of the spirit and those of the world, 
so are the harlot and the felon in their wickedness]. (b) And the Drij is * 
from that portion (that of the harlot and the felon), [that is, his favour is 
from that] which always extended protection to him (the felon) in his pros- 
perity, [that is, he ts able to live thus when towards impropriety a good 
understanding is maintained (or is to be maintained (?)) by him in the house 
(hardly, when by him a perfume * is maintained by impropriety within 
. the house)]. (c) He who seeks after the Drdj, [that is, desires nearness of 
approach to the Driij], destruction falls upon his body beforehand [that is, 
it becomes his decease] (d); and such sinners will bring [their own souls] to 
destruction, and to that place of evil food; [that is, they give him (i. e. one) 
food there which is evil] and thus he is destroyed; that is, his comfort 7s 
destroyed; [that is, no one particular of comfort és reserved for him there in 

the other world]. (e) The wicked is completely a smiter of the Dastur, [that 
is, the Dastur is thoroughly afflicted by him] on account of his avoidance; 
[that is, when they do not come fully to this Religion] they bring on the 


LI. 6. 885 


destruction of the world of the spirits, [that is, they utterly mar the Place 
which is beyond]. 

Ner.’s sansk. text. Evaih yatha yat etat dvayath [kimchit ihalokiyati 
paralokiyamh] prakatarn narasya naryagcha [uttamam karanaim lekhyakath * 
yat nikrishtasya bhavet]. (b) Driijah, yat tat dvaram [yasyat (?) labhet 
asau sadaiva vriddhidatya praharakarta bhavet [kila, evaih caktiman jivet, 
pagchat avyaparaih kurvan. Dvarath bibharti]. (c) Yot Drdjaii samihe 
[-ate], tasya tanoh puratah mrityur bhavet [apagaiahi? apajivatvah 1 bhavet}. 
(d) Yat susiddhath uttamart bhavet [Atmanah: sviyasya] nikrishtakhddyam, 
gubham [asmin sthane khadyam nikrishtath dadydt; kila, kimchit cubhapra- 
modo ’tra * na ’sti|. (e) Durgatimatah guravo! ghataya (?) [-taya] sampirna. 
[yat Acharyah sathpirna? hatah? santi, ye asya [-y4(h)] Diner antah] na 
*gachchhanti, teshith maranarh dadyat; [kila, sthdnath atra vindcayantil. 

Behn 2a Ceca 

Ner. transl. Therefore as this twofold interest [the matter beyond and 
that here] manifestly concerns both man and woman, [/et the best (or the 
most exalted) deed be written down * that it may become *! that of the 
base through his conversion (?)|. (b) The Druja, because he * has *? that 
which is the opportunity (the door) [of that which he, or one, may seize], 
may always be a watchman *, and through a gift of increase; [i.e. he may 
thus live powerful, afterwards committing sin. He has, or bears, the op- 
portunity, the door]. (¢) And yet, if any one (lit. who) desires the Druja; 
it may be his body’s death beforehand (so meaning), [that is, it may be 
lifelessness to him, an ‘apagaiahi’] (d), because the highest achievement 
[that of his own soul] may be a kind of vile food, as his glory; [they, or 
one, may give him vile food in this place; that is, there is no glorious joy 
for him here * (there)]. (e) The Dasturs of the wicked are complete for 
the smiting *° [which is that the teachers are fully * smitten with the 
smiting|, those who do not come [within the Din]; and it may accomplish 
their slaying, [that is, they (the wicked) are even destroying the place which 
is here (meaning there (?))]. 

%1 Poss. ‘and that which is that of the base’. *** not ‘he guards the door’; 
see further on; ‘has the opportunity’ suits better. %*% hardly ‘wounders’, with the 
Pahl.; see the gloss. 

Parsi-persian Ms. trit. Aédfin, chfin pah an @ [] [Oi (?) = dn] [] [chiz 7 mini, 
wa géti] zahir [kunad = vdginand] [], mard zan, [pah veh (sic), aédin [pah = 
pavan] jeh wa rah-zan [wa = va] pah [] [badha + yani + badtaran = sarttaran) | % 
(b) [Pah = pavan] Druj [-an = -dn] [ri = rd] min (sic) an [] [baharah = baharah 
(sic)]; [kash khfirishn [] [kih = mn] i, kih [] hamishah pabaini pah [] [afztin-da- 
hishni kunand = fréd (sie) dahishni vagind]; [ktsh [khwésh tan = napashman tan| 
aédim tuwan [] [dashtan (?) = ddshtan], kih pah badi [] [an bih = an bana] pah 


49 


386 GIL. 6; 7. 


(] [bib dar (?) dtr = bana ratk (?)] %* (c) Kih am Druj [-An = -dn] khw&had, [ka, 
an nazdiki 2 Druj khwahad] — *** a an [pah = pavan] tan htish [pah = pavan] 
pésh; [kiish bi-jén bashad] * (d) An [] (nék-dahishn = hét-dahishn] burand [ruwan i 
kwésh], [] bad-kharishn an jai; [ktish bri t bad dehadj; kt, nist éstéd [] Asani; 
(ka, chiz [] Asani anja nist] # (e) [U = Varman (sic)| darwand [ra = rd) Dasttir 





IPH YG sHIIEVD | Eww cede ae.¢b-mpps 7. Text. 
enredaw relay | | eeayagh aS -ayredoanrp 39)>49 Jat 
Ee ca apoiialdue | ee 
w)ug-panyys | deow> 
woos a . bowl . gb - ee Gere-6wng-wGars206 2999 


Sbyalr.cecgays 
Trlit. Adcha vé mizhdem anhad ahya Magahya. 
Yavad Azhus zarzdist6 baindi hakhtyao 


Para(cha) mraochas aoracha yathra mainyus dregvaté 
anasad para, 
Ivizayatha magem tem; ad ve ‘Vay’ anhaiti 
apemem vacho! 
Verbatim transl. Sed(?) vestrum praemium sit hujus negotii-magni*. 
(b) Quamdiu Azus [i. e. amor venereus (?), ut persona conceptus] in-cor- _ 
de-stans [id est, se habens, situs, vel corde-addictissimus] in fundo cruris 
vel pelvis * (si sic scribere licet) (c) ultraque deorsum -iens [illuc] deorsum- 
que [protendat] ubi spiritus mali attingat ultra (d) [tamdiu tamen vos, 
salva virtute ut filium] gignitis ducem-magnum *1 eum. Sic vestrum — 
|-tra in victoria dicta], O Vayu [-us(?)]!*? erit ultimum [-a] vox [i. e. sic vincentes 
dicetis]! #*+ sacram causam religionis sub forma personae. 2 vel vayoi = gaudio.(2). — 
Vel altera traductio: itaque vestrum erit praemium; i. e., supplicium, ejus ne- 
gotii-magni (b) quamdiu Azus** corde-addictissimus [vel in corde situs] in fundo pelvis — 


(c) ultraque iens [illuc] deorsumque [protendat] ubi spiritus mali attingat ultra (d) : 
gignitis [illum vestrum] magnum [vel illud vestrum negotium magnum], sed vestra: 
O Vayu [-us?]! erit [in miseria dicta] ultima vox! 

Pahl. text translit. Aétéindch* ash pavan zak i lektim [jinak] mozd 
aité; [avd néshman] pavan! magih; [pavan zak! i? avéjak61 saritarth 1; 
aghash pddafras! vadtinatid] (b); amat1+3 Azfit zak1 satiméd pavan btin1 7 
hakht'+4; (néshman*-I, amat Yazishnd bara vadinyén, va lakhvar yekay- 





Pee ee 


LIII. 6, 7, 387 


zadar bundah [dehad = dabind (-iméd)]; [ki [] [pah pédaish = pavan dém]* Dastd- 
bar[i = -¢] bundah [wa = va] zad éstéd, nah-amadan ra; [kih bih 4n in Din nah- 
amadan (?)]; an @ [pavan (sic) = pavan] minuwan jihan kharab-kardan dehad (?) [= dab- 
tnd]; ki, gah 7? anja bih kharab-kunad] * #1 no trl; text ‘ash’ with ‘va vagina’ or with 
‘frgond (= argond)’ above it. 





Free tr. But yours be the recompense that of this Greatness. 


For while the fierce passion from the body enflaméd 

There before creepeth downwards where the spirit of evil 
reaches to ruin, 

Still ye bring forth the Great One! Thus your last word is ‘Vayu’; 


Ye cry it in triumph *! 


iminéd (!)]. (c) Afash parindch mrichinéd (vel marenchinéd(?)) va hérin- 
6ch1; [aighasht hamai pavan tani dén vazltinyén| bard! yatinéd va’ min 
zak i? tamman minavad i? darvanddn aydmttinishn® bard; (d) afash madam 
vadinand® vyalman, pavan zak magih; [pavan zak? 7 avéjak! saritarth 
aéttiné [mindavam '+8 pavan zak jindk|, pavan dishahiit [adshishn‘4] aité 
vad zak i afdim, pavan gobishné. + See variations in P. * DJ. ins. * DJ. and 
FP. ims. * zend characters. ° so DJ. * DJ. -4id; Sp. -d. 7 DJ. om. * DJ. and P. 
chish (? chiz). 

Pahl. transl. Thus also there is a reward for her [for the woman] 
in your [place] in the Magianship * [in her unalloyed* (?) wickedness; 
i.e. they shall execute chastisement upon her] (b); when the violent 
desire * (?) comes into the lower part of the pelvis *; [that is, 7¢ 7s thus 
with a woman when they would perform the Yasna, and she holds aloof 
(c) And they come (lit. one comes’, or brings others *+), and approach her 
on that side, and on this side; [that.is, they would be continually entering 
her body], and from beyond, from the spirit of the wicked ones is her avoi- 
dance *2 (or non-approach). (d) And they will even inflict this upon her 
in the Magianship [in her unalloyed * (?) wickedness}, and so [the matter 
is carried on in that place] in Hell [in destruction] * until the end 
through words. *+ Denom. or causative; possibly ‘she slays’, marenchinéd, so Ner., 
but see the Gatha and gloss. ** this seems most probable in view of ‘lakhvar yekay- 
imtméd’; ‘and from the not-coming-on of the spirit of the wicked ones’ affords no sense. 


Ner.’s sansk. text. Evaii' kiihchit te prasadasya |sthanam] aste, yat 
iyarn (stri] nirmald, dehi; [kila, nikrisht&yah nigrahari kuryat]. (b) Sarve 
lobhena tat pracharet [-eyuh] sariptirnena yat striyah?. (c) Tatra pracharet 
{mrityurm] yatra adrishto durgatimin prépnoti*; [kila, sarveshash yat tanor 
antar bhavati durgatiman mrityum prapnoti‘]. (d) Yat upari karaniyar tat 


-.' 


388 Lid. 7,'8. 


ayain [idarn] mahattararh dvitayari’ [nirmalam nikrishtarhcha] aste; mitra- 
tvata sukhatarar nidine vachasd. + J* ? P. °C. 

Ner. transl. Thus a [position, or occasion], appertains to thy reward, 
do thou grant it therefore, since this woman is pure; [it is, that she may 
accomplish the defeat, or effect the punishment, of the degraded one]. 
(b) May both of them; i. e. may each of them, proceed with full desire to 
that which appertains to woman*!, (c) But there may she, the degraded 
one, advance *? [to death] where the invisible (spiritual) wretch is reaching; 
[that is, the wicked one obtains the death of all when he is within their 
body]. (d) And what is to be done concerning it, for its relief, that this 
oreater pair, [both pure and base] will do, [that is, in destruction (or in 
the end itself) friendship becomes more joyous in their reconciliation (?) 
through speech (sic (?))|. #1 Or possibly ‘may that proceed to (?) both with 





arqete’-99}40909 | Bepsa}ags arrears sty 240} 8. Text. 
19g cyeeoguen daedy | Dengagagl.apassswa, 
13{y 240.30 6 Ga) | peg ald eg Dagrcty ra )Gxyodre 


[ews] boypdoel Rasjoenyossgiy | 
Leos 6rgnayranrache gens gh borer bypdang.aye-geea)e 
Rgens.wprywd¢ 

Trlit. Andis & duzhvarsnanhd dafshnyé heiitt 
Zavyacha vispaonho ; khraosentam upd , 


Misti ses 


Skyéitiby6 vizhiby6. 

Iratti i$ dvafshd hyvé derezi merethyaus mazistd, 

moshucha astt! 

Verbatim transl. [Ab] illis (a) malefactores fallendi [i. e. circum- 
veniendi *| sunto (b) extinguendique*, [i. e. ad exitium destinati sunt] om- 
nes; crudeliter-clamanto supra.. (c) [Per] bonis [-nos] regentibus [-ntes] 
illam * ! (sic) -ferientem crudelemque [nobis] quietem (?) [duram subjectionis 
dantem-|-que, [per] iis [eos regentes] dato [ille noster tutor vinctam*?] habi- 
tationibus vicis [-que] (d); aggreditor [i. e. fundito hic noster victor] illos 
[malefactores in] fallaciam [-ia eorum] ille [per] vinculo [-um] mortis maxi- 
mus. Moxque [hoc] esto! #1 Vel illum. #2? Vel vinctum. 

Pahl. text. translit. Min anaydtinishnd hdmand; [aigh, bara avo 


Bin, 4 8 389 


full desire which is a woman’s’. (c) There may death attain etc. *%*? translating 


mrfichinéd pracharet and marenchinéd mrityum; i. e. he offers an alternative tr. 


Parsi-persian Ms. trit. Aédtinich (sic) ash pah an @ shuma [jai] muzd hast, [] [f 
az = varman min] zanan?] [pah [an = zak] ¢ khalist, (pah [] [Din = Din] 7 khalis 
[an = zak] [] [badtaran] [6 = 6]; ktish padafrah [bih = band] kunand] * (b) [] 
{kiyash = amatash] [] [ri — (?) = ztzag (so West, conjecturing)| rawad pah [] [pur = 
bundah (sic)] jih-zan, [zan kih Yazishn bih kunand, wa awaj (sic) éstéd] #% (c) Azash (?) 
pésh ham kharab-kunad [] [pas ham = afdwmich] ki [] hama pah tan andar shawad], 
bih [rah = rds] Ayad, [] az zak 7 anja mint 7 darwandan, nah amadan bih [i it = 7@ 
varman] (d); azash (?) awar kunad fi, pah an khalis [pah an ¢ khalis [dini pah = din? 
pavan] badtari]; aédtin [] [chish = chish], pah an jai] pah [] [Dizakh = Dishdn] [an 
dahish + nabfidagi **+ [= an dahishn] hast ta an 7 akhir, pah goébishn 


3* 1 aiternative translation in case that his 4n-dahishn (2) should be read as standing for adshishn (?). 


Free tr. To be foiled are the miscreants in their dishonour; 


To be crushed are they ever shrieking in anger! 

Through good rule, the slayer to settlements cruel 

let our champion deliver! 

Let him rout those deceivers, through death’s chain the greatest ; 


and swift be the issue! 


denman Din6? 14 yattind] ‘dfish-varziddr hémand; [aigh, mindayam f avar- 
tnt yAdfndfid*'] frivishn-hdmand (b); zanishnb-hdmand? pavan harvisp * 
damand va‘ khrisishné-hdmand! madam. (c) Zak1 { hi-khidait avd> val- 
man jéh® va mar‘ ¢ gvikhranih! va1+7 résh va! arméshtih! akarih', pavan 
yatinishnd yehabtinishnd, amat avd1 manishnd* va'+® vis! [ydmtiind]?°. 
(d) Adfténd valmanshin [min mozd‘] va frift yeheviind. Valmanshaind zak 
{11 shikfift! margih? [i girand] ¢11 mahistd, [min avarik anakih tizd aito, 
[aighshand apagayéhé? yehevinéd]. 

1 See variations in P. * DJ. om. din. * DJ. om. -hdmand. * DJ. harvist. * so 
DJ. Sp. val. ® DJ. deh. 7 DJ. om. va. * P.; Sp. and DJ. minishn. * so DJ. see P. 
10 DJ. and P. yatfinéd. 14 DJ. ins. i. % Zend characters. 

Pahl. transl. From their estrangement [that is, Jecause they do not 
fully come to this Religion], they are malefactors; [that is, they will do an 
impious thing], and they are also deceitful*!, (b) They are personally violent*?, 
and keep shrieking on at all times. “(c) But he who is the good sovereign is 
in the act of coming and inflicting wounds, lameness, and impotence upon 
that harlot and that felon of violence, when [they approach] the dwelling 
and the village. (d) And they fail of the reward, and are deceived. Theirs 
is the awful * death, [cruel] and greatest, and more swift than [other tor- 
ments]; [that is, theirs is the decease]. #1 Or to be deceived. *? to be smitten(?). 


390 LIL. 8, 9. 


Ner.’s sansk. text. Asau Dineh anaganta asti, dushtasamacharanaih 
[avyapdrath kivhchit kuryat] chhadmako bhavet (b) nihanta [bhavet] sarvarh 
kAlath samarachandm?! upari* 2 (perhaps samarachananam + upari). (¢) Su- 
syaminah etat chihnar lekhyakath aste anandasya agamanena chhedakartari? 
ajangamasya akshamasya dadati, yadi aya nivasah prabhito ** [bhavet]. 
(d) Patanti te [yat prasadah] chhadmena bhavet. Ye [leg. ya] idata ghor- 
Andhakararh mrityurn prabhitataram mahattaraih [dadyat aparath, Svamin!} 
sa * cighrataro ’sti [te [leg. tebhyo’]; apagaiahi bhavet; apajivitarn kuryat]. 

*1 J*, 2 mistaking khrushishn for arastishn. * C. 4 probably reading vésh. 

Ner. transi. That one is an avoider of the Din, following evil courses 
[and Jet him do, or he may be doing (i. e. he may be capable of doing) 
something unrighteous|, he may be a deceiver (b); he may be a smiter, or 
a contender at all times, against, or concerning, the arrangements, or embel- 
lishments, of the service. (c) This written sign of the good Lord is accom- 
panied with an approach of joy; and he gives it to* the smiter of that 
lame and impotent one, ¢f perchance this abode here [may become] super- 





apere)syeada}oey | venue) bee youl st 2un}e)arderg 9. Text. 
byyarge-bayoce | wed-porngy wae ye 
| para dacger-ay¢eoaorydtre-(Md | B)yrwsurspyaag 
Be eos 
| wersig bao cele guy | ce) appre surraee.soyhang. pa 
Seryabynbacos)s 


Trlit. Duzhvarendis vaésh6 rastt Toi narepis rijis 
Aéshasa (dé)jid-areta peshotan[u }v6. 
Kti ashava Ahur6 ye iS jyateus hemithyad, 


vase-itdischa ? 
Ad, Mazda! Tava Khshathrem ya erezhejyéi dahi 
drigaové vahyé! 


Verbatim transl. [Per] male-credentibus [malas religiones sequentes] 
vexatio |i. e. adflictor] reddit Tui [Tuos cultores] viros-[hoc est, prophe- 
tas|,-nutrientes [i. e. eis prophetis subyenientes] repudiatores (?) * (viji8) 
(vel razhis (?) —) (b) [per illud]  desiderio[-ium] virtutem - vin- 


centi [-ens *] corpus-expulsum**! - habentis [i. e. per consortem culpae 





LIIL. 8, 9. 391 


ior, or improved, thereby. (d) They are falling, (for thei reward] may be 
with deceit. He who [may render *?] that greater and superior thing 
midnight darkness and death, [that is, another and different thing, O Lord!| 
is swifter in reaching his punishment, [it may be an ‘apagaiahi’ to these; 
i. e. to such as he 7s; it may effect their decease]. 

**1 Possibly ‘may be produced’. **? or ‘may give out, or report, the darkness 
as superior’. 

Parsi-persian Ms. trit. Az [an == dn] 4madan hend; [ki, bih [] [an = zak] in 
Din nah amad [Pahl. -tnd]]; [wa = va] dish-varzidér hémand (sic); kit, chiz 7 bad 
{bih = bana (sic)| [] [kunad = vdgind (?)] firébandah hast] * (b) Zadan hend pah 
tamam zaman [] khroshidar ast + hend awar * (c) [] [Ormuzd! = Anhéma!] [ | 
{ma = ar (?)] t jih [] rah-zan [pah = pavan] gurz [= gavartini] [] zakhm [ ]! 
Bi-dast + bi-pai + wa + ya‘ni + lang [wa = va] na-kir [deh = dabin] [wa = va] 
pah admadan dahishn, kih an [] [mandan wanth = mdnishn vinds| mad] * (d) Uftad 
(2) [= hifténd] dshan; az [], firéb bid; dshan (sic) 4n @ [] [‘ajaibtar (sic?) = shikuftum|] 
{rah = rds], [margi = margth(?)] i giran, meh [az baki] dishwari + néz + ma (?)] 
wa + tiz hast; [ktishan bi (?)-jan bashad] + 


Free tr. Through unbelievers the foeman Thine upholders perverteth 
Through the truth-slaying wish of the body estranged *. 
Where’s then the lord righteous, who smites these out of living, 
from license too hurls*them ? 

Mazda, Thine is that kingdom whence to poor and right, living 
Thou givest, Lord! better! 


ejus]. (c) Ubi est sanctus dominus qui eos [i. e. tales ex-] vitae [-ta] ictu- 
ejiciat [et ex] ad-libitum-itionis [-ne] (que) [i. e. ex licentia eorum]. (d) Sic, O 
Magni-donator! Tui [est] Regnum quo recte-viventi des [dabis] pauperi 
[rem] melius [-iorem]. 

*%1 Vel fortasse ‘corpus (supra) Pontem Judicis non feliciter transiens ha- 
bentis’ (vide Pahl. tandptihar). 


Pahl. text translit. ‘Ddshih hémnuninidar homand béshishn? arastar ; 
[aigh, dardé béshishn? ribik vadindnd], min valman? Lak Dastobar va 
rijisinénd (? vel ri(i)zisinénd, sic videtur P.; fortasse réjinénd) [afash 
rayinénd (vel réshinénd®)] (b); afshin bavihinasto*® yekavimtinéd6” zado 
Dastobarih bindakih; faighshan Dastobarih bindakih zadé yekaviméinéd], 
va tandpiharkand hdmand. (c) Kaddér aharibd khidai, min yalmanshan 
makhitiinéd, afshin haméstdrinéd; [aighshané min vinds lakhvar yakhse-s 
nunéd] afshin pavan kimak6 kininédé. (d) Valman* Atiharmazd hana i 
Lak’ khiddyih; [aighash shalitath® min Lak. Aité mtn ‘avé Lak khfdayih’® 


| 
an 
ao A 


392 LIIL. 9, 10. 


yemaleltinéd] mfin'® avd1! rastd zivishnd daregtsh va asand yehabinéd; 


[aighash nadtikih padash vadtinyén]. 

See Pers. 1 DJ. has space. ? so P. % DJ. va ano or ayo. “4 P. va rizisinend (?) 
or varzasinénd (?) or razpasinénd (?), indecipherable. ° so P. © DJ. a superfluous 
stroke. 7 DJ. ins. va. ° DJ. ins. 7. ° DJ. spells dite, 7° so DJ; 9Sp. and P. mins 
4 so DJ.; Sp. and P. valman. 

Pahl. transl. The teachers of evil they are, and preparers * of the 


tormenting; [that 7s, they will cause progress in the torment of anguish] ~ 


they who are causing Thy Dastur to flee (?), or treating him as ‘rijis’ signi- 
fies, [that is, they are driving him on, or away, or wounding him (réshinénd)] 
(b); also the smiting * of the Dasturship’s completeness is desired by them, 
[that is, the Dasturship’s perfection is smitten by them], and they are un- 
pardonably sinful. (c) Which is the righteous sovereign who is smiting 
these, and who is effectively opposing them, [that is, who keeps them back 
from sin], and also takes vengeance on them at will? (d) To that one, O 
Atharmazd! belongs this Thy sovereignty; [that is, his sovereignty is from 
Thee. Some say that the teat should be rendered ‘the sovereignty is for 
Thee’], and for righteous living it renders the poor man comfortable; [that 
is, they shall afford him happiness thereby]. ; 
Ner.’s sansk. text. Duhkritena svechchhaya santi Tava labdhena 
samarachanat; kila, pidaih labdhith pravartamanath kurute [leg. kurvate] ]. 
(b) Teshaih samihitara evarh? Aste yat nihantarah gurtnath sampirnanam. 
Tesham ‘tanavaragunaha’ dste. (c) Ke muktdtmandm, Svamin! yat nihant- 





ee 


a ? re 





LIII, 9, 393 


arah, te pratipaksha bhavanti? [Teshdth papati pacchad aste], yat teshar 
vatichha dveshasyo* “pari. (d) Yat, Mahajianin, Tvar Svamit, yah satyataya 
. [saralataya*] jivet durbalasya samadhanam dadyat, ye cubhar {tatra kurute] 

See Rem besdwe,or d.*, Je syaminab= (no yah), so also in c. 

Ner. transl. By their headstrong crime they are the evil-meaning 
purifiers (or ‘adjusters’) by means of, (or ‘by occasion of’) Thine acquisition, 
[that is, they make the acquisition of the advancers a torment through 
their evil teaching (?)|. (b) Their desired object is this, that they may* be* 
murderers of the perfect spiritual masters, and theirs is the ‘tandvara- 
gunaha’. (c) Who, because they wre the smiters of the free-souled ones, O Lord, 
are thus Thine adversaries? [Theirs is the evil later on], because their 
desire is concerning (or ‘for’) hatred. (d) Because Thou, O Great Wise One, 
art Lord let him who lives (or ‘may live’) in truth [and in right] grant wel- 
fare to the feeble, for thereby {he (lit. who) does him] good [beyond]. 

Parsi-persian Ms. trit, Badi ikhtiyar-kunandah (so = adminiddr*)[ ] {hast = homiind* (?), 

[] [azar = béshishn} [] [arastar* = ardstér (sic)], [kii, dard [ ] [azar = béshishn] rawa- 

kunad], kih i Ti Dastir ya‘ni + hukm [] [ikhtiyar-kunad (?) = va rezisinénd ? (sic 

vid.)}, [az-ash (sic) [] kharab-kunad =résh(?)énénd], (b) az-shan (= ajshdn (so)) khwahishn 

éstéd [] dasttri* [wa = va] bundagi; [kishin — [wa = va] bundagi zad éstéd], [] 
Margarzan hast % (c) Kudam ashé khuda, kih éshan zanad, az-shan (sic) skikast- 

kunad, [ktish (pro kfishan) az wandh (sic) baz darad], az-shan (sic) pah kamah (kin-) 

kunad % (d) U ¢ Ormuad (n. tr. for ana) [] ¢ [in (?)] = zak] khudai, [kt [] [shan = 

shan] padishahi az Ti % Hast kih ‘an Tf khudai’ gtiyad] az fi 7 rast zindagi dar- 

wish u Asani dehad, [kfish néki padash* (sic) kunand] * *! Often ‘Hormuzd’ throughout. 


. 














A study of the 
Five Zarathushtrian (Zoroastrian) 


Gathas. 


with 
texts and translations, 


also with the 


Pahlavi translation for the first time edited with collation of 
manuscripts, and now prepared from all the known codices, also 
deciphered, and for the first time translated in its entirety into 
a Huropean language, 
with 
Neryosangh’s Sanskrit text edited with the collation of five MSS., 
and with a first translation, 
- also 
with the Persian text contained in Codex 12> of the Munich 
Collection edited in transliteration, 
together with 
a commentary, 


being the literary apparatus and argument to the translation of the Gathas 
in the XXXIst volume of the Sacred Books of the East 


by 
L. H. Mills, D.D., Hon. M.A. Oxon. 
Part IV. Commentary. 
This work is published with the assistance of the Secretary of State for India in 


Council (of Her Britannic Majesty’s Government), and also with that of the Trustees 
of the Parsi Panchayet Translation Fund of Bombay. 


To be had of F, A. Brockhaus in Leipsie 


Oxford 1892, 


Druck der Universitits - Buchdruckerei yon E. Th. Jacob in Erlangen. 





Commentary. 


As the Gathic texts have been somewhat extensively treated above, 
and as further discussion of the Gathds, will, it is hoped, be presented, 
ordinary knowledge as to the Gathic language is here presupposed. The 
Pahlavi translations however have necessarily claimed a fuller comment, 
owing to the circumstances mentioned in the Preface. In the texts and 
translations above we have the preliminary translations of the Pahlavi made 
in the light of the glosses, and more in accordance with the rules of ordi- 
nary Pahlavi syntax, here however I endeavour to give the final and more 
accurate treatment with glosses for the most part dropped, and with the 
flexible Pahlavi words brought as nearly as possible into harmony with their 
Gathic originals. But the reader will understand that space for this can 
only be spared while treating the first few chapters. And even here more 
space than is occupied would be desirable 

Y. XXVIU, 0. This introductory verse is, as of course, of later origin 
than the Gathdas. Its dialect also shows the later termination in ahé(e) (= 
ahya probably), and also fr@ for the Gathic fré = frd + wu; but except in 
the possible instance of ahé(e), the long finals are preserved, and also 
the more ancient vé for v6. Géurvdin = géurwaya(e)n, as the 4, originally and 
permanently a Pahlavi letter, like many other Zend letters, is a consonant 
here equalling y, as often in Pahl., and, as also in Pahl., containing inherent a. 

The Pahlavi adds glosses which are not objectionable; but géurvdin 
(if read) was not rendered with future subjunctive force. Neryosangh adds 
copiously to the glosses of the Pahlavi with interesting matter however 
obscurely expressed. 

1. Texts. A voc. Mazdd in a has been read with many MSS. to avoid the 
accumulation of genitives; see also the voc. Mazdd in verses 2, 6, 7,9, 10, 11, 
also the vocatives in 3, 5 and 8. Holding to the gen. with some MSS., we 
would have ‘of Mazda, the bounteous spirit’. 

Haug first suggested the rendering vispeng as an acc. pl. neut., 
otherwise it would be an acc. pl. masc. used adverbially, as often occurs 
with similar forms. S(k)yaothna accords with the metre. 

Acting on the remark made above, I will treat the Pahlavi of this 
verse with the strictest reference to its original, and indeed will bring its 


very flexible forms more than elsewhere into harmony with the Gatha. 
50 


894 


I have therefore regarded the word bavihtinam = ydséd as having appli- 

cation throughout the verse, and that, notwithstanding the intervening glosses. 
Later I have recoiled, I fear, too much from this procedure in my anxiety 
to avoid favouring the Pahlavi as to its approximately literal character. 
The first gloss here is however by no means objectionable, anticipating the 
till now prevailing, and not impossible, reading ‘Mazddo’ as a gen. in line 0. 
The second is directly in point; the offerer was in the act of effecting the 
‘mediation of the Yazads’. The third gloss, ‘the mind also’, is especially 
intelligent. That ‘for his own joy’ is better than ‘by it, the mind’s own 
joy’ (the word ‘mind’s’ is only in the gloss) is proved by 7 Adharmazd 
nafshman. Pavan Gdsdnikth only expressed the universal conviction of Parsis, 
although of course the original composer of the ‘GAthic doctrine’ did not 
mean to refer to that doctrine directly, and the gloss is in so far erroneous. 
Afzdyinishnih should be rendered as a genitive by position in accordance 
with its original, spevitahyd, as the Pahlavi translator has elsewhere shown 
that he could not mistake a genitive of the kind when fairly before him 
in his MS. That the line is free, and not intended to be verbatim throughout, 
as So many would thoughtlessly suppose, is proved by the fact that vanheus 
mananhé is either not rendered at all, or else rendered by dsn6 khiradé; 
and if it is thus rendered freely, it is most intelligently correct. We have 
then pavan rdmishn as free for 7 rdmishn, pavan minavadikth for 4 minavad, 
Ahardyih ¢ for pavan Ahardyih, and shndyishnd for pavan min shndyem. 
As to pavan khiradé as = khratim, the reader must not forget that pavan 
often means merely ‘as’. 

Otherwise the renderings should not be questioned. Zak, the gloss aside, 
may be genitive by position = ahyd (see Ner.’s asya); bavihtinam equals 
yasd, pavan niydyishn equals nemanhd; adstand yadman equals usténazasté ; 
Atharmazd may be either voc. or gen. by position, equalling Mazdd, or Mazdéo; 
Sratim = paourvim; pavan harvispd kinishns = vispeng S(k)yaothné (if an 
adverbially used plural masc.); 7 géshdérvan = géeu§ urvdnem. Without 
glosses, which were probably not present in the rendering from which our 
surviving translation was written, we should have: ‘With praise of this 
Ipray, stretching out the hand in, or for, joy, (0) praying for the first gift of 
Atharmazd according to His spiritual nature, according to the prospering 
holiness which is in every action; and according to His understanding I 
pray for the contentment of Géshddrvan’. The translation is doubtless 
imperfect, but it cannot be reasonably neglected as the oldest extant. The 
connection of ahyd with rafedhrahyd was not credited, but the pavan of 
pavan |Gdsdnikth] might more properly be referred to Ahardyih = Ashé, 


in which case the rendering, which especially disclaims literalness (see 





| 
| 


395 


the absence of Vohimand) would be hampered with but little error. Line 
6 might then read in view of the Gathic: ‘I pray for Atharmazd’s first gift 
which 7s bestowed according to His bountifulness, viz. I pray for the action 
which is with righteousness toward all’. There is the gravest doubt whether 
it is not imperatively necessary to render this, and all analogous passages, 
in this manner; for the izdfat is often understood, and the flexible Pahlavi 
may represent different grammatical forms in harmony with the context. 

Ner. gives a valuable translation of the Pahlavi, but with his eye on 
the Gatha. He is more decided than the Pahlavi mo ahyad = asya, main- 
yeus = adricyasya (or did he show us how to understand pavan minavadikth ?), 
and in translating Vanhéuws Mananhé literally by uttamasya manasah. He 
may well have had another text, not that now surviving to us, at these 
points. His glosses are more fall: but this is a doubtful ndeantea: 

The Parsi- persian renders a text which contained Vohéman in line ec, 
showing the value of its evidence as to readings of the Pahlavi. 

2. Dévoi is dative inf. for imperative; root dé, suffix vé(¢), compare 
vidvé (viduyé(é)). Or it may be possibly from du, comp. Indian divas. The 
suffix then would be é¢). Some render rapaité ‘adherents’; I add an element 
of joyfulness; ¢dthré(¢) from ban. I read the interior short ¢ in pairijasdi. 

This verse is one of very many to prove that the subjects deeply en- 
gaging the mind of the composer were closely connected with the fate of 
souls in the spiritual world now and hereafter, as well as with the fate of 
our bodies here, 

The Pahl. trlr. could not credit the nom. yé; he rendered it as if it 
were yd; and some moderns have shared his error. He sees the conjunc- 
tive in jasd¢, and renders the infinitive dd@véi correctly as imperative (com- 
pare the English usage; ‘ye are to declare’; that is, ‘declare ye’). 

He sees the cases throughout with the exception perhaps of vdthré(é), 
which he yet renders freely as if he had understood a locative; ‘by which 
one might endow the rejoicers with beatific happiness’. 

Pavan vohiimand equals voht mananhd; avo li equals maibyd; 7 ast- 
hémanddén astvataschd; min ahardyth avakih (which is of importance as a 
proof of critical freedom) equals ashdd(t) hachd. 

These all prove that simple ignorance of the Gathic cases was never 
the real reason for the apparent verbal errors of these translations. 

We are therefore left to the conclusion that these errors are grossly 
exaggerated by us of to-day, owing to the mistake of subjecting a transla- 
tion which is largely, but by no means wholly, a verbatim one, to the rules 
of ordinary Pahlavi grammar; secondly we must attribute them to the im- 
perfections of the Zend texts from which the translator wrote fettered by 


396 


superstitious veneration for every shattered word-fragment; and thirdly, we — 
must attribute these frequent appearances of error to the general difficul- 
ties of the subject which still divide scholars. 


Ner. renders his yehabiinéd erroneously as a singular (see vdo, but see 
also daidid(t)); otherwise his rendering is very valuable, the Pahlavi being 
understood to have been for the most part his original. 

The Parsi-persian misread the Pahlavi yémtéinani for ydmtindnd written 
with the same signs, and hémandni for hémandnd; otherwise it corroborates 
the Pahlavi text throughout. 


3. If °paour? was pronounced very long, or as two syllables, apaour- 
viyem would disturb the metre; perhaps apaourvyam would be safer. The 
7 retains the force of the Pahl » with inherent a. im represents (i)yem, 
or °vim = °vyam, apaourvim (quasi four (?) syllables) = dpiirvyam (three). 
The word qualifies Mazdam, or ufyéné as an adverbial neut. = ‘in an unprece- 
dented manner’, ‘as never before’. Haug rendered non- primum as in strict 
antithesis to paowrvim, v. 1. The negative of emphasis was first cited by 
Spiegel from no other than Kossowicz followed by De Harlez, and all who 
have read apaour®, As to the emphatic force, cp. RV. X, 23, 6 stémath 
ta Indra Vimada’ ajijanann Aparvyam purutamaih sudanave; RV. VI, 32, 1 


dpirvya purutamany --- vachansy dsa’ - - taksham; RY. VIII, 18,1--- sum- 
nam bhiksheta martyah Adityandm Aptrvyam sdvimani; RV. VIII, 66, 11 
Vayaéih gha te apirvyéndra brdhmani- - - bharamasi; so with, Agni, Vayu, 


and Ushas. I regard dpirvya as beyond any question a much stronger 
expression than ndvya, whether applied to a person or a song. Jasatd as 
3*? sing. conj. would show the secondary ending in the middle which seldom 
occurs, as reported, in the conj. in Sanskrit. 

Aghzhaonvamnem presents a difficulty to all. All however agree as 
to the sense, following the indication of the Pahlavi translation. Perhaps 
v is here miswritten for y, and we have a denominative form from *ghzhaoni 
(compare Ved. kshon?), *akshonyaménam = ‘the non-flowing’, root *kshu. 

The formation of a denom. from a negative may seem unusual here, 
but compare the frequent Vedic occurrences. 

For an instance of a denominative from the noun in short 7 comp. 
patyate from pdti. I should say that aghzhaonyamnem was thoroughly 
possible. 

Some simply change the text to aghzhanvamnem, in which case we 
have only to compare kshan, kshanoti. 

The Pahlavi translation is thrown out of gear by an error which, from 
its indirect consequences, is more interesting than many a truth. 





897 
The trlr. mistakes the word ufydné for nafshman which is written in Pahlavi 
with characters somewhat similar ; 949)" — ufydni and yoy — nafsh- 


man. So also in Y. 48, 8 ufyda(chd) = nafsh(man), and Y. 26, 1 ufyé(e)mi = 
nafshmanindm (so DJ.’s M8.). The trir. thought u/ydni difficult, and shows 
by reading it asa denom. of napesh, that the Pahl. trls. in J.2, K.5,M.1, etc. are 
inheritances from more ancient ones by no means following the Gath4-texts 
at present standing beside them. Here the Gathd-text stood largely in the 
Pahl. character, a fact of the first importance. 

With this error aside, his rendering has value. His fratém may render 
paourvim, as well as apaourvim which it would be a pity to lose; he gives 
the proper indication to the meaning of aghzaonvamnem, and, as above in- 
timated, he suggests the very idiomatic rendering of varedait? as a present 
fem. part. in agreement with Ar(a)maiti§, zaveng as an acc. of goal. Moreover 
he adds, what it is all-important to notice, and that is, an alternative trans- 
lation. It is in this instance an alternative rendering for jasatd. Elimina- 
ting the error of nafshman, we might read, without the glosses: - - - you, 
O Asha and the Good Mind (omit 7; see the variations), and Atharmazd 
also the first, whose authority over them is with an unweakened acquisition 
[that is, strong], and her also, Spendarmad, the giver of increase. She 
comes to me with joy on my invoking (adverbial use) (?) [or alternatively, 
(which alternative rendering seems never to have been recognized), ‘when 
I shall call upon you, come ye on toward me with joy’]. 


Ner. read 7 (so DJ.’s MS.), and therefore applies fratim to Vohiman 
(hence his gloss, differing from the Pahlavi however). 

His rendering for anzzdr, which translates aghzhaonvamnem freely, is 
difficult. I had thought of a double negative, ananayalabdya = ‘with 
acquisition not irregular, or sinful’, (odd forms are familiar in Ner.), but 
analya® = ‘undisturbed’ (so J.3 J.4.) may suffice; ananya® = ‘not otherwise’ 
is not well adapted. Some would read J.3 °lubdhya (sic), as if vandishnih 
had been seen as rendering van = ‘to conquer’, ‘to desire’, but / is clearly 
written, not 7w. Haug’s MS. had (?) amalya® = ‘not to be soiled’. 

Ner.’s gloss is, however, freely correct. He renders Spendarmad accu- 
rately in ¢ as genitive, for such it is if the gloss is not omitted, and he pro- 
bably did not omit it. His rendering of his original, the Pahlavi, is valuable. 

4. Can urvdnem men - » dadé(é) = ‘direct the attention of (?) the soul 
(= self) (to monition (gairé(¢), to gir, gur)’, or ‘to awaking’ (to gar)? Men. - 
dadé(é) = animum advertere, governs the thing animadverted upon. As 
to an exception, notice the close contiguity of urvdnem and mén, and the 
distance from dadé(é). The earlier Pahl. trir, read mdngairé(¢); @, in 





398 


mén, is merely the nasal vowel, and often an inexact writing. It may well 
equal dn, @n(s), as in the acc. pl. mase. ‘Devoting (turning) mind and soul 
to Heaven’ is very apt; but cp. gard demdné(é Y. 51, 15, and garé nméné(e) 
Yt. 10, 32. Then gatrim might equal Mount (Alborj), acc. of goal = ‘to 
Heaven’. This has met with some approval. Finally méi as = mam (ea = 
nasalized long @) may be adverbially used (or a false writing) for ménéd =‘my’; 
so the Pahl. elsewhere, but not here. 

Some would read @ éshé(é), an infin. with the following gen. ‘to wish for 
righteousness’. This seems rather forced, while ‘in the desire for Sanctity’ 
sounds somewhat advanced and modern. The last is however the natural 
result of the syntax. 

The Pahl trlr. recoils as before from the recognition of [azém] ye = 
‘Iwho’. Pavan avékih as = hathré =‘with accompaniment’ rather than ‘with aid’. 
He also renders ‘sé as if from 7s = to Wish, as to which he is only sometimes 
right, although of course he gives his ancient evidence as to the outward 
forms in earlier texts. Otherwise his rendering is quite rich, giving us the 
valuable hints of Garédméno, and amikhtam (sic), in which last suggestion 
he has been followed by all, except indeed Haug, who, at the time of his 
able attempt, was actually, or practically, unacquainted with the Pahlavi. 

We may notice the embarrassment caused the trlr. by the supposed 
necessity to attempt to follow the Gathic word for word, which appears in 
his rendering of the gen. Mazddo Ahurahyé, inserting pavan zak t A. His 
translation of hathr@ is especially intelligent, giving a change of form and 
two words. His concrete translation of §(k)yaothanandm is noticeable though free. 

Ner. from some unknown reason renders mén as fem. by yd ete. He 
is also otherwise somewhat free, but affords a valuable rendering of the Pahl. 

5. Gdtim may well mean ‘throne’ here (with the Pahlavi), as it gen- 
erally means ‘throne’, or the like, in the later Avesta, but Vedic analogies 
induced Haug to render ‘way’, and I formerly followed, being still at pre- 
sent unable to shake off my preference for a rendering peculiar to the 
Gathic here. The word Khrafstré, which may be masc. (one does not wil- 
lingly accede to a neuter), certainly indicates something to be opposed ; 
and the expression of opposition might seem to us present in vdurdi- 
maidi as equalling ‘hold off’. But we naturally do not like to place an expres- 
sion of that kind in immediate connection with what precedes in another 
tone, especially when var can also be rendered ‘choose’, ‘confess’, and even — 
‘teach’, the intensive having causative meaning. 

I therefore, although regarding mazistem as a suspicious adverb both 
formerly, when rendering ‘hold off, and now, incline at last to follow the 
Pahlavi partly: ‘By that mathra we most convert the Khrafstra-polluted 


4 


a ee 


899 


men with tongue’. Or better: ‘We cause the polluted ones to believe on the 
greatest (one)’. As to Sraoshem, one able scholar renders, ‘of the one most 
helpful toward the obedient one’. All the abstracts cover concretes, but as 
Ashd is subjective here, so is Sraoshem (spoken Seraoshem; see the metre). 

The Pahlavi translator, affording the richest indications throughout, is 
evidently free, and not erroneous, in rendering Sraoshem by pavan Srosh 
(is he not literal?); and this is proved by the fact that he repeats the 
word ‘knowing’, bringing it down as it were from line a. His correct free- 
dom is likewise indicated by his accurate rendering of the causative force 
which may inhere in vduréimaid?. With regard to his exaggerated freedom 
in rendering the form of and mdthrd, it should be said that, in view of its 
original, the Pahlavi might be translated as follows, especially if the often- 
omitted izafat is supplied: ‘To this mathra the most, to it belongs (geni- 
tives by position, especially ash) the giving by tongue of the conversion of 
him whose intellect is confused’. As to curiosities, the terminations of se- 
vistdt and vdurdimaidé are separately rendered. They were possibly and 
even probably severed from their stems, or stood otherwise divided in the MS. 
used by the earlier trlr.; see similar errors in our now surviving MSS. They 
stood as sev. iStdi and vdurdimai. di. This accounts for the mischievous 
khvdstdr, and the superfluous yehabiénishnd, which possibly crept into 
the text from some remote predecessor’s note, and might even be brack- 
eted with propriety here. The lengthy paraphrased translation for khrafstra 
indulges seemingly in etymology, dividing kra = ‘mind’, from the root of 
krdtu, and stré from star = ‘to prostrate’. This is of course literally er- 
roneous, yet it renders the idea. Khvdstdér would be strictly referred to 
Ahura, if it were not for its sense ‘supplicator’, which makes it inapplicable 
to Ahura. 

Omitting it for the sake of estimating the degree in which the Pahl. 
trl. approaches the Gatha, we may read line 4: ‘And the throne, or place, 
of Attharmazd, the bountiful (@ séd.), even Srésh; that is, that place is 
known through Srésh (Obedience)’. 

Ner. seems to have seen no dén in the first gloss, and he intelligently 
adds a tud@m. He also restores the grammatical relation of sevistdi, ren- 
dering his original the Pahlavi by /dbAabhildshatah. Otherwise his ren- 
dering of his original is close. 

6. Ashdddo is especially in place as describing a person, and also 
particulary idiomatic, when so understood, as a nom. sg. in agreement with 
t#, or a voc. in agreement with Mazda. 

Ashdddo, so reading, would seem to equal rit@ni plus dé@s, or riténa (?) 
plus dé@s. It means ‘giving gifts (see dé@idz) in accordance with the Righteous 


7” \ 


400 


Order’. We might more naturally expect a compositum to read ashaddo; 
perhaps we have two words here. , 

Others have preferred regarding ddo as an acc. pl. = ‘gifts’, Haug, 
vert dationes, One writer thinks it a sg. neut. in agreement, or apposition, 
with daregdyi. 

Some able scholars have rendered daregdyt as ‘eternal’, while they 
regard ameretatdd(t) as equalling ‘long life’. This seems rather perverse. 
The original idea of ameretatdd(t) may well have been extreme length of 
life, but the entire eschatology of the Avesta shows without any doubt at 
all ‘that death-absence’ in the ‘world of mind’, and ‘at last’, was also insep- 
arably connected with the idea. 

Ereshvdis ukhdhaiS might equal ‘according to thy true promises’, but 
see mathra srevaé(é)md in the next verse. The theme of the entire piece 
seems to be the gift of inspired words; see ddthéng and sravdo in vy. 10. 
The Pahl. trlr. struggles severely in the glosses; dropping them, the sense 
comes out nearer to the Gatha. 

(6) Through the true word do Thou give it (see at, and, as authority, 
if any be needed, for carrying down the force of a word from line a, see 
khaditinam in the last verse carrying down the force of daresdn? from a 
to 6), give it from him who is strong, as a joy;(c) and ours also are these 
gifts jee pees 

The termination of aojénhvad(t) either caused its rendering to be thrown 
into the ablative, owing to its outward shape, or caused it to be actually 
mistaken for an ablative (not so however elsewhere; see zastavad(f) Y.29, 9, 
astvad(t) Y. 43, 16, agjénhvad(t) Y. 43, 16, spenvad(t) Y. 51, 21, benvad(f) 
Y. 53, 4.) The curious error, or careless freedom, occurs here and in 
Y. 3134: Possibly some textual defect misled a previous trlr. 

Taurvayama, or some word which replaced it, probably appeared to 
the translator as a present middle participle, and a similar mistake occurs 
more than once. 

Translated as ordinary Pahlavi free and flowing in style (which however 
is totally contrary to the treatment demanded for these documents forced 
as they are by a general attempt to follow the literal order of the Gatha) 
the rendering would be, as I formerly produced it: ‘Grant me, O Ashava- 
hisht, --- the coming of Vohiman into the bodies of persons etc. - - 
(b) He has shown thee, O Adharmazd, to Zartisht - - -. This is of course 
erroneous as an exegesis of the Gatha, although it is far from erroneous 
when considered aside the GAthd, out of which however the translation 
originally grew. 

Yet even this contains the ever-recurring and invaluable hints. 














401 


Ner. departs from the original, influenced by hémanam. He renders 
the Pahl. as if it were an ordinary document. originally composed, and this 
is his usual custom. 

7. One would say that, if language could indicate a meaning, ddid? 
ti Armaité(?) Vistdspdi ishem (or aé(é)shem) maibydchéd meant ‘grant (our) 
wish, that is, our prayer, OA., to V. and to me’. , 

And yet, merely because és stands in the Sansk. dictionary as ‘power’, 
Haug rendered Vermédgen, and alternatively Kraft, followed by others, and 
probably himself influenced by a desire to depart from the hint of Ner., 
which of course was a reproduction of that of the Pahl. 

Men did not need ‘power’ to ‘hear the Mathras’; and this, even if 
ishem were the critical reading; but aé(é)shem, which unquestionably took 
longer to utter than ¢shem, is here the indicated reading (see the metre), 
and ésha, even in the Vedic, means ‘seeking’, and ‘desire’, as does also 
sometimes the 2nd ish. If there is any one word which we could expect to 
occur at every point in the Gathas, it is the word ‘prayer’, ‘desire’. 

Vistdspdi. V. was the reigning monarch, and the name probably 
means ‘horse - owner’. 

While expressing great respect for those who follow a contrary prac- 
tice, I yet think that we are hardly warranted in varying the translation 
- of Vohu Manah at every verse. VanhéuwS Mananhé can hardly mean ‘the 
pious congregation’. directly and simply in verse 1, and then after that 
Vohtii Mananhé cannot*well mean ‘of devoted mind’ directly and simply in 
verse 2, and then ‘graciously’ in verse 6, and Vanhéw§ Mananhé ‘the pious 
man’ directly and simply in verse 7, and then Manasché Vahistem a proper 
name in verse 9, etc. 

The ever-recurring Vohu Manah shows the marvellous subjectivity of 
the early Zoroastrian Religion. It was the benevolent mind in God and 
his holy, or ‘clean’, creatures, chiefly in the saintly human individual. And 
this was reclaimed from being idealism only by the personification of the 
idea which was at first poetical (see such passages as verse 5). As being 
poetical, this personification proves a depth and majesty of conception which 
surpasses anything of equal antiquity. Gradually however this poetical per- 
sonification sank into a dogmatic one, perhaps at times even in the Gathas. 
The Good Mind was therefore a large idea, including beside the benevolence 
of God, the kindliness of the faithful, and then the faithful himself; see 
Y. 49, 10, and Vend. 19, 20. 

In the Gathds the word rings; and in rendering them as poetical com- 
positions we should never omit it, while giving its particular application. It 


is Thy Good Mind (of Ahura), owr Good Mind (of the faithful worshippers), 
51 


402 


Thy Good Mind in thy Folk (of the congregation), so of Asha, and the 
other four. They are the holy attributes of God, and His saints, sometimes 
half mystically conceived. 

To translate this poetical matter absolutely as if it were prose, ‘a good 
disposition’, ‘the pious man’, ‘the congregation’, etc., leaving the central 
conception unexpressed, appears to me to be a mistake. 

I would cheerfully present an alternative translation for khshaydché 
as an imperative meaning ‘and provide thou’, wnd verfiige (a rendering 
which is very old, and had long circulated, having its source from high 
authority, but which was subsequently published by an able writer wi- 
thout the smallest intimation that it was not original with himself). I must 
however protest that the two imperatives, the last provided with a chd, do 
not look so idiomatic; and are not elsewhere claimed for the Gathds (see each 
imper. before with its separate dependent). 

A nominal form in the voc. with its ché@, as in apposition with Mazdd, 
is far more probable, and so the ancient scholars taught (see padakhshah). 

I support my rendering by khshayé Y. 32,5, and Yt. 13, 18 hd donhddti 
zazustem6 khshayd kaschid({) mashyénim; cp. for form the Ind. kshaya. 
Mathrad may be equivalent to mathréfg, as it is in Y. 43, 14, and as @ 
elsewhere sometimes represents the acc. masc. pl. term. In these cases 
however the @ has been miswritten for the nasalized long vowel. 

Otherwise mathrdo here, and in Y. 43, 14, would be the better reading, 


as a neut. pl. acc.; see the MSS. Others have preferred to regard the word 


as a Nom. sg. masc. of madthran. 

Srevim (sic) has been read as a first sg. aor. (comparing akramim, 
and agrabhim = ‘I may hear’); then again as a neut. of an adj., or as a 
subst. = srevyam = announcement (see Spiegel and -Geldner). 

Srevaé(é)md, as an opt. of the a aorist (cp. gaknoti, gakéma), can only 
mean ‘may hear’. 

It is however not impossible that the letter to may here (as elsewhere) 
equal the Pahl. sg) which may spell y@ in sre(d)vaydméd. Recall 7 in géurvdin 


(sic) as having the force of the Pahl. » which may represent y with in- 


herent a. The Pahl. trlr. so read, and ‘to proclaim’ is more in harmony. 


with the context than ‘to hear’. See the previous verse with its aggressive 
tone, and also jré mé--- vaochanhé(é) in y. 11. Sre(d)vayéma improp. conj. 
But the first rendering should be ‘that we may hear’. A first pl. is 
obviously demanded by the context. 
Rdddo, so reading with the majority of MSS., either qualifies vayem 





403 


(not vaé(é¢)m) understood, as a nom, pl. or else it agrees with mathrd (°do) as 
an acc. pl. m. orn. As a first explanation, we might compare the Indian root 
rddh. As to its possibility as an acc. pl. masc., we may compare ameshdo, 
which imperfectly represents that form (see Yt. 10, 139), that is, supposing 
that we accept a stem rdda. As ameshdo = ameshds = ameshans = ameshéng, 
so rdddo might equal * rddds = * rddans = réddéig. 

Raddéo would in that case equal *rdddns as stavas equals * stavans, 
for stavants, etc. 

The nasalization is not expressed. Then again we might consider the 
reading rddd@, and regard the word as a form not only borrowed from the 
neuter, but actually a neut. itself in apposition, but not in agreement, with 
mithré; so also reading rdddo as an acc. neut.; it might equal rédhdnsi, 
as sravdo equals ¢rdvdnsi. 

But preferring the explanation of rdddo as a nom. pl., I should first 
render, ‘that we, as helpful (that is, as efficient heralds), may hear your 
-Mathras (in order to proclaim them)’. (Nom. forms in the masc. are espe- 
cially idiomatic at the end of the sentence). Or else I would render, 
‘that we may hear (or proclaim (?)) Your beneficent Mathras’, (preferring 
rddéo in this latter explanation as an acc. masc.). One writer, reading 
srevim draddd, would render the word as a first sg. conj.: ‘That I may carry 
out as a prophet (mathrd, nom. of mathran) your announcement’, srevim = 

_ srevyam; see above. 

This interesting but hardly adequate explanation had long circulated; 
its age is however not improbably in its favour. 

Nothing can be more trivial than to reject the most probable rendering 
because it is old. To what would this bring us? As years go by every 
solution would be abandoned! 

The Pahl. trlr. takes dyaptd as an instr., otherwise pavan equals ‘as’, 
or may apply to Vohtiman. Min Vishtdsp seems to show that Vishtdspdd(t) 
was read, or else it should be rendered ‘by Vishtisp’ as expressing a wish 
harboured by him. ‘Of Vishtasp’ was written by me formerly from an 
exaggerated reluctance to favour the correctness of the Pahl. as a trans- 
lation. The reading s¢@ caused the error of stdyiddr beyond a doubt, the 
trlr. fearing to correct, in this instance, what he saw before him in his 
sacred text. Without gloss: ‘Grant me, O ruler A., a praiser- - -’. 

I had of course rendered pédakhshah as an accus. owing to the gloss 
Vishtdsp; without that gloss it should certainly be considered as being in the 
same case with its original, as it may well be a voc. dé is to be read with 
D. J. for I. With rdddo the trir. is free, seeming to divide ré (cp. Sk. r@, 
ré) + ddo = dhds. Avoiding all favour toward the Pahl., I had read 


Z 
a 





404: 


srayénd; srayént (same signs) is better; see srevaé(¢)md. Dropping the 
glosses, which certainly never suggested themselves to the earlier. trirs., 
and bringing the lines together, we. have: ‘Grant me, O Ashavahisht, that 
sacred recompense (?) which is as, or through, the gracious help of the Good 
Mind; and do thou; O Spendarmad, grant me that which is wished-for by 
Vishtasp, and what are our wishes also’. Considerable importance attaches 
to Ner.’s bhaktin. It seems to prove that he understood tarsakdsth (sic) to 
mean ‘venerating recognition’ as involving a ‘reward’, a ‘portion’ given; see 
the P. W. Or did he take the word more decidedly in the sense of ‘devo- 
tion’, ‘religious worship’, which would, on the other hand, tend to show that 
Ner. saw only the idea of ‘holiness’ in ashtm, and not that of ‘rewarded 
holiness’, ‘blessedness’, ‘recompense’? See other occurrences. 

I think that his ddhyataya = dvddih = dyaptéd shows that the idea of 
‘portion’ was prominent. It is to be noticed that Ner. renders dvddih in 
Y. 53, 1. by ddyatdm. He seems to have transliterated azddth instead of 
avddith there. 

Ner. errs in departing from the treatment of Spendarmad by the Pahl. 
trlr. He does not read srayént, nor yemaleldndni, nor does he accept 
vddinyén as an imper., in which last particular he may well be right. 

Otherwise his rendering of the Pahl. trlr. is important, although, as. 
always, not exactly corresponding to our present Pahl. text. The Parsi- 
persian corroborates D. J.’s aé for 1. 


8. The uw in vdunus may be epenthetic, compare vani. 

Otherwise the weak stem vavanis, perf. part. of van, furnishes the 
analogon. The two may be related. The long @ reminds one of the per- 
haps falsely written, but still hardly accidental, long @ in vdurdimardi, 
vdurayd, and in ashduné(é) (?).etc. It may have its explanation in the absence 
of an expressed v, as if vdwnus represented vavanus, vdurdimaid? vava- 
roimaidi, vdurayd, vavarayd, ashduné(é), ashavané(é). 

Frashaostrdi. F. was the brother (?) of Jamaspa, and of the family of 
the Hvégva. The name was pronounced Ferashaostra causa metrt. 

The name may mean ‘head, or fleet (?) camels’, fra + ds (= priiich) 


+ a+ ustra (or to priksh (?)), Rdonhanhoi is a second sg. conj. s aor. of rd. 


So far as its outward appearance is concerned, it might also be a 1st 
sg. conj. aor. of r@h, ‘that I may give it’. 

Cp. the 1st sg. conj. aorists in se from present stems, cited however 
by Whitney as ‘difficult’, Haug translates praedeo first, ‘and du verlethen 
magst later, and not as alternatives, but this irregularity should not be 
censured. He had changed his mind since the first had been printed, and 


. 


405 


the types had been distributed, an inconvenience which is inevitable in 
extended works on such severe subjects. 

The rendering as a 1st person, although sagacious, is, I think, not so 
probable. Ahura would more naturally be referred to as ‘giving for all the 
age of the Good Mind’. That Z. should pray that he. might give the gift 
for ‘all the future’ sounds too advanced. We should also at least expect 
the 1st pl., and not the 1st sg. The last line simply completes the prayer 
as to the element of time. 

Some would recoil from an obvious sense -of vanhéuS manaxhd as 
equalling the future career of the beatified people ending in Heaven. 
Op. Y. 30, 4. apemem anhus - - - ad(t) ashdwné(é)(?) V. M. I do not think that 
this gen. can equal the frequent adverbial instr. in the sense ‘from grace’. 

In the Pahl. déshand (same signs as déshan?) might be read as being 
less in disagreement with hazaoshem, which may however, on the other hand, 
have been understood as ham zaoshem, a 1st sg. conj. There is no reason 
to suppose that the trlr. mistook the accusative form of Ahurem for the 
yoc.; and, as he had just translated yds@ by bavihinam (see verse 1), it is 
not probable that he was ignorant of its form here in line 6, although it is 
of course possible that some other form was present before him. The gloss, 
like the others which refer to discipleship, is simply the expression of later 
didactic, and, perhaps priestly, tendencies. Véwnus is either freely trans- | 
lated by a form of vid, or else taken literally in the sense of van = ‘to 
conquer’, and so ‘to obtain’. 

The trlr. certainly knew what van meant in its sense of ‘overcome’ 
(see Y. 31, 4). He renders é¢ as a particle. Réorhanhoi was recognized 
by the trlr. as to root and form. Dropping the glosses, we might render: 
‘Since they have sympathy with the best thing, O thou (omitting 7 with D. J.) 
best one! with the best Righteousness, let me gain it over, by, or as, prayer, 
OA., as appertaining to the man Frashéshtar (gen.; insert the 7), and as my 
acquisition also. Even to those (certainly free, and not erroneous) may’st thou 
therefore be bountiful unto all time through the Good Mind’. Some such 
Pahl. trlr. doubtless preceded our present one. 

Ner. translates the Pahl. text before him in an interesting manuer, 
and both together gave us, as usual, our first rendering of the passage for 
the most part followed by all. 


9, The reading aé(¢)shd is more suited to the metre than ishd. Haug 
remarks, reading vaondid(t) for vdo ndit (which everybody accepts), ‘Der 
Form nach ist (vaondit) ein regelrechter Ablativ eines Thema’s vaont, worm 


q 


406 


unschwer das Wedische vani (!) zu erkennen ist, fiir welches (p. 61) die Be- 
deutung Gabe, Spende (Gottes an die Menschen) nachgewiesen wurde’. 

He would have done better had he accepted the indication of Neryo- 
sangh, whom he at times so bitterly ridicules, but later so often followed. 
But, notwithstanding all, his criticism has been valuable. 

Some scholars apparently hold that ydndi§ means ‘prayers’ literally. But 
in all languages such an expression as ‘harass with these blessings’, used 
in a supplication addressed to the Deity, would imply the words ‘with prayer 
for’ as understood. It is a pity to split up needlessly the meanings of a 
word. Haug rendered zaranaé(é)md, incitemus; Ner. and the Pahl. have 
been followed by all. Dasemé(¢) may equal in ‘the tenfold’ in the sense of 
‘completeness’: ‘We have made effort strenuously’. Cp. the Dacagva, the 
Demi-gods who help the offering to Indra. But dés = ‘to worship’ may also 
be the root, plus the suffix ma; read dds(e)mé(é) = ‘in the offering’, see 
the Pahl. This is the more possible as youthimd = * yetima must be read 


with its three syllables, and not ydith(e)méd. Two syllables in das(e)mé(é) - 


would permit us to accept the ordinary suffix ma. Haug rendered zevis- 
taydonhé (sic), vocati -bona-praebentes = die Giiter der Anrufung habend. 

I have been also inclined to refer zevistydonhd to zu = hu = ‘to 
invoke’, and to explain it as meaning ‘easy to be invoked’; but the root 
may well be zw = jd. Also a suffix dshté with irregularly extended termi- 
nation awkwardly and exceptionally transferred, to the a declension, would 
here show unusual irregularity. I now accept the root indicated by the Pahl. 
trlr. He refers the word to the extended (?) 7a, that is, to gush (?). Zu + 
ishtya seems the form. Zush = Jush has been strongly objected to on ac- 
count of the infixed 7 (ew + 7 + sh). We need not however be so deeply 
scandalized by this. 3 


Words like the Indian yesh, beside yas, apparently modify a as if by an 
7, and the important letter y seems to be infixed in the Indian chyu = Zend 
shu, or, quite as probably, the Zend shu has lost its y (so Haug). If we could 
accept the infix, zevish + tya would explain the difficulty. Ifwe prefer zu + 
ishti, we must regard the suffix for ishtayas (?), reading zevistaydonhé (= 
zevistayd) as a monster transferred to the a declension. Suf. taya is numerical. 

Better to accept two suffixes 7§ + tya. Levistydonhd = * javishtydsas 
(sic) (four syllables, but donhd might be read as three). One writer holds to 
a superl. in 7stya (?). ; 

We might consider it as governing savduham = (with change of 
accent) ‘prospering, furthering’: ‘Ye are promotive toward them who pro- 
mote your sovereign power’. 





407 


But the ché@ distinctly draws the whole line together. In line 8 we 
have vayem (not vaé(é)m) understood, and vé expressed. In line ¢ the 
second person is emphasized: ‘We are strenuous’(4)- +--+, and (ché) ‘ye 
are propitious, helpful, toward the aé(é@)shé-khshathrw (ec); (cp. Y. 29, 9). 
(Yoithima expresses the fact that the worshippers: aspired to possess the 
character of aé(é)shé - khshathra’s).. 


The meaning of aé(2)shd(a)-khshathremcha, or even of tshd(a)-khsha- 


-thremcha, is put before our faces by the expressions vasé-khshayas, vasé- 


khshathré, the meaning of which is not the same as that of aé(é)shd(a)- 
khshathrem, but closely allied to it. And yet some writers, following Haug, 
and animated by a desire to differ from the indications of the ancient 
translators, prefer two words of closely kindred meaning, ésh and kshatrd 
‘strength’ and ‘power’, with great loss of point and sense. 


The Pahl. trlr. probably erred as to andz$, seeing in it a particle, or 
an adverb which he referred to 7 = ‘to go’. He proceeds however to 
give us our first idea as to what follows, even explaining yénd§ as ‘things 
prayed for’. He correctly carries down the force of zaranaé(é)ma, but 
seemingly fails to recognize a perfect in yoithemd (sic). He renders its 
idea by a substantive; and this freedom, or error, may well be excused, as 
yoithemd (sic) would, aside from its context here, suggest a stem ydith(e)man. 
There are several instances in the Indian where a stem with a seems to 
become a stem with e. The trlr. is rather strong with his déshakd. Read, 
as the rendering of ordinary Pahl., (c): ‘Ye are loving (and not troubled 
as a foe), and, as to the kingly desire, beneficent’. 


Ner.’s punyopachiti needs correction, but his wparydy? seems justifiable. 
The Parsi-persian errs in kunand, having read vdgiinand, = vadinand 
for vddiinyén, or vadindnd. (It may be well to repeat here that the Pahl. 
texts cited in the Persian version are all in the traditional transliteration; 
but jén = gdn is a mistransliteration of ydn). Khwéhad is an erroneous 
form in c; otherwise the Pers. corroborates my rendering of the Pahlavi. 


10. I can no longer see the propriety in printing ashdad(£)chd, an obvious 
corruption which crept into some MSS. from an earlier deficiency in the 
number of the syllables. We have here an interpolation which disturbs 
the metre; how did it occur? The text may have stood originally as as- 
had(t). Some Jater reciters pronounced ashdéad(f), others preferring to emend 
by ché. The original composer must have sometimes varied by additions of 
syllables, while, on the other hand, a redundancy of syllables was avoided 
by reducing the word, when necessary, as in the case of vairydo for 
vairyaydo (see similar Vedic usage elsewhere cited); later °datcha was imitated, 


oS 


408 


At the first glance we should be inclined to render ddthéng ‘creatures’: 
‘What creatures Thou knowest as just, the creatures of the Good Mind, to 
these with the gains of blessing, O Ahura, fill the desire’ (see Spiegel and 
Bartholomae). But ‘creatures’ is here a platitude. In the previous verse 
the allusion is pointedly to ‘us’; so in verse 11. 

See also Y.46, 15, where ddathéig --- addthaisché are used in the sense 
of ‘lawful’ and ‘unlawful’; and then observe sravdo in line c, which evidently 
continues the sense; the verb also, vééstd, is better applied to ‘laws’, ‘reve- 
lations’ than to ‘creatures’, The whole connection refers to revelations; 
see, beside sravdo, mathrad srevaé(é)md rdddéo v.71; they are also reierred to 
in v. 8 and v. 9, and in fré m@ sisha in v. 11, while v. 6 has its explicit 
ereshvdis ti ukhdhdis, which is itself preceded by and mdathrad in v. 5. It 
is therefore better to take aé(é)ébyé as the abl. of original causality, and 
dpandis as the instr. of the immediate means. rethwéeig = erethvdn (the 
letter yf = English v) may be related to rittvdni = frdrénd; so datherng 
may = * dathani. 

As to aséind, I can now report the Pahlavi as favouring my rendering. 
I have heard through Dr. West of an improvement. Asddak should be 
referred to stidah = ‘remiss’, ‘obsolete’; ast#dak = ‘not remiss’: ‘If thus one 
obtains food and clothing by (or as) that which is not remiss, by (or as) 
that recital’. But the ancient glossist understood ‘useless’, an important case 
to prove that the gloss is of greatly inferior importance. Var(e)thya has 
been ably compared with svdrtha (= ‘well reaching the aim’) by Roth. 

The suggestion of the Pahl. trir. is perhaps more probable sar(e) + 
thya = Ind. tya (?) = ‘having reference to food’. 

Vaintya, van with the same suffix tya, means ‘having reference to 
possessions’, ‘inspired revelations which lead to food and riches’. Or it 
might mean ‘having reference to supplications’; see vdédunus; Bartholomae 
fiehentliche; ‘Ich weisz ya, dass bei euch schallende (barethya*), flehentliche gebete 
nicht erfolglos sind’. But more is expressed than ‘bet euch’. *See Haug onY.31, 20. 


The Pahl. trlr. everywhere fails to recognize vdéstd in its proper form. 
He seems to have been quite aware that it might equal vettd, but he 
doubted it as the equivalent of véttha. 


As to its radieal meaning, he of course gives us our first clue. He 
seems to render vazitya by ‘clothing’, but this idea may be part of his 
rendering of darethyd(?). With the exception of vatitya however, he gave us 
our first idea of the sense of every word, having been thrown out of gear 
by his misconception of the grammatical form of vdistd; (he seems to have 
had no difficulty with vdiedim in Y. 33, 8; yehabiéinéd is there a second 


409 


plural; see Jektim in lines 6 and c). Line 6 here is to be noticed as free 
but correct. 

Ner. renders our improved view of asédak well by analaso, and other- 
wise translates the Pahl. usefully, although seldom with absolute exactness, 
at least not according to the readings of our present texts. 

His ekahelayd is strong as a translation for amat aétind, and his 
parichinohi (for parichinuht) can only be defended as Vedic Sanskrit. Was 
he accustomed to read the Veda? Ner. seems to have had a different text 
before him at c; he does not notice the lekim of the Pahl. nor the vé 
khshmaibyd. The Persian trlr. carelessly reads homandnd = hastand, and 
often elsewhere follows DJ.’s MS. in reading d for 7. 

11. Haug rendered nipdonhé(é) protegendum (est), adding: ‘An eine 
erste Person sing., wie Nerios. annimmt, ist nicht 2w denken; sie wire hier 
und 49, 10 véllig widersinnig’. 

An infin. certainly looks possible, and a first person is inadmissible in 
Y. 49, 10, but according to the valuable indication of the Pahl. trlr. 
nipdonhé(é) is here a 1st sg. conj. aor. in the sense of the future, and is now 
fully recognized as such, Spiegel leading the way in rendering as a first 
person in analogy with the other 1s persons in this chapter. 

The Pahl. trir. recoils, as usual, from yé@ as equalling azém yé, but my 
rendering of him is perhaps too unfavourable. 

‘When I shall defend Righteousness - -’ may well be free for ‘I who 
shall defend - - - . Pavan nikirishné = ‘according to observation’ means 
practically ‘as one observes’, ‘as the matter goes’ (so Spiegel elsewhere) ; 
so dis means ‘according to these things’, ‘thus’. Ménavadikih has the position 
of a gen.; see mainyeus (or manyéus). 

When regarded as ordinary Pahl., I would render c; ‘A spiritual thing 
is the Gathic doctrine which is declared from this which is Thine by mouth’. 

The general accuracy is to be noted, the glosses being intelligent, or 
harmless, and, as in every case, possibly from a later hand. This is espe- 
cially true of the gloss gdsdnikih in line c, as it probably did not exist in 
the MS. used by Ner.; and this circumstance is of importance to us in our 
endeavours to estimate the age of surviving codices. The liturgical notes 
containing directions regarding the repetitions of verses etc. are not pro- 
perly Gathic. 

The Persian reports vdyinand = vadinand, for vddinyén, or vddinand, 
instead of vddiinam-é, and yemalelin (jamniimi) for dmizdi. Mint occupies 
the position of a gen., like ménavadikih, fortified by the reading z#sh, but 
this does not render it at all certain that the trlr. understood mindi as 


a gen. 
52 


. 


410 


Y. XXIX. 

See for summary, and for further treatment, S. B. E. XXXI. pp. 3—13. 
Changes in opinion which have taken place since its composition are however 
not always noted here. 

1. I prefer to read tavisch@, as it is quite possible that the nearly 
universal substitution of e for a may not be original. The exceptional occur- 
rences of a should be preserved by use, or notification; see K.5 J2 

Gerezhda@ must have the sense of ‘plaint’ here; cp. raosté in vy. 9. 
Consider also the reading gerezhdiim in Y. 51, 17. which may refer back 
to this place. As to the reading dhishdya (J.2 etc.), the Pahl. points to ahush- 
aya, while Westergaard and Spiegel reproduced dhushuyd (= dhushuvd (?)). 

In the Persian MS. K.* the long 7 and the long @ are indistinguish- 
able. Perhaps short ¢ and short w are indistinguishable sometimes in K5 


As 39 in MSS. has often notoriously taken the place of »», cp. viduyé(é), 
tanuyé(@) etc., so in carelessly written MSS. nothing was easier than the 


apparent miswriting of » for 9. 


Notwithstanding then the absence of the syllables ahw in the MSS. well 
reported by Geldner, I would personally prefer a reading ahushayd@, as the 
short 7 of Pa may represent a short w (see above), and one MS. has short a. 

Ahushayd, as a substantive, might be explained as chu (cp. ahu else- 
where in composition), and shaya from khshi = ‘to destroy’. If khshi = 
‘to dwell’ falls into shayati (not shaé(é)t#; there is properly no such word), 
and if shitayé likewise appears from it, we have no difficulty whatever in 
recognizing a shaya from khshi (cp. Ind. kshaya). The meaning ‘with life 
destruction’, thus indicated by the Pahl. trlr. (who, as has been said, like 
Westg. and Sp., read the MS. before him with dhu-), is especially germane 
to the connection. Cp. also md hé(é) mairyé géurvaydid(t) - - - ahumerekh§ - - - 
Yt. 8, 59. Cp. also the composite reading ahiimusté, ahtim in one MS. and 
usté in anotber (see my notes Y. 46, 4.), and the Pahl. ahtikinéd. Ahush- 
aya might be an adverbial instr. effectively thrown in to relieve the throng 
of nominatives which are subject, as so often, to a hent? understood. 

But the apparent readings of the surviving MSS. should in no ease be 
hastily abandoned, as was the constant practice among writers, nor should 
they be abandoned without alternative rendering even for readings plainly 
indicated by the Pahl. trlr. As an explanation of ahishdyd, so reading with 
several MSS., we have more lately the suggestion of a 374 sg. perfect from 
hi = si (perf. sishiya) = ‘to oppress’, (@ + hishdyd) the original Aryan s 
reappearing in the sh, as it does in forms of had and hach = sad and sach, 

So far there would be little difficulty; but what are we to do with 


- a alll 


411 


a 3*4 sing. verb in agreement with so many subjects? Also the repetition 
of the preposition @ looks suspicious; ‘@ md aé(é)shemd--+ d-hishdyd ---. 

The probability of this iteration has been most strenuously, and pro- 
perly, objected to in the other cases. But these difficulties, which are how- 
ever great, might be overcome. 

It is certainly very interesting to us to see that hishdyd(a) corresponds 
to seshdya, and that, with a little forcing, a 3™4s¢. perfect makes sense, but 
we should not be led away by such a circumstance to believe that the word 
ahishdya is actually a 3'se, perfect here; and the same remark applies 
(with emphasis) in many other similar cases. Our first duty in translating 
is to search for the simplest and most probable rendering of the text as it 
stands, or as slightly emended. An expressed verbal form is not neces- 
sary here; nothing is more idiomatic to the Iranian languages than the 
presence of one or more nominatives connected with an object by a dat., or 
gen., or prep., and agreeing with a form of ah = ‘to be’, understood. Cor- 
recting (?) to ahishayd (see the two short a’s in different MSS.), I would 
prefer a nominal form in the adverbial instr. 

Perhaps Vedic asé might be considered; * astkshaya = ‘destruction 
with the sword’ being compared. It would harmonise well, and ahisdyd 
P(¢) immediately suggests forms of ah = as = to hurl, although the sense 
of the instr. in the first member of a compositum would not be necessarily, 
or indeed so naturally expressed by an inst. form, according to Sansk. ana- 
logy at least, as it would be by the bare stem. As the ‘life-destroyer’ is sug- 
gested by the Pahl.’s ahikinéd, so the Pahl. trlr. also suggests the correction 
tdyusché for the very awkward tavischd. (Ahikined also = ‘disfigures’.) 

When the Gatha stood in the Pahlavi character, a very slight mark 
only determined the difference between tavi§ and tayus (sic). Spiegel keenly 
suggests that w and y have become inverted. How does tavischd acquire 
the here needed ‘evil’ sense, it being a substantive, and generally used in 
a good sense? The Pahl. word taraftér rests upon taraft = ‘hidden’, and 
Ner. (who is a high, although of course not an infallible, authority on the 
Pahl.) renders stenagchd. Véastd as equalling ‘nurturer’ was first suggested 
by the old Gujarati trlr. after the Pahl. which renders ‘provider of nourish- 
ment’. As to the omission of remé to accommodate the metre, it has been 
said that it was originally gloss to hazaschd, but it is no longer possible to 
decide with any seriousness as to which word is gloss. 

And remé existed in the ancient MSS. used by the Pahl. trlr. Omitting 
hazaschd, we secure seven syllables, and dereschd@ counting two, this would 
leave nine in the last division. 

If we read @ maCuaé(é)sh(e)mé as containing three syllables (which is 


. 


412 


entirely admissible in a case of necessity), and drop the chd of hazaschd 
(which is surely better than dropping an entire word) the line falls into 
order, but absolute and uniform exactness in the settled number of syllables 
could never have been original (cp. S. B. E. XXXI. p. xliii). ‘Declare 
Ye to me’ is as much as to say: ‘Cause ye me to experience (good care for 
my pastures)’, including the skill of general cattle culture, to console the 
Cow for the privations of capture. She bewails the woes of invaded 
territory. 

The Pahl., further considered, is full of the richest suggestion, having 
been the source of all later renderings, and being itself remarkably correct, 
although, like so many modern renderings, never absolutely so. That the 
Pahl. should appear to render remé differently from remem (?) in Y. 48, 7 
is not very important, and there seems much cause to believe that réskhiin is 
a false reading for aréskhd(°un). The difference would be very slight in the 
Pahl. character, and Ner. appears to have read aréshké; see his irshydluh. 
A more serious question is as to rd@mem in Y. 49,4. Aréshké = arashké(°un). 

How comes it that the trlr. saw the same word in both places? Have 
we here an indication for the correction of a text? Was the trlr. there 
conjecturing an improvement, and holding that rémem should be read remem? 

Ner.’s avinirmito does not possess the negative of interrogative em- 
phasis. He probably read /é@ for li, but could hardly ‘have mistaken m@ for 
the prohibitive. Necessarily regarded as free, his rendering of the Pahl. 
is valuable. He seems to connect the idea of ‘protection’ rather than of 
‘nurture’ with vdstariddr (sic). The Pahl. text of the Persian MS. has vdstiriddr 
(sic) rendering parwarish-kunandah. I follow, as vdsnidar (so DJ.) = ‘well- 
wisher’ mistranslates vdstd. Vdstaridér may be coined from a denom. 

2. I have sometimes allowed the plural word ‘kine’ a correlative in 
the singular, ‘she’, or ‘her’, for the purpose of avoiding the use of the word 
‘cow’ in a semi-poetical rendering. 

Here however I write ‘them’ for ‘her’, notwithstanding its awkwardness. 
As to whether the Tashan géu$ was other than Ahura (so De Harlez, Bartho- 
lomae and others), we may say that the question is like that as to the 
Spenista Mainyu, which, like the ‘Holy Spirit’, is now spoken of as a quality 
of the Deity, now as His co-equal agent. 

The Gnostic Demiurge may find its origin from a misconception of this 
place. The name Géush tashan[4] occurs in the later Zoroastrianism, but it 
is there still more seriously misapprehended. The murderer, or cutter (sic), 
of the Ox is Afigra Mainyu (see Haug’s Essays edited by West, 3°4 Edition, 
page 147). There is no question at all but that the Tashan géus at least 
represents Ahura here, and I think that, when the eagerness for distinctions 


413 


has subsided into the calm of judgment, the Tashan géus (in the Gathas) 
will be again regarded (with Roth) as practically Ahura Himself; see 
remarks on Y. 31, 9, and Y. 51, 7 y@ gam tashd--- Maadd. Haug, fol- 
lowed by others, renders ra¢us as an abstract. I think that the Pahl. trlr. 
is correct with his xadé. The word is here beyond any doubt. a concrete. 
See ahi «++ ratus in verse 6, which distinctly refers back to it, just as it 
refers back to the vdstd of line c, verse 1. 

Gaoddyd (cp. gédhdyasam; go + dha = ‘to nurture’) and thwakhshé (cp. 
tvaksh, tvdkshas) are nom. sg. in poetical apposition with ratus. 

For the possibility of nom. masc. forms of the a declension, cp. gao- 
dayé(e) hé(e) (= gaodaychya) and thwakshdi, both of the a declension. 

The nominatives appear to me to sound well just in the places which 
the words occupy. Spiegel took the words as a compositum, ‘sich der Vieh- 
zucht befleissen’. Haug, bovwm-nutritum formando. Justi keenly saw a 
loc. in gaoddyd (u stem; comp. gaoddyum), and an acc. neut. in thwakhshd 
(cp. thwakhshanhd). The Pabl. trlr. gave the original clue as usual. 
Anhad(t) is understood with ratus -- + gaoddyd thwakhshd. Kem - + ahurem 
carries out the idea. Although on the whole preferring usta aS a second 
pl. pret. of vas, I by no means precipitately abandon the more idiomatic 
usta-ahurem = pavan nadikih khiddt as governed by daté ‘whom did ye 
appoint, etc. I am inclined to prefer my older rendering ‘dominantes’ to 
my later one ‘having power’. One scholar seems to prefer taking ddtd as 
a nom, pl. neut. of the part., or a 3" pl. aor. mid. in sense of pass., with 
khshayanté as gen. sing.: ‘Is thy regulation (?) for the cow thus that pas- 
tures should be given her on the part of the possessor (?), and with them also 
the care proper for the Kine?’ 

This view seems to take gaoddyé thwakhsho as nom., a great advantage. 
Déta is a 24 pl. act. aor. = ddhdta, or ddata. 

The Pahl. without glosses would come out still nearer to its original, 
as mén can mean ‘by whom’, or ‘by what’, and it should be so rendered, 
as it translates kathéd, the meaning of which the trlr. could not mistake. 
So min again in (6) should be read in the sense of hyad(t). Dddo may 
well mean ‘ye set, gave, or appointed’. Padakhshahth (sic (?)) (so DJ.) does 
not bring us any nearer khshayantd. Is it pddakhshah? 

Hadé was curiously divided here, (as other words were similarly divi- 
ded), into ha + dd, Aité, which partly renders it, might be taken as attih 
equalling ‘existence’ (cp. also the Sanskrit aséi in a similar sense). The 
trlr, may have taken add in the sense of ‘ever’: ‘Whose existence-time 
did ye appoint’; (see other discussions). 

Read as ordinary Pahlavi, we should have beyond a doubt; ‘who is 


q 





414 


thy herd-master [] (b) to whom this authority is given---?and who is the 
one who gives them pasture etc. - - -?; so I formerly rendered. 

3. As to Ash@, we should be almost tempted to emend to Ashem. 
Otherwise I should regard the word as meaning ‘with his sacred truth’, 
a solemn ‘truly’. Iam reluctant to accede to a voc. for a nom. As to 
the commonplace ‘really’, as the mere adverb of emphasis, I regard it as 
very improbable, and as quite impossible when applied to the non-action 
of an inferior being. 

The sacred word is most emphatic, and solemn, and could not be 
applied in a trivial sense. Sarej@ Haug rendered (with néid(£)) (vera) non 
relinquens. Roth with Unterkunft (1871), both to srij. But the indication 
of the Pahl., as containing the idea of sar, gives, T think, the directly 
needed sense. I prefer sar(e) + jan = smiting back (the dvaée(é)shah and 
aé(¢)sh(e)ma) with authority, a determinative compositum with the sense of 
the instr. in the first member. Of course the bare stem sar(e) is better in 
place in such a compositum than any other form. 

I cannot accede to the interesting rendering of advaé(é)shéd by nullum- 
odium~-habens (Haug), qui ne leur nuise en rien (De Harlez), wolwollender 
(Bartholomae). : 

There is no question here of the good will of the Ratu who was so 
vehemently desired, but of his power. Could he be a ruler exempt himself 
from the daibishvatd dvaé(é)shdo (Y. 28, 6), and also able to hold those cala- 
mities afar (advaé(é)sha) from the threatened people? This was the inquiry.* 

That the Ratu, the divinely appointed rescuer, would be just and 
benevolent was a matter of course, what the wailing Cow desired to know 
was whether he would be an ae(é)sha-khshathra, or, on the contrary, an 
asiéira (verse 9), one unable ‘to strike back the fury of the invaders’. The 
entire question is as to the origin of sorrows, leading directly to the theo- 
sophic Y. 30. The Cow wishes to know why she was created. Her Maker 
dramatically turns to Asha, who is obliged to confess that there is no 
ratu advae(é)sha, whereupon she, the Cow, weeps again (y. 9). 

Line 6 requires special attention; and, as in many other cases, I would 
now modify the conclusions arrived at in 8. B. E. XXXI. It is universal 
custom with scholars engaged on such difficult subjects to claim the liberty 
to recall, or vary, opinions which are somewhat old, most writers in fact 
changing their views from six months to six months. Line 3} is only in so 
far certain as to its meaning that it distinctly states that an answer to 
the question contained in verse 2 is not to be had. At the first glance 
avaé(é)shim seems to contain within its idea the following yd, that is the 
natural result of the syntax (see also Haug, who however renders viduyé 


Pie See ee er eS eee : eae 


415 


by gnarus-sum): ‘Of those questions those are not for knowing which -- -’ 
But scholars avoid the abstracts where possible, and prefer ‘of these people’, 
that is ‘by those people’, and this, notwithstanding the following y@, Then 
we stumble on another prejudice; some writers are solicitous to show on 
every occasion that they are aware that y@ may equal yéna. Hence we 
must have yd entirely severed from avaé(é)sham: ‘Of, or by, those people, 
is that (or 7#) not to be known how ---’. Or, more glibly: ‘The people 
cannot know’. This is very agreeable and pleasing as a solution so far, 
and it may be best to accept it ‘in default of better’; but, as we have often 
the meaning ‘things’ expressed by the pl. neut. nom. or acc., we ought to 
recognize its possibility here. 

The construction *“avéshidm néd *vid(v)é yéna is difficult when * avé- 
sham néd *vid(v)é ydni stands beside it, as another reading. This brings us 
to shavaité(é), Reading the language just as its stands, the first and obvious 
idea, which it seems intended to convey, is ‘what things approach, influence, 
or moye’; nom. neut. with sg. verb (as usual), But here again those who 
exclude all sense but that of the commonplace, will hear nothing of ‘things’, 
‘influences’, as being regarded as ‘exerting influence’. In face of all syntax 
and grammar, it must be always ‘persons’, and indeed ‘the people’ who do 
anything. According to this, ‘the stars in their courses could not have fought 
against Sisera’. 

Next comes the difficult ddréig, to explain which very able scholars 
simply read the Sansk. ddhrdin = ‘the lower ones’, and this, with ereshudonho 
= ‘the righteous’, makes up the good sentence ‘how the upright treat the 
lower ones’. (I think ‘upright’ however decidedly an inferior rendering here, 
even when accepting the general view which is presented. Ereshvaonhé 
would be far better when taken in antithesis to ddréng if rendered ‘lower 
ones’; how the ‘lofty’ (Amshaspands, rishvd’sas) treat the lower (mortals)’; 
the idea of ‘uprightness’, or ‘justice’, is not at all expressed in the connec- 
tion; the question is as to ‘power’; see above). 

But the first difficulty as to this rendering lies in shavaité(¢). 
I am especially pleased with the recognition of a nom. ereshvdonhd at the 
end of the sentence, however enforced that recognition may be, (for certain 
able writers seem to sever the syntax of the Avesta from that of the Rig- 
Veda as regards the simple fact that the nom. falls naturally to the end 
of the sentence); but what of the verb? 

Is shavaite(é) sg. for pl (cp. jégerezad(t) (2) and other instances), or is 
the proper reading Svaité(¢), after the ad class, and a third pl.? We natu- 
rally hesitate to accept this latter suggestion, but the word actually stands 
in some MSS. 


. 


416 


If we cannot accept yd = ydni as subject, shavaité(2) is apparently 
sg. for pl., or Svaité(é) (?) is to be read, with Bartholomae, as 34 pl. mid.; 
that is,.unless /vd understood is the subject. 

We have then ‘how the lofty treat the lowly’. But the difficulty 
remains as to * avéshdm néd* vid(v)é ydni (or yéna). To return now to those 
words in connection with what follows, our difficulty is not only the for- 
bidden (?) abstract ‘influences’ (neut. nom.) as ‘exerting influence’, but the 
nom. form of ereshvdonhd, whereas we need the acc. We should be obliged 
to render: ‘Of those things (partitive gen.) are not to be known those which 
move the lofty ddréig’. Possibly ereshvdonhd, which is difficult for the metre, 
should be read ereshvéig. Some emendation seems needed. Then shavaité(é) 
may point to hvd; see also the hvd in v. 4 with its vichird. ‘Of those things 
(or by those people) are not to be known how He moves the lofty ddrég--- 
(so shall it be to us as He shall will)’. 

Finally, to reconsider ddréig, I have a strong distrust of the copied 
Sansk. word @dhréin. The ‘lower ones’ is not a Gathic expression. God’s 
sacred people would not be naturally described thus. One might suspect 
a shortened ddaréig, and consider the Indian ddardn = ‘cares’, ‘solicitous 
attentions’, (rajid kritddaram); ‘how the lofty ones carry out their cares (for 
men)’. Moreover ‘treat’ seems no easy meaning for shavaité(é) governing 
the acc. Shw = chyu means (secondarily) to ‘exert moving influence’; ‘how 
they impel, advance, the ddréig’ would be closer, even if ddréng means 
‘people’. After all the difficulties, would it not be well to glance at the 
original translation, shattered though it be? 

The hint of the Pahl. trir. has at least one signal advantage; it is cer- 
tainly concrete. The ‘fires’ or ‘lights’ (cp. raochebis, and perhaps sdchd 
¥. 30, 1, 2) are at least physical objects, and, according to some expositors, 
all the more likely to be mentioned, ‘how the lofty ones move the stars 
(of destiny)’, or ‘what things move the lofty (ereshveéng) fires (stars)’, or ‘how 
He moves them’. If ddréig means ‘fires’ or ‘lights’ (see the Pahl. roshané, 
Persian rishan), it is of course not in its original form. In the first place 
the dental is made sonant, as, perhaps, in dhrahyd for thrayd in raf(e)- 
dhrahyd etc.; or cp. a possible Parsi word ddér cited by Justi. Confusion may 
also have arisen from the fact that the word once stood in the indefinite 
Pahl. character in which the same sign sometimes renders ¢ and d; and 
secondly the termination is nasalized by an inversion of the usual process; 
ataras [°6] = ddaras = ddras may have become ddras = ddréig; cp. 
mitaras(cha), which seems also to show a transfer to the a declension. 

No explanation is entirely satisfactory, but, if the text is to stand, 
I suppose that: ‘By (?) these it is not to be known how (?) the lofty ones . 


. 
z 
' 


a 


417 


carry out their purposes’ (?) is about as little wide of the meaning of the 
composer as any rendering. 

Next to that I would place: ‘of these things those are not to be known 
which move the lofty fires’ (this, on account of the appearance of avaé(¢)sham 
.-- yd). But if y@ = yéna, and ereshvéig is read, then I would render: 
‘Of those things those are not to be known by which He executes His pur- 
poses; He is the greatest of beings to whom I will come (without seeking 
an answer to the perplexing questions) with the utterance of invocations’. 

Aojisto (cp. mazistem Y. 28, 5, and madristd) describes Ahura; see the 
next verse. There can be no objection to including the Deity among the hata 
in view of aojistd; ‘beings’ are not necessarily ‘creatures’. Even if a separate 
Géus tashan is meant, he must at all events be regarded as being, like 
the Spénista Mainyu (see above), a representative of Ahura. The fact that 
aojista is applied in the later Avesta to Vayu, Mithra, and to the glorified 
Zarathustra, should not militate against its application to the Deity, or to 
Spénista Mainyu, here in the Gathds. To refer the word ‘strongest’ to the 
wailing Cow, or ‘her soul’, seems a mistake; one writer would render ‘great- 
est of beast’ (?). 

But if he (or she) was so ‘powerful’, he would not bellow in his woes as 

here. (It is ‘the Cow’, fem., which is elsewhere so prominent in the Gathas). 
Zaveng at first glance would seem to express the acc, of goal, the things 

~ come to (see Spiegel and Bartholomae); but this would force us to separate 
hdtéim hd aojisto from hed vichird Ahurd, and from tashd géus, to which 
it may well refer as practically equivalent to Mazda, and this notwith- 
standing the oblique diction in the third person. See the 27¢ person in v.5 
following the 3din v. 4. It is to be noted that yahmdi eaveng is no natural 
way to express ‘to whose calls’. 

Yahmdi, with a verb, ‘to come’, in the immediate connection, can never 
be dat. for gen.: ‘To whom as ‘to his calls’, would be the proper rendering. 
Whether Asha can be said ‘to come’ (jim) ‘with the production of invocations’ 
might be a question, but hardly with those who identify Asha with the 
‘holy congregation’ at every step. The matters in hand are so momentous 
that Asha might well be represented as making appeals in the matter to 
Ahura (He being referred to obliquely in the third person). He is imme- 
diately declared to be the saédré mairistd, and this seems to contain a 
certain echo of zavéjig, although not at all in apposition with it. 

Otherwise jimd must be a nom. pl. of the verbal adj., or noun; cp. 
mashd: ‘to whom the coming ones have made (??) invocations’, or ‘to whom 
they are (or all are) coming’. I do not think that the difficulty is suf- 


ficiently great to force us to suppose a new speaker. 
53 





418 


If it were, the Géus tashan might be considered as rejoining to Asha’s 
report that the questions could not be answered; but, while this relieves 
the difficulty as to zavéng jimd, it creates a difficulty as to aajistd. Asha’s 
coming to the calls of an aojista is equally difficult. And Asha, as expressed 
in ashd@, is far more probable than a wholly unexpressed subject. 

If hdtam hvo aojisté can be separated from the mazristé -+- hvd vichird 
Ahuré, atha né anhad(t) yathd hvd vasad(t), then of course Asha is the 
Immortal who comes to the aojista’s calls, but what would be the aojisté? 
Gavoi is generally recognized as fem. in the Gathas (see above), its masc. 
use not being probable. 

The masc. urvan of the Cow would not be likely to be wnderstood im- 
mediately .in connection with the word gavéi expressed in the fem. 

Keredushd is difficult enough. Some able scholars seem to suppose that 
we have only to copy any Sansk. word which looks like it, as in the case of 
ddréng = ddhrin. Take for instance krit = ‘to spin out? (an offering), we 
might hold keredushd to be krit(d) (the d for ¢ by sandhi, or false writing; 
cp. wkhdha) + the suffix ws = uS, ‘in weaving invocations’ (cp. ufydni). Or, 
if urirudhusha is allowed to stand as an irreg. nom. pl. masc. of the perf. 
part., we might think of a plural from a possible keret-vah (cp. vidvdo); ‘to 
whom those who come have made their invocations’. Even a sociative instr. 
might be considered : ‘to whom I will come with the one (?) making in- 
vocations’. 

Or, looking once more for an outwardly similar word, we might query 
whether keredushé could be an instr. meaning ‘in want’, ‘in my need’; cp. 
kridht = ‘defective’ for meaning; and, for change of suffix, cp. vani and 
vanus. At last turning to the hints of the Pahl. writer, we may see a form 
from kar. (Cp. kritvan for meaning, and, partially, for form). I prefer an 
adverbial instr., kered + us (uS@) = ‘with zealous’ (uttering) (cp. kriéti, 
and, for varying suffix, cp. rité, rité, pitt, pitt). Keredushé as a noun of 
action governs zavéng. 

Pahl. Valman, as it may be gen. by position, should be rendered as 
equivalent to avd valman = ahmdi. The translator evidently had a text 
reading §(k)yé(é)itt before him (or mistook y for v as often), hence his ‘peace’. 

He elsewhere has no difficulty in rendering shu. He it was who origi- 
nally taught us that shw equals chyu (see Y. 33, 8), (also determining for 
us the root meanings of almost the entire Zend language). 

As ordinary Pahl. we should be obliged to render, as I did formerly; 
‘who comes into activity upon invocation, [that is, when they call upon him 
thus: ‘Do duty and good works, they (he) would do them’). But this does 
violence to min avo zak (which I think is here intended to mean ‘to whom’), 





ee 


Po Rene eee 
~~ 


419 


and perhaps also to vddényén. In other words the passage cannot be trans- 
lated as ordinary, and undistorted, Pahlavi. 

Ner. misread the dshtth of the Pahl. for ashddih. He renders min 
in ¢ by yah, which would be proper if mén were considered as if it were 
occurring in an ordinary Pahl. document. 

4. Haug rendered literally savdré = indicans, as a nom. sg. masc. 


adj. of satare (2), mairisto = scientissimus (?), vdverezoi = pro-operato, as 
dat, of a noun from the simple perfect stem (?), pairi-chithit = eacogitavit (?) 
(contra (?) devasque hominesque, et quae) pro operaturo = vareshaité, as dat. 


of the aor.-fut. participle (?) (1858). 

Spiegel, much better, but incompletely (1859): ‘Mazda ist es, der sich 
am besten der Worte erinnert, die er (2?) gethan hat (?), vorher ehe Daevas 
und Menschen waren - ’. I say ‘incompletely’, but see Avé in v. 3 with 
possible reference to shavaité(é). 

To explain Haug seems like mockery here, and so, often; but it must 
not be supposed that satire is my intention. Occasionally his eccentricity 
and egoism may tempt one to be more full, but, while his statements often 
need no answer, yet his work was incisive, and has had good results in 
helping us to understand that the Pahl. and Ner. should never be imitated 
as to their grammatical forms, which are often intentionally free, often quite 
erroneous, and often beyond our power to criticize adversely , as they often 

follow no longer recoverable texts. 

In the very proper, endeavour to reduce the meaning here to the most 
common- place aspect which it will bear, we might first translate: ‘Mazda 
is most mindful of the evid laws which have been followed hitherto by Demon 
worshippers, and of the holy laws followed by holy men, and what laws 
they shall hereafter fulfil, He is the decider’, that is, ‘nothing shall escape 
Him’ (mairisté); so to us in His final judgment shall it be, as he shall will’. 

But after this reduction of the meaning, it is impossible to deny that 
the passage is most striking, and may mean much more than what we have 
rendered. The emphatic Avd and the athd--+ yathd, with the repeated 
hvd, (see also the hvd adjistd of vy. 3), and the ‘sovereign’ vasad(t) look as 
if vasad(t) must express somewhat of the force of the sabdré. Have we here 
a crying back to doctrines which preceded the Dualism? And is God here 
declared theologically ‘sovereign’? 

I cannot believe that this great idea was fully intended here, for in 
these inestimably valnable records of dualistical speculation , it is hardly 
possible that Ahura could be absolutely described as ‘sovereign’ over the 
sabddaré followed by the Daé(é)vas, or their worshippers; but I think that 
the idea of ‘decree’ is strongly present in sabdré, as well as that of ‘command’, 


q 


aa 
¥ fe 


420 


And to defend this, I hold that the allusion to the Daé(é)vas is. somewhat 
subordinate. For instance, they were certainly not included in the almost 
sacred né here applying to the ‘saints’. 

The ‘ws’ can never mean ‘all men’ in the Gathds. The emphasis in 
the verse, or strophe, is first on Mazddo-- mairistd -- hvd-- hvd (see the 
preceding verse, where He, or His Tashan geus, is also described by a super- 
lative, aojistd), and then the emphasis is on the sadré fulfilled by the 
saints with subordinate mention of those fulfilled by the demon-worshippers 
(and this notwithstanding the prior mention of these latter in the verse). 
The question in the entire piece, as in Y. 380, has reference to matters of 
fate, rather than to matters of justice. The Cow bewails her fate; Asha 
answers Ahura that there is no Ratu who is exempt from sufferings, or 
able to avert them (advaé(é)sha), and that there are things which are ‘not 
to be known’; but that Mazda, the Being addressed, is well aware of what 
he has predestined for his faithful to do, as well as of what Afigra Mainyu 
has commanded and predestined (?) for his worshippers. Ahura therefore can 
decide the matter as to the woes endured by his saints. He can success- 
fully limit them: ‘to us shall it be according as He shall will’. We are in 
His hands, and, notwithstanding the evil commands and decrees of Afigra 
Mainyu, to us aip? tai$ anhaité ustd (Y. 80, 11). 

As to the etymology of sajdéré@, if that must be decided upon, one 
would naturally think of sah plus the suffix var for van, as in karshvar (?). 

Roth however long since made the important comparison with sasvér = 
‘in secret’, (so sasvdrtd). The meaning of the word must, as always, be 
determined by the context. Here the etymology is difficult. 

The passage is one of the most important of the vestiges’ of antiquity ; 
and to mention such places without a full discussion of their possible mean- 
ing is to allow the possibility of some of the gravest suggestions ever made 
to escape notice. 

The presence of even hints, or half- meanings, is of great importance. 
For the vague hint of one writer becomes the defined creed of another ; 
and a half-meaning expressing a vague surmise of some profound truth 
may be present in language which, taken as a whole, utters only a common- 
place. Such passages are not translated, where the vague intimation is 
utterly lost sight of; and they abound in the Avesta. 

The Pahl. trlr. makes an impression here even on those least familiar 
with his opinions. He is not followed in his renderings of patri-chithid(t), 
aipi-chithid(¢) without receiving for once an acknowledgment of his initiative. 

5. Haug’s yiews here are again painfully rash. I note the fact solely 
‘~ put Asiatic inv S on their guard. 


ee 


421 


Dvaidi is rendered in utrdque, explained as literally meaning ‘in the 
twofold’, and freely ‘both’. Ferasdbyd equals adjuvantibus (?) explained 
as vorwarts treibend, erezhijyoi (2?) = rectum-amanti (?), and frajyditis (with 
more reason) = porro-ewistentia. 

One scholar seems to suggest the readings erezhejyo and fshuyanto: 
‘May we not be brought out of the hand of the honourable husbandman 
into the power of the evil’; frajyditéS in the sense of Haug (?). 

We might consider the reading ahvd (for dhvd; the word once stood 
in the Pahl. character, and initial » equals a, or @). ‘We two have been 
beseeching’. Or ahvd might be considered as the unaugmented pret., and 
so, as the improper conj.: ‘May we two be praying’. 

Then again avd (so reading) might equal (a)svds. These suggestions 
initiated by Roth are, as usual, brillant, if at the same time a little suspi- 
cious. Ahvd, or ahvd = dsva, or svds, are, to a certain degree, superfluous, 
if taken with frénemné@ as an auxiliary. A verb is certainly needed beside 
frinemnd, but, in instances too frequent for citation, the verb, if it be a 
form of ah = ‘to be’, is understood. 

The Pahl. trlr. is not responsible for my former exclusive, and now 
alternative, rendering for aivdo = ‘in, or for, the two worlds’. It was of 
course Haug’s, and was well grounded upon ahvdo in Yous, 2. (Seekers 7) 

Mazdam might possibly equal medhdm here, as in Y. 40. 1 where a 
play upon words may be intended; ‘asking for wisdom’; but here in the 
GAthis and with forms of Mazda(°dh) occurring in nearly every verse, it is 
of course improbable. Azydo = ‘the productive’, the mother (Cow). 

The etymology is obscure. The Pahl. does not discuss, but transcribes. 
Ner. refers to aj = ‘to drive’, followed by Spiegel (see below). Haug to 
jy@ with the a priv., the indelebilis (?) ‘The indestructible’ is hardly a neat 
expression for the ‘original’, or ‘mother’. 

Justi to ah%, whose indication is followed by Bartholomae; see the 
P. W. ali = ‘cow. We might say that this finds its best explanation in 
the Zend azi? What has the the sacred ‘Cow’ to do with the demon ahit? 
The Zend word ought to be cited in the Sansk. dictionaries. Others might 
suppose ji, jinv = ‘to make alive’ present, plus the prefix; cp. the 
4% Sansk. jy@ = ‘the earth’, and ‘mother’; azi = aji = ‘the mother’, 
initial »» in Pahl. representing @, or @, aeydo = dzydo(?). Dvaidé has been 
most sagaciously rendered by Roth as a first dual (°vaid? = °vahi, as 
omaidht = °mahi) dvaid? = duvaidi (which is very possible), as from the 
root du: ‘We two pressed Mazda with questions’. This certainly looks 
smoother than when dvaid? is regarded as a noun, and the suggestion is of 
great value; but du is used in the Avesta elsewhere exclusively of evil beings. 


. 


422 


The rendering zak? pavan giimdnik points to an adverbial instr. dvd + di 

= ‘in double-sight’, ‘in doubt’ (cp. Indian dadht (?) = ‘having evil view’, and 
- ddhi = ‘longing’, also dvaydé = ‘the state of being double-tongued’), 

See the entire connection dealing, as it does, with questions; see v. 2 
answered in v. 3; see also the doubt in v. 3 noid(t) viduyé(é) (vidvé). 

The verb, in this case, would be the frinemnd carried down, as often. 
Erezh(e)jyot is not difficult of explanation. It is, according to the in- 
dication of the Pahl. trlr. followed, I believe, by nearly all but Haug, to 
be brought into its original shape as erezh(eyjivé, or erezh(e)jivé. Nothing 
is commoner than for the constituent parts of the letters y 99 and v (Eng- 


lish w) >» to become confused in the venerable MSS., and also for some 
one or other of the pen-strokes to fall out; sbyyse became shave in the 


course of frequent transcriptions (cp. jydtdm for jivittum). I would recall — 
the fact already mentioned, that, in K.4, one of the most important MSS., no 
distinction is made even between the signs representing such differing 
letters as long @ and lone 4%. Erezhjivé(é), or Erezhjivé(e) = riju + *770e, 
is a dat. sg. masc. noun from the root jw, or jiv. 

It has three syllables ere = ri, and e before the j is superfluous. 
Frajyditis to jy@ = ‘to overwhelm’, the Aryan j again not changing to 2, 
so indicated by the Pahl. trlr., followed by almost all, except Haug, whose 
suggestion is interesting, but rather too advanced, and alien from the tone 
of the Gathas: ‘Sowie die das Rechte Liebenden, und die Vermégenden, vom 
Weiterleben unter den Liignern befreit werden’ (2). One writer cites the 
Pahl. as rendering vdo by avd valman. 

A question arises as to what word in the Pahl. trlr. translates ahva(° dao). 
It has been supposed that ¢@khshdkthd venders it (of course freely), But I 
greatly doubt that opinion. Tikhshakihd, like taband, may properly express 
Jré = fra (see below). Or it may, like tébdénéd so often elsewhere, have 
reference to zastdiS, and be either gloss, or emphatic iteration of the idea 
in dastih (sic). Is ahva(°do) translated at all? If not, we may have a most 
significant confirmation of Roth’s view. Ahvd (or ahvd) may not have been 
translated separately because its force was expressed in Sranémam. Other- 
wise where was the translator’s first person taken from? The trlr. may 
have seen ahvd - - frénemné = ‘we two are praying’; and freely rendered 
Srandmam = ‘I am praying’ or ‘worshipping’. Or was mé(é) a sufficient ex- 
pression of the first person to him, as it may be also to us? 

Fri was no unknown root to the Pahl. trlr.; see fr(dyd, fr(d)yo, and 
Jr(ydi rendered by dést®, we therefore conclude, as it is only possible to 
conclude, that the trlr. had some such reading as frénemnd (K.*) in his 


5 ee. a or eee SN ee 2 Po a. 
ee ° ee eee he ac 7 ay 


423 


MSS. before him. Pavan gimédnik is most valuable, hampérsén? intelligently 
free (possibly ferasdbyd was divided ferasd. + ---). The gloss ‘more than 
the A.’ was probably occasioned by the false Pie of frinemnd. 

The other glosses are all intelligent. Ner. slightly modifies frandmam 
by prabravimi. He refers azydo to az = ‘to drive’, as describing a cow of 
three years, and fit for use. Vind, like bard, gives emphasis to the sepa- 
ration of the wicked. 

The Persian text reads fravdémam, but this is merely accidental. 

6. I am very far indeed from vehemently repudiating the Pahl. trans- 
lation for vafas, vishipishnd. (It may be mentioned in passing that one 
writer is a little too hasty in casting a slur upon this rendering. He thinks 
that the Pahl. trlr. read vashdpishno, the corrupt Pazand form, and, as he 
supposes vashiipishné to resemble vafis, he would have us indulge in merri- 
ment at the expense of the trlr. for copying the form of the word; but it 
is very doubtful indeed whether the trir. was aware of any such lettering 
as vashtipishnd. If he transliterated at all, he may well have understood 
the syllable 27, which is of prime importance to the word.) ‘Ruin’, as the 
object under discussion in the entire chapter, is by far the better meaning 
for vafas, not so however in Y. 48, 9 where it is also possible, but not so 
probable. If I were to follow the example of recent writers in other cases, 
I should suggest two totally different words for the two places. It is well 
possible that the Pahl. trlr. is right in this place, and wrong in the other. 
Opinions drifted from ne document to another, and translations were some- 
times mechanically repeated. 

I therefore compare the Vedic vdpus in the sense of ‘inspired truth’, 
root vd, vi, u (2) = ‘to weave’; cp. ufydn?; but I add an emphatic alternative’ 
in the sense of the Pahl. ca not discussing an etymology, except.to recall 
the fact that vap = ‘to cast’ might well convey the idea of ‘ overthrow’ or 
‘scattering’ in an evil sense, the meaning ‘sow’ being secondary. 

Vydnayd seems awkward; its meaning is however well indicated by 
the Pahl. followed by Roth and others. I should explain the etymology as 
vi + ad + nayd from nt = ‘to lead’; cp. for form, and for meaning, vinayd 
= ‘dividing’. The word is an instr. = ‘with discrimination’. 

The Pahl trlr. does not render vyd@nayd in Y. 44, 7 as amat vabdanéd 
= ,wenn er tut (!). The exclamation point is not mine. There is no such 
mond as vabdénéd in the place; but one is not surprised at such mistakes, 
as the Pahlavi alphabet requires close study. Asiatic scholars should be on 
their guard against Haug’s rendering for aévd - ahti-vistd (2), wnam ~ vitam- 
possidens. 

He renders ratu§ dominus here, and ratio in v. 2. The word is con- 


424 ; 


crete in both cases. Ahi as a nom. mase, is quite important; cp. also 
daé(é)td as possibly in the same form. I am not aware of any exact Indian 
analogy. 

The Pahl. trlr. rendered what now stands as @ in eévaochad(t), as if it 
were separated and more extended, by pavan piimman. 

As he treats @.¢. d (?), @.¢. dnd, and @.e. donhd in the same way, it is 
only reasonable to suppose that he had donhd, or some other word meaning 
‘mouth’, in every case before him, or else that he so corrected those 
meaningless (?) fragments. See just above for a justification of vishtipishno 
as a rendering for vafds. 

The question of the woes of the kine is never lost sight of. I think 
that ‘possess a Lord’ in view of Y. 29, 8 is rather better than ‘consider a 
lord (as an authority)’, although the latter is more idiomatic as Pahlavi. 

Ner. perhaps meant ‘the clearing up of the ruin’. He curiously renders 
ahtikih vindishno by svdmibhrishtasya (sic). It is hard to say whether he 
meant ‘the fallen from the lord’, seeing vindsishnd () for vindishno, or nistd 
(sic) for vsté. Or could he have had in his mind’s eye bhrijj (!) in the 
sense of ‘prepare’, ‘provide’? As the Pahl. is intelligently free as to the 
application of tatashé and thwd, so the nirmitavan of Ner. seems to show 
that he did not fail to recognize the perfect 

7. The ‘mathra of fatness’ (hardly ‘of invocation’) was the holy reve- 
lation, which (indirectly indicated in the vohd vastryad Y. 29, 1) protected 
and prospered husbandry, supplied material for the offering, food for the 
cattle, and for the consumers (cp. Y. 28, 10 barethya - + + sravdo). Hvé 
urushaé(éjibyd = hvo(a)rushae(éibyd, a reading long since discovered by 
Darmesteter from the Pahl. trlr, is attributed by one writer to another who 
received it at third hand. 

Eed, or (é €. d. vd) (sic) are parts of the same shattered word, or words, 
which we have in Y. 32, 16, and in Y. 47, 2, but in a still more corrupt 
condition; and they are invariably restored by the Pahl. trir. to a consistent 
form; that is, they are translated pimman, 

One writer is actually not aware that an attempt is here made by the 
Pahl. trlr. to render the text; and in fact the mechanical order of the words 
is inverted. Some, following authority, read éedvd = avd = dvitm. This is 
a brilliant suggestion, but hardly tenable. Haug read éedvd as ydvd (?) = 
tempore (?). 

The case is simply this. Ahura declares that he appoints Zarathustra 
(thwa) as the needed Ratu, who was to declare the provision for salvation, 
the voht vdstryd, the barethyd vaintyd sravdo Y. 28, 10, the ereshvd ukhdha 
Y. 28, 6, the mathré (rdddo) of Y, 28, 7, the mdthrem deditoi§ Y. 29,70 


425 


the sdsndo (gishatd) for which hudemém -- vakh(e)dhrahyd was needed, Y. 29, 
8, etc. In harmony with this we have in Y. 31, 3, (hizvd) thwahyad donhd = 
pavan pimman followed by all (inadvertently by some). In Y. 32, 16 we 
have Zed né@ restored to its form donhd by the pémman of the Pahl. trlr.; so 
again in Y. 47,2, we have de@ nit: Hizvd ukhdhdis vanhéus zed nit (donhd; 
but see below) mananhéd, till finally (Y. 29,7 may have been composed later 
than other sections) we may have the seemingly senseless ée@ vd recon- 
structed once more, while, to show the exceeding great probability that the 
trlr. emends correctly, see the remains of the old error (?) still adhering 
to donhdé fully written in Y. 28, 11 mainye@us hachéd thwd éedonhé (sic) fol- 
lowing fré ma sishd -- vaochanhe(é). In Y.29, 6 we have the same conjecture 
apparently erroneously made which had been correctly made elsewhere 
several times; or else the trlr. reproduces, as often, an ancient Zend text 
differing from that which stands copied beside his own. As the trlr. had so 
often hit upon the truth, I think he correctly reconstructs éed@ vd (?) into 
donhd@, or some lost word meaning ‘mouth’ here. 

But this last case leads me to inquire whether he may not, as to some 
of the cases, put us on the track of a new stem. H(e)d, occurring four or 
five times, might possibly be a corrupt expression for éndé here, = instr. of 
&e)na = dnd = ‘mouth’. The letter f elsewhere, more than once, repre- 


sents nasalized long @ (a). Compare 3Ee REO” fue = ameshé spenté 
for ameshéng spenténg = ameshdn(s) spentdan(s); f was sometimes written, 
or miswritten, for the two letters }¢ blended into one by ancient custom 


(cp. ¢ for im). * Surely this lies closer than the explanation of ¢¢ = yy = ¥- 


If this conjecture is correct, (it is of course given with reserve) v@ would 
be exceedingly well in place as meaning ‘indeed’ here (cp. Sansk. v@). We 
should then regard the de)d. nd (Y. 82,16 and Y. 47, 2) as equalling 
énd n@, and not needing full reconstruction, while a(e)donhd would, on the 
contrary, show the later creeping-in of the form énd, and its blending with 
the text. At all events every fact shows that the Pahl. trlr. indicates the 
reconstruction of some word meaning ‘mouth’ in each of these cases where 
donhad does not clearly stand; and all commentators suggest emendations. 
The Pahl. read as an ordinary text would be rendered: ‘He bestows bounty 
on the worker’; but val before kardar may represent the verbal prefix ‘the 
worker to’, ‘the completing artificer’. Maretaé(é)ibyd may have been ren- 
dered with an eye to an etymology, ‘mar’ being seen as = smar, and the 


allusion to ‘reciting priests’ is not inapt. 
54 


ae 


426 


The glosses are harmless but useless. Notice wkdgayatt = vakhshinéd ; 
go also elsewhere forms of vakhsh are rendered by those of kde. Spiegel 
boldly renders Ner. 4: ‘Ormazd vermehr?. I confess I am at a loss how to 
render either kag or kag as ‘increase’; but I am nevertheless strongly 
inclined to think that Prof. v. Spiegel is correct here. An author should be 
rendered according to his context, and the meanings ‘make appear’ and 
‘produce’ come together in the word paiddyish = ‘production’. Ner. follows 
the Gathd more closely than he does the Pahl., although he is influenced 
by both. 

8. That this strophe, or verse, is in immediate answer to the question 
in v, 7 needs not to be stated. Ahura igs the speaker in verse 6, with 
which this v. 8 has the closest relationship. This requires Mazddo as the 
proper reading in 6, and likewise makes it desirable to take that gen. in 
the sense of the dat.; (see the dat. in the sense of the gen. in Y. 80, 1, 
and elsewhere in the Avesta, as well as in the Brahmanas); or else, vice 
versa, it shows that Ashdichd stands in this sense of the gen. That Mazda, 
occurring at every point as the name of the Deity, should here be used as 
an ordinary acc. pl. = cognitiones, Spriiche (Haug), or an instr., and indeed 
in the sense of ‘from memory’, I do not regard as probable. (The rendering 
‘from memory’ had long circulated.) The composer’s wording is obscure 
enough, but it is not probable that he should positively have intended to mislead 
his hearers in the Gathas. In the later Avesta we may have a play upon 
words. If the instr. is read at all, the only sense resulting could be 
‘with the help of me, Mazda’, or ‘in accompaniment with me’ (?), and, ‘as 
my agent’, (‘I myself, as the source of revelation, really declaring the doc- 
trines’), but the name of God would not naturally stand in the instrumental. 

As to the names Zarathustra Spitama, the last was a family name; 
the etymology is obscure. I should be inclined to refer it to the root of 
spayathrahya; (spt = ¢vi). The form seems a superlative, the meaning the 
‘most august’. Zarathustra has only its last member clear, wstra = ‘a 
camel’; agpa = ‘horse’, and wstra, were common component parts of names. 
Zarath might mean ‘glowing’ and refer to a light colour;’ ‘yellow-camels’ 
might be the sense, as Frashaostra meant ‘fleet-camels’(?). The form might 
be the weak participial stem of 2ar = hri (cp. haritdcva), zarath = zarat, 
th = ¢ (irregularly), An erroneous opinion was, that Zarathustra = zar = 
eairt = ‘golden’ and tusht (?) = Tistrya = ‘the star Tishtar’, and so ‘golden- 
star’. Then Haug’s views were eccentric, zar = jar ‘sing. and ustra = 
uttara = weiter, and so ‘excellent-singer’. His later view is hardly better, 


jarat = ‘old’, and ustra = ‘superior’. A man’s name should not be ex-— 


plained from his distinctions, or his history, in cases where it bears a strong — 


427 


likeness to those of his kinsman. Haug capped the climax of absurdity 
when he found the name of Zarathustra in the Rig-Veda. He finds him 
described R. V. VII, 37, 7 as ‘den die Leute von seinem Eigenthum vertrieben 
haben’; so in R. V. X, 85, 36 he reads Jaradashtir, Zarathustra. The word 
means ‘old man’, ‘age’, and is so accepted. The name Z. after having been ren- 
dered distinguished by its great bearer, acquired sanctity, and was later 
applied to a class, of chiefs, or Dasturs. 

The above remarks are made in no hostile sense against the energetic 
Haug, but as a caution to students in Bombay, where he was well known. 
It is better to regard charekerethrd as equalling ‘counsels’ rather than 
‘deeds’. The root of krdtw may be accepted for it. Hudemém seems figur- 
atively used as ‘position’, ‘standing’, ‘good footing’ in the community (cp. 
Sk. dama + su). It contains some of the elements of hushiti; cp. sukshema 
= ‘peaceful times’. Haug referred the word to su + dhmé = das Be- 
geisterung weckende Redefeuer (2). Others reading hudémim (for hu + 
ddmim) render: ‘having good wisdom’, ‘clever’. 

The emendation humendaidydi (cp. L.2°) has been very cleverly suggested: 
‘er will aus seiner Hrinnerung (mazda) vortragen, was ihm ‘im Geddchtniss ge- 
blieben’ von unserer Rede’. Dydi might be 1st sg. pres. mid. of a d@ = 
Indian dé (dydti), cp. niravaddyain the sense ‘giving a share’: ‘Therefore I 
will endow him with the high station of a prophet’. But it is hard to 
shake off the impression that we have here the remains of a daidydi, infin. 
for imper. shortened to suit the metre: ‘therefore J am to give him-- -’. 
(vakh(e)dhrahyd has three syllables). It is also not impossible that dydz 
may be a shortened daydi from dé = dhi; cp. nidhayad(t) etc. Another 
compares d@ = ‘to bind’, which is hardly used in the needed sense. 
My text of the Pahlavi, I trust, needs no defence. The Parsi-persian gives 
the proper version with i; cp. méi. I read vindid as indicated by the Pahl. 
text of the Parsi-persian which is vindid, or vindéd. (Zak aé ++ = ‘he, this one’). 
The Old Pahlavi-Pazand. glossary reports vanditu (sic for vindido) as a past 
participle, and, if it be such, of course i vindidd may mean ‘I obtained’; 
see the Gathd. The word chdraké was obviously chosen on account of its 
resemblance to the first syllable of charekerethrd; but it is not far out of 
the way, and may possibly be. of identical origin with that syllable. The 
trlr. refers hudemém to déma = ‘abode’. The glosses are harmless. Ner. 
also read li with the Per., but he errs, as I think my distinguished. pre- 
decessor Haug also did, inreading vindid as a 3" person sing. rather than as 
a first pers. 9. Khshinmén érddem, the reading before some earlier Pahl. trlr., 
would give: ‘I who /ament’ (the verb was understood as being a repetition 
of raostd), ‘I who, being of miserable mind (shan + man), lament the 


? 


428 


will-less (sic) and illiberal one, or, his ardd being understood to show merely 
a text once read, érddem (one MS. has @), we should be perfectly free, while 
following his indication, to render ‘the inefficient’ (to rddh) one. His ren- 
dering ‘of sorrowful mind’ may be of the last importance; see below. As 
to érddem, it should not be forgotten that the Gathas are excessively ellip- 
tical, and érddem (cp. rédhemcha in Y. 9, 23) may be, after all, a noun in 
agreement with anaé(é)shem, and governed by the force of raostd, as in a 


form of rud understood. The extravagant and ill-prepared Polemik, which — 


has so long prevailed against the indications of the ancient Asiatic commen- 
tators, induces us to pause before rejecting their least probable suggestions. 
But the reading éradem followed by some earlier trlr. has, as so often, great 
value aside from his translation of it. It may well be said that the Pahl. 
trlr. has his chief importance as indicating the texts which were before him, 
and totally apart from the exact views which he took of them. 

His perhaps erroneous rendering here raises the interesting question 
whether we have not the augment before us (cp. évaochad(t)); ‘1, who 
broken-hearted, have obtained for myself the will-less (sic) one, the voice-- - 
I, who indeed (mé = smd), or I, for myself (dé adverbially -used) -- -’. But 
khshanmainé(é) as dative also suits; ‘for myself, the one of miserable mind’; 
see below on the Pahl. I have reported the other excellent rendering ‘for 
the wounding’ = ‘wounded’ with change of accent (cp. for general analogy 


hénmané = ‘with a blow’). .It is admirably appropriate, but seems now 


neglected. De Harlez and others have thought khshnd present. 

Some able writers, following Spiegel’s hint, prefer kisham as the related 
word, and eagerly see an infin. here; m can become m before m, as in 
dganmé from gam. Accordingly we have such a rendering as the following : 
‘If I against my will (anaé(é)shem, adverbially (?)) am to carry out to 
its satisfying (?) the word of - - -’. Others, following the hint, ‘for my 
satisfying (?) shall I receive the - - word of «++. The above suggestion 
seems to demand an interrogative. Haug rendered khshanmeéné etc. guorwm- 
largitio-optatur as a reduplicated form of han = san (?), rddem = fect (well 
recognizing a verbal form); tshd-khshathrem = opum-possessionem. Anaé(é)- 
shem is in clear antithesis with aé(¢)shd-khshathrem*: ‘I have obtained one 
unable to effect his wish, whereas I wish one who has power to bring his 
desires to effect’. See the remarks on aé(é)shem, p.401.(*Or khshathrim = ° iyem). 

Pahl. That ekhvdstdr rai 7 atdbaéné means ‘on account of the non-suppliant, the 
powerless’ is proved by pavan tabdand khvahishnih in line c, (see also Ner.’s 
gloss). Spiegel had only ménishn before him, hence he was obliged to ren- 
der the Pahl. as he did. Ashdyedd minishnih (so DJ. and the Pers. MS.) 
translates khshanmeén(é) (kshan + man), a far from improbable hint. But 


A29 


the trlr. may have seen khshd(n)°, in an earlier MS, in the Pahl. character, 
and kA in that character is represented by », which also represents a. He 


may therefore have read ash@, and thought of a + shd, regarding the n 
of ashin as accidental and superfluous Sandhi before m, the m also having 
been supposed to influence the preceding @, as it does in yam and the 
fem. acc. of the a stem everywhere, as internal Sandhi. Ashdinmén may 
have equalled to him a + shad + man = ‘of sorrowful mind’ (‘broken- 
hearted’). It might be supposed that he read ashdnmainé(é) (see J?) = 
‘to me myself the broken-hearted one’, but his MS. read @, and as attached 
to rddem = érddem = ardd. 1 gravely doubt whether his hint ought not — 
to be followed as the only admissible one; it is excessively apt, and signi- 
ficant. Khshdnman éradem = ‘1 sorrowful have obtained’; or khshan(u)maineg 
‘I have established for the broken-hearted’ would be his rendering emended 
(see above); and the number of instances in which his indications give the 
most critical solution is immense. As to kadd, note that the usual curious 
translation of the syllable dé does not occur close beside chigin, it is 
removed somewhat by intervening words, and is followed, as in Y. 29, 2, 
by aité which may have been meant to express ‘existence’. See the remarks 
on the Pahl. verse 2. As to whether ati equals ‘is’, or (with dahishnd) 
‘dispensation-existence’, that is ‘the duration of the dispensation’, or not, 
one thing is certain, and it should be carefully noted, and that is, that the 
idea of duratiov is most positively intended here. See it expressed in the 
gloss: ‘Is that time ever coming?’ 

As ordinary Pahlavi, I read formerly: ‘It is the unprayerful man on 
account of whom I am powerless. Unwished-for is the thinking with illiberal 
giving (?) etc. - - +. (c) How is that giving always(?) etc’. The glosses 
are erroneous, but harmless. Ner. did not read am, and therefore of course 
does not refer atébdnd to it. 

He first considered ashdyedd méinishnth = andnandamand = ashin (? to 
sha (cp. chan(?) = ‘rejoice’), the @ being regarded as possessing a nasalization 
of Sandhi; and then in his gloss, he renders what he regarded also as gloss, 
that is, atéband. . 

10. That husheiti§ should be read simply because the majority of 
MSS. so read, while others produce hushitis, is an astounding departure by 
some able writers from their recent practice, which was to go in the face, 
not only of the majority of MSS., but of all MSS., and that, at every step. 
Aé(é)ibyé = ‘to these’ (tribesmen represented by the herds). Y@ is nom. pl. ntr. 
referring to aogd and khshathremchd@. Or it may be instr. sg. connecting avad(t) 
with ddd(#); ‘such a ruling that (yéna) it may bestow well-ordered domicil- 
iary-life and happiness’, Aogd is regarded by some as equivalent to jd, 


mm 


430 


otherwise it should be referred to the root of dkas, uch, uchyati. The Pahl., 
aside from the gloss, might be read in c: ‘I of that, O A., of it from, or of 
Thee, I think the first possession’; so, literally. 

11. Mashdé; nom. pl. utr. (or masc. (?); ep. perhaps jimd (?) Y. 29. 3) 
in agreement with the three neuters Ashem, Vohuchéd Mano, and khshathrem. 
One scholar sees in it mashd = ‘O ye men (?)’. Another emends (md) (?). 
amashé = ‘O ye immortals (?)’ (Haug’s suggestion). The name Ameshd 
Sperta belongs to the later Avesta, we have only the beings, or personi- 
fied attributes, as yet, in the Gathas. Then again md@mashd, so reading, 
might be a 1* sg. conj. (so Haug, as to form only) of the redup. root of 
makshi, maksh (2?) = mash, as taksh = tash; but a first person, although a 
striking interruption, seems too advanced. Consider also mém (mdm) ashd, 
mam as governed by paiti-zdnatd, but see below. 

Frakhshnené(é), root khshnd = jnd (so Haug rendering sapientia, and 
zum Erkennen). HRenderings are: ‘Sprechet mich also nur, 0 Mazda, einem 
~Versorger zu, 2u grossem Lohne (2); ‘nehmt thr mich auf, 0 M., in die grosze 

Wee bundesgenossenschaft (2). Better: ‘Assign to us your aid’ (see 
below). The Pahl.’s kabed is very general, pointing only to the frd°; but it 
recalls forms of priksh, prakshd for instance; and this explains admirably 
Srakhshné(é), frakhshni in the sense ‘to satisfy us’, ‘in satisfying’; ep. Yt. 19, 48 
Srakhshni ustano-chinahya = ‘in the satisfying of his love of life’, That passage 
has been otherwise inadequately, I think, but still cleverly, explained by an 
able scholar as ‘caring (frakhsni = * prajnt) for the saving (?) of his life’. 
First, I do not think that chinahya means ‘of saving’, and secondly, the 
gen. after * prajn? = ‘caring’ would not suit so well as the dat. ‘To satisfy 
his love for life’, or, ‘in the fulness of his love for life’ is better. Moreover 
in Y. 44, 7 the MSS. show frasné(e)ni, and frakhsnini beside frakhshné(é). 
Is it possible that the reading frdkhshnené(é), and frdkhshnenem (one MS. 
at Y. 43, 14 has frdkhsnené(e)) should give place to frdkhshné n@? One 
very ancient MS. has °né at Y. 48, 12, frdkhshnenem has two variations and _ 
we have only Y.43, 12, 14 and Y.29, 11 to contend with. This would give 
us ‘to satisfy us’, while the short a of one MS. enables us to read frakhshné(é) 
mé. Otherwise we are confined to the unheard-of suffix nena, if priksh 
were compared; yet the meaning ‘to satisfy’, or ‘in the fulness’ is well 
adapted everywhere. Possibly frakhshné(é) |° ni], and frakhshnené [° nem] 
have different roots (?). 

If however khshnd is the root in both, I would not render; ‘assign me 
to a guardian’, but ‘assign to us a helper (avaré with change of accent) for 
our guiding’, dat. infin. in ané; cp. dhiirvane. Or, with frdkhshnenem in 
view, it might be loc. ‘in guardian wisdom’ (cp. prajndna). 


aa 


431 


Ehma, as a 1% pl. pret. of a (Roth), leads us to the further question, 
‘can it be conjunctively taken, not as equalling @sma, but an unaugmented 
form, and so the improper conj.?’: ‘May we be partakers’ (rdtois as par- 
titive gen.). Still the long @ would more naturally equal 4. Looking at 
all sides of the subject here, 2hmd@ might be taken as the pronoun (but see 
below). Spiegel takes it with rdéd/s, as a compositum, which is interesting; 
‘of your gift for us’. Hhmd as instrumental (cp. the dative ahmd:) might 
be a quasi adverbial expression ‘the liberality - - - with reference to us’. 
Or we may read eimai = ‘for us’. Nd nado may be a misreading for niind 
= nindm, am and an often contracting into d. Or reading n@ ndo, we 
may recall ahmdi né in Y. 30, 2, ‘now to us for this (great cause)’, mazdi 
magdi from line 8. 

The Pahl. trlr. might be brought nearer the Gatha, but for serious 
students this is not always continuously necessary. The termination of kudd 
is rendered as if the word had stood divided ka@. dé. in the MSS. before the 
trlr., but dahishn may not have been originally intended to affect the general 
bearing of the translation (see above on v. 9 where it does not interfere 
with the expression of ‘duration’). The final syllable of y#zhem was possibly 
treated in the same way by the transcriber of DJ.’s MS., although that 
is not certain, or indeed probable; for am may be explained by the occur- 
rence of avd li in a. Probably having avaré before him as a. varé, the trir. 
regarded the word as a form from var, rendering kdmak. He elsewhere 
shows no difficulty in récognizing ar as equivalent to as in terminations, 
and avah was of course first explained to us by him, or rather by them, 
the trlrs. as having its accepted meaning, ‘aid’. Notwithstanding such blem- 
ishes, which have however (so far as they have been observed) unfor- 
tunately given great scandal to some readers, the trl. is full of valuable 
suggestion, having given us for the most part our first conceptions as to the 
meanings present. We might read 6: ‘Ye are rewarding: - - they shall 
bring about my reward’; but the imper. is of course better; see °zdnata. 


Y, XXX. 


See for summary and additional notes S. B. E. XXXI. pp. 25 — 35; 
changes in opinion arrived at since its publication are not always noticed here. 

1. Mazdéthd. A mad is the root in maz, mad + dathd a compositum. 
That in vimddhaydonté(e) etc. might also be brought into connection, as it 
is not a critical procedure to require exact correspondence between the mean- 
ings of related words. In Sanskrit we have what may well be a degene- 
rated form of the same root in medhd; cp. nédishtha = nazdista, Whether 


a 


432 


the Sansk. mad, mand may be also connected should not be considered an 
improbable question on account of the particular meanings prominent in 
mad. The once-suggested change of text (without MSS.) to mdazdathd is 
no longer called for. As to the 2 for d, that is phonetic; d before d be- 
comes z. Another writer prefers a stem mazdd + tha. 

I have been somewhat tempted to change my former opinion, rendering 
hyad(t)chid(t) vidushé(é) as referring to the attending worshipper, but the 
persons in the dat. (for gen.) are all superhuman. Others, following Spiegel, 
refer the word to the human subject; ‘wenigstens (hyatchit) fiir den Ver- 
sténdigen’. Another reports ‘was zu merken ist von dem, der es einmal ver- 
nommen’. Another brings y@ and hyad(¢)chid(¢) into relation as in yé- - - 
kaschid(t) in Y. 49, 5, rendering ‘alles’. JI can find no better connection 
for hyad(t)chid(t) than as the object of vidushé(é) = ‘to the knower of 
whatever (everything)’; recall véidvdo elsewhere often applied to Ahura as 
well as to the ‘saint’. 

If the datives need any defence, compare the use of dat. for gen. in 
the Brahmanas. 

Humdadzdréd. One able scholar explains as a voc. pl. from the stem 
mazdar, mazdr after the a declension like vazhdréng Y. 46, 4. Another 
prefers mazd + ra. 

We should naturally divide (in view of the sense which is hardly that 
of a voc. addressed to the worshippers at one end of a strophe in the be- 
ginning of which the impulse to exclamatory appeal had been already relieved) 
hu + mand + tra, the ¢ sonant after the d, and the d later turned by 
the common usage to the sibilant. Whether any vital objection can lie 
against this I can hardly believe, as the expression is evidently one more 
designation of the things promised to be announced. The word means ‘the 
beneficially inspiring truths’, or something kindred (Haug valde- felicia (?)). 

Some read ashayaé(é)ché@ in line c = ‘of Ashi’, better ‘of the blessed 
reward’. This is a very valuable, and perhaps the correct’, suggestion of 
Roth. I had taken yé(e)ché as = yichdni = ‘I will pray for’ (with Haug 
and Hiibschmann). But, as ‘I will pray for’ is a new element in the strophe, 
we might fall back on the dual nt. yaé(é)chd ya as = yécha yéna, rendering 
‘the joy-bringing admonitions which are inspired by Asha (Sanctity), and 
those two doctrines which are those whereby (yé = yéna) « - -. Cp. the two 
spirits announced in vy. 3. 

Some scholars would not hesitate to take ashé as the acc. pl. neut. 
Can it be an irreg. dual neut.? ‘the two holy verities, which two - - -’? 
Cp. the» frequent intrusions of irreg. nom. Ved. forms into grammatical 
positions otherwise foreign to them. 





438 


Notice a gradation from the external to the internal, first the staotd; 
then the yé(e)snyd, then humazdrd, and ashé yaé(é)chda (if referring to the 
two elements of doctrine; otherwise ashayaé(é)chd = ‘of the beatitude’). 

As to urvdzd, one writer suggests a nom. sg. fem.; ‘and the rapture 
which one sees with the heavenly luminaries’. Another refers it to Ind. 
°valha, valhitam, rendering ‘enigmatical’. Another regards the meaning as 
‘heights’, ‘the heights glisten with light’. Haug, ortus. (Except as noted, 
Haug follows the indications of Ner., properly only as to the roots present.) 
Urvdza is of course the usual word = ordzé, to varh (barh), or vraj. As to the 
interesting suggestion ‘secret, enigmatical’, I think it is foreign to the con- 
nection. The doctrine of dualism gradually grew; and had long been familiar 
before it was made the subject of poetical composition. 

Pahl. The student is again warned against any attempt to construct 
a pleasing literary translation of the Pahl. Such a treatment will lead to 

a grossabuse. The translation only exists as an approximate reproduction of 
its original. As an offset to any undue depreciation of it, read it as it 
might be rendered without the glosses: ‘Thus these two things are to be 
spoken’ (free for ‘I will speak’); they are your prayers (that is, ‘ye come 
seeking’. Perhaps khvahishnd has here literally the force ‘of the present 
part.; cp. debrinishné in Y. 28, 6) which Afharmazd gave (probably not follow- 
ing the Zend text now written beside it), and what also is for the intelligent 
(dkds should of course be rendered as in an oblique case according to 
vidushé(é) and the izdfat; or read with DJ.’s text, ‘which the intelligent 
one also gives’), and what is the praise of Afharmazd, and the Yasna of 
the Good Mind. And I will declare him who is a thinker of good thoughts 

- etc.’ (The force of gédishn should be felt like that of vakhshyd 
throughout). 

Many a modern is equally rough and careless; and it is surely not 
scholarly to deny to the ancient scholar hampered with every disadvantage 
the same liberties which are taken by ourselves, and sometimes with little 
semblance of good reason. : 

Rendered entirely aside from its original, I should read only: ‘He 
who (om. ?) is intelligent [by him priestly studies are to be made], (4) whose 
are the praises of A.- - -’. (c) ‘He who is - - - ete.’ 

Whether Ner. meant stotrd (= °dni) and swmantd is a question; sumatd 
might be meant for an ancient pl. = °dné. Between sadéchdritaram (sic), and 
saddchdrataram J.4, we must choose the latter, as neither °chdritaram nor 
°charitaram are applicable; the verbal noun was not intended. 

2. Avaé(éynatd needs correction to dvaé(é)nata; but initial @ in Zend 


shows strong traces of its Pahl. character as = @ or @. 
55 


a 





434 


As ‘differing renderings, consider; ‘Prove ye. with clear (séchd) mind 
before (?) each, man by man, decides as to the two beliefs’ (?); again: 
‘Look with gaze (séchd) and mind on the decrees’ (?); again: ‘Conceive 
in your heart (?) what is clear’ (séchd acc. pl. neut.) I take @ with the 
gen. aS = apud, (so, often), vichithahyd is gen. inf. from chi., so Spiegel, 
followed by Bartholomae and others. I do not think that we need to in- 
crease the difficulty as to varendo by regarding it as a dual gen. with the 
gen. vichithahyd immediately relating to it. Such a heaping-up of genitives 
is not probable, particularly when naré is also read (without MSS.) as gen. 

Vi + chit govern the acc. in the Rig-Veda in the sense of ‘know’. 

Varendo is an acc. pl. neut. from varenah [°nanh]; cp. the reading 
varenanham Yt. 24, 37. Line & falls in naturally, and continues the ad- 
dress in line a, dvaé(é)natd might be regarded as understood. Poetical 
diction is of its nature broken: ‘See the flames - - -; see them in view of 
the decision to be made as to the beliefs - - -’. 

It seems to me not at all necessary to link narém, as object, with 
the far-off daodanté, although this would be admissible, as baodanté may 
mean ‘render attentive’. The sense is not always completed with each line in 
the Rik and the Avesta, but it is the more frequent use. 

‘Narém narem are purely adverbial in the familiar form. As the accus. 
forms seem so striking, some would even suggest an emendation, naré = 
narod. So many genitives strung together would be suspicious, but not im- 
possible; so one writer reads, and renders ‘before the deciding of each 
man’. An imper. of the verb ai = ‘to be’ is understood in line c, and 
the recognition of such forms understood is the secret of a sound pes 
of the Gathas, as of all other poetical matter. 

Some scholars would render: ‘Apprehend the most important truth 
with the ears; look with sight and sense on the conclusions of the decision, 
man for man, each for his person, to have yourselves taught without great 
trouble ((?) = pard mazé ydonhé), fixing your attention upon me’. 

Some would omit né@, and one would read daodantéi without MSS. Né 
certainly seems to disturb the metre; yet synthesis between ydonhd and 
ahmdt may throw some light on the difficulty, and one superfluous syllable 
is not always fatal. 


Haug, while, as usual, affording many valuable suggestions in his com- q 


mentary, yet, as too often, decides for a rendering which is truly remark- 


able for its oddity. Pard mazé ydonhéd equals, with him, antiquitus magni! — 
qui = (freely) ‘Ihr Gewaltigen von Alters her’. Haug referred saedydi to 
gad = ‘zufallen, sich schicken, tibereinstimmen, ad-consentiendum’. Another — 
renders, ‘mégen uns zu Theil werden’. Another to cad ‘to be helpful’. It 





435 


seems to be a heresy to refer any 2 to a sibilant, especially before a d, 
where it generally equals d. Nevertheless it is possible for a z before a 
sonant to replace an / (s), and I think that the root here is simply sah 
= gas, cans. ‘Be awake to this (our) declaring’. We should regard it as 
more natural to take ‘declaring’ not as ‘our declaring’, but as ‘declare to 
us’. The context however forbids. Sazdydi might be infin. for imper. ‘I 
will declare to this one; that is, to each man’; but the separation of dao- 
danté, although introducing an interesting abruptness, seems rather extreme; 
buodanté (henti) seem to apply somewhat directly to sazdydi, qualified 
by line 6. The Pahl. inverts the order of sraotd and géushdis. I have 
little doubt that nydkhshishn(th) has infin.-imper. force. Even as fut. pass. 
part. an element of imperative injunction inheres in forms with ishn: ‘There 
is to be a listening’ = ‘listen’; so analogously elsewhere. Is kariténd the 
shadow of an alternative for sraotd?, the trlr., as so often, understanding 
‘recite’ by the form of sr#, sraotd (comp. sridand)?; or does he freely 
explain ‘°dis’ by it?; cp. d$ (sic) elsewhere rendered by pavan nikézishnd. 
The word vakhshinishnih is probably an alternative translation for vahistd, 
which, if it stood in the Pahl. character, might have been read as a form 
of vakhsh; vahisht stands in Zend characters. 

Avindpdék (not avindpdak which disturbs the sense) gave us our first 
knowledge of the meaning of vaé(é)n. Sicha is not rendered as an instr. 
Nikézénd should be rendered in accordance with its original daodanté, that 
is, in a subjective sense, “having intention, or attention’ (cp. nékézishn) rather 
than, as I formerly rendered, ‘expounding’. 

Omitting the glosses, we should have a translation nearer the original; 
but taken even as it is, the rendering is full of valuable suggestion, and 
has been heeded (at second hand) by all. Ner. renders karitind by vikde- 
ayitd (freely), and sees no a@ priv. in avaé(é)naté, nor in dvindpdak = 
dlokayitachd, nor instr. in séichd. The instigations in line a produced the 
Parsi Religion; hence the stress laid on studying them. 

Saddchéritaram and andchdritaram rendering frdriné, avariné, seem 
meant for °chdra°: see above on y.1; the verbal noun was not intended. 

3. Spiegel, Bartholomae, Geldner, and others, abandon the significant 
rendering of the neut. dual (with vwhyéd akemchd) for an adverbial loc. = 
‘in the former time’. Objection is made to the neut. as being improbable, 
whereas, if a neut. were certain, it would be of the last importance, as 
agreeing with the two neuters, vahyéd akemchd, to prove a striking depth of 
conception. An adverb in the loc. would be hardly less valuable than a 
neut. dual. ‘There were two spirits at first’ would show a close habit of 
logical procedure in statement, beginning with the beginning, but I prefer a more 


a ., 


436 


natural solution. It might be said that the loc. corresponded to manahichd 
etc. But manahicha defines vahyd akemchd, ‘a better being (nt.), or an evil, 
in thought - - - etc.’ ‘Thus were the two first spirits’ either presupposes 
one of the many gaps of lost matter which described the two spirits more 
in detail, or else, what amounts to the same thing, it presupposes a thorough 
familiarity on the part of the masses addressed with the doctrine of the 
‘two first spirits’, Moreover the adjective is essential to the force of the 
expression; ‘the jirst’ spirits meant the ‘original’ spirits, the sources of all 
later phenomena (see v. 4); and the neut. dual carries the two all-impor- 
tant elements with it, the abstract conception, ‘things’, ‘existences’, ‘a 
better existence, and an evil one’, and the expression of their originality. 
(There was no beginning before them in which they could exist. They were 
without beginning , creating life, (the beginning), and non-life.) The true 
adverb may be seen in paowrvém in the next verse; not that paouruyé(é) 
cannot bean adverb; see it elsewhere so translated by me; I am only loath 
to give up the neut. dual, even for the adverb. 


But, for those who cannot see the neut. dual, we can fall back on what 
is stronger, and that is, a nom. dual masc. For I have an explanation which will 
have weight with many who study the Pahl. Alphabet. The word is properly 


paouruyyd (sic) for paourvyd. The letter 49 (for which yy and S are 
at 


written) is a well-known Pahl. combination, equalling, among other things, 
ya. The entire Avesta Alphabet having been originally Pahlavi, we can 
understand that some of its letters still retain their original application to 


widely different sounds. I have had occasion to refer to this letter 4 (0 ) 
more than once in reference to this fact, and of all the Zend-pahlavi letters, 
this is the most important in this connection. we is here, as elsewhere, a 
lengthened 4, and equals y@; and the first y is one of those superfluous 
insertions which are so familiar; cp. also the frequent omissions of u, as 
in hvarezdo for huvarezdo etc. The awkward insertion of the »» here was 
caused by the equally awkward omission of one half of the letter »», » = wu 
being most certainly miswritten for »» = » (or English w (?)). As >» was 


defectively written », so 99 was clumsily overwritten before = W=yd; 
2999) bas 4s = paouruy® should have been sa») bargy = paourvy®. When 
therefore 445999) bares was written, the »9 of the 44999 (wo) constituted 


437 


the overwriting of one half of the Zend-pahlavi letter 4, which was actually 
and literally only a freely written ss joined into 4, in Pahl. = yd. We 
have then the doubly falsely written’ 442») ba0gy = paouruyyd, and we 
should correct by adding to the », and rejecting the 9); that is, we should 
correct the clumsy pen-strokes y» into »y, and neglect the half y, 9. 


yon rbargy = woo») bargy = paourvyd, Sk. *pirvy® nom. dual masc. 
The proof of the correctness of these suggestions may be seem in the 
termination you, which is absolutely senseless and impossible when read 


ahé(é), jand which is simply youe = ahya = asya. So also in the word 


Yo}r4g 5 when transliterated kainé(é), it is impossible as a nom. sg. fem. of 


the a stem. The word is kainya = kanyd. (See similar remarks else- 
where.) Justi, with keen insight, long since saw that é(¢) and ¢(¢) must 


often represent ya, yd, but the fact is that yw does not merely represent 


ya (yd); it is often actually and literally ya, or yd (see S. B. EK. XXXI. 
p. xxxiv), while even the fact that yy ( ) at times represent ya, yd, is 


A 


often totally missed; *see my explanation of thwdi = twé = thwayd, 
¥o51, 9. 

Regarding then the word as a nom. dual masc., or neut., I would 
compare the parallelism in Y. 45, 2, 3, 4. See paouruyé(é) (sic) ending the 
first line in vy. 2, then paourvim in the next verse, then vahistem in the 
following verse; no adverbs appear. I would cite also a rendering which 
has circulated: ‘Und die beiden uranfdnglichen Geister -- -’. One scholar 
follows the Pers. trl. of the Pahl. yémd?, comparing Sk. y@ma = ‘nightwatch, 
time’, and ydman (loc.) = ‘at the time’. I think the yémdi an ineffectual 


transliteration of yémd. The pep = yo is simply miswritten for 99 
which may well represent yé in transliterating, or else the Gatha-text was 
read ydma = yamd; cp. jydtim = jydtim (jivdtim, jivdtim). The letter 
av which, as Pahl., we should read d@, is simply the Zend wm = d; see 
#85 also partly in Zend letters (in Y. 46, 18). In the gloss of the Pahl. 
vinas va kirfak have the place of yémé@ before Lenafshman, obliging us to 
recognize the probability that yémd? (sic), or yomd, was understood as mean- 
ing ‘the pair’, and this notwithstanding the zak @ kolé II (dé) = td in 


438 


the former part of the verse. This yomat (yoma) was supposed by Ner., 
and by the Pers. trlr. to be a corrupt form of yém, or, more probably, it 
stood divided (yém @) in Ner.’s MSS. Then the trirs. translated what 
stood before them by rézhd and bhiimandale (‘ world’ or ‘day’). Yemé = 
yamd (cp. the Agvins, and Yama’ and Yami’) is nom. dual masc. It is a 
curious expression here, but its occurrence possesses authority. Vafend == 
ba + apand? = sva + apna* = ‘self, or independently (that is, originally, 
as Deities) operating’, One writer suggests the meaning proper in hvapdo, 
Y..44, 5; cp. sodpas = ‘skilful’. This is however not very probable as 
applied to tbe Iranian Demons. Their chief was often emphasized as the 
‘unintelligent Aiigra Mainyu’. Another suggests ‘in sleep’: ‘The two were 
made known to me in my dream’. Another suggests the reading adafnd = 
‘sleepless’ (cp. Yt. 10,7. etc.). Asrvdtem = ‘have been heard *; 1. e. ‘widely known’, 
as a 3"? dual mid. in a passive sense, so the most. (* Vafend defines paouruyé). 

But I hear of a gallant effort to break this spell: ‘And the two 
original spirits understood well (not a mid. passive) the right and wrong 
in thought, word, and deed; and by them both were the righteous approved 
of (sic), but not the evil’. 

Vis(k)yatd is to be referred to chi ; See the Pahl. vijid, possibly vijéd 
(same signs), from ow (vt) + chi; see alsoNer. and the Pers. As to the s(k) 


Cc 


(the & merely transcribes the outward appearance of a part of 49 = 5 


before y) it represents ch before y (Haug); see ash(sk)yd translated saritdrth = 
‘greater wickedness’ (Y. 51, 6), aS comparative of aka (acha) which has 
the superlative achista. So also S(k) represents Sansk. ch in §(k)yaothna = 
chyautnd.. Vis(k)yaté = yt + chydta = vi + chi + dtd. After the Pahl. 
trlr. has positively deciphered the word for us by his vijid(°éd), the ques- 
tion remains whether we shall refer it to a root conjugation of chi (comp. cheti 
beside chindti), or to a root aor. As Whitney reports achidhvam as a root aor. 
(of ché), it would seem better to call it a root aor. But the two chi’s were 
originally one. Except for the long ¢, we have no difficulty in recognizing 
the word as a of + chi + até (= °ata), a 874 pl. mid. pret., or improper 
conj. But then the long 4 is significant, so the MSS., (see also vy. 6). Is 
this ¢ a miswriting?, or does the long @ represent an in the termination, 
as, for instance, long ¢ in the root Ja, jan, etc.? If so, it is possible that 
we may have here an unstrengthened conjunctive 374 pl. o@ + chi + até = 
vt + chi + antd = * vichyanta; cp. bhuvdni. Surely, if we accept dtd as 
equalling a 3°¢ pl. ending, it is better to give it some explanation in har- 
mony with known laws, even if, at the same time, we must accept an ex- 
ceptionally unstrengthened root, 





439 


The Pahl. trlr. seems to have understood a 3r4 ge. mid., but his word 
may also be rendered 24 pl. imper. ‘do ye choose’. It would offer a fine 
thought if we dared follow his possible hint, and read véS(k)yatd as an 
imperative of the a@ aor.; cp. ahyat from hi (ep. a(d)vaé(é)natd in the prece- 
ding verse); yet see vis(k)ydtd in verse 6. 

The meaning ‘selves’ was first seen by the Pahl. trir. With glosses 
dropped the effect is better. As ordinary Pahl. read line 4 (with glosses): 
‘Both thought thoughts, spoke words, and did deeds, the one who is good, 
and the one who is evil []’. Possibly a: ‘Thus the two spirits, the first, 
were themselves heard, (or known) - - -’. 

4. There is not much difference of opinion here. Some would however 
take ajyditim in the sense of ‘the continuance beyond this life’: ‘And, as 
these two spirits of old counselled together, to establish the earthly life, and 
also the continuance beyond, and that, at the end, the worst condition 
should be the portion of the wicked, but for the righteous the highest 
rejoicing of the soul’, 

There is some question as to whether we may take paourvim as quali- 
fying jasaé(é)tem, or dazdé(é). Looking at its position I should say dazdé(é); 
but this would be a little too minute, paourvim and apémem in- antithesis. 
Paourvim qualifies the whole verse, and also v. 5. 

The Pahl. trlr. renders dazdé as an infin. (* dadh + ¢é(é)). Otherwise 
one is strongly tempted to regard the word as a 3r4 dual with Justi, Hiibsch- 
mann, and Geldner, and as a perf. with the last two, daddte (cp. dadhite), 
shortened by later corruption to fit the metre. As it stands, it is a regular 
3rd so. pres.; ‘each establishes for himself’. The accusatives forbid a passive 
sense, and an infin. leaves the sense uncompleted. ‘Some finite verb ex- 
pressed, or understood, is needed. The next verse may however possibly 
supply one. One writer would narrow the sense of the ‘best mind’ to the 
‘ood conscience’. It was not only ‘conscience’, but correct mental insight 
as to all particulars, as subjective beatification in the future state , apema 
anhu; see vispdi yave(é) Vanheus Mananhd, Y. 28, 8. 

Reading va after Aharmano (with Sp.), ¢ in the Pahl. might be ren- 
dered: ‘The worst characteristic of the wicked, [and the devastation owing 
to Aharman and the wicked are fully seen], and so, on the other hand, 
the best thought of the pure accompanies [A. everlastingly|’; so I rendered 
formerly more naturally as Pahl.; but see the Gatha and Ner. The last 
line needs the force of some form of khaditéintand understood. 

5. Varatéd, Haug as imperative (?); the Pahl., followed by Spiegel 
and others, gives the proper indication. Some would regard verezyé as an 
infin., or would even change the text to verezaydi. Others, abandoning an 


440 


infin., hold to an acc. pl. of an adj. veree?, yet not reading vereeayd with two 
MSS. I have very little doubt that verezyé is an adjective in the sense of 
‘effecting’. Its position at the end of the sentence highly favours a nominative 
form, as does the symmetry of the construction, varatd - +» - verezyd ++ - 
spenistd . - - vasté(é). Another form of verezyO occurs in mathra verezya _ 
in a good sense, here the sense is evil. 

For vasté(¢) the Pahl. trlr. renders néhifts, which gives the idea of 
‘covering’, ‘clothing on’; cp. Yt. 18, 3. Haithydi§ must have a meaning 
approximating ‘good’, or it may mean ‘real’ merely, and find its associate 
in fraor(e)d(f). This latter was considered the weak form of the present 
participle of var + fra taken adverbially, by Haug, Justi, and others, and 
the metre favours three (?) syllables. But it is better taken as = fravrit, 
adv. neut. adj. from vi (var). This suggestion had long circulated, and was 
later published with, however, the meaning potius, lieber. I take the mean- 
ing to be that indicated in frd té(e) verené(e) etc., and so ‘piously’, ‘beliey- 
ingly’; see the Pahl. rendering in Y. 53, 2, Srandmishno, 

Some scholars were formerly inclined to render: ‘Of those two spirits, 
the evil one chose to do (?) the worst action, but the holiest spirit, the 
right - - -, and those who gladly (?) rejoice M. with their upright actions’. 

The Pahl., strictly in the light of the Gatha, might even be read: 
‘Of these two spirits by him was loved (or chosen) by him, who was wicked, 
whose was the worse action’, or, not impossibly, ‘the worse acting one’. 
Varzishnd might be taken, as West with Haug took debriinishno in 
Y. 28,6, that is, as = the pres. part. = ‘performing’, verezyd being 
regarded as nom. sg. masc. Totally aside from its original, we might have: 
"+ + loved, or loves, (déshé¢) him (?) who is the worse in his action [Ahar- 
mana, him (?) whose desire - - -’], (quite erroneous). Then & (without gloss) 
might be; ‘when also by him the hard stone was covered’; (dsmdnich being, 
strictly, gloss). Otherwise; ‘the hard stone-covered [sky] was made by him’. 

Fraored(t) does not seem translated by the Pahl. here; Ner.’s apdpath 
however renders its idea, showing the probability that he had a different 
text. Apdpaih is hardly gloss, or alternative translation, in addition to 
his prakataiccha; see his rendering in Y. 53, 2, where he seems to render 
the idea of fraored(t) as drddhandm. Dropping the glosses, the whole 
strophe in the Pahl. comes out much closer to its original. If however the 
lines are not brought together, ¢ would be naturally rendered; ‘He who 
propitiates Atharmazd, [his desire also is that of A.) ete? 

6. It is safest to regard v#S(k)ydtd as ‘the same word which meets us 
inv. 3. It cannot be an imperative here, and would be difficult as such 
anywhere, 


a A eas , Te aa 


441 


Debaomad* I now regard, with Spiegel, De Harlez, and Bartholomae, 
as the noun in man, and I would no longer (as in S. B. E. XXXI) offer an 
alternative in the sense of the verbal form, with Haug, Justi, Hiibschmann, 
and Bartholomae (as formerly). I however strongly adhere to the view 
that the word is in the nom. rather than in the acc., and, as the subject of 
jasad(f), also in apposition with achistem mand. (A to 7s, or read ddeb°.) 

Verendtd. I can only explain the long 4, if the word is a pl., by the 
supposition that it stands for @m in a conj. term. dntd (nd conjugation). 
But the word may be a 34 sg. conj. mid. for passive, also with secondary term. 
AchiStem mané are, like (4) debaomd, nom. sg., and stand in apposition : ‘Deceit 
came upon those consulting ones, even the Worst Mind, that he might be 
chosen’. If verendtd be a pl., I would still hold achistem mané to be a 
nom. rather than acc.; ‘Deception came upon those consulting, even the 
Worst Mind, that they might choose him’. (With another verenata is 3ra pl. pret.) 

Some able writers almost uniformly avoid the recognition of the pos- 
sibility of a nom. in the Gathds at the end, or after part, of the line, or 
sentence, accepting for the Gatha the dull sentence-formation of the Behistun 
Inscriptions. I hold exactly the reverse. Not only are nominatives possible 
at the end of sentences, but that is the natural place for them (see remarks 

elsewhere). Haug rendered banayen praedicabant, to bhan = ‘to speak’. 
The Pahl. gave the true indication, well followed by Spiegel, Geldner, and 
others. Others prefer a shade of meaning more directly expressed by the 
Sansk. van. Haug’s text, ahd, with its translation vitas-duas, is not desir- 
able. The Pahl. gave the proper indication, followed by most. Ner.’s gloss 
is however influential in the rendering, ‘die Menschen wm’s Leben im jenseits 
eu bringen’. 

Maretané seems an irreg. gen., but otherwise its place is that of a 
nom., a form which however does not here afford the proper sense. 


Some would render: ‘Then were the Daé(é)vas not approved of by 
them both, because Satan approached those who went about with deceit, 
to whom (Satan) they had turned, and they united themselves in strife, 
to rob men of the life beyond’. 

Here vis(k)yat@ as it stands, or more probably with its form emended, 
is taken as a middle in a passive sense. 


Aside from its original read the Pahl. a: ‘and every one whom they 
deceived [they who are Demons have (?) deceived them - - -|’; (or the gloss may 
be intended as alternative translation, so, probably: ‘and those who are 
deceived by them [or those who are Demons are deceived]’). Also line 0: 


‘Some have approached to ask them’. 
56 


442 


I should suppose that Ner. meant * vivichati » or * vivijati, by his 
vwijanti = vijinend = vis(k)ydté, but nasalized terminations with the 
redup. root sometimes occur irregularly. 

7. Ahmdiché, meaning ‘to this one’, or ‘to us’, would indicate the 
loss of some verse, or verses. Haug rendered: ‘ Und diesem irdischen Leben 
kam Armaiti mit irdischer Macht, der Wahrheit und dem guten Sinn zu 
Hilfe ; sie, die Ewige schuf' die Korperwelt, der Geist aber ist bet Dir (anma 
aéshim toi & anhat) --in der Zeit das Erste bei den Schépfungen’. Spiegel, 
contemporaneously, (4): ‘Kraft gab dem Kérper A., bestindig. Mége es 
den deinen so gehen, wie (damals), als du zuerst kamst zum Schaffen’. 


Some scholars, reading utayaitis, rendered: ‘And to us (ours) was a 
kingdom with a pious people (mananhé vohit), and with order (ashd), but A. 
laid inflexible (utaytitis) sorrows ((?) = dnmd) in the body: That shall 
fasten on thy limbs as with iron ((?) ayanhd) bonds ((?) ddand@is)’. Another 
following partly: ‘A. placed lasting endurance (?) (utaywités) in his body and 
soul (? Gnmd, following Haug), that he might go on before with sword (?) 
and bands (?)’. Another, boldly defying all etymology (often a most proper 
procedure) but at the same time disregarding d@nmainé and dnmainé(é), trans- 
lates Gnmd as ‘the earth’. (Probably Haug’s twice repeated irdisch® gave this 
idea). Anmd, according to the natural swing of a Gathic, or Vedic pada, 
has the place of a nom. Cp. the Vedic feminines in man; the root may 
be am = in = ‘to press on’; cp. akhsh = tksh. As to the very possible 
dn (= an) + man = ‘soul’, it seems improbable in view of urvan, the fami- 
liar word for ‘soul’. The two accusatives would also be difficult. 


But the Pahl. trir.’s (?) ‘@ + nam’ is by no means so impossible as has 
been supposed, and, as coming from him, it should possess increased claims 
to attention rather than supercilious rejection. The nasalization of a before 
a nasal is too common for decisive objection. The root vowel disappears in 
jmdn from gam = ‘road’, kshm@ from ksham; cp. also the root mné from 
man + d, So nm might be the remains of nam; a@+namdéd = ‘the unbend- 
ing’ = stébd 14 = ‘not confused’. If the form is nom. sg. fem. in agreement 
with A., which is also qualified by utayéitis, we escape daddd(t) with the 
two accus. 

Nothing seems to me more foreign to the connection than ‘the iron 
and bonds’, or ‘sword and bonds’. Ayanhd is a 2°4 imperf. (or conj.) mid. 
of ¢ = ‘to go’, ‘proceed’, or ‘come’. ‘Possessions’ is a far better rendering 
than ‘bonds’ for dddndis. 

De Harlez: ‘Qu’il te soit fait en sorte gue tu abondes des dons de 


ces (génies)’. Bartholomae: ‘Von ihnen még’ es dir zu teil werden, dass du — 


443 


an besitetiimern allen voranschreitest’. I prefer however ‘creations’, as the 
whole section deals with the ultimate origin and result of things under the 
divine initiative and protection. Other sections deal with slaughter by the 
heroic faithful. Line ¢ merely expresses the hope, or prayer, that the 
beneficence indicated may continue to the end. 

An earlier Pahl. trlr., rendering @nman twice by astéb°, which gives the 
correct idea, had evidently another MS., or other reasons, before him in 
the third case. Are we to find fault with a deviation as to one third of the 
cases, when we ourselves render the same words in closely contiguous 
occurrences by translations often rash and fanciful, and with absolutely 
no regard to what the word means in other connections? If the Pahl. texts 
render a word twice out of three times correctly, we should attribute the 
apparent failure in the third case to differing MSS. The real trlr. of course 
never saw the paper on which the trl. and Zend text now stand copied. 

It is by no means impossible that tékhishno (sic) in such a document as 
this Pahl. trl. may have adj. force qualifying Spendarmadé = Ar(aymaitis. 
Pawan astibih is admirably free for astidd. 

As ordinary Pahl., read c: ‘Those who are Thine come to that person 
thus [that is, they come thus to that person] etc.’. But até stands in M.1 
and DJ.’s text, and the Parsi-pers. had yeheviinéd for aétuné (text); so the 
Gatha; see Ner.’s santé, 

In Ner. the ancient MSS. J.3, J.4 have the interesting reading aniarthe 
which seems to point (a)nyartha; cp. also nirritha = ‘destruction’. 

Otherwise atéarthe (sic) might equal ‘in an extraordinary degree’; but 
see the Pahl. and the Gatha. 


8. Véividaité(é). The mid. seems especially called for. As so often 
in the Rik, and in the Gathds (which, while heterogeneous as to contents, 
are greatly similar in form), each line here completes an idea. I see no 
necessity for dragging in an infin. (sas¢é(¢), as infin. of sad) in c. There 
is also no reason at all why sasté(é) (or sast2) should not be the finite 
form; we are simply in doubt as to its subject, which might be the pers. 
pron. understood referring to Vohit-Mananhd, or sasté(¢) might be taken as 
a pass.: ‘The Kingdom is gained, and is proclaimed to these’. 

Nothing seems to me clumsier than Haug’s loc. in-vituperatione, or 
an instr.; see Y. 46, 12 aé(é)ibyd refedhrdi Mazdédo sasti (or °t? (¢)) Ahuré. 
One scholar has rendered: ‘ihnen befiehlt Ahura (n. s.m) (read Ahuré?) + + ~’. 
I see no necessity for referring sasté (°t?) to sad, cp. sazdydi. Because sah 
is of very frequent occurrence is so much the more in its favour. The 
interpretation’of the GAthds should not depend upon a wayward preference 


444 


for the less usual root. If however sad is possibly present, ‘helps’ would 
be a good meaning. - 

Pahl. Here the frequent separate translation of the syllable dd is 
scarcely to be regretted. Line 4 is evidently free; see the varying Sansk. 
The trlr., while failing to recognize vid here in voividaité(é), elsewhere, as 
usual, gave us our first information as to its presence. : 

As ordinary Pahl., read 6: ‘Who is for Thy sovereignty - - -’, 
ce: ‘Through their teaching of Atharmazd ... etc.’; but see the Gatha 
and Ner. 

9. Frashim. We may accept Justi’s etymology resting, as it does so 
often correctly, on the Pahl.; cp. frag = priiich, (pra + ach, arch) = 
‘forwards facing’. Frastm is better than °em, or °em, as im = yam, the 


letter » having been original Pahlavi » which possesses inherent a when 


equalling y. But the Zend letter which corresponds to Sk. ch before y is 
5 (sh), or (Sk), as Haug first noticed; cp. ash(sk)y0 = achyé (cp. achista), and 
s(k)yaothna = chyautnd. Otherwise ch would properly remain Zend ch (as 
in achista). The word is really frasyem, or Srasyam; cp. prachyam = 
* praichyam (see also Bartholomae Z. D. M. G. 38, s. 131). 

Are Mazddosché Ahurdonhé to be referred to the sphere of humanity (?); 
cp. ahurem in that sense in Y. 29,2. If we had merely ahurdonhd, ‘lords’ 
might be admissible. But the two words together are rather formidable 
in that sense. Haug rendered Sapientesque vivi (efficiunt (2)) promoventia (2) 
auxilia (?) veraque; Hiibschmann as pl. voc. of majesty, for the singular 


‘O Ahura Mazda’; Barth.: ‘O Mazdah and ye Gods’! (See Haug’s suggestion 


of dual formation in Y. 28, 2); Geldner, ‘O Mazda and Asha, ye spirits!’; 
I (in 8. B. E. XXXI) ‘as the Ahuras of M. even’. 

As to syntax, I should take Ahurdonhd as in agreement with a 2n¢ 
pl. of ah = ‘to be’ understood with darand etc. (see below). Or M. A. 
might be nominatives absolute: ‘May we be promoters, M. A. bringing us 
aid with Asha, - . .’, 

Améyastré has been correctly referred to mit (mith) first by the hint 
of the confused Pahl., hanjamanikth (cp. for analogy perhaps hamidhpa- 
tots, Yt. 13, 105); secondly by Spiegel who mentions mit, mith = ‘bind’, followed 
by others. I do not regard the word as being in its original form, which 
may have been dmestrd, or dméistra — * dmettra; see the metre. Others 
preter referring it to Sk. mid = ‘to attach one’s self to’; cp. medin = ‘com- 
panion’. Améyastrd = 4 (or interject.) + myastré (mid having been originally 
myad). Hamisté, and hamaé(é)star containing mit(d(?)), are not harmoni- 
ous with the meaning ‘friendly help’, which latter rather reminds one of 


























445 


mitrad, referred by some scholars to mid. In so far the suggestion of the 
Sansk. mid has a decided advantage. At the same time all readers of the 
Rig-Veda will hesitate before they reject a good etymological explanation 
reporting a Zend word as related to another Zend word, on account of a 
difference in the meanings of derivatives. How many Vedic words have 
two diametrically opposed definitions, both accepted by leading authorities. 
A difference in the meanings of derivatives is to be expected. 

Barand@ is regarded as a 2° pl. (?) imperative by some scholars; and 
the traces of the termination here recognized are supposed to be visible in 
the endings thana, tana. 

The word is a nom. pl. mase. of the pres. mid. part. of dar, conjugated 
as bharti, or, as a root aorist. 

It was Spiegel’s keen-sighted view that hathrd-mando is a nom. sg. 
of a compositum, following Ner., and followed himself by others. But I think 
this opinion, on the whole, not so probable, as that mando is a nom. pl. 
neut., hathré and yathrd being obviously related, ‘there +--+ where’. 
Maé(é)thé (= maé(e)thana), is an adverbial instr. Some render it ‘perverted’: 
‘For there will be the steadfast-minded one where knowledge was perver- 
ted(?), a keen suggestion emanating from a high source, but see notes on 
Bead, Loe) Wu Ody 2D. 

- Some scholars would render as follows: ‘And we would be such as 
arrange this world according to that order (asha comprehended within 
Jrashim or frashém). May Mazda, and the Ahuras, afford us support and 
instructions, that the mind may be accordant, where (now) the faith is 
astray’. 

The Pahl. trlr. preferred #67 = ‘thine’; see taibyé in v. 8. He was 
in doubt as to (d)méyastrd, and translated the word as it stood divided 
before him in some text older than those now copied beside him; 
dm° was read as ham®, a fragment (the letters @ and / in Pahl. being 


both expressed by #), and then reading méyastré (sic), he translated han- 


jamanikih as recognizing the root mit, or mid (?), a shattered rendering, but 
showing an original recognition of the root. Yedrianishnd = barand. Hathra 
was rendered by him, as we should at first sight say, erroneously. 

Asdr = ‘endless (?)’ would seem to show that he saw the a priv. in 


the #, which, as so often, expressed the gy of the Zend word hathra in the 
Pahl. character, in which the Zend word may have stood in earlier MSS. But 
the letters ¢h are expressed in Pahl by » = s (?) directly, or indirectly; 


cp. mansar = mathra, Hence his asér, Verso , seems almost hasdr, for 


446 


hasrd. (Words in the Pahl. almost universally end in consonants; the fre- 
quent final short 6 is not organic). Hasér, = hasrd = hathra, would 
therefore seem a transliteration rather than a translation. 


Ner. saw no asdr in the Pahl. text; nor could the Parsi- persian trlr, 
accept any such expression. I have therefore very little doubt that asér 
= ‘endless’, as a full explanation, is a total mistake. The word is an 
abortive transliteration. In Y.28, 4 no asdér appears in the Pahl. for hathrd. 
We should render at least alternatively; ‘since (mim = amat = hyad(t)) 
here is his thought (or he is present-minded; i. e. well-regulated), - - his know- 
ledge is beyond’. But it is also not impossible, however improbable, that 
the meaning of the word hathrd, entirely aside from its appearance, 


may account for the word Vasa09 not only as a transliteration, but also 


additionally as a translation (whether by accident, or not, it is hard to say). 
Vedic satr@ has a sense well expressing ‘entirety’. ‘Endless’ in the sense 
of ‘ever’ may possibly be useful. Had Ner. min, beside denman, before him 
in a?; see min Lak. Hesees no asdr = ‘endless’ in the Pahl., but renders 
asdr(2)-minishnéd as = hathra-mando in the sense of Spiegel. 

10. Avé = ‘down’ (Haug, illa = sie (?) to chistis). Avé is an inter- 
polated repetition of avd (Haug, auzxilium (?)). Sketdé = ‘injury’. Spaya- 
thrahyd is admirably referred by the indirect suggestion of the Pahl. trlr. 
to spi = pi (cp. spas = pag) = ‘to swell’, or to spi = su = gvi = ‘to 
swell out’ (so perhaps better; ep. spenta = ¢vdntd). Spaya + tra = ‘the 
host’, ‘the throng’; so the Pahl. sipdh. Here, as may be observed, I reverse 
my former view as to probabilities. The double suffix, spa + ya + tra = 
‘destruction’, ‘fall’ is more awkward. The meaning however ‘injury causing 
destruction’ is not amiss, and may be entitled to alternative adoption. 
Asistd (Mf.) n. pl. masc. = ‘most swift’. The apparent short a of most 
MSS. is here, as in many other places, to be explained as Pahl. initial » 


= a, or d. Haug rendered perfecta = vollkommenes, a + ¢ish ‘nicht zu- 
rtickgelassen’. One scholar renders ‘in hope’, Sansk. @ + ¢ds. Others also 


render as a loc. of a(d)siSti, = ‘in instruction’; cp. a(d)ststiS Y. 44,9. — 


AsiSté as rendered by its Pahl. equivalent, together with yaozanti(°té) (J.°) 


and its Pahl. translation , gives the more concrete sense; ‘thereon most — | 
swift the righteous will hasten (yuz) to the good abode of the Good Mind, 


that is, to Heaven’. 


Yaozantée(é), or yaojanté(é), (; yuz or yuj) gunated present of the a stem; 
cp. yojate as pres. with Delbruck and Grassmann, or as aor. pres., or — 


Toot aor. conj. with future sense. Two MSS. reproduce yaoz°., and the 





447 


mistake of the other surviving MSS., if it be a mistake, as seems probable 
from the inferior sense which their readings afford, may well have arisen 
from the fact that the texts once stood partly in the Pahl. character, and 
the same letter @, in that character, may represent either 7 or z. 


Some scholars have rendered lines a and 6 as follows: ‘Then took 
place the fall of the wicked into Hell, yet the righteous remain undisturbed 
together in the happy land of the pious congregation - - : 

Zazenté(é); Pahl. vakhdind, possibly vddind (the signs are the same). 
This latter points to 2an: ‘they are produced in glorious fame’. Vakhdind 
elsewhere renders zaze.buyée) Y. 62, 6, and may mean ‘hold on’ in the 
gense of ‘hold on in the way’, i.e. ‘proceed’ (compare hd, jihite) so, better. 

Other scholars prefer to abandon the excellent concrete of the Pahl. 
trl. ‘in good fame’ followed by Haug, Spiegel, and Hitbschmann. They 
render; ‘qué versent dans la sainte doctrine’; and more originally, ‘ welche 
sich aufmachen nach der heilbringenden Offenbarung des Mazda und Asha’. 
Ner.’s kricatarapatdkintkah should render the Pahl. I was formerly 

tempted to emend swnivdsatayd to an accus.; but see the Pahl. 

11. Vétichd eneit? remain a difficulty. Hyad(t)cha separates them from 
_what follows. The long since circulated view that hw-7t? an-7t? mean ‘for 
good and for ill’ (lit. for good progress, and for non- progress (hindrance), 
seems rather mechanical*and improbable, the more so, as hyad(f)cha com- 
mences a new expression of ideas. 

The Pahl. has yw (2 )@))6) in Pahl. letters, adding nahinih in letters appa- 


rently Zend (so Sp.); but DJ.’s MS., reads joyw (a6) in Pahlavi, with 


ahinh clearly written as decipherment (?) over it in Zend. There should however 
be no hesitation in reading some of the Zend letters as having Pahl. value, if 
we were led on to such a view by sufficiently positive indications; and as} should 
be y, we must read Jopy (7) as = joy , and might suppose it possibly intended to 
express khvaén (see Y. 32, 7, (Pahl.) where the Parsi-persian probably saw 
_jopv ), and consider ahinh as gloss, regarding the final / as an accidental 
anticipation of the following Pahlavi letter which, although properly equal- 
ling a, may express #. So deciphering, we should have khvaén [ahin| = 
‘olittering [dart]’, ahin to hi = si(?) = ‘to hurl’ (asé). But this sheds no light 
on ditichd éneitt; nor does it gain any light from those words, owing to 
hyad(t)ché which interposes between rashé and the first line which has no 
reference to the wicked, or to punishment. It is to be noticed that two 
purely Pahlavi letters correspond with the first two of the Gatha, 57(n), ahinh, 





as 


: 
a 


448 


or nahinih (Sp.) being in Avesta characters). But the mdénich must also 
not be forgotten, as it repeats the °chd. Does the trir. freely render s7é7 
by man, referring it to the reflexive pronoun ?, So that the 2 in 67° could 
be partially compared with the 7 pronouns, Ai = si, im, éd (cp. yim(?) for 
yem, or yém). Have we here éi#i = ba + ti = sva + suffix? This also 
sheds light on éaé(é)tt. Where does the baé° come from, as opposed to 
ba, dato? Vaél(é)td contains a gunated 07°. Here in sétiché it is not gun- 
ated. The meaning ‘of himself’ is admirably in place, as has long since 
been shown by Haug and Spiegel. For a quasi suffix to 5a = sva com- 
pare the clumsy édpaithydd(t), a compositum; cp. the Sk. suffix #2 when 
without numeral value. (But an exact correspondence between Zend and 
Sansk. suffixes is not to be expected). 

As to éneiti, we at once think, with Justi, of ainit? = Ginitichd (an + 
in +7 -+ t?) = ‘with absence of severity’. Here however we have less possible 
trace of the a priv. If inis present at all, it is in the sense of ‘ furtherance’; 
‘from himself, and to bless us’. It might be called an infin. Or (if we 
emend to énait?) we might see a finite verbal form, and consider an = ‘to 
breathe’ (Haug): ‘from himself he inspires (‘breathes’) them’; or, more 
probably, he ‘propagates them’ (enait? to an = in, as akhsh to ksh; cp. 
‘anmd, anmainé(é) = pavan astibth, or stubd /é). Retaining the more mechanical 
explanation that é¢ticha (= hu + itt + chd), we should have in the Gatha; 
‘for blessing (dat.) to his people he furthers, or inspires, them’. It is also 


very possible indeed that sttichéd is twice translated by miinich, and by 9pw 
which may represent khw(vjad = ‘self’,as 9 can express d in Pahl., while 


in Zend 2 = hv, The Avesta letters nahinth (2), or nahinh, would then 


represent gloss, or be perhaps resolvable into na. + ahinth, for na ait *ahini 
= ‘there is no violence’ (recall nd-mard, na-durust, nd-umid, also vnane, etc.), 
a rendering for éneiti in the sense of ainitichd, Y. 58, 4. Amikhtishno 
would render énaiti (sic) in the sense of either ‘inspire (?)’, or ‘propagate’, or 
indeed éneét? as an infin. noun. But no reasonable certainty can be arrived 
at as to the matter, and both Gath and Pablavi are obscure. No sincere 
and judicious commentator will affect to be confident, much less to dogmatize 
in such a case. 

Aipi is taken merely in the sense of ‘also’ by some writers; ‘also by 
these things’. The meaning of api should be’ ‘after’, but perhaps in the 
sense of ‘in addition to (these things)’; ep. aipi.chithid(t). 

Some are inclined to colour: ‘If ye, O men, lay to heart the pray- 
ers which Mazda gave for welfare and security, namely misfortune for 





449 


the evil, and prosperity for the righteous, then one day salvation shall be 
your portion by that means’. 


Y. XXXL. 


See for introductory summary S. B. E. XXXI., pp. 36—53. Changes 
in opinion decided upon since its composition are not always noted here. 

1. With Roth (followed by De Harlez and Jackson) marenté means pre- 
dominantly ‘remembering’. Haug’s dicentes is, I think, here to be preferred, 
so Spiegel’s hersagend; cp. Pahl. hédshmirém, radically the same word (see 
hismarenté). Recitation was the only mode of memorizing, and transmitting 
ancient doctrines and their documents. The composer was in no danger of 
‘forgetting’. The Vedic occurrences of smar (smri) do not refer to human 
beings about to announce doctrines, but to Indra and Soma VII, 104, 7, and 
to the Acvins X. 106, 9; but see the later Sansk. meanings ‘teach’, ‘assert’, 
also the smriti in the sense of ‘explained as’, or ‘named’. See Y. 55, 6, 
where framaremna must mean ‘being recited’, also A. 3, 5 (or 4, 5) framarditi 
rapithw(v)inem. There is reason to suppose that the Aryan mar (smar) meant 
to ‘count’, hence to ‘recollect’. 

Vimerenchaité(é), a 3*4 pl. athematically conjugated (beside merenichanté(é)). 
Spiegel, Justi, and others formerly placed it in the sg. 

Pahl. Omit avd (so DJ.), avoiding the improbable meaning ‘to You’. 
‘As Yours’ is not at all too stiff for these cramped and fettered texts. In 
6 ‘to those’ = aé(é)ibyéd is preferable to ‘those’ as I formerly rendered. 
So in c, valmanshdn = ‘to those’; see also the gloss. Valmanshén is oblique 
(in case) by position; and in these translations such pronouns, when trans- 
lating datives or ablatives, should be considered as elastic as ash, am etc. 
The trlr. could not possibly be ignorant of the case; see tdi, taé(é)chid(t) = 
valmanshdnich (Y. 32, 11), aé@)ibyd = pavan valmanshdn in Y. 28, 10, and 
Y. 30, 8, and = avd valmanshdn in Y. 29, 10, and 32, 12, and = min val- 
manshdn in Y. 34, 8; see aé(é)sham = min valmanshdn (Y. 34, 1), and the 
loc. yaé(é)sht = dén zak (sg. for pl.) in Y. 33, 5. The position of a Pahl. 
word often determines its case. 

Zarazdédo (see avi zak libbemman in Y. 31, 12) seems here freely referred 
to zaresh = ‘to draw (?)’, the word chosen having been determined, as 
often, by the outward shape of the words catching the eye. I prefer; ‘pro- 
claim blessings for the Druja’, transitive for the intransitive ‘appear’. 
Ner.’s pl. of majesty (?) Mahdjidnibhyah is noticeable. The translations, 
harmless glosses and freedom aside, have formed the basis for all later ones, 

2. Spiegel and Justi, following the Pahl., render wrv@né(é) as an infin., 
and ‘for believing’ may be correct. Others also elsewhere accept a root 

57 


450 


urd (urvdidydi). As dat. of urvan., the form is unusually full; ep. wrumé(é). 
An infin. might well be cognate to the noun urvan as possibly meaning ‘the 
mysterious speaker’; cp. rutajia = ‘knower of the (mysterious) humming’, 
‘augur’. The idea of the soul also might well have been connected with that 
of internal humming, sounds in the ears, etc. 


Advdo, stem advah, (or advd, stem adva) = ‘undoubted truths’. Cf. 
Y. 29, 5’: ep. Ind. ddvayat, ddvayas = ‘true’, and dvayé = ‘falseness’. 
(Otherwise nom. sg. of adhvan = ‘way’ (?)). The allusion is to the wredtd 
agust@ inv. 1. <Aibi.deresté (cp. atbi.derestd Y. 50, 5) is a nom. pl. neut. 
in agreement with advdo. As a loc. sg. aibé.deresta was a keen suggestion 
of Roth’s. But a loc. of an abstract, or a quasi abstract, is not so well in 
place as qualifying the existence (ast?) of an object. An adverbal locative 
would be far more in place qualifying a verb expressed, and, in fact, any 
other verb understood except ‘to be’. Changing the text to atbi.deresté, and 
reading advd, the language would seem less modern, but even then the 
‘better way seen for the soul’ is rather suspiciously deep, although it may 
well be possible. 


| 
| 










Vatydo may well be a nom. pl. neut, = vdsyansi (as mando = méndisi 
in agreement advdo); otherwise it is nom. sg. in agreement with advd = 
‘way’(?), or, once more, nom. sg. masc. in agreement with azém understood 
(to dyéz), ‘as the more effective, I will come’. 

Spiegel, De Harlez, Jackson, and others, take ratém in the concrete 
(as a person); I should prefer Roth’s Bestimmung. The word refers to the 
subject in the verse, ‘the law’. 

Asaydo = ‘of the two parties’; see rdndibyd in y. 3, or ‘of the two 
fates’. The holy ritual and moral truth refers to the evil as well as to 
the good. 

Parsi scholars should be on their guard against Haug’s si his non 
Gflanti-dicta (2) in-viis-duabus (? for advdo) pugnatum est (for aibi.derestd) 
vestris (for vadydo). But tum ad vos - - jbo for dyéc makes amends for much, 
also guum legem (so, far better) vivus scit Sapiens harum-duarum partium 
(admirable); but note qua ex perpuitate (? for ashat hachd) vivimus, 


Pahl. AGS, as a particle, = pavan niktrishnd = ‘according to obser- 
vation’, or ‘thus’, Uredné(é) an infin, rendered freely as a pres. = ‘be- 
lieves’. Others, in accepting elsewhere a root urvd (?) = ‘to believe’, in- 
advertently follow this indication of the Pahl. Advéo = (freely) pavan 
aghmanikih; asaydo erroneously , as if from as plus a form of z, it probably 
stood divided in some earlier MS. (see ds ashutéd also treated as if divided in 
Y. 48, 1, there however properly). Haché = min--- avékth is intelligently 


451 


free. (If it is necessary to prove that the trlr. knew that hachd meant 
min, see Y. 47, 1). As ordinary Pahl. read: ‘He who does not believe 
merely because he observes remains in what is to him no doubtfulness’. 
Otherwise my translation was, as often, too severely unfavourable to the 
exactness of the Pahl. as a translation of the Gath: ‘When (so min often 
= amat; see Ner.’s yat = Gathic yé(¢)e¢) according to observation (= ‘as 
one observes’), one does not believe (= ‘it is not for believing’; cp. the use 
of the infin. for imper.) what is to one in no doubtfulness (= advéo possibly 
advaydo), etc’. Ner. according to J.3, J+. has vidanti, and not vindanti. From 
some defect in the MSS. used he read j(7)vdmahi, or ztvam, wrongly. His 
yachaydmah is no simple blunder; see the next verse where he renders 
J(@vantd by jivatah, 3. Chéis is 24 sg. aor. of chish = chdis(§). We might 
be inclined to take it conjunctively, but it seems a strengthening of ddo. 

Ranéibya = ‘from the two ard’, kindling sticks, so Haug accepted 
by Roth, keen, interesting, and perhaps true, the Pahl. might also accord, 
‘the contending ones’, being the ‘violently rubbed’ sticks; but it is curious 
that the ardyé should not have more prominently survived. See asaydo 
just preceding, and rdnédibyé, not the dual, in Y. 43, 12, for the meaning 
‘for the two contending sides’. As to the suggestion that rdndibyd = ‘the 
two helping Rana’ (cited and adopted by Dr. Jackson in his interesting book 
on Yasna XXXI) that rendering would relieve us of the necessity to accede 
to the idea of a ‘satisfaction’ even in the shape of an adverse decision 
accorded to the wicked. But it is contrary to usage for the names of two 
personalities, coupled historically together in one idea by a dual form, to 
vary, like those which are proposed, now ‘the Fire and the Spirit’, and 
now, in the Gathdis themselves, again, the Fire, and the ayah khshusta; 
cp. the Agvins. After generations one of the pair might have possibly 
become superseded, but not within a few years, or contemporaneously. Here 
however we have three helpers, the spirit, the Fire, and the Rita. See 
moreover, what is constantly overlooked in our eager conjectures, and that 
is the form of the sentence, rdndibyd separated from mainyt dthrachd, and 
brought near, as a dative would be, to khshniitem. When keen men, who 
have long and vehemently maintained Haug’s view, at last reverse their 
opinion, it would seem as if the demand for the exhaustive examination of 
all materials had become imperative. / 

Students should be on their guard against Haug’s cujus for chdis, 
and protegas for vdurayd. 

Pahl. We might render; ‘what the Fire gave etc.’; but see the Gatha 
and afat. Yd in c, not translated, might be supplied by mén, but a fully 
rounded trl. is not to be expected. 


452 


4. Zevim, more critically zevyam [(as haithim = haithyam (or °yem) 
= satydm)| = (with the Pahl. trir.) hdvyam (the letter 7 is a reproduction 
of the Pahl. » = y with inherent a). Others render ‘strong’ (?). It is a 
nom. sg. neut. with Ashem, zevydonhd being understood with Ahurdonhdé 
(cp. Y. 30, 9). Although Spiegel does not decide for nom. duals, yet his 
keen suggestion that ashichd dr(a)maitt might be in that form (followed by 
Bartholomae and others) deserves great consideration, but is hardly tenable. 
Cp. ashi as the daughter of Armaiti in Yt. 17, 16, but the later usage of 
the Yashts should not be too confidently cited here. See Y. 28, 7 where 
she is appealed to, or associated with an appeal, in immediate connection 
with the giving of an ashi. In Y. 33, 13. she is called on to show what 
equals ashi’s; in Y. 43, 1 she is besought to give ashi’s; see Y. 43, 16; in 
Y. 45, 4 she is the daughter of Ahura (?); in Y. 46,16 she accompanies Asha 
as here, so Y. 48, 11. -Ar(a)maiti occurs about forty times in the Gathds, 
and never with Ashi, as a distinct person. The vanuhim:-ashim of Y. 51, 21, 
on account of the superior sanctity of the Gathas, gave rise to the per- 
sonality of asht in the later Avesta. Ashicha Armaiti (like Mazdaosché 
Ahurdonhé) belong together; they are sociative instrumental, equalling 
‘together with the blessed Ar(a)maiti’ (see Y. 43, 10; Y. 47, 1); so also 
‘together with the good mind’. Ashi, if a substantive, is used in an 
adjective sense, i. e. in apposition. It is hardly necessary to guard any 
reader against Haug’s effunde as = ashichd, to hich = sich = ‘pour out’. 
Ishaséd remains difficult as to its form; cp. ishasem, and ishaséid(t); cp. also 
hishasad(t) = (ishasad(t) (?)). S = chehh apparently takes the place of the 
consonant in is = ‘to wish’ = ichchh®, but here this s = chchh seems 
added to the root plus a. Tepesco (etc.) has been cited to throw light on the 
matter; as to the meaning, see the Pahl. followed by most. Haug’s praebe 
= ‘ishasd’ is not judicious. . 

The Pahl. trlr. again plainly shows that his curious translation of the 
termination °dd is semi-alternative, or additional. Amat fully translates yadd, 
and pavan zak dahishnd should be bracketed. The earlier trir., reading 
zevem, rendered as an improper conj. (Or have we hémandnd (same signs) 
= anhen, the first person having been seen only by the later glossist? 
In this case zevim would have been taken by the first trlr. adverbially). 
Tarsakdi (sic) for tarsékdst must mean ‘venerating recognition of merit (ashi)’; 
see mozd in the gloss. Notice the curious error, occurring more than once, 
caused by the resemblance of the term. vad(f) to an abl. See however 
zastavad(t) Y. 29, 9, émavad(t) Y. 33, 12, astvad(f) Y. 43, 16, aojénhvad(t) 
Y. 43, 16, spénvad(t) Y. 51, 21, sénvad(t) Y. 53, 4, as to which no such 
error is apparent. 


"sw 


453 


5. It is to be noticed that the correct rendering of méichd daidydi, 
which Haug indicates here, and for which he deserves, and has received, 
great credit, was, according to his own showing, put into his mouth by 
Neryosangh’s rendering at Y. 53, 5. Haug of course makes no allusion to 
the Pahl., but the rendering belongs entirely to the Pahl. trlr. In that 
place (not in the other occurrences of mé/i), and from that Pahlavi trans- 
lation, this highly praised rendering of Haug’s originated. If the entire 
Pahl. .and Sansk. translation of Y. 53, 5 contained not a single correct hint 
but this, it would still be invaluable. We read volumes of Pahlavi literature, 
and hundreds of Vedic Hymns with the avowed purpose of getting light on 
a very few Gathic expressions, surely then it is worth our labour to master 
these Pahl. translations however difficult. Haug says of viduyé: Viduyé 
kann keine Infinitivform seyn, wie ich friiher annahm, sondern ist nur eine 
erste Person medii, wie klar aus 29, 3 hervorgeht’. In this remark Haug 
has been followed, I believe, by no one. Md seems a possessive (cp. Ved. 
tod, also thwd, thwamd?), or an adv. instr. (cp. tod inst.), or an adv. ace. 
Cp. yé(e)hya ma aithtSchid(t) dvaé(é)tha beside ka tém ahyd maé(é)nis 
anhad(t). (Jackson keenly suggests the force in ereshi§ as governing md). 
Ereshis. 1 formerly compared rishi; ‘of which my prophet speaks’, but, on 
reflection, as ever, I turn to the hint of the Pahl.; cp. ereshva (suffix only 
diff.) ereshis is to ereshva, as ashi to ashavan (approximately); it means ‘my 
standing’, ‘character as upright’. 

Haug only mistook the case, reading ereshes = rectitudinis. But for 
the moi, of line a, mé might well equal smd. 

Does néid(t) anhad(t) etc. refer to futurity, or to ‘what is allowed’? 
In view of v. 14, we should say the first, so Spiegel, De Harlez, Jackson, 
and others, but the connection here suggests ‘what’ is allowed’; ‘that I 
should ponder whence is my uprightness, my justification, and those things 
which may not be permitted’ (in accordance with this inquiry). I formerly 
however preferred the other view. Haug: ‘was nicht war, noch sein wird 
(das Unrichtige, Falsche)’; but Roth; ‘was nicht sein soll oder was sein soll’. 
It must be confessed that the conjunctives only feebly express obligation here. 

Pahl. Vichidyai = vijardé, freely but well. Véduyé(é) is rendered by 
an expression which may well have infin. force; daidydi, as an infin. for 
imper. which, in other combinations, it may well be. But méichd is repro- 
duced by avd li (?), not so in Y. 53, 5, where it equals minishno. (Men 
might indeed well represent mam, as é@t frequently represents the nasal 
- yowel. Here however mea = man = mentem is called for.) Min = 

yé(e)hy@ should be gen. by position, or at least in an oblique case; see 
 Ner.’s yena, Adharmazd should equal the voc. A. M., and that notwith- 





454 


standing a certain awkwardness which such a rendering involves in the 
treatment of yemalelinéd (2 is to be applied to /@ aitd, ‘that also, OA, which 
is not, and that which is’. A scholarly friend modifies a former reading hi- 
varth = ‘good judgment’ by hanvaérth comparing hanv(w)ar = ‘smooth’, ‘even’, 
and hanbar = ‘fair’, ‘good’. The Parsi-persian seems avd rishan (?) (is it 
Rashn) = rast. M‘ seems avd arsh; cp. arshikht = erezhukhdhdi. As more 
ordinary Pahl., read 4: ‘and which is mine throagh what is his, and that 
which is - - - also’, and in c: ‘Even A. declares - - -’. Ner.’s achchhedah 
probably rests on éreshis (sic), an @ priv.; cp. évidvdo. (Achchhedah (so I 
think J3.) yt} 

6. Ahmdi and Mazddi belong obviously together. Spiegel and De 
Harlez have rendered vahistem in the sense of a ‘reward’, Jackson regard- 
ing the word as understood. To reduce the verse to the expression of a 
‘reward for the man who declares the truth’, and ‘the promise of the king- 
dom of Mazda’, as that ‘reward’, seems to take the passage wholly out of 
its connection, Yé méi vidvdo vaochad(t) has obvious reference to tad(é) 
mot vichidydt vaochad of the previous vy. uttered not by the worshipper, but 
by the Divine Being. This v. 6 means that what Ahura had uttered, or 
may utter, as His mathra, in answer to v. 5, was to him a vahista; see 
Y. 45, 3; ad(f) fravakhshyd + ++ paourvim [dat(é)nam (?)|--im + » - mathrem 
(apposition); see v.6 here, Y. 45,4 Ad(f) fravakhshyd - -- vahistem (poss.to math- 
rem(?)), v.5 yyad(t) (hyad(t)) méi mraod(£) spentotemd --- maretaé(é)ibyd vahistem, 
certainly of inspired revelation, y6: méd ahmdi sraoshem dan. The vahistem 
was only indirectly a reward as of course; but its sense is peculiar = 
summum. The vanhéus vahyd = summum bonum (free) was applied to, or 
included, the ‘reward’, but vahiStem represents a larger, and supreme, con- 
ception;; cp. Y. 28, 8; Y. 43, 2, 41- (Weipa bee Asics Ne AD ile 
Y. 51, 22. Line ¢ is intended as encouragement in the struggle. No reader 
needs to be warned against Haug’s dicere-potest for vakhshat. The general 
indications of the Pahl. and Ner. have been followed by all. Valman , as 
being in the former part of the sentence, should be read as having gen. 
force; see its orig. As the trlr. has translated ahmdi avd valman in 
Y. 43, 2; Y. 44, 19; Y. 45, 10 etc., it is impossible to attribute ignorance 
to him here. He either intended valman = ‘his’ = ‘to him’, or his text 
is corrupt, or he is intentionally free. So of Adharmazd beyond all 
question; it renders Mazddi, as being itself gen. by position = ‘belonging 
to A.’; see Mazddi = 7 A., Y. 28, 5, pavan zak 7 A, Y. 31, 1; val. ++. 
A., Y. 33, 14, avd zak 7 A., Y. 53, 2. As to the gloss in 6, see Haug’s © 
essays, Ed. West., 34, p. 350 note: ‘In fifty-seven years Sdshans (and his — 
companions) prepare all the dead; all men arise, both (those) who are — 





455 


righteous, and (those) who are wicked’. In Ner. vikdgayati = vakhshéd: 
‘so elsewhere vakhsh = kde. 
7. In line @ a yd = yéna = ut might relieve difficulty, reading: 
‘He who these things conceived, as the first One, in order that, like the 
-heavens (?), they might be clothed in light’; or a ché, omitted on account 
of the metre, might be supplied: ‘He conceived these things, and, as a 
propitious sign, the heavens were clothed (pret. for once) with light, or 
stars’. Cp. Y. 30, 1. y@ raochébis daresatéd urvdzd, where, in connection 
with references to the chants and sacrifices, the stars (?) were invoked to 
appear as propitious. It will not do to force the construction. Té = téna 
= ut seems forced; see its position: ‘He who first willed that the spaces 
of heaven should clothe themsclyes in light’ is hardly expressed in the 
language. The context shows that ‘glorious’ spiritual privileges and pos- 
sessions were at least included within the idea of athré. That word refers 
back to ¢@; td refers back to ¢é@chid(¢) in v. 5, and alludes likewise to 
mathrem, and to khshathrem just preceding (; see vakhshad(t) in one verse, 
and ukhshyd in the other). (As Ahura is clothed with stars (Yt. 13, 3 
Yim Mazddo vasté(e) vunhanem stehr.paé(é)sanhem mainyu.tastem (notice 
“mainyu and manta), so he clothes the Immortals in beautiful forms, }Yt. 13; 
81; see also Y. 12, 1. Vathra does not mean, directly and exclusively ‘the 
i osical heavens’, although Roth’s fine suggestion is most valuable. Its 
root is indeed sues see S. B. E. XXXI. p. 18; but see Y. 28, 2; Y. 43, 2; 
BY. 50, 5. Vathra was here far more morally than physically ‘heaven’; i. e. 
‘it was a state, or scene, into which the beatified were introduced. Véthrem 
was a thing ‘given’ or ‘taken’ in Y. 43, 2; and to render the ‘physical 
heaven’ as a ‘thing given’ would hardly do. ‘He who conceived of them 
(and, in accordance with his conception, they were as glorious (heavenly) 
truths, (as the mathra, khshathra, the combined blessings of the sacred polity) 
clothed in (the) light (of manifestation)) + - -’. 

As to réithw(v)en (hardly an infin.), one would expect the middle, but 
the meaning is literally ‘flowed’, or ‘may flow’. The chid(f) of niirémchid(t) 
is better taken in a generalizing sense. 

Amid valuable suggestions, Haug is rather wild with his multitudinem 

“for roithwen, and suo-igne for gdthrad (bathrda), 

; Pahl. Yasté rendered by a participle is less startling than many a 
“modern error. Mavtéd was not mistaken for a noun, although rendered 
by padmdné; see Y. 43. throughout. Freedom, and not radical error, like-— 
wise accounts for récthwen as gitmikhtd, and édthra as khvdrth (notice in 
passing that khvdrih, elsewhere = ‘peace and comfort’, here means ‘bril- 





456 


liancy’ beyond any doubt). Observe the order of words in b as not corre- 
sponding with that in the Gatha. A scholarly friend was inclined to regard 
ham khiddt as meaning ‘lord of both’, and he therefore preferred that 
reading to hamdé which DJ. reports. My former rendering of line ¢ was 
too unfavourable. 

Ner., as usual, renders the Pahl. as his chief text, and more as ordin- 
ary language. 





GZ 
8. The Pahl. trlr. affords an indication of value for Y. 53,3, but erro- — 


nous here. Haug, als den Hohen (in der Natur), but Spiegel selected 
the proper root yaz. We have yé(e)etm and yazim, to °ydjya, or ydjyu. 
Both need explanation, but yé(e)etm needs less; 7 represents Pahl. 9, which 
may equal y with inherent a (e). Yé(e)eyam, or °yem, is the word; yeetm 
should never be written. For yezyum, we must supply the frequently 
missing pen-strokes, as in jydite, which shows a loss of one stroke and the 


4 


perversion of others, for jéwdite, and jam for jivam, ((?) *oy = Gay », 


or », has here a = va, read ¢s)y9y,). There is really little choice otherwise 


between yezyem (°yam) and yazyum. De Harlez presents the graphic sug- — 


gestion that a word meaning uterus may be before us; ‘the womb of the 
creation’. It would be much to be desired, if such pregnant conceptions 


abounded in the Gathas. (*— = ») (?) im jam (so better) is miswritten for 2.) 


Stéi [(hardly an infin. here: ‘I think thee ‘to be’ (?) first’, which © 


seems as awkward as ‘I wish it to come’ in Y. 43, 1)] = (with Roth) ‘for — 
the land, or people’. The meaning sth@ in RV. is vague, but see dsta, and — 
sti, for meaning, and poss. partial analogy; root std, or ak = as (for stayé(?)). 

Haithim (sic for haithyam (or °em)) = satydm hardly = ‘eternal’, — 
desirable as such an equivalent would be; ‘real’ is also suspicious from its — 


depth; ‘truly good’ would be better, the ‘real’, and the ‘good’ approaching 
each other in Zoroastrian ideas; cp. Y. 43, 3; see also the Sansk. meaning 
‘good’, ‘beneficial’. 

The earlier trlr. read yazdm (not yazyum) here, as he did yé(é)zv@ in 
Y. 53, 3, rendering 2ékth, as = Ved. yaht = ‘son’, so also in Y. 53, 3. 


_ And it was just this error of his in translation which threw his treatment 
out of gear, leading him to force the meaning, and change (so to speak) © 
his text. Observe his correct suggestions in 0, and the certainty of freedom, 


as against error, iu c. Ner. follows his pavan 2akih in yonttayd. 
9. We should at first sight render thwéc = thwé(é) = tvé loc., but 


it is nom. sg. fem.; cp. 6¢ = 56, n. s. m., daé(é)ch@ (apparently = 060 4+ 


A 


chad) fem.; so here thwé = thwéd nom. sg. masc., and thwéi for thwé(é) fem: 
Thwéi cannot be n. s. f. in that shape; it would be loc., or even irreg. dat. 





i. 
fi 
Rt 

¥ 
te 
¢ 

i. 
a 
% 
* 

¥ 


i 


457 


But é7 here represents Yor 0; these, while generally expressing (¢)(é), do 
not by any means always express them; 9; to were originally Pahlavi 


Signs, modified ayy (Ho to express length), and originally represented (as gy) 
either yd, or dy, or a7, beside other sounds. Understood as this latter, they 
express what we call é(¢,¢), the so-called Zend letter; but the signs yx, a9, 


represent also obviously yd@ here and elsewhere; thwdi = bash = qousd 
(y905) = 05 , the & having inherent a, as often in Pahl., 105% 


= thwayd n. s. fem. = ‘thine’; so 5aé(@)chd = baydchd; cp. svaya(m); see 
above, p. 436 fig., and on Y. 46, 11. 

Is tash@ nom. for voc. (with Roth)? Taken as such the line reads 
most naturally, and voc., as some hold of Ash@ in Y. 29, 3 possibly stands 
sometimes for nom. Also is not @ an interjection (cp. N. P. @), ‘O creator’ 
its force explaining the apparent nom. May not @ in ¢ashé@ also = an, as 
often; @--- tashé = @ tashan? Otherwise @ goes with as, thwé(é) not 
being a loc. Spiegel (followed by De Harlez, Bartholomae and others) 
regarded the form of the word as expressing its syntactical force, the Pahl. 
trlr. having placed the idea originally before him. This is of course the 
first impression made by the line. ‘Thine was the creator - - - the spiri- 
tual wisdom, or wisdom of the spirit’. But why should Ahura require a 
second creator for the most sacred object jn nature next to the saintly 
Tranian citizen? He himself is positively said (Y. 51, 7) to create the Cow. 
ye gam tashd? Common sense should furnish the answer. As Ahura is 
elsewhere said to act through this mainyu, (so possibly in Y. 51, 7; see 
also v. 3;.¥. 43, 6; Y. 44, 2 (?);.Y. 45, 6; Y. 47, 1, 5, 6 (?)), so here His 
khratu mainyéus, or mainyus is rhetorically and poetically mentioned as the 
direct agent, the tashan, instead of the indirect instrument. Or else the 
Géus tashan, like the Spenista Mainyu, may be vaguely personified, like 
the concept ‘Holy Spirit’ in parts of the Semitic Scriptures, as a Being 
who is in a sense a part of the Deity, but whom he may yet be said to 
possess as an attribute. The passage emphasizes the fact that Ahura alone 
with His spiritual wisdom was the source of the existence of the ‘clean’ 
creation as represented by the ‘mother Cow’, who also subordinately repre- 
sents the ‘holy people’. Haug renders c: ‘kommt sie von dem Landmanne 
her zu dem, der noch nicht Landmann war, und geht an ihm vorber’, supposing 
the subject to be the Erdgéttin, therefore Armaiti. Both he and Spiegel 


understand Armaiti in ahyd@i. De Harlez starts the inquiry whether ahydi 
58 


458 


can refer to the earth on which the paths were made. This is quite 
interesting. Roth however, as I think correctly, understands the Cow, but 
emending to vdstriydi, and reading aité(é) ditéé as an infin. As it is natural 
for a sentence generally (far from always) to begin a line, @ + 7té(é) is a 
3rd so. of ¢ = ‘to go’. Some prefer ‘to leave the husbandman’, but the 
abl. may well be here that of the cause, and vdstry@ may be read with 
some MSS. The ‘paths’, as elsewhere, are the ‘ways of life’, the pastures 
of the cattle, and the village roads; cp. Y. 33, 5 pathd yaé(é)shi M. A. 
shaé(é)tt (shayat?) (figurative application). 

Owing to the stint in the use of words great uncertainty prevails as to 
the last half of line c; but however we may interpret it, it seems to show 
the possibility of the sacred Cow ‘going to’ the nézd(£) vdstrya, or ‘being aided’ 
by him. If we could regard the two vd as possessing only the emphatic 
sense, we might render; ‘she leaves the vdstrya indeed, who is verily no 
vdstrya (in faithfulness)’; but a rebuke to the faithless, or idle, is not in 
place here; the talk is of the Cow, and the next verse shows that she is 
called upon to make a choice. It was a case of momentous decision, as in 


Y. 30, 6. But here, unlike the Daé(é)vas who chose wrongly, she chooses - 


aright. 

Pahl. Notice the undoubted freedom as opposed to error in the trl. of 
dadéo pathim. The erroneous glosses are mischievous chiefly in forcing our 
renderings. Ayif = vd has dropped out of the defective MSS. Ner. however 
possessed a better one; see his vd. 

As more ordinary Pahlavi, read ¢: ‘and it is given to him who ap- 
proaches with husbandry, [that is, to him who fulfils duty and charity], 
but for him who is not a husbandman, etc.’. 

10. Some prefer following the Pahl. as to A¢ = ‘the two things’. 
Haug takes Ar(a)maiti as expressed in 47, followed by De Harlez. HZ looks 
difficult as a nom., but see the context; it refers to the Cow.: In the Veda 
the corresponding word has ceased to be a pronoun; we can only compare 
ha, st. Chis is both masc. and fem. There is nothing gained by altering 
the text arbitrarily. For ahydi as reflexive, see ahyd in v. 12. Ahurem 


ashavanem gives strong support to the significant concrete suggested by the — 


Pahl. trlr. in Y. 29, 2 uStd-ahurem ‘a salvation-Lord’ (see S. B. E. XXX. 
p. 7, note 2), which I so reluctantly put in the second place. 

Spiegel’s suggested emendation of fshenght to fshenghim has been 
justified by the MSS. Fshéighim = fshenghyam (or °iyem?); cp. fshenghyd 
(Schleicher’s suggestions). Roth compared the root sphd = ‘to become fat’, 


and, for form, dhdsi, rendering Wartung, all of which is easily reconcileable 


with the Pahl. /sheg, and was of course originally suggested by it. I cp. 


4 


459 


psd; cp. fsératu; cp. vigvdpsnia, so fshu = psu; cp. dpsavas, RY. VI, 4, 6 
(so all). i 

Roth correctly followed the ancient rendering of davischind, which 
would still be preferred, if it were not ancient. Haug’s daévagchind (?) = 
deos quosque colens is not defensible. Others ‘striving’ (du = ‘to press’). 

Humeretéis, the Iranian smriti [(susmrit/) (not in its later narrowed 
sense; cp. marenté)|, is the body of memorized, and recited doctrine, agusta 
to the Druj-worshippers, but vahista to the heart-devoted (Y. 31, 1). The 
sentiment of vy. 1 is repeated in a different form here. 

As ordinary Pahl. aside from its original, read a: ‘They assign to that 
husbandman - - -’ so, the perhaps later gloss, and also (naturally) Ner., 
but see the Gatha forms which the Pahl. trlr. could not have mistaken. 
Fravéftend freely for fravareté etc. The last gloss seems not to be relevant. 
Aside from its original, line c; ‘Atharmazd does not allot to him who is 
that idle persecuting heretic and deceiver any share in the good recited lore’. 

In Ner. métrikritam is free for fravaretd. Visphdrayitre expresses 
the idea in /sheg = fshénghim. Haug’s rendering for visphdrayatd (?) is mistaken ; 
°tre = ‘to the extender’ is better. Pravarshati, in the rare figurative use 
of vrish (no vdridan, as elsewhere, in the Pahl.). 

11. Gaé(é)thdoscha is better in the concrete sense of ‘settlements’, and 

_ daé(é)ndoscha = ‘laws’ here rather than ‘consciences’. See the three 
intelligently related ideas, the people, their laws, and their comprehension 
of them. 

Skyaothandcha are the sacred actions of obedience to the law, moral, 
ceremonial, and civil. * Varenévig combines the idea of the religious choice, 
the creed, with individual religious volitions; cp. @ varendo vichithahya, 
Y. 30, 2; Y.48.4. Dé@yé(é)ité(é) may be a better reading than ddzté(é) (cp. 
ddyaména), as it adds a syllable to the line. Ddyé(é)té(@) (or ddité) = ‘takes’, 
‘accepts’; varenéng, the articles of his creed; lit. his choices. Otherwise ‘may 
place his faith’, ‘settle his choices’. Others ‘whereby every man may carry 
out his views’, and ‘whereby one may freely express his belief’. Haug is 
better with his Udi optiones vir-liber facit: Spiegel is more concrete, defining 
‘die Wiinsche nach dem Jenseits’. 

As it is most unscholarly to criticize the free deviations of the Pahl. 
trirs., with whom exact reproduction was next to impossible, the Pahl. trl. 
should be regarded here as remarkably faithful, except in c, where however 
it gave us the first needed indications. In Ner. tvayi = tvadiye. 

12. Ahyd@, as reflexive, sheds light on ahyat v. 10. Some render ce: 
‘The one striving (?) after insight(?) (Armaiti) tests in spirit on which side 
the error is’, Mainy@ equals the two spirits, whose contrasted influence 


q 


460 


had just been mentioned; cp. Y. 30, 3. As to maé(é)thd, the unvarying 
testimony of the Pahl. points to maé(é)tha = maé(e)thana. See also Y. 33, 9 
tathréd maé(é)\thé mayd vahista bareti mananhd; see also Y. 34, 6. For the 
idea of ‘abiding’, ‘abode’, cp. Y. 33,5; 43, 3; 46, 16. Spiegel has retained 
the correct general sense of maé(é)thd, although he takes the word positively 
as a pl. noun; I think it is adverbial instr., or nom. dual. adj. = ‘abiding’*. 

Pahl. Béland for baraité is of course no attempt at direct translation. 
The ‘highness’ of the voice renders the idea of ‘lifts’, the form of the word 
having been possibly suggested by its likeness to bérd, as the / is better 
rendered in Pahlavi by what we understand to be now the Zend letter . 
If proof is required that the Pahl. trirs. knew the meaning of bar = dhri, 
see Y. 50, 6, where the identical words vachim baraiti = gobishno yedrind. 
I had followed the Pers. and Ner., as literally understood, in transliterating 
khézishno(?) and khézém (2), but see dnushakhs, and the words, as transliterated 
below, correspond also elsewhere to hakhs (see Spiegel’s Comm. vol. 1. pp. 223, 
437) and are radically related to it; they should be rendered as Haug has done 
(Essays, page 350) by ‘solicitation’. I would modify by ‘arouse’. Here then 
we have a case where the Pahl. trlr. seems to be utterly at fault, but on 
examination it turns out that he was one of the earliest foreigners who 
knew the origin of the Sanskrit word dnushdk. The pronuntiation might 
have been hdjém, hakhchém (?), or hakhjém. May not the origin of the 
intransitive khézém, khézishné, be found here, as from hakhsh = hach + s, 
cp. afrizad from afrikthtan (ruch), stead stikhtan (such = guch), etc.? (ce) 
‘who takes counsel with his perfect mind, and with the spirit, his is the 
abode beyond’, is certainly free as opposed to being erroneous. Ar(a)maiti§ 
is admirably rendered in the concrete, as ‘the man with the perfect mind’. 
Ner. refers hamparsédé to man, and not to minavad. (*Notice Zend athra, yathra). 

13. Ar(a)maiti may be the subject here (so De Harlez followed by 
Jackson); see the foregoing peresdité(é). But maé(é)thd is not to be under- 
stood with dvts(k)yé and tayd, not having any such sense here as ‘faults’. 
Roth (who however regards maé(é)thé as meaning ‘faults’) renders, after 
the proper indications, ,,Die Anschldge, die man offen oder im stillen abredet, 
o Mazda -- -“, 

Frasé@ (inst. sg., or acc. pl. nt.); peresdité(é) refers to the discussions 
and inquiries (see v. 1, 2, 8, 5, 9, 11, 12). Antithesis prevails throughout 
(a form of rhetoric having its origin in the antithetic dualism of the doc- 
trine); here it lies between the true examiner of facts, the vichird has, 
Y. 46, 5, and the heedless judge ‘who binds on the heaviest penance’, and 
not between the ‘open and secret questions’; that.antithesis is subordinate. 
The man who, with Armaiti (his piety), questions the open and the difficult 


i. a 





462 


is the vidvdo, the vdstrya v. 9, and fshuyant (the good have the first 
place in the antitheses), and the yé vd kaséus is the évidedo, and the 
avastrya; see vy. 17. Peresdité(é) may be middle for passive, but this is 
indifferent; ‘what are asked’, or ‘what questions she asks’. The middle 
ayamaite(é) (read dyam°; » has Pahlavi initial value = @ or @) gives 
colour to the rendering ‘who binds on himself the greatest penance for 
a little fault’ (De Harlez and Jackson); but such exaggerated virtue is not 
probable. The middle may refer to the fact that the action referred ulti- 
mately to the subject. Chashméig = chashman, loc. gig = an; ep. kdrman 
etc. Thw(v)isré is also locative from thwisrd; cp. Ved. agnit, uiditd, apraté. 
Others render voc. (De Harlez and Jackson), but ‘glittering’ applies better 
to the eye than to the entire person of the apostrophized Deity. Also the 
voc. and nom., standing side by side, are a little difficult. 


Haug here again relapses into rash conclusions in his anxiety to differ 
from the indications of Ner., frasé = caetera (porro) (2), Mazdd = res 
sapientes (?), biijem = voluptatem (?). Roth justly (as so frequently throughout 
his masterly Y. XXXI)} follows the hint, or indication, of Ner. as to the 
root meanings of each word here where Haug abandons Ner., and in fact 
as to every word in the verse save one. 


As ordinary Pahl., render: ‘He who consults etc.’; but such a rendering 
is not complete in the case of these translations. The Pahl. in 4 is keen 
and concrete, but I must differ. Chashméng seems recognized as a loc. Thuw(v)isra 
seems read as some form of dva, dvi°. Or was the idea of tvish rendered 
by that of ga@méjaké, a ‘mixing’ recalling an ‘agitation’, ‘vibration’? Ner.’s 
prachchhannena = nthawik = tayd. Ekahelayd, = ‘with one impulse*’, for 
guméjaké, contains a word somewhat kindred to thw(v)isrd. 


_ 14. I think dt? should be taken in its more natural sense ‘goes, ‘are 
passing by’ (neut. pl. subject). Haug rendered: quae preces conduntur ab (?) 
creatoribus (2?) veracis (veracibus) et quae Sapiens! a mendacibus, ut hae sint 
perfectae ita! ; more freely: ‘Dies will ich dich fragen, Lebendiger! fiir jetzt 
und fiir die Zukunft, wie die Gebete, die von den wahrhaftigen Schipfern und 
welche von den Liignern gegeben sind, gedichtet wurden’. (?) Roth (keenly): 
‘Ich frage dich daher, 0 Mazda, tiber das was gilt und gelten soll: wenn 
Abbitten geleistet werden statt des Loskaufs, sei es einem gliubigen oder auch 
den ungliubigen, 0 Mazda, wie die in Ihrer Fassung sein sollen’. Others: 
‘I ask thee - - - what claims in the entries above shall be made upon the 
righteous, and what upon the wicked, and how these will stand when the 
entries are balanced?’. It is gratifying to see the evidence of the Pahlavi 
writers beginning to work its way, as in the rendering of ishudé as conveying 


462 


the idea of avdm, rinam. The only question is as to whether the idea of 
debt owing ¢o the offerer, or dy the offerer, is expressed. Here I would 
modify my former opinion. Debts to the offerer seem indicated. Elsewhere 
however the verbal form expresses perhaps confession of debt. Déthranam 
(also with the Pahl. trlr.) here equals Ved. détrd rather than a Sansk. dhdtra, 
as in Vd. 19, 27. I fear I can hardly follow the very narrowed sense of 
‘entries’. The ddthra(nam) were the entire series of holy efforts of the 
righteous referred to in the chapter and culminating in the religious offerings 
as their outward expression. ‘What prayer-debts are paid for the holy 
efforts of the righteous’ seems the sense, ‘and what are the debts due to 
the wicked, and how shall they be in the summing up.’ 


The Pahl. angardtkih should be taken etymologically (cp. Zend han- 
karaye(e)mi) = ‘completed reckoning’; see Ner.’s vipdkatd. = ‘completed 
result’; cp. vipdka. 

Apart from its original, render the Pahl.: ‘who pays a debt of the 
lenders, that is, gives of that to him who is righteous - --, and he also 
who gives to the wicked, is as they are; so the judgment is this’. 


15. Maé(é)nis to Sk. ment (so Jackson admirably), the Gathic word 
affording perhaps the true explanation of the Vedic one. Sp. compared 
paves. The ment may have been a shaft hurled in just vengeance. Adru- 
janté should be understood in the concrete; see S.B. E. XXXI, p. 49. 


Roth has brilliantly solved the difficulty of hanar(e) by taking the 
traditional (sic) sense of the word as it occurs in Y. 47, 5. He renders c 
however (last part) wdhrend Vieh und Mann ihm nichts eu Leide thun. 
Pastus virahyd (?) adrujanté, as gen. absolutes. Hanar(e) may, I think, contain 
the same elements as sine. Haug rendered quae cogitatio (Gesinnung) «+ - 
(et quae cogitatio ejus sit) qui non vitam ullum (ullo modo) (?) destrust (7) ate 
Spiegel (as usual) better, but taking hanare, like Haug (of course inde- 
pendently), as from han = san = ein wenig (freely). The abl. term. of the 
a declension when followed by chd is written Gad(f)ché with much regularity; 
but I think that later cases (as that here where °aad(t)chd disturbs the 
metre) are imitations from occurrences where the metre required dd(t)cha 
to be spoken as dad(t)chd; see remarks on p. 407. The Pahl. pavan vin- 
dsishné may well be a simple enlargement by anticipation of the rendering 
padafras for maé(é)nis, or, again, it may be the original translation, pddafrds 
being alternative. Hanar(e), correctly rendered in Y. 47, 5, seems here. 
curiously mistaken, as I hold, for a form of han = san, in its sense of 
‘gain’, and it was so mistaken, as I think, owing to the following odd in 
vinasti, which was first explained to us as a form of vid by the Pahl. trlr. 


463 


here and elsewhere, an important grammatical datwm. The word usually 
transliterated nivekinédd may be properly mivédinédd rendering nivaé(é)- 
dhayé(e)mt, notice the New Persian naverd (sic). The misapprehension of hanare 
threw the renderings into disorder, yet see the correctness in lines a and 
c. The question arises, ‘is hanare translated at all’? I regard at as far 
from certain that pavanich mozd is not quasi gloss emphasizing nivékinédo 
(sic). We must seriously consider whether dard = ‘away’, ‘off’ in the gloss 
is not the echo of a lost rendering for hanare, so that in the inaccurate 
gloss we have a trace of the correct rendering of hanare, as in Y. 47, 5. 
Else where did bard shtkényén possibly come from? Even the limited idea 
of ‘announcing’ without the added inherent idea of ‘offered acquisition’ does 
not contain any hint of ‘freeing’, ‘separating’, ‘letting go’. Bard shtkényén 
contains additional translation as well as worthless gloss. (Of course we 
must understand in speaking of ‘traces of lost translation, or text’ that the 
Pahl. tris. have no certain connection at all with the Zend texts now 
written on the same paper with them, we might even say that it was ex- 
tremely improbable that the real trlr. had before him exactly the Zend 
texts which now appear transcribed in our MSS. beside his text. The 
copyists did nothing but copy; and the arrangers and compilers (editors) 
handed down Pahl. tris. from predecessors who saw MSS. hundreds of years 
older than those now extant. They worked these ancient opinions over 
doubtless, thus doing much mischief, and destroying much real tradition; see 
similar remarks elsewhere). As to Ner.’s Jamcha, see Spiegel’s Ner., also 
West’s Mainyo-i-khard II, 176 laviché = pédra. 

16. A root d@ =*‘to know’ is not needed for huddnus, dé = aha, 
suffices for ‘the well disposing’, ‘the wise’. To Haug we owe the valuable 
rendering of yd-s(k)yaothanaschd as a compositum in the masc.; cp. yd-varend 
Y. 12, 7. This masc. may seem very easy and obvious at present, but that 
is the case with most discoveries. The Pahl. trlr., as too often in similar 
cases, when explained by the mischievous gloss, seems to doubt the aug- 
ment in asperezatd, committing the unpardonable offence of rendering it as 
an a priv. It is however always probable, or possible, that his text may be 
older than the gloss; and if that be the case, the text may have been 
intended to be read @kishidér = ‘emphatically a striver’, or ‘a striver 
against’; then the gloss only would be erroneous, and this supposition is 
imperatively necessary. If, however, the actual translator here really fails 
to see the augment, which is rarely expressed in Zend texts, he is yet, as 
ever, our first lexicographer as to the root meaning; he saw sperez in the 
sense of sprih. 

17.. Haug’s velaman-faciat (celet) for aipidé-bdvayat (sic) is again rash 


Bi 


464 . 

and incorrect. The solution of this word we owe to Neryosangh apart from 
the Pahl. trlr. He was ably followed by Justi, Roth, and others; the root 
is the curiously extended dab, debu adenom. (?); cp. root of récthwen. It 
seems a desecration to the memory of Benfey to question zd? as equalling 
edhi, a degeneration from *as-dhi, but ah == ‘to say’ might recur in Zend 
as az, in which case we should have edé for aed, 224 se. imper. = 
‘inform us’, suiting fradakhstéd which follows, and mraotéd which precedes. 
See the Pahl. here, and in Y. 50,1. The Pahl. trlr., while, as usual, giving 
us our earliest intimations, has yet, from some accidental cause, treated the 
dé in débavayad(t) like the dé in déjdmdspa, and the de in debazaité, and 
perhaps also in demdnahyd or demanahyd (which may however be from 
dam); he renders 6dva yad(t) = yehevindi -- vad, not noticing the dé which 
probably stood detached in the ancient MS. before him, which MS. probably 
differed more, or less, from that in which his own trl. now stands preserved 
to us. (Not so Ner. who renders as a form of dab by yato vipratérakdt.) 
The Pahl. trirs. often render forms of dad with correct recognition, and 
giving us our earliest information on the subject. I had written azino, but 
DJ.’s azdiné might be a quasi denom., imitating 2d here, and the azdd in 
Y. 50, 1. Reading azind (if we could so correct), or Spiegel’s azédd (so 
in both places), we have less difficulty; it might equal 2d¢, from az = ‘to 
say’ (see above), ‘tell us’. Or else ‘inform us’ is free for ‘be an instructor’. 
It seems improbable to refer azind, or azédd, simply to the Zend az, yet 
2 = 2 in Zend and Pahl; ep. vdz = dbded. The instrumentals in Ner. 
should be often rendered ‘as regards’, ‘according to’; so pavan. Yato cor- 
responds to vad°, and is a good instance to show the impossibility of 
reading Ner. without his originals. 

18. Dushitd, loc. sg. of °t to a *dubkshita, Otherwise, with Roth, 
cp. duriti, following the Pahl. through Ner. The Pahl. trir. renders sdzdiim 
_as if from sd@(g@) = ‘to sharpen’. The MSS. are in confusion as to the 
reading in a; J.3 sadbhyo, J.* bhavadbhyo, (so I think J.4 means, aS a 
correction of sadbhyo in J. which was its original; see Y. 34, 7.) Ner., 
as should be well marked, renders alternatively, by vighdtaya = ‘smite’, 
‘kill’, and, in the gloss, by drachayata (so Haug) with the Pahl. The reading 
drayet (J.3) might however point to dr as a verb of motion in the sense 
of arpdyet = ‘send out’, ‘let fly (a blow)’. I note this, as Haug’s text of 
Ner. is so excessively erroneous that there is danger in trusting it; see his 
own apology for it. J.4 has here what seems a corrected dsdrayet, or dchar°. 

19. Ahébis, or ahtimbis. Ahitmbis, ahtim.bi§ stand in the MSS. here 
(K> has aha.bis at Y. 44, 16). Ahdm was probably a separated ahu, 
provided by the early scholiast with the case sign of the acc. Cp. the case | 





465 


signs elsewhere before the suffix in yavaé(é)tdité(2), avaé(é)tds (°tdts). The Pahl. 
trlrs., who have given us such rich emendations as well as decisive render- 
ings, might be trusted here, as they were by Westergaard. But ahdmbi§ 
of the MSS. must be considered. As = ‘healer of the world’ it sounds 
rather advanced for the document, although thoroughly possible, Justi and 
Spiegel having long since pointed out d:§ = ‘healing’ in vispddcs, hubis, 
eredhw(v)dbis (names of plants). Ahdmbis is grammatically possible in some 


places, but it is not probable in Y. 44, 16 chithrad méi dam ahibis ratim 


chizhdi, where ahibisem would be required, unless the word were applied to 
Ahura, but ‘healer of world’ would apply rather to the prophet; also its 
position between daém and ratim does not favour a voc. AhimbiS = *asu- 
bhiksh = ‘seeking after life’ (for the people) might be considered. But the 
word as = ahibis means for ‘the people’ (so, long since privately circulated), 
or ‘the worlds’. As to the pl. apparently for dual., it may be said that 
no dual was in view. Ahvdéo = ‘of two lives’, but ‘the worlds’ might include 
Heaven, Earth and Hell, or the hamistakdn (?) might constitute a 3"4 state; 
see also ahvdhi Y. 51, 9. As to instr. for dat., cp. dregvddebis Y. 29, 2, 
Y. 48,11. There is of course a syntactical difficulty in holding erezhukhdhdi 
to be governed, as would seem so natural, by g@stéd (which governs the 
dat. of the person and the accus. of the thing); we should not expect to 
find the nom., which is quite natural before erezhukhdhdi, emerging far off 
in khshayamané, with erezhukhdhdi referring to the same person before it. 
I had therefore severed erezhukhdhdi from gistd@, and regarded it as ex- 
pressing the object of the energetic khshayamand hizvé.vasd, ‘the person’ 
here, but preferring ‘the thing’ in §.B.E. XXXI. But one does not know 
what to expect in the Gathds. Perhaps the meaning is: ‘Let him listen 
to the truthful speaker, who conceived of Asha, etc. - - - powerful over words, 
and free of speech’ - - - (2). Of course this is greatly to be preferred, if 
it is possible, and it may not be impossible, Haug makes the vidvdo the 
hearer (?), Spiegel (far better) takes the middle in the sense of the passive: 
‘let the wise A. (but voc. for nom. (?)) be heard- - - who rules with truly 
spoken words, who has power in his tongue’, explaining; ‘he needs only to 


‘speak, so it happens’. Haug: Vachanhim khshayamané hizvd.vasd = 


‘dessen Zunge frei sich bewegt’, Roth gives an admirable suggestion that 
gastéd is understood; ‘(héret) auf seine Versicherung. Der Worte ist er 
miachtig, beherrscht seine Zunge’. De Harlez: ‘qui parle en maitre’, Jack- 
son; ‘who will have power at will over the words of his tongue—so that 
they will be verified - - -’ (see Spiegel). I prefer to regard the words as 
affording the reason for the admonition; the yé mantd ashem is declared to 


have absolute command of speech, to give the infallible and inspired direc- 
59 


‘466 

tions which are to be heard. Hrezhukhdhdi (S. B. E. XXXI, p. 51, infin. (?)) 
is concrete; cp. the eresvachdo contrasted with mithahvachdo v.12, But 
who is the vidvdo - - - khshayamandé hizvd.vas6? Almost everything points 
to ‘the prophet’ of the ‘holy Faith’, as opposed to the dregvant of v. 18, 
save only v. 7. Mazda also needs to be accounted for, and cannot well be 
termed an instr. (It is however possibly in place as a prayerful exclamation 
not affecting the syntax). Yas td mantd - -- Ashem (v. 7) almost forces 
us to refer the same words here to the same Divine Being whose activity 
had already been expressed by them in an earlier verse of the same hymn. 
Able writers, who have bewailed the obscurity of the Gathds, regard it as 
the critical procedure to seize every expression that bears any resemblance 
to language applying to the human subject, and to force all grammatical 
analogies, and parallel passages, which refer the words to the Deity, with 
one sweep out of the way. I myself also certainly hold that an alternative 
translation should be rendered in all cases where the words fit a human 
subject, and I also hold strongly that the text should be slightly changed 
where indicated, and alternative renderings afforded in emended texts; but 
the question is as to our jirst translation. I hold that the frequent inten- 
tional obscurity of the Gathic composer, or composers, should be critically 
held in view, and oblique address in the 3*4 person should be recognized as 
possible when made to Ahura, or a description in the 3'4 person made, with 
an address in the voc. in the midst of it. Can then yé mantd Ashem be 
referred to Mazda with a voc. Mazdé in c? See him referred to in the 34 
person in two lines of v. 7, and in the voc. (224 person) in the 3*4 line. 
Then in Y. 32, 16, according to a disinterested criticism, yé(e)hyd md 
aithischid(t) dvaé(é)thd may well refer to some superhuman power; yet we have 
in this same Y. 32, 16 vocatives, Maedd Ahurd, thrown in. See also the 
curious structure in Y.44,1, and the voc. Mazddé in Y. 44, 2; see especially 
Y. 45, 4. I therefore conclude that the Deity was addressed in the Gathas 
sometimes with affected and intentional obscurity of diction, and that in 
view of the strong expression yé@ mantd- - ahtibis vidvdo, Ahura Mazda may be 
here indicated (possibly as representing his prophet). But I would add a 
most emphatic alternative in the other sense. Véddtd might well be loc. of 
a vidditi, but it seems needed as in agreement with dthrd. At first sight 
vanhdu seems loc. with viddta, but see the parallel Y. 47, 6 dthrd vanhdu 
vidditim (or °té(é)). Vanhdu is, like usta, a loc. used adverbially. The form — 
of gistd perplexed the Pahl. trlr., as it has others. But I rendered him | 
formerly far too much in the sense of ordinary Pahlavi. Nydkhshishnih : 
(practically = nydkhshishnd) is one of the frequent infinitives for imper. — 
(see Ner.’s grotavyam), indicating ‘propriety’, if not ‘obligation’, As ordinary , 


; 
é 





467 


Pahl. I would render as formerly: ‘He whose listening is the hearing which 
is discretion and righteousness - - -. (6) The authority of speech rightly 
spoken, etc’. Vanhdu in c seems not rendered. Atrid was formerly read 
and rendered ‘pure’ by me from excess of carefulness; better diréd (?) = 
‘the thoroughly impure’; cp. Pers. ridan, still better dérikht (so DJ. in 
Y. 51, 9, and probably also here) which might be intended to express @ ++ 
rikhta (irich = rich); or again we have had West’s agirdid = ‘undecided’; 
see Essays, p. 353. Ner. and the Parsi-pers. afford the proper meaning. 
Bikht (= ‘certain’ in the sense of ‘holy’, a frequent association of ideas) 
being in antithesis, our word, whatever it may exactly be, means ‘unstable’, 
or ‘unholy’. I do not follow Haug’s dhuvandvayor (sic); see recurring forms 
of dvaya. 

20. As to the reading dyad(t), I agree entirely with Roth that déydd(t) 
is the allein brauchbar. The rendering ‘who comes over to the righteous’ 
I regard as very improbable. 

Divamnem explained as dvamnem from a du = Sk. 15+ du, middle, = 
‘to suffer torture’, (‘Wer einen gerechten erdulden lisst’) was long followed 
by many. Now a root *dw = ‘to remove’ is suggested, altering the 
entire cast of the verse: ‘from him the long endurance of misery and dark- 
ness shall be spared (removed (?))’. The Pahl. suggests div in the sense of 
‘deceive’ (cp. dab). Aparem khshayd = ‘the uttermost of ruin’ (?) is inter- 
esting. The Pahl. trlr. suggests dpara in the sense ‘later’, so Spiegel and 
Jackson. Khshayd. Y. 71, 17 speaks strongly for a gen. with daregem dy. 
Its position, it is true, also well indicates a nom. according to every Vedic 
analogy. For that reason I formerly rendered alternatively as a nom. masc., 
‘one otherwise ruling’; cp. Mazdé khshaydchd, Y. 28, 7 (see also Haug). 
Later I followed, with Darmesteter, the significant shivan = ‘lamentation’, 
and am still unwilling to twist the sentence out of a natural shape, and, 
Supposing the existence of a khshayah, or a khshaya, I would compare kshaya 
from the second kshi. Vaché cannot be gen., but, if we emend to vdchéd, 
‘woe of speech’ becomes possible. Avaé(é)tds is the noun in the nom., 
avae(é)tdts, cp. ameretatds, also yavaé(é)taité(é) (from yavae(é)tas[°tdts]), etc. It 
would then be either in apposition with vachd having adjective force, 
or, reading vdéchd, we should render ‘lowness’, that is, ‘vileness of speech’. 
The syntactical reference of this line b to ashavanem - - - héi in the sense 
‘removed from’ seems to me erroneous, see above. (It is foreign not only 
to the spirit of poetical diction, but of all ancient original matter, to have 
these marked particulars strikingly alluded to at length, and then separated 
from the person who escapes them by a feeble separating word, while the 
wretch to whom they belong, as a punishment, is mentioned in the next 


468 


line. The entire verse refers to the idolatrous Daé(é)va-worshipper who 
would deceive the saint in the interest of the Lie-demon; and it is in anti- 
thesis to the preceding verse, which expresses the truth of Ahura, and 
his prophetic adherent.) Haug’s eradicet for naéshat is strikingly out of the 
way. Naé(é)shad(f) is a 3°4 sg. aor. of ni (n7) = ‘to lead’. The Pahl. trir. read 
dyad(t). His shivan = ‘lamentation’ may be ‘literally, and not merely 
figuratively, a translation of khshayd (cp. Darmesteter’s études). From 
ribishné we see that he took avaé(é)tds as a compound of ava with a form 
of ¢ = ‘to go’ (see also Haug). The Pahl. trlr. renders: ‘he says (that 
is, his word és) ‘a vile proceeding’. In tem = ‘darkness’ in c we seem 
to have an amusing error. But, as tem is correctly used for temanhdé in 
the line immediately preceding, the only sensible conclusion is that the 
trlr. arbitrarily repeated the word from the foregoing line, allowing himself 
to choose that procedure simply because the word éém in the Gathic reminded 
him of the temanhé just preceding. And this is of importance to explain 
other similar cases. Here ignorance is excluded as an explanation, and yet 
the outward shape of a word seems to have determined a free insertion, or 
a rendering! Ner., according to all the MSS. except that used by Haug, 
follows; but Haug reports tam - - - bhuvanam (as a masc., possibly having 
the 224 dhuvana in view). It is possible that this tam may not only render 
the Gatha, but a now lost Pahl. reading zak, or denman, in which case our 
amusing error would turn out to be a corruption from the original, no tem 
= ‘darkness’ having ever been written by the earlier, and more original 
trirs. 

21. Taking Hawrvaté Ameretdtasché as gen., we should have the 
most formidable heap of genitives in literature, no less than six in a string, 
followed closely by a seventh. Moreover Ahura’s ‘store of Weal and Death- 
lessness’ is a somewhat strained and artificial expression, but his Asha, 
which included all his legal and ceremonial provisions for the welfare of 
His faithful, naturally has a ‘store’. The words are acc. pl. used for acc. 
duals, as perhaps ahdbis is used for the dual. The absence of the dual 
number tells also nearly (if not quite) as much against the words when 
regarded as gen. If gen. (?) render: ‘May M. A. establish from the fulness 
of Weal and Immortality (long life unbroken by death), and from the fulness 
of His holy Order the protecting headship of his own Sovereignty’. The 
gen. bérdis naturally suggests the rendering ‘out of the fulness of His 
holiness’, and doubtless the form was chosen on that account; but the gen. 
with @ properly means apud; the two shades of meaning are easily harmon- 
ized; cp. d varendo vichithahyd. For 6dpaithydd(¢) with the gen., cp. v. 15 
vird(ajd(f)cha with adrujantd, mainyeus with vahistad(t) Y. 33, 6. As to 


ie 


- 469 
sarod, its obvious meaning, as the original of the Pahlavi-pers. sar, has long 
been familiar. The derived meaning custos = Wachter (Haug), or ‘refuge’ 
(Ved. ¢drman) was adopted by Haug at a time when he had not yet inves- 
tigated the authority of the Pahl. commentary, or the Pahl. language. The 
meaning ‘headship’, ‘rule’ is actually needed to explain the Parsi-persian 

word. As to the form, I should regard an accus. pl. fem. as the most 
improbable. It might be an accus. sg. neut.; but saré occupies the place 
of a nom. sg. in a Gathic, or Vedic, sentence, and it may be nom. sg. masc. 
(cp. its exact expression as such in sdremné). There is no reason why it 
should not be even nom. sg. neut., in apposition, but not agreement, with 
Ahuré, theme saranh (sarah); cp. Yt. 10, 40 Karetachid(t) aé(é)shim hufré- 
yukhia yoi nighrdiré(e) sarahu mas(k)ydkanam ashemndjané bavainti. (In 
Y. 49, 3. I regard saré as hardly possible as a gen. on the same ground 
as that on which a gen. Mazddo has been so generally rejected in Y. 28, 1. 
It would be a heaping-up of genitives. In t@ varhéus saré izyai mananhd, 
vamheus obviously applies to mananhé. Saré is acc. sg. neut. = sard from 
saranh (sarah)). There are three stems sar (loc. sair?, if read with most 
MSS.), sarah (saranh) in Yt.10,40, here, and in Y. 49, 3, and possibly sara 
may be the stem here. It is hardly necessary to cite instances of the 
different genders from the same roots, but cp. Sk. dyu, m. and dyus, n., 
jana, m. and jdnas, n.; cp. the genders changed with change of accent, apds, 
m. and dpas, n., tydjas, n. and tydgd, m., rdkshas n., and rakshds m. (injurer), 
or even without change of accent, apds, m. and apds n. As to a stem sara 
beside sarah, cp. Ind. hédas n. s. neut., and hédas n. s. m., stem héda; cp. 
gépas N.S. masc., and gépas nom. sg. neut. See Lanman, Noun-inflection in 
the Veda, p. 549 for further examples. The form is either an acc. sg. 
neut. (?), or a nom. sg. masc. from sara, and the syntax gives such strong 
evidence that this case alone might establish the existence of a stem in 
the a declension (or else it is a nom. sg. neut. in apposition (?)). For Mazda 
(or mazdd) in apposition with a neut., cp. Yt. 1, 8 dasemd yad(t) ahmi 
spéno, with an abstract, cp. Yt. 1, 7 khstvd yad(t) ahmi khratuS- - chisti§. 
In apposition with a pl. neutr. (?), cp. Yt. 1, 7 Téirya (ahmi) asha vahista 
(ashem vahistem (?)). This is however the later Zend of interpolation. As to 
vazdvaré, which, comparing ayaré, saddaré, etc. one would naturally call a 
neutr. pl., but which, as indeclinable, may be a sg., it is hard to resist the 
impression that vaz = vah is the root extended by d + the suffix van = 
varé; cp. karsvan, karshvaré, and the meaning is ‘strength from abundance’,) J 
and prosperity’; see the Pahl. as rendered by Ner. Haug takes haurvaté amereta- 
tascha as accus., but ddpaithydd(t) as = e (suis) bonis = seiner Giiter Wohlstand. 
The Pahl, might, as usual, be rendered much closer to the Gatha, Yet lame as 


. 


470 


the rendering is, it gave the clue to the meaning of every word. Bérézs 
= béindak, which latter is properly gen. by position; and avd should strictly 
be taken as referring to it, see @: ‘to the full one, that one who is Righte- 
ousness’. Vapaithyad(t) = nafshman = ‘own’, and patih, which is hardly 
to be referred to khshathrahyad = zak 7 valman 7 khiddt; saré = sar- 
darth, so, uniformly. Urvathd = désté, giving us our earliest information. 
Vazdvarih may be merely transcribed, but there is always danger in talking 
about the ‘mere transliteration’ of the words of a mother language into 
those of the daughter dialect. Mother and daughter are really one. If 
vazdvaré was Zend, vazdvarih was Pahl. ipso facto. Ner. knew what vazd- 
varth meant; his pivaratvam at least is no transliteration. .Avd, if read in 
c, might even be regarded as carrying its force so far as déstd, ‘to his own 
soul’ is not the needed sense; valman would be better read to escape 
this last. 

22. Astis, if = dsti$, might properly be referred to std = sthd as 
= ‘stand by’, ‘helper’; cp. Vedic pratishthts, but I think it is hardly 
desirable to depart from the MSS. simply to show that we are aware that 
@ may become 7, as in Ind. sthiti etc., etc. The simple and concrete ex- 
planation of the Pahl. trlr. comparing dsthi =.‘bone’ is more probable, 
because not so advanced as the idea of ‘helper’, ‘stand-by’ (to the Deity). 
Cp. also Y. 33, 2 where the MSS. also read astém, and Y. 46, 11; Y. 49, 11, 
where the astayé are in Hell, a locality where assistance to the Deity could 
scarcely be rendered. Péddkihd may possibly be a pl. in °thd, and so a 
literal rendering for chithrd; see the Parsi-pers. which does not see the adverb, 
also Ner.’s prakatatvam ‘manifest things to (DJ. avd) the wise (are these)’. 
See the certain freedom, as opposed to error, in what follows. The concrete 
khudd in this particular phrase is not bad for khshathré; see the certainly 
free vddinyén = hapti. Vilokayitéd in Ner. is also not bad for hapt?. 


XXXII, 


See for summary and additional notes S. B. E. XXXI pp. 54—67, 
changes in opinion decided upon since its composition are however not uni- 
formly noted. 

1, Ahydché (so to be read) refers to the subject in paouru (or pouru). 
aé(é)ndo v.6, in naé(é)chtd(t) vidvdo in v. 7, to dussasti$ in v. 9, to the 
subject in yasché vadaré vdizhdad(t) ashduné(é) in v. 10. This person re- 
presented his evil daé(é)tu, verezéna, and airyaman; see Y. 33, 4(?), Y. 46, 1, 
Y. 46, 5. Ydsad(t) = ‘prayed’ (not ‘wished’); cp. yds@, Y. 28, 1. Spiegel’s 
important mahmt = smdsi_ ig, notwithstanding its interesting character, 
hardly tenable. Haug, following the Pahl. indirectly, is correct. Mahmi 


471 


mandi are both loc. in meaning (Justi), and there is no reason whatever 
(except a desire to differ for the sake of differing) why manéc should not 
be compared with the Indian °manw, or even with the fem. mand. The latter 
by a familiar transition might well account for a masc. mana. Manahydcha 
(Y. 71, 3) proves the certainty of a stem mana in Zend, as manayd points 
to the fem. and manaé(e)ibyé (?) to the masc. Others insist upon a dat. infin., 
but, if such be the form, the word is still used in the sense of the loc. 

Mahmi = ‘through me’ is improbable. The prosaic attempt made by 
able scholars to string lines a and 6 together is, I think, a mistake, as is 
the neglect to supply the ever-recurring form of ah = ‘to be’, where 
indicated as in line 6, with Daé(é)vd (hent?), and with mahmi mandi, the 
latter words being obviously intended to agree. Antithesis, a chief agent 
in poetical diction, is present in ahydchd and mahmit: ‘His baé(é)tu 
prayed (as the holy prophet did in Y. 28, 1); his are the Daé(é)vas, but in 
my venerating thought 7s the friendship, or friend, of Mazda’. That a and 
b should be addressed to the Devils (the Demons, informing them (even in 
defiance) that the community desire to know the disposition of Ahura Mazda 
is, I think, unlikely. Haug’s ad ortus = urvdzem 4 is not desirable; his 
mahmi mandi = ‘in my opinion’ is better. Pahl. Zak is gen. by position; 
see ahydchd, and Ner.’s asya; ydn is gloss; see Ner.; read ‘- - - in his 
proprietorship, or kinship (that is, as lord, or kinsman) - - -’. 

(A propos of varying Zend texts attested by the Pahl. trls. in this and 
other chapters, I repeat once more that the Pahl. trls. which appear in 
our MSS. are very improbably the untouched work of any original Pahlavi 
commentator. They were unquestionably modified at every rearrangement, 
and finally transcribed by a copyist who often blundered, and paid little 
regard to the correspondence, or want of correspondence, between Gatha 
text and Pahl. trl.) 

In Ner. I supply ‘we are’ from the ‘I am’ of his gloss, as his glosses 
are, unlike many of those of the Pahlavi, probably contemporaneous with 
his text. 

2. Sdremné, according to Haug’s one-sided investigation, was simply 


from sar = Sk. eri = ‘to lean’, ‘to seek shelter’, a sense akin to the 
Iranian, but by no means dominating it. According to the latest comparative 
philology, sar would be more original than ¢gr7. The verb sar = ‘to head’, 


‘protect’, ‘rule’ came from the noun sar which is degenerated in g¢iras. 
Can the Deity be said to ‘lean toward’ vohu manah, while khshathréd(t) 
hachéd is taken merely to modify ‘answered’?: ‘He answered from His King- 
dom’. How much better to yield to the evidence of a comparative philo- 
logy which takes in the Persian and Pahlavi, and not to a comparative philo- 


eo ae 


472 


logy built up on a total disregard of the Iranian languages. I think there- 
fore that we had better follow the ancient scholar in his admirably free 
pavan sardérih. Otherwise saré in Y. 81, 21 has a meaning radically 
opposed to sdéremné. Ahura ‘rules’ from His kingdom’, He does not ‘answer 
from His kingdom’. This verse moreover confirms my recognition of the 
antithesis in v. 1. Verse 1 is a graphic contest between two supplicants 
petitioning, not from the same Deity, but from opposed Deities. The evil 
party, whose ¢aé(é)tu, as in Y. 46, 1, works for them, prays, and naturally 
enough the answer of the Devils (Daé(é)vas) is not reported in the holy 
hymn. They are already spurned in line c, y. 1. Ahura now utters his 
sharply pointed: ‘We have chosen your Ready Mind; according to your 
prayer; Ours shall she be’. And v. 3 is an indirect answer of Ahura to 
the petition of the Daé(é)vas contained in the ydsad(t) of v. 1. Afigra 
Mainyu is not reported as answering, but Ahura answers, and the entire 
chapter expresses what he has to say. Haug, for the most part, well follows 
the general indications of Ner., properly disregarding his syntax. 

The Pahl. trlr., rendering many forms literally, proceeds on the whole 
freely. Omitting va with DJ. A.- - + hamkhék nadik kardd may be ren- 
dered: ‘A. made a good friend’. I had rendered: ‘ And A., the good, he made 
his good friend’. Lekim rdi should of course equal vé; I doubtfully add 
‘on your account’. I should think that wiceshate in Ner. (cp. geshant. 


Whitney’s Verbs, also vigesha = ‘distinction’) ought to mean ‘He makes a — 


distinction’; see the text to which it is gloss, But I have later thought of 
‘he distinguishes himself by his teachership’ explaining the preceding sa- 
harevardt = ‘sovereignty’. According to the later Parsi Spenta Ar(a)- 
mati = Spendarmad was a name for the earth; see Y. 47, 3, 

3. Haug, in his Latin rendering, well followed the general indications of 
Ner., except as to s(k)yaomam, for which he reads saomam = Somam = 
Rauschtrank (der eurer Liige und eurer Téuschung Rauschtrank fiir hoch- 
heilig hdlt). As to this last he has been followed by none, S(k)yaomam = 
*man, loc. sg. with aip?, closely related to S(k)yaothna, to &(k)yu = chyu. 
De Harlez and Geldner give the sense of ‘action’, the first taking aip? in 
the sense of dpi = ainsi que, the last taking it as gerecnine S(k)yaomam, As 
to daibitand some writers, laudably seeking novelty, divide dasbitd = ‘a 
deceiver’ and n@ = ‘a man’; but ydi§ requires explanation. Ydai§ may 
equal yéna = ‘wherefore’, but not where a probable neut. pl. immediately 
precedes. See Y. 28, 2 dyaptd - - - ydi& rapantéd . - ., this ee v. 6, 
yais - - - tds (hardly both particles), vy. 7. hadroya ya +++ YBiS e+e 
yaé(é)sham, Y.46,15 tdi 5(k)yaothandis - - - yds, Y. 51, 20 ubhdhé yais - 
Also nd looks a little unusual in the Gathas as an enclitic to a out 


OOS 9 ig ~ pia lt ae 


473 


although it is frequently so used with pronouns; see mdnd vy. 10, kasnd 
Y. 44, 3, (mend Y.50, 1 is gen.) At first sight it seems to explain the Latin 
°nam in quidna(m) (?); but is not that suffix on the contrary explained by 
it? As to haptaithé(é), the earth was divided into seven quarters, or con- 
tinents;. cp. the seven Indian dvipas. The two ideas had of course a com- 
mon origin. If either could be called older, the Iranian conception is the 
more original, as the Indian Aryans were emigrants from the regions in- 
habited by the Iranians. 

I formerly read d@zdr-minishntar, comparing Pers. dzér, crude form 
of dzdrdan sometimes used as a noun. I would now follow the Persi-persian 
MS. (cp. avartani, or awartani). S(k)yaomam probably stood divided as 
s(k)yao. mam in some MSS. before the original, or earlier, translator (which 
MS. may of course have differed widely from that now written beside the 
Pahl. text in the surviving MSS.), hence the mdén of the Pahl. trlr. It is 
correctly referred to chyu by sdtininéd. The gloss, unless rejected, forces 
us to consider sdtininéd and asrdyishnih yehabinéd as 3° sing. Min akharih 
might be meant to express, ‘he is causing us to come from behind (to 
escape?) that deceit; see the gloss. Daibiténd = frifishno; asridum, to 
sr@; the rarely used augment appeared incredible, hence the a privative. 
Gavamanastaragcha J.8 (J.4 garv®), also partly supported by the gapamanas (sic) 
of P., does not need the suggested apamdnastaragcha. *Garvamanas = ‘proud 
of mind’, has point, but no translation is so well suited as a possible meaning 
of *gavamanas is in such an irregular document as Ner.’s trl.; cp. P. W. 374 gu. 

4. Yustd (so reading) explains the Pahl. dydzishnd (so possibly), and 
this latter might indicate the proper rendering: ,‘ Wherefore ye, ‘‘aroused’’ 
(yuz, yastd) are preparing - -’. Although the correction of the Pahl. trir. 
in frdz minishn vardinéd = man mathd, (for mé(é)mathd) = ‘ye are turning, 
or perverting, the mind’ (mathdé adj. nom. pl. masc.) gives us a rich con- 
erete in no degree so rash and hazardous as many modern suggestions, I 
would now, on the whole, put it in the second place. Vakhshente(é) (s aor.) 
or vakhshyenté(é) (fut.), formerly rendered ‘flourish’ by some, is now refer- 
red to vach by Spiegel and Geldner in accordance with the Pahl. Vakh- 
shenté(é) as mid. may have passive sense, = ‘are said to be’, so Spiegel 
and Geldner (see also vakhshyanté(é)), but this is by no means necessary, 
as the speaking was ultimately for the speakers themselves, and ‘are said 
to be’ is flat in the connection; by whom ‘were they said to be’?; surely 
only by the party of the composer; better to read vakhshenti J.*, if necessary 
to the meaning ‘who utter’; cp. the duSsasti$ who taught, the mthahvachah 
who raised his ‘voice’; see also the next verse: ‘Ye deceive vachanha ‘with 


yoice’, and in fact the entire Gath4s which treat of rival agitators, striving 
60 


474 


to propagate their themes. I was formerly inclined to regard daé(é)vd.2usta 
as an acc. pl. neut., but the Pahl. trir. must not be followed closely as to 
forms. An acc, nt. pl. is grammatically quite as probable as a masc., if 
not more so, but it is better always to prefer a masc., where possible, to a 
neuter, as more concrete and personal. Haug here, except as to frdmi- 
mathd, follows the radical meanings suggested by Ner. 

Min = yad(t) = Ner.’s yat. = amat here. Ayijishn (if not dyieishn) 
is an accidental, rather than an ordinary, error. (Yas is properly rendered 
in the previous verse.) The original, or earlier, trlr. had probably a 
disordered text, not the one now written beside the trl. Perhaps also he 
should be deciphered dydzishn, as the same letter may reproduce 7, or 2: 
‘Ye who are of that agitation’; but Ner. read dyijishn — dvitaydt. The é(é), 
or é, of mé(é)h° (méh) wasregarded as nASBIgeA SS @ ese RNG Te RODY Sous the en 


je The trlr. saw men = man; mathd was referred to math, Ner. following, 


affording a valuable suggestion (see above). Sized is descended, or taken, 
with little alteration from the Zend. As ordinary Pahl. render: ‘the making 
a man worse [is the religion of the man only evil in his intelligence];’ or ‘the 
offering of the worse man is’. In Ner. stdayati (? stdati) to sad = ‘to 
pass away’. Perhaps séddéyati was meant. 


5, Some might prefer s(k)yaothanem as governed by frachinas(t) (two 
acc.), but I think an adv. ‘acc. looks less clumsy and more idiomatic. 
Khshayo, taurvayd, verezyd, and savayd are hardly infin, Khshayé is a nom. 
Sg., as its place at the end of the sentence would suggest. It is parallel 
with, but not in direct apposition with, akaschd mainyus, which are also in 
their correct position as undoubted nominatives at the end of the sentence. 
The word khshayo means ‘a ruler’, as in Y. 28, 7, Mazda khshaydcha. 

Mim should equal amat = hyad(t), Ner.’s yat. For thorough scholars 
the Pahl. is invaluable even when in grammatical disorder, but read as 
alternative, and nearer the syntax of the Gatha: ‘Since you the worse 
thought 7s teaching - -’ (understood by anticipation from c, frdz chashéd 
being understood as ‘he teaches ’). Ner. mistook friféd for a verb in the 
third pers. ? 

6. Endkhsté from its increased form would seem a 2"4 pl. act. s aor. 
rather than a 374 se. mid. See also the incipient 2"¢ plurals of verses 3, 
4, 5. Paouru-aé(é)ndo would then be ace. pl. neut. ‘Ye have reached your 
multitudinous injuries’ (by such means as are reported)’. But paowru-aé(é)ndo 
in itself is more probable as a nom. sg. masc. Bahuvrihi compositum. And 
Just at this strophe may begin the allusions to individuals; see the 3rd 


475 


singulars in v. 7, 8, 9, 10, 11. Yas srdvayé(e)ité(é) must also have a per- 
sonal subject (see below), and some verses may well have fallen out. Not- 
withstanding then its increased form, we may take éndkhStd as a sg. mid. 
Is it a desiderative? (Haug). Certainly not, without a change of text; cp. 
imakhsati etc. See however the desiderative ideain thePahl.Poss. to naksh (athem.). 
The more concrete sense of the Pahl. as from nas = ‘to destroy’, is 

for from impossible, as nas is sometimes transitive in Zend. Otherwise ‘He 
has attained his ends’; ‘he has succeeded as a great injurer, wherefore he 
is famed’. Yaris srdvayé(eite(é), and ydis sravt (next v.) obviously belong 
together. Happily their rendering by ‘as is known’ (ya@i§ = yéna) is for 
the most part abandoned. The composer with his succinct diction could ill 
afford to waste five syllables on a parenthentic platitude. Ya yoja séngh- 
aite(é) is kindred to both expressions. As to an infin, srdvahyéiti (sic) 
from °¢, I do not think that suggestion will commend itself to maturer 
judgment. Mardnéé) looks far more like an infin. in the sense ‘to mark’ 
(cp. smarana). It might be a loc. noun infinitively used. Haug, as 1% sg, 
conj. = ‘dicam’, But hata marenis, actually cited from this place in the 
Avesta itself, as a positive name for Ahura, although in the much inter- 
polated Yt. 1, 8, gives colour to the view that we have a voc. here. It is 
unlikely that the interpolator should have invented a word which so neatly 
fits this mardné(é) (corrected (?)). (This by the way, proves the genuine 
vitality of the language at the date of the composition of Yt. 1). As to 
séighé in the sense of ‘praiser’, and as a nom. sg., I like the idea, but I 
fear it is not defensible, Szighé is either acc. pl. fem. from séngh, or a loc. 
from sénghu. It is of course possible as a nom. sg., but unlikely. Vidam, to 
da = dha + vi; cp. yd vi (or v2) ashis savdi viddydd(t). ‘To extend the doctrines 
in the holy state’; see the other expression to ‘establish’, or ‘produce’ the 
praises in Garddman: ad(t) hoi vahméeng demané(é) gard nidamd, But so 
simple an explanation is no longer to the taste of some Zendists. Dé = 
dd, and dé = dhd are the commonest verbs in the language; hence we 
must put into the mouth of the ancient sage something fresher. Perhaps 
vid in its sense of ‘gain’ would excite less prejudice than dd, as the accepted 
root: ‘I will discover’, that is, ‘learn your holy utterances’; (cp. y@ vé 
mathrad screvae(é)md rdddo). Others would bring in vidh = ‘to venerate, 
serve’; but what becomes of the quasi parallel vahmeng demdné(é) gard niddma? 
As ordinary Pahl., read as of course: ‘Upon many haters hatred is 
desired - - - (b) An open enumerator is A.--.-’., but in dealing with such 
a fettered document we must look at its original. Ath@ = asdr reminds 
us of hathrd, Y. 30, 9 rendered by the same word asdr. We have at least 
& quasi transliteration here; the th of athd@ suggested the s of asér; and 


476 

secondly the r (consonant generally at the end in Pahl. save in a few cases 
seems to show that the Pahl. trlr. read hathré or athrd, and not athé (see 
for reasons remarks on Y. 30, 9). The trlr. knew well enough how to 
render athd as it stood before him at Y. 29, 4, 31, 18; 44, 6. ete. I should 
render as a curiously reproduced athré (asht° is also reproduced without 
translation) if it were possible to get rid of the gloss. The history of the 
gloss was evidently this. An earlier transcriber had an uncertain Zend 
text, and transliterated asdér for an uncertain athrad, or hathréd. <A later 
scholar added the gloss which explained the Pahl. asdr, and not the badly 
transliterated Zend athrd (or hathré), which was imperfectly reproduced in 
the same letters as the true Pahl. asér = ‘endless’. Ner., as an ordinary 
document, would be read: ‘Much hatred he beseeches for these haters - - -’; 
but see the Pahl. and Gatha. 

7. Some have rendered somewhat to the following effect: ‘Not even 
an experienced person (védvdo) is able (that is, is ‘endowed with complete- 
ness”) to say (wojéé) how many living (y@ javiyd (2)) he cuts (sénghaité(é)) 
with his bright steel, of whose fury thou art most cognizant’. This contains 
suggestions well worth weighing. But naée(é)chid(t) vidvéo hardly means ‘not 
even an experienced, or a clever one ’, as it refers to the constant subject 
throughout; cp. ahyd of v. 1, yasché of verse 3, the paouru.aé(é)ndo (?) of 
v. 6, the dussasti$ of v. 9, the hod - - - nd of v. 10, ahyd gréhmé in y. 14. 
Naé(é)chid(f) means ‘nothing’, as naé(é)chis Y. 43, 6, 13. means ‘nobody’. 
‘Not able (védvdo) to say’ must be carefully considered, as agq/éz is certainly 
more simple in its grammatical form than ajoi, the reading selected by the 
last Pahl. trir. At the same time such an expression seems a platitude. 
I strongly incline to retain, at least as an alternative, my earlier opinion 
that dj6¢ = zanishnd is simply correct in the significant, and well adapted 
sense, ‘to be smitten’. Ajéi seems at first glance only explicable (in the 
Sense of zanishnd) when regarded as a dat. inf. from jan = ‘to slay’, the 
form being compared with the dative of jé = ‘child’ from jan = ‘to pro- 
duce’, or ‘be born’. [(Or dj might = dayé(é), infin. of 77 = ‘to conquer’; 
see the metre. Infinitives in e¢) are not to be expected in 7 verbs, but 
ov = é¢) in khshathréi etc., and é(/) Wy, 49, are positively the Pahl. com- 


bination yd, as in kainy@ erroneously transliterated é (or @). J, like ¢ in 
geurodin = geurwayan(en), may have inherent a, like all Zend Pahl. conso- 


nants ; the following Uy M9 (Ww) would then = yd (dayd pl. nom. (?)). But this use 
of 49 = xy (45) once begun, the conditions were not strictly held to, we 


should not think of objecting to 4%) = yd, whereas originally it was actu- 


ATT 


ally y@, nor to its representing ye, which would be its value in vayem, 
a transliteration of oygarl which would be strictly vaydm for vayam. If 


then the two letters y + @ (4), viz. 4%, can = ye, we easily understand 


that the original force of 4% = yd could be further violated, and 4) may 
= y¢(é). This explains the actual later infin. te = tayé(¢). Strictly ac- 
cording to orig. use, ¢2é(¢) is teyd; but @ became used for a, and yd for 
ye(é), yee). From this, with 7 as possessing an inherent vowel, as other 
Zend consonants sometimes have, and as all Pahlavi consonants have, we 


should read jé¢ = = jayé(é), dat. infin. noun inz (?).)| The evilteacher is not 


aware that his so-called victorious hosts are destined (Addroyd) to be smitten’, 
or ‘he is not able to describe (aojéé (?)) his victorious hddroyd, (hyperbole’). 
Hadréyé is difficult, if * sédhry@ is strictly compared. Changing the text 
to hadryd, it might be an adverbial instr. = ‘with fixedness, completely’. 
But this seems like a mechanical imitation of sddhryd, and would show the 
waste of three syllables, by the succinct Gathic writer, on a useless adverb. 
Hédroyd may be a transition form from hadri to the a declension (cp. 
prithu-jrdya from jri) as an acc. pl. neut, = ‘the collected possessions’, 
‘the mass of the military and politico-religious forces at hand’. ‘About 
the destruction (4jéi - - - irikhtem) of these forces he is ignorant’, An acc, 
with the infin. would be indicated; ‘he does not know that his forces are to 
be smitten’, There isa reading ahkyd dréyd which would fill out the defective 
number of syllables. Drédyd like vdthréyd may show the frequently mis- 
written v (y = 03; cp. tanuyé = tanvé, etc.). The word may be dravd (cp. 
drdvinas = possessions): ‘He does not know that his possessions are to be 
smitten’. Some render irikhtem ‘sin’., I prefer, with the Pahl. trlr., 
a rendering more in accordance with Iranian etymology; cp. rich (¢ in ire 
has no value, cp. u in wru). The reading fréftak should be corrected by 
raspatak, or read ristak (?), DJ. om. ‘f’. In Y. 44, 2 the irikhtem does not 
mean ‘sin’. Like ahydchd and mahmi in v. 1, like the antitheses be- 
tween Y. 31, 15 and 31, 16, Y. 31, 19, and Y. 31, 20, etc., etc., naé(é)chitd(t) 
vidvdo + - - and vaée(é)distd aht are unquestionably opposed, one meaning 
‘knowing nothing’, and the other meaning ‘knowing everything’. Haug’s 
in-acie castrorum-duorum quae auailia (sint) for addi hddroyd ya joyd 
has been followed by no one, also his swo ipsius modo for gaénd ayanhd, 
The indications of the Pahl. trir. have been followed largely by all here. 
Haug, except as above, well follows, as usual, the general indications, or 
hints, of Ner. 

Once more we have clear traces of a Gatba text in the Pahl, character ; 


478 


hddroyd (sic) would have initial s = h, or a(d); the trir. probably translit- 
erated ddréya, see ddréig in Y. 29, 3 which he similarly translated réshand. 
Joyd = zanishné does not refer that. word positively to jan = han. Ji = 
‘to conquer’ is fairly rendered by zanishnd. Irikhtem = raspatak, Aside from 
its original, read 4; ‘who inculcate a smiting --- who have proclaimed - - -’, 
Ner. of course means ‘smiting’ by vighdtam = zanishnd. ‘Their smiting 
in the soul’ (gloss 4) shows that merely physical suffering was not borne in 
mind. Ner. seems to take it as meaning ‘cruel action’, perhaps understanding 
‘terrible execution of punishment’. 

8. Some able writers recoil from recognizing an evil sense in chikh- 
shnushd; where one is spoken of as ‘contenting’ it is not likely (so it is 
thought) that person could be regarded as causing evil to result through 
this ‘contenting’. But the other alternative is equally difficult; i. e. if an 
aé(¢)nah were said to be a benefactor. One scholar has seen the idea of 
‘cannibalism’ here, ‘who having appetite for our men’. I think ‘desiring to 
ingratiate our men’ is a better meaning, even if we must note the unhappy 
result. Aé(é)shamchid(t) a (the gen. with d) equals ‘apud’ with the accus., 
‘From among them, J am to be separated’. Vichithréi is to be preferred 
to vichithéi as loc. inf., ep. vichithrahyd. A reading nd, if occurring, 
might tempt us to render; ‘among these I am not in thy discernment (as 
thou seest me)’; but the reading does not seem to be reasserted, and we have 
all suddenly ceased to conjecture frequent corrections. Is line ¢ possibly a 
question of deprecative denial ? Haug’s rendering of the last line seems to 
me to contain error: ‘er, der die Menschen durch seine Gaben begliickte, 
und unsere Theile der Erde mit seinem Lichte erfiillte. Auch ich bin in 
Ihnen, nach deiner Entscheidung, Weiser !” 

The Pahl. at 4, aside from its original should be read: ‘Eat ye our 
flesh -- according to the size of breast, or arm’ = ‘as much as stomach can hold, 
or arm take’. ‘The breast-piece and fore-leg-piece’ were hardly meant. 
There is a question whether proktavdén was not intended to express a passive 
idea, cp. srid = sravi, ‘was proclaimed’. Otherwise we should call it, 
naturally, active ‘having proclaimed’. Bajishnd = bagd was rendered by 
dakhshinayd, as a sharing in the offering, and not as a mechanical dividing 
of the flesh. : 

9. Jydtéus (ji@vatéeus) - - - khratam = ‘my scheme of life as revealed 
in my teachings for myself and my adherents’, is the better meaning. The 
opposer contradicts this, and so tends ‘to destroy’ it through his teachings. 
As to 7Stim, I follow the indication of ‘the Pahl. as explained by Ner. As 
the preposition apa in apayantd introduces two superfluous syllables, it is 
better to regard it as one of the similar frequent glosses, The verbal 


479 


prefix may, as in the Vedic Sanskrit, be separated from the verb, and 
yontd is the nom. sg. masc. of the verbal noun of yam and not, as was 
formerly held, a third pl. impf. It means ‘a taker (away)’ in apposition 
with duscastis. Omitting apd, apayantd, as a 3*4 pl., might afford us an in- 
stance of causative from 7 (cp. Ind. adhydpayati from 7); ‘they cause to go 
away’ = ‘they take away’. Téa ukhdd are better as instr. sg. than as 
adverbially used acc. nt. pl. (after Greek fashion). They might however be 
governed by gerezé(é); cp, RV. IV, 3, 5 kathé ha tdd Varundya tuam Agne 
kathé divé garhase. 

The Pahl. trlr. saw no second apa as in the reported apayantd, thus 
showing himself to be the first expurgator of the interpolated prepositions 
which make such havoc with the metre. He followed an earlier text, not 
that now written beside him. Had his renderings been more critically 
studied, many a correct emendation would have been made much earlier. 
Dropping the glosses in 4, we should have; ‘by whom my wealth, which is 
desired by a good mind, is borne away, etc.- ++ [] which is longed-for (?) - - - 
etc’. The gloss spoils everything. Mahyd, untranslated in c, is taken up 
in the gloss, and the garetd which by itself might be read garzéd, as a 3*4 
sg., or 224 pl., is positively fixed as a first sg. in the gloss, which otherwise 
would show alternative translation as from a later hand. Such instances 
are of the last importance in forming a critical estimate of the Pahl. trl. 
Aside from its original we sbould undoubtedly render; ‘it must be had in 
that way which is pleasing to Vohtiman - - -’, ‘which is spiritually that of 
Ashavahisht’. Ner.’s satém should be read in the light of hditim rendered 
aité. Otherwise we should naturally render ‘pleasing object’. His rendering 
of ¢ improves on the Pahl. 

10. I can hardly accept the rendering ‘who makes the righteous 
wicked’. ‘Who establishes the appointed institutions of the wicked’, or, 
simply, ‘who offers the gifts of the wicked’ is the obvious meaning; cp. the 
Vedic ddta in tv@-ddtam; cp. also ddtrd. The Pahl. trlr. distinctly notices 
the meaning ‘correct institution’, as opposed to ‘incorrect institution’ in 
Y. 46, 15; we might expect a similar notice here. The ddthéjig dregvaté 
equal the addthaschd. As to vivdpad(t), seeS. B.E. XXXI, page 62. note 6, 
p. 67. supplementary note. V is miswritten for y, as so often y for v. We 
haye the word in Parsi-pahlavi literature, and not merely here in the 
Pahlavi commentary. It is eiydpad(t) = ‘to deprive of water’, ‘to render 
desert’, ‘waste’. Carried over, it means ‘to devastate’; it is a denom. 
without sign. 

The Pahl. vtydvdninéd restores to us both text and meaning in vtydpad(t) 
for the otherwise difficult vivépad(t). It is not certain that pavan péddkth 


480 


renders vadaré; as the Persian omits it, it is probably gloss. Adshishn 
yehabind renders vdizhdad, which, as in so many cases, appears to have 
stood divided in the MSS. used by the earlier trlr. It probably seemed 
superfluous to translate vadaré, as its idea was included in adshishnd. It is 
Surprising that Haug does not criticize more contemptuously what he sup- 
poses to be Ner.’s text here, and what may perhaps have really been his 
text, ajdbhih = ‘with goats’ (see below). Had he possessed a knowledge 
of the Pahl. trl., he would have seen that Ner. probably intended akshdbhih 
(for akshdbhydm, or akshibhydm), ashe has akshibhyim = ash = ashibya in Y.9,91 
(Sp.), and he would not himself have given us the very improbable suggestion 
that ashibyd = nequitiis; but, on the other hand, we might not have had 
his valuable remark as to k, ch, = 8, sh (before y). He ought to have 
examined the source of Ner.’s error, which, whether Ner. read gy = az, and 


thought of 2S = goat, or not, would have infallibly led to the recognition 


of the Pahl. ash = ‘eyes’. Of course Ner. may have meant after all ‘goats’: 
see the gloss which speaks of five-year-olds as well as three-year-olds; the 
former must refer to some animal. The gloss may be from a later hand, 
but this is not so likely in the case of Ner. Ner. misread vénishnd for 
gobishné, or for some word equalling vachasd. 


11. Chid(¢) means ‘to perceive’, as well as ‘to call attention to’, which 
is properly a causative meaning. It means here ‘who have counselled’ (the 
Pahl. is excessively free; Haug, apparentes- sunt (?)). The tendency to take 
such a word as mazibés, an instr. sociative in the pl. as a mere forceless 
adverbial equalling ‘emphatically’, I regard as exaggerated. The cause 
Seems to be a feeling that dregvatd must be an ace. pl. (possibly because 
we have some gen. singulars with the original Aryan até), but surely, if 
berezatd and amavaté are genitives, so may dregvaté be. Dregvaté is also 
obviously the hod of v. 10, the duscasté§ of vy. 9, and the dregvantem of 
v. 5 and of v. 14, and the dregvaté of v. 16.  Mazibss means ‘with the 
chiefs’, and is in antithesis to anhzuscha for anhvdsché which, notwithstanding ~ 
the unusual form of anhvascha (cp. dhenvds), I still hold to be the better 
reading as both gen. (see, for the meaning v. 9) with apayé(e)it?. The most 
unfortunate neglect of the close of sentences seems to me illustrated -in 
the rendering of some able men here. At times indeed whole strophes 
belong together in syntax, and even more than one strophe, but in the 
large preponderance of cases the Sense is closed with the line, or in a few 
words passing the end of the line; cp. Homeric usage, etc. As striking 
examples of short sentences, see v. 10, 9, 8, 6. Especially is the accusative 
object not pushed far away from the beginning, dragging out the sentence 


481 


heavily. See verse 10 with the object in achistem vaé(2)nanhé(¢) , and with 
gam after it, but in quasi apposition; see sravdo, astim. I would therefore 
not drag the 374 sg. apayé(e)it? (agreeing with dregvdo understood) into service 
as an infin. (although not an accus.) from yam; ‘who have taught the wicked 
to --- to take away ---’(2). Can a(d)payé(e)it? be a denom. from dp = ‘to 
reach’, and so ‘to take’? It would indeed be a great satisfaction if we 
could refer apayé(e)it? to yam, as a dat. infin. *apayatt; cp. ydti and the 
datives in 7, but this was probably not very seriously suggested. It seems 
also most clumsy to attempt to explain the word as a formation ‘from the 
preposition (or verbal prefix apa); and one cannot resist a suspicion of it 
when explained as a causative of ¢ = ‘to go’; that is, ‘to cause the 
possession of wealth to leave the householder’. As to the sing. form, it 
simply refers back to a dregvdo understood as the nom. sg. of dregvaté. 
Or, if we wish to abandon anheuschd for anhvischd anhvascha (Haug and 
_ Geldner), they might still be explained as accus.; see apd md (acc. (?)) in 
v. 9; ‘he takes from the house-mistresses and the masters the possession 
of wealth’. Rdres(k)yan I would explain as a redup. form of rash with 
degeneration of a to e (cp. yaé(é)shé = Sk. yaksh, as a partial analagon, 
proving however too much), or as possessing an irreg. redup. syllable ré@ 
. for ri and = rires(k)yam as an optative perf. with intens. force, whereas we 
‘should expect riris(k)yan (rish). Vahistdd(t) - - - mananhd may be the abl. 
of cause ‘on account ofhis best mind they would assail him’; or rdres(k)yan 
having the receptive sense of rish: ‘from the best mind of the holy may 
they receive injury’. Some might see a pass. notwithstanding the apparently 
active form of the term.: ‘Who are severely chastized by the better animus 
of the holy’; or, finally ‘who would utterly turn aside (sense carried over) 
the holy from the best mind’. As to this last, which, had we the proper 
verb, would seem the simplest from the syntax, it may be said, that, 
exegetically it is not so probable that the wicked either here, or in the 
next verse, should be said to cause ‘the saints’ to apostatize. (To make 
this sense more easy rdres(k)yan has been read as from sras, srans by some.) 
Pahl. More aside from the Gatha read; ‘- - this which is mine []-- 

they say that living existence is thus --- (b) The house-master and mistress 
speak thus: ‘We are chiefs of householders - - (c) and they wound him 
who is best and righteous - -. Did the Pahl. trir. really mean his 
kdshinénd (?) for chi = ‘to lay out in order’ and so ‘to discriminate’. The 
original trir. may have seen chikdya (di = @, yxy = (aya) with the term. teres 
separated, as so often, in the text before the real author of the trl., which 
was probably not exactly that which now stands written before his own text. 
Or else he renders chikditeres as a whole by kdshinénd (?), and ante tarth as 


a 


482 


an alternative note pointing to the separated °tereS, which in all human 
probability appeared in some early text. (He not only knew what chit meant, 
but, by recognizing it in chinasté, he introduced us to the entire subject of 
the variation in the modes of conjugations in the two sister tongues.) It 
is curious that he read yé(e)t? and not apayé(e)it?, which last is however 
quite necessary, both for sense and metre. Hankhetéind bard explained 
in the later (gloss) in the sense of ‘established’ may possibly mean 
in the text ‘uprooted’, dard might have here the force of pard (not its 
original); cp. the orig. Sem. sense of the verb. Over-translation occurs in 
the rendering of the syllable r@ in réres(k)yan by radih. It probably stood 
separated in the early codex used. Aside from his original, I would render 
Ner. a: ‘They are committing base sins hugely - - -, and commit sin with 
precedence’; but see the Pahl. gloss. 12. Yd hardly = yéna = ‘wherefore’, or 
quia, atthe beginning of the strophe; it equals yéna (with sravanhd), or yoni. 
But ‘what thingsmen (mareténé as nom.) would deliver (sic) apart from the 
best deed’ might refer to the wrvdkhs-ukhti treacherously spoken; see 
the emphatic aé(é)ibyé sharply pointing to maretdnéd, poss. as the object of 
blame. Then rdh, if present, might equal ‘take’, ‘render away’. Reading 
(s)rdonhayen, some follow the long cince circulated suggestion of sras, srans, 
= (s)ras (see above, v. 11) = ‘cause men to fall’ (?), srah = (s)rah. We 
might read rash (with the Pahl., and alternatively) as = ‘hinder’ (‘harm’, or 
‘cripple trom’ (sic)). Ishanim, gen. pl. of isha, cp. (gav)ishds, etc.; it is not 
desirable to suppose an irregular shortened form. 

Haug, while ably recognizing the possibility of a nom. in maretand, 
falls into error by neglecting some of the keen suggestions of Ner., which 
are now practically followed by all. Hdictum-dicendo is bad for urvdkh& 
ukhti. We can forgive his oversight wr = ud = ‘out’; urv equals vr, 
and it is merely an ancient editor’s (sic) error. But he misses altogether 
the fine rendering of the Pahl. trlr. and Ner. for ashdd(t) varaté = ‘chosen 
above’, ‘chosen rather than’, he, Haug, rendering contra -verum se- circum- 
dedit. He, however, with Spiegel, ably recognizes ishanim, both of course 
following the hint of Ner. and the Pahl. as to the root idea. 

Pahl. Mian should be rendered according to yd, and that, notwith- 
standing the ye of Ner. The trlr. read (?) rdshayen, see réres(k)yan v.11. Some 
would render his Grehmak(h) as a ‘bribe’, see Ner., and the Parsi-persian, 
but in the more original Pahl. from which our last texts were taken it may 
well be a proper name. With the glosses dropped, the Pahl. is closer to 
the Gatha. In Ner. jivanimattdm, a clumsy abstract, might seem meant 
for a gen. pl., but see the GAtha, Pahl. and Per. Ichchhatém however im- 
proves on the Pahl. 


483 


13. Khshathra instr., or acc. pl. nt., see khshathrem in v. 12, In view 
of varaté one is tempted to correct hishasad(t) to dishasad(t) (sic); ay = Pahl. » 
= a; cp. jigerezad(t) kamé(é). A desid. of sad = ‘desired to seat himself (in the 
abode)’ long circulated, and was finally published, but Atshasad(f) is transitive. 
One is strongly tempted toread *marekhtaré gen. in apposition with mananhd. 
A nom. pl. requires hent? understood. Yaé(é)chd, as acc. dual, might refer 
to the khshathrem, and the Gdus. As nom pl., it would refer to the 
marekhtdrd with irreg. sg. verb, or read jigerezen. Notice the undoubted 
sentiment present, a mournful and hopeless wish for what the faithful 
possessed of prestige; this savours of civil war. Reading marekhtaré, we 
should have: ‘Which things (his hoped-for resources) the G. desired, or 
will desire (?) as acquired by his power in the abode of the Worst Mind, 
the destroyer of the world, which two things (the Power, and the emble- 
matic Herds, or possibly the authority, with the armed power) the G. was 
lamenting in his baffled desire, (and he was also lamenting with envious 
desire) the office of Thy prophet -- -’. Haug’s departures from the indi- 
cations of Ner., form, as usual, the measure of his more striking error; 
he renders hishasat = tradidit (?), jigerezat = contumelid-affecit (?), 
daresét = ab-impetu (2); but his incisive pioneer suggestions abound. 

Pahl. Aside from the Gatha render as of course: ‘He who desires - 
by him és desired that which is in the abode - - -’, etc. (as ordinary Pahl.). 
Marenchiniddr may be taken as sg. for pl. in accordance with hémand and 
tapahinénd. Gébdk first explained ditim to us. I had rendered ‘talkative’, 
but ‘spokesman’ is much better. Péshpdi may be taken as sg. for pl.; or, if 
ash is read, as equalling ‘chieftainship’. Valmanshén in c would naturally 
be read as nom., but see the Gatha. I offer however the alternative ‘those 
are keeping him (or it (?)), (or (again) them) - -’. In Ner. the emphasis 
in bard is reproduced by vigeshena. Pratiskhalanti = ‘impede’. J. has 
the better reading dyi® (sic); see dydtatvam (sic) explaining rdyiniddr in 
y. 1; notice gébdk there rendering détdonhé, Ner. stétd, or stétd (sic), J.*. 

14. Some might suggest, ‘let his G. subject - - -’; but the G. was 
evidently on the same side with the Kavi. For that reason, and taking 
Kdvayas (chid((t)), with most scholars, as a nom. sg., I was forced to suppose 
that the schemes of the Kavi and the Gréhma brought on their own ruin. 
This is suspicious, as expressing too much meaning; but recall the reproach- 
es of the sinner’s own conscience, Y. 46, 11, and, as still more in point, 
the penal destruction induced by their own actions, Y. 31, 20. I would now 
prefer Kd@vayas as an acc. pl. KhratuS, a somewhat sacred word (cp. hvé 
Jydteus sérighandis khratim in this same hymn (v. 9)), would be far better 
referred to the righteous and orthodox party than to G. (cp. khratavé 


484. 


Y. 46, 3): ‘Let our policy (that which protects the Cow (line c)) cast down 
the Kavis’. 

More in detail, I regard it as very erroneous to turn the sense in 
favour of the infidel, referring ahyé@ to the holy prophet. Ahyd is charac- 
teristic. It is the repeated ahydchd of v. 1, the paouru-aé(é)ndo of v. 6, 
the Avé of v. 9, 10. ‘His és the Gréhma’ is exactly parallel to ‘his (are (?) 
the) Daé(évas’, v. 1, and it is greatly to be deplored that the constant 
omission of the expression of the forms of the verb which translates ‘to 
be’ in Iranian poetry (where those forms are to be understood) should be 
so much overlooked; for where forms of ai = ‘to be’ are understood, much 
becomes plain that was otherwise obscure; and it is also to be deplored 
that the antithesis should be so utterly missed qs it is in many translations, 
Notwithstanding my change of opinion as to hdithwoi, I do not repudiate 
my former text with any vehemence. The enclitic Adi might possibly stand 
with the preposition in the Avesta, and thwéz is some seven times repeated 
in the MSS.: ‘His is Gréhma, even his, but for Thee,---’. Reading hdithwéi, 
we might render ‘in the fettering’ (Haug) loc. sg. nt., cp. 18* si = ‘to bind’, 
or better, cp. a 274 si (?), ‘in the hurling down’.. Or Aéi#67, infin. in 62, ¢é, 
‘for casting down’, (or ‘for binding’), that is, ‘to be cast down’, ad sub- 
jiciendum. The masth of the Pahl. trilr. seems to point to a reading ahuth- 
wot = ‘in this domination’, or ‘lordship’; recall anhéuschd above, and 
anhuthw(v)em in Yt. 8, 1. This suggestion is quite possible, and a similar 
one has been made without reference to the Pahl.; but we are bound to 
respect the MSS. in our first renderings. I would therefore modify S. B. E. 
XXXI, 64, putting ‘to be cast down’, or ‘bound’, in the first place, with the other 
suggestion ‘even to him’ doubtfully in the second place. As to emasculating 
ni Kdvayaschid(t) khratus [°as (?)] dadad(t) so far as to render: ‘The G. has fixed 
his attention’ on oppressing, etc., see the expressions in the next verse 
where v? takes the place of né@; and, for n? with dé = dh@ in a hostile sense, 
cp. Y. 44, 14 kathé Ashdi Drujem dyam zastay6, nt; Y. 48, 7 nt Aé(é)shmo 
dydtam - - -’, Even in the sense of ‘deposit’, in ¢ad(t)chd, Maedé, thwahmi 
adam nipdonhé&é), Y. 49, 10, we may have a different. and stronger ex- 
pression than merely ‘directing, placing’; cp. Ved. dhéd + ni. Also 
Kdvayaschid(t) is pl. both here, and in Y. 46, 11 khshathrais jajen Karapané 
Kadvayasché. It is not ‘to direct his attention’, but to have attention directed 
to him, and that in a most positive manner. As to varechdo, cp. S. B. E. 
XXXI, 65. Then the mechanical resemblance (Haug) between fraidivd and 
pradivas = ‘long since’ is, in my opinion, entirely to be rejected. (There 
is no indication that the evils discussed were long past.) The word is one 
of those forms of div = ‘to deceive’ for which we have no certain analogon 


ae ee 


“ye eat! Pree ae igen; 





485 


in the Ved.; cp. perhaps a second div.(P.W.). The meaning has been elsewhere 
maintained by the Pahl. trlr.; cp. divamnem. Fra = Ved. pra = ‘very’, 
as in prakalpya, also pragardha. I regard it as a great mistake to take 
the sentences as strung together throughout the verses (strophes), contrary 
to all poetical usage. Hyad(t) visentd etc. falls in subordinately, and to 
explain the foregoing, and is causal, showing the object for which nt Kdvay- 
aschid(t) khratus dadad(f). Avd = ‘aid, aiding’ (infin.). As to c, see 
8. B. E. XXXI, 65. The deceit (fraidivd) is the false statement in line c. 
Is jatdydi (so) better to jan (han)? The nasal holds in infin. hdntave beside hatd, 
gantave beside gata (see gémadhyat), ydéntave beside yatd, etc. For ungunated 
jidydi, cp. chidydi, sdiajdi, and Ved. vrijddyai, etc. Haug directly inverts 
the sense of ¢: ,,Der Erde schrieb man die Sieg zw-+ +“. The Pahl. trlr. gives the 
only tolerable general sense, followed by all, Spiegel well leading the way. 
Valman gen. by position = ahyd@ (not so Ner.). Strictly and without gloss. 
read a: ‘His it 7s (om. mun) in accordance with the G. (or the greatness 
of the G.) - -’. Avarin ddndkéné seem to be an amplified rendering for 
the dual. In the difficulties of the place the trlr. thought that hichd refer- 
red to ‘the evil and the wise (the good)’. I should read alternatively in this 
sense with the Gatha more strictly held in view. I had rendered padirénd 
rigidly in its more usual sense, but in this trl. it should be translated ‘go 
to meet’, see visentd. Saochayad(t) was read vaochayad(t), or more pro- 
bably sdchayad(t), hence gift, vakti. The trls. are here naturally far from 
literal. But to those who use them properly they are full of suggestion. 
Var(e)chdo is determined to potentia rather than to Juminosa. This sheds 
light on a not unimportant Vedic word as to which scholars are not yet 
quite decided, some regarding ‘light’ as the idea present, others ‘power’. 

15. If the reading néndsd@ can be regarded as naturally equalling 
nandsd, we should have the interesting sg. perf, agreeing with a nom. 
pl. neut. yd. I think however that a first person is rather indicated, as 
well as a present, or future, event. See the throng of first personals in 
the chapter. The K. had not yet ‘gone under’, far from it. It is a pity 
to modify the translations of the Avesta merely in order to show one more 
interesting likeness to a perf. form. Néndsé@ is 1% sg. conj. redup. aorist. 
of nas in the causative sense (cp. Vedic rirddhd 1% (?)sg. imper. for form; 
force intensive; cp. for meaning Y. 44, 13 katha Drujem nis ahmad(t) @ 
ndshama. Ya Karapotdoschd Kevitdosché is a distinct Iranian usage (see the 
middle Persian, Pahlavi or Pazand, language everywhere): ‘I will drive hence 
what are the K. and K’. The K. K. might be abstract nom. pl. fem. in ¢@ 
for concretes (cp. the English ¢y, in ‘commonalty’), or they are nom. sg. 
feminines; °¢doschd = °tdsché for °tdts + chd, (cp. astentdoschd = astentas 


486 


+ ché = astentdts + chd), so, better. See further as to lines 5 and ¢ 
S. B. E. XXXI, p. 65, 66. But demdné(é) is positively decisive against the 
comparison of maé(¢)tha as to meaning with the Sansk. mithu, mithy?. 
From the areté in Y. 33, 9, and bairydonté(é) here, we see that demdné(é) 
is a mere ‘change off’ for maé(é)thd. The spirits of the chiefs are to be 
borne to heaven, so here. See Y. 34, 6. 

Pahl. Baré = vf = ‘apart’; as ordinary Pahl. ‘they will be’. Madam 
= aibi should apply to valmanshdn; otherwise, as ordinary Pahl., it should 
simply qualify yehabanéd; ‘and so it 7s when one gives to them’. In c Valman 
av6 might support the better rendering; ‘Those two are bearing that one 
to Thee’. Ner.’s anirékshaniyé is an alternative for andgamanatvat, dis is 
rendered pavan nikirishnd = sunirikshanataya Y. 28, 11, in Y. 31, 2 nirik- 
shanena, in Y. 33, 1 sunirikshya, in Y. 53, 8 by dgamanena = pavan ydtin- 
ishno, that is to say, he renders at times as a particle meaning ‘according 
to these things’, ‘as one observes’, and at times as a particle containing the 
idea of a prep. of approach (not necessarily thinking of ¢ = ‘to go’ at all); 
1. , he renders alternatively. Andi$ = andgantd = anaydténishnth radi in 
Y. 28, 9, n@ ’gachchhanti = la ydtind in Y. 53, 6, and andgantad = min ana- 
yatdnishno in Y. 53, 8, while here we have anirikshaniyd and andgamatvdt, 
alternatives. ' 

16. Haug correctly follows the etymology suggested by the Pahl. trir. 
as reported by Ner. for ushuruyé. Accepting the reading syaschit, he could 
only render adjacens, or similarly. Cujus me ad rem-omnino for yéhyd ma 
dithischit is hardly judicious. Spiegel, as to this last, boldly follows tradition 
(sic). I however can only venture to put its suggestions in the second 
place. Haug’s Adewndos faciam has had no followers as a translation for 
ishyéng anhayd. See S.B.E. XXXI, p. 66. Ushuruyé(é) is, I now think, a 
miswriting for ushi + wruvé(é) (ep. the frequent miswriting of y for v else- 
where, ushé being a dat. (cp. Ind. uti), and urwve(é) = urdve, or urvé(é) (ep. 
gegve); by synthesis with three syllables, (yé) ushyurvé, the meaning being ‘for 
wide enlightenment, that is, teaching’, We should not indeed hesitate to 
overlook etymology where it is imperative to do so, but the father of Zend 
etymology, the Pahl. trir., should not be too hastily abandoned here. (It is 
to be hoped that even the most inactive student is aware that the one 
characteristic which all must praise in the Pahl. trir. is a never ceasing 
and, in the overwhelming number of instances, correct effort to indicate the 
etymology, his real, or supposed, errors lying in grammatical connection). 
‘With enlarged intelligence’ is especially applicable in Y. 84, 7, with 
vaé(¢)d° in one line, and nac(é)chim tém anyem ytshmad(t) vae(éjdéd in 
another. Reading schyaschid(t), it is especially in place here. Adthis, 


eae Cee Pee re re Wee ee eat eet 


487 


see 8. B. E. XXXI, p. 67. Dvaé(é)tha, poss. to bi = ‘to fear’, = ‘terrors’, 
d being not organic, vaé(é)tha = baé(é)thd; ep. non-organic f in #(d)bad(é)sh°. 

For the shattered zednd@ here and in Y. 47, 2 (cp. also zedonhd Y. 28, 11, 
and ged vd in Y. 29, 7) we may say that except here, the context every- 
where speaks for the restoration of donhd, or énd, and here also it is rather 
favourable than the contrary. We have ‘with words from the mouth - 
‘declare from the mouth’, ‘and delivering doctrinal statements from the 
mouth (?)’, and here ‘missives (¢s(k)yeig = *eshydni (2), as vispeig may equal 
vigvdni, in Y. 28, 1, from the mouth’; see the entire context with its denun- 
ciations. No causative of ah = as occurs in Zend, or Vedic; this is however 
no argument at all against the possibility of such a formation here. 

The Pahl. ham, rendered ‘equally’, in accordance with the glossaries, 
may, I think, mean ‘all’ in these translations. See Ner.’s sarvam, otherwise 
Ner. saw hamak in the MS. before him. The trlr. evidently read schy- 
aschid(t). ‘By the sovereignty of A.’ fairly rendered: ‘A. as ruling well’. 
Kiné avi (so D.) = ‘vengeance for’. The idea of 7§(k)yzng is tentatively rendered 
by khvdstdr. The idea of anhayd, as a form of ah, so understood, and 
therefore as expressing ‘existence’ seems to account for arjdnikih. ‘Non- 
existence’ was the synonym of demerit with the Parsis of a thousand years 
ago. Amat, corresponding to yo, seems to show that the Pahl. MS. used 
by Ner. read mén for amat, as our present MSS. frequently do. 


Y. XXXII. 


See for summary and further remarks S. B. E. XXXI, pp. 68 — 79. 
Changes in opinion arrived at since its composition are not invariably 
noted here. 

1. That ratus is the proper reading, as equalling the personal subject, I 
regard as being beyond a doubt. As observed 8. B. E. XXXI, p. 72, I follow 
the Pahl. here with great reluctance. My alternative translation there sees 
in yé&e)hydchd - - - mithahyd (a partitive gen. governed by hémydsaité(é), 
and ydchd héi @ erezvad, the needed antithesis; but the antithesis is also 
recognized in my accepted rendering here. In my rendering above I escape 
taking mthahyd as a (most suspicious) nom. pl. neutr., but I must accept 
a change of structure for yachd hédi @ erezvd. I would modify my alternative 
rendering now. Ydchd héi @ erezvd may be adverbially used, as so often, 
(cp. the constant usage in Greek); ‘and according to what things seem. to 
him just (in the other). But it may well be, on the other hand, that 
S(k)yaothand (syaothnd) is understood, with a transfer of subject in line c 
from line 4: ‘The deeds of whose fraud (the frauds of the one) he will 
reach (he administers justice to), and what ere (or seem) to him the right- 


So 


488 


eous deeds of the other’. Ydsaité(¢) to yam + hem (governing the gen. 
mithahyd, or acc. s(k)yaothnd understood) = ‘come up with’, ‘overtake’. 
Otherwise yat + ham = ‘strive in rivalry together’; ‘whose good and evil 
deeds are balanced’, ‘strive together’, so in §. B. E. XXXI, of the 
Hamistakan. Otherwise hém(e)mydsaité(é) = ‘are mixed’, to mis, mais, 
so, some scholars. But the doctrine of the Hamistakan is anything but 
Gathic, as is also the distinction between good and evil Zoroastrians. This 
latter belongs entirely to the later Avesta; in the Gadthds we have the 
struggle for existence as against the Da6(6)va-worshipping foe. I therefore 
prefer my original explanation, and regard my later one in S. B. E. XXXI, 
72, as the doubtful alternative. Mithahyd is a most suspicious neut. pl. 
in view of yé(¢)hyd. Haug here equals the acknowledged, or supposed 
oddity of ‘tradition’ by his perficienti for vareshaité(é), and his totam-rem 
colenti for hem ’m (sic) jdsaité(é). 

The Pahl. renders @§ as ‘by the observation of’, or better ‘in con- 
sideration of these things’; a merely amplified instr. (so elsewhere). Aside 
from the Gatha read: (4) ‘In the case of a lord, his actions are to be done 
righteously ; [with a Dastur] who is wicked, one prays that he may become 
righteous, [and with a righteous Dastur, one desires him to become even 
more righteous], etc’. 

2. Notice the adverbial loc. vanhdu used exactly as in Y. 47, 6. See 
also the adverbial loc. in vanhdu sravaht in Y. 30, 10. Astim = tandm = 
‘person’ or ‘people’; with some, astim = dstiyem = “stand-by, help’; @ + 
std (= sthd); so, possibly, but cp. Y. 46, 12. where simply ‘person’ is the 
better meaning; to dsthi(?) = ‘bone’. I see no reason for abandoning the 
far more natural rendering of zaoshé(é) ‘in the friendship, love’ for the 
colder, if more theological, ‘in Thy will’. It is not very probable that Ahura 
should be besought (v.10) to grant all the hujéti, ‘blessings of life’, ‘in, or 
according to His will’, or to ‘please Himself’. Zaoshé(é) means I think 
there ‘in His good will’, ‘friendship’, or ‘love’ to the believer beyond any 
doubt. And here it similarly refers, with change of subject, to the love of 
the believer for his God. See the loc. in both places. Vérdi might more 
properly express the will of Ahura; but I think a more commonplace con- 
ception probable. Rddeiti, to Ind. rddh. Haug, well following the hints of 
Ner. in general in his verbatim trl., is unfortunate in departing from him 
in non-enistentiam for astém, and in propugnaculo for vdrdt. 

Oe Vaeleta seems to be a nom. masc. in @ (comp. ahi). The absence 
of the s is to be remarked as having no analogy in the Sk. @ nouns. It is 
of course not impossibly a soc. instr, Verezényd = ‘working-class’ may be 
well compared, as to form, with vrijania. Vidas, part. pres. from second 


Ww Feces aes ae, 
r Pe 4 





489 


vid = ‘inventive’, ‘clever in acquisition’; cp. vidatgdvao, Some seem to 
prefer the meaning ‘devoted’, to vidh (?), or vi-dayas to — (?) (possibly 
dé). Védstré(é) = ‘in the field’, ‘in the sacred service of Vohu Manah as 
representing the holy commonwealth’. Haug, while for the most part well 
following the hints of Ner. as to the root ideas present, is yet I think mis- 
taken in domesticorum-duorum vel servorum-duorum clientium-duorum for 
batth vd atvd (sic) verezényd airyamnd. He well abandons Ner. in his hint 
as to vahistd. 

The earlier Pahl. trlr. had some form of vakhsh before him, or, more 
probably, misread the Pahl. letters in which vahdstd stood in his ancient 
MS., far older than that now written beside him (the letter » might equal 
kh, or h,). Vukhshinishnd is however itself no evil rendering for vahistd. There is 
no reason at all why pavan khvéshih, pavan vdrinih and pavan ayarmdnih 
(notice the regularity) should not be regarded as intentionally free for the 
nom. which the trlr. could not mistake, see similar usage elsewhere; the 
relation, labourer, and loyal friend act ‘with relationship’, ‘laboriousness’, 
and ‘loyalty’. All the pavan’s might be rendered ‘as’. Vichdyaritd (C.) as 
= ‘establisher’, ‘completer’, seems to render varzidar well enough. All 
the MSS. report forms of char. 

4, The abl. thwad(f) is obviously the abl. of aversion in conjunction 
with the verbal postfix apd, and casting light on a possible adverbial abl. 
of aversion in Y. 32, 12. Nazdist#m would seem most naturally rendered 
as their ‘most familiar fault’, but, if it is at all possible, we should avoid 
any such a reference to the Druj., I will suggest a comparison with 
Y. 50, 3. Yam nazdistam gaé(é)\tham dregvao bakhshait?, and propose ‘the 
Lie-demon who approaches nearest to the saint for harm’. Then nadenté 
would have to be taken as acc. pl. (which is however doubtful). Still the 
composer may not be recognizing the faults in his people, but may be praying 
that offences against them may not occur: ‘I deprecate stubborn disobedience 

_ from Thee, and I deprecate contempt from my relationship, and the near- 
ness of Satan from my district; and I deprecate the complainers from my 
airyaman, and bad care from my cow; let not these evils befall Thee, nor 
my relationship, nor my district - - -’, etc. But, on the other hand, the 
composer may mean this verse as in antithesis to the last, and referring 
not to a baé(é)tu, etc., as vahista to an ashduné(é), but to the evil oaé(é)tu, 
verezena, and airyaman. Airyamanascha nadenté look like two genitives, 
and the ae positive ablatives are thwad(t) and vastrad(t). ‘I who am 
deprecating disobedience - - toward Thee, the evil prince’s contempt (see 


Y. 45, 11), the Lie that most easily beguiles the villager, and the captious 
62 


Lo 


490 


peer (all offences to be deprecated as from the Deity thwad(t), as sing 
against Him)*; then comes the offence against the sacred cattle. The gram- 
matical relations favour this view, tarémaitim and drujem as subjective in 
the baé(é)tu, verezéna and airyaman, and asrustim and mantim as objective, 
things to be deprecated from the Deity and the Herd. Haug, well following 
the hints of Ner., proceeds correctly enough till he reaches the last words, 
when he renders a+campo pessimam cogitationem = von der Erde Flur die 
verderblichste Gesinnung (2). *InS.B E. XXXII preferred tar2°, etc, thus, as 
subjective. 

Pahl. It is far from certain that the trir. failed to see min = ye 
(1) who; see bard yazishnd hémanam = yaedi apd. Ménich after the noun 
in dar is naturally rendered ‘with whom’, but ‘what also’ is far from 
impossible. “Mantdm, although not from ma, is well rendered by padméné. 

For Ner.’s adhamatapraméané read perhaps adhamapraméndah. 

5. Avanhdné(¢) dat. inf. in dné (cp. dhiirvane (?)) from a denom. avanh: 
cp. savanhaiti§, aé(e)nanhaitt. Another prefers a dat. inf. from av in sénai. 
Others seem inclined to regard ava as a verbal prefix plus °xhdné = séne = 
‘to remain’; ‘I call---to remain’. Another modifies this by ‘at the end of the 
journey’, avasiine. Apdnd, mid. part. A (4) with the accus. seems to have 
the force ‘of the Latin in with the acc. as in saecula saeculorum, whereas 
one would more naturally connect @ in line ¢ with asha@d(t), leaving ereed§ 
pathé, as governed directly by the force of apané understood. Otherwise 
we should have the causal abl., and @.. . patho as a Khshathrem. ‘Tn the 
paths, and continuing on in them’, as ‘in the kingdom from the sacred 
regulating authority of the Good Mind’. Save as to yaste(é) and apdné, 
Haug follows the indications of Ney. as to the root-ideas present. As to 
the first, he improves upon Ner., but his diripientis for apané is not judicious. 

The Pahl. trlr. errs, as elsewhere, in regarding yasté(é) as a verbal 
form. He read (?) apd né in b. Avdyand may express possibility, but here 
‘they are necessitated ’, or ‘they shall’ seems the best rendering. Dropping 
the glosses, the trl. of ’ and c is very close. Ner., recognizing ¢é(é) in 
yasté(@) as the personal pronoun, still does not abandon his master, the Pahl. 
trlr. with regard to yas. He seems to take the Pahl. infin. yamtinishno 
(for it may be regarded as an infin.) in the frequent Vedic sense of the 
imperative. By pagchitye, or °ve, he meant pacchidttare. 

6. Avé mananhé is a varying expression for the ‘good mind’, and was 
used on account of, and in allusion to, the mention of V. M. as possessing 
the khshathra in verse 5, but still more, on account of the extended dis- 
cussion of the mental attitude described all along from yerse 1, and especi- 
ally in verse 4, where it is most emphatic, Its result and incidence js ta 


491 


tor izya(°d2); cp. gad(t) toc vas(e)m? in Y. 43, 1. Some would seem inclined to 
take vahistdd(t) in the later sense reported by the Pahl. trlr.; I think this 
will hardly do for the older Gath’. We might also desire to point lines d 
and ¢ to mean that information was sought as to what particular fields to 
work; ‘those (fields) will I seek according to Thy direction’. But this is 
hardly expressed here. Haug, departing from the hints of Ner. as to the 
root ideas present in kaya and izyd@, curiously renders those words by in- 
essentia and venerabor. 

The Pahl. does not necessarily mistake the case of mainyeéus, as Ner. 
might lead us to suppose. Ménavadén may well be taken as a gen. by 
position under the circumstances, and in view of the Gatha; ‘that one who 
seeks from the Vahisht of the spirits’. Otherwise, as of course, if the Pahl. 
is read aside from its original, he seems also to fail to see a first person 
in kaya; ‘he who desires the spirits from heaven’; but in ¢ he recognizes 
the first person, showing that he in all probability i not miss it altogether 
in a. Atyydrinédé shows that avd was mistaken for an imper. = ‘help 
thou’. Ner. seems to show that the idea of ‘better than another man’ may 
lurk in gabré 7 shapir gabra; strictly atyydrinédo should be understood here. 
Gabrdé should not equal ‘a man’s (labour) ’; ‘a man who is a good man’ is gloss, * 

7%. Vaithydché (sic) would seem to free us from the awkward a(é) in 

oaée(é)thyachd. It is simpler to have to deal only with hoa + tya; but 

vae(é)tu remains to be accounted for; and saé(é)t° is gunated sit. We 
may be reluctant to recognize so Sbstraet a rendering as md Cee 
vahistd bae(e)thydchd’ = ‘to these my best interests, or possessions’, but 
see the immediately reeeetiic’ ta tod, very possibly a neut. pl., referring 
back to an equally undoubted’ neut. pl., y@, which has reference to what I 
hold to be also an undoubted neut., vohi vdstryd (Y. 29, 1). Then see the 
abstracts in v. 4 asrustim, akemchéd mano, tarémaitim, akem in v. 2 with 
the pl. neut. in v.1; while, if we look at what follows, we come immediately 
upon arethrad td yd with the strangely significant mainyiim + + - hdkurenem 
inv. 9. If any neutr. plurals are possible, and no one fails to recognize 
them often, and, if abstracts are possible, and no one doubts but that the 
Avesta, as indeed the Veda, often deals in them, I think we can find no 
reason for twisting the texts, or the syntax, here. Dareshad(t) must refer 
back to ahmdd(t) vahistad(t) mainyéus, or to some subject in a lost verse. 
No MS. gives us Mazddo. Yd = yéna = ‘how’. Magaonéd (maghénas) is 
to be understood as in S. B. E. XXXI, p. 75, note 2. The composer wishes 
the Holy Immortals to come to the offering, and behold his success in 
rallying the monarch with his chiefs. In passing, we may notice that 
sruye(é) (sruvé) = ‘I am heard, obeyed’ (the words were no longer aguéta, 


492 


but vahista) makes it possible that asrustém should be meant in an objective 
sense; that is, he deprecated disobedience toward himself as God’s prophet, 
and as representing Him. It was a negative Sraosha. If we wish to bring 
our rendering down to the closest detail, we might regard ndo aztar(e) as 
meaning ‘between us two’, the magavan and Z., the nemadaitis referring 
to the humble loyalty of Z., and the chithrdo rdtayd to the munificence of 
the magavan. But such detail, interesting as it is, is hardly expressed in 
the language. Haug follows, as often, the hints of Ner. as to root ideas 
present, and as usual for the most part corrects his syntactical errors; but 
his text is erroneous in daresataché, and his trl., in modi = rdtayo. 

To bring the Pahl. nearer to the Gathad ydtéinishnd might be taken 
as an infin for imper. (see v. 6), were it not for the disturbing gloss. ‘ Be 
ye in coming to that which is me’ (sic; recall the Pahl. usage). It is 
hard to say whether pavan piimman + - - navak is an intelligent free ex- 
pression for 6aé(é)thydchd, or whether dnd = ‘ with the mouth’ (see remarks on 
p. 425) was seen in the incipient letters sy4 = oa, or, in Pahl., possibly 
dnd. The syllable dim probably stood, as so often, separated in the MS. 
used by the trlr. from whose text our present Pahl. trl. was transcribed, 
hence his unfortunate, and perhaps superstitious, translation of a separated 
syllable. I had rendered (in the face of Ner.’s second persons) yemalelinédo 
as a 3°4 so, from a determined purpose to avoid favouring the trlr. The 
first gloss necessitates a bad rendering of a, so with Ner., but he avenges 
himself by rendering nikézishn as an infin. for imper., notwithstanding 
dareshad(t). Of course Ner.’s gloss, being most probably contemporaneous 
with his text, forces us to render dgamane, ‘in my coming’. I preferred 
dtmaprakatéh = ‘manifest to yourself’, as ‘in the soul’ does not occur in 
the Pahl. Notice Ner.’s improvement on the Pahl. in line e. 

8. Fraviizdim = *fraveddhvam (Haug provenite (?)). Aretha is 
obviously the collective of which yasnem, staomyd, vachdo etc. are the par- 
ticulars. I am strongly tempted to regard dété as a nom. pl. neutr., reading 
Ameretdoschéd and Haurvatds as nominatives: ‘Your gifts are Immortality 
and Weal, the eternal two, Your possession’. Utayiit? is thus better accounted 
for. Otherwise: ‘Give Ye the eternal two, Your offered-possession of Immor- 
tality (°¢asch@) and Weal (haurvataté)’. Draoné is a nom., or acc. of draonah, 
and may be compared with drdvinas, but many might prefer connecting the 
word with the soma-bowls, dréndni, taken to express the offering. It is 
better exegesis to derive words from familiar objects where possible, and I 
would present an emphatic alternative in the sense of ‘sacred objects’, or 
‘offering’, figuratively used; cp. ‘the mathra of fatness’; ‘ Your sacred gifts i.e. 
Weal and Immortality’; see the Pahl. Are A. and H.voe.?: ‘Give ye, O A, and H.’(?). 


ee eee ee ee er em, he ee f 


493 


The Pahl. trlr., seeing the proper root and form also of fravédizdim, 
reports as his first translation a dat. infin. in s(k)yavdi, understanding: ‘ Give 
ye forth for my instruction, or proclamation, those things which are for the 
approaching me (?) by V.M.. And this last he rendered by ‘let Vohuman 
approach me’. But an alternative translation may well be present in the 
gloss; see its first pers. Vd seems to have been rendered, or read, as odo 
in 6. Staomyd is freely rendered, or was read, stdumi 4, sandhi having 
been seen. Or it seems to show that the Gatha word stood before the trlr. 
here in the indefinite Pahl. character. The GAtha texts now written before 
the Pahl. trl. were not those seen by the original trlr. In Ner., fearing 
to favour the subject, some might render prakrishtanivedanayd at once too 
literally, and too far from nivedaydmi. Prakrishta® means simply ‘forth’, 
and with °nivedanayd [-nend| equals simply ‘announcement’. 

9. As we desire torender mainyéim as objectively as possible, I suggest 
that the sperta mainyu may be here alluded to; but the most timid scholar 
will not venture to deny that the efficiency of the mainyu, as inspiring the 
two chieftains, is of course, as in every occurrence of similar concretes, 
included. The poetical personification of the animus (to a great extent the 
theme throughout) of the two chiefs (probably Jamaspa and Vistaspa (Y. 49, 
9)) is to be borne to Heaven. Sar(e)dyaydo = lit. ‘of the two chieftains’ (or 
abstract for concrete) ‘of the two chieftainships (?)’; cp. Ved. gardha, 
sardhya, a formation with the suffix ya from sard = gardh (gridh). Vathra 
mad(é)tha are acc. pl. neutrs. (acc. of goal); mayd is adverbial instr. Baretit 
has a subject in a lost, or past, verse; see perhaps a magavd; or it is 
merely impersonal with a quasi allusion to Ameretatdd(t) and Haurvatad(t), 
see vy. 8, ‘let them bear’, equalling bairydonté(é); see Y. 32, 15. To 
those who insist on comparing méthu, a device will not be wanting to 
make that impossible meaning fit here; but I do not think that this opinion 
will be permanently established. Vathra mae(é)thd are evidently ‘the shining, 
or heavenly, abodes’. Ari, a loc. sg. nt., for meaning cp. dra(maiti), ‘in 
readiness, completeness’; see the Pahl. The union of souls in the future 
state recalls the sublime Yt. 7, 10, where the Bountiful Immortals are 
described as being ‘of one thought, and word, and deed’. What they were 
‘on high’ their adherents were also on earth, and in Heaven. Notice the 
undoubted depth and refinement of the conceptions. Haug, failing to follow 
the hints of Ner. as to saredyaydo, édthrd, maya, baretd, and hd-kurunem, 
rendered respectively per-totum-annum-efficacium suo-igne + - + origine- +>, 
indole - - -, praeparatio - + - (?). 

Dropping the gloss of the Pahl., and bringing line a into syntactical 
connection with 2, read, as nearer the Gatha: ‘Thus as Thine, (or to Thee) 


404 


Who art A. Jet them bear (sic from line 4) the spirit of the giving of (2 under- 
stood) the chieftainship (which appertains to (sic) = of)the increasing of right- 
eousness (gen. by position); to the abode of glory with wise judgment let 
them bear even a good mind, which is the perfect cooperation of those when 
their souls are in harmony’. I would notice once more the fact that the 
sign of the instr. may have been, as often, carelessly omitted from Vohtiman. 


Notice Ner.’s curious freedom; avikritamanast for dedrindnd Vohiman, 
bareti: mananhda. 


10. Stéi (= *sthé) would more naturally be regarded as a dat, from 
std than a loc., and, as a dat., its use would only vary slightly. But it 
may be referred to a radical stem in a(a) in the loc.; compare Lanman’s 
Noun-inflection in the Veda, p. 449. dd¢a-gve, sam-sthé, also khé. No example 
of the masc. locative in é from a radical @ stem occurs in the Veda. One 
scholar has read véspdos toc = ‘all thy - -’. Ustd loc. adverbial = ‘in 
the blessing, of salvation’ rather than ‘according to Thy will’. It is perhaps 
better to render it with tanim asa compositum; cp. ustd-ahurem*(?) in Y. 29, 1. 
Others take the word as = ‘ joyful’. Haug avoids his usual rashness here, 
following the hints of Ner. as to roots, and reducing vague freedom 
to order. *Ustd loses inflectional force cp, aay 


The Pahl. trlr. is certainly free as to pawan harvispo. I suppose ‘that 
they are for this duty’ is an alternative translation conveying the idea of 
‘holy life’ as against that of ‘mere prosperity’ in hi-ztvishnih. As to stdz, 
I should say that the trlr. saw an infin., and rendered freely in the conj. 
for imper.; see Ner.’s samtishthantu, recognizing the fact that an infin. may 
express an imper. He did not at all Suppose stéz to be a 34 pl. conj.; see 
Y. 31, 8 where he renders by a 3°4 se. pres., so at Y. 45, 10; 49, 2. In 
Y. 46, 16 he renders as an infin., hastishn. In 50, 2 he omits in the text, 
in the gloss perhaps rendering ‘in time’; that is, as infin. ‘in being’, in 
Y. 50, 6 again as an infin. ‘hastéshnih ’. We might almost hope that these 
syntactically more correct renderings show freedom, or at least exceptional and 
accidental error in our present passage. Notice the similarity of the line a@ 
as to the structure of the first words here with that inv.11. The trir. did 
not seriously intend to render dbakhshdhvd literally as a 374 pl. He was 
aware that °ivd = °sva, as the Qna sg. mid. imper. term. (see for instance, 
dahvd = yehabinéd pl. for sg. Y. 50, 2); see its gloss frdz vakhsh which 
is literally a 24 gg. imper. He may be said even to make the distinction 
between ‘being’ and ‘becoming’, hent? and bavaiitt. Ukhshyd@ is recognized 
as a 224 so. imper. Vakhshindi is certainly a 24 so, and I think that 
we have a conj. It should be remarked however that imperatives in ¢ 


495 


sometimes give the trirs. trouble. It is difficult to say whether Ner. meant 
‘the blessings of life’ by sujtvanayah, or disciples. 

11. For merezhddid we may choose the meaning ‘pardon’, or ‘purify’. 
‘Pardon’ is the more objective, and therefore the more probable. Surely 
it ought not to be necessary to cite this verse to prove that the ‘Immortals’ 
were poetically, and perhaps dogmatically, personified in the Gdthds; see — 
however, beside other passages, Y. 28, 3, 5, 7; .Y. 29, 2, 11; Y. 34, 5, 6; 
Y. 48, 5; Y. 50, 5; Y. 51, 2, where others beside Ahura are addressed. 
As to ddd@i, some have been inclined to recognize a root ad = ‘to pray’, 
noticing azdé as a possible participle. Id might possibly be compared with 
an ad (as in with an an, in Gnmd etc.); cp. also akhsh = tksh. One scholar 
preferred: ‘Be merciful to me in every care’ (reading ddyé@ instr. of ddi = 
ddht). But the second dd, dhd is the obvious root, the form being a dative 
by transfer to the a declension. There appear to be no forms of the dat. 
neut. from @ roots in the Rig Veda; but cp. the infin. graddhé. ‘For every 
service rendered’ is the sense , including prayer, offering, and activity in 
the holy cause. See the idea more closely defined in the next verse with 
reference to zavé(ddd). 


The Pahl., proceeding with much correctness throughout, falls into dis- 
order by taking pact? as = pait? = ‘chieftain’ (instr. or dat.; comp. 777). 
‘For the deed, or gift, = dddi’ may have been thought to be equivalent 
to a dat. inf. for imper.: ‘Be ye for the giving of everything to me’, rendered 
by; ‘give me whatever (sovereignty) there is’ (?). With Ner. spendarmad 
means ‘the earth’. He errs in ¢rinomi, having read am nydkhshid6, which 
may be a 1** sg. pret., and rendering the pret. freely as pres. Kshamaydmi 
following out his error in ¢rinomi equals ‘I assume the attitude of patience’, 
or ‘I ask indulgence’ (dmérzidé li (2) read for dmérzédé li). Mattah of 
the gloss, which is however omitted by Haug’s MS., would forbid of course 
the rendering ‘I pardon’, even if that were otherwise possible. 

12. Haug is judicious here. His véva Armaiti also raises an interesting 
question; does ahurd refer to Armaité? It is possible, but on the whole 
hardly probable. Zavé.ddé@d. = hava + ddhd, as an instr. of the noun in 
radical ¢. Fse-ratim; fsé-occurs in three MSS. in Y. 39, 5, and @ some- 
times is written for @, as in yéig. fse = fs? = psd. But it may not be 
necessary to select the less frequent readings. If the @ can vanish alto- 
gether, as in wend -psnydya, vigvd-psnyasya, there is no difficulty about its 
becoming @ under exceptional circumstances, and it may appear even as e 
before vr, as it ends a syllable; fseratu = “*psd-ritu = *psa-ritu = *psartu. 
So fse or fsé = fshu, as psd = psu (see psdras and psuras). (S gets into 


496 


the shape of sh, as it does in fshébis from pas = pag; consider also Sansk. 
kdca = kasha from akag = kash(?)). (In this connection I beg to express my 
doubts as to the propriety of referring pagu to a pa¢ = ‘to bind’ (2) the process 
was the reverse; pag + u may have meant the ‘browser’, ‘the grazing cow’, 
the original form of the word being our fsé; and from the fact that it had 
a ‘tether’ came the notion of ‘to bind’. Pa¢(?) meant ‘to tether (the cow)’; 
and I strongly suspect a connection between Vedic psd and pac (?) mediated 
as above. The idea that primitive speech developed from verbal roots is, 
it is to be hoped, now past. Fsé is then the grazing cow (as is Sshu)). 
fatu may well be the original of ritu. We may take it as concrete, or 
abstract; see the other abstracts; but cp. the ratw of Y.29, 2, 6 who was to 
nurture and tend the sacred Cow, the agricultural chief of Y. 29,1 (see 
Y. 51, 4). In the abstract it was the law representing the regulator; so in 
Wicoleos 43.6, 

The earlier Pahl. trlr. grievously errs as to dreshvd, probably having 
had @ reshvd before him in his MSS., or at least certainly so dividing, he 
renders reshvd, naturally enough, as if it were from a stem in °van. Am 
bdzaz, in the gloss, may indeed be alternative trl. for ar(e)shva (ar), and it 
is very possible that a later ancient scholar, in working over the texts 
which lay before him, should have felt necessitated to work-in the alter- 
native translation, so as to make a readable whole. Am bédzdi, if gloss, ex- 
presses the Parsi doctrine that, purification was needed in connection with 
bloody wounds. Min zak would then be properly gloss with ddzd2; the 
original Pahl. trlr. may have read: ‘Up Ahura, from the inflictor of wounds 
deliver me’ (lé = méi); and then alternatively: ‘Up, Ahura, purify me’ (ar in 
the sense ‘perfect me’); see its form as 24 se. imper. (24 cl.). Also bitndak- 
minishné may well have been meant as a yoc., some scholars also holding 
that Ar(a)maitt, which it literally renders, may be in that form. Otherwise 
Ar(a)maité is taken as a comitative rather than as a pure instr.: ‘Give me 
energy together with a perfect mind, that is, give me energy and a perfect 
mind (acc.)’. From what text, or error, did his vohtiman griftér arise? The 
reading vanhu (vohu) yazavé ddd (sic) might have been considered as equal- 
ling: ‘May I establish’, or ‘take’ (notwithstanding an active form) ‘the 
benefit from the venerated being’. The trir. could not credit hazed in a 
good sense, hence his avd stahamak and gloss. There may be some question 
as to whether Ner.’s codhaya simply renders bézd7 repeated in the gloss, or 
whether he read a form of ruch; cudh might well render forms of ruch. 
Ner. seems to have partly detected the error of the Pahl. trl., for he puts 
pidakardt in the gloss. Haug’s text of Ner. is chiefly helpful in that it 
proves, as usual, that his MS. was independent. 


497 


13. Vouru-chashéné(é) may perhaps = ‘that I may see at my will’ 
(Darm.). If vourw = uru (so the later Av.), it occurs in the Gathas only here 
Ved. jéshi, joshi, as to their outward form, are not to be exactly comp. with 
doisht = *de¢ + st, a gunated imperatively used pres. of dis = ‘show’; use as 
jéshi joshi (2). (Yotst from consonantal root gunated supplies the analogon). 
Abifra; cp. astabifrem = asta-abifrem, Vd. 13, 44 = ‘not. double’, ‘un- 
doubtful’ = ‘distinct characteristic’; cp. ddvayantam, ddvayum (dva), so bi 
= dvi; °frem (pra) = ‘full’; cp. (spridhas) jarani-prds. Ashi§ = (more 
properly) ‘sacred rewards’ here, otherwise, ‘the holy rituals’, and originally 
purae-indoles. Daé(é)ndo may possibly = ‘souls’ here, but see fradakhstd 
in Y. 31,17 in the sense of ‘revealer’. Fra in fradakhshayé seems genuine 
and emphatic iteration, and is not interpolated like similar prefixes elsewhere. 

Vouru- in the Pahl. is rendered perhaps freely by kamak, chashané(é) 
by chdashishn referred by West to chaksh = ‘to tell’ in the Sansk. (also in 
the Veda), more ‘to see’ in both. In the Pahl. chdéstand seems to mean 
for the most part, if not exclusively ‘to teach’; ‘in a teaching according to 
desire’; i. e. perhaps freely = ‘in a wide teaching’ (‘wide’ to the. root in 
vouru(kasha) etc. Pavan patikih = abifrd, as if abifrd meant the ‘stead- 
fast characteristic’, ‘the not-twofold’, or ‘not-doubtful thing’. Line c is 
very close. Dropping the glosses, read: ‘Grant me, since joy is to be. 
taught, or seen, with desire, that which is thoroughly yours with power, 
(b) yea that which is in Your Kingdom of Atharmazd which is venerating 
recognition (or reward)' on account of a good mind-.-’. Ner.’s constructions 
are here more Pahlavi than Sanskrit; Spiegel well suggested caktyd for 
caktéd in Ner.; see the Pahl. 

14. Abyd ratdbyd zaothrdbyd seems sufficient warrant for taking ratdém 
as an acc. fem. sg. 

The datives, Mazddi, and ashdi, are perhaps preferable to the vocatives. 
Ydchd repeats the Iranian usage; ‘and what are the obedience, and prince- 
ly power, in the sacred commonwealth’; neuters, or attracted accusatives, 
-from rdétam and ustanem. The Pahl. trlr. is admirably free, and did not 
mistake the 1% for the 3" pers. Pavan rddih is free, or lit. Val-.-- 
Atharmazd shows a dat., not a voc. in the MS. used. 


XXXIV, 


See for summary and further remarks S. B. E. XXXI.. pp. 80—92. 

Changes in opinion arrived at since its publication are not always noted here, 

x, Déonhad as a 1% seg. conj. aor. seems unmanageable without recon- 

struction of the context. There is no reason whatever for denying that @ 

may equal a in ahmd (cp. yem = yam, akém = akam, etc.) as an instr. to 
63 


eel ape po 


498 


ahmai, while at the same time we assert that that 2 equals @ in dhmé = 
dsma = ‘we were’, ‘we may be’. In all human probability had chmé = 
‘we may be’ been first suggested, those who have advocated it would now 
prefer the instr., as a keen discovery. There does not happen to be any 
Ved. asmé@ surviving to correspond with the asmé dat. or loc., but zhmd, as 
equalling ‘we may be’, is especially undesirable on account of the apparent 
necessity which it entails to take dasté(e) as an infin. See S. B. E. p. 83. 
Paourutemdi§ refers back to paourvatdtem; it is sociative. In Y. 33, 14 
the prophet offers his initiative as a chieftain, as he does his life; and here 
he offers them in company with the chiefs of his party. Dasté(é) is a 374 ge, 
pres. mid. (for passive) with a nom. pl. neut. understood, which belongs to 
the partitive gen. aé(e)sham ‘of these’; that is, ‘of the equivalents to these 
gifts datd by us are given’. With zhma.. . dasté(é) = ‘we are to be 
granted’, consider: ‘those whom I can help through deeds, words, and the 
sacrifice (of my goods?) - - + with ever-repeating gift by all of these we 
Shall be given favours’ (?). 

The Pahl. trlr., recognizing hm@ as an instr. of the first personal, 
found difficulty in accounting for déonhd as in the second person in line 3. 
He seems to have regarded it as a first Sg. subj. aor., which of course it 
may be, aside from its context. He was the more easily led astray, as his 
MSS. seem to have read tarbyo for taé(é)ibyo, throwing his rendering into 
the 1st and 2=4 pers. Read c possibly ; ‘and of these to thee we are giving as 
the more favoured’. (Péshtar sg. for pl. as often.) ‘We give’ is critically 
free for ‘by us are given’, or ‘we are to give’. Ner. renders the Pahl. 
intelligently. Spiegel well restores wdakdndm for udakdm in Ner. 


2. MainyéuS vanhéus here recall the mainyim of the two pious chiefs 
(cp. Y. 33, 9; Y. 43, 16), but mainyeus is taken here more in the concrete, 
and as nearly paralleled with the spentahydcha neres. Some writers prefer 
taking s(k)yaothané as a nom. pl.; ‘all the deeds - - - are offered’; but as 
other things beside deeds had just been mentioned as offered, I think it 
better to take S(k)yaoth(a)n@, as an instr. Sg. Patri.gaé(é)thé(é), a com- 
positum agreeing with vahméé) the short 7 of part showing connection; cp. 
parikshit, pdrigrdmika. Tt means that worship was celebrated in a hearty 
manner, and as the expression of national feeling. One scholar has well 
considered the possibility of vahmée(é) as = vahmyd, not surmising however 


that the might actually be read yd@, if such a text were necessary. 
Looking to the Ved. vdhni for an analogon to vahmé(é), we should expect 
vazmé(é) but the Aryan h of the original word has held, the sibilant element 
having perished. We might also consider vai (vanh) as in vivenhatd 


ta ct a 





499 


(Y. 53, 5), or the 7 (?) vas = ‘to aim’; cp. ishiidy? as = ‘the aiming of 
confessing prayers’. Stéta@m = ‘of hymns’, or ‘of praisers’. Aside from 


the gloss, ménavadich might be regarded as gen. Afam is properly gloss. 
Having noticed the correct reproductions of the Pahl., we may notice his 
apparent mishap at gaé(é)thé(¢) = bard ydmtinam; but a 1st pres. may 
render a loc. + ahmi understood. Did the trir. have gaé(é)thé(é) before him? 
It is greatly to be doubted. He renders forms of gaeé)tha by those of 
gehano elsewhere; see the next strophe, also Y. 31, 1; 43, 6; 43, 7, etc. 
He is quite right in supposing a 1** pers. implied Pere see e@hmd, and 
ddma@ in verses 1 and 3. Eliminating this real, or supposed, error, he comes 
out fairly close to his original, 

3. Some take gaé(¢)thdo vispdo as nom. in apposition with ‘we’ under- 
stood as the subject of démd@, while d@ defines khshathréi, but 4 occurs 
constantly as a postposition; cp. Y. 28, 11 with instr.; 29, 5 with dat. ; 
29, 9 (?) with acc. (?); 30, 7 with gen., or dat.; 31, 13 gen.;\ 31, 21 gen.; 
32, 8 gen.; 33, 1 dat.(?); 33, 6 abl. gen.; here; 34, 10 loc,; 34, 11, instr’. 
43, 3 acc. yéng ad; 44, 1 dat., or acc.; 44, 11 téng a; 44,12 khatarem a; 
45, 9 abl.; 46, 2 dat. (?); 46, 8 tanvem a; 46, 10, dat.; 48, 11 keng a; 
51, 4 gen.; 51, 14 gen.; 53, 1 dat.; 53, 2 dat.; 53, 6 instr., while ag prep. 
with acc., see 33, 5. I therefore prefer gaé(é)thdo --- 4. On the other 
hand, a nom. is not impossible, and @ with a loc. (this same khshathréz) 
is used at least once, cp. Y. 49, 8; once more, on the contrary, khshathréi 
occurs *some four times without @ ition as prep., or postposition, and once 

with it as postposition (Y. 34, 10). Vedic eee favours @ with the loc. 
only as a postposition. Consider the rendering; ‘we all the inhabitants (?) in 
the kingdom’. Thraostd is a 374 so. mid. een fem. pl. as with neutr., or, 
if we recoil from this, it is safer as a 2™4 pl, ‘which ye have perrecuea 
It cannot be a 274 sg. (with Haug and others). But I can hardly take dréi 

- vispdis = ‘with exclusion (Ved. dré) of all others (is there help with 
thee for the righteous)’. Ardéi is the same word which is found in Ar(a)- 
maiti; ep. ara in Ved. ardmati. Ara is a very special Gathic expression. 
As to its general sense there can be little doubt. It is hardly desirable to 
take huddonhé as a gen. sg.; it is a nom. pl. ‘we, the well, or wisely, doing’ 
(224 da = dhd). 

Notice the general correctness of the Pahl. Ner.’s svddhinatayd (sic) 
was probably intended for °tdydm, or °tayd. Yd seems to refer naturally 
to samriddhim which represents géhdén6 rather as wealth than as population. 
Ner. varies in rendering géhdnd; see Y. 31, 1 Jagatyal Y. 48, 6, 7 bhiwi- 
bhitteh; Y. 50, 3 prithivyah. 

4, Reading the a of aststem short, fae rendered potentem = ‘not 


500 


left (a + gish)’. But, as has been more than once remarked, when the 
Avesta text stood partly, or wholly in its original Pahl. character, initial » 
represented long, or short, a, The rendering ‘instruction’, likewise requires 
emended dsiitim. But 1 think the idea of ‘instruction’ singularly out of 
place here. The strophe is one of the few in the GAthis which breathes 
the spirit of the Rik, The fire is ‘quick’ with its darting flames, and 
‘shining’, and, in the form of lightning casts bolts as ‘if from the hand’. 
Rap = rabh = (in the GAthis) ‘to receive joyfully’: rapantee) , or 
rapent&(?), = ‘to the joyfully receiving (people)’, Some able scholars 
would see the acc, with the infin, in dtarém std = ste(?); ‘we wish that 
thy ire should be’, (Std/ from std in the sense of ah = ‘to be’), One 
might seriously suspect an infin, in Y, 81, 8. dd(t) thwd merghi paourvin » 
y(eeim sti mananhd; but nothing makes the expressions more heavy than 
a clumsy and useless infin, As an infin,, the word would be either a dat, 
= sl0(?) = sthé = ‘to stand’ in the sense of ‘to be’, or some might con- 
Jecture a weakened aséé(?), infin, of ah = ‘to be’. Wo have before us a 
nominal form from radical s/@ in the dat, The meaning of the Sansk, sthd 

‘the stationary’ is too restricted, but is not foreign to ‘world’, ‘people’; 
or the word might be a loc. from st@ (by transfer in Zend to a), The sense 
is that of the Vedic sf, as Roth long ago showed of stéé in Y, 34, [(It is 
also not impossible that the letter ¢ in s¢ contains an inherent a, and that 
the dé of stdi = A(@) in st(?), is in reality (w)y?, so that we should have 


stay?, There is strong reason to suspect at every turn that yo may 
have the force of the Pahl. letter ay (see elsewhere), This letter in Pahl, 


doos not in fact ever represent yé(¢), but its use once begun as a letter in 
Zond with Pahl, varying value, it retains somewhat of this force, even 
where it does not retain all of it, Wor instance in 6y94 the letter yo 
= ya or ye, whereas in o}r449 = hainyd, it has its fall value ya. If 
stay? is before us, we may call it a dat. of s¢é,)] Op, Y, Ab, 10 Ahmadi stoi 
dan tevishi utaynditd? = ‘for this land » + « the enduring mighty two’; ep. 
Y. 46,16 Athrd td ar(e)drdid iat Hodgod tais yerg usvahi usta stoi; shall we 
render ‘go with those whom we gladly wish to be (?) in blessedness’? The 
words obviously mean ‘whom we pray for as wild (cp. usta ahmaé yahmai 
witd kahmdichid(t)) as ‘salvation’ (adverbial) for the land’. Op, Y. 49, 2 
ndid(f) spentiim’ dorest ahmai stoi Ar(a)maitim = ‘for this land’, not ‘to 
be for us’; 60 Y. 50, 2 ye Aim ahmai vdstravaitin  stdi usyadd(t). = not 
‘to be for us’, but ‘for this land’, See especially Y, 50, 6 data khratéus 
hievd.raithim stoi = ‘not giver of understanding ‘to be’ ’, but ‘giver of Wise 


is 


501 


yoice-guidance for the land (or people)’. -(In sté/$ we have the gen. of the 
fem. word sti.) Chitrd-avanhem is in poetical parallelism and ryhme with 
derestd-aé(é)nanhem. One might hesitate to decide whether a ‘steady deter- 
mined vengeance’, or ‘a visible vengeance’ is the better rendering for deresta 
(from dar(e)z or dar(e)s). We should naturally advocate the latter on account 
of the fire and chithra; a chithra help, and a chithra (derestd = seen) 
‘curse’, This seems decidedly better; and I would therefore put ‘steadfast’, 
‘steady’, in the second place, as the alternative. Haug’s gud commisit- 
peccatum for derestd-aénanhem is not desirable. 

Khirsandth freely and not improperly, although obscurely, expresses 
the sense of usemah? (see the gloss for the 1% pers. The trlr. was not 
ignorant of the term. mahé (see for instance Y. 31, 1 senghamahi = amazem). 
Stéc was taken as an infin. of st@ ‘for the abiding’ as = ‘which abides’. 
Aside from its original read in d+ ~- ‘who stands by a friend, to him it 
makes joy manifest’. The gloss ‘who has tormented the fire’ is useless 
and harmful. Pavan tdbdnd for zastd is not ignorant error (see yadman = 
°zastd, Y. 28, 1). It is a frequent free rendering, see remarks on Y. 43, 4. 
1§tdi§ erroneously to ish = ‘to wish’. There is no 1% pers. in the gloss 
of Ner. Zastd.istais = hastechchhayd shows that Ner.’s eye was on both 
Gatha and Pahl. 

5. I very much prefer the reading ahm?, which stood before the Pahl. 
trir., to either ham?, hakhmi, or hahmi. Haug’s vaokhmi is not justified. 
Vado is here possessive, as so often; whether it is grammatically the equivalent 
of 22, is doubtful. That 75#/§ means ‘wealth’ here, as the Pahl. trir. saw, 
is obvious from the cénnection. ‘Power’ and ‘wealth’ were needed for the 
protection and sustenance of the poor. Haug’s ad - triplicem -faciendam 
trinitatem vestram as = thrdjoidydi drigtm ydshmdkem was rather pecu- 
liar. We must also modify his rendering of line c.: ‘Schon lange redeten 
wir euretwillen gegen die bésen Geister, die Fleischfresser, und die (bésen) 
Menschen’. The meaning of pare vaokhema was seen by the Pahl. translator 
before all, as so often. Paré is here nearly equivalent to aitare in antare 

- mrayé(°vé), see Y. 49, 3. Here it equals (?) para. Some scholars seem 
inclined to take v2 in the sense of the Vedic vdé; and S(k)yaothandis as 
simply meaning ‘in fact’. Some would drop vaokh(e)md on account of the 
metre instead of the second paré; but I may be here mistaken. 

I should say that vdddandnt should be read for vddéndnd (characters 
closely similar, not identical), and aharayindné for °dnd (char. identical). 
The approximately correct Pahl. trl. with its interesting gloss needs only 
the remark that a far less literal rendering would still give the invaluable 
indications, The idiomatic paré is here first critically rendered (see above). 


502 


Yet some writers have missed the hint entirely, rendering paré merely as 
indicating priority of announcement. 

6. Some would render: ‘If ye are well-inclined, O Mazda, and Asha’. 
Dakhstem might mean the ‘means’, as well as the ‘sign’, I prefer the 
latter. Maé(é)thd is most obviously adverbial instrumental, meaning ‘during 
my dwelling’, ‘abode’. There is no indication whatsoever of the idea of 
‘perversion’, ‘wrong’ here. Some would prefer an acc. pl. ‘that I may go 
to the abodes of this people’. Comparing ameshdo as having at least the 
place of an accus. pl., I formerly rendered urvdidydo here according to the 
context as an accus., taking the hint of the Pahl. trlr. which is closely in 
accord with the connection. Now however, as in S. B. E, XXXT, p. 86, 
I prefer a nom. sg. masc. of the comparative from a root adj., equalling ‘to 
magnify’ in the sense of mimaghehd, Y.45, 10. Urvdidydo may equal 
vrdidydo, aS urvazd equals vrazd, and orddh, in a transitive sense, might 
be compared. Some prefer urvaddydéo, and changing that reading to urvady a, 
see an infin. of a root of urvd = ‘to believe’; see the Pahl. of Y. 31, 2, 
where urvdné(e) is similarly taken. Some may exclaim at the error of s¢é 
for std; but the error was not ignorant; see hémanéd in Y. 32, 3 made 
certain as a 2°4 by atdné, and °tdnd in the gloss. Had he not a different 
reading here?; or did he not change (sic) his text? Possibly, as Sp. suggests, 
he regarded std as a loc. of st. In Ner. etadiyenacha seems for etadtyechd. 


7. Some are inclined to regard lines a and 6 as expressions of repu- 
diation: ‘Hast thou as helpers those who deliver the possessions of the 
pious community, the doctrines, the property, the cattle (?) asvén (?) in an 
evil manner, to robbery? how hast not’. I think however that this rend- 
ering possesses equal difficulty with one constructed on simpler principles. 
The strophe expresses a momentary discouragement (comp. the preceding 
verse). The sage rhetorically complains of the absence of the aredra@ who 
turn every aspen(chid(t))(?) and even sddré into admonitions which result in 
prosperity (treasures) by their proselyting zeal. So I rendered formerly, 
allowing perhaps to much meaning. Evil is described as being turned into 
good elsewhere, as where the Fryéna, the converted Turks, are mentioned 
in Y.46. But we might perhaps better take aspeichtd(t) (?) sddrdchid(t) ad- 
verbially ‘in our misery and our woe’, or, very much better, read dspenchid(t) 
with the Pahl. trir. not forgetting that the text once stood in the Pahl. 
characters, and that initial » = a, or ad, ‘in prosperity, or in woe’ that 
was what the composer meant. SeighaS might well equal ¢ansus (see Haug) 
3°¢ pl. perf.; ‘. - who ag the instructed of the Good Mind have proclaimed 
blessings to us, producing the treasures of the Good Mind (recall the shtz) 


503 


in weal or woe’. Chakhrayé to chdkri (not 2"4 sg. with H.). I can see no valid 
reason at all for distorting the plain words wshi-uri. Ushi (sic) and uri 
might well both be instr., or, taken together, they might well be a descriptive 
compositum with the adjective last, a form seldom or never found in Sanskrit. 
And ‘with wide apprehension’ should be no more considered an improbable 
meaning than wrugdnsa = ‘commanding afar’. I hardly like Haug’s possessa 
= vaédemna. 

Pahl. The concrete aredrdé is rendered by the abstract rddih. The 
trlr. was not ignorant that yé¢ = man. If hi-varishné were indeed figura- 
tively applied to raé(é)khndo, it would be a fine rendering, but it is difficult 
to believe that it was so intended. No a priv. is seen in aspénchid(t). It 
was read dspénchid(¢), probably affording an important emendation. Chakh- 
rayo was referred to its proper root (cp. chdkri). I had read ahardyindnd 
on account of vddindid, and Ner.’s gloss., but ahardyindn? is better in 
case we venture on the easy emendation vddindni. Without gloss read: 
‘when I shall fulfil righteousness, do ye then bestow deliverance upon us’. 

8. I formerly read dayanté(é) = bhdyante, rendering: ‘They are 
terrified by these our actions’; but see the connection, the apprehension 
expressed in v. 7, and the rest of v. 8. It is our duty in exegesis to render 
from the context, or else to deny that the context is original. ‘By these 

actions they terrify us’, reading dayaint? as having transitive sense, disturbs 
the analogy with dhdyante, but this cannot be helped. See Yt. 17, 12 
Aé(é)shiim aspdonhd bayainti dsavé ravé-frathmané etc.; here bayainti cannot 
mean ‘take fright’; (or read bavainti (?)). Aé(é)sham ustrdonhd bayainte(?) 
v.15. In the Vedic the transitive sense has disappeared except in the cau- 
Sative. Y0¢ néid(t) ashem mainyantd is a varying expression for the dreg- 
vanits who were opposed to the ‘Holy Order’ of the cause. The absence 
of Asha from these has its parallelism in the next verse. Indian students 
should be on their guard against Haug’s affligas cognatum (inimicum) tut 
Sapiens! angore edicto, for asaojydo ndidydonhem thwahya Mazda asta 

_urvaitahyd, more freely; den nahverwandten Feind mégest du durch deinen 
Ausspruch, Weiser! dngstigen:,, die, etc. His suggestion that we have a 
citation is however well worth considering. His text voht asmand = a- 
lucente coelo is again misleading. 

The Pahl. trlr. is free, or erroneous in the difficult 6 with the word which 
I could only decipher in view of its original, as ‘néhddad’ (?) (Sp. n, h, 4, 
7, tf). D.’s MS. might be read nihddino (sic). I formerly corrected to nihddo 
in accordance with Ner. and the Pers.: Sp. suggests nihan. But I think it 
more than probable that we have here a partial so-called transliteration rather 
than a translation. The letters of D. might possibly be read n, @, h, d, y, 6, n, (?) 


504 


dahishn. Ner. understood a naga (?) in the sense of nihan, that is, as a 
word given up, the root being loosely indicated. Néd might well be a Pahl. 
word descended from the Zend. As more ordinary Pahl. read: ‘to whom 
yet in that which happens there is great destruction - - - (6 with nihadad) 
> + - the one who conceals the gifts which belong to Thy disciples, etc’, 
9. Yi is curious in view of avazazad(t), but it is attested by aée(é)ibyo. 
Vidushé is not from vid = ‘to worship’, and this is proved by its antithesis 
evistt (which however some would render ‘behind the back’ (of the congre- 
gation, V. M.). If the long 7 of vidushé points toward the nasalized vid, we 
must answer that in the older language of the Avesta the distinction be- 
tween the two forms had not worked itself out as in the Vedic. Vaé(é)demné 
has the two senses being ‘known’, and found, ‘obtained’, also ‘knowing’, 
‘possessing’. Avazazad(t) is irregularly the sg. with the pl. pronoun, not 
a neut. See v. 3 where the fem. pl. may possibly agree (?) with the sg. 
verb; see also Y. 32, 13 where marekhtard.. - Jigerezad(t) is found, appar- 
ently a pl. masc. with sg. verb, Perhaps a correction is here indicated to 
°an, °en. But is it critical to Suppose that no irregularities ever occurred 
in ancient grammar?; cp. Greek pl. fem. with sg. verb. The word is 
obviously from 2¢ = hd, as is proved by the varying expression syazdad(t). 
As to mas, it is an ace. sg. neut. adverbially used, meaning, as the Pahl. 
trlr. long since indicated, ‘much’. It stands related to mazdi as hoares (= 
huvares) is related to sraosha - vereza. Reading mash, we might compare 
maksh (cp. tash = taksh), and as possessing the meaning ‘suddenly’, moz. 
This would agree quite well enough with the kabed of the Pahl. The 
0 of moshuchd = Y. 58, 8 is occasioned by an epenthetic w before wu of the 
termination, moshuchéd = mokshuché = maukshuchd (so moghu = maughu). The 
meaning ‘man’, a very old suggestion, is difficult here, as it is in Y. 32,3. As 
to an Aryan marts; there is at least no Vedic root in r extended by ¢or ¢s 
in the noun; ¢ is an extension of ?,u, and 7%. Ashé nom. pl. neut. is the sub- 
ject of syazdad(t). Y. 32, 3, and this line ¢ of vy. 9 constitute an obvious 
parallelism to verse 8. As ‘Vohu Manah’ remains aloof in the one verse, 
‘Asha’s blessings’ depart in the other. Haug, avazazat = progignendo (?) 
- ahmad(t) = ex hoc (2), auruné = discurrentes (?). Some might render: 
‘Who (yd) contemptuously injures (?) the holy faith which is highly prized 
by Thy devoted one, behind the back (in the ignorance) (2?) of the pious 
congregation, such a man must fly before us, as the wild beasts’. 
The first hémand in the Pahl. is difficult. I ventured to suggest that 
it might be used as a suffix afztinih-biindak-minishnd-homand; otherwise I 
should introduce an dkds understood. Perhaps hémand = ‘is’ should be 
read. ‘Theirs is the bountiful and perfect mind -..’. For the pl. sed- 





505 


kinyén we might emend valman to valmanshdén, but even in ordinary 
Pahl. nothing is more common than sg. for pl., especially after a pl. has been 
once expressed. In ¢ ahmad(t) was read as ahmdd(t), possibly an improve- 
ment, and khrafstrd is taken comitatively. In Ner. satdm is possibly meant 
as a gen. pl., but it is difficult. We should expect °kshepsyanti in view of 
the Pahl. 

10. Haitham is an impossible reading. I do not see any gain from 
hitam, although Ner. seems to hint in that direction. Hdtam (Haug = 
substantiam (2)) is not so probable. But the correction haithyam is clearly 
indicated by haithim (haithyem) ashahyad damim (Y. 31,8). As to the difficult 
é voyathra, all are at a loss. One suggestion might be the reading and rendering 
dvoya athraé with sandhi dvéydthré = ‘here and there’, cp. dvdya, Yt. 19, 63. 
Haug suggested quae moventur (?) which I formerly followed as to root idea 
only. But I think in this confusion we may in the main accept the hint of 
the Pahl. trlr., who sees the element of retribution pointing to verses 9 and 
8 (amidst otherwise genial allusion). I think that the word is bayathra 
from 02. The interchange of and » is too familiar to need defence (cp. 
vadh and badh, etc.) and 6 often displaces a. The word is baya + tra, 
nom. pl. neut. ‘All these things are the elements of terror (cp. bayaznti(é), 
y.8) within Thy kingdom’ for these (aé(¢)ihyd) whom Asha deserts (v. 9), and 
from whom Vohu Manah is afar (v. 8). See also the reference to defence 
against foes amidst the genial allusions of the next verse. The Pahl. seems 
to have seen the presence of the adverb ava = ‘down’. Some would render: 
‘, .. the holy Obedience (Armaitim), the true originator (or dwelling (?)) 
of rectitude - - -. All these good gifts are in thy kingdom here and there’ 
(valuable suggestions). 

The Pahl. trlr. could not credit gerebam, or else he reports an earlier 
reading grabem. This he had rendered in Y. 31, 8 as here also (freely). 
Hi-khirad naturally means ‘the beneficently wise’, yet see the gloss, or 
alternative. Haithyam = hémnunishné; was haithyam, if here read, regarded 
as in its true sense ‘what is real’, ‘the accredited creature of A’? Hém- 
nunishnd goes back to a Semitic word meaning ‘true’, and ‘realizing as 
true’, i. e. ‘believing’, used also in connection with wrvata. Elsewhere 
haithim = haithyem is expressed in Pahl. by dshkdrak = ‘evidently real’. 
Avéyathra (2) is freely rendered as if an adverbial form from ava were seen. 
The passive kish? ait resulted from a more modern doubt as to the propriety 
of any active ‘striking down’ within the Holy kingdom; or perhaps render 
literally ‘is a striking down’, so, exceptionally, but, I think, possibly, in this 
exceptional Pahlavi. Ner. renders the Pahl. more as an ordinary document. 


He seems to have read hi-deméinishnd; see the Parsi- persian veh®. Ner.’s 
64 


—" 


506 


nikhétdyate (sic) I suppose to be for mzghdt°, or an intended denom. from °khéta. 
It was probably understood passively, possibly in the sense ‘bored into’, ‘pierced’. 

11. Haurvdoscha (for haurvatdtscha) and Ameretatdosché (for amereta- 
tdtsché) must from their form be nom. sg.’s, yet one is not surprised to see 
them emended as acc. duals; see wtayiitt after vakhst taken transitively. 
But vakhst is oftener intransitive. Utayitit? tevtsht are characteristic and 
especially express the lasting beatitude of the faithful. I have a strong 
objection to the adverbial instr. sg. for wtayiitt tevish?, not that the cor- 
responding Haurvatatd Ameretatétd may not be in the instr. on occasion. 
Varethai @ seemed to me doubtful here in its usual sense; but, on the 
whole, I return now to the indication of the Pahl. trlr. Eternal for utayiit?, 
and, as a literal sense, may well be called suspicious; that however which 
is ‘continuous’ may be called ‘eternal’ in this connection. Vidvaée(é)sham 
Thwéi ahi seems clumsy enough. Védvisim might give some relief as a 
gen. pl., stem vidviS(sh); one might be inclined to suggest vidvaé(é)shamthwéi, 
an abstract (am = falsely nasalized a); ‘with these art thou in friendliness’, 
a very desirable rendering, if the proper text were at hand. As the words 
stand, their form reminds us of aé(@)shdim tdi d anhad(t), Y. 30,7. They 
can only be rendered ‘thou belongest to Thy defending devotees’ (stem 
vidvis(sh)); i. e. ‘Thou hast devoted defenders, who are, like the desired 
Ratu of Y. 29, 3, advaé(é)sha, exempt from hostile- oppression, and the 
vengeful passions which it must awake, and also able to avert them from 
the faithful’. Thwdi here may equal fedyi for the dat. = (simply) ‘Thy’. 
Haug barethai = in splendorem. Some would bring the meaning to the 
following: ‘Strength and long life inhere in nourishment; in the kingdom 
of the pious congregation faith (?) grows together with good order in in- 
creasing power; with these thou standest, Mazda, on friendly terms’. 

I should say that té#banikihd was a pl. rather than an adverb here ; see 
its original. The trlr. takes vtdvaé(é)sham (?) etymologically, and adverbially. 
Ner. renders vakhshéd here, as he does its sister forms elsewhere, by a 
form of kdg. Did he understand ‘causing light’ as a spiritual ‘increasing’; or 


was ukhsh possibly regarded as related to uwsh?; cp. ukhshd. Could he — 
have intended kag in the sense of ‘to speak’, mistaking vakhshéd (= vakhst) — 
for a form from vach? Tvam cannot be the abstract suffix here; see lak. — 


12. Rdzaré = regulations (Haug arcanum (?) = Geheimniss). We might 


take yd@ as equalling yéna, and viddyéd(t) with impersonal subject in the — 
sense of ‘take’; but such a view is not at all necessary. ‘The regulations © 


which may establish Your ashi’s’, ig quite tenable as a translation. Here 
ashi may well mean the sacred regulations, and not merely one of their 
_Tesults, a ‘reward’. Perhaps I have been somewhat too positive in S.B. £, 






507 


XXXI, p. 83. Rdshnim is, I think without any doubt, the equivalent of 
rdznam, the sonant.z becoming a mute before the nasal as in rashnu. The 
stem would be rdzan, of which rdzar(2) is a varying form (cp. dhmi and 
aharbhis, stems dhan and dhar). Haug rendered custodwm (to raksh (?)). 
Some would give the sense ‘how one regulates the sanctity of the feasts’. 
Vae(é)teng = *svaténs, preserving a suffix ta, not reported from the Vedic 
in this connection; so also we have the suffix tu in daéé)tu. This of 
course recalls ¢éti(chd) in Y. 30, 11. Vae(ee? is a gunated o7°. As an 
alternative suggestion, we might consider hu + @ + ita = ‘gladly trod’, 
Haug, ‘self-trod’ (ga = sva); but the influence of oaé(é)tu is too positive. 

He would be an instance of an adversary blinded by prejudice who 
would object to the free 1* pres. nydkhsham as rendering the dat. infin. 
here. ‘I am listening, speak’ is very intelligent for ‘speak for my listening’. 
We might even say that the literal amézd@i = sishé is not really freer from 
error than the seemingly careless nydkhsham. Pavan V.khvéshih is free for 
bae(é)teng M. The meaning ‘it is possible’ might be justified for shdyad. 
In c. J.* has chetasi for chetsi. Sammdérjanam = ‘arrangement’ rather 
than ‘purification’. Haug might mislead when he says that oaé(é)teng is 
‘siven’ by Ner. as nydyavantam. Its proper translation is of course 
svddhinam. ; 

13. By an oversight in S. B. E. XXXI, p. 89, I did not sufficiently 
express the doce nos understood, which I had printed several years before. 
Sishd in v. 12 precedes mraos here, as sas in Y. 43, 11 precedes mraotd 
and mraos. The advdnem is here described, with an intelligence almost 
modern, as the holy precepts of the ‘Insight’. Hékeretd has been freely 
taken as the verbal noun, by many critics in spite of its ungunated form; 
hikar(e)td is of course preferable unless a neut. pl. is seen. As we should 
avoid the more abstract ‘good deeds’ if possible, we naturally prefer the 
possibility of the verbal noun, but an acc. pl. neut. with sg. verb is also 
very possible. As to wrvdkshad(t), (34 sg. aor. con). of vraz = vraj) I do 
not think it necessary to compare vraj, and to render ‘to go’ especially 
because a ‘way’ is spoken of. Ahura is said, Y. 33, 5, ‘to dwell in paths’. 
It is not well to run poetical diction into close prosaic precision, but vraj 
is to be compared as satisfying the conditions under which urvakhshad(t) ap- 
pears; ‘to progress’ is ‘to prosper’. The rendering, ‘the way whereby the 
well-doer may proceed from his righteousness’, in itself admirable, does not 
express the force of chéd(t) = ‘even’. ‘The way is the precepts by which 
the well-doer may by A. even (addition of idea) prosper’ is more probable; see 
the last line. He ‘prospers’ because ‘it assigns to the just a reward 
which Ahura will certainly see to be given’. This seems bereft of force, 


' i 


508 


if urvdkhshad(t) = ‘walk’; see also vraj in vaordzathd, Y. 50,5. No literal 
‘walking’ is meant there. Haug errs as to wrvdkhshat = enata-swnt. Some 
might give’ the following colour: ‘Mayest Thou teach me, A. M. that way 
which is that of the pious congregation, and the manner of its prominent 
members, on which well-ordered way (or through a good regulator) it may 
walk aright; for this promises to the righteous a reward which thou, Mazda, 
dost confirm’. 

Without glosses we might render the Pahl.: ‘Tell me that way which 
is provided by the Good Mind, (6) that is, the Religion of the benefactors. 
He who is in that way which is with good work, his is joyful-mindedness from 
righteousness - - - since by Thee a reward has been declared to him who 
is wise, in which way it is given by Thee (omit 7 with DJ. before lak) to 
that one’. ‘Where’ is closer to the Pahl in translating Ner.’s trl., line ¢; 
than ‘by which means’. 

14. Tad(#) refers of course back syntactically to méehdem, but the 
‘way’ is implied, and is referred to in huchistim. That verezené(é) and 
verezenad are the same word in different forms admits no doubt. The devout 
sage would not think of a pun in such a serious composition, although he 
might call in the aid of alliteration and jingle, as in Y. 28, 8. Yi, as the 
plural of majesty, might refer to Mazdd, as the subject of ddté, but the 2 
makes it impossible. The yé¢ refers back to the hitkareté, a sg., just as 
moi in v. 13 refers back to ndo in vy. 12. I ought to have expressed ‘for’ 
in 8. B. EK. XXXI, p.90. Undoubtedly a dative is understood before yor; ‘to 
these well-doers who are furthering Your beneficent plans, O Ahura, through 
the holy (ashé a noun used adjectively, or an adverbial instr. meaning, 
‘with the help of Sanctity’) service of their plans and intentions’. ‘In the 
stall of the kine’ (?) had long since been suggested, while verezénd is taken 
as an acc. pl. neut. in the sense of ‘villages’. If verezéné(¢) means ‘in the 
(cattle) culture’ as a locative infinitive (2), or noun, verezénd must mean 
‘through the furtherance, with khratéus’. I now prefer frddé as plural, 
although I formerly preferred a singular which is also possible with Mazddé, 
td dathrem, sisha nédo, and the following v. 15, in view. Azydo I prefer 
as the ‘mother’ Cow, although ‘drivable’ seems grammatically simpler; see 
page 421. Haug’s propugnaculum for vairim is not desirable, nor is tuitus-es 
for fradé. Some would colour: ‘What a glorious gift, Mazda, thou dost 
impart to earthly beings (that is) to those who--- bring up your villages’. 

Pahl. Omitting the ‘am’ of a with DJ., and dropping the gloss, we 
have: ‘For that, O A., which is the desire (desired thing) for that which is 
bodily and living, is granted’; see the Gatha; but to silence all cavil I had 
refrained too much from favouring the trir. So } without glosses ‘:-- to him 





509 


whose is the deed with a good mind, by whom service is rendered for the 
Cow Az -- -’. Is karmane used by Ner. as = ‘for the doer’?; see dchéra- 
yitre, but see also kinzshnd and s(k)yaothand. Ner, seems to collect two 
ancient opinions in swnirvdnajnda(na)tayd; hi-farzanakih contains farzdn, and as 
2 and j are expressed by the same character in Pahl. the idea of farjdm 
= ‘end’ struck some early scholar (possibly having a defective MS.), but 
Ner. blends the two ideas, rendering both ‘end’, nirvédna = farjdm and 
jna(na)tayd = pavan farzdnakth = ‘with knowledge’. P. has °7idnat° in Y. 46,4. 

15. On ishudem see Y. 31,14. Some take vasnd as qualifying ‘answering(?)’; 
‘make the world assenting (?)’. It is very possible that we may have here 
an indication that the early Zoroastrians held that the future life was to 
be a continuation of an improved present. Others would colour: ‘Mazda, 
tell me the best words with word and work; for that pray I thee (reading 
ta té +--+ ishudyem)--.-’. ‘Make the world also consenting for the duration 
of Thy kingdom’. Jshudem with the Pahl. trlr. involves an expression of 
defect. Ddéo as (freely) = yehabiini-ait is not error; see Y. 43, 5 where 
ddo is rendered amatat yehabind. Ner.’s svechchhaya = pavan kémaki = 
vasnd should properly be referred to Ahura. 


The Gatha UStavaiti(i), Yasna 43— 46. 


Yasna 43, 

For summary and additional notes see 8. B. E. XXXI, pp. 91—106. 
Changes in opinion decided upon since its composition are not always 
noticed here. ; 

1. The rendering in the gloss, of the Pahl. is no longer to be followed 
as to its fine idea. Read Pahl. (not as in Z. D. M. G. 42, s. 443): ‘Blessed 
is that one; blessing to him who 7s that one, to whomsoever’ (poss., ‘to 
every member of the holy community’). Uétd is loc. of wst used adverbially. 
(Haug, curiously, as imper. 274 pl. from the prep. us = seid auf. Gad(t) 
[(not in gad(f)éi = gaté infin., nor loc. in analogy with wrvaé(é)sé(¢)] is 

_ either = ged(t) = gha + id, or an exclamatory form having its origin in 
gad(t#) ‘may it be, come’, a quasi amen. For vas with the dat. in the sense 
of ‘wish from thee’ cp. RV. 1, 30, 12 tdth@ tdd astu somapah sdkhe vajrin 
tdthd krinu ydthd ta (te) ugmdst’ shtdye. RY. 8, 45, 6 utd tedm maghavan 
chhrinu yds te vdshti, vavikshi tdt. Haug (followed by De Harlez and Geldner) 
brought lines a and 6 together. One scholar loses sight of the exclamatory 
character of wstd. Line a is complete in itself. For wtayiiti tevisht see 
®. 34,11; 45, 10; 51, 7. Reading Ar(a)maiti we might avoid a voc., but 
see the connection. Réyé = ‘glorious distinctions’ (not ‘riches’; cp. raé(é)vant) 
is applied to Ahura some 9 times, to the sun about 4 times, to stars 7 times, 


i 


510 


to the Aryan glory (ahé(e) raya barenanhacha) some thirty odd times, to the 
camel, to Haoma, and to Zarathustra, and in the sense of ‘rich’ once. So 
in the secondary stage of the Zend, the Pahl. parsi, rayé-hdmand universally 
= ‘glorious’ and the like. Gaé(é)m is a false transliteration; gaya(e)m is 
the word, = Hy = yd, or (by usage) = ya (ye). The ‘life of the good 
mind’ was the sum of the interests of the orthodox citizen. Pahl. Min 
gen. by position = dat. Takh(sh)ishnd ¢ tabantkiha should equal utaynite 
tevishi as to form, otherwise ‘-+ of the powerful ones’. The dahishnd in d is 
positively harmless, or auxiliary, as always, although doubtless used on 
account of d in °dydi. Tarsakdi (sic) = ‘venerating recognition of merit? (?). 
Ner.’s kebhyagchit was meant to equal ‘every one’, Rdjyam can hardly be 
brought nearer the Pahl. as adverbial. Ner. saw takh(sh)ishno? t? as gen. by 
position, here erroneously, Armait? = ‘earth’, but explained in gloss. Zdék 
? raye-homand 7? tarsakdi (sic) = gen. by pos. erroneously, but note the 
fact of the case. As to hdvisht-himandth see Z. D. M. G. 42, 8, 443, 

2, I like the rendering: ‘To him de the best of all things; let the 
beatified man receive the beatitude; but is it tenable’ ? Vathroya = bdthrova 
(y miswritten for v, as often, (ep. mruyé(é) for mruvé(é) ete.), and 6 = a 
before the labial) is from édéthrévan. Haug and-others, as a denom. Séthra 
+ ya. Another as an adverb = dathrityd (cp. vasdyd) = ‘with desire for 6athra’. 
Is thwd possibly = thwa = thwam = tuem (twem); cp. tedm, nom. sg. = 
‘thou’? Or is it acc. pl. nt. = ‘Thy (truths)’, or finally an inst. with spénistd 
mainya? Daiditd 3° sg. opt. mid. sense of ‘give’ to avoid a reflexive 
ahmai (but see above); cp. dasvd etc. mid. = ‘give’, also d@ mid. in the 
Ved. and Sansk. = ‘give’ at times, not ‘take’ (with prefixes), Otherwise it = 
‘take, establish (for him (or us?))’. Haug and others ‘séi-det’ or ‘take’. 
The middle for active is more used in the Avesta than elsewhere; a slavish 
imitation of Vedic translations should be avoided. Chichithwd [(poss (?) Sedo 
continuing the sense of ddthrovd, ‘the beatified man perceiving’) not as quali- 
fying the subject of ddo, nor yet as chéchi, sutfixless ungunated imperat. (2?++ 
thwd) in 7, nor as instr. of chichitu (5 cp. chikité)| is a perf. imperat. (= 
*chikitsva; cp. chikiddhi, vavyitsea) miswritten for chichit.h(s)od (see the Pahl. 
followed by Justi) hardly = ‘perceive Thou, O M.’; chif must here = ‘in- 
dicate’, ‘reveal’, Is a gerund from an unmodified redup. root possible, 
chicht + ted = ‘guarding’?; see hafshi. Méyio, Ved. mdyé (hardly = | 
‘joys’). Aydré = aydr (cp. rdzaré = rdzar) indeclinable with véspé instr., 
or neut. pl. adverbially. Ureddanha to vrddh. 

Kvarth-himand = tdthrovd (so read), Ner. understood yehabinéd in 
das a 38" sg, It was possibly so intended, ‘what he gives’, but see the 


{ 
: 























511 


Qnd go,.’s preceding, and dédo, Madam yehabinishnd is an expressive, if not 
valuable, auxiliary, replacing the usual dahishnd, yet (N. B.) it was, as often 
similarly, occasioned by the d in °danhd! 

3. Vahyo is neut. acc. of goal. As to pathéd, notice the depth of the 
conceptions. For anhéws understood with mananhaschd, cp. vanheus gae(ée)m 
mananhd, v. 1. As sti is fem. in other occurrences, it is proposed to read 
dstt§ = ‘subjects’; ‘A dwells with his subjects’. But sts is masc. in the 
Rig Veda, while @ seems needed as a preposition to complete the sense. 
St$ = ‘worlds’, or ‘habitations’, here = stin§ (¢ = nasalized 7, as 7 in paiti 
= °in, op. A.1,14). See also the immediately preceding anhzus expressed, 
the two words ‘of the bodily’ and ‘the mental’ implying also an additional 
anheus understood. Cp. also ahvdo in Y, 28, 2. The meanings ‘bodily and 
mental lives’ were, as in English, closely approaching to the bodily and 
mental ‘worlds’; hence the @ st#§. Line e, in spite of d, is better referred 
to the human subject, huzentus suggests hu + zantu = ‘the good citizen’, 
although zantu is unknown to the Githis as describing a division of the 
population. Possibly the meaning is (with the Pahl.) the ‘beneficently wise’, 
for form, cp. janti. One able writer would render: ‘he who is pious as 
Thou art (?) true and holy, OM’. Thwdvait meant ‘like thee’ only as = 
‘Thyself’. Otherwise it means ‘thy servant’, ‘worthy of thee’. It never 
institutes a comparison. Perhaps huzentus = ‘noble-hearted’, cp. sujana. 

Omit avd, valman = hwvé, Gabrd, as ordinary Pahl., to shapir, other- 
wise on no account to shapir, which is of importance. As the Pahl. is 
nearly verbatim, ‘for him who is the good man’ is absolutely erroneous, 
although the natural result as ordinary Pahl. For gloss in ¢; cp. p. 454. 
Ner. renders as ordinary Pahl. Cikshdpayati is not meant for a caus. from 
a desid., but more probably for a denom. from ¢ikshd. Nirmalatard = 
roshand is meant to equal ‘more manifest’; so forms of gudh.  Cuddha- 
satkartd seems to indicate some form of shndyidané in the Pahl.; so sat + 
kar® in Y. 28, 1; Y. 80, 5; 46, 1, 13, 18; but see Y. 46, 5; Y. 49, 5. 

4. Zastd is translated by pavan tabdind as elsewhere. The use of 
zastd to express ‘energy’ is constant; cp. ustdnazastd Y. 28, 1; 50, 8; (of 
prayer) etc. éspecially see zastavad(t) Y. 29, 9; 2astd.istdis Y. 34, 4, zastd- 
istd Y. 50, 5. Hafsht is 24 ¢., cp. sap. sdpati, hap is here athematically 
conjugated. Ash@§ is remarkable as applied to the wicked; but note that 
the mention of the ashdvan in immediate connection. Ashis, the holy regu- 
lation as to rewards, ‘the blessing’, could never mean ‘punishments’ for the 
wicked except in such a connection as the present. Garemd is inst. sg. 

Pahl. Zak 7 kold is natural for td (= ¢é(?)), and an error of such a kind 
should be absolutely unnoticed, or else favourably noticed, as it refers 


a 


512 


intelligently to the two lives in y. 3. Pavan tébdné is expressively free for 
zastd; cp. pavan tibdnd = zastavdd(t), Y. 29, 9; so = zastd, Y. 34, 4; 
Y.50, 5; otherwise zastd = yadman (lit.) four times, dastih (sic) once, while 
the dual is lit. expressed twice; ignorance is not present, yadman need not 
be supplied. Benafshman = hafsht shows the existence of Pahl. character 
wholly, or partly, in the Zend text used by earlier translators, which was 


not that now written before the trl. in our MSS. SLOOHY = 4190449, 


which also = afesh(?); some mark on the paper made ndfesh 7, suggesting 
napesh 7 = ‘self who’. This error is of more value than many correct 
suggestions combined, showing that the Gatha once stood partly, or wholly, 
in the Pahl. character, and solving innumerable difficulties; cp. v. 8, algo 
Y. 28, 8. Yehabinéd, 24 pl. or 8" sg. Atréd, agirdid (2), or, better a 
dirikht, was formerly, from an excessive scrupulousness, rendered by me as . 
having a priv., but see Pers. and Ner. Sdshéns is an ancient Parsi com- 
mentator quoted on account of haz@ elsewhere = ‘evil force’ and yet 
associated with V. M.; but Gathic Zoroastrianism was not so sensitive. 

5. Lathoi, or edthwéi (cp. jdntvam) is a significant poetical image; we 
should render ‘birth’, not ‘production’; paowrvim = paourvyem may be 
adj., or adverb. But if adv., it does not qualify daresem, but means ‘the 
birth at first’, and the antithesis is in wrvaé(é)se(¢) apemé(é). One scholar would 
see the ‘new-birth of life’ here. Roth took paowrvim as in Y. XXXI, 8 as adj., 
so also Haug here as not adv., primum = Urgrund. Hesitating to accept 
van as = vdni, one might think of m@zhdavan = °van. The rewards, estab- 
lished at the first, were to have their effect throughout probation, and their 
final result in the wrvaé(é)sé(é) apeémé(é). Ahem (hardly fem., an evil ashi), is 


undoubtedly the fine abstract. Hunaré is poetical, rich with anthropo- © — 


morphism, and should not be diluted. One scholar prefers ‘by thy favours’. 
Also the ‘turning of creation’ in its crisis should not be understood merely 
as dante. 

Pahl. The verbatim order is not followed in a or e. Zanishnd avd 
zadar is admirably free. Tarsakdih = tarsdkasth — something as opposed 
to zanishno, hence = ‘revering recompense’. Urvaé(é)sé(é@) was not under- 
stood as a verbal form; vardéd igs tree (with forsaken verbatim order); 
urvaéé)sé(¢) is lit. rendered vardisknd in y. 6. Ner.’s paribhramati, so 
better, = ‘turns’ = vardéd. The. restricted meaning ‘change’ is not 
indicated, a ‘turning at*an end’ is the idea present. 

6. Here Spentd thwd mainyt is better as adverbial, not sociative, 
instr. than as voc. which is however also perfectly possible, cp. v. 2. 
Khshathra, here especially in place, was par eminence the ‘Immortal’ of 





513 


the Restoration, ‘the Divine Royal Power’, ‘the Kingdom’. All four of the 
‘Immortals’, here mentioned, represent of course these abstract attributes 
as incarnate in the faithful. Notice that Aramaiti discharges functions for 
the people; in Y. 47, 3 she is ‘given for the pasture’. Spiegel and Geldner 
take ratis as (lehrt) die Fiihrer, and herren (ernennen). 

Pahl. A men = yahmi has undoubtedly fallen out. Pavan and vardishn 
belong positively together (see the Gatha); and yet this would be impossible 
according to ordinary Pahl. Hence, as my second rendering, read; ‘in which 
(min) changing (end) ye come’. So dén eak = ahmi should = ‘in that 
changing’. Even Vohtiman should be taken with pavan notwithstanding 
intervening matter, but I do not so translate. Ahardyih also should be 


taken as lit. = ashd; but I refrain again. Valmanshdn ought certainly, as 
oblique by pos., to equal aé(@)ibyd; radé generally = ‘master’ should be rend- 
ered ‘law’ = ratds; om. pavan with P. Read d ‘to these to whom the 


perfect mind is teaching a regulation’. Mahattaratvam (Haug) is not good, 
against other MSS. Paribhramatd, or paribhrdm? (2), = vardishné = urvae(é)- 
sé(¢) = ‘turning’, ‘changing (?)’. ‘Taught by the master’ is better in d. 

7. Sraosha is probably the missing subject in 4; see v. 12, and pard- 
hyad(t) moi a jimad(t) Sraoshé - - -; see also Y. 44, 16. Aydré ig adverbial 
neut. = ‘day by day’, or ‘to day’. Dakhshdrd shows a double suffix @ + 
ra (cp. vdsard, etc.), acc. pl., or instr., Spiegel; as compos. aydré-dakhshard 
Geldner, as instr. Dishd, ‘shall I show’ (cp. Pahl.) 15* sg. unstrengthened aor. conj. 
of dis (dic, *dikshd). Another regards it 2x4 sg. opt. of dé. This may be con- 
sidered a test case for estimating the value of the Pahl. trl. What could 
possibly be suggested more appropriate to the word ‘signs’ on the one side 
than the word ‘show’ on the other. It would even call for a change of 
text in its favour. Az? obviously = quoad. Note that Z. came from one 
of the gaé(é)tha’s; he was not from a foreign province. Tanushi° is a tran- 
sition from a w stem to one in w§ or ush; cp. the transitions from Sk. stems 
in a to those in as. Pahl. Vohiman, free for pavan V., or supply pavan, 
omitted because the Gathic instr. stood in full sight on the paper used by 
the last transcriber. Yom, gen. or adverbial; the gloss yém 7 is misleading. 
Numid y. shows the root of dishd, and dakhshak vddinam shows the 1* pers. 
Madam = aibi properly = ‘concerning’, but lit. ‘on’. Rd is really super- 
fluous, yet it improves on madam as expressing the case. 

8. The Pahl. trlr. takes zsdydé as a denom. of is; so Haug and others. 
Y is here, as in odthroyd, miswritten for v., the stem being isdvan, isavan 
(for form cp. maghdvan). Another regards it as an opt. = dseyd. Notice the 
undoubted abstract, rafend, as the predicate of the first personal pronoun, 


a necessary and unavoidable diction with abstracts, proving, if proof were 
65 


i. 


514 


necessary, the depth and refinement of conceptions. Béstis seems to have 
the meaning of dbhish with @ = ‘to be active on behalf of’, ‘to care for’. 
Others, following Haug’s suggestion else where, bhwy, prefer ‘enjoyments’. Vasas(e) 
= vasah(?) before k, cp. °ascha = ahchd, vasas-khshathrahyd, compos., or we 
might emend vasé, reading vasé-khshathrahyd; see vasé and vasé(é) in MSS. 
Vasast brings 12 syllables. Haug suggested the possibility of a pres. part. 
stem; cp. stavas; Geldner, following, prefers vasase = vasas, nom. sg. But 
vasé-khshathrahyd is characteristic; cp. vasé-khshayas, v.1. Ddydi, so emend- 
ing dydi, dayd (MSS.) is 1s* sg. conj. mid., stem ddya (cp. ddyamdna). Dyd 
would bring 10 syllables, disturbing the metre. Dayd with ddasti$ would = 
' *T will establish the supports’. 

Pahl. I add the alternative, ‘Iam Z.’ for fairness, but hémanam other- 
wise without correspondent equals ego, as often elsewhere in the trls. of the 
Avesta. The term. of aajénhvad(f) curiously and accidentally caused the abl. (not 
in D. and Pers.), so in Y. 28, 6; Y. 31, 4; not so for zastavad(f), Y. 29, 9, 
emavad(t), Y. 33, 12, astvad(t), Y. 43, 16, aojonhvad(t) Y. 43, 16, spenvad(t) 
Y. 51, 21, dénvad(f) Y. 53,4. Rdminam = rafend hyem is of course admirable, 
although a noun is rendered in a verb (objected to by some). Yeheviinéd 
= the separated bu (sic), nadikih = °ustis (sic) orig. long %@ = =» 4 
= u, u, = tw here (bu.usti$), hence yeheviinéd = bu + nadakih = usti§; or — 
°st?S may account for nadikih, bf as in Pahl. char. recalling bava (y = & 
or v); 6 and v in Pahl. may have both inherent a, or other short vowel. 


Ufyd again suggested nafsh, as 49e)p in Pahl. = ufyd, or nafsh (nepesh) 


clearly proving that the Gathic word guys stood as Pahl. 49¢)) before the 
original trlrs., hence his invaluable (sic) mistake; cp. nafshmanitnam (DJ.) = 
ufye(e)mi) in Y. 26,1. I formerly rendered khvéshinishnd, ‘an appropriating’; 
see Ner., but I conclude otherwise. Yadrichchhaya@ J. may well stand 
as against Haug’s yad ichchhayd@, and that, notwithstanding y@vad ichchhayd. 
Pracharémi (strictly ‘I advance’) should here = ‘produce’; see dedriinam. 
Haug’s ¢obhayishyati (?) might seem meant for a denom. = yeheviinéed nadttkth — 
(see nadikih = gabham vy. 1(2)). Additional is Prakrishté vdk Jarathuctrasya, 
pracnagcha (J.3) Hormijdasya, pratyuttara[a| vak Jarathugtrasya. 

9. Vividuyé(@) = vt + vidve, infin. = ‘to know thoroughly’, or ‘to — 
possess (?)’; others, ‘for whom wilt thou decide(?). Manydi, 1% sg. conj. mid., 
governs rdtim nemanhd dshdhya, as the answer to kahmdi vividuyé vashi: 
‘I will ponder the proper offering, in order that I may know it’. Or read — 
mandydi = ‘Twill cause men to ponder’; others, ‘tomake A. comprehensible’, infin., 
manydz. infin.(?). It is not impossible that the author meant to express again 
the idea of offering which we have in Y. 33, 14 where the expressions are 


| 
| 










515 


scarcely paralleled, even in Semitic religious lore. Md (adverbial accus., 
or instr., cp. 2d) may refer to this offering ‘by himself’ rather than ‘for 
himself’, Y. 33, 14 permits, and enforces, the most subtle and profound 
conception. Usually it is better to render in a sense as material as possible. 

Pahl. Valman 7 A. in c. might indicate that Vohiman was intended 
as an instr. in 6, pavan being omitted because the Gathic Vohd - - Mananha 
stood on the same paper. If V. was recognized as subject in 3, oe was A, 
suggested for c which continues the subject? If then Vohiman can be instr. 
with unexpressed pavan, a multitude of like forms may be similarly and 
most critically explained. At all events it is not supposable that the trlr. 
could mistake a form in one line which he renders in the next. Li pirsido 
freely = ahyd frasém, or possibly he saw peresem; ferasem standing before 


him in Pahl. char., ¢2)e) = ferasem, or peresem. (At) kdmak (ait) well 
= vashi. The m of rdtam again induced a not incorrect free addition of 
homanam = ‘lam’, or, ‘1’. Ahardyth should be gen. by pos. Isdi, as 
ever, to is = to wish (?). I formerly rendered e ‘for on Righteousness I 
am meditating, and will so do as long as I am a suppliant’. Ner.’s enaim 
may refer to a mdm understood (?), as Pahl. Zé is not otherwise noticed. Haug’s 
eee jidne looks preferable to vigishtajnane, yet see dkds-dahishnih (Haug): 
‘wessen Verlangen ist nach deiner ausgezeichneten (?) Erkenntniss?’; cp. Gatha. 
10. InS. B. E. XXXI, p. 90, I suggested a corruption from daidhis, 
ddis, causa metri. Now I would advocate a vriddhied 2° sg. s aor. Of ais 
*ddiksh(s) (sic, see déshd in v. 7). ‘Show me thy Sanctity’; cp. Y. 28, 5 Ashd 
kad(t) thwa daresant. Or ddis(s) might be the s aor. of dé, cp. for form bhdis 
bhi (loss of the personal ending). Others: ‘Thou shouldst see my righteousness 
since I call it here’, drem = °dram in abhydram (?). Arem is here used in 
distinct allusion to the adjacent Ar(a)maiti. ‘Ask us that we may be asked 
by thee (chmd = dsma) seems very improbable here in the Gathas. I do 
not think that we ought to shrink from 2hmd@ as a pronom. form, possessive 
or instr.; cp. khshma. Ehmad = ahmd, cp. alndi = asmé. For é = e, cp. 
akem = akem. An able scholar more lately returns to a closely similar view. 
He however regards the word as a gen. pl.(?). One renders: da man in der 
lage ist (khshayas), dich, den médchtigen herrn, LN al (aé(é)shem) zu stellen. 
(*If dais is from dé, it = ‘see after’, ‘provide for me’; thwd acc. of goal(?).) 
Pahl. ‘Bestow’ is a good general expression for ddis. The intensive 
is expressed by karitanishné k. The ¢ of amatat is gloss. See two glosses 
in b. Avdkth = ‘accompaniment’ here rather than ‘aid’, see hachimno. 
In Z. D. M. G. Vol. 42, s. 4594, I made an oversight in hastily comparing 
my text which was originally zak lak with my former text avo lak, and so 
accidently changed the proper text at the last moment before mailing. 


516 


11. Khshind-ukhdhdis, a compos.; cp. yushmé-dattasya, yushmi-nitas. 
Didainhé(é) in form would seem a redup. pres. 1% sg.; but pret. meaning 
seems needed. Can it be a perf. with rarer redup.; cp. vivakviins(?); a 34 pers. 
is most simple. It is of course most regularly a 1** sg. redup. aor. mid.-pass., 
or again in form it might be a pres. redup. 374 Sg. in é(é), Sas seems to be ob- 
jected to because ds does not become éig, but modes of writing are not vital. 
The orig. trl. of it as a sg. pret. of sah, sanh, cp. gans (Pahl.) seems indi- 
cated by wkhdhdss, mraotd, etc. One scholar renders as — chhants, to chhand 
= ‘seemed’ (see the well-known hymn); ‘trusting in men appeared to me 
destruction’ (?). Interior (or poss. initial) Sansk. chh may = Zend s; rad. ¢ 
may fall out. Another, abandoning any attempt at analogy (often most 
proper), renders; ‘my faith’ (ewraedditi§) ‘prepared’ for me sufferings among 
men’. Zarazdditi§ (hrid + dd) = ‘heart-devotion’, or concretely ‘heart- 
devoted one’ = ‘the one who approached’, made certain in y. 12 as Sraosha 
= ‘obedience’ poetically personified, a mere variant for zarazdditis. The 
following infin., whether taken as an immediate imper. = ‘do thou do’, or 
with a repeated sas understood, gives the clue to the treatment of uzireidyai 
(twice), and vdizdydi. Spiegel however, taking it as infin. for imper., followed 
by others, renders keenly ‘that will I do’; but ‘that to do’ was probably 
the ‘painful thing’; ‘that one commanded me to do’ is more natural. 

Pahl. Zarazdd@itis (apparently) = riibdk-dahishnih, so zarazdéo in 
Y. 31, 1. First we must show from zeredachd = libbemman in Y. 31, 12 
that the trlr. was perfectly aware of the proper word for ‘heart’ in Zend- 
Pahl. Then we must acknowledge that his réibadk dahishnih seems strangely 


free. Ribak is a corrupted translation, or text. Leb = ) = ‘heart’ is 


the Semitic original of libbemman, and it is possible that ) was reproduced 


in the r and & of ribék; but I have little doubt that ribanik-dahishnih = 
‘devotion of the soul’ was the original. In Y.53, 7 we have sdtinédo (same 
element of ‘ progress’) = Zarazdistd; the idea of ribdk had become firmly 
implanted in the ancient exegesis. Verezeidydi (?) was divided verezei (cp. 
varezi.ndo (MSS.), Y. 45, 9) and dydz, hence the mischievous yehabiinam which 
spoils the smoothness of the rendering; but mark well that the trir. saw a 
first sg. pres.( =imper.-fut.) in the infin. for he could only have rendered sg. pres. 
after seeing infin. for imper. Haug has prarohinapraropita = lasst - + hervor- 
wachsen (2). Ropita (or °¢@) would seem part. of the causative conjugation. But a 
3*4 pers. seems needed; see Pahl. and Gatha; I therefore had thought of 
two corrections. If yuydm is left (but see khshmd, and didainhé(é)), °prdropita 
would need mending to praropayata, imper., or °ropayitd = ‘elevator’. Haug 











517 


read pishmdcha for vishamdimcha against the other MSS.; and possibly mis- 
reading Sansk. p for v. 

12. I agree alternatively with the Pahl. (here followed by Spiegel 
and Geldner) which introduces jasd frdkhshnené(é) as the thing said, mraos: 
‘Weil du mir befohlen hast: ,komme zum Reinen--“, but see v.10. Ad(t) ta moi 
dais ashem hyad(t) mé zaozaomi, with no break; see also frdkhshnenem in 
no citation in v. 14. Frdakhshnené(é) to khshna@ (jnd) with Haug. As to the 
agreeable rendering asrustd = ‘(not) in my disobedience’, i. e. ‘not without 
my obeying’, it needs more language. Then as to the rendering: ‘Arise 
before my Sraosha will appear’, why ‘before’? The meaning cannot be: 
‘Thou did’st (?) not call me in my disobedience; ‘arise’, before. my obedience, 
or my obedient one, came, or will come, to me’. A fault would also lie in 
referring asrustd to the speaker, with the following Syaoshé in view, meaning 
‘I was obedient at first, obedience came to me before thou (?) didst (?) 
declare’. Such a cumbrous and twisted diction is excessively improbable, 
and the imperative pairyaoghzhd makes it impossible. The meaning is that 
obedient followers stood ready before he was ordered to march. The infin. 
for imper. presents no difficulty, as it exists in many languages: ‘Do 
not declare to me unheard-of things, to go forth to-- - (= ‘go thou 
forth’. ‘You told me to go’ = ‘you told me, ‘go’’). <Asrustd (with Spiegel 
and Geldner loc. of asrust’) is more naturally acc. pl. nt., another word for 
agustd, Y. 31, 1. It may well mean ‘not gladly, or obediently, heard’. 
Pairyaoghzhd, 284 sg. imper. sa aor. of aog = vach; some would render ‘Thou 
did’st call’(?). For uzireidydi, externally only like irddhydi, cp. for sense, 
Vedic ar, or trate, trayddhydi; ‘arise’, or, ‘go forth’, possibly ‘arouse’. Sraoshd 
indicates the missing subject in v. 7, 9, 11, 13, 15. Ash? (here hardly per- 
sonified) means ‘with a blessing as a recompense’. Mazdrayd is now again 
read by some, and rendered ‘wealthy’; better as ‘glorious’; cp. ddathrdva, 
or divided mazd rayd ‘with great splendour’. ‘Bribing the chiefs through 
the wealthy Ashi’ is not indicated, nor could maz@ ray@ mean ‘with much 
money’. dndibyd (so with most MSS., not in the dual) is, together with 
the absence of the Fire, adverse to Haug’s brilliant comparison with the 
arani; one scholar prefers ‘with the associated ones’, see on Y. 31, 1, 2. 
Compare the dsaydo of Y. 31, 2. In Y. 31, 8; 51, 9 it is khshniitem ‘satis- 
faction’, ‘settling of the dispute? to the two sides, khshniitem being used, 
in spite of the evil character of one of the disputing parties, on account of 
the holy character of the other. So here ash#s, the sacred blessings as 
reward, are used because one of the réna was the holy party in the struggle. 
See also the striking y@o ddo ashi dregvdité(é) ashdunaé(é)cha; cp. also 
Y. 31, 12 where Ar(a)maiti questions the two spirits, one of them the mithah- 


roger 2 tO 


518 


vachdo, in their abode, maé(é)thd, an expression elsewhere used in a good sense, 
and described by éathré. So also the dat. inf. savdéi is used in view of the 
righteous element in rdndibyd. As to Geldner’s welcome, but hardly 
tenable, suggestion with regard to rdndibyé, see on Y. 31, 2. Yamtinishni, 
strictly a fut. pass. part., but here as infin. for imper. is better; see jasd. DJ.’s 
min-- li should not be inserted in line 4, but Zi is essential, see however the 
Parsi-pers. which has the entire insertion, almost enforcing a text in that 
sense, Spiegel having no word for méi (so also M1). I take li from DJ.’s 
text. With DJ.’s full text min zak i li (see also Ner. and the Parsi-pers.) 
we have the inferior, (b) ‘it was from no refusal on my part to hear Thee 
that it was declared by Thee’; see also the gloss. Yehabiéntand in the 
gloss points to varzishnd yehabiinam in e v.11. ‘The lifting up’ henjishn(th), 
infin. for imper. = uzireidyd@i. Rdst = ashé (insufficiently). The gloss [va 
Vishtdsp] forces the translation of ménash - - ratit--. Ratt so, according 
to authority, I should suggest radé (so tand for tani). Or read réd6 (diff. 
word) see Ner., and the Parsi-pers. (which would would render a rad) ‘with 
whom is the great liberal one’, less foreign to the original which, with some, might 
= ‘with great gift’ (?). The gloss however carries us wide. Raté elsewhere (not 
here) = guruh (Ner.) (rad in the Parsi-pers.), not °ddird as here, and 
that in spite of the gloss. In Y. 33, 7 radé = Sk. dakshinéh = Parsi-pers. — 
rad = rdtayd. In Y.33, 14 pavan rédih renders ratam, Sansk. dakshinaya = — 
Parsi-pers. pah radi: in v.9 rdtam is rendered rad6, Sansk. dakshin?, Parsi- 
pers. sakhdw(v)at; I think therefore that the Sansk. and Parsi-pers. indicate — 
an emendation of rddé for rat (radd) here. Levatman well renders the idea of . 
hachimné, so elsewhere. The trir., as ever, sees the ‘strivers’ in ranoibyd, | 
whether offering the relics of a rendering which recognized the ‘rubbing sticks’, — 
I will not say.. Without glosses: ‘When also Ye said to me; ‘by thee (there 7 
should be) an abundant coming to righteousness; (6) thus by Thee not-hearing 
(the not-obeyed-thing) was not declared to me; ‘(let there be) an arousing’ 
(lift up’); this was not said by You before Srésh (obedience) the righteous | 
comes to me, the holy thing whose is, in accompaniment, the great liberal 
one (rdgo(?)), whereby he will give justice for the advantage of the strivers’. 
Haug’s text was unfortunate in line a of Ner. “Einen-- voratiglichen Mann” 
is not Ner.’s rendering for frakhshnené, hardly even according to Haug’s text 
of Ner. Ner. read the text of DJ.-- Zi in line &. Did he see the very MS.? 
Of course Ner. rendering the Pahl., as his chief, if not only, text, repeats 
its syntactical error, but reproduces nevertheless its correct indications as 
to the roots present, or else he improves (?) upon it, as in the case of mahd- 
datra (see above): so, of the Parsi-pers. 13. Haug e: ‘lasst mir die Dinge 
werden (?) die ich erwiinscht’. Spiegel: ‘damit ich lehre die richtige Lenkung 













TT a ee a ee 


519 


des Willens’. Geldner: ‘als er.» « erschien, um die ziele meines wiinsches 
2u erfahren’. All the other emphatic infinitives with expression of desire 
(see v.9, 3) refer to the human subject. Arethd... kdmahyé are, 1 think, 
far more than ‘the objects of my desire’. (Ayad(t) méi, ete. is mere recur- 
ring formula, and is separated from vdizhdydi. Aretha ig sanctified and 
definite, quasi technical, and so defined in Y. 33, 8 (see also véczhdim there) 
yasnem, M. ++. staomyd, vachdo.+ - Ameret? --~ H°. Arethé does not 
express desire only, but the holy offices. Véczhddm and voiehdydi = ‘know’, 
or ‘reveal’. The Divine Being did not need to ‘know’ these, that know- 
ledge was the tem (kdmem (Spiegel), yanem (Justi) prayed-for. Dar sta ité, so 
Haug detineat itione (hint of Ner. from Pahl.). Geld. ddareS¢ ite in das einzu- 
gehen niemand euch abnothigen kann; to dar, cp. dérest (2)%, I, with others, 
had taken (for lack of better) dérStaité(é) as denom. If Spiegel’s dar(e)saité(é) 
could be verified, I would prefer it, or derest, root aor., derestd, root cl., cp. dhrish- 
dnt. Yéem vido, etc. looks very unnatural as ‘into which to go no one euch 
abnothigen kann’. ‘Which no one can audaciously extort from (?) you’ seems far 
more probable; cp. for partial analogy RV. V. 85, 6 imdm tt ni kavitamasya 
miyim mahim devdsya ndkir of dadharsha. Vairydo = vairyaydo shortened 
for metre, as so often; cp. vedhdim for vedhisam, surtdhds for suridhasas. 
mahiim for mahintam; cp. mahind, prathind, etc. with loss of m. Cp. the 
omitted ‘a’s to be restored in reading the dat. infin. in-ane; cp. Whitney, 
Sansk. gram. p. 143. See also yiind for yivdnd. This strophe has no ex- 
clusive reference to the future world; the composer is praying for the suc- 
cess of the holy cause in the perfected State. (#* Haug’s daresh (?) = 
detinere (?) is followed as to meaning by those who cp. dérest). 

Pahl. The gloss, as usual, forces an unnecessarily erroneous syntax, 
kémaké should of course be taken as a gen. after kamahyd, if by no other 
means, then by supplying the izafat. Moed, also a gloss, is nearly equally 
mischievous. So also as to pavan tani 7 pasind. The roots present are 
however correctly indicated except that in dérstd(?) ite, or darst(?)ité(2)(?), here 
the trlr. not unnaturally sees dares(?) = ‘to see’. S#oi$ was most certainly 
not supposed to be either a part. or a third sg. conj.; yekavémindd may be 
either. Perhaps stéi§ was regarded as a gen. infin. for a dat., and that as 
an imper.; ‘it is to (= let it) be from desire’, Dropping the almost certainly later 
glosses we have (c): ‘Be he, or be thou, an announcer of the decree of, or 
as to, the desire, that do ye grant tome.-. ., (e) According to desire let 
it happen, also as belonging to it, Thy kingdom is declared’. As ordinary Pahl. 
we might render: ‘Grant me the desire of that announcer of decrees - . .’, 

14. Vaé(¢)demné. Vid, in its two senses, was not yet firmly distin- 
guished. Vaé(¢)demné may well equal ‘knowing’, ‘intelligent’; but it seems 


520 


here determined by ised, datdid(#), frydi, and rafend, to the sense ‘obtaining’, 
‘finding’, ‘possessing’, see Y. 28, 6, ‘finding - - - the way’(2). Whereas in 
Y. 53, 5 ‘knowing’ is rather indicated, so vaé(é)d° in Y.31, 99, Y.34, 7, Y. 48, 3, 
and in Y.51, 19. Rafend, acc. 8g. neut., object. of dasvd understood, in ap- 
position is frakhshnenem, to khshnd (with Haug), object given, or ‘prayed-for 
instruction’. Or with Geldner nom. and subject: ,mir ward, o M. zu einer hilfe 
wie etc. Frastd. The form might point to the verbal noun of as + pra. 
‘I, as ‘reaching forth’ ‘attaining influence’, ‘having authority’. But it may 
be fras (not fras; cp. apas; see the MSS. paras at Y. 9, 11) + st@ 8g.; 
ep. stha + pra + achha; cp. RY. IV, 34, 3 (330, 3) pra v6 *chha jujushanasd 
asthur dbhita vigve agriydtd vajah. S +s =, sh; ep. disha from dis etc., 
and s of course is in order where internal Ind. chchh occurs. Fras + sté = 
frasté. In the difficulty I formerly suggested frakhstd. One writer prefers 
azé to azém (but see the 1* pers. in every v.) aeé = az6 (a noun, or 27¢ pers.), 
from az = in sense of ‘come’. Erhebe dich, fasse vertrauen (? saredanio). 
Spiegel and Geldner take uzireidydi in the often familiar sense of imper., 
as above. It is here infin. of aim, or perhaps better as 1 sg. imper.; ‘I 
will go forth to’, or ‘arouse’. Saredando is a nom. Sg. masc. of saredanas ; 
ep. cardh + suffix ana transferred to the as declension. Or, it is may acc. 
pl. masc.; cp. ameshdo; see P. 403: ‘I take my stand to approach the chiefs’. 
See S. B. E. XXXI. p.105. The general sense is unmistakable, the Pahl. 
trir. having, as usual, long since indicated the correct idea. Mathrd, or per- 
haps better, mathrdao ; cp. Y. 28, 7, which is interesting as showing a possible 
neut. beside the masc. Marent? or marenté(é) with most MSS. Notice the 
clearly indicated sense ‘recite’, ‘fervently repeat’, ‘hold to as their creed’. 
De Harlez, Geldner, and others render more exclusively in the sense ‘be 
mindful’: see notes on Y. 31,1, p. 449. I prefer the middle as the ‘reciting’ 
included ‘memorizing’ which, like man to ‘mind’, we naturally think of as 
middle. The disturbing sid vé@dinyén, which seems to advise that the first 
line should be taken as a maxim, had better be read ‘afford (254 sg. imper.) 
an advantage’; see the other gloss. Mzn can always be rendered as = 
amat when equalling hyad(f) or yyad(t) in these trls. Khshatraver ought, 
I firmly believe, to be taken in the case of its original, and farmdédé may fall 
back ona li, or am, understood. Notice that the infin. for imper. was positively 
understood by the trlr. Azzm may not have been translated (but see Ner.). 
If age was read, it may have been understood as ‘pressing on’; or sdttinano 
may be altern. for uzir°. (infin.). f dandék is an instance of the translation 
of a part of a word which may have stood divided in the earlier sacred 
text, sare dando. Read as alternative: ‘When one who is (see Pers.) in- 
structed gives to a friend-- it was commanded (possibly by me (?))’, ‘who is 


521 


wise’ seems to translate the °dd of °dando! As ordinary Pahl. read c; ‘that 
which Khshatraver ordered for Thee with the help of righteousness’. 

15. Us(k)yé (or ws(k)ydi, so Spiegel and Geldner) adverbial instr. or dat. 
infin. = ‘with understanding’, or ‘for understanding’. Tusnd@ with mattis a 
variant for damaitis; cp. Indian téshnim, adv., fem. of a téshna, ep. tush and 
tuc. Or tusnd-maitis might be taken in the concrete = ‘The contented one’; 
cp. zarazdditis. Sraosha, or the divine messenger, is alluded to Vt. 13, 109; 
Vahité is more idiomatic as instr. with ushyd, or it may be acc. pl. 
Paowrus; pourds has been regarded by some asa pl. of p(a)owru = puri; but 
it would have to be taken as equalling p(a)ourins, which in case of necessity 
might well be allowed. Notice the awkwardness of ‘let not a man men evil 
ingratiate’. It is either = primarius, or = ‘to an exceeding degree’; see 
RV. VIII, 63,1. Sd pirvyo mahindm venth krdétubhir dnaje. One writer reports; 
‘let no one please the infidel hordes. Then they make all the righteous 
recreant’. I do not think that ‘many’ paourds would be apt to be empha- 
sized. The two throngs (cp. @saydo) were in armed conflict. But one leader, or 
chief, might be too conciliating in his policy, better read the sg.; see S. B. 
KE. XXXI, p. 106. Line e means ‘they have considered all Thy foes as 
holy (in their adulation)’; or ‘thus (obeying what I say) they render all 
Thy foes converted’, or, finally; ‘they render all the saints recreant’ (not 
probable). One writer suggested véspeng migreng as neut.: ‘Thus they do 
all evil things to thy saints’ (later retracted). Dakhshak, rendering only 
the idea of dakhskad(t), does not prove that the Pahl. trlr. was ignorant 
as to the term. °ad(#). Tusnd probably stood divided in the MS. before 
the earlier trirs. as ¢ws.nd, or else with a minute (or superstitious) industry 
he rendered each syllable. Vakhshinishnd shows accidental error, the Gatha 


being read by an earlier trlr. in the Pahl. character; 49904459 gp would 
be expressed by #94441), letters which also spell vakhsht @. Line (e) is im- 


portant, and may be correct. Aside from the Gathad one might render c; 
‘a sign with intelligence is a mental enlargement of the energetic man’, 
but ¢@shid if = ‘energetic’, is a blunder. Chaitanyena J%., J4. J.* = pavan hish 
= us(k)yd. (In all occurrences before this read J.* for J.4) Samunmilatu again 
associates ‘giving light’ with ‘increasing’; see vakhshinishné. Haug’s satkaryd 
for satkartd is not desirable. Sdénandd is difficult (sa (sam(?)) + dnanda); 
we should expect °ena (see the Pahl.) or °an. Balishthataran(? curious redup.). 

16. To be more concrete, we may suppose the spéenista mainyu to be here 
alluded to, but ep. Y. 33, 9. As to yasté(¢) or yésté (yest?) I now hesitate 
somewhat before deciding too positively for the sense adorat (Haug). 


S = chchh, and yesté would equal yachchhte, but no unthematic form of yachchh 
66 





7 
7 


522 
(from yam) occurs in Sansk. This of course is not decisive by any means, 
for the Avesta in some respects dominates the Veda, and if s positively = 
chchh here, this occurrence might be cited in critical comparative grammars. 
But the reading yasté(é) (yas té(@)) must be considered. Geldner (most Dhilo- 
sophically, as often) proposing an alternative to the reading in his valuable edition, 
boldly follows Spiegel (Comm.) and De Harlez, and refers this ‘who is thy - 4 
most bountiful’ to mainytim K. Z. XXX(X), 8.334. Z. erwahit fiir sich jeden 
heiligsten geist von dir, 0 A. M. But this is hazardous. These generalizing ex- 
pressions in the Gathds apply to human subjects, cp. ahmdi, yahmai kahmdi 
chid(f), Y.43,1; Z.’s representative character is here noticed, ‘Z. and whoever 
is most bountiful (holy (?) also loves and chooses’. I was formerly far too 
wide and general in applying ég - - khshathré:. The expression more probably 
designates the sacred political system. ‘The realm especially blest with 
the sacred favour of the Sun’ is: the meaning; cp. the rdyd, ashis, the 
bathroyd (bathrovd) etc. Ashim is ‘sacred reward’, ‘blessing as recompense’. 
Notice the obvious character of the strophe. The leading important com- 
poser may well have constructed many such closing verses as in Y. 28, 11; 
Y..30; 11; Y. 31, 22; Y. 32, 16: Y..35; 14) Vasa ey 0 ee 
Y: 46,19; Y. 48, 12; Y. 49, 11; Y. 50, 11; /Y; Sf) 22= ¥. 58,79) They came 
homogeneous in style and tone with many strophes not final in their cha- 
racter. Yet if any verses are to be attributed to leading successors, such 
final ones irresistibly suggest themselves. This strophe (among many others) 
is of the utmost value to prove that the Pahl. trlrs. were capable of intel: 
ligent freedom. That the trlr. supposed hvd, etc. to express literally the 
first pers., it is no longer necessary to deny. He intelligently saw that Z 
was represented by the Gathic composer as speaking concerning himself. 
Verenté(é) as a sg. points to.a stem veren which is here first recognized by 
the Pahl. trlr. in désham (for doshéd). Pavan aittkih = ‘in reality’ is ex= 
pressive, but we may have here att + 7k + 7h in the sense ‘in continuance’ 
= ‘for ever’, which is so probable where a#¢ occurs as translating words 
implying duration of time; see the remarks on p. 413, and this in spite of 
Ner.’s sattayd and the Parsi-pers. héd(?) dakyd. That careless freedom, of 
accidental confusion, is the reason why hydd(t)) = att(?), is proved by 
hyad(t)) = héomandd in vy. 15. I do not doubt that aoj - hémandthdatar 
was originally adj-hémand changed to qualify désham. In view of the Gatha 
and? with glosses aside, read; ‘in it, that which has the Sun’s manifestation 
(khéirshéd-pédakth (adj.)) which is the kingdom, it (that is, Righteousness) is 
his through the perfect-minded-one - - -’. As ordinary Pahl. read 8: ‘by 
him is [the reward] of the Sun’s manifestation given’. 



































=) 


523 
Y. XLIV. 


See S. B. E. XXXII, pp. 107 —121 for summary and additional com- 
ments; changes in opinion here are not always emphasized. The mechanical 
division of the lines in the Gatha texts in my former printing of this chapter 
was intended to be wholly informal, and merely meant to assist ordinary 
readers in noticing a supposed strong stress on the 7 syllable. Great 
doubt exists as to the proper division of the lines, hence I abandoned the 
attempt to fix the caesura positively at the 4‘ syllable, with no further 
pause. An interesting suggestion is; ‘as I range act of praise beside act 
of praise - - -’. Some scholars would render: ‘Mayest thou (a being such 
as thou art), O. M. teach a friend like me. Then are friendly helps to be 
given us in truth, that we may have success’. Another prefers fryd in line 
d and né in line e, and changing to Adkérend without MSS., would turn the 
sense of lines d and e in an inverted direction: ‘Then shall offering ashd@ 
(apparently as pl. neut.) and songs of praise (kér (?) = 2 kar = kir) be devoted 
as often (?) as he comes to us, etc’. Ad(f) n@-- - dazdydi may indeed 
well have for its subject Adkwrend; so are friendly cooperations to be given 
to us’. Or it is inf. for imper., and the 3°¢ for the 24 sg., ‘then let this 
friend; that is, Thyself, deliver to us through Asha (instrumental, as almost 
always when not voc.) his friendly fellow help by his teaching (sahydt) in 
order that (see Vedic ydthd with the conj.) he may thus approach us with 
his good mind’. Observe the analogy with the frequent hyad(t), or yyad(t) 
ma Voha pairijasad(t) Mananhd of Y. 48. 

Pahl. Hémand pavan amdvandih presupposes a text émavaiié(é) (sic). 
Mavaité(é) in Y.46, 7 = avd li. The trlr. read d lit. ‘thus ours are through 
righteousness friendly cooperations for giving’ (at is free addition). He under- 
stood ‘ours’ as possessive, not as recipient, and this he rendered freely. 


2. To vary our view we might give alternatively the following cast 
with some: ‘How best shall the desire for the best life find success, his, 
who strives after it. For Thou art a conscientious observer of transgression 
with all creatures (ahdbisy. Another renders: ‘whether already before the 
best life good deeds shall be available to the salvation of those who do 
them’. Paourvim (hardly = ‘beforehand’ or ‘the beginning’ here (Spiegel 
and others)) undoubtedly has the sense sometimes of ‘supreme’ as well as 
‘at first’, and was so accepted by Roth in Y. 31, 8. I think this meaning 
is here plainly indicated. See Y. 29, 10; Y, 31, 8. So also possibly 
RY. 10, 13, 1 Yujé vdm brdhma parvydm -- +; see P.W., and for other not 
impossible occurrences, see also Grassmann. I had intended at the time of 
my former printing to explain kathé(¢) as = katha possibly, hence my 


524 
former quo modo; see kathd Pt, and notice the characteristic repetitions of 
the piece, kasnd, kasnd, v. 8, kasnd, ke, kasnd v. 4, ké, ké v.5. But I prefer 
now kathé(¢) as loc. or dat. inf. of kan(m), kd, = ‘in subserving’, ‘in pleasing’, 
or ‘to subserve’, ‘to please’. Were it not for the Pahl. trlr. I should 
adhere to my former opinion. Kathé(é) may mean ‘in pleasing’, or ‘to 
please’ as thrown in to heighten the meaning of séédydi which is infin. for 
1** sg. imper.; ‘how in pleasing to serve’ = precisely the English ‘how to 
serve’ = ‘how am I to serve?’. It is dangerous to accept the later writ- 
ten-in word ddydd(t), as I did in 8, B. E. XXXI, p. 112, where I was temp- 
ted to insert. The gap might be filled by reading 7 as = 7-7, and paiti- 
ashdd(t) as so pronounced in reciting; cp. ferd for fra, etc. Puitishdd(t) to 
ish = to ‘wish’, ‘who may desire ’, So better than ‘who may send’. Irikhtem 
(with some, = ‘misdeed’) = ‘desolation’, ‘emptiness’, to rich. It is governed 
by the force in hard; ‘a guardian, guarding, i. e. averting, ruin from the 
people’. Afdbis sheds light on the peculiar reading ahdm.bhis of many 
MSS. It seems very likely that it is instr. pl. for dat. pl., or dual. As 
had long been taught in private, ahibis may = ‘living beings’, ‘people’. 
‘The two worlds’? were also borne in mind, and they are explained in 
Y. 28, 2 as astvataschd hyad({)ché mananhd. See Y. 31, 19 and vy. 16. 
Possibly a third world was held in view, as that of the haméstakan, and 
hence the pl.; but the idea of the hamistakén was as yet only beginning 
to form itself. Ahdmb¢§ (sic) = ‘healing (?) the world’, ‘or desiring after life’ 
(to diksh). Paowrvim may possibly refer to Vistdspa(?), but see following strophes. 
The Pahl. trlr. corrects me as to kathé(é), see above. As to the dahishn, 
it is no longer necessary to state that its addition is no serious defect. It 
is generally associated with a syllable da, d°. Also, as to paitishdd(t), I 
would now, as in §. B, E. XXXI, accede to the indication of the trlr. As 
to raspataké = vinds-karddr 1 still differ, while many follow. I must apo- 
logize for my doubtful words on p. 477: ‘I prefer with the Pahl. trir. a 
rendering more in accordance with Iranian etymology’. Of course this only 
applies in case we read ristak, which is doubtfully proper. Afzdyindd(t) =. 
spento seems to show that afetinik, which generally renders it, means 
‘bountiful’ rather than ‘majestic’. Dropping glosses, read: ‘What, or how 
(min = amat), according to his desire is the giving of the advantage to 
him who desires it as to both these two things, (d) for he according to righ- 
teousness will bless (?) ém regard to(?) the sinner, as regards all, a chief in 
spirituality for both the worlds, the friendship (om. 2) of A’. The marring 
element is raspatakd. Ner. reads more as ordinary Pahl., but the 
mistake of the Pahl. trlr. consists in his failure to connect irikhtem 
with hdré as its object, and this mars both translations, as to their 


525 


literal character, in d and e, while the glosses, as usual, do the mischief 
elsewhere. 

3, Kasnd; enclitic nd = if = vir, may still explaim Lat. °nam; eathd, or 
zathwd might be better read, cp. a */antud (= °und) from janti (cp. paged) = 
‘who, in his race’; otherwise the verbal noun with De Harlez and Bartholomae 
might be conjectured, but two equivalent words would stand together ‘gene- 
rator’, ‘father’. Voig — *syan — svar. It might be gen. as a *svans, cp. 
stiar, gen. (so long since privately circulated); but then starém would need 
to be °am, or ém = Gm (so, possibly but not probably): ‘who has fixed 
(dhé) the way of the sun and stars’. A double acc. is better; cp. y@ spdnem 
tard-pithwem (adj.(?)) dasti, Vd.13, 20. Nerefsait?; what Sk. equivalent? cp. a 
nasalized drbhaas nag = ac(?). Thwad(t) might = tvad from tva = ‘many’; cp. 
RY. VIL, 101, 3 tvad - - tvad; startr u tvad bhdvati stita u tvad; so here; 
‘now waxes, now wanes’; but this single thwad(t) = anyé thwad(t); see 
however Caland, K. Z. Bd. XXX(X). s. 536. Pahl. Observe approximate literal 
correctness, not forgetting however that literal correctness is not so desi- 
rable as the traces of former texts. Fravarddérih might rather mean 
‘education’ than, as more originally, ‘nourishment’. The instr. ya@ freely 
= amat; ‘from whom is it when---’. In Ner. a read Svdmin; or, retaining 
Svdminah (P. C.), render: ‘This ask I of Thee, the Lord, tell me--: °’. 

4. Deretd, pret. of dar (dhyi, dhar), cp. dkrita. Ade Sie 
adhds) is hardly to be. modified so as to = the more natural ddhi. It must 
= ‘(holding up) as from under’. The Pahl. trir. probably did not regard 
the syllable dz as organic, it being taken for the Dz, as in Déja@mdspa. The 
trlr. certainly renders it probable that a text znabdoschéd once existed, and 
this he referred to n@bhi; i. e. ‘without supporting centre’, addrishnith. Ava- 
pastdis (to pat), like so many nouns, is also an infin. Asi, (?) (with others) 
= ‘the swift ones’, ‘the lightnings’ (2), may be a dual: ‘who yoked the 
two swift ones, yoking with the winds to the clouds’. RY. 122.11: Adha 
gmdnta ndhusho hdvam stréh eréta rdjano amyitasya mandrah nabhojiwo ++. 
The latter may mean ‘driving the cloud’ (so Roth and Grassmann). Dvdn- 
maibyascha, hardly to dhtimd = ‘smoke’. ‘Yoking the swift’ would favour 
a meaning ‘rushing’; cp. dvds; but cp. Zend dunma. Spiegel led the way 
in applying the meaning ‘man’ to Vohu Manah here. 

Pahl. Nabdoschd to n@bhi, ‘the navel of heaven and earth’, ‘affording 
support like the hub of a wheel’; mabh, as in ndbhas, does not seem to 
have been thought of. <Adard atiftishno might be gen. by position; or the 
force of pavan should be brought down, ‘in its not-falling, this’. I had ren- 
dered d with rigour as not favouring a literal correctness, but position gives 


526 


the force of a gen. in Pahl., and the zeéfat should be often understood. ‘From 
whom is it when (a thing happened)’ is admirably free for ‘who did (the 
thing). Read former printing nd’sti. Ner. warns us by upakramanti that 
dyijénd might be read dyiézénd in the Pahl. character. Did the trlr. read 
the Gathic* yaoz(j)éd(f) = ‘who hastens the swift ones with winds and clouds?’ 
j and 2 are expressed by the same letter in Pahl.; and the Gathic text 
often stood in the Pahl. character. Haug’s depreciating remark as to 
Ner.’s translation was based on his erroneous text, arbuddgcha for ambu- 
ddgcha. 

5. There was probably a formal caesura after the fourth syllable in 
the lines throughout; but, as the sense does not by any means undeviatingly 
indicate such a division, I formerly omitted it as understood. The division 
of the lines at the 7 syllable was intended to show a possible accent (see 
elsewhere) guiding laymen in catching the rhythm. Avdpdo = svdpds, 
su-dpas, cp. RV. IV, 56,3; sé it sodpd bhiwaneshv dsa yd imé dyfvdprithivt 
Jajtina. Manaothri 05 OCs ne fem. of °tar; cp. RV. IL, 9,4 todm hy y dst rayipate 
rayintim todm culerdiga vdchaso manétéd. Manaothrim = ‘head’ in Vd. 13, 
30,37; Yt. 5,127 is striking. Applications of meaning generally pass from the 
concrete to the abstract; here we have the reverse. Arethahyd = ‘holy duties’. 

The Pahl. trir. goes back in his etymology not only to apas, but to 
its root, rendering a ‘good attaining’ rather than ‘ good workmanship’; the 
difference is not great. Manaothri§ = padmdn 7 valman ¢ aimar. I had 
been needlessly unfavourable to the trlr. in ¢; read: ‘which are the rules 
of memory (?) of him who is the distinguisher of the decree’. 

6. Formal caesura after the 4 syllable, yet see the difficulty of 
such a. division especially in e. My old division at the 6 syllable was again 
wholly informal, and intended to mark a stress of voice on the 7. Notice 
the doubt expressed in 4; recall the scepticism of the Rik as to Indra ete. 
Debazait?. The prefixed ie (dé) is used to facilitate some form of pronun- 
ciation, as in debaizanhd, Y. 47, 6, Déjéméaspa, perhaps also in demdnem, 
°*ndi, °né. Cp. Indian baht which goes back on banh, bah, bah; cp. also the 
idea in spenta = gvdntd, ‘increasing’, ‘glorifying’. Some might prefer chinas 
as a 2n4 sg. of chit, na conjugation (see the 2™4 se. in the following tashé), 
chinas for chinats, whereas we should expect chinat(s). Alternatively I sug- 
gested a pres. part., so better, chinas = chinds. But a 374 sg. of chit, na 
conjug. stands expressed in chinas as it is = chinat(t); t before t = s, and 
the personal ending ¢ falling off, subject Ar(a)maitis. Azim; see p. 421, 
I formerly yielded to the more simple etymology from az = ‘to drive’, 
‘drivable’, ‘mature’, or ‘docile’, better ‘mother’. Ranyé.shereitim. Ranyo, 
to ran = ‘to take delight. shheredtinh to skar = kar; cp. spag = pag; ep. 





527 


rana-krit, ranya-vachas. Some scholars gave the following cast: ‘Does A. 
powerfully (S(k)yaothnais) support the righteous (Ashem)? Dost Thou assign 
the Dominion to Thyself with perceptive sense? For what men didst Thou 
make the unconquerable Cow, the one that shuns (?) the wilderness (ranyo, 
to dranya)?’ 

Pahl. Only the etymological root of debazait? in stavar, chinas is 
put in the 3°¢ pers. Radith = ‘gift’ is 1 think not so desirable for rapy0°. 
The glosses are intelligent, or harmless. As to remarks on Ner.’s MSS., 
p. 490, correct the MSS. P. C. to pdgchdtye. I should say that °mdnasata 
was quite formable. 

7. Formal caesura after the 4", yet see the awkwardness in c, Syl- 
thesis may help out keuz(e)mem chéréd(t), but see e. Read beatam in 
-my former verbatim. I formerly printed profluentiae as a concession to the 
Pahl.’s kabed; it was superfluous. Berekhdhim = ‘blessed’, ‘peloved’, to 
bhraj (2). Uzemem, ‘beloved’, or ‘revering’, So ‘dear’, to Ind. ah dhate. 
Vydnayd; see on Y. 29,6 where the Pahl. trlr. gives the meaning vijarishno 
followed by all. Here he seems to start with the idea of vd. Whether he 
means ‘causes the son to be discriminating’, recall vijdrishnd, or ‘causes to 
the son to acquire’, vid, vind, or simply, ‘who made the friendly love when 
the father gets the son’, is hard to determine. The gloss is indifferent, see 
Ner. Frakhshné(é) to khshnd, dat. infin., see on Pp. 430, whether possibly to 
priksh(?) is a question. We should at once decide on priksh, rendering ‘for 
satisfaction’ from frakhshan, but frakhshnené(?) makes khshnad certain 
that form. Have we priksh in frakhshné(é), and khshnd °khshnené(é)? 

The Pahl. levatman = mad occurs after khaddyth in accordance with 
the Gatha, but fearing to favour the literalness of the rendering, I had 
translated without reference to this fact, Jevatman being generally a prepo- 
sition. I would now regard it as (unusually) a postposition. Vindinéd 
corresponds to vydnayd, reproducing its general idea; see also. ¥. 2295-6 
where vydnayd equals vijdrishnd. The mere outward shape of words not 
unnaturally determined the choice of the early scholar, even when freely 
rendering; and here we have a free rendering which is sufficiently intel- 
ligent. ‘To cause one to understand’, or even ‘to be an abundant acquirer’, 
certainly implies vydnayd. So in avdmi, the first two syllables, doubtless 
separated from m? in the MS. before the early scribe, suggested a form of 
av — ‘to come to help’, hence aiyydrth, and he was only able to suggest 
minam as giving point to the isolated °mi. It is quite impossible to suppose 
than any of the Pahl. trlrs. could regard such a rendering to be literal; 
see min lakd; which is certainly free for thod. As proof that he 
knew that av was a verb, see avan, or avdin (in Y. 57, 10, 2) = sdtind, 


yo ey 
' ce 
A 
3 f a 
; 


528 


This curious translation of the separated syllables of a familiar word had 
probably descended from generation to generation, having originated from 


mechanical causes. Kabed may well be regarded now as a mere general © 


rendering of the force of frdkhshné(é) (so, elsewhere). Haug’s text of Nerv, 
pratyakarot is not to be desired in view of déstéh. Nery. renders grihnati 
reading vindinéd, or vindéd. 

8. Mérdaidydi seems literally = ‘animadvertere’ hardly as men + d, 
but men + dd; cp. grat-dhd. AdiSti§ = ‘doctrinal direction’, as to the 


substance of the Faith and the course of religious political action; cp, _ 


dishti, smdd-dishti; RV. III, 45,5 Indra. . - smdddishtith » - - bhdva nah 
sucrdvastamah. Frasht. 1 now prefer a 1% se, of the s aor. of pares, a 
Suggestion which had circulated privately for many years. My former ren- 
dering interrogatum est is well possible, but not so desirable; ‘what reve- 
lations were sought for with questioning’. Frashé refers characteristically 
to the questions of this chapter and the Avesta generally; cp. Y. 13, 5; 
‘in all the questions, and conferences in which they two conversed together 
Mazda and Z’. Arém is the familiar ara as in Ar(a)maiti (ardmati), and is 
a characteristic Gathic expression. Vae(é)dydi is the dat. of the infin. noun 
= ‘to know’, or ‘to attain to’; kd = héna = per quam. Urvikhshad(t), 
so better than urvishad(t), does not necessarily, or even so probably, mean 
‘may go’ because of dgemad(t); it is 3r4 Sg. s@ aor., oF conj. s aor. of vraz, 
if = ‘may go’, then the meaning is in the sense, ‘prosperous progress’, 
and not mere motion. One writer takes urvakhshat as pres. part. neut. with 
vohtt = ‘the prospering’. In accordance with a suggestion privately circu- 
lated years ago some prefer to emend to dgematd. Tad may well = téna 
(kéna - + téna). Another cast to this line would be: ‘How shall my soul 
proceed (wrvdkhshat) toward this good, and reach it (dgematd)’. 


The Pahl. curiously read pendatdydi, p for m, the two letters might 
be confounded in a careless Sasanian MS., but see Ner.’s me détim. Frashé 
is freely rendered as an aor. pass. Shdyad(t) is rendered gakyate by Ner. 
West has remarked that shdyad(f) has not been positively limited in its 
meaning as yet. Prabhdvena is free for rds. Ner. may have chosen the 
word from the idea which inheres in prabhutva, ‘reaching over to’. Haug’s 
text might help in offering bhuvaneshu = ‘in the (pure) worlds’. Read 
Mahdjianin in a, yan me in e, misprinted in my former text. 


9. Formal caesura was probably intended after the 4*, yet. see 4, ¢, 
and ¢. Former divisions after the Seventh were wholly mechanical, to mark 
the supposed stress on the 7, We should not too contemptuously repudiate the 
Pahl. trlr, here, who saw a possible fem, of the superl., see ds# in v.4 and 


| 
| 

















529 


the Pahl. t#z. I would not however follow. Read sacratione in my former 
verbat. and sahkydd, vohuchd, emending my former printing. The second 
yaos is, as in most, if not all similar cases probably a later interpolation, 
but see the metre which without it requiies daé(¢)nam with three syllables, 
and yaos with two. Yaos = yds is indeclinable. It casts light on the 
Vedic word. We desire naturally to read daé(¢)nam here as meaning ‘soul’, 
‘How shall I hallow the soul’, but the syntax is too pointed; yam sahydd(t) 
seems to compel the more common meaning of daé(¢)nim. Ddné(é) 1 sg. 
mid. conj., a form lost in the Veda, ‘The hallowing’ of the Faith was the 
conducting it to triumph over the opposing creed of the dregvaiit. The 
ideas of sanctity and prosperity were closely associated in early Zoroastrian 
ideas, cp. the shade of meaning in spenta; see the next v. Hreshvd khshathra 
might be voc.; but this seems awkward in view of huddndus paitis - - 
khshathrahyd. Patti. - Thwévas is merely an oblique ‘Thou, a ruler’; ‘O 
true ruler’ would hardly be added. As#S##S = dstS#S, hardly the fem. 
of a superl. of dsw with the Pahl. Cp. the forms from the Indian ¢ds ¢zshta, 
°vishté pragis. Some would prefer the meaning ‘rejoicing’ for skyas, but see 
- hademéi which is decisive. Some might colour as follows: ‘How shall I 
regulate my doctrine of faith which the Lord of a well-ordered land empha- 
sizes with powerful might, an energetic ruler like Thee, O M., in commonwith 
the pious, rejoicing therein in truth’? Aséstis (K.4, etc.) might = ‘a commander’. 

The Pahl. trlr., etymologizing vigorously here, seems to see the root 
of dsu, in a(d)s@stis, a fem. of the superl. which is not impossible. Read havand 
in former d. Notice the general correctness of the Pahl. The MS. text of Ner. 
is difficult as to sahasakhdyatayd (°sakhya + ta). Haug suggested °(?)sakhy- 
aya, having sahasakhayayd before him. Read Dinir iyam ine in my former 
printing. 

10. Read a formal caesura after the 4%» syllable; former divisions at 
the 7 marked a supposed accent. My former optatio, desiderans should 
have ay ego desiderans. The Daé(é)na is here still the Holy Insight, the 
Faith. Fradéid(t) throws light on the yaoS - - - déné@) of v. 9. The 
hallowing was the deeper consecration of the Holy Faith in his own (md) 
mind, and in that of the people. Some prefer to render hachemné ‘being 
followed’, i. e. ‘obeyed’ rather than ‘following’. 18/§ wsén. In the Latin 
transl. I formerly transcribed what I thought, and think still may be the 
form of usén; that is, a present participle (So Haug); but I carefully sepa- 
rated it from the fem. @st/$ by a comma. [&ti§ is only probable as a masc. 
with wsen when regarded as an exceptional form, and I obviously did not 
suppose 7s¢/§ and usen to be in agreement. Usen = ugdn as a part. would 


be at the Vedic stage, its oldest form would be wsants; cp. khshayais = 
67 


530 


A 


khshayants. The 6 of bard, etc. is the relic of an as degenerated from as = 
ants, and is more primitive than the Vedic nom. °an (which has lost both 
¢ and s). I now greatly prefer the reading @s¢§ as an irregular nom. pl. 
fem. by transition to the 7 declension, cp. Ved. bhimis. Usén would then 
equal wean, ‘My enlightened supplications will seek for Thee, O M.’; ep. déishé 
mot ya ve abifré; Ashd kad(t) thwd daresdnt. One scholar regards usén as 
aneut. pl. from usan; see on Y. 45, 9 (a very old suggestion). As some writers 
justly hold to a shifting caesura, there should be no objection to an enclitic 
thwd. Some would refer daidyad(t) to dhyd, or dha (?): ‘He should with hig 
action rightly consider the words - - he who is striving after (@st¢$ nom. 
Sg. masc.) thy (thwd acc. pl. neut.) commands (usén ace. pl. neut.)’. Others 
(long previously) have given the following colour: ‘That doctrine, the best 
of existing ones, when it is correctly followed, blesses my people; through 
the commands of obedience it correctly brings actions to pass; from thee I 
desire (#st/§ nom. sg. masc. (?)) the guidance (usen n. pl. nt.) of my mind’, 

No one should object to the easy freedom of the Pahl. trlr. in inter- 
changing the forms of Sradoid(t) hachémna. Rendering one bya noun and 
the other by a verb, he shows that he could not have been ignorant of — 
the forms, and was free with both. Possibly vddiinyén may have been meant 
as the 24 sg. imper.; so possibly in the next gloss. The trlr. had great 
difficulty with 7s¢é(7)s usen, aS do all, and with no contemptible decision he 
separated the words, beginning a new phrase with use. In this he may 
well have shown us the correct solution. Ner.’s datte ig undoubtedly meant 
as an equivalent of yehabimed, and in the sense ‘produces’, not in the 
sense ‘receives’. Of course, if tubhyam refers to the Deity, it must be 


rendered ‘for Thee’. The reward could not be given to the Deity. Read 
my former text, Dinir iyam. 



















11. A type had broken in my former su) 99. Read caesura at the — 


4h, and paouruyé, correcting a misprint in my old transliteration. Read — 
enuntiabitur for my former careless enuntiatur.  Paouruyd = paourvyd 
recalls paowrvatétem Y. 38, 14 and paourutemais Y. 34, 1. The leadership, 
and the leaders, were an element of the last importance in the holy struggle. 
No vanity or egoism attached to the ‘priority in the cause’. The leaders | 


were the true representatives of the people; and without them Gathic life 
was nothing. Some render paouruyé(é) ‘at first’. Thwdi — thwé = ( we) ous 
= thwayd; %y = 45 = y4, uF has inherent a, n. Sg. fem. = ‘Thy’. I prefer my 
former alternative prior-cognitus-sum to my former translation, but the 
mid. often occurs in active sense. Dvaé(é)shanhda is, as one would naturally 


; 





531 


Suppose, an instr. sg. It is however taken by one writer as an acc. pl. 
neut.: ‘I regard all others as opposers’(?). Another suggested: ‘Do Thou 
behold all the others with the hate of Thy spirit’. 

Mian, too rigidly rendered in c, should equal yaé(é)ibyé in the sense of 
‘to whom’ they announce, and with the change of d to d, yemalelind would 
be passive. Whether the trlr. really intended to represent what he had 
before him in the place of fravdividé(é) as an imper. is a question. He 
was able to render the perf. form, as is shown in v. 20, a. At the 
same time his freedom here, while reproducing the roots present, entirely 
turns the point of the sense. Many another might propose an alteration of 
text from mainyéus to the acc. pl., as the trlr. does here. In Y. 28, 1 he 
recognizes the word as a sg., in Y! 82, 9 probably as a gen. sg. freely 
rendered by a gen. pl., so in Y. 47, 4. Ignorance as to sg., or pl. is here 
absolutely impossible. And any who would seriously crititize the trlr. as 
to this particular would show his own want of knowledge. And after all 
the men may very possibly apply to mainyeus, affording an exactly literal 
rendering. Certain it is that the Pahl. trir. did not mistake the véspang 
anyéng for abl. gen. As to 7 déshiddr, it would not be in place to satirize 
the trir., since dvaé(é)shanhé has been rendered even by a modern occidental 
as an acc. pl. neut. As alternative read: ‘ Of (against) the spirit of all others, as 


‘their hater, I keep my guard’. I have been formerly unnecessarily hostile 


a eS 


to Ner. in not accepting his prayatnaydmi in the sense of Spiegel, as against 
Haug’s less experienced remark, who finds the word auffallend (probably 
and naturally because the Pahlavi was then practically unknown to him). 
Read with Spiegel ‘I take care’, or at least ‘I make effort’ rather than 
‘I resist’; cp. prayatna. 

12. Improvements to my former texts; caesura after the 42, yet see 
e; disregard the informal divisions in the lines; omit e¢, and read tua for 
te de; read se opponit. Ydis peresdi may = ‘of those with whom I am now 
questioning, debating’, better as adverbial. Mé is used with thwd savd, 
the latter being taken like a Greek adverbial: ‘Who, as the enemy of the 


Faith, is opposing me in the matter of Thy blessed provisions of grace for 


Thy people’. It might also = sma, but see peresd. Chyanhad(t) is com- 
pletely in order as ché instr. of chi (chi$) and anhad(f) (or possibly cht = 
chit) = qui fit, an idiomatic expression like the colloquial ‘may be’. ‘How, 
by what means, does it happen?’ Some would render; ‘- - - Which is the 
righteous, he with whom I have intercourse, or the evil? Which of the two 
avails? -- Am I the evil, or is the faithless the evil, who hinders me in 
Thy cause? ++ -, Others, partly following: ‘Which of them with whom I 
here speak, is a friend of the truth, which of the lie?’ 


532 


I have been rigidly impartial in line 6, but hampdérsids may represent 
the 15* person as well as the 34, and that the trlr. was not ignorant that 
peresd was a first person is proved by the preceding line, and the first lines 
throughout. Gandk will not of course at present be questioned as a regular 
form and proper name. Line e contains the original exegesis of chyanhad(#) 
which all have followed, but which I have first explained; see S. B. E. XXX], 
p. 117. AZ is here, as so constantly, understood, from whence ds At, =) cht 
+ anhad(t). In e pavan ydtinishni is apparently an alternative translation 
for what of ayém may have stood in the MS. used by the earlier Pabl. trlr. He 
first rendered correctly but freely valmanshén, and then he (or more pro- 
bably some successor) inserted the pavan ydtdnishnd, suspecting the presence 
of some form of 7 = ‘to go’. Mainyé(e)té(é) was not mistaken for a first 
person. The 3*4 pers., with the passive, freely expresses 15t, 224 or 3rd, It js 
also not impossible that m of ayém, being detached from the other letters, 
gave the suggestion which accidently led to the free use of the first person. 

13. Caesura after the 4th, yet see the awkwardness in d and e; dis- 
regard my former informal divisions of the lines; read °yéint?. Read nobis 
rather than follow the less accredited reading ahméd(t), and perhaps 
illustrant is more exact. Ndshdmd, 1 pl. s aor. conj. of nas; addivyé(e)inti, 
to div, divya; cp. sudivas. The Pahl. trlr. seems also to have seen the 
word in a similar sense. Others see the root dé as in duvdsas, and render 
‘do not strive after’, One reads hachénd as an acc. pl. in agreement with 
Ashi. Hachemné might be the middle participle from a thematic stem. 
Some would give the following cast: ‘How shall we drive from hence the 
evil one (Satan) hence to those who, full of opposition, do not zealously 
strive after the right, and will know nothing of intercourse with the faithful’? 

The Pahl. with a natural blunder refers perendonhé to par = ‘to battle’. 
The second J¢may be an echo from the first, and may therefore not indicate 
that the trlr. read an a priv. in ddivyé(e)int?. Ner. does not notice the 
second /@. The idea of mental illumination is conveyed by mnikézénd, and 
by Ner.’s pratipddayanto (so better than Haug’s °nte(?) as the part. expresses 
amat). Amatshan is difficult; ‘when in them they observe’, ‘when to them 
they speak it’. Chékhnare is freely but correctly rendered. 

14, Notice the highly developed tone of the language ‘to slay the 
Druj-party with the Mathras’; ‘to kill the Lie with holy words’, Sa(i)nam, 
to sa (s?) = ‘to cut’, see the Pahl, Ands(sh)é(é) might seem a negative infin. 
from the aor. stem of nas, or with nds — nas; a suff. sé(¢) would produce 
anas(sh)é = ‘to the non-attaining’ a sort of acc. infin., ‘that the dvafsha should 
not attain’; we are reminded of the Latin gerundives. For a neg. infin. cp. nahi-- 
partmdse (1,54, 1), Better to emend ands(sh)é = dnas(sh)é = ‘that I may reach 





533 


(to punish)’, or ‘to reach’, infin. (cp. endkhsta possibly in that sense); or dnds(sh)é 
might be @ + nas + se, s aor. inf. (?) of nas = ‘that they may perish’, or 
‘that I may destroy(?)’. One scholar solves the difficulties by taking dvafsheng and 
Gistaschd as neuters. Others would colour somewhat as follows: ‘How could 
I give the evil into the hands of the pious, that he should threaten him 
with the words of Thy commands; that he should attain to (davdc) mighty 
power over the unbelieving, that he should seize the deceivers and tormen- 
tors (or, ‘I will seize’). 

Observe the extended explanation of Ashdi in the Pahl. I had rendered 
ce without favour and syntactically in the light of.Ner., but an alternative 
is positively necessary in the sense of the Gathd; so also in the gloss. 
Dind birdérén may be nom., avd not acc. Valman 7 gand (ganak, D.(?)) is 
gloss, and is also highly characteristic, as applied to Ganrak (or °ndk) Minavad. 
The infin. ddvéi is taken, as so often correctly, as a finite, and as expressing 
continuous action. Line ¢ is broken up, as I think, quite on modern prin- 
ciples, for facility of reproduction. Ands(sh)é(é) was recognized as an infin. with 
the a priv. To recast c, read: ‘Whom those who teach this Thy word will 
slay, and they are producing a mighty destruction of the wicked [] the pro- 
ducers of profanity are deceived, O A.; they are of the non-approaching ’. 
Ner. of course reproduces the Pahl. when taken as ordinary language, and 
without considering that it is hampered at every word by a supposed neces- 
sity to follow the literal order of the Gatha. Haug was entirely mistaken, 
when he supposed that dvafshé in Y. 53, 8 was rendered by Ner. by prasddah, 
which is gloss (= moed), the rendering being in the same sense as here; 
chhadmena = Pahl. frift. Sydma (C. (2) P.) referring to yekaviméiném is ob- 
viously preferable to smaye, although this latter is corroborated by J.3, J.4, J*. 
Without yekavimaném in the Pabl. smaye might be better, as not introducing 
a 1** pers. 

15. Ahyd refers to the situation. I would, as in S, B. E. XXXI, 
p. 118, recall my former rendering cum for mad(f) as being only possibly 
correct. P6i mad(#) is either pdimad(t) = madpoi, pronoun in composition, 
— ‘for my protection’, or it is ablat. for gen.; ‘if thou hast power over me 
(my fate) for protection’, cp. Y. 48, 9 Kada vae(é)da yée(e)zt chahya khshay- 
atha, or finally péi may possibly be used without the immediate object, ‘to 
hold it off from me’. Then also mad(t) may possibly be the prep. Khshayé(e)ht 
= (with some merely) ‘art Thou able’. It seems to possess more meaning 
in the Avesta. Avdi§ wrvdtdis, the instr. of relation or causality, ‘on account 
of the institutions’ which both parties, the Ashavan’s, and the Daé(é)va-party 
also claimed (after a fashion) as their own. Some seem to take the instr. 
as meaning ‘according to the predeterminations which Thou hast fixed’; 


534 


De Harlez, par les lois, Bartholomae, gemdsz den Bestimmungen, but the urvata, 
a modification of the vratd, were plainly the institutions of religion in a 
special sense. The expression seems a half appeal to Ahura in the sense, 
‘the vratini which Thou dost desire to maintain, therefore surely Thou wilt 
give the day to the righteous party struggling in the Holy Cause’, Vananam, 
acc. sg. fem. from van = ‘to conquer’, or ‘to desire’. Some scholars would 
render: ‘Whether you can really take notice (? = pdt from pé in that Vedic 
Sense) of my person; when the hitherto irreconcileable hosts become 
united (?) under the conditions which Thou wilt fix for them, to which of 
them wilt Thou then give the predominance?’ 


What text may have stood before the Pahl. trlr. I cannot well con- 
Jecture. He knew what pot meant as from pd (see v. 16). Perhaps he 
thought fit to vary here, rendering ‘in manifestation ’, as what is ‘guarded’ 
Should be ‘kept in sight’. According to Spiegel’s text, anaochanhd is merely 
rendered by the Pahl. aé avd (so we should naturally decipher). In Dastur 


, 


Jamaspji’s MS. the letters are j¥ ya , which, in view of anaochanhd, may 


be read Parsi a, n, a, 7, dn = ‘the torments ’, or andkdn = ‘the (mutually) 
evil’. D.’s MS. has aé khénaks — ‘this house’ (?), or aé-déhanks — ‘having 
this intention’ (?), or perhaps a transliteration. Ner.’s anagvardn shows 
that he may have seen the letter 2, and not 2, reading perhaps anasdé (2) 
= ‘undecaying’, and as hd is regarded by some modern writers as an acc. pl. 
neut. suffix, the plural °dn should not be regarded as scandalously free. Or Ner. 
may possibly have seen andshan (?) in the word, reconstructing according to the 
gloss of the Pahl, which, as I hold, gives a mischievous misdirection. It is 
not at all certain that the Pahl. trir. read a form of dares (?) for what 
now stands as didere(gh)zhé: for the emphatic (see the recognition of the 
reduplication) ‘expounding’ of the doctrines might have expressed ‘sustaining 
them’. Vanandim was vaguely but not unnaturally rendered by ‘shaptrih’. 
In Ner. we have prarohina® again. Here it must equal pavan nikézishno, 
so in Y, 43, 11. 

16. Formal caesura after the fourth, but seed and e where the sense 
opposes. Read my former texts tuition’ = [in turtionem|, potestatem (-habens) (?), 
and also pro civibus for pro vitis. My former translation records 
the opinion that in Jéthwi we might have the absolutive, cp. hated. This 
relieves the awkwardness of thwd, but on the contrary it demands a ‘certag’ 
understood. It is better to divide verethremjd, as I do in 8. B. E. XXXI, 
p. 119. This supplies the verb; ‘smiting with victory (cp. verethraja) to 
save all who are of, or for, Thy doctrine’, the instr. in the same sense as 
in the previous verse. Thwd. * senghd would then qualify yéé henit, which of 


a 


535 


course can hardly be left in this concrete connection to equal the Vedic 
ye santi = ‘all beings’. Even taking thwd senghd instrumentally in im- 
mediate connection with verethremjd (smiting victoriously by means of thy 
doctrine (cp. the unmistakable n@ him merdzhdydi thwahyd Mathrdis séngh- 
ahyd) a rendering by no means improbable) the yd¢ hent? gather from 
attraction a concrete sense. The words mean ‘those who are of the party 
whose weapons are the holy Mathra’s’. Haug’s gallant effort to emend ké 
verethrem jath® wa poiscng, ha - - chithrd=quis daemones-inimicos necavitve forma 
qui sunt diversd - + + is not judicious. Cithra-- - chizhdi stand in alliter- 
ated relation, and do not mean ‘promise ’, but like chichithwé (?) in Y, 43, 2 = 
‘reveal’, ‘show’, cp. RV. VIII, 39, 3, sd devéshu prada chikiddhi. Dam by 
some eagerly cherished as an acc. infin. is closely related to dévg, as is 
ratim to patois; cp. dénsu-patni. Ahabis, inst. for dat., better = ‘for the 
people’ (as taught privately many years ago), than for ‘the worlds’, although 
this latter is specially GAthic. Ratém is concrete, as in Yi. 20; 22 ¥ 3-33.21 
Sraoshd janta is another indication as to what is the missing subject in 
Y. 43, 7, 9, 11, 13, 15. Ahmdi yahmadi- - - kahmdichid(t) recall Y. 43, 1, 
line a. The ratu could be one of several prominent chiefs whom Ahura 
might choose; so very possibly also in Y. 43, 1. ‘May holy obedience be 
rendered to that saving governor, whomsoever thou may’st select’. Some 
would turn the sense somewhat as follows: ‘Who has the predominance ? 
Those whom Thou through Thy command hast appointed to protect? Grant 
an understanding (mdi dam = medhdm (?)) prince to the people’. 

If we regard chdshishnih as practically an infin., which we may well 
do, then the infin., as often with the trlr., may represent the imperative; 
we should then have; ‘let the teaching be clear’, which would not be far 
from chizhdt = designa. As Spiegel well suggests, ye sante in Ner. belongs 
in the text, and in J.2 it does not appear in the gloss. C. J.4 and Haug 
read hantdram pdtdrah, and appear, one or all, to leave out tava rakshayd, 
which stands clearly in the original MS. J.° It would certainly be an advantage 
to get rid of tava, if we hold jathwa to be the better reading, but see the 
Pahl. Is cikshdydm, (see J.4?), an advantage? The thaloke paraloke of J.* 
should be read. 

17. I would now read [ad eam] in c for my former rendering -ad 
[eam]; for my former rendering in d, me in principatu; and for rdthemo, 
viam-sacram-indicans-dux. Zarem, to Ved. jar = char (2), sense ‘terms 
of your convenant’. The Pahl. read dskereitim as a closer definition of 
zarem [-em], ‘the agreed-to consummation’; cp. @skrds for form, and partly 
for meaning. Reading dskaitim (?), @ + sak + ati we have ‘convenanted 
companionship’; with dskitim (dsketim (?)) we might have ‘that this (?) word 


536 


(vakhs - aé(¢)shd) reach Your abode’ (Haug in-habitationem vestram). With 
the Pahl. I read vakhs-aé(é)shd as a compos., aé(¢)sha with aor, stem of vach, 
cp. hyad(t) méz, ete. of v.18. If noun forms occur from the reduplicated root, 
cp. chikit, sasrit, didyiit, juhit; and with intensive reduplication, cp. jégi, 
yaviyiidh, vinivan, why cannot an aorist stem exist as a noun form. in com- 
position, or separated ? Another, ‘dass mein Lied wolgemut erschalle’. Con- 
sider also vdkhsh — vakhsh, vakhs; ‘that my prayer may be prospered’, 
Is vdkhs probable as vdch + sign. of nom. s?, cp. ch +s = khsh, as ch + 
in merekhshdna, etc. ? Aé(¢)sho hardly = ‘ fulfilled (?) wish’. Sardz, as infin. (?) 
hardly = ‘for ever’; the Pahl. sar, sar(dér) is the identical word at the 
next stage of the language, Haug’s in-tutela = sardi has been widely 
followed. Bazhdydi as = bhujé (Haug’s sug.): ‘to enjoy Weal and Deathlessnegs ’ 
iS interesting, but sardi would be awkward. The 7 of bhuj also holds as in 
bunjaydd(t) Va.7, 71, bijem, Y. 31,18 (see also the meaning ‘suffer’ 
for bhéjam RV. II, 28, 9 m&’hdm.. anydkyitena bhojam). Bizhdydi might 
be aor. infin.; ep. prabhishdni, ‘that W. and A. should be to the chief’, or a 
formation like the Latin ‘for the chief-being’, i, e. ‘to be a chief endowed 
with blessedness and immortality’. But although 7 holds, 7 ++ s might become 
zh (2), an aor. infin, of bhuj governing the acc, duals H. and A. Haurvatd 
and A may of course be inst. 8g., see Y. 31, 20, where some see gen. se. 
But bhish might be thought of in the sense ‘to seck to grant H. and A. 
to the chief’, cp. devéshy ydco martdya bhitshan RY. IX, 94, 3 (806, 8). 
Rathemé, cp. hizvd.raithim, Y, 50, 6, is literally = rathird = ‘wagoner x 
‘guide’, cp. Y. 53, 6, ratha + ma. Or the Pahl. triy. may be right, 
referring to rdd (cp. ddd = dath (?)). Ye rathemé may perhaps refer to sardi, 
cp. the ratim of y. 16, but the syntax indicates the Mathra which guides; 
cp. Y. 34,13 tém advdnem ahurd yem mot mraos vanhous mananhd dae(é)ndo 
saos(k)yantim++-+, Some would render e; ‘who live completely, or perfectly, 
according to Thy word’. Some would give the following cast: ‘How can I 
enter into personal intercourse with you, and (how is it possible) that my 
word should reach to your abode, in order that he who lives entirely ac- 
cording to Thy law may enjoy happiness and life in his house’. 

The Pahl. trlr. seems to fail to see a first person in chardni, if indeed 
he possessed such a text. He well knew however what °dnt meant. Pos- 
sibly he omitted the expression of the first person as being obvious; see it 
in line a. Omitting va in d with DJ. and the Pers., we might read; ‘when 
also (min = amat = hyad(t)cha, but see Ner.) that which is my beseeching 
(2? khvastér) word(s) shall be verified’ (see the gloss). Pagchdtyasya 
well renders 2 pasind. I do not think that Haug’s unsupported pagchat 
asya is justified in view of the Pahl., and other frequent occurrences of yt, 











537 


Read pravyittih in former printing. One is naturally surprised to see the 
older form dadanti, and one would therefore prefer Haug’s dadati (so J.), 
but a pl. is required. 

18. Most MSS. have handn?, read apivait?. Katha, like ‘how’ in Eng- 
lish, is often scarcely more than a sign of interrogation, Mizhdem may 
have its more original sense, cp. midhd, the animals being expected booty; 
cp. RV, 169, 2 svdrmivhasya pradhdnasya, Apivaiti, so better, is 3" sg. 
pass. aor, of vad, Some seem to have seen a form of pi, pinw here. Haur- 
vdtd and A. can hardly be nom. dual with a sg. verb; they might be 
quasi predicates: ‘Since it, the reward, was announced to me as equalling 
Welfare and Deathless life’; or an instr, (which is in itself thoroughly pos- 
sible, with A? referring to the two parts of the treasured reward, the mares 


and the camel) might express ‘by, or in accordance with, the Divine H. and 


A? Or, finally, H. and A. might be simply the means by which the bles- 
sing was assured: ‘It was made known to me by my happy fate that I. 
Some scholars would give the following cast: ‘Shall I really (hatha ashda(?)) 


_ give away (?handn?) as a reward, the ten pregnant mares and the camel, 


which grew (form of pi, pinw (?)) to me unconsumed and living, (I. A. (?)), 
that I should give them to another’. Héman, in d of the Pahl, was corrected 
after the Persian, but I might of course have written the verbal form 
hémanam, which may = ‘1’, The pers. pronoun is here well in place, and 
‘I thoroughly know H. and A.’ = ‘H, and A, are made known to me’, 
supposing that tho trlr, took that view of line d. I had translated ‘when 
IT am thus’ from excessive cautiousness, as the use of ‘I am’ for ‘I’ 
was probably mediated by some such understanding. There is no doubt 
that the trlr, read ¢aibyd in e (see Ner.) with am understood; ‘are given 
to Thee by me’. 

19, Caosura after the 4, yet see c; read yas tad(t); disregard my 
former divisions of lines except as marking the stress on the 7, Some 
scholars who render handnt, or handné(é) in the preceding verse ‘shall I 
really give away’ render hanevit? here: ‘to him who ought to receive it? 
(so, correctly). Some scholars seem to read erezhukhdhai as = ‘to the one 
who has kept his promise’. This follows a very old suggestion long privately 
circulated, but ereehukhdhdi is probably a special and concrete term 
for ‘the orthodox disciple’, ep. Y. 31,12; Y. 31, 19, and especially adrujanto 
in Y. 31, 15; tho truth-speaker in antithesis to the adherent to the Lie- 
Demon. Notice the idiomatic tém for ahmdai, also ¢m. Maéa(?)nis (so better 
than mainis; ep. Ved. mentm) = ‘anger blow’, cp. a Ved. sense of many. But, 


as td(t) ++ nd = ndid(?) is suspicious with °wkhdhd (so) nd, read: ‘When one does 
68 


538 


not give the appointed prize to him who has earned a right to it, who 
verily as a loyal saint does not give it--’; or y@- + nd (quasi enclitic), 
The Pahl. trir., amid much correctness, manages to insert a mado, as 
an alternative not affecting the sense. He probably wished to show that 
he was aware that yastéd could be a part. (cp. yattd). It is hardly probable 
that he actually thought yasé@ (so he must have read) such a form. Else 
whence his smn which must = yas°. The same thing occurs in Y. 31, 7; 
see mimash there after madash. But his rendering for né = gabré may 
well be excused as enclitic with erezhukhdhai, for so he read. If 4 could be 
omitted, rdsté would be nom. = °ukhdha (so), and gabré regular. Maé(é)nis — 
(or mainis) is rendered in its result. Notice that Ner. varies his naro by nd. — 


20. Chithend interrog. particle, possibly originally = in quo modo, or | 
with force of English ‘how ever’. Hukhshathré, better as nom. pl. with the 
Pahl., although an instr. sg. adv. is not impossible: pl. mases. in d are possible, 
but irregular. Daé(é)\v4 = Daé(é)va-worshippers (yet cp. sukshatré applied to — 
Varuna, Mitra, Indra, and cp. the Devdsas sukshatrisas). Kam = kam; — 
(irregularly spelt) placed after the dat. for emphasis; otherwise, if in order, — 
it might refer to a gam understood, ‘what cow’ (have they possessed)? 
Haug’s existentiam is not desirable, Ddté 3r4 pl. aor. mid. = ‘they have 
taken’, or poss. ‘given’. Anmainé(é) , correctly rendered by the Pahl., root 
an = im (but even nam + a is not so impossible; see p. 442) is dat. for — 
instr. or loc. adv. Uridéyatd is 34 sg. pret. caus. mid. of rud, or also possibly — 
irreg. 3°4 pl. with Kavd in a collective Sense, and as feeling the influence — 
of the subjects preceding, the K. and U.; see also the pl. mézen. Some would — 
render: ‘Have the infidels ever been good agriculturalists? Ask those only — 
who observe them (seeing a form of pag = spag in pes(k)yé(e)intt (?)) how — 
(ydis) the stupid, passionate, and abandoned to wrath, cause the Cow to 
groan (rud = ‘to weep’). Never do they favour her aright . . »’, Chigiin 
= chithend. ‘How’ is often merely a sign of a question in English and in 
other languages. Are the trlrs. right in seeing a form of pd in pes(k)® (pa= — 
padirarinénd Y. 32,13). Yemalelind aigh is gloss, see Ner., the evil party saw _ 
something laudatory in the transcribed word usikhshchd. The dative is I think 
expressed in Khéshmé (or Aésh°) avich-+ +. Astibd is very valuable. Rdndkih 
daddr may be intended to convey a correct idea of wridéyatd. The ever- 
recurring form of dédand for a Zend syllable with a d, should be condoned 
as harmless, the trirs, fearing to omit the smallest particle on which 
to hang a meaning. Searching for misunderstandings, see again uriidédyata; 
ru (= sru) = ‘to go’ may have caught the trir.’s attention, hence rdnakih. | 
Many might be scandalized at mozd for mézen, but the two words may be 




























539 


radically connected. J.3 has kdydm (2), others °yam (?), but J.4 is reported as 
kdyanti; see Burnouf, Dict. Sans. J.4 seems nirvitmdna (?), nir-+-vid+man(?); 
J. nirvidtman (a2); see anirvinne = astibd. Line c is added from later hands. 
Pradadanti, reported by Haug, is an improvement. Haug persistently writes 
sadh® for sadv°; whether he, or his MS., was to blame, remains a question. 


Yasna 45. 


See for summary and additional translation and comment S. B.E. KX 
pp. 122—130. Changes in opinion arrived at. since its composition are not 
always noted here. 


1. Chitré = chithrani with vispd; @ = é from yg (which was miswritten f) 
= gi = dm (cp. in ameshe = ameshdn); the 7 has disappeared as from 


mizhdavin = mizhdavéni. Otherwise @ may = am, or even am (fem.) 
with @m (?). Im (only a particle in the RV.) has retained life as a pron. in 
the Av., (cp. 75), and may refer to daé(énd@ understood (see v. 3), it is also 
possibly a particle, while elsewhere a living pronoun. Mazddonhidim 
(valuable correction of Roth’s long privately circulated) = madh + dda, 
2p. sa. aor. mid. *madh+dha+sa(s)+dhvam, or mad°. Avereté active sense, as 
hievd is more than soc. instr. (‘hemmed in with his tongue’) ‘confessing’ 
seems the better sense; the*word is a sort of deponent, not impossibly part. 
perf., otherwise dvaretd from °tar = ‘confessor’. My former free trl. de- 
pended on the old reading which was universally current at the time of 
printing, read it: ‘Now therefore all things well do ye ponder’. Asa slightly 
different cast read; ‘for ye can now mark all things, for it is to be under- 
stood that the false teacher will not for the second time - -’. 

The Pahl. trir., glosses aside, may be considered as proceeding with 
substantial correctness. Ishathd is taken in its sense of ‘wish’ (see the gloss), 
and freely as a 34 sg., but bavihinéd is also a Qna pl, The trlr. had fre- 
quently rendered the term. °‘id, and could not have departed from his other 
renderings from pure ignorance. Read 0 alternatively ; ‘and ye who are 
desiring if from near and from afar’. The divided mazddonhédum misled 
the trir. as it did all his successors till a recent period, and this should 
afford an explanation of many similar errors. In mazddonhé (sic) he sees 
the clumsy meaning necessary to that text. Péddk = prakatam = chitre. 
The conj. in meras(k)yad(#) was recognized in marenchindd, and dveretd was 
reproduced as active and transitive in the word hémnunéd. Haug, not aware 
of the Pahl. free forms, declared Ner. to have rendered géshédim as a noun 
in the dual. Ner. was rendering gésh dén in the gl. = nydkshishno in the 
text. The Pahl. renders infin. for imper. Ner. is more graphic with his 


540 


noun in the text, while the Pahl. trlr. places gosh dén in the gloss. Read my 
former misprint °kyiyate; dushtagishydyita@ seems in order as a denom. not 
needing alteration, although °ydpitd is in analogy with an arthdpayati, cp. 
Max Miiller’s Sansk. Gram. German. trl. s. 319. Is durgatiyam meant for 
& comparative with primary suffix, for °“¢yah?; see the Pahl. comparative form; 
or it is a needless variation ? 


2. Paouruyé(é) = paourvyé ace. du. masc., see p. 436; we = Wine 


will proclaim the two spirits ‘at first’? is weak and improbable. Some would 
render ‘earlier than the world’. See Y. 30, 4 vahistem mand, and Y. 30, 6 
achistem mano. Spanydo - - angrem corresponds to vahyd, akemchd in Y. 30, 3. 
Disregard the divisions of the lines at the 6t syllable which were formerly 
printed to guide non-experts in catching the supposed rhythm. Read my 
former text wrvand, 

J.? has advydpara®, J.* (2) the same, or adhy®, but the same characters 
represent adv in yadvayam (sic) v.6, c. One MS., which is properly J.4 not J.*, 
is reported by a friend to have asadvydpdrt in 2 d. Either read avydpar° 
throughout with Sp.’s MSS. ©. and P., or correct to asadvydpar° where 
needed. This latter is of course the better reading, if it were really 
genuine. Read antar bhu®, ndchd tmdnah, In the Parsi-pers. the wa in 
the interior after mén had better be u, and this notwithstanding the curious, 
and one would say positively erroneous, Pazarfa “, which intrudes every 
where, even at the beginnings of sentences, while the Pahl. va, its original — 
holds, as we suppose, throughout, and not only at the beginnings of sen- 
tences. For this latter reason I had formerly preferred reading wa (= va) 
throughout in this mixed Parsi and Persian. But with some ~ is orig. uta. 

3. Caesura after the 4th syllable, yet see lines c, d, e. Read in my 
old free trl 6; ‘Which unto - ’; e ‘Theirs’, All the divisions of the 
lines are wholly informal. Avdé is loc.; Is it purely adverbial, or = in miseria? 
Read my former text pavan shan in e. In Ner. ddau = Jratim. Read my 
former printing antar bhuvane. 


4. Formal caesura after the fourth, yet see c. My former volens in e 
Should be supplemented with aspiciens. Great obscurity is here present. 
Some scholars, chiefly anxious to differ from predecessors, do not hesitate 
at a first-personal vaé(é)dé of course thoroughly possible, but see vidvdo in 
v. 3 referring to Ahuréd. A voc, Mazda is also not so probable just here; 
see Mazddo A. in the 3r4 pers. nom. in y. 3, 5, 6, 7, 9, 10. The nom. is 
characteristic, and the formal address is to the people; see the voc. only 
in v. 11. But who is the ‘father of the Good Mind’, ‘the father of the 
Saints’, possibly the saintly monarch whose daughter is ‘Piety’. Then comes 





541 


line e with the mention of A. as ‘undeceivable’, a repetition of the idea in 
line 6., vaé(é)dd. The Monarch could only be referred to as priestly, and 
representing all virtues in his person; possibly Zarathustra is meant; hence 
he is referred to immediately after the mention of the Mdathra which he 
delivered. We might be tempted to regard @ of Mazdd (so) as having lost its 
nasalization, Mazda = Mazddim: ‘I know Mazda, who appointed him - -’. 
Finally have we here oblique diction, ‘the Father of the Good Mind and of 
Piety’ strongly suggests Ahura. Shall we render: ‘I know M. the Father, etc’. 
Or finally, can the meaning be: ‘M. A. knows, who appointed = ‘constituted 
Himself’ by His gracious revelation the Father, (‘begetting them again by 
the living word’). Véspd-hishas might be taken as a compositum, or not. 
Hishas seems a reduplicated root noun from shas; i. e. unless we can 
correct to d@ ishas, gy stood as Pahl. s = h% or 4, to ish, ishasd, Y. 31, 4; 
ishasdtd(t), Y. 50, 2. For meaning see the Pahl., followed by very many; 
‘not deceived and all-searching’ (or, ‘all viewing’). Some might give the 
following cast: ‘I will now make known what is the dearest thing in this 
world to him; I know well (ashdd(f) hachd@) the father of the diligent pious 
man, who has established it. But his daughter is Obedience which ex- 
presses itself in good deeds; Ahura is not to be deceived, the one present 
to all’. 

We can easily forgive the khvétak-das (or °dath) of the Pahl. glossist; 
I read varetd in c, and omit va in d. The old-fashioned Sansk. letter, which 
looks so much like rte, is 0, shuaetuo® is the word, not shuaeturte®. 

5. Consider: ‘They who render me obedience - - - in this come to 
Weal and Immortality (acc. du. of goal) for the deeds of the good spirit. 
I (2) say (?) it, Ahura (2). Ahurd has thus no verb; but see fravakhshyd. 
Can Ahuré be its subject? Improbable; see mraod(t) spentétemd. Reading 
jimem.; ‘to them I will come with W. and I. for their action done in a good 
spirit’. But the 1** pers. ‘I, Ahura’ would be isolated in the piece; see 
the 3°41 yerse. See Ahwrd-[°em] in v. 3, 4, 6, 7, 8, 9,10. A first person is also 
improbable as Ahura, on account of line a with its first pers. verb, with 
another subject. I defend as altern. my rendering, now several years old, 
that the duals combined plus Ahwré are the subject, if jimen is read; and 
He elsewhere ‘comes’. Otherwise I would accede to the very suspicious 
1st sg. jimem, in spite of the 1s* pers. of the. speaker expressed throughout 
in fravakhshyd. There is a question whether we may not have the pres. 
part. in jimen ‘to them A. zs coming’. Pahl. Read ¢ without gloss: ‘who 
renders Srdsh obedience to me, and inculcates [it] - -’. This is of impor- 
tance to show the havoc in these trls. made by glosses. Chayaschd rendered 
by a verbal form should scandalize no competent scholar; perhaps a present 


542 


part. was seen. ‘Offering obedience and attention’ involved transmitting 
the doctrine. Chayaschd, if standing in the Pahl. character, may have acci- 
dentally suggested chish. Ner. Line 4 was formerly rendered freely of 
course by me; vdchah was not intended to be rendered as a gen. sg., but 
as a nom. pl. in agreement with deydh. Samldpe of itself expresses ‘in the 
course of speech’; and I corrected the vachah of the MSS. (with Spiegel) 
on account of deydh which is otherwise unmanageable, having had also an 
eye to vdk in a; see also yd(f). Lit. ‘the utterances to be delivered in 
discourse, which express... Read my former text idam eva, also the 
bracket after anyeshdm. 

6. Disregard my former informal division at the sixth syllable. Consider; 
“those who exist’, i. e. ‘the holy Immortals’, and for my former noun form, 
or interrogatum est, which were thoroughly possible, read consultans inter- 
rogavt; ‘in praise of whom I have consulted with the Good Mind in His 
saints, i. e. with Him and His holier representatives’. Frasht is a 18 se. 
mid. s aor. of pares = prachh; s + 5 = 5, sh; ep. frastd, ndshimd, 
fraoirisaiti, dareshad(t), etc. The word was formerly held by authors to 
be a 374 go. pass, aor., and the view that it is a 1st sg. had long privately 
circulated before its later publication. Yoé het? in the sense ‘all who 
exist’, so in the RV., seems rather unsubstantial, but may be correct; huddo 
understood would be safer. Auddo (suds) may allude to the Bountiful 
Immortals who are so frequently termed huddo in the Avesta. Some might 
colour: ‘Now will I make known the most important truth of all, righteously 
thanking Him who rightly guides all the living through His holy spirit. 
Let A. M. hear me, in whose glorification, I, of pious mind, concern 
myself - . »’, 

The somewhat harmless glosses of the Pahl. trlr. should not scandalize 
the critical reader. The Sloss [Adharmazd nafshman|] (so read) spoils line 3. 
No reasonable critic will be hard on the free, ‘O A. hear’ for ‘let A. hear’. 
More fault might be found with the tame d@mizend, pres. for imper. in e. 
Read spéndk in c. Stut? was perhaps intended for stutih(r). Naisargikam 
always = dsm; it has otherwise never been explained. Is an inverted — 
nairyosangh its base? 

7. Caesura at the 4 syllable. Jog = Jivd, or jivod. J was regarded 
as having inherent 7. Read my former text ishdoiti. With some rddanhd : 
is gen. sg. with ye(e)hya; better concrete n. pl. masc. subj. to dshdonté. ; 
Yée)hya refers obviously to the personal ahyé of v. 6. Ishdorte (which : 
Some render ‘enjoy’) = ‘will pray for’, or ‘let the offerers pray for’. The % 
verse is an encouragement to prayer for the liberal adherents. Ba)vante $ 
may well = ‘become’, and go ‘shall be’. Aé(é)shé may = ‘enjoying’ on 





543 


account of ‘the state of perfection’, but as ishdont? better = ‘seek’, aé(¢)shd, 
its noun, may = ‘seeking’; the soul progresses; see Yt. 22, etc. Nerds in 
its form can hardly be other than acc. pl. *nyins. Or we may read a gen. 
with dregvaté; see K.* neres (sic by transfer(?) of declension). The acc. would 
be the object of the force in sédrd, needing no prep. between. Sddrda is 
rendered by able scholars as loc. (?) ‘with an wtayitd in the noun sense’, ‘in 
a wretched continuance’, but A. was a sanctified idea which abhorred an 
‘evil? adj. Tacha khshatrd, keenly rendered ‘these two places’, has the 
game objection. The sanctified word could hardly be applied to Hell. Ahura 
is difficult as ‘appointing Hell’, but this would be more possible in the 
Gathds, in which the extreme dualism may have been modified by previous 
monotheism; see ashi applied to the wicked, but never without mention of the 
ashavan. Some might possibly render at second hand: ‘The fruits of which 
devotion those who have been, and are, in life shall enjoy éshdont? (?); the 
soul of the pious shall be a participant (aé(¢)sho = ‘enjoying’) in Immortality, 
but the soul of the wicked (neres) will be a participant (aé(é)shé) in a con- 
tinuance (utayitd not with Am°) which is tormented (sdédrdé loc. of sadrz), and 
these two places A.M. determines’. Yq is hardly sufficiently explained here. 
The Pahl. trlr., I should say with little doubt, saw zshdont? divided, 
hence his first personal. Otherwise he is free, see the gloss in the first 
person thrown in after the 3*¢ pers. in 6. It is quite out of the question 
to suppose that he could mistake «shdonti for a first personal. Avéd is mis- 
chievous in c. The expositors probably did not think the ‘soul praying’ a 
natural idea, or avd might apply to khodstar. Tikh(sh)ishno(?) is again very 
pardonable for utayditt [°ta], as ‘persistent energy’ expresses ‘ persisting 
continuance’. If avd could be corrected, and the freedom of the first pers. 
is accepted in a, the line would fall into a shape closely approximating its 
original. The loc. of Ameretditi is recognized in the gloss; omit va in d. 
Ner. of course follows the Pahl. Yogyé@ as nom. pl. mase. ‘they are fit’ (to 
smite anew); the MSS. have yogra (?) = yoga (?). 

8 See line & as to caesura. Some scholars, properly seeking new 
renderings, might take vivareshd as = vrij (varj) + a: ‘I am desiring to 
turn Him toward us’, cp. RV. I, 33, 1- - gdvam kétam param dvdrjate 
nah; but cp. staotais nemanhd d vivareshd with yoi im ve noid(t) tha mathrem 
var(e)shent?, v.3. Var(e)z is used in its usual sense ‘of performance of duty 
toward (@) Him with hymns of self-humiliating praise’. See the position of 
mé as against that of nas in RV. I, 33, 1. © Yet the suggestion is a fine 
one, if still not so probable. Var(e)z (varj) is far more restricted in its 
use in the Avesta than in the Rig Veda. Some might colour as follows: 
‘Him do I strive with worshipful songs to turn toward me, for well have 


544 


I seen him with the eyesight of thought, and word, and deed, knowing him 
in truth as A.M. May we make our Songs to reach to the place of praise’. 

The lanman in line a was regarded by the Pahl. trir. as a sufficient 
expression for the first person in vyddaresem. The gloss ychevinéd enforces 
a needless interruption in the syntax. That the Pahl. trlr. was able to 
render a 1s pl. opt. freely seems proved by Y. 30, 9, and other places, 
yet, unless we read yehabind in e, and understand the distant lanman 
with difficulty from a, it would seem that the trlr. fails to render the 1st 
pret.-conj. here. See Ner. line e. Without gloss, omitting 7, read d ‘knowing A. 
in truth’, see the Gatha. Notice the force of dard effectively rendered — 
in Ner. by tato ’dhikam, which may be intended to mean merely ‘up’. He 
follows of course the 3r4 personals of the Pahl., concluding however with 
his 18 pers. nidaddmahe in e. Notice that the sense must necessarily be 
active here, notwithstanding the form. Perhaps vettd should be understood 
after yah; ‘who is a knower of M.’, see the Gatha. 

9. See line e as to the caesura. With some forgetfulness of the 
difference in tone between Gatha and Rik, we might render verezend(nt.) 
‘stalls’; buta orydna(m.)may=‘strength’ (L. G.) even inthe Rik as well as ‘stalls’, 
and var(e)je = var), oriy expresses ‘energy’ far oftener than ‘enclosures’. 
The Gathic party did not need herds, stalls, etc. like the freebooting 
Daé(é)va-worshippers. Their Dheni was on the defensive; they wished to save 
what they had (cp. Y. 29, etc.). Reading verezénydo as = a oryanydn(s)(m,) in 
the sense ‘householders’, ‘community’, ep. °7dnda(h) RY. VIL, 32, 27 (of hostile 
hordes), (also of citizens), cp. dharmé bhuvad ortjanyasya( nt.) r@ja---., RY. 
IX, 97, 23. I formerly yielded to the force of verezi in verezi - déithra, etc., 
rendering; ‘endow us with energy’, and in view of vivareshé, v. 8, and 
Mathrem vareshenti, v. 3, together with the well-nigh universal sense of 
var(e)je in the Avesta, I thought that view at least a desirable alternative. 
But I now doubt the existence of such a word as vereei; 9 = Pahl. y with 
inherent a; the word is verezya. Huzithwdd(t) to huzentu = ‘good citizen’(?) 
is interesting, but the zaztu is not Gathic. Sujdtd, sujéniman, and supatata 
may be recalled, and huzathwacha, of Sraosha, Y. 57, 23, _is suggestive as 
well as anhéus 2athwéi (or 2athét) paouruyé(e)hya, Y. 48, 6. I should either 
render ‘by the nobleness of His Good Mind ’, or ‘by the revival of it’. Usen 
looks more like an acc. pl. neut, (?) here than in Y. 44, 10. If it were | 
such, I should compare Ved. wea, as in uegddhak. But it is altogether im- 


probable that no instances of the defective Ved. term. an, Nn. s. m. of the f 


pres. part., should appear beside the terminations 6 for as = @s — ants, 
which, together with its fuller form, preserves the sign of the nom. s, lost 
in the Sansk. uncovered term.; cp. ugdn of Agni, Indra, etc. Some scholars 








545 


render khshathrd in the sense of ‘fields’, but shdithréd = kshétrani would be 
the more natural text for that. Ved. kskatrd, used of Varuna, Indra, and 
others, hardly descends to the fields, and in the Gathdas Khshathra, as the 
personified Sovereign Power of the Iranian Deity, is actually besought ‘to 
come’ to the invoker in formal association with Vohu Manah, Asha, and 
Ar(a)maiti. Read my former printing, every thing, and, ours. Some able 
scholars would colour: ‘Him will I propitiate in common with the faithful: 
may He afford them, as they wish it, plenty and success. May M. A. grant 
lands and fields for our nourishment, till the faithful in reality form an 
intelligent community’. 

Pahl. Whereas we have a 224 sg. imper. rendered by a 34 sg. else- 
where, we have in line ¢ the 3" sg. conj. rendered by a 274 sg. imper. 
Vadinyén might better be taken as an imper. 2"¢ sg. with pdnakth, as 
iteration of idea in yehabindi. Pdnakih is intelligent gloss. Frédahishno 
hémanam seems to show that the prophet was supposed to pray for grace 
that he might further the prosperity of his people. Haozathwdd(t) was 
read hazd°. The trlr. had elsewhere no difficulty in rendering hu°, as in 
Y. 32, 5 hi-z2tvishnih = hujydtois, etc. As to °eathwad(t), see 2athwd = 2dko 


in Y. 44, 3, ete. Correct of course Ner.’s asmah, read my former printing 


yat. But the impossible (?) yam is now explained by the original MS. J.3 
as a part of vayam; °cha should be read va; vayam smah, and this in spite 
of a desired cha. Sansk. v could be easily misread ch, and one MS., Jie 
is especially doubtful. 

10. Anmaint would be naturally compared with anmd Y. 28, 7, and 
ammainé(é) in Y. 44, 20, but the suggestion of the Pahl. may lead us to a 
still better explanation; **andmni (sic) might be loc. adverbial = ‘ (famed) 
beyond our power to name’; ‘who is heard of in unnamed measure’. My 
rendering in S. B. E. XXXI. where dan is taken for dédm, acc. infin., and 
also my alternative rendering here must both of them labour under the 
difficulty that the two dat. hd with a verb, like choist (see also ahmdi stot), 
would seem to bear especial receptive dative force, the infin. (?) din (dim) 
being unusually distant. Unwilling to violate the language, I had previously 


‘taken chdist as expressing the act of the worshipper, whose offering explained 


the extension of Ahura’s fame, dan also expressing the ascription of Weal 
and Immortality to Ahura, which he possessed for His people. I now once 
more think dan suspicious as an infin., for it may well be a pres. part. (or 
aor. pres. part.); cp. wsén (wedn), as it is improbable that the loss of s from 
ucdns, etc. should not have begun in the Zend. Line c, hyad(t) hoi Asha 
Vohuché chéist Mananhd might be parenthetic, dén being in agreement 
with Ahurd understood from 0; see Y. 43, 3 where line ¢ comes e awkwardly 


546 


after Ahuré. Some might render, with slight change of text: ‘With these 
festive words of devotion will I rejoice Him who is called A. M., as He 
really in grace has promised to grant in the kingdom Welfare and Life (?), 
and to the people power and help’. J.* has chéistd = ‘sacrifices are directed’. 

Notice the rendering of the reduplication in mimaghzhd by haméshak. 
The trlr., having twice rendered forms of anman by astéibd, here from some 
unknown reading renders a form of naman with the @ priv. and translated 
with especial intelligence what he understood as a word meaning ‘in his 
unnamed character’ by ‘in his ‘other’ name ’, also curiously departing from 
his nearly universal custom, in that he renders Mazdéo Ahiiro, not as a 
mere proper name. As to the syntax of the (syntactically only) difficult 6, 
he relieves himself with a gloss aighash gift, and by the above-mentioned 
description of Mazddo Ahuré, as if it might represent some other person 
than the supreme Deity. He could not credit chéist - - - hdi (see above) 
nor hd. In line e he gives positively an alternative rendering; s¢éi was 
regarded as a dat. infin. of std, and rendered as a pres., expressive of ‘con- 
dition’. But the trlr. at the same time would not reject a meaning ‘for 
the land’ which had descended in tradition; accordingly he adds Spendarmads, 
which he understood, as Ner. so often does, as a Synonym for ‘earth’, 
Din was probably taken as the pres. part., and rendered ‘he gives’, and 
his valman might well be regarded as in oblique case by position, omitting 
va with MSS. I formerly used a too severe impartiality. Read alternatively : 
‘That one is to be magnified by us, etc... . (c) who revealed to that one 
righteousness and the good mind, the royal power, weal and immortality, 
to him (= his) és the giving one (= he who gives) the energy which is (2) 
the powerful characteristic(s)’, Alternative gloss ‘to Spendarmad (= ‘earth’, 
‘land’) ‘who gives ’, etc. Critically treated the Syntax should follow the 
Gatha with almost total disregard of the ordinary syntactical force of the 
mechanically enforced Sequence of the words. In Ner. J 3, J.* have caktimatah. 
Agni is mentioned because the ‘fire’ in the later Avesta was closely as- 
sociated with Ashavahishta, Read my former printing tasya ’smdkam, sadai 
va, ghatitd ’si, So, better. Adhyavyavasdyasya J.4, C., P., is not an impos- 
sible form; ep. vya°. 

11. As to caesura after the 4th, see d, and e(?). If v. 10 originally 
preceded v. 11, yas must recall yé of v. 10, and refer to Ahura, then yé 
hot would refer to the saint who was excepted and severed (anyéng ahmdad(t)) 
from the alien masses (“paré.mas(k)yascha) who profanely despised Ahura. 
If no connection exists (!) between v. 11 and tam . . yé in v.10, tem -. ye 
in v. 9, ¢ém in y. 8, yé(e)hyd@ in v.’s 7, 6, etc., then of course yas may refer 
to the worshipping leader, for, aside from all connection, that would be 


547 


the natural view. Dzig = dédns, to ddnsu; etc., otherwise to ddn (?), 
ddmpati. Some prefer daé(é)né@ as a nom., and as describing the conscience 
of the Saos(k)yant, with spent@ = ‘pure’. P(a)td is difficult as applied to a 
leader , in view of p(a)tarem if possibly applied to Ahura (?) in v. 4. One 
would suspect intentional obscurity, which is often elsewhere also apparent. 
I was formerly even inclined to suppose brdtd to be applied in a most 
unusual way. Some might render: ‘If one despises the Daé(é)vas and 
foreigners who despise him with the exception of him who showed him vene- 
ration, sach a commanding protector’s conscience can be pure (feeling itself 
guiltless). He is a true brother and father of thy folk., M. A.’ The Pahl. 
trlr. here, as so often, mistakes yastd for a participial form. It can be 
easily seen how very much closer to its original the Pahl. trl. would be, 
if this error were corrected. Sid-hdmanddni Dastdbar should be strictly 
regarded as. gen. by position, also Ner. rendering the first word at least in 
that form. Read my former printing in ¢ ‘is different’, ‘beneficial ones’, 
Hormijda; also wu in the Parsi-Pers. (e), as better, notwithstanding the mixed 
dialects. 


Yasna XLVI. 


For summary, and additional comments, see 8. B. E. XXXI, pp. 130- 
144. Changes in opinion arrived at since its publication are not always 
noticed here. 

1. For caesura in e read Thuwd (Thuva). J.* has néméi twice. 

Pairt has been read pard, or taken in that sense after a suggestion 
which had circulated for years. Pard would indeed relieve difficulty; ‘they 
cast me out from’; but pacr? can hardly equal pard. In Y. 19, 7 Patra 
dim tanava azem yo A. M. urvdnem hacha vahistéd(t) anhaod(t) and in 
Y. 71, 15 pairi té(é) - - - hacha achistdd({) anhaod(t), the exclusion is ex- 
pressed by the strongest form of the abl. hacha -- - °dd(f), not by the 
pairi; cp. dhé + pari = ‘to enclose’, paridht = ‘enclosure’. Pair? means 
here either ‘among’ apud, or ‘on the part of’; Sk. meanings approach. Z. was 
not ‘cast out’ by the hostile éaé(é¢)tu connection. He had long waged open 
and defiant war with it, and in Y. 44, 15 we have allusion to actual battle; 
and as to the friendly éaé(é)tw, see v.’s 14, 15 fig. in this particular hymn 
where the most prominent members are on his side. He is complaining 
of the general indifference, with the evil and openly adverse tyrants in 
climax. Khshndus is either a noun khshndu + §, or a 34 sg. s aor. of 
khshnu, and = khsndust, cp. dérest. Khshndus as 3'4 sg. is difficult in 
Y. 51, 18, and ¢ does not fall off from § Verezénd = vrijdna = ‘the 
(lower) masses’, as ‘householders’, or ‘workmen’; cp, also wrijdna = 


548 


‘strength’. Héchd I had thought better as equalling haé(é)chd (hic + 
cha@) in the sense (mihi) talique; but héchad may be irreg. for haschd, see 
Y. 58, 4, and may be an exclamatory, ‘such an one’. Possibly hachd is the 
proper reading, see the Pahl. 

Those who are anxious to render ‘they exclude me from’ might gather 
support from the Pahl. dard, which may even more naturally mean ‘out of’ 
than ‘up’. I had rendered daré however in the light of Ner. Khvéshdno 
and ayarmdndn are gen. by position, see their originals. No one, it is to 
be hoped, will venture to doubt that yehabind hémanam = ‘I am given 
(up, or forth)’ is free = ‘they give me’. The form was chosen by a quasi 
attraction. Khshndus was taken as the verbal form, and rendered in the 
pl. in view of its subject. Varénikich is difficult. As however varhémand 
may mean ‘productive’ it is possible that its root is also present in this 
word here; and that root may be dar, as 6 interchanges, freely with v. 
Otherwise var may be the root, ‘the devoted class’. Hamsdyakich freely 
expresses ‘the connection’, probably rendering the reading hachéd = ‘the 
accompanying’, or ‘connected’. Samvidanti (J.3, J, etc.) seems to show 
that shndyénd was not deciphered, but. shndsend from shndkhtand = ‘to 
know’, and this would hold even if °vnd° is read. Yet the Pahl. root in 
shndyinam = khnaoshdi is correctly rendered by Ner. by satkéraydmi in 
his usual manner. He could not have seen a difference between the root- 
meanings of shndyénd and shndyinam, so rendering them, one by ‘recognize’, 
and the other by ‘propitiate’. Or did he mean samvindanti (sic) in nearly 
the same sense as satkdraydmi, that is, in the sense of ‘accept’, and so 
‘conciliate’? Or, finally, seeing the same root in shndyénd and shndyinam, 
did he render differently intentionally, and as if alternatively? 

2. As to caesura, seee. One is tempted to refer kamnafshvd to °van; 
with w absorbed in the v, but md@ would then look as if = smd, which in 
the Rig Veda never appears at the beginning of a pada, or a sentence. 
Some prefer a nom. pl. neut. I prefer causal instr. sg. stem uw; ‘on account 
of my poverty in wealth (i. e. flocks)’. A nom. (so I formerly held) is rather 
oes Chagvdo to azém understood as the subject of gerezdi, ‘1 beseech- 
ing’, syntactically it would seem to belong to Ahurd, ‘Thou searching outs 
for me’. Akhsd should be taken in its proper sense; cp. Y. 65, 9, Y. 28, 5. 
‘Declare to me’, i. e. ‘let me experience’, ‘teach me’. The 7S¢¢ (wealth) 
is antithesis to the poverty just described, cp. Y. 34,5. The rendering nimm 
wahr is very old and had long circulated among learners, which is however 
rather in its favour. Read my former printing cwpiens. Read the Pahl. b 
‘since small flocks are mine’, kam-ramak as a compositum, and ‘since I am. 
possessed of fewest men’, kam-gabrd also a compositum. Was the om 


s 


e. 
i 















549 
am used because of the letter m in rafedhrem? It = ‘my’, but see Ner. 
Chagvdo seems to have been regarded as unmanageable in its difficult 
sense as a nom. sg. = ‘desiring’, ‘seeking’ in agreement(?) with the subject 
who ‘bestows’. It was either taken as a nom. absolute, ‘I desiring’, or its 
root idea was simply expressed by kdmaké. Read ‘gives his friend’. Akhsé was 
probably taken as the pres. part. rather than freely as the 254 sg. conj. 
‘In the teaching’ = ‘teaching’, or ‘in the teaching may’st Thou give me’ 
= ‘may’st Thou teach me’. The difficult translation of Ner. requires alter- 
natives. Ner.’s kémchit, which generally renders ‘thing’, is here used to 
express ‘little’ = kam. But the na would then be superfluous. ‘I am 
not possessed of a little company’ is not meant. Kéimchana (J.*) would 
relieve all difficulty as to the sense, but see kam in the Pahl. and kim- 
chittarad. If kimchit na is to stand, its sense must correspond to that of kim 
cha na, and this in spite of its enforced use as practically = kam*, That Ner. 
meant something intelligible is quite as probable as that he had his eye on 
the Pahl. The passage presents a puzzle. Haug’s reading narachayah 
is mistaken in its trl., and is against other MSS. and the Pahl, yet it 
_ may be preferable. My former text na = ‘not’ certainly afforded an ad- 
mirable sense, if samchayah can be taken as an adj., but see the Pahl. 
with no Jd, yet the navin the Gatha, kamna°, may have given rise to this 
negative. Or perhaps ndé was intended, and read irregularly as in a com- 
positum with sam°. Haug errs in supposing kimchit to mean in yeglichem 
Ding. Kimchit (= ‘little? = kam) + né + samchayah might mean irregu- 
larly, ‘a man having little wealth’. There is no gabrd after kam, but see the 
syllable na in khamnafshvd. Aside from the Pahl. it =: ‘I am little provided 
with masses of men’, but see kimchit naro as a quasi compositum, its true 
sense being ‘having few men’; so I read as alternatively; also the Pahl. 
kam-gabra is a bahuvrihi. Read my former printing yad asmé, iti(b), tad, 
etad, yan mitram, so, better; read its reward. *Poss.: ‘Iam not even(?) alittle --’. 

3. Caesura after the 4; line a has only ten syllables; asn@m may have 
been pronounced asnaam; verené, two syll. Read my former asterisk- marked 
words for wkhshdnd and vereeddis illustrantes, and sublimibus. Kadd, like 
similar forms in the Rig Veda and the English, is here merely rhetorical. 
‘When are?’ = ‘are?’: so, similarly often elsewhere. Some would render; 
‘when are the mornings coming?’, a pleasing and long familiar suggestion. 

As noticed in S. B. E. XXXI, p. 135. I prefer at present the view 
offered in the Pahl. trl. at Y. 50, 10. The trlr. there reports the rendering 
‘enlighteners’. As Ludwig says of Sdéyana, we must emend the Pahlavi 
translations from their own suggestions. The expression is used figuratively 
for the salvation-schemes of the Saos(k)yaiits ‘who bring religious light’, 


550 


‘Increasers of the days’ would convey the same idea as ‘enlighteners’, 
‘increasers of the light of mental dawn till it reached twilight and full day’. 
For anhéus darethrai, cp. yé ahtim ishasas aibt, Y.51, 19. The expressions, 
‘life’, ‘world’, both conveyed the idea of the world as governed by the 
precepts of the Holy Faith. Some would colour a, 6, ‘when, O A, will the 
auroras of the days come when the good kingdom is established’? Vereedaz§ 
corresponds as to form, and perhaps meaning too, with vriddhdis, but a form of 
orig extended by d is not impossible as the analogon. J.* has sdstré = ‘Oruler’. 


Here the Pahl. trlr. again positively explains his superfluous dahishno. 
He either shows that he means ‘time’ by it, or else he means to show 
that, by translating the syllable °dd by it, he on no account means to imply 
that he fails to see the meaning of kadd as the interrogative adverb of 
time. His vakhshiniddr should not be too seriously taken, as the ideas of 
‘increase’ and ‘illumination’ often interchange with him, or Ner. Cp. Ner.’s 
renderings of forms of vakhsh by those of kag, as also here. Pavan pédakth 
does not necessarily show that the trlr. saw a form from dares in darethrai 
(cp. however th often expressed in Pahl. by »; darethrdi stood in the Pahl. 
char.), péddk may express what is ‘ produced’, as well as what is ‘evident’. 
The freedom, carelessness, or mistake, of s#d without the sign of the dat. 
may be accounted for by the fact that the final °di of athdi in its Pahl. 
form 4» is the same character as the @ of a Zend nom. fem., and Pahlavi 
characters still appeared frequently in the Zend text before the trlr. Ner.’s 
vikdgayitryo (so) is very welcome, as supporting the better rendering ‘en- 
lighteners’ for wkhshdné, but this support is somewhat illusory, forms of 
kag, as just stated, rendering those of vakhsh, and casting suspicion on our 
natural rendering of Ner.’s expressions when he uses forms of kde under 
other circumstances. Prabruvanti, as equalling a misread Pahl. Srandménd, 


see fravdménd, should be taken in its sense of ‘praise’ rather than in its 
more literal sense. 


4. The metre of c is greatly disturbed, especially by has, which may be 
interpolated. Here my former long since printed renderings may well stand 
as alternatives, but read °xés¢d. I preferred referring vazhdréng to vaz (see 
the Pahl.). Others seem to take it as a weakened form of vdstréng. Some — 
preferred frédrentdi§ (root ram) = ‘from comfort’, which is now abandoned. 
Some would read duehddbdo = duzhdabéo ‘an evil deceiver’. In my widely — 
circulated edition, I suggested many years ago zu = hi, and was inclined 
to read duzh(a)zébdo = duzhzdvéo = ‘evil-invoking’. I later preferred the 
hint of the Pahl. trir., Supposing the original form to have been duzhhae- 
énhvdo = ‘endowed with evil power’. This would however require the 


551 


L 


omission of ids, see the metre, but has may well have slipped in from v. 5. 
Some prefer ahémustd, and render ‘not desired’. Others have compared 
Vedic mush, and rendered ‘the false-image of a lord’. Others again, too 
much inclined to read every s as ad render ahzmustéd (so reading) as 
_ nefandus = a+ sam + udita. I preferred ahim + uSsto from ush ‘to burn’, 
‘consume’, cp. aoshah, ‘destruction’; so the (here somewhat shattered) 
Pahl. trl., indicates. Otherwise we might compare mush, and render ‘plun- 
derer of our life’, cp. whushayd(?) Y. 29, 1. Ihad rendered pathméng vias 
with chardd(f) in view, and also gdo fréretéis. ‘He will go the ways of 
prosperous wisdom with the symbolic Cow’, cp. Y. 31, 9. But char means 
‘execute’ at times in the Rig Veda, and often in the later Indian. Path- 
méng as = ‘provision’, might still be referred to pathas for an etymology. 
The ‘paths’ for the Cow (Y. 31, 9) were as her pasture and her fodder. 
Even if we were obliged to use pdthmainydtemé in a different sense, it is 
_ how the fashion to see diff. meanings in the same word, and that when 
occurring in the closest connection. ‘Providing (stores) for the kine made 
_ With wise forethought’ is a most probable rendering; and I would so emend 
alternatively, as in S. B. E. XXXI, p.136. The suggestion /ré.gdo = ‘goer 
on before’ is very old, “which is of course in its favour; but I think that 
Jro gdo is poetic iteration from gdo fréretéis. Some might colour: ‘The 
sinner circumscribes the boundaries of the righteous - - - being an impostor 
- - - he who strips him of his land, or power, and his life, he goes on 
before the faithful. - -’. J.* has patha men. 

Notice once more that the Pahl. trlr. first explained the (to many) so 
difficult pad(f) in its sense of ‘detaining from good’. Dish stahamak shows 
that duzhazdbdo was taken as duzh + hazah + vdo. Ahim, literally 
omitted in the text, is literally expressed in the gloss (apa)gayéhé(¢). In 
line d, the frequently recurring rendering of yas + ¢a in its different forms 
by mado once more helps to mar the effect as that of an approximately 
literal translation. The important word jydtéus is not at all reproduced 
(see also Ner.), and yet many would criticize these trls. as invariably inten- 
ded to be closely literal. In e mén is a marring element, having no literal 
correspondont in the Gatha. It would be however unscholarly in the 
extreme to look for unbroken literal exactness here. In Ner. Tr have 
rendered pdpdt anyatha in accordance with the Pahl. Read my former 
printing degeshu vd, grdmeshu vd. The MSS. with one exception read 
°jndnatayd in e, I correct elsewhere after this reading. 

5. Caesura after the 4%, yet see 4; Urvdtdis should be pronounced 
ordtois, cp. urvdtéd = vrata; then the caesura would fall after hu- (2). 
Read my former printing propter-superbiam ejus, vel Sortasse ad eum ejiciendum., 


552 


also de verbis suis. Following the indication of the Pahl. trir. in this dif- 
ficult verse, I refer drité to dar (dir) = ‘to shatter’, cp. for form critd 
from ¢ré (to gir). Ayartem with the ablative, as ‘leaving his faith and 
companions’ (?) seems to me an extremely improbable suggestion. Others, 
modifying an old suggestion, would render ayantem with urvdtocs mithroibyd, 
as ‘withdrawing himself from the wrvditi and mithra (= ‘oaths and trea- 
ties’) - - -, one who holds to them (huzertus)’, etc. Urvdtoi§ « - mithroiby6o 
obviously belong to the huzéitus. Javds shows Pahl. writing in the Zend 
text, the 7 having been understood as a Pahl. consonant which often has 
inherent short vowel, this time 7; but this ¢ was not understood by the 
transliterator into Zend, and he chose the more common inherent a; read 
Jjivas. Uzitithyot is taken by some as we + 2iithyoi = ud + hd + tyod = 
‘calling out’, dat. infin. of zw = ha, hod, ‘publicly to call out (?) his name, 
so should he punish him (khrénydd(¢))’. Another prefers we + withyoi, a dat. 
from uz + dti = ‘to helping out’. I am of the opinion that the saé(é)tu 
here, as in v. 1, is hostile, and therefore following a simple and common- 
place suggestion, I compare uziithydoscha, zw 4+ ug = ‘to rush out’, here 
figuratively, as = ‘for his (enforced) headlong flight’, i. e. ‘his expulsion’, 
or possibly mentally ‘in his outburst’ (go in English), ‘for his outburst of 
audacity’, cp. the fig. use of jaty@, cp. jutdye for form. So taken, we 
should regard °ydéz as a shortened (?) dat. for uzedithaydi (2), ep. erezejydi. 
Uztithydoscha(f.) may be a transition to the 7 declension. Some take khriinyad(t) 
as abl. = ‘bad treatment’; this, probably to avoid a new sentence in e, 


but ¢ is the thing said. Some have coloured: ‘When one in the course of — 


4 


ordinary life has observed one coming with speed upon the companions of — 


the association, or of his own tribe, as soon as the pious perceives the 
wicked he should mention it at once to the connection, to rescue them from 
bad treatment’. The Pahl. trir. seems to have vead vdeo for vd. Adds may 
well be correctly rendered by ayehabanishni, Uzitithyoi is rendered in the 
sense of the prefix wz = ud. As an alternative to my former most im- 
partial, if not partially unfavourable rendering, read as closer, and without 
gloss: ‘He whose is authority derived [] through You is no bestower of 
favours [] in the following case: The injurer comes, [] (4) but he remains 
in the beneficent wisdom and in the covenant of the blessed doctrine (gen. 
by position) [ }. (c) In his just living he is righteous, and him who is evil[ ] 
(d) he has judged, and that is thus [] his proclaiming to his own (his re- 
lation) [] (€), whom A. has lifted up (equalling ‘in his lifting up’) from 


impiety (khrdmydd(t) as abl. (so others)) []’. Read perhaps gvikhranth for 


the avdrinih of D. and Pers, Spiegel well suggested att for aétind in d; 
see has, and asti, and render accordingly. As an alternative I had rendered 





i 


CRT I a ont \i 5: 


ty 


} 


a 
i 


553 


jivaniyah with an asterisk of doubt as in the usual sense of the suffix, but 
Ner. may have meant ‘living’ by the word (jivas); but again see zivinishno 
which seems causative. Whether it can mean, ‘who ought to live (according 
to to the truth)’ is doubtful. See the gloss for the justification of my 
(however doubted) rendering. In view of the context I can only correct to 
vachyah; Sp. transcribes P. vdkyyah (2); see gobishné, other MSS. vdbhyah (2), 
and wydkabhya (?). 6. Caesura after the fourth, but see e; disregard as usual 
my former informal divisions. Some writers render line a:- ‘Who does not 
come to help, although he can’ (?). We should naturally call ddémén a loc. 
sg., but this is improbable here with a verb of motion; here ddman = 
déméani, acc. pl. neut., cp. dh@mdéni; for ‘to the creatures’ in my former 
printing read ad habitationes, so, better. Haithyd as = ‘truly’ seems to 
me a waste of a word on a forceless adverb. Also see the metre. I follow 
the older MS., as the Pahl. trlr. seems to have read an imperfectly written 


| swoop gy, or does he afford us a better reading, bad(é)thahya = “of 


terror’, or ‘terror-inspirer’? The masc. form of °thahyd would show it to 
be in apposition, not in agreement, with Drujé. Or the word may be neither 
in agreement nor apposition with Drijé. Some writers would render the 
last line: ‘as Thou did’st constitute the souls (?) at first’ (?), a very old 
suggestion. Those who regard literal exactness in the Pahl. trl. as essential 
to its value as an evidence to radical meanings may be again scandalized 
by the persistent addition of the forms of madano to his translation of yas. 
Yas is translated by min here, and also elsewhere; yet an alternative trl. 
was added for yastém (sic), 2ak madé yekaviminéd, cp. Y. 43, 16; 44, 19. 
This of course throws his whole rendering into confusion as a syntactical 
reproduction. Jsmand ig referred to is = ichchh = ‘to wish’, probably 
erroneously. Baé(é)thahyd, or some form from 04 = bhi = ‘to fear’, was 
read for haéé)thahyd, perhaps an improvement. Hithim if read, Y. 34, 10, 
and hithaos, Y. 48, 7, are not rendered by the trir. by any forms of 07. 
The letters ep and J have become confused in our surviving MSS. Vad in 
line e, together with the gloss, turns the rendering toward the future. 
One would naturally render sampraptam ‘acquisition’, either as equalling 
samprdptim, or as the past part., but see its original. Haug read ¢rasantyas (so), 
and rendered der zittern muss. Ner. prob. wrote trdsayantyah (sic) perhaps 
meaning ‘he must be feared’ (so), the gloss may be doubtful. Pahl. and Gatha 
favour this. Ner. seems to have had his eye onthe Gathd rather than on the 
Pahl. in vikdgayitd. He read vahisto as a form of vakhsh, showing that it 


probably stood wholly, or partly, in the Pahlavi character; and he renders 
70 


Fed ee eee 


554 


vakhsh generally by kde. I render alternatively, ‘who causes the wicked 
to prosper’. I correct the impossible grat of the MSS. to yah in d, see 
min and yahmdi; I have found gr elsewhere miswritten for y. 

7. Caesura after the 4, here less difficult. Disregarding informal 
divisions after the 6, read my former printing mavaité(é), anyds twatto, 
and alternative dabit, tenebit. One writer would prefer referring didareshaté 
to darsh (Ind. dharsh) as a reduplicated aor. ‘when the superstitious dares - 
to do me a harm - - - when the time is fulfilled - -’ (thraostd loc. of °ti — 
‘in the fulfilling’, but see pdyim). Regarding my former printing as an 
alternative, I now offer another; read dadhdo, as n@ seems merely enclitic: 
‘whom hast Thou set?’ I would also modify my former spectabat for 
didareshatd. The word may be an s aor. of dar(e)z ‘held (or ‘will hold’) 
me for harm’. Some hazardously follow authority with a 224 pers. ThraoSta 
is 374 sg. mid. s aor. See 8. B. E. XXXI, p. 138. Others had rendered: — 
‘What help can one bring me? when an evil man marks me - - - make 
known this marvellous power to my soul’. One writer would render daé(é)- — 
naydi, ‘that I may lay it to heart’. 

The Pahl. trlr. saw a form of dar in dédareshaté. Thraostd was 
recognized as mid. for pass. by the trir. with the first pers. pronoun under- 
stood in the instr., so at least intelligently. Ido not think that the concrete — 
dastébar for the abstract dastva@m ought to arouse irritation, not even when 
we see that the syllable das probably induced the choice of the word 
dastébar, and that, notwithstanding also that the words are not etymologi-_ 
cally connected. They are kindred in idea. Ner.’s anyds tvattas I should j 
say was intended to express anye pdtdrah tvattas = ‘other protectors than 
Thee - -. Yushmdn may be meant for yushmdt. I should say that Ner. 
meant (as frequently) to form durgati (cp. abhimdtin). Haug would correct 
to °¢r, following the dictionaries, which should be done only with great 
caution here. Haug renders, ‘der schlechte’ A., but durgati is a noun. I 
have rendered viditvd with necessary freedom, so Haug. Ner. returns to 
an abstract in rendering dastuam. Durgatin is a common word with Ner., 
as Haug ought to have known, and he ought to have corrected his MS. to 
°t% not °tr. 

8. Formal caeswra perhaps after the 4, yet see a, b. Athri§ to 
dar, cp. the Ved. proper name déri = ‘consumer’. Frésyad(t) = fra + w 
(= fre) + asyad(¢). One writer would render paityaoged(t) ‘contrariwise ’. 
Others refer it to Ved. ah related to vah, rendering ‘it is turned back’; 
putyaoged(t) td is supposed = paiti-aogdd, but see pactyaoget in Yt. 8, 51. 
Examining Y. 7,24, we should refer it to the curious forms aog, ao) (+ t, orf) — 
kindred to vach; see also Y. 41, 5, Y. 50, 11; paiti-aog would seem to 


























555 


equal prdti-vach. Otherwise compare the root of djas; rendering ‘using 
force against’. We should naturally render ‘in retaliation’ which obviously 
fits this connection, and also the common meaning of pait? = prdti. Yet 
see the four times repeated pati? in Yt. 8, 51. There ‘back’ does not 
apply in three cases. It is a pity indeed to lose the good meaning ‘reta- 
liation’, but was it expressed? The items of defensive aggression do not 
contain the word aé(é)nah here. Té must be neut. pl. with yd, poss. refer- 
ring to S(k)yaothandis. As to the form of paityaoged({) we have difficulty. 
Sansk. roots in similar consonants are not extended by ¢; d(f) in jzd(Z), 
fraored(t) (var (vri) +1), does not carry us through, as ¢ and 77 are often exten- 
ded by ¢ Aneut. of the pres. part. seems almost equally improbable. A 374 
sg. would be superfluous beside jasdid(t), see also Yt. 8, 51. I hold the 
word to be an adverbial expression, whether retaliative, or not, cannot be 
said, nor whether the word is an extended root-form, or a neut. of the 
pres. part. 


Asar résh, although an intelligent rendering for dthris, is properly a 
transliteration accompanied with a translation. As shown above (p. 445), 
- x in Pahl. = ¢h in Zend here, and initial » may = 4@. Athar is an ap- 
proximate transliteration for dthris, and résh is good, although from ris. I 
render asar, ‘endless’, only under protest. The root as = ‘reach’ may 
have been recognized as in a causative and transitive sense in Srosyad(t), 
but I should say that réntnidar hdémanam could not have been intended for 
the needed sense ‘impelling toward me’. The trir., while elsewhere teach- 
ing us that pé@ may mean ‘to hold from good’ as well as ‘from evil’, is 
here thrown into syntactical error by rendering ‘protect’. In e he may 
have meant Adharmazd as a voc.: ‘He is not, OA., in any particular 
(damdno is gloss) a tormentor’. With glosses dropped, of course the trl. 
approaches nearer its original. Ner. means ‘always’ by his kaddchit = 
pavan kadarchat damané, so, everywhere with analogous forms. 


9. Caesura at the 4%, yet see the difficulty in c. Some prefer ren- 
dering: ‘Who first, as a ready helper regarded me, as we first conceived 
Thee as the one to be invoked’. Another: ‘Who first believed me that we 
should reverence Thee as the mightiest’. I was very loath to abandon the 
ancient rendering for zevtstim; see S. B. E. XXXI, p. 139, note 2, and I 
recur to my earlier view that jw is the root (in an Iranian sense (cp. dst). 
We have either a root vowel modified by ¢, or two suffixes 75 + tya, zevis- 
tyam = *javishtyam, so for form. Others prefer a superlat. in istya (sic); 
see p. 406. As to chid(t), it often means ‘indicate’, or the like,‘in Iranian 
(see Y. 33, 2), also probably at times in the Hirt, Line d might seem 








556 


to some decisive for the positive distinction between Ahura and the Géué 
tashan, others would regard it as a plain case of poetic iteration, alluding 
to Ahura obliquely, ya tdi - - - y@ are Ahura’s: His Tashan Geus, = Him- 
self, practically speaks for Him. If there is any distinction, it is such as 
prevails between Ahura, and His spénista mainyu, who is at times referred 
to as identical with Him, see above p. 457. Some would prefer reading 
the second ashd, ashdi. I do not however at all recoil from recognizing the 
poetic iteration. TI also recognize the pl. neutr. of ashem somewhat un- 
willingly as = ‘holy regulations’, Read however as alternative: ‘what 
ordinances of Thine, yea, what the Kine’s creator has uttered for the holy 
order’. In §. B. E. XXXI, p. 139, I take md as possessive and in an abl. 
sense, ‘They seek as mine’, or ‘trom me’. But I offer as alternative my 
long since printed; ‘these things are impelling me (md, acc.) toward Thee’. 
Another would suggest mé@ as = smd. It was probably owing to Ner.’s 
asvddayati that I formerly transliterated chadshédo. Chdashidé is nearer the 
Gatha. As to ddshishno for zevistim, see above. Notice that the glossist 
here saw the meaning hdvishto in Ashavahishto, either reading some of the 
characters differently, or else seeing the ‘disciple’ in Ashi(a), as the orthodox 
citizen is called Vohu Manah, because inspired by that divine attribute. 
See also the gloss (?) in Y. 43, 1, e. 

10. Caesura at the 4, yet see b. We might well suspect ashktm to 
retain its original sense here as puram indolem. A reward even in the 
shape of a blessing seems rather out of place as coming from the ‘men or 
women’; and a recognition of his character seems the more probable idea, 
But on the other hand princely men and women who might give recompense, 
at least in the form of contributions, are alluded to in the Gathas, Ashtm 
ashdi is exactly parallel with ukem aki . ashim vanhavé(é) Y. 43, 5. 
His vahistd may be those elements of material aid for the ‘cause’, the 
absence of which he bewails in y. 1, 2. Hakhshdi is also somewhat too 
definitively rendered ‘convert’. I think that a past conversion is im- 
plied in ddydd(t) vahista. ‘Incite? is the more proper sense of hakhsh, an 
extension of hach expressing ‘incitation through example’, ‘encouragement’. 
For tarsakdsh Sp. (2) and D., tarsakdish (sic) DJ. and M1, we need.an abstract, 
as the Pers. seems to understand. I suggest tarsdkdsth written often in 
these MSS. tarsakdsth, Y. 28, 7, etc. It has been thought that ¢arsddt 
might be read. This would be an abstract, and also valuable as containing 
the idea of ‘bestowal’ which inheres in ashi, but I am now doubtful as to 
the form. Hdjam (or hdcham (2), hakhcham (2) or khézam (?) (meaning only 
certain)) correctly renders hakhshdi. If pewan is irregularly a postposition, 
Jravdménd should be deciphered Sravamént (same signs) as literally 


. 
7 













5ST 


equalling frafrd, ‘I will go with them to the Ch.’. The closeness of the 
Pahl. trlr. to his original here (glosses aside) should lead no critical in- 
quirer to expect the same elsewhere. The trlr. is sometimes of most value 
wheu it contains some indispensable hint amidst chaotic debris. This remark 
should be constantly borne in mind. Bhaktyd (bhakid J+. cannot be read, see 
pavan tarsakdsth(?)) in its sense of ‘portion’ may indicate a closer conception 
of the true meaning of ashi. I should have claimed the meaning ‘they 
praise’ in my former printing for prabruvanti. Ner. misread n for v in 
deciphering fravdménd, hence his ‘they praise’, but see the Pers. Read 
na(a)maskritaye (J.8, J.4) as better than namastutaye (P.). Haug ought to have 
‘known that prakrishtam means pra in Ney. 

11. Disregard as usual my former informal divisions after the 6% 
syllable. Ydjén may seem suspicious in a reflexive sense, but see Y. 49, 9 
hyad(t) daé(é)ndo vahisté(é) yijén mizhdé(é). Other verbs of gesture have 
reflexive sense in the active; vigvam asyd ndndma chdkshase, RY. 1, 48, 8. 
The 72 of mashtm is the old Pahlavi character » which has the force of ya 
at times; the word is, I think, marshyam = martyam. wy may be some- 
times, and perhaps wassoriginally, an 4% + ‘ cp. Asha = rita. As to 


pae(é)chd, we should properly read saydchd, cp. svaya(m). Vaélé) = 00H 
as yaé(é) = ydi (before chd), and 6 = @(@) as in khshathroi = °thré(é). 
But is in the present case mistransliterated. Vee) as nom. sg. fem. is 
senseless. here = yy, a lengthened 4 which is actually a united 
» + 9, written together in a-loop and = yd. The word without ch@ and 


in Pahl. char. would be yj , yw = iv with inherent a, as often, and 1% 


= yd, hvayd, n. s. £., see pp. 436, 457. Khraozhdad(t), so the oldest MSS. 
with the Pahl. trl., seems a vriddhied and extended form of khrus (Ved. 
kruc). I would therefore amend my former rendering se induret in the 
sense of the free trl., ‘utter cries’; cp. Yt. 22, where the soul’s own self 
confronts and affrights the wicked, and where evil spirits howl at him 
revilingly. Reading khraodad(t) we have; ‘whose soul will rage’. Demdndi. 
One scholar prefers demdnd; ‘the houses (astayd) of Satan become forever 
their abodes’. One writer prefers hadéma, dém, domus, as the related 
words, suffix @na. But I think it by no means impossible that nmdéna 
should be compared, the de being regarded as no more organic than the n. 
The dat. form would favour, ‘subjects (astayd) to the abode of the D.’. 
Otherwise I should take the dat. in the sense of the loc. In S. B. E. XXXI, 
I followed the Pahl., rendering ‘habitations’; but I do not think that Zend 


Be 


558 


Philology becomes any more respectable by rejecting good suggestions simply 
and solely because they have been once made; astayé would be far more 
probable as ‘bodies’, to dsthi; the souls are represented figuratively as ‘ad- 
vancing bodily’ in v. 10, here as ‘coming’; ‘bodies’ is appropriate. Kyhra- 
sishnd yehabind affords both text and trl. here, and in Y. 51, 13. Astishné 
= astayd not impossibly affording the more correct idea. Being formerly 
confined to C. and P. for texts, I was obliged to read karanah, now 
J.3,J.4, offer Karapéh. Karanah is however in so far useful that it explains — 
perhaps the curious kar = ‘deaf’ in the gloss at Y. 48, 10; see also Ner. © 
here and at Y.51, 14, I should say that some Pahl. MSS. read kar detached; 
hence the mistake of ‘deaf’. Kar in Karap.° would not have caused this. — 


12. Formal caesura after the 4%, yet see 4, d. All divisions are | 
uncertain. Unwilling to reject a probable suggestion merely because it had _ 
been already made by another, I had regarded uzjén as a false reading for — 
(wayjén = (ue)jayen, to a ji (7 having inherent a, and yo = Ny here = ye) 
jt = ‘to live’ + ud = ‘to arise’; uz = us is gloss. But I now accede 
to a valuable suggestion which had circulated unpublished for years; wzjéen 
might be a 3° se. pret. improp. conj. of jan, in the sense of the future, | 
the ¢ having fallen off; cp. Ved. han + ud, in the sense of ‘emerge’, sub- 
ject expressed in, or in apposition with, Jradé nom. sg. The reading uzén 
(see the many MSS.) = wzzén is perhaps better; to zan = jan, 3°4 sg. with 
loss of t; ep. gan(t) (to gam) and dydan(t) (to yam), etc.: ‘when one, further- 
ing, the settlements, is born (so, although act.) (?) among, etc.’. The plural 
#8 refers to naptyaé(é)sha and nafshuchd, see also gaé(é)thdo, as 7§ may be 
fem., but see the masc. aé(é)ibyd. Frédéd might possibly be gen. sg. fem. 
with Ar(a)matéi§. Frddé as nom. pl. is more difficult, and impossible with 
the more probably sg. uwzjén(é), or uzzen(t). I have a strong reluctance to 
follow the Pahl. trir. in his indication as to the root meaning of aojyaé(é)shit. 
Is it (with Haug) a doubly irreg. trans. compar. in ya from an w (orig. 7 holding) 
= ‘exert force’? The power of the F. was emphasized as ‘heaven-sent’ on his, 
or their, conyersion, but as the word stands it = ‘worthy to be named’, cp. 
anamni (2), so read by the trir. in Y. 45, 10 for anmain?. Some had 
rendered privately many years ago: ‘When the laws (Asha (?)) strike 
through (us + jen(t) = ud + han(t) sg. verb subject in the nt: pl.) among 
the children and descendants of the T. F. worthy of renown (aojyaé(é)shii, 
to aoj = ‘to speak’) through the care of a devoted mind which furthers 
(Jrddé as gen. sg.), etc. + - -’. I cannot however shake off a reluctance to 
take Asha otherwise than as riténa in this place. Méist to mith, or mit, 
sense ‘meets’, possibly ‘dwells with’. The Pahl. trir., amidst his many 








559 


correct suggestions, insists also on aojyaé(é)sht as a form of ay = 
‘to speak’, and he is followed indirectly through Ner. by many others (see 
above). Ndbdher is better, but see the Pahl. Ner. transliterated what we read 
as Frydndné in the Pahl., as a form of piérsidand, that is, misled by the 


Pahl. gifto, he took Zend 99 for 2, gy in the Pahl. = for p. 


13. Caesura after the 4, yet see a and c. Read my former printing 
Ahuré, concilians [-avit| det |dabit (dabat (?))], promoveat [- ebit (augebat (?))]. 
Free: ‘Worthy is he himself ‘midst men proclaimed’. As to khshndus see 
on y. 1. Frasritidydi offers some choice; first we think of grw + pra, in 
the sense ‘to be heard of’ (mid.), ‘to become known’, ‘distinguished’. Then ‘to 
be heard’, ‘listened to’ is not impossible, then ‘to hear’ is to be considered, 
‘satisfying Z. as worthily listening to the claims of the Cause’, so in v. 14 
possibly; ‘who is willing to listen?’ But in Iranian ‘for the hearing’ may 
be the sense; i. e. ‘to effect the hearing’, ‘to proclaim’, cp. sridand, at 
the next stage of the Zend, the Pahl., meaning ‘to announce’; see also per- 
haps the meaning zuerkennen, versprechen as present in Sansk. gru, cp. 
deruta, and pratisamerutya. The Pahl. trir., or glossist, regarded frasriidydi 
as in the Sansk. sense ‘to be (well) known’. Spitamajdya J.3 is a great 
improvement on our former Spitamdvdya (sic); read my former printing 
sadai ’va; ‘with the gift of being praised forth’, ‘with laudation’. 

14. Observe the difficulties as to the caesura in c, hvé must be pro- 
nounced hwvd, more properly huwéd in English. Read my former printing, - 
Tis; whom in the council Thou, O Lord, (free). Some scholars suppose 
Ahura to interpose at kasté(¢), and certainly the voc. A. in d is significant; 
but I préfer on the whole a human subject, dramatically understood. The 
piece was composed for delivery at an assemblage, and verses may have 
fallen out which explain who the represented person was. It is again very 
difficult to decide as to the precise sense of frasriidydi, but it must of 
course be the same here and in v. 13. Ydht as a loc. (with ydonhd) is 
very neat indeed, but that meaning in somewhat forced. What has the loc. 
to do just here? The word is a nom., as the ancient trlr. long since sug- 
gested. Minas, minas, or manas, manas (?), which is preferable? Our first 
thought is for a minaé[t], mit, after the na conj., ¢ before t = s, méinas{t], 
and final ¢ falling off, ménas results; but a 24 pers. is needed. Can °as 
result from °at§; ménats, then t becoming s before S (?), minats = minass, then 
(the final § falling off) = minas = ‘thou mayst (or didst(?) meet’, cp. 
datsud = dassvd (2?) = dasvd? If this seems difficult, then we must accept 
a root mi§ = miksh — ‘assemble’, lit. ‘mix’ (2). This after the na con). would 
be minas{s], with loss of § mina’. As to manas (act. (?)) we might accept an 


560 


orig. Iranian term. a§ = Sansk. as, the term. not becoming 6 as usually in 
Zend. It seems most improbable that orig. as should invariably become 6; 
some have even seen a. 224 se. in thraostd, Y. 34, 3, whereas the usual Zend 
term. is sa, nha(d). For meaning (cp. a use of man (mid) in RY. V. 6, 1) ‘whom 
thou wilt (didst (?)) honour’; so I formerly preferred, marking however with 
an asterisk of doubt, and giying an altern. in the sense of mi = ‘to edify’ 
conjugated with a stem mina(?), as a conjecture. I think that kérik should 
equal ‘warrior’ in spite ofthe gloss(P.). The trlr. did not suppose yeing to 
mean literally amat. The to him so peculiar s¢é@ threw his whole rendering 
into disorder. Hamdemané aéj vardinéd proves disorder in the Gathic texts 
used. Possibly we have a double translation of had@médi, éméi standing in 
a modified Pahl. character, and suggesting the ema of émavant. Read my 
former printing avéjak, vardinéd. J.3 has the reading brite, but see 
yemaleliinih. 

15. The last line of this verse has perished, if it ever possessed one, 
which is on the whole probable; yet see the neat conclusion of the sense, 
also the exceptional vigour and animation of the diction. Caesura after the 
4™, Read my former printing dicam vobis, Spitamae [or -ides]. Sanctitatem. 
Vobis [ipsis] accipitis, quibus institutis. Daduyé(@) (= dadvé(é)) is 274 pl. 
formerly regarded as an inf., cp. ddvot, vidvé(é). I would now modify my 
former rendering of a in the sense of my former alternative vodis; see 
S. B. E. XXXT, p. 142: ‘to you will I speak’. Others, ‘of you I will declare’; 
others again; ‘I will name you, O H. and you, ye 8.”. As to c, I would 
now rather prefer my alternative as in S. B. E. XXXI, and that notwith- 
standing khshmaibyd, the personal in the sense of the reflexive: ‘By these 
actions ye = yas (?) take to yourselves (2?) (khshmaibyd) a righteous 
character’. But yaS-5(k)yaoth(a)ndi§ may be better taken as a compositum ; | 
yas, stem without. suffix (cp. mdtsakhi, etc.) in composition, and the ex- 
pressed nom. is not necessary for daduyé(¢) = dadvé. The infin. daduyé(é) 
= °vé is not however impossible, and an alternative should be offered in | 
that sense: ‘I will speak to you - - + to establish for you Righteousness, 
or the Holy constitution, through Your actions’; we thus escape khshmaibyd — 
as reflexive. Pahl. The form of gobishnoé is indecisive as to the speaker, 
but vakhshyd and Sravakhshya should settle the point. I had rendered 
dahishnoé and adahishnd in a severely impartial manner, fearing to favour 
the literal exactness of the trl, but a meaning nearer to the original is 
almost necessary; ‘what is the regulation, and against regulation’. Read — 
my former printing, yours. Vivinaktwm beside vivektwm is noticeable; cp. } 
the inf. with n, na, nd, but see the acc. form. In J.3 the anusvara is faint, 
but vivinaktw gives little relief. I should say that vivinaktum was an over-— 








561 


sight occasioned by the use of wivinakti in v. 17. We should read a 224 pl. 
Read yours is the word, in my former printing. 

16. Notice the difficulties as to caesura ind. Pronounce Huwégwa(?), 
or Huvdgrd (2), at all events with three syllables. With some wstd stéi is 
reduced to ‘of whom we two wish that it may go well’ (sté¢ infin.). Ustd is 
however the hosannah of the Gathds, and really an adverbial loc. as inter- 
jection, ‘salvation!’, also I think sometimes used as we might use ‘salvation 
to a people’; that is, ‘salvation-bringers’. I5ta, according to a very old 
suggestion long circulated, would be a loc. of #sti; but if khshathrd is read 
with K.5, the word is a pl. of the participle. As I have said in the other 
work, 7@st@ khshathra might cover a var(e)demam = °man, as a loc. in my 
former alternative sense of ‘choice abode’. Cp. also Y. 37, 3 tem ad(t) 
ahiirya nédment mazddvard spentétemda yazamaidé(é); cp. the name bijavara 
(the best of the grains), also the names Buddhivara. Bréhmanavara; cp. 
also the throng of words with the first member vara. So much for my 
former alternative; my preferred one is, ‘in fulness of power’, to vridh 
(vardh), loc. of var(e)dman (two syllables); others ‘in the glory’, also ‘in 
the citadel’. As altern. trl. with the reading khshathrem as nom. sg., render; 
‘where the kingdom is in the possession (?7s¢@) of the good spirit’. Hastishn 
reproduces stéi as if an infin. The root idea only of usvah?, whose rare 
form does not seem recognized, is rendered by khérsandth in connection 
with a 224 s¢. Read Huogudjah in my former printing. Tam prasddam 
must be an accidental mistake. I should still prefer to correct to a nom. 
Ipsdno (so) renders khvdsts yekdviminéd as a pert. 

17. Caesura at the 4%, yet notice the difficulty at a Read my 
former printing [secundum recte] comparatas - - redditam comparatae sunt. 
_ For afshmdné the sense of the Pahl. is nearly universally accepted; possibly 
ap is the root, and the idea of ‘elaboration’ is expressed. Metrical com- 
position was sacred to the Deity, notige the use of dpas as expressing the 
sacred functions of the altar. The word may be *apasman, loc. with 
weakened stem; anafshmam = °man is also loc., cp. Vedic occurrences of 
loc. in an. Sénhdni may be also loc.; an acc, pl. nt. is also not impossible, 
Y. 53, 6, or, lastly, the word may be a 1 sg. conj. The suggestion has 
been made that anafshmaim may be a gen. pl. (?). Some scholars might 
be disposed to regard vista (so) as a 274 pl. = *vitta (so): ‘Did you ever obtain’. 
One writer prefers reading véstd vé(s) + ta (cp. yergstd); ‘with this “Your” 
obedience the pious praises’. Vis = ‘to come’, ‘to be’ has been thought 
of, hada vista (s0) = ‘together being’. Vistd-vahmeng might well be a compos. ; 
but vistd (so) is not impossibly an instr. with Sraoshd ‘with accepted, i. e. re- 
cognized, obedience’. Our translations should be based upon ou judgment, 


562 


and not sacrificed to a wish to exhibit fresh but improbable possibilities. 
These should be. presented, if anywhere, in notes. One writer prefers 
mantt aS noun of the agent, ‘with his clever (dangra) ‘observer’, Asha’. 
I prefer Ashé as adverb. instr. abstract, although, as ever, with latent 
personality. Sraoshé has been regarded ag a 1st Sg. aor. conj. (srw) by 
some, ‘that I might hear’ (?). Can manta possibly be a verbal form in the 
active (Indian mid.)? Differences between Indian and Iranian equally great 
exist, and the connection temptingly calls for the verbal form. As to pavan 
aito-dahishnih formerly rendered literally with the sign. of warning, cp. 
p. 413, and read ‘in the continuing existence’, Padméni for marti is 
followed in my former alternative sapientia. Ner. at least testifies nega- 
tively against the acceptation atts as — ‘is’; sahaddtyd = aitd-dahishnth. 
Dakshini as a formation is possible, and may well have been meant. Read 
my former printing Huogudjah. : 

18. Read my former text vichithem. Some writers, observing ydus 
the aorist of yw, have suggested; ‘who unites himself with me’ (?), Yao§, 
like the Indian yés, is indeclinable, we might take it as nom., or 
ace. Read as alternative: ‘Who is holy (?) toward me--., As chid is 
found in the Indian after verbs, ep. RV. 135, 9, it looks the less strange 
in aschtd(t), or can as = ‘verily’ (?) + chid(t), Strengthening? Asd@ (So) we 
Should naturally suppose to be a nom. of astar = ‘oppressor’; but it is 
not impossibly an acc. pl. Daidéta as gra Sg. mid. opt., we should naturally 
render ‘who may accept us’, that is, ‘treat us’ as an oppressor’. But in 
the Gathds, as well as in the Indian, we are often forced to accept sub- 
stantially an active sense for the middle of dé (= dd, or dhé); see on 
p. 510. And it is a question whether the purposely varied accus. pl. in 
astd, if the form be such (?), may not have literally as well as implicitly 
the sense: ‘I will send affiction upon him, who may send afflictions upon — 
us’. This Suggestion is however alternative. Reading @stdi, with other 
MSS., we have: ‘who may hold us for oppression’. Véchithem is better in 
view of Y. 30,2. Read my former printing . . [injuriam] - +; [id]. +». 
The Parsi-pers., reading jan, renders ‘life’ (not so in Y. 28,0 where yan = 
yanim). Ydn accords better with yaos. Pavan tani (tand) = ‘in reality’, — 
freely for aschid(t); or for some form of ast?. Chdshédo, so according to 
the gloss is difficult, Dropping the gloss, chdshidé (same signs, cp. chdshidar), — 
might equal ‘I taught’. Andstth expressed, or was associated with, oppres- 
sion, yet Gsté read as anst(i)h may have suggested the form chosen. Pahl. 


» = h or a, or a; 4EN)ss = ansid or anastih (sic) (not andstih). The 


gloss diné (so) mars e, Read my former printing ydn, sadai ’va. 





















563 


19. Caesura at the 48; disregard all former divisions after the 6t 
syllable as wholly informal, and intended to mark for the non-specialist a 
stress of voice on the 7, Mané.vistéis = mané.vistdis must mean mente- 
comparatis, or something similar. A valuable suggestion, long privately 
circulated, was ‘with all that the heart can desire’. We might consider the 
reading vistdzs (so) to vis = ‘arrived in the mind’, or véstdi§ (so) might equal 
vi + stdis = ‘pervading (extended in) the mind’, to std, root declension 
with transition to a. I formerly thought that the change to ménd might 
be preferable. See the Pahl. Also md niévistdis (see the MS. K.4(?) mani) 
might be considered; ‘together with all things announced by me for the 
sake of (instr. in the sense of ‘concerning’) the mother kine’. One scholar 
would render gavd az? as duals, referring to the later use of the expression 
azt in the Vend. I think that the ah? gé was the same whose soul bewails 
in Y. 29, 1. Of course all other documents are inferior to the Gathas on 
this point. The Indian af? finds its explanation here; see also above, p. 421. 
One scholar would refer s#s. to sad = ‘execute’. I was formerly inclined 
to take sas as the nom. of the root, but it is better to take it with Spiegel, 
Justi, and Bartholomae (in A. I. Verbum) as the usual sg. with loss of S. 
‘Thou hast declared to me, O M. as the most wise’; see above, p. 516. 
Read my former printing mente-comparatis - -, - - nuntiabas |- ties, -abis| - «. 
The Pahl. trlr. seems to have read ménd for manz. His ‘announcing’ must 
be understood in the sense ‘inviting by announcing’, and so ‘acquiring’, 
‘gaining’; see Ner.’s grihituh (sic). The root vid I think is present, even in 
the form nivékéd which I consider a corruption. For sds he probably read 
vas. Sas is correctly rendered by gift in Y. 43, 11, whereas forms of vas 
are freely rendered by Combinations with khdirsandth, as the root of usvaht 
is correctly seen, and freely rendered in v. 16. 


Gatha(a) Speitamainyiai(u). 
Yasna 47. 


For introduction, summary, and further comment see 8. B. EK. XXXI, 
pp. 145—147. 

1. Caesura after the 4, yet see c; stress on the 7% syllable. Ahmadi 
= ‘to this one’ refers to some subject in a lost verse, cp. the ¢dthréy(v)a 
of Y. 43,2; see ahmdi in v.3, ashaoné(é)(?) v.4, ashdunéé) (sic) v.5. Other- 
wise it equals ‘to us’; exegetical difference nil, ‘to a representative saint’ 
= ‘tous’. Ihad formerly preferred regarding da@(dan) as the pres. part. from 
the stem dé in mutilated Vedic form; that is, with no sign of the nom., 


564 


and in agreement with Mazddo--- Ahurd, or ag 3ra pl.. of improper 
conj. aor., agreeing with the subjects involved in the instrs. + Ahuré. 
The verse is purposely and artificially crowded with the names of all the 
Ameshéspends (Vahista Mananhd being of course only a variant for 
Vohi M.), hence the possibly pl. form. Some hold to an acc, infin., 
leaving the strophe without a finite verb, Read Armaéti in my former free 
trl., and Sapiens as alternative in all occurrences of Magni-donator. The 
glosses. alone prevent a closeness in the translation. Many follow améné 
who do not adequately estimate the Pahl. elsewhere. As per contra, see 
ahmdi in. v. 3, v.6, and ashdwné(é) in v.5 which gathers up the sense of the 
previous verses. Mainyé was not mistaken for a voc. Read nikirido, 
khvéshan. Ner. renders ahmdi in the 1% pers. Mahdjnaninah does not 
accord with svdm?. Read °manyah. Mahattardt adrigyatvdt, poss. nigérend. 


2. Hednd (2) = dnd na (2), or donha (?) = ‘with mouth’; see the 
Pahl.; with others, a corruption from anu which is referred to verezyad(t): 
see on Y. 29, 7. Oyd = aya (Spiegel), otherwise — avayd. Pahl. The 
gloss induces an awkward separation of d. Zak 2 Jarzdénak is corrected (as 
to form) by pavan dandkih which seems to have rendered an instr. mazda 
not taken as the proper name. (N. B. the Pahl. trir. was the first author 
of this suggestion which some follow in other places as a brilliant innovation ; 
see Ner.) Read va piimman with D. and also DJ.s va ptimman, 224 occur- 
rence. I did not read it formerly because DJ. seemed to have no va in 
the first occurrence. D. supplies aoa é, substantiating my conjecture, but it is a 
modern MS. Perhaps I have erred in following P.’s correction to mukhena- 
cha which I did in view of the 2n4 mukhenacha, yet see the awkward loc. 
Jthvdyam, which probably occasioned the more sensible instr. in the gloss. 
J.*, although here very carelessly written, affords the excellent emendation 
vaktum for kartum in 6 gloss. Read; ‘what it is fitting to declare with 
tongue and mouth, he declares as the better work, or ‘in a more beneficent 
manner’. I had corrected to mirvdne with Sp., as I had only his MSS. gene- 
rously loaned to me; read nirvénajndne (J), also dahan, pédaish, or paiddyish, 

3. As improvements since my former printing, read mainyeus, skereitim. 
Read as alternative cle for ila, and ‘he’ for ‘she’ in my former printing ; 
(@) ‘Since he with good mind’s wisdom counsel taketh’. I would now prefer 
referring hem - frastd to the subject in ahmdi (unless rendered ‘to us *, ne 
which case the Cow (Kine, though pl., was used to avoid the poetic use of — 
‘cow’) representing the tribes, would be the questioner, as in Y. 29), ‘To — 
us’ is difficult with the sg. frastd. Here we have perhaps the origin of the 
mythical identification of Aramaiti with the earth. Ahura appointed Piety 






565 


as the ultimate:cause of agricultural prosperity. But the sacred passage 
was afterwards rendered literally. Pahl. The sequence of words in @ proves 
accident, or freedom. The trlr. was not ignorant that ah? = hémanih; see 
Y. 32, 7; Y.34, 11; Y.51, 3; see Ner.’s asd. Ner. alsorenders ahmdi again 
in the 18* pers. Omit the hyphen after 6, which was a clumsy indication of 
connection. Samartham (so all) is a fair case to show that Ner.’s Sanskrit 
requires special treatment; here. ‘corresponding’, ‘good’, cannot. be the mean- 
ing. Nor is there any word in the Gathd which gives a clue. The word 
is here used in the sense of kold; yet some have supposed that Ner.’s text 
needs no translation. G'du with some as more orig., or gdv; ziydd. 


4. Caesura at the 4; final «9, om. former misprinted‘?’. Regarding 


the trl. above as secondary, read as preferred alternative. Ab hoc spiritu 
vulnerantur scelesti [-daemonibus servientes (dregvantd)|, O M. (leg. Mazda) 
benefico |spiritu], non sic sancti | fideles|. Kaxigqui|-ae| etiam |dignitatis| vir 
sancto ad gratificandum erat |sit vel erit|, possidens etiam ens magni |-nae dig- 
nitatis| malus scelesto-infideli, [ad serviendum est]. Free trl.: ‘From Mazda’s 
bounteous one, not thus the pure, Though feeble men alone would serve 
the righteous, yet for the wicked stands the great in power’. Rdres(k)yanti 
(so) must be taken as an intens. with subject named in a lost verse, or else 
for dregvatd we must read dregvantd with many MSS. ‘The wicked are 


injured (that is, impeded and overthrown)’, cp. Y. 32, 13. There are else- 


where passive forms in #2 instead of ¢é; cp. also Vedic ranydthas ((?) active 


- term.), RV. 1, 112,18. As to the last two lines, see S. B. KE. XXXI, 


p. 149, note 5. We have from an able writer the very easy solution: 
‘A man of small means is at the service of the righteous, but even one of 
large means is hostile (?) to the wicked’. But aké is thus referred to a 
member of the orthodox community in the good sense of ‘hostile to the 
wicked’ which is very difficult, as ak@ was an emphatic adjective singularly 
confined in its application to evil beings, and it is altogether impossible in 
this good sense with the energetic Akdd(t) - - Mananhé in the next strophe. 
‘A man of little means only (recall kamndnd Y. 46, 2) is at the service of 
the righteous (this expresses the worldliness of the wicked, whose punish- 
ment is threatened from the mainyu), but when it is (or, he is) a man of 
means (ésvdchid(#)), yea, of much means (paraos) the wicked is at the service 
(kathé(é) necessarily understood) of the wicked’. That is, the cause is suffer- 
ing from the feebleness of its supporters (cp. Y.46, 1) while the destructive 
combination has its wicked men of wealth to help them. In the next verse 
the consolation is extended. Ashaoné(é) K.® (cp. maghéne) is far more 
critical than the conventional ashduwné of most MSS. which I have so reluc- 
tantly followed elsewhere. Had I not been hampered by former printing, 


566 


I should reject this ashduné(é) everywhere. But du probably arose from the 
accented syllable. Pahl. ‘Because of that’ = ‘influenced by’. Aharmék col- 
lective sg., asis Shédd. Ishould like to get rid of va (with the Pers.), but I 
Should have separated (not omitted) Sp.’s first stroke. Adharmaed in 6. 
Should be oblique by pos., and gadré is strictly gloss. Read without gloss 
in the light of the Gathda, ‘from the bountiful A.’s spirit’. The dat. 
ashaoné(é) (or according to convention ashduné(é) (?)) should determine 7 
ahartibo (or with omitted 7; see D.J.) in the gen. of position with gabré = 
nd. Read without gloss: ‘For the sake of a little one is a supplicant for 
the righteous’; see the certain freedom of d. Isvéchid(t) is mistaken for 
a form of is = ‘to wish’. Zadar = aké does indicate the sense ‘hostile’, 
Zanishn avs 2dddr = akem akdi shows ‘injurer’ to be the sense, as a 
variant for ‘wicked’; see also zanishn = aké in Y. 32, 12. Paraos is 
misread patdzs (?), possibly owing to MSS., but see Ner. Read chigitin shand 
ina; read pdkyitayd* ’sti -- Abhildshukaccha ’sti. Read ‘though’ in a. As to 
prakyitaya-which I had emended with Sp. from pdékritasya which Prof. 
v. Spiegel saw in P. and C, I naturally recoiled from the forms in 
the MSS. J.? seems pédttatayd (?). Paktataya (?) might mean (cp. pdka) 
‘though his honesty’ (?), J.4 is reported to read ydtritayd (?), recall ydta 
= ‘course’, ‘with his energy’(?). But see khodstdr. Ner.’s gloss affords the 
clue. That glossist, whether Ner. himself, or not, shows by his rakshati 
that he saw dé somewhere. It was in the barbaric *pdkritayd = ‘through 
his effecting of protection’ (sic), and so we must read, or at least some 
form with pd. Ner. never read khvdstér in this place, see it correctly — 
rendered in abhildshukagché ’sti in d. Possibly he saw the idea of ‘pro- | 
tection’ in k@ = kan. Whether I have been wrong in following Spiegel’s 
correction atyartham for an anyartham (sic), or not, it well suits prachura- 
taram, Madénadén, traditional translit.; read perhaps nihdd. 

5. As to caesura, see a and c. Notice that chdcé does not need an — 
infin. to complete its sense. It does not mean here ‘promise’, but ‘adjust 
for’, ‘assign to’, ‘attribute’, ‘bestow’, cp. RV. VIII, 7, 2, 14 yimam gubhrd 
dchidhvam, sense ‘found out ’, ‘decided upon’ ‘for yourselves’ however, not for 
‘others’, The rendering paulum should be interpreted by ‘far’; see the free 
metrical. The abl. is for gen., or else render ‘from *, that is, ‘influenced 
by’ (the evil Mind). Pahl. The gloss in @ refers to v. 4, cp. rddth réshénd. 
Chéis was read chdis(t). In Ner. dadhate — yakhsenund = ‘possess’ not 
‘give’, error (?) occasioned by varshanté and the sense of abhipsitena, Ner. 
having taken bakhshénd receptively; I took the mid. as meant for act.m 
poss. correctly, but it is evident from my note that my former printing 
‘bestow’ was an oversight. Is Jwid, better?; read vinas, Ner. J.4, J.*, 











567 


read °krishtatamatdm, samthitén, and J.* (as reported) clears away the a priv. of 
P. and. by 4, read dnivdsdt, Read my former text asyd ’gatatuam. 6. AS 
to caesura, see a. Correct the antiquated Asavyd° in the long since printed 
word. As to réndibyd (om. period) see p. 470, and read alternatively 
‘through the two arayi’. Reading vtddctée(é), I formerly preferred taking 
spentd mainyus as understood from the previous line. I now prefer vidduti, 
as in S. B. E. XXXI, p. 150. We may understand the meaning to be 
special, but I hardly think the final védait, as the judgment, is intended; 
see on Y. 31, 19. Vanhdwis a loc. adverbial; cp. Sansk. sthéne = ‘suitably’, 
unless indeed in viddité(é) (so reading) ¢, as in kainyd (erroneously written 
kainé) represents y@ (directly, and not by false writing), and this yd 
(like yd in the dat. dual term. dyd) may equal yam. We should then have 
vanhau vidditya (= °ydm) = ‘in the good distribution’. I hardly like an 
accus. pl. paowrdi§ (so) in the sense for she causes men (cp. piri) who come 
to her to believe’. With paowrws as fem(?) nom. sg., cp. RV. III, 62,2 aydm u 
vdm purutdmo raytydi chhagvattamdm dvase johavite. 1 would however prefer 
pouwras = older paourdns, ‘many she causes to believe’, so in 8. B. E. 
XXXI. Véurdite(é) = vavardité intens. with caus. meaning. 

With great deliberation, in view of Ner. and the Pers. I formerly read 
atvid; see however p. 467, and read dérikht = ‘impure’. Astavar should 
be read, see my former trl., Ner., and Pers. Read my former text nikirénd, hém- 

-nun{in|énd, omit [@ndm] in my former printing. Read buzurg (°k in MS.), n2g°(?). 


Yasna XLVIII. 


For introduction and summary see S. B. E. XXXI, pp. 151 to 159, 
Changes in opinion arrived at since its publication are not always noticed 
here. 

1. A(d@)dds instr. pl. of °dé transferred to the a declension perhaps 
better — ‘instrumentalities’ (to @ + dhd) than donis. Asashutd is, I think, 
a false writing for as(t) dshutd or shutd (see the metre); cp. S(kyavdi (J.?) 
(old writing shavdi), root s(k)yu = chyu, subject neut. pl. I now prefer 
‘have been advanced’ for as(¢) @shutd. Others would alter to dsas(u)td 
redup. as = ag, omitting u, or to dsashnutd; better drop the superfluous 
prep. a(@), which could easily have’ been added.  Daévdischd mashydis 
(mas(k)ydis) I think may apply to fraokhta (pronounced by Daé(é)vas, for it 
is too decided to render, ‘that the things proclaimed as deceits’ if they 
were advantageous, ‘were brought to pass (as(¢) dshutd) by means of Daé(é)vas 
(demons), and by men’); ‘with reference to Daé(é)vas and (evil) men’ is per- 
haps the meaning, instr. in quasi dat. sense (see Pahl. and Ner.). Pavan 


Po Loa S.C 





568 


zak dahishné explained by pavan tani (tand) ¢ pasind is of importance as 
positively proving that the frequent superfluous trl. of the syllable dé did . 
not mean the senseless ‘giving’ in every case; see also p. 416. I ventured 

to read °dak for characters which from the length of the last one, would 

more naturally spell géndar. I did this as following the Pers. andark or 

andarg (so far as °k), but West preferred Andar = Indra, and D.’s MS. 

(later acquired) has precisely that reading. ‘Stinking’ would be very 

natural as an epithet here, but as we have a text Andar, read accordingly, © 
at least alternatively. I rigidly rendered amarg - ribishnih, even adding 
K.*s 7, but I must add that the word may be oblique by pos., and there- 
fore vaguely expressive of a loc. for dén a°, this looseness being permitted 
because the loc. stood full in view on the paper used by the last copyist. 
In Ner. J.* read ddtau(?), so, better; fdlayati, J.* (and later on the margin, — 
J.4), is not to be preferred, although it is interesting ; badhakarah might 
be simpler, so J.3 seems, (I should say J.3 hardly read badhyakarah (J.*), it 
is however not impossible.) Dinih J.3, P. is simpler than Déneh, C. Read 
No ’chyate in former printing, also ¢ékshayanti for the misprinted ¢ikshyanti ; 
read ‘in the world’, ‘in the creation’. Ner. regards chiefly, if not only, — 
the Pahl. here. Andark in the Pers. is for andarg; Ormuzd sometimes, 
and sometimes Hérmuezd; the first is really better, but perhaps less used. 


2. Read dhereitis, for the older °retis Méng (éig = the nasal vowel 
as en, G, and also sometimes 2, cp. ameshe = °an(s) spenté (°dns)). It may 
equal mam adverbially used for mend. Then, mé might = smé@ = ‘verily ’, 
enclitic. Méig might be possess. acc. pl. masc., cp. tod, tuibis possess., 
‘before he (?) comes to aid my struggles’. Or méf (so) may be as in méendadydat; 
meng.perethd, neut.(?); ‘before what are my mental battles come’. The Pahl. 
trlr. possibly read a loc. of peretu = ‘on the Bridge’; that is, the ‘Chin- j 
vad(t) Bridge’, the last strait of life, representing also the severe crises of 
life which precede it; ‘before those (trials) which are on the bridge of my 
life approach me’. His indication may be correct. The other meaning ~ 
‘expiation’ for perethd is not so good, see verhad(t). Akereiti§ — dskerettis, 
to kar = shar, as pag = spag. Possibly read yemaleliinand for °dni more — 
with Gatha, yet see Ner. Pavan damik vadarg expresses a familiar idea 
originating in the Gathas, ‘the bridge of earth’ = ‘crisis *, So ‘bridge of 
winter’ and ‘the bridge of Judgment’. (d) Read ‘the final body appertains 
to this’. _D. has pavan with DJ. and Pers., and vahisht va d°. Sarve of 
the MSS. is curious enough, see Pahl. and Gatha. I read purve as a loc. — 
awkwardly = pésh min, so Sp. With sarve, read, ‘all (2) men are coming. 
on the interval (enclosure, or strait i, e. bridge) on the earth’. J.3 is 





































569 


strangely deficient in reading svarakasyacha (sic), so J.*, while J.4 is- not 
reported as varying from P. J.4 must be more than a ‘copy’ of J.3. All 
read antah (amtah) (so). Read ‘the evident (not ‘pure’) place’ in d. Both Nev. 
and the Pers. transliterated the Pahl. syllable sy of wy as veh; see 
uttama®, but, as so often, the word was twice rendered by the additional 
vadanti, which shows that Ner. saw vdéng; the Pahl. text preserved by the 
Pers. text may well have existed at the time of Ner. But what I now restore 
as vehad (so better than °an) has the actual letters v, h, d, expressed in Pahl. 
by 2) which also spell vég; and this, like sag for sang (see on Y. 30, 5), 
may be written for vdng. This is one explanation for Ner.’s vadanti. 

3. Séwhdonhd (cp. sénhdscha) Y. 31, 11, may certainly be masc. as = 
‘doctrines’, and gu#zrd likewise masc. I had translated yaé(é)chid(t) quae- 
cunque simply as agreeing with the Latin doctrinae. Read quicunque [quae?}. 
Gizrd-senhdonhéd may also be a compositwum in the nom. masc. pl.; see 
S. B. E. XXXI, p. 154. Recoiling from the ellipsis necessary for this sense, 
I formerly regarded the words as separated, ‘secret (that is till now secret, 
agushté) doctrines’; cp. Y. 31, 11 hyad(t) skyaothandchd séiighasché yathra 
varenéng vasdo ddyé(é)ité(é). I incline now to this original opinion, as above 
expressed. In S. B. E. XXXI, p. 154, I have referred thwdvis to the 
fshuyant, or Saos(k)yant, as in Y. 43, 2, and I would still do so, but it is 
far from certain here, as there, that the line may not refer to Ahuréd. At 
all events it is positive that the nom. Ahuré and the voc. Mazdé occur in 
the same strophe, and the fact is to be noted. From excessive cautiousness 
I read valman with DJ. (so also D.). K.5 (Sp.) and M.1 read avd dkds- 
dahishné. 1 render: ‘Thus to the one endowed with intelligence, to him 7s 
the best doctrine’. Aérpaté, 7 Adhar°® freely in the gen., shows interesting 
priestcraft. Dropping it, we have possibly; ‘which to him the beneficently 
wise one, who is A., teaches, (c) bountiful intelligent, as to what that is also 
which is the secret words [ |, etc’. D. read Aharmékth, see Pers. and Ner. 
M. has adté for asnd; was it in the sense of ‘continuousness’?; see else- 
where. I had followed Spiegel in reading first ¢7kshet (see the other (P.,C.)) 
but we should expect gishydt; otherwise, for meaning see dmizéd, and read 
cishydt. I had read sa after P., but it appears in no other MS. Read my 
former misprint, vriddhih. Haug’s adhogdminah = ‘ going under (to Hell’ (?)) 
might be an improvement, if it could be rendered ‘secretly approaching’ ; 
J.« has adhyo®. I would not at present follow Sp. in correcting swvydpard 
to sad° against the MSS. since acquired. Hérbud (°), and Hirbid (2), are 
sometimes written; @gadah(?) might be miswritten for dgandéh = ‘full’, @gah 


occurs for dgé@h, so poss. here, yet it would be superfluous as adj. to khirad. 
12 


570 


4. Read as(k)yascha; also s(k)\yaothnéché with J.*, ete. is better; see 
the metre; read final 49. Regarding my trl. above as alternative, I now 


prefer; ‘his decision wst§ will follow his religious professions, and in Thine 
understanding opinion he will in many ways nand (in mind, faith, deeds, 
words, religious professions) be set apart at last (from the wicked’; see 
v. 1, 2, 5, 7, 10, 11, cp. ahmt Thwahmi.- - vichithot, Y. 32, 8). Yet we 
must guard against changing the sense of khratéo too abruptly from that of 
khrathwé in v.3. It is the ‘understanding of the Deity’, not only discerning 
the character, but also imparting its own enlightened wisdom, as in khrathwé. 
‘Abiding in the understanding of God’, ‘dwelling in God, and He in him’. 
But then, the Pahl. may well be right as to ‘everyone’ for nand, cp. narem 
narem, Y. 30, 2. Its free expression is ‘man and woman’, so in Y. 30, 2; 
see the generalizing tone in yaé(é)chéd(#) (v. 3), if personal. I cannot follow 
the Pahl. trv. in referring as(k)yasché to aka (s(&) simply = § bef. y); ‘who makes 
his mind better and worse (avd saritarth)’, will hardly do. A&(k)yé = °yas 
may also be a comp. of asha in an adj. Sense, notwithstanding the deriv. 
stem; for yas cp. ndvyas beside naviyas. The passage is much forced in being 
referred to the hamistakdén, reading 6, ‘who also makes his Faith better 
and worse--~-. In §. BE. XXXI, p. 155, I rendered ‘who bends his 
mind to the better thing’; ep. mendaidydi yd tdi - - adistis, Y. 44, 8, and 
mencha 7(?) dazditm, Y.53,5, where méenddidydt and méndazdiim govern the 
ace. directly. I rendered thus, recoiling from the very fine sentiment which 
lies in the rendering ‘who makes our mind, or his mind, better and holier, 
he also helps the holy Religion to a better course’. I feared to accept 
more meaning than actually lies in the words. But the sense above is so 
forcible that I now allow it to stand as an emphatic alternative. My free 
translation for ¢ was painfully literal, but see S. B. E. XXXI, p. 155, and 
read: ‘His intention ,G. e. his will, wsti$) follows (i. e. it should follow) his 
religiously professed love (for holy things); i. e. he should act up to his 
creed’. Pahl. The sense in a is important; ‘turning the attention’ is an . 
idea (whether correct, or not) emphatically followed by some. D. has vq 
minich for va amatich, ‘and who also turns his attention to the more evil 
thing’. In c Min... ash = ‘whose’; ‘whose decisive desire accompanies 
(is with) that which is affection toward goodness, (hardly ‘toward a benefit’)’; 
see also Ner. Read the free gabra néshman without brackets. Having ac- 
quired J. in Oxford in April 1890, I can now bring Ner. more into har- 
mony with his chief original; read nikyishtataram ; but J.4, P., C. and J.* all © 
seem to have utkrisht®. J.3 has also yat tat dehi; dehi freely = yehabanéd 
erroneously read as 2°24 pl. We might suspect sundaratvam to mean 









571 


‘benefit’, as eubham often = nadikth, but perhaps it means ‘goodness’, as 
nearer its usual Sansk. meaning ‘beauty, etc.’. Perhaps Ner.’s abhildshayet 
may be denominatively rather than causatively taken, ‘let one desire’, or 
Haug’s abhildshdya might be considered, but his text otherwise is very 
imperfect, and all read °ayet. Read my former text kdryena. Read kih 
ham, 6 (?) khwahishn, and perhaps dkhar, but usage differs. 

5. Read s(k)yaoth®, and mas(k)y°. As line a is overloaded with 12 
syllables, I preferred to emend khshayantim to khshayentim, not liking 
khshentim (see the frequent khshaya®). I dropped the last khshentd as 
understood. But on the whole I return to Westergaard’s and Geldner’s 
reading khshentam ma né- - - khshéntd, as 12 syllables occur sometimes in 
both Gathic and Vedic Trishtup. Read in my former printing: Boni-rectores 


imperanto, ne nobis mali-rectores imperent, perhaps labora(?), and final tx. (M9 


with Westerg. was customary formerly; I felt committed to yy by earlier 
printing). With Armaiti, read alternatively ‘through Ar(a)maiti’; yaozhddo 
then to subject of fshuyd. Apt zathem I had taken as substantially meaning 
‘during life’; see 2athdc in the next verse. In S. B. E. XXXI, p. 155, I 
prefer ‘for offspring’, which is however more in the spirit of the Vedas than 
in that of the Gathds. The words might be a compositum ‘sanctifying to 
men their posterity (?), O thou best one’, or ‘through the best one’. It is 
rather too aerial to render, ‘the later birth, beginning the future life’. If 
Ar(a)maité(é) isread, yaozhddo may be 2™4 sg. aor. conj.; ‘may’st thou hallow 
to men their happiness (véhzstd) during life’, see fshuyd; but both might be n. pl. 
qualifying the subj’ts. in khshéntam; and verezydtam (not pl.) may be 3*4 pass, = 
‘let toil be used’; or fshuyd might well be nom. sg. part. pres. = /shuyas® 
‘Let the holy agriculturalist labour (mid.) for the Cow, foddering her for 
us for food’, Pahl. AZ well = md; bindak-minishnith (later quite a proper 
name) has here not as yet lost its literal meaning, see béndak-minishnihd. 
‘After birth’, or ‘next to birth’ (?). Vereeydtim as freely = gen. of duty, 
(not as pl. of part.). Fshwyé by infin. for imper. Read avindsth. Ner. saw 
no Janman = né. or freely rendered without. Mdéno curiously = griham, 
as = ‘abode’ (to a man(?)). J.* seems to read nikrishtandm (2?) for dushta- 
rajyam. I had read nirvé@nam, see the Pahl., but J.’, J.4, and P. report 
°ne = ‘in the end, or final state’; avabodham seems explained by the 
reading dkdsh (dkdsth(?)) in D. (avd (or and) akdsh(?) for avindsth). J. seems 
to have a gloss to sphitayati, ki(e)layati = ‘he makes white’, thinking of Zend 
spiti?. J.4 read vardhayitum. Read pddishdh in my former printing. I 
should have cited the Pers. Pahl. text dkds (or dgds), so it is meant, hence 
dgah written dkah, 


572 


6. See the difficulties as to caesura in a, c, d; omitting the 224 nz 
as interpolated, we have eleven syllables. Read final qq. Hushiithema, 


acc. sg. neut. freely =améenitates, or, cp. kshéma, pl.(?). Berekhdhé(é) Lrendered 
‘in the longing desire, or prayer’ in S. B. E. XXXI, p. 156; see the Pahl.; 
consider my former in gaudio as altern., poss. ‘in the blessing’. Others 


regard the word as nom., but that could only be the ease if = yd (see 


on p. 436), and yé@ would be here a specially awkward term.; a loc. is well 
in place. It is syntactically most natural to refer ahydi (so read) to 
Ar(a)maiti, especially in view of the emphatic poetic iteration, ha, had, which 
could not so well apply to the Cow. We should then have ‘the fruits of 
the earth’ matured as a reward for Pious obedience. Piety and the fertile 
meadows are elsewhere associated (cp. Y. 47, 3); and these poetic ideas 
determined the later identification of ‘Piety’ with ‘the earth’. If the 
Cow can be meant in ¢ with hd, ha = A. in a (?), all would be simpler. 


Notice vakhshad(t) again in a trans. sense. Min gospendan (gloss) 
most intelligently repeats gavéi from v. 5. What DJ. and Mts kérdik means 
I do not venture to say, possibly a formation from Kir — membrum virile, 
and so = ‘manly’, ‘manly vigour’; hardly from kért = memoria. I have cor- 
rected tékhishn everywhere, but there may be such a form; the meaning 
is clear. For my former tarsdahih read tarsakasth with D. (later acquired) 
which alone helps us fully out here. I rendered formerly ‘toward him’ on 
account of the gloss; otherwise probably ‘her’. D. has dakhshak alter- 
natively. J.3 read vichitratd, or °tam, so P. This might refer to the 
cubhapramodam in the sense ‘entertaining quality’, ‘being amusing’. Eka 
controls the syntax erroneously. Déddrasya = Aiharmazd must mean 
‘creator’ here. I had followed Sp.’s jananir as against the MSS. but ; 
Jananijatah (J.3) = ‘engendered in birth’ is perfectly proper, and presents 
one word for edk. Kit = ‘vigour’, as well as ‘food’. Gau, or gdv (so better (?)). 
West has a Parsi éwadéd = aévoddta (M. i K.); aytkdad (traditional trans- 
lit.) reproduces the same characters as khadik® ; ummid was misprinted. 

7. Notice the difficulty as to caesura in a, 6, and perhaps d. Read 
repurcutite, pditi, final in my former printing. The second né and the 
Second patti are interpolated, see the metre. Hithdus has traditional 
authority, but hithaoS = sétos. Ictum for remem is poss., and still to be ~ 
retained as an emphatic altern. I superseded it however in S. B. E. XXXL 
p. 156, by the suggestion of the Pahl. I prefer this still, ‘the blow of envy’ 
personified, for a possibly related word, cp. ramédan = ‘to be in conster- 
nation’; see above, p. 412, Didraghzhoduyé(é) = °dvé(é), v9 miswritten, as 






573 


often, for »», 224 pl. desid. of dragh, cp., for form, drdgh®. Vyam. Viam 
looks especially doubtful as a meaning on account of its close similarity to 
the Gathic word. We have however vf = ‘go’ also in the Veda, and v 
may well have inherent a, as being originally a Pahl. letter; read vayam 
(suffix a). The meaning ‘course’, ‘procedure’ is well possible and appro- 
priate, cp. adw(v)anem. Looking for an altern., cp. vyd, vt = ‘to cover’, 
‘to protect’, ‘refuge’ (so Roth). But the Pahl. trir. with his navéd (or 
navidih) may give us the true solution in a restoration to oidyam (neut., 
not vidyam, cp. for form Ved. pati-vidya); ‘ye who would hold fast that true 
imparted knowledge as tidings in the presence of, or by the side of, the 
good mind’. Yée)hyad to Ashd, or V. M., poss. to a neut. or masc. vayam, 


vyam; hoi, best to nd. Démaim = °man (cp. dhiiman), loc. = ‘in the 
abode’, or = mdn, acc. pl.(?), transition toa = ‘creatures’ (?), or = dhdméani 
(ep. mizhdavan = °vani) = ‘regulations’, ‘laws’ of the association, hithaos’. 


Dam. 15 sg. improp. conj.; cp. (a)dham. Aréshké (so D.) = remem seems to differ 
from Y. 29, 1, but see notes there. Déidraghzhéduyé(é) = °dve was first 
recognized as a 2"4 pl. by the Pahl. trl.; see méntdné, aightdné, with the 
infin., (dahishné by this time should be recognized as a mere noting of a 
syllable, here the redup. dz). Translate merely; ‘you whose is the holding 
(c) of the navidith = vyam’ (2). The later discovery of the 2™4 pl. °duyé(é) 
= °dvé was a rediscoyery. Navidth, or navid, = cpoolo freely; or the 


first » being taken = d (so possibly as a Pahl. letter), and the 2.79 = y 
(Pahl.) = vidya(a)m, we have a possible correction. I am no longer able to 
cite DJ. as reading hémnunishnd; the word may be dsa°, or dsdminishnd, 
so D. and Pers. Probably Acthaos was referred to Aita; cp. hi in sense of 
‘favour’, ‘be friendly toward’, hence ‘quiet-minded’, or again it may be a 
+ sahm + m° = ‘the not-terrible-minded’ hardly ‘the thoroughly 
terrible- minded’, @ + sahm + m°. If DJ. really read hémnunishné, haith° 
was probably seen. Read khéshm, or Aésh®, and navid (2). Yo ’pramdnam, 
J.2 J.4, etc., would not make sense with vadati, but vadhati = nasinéd 
(mistaken for a 3°4 sg.) is indicated; so read with apramdnam; ‘smites 
beyond measure’. All have sviyam = nafshman. I had rendered manonyam 
according to manyonyén = manikand = maibyo in v. 8, but (see notes 
there); manonyam (sic) may be meant for *manenyam (2) (one pen-stroke too 
much), so = navid (or °th) = vyum. Ner. read haith®, see prakatam. 
I would now decipher simply @sénz, not ds@mani = dsdminishn (?) for asd°; 
read dgh sometimes miswritten in the MS. The handwriting is obscure. 

8. As to caesura, see lines a and 6. Read my former old-fashioned 
lettering Thwahydo and is(k)ya, so S(k)yaoth®; I now prefer mainyeus. Read 


574 


altern. possessio? (6) Quae [est] Tibi [vel Tui] beatitudinis [vel sacri praemti] 
Tuae mihi [pro me], A? Per quam [precem] Tui [Tuos| per sanctitatem propitio- 
accessu offertores-adjuvantes optabo et exorabo--+?. Owing to khshathrahya 
as = ‘the sacred sovereign power of God’, I had rendered ashéz§ here in 
its original sense, see line ¢; but the idea of ‘reward’ may be admitted, 
see S. B. E. XXXI, p.157. Akdo seems loc in Y, 51, 18, poss. also in 
Y. 50, 4, cp. dké = ‘in the vicinity’. If acc. pl., it = dkdns = dkd’s written 
akés (sic), and then dkdo. Thwti=thwé=thwaya=° én, acc. pl.m. so, better. His 
prayer ‘How shall I search for the aredra’ is a repetition of kuthrd Toi 
aredrd M.?, Y. 34, 7; see Y. 50, 4. I am inclined now to prefer aredra 
as the ‘helping priestly leaders’, so read ag altern.; see S. B. E. XXXI, 
p. 157, but ‘the sacrifices which gain access (d@kdo) is also a necessary 
alternative. Javaréd is one of the multitude of instances of false trans- 
literation into the clear Zend from the obscure Pahl. J had the inherent vowel 
?, this was mistaken by the transcribers for the more common inherent a, 
cp. javas = jivas Y. 46,5. The form is jw + a+ ra, cp. patard, etc, 
the supposed root jw = ‘to live’ has no existence. Pahl. D. has also am : 
bard yemalelan, see Pers. I can now dispense with tarsdahih, so deciphered — 
for want of better, read ¢arsakdsth (cp. v. 9, d). Strictly tarsdahih (sic for 
tarsakdsih) should be gen. = ashéi$. ‘Of the generous’ was forced by the 
gloss; read ‘for’. Yakshenunidérih is certainly very free, or shows another 
text. Forms of jiv (jtvard) were easily recognized by the trir. Read 
khvahishn’, and yakshenuniddréh in my old text. Ner. seems to render £ freely 
as kéna rather than kadar. J.3, J.4, J.* read yat for ye; ‘when do I seek 
Jor Thy devotees; that is, as mine?’ (?). Manonyén (see v. 7) I had referred 
to manikéno, see maibyd; but, reading manonyan = *manenydn, man may 
have been seen in smantkdéno, see the short a in man® (manas + nya (2) — 
is not probable, ményonydn (J.*) gives no relief). After prasddam J3, J.*, 
and perhaps J.4, read te = ‘Thy reward’. Tvam induced me to write the 
monster dakshinayatvam (CO. sic), and certainly tvam is only explicable as 
in a parenthesis from which I recoiled. But I would now read: Yat 
dakshina(h) (sic) ayam (so J.3, J.4, J.%, P.) [tvam (see avd Lak)\ prakatah 
= ‘when this bountiful one [thou] (?) shall be manifest’. °yamtoam (J.4) 
as a compos. with yam is not impossible. Suvydpdrend with most MSS., 
but J.6 may have sad°. Pers. mdydn, so, plainly, = ‘mine (?)’, manikéno. 

















9. Read Saos(k)yas in my former printing. J.3, J* have yé(e)nhé(é) 
chahyad = ‘over whatsoever’. I had once set chahy@ in types as beginning 
another question, but I concluded against it, and am still of this opinion. 
One might say that yé(¢)hyd was governed by khshayathd (in view of chahyé) 


575 


= ‘over that thing which is - - -’. Otherwise it is syntactically connected 
with dithis . - = ‘whose is’. It may refer to chahyd: ‘If ye have power 
over any one from whom’, etc. As? is understood. Yé(e)hyd to Mazddé, 
or ashé is not objectionable, cp. Y. 32, 16, also as to dithis dvaé(é)thd. 
Ucham, to the root of dkas, uch, uchyati. Vafus, see on Y. 29, 5. Ashis, 
better as ‘beatitude’, ‘sacred reward’, ‘attainment of holy ambition’, never 
as merely secular ‘good fortune’ in the Gathdas. The superfluous dahishn 
is again harmless; see atmat = kadé. Chigdmchdi may more closely equal 
chahyé. Aithi§ dvaé(é)tha may find here its only correct explanation, so 
vafus, see p. 423. Uchdim seems referred to dkas in the sense of ‘amenity’, 
see 2¢vishnith. D. has tarsakdsth in d; we may correct the tentative tars- 
dahih after this. Read wishtpishno, vishiftan. One lexicographer has Zzad, 
and zzaddén as pl. of it, citing yaeddn (or yazaddn) as a separate word; 
others treat yazddn as pl. of tzad. (Chodzké writes etzid). Persian usage 
often varies according to time and place, like that of all other languages. 
Read pddishah, har kas, dgh, ziyam (so better). 

10. I would correct my former printing by dahyunam, and read 
final 9. Mdan(a)réis (sic; see the metre), man + ri. This suffix indeed 


occurs with « in Ved., or in words which show a preceding w. It is also 
possible that two suffixes are present, a and 77, the line being a twelve- 
syllabled one. Ajén; is it possibly a sg. from jan = han, cp. (uz) jen, 
Y. 46, 12? Irreg. sg. for pl. should be avoided where poss. (J@ = hd) + @ 
has been suggested in the sense ‘leave off’. I think that orig. 7 holds 
here, or that an Aryan orig. 2 has fallen away, while an orig. 7 has 
held contrary to the rule. 4j = Sk. a7 = ‘drive away’, see the Pahl. We 
might suspect in (w)ripayée)intt a causative of ruh ropayant:; ‘by which 
the K. have aroused (their hosts)’. This is to be considered; but wrupi, 
as the name of a hunting dog, points to the predatory idea, ropayanti (rup) 
may be the analogon. The Pahl. trlr. had ma . naréis before him, or was 
at a loss for an etymology, and so divided purposely as mé naré. The form 
of visenté(é), as need hardly be said, was not mistaken for that of padirishn 
which renders it; ‘conciliating approach’ was expressed. D. has atmat, so 
the Pers. in 6, and magth in a form, which (without diacritical dots (often 
misplaced)) might be read madih = madahya = ‘intoxication’. ‘Unalloyed 
wickedness’ has a parallel in the Shikand Giimanik Vijér. Kar va kor refer 
to kar in karap®. Uripayé(e)int? seems to have been seen as uru = ‘wide’, 
‘afar’, and a form of pd@ = ‘to protect’ = ‘they protect only afar’ (sic) = 
‘they expel protectors’. But see on Y. 44, 20. The word may be trans- 
lated, first as rdninénd freely, and then also inaccurately, but alternatively 


576 


panakth, as merely noting a possible root idea. D. has °@d, written with 
the sign of a long @; no types are available to show this interesting varia- 
tion. Pratikarapatd in ordinary Sansk. would naturally convey the idea of 


‘opposition’ here absent; form abstract nom. fem. = ‘helping (party)’, or 
adj. in ata (cp. dargatd, etc.) nom. pl. Can it be meant for a formation from 
karna? It probably is an imitation of padérishn = ‘a friendly coming to’. 


Haug’s bhavati in 6 would be simpler, avoiding a question as to a pl. in 
nikrishtatard, see however a. Read [yat nihantérah santi]. Kimchit hani- 
kartérah (so J.3, J) adarcakéh santi is gloss, rdninénd is not rendered. 
Yazadén was not recognized, perhaps nihén was read, render as altern., 
‘workers of injury in the matter’, kimchit = mindavam. Agh is written in 
the MS. for dgh sometimes, but it is better corrected. That khwahan, 
(so, plainly) was meant to express ‘pouring out as through a funnel’ is 
hardly probable. Jisinénd might be meant for jishinénd, sense ‘boil’, 
‘agitate’; it is the trad. translit. for jund®. D. has gandk in e. 

11. As to caesural division, see ¢ and d. Read final . Dreg- 
vodebis khrirdi§, a quasi soc. instr., has its approximate parallel in the 
English, ‘when shall we be done with these cruel sinners’? The instr. 
used as abl. must of course be understood as an emphatic alternative: 
‘Who shall give us rest from these bloodthirsty infidels’? See also hukh- 
shathrais + - - ramamchd di§ daddta Y. 53, 8. If the instr. is used for the 
dat., the sense is ‘cessation (rest in this sense) to them’. Pahl. See 
dahishns = °dé once more harmless, and not disturbing the full rendering 
of kadé by atmat. Kér should = ‘agricultural labour’, cp. vdstryd and 


vastravaitt. D. might have guikhrinth, except that yw stands for p- I strongly 


suspect résh to render the detached syllable °rdi§, while arméshtth (so D. 
with the Pers.) and akérth = rémam = ‘(enforced) rest’. Read as altern.: 
“who imposes lameness, or impotence, upon the wound of the cruelty of the 
wicked’ (om. va). Ashavahishtd = prakatam;: Sp.’s emendation karye looks 
interesting. J.3 seems kéryakartré or °karttd; °kartra ‘materials used in 
magic’ is not in harmony. The ¢ must, as often, be erroneously doubled. 
The sense ‘priest’ (kartd) would not be so well adapted here as ‘agri- 
culturalist’ which is however not an ordinary Sansk. meaning; so read as 
altern. 


12, As to caesura see 5 which is awkward. Read dahyunim for the 






antiquated spelling, also saos(k)°, S(k)yaoth®, and final , in the small — 


print aéshemem for aéshem, and actionibus [suzs per] in my former printing. — 
Some would apply khshniim to the distant sénhahyd, but khshnim 


517 


Mazdéo, Y. 53, 2 relieves us from such a risk. My decipherment shnds- 
inidérih was an instance of what, I hope, I may without immodesty call my 
former excessive caution in rendering the Pahl. as being far from the Gatha. 
I considered Ner. and the Pers., and perhaps they are right; but shndyin- 
iddrth is a simpler transliteration, and in Y.49, 12 ¢ DJ. reads shndyinidarih 
as an equivalent variation for stdyiddrih (see also Ner. there). Read here 
shniyinidarih = ‘worship’, ‘propitiating reverence’, so read shnd@yinénd; 
‘that is, men render reverent worship with piety’. Forms of hach are else- 
where expressed by the corresponding prep. There is intelligent freedom, 
and no error, in levatman = hachdonté(é). D. has haméstdr = ‘ opposer(s)’ 
(so better). DJ.’s avd is perhaps better. Anydyinah must be error for 
nydyinah. Kopanam (Haug) would afford an object for dadantah, but see 
the cases of 7 Khéshmé (Aéshmé) and Aé(é)shmahyd. Ristakéz is of course 
better than the prevailing pronunciation, rast®. The letters which I rendered 
khushndst = for hii + shndst look most like khésh-mahdll. If it were not for 
shndishn = ‘honour’ in the gl., I should have little doubt as to khushnds?; 
yet the gl. may be purposely altern. See Ner. who renders shndsiniddrih, 
while shndy° stands in the Pahl. of the Pers. For khu = hi, cp. khusribt. 





Yasna XLIX. 


For introduction and summary see S. B. E., pp. 159—162, and for 
verse 12, p. 170. Chan@es in opinion since arrived at should be noticed. 
1. Formal caesura after the 4, final 9, and S(k)y for sky and sy, 


also Sapiens as altern. for Magni-donator throughout; stress of voice on 
the seventh. Béjidvd. Agreeing with others, I was inclined to regard this 
word as meaning the entire connection of the. opposers, comparing bdndhu, 
and this may well be the truth; cp. for change of form pacdvd = ‘be- 
longing to Peddz’. But, as usual on continued reflection, the significance of 
the hints of the ancient trlr. overpower other suggestions. Bddh, or bandh(?), 
seems to express ‘oppression from disease’ in the Avesta, and au embittered 
nickname for a detested and feared neighbour was not unnatural. ‘The 
polluted one’, ‘diseased’ with one of the foul diseases common to middle 
Asia, may be the idea lying in the name, DuS.erethr#S, an unusual masc. 
= °erethrins, unexpressed nasalization (as often). Influenced by the context 
I preferred referring chikhshnush® (reading °nushd) to Béidvd, but other- 
wise the syntax enforces a 1* sg. conj. Adé instr. of root d@ = dd, or 
dha. For ddé in a reversed direction, cp. Y. 33, 12. Arapd, if objected to 
as possessing the « priv. might be explained as drapd (Pahl. initial » = @ 


or a, and the word first stood in Pahl.), or read rapd 2"4 sg. imper.; ‘help 
13 





578 


4 


me with joy-inspiring help’. As an acc. pl. nt., cp. djushténi, djushti. For 


‘come to my aid’, cp. us méi dr(e)shud, Y. 33,12, also the frequent Ved. ¢ 
gah. Vidé perhaps best = vindéd. The lengthened 7 compensates the loss 
of the nasal; as we have vinddti (a class) vindd may be 224 sg. imper., or 
vida may equal *xindd as 15* sg. conj.-imper. = °dni. In having formerly 


printed da, I followed an opinion current at the time. It may be regarded © 
as a general expression for vidd = vindd as a poss. imper. = ‘obtain for . 


me’; see the free ‘send to’; so, in view of gaéd?, and poss. imper. (d)rapd, 
better, ‘may I obtain’. Pahl. [Damdnd] = [yuge], and pafré, mistaken for 
a form of pd, caused disorder of syntax. Badtém may well hint aright. 


6 is not exact, but recovers the general sense. Without gloss 7 shapir is 


gen. = vanheus; ydmtininishnd infin. for imper. = gaidi; ardminidar, verb. 
noun for verb; rdminiddr yeheviindd (almost beyond doubt an exegetical 
gloss) = ‘it, the reading, may be rapa’ (so), khavitinishnd infin. for 
imper. Without gl. all but a is fairly close. Om. zit, c =: ‘Let there be 


the giving of the good, a bringing of that which is a not-gladdener [it may 
be a gladdener (so the Pahl.)] (d) Let there be a knowing of the destruction’ 
etc. D. corroborates hamdi, aigham, ghal (a), dash-nikirdi b, eit i, aigh li (so 
M.1), (c)adds madam saryd after araminidér. Read dish-nikirét. Atra perhaps 
points to zak, otherwise antar with H. Correct my former misprint to 


rakshém with the MSS. Haug was mistaken in censuring prdpnoti for arapd; 


it renders ydmtiéninishnd = gaidt. Jidnatd refers adsh = aoshd to ushi (2) 
so = ‘enlightenment’ (?); see the Pers. Arapéd (= ardminidar, or rdm°) is 
replaced by Bahmanasya. Om. my former first*!. Read agh. 

2. Read haesitaverim and Thkaéshé (for the antiquated D°) in my 
former printing. Rédreshd is hardly so probably a 274 g¢.; ‘may’st thou 
wound’; see the 34 sg. before, and the 34 sg. after. It is more probably 
a nom. sg. from the intens., ‘receiving much injury’; cp. Ved. rish; or = 


‘wounding much’. Ménayé(e)it? is more naturally from man = ‘pause with 


hesitating thought’. It is doubtful whether mamanyat (active), RV. X. 31,2 
can be compared. Is the original idea of man ‘to stop’, hence ‘to think’? 
It is not likely that so abstract a conception as ‘thinking’ was original. 
Stoi seems dat. from std, cp. Y. 31, 8; with others infin. of ah = ‘to be’: 
‘He has not maintained Piety to be (?) for as’. See Roth on Y. 31, s. 23, who 
prefers ‘for this land’. The Pahl. preserves only the root. Some might 
render: ‘The evil-minded spokesman of this connection makes me reproaches, 
the impostor, recreant from the Law. He tolerates no holy zeal amongst 
us, nor pious assemblies with the faithful’, Pahl. without gloss: ‘Thus me 
by his diseased impurity he causes to be retarded’. Vimdrth may shed 
important light on the nickname of the enemy. Méninéd could not natur- 


579 


ally = ‘cause to be anxious’ (man). Dérest was read from dares. Stéi may 
have been seen as dat. infin., freely = yekavimiinéd (see stéi = (h)astishnih 
in Y. 50, 6, etc.). D. has vdddndid hand ash 7 avi levind in a, afash in b 
gl., vddindnd in c, om. va before ldch, pavan fradranodth (no 1d) in d. Read 
digh, ldyik® (?); firtb(?), or fartb(?) might be read for fréb, as the usual Parsi 
is frév, I ventured on fréd as nearer Parsi. Ner. Drishtdntam points to 
maninéd as = ‘causes to think’. Nydyi is not amiss, with widened sense. 
Chhadmakah, cp. chhadman. J.4 has upari chhedah. Durdgachchhan occurs in 
Y. 30, 6 (there pl.) as = débdrédé what is the sense of it here?; see the 
Pahl.; Ner. referred dérest to dvdr (!), 6 may have stood in the Pahlavi 
character, = 0, or v with inherent a; hence the durdgachchhan, as di- 
badrastané goes back on dvar; Ner.’s mistake is most interesting. Read dgh. 

3. As to caesura, see ahmdi and varendi divided by the formal pause. 
Read final eg5. D(t)kaé(é)shai is naturally ‘the evil lore’ (less probably ‘the 


evil law-giver’) in antithesis with varendi. Saré = saréd, nt. acc. from sarah, 
ep. sarahsu, Yt. 10, 40; others take it as gen. with izyd. Antare - - mruyé(é) 
= °uwvé was first explained by the Pahl. trlr. Read ¢/ delectuc in my former 
printing. Pahl. D. has aétéindch zak 7 avi (a), ash 7 for aish (6), om. 7 after 
andarg (d). Read more lit.: ‘And thus, O Lord, for that religious desire he, 
or it, has been settled’, etc. Kdmak (+ am ait understood) renders zzyd 
well. The idiomatic ajitare mruyé(é) was first explained by the trlr. Read 
hamkhakih (so DJ., D. and M.1; two types formerly failed to act in 
- the press). Avabodham, too rigidly rendered ‘vigilance’, should equal 
‘knowledge’, see varendi. I have corrected the jidyak of the MS. (with 
Sp.) after nydyt = dastdbar, see 7 dastdbar here corresponding to our -word. 
Sadai ’va is an error for hdmd?° falsely read in hamkhdkih, or possibly for 
a mistaken min hamishak (2); but see. the correct altern. trl. métratd° in . 
the gloss.(M.1 has pavan Adhar® zak in v. 2, d, D. dahishn dast6°(b), déstih L° here). 

4, Rémem is better taken as personified with Aé(é)shemem, and we 
- cannot do better than follow the Pahl. as to meaning, and perhaps as to 
text likewise; reading remem, see Y. 48, 7, and Y. 29, 1. In Y. 48, 11 
and Y. 53, 8 we have of course a totally diff. word = arméshtih + akdrih. 
Vas cannot be better explained than as Justi did so long ago as = vdichh 
(root noun), and following the Pahl. trlr. who recognized the word centuries 
before a Sanskrit word was known in Europe. Others seem to prefer the 
root van + s (?) in the sense ‘overcome’. Dan, to dhd perhaps better 
than to dd; ‘they establish’ the D.’. Some have suggested: ‘Whose evil 
deeds (duzhvarstd) one can never overbid with good deeds, these bring the 
Daé(é)vas their evil character’. Pahl. The gloss forces ‘upon whom’, 


580 


without it, ‘by whom’. Poss. vahrid(?) is better than vdrid = vareden. 
Aréskoch is better, elsewhere araské or °kun. The trlr. may have under- 
stood 6; ‘by their own tongues among the increasers of the decreasing 
one’. Read /shivintdané (D.). Dan is paraphrazed freely and intelligently. — 
D. and M.1, tye) ey for ty ey. Read khéshmo, or aéshmé. Ner.’s varshantah 
is figurative, but = vdréd; sammdrjanam hardly = aréskéch (?) but some 
mistaken form of @ priv. + résh, or poss. rich = ‘the not injurious’; sam- 
marjanam = virdyishnd = rdzaré, Y. 34, 12, = virdstand, 45, 3 gl.; sam- © 
marjayati, Y.29, 1 = sdzéd = sastd. No fshivinénd was (D.) supposed to equal 
vindganam etc. Let it be remembered that é) may = v, and vishdved = | 
vishoped, fshiiv and vishév might have the same characters. Ner. deciphered 
as a form of vishiiftand = ‘to destroy’, or pas, hénatan = ‘to scatter? 
might have been surmised in an ‘evil’ sense. Parsis of old had trouble 
with the shifting letters. Qubhoditd, as with hit-varsht, seems to show a reading 
hi-rost. Firib, or farib would be more Pers.; read ikhtiydr. 

5. Read as altern. for huzeituS bonus civis, see above on Y. 43, 3, 4 
and cum his omnibus, for the instr. as altern. As to line d, I now prefer my 
rendering of ¢di$ vtspadis in the sociative sense; see 8. B. E. XXXI, p. 164; 
‘with all those in Thy kingdom, O A’. D. om. 7 after valman in a, ins. 7 
after zak in b, read vddiindnd (so in c), has diff. sign for s» in kaddrchdi. 
Vddényén in the glosses may be imper.; see Ner. Glosses and Ner. aside, 
the trl. comes out nearer the Gatha. J.3 read kurute in } gloss, which 
seems to fit the text, but see the Pahl. and c. Kuru — vddinyén as imper. 
may have an alternative trl. in kurute (J.3, J 4, c) which is at least in the 374 
pers. Satkdér°, generally renders forms of shndyinidand, and makes it pos- - 
sible, if not probable, that such a root was seen in what now stands as 
shindsakth. Shirtnt, so for shér°, . 

6. As to caesura, see 6; read Sraés(k)yd. Read in me as altern. for 
mihi, and Vestri-devoti; in the free; That Insight of Your faithful one, O 
Lord. Can fraé(é)s(k)y4 = ‘now I declare forth’? The view that mraté(é) 
is an infin. had circulated privately for years; and also, so far as I know, © 
the objection that it stands at the end of the line was first suggested by 
a private remark of my own to a friend in 1882. Before that I had never 
heard, or read, the smallest allusion among Zendists to the form of the 
Gathic sentence. The voc, Mazdé standing where it does, and the place — 
of Ashemché militates against an infin. mriuté(é). Fré vdo ashemché va- 
ochanhé(é) Mazda Sraé(é)s(k)y@ would look more like an infin. sentence. 
Srdvayaé(é)ma tim daé(é)nam casts light on Y. 28, 7. Perhaps khshmédvaté 
had better be rendered ‘your servant’ here in view of sraoté in the next y. 























581 
Some might render: ‘I call on You, O Mazda and Asha, to declare what as 
emanation (@mananhd)(?) of your will is rightly to be comprehended, that I 
may declare that doctrine, that of your servant, O A’. Pahl. Mrivé(é) 
was read for mriité(é). Notice vichidydi intelligently rendered as 1* sg, 
fut. (1 now prefer vijinam). The 15 sg. for 1% pl. is hardly a variation 
to be noted in such a document, and é@m may be sg. or pl. D. has curiously 
vddinamam (so elsewhere). Parisphutam = Ashavahishtich (so v. 7, and 
Y. 51, 4, otherwise = d@shkdrak) arises from the association of A. with the 
Fire, hence ‘brightness’, ‘manifestation’, or A. may have been misread 
for ashnd (so). Vazinam, so for vaj°, also in other forms. 

7. As to caesura, see vohi apart from mananhd. As sraotd is without 
expressed subject, some would read sraotd. But khshmdvant in the very 
possible sense ‘your servant’ may be understood from v. 6, or better the 
verse belongs after v. 9, see sraoti-- fshénghyo. Notice the three, airyamdn, 
baé(étu, and verezéna once more. I now prefer Jegibus, ‘laws and institutions’ 
to donis. Many recoil from a religious sense for frasastim, preferring famam, 
but the word is associated with yasna and vahma. Some might render: 
‘Hear (sraotd) that graciously, O M., hear Thou (sraos tu) (?), OA.; listen 
Thou, O Ahura, what association for protection, what kith, is it which 
through its attitude gives good reputation to the circuit?’. Pahl. Read 
khvéshth. D. om. am in a, but spelt, with DJ. and M.1, nydkshédo; D. has 
nyokshash (sic vid.) in 6, vddindid in c, min tdno for min at avo, and 
kardé 7 lak (M1 7 kardé lak) in d. Read khvéshih. Let V. listen, and: = 
‘since V.. = amat + pres. Am proves freedom. ‘A listening with V. M. 
~ and Ashavahisht’ = ‘VY. M. listens and Ashav°® listens’, instr. sociative. As 
bae(é)\teus airymanaschd, and verezend = khvéshand, ayarmdndn, variinikich in 
Y. 46, 1, etc. I have rendered aryamdnth, khvéshih, and varzishno too rigidly 
here; the abstracts are here free for concrete; read: ‘Who, as client, kins- 
man-propietor, is a bestower on me, who to the working-class (varzishno 
concrete (?)) [for thee (°at is gloss)|’, etc. I can only explain sampadayitd as 
a free rendering. Why the Parsi-pers. renders mashhir is hard to explain. 
I read shunavad as older than shin®; érmdn?, so in the MS. for yéar°. 

8. Fraé(é)stdonhé to fr? (pr?) = ‘most influential (in a friendly sense)’. 
Others /requentissimi; see fraé(é)stem even applied to ‘evils’ in Vd. 1, 4, 
but to beneficial influences in Vd. 3, 12 (= ‘most’). Some might render: 
‘Grant to F. a steadfast abiding place (?) (in heaven) on account of his 
piety, and also to me. In Thy Holy kingdom may we be ever the most 
numerous (?)’. Pahl. The trlr. already thought of the Fire wrvaz, hence his 
garmak (so); with am understood an orig. bavthtinid (so deciphering) would = 
1st pers., so Ner. read, but see the gloss. Knowing well mazbyd, the trlr, 


582 


freely renders, as elsewhere (see Y. 28, 7), by mantkané also with free gloss. 
Sg. 1st for pl. 18 is very frequent, as in hémandnt, see the gl. The text 


of the MSS. ato) )9pu is accidental; Y. 48, 3, ¢ we have oj) 24s, SO, cor- 


rectly. D. has vddindid for vadin (a), dar for badd, (6), afzayinend (c) 
homandnd, 7 in gl. (d). M.t has méanikdnoch. Ner.’s vanaspater agneh veters 
to garmiik, and urvdzistam; the Fire wrvdzista was ‘in plants’, Ydchaydmi 
= ydsd may indicate a decipherment (am) bavihiinid. J.4, J.* have dvdreshu 
which explains the senseless °dvdreshe of P.; J.3 has mém before yo 
inc. I had rendered ddegakdrinah naturally, but in view of Sarmanpato it 
should rather == ‘enforcing commands’, ddegikatayd (so) however in Y. 33, 3 
= pavan ayarmanih, and ddegikinam in Y. 33, 4 = ménich ayarmanan. 
Deh (so preferred by Chodzko (?); others dik) seems more origina] as Parsi. 

9. Read final yy. Dadas, with some = ‘taking’; so8. B. E., XXX], 


p. 167, but, for the meaning ‘establishing the chieftainship with, that is, 
together with the wicked and associated with him, and for his benefit’ (the 
instr. in a sociative and quasi dat. sense as elsewhere) cp. the direct 
analogon, Y. 31,15 ‘who prepares the throne for the wicked’. Following 
the valuable hint of another, I have construed yukhtd as a dual with Dé- 
Jdmaspa, yaht being irregularly left in the sg. or as being a dual from a 
stem yah? (msc.), or again as having suffered mutilation from ydhind. It isa pity 
to abandon the dual; cp. wtayiit? tevisht. But I would now suggest a loc. 
of yah (cp. ydonhd and manahi from manah). ‘In truth the two Jamaspa’s 
(Frashaostra and J.) are united in the arduous cause’. Or again; ‘since 
the souls will become united with the best reward (or since the precepts, 
see sdsniio (= daé(é)ndo (?)) in being obeyed, gain the best reward), and 
through their sanctity the Yahin (that is, Vistaspa (Y. 46, 14)) and Dejamaspa 
(read Déjdmdspo) are in very truth united with it’. Pahl. The pres. with 
amat may be meant (see v. 7) to express a feeble imper., ‘let him listen, 
and: -’, = ‘since he listens’. D. corroborates the Pers. tashidar. Read fsheg = 
Ssheng for pah. Fsheg sid tdshiddr = ‘the one prosperous through thrift 
is the creator of prosperity’; cp. Ssheg = visphdrayitre in Y.31, 10. D. om. 
the 7’s (a), has va rdi for la (2), om. pavan, ins. 2 before pdhlim (c), om 2 (a). 
Rasto-gobishné may well be nom. masc. concrete. I have rendered too 
unfavourably; avd makes trouble in (6). Om. pavan in ¢ with Pers. and D. 
Ayijéd (so, better) is expressed by the same characters as aywjéd. Read 
(6): ‘That truthful speaker (the orthodox) - + (c) whose Dén (sic) joins the 
best -- -. Crinu at least is imper. Sundarena is altern. trl. of much 
interest, notwithstanding its error. The word was first deciphered nydksh, 
so read; but the same characters spell nadikih (!), which is accordingly — 





583 


rendered as nadik is in Y. 43,1 by a form of sundara. It should be 
bracketed both in text and trl. Pagchdt is a gross blunder, fsheg being 


read as Pers. pas. Kushishn stands in the MS., otherwise one might think 


of kashish. 


10. Ashdundm is the usage of more MSS., but our J.3, and K.°, have 
Ashao®. Read more positively in the free; ‘The living saint’ for ‘the mind 
that’s best’, in the probable concrete sense of mand voht as = ‘living saint’ 
in antithesis with urunasché = ‘the souls of the dead’, cp. Vd. 19, 20, 
S. B. E. XXXI, p. 167. In d all is conjectural and my trls. above are.all 
altern. See S. B. E. XXXI, p. 167. It may be: ‘I deliver my praise - « - 
and establish Thy great kingdom (pl. of majesty) with undying (cp. for form 
avimithris) power’ (see the Pahl.): or: ‘I approach (avém7)-- Thy kingdom 
with great power and wealth (rd). Or again: ‘Great kingdoms (or the 
Mazanian (2?) kingdoms) perish through the great power of Ar(a)maiti’. 
As to my first suggestion as printed above, I would now regard it as the 
least probable of all; I allowed it as simply from the language as it stands. 
Some might render d; ‘also respect, and pious devotion and laboriousness. 
I strive after (avém7) authority well-ordered together with the revenues due 
(mazd--rd). D. has edk 2, °mad 2, om. hand (c), D. M.1 have vdzinéd, D. 2 bef. 
and aft. avarind, D., DJ., yemitind (d). Nipdonhé(é), which in Y. 28, 11, is 
taken as a 1%* se. s aor. mid. (?), is here freely rendered by the indefinite 37¢ pl. 
fut. Man was seen in mdzed@; possibly the Mazendran Daé(é)vas were thought 
of. Ner. gives the lit. 1st pers. pdlaydmi; see the Gathd. Pagyati shows 
(once more) that Ner. used a MS. which differed from K.°, J.?, see the Pahl. 
of the Pers. a(d@)vtnéd (?) which is also indirectly referred to vaén (idan) by 
the Parsi-pers. trlr. It is evident that the Pahl. trir., followed, or heeded, 
by Ner. and the Pers. trlr., was troubled, as we are, at the ‘good’ meaning 


of vazdanhéd. I deciphered avinéd (so) solely in view of pagyate. 


11. Read °s(k)yaoth® and final ¢. Demdéné(é), with two syllables; see 


the metre. Astayd “= ‘bodies’, or possibly ‘abodes’, so I preferred in 
S. B. E. XXXI, cp. Ved. dsta, and sti; see on Y. 46, 11, and Yt. 22. Some 
might colour: ‘Their souls meet the evil - - with rough treatment; their 


abiding home will be in the house of Satan’. D. 7 before désh-dind(d) (0) 
after zak, sdtimdnd, adding visdatcha (sic) yehabind (c). Unless we can take 
20k-t-saritar-kiinishné as an adj., I do not well see how we can get along 
without a transitive verb. ‘To him those who have the worst food come 
meeting, even meeting his soul’ might do as a trl.; but in the orig. urvand 
is the subject. Rdbdnd which is sg., is free for pl.; see Ner. Chang- 
ing to dtmanah without MSS., we should have: ‘the worse food comes to 


+, e 


584 


meet the souls’. The MSS., as in Y. 34, 11, have curiously shddyam. J.3 
has sa before antar. J.4 corroborates vidyante, see the Pahl. The apparent 
reading of the Parsi-pers., din valman ré@ looks at first sight out of con- — 
nection, but recall Yt. 22 where the sinners daé(é)na (soul) is met. That 
is the meaning of this din. The full meaning ‘soul’ not having been ap- 
prehended by the ancient scholar, he found it necessary to add valman rai. 
This strophe is one of the originals of Yt. 22. . . 
12. Read final ¢ Read, as altern. in d, quod vestrum in possessione — 
(vel volebatis [velitis]) optimum. Free: ‘Imploring that Your choicest (adv. 
loc. of °é7, or inst. of °¢a, lit. ‘best through choice ’) gift for us’. Kad(f) like 
‘what’ is the mere sign of interrog.; ‘What hast Thou’? = ‘Hast Thou any 27m 
Some might render a, 4: ‘Are Thine helpers (or aids (avanhd)) invoked 
(mid. for pass.) together with, or by, the holy order for Z.? Are they 
invoked with Good Mind?’ That Z. was intended as the speaker is the 
more probable from yz - - - frindi. It recalls the reiterated yé of Y. 28. 
18ta might be 274 pl. pret. or improp. conj. of zs (root conjug., cp. <td, etc.); 
or perhaps better loc. of °¢¢, or instr. adv. °¢d (cp. ustd) = ‘choicest’, 
or loc. of °té from yae(yaj) = ‘in Your offering’. Some might render ¢, d: 
‘When I praise Thee with hymns, I pray for that highest good, which is 
in Your possession (éstd)’. Read Yours in my free. Here at least no reader — 
can fail to see that the Pahl. trir. is intelligently free. | It is simple incom- 
petence to suppose that he was ignorant of forms which he had often ren- 
dered. Zbayé(e)nté(é) whatever it was thought to be, was not thought to 
be a 1s pers., nor was Zarathustrdi Supposed to be a nom. The final 
strophe of Y. 33, 14 has the first pers. correctly but freely for the 34; so 
the last of Y. 43. D. has mén for amat = ye, but this D. is suspiciously — 
intelligent, and not old. It is a modern improvement. D. has stdyiddrih, 
D. bavihiinénam (sic) in c; M.1 has khvdstano, D. bavihinast (d. gl.). I would — 
on the whole recall Tvdm (sic), but see Lak and the Parsi-pers. T#. Read: 
‘As I know Thy bright one’ (parisphutam' = Ashav®, as the Fire). Prakatam 
is altern. trl. or gl. As Bahmanah is masc., see °manasya in v. 3, 1 sup- — 
pose uitamamandasah to be nom. sg. m. = “mand(h); but it seems gen. sg. 
nt. in Y. 48, 6 and perhaps in Y. 48,9. Arddhandm might poss, refer to gikshdm: 
‘His soul makes Thy doctrine propitious’, but see @raddhayati. Read ta‘rif. 


Yasna L. 


For introduction and summary, etc., see 8. B. E. XXXI, p. 167—170, 
where however v. 12 of Y. 49 is also treated. 
1, Caesura after the 4, stress on the 4th and final to- Sapiens as 





585 


altern. for Magni-donator throughout. Have we one question in a, or two? 
T have provided the alternative cujus for cujusvis. I had formerly printed 
in the proof-sheet cujus in the text, preferring two questions; but I dis- 
placed it. Nd has no emphasis, and is enclitic: ‘What other person but 
Asha have 1?’ Azdé@ with some = addhi = ‘truly’ (d before d = 2), I 
have rendered az + dd (= dhd) ‘desire-creating’, as the position of the 
word is emphatic, and no useless adverb would have been placed at the 
beginning of the line. A root ad = ‘to pray to’ has been suggested; we 
might compare 7d, see zr and ar. But read as altern. ‘tell ye me’, az = 
ah = ‘to say’; see the Pahl., and note 1, S. B. E. XXXI, p. 171; z2étd, voc. 
sg. or also pl., poss. loc. of edit’, = ‘in my invocation’. Pahl. I have 
differed as to isé(¢); yet see v.2 with éshasdid(t), wsydd(t). Avanhé in Pahl. 
char. °yyw also = hvar° (eating) = téshakd, ‘provisions’ (or for takhshako; 
see tibdnd = Parsi-pers. twwdn (so)). (6) Without gl. read: ‘Who, or 
how, for my flock?’ Azdin(DJ., D., M.t Pers.) might give the greatly needed 
clue; see above, and khavitinin. Poss. azidé-khim = ‘of declared (or desired) 
nature’, or azédé (Sp., K.5) khém = ‘make known(?) Your nature’. All but 
the Pers. have khim, see also Ner. Zétd as imstr., or loc. by pavan 
haritéinishné; possibly decipher ménéné (?) = ‘when I shall ponder it’. All 
but Sp. have atyydr°; D. has zakd?. I would naturally regard sambalasya 
as = tiéshakd in the sense of ‘provisions’; see also kat, but sambala may here 
= sdbala. Probably we have altern. trl. for tishakd tikhshdk5 (so), 
while with the Lexica kit may also mean ‘energy’; see tébdnd and 
caktiman, and further, which is significant, see sambalam rendering tikh- 
shdkihd, although probably as an ady., and Pers. kushishn in Y. 51, 19. 
Otherwise ‘provisions’ might apply figuratively. Diner is of course from 
the mistaken reading az din, proving however azdin to be ancient. I am 
tempted to render kéryam = ‘to be invoked’ (sic) = karitinishno, so, as altern., 
yet see kéryam (karomi) = kér in a. The Pahl. of the Pers. apartn?, D., 
aparinik, seems only explicable as @ + par + in + tk = ‘of a not hostile 
nature’, or a + dur + im ‘not cleaving’. Avérik is written by D. in 
Y. 28, 8 and Y. 30, 4, so that D. and the Pers. text of the Pahl., which 
very often coincide, evidently mean something. ‘Other (friendly help)’ is 
not so probable as ‘unhurtful friendliness’, ‘friendliness without alloy’. 
Déndn (so read) should be in order as imper. of the caus. (or pres. part. (?)). 
2. Read °skereitim and as altern. °pisyast, or paisyasi; see the MSS. ; 

- stéi with some = astéé infin, of a2 = ‘to be’, ‘who will wish her to be, 
etc.’; better as dat. of st@ = ‘abiding place’; ‘land’; see sténg (transfer to 
a@ declension); erezhji§ = °inS. Whether pourusht (so) = pirishu = ‘among 
men (that share the sacred sunbeams)’ is a question. Otherwise paourushi, 


. 


586 
















as the omission of the a is senseless, if it is ever inserted. Akd may be 
acc. pl. masc. for dkdn(s) shortened on account of the full term. in sténg, 
or, perhaps better, dkd.stéig is a compos. I would now render more in 
the sense of the Pahl. as ‘evident’ in the sense of ‘illuminated’, root how- 
ever ach, ‘enlightened’; see hvaré-pis(k)yast (so, or better, padsy°). I think 
pis is the best adapted root as giving the proper idea in hvaré.p°, or 
°paisyasi. Others have seen the root pas = spas here ‘among the men 
‘seeing the sun’’, The case-form would seem accidental retention of original 
su for ha, loc. Such recurrences to originals should be expected. Ma, instr., 
cp. Ved. to@, or possessive (or possibly = sma). Nishdsyd@, ni + 
han (s, Aryan s as in san reappearing (hardly nis + han)); but, reading 
nishasya, we might recall ishasd, ni(7) + ishasyd. Lines ¢, d may well contain | 
the answer to kathé of a: ‘How shall the prophet seek for the prosperity 
of the holy herd, (representing the united tribes), he who desires her well- 
pastured for this land? How? Just-living lands which lie bathed in the 
recurring splendours of the sacred Sun (cp. Y. 43, 16); do thou grant these 
to be obtained by me (; the prosperous herds will follow)’. As davthinam 
is quite impossibly a deliberate error from ignorance (1s pers. for 3rd), the 
trlr. must have understood ishasdid(t) as an indefinite 3°4 pers., rendering 
in the sense of his khodstar homanam (v. 1). Khim shows that him stood 
with a Pahl. 4 = 4» which also represents kh. It is doubtful whether it ought 
not to be bracketed, being itself alternative trl., or else mere citation; him 
is translated sufficiently by denman. It is further explained as gospend. 
Varziddér points to vdstravaitim, the fields, and the agriculturalist. For 
pis(k)yasi pa? must have been read, hence pd, or pesh° from par was seen 
in the sense of ‘defensive battle’, Can vadinidyén (D. has °did) be a pass. 
form for all persons? If not, where else is the pl. subject? Is it the 
collective géspend: ‘for whose liberal bestowal they, the herds, would be 
produced’? D. has hand for aé in ec. Line d is a puzzle. The word for- 
merly deciphered naskth, or naskash, I now consider gloss. All is tentative, 
but I strongly suspect that something like oa dehakih (sic, cp. dihkan) 
was intended. The Parsi-pers. Pahl. text hag letters which might = va dehi; 
see its trl. Read as altern. e, ‘Make ye the creation manifest [and that 
which is its hamlets] as an abode (2) to me in the world, and more’ (vésh, 
D. and P.; see Ner.). The word deciphered with doubt as visastag may be 
nasastak or nisastak = ‘abode’ (see Ner.) so written through mistaking 
mshasyd for a form of had (nishastan seems sometimes carelessly written 
masastan. M. has ni °or vi°), This suits the following words den ahvdnd. 
Notice that khodrth = hvaré cannot mean ‘comfort’ here. Ner. probably 
read Jak (for zak) = team, and again zak = ayam, the last alternatively. 


587 


Khim = gilam, vadinidyén was rendered as = vddényén by kdrayet. JA, J* 
and C. have khddyamtvam (sic). Khadanam renders khvd@rih mistaken for a 
form of khirdand. Read razdmandi for the formerly misprinted word (@ of 
unity, or of the abstract). 

3. This strophe continues the prayer, but obliquely, passing to the 
374 pers. Maedd is hardly instr. Axhaité has for its subject ‘the joy-creating 
Cow’ of v. 2, or a gaé(é)thaé understood; see dka st@ig in v. 2. ‘The Cow’ 
and the beatified settlements closely approached each other in association 
of ideas. Chdist, we should first say, finds its subject in yé; see 8S. B. EK. 
XXXI, p. 172, but this looks like too close a following of the syntax. Per- 
haps Ashem understood is meant. AshdcS, less in the sense of ‘reward’ 
than usual; ‘God’s sacred blessing’ is the sense, ‘prospered righteousness’. 
Read beatitudinis ut praemii sacri, so better. One scholar adopts ‘earthly lot 
and possession’ for ashi; this might well be the sense sometimes in the 
later Zend, but cp. Vsp. 9, 1 where ashdéS occurs with chistdis, and as 
qualified by daé(é)shaza, ‘with the healing virtue of the sacred blessing 
Ashi’. ‘(Yea,) may the prophetic supplicator attain to his desire, the 
prospered and orthodox settlement which Asha, the holy order, has pro- 
mised, or may make sure to him (or ‘which he has gained for himself(?)’) 
the supplicator (nd enclitic) who may indeed cause that settlement to 
prosper through the power of Mazda’s holy blessing’. The last line shows 
vigorous idiom. The dregvant did not of course ‘share the string of settle- 
ments’, but they were border farms, the nearest to his territory. He 
possessed, that is, he had, them as his neighbours. It seems to approach the 
use of the idiom used in the previous verse. He prayed for the Cow which 
he already possessed, but he wished to possess her as rdnyé-skereitim and 
vdstravaitim. D. offers tarsakdsth, and tarsakdsth ¢ lanman yakhsenunéd in the 
gl. Other variations; D. om. first 7 in a, has rd@ in gl. (so M.1), om. va and 
pavan in c, has min valman ?@, and ins. 7 before dén, has yansegiinaid in d. Read 
nazdistd. Arjdnik occurs elsewhere for anhayd as from ah, ‘to be’. Here 
pavan Ahardyth makes it more explicable. Energetic normal ‘being’ had 
an element of ‘merit’ with the later Zoroastrianism, see Y. 32, 16, Pahl. 
The trlr. himself corrects our mistaken censures in the gloss of 4. K. and 
V. M. as subjects, or objects, do not imply that the instr. K. and V. M. were 
thought nom. or acc. Ndo (J.2) stood for n@ in the MS. used. ‘He increases’ 
is better understood than ‘he obtains’. I had followed advice in trans- 
literating tarsdahih, as no MS. then accessible afforded the needed abstract 
term. th. J.3 (2), J.4 have samam°(?) inc, Haug’s text of d is not to be de- 
fended in view of MSS., Pahl, and Gatha. Vibhaijandm here = vibhdgam. 
I strongly suspect that a fut. of grabh, grah, was earlier read in d, gl.; J. 


588 
is reported dkrahshyet (sic); see the Pahl., cp. (d@)grahishyati). I read 
arateshtér as nearer its original. Read gdv(f), or gait (?); Thad written 
gaa as nearer its orig., following certain authors. Read jthan or jahan; 
the first is more orig. 

4. Read final 49. Read as altern. d; ‘let me hear the offerers (so 


I now prefer) face to face (dkdo as loc. adv.) in the Abode of Song’, or 
again, ‘in the attained-to (loc. of adj.) Abode of song’, or dkdéo may 
qualify the offerers, see 8. B. E. XXXI, p. 172. One writer boldly renders; — 
‘that the prayer might stand on its path to the heavenly spaces (dkdo)’, 
with aredréng as gen. pl. (?). This sounds Vedic, but I would still take 
ashé as concrete. Akdo, if acc. pl. mase., = dkds = dkans, cp. ameshdo— 
= °dns; otherwise loc. sg. adv. of dku, cp. loc. dké = ‘near? (root ach); 
poss. loc. with demdné(é). Aredréig, more naturally = ‘things heard’, ep. 
vahmeng demdné(é) gard niddmda, Y. 45, 8, yet aredréng is generally con- 
crete. Sraoshdné, as 1% sg. conj. s aor. = ‘may I hear’, or possibly infin. 
in Sdéné (?) for imper. in that frequent use; ‘may I be destined to hear’. An- 
other, ‘that the prayer ‘may be heard’’. Pahl. Var. D. ghal (6), valman 7, 
astinéd (hardly attyéinéd) for yekavimininéd (c), ash (so also M.1) before 
srdyem (So for stdyém, Sp.) valman for ghal, and vddinamam (sic), (d). 
Students who are capable of objecting that the trlr. renders a pres. part. 
by a 1% sg. indic, are careless, especially when a 1* se. renders a 1st sg. 
in a foregoing word. Once more pavan aitd dahishnith = hadé; here da- 
hishnih = ‘dispensation’. See atts p. 413; read ‘in the dispensation of 
continuous existence’. Notice Jevatman which brings A. and V. into the 
instr. Srdyém = ‘make heard’ may correct us; or does srdyém here = 
‘hear’? Ner. does not see sadd@ in hada, nor does he distinctly recognize 
the element of time as elsewhere. Prakataté = A, (Pahl.), expresses the 
element of ‘light-giving’ referring to the ‘Fire’ associated with Ashavahisht. 
Kéaryam was the difficult reading, not kdrya. The idea of astinéd = ‘Cause to 
Stand* = ‘cause to attain’ seems intended to be expressed in samprdpatteh 
(so I read with C.; J.4, J.* seem so likewise, but J.?, P. have samttapatteh 
(sic) hardly miswritten for *krap° (an element of dolourousness)). (Samprda) 
patteh (= ‘course’, ‘foot-traveller’) (not *prapteh = ‘attainment’) is in 
harmony with forms of char used by Ner. to render forms of st@ elsewhere, 
Read as altern.; ‘this is the path of him that approaches on foot’, or ‘of 
him that stands inclining towards’. 

5. Read dviS(k)yd, also final ¢@ We have hardly ‘O Mazda and 
Asha, ye Gods’ with the pl. verb. The dual in such a case would infallibly 
occur; cp. RV. in very numerous instances. I should say that abi - deresta 





589 


was far more naturally taken as an instr. here (with avis(k)yd avanhd zastd- 
ist@) than as a loc. from °¢’. If an instr. of the part. here, it may be the 
part. in Y. 31, 2, which see. Pahl. A 1* pers. of héman is intelligently 
understood with d@réi. Vaordzatha was read vavarazathd, or varvarazatha, 
the first syllable having recalled a form of durdan, see yezrtinishnih (so) used 
to express the emphasis of the redup., not any portion of what now appears 
as vaordeathd being actually mistaken, although vav = } } might also = var”. 
Or can we claim mdnsar-yesrdnishnth (so) as a babuvrihi = ‘the one having the 
bearing of the Mathra’, ‘the prophet’? No MS. gives us tarsakdsth, but 
we may so read, getting rid of tarsdahih (D., M.t and DJ. have tarsakdish 
(sic). D., M1 have héi-ravakh-minéed ; read: ‘when Ye are joyfully-minded, 
(and so ‘propitious’) toward him who bas the bearing-on of Your Mathra’. 
D. has vddéindnd, (M.1 vddininishnik (sic)) (6); D. om. 1a (c), and last five 
words in d. Nikéztd (same char. as °2éd) would be nearer the Gatha. 
Pavan taband is a frequent and correct rendering for zastd. ‘Beatitude 
given to us’ is not very far from ‘he may place us in beatitude’. Read 
khvahishnih. Ner., as in Y. 32, 16, read ¢# with M., D., Pers., in the sense 
of hamé or hamdék = sarve (so sarva in the Mainyéd t Kh.), but amar seems 
also altern. read and rendered yat, b, and gl. Vaichhayet might point to a 
recognition of var, or vraz. Is avistdvani here an irreg. bahuvribi: ‘what 
the Avista-declarer desires?’ But see v. 6, also Y. 30, 1; 31, 1. Arogyatam 
(so) points to khvdrth = bathré(é) in the sense of ‘welfare’, ‘ease’. Samihe 
points to khvahishnih which takes isté in the corresponding sense. *var = bar. 


6. Raithim = °yam. once stood here as Pahl. » = y with inherent 
a, so in all similar caSes, cp. rdthyam, cp. also rathemé, Y. 44, 17; 53, 6. 
Mahy4, literally ‘of mine’, the gen. of the possess. md (cp. the possess. tvitbis 
in the RV.) is here used for ‘of me’, ‘mine’, as the dat. mavaité(é), lit. = 
‘to mine’, equals ‘to me’. As to the historical questions’ arising out of the 
words «++ mahyd rdzeng --- sahid(t), see especially S. B. E. XXXI, pp. 167, 
168, 169. Pahl. Notice the intelligent freedom in ‘when they utter’ for 
‘he who utters’; ignorance is here impossible. See Z. as the speaker in 
the gloss; see also the 1* pers. in v.5 and 7. See ddtd referred to Mazda 
in yehabiindi, which however shows a 9nd pl, preferred. ds points to an 
etymology for raithtm, and astishnith to an infin. (?) in std, ‘His is the 
teaching’ is a frequent and not improper mode of rendering ‘he teaches’. 
The forms in ishn often express the force of the pres. part. in these trls. 
Read astisnth, or hastishnth. Var. D. has yedrinaid, or ded® (a), shapirdano, 
(2), om. Ui (d), has vdddindnd (gl.). Ner. Reading yas te with J.%, render, ‘I 
who to Thee am offering’, but see a@gh. Ner. may have had vddéindn? before 


590 


him for °ndid. Perhaps ‘I am affording praise and friendship to the holy 
bestower of protection’ would be better in 6. Bhavémi inclined me to 
render hémanam = ‘am’; otherwise it might mean simply ‘I’, Prakrishta- 
hddasya seems meant for an imitation of Sarhikhtih (Pars, Sardghté (?), so 
poss.), it is the Pahl. tentatively transcribed. Arddhandin may refer to 
avistdv®, but see yazishno. Read a, ‘Since he establishes the regulation’ (karote). 
Cishyam might stand with a fem. noun understood, but see gikshd, Y. 32, 6, 
cikshdm, Y. 34, 7 = dmékhtishn (sic). J. has yas te (a), JA yat ste, JA 
Jarathugtrasya (b), J.* gishyandin (d). Burand, as more orig. Parsi, bur 
being undoubtedly the orig. of bar as crude form; see the altern. bur in 
Arda V. Gl.; otherwise of course darand. Sitadan seems here written, and 
sitadan in v.5. Fardhéti, or Saréti may be best; the actual letters cannot 
be deciphered apart from the Pabl., for the difficulty in deciphering may 
be estimated when another scholar made the words out frdhdtant — bisydr 
bast- ddén, ‘knowing very much’. Read yedrind in my former printing. 


7. Read zevistyeng, *tayeng having crept in to fill out the metre, also 
final «9. Ags neither Sp. nor Westg. gave the reading of our J.2 (now an 
Oxford MS.), nor the many others with aw°, I was forced to accept an 


urvathé formerly; see urvatho, v. 6. But I conjectured also the correct text, 
aurvaté after the Pahl.; see my altern.; see also S. B. E. XXXI, pp. 173, 4. 
Comes was of course pl. of °mis. Yaojé, 15 se., or poss, Qua sg. imper. to 
Mazdé, the pl., as in d, often following a sg. in the same strophe, or Asha 
may be voc., thus suggesting a pl. in d; we should however expect the 
dual. An instr. Ash@ is here especially well in place. The powerful chiefs 
were enlisted through the inspiration of the Holy Order, and as passionately 
devoted to its maintenance (Ashem deredydi, Y. 43, 1). Zevist(a)yeng; ep. 


Y. 28, 92° The meaning ‘well- incited’, ‘fleet’ may be allowed here as 


differing by a shade from ‘willing’, ‘with willing zeal’, etc.; see aurvato. 
Jyaitis, to Jyd, cp. Y. 29, 5, sense carried over. Or read jaydis (?) instr., 


‘through the incitement’; ep, aguahayair -- ndmobhih, RY. IX, 96, 2; praty 


ardhir yajninadm agvahayo rdthandm rishih sd y6 mdnurhito viprasya ydva- 
yatsakhdh, RV. X, 26, 5. PerethiS, a characteristic Iranian conception, 
meaning ‘the straits of life ending in the Chinvat passage’, ‘the Bridge to 
the other world’, an idea already well marked in the Gathas; it is pl. of 
distinction. Others take the word as qualifying awrvatd in the sense of 
‘stout’, etc. I prefer of course my former altern. and the rendering 
in 8. B. E,, putting my first trl. in the second place. The Pahl. trir. gives 
text and meaning in arvand 5 yamtinishnd = jyditis, “a coming to’ = ‘a 
gaining’. Vadarg — perethis, chir = ugréeng. Vakhdéndar (see the Pahl. 












591 


trl. in vy. 8 d) shows correct freedom, or else a differing reading; ‘may I be a 
receiver of your aid’ shows a sufficiently vigorous grasp of the sense of ‘be 
ye for my aid’. I now prefer dydjem; notice ydiS azdthd not rendered, 
showing freedom. Var. D. dddistdnd, déshak M1 D.; D. om. first va gl., 
D. 7 avd 2 in both b, and gl.; D. va chir - - aé (so M.1) ¢, gl., D. giriftdr, 
zakam 7 (d), ¢ lekim gl. Ashavahishto is again rendered, as often, parisphutam 
by Ner., probable allusion to the ‘fire’ with which A. was associated; see 
on v. 8. One might consider Haug’s na gaknomi (d, gl.) as giving the better 
sense, but see the Pahl. and the leading MSS., ¢aknoti, P. °amti (3°4 pl). 
All but J.3 have nava(so); see 7 Lekidm; n and ¢ could be easily confused in 
MSS. J.3, sdhayatda (2), so P. (d, gl.). Hastind (2), or hasténd for hastend (2), 
or hastand (°ind occurs as a Pazand term.). 


8. Read aredrahydchd. Lzhaydo, to ida, or to th, thd the idea of 
‘worship’ is of course present; see S. B. E. XXXI, p. 174. Aredrahydcha 
is quite possible, and perhaps better, as concrete, ‘helpful and devoted 
worshipper’, see S. B. BE. XXXI. ‘Virtue’ of course bears an active sense 
here, see the altern. for the Pahl. word ‘efficiency’, possibly including also 
‘insight’, cp. the New Pers. No one should object to the 1%* pers. srdyém 
(followed by the 1% sg. in 4), reproducing the participle. The glossist, if 
not the orig. trlr., mistakes, I think, the ‘metrical feet’. Aside from the 
gloss, read } as continuing @, no new sentence. Minishnik, as in Y. 28, 1, 
is an intelligent expression, shutting out a religion of gestures. Line ¢ 
shows freedom, the gen. being better rendered by adj. and verb. In d 
rabishnth has clear reference to ydmtdinam in 6, yet the termination of 
hunaretatd (etdtd), looking like some forms of ¢ = ‘to go’, may have sug- 
gested it! Hdnarih is rendered etymologically on account of the connection, 
otherwise read ‘skill’, D. has pd? in a, om. pavan, has yadmanth for the 
dastth of Sp. and M1. M.1 and DJ. have méanishnik (2) (6); D. transposes 
like the Pers. in c; D. ins. rai, (d). While the Pahl. trlr. or glossist 
renders paddis doubtfully, Ner. seems to plunge headlong into blunder with 
his ‘two feet’, but J.1’s pddya(d)bhydm shows a slight modification. Sp. is 
bold and perhaps correct in taking vikhydto’ smi actively; see the Pahl. If 
he is correct, what care Ner. requires! Haug mistakes, I think, in render- 
ing avistdvdnim ‘the Avesta and Jend’. Jand renders the Zand (Zend) 
elsewhere. Zéhar, rendered balam, was misread (as few indeed would per- 
ceive) for zavdr (properly zavar). Nivdsanam points to DJ.’s mdnishnik (sic 
for minishnik); parisphutam, for Ashavahisht associated with the fire, might 
perhaps be rendered ‘brilliantly’ here. Also note that vahisht would be ex- 


pressed by $449), 80 also vakhsh(t); and vahisht = ‘heaven’ suggests ‘light’, 


592 


while vakhsh is often rendered by Ner. as kég. Does this similarity of 
vakhsht and vahisht explain this kég? Read guyan. 

9. Read my antiquated translit. in my former printing mahydo, hyem, 
and as preferred altern. for my former trl. deatitudinés ut praemii sacri. 
Ashéis. Here again, as every where in the Gathas, we must adhere to the 
meaning ‘sacred’ ‘blessing’, ‘benefit’, and to this as verging upon the sense 
of ‘reward’. But here, as the context shows, the idea must be stretched 
as far as possible toward purae-indolis, the lit. meaning. The worshipper 
declares that he will approach the Deity with his Yasnas, and the cere- 
monial and morally righteous deeds ineuleated and inspired by the€Good 
Mind, and then, when he has become possessed of the sacred blessing 
of holy character, the consequence will follow; he will become the recipient 
of the wise man’s (or the good offerer’s) reward. It is illogical and sense- 
less to render: ‘When I get my property, I will be its recipient’. It is | 
rather bold to render hudéndu§ (hu + dé = dha = ‘the well-disposer’, or — 
‘offerer’) as governed directly by gereedd hyém; ‘then I shall eagerly attain — 
to the beneficent reward’. If it were not for the meaning ‘beneficent’ (so), — 
‘seizer of’ with the gen. would be admirable. Ishayas would fit the metre 
better, which is important, but cp. the Ved. stem of 1st ish, ishya, and 
ishyan, the sense need not interfere, as the two sh’s are related. Gereedd, 
to gridh = ‘approach eagerly with desire’, Whether the influence of the 
important Y. 29,1 induced a use of gar(e)z (garh) for exclamatory prayer 
when no adverse circumstances were prominent in the connection, is a 
question, cp. Y. 51, 17. The Pahl. trlr. is free as to the case of tdvs; he 
was not ignorant of the instr. No one should object to ‘{ come toward 
Your sacrifice with praise’ for ‘I will come praising to you with sacrifices’, 
Yadé = pavan dahishno well = “in that dispensation or time’, see amat = 
‘when’, and yet dahishno was used simply because of the syllable dd (as often 
in similar cases, a correct use caused by an outward form!). For tarsdahth 
correct tarsakdsth (so) without MSS.; see Ner.’s lakshméin which shows a sense 
of acquisition recognized in ashdés. Himanam pédakhshah should be con- 
sidered a good rendering; see mahydo absorbed with freedom in homanam. 
HudandusS as gen, ig managed fairly. D. has 7? in a, tarsakdish (sic), or 
tarsagahih (?), °agah® (so) for °akds° (so), vddiinamam (? sic}, pddakhshah and 
°shahih (c). Arédhinam may be meant, as adj., yet see the Pahl. An 
illustration of Haug’s seemingly absolute want of acquaintance with the 
Pahl. trl. at the date of his Gathds is curiously given in his remark on ] 
sammukham and paidd (so); the word renders padiraké. Can Ner, mean — 
suddninam as if to ad dna, cp. 34 da = ‘cut’, or a 7m (?) dé = ‘to purify’?; 
or was he imitating huddndus, cp. dan@? J. fails to write anusvara in~ 


1 


















593 


stutim as often elsewhere, J.* has lakshmim. which is also only added by a 
‘later hand. 10. With a laudable desire to recognize as fully as possible every- 
thing which the composer of the Gathas has written in a feeling for nature, 
some would render vareshd ‘woods’, and change the text of 5 skyaothand 
to diskatd (= mountains) without the authority of MSS. I fear however 
that the word S(k)yaothand interprets the foregoing varesha aS a 18 s aor. 
conj. of var(e)z in the sense ‘What I shall do aé first, and what later as 
supplementing (= besides) these things (pairt dis). Ashd preceding Mazda, 
renders a conjunction of the two in Ahurd (= ‘Ye Gods *) very improbable; 
in fact the voc. Ashd@ is suspicious, perhaps adv. instr. is better. The hésh 
of the Pahl. trir. here (for wkshd) corrects his vakhshintddr at Y. 46, 3. 
Pairt is rendered by pésh = ‘before’, in the sense ‘in view OF OF Om 
account of’. D. pésho, or péshan (?) (°dn (?)); see Pers. Valmanshdn proves that 
the trir. distinguished between ai§ as a particle, and ds as a pronoun (see 
Y. 31,2). The loc. chashmam = °man was first seen and explained by the 
Pahl. trlr.; see also Ner. Rdshan + éd (for ait) is best. Sp.’s text (K.°) 
seems nearest to réshinéd (sic). M.1, D. have rédined (so) = ‘causes to grow’ ; cp. 
vakhsh rendering ukhsh° also rendered here as ‘light’, ards, see dakhshak. 
Arejad(t) may well have been read arédad(t) (ardh); one MS. gives a hint in 
areedad(f). Or D. might seem 1s6 (sic) + éd, in D., separated, for réshan + 
aité. M.1 has also atghshan. Pavan may = ‘as’, or ‘by’. Ards has been 
unnecessarily transliterated khris = ‘a cock’. Ner. had no such conception. 
For tarsdahth written in default of better for what seems tarsakdish (2), or 
°agahé(?), I would now correct to oLasth from other places, gl. aside, case 


oblique. Ner.’s yasya may be alternative for yat. Hosh (hash)is rendered as in, 


a figurative sense by chaitanyam. Samérachandm = ‘order’ in the sense 
of ‘embellishment’, or °rechandm (J.3, J.4) = ‘purification’ (?). All have 
manushyandm. Ner. must not be considered in his turn ignorant of all Pahl. 
grammar from his freedom in d. Read péshtnagan for the misprinted de- 
cipherment of the confused writing; read khriéis perhaps, but ‘cock’ was 
certainly not meant; cp. khraozh®, also old Pahl.-paz. gl. khrdéshd (so), khrishéd 
might better be khré°. I meant hishhan (?) + ya'ni, etc. 

41. As to caesura see b. Aojdi might = ‘I will name myself’, better 
mid.-pass., as so often. Perhaps we should read isdchd (act), so J.?, J.%, 
so also J.*, but it is corrected to °sd7. VarStam is either gen. pl. shortened 
on account of the metre (cp. deviim for devindm, etc.), or it is a 37¢ sg. 
mid. imper. (so, long privately taught) with neut. pl. subject, or with ddta 
understood as subject. ‘Let these truly righteous acts of praise be accom- 
plished’, or, ‘let the Creator of the world accomplish for Himself what 


may be most prospering for the cause through grace’. Pahl, M. gives us 
ao 


|) Seg 


594 


the needed aétind = ad(#), D. yakhsenunam, M.1 darém (a), D. yehabinéd in 
d, see DJ. The trir. had aojé before him, or read aojdi as a verbal form 
from the root of aojé, and this is a solution well worth considering; see 
tavdchd isdichad. ‘As your praiser I will have power in the future, and I 
have been your praiser so far as I can and may’. The trlr. was not 
ignorant of a root aoj = ‘to say’; see Y. 43, 8 where aoji = hémanam-- 
gift. He may well also have recognized the form as well as the root of 
staotd; ‘Your praising is strength to me’ may be free for ‘I as Your praiser 
will have strength’. See also the roundabout perf. in the gloss, showing 
unquestioned freedom in att}. Isai (or zsé), as ever, to ish = ichchh probably 
erroneously, but always possibly correctly; here the trlr. may have recoiled 
from tautology; see tavd. Dédtd he took as imper. 224 p],; aredad(t) was 
probably divided are.dad(#) in his MSS., and probably (not certainly) regarded 
as a puzzling neut. But, on the contrary, these seeming errors may be 
each and all mere freedom, or inherited views which he feared to change. 
Varstam was seen as gen. pl, and rendered in the concrete. He notices 
the superl. frashdtemem. Ner. has his eye on adj6 ait, and blundering, 
or correcting us; J.4 has dste: JA, J* have bhavami for karomi. J8 om. 
yat inb; J.8 antah sampirna (2) uttamasya manasah. In d, gl. 1 followed OC. as 
nearer the Pahl., but still yehabiinéd may be imper. J.3 has svdémin prasddam 
prasidapiritam (so) dehi pravdhena, J.° bhavdmi; P. has svdmina (?) and as 
J.3. J is reported as svdmin yat krimah(?) yah prasddah piritain (SO) prasd- 
dam dadydt yat pravahena J.(?) bhavémi bhavet ayam prabhdvahe (80) gighram 
bhavami. J.* corresponds with J.4 from svdmin on save as to puritam (sic), 
dadyat (sic), also pravdéhe for prabdvahe (so). C. follows J.4 till bhavet, 
then yam pravdhe gighram bhavémi. Tat (d) is a mistaken word, I think, 
I misreading Sp.’s handwriting; omit it, Parsi-pers.; deham and dehad 
as more orig.; otherwise read dih®, deh® also in other MSS.; so badlah 
in other MSS. 


The Gatha(a) vohukhshathra(a). 


Yasna LI. 

For introduction, altern. trl., etc., see 8. B. E., pp. 176—187. 

1, Read final J.* has vidush°, &(k)yaothn®. With some khshathrem 
= ‘field’, (2), better kshétra = shdithra. As to the reading védishemndiS — 
(see the MSS.), poss. to an aor. of dig, with monstrous transition; ‘actions 
that are being well discriminated’ (it agrees with §(k)yaoth(a)ndi§ without 
doubt); or it is a formation from the aor. of dhd ‘actions that produce it’, 
or ‘arrange it’, Reading °dush®, consider divas as pointing to a root 





59b 


_ du in the positive sense, ‘actions which inspire it with zeal’, etc. Then con- 
sider v¢dus as the stem, see vidushé(é) in v.8. If to dush = ‘afflict’, then 
antare-charaiti is in analogy with antare mruyé(é) (also with the instr.) = 
‘interdict’, ‘goes between, as holding off on each side’, so, ‘opposes’. Some 
prefer the dat. °emndi, but see s(k)yaoth(a)nds. Probability almost inclines 
to dush in the ‘good’ sense, but then aitare ch. = ‘enters’, or ‘ pervades’ (?). 
Some might take varshdné(é) as dat. infin., with ahm? or mahé understood 
= ‘I will do’, ‘let us do’, better as aor. conj. mid. Some would emend a: 

‘He afforded (abcbar) as the best lot wished-for by us (¢8tem) - -’. D. ins. 
7, khiddt in a, om. avo, and va in a gl., om. va in b, om. 7’s, has yeheviind 
inc. Mas K.> (Sp.); the usual liturgical notes follow. Read avdyad. 
The Pahl. is intentionally free with avim. Vidushemndis seems referred to 
a du, = ‘to favour’, extended by ‘sh’. The root ideas are indicated, bahar 
= bdgem, afzind = tzha, kevanich = nichid(t); even vddinyén points” to 
char in one of its meanings. The glosses break up the otherwise easily 
established connection. Haug’s kdmine, although against the other MSS., 
should be read at least as an alternative. I had proposed an altern. masc. 
in uttamasvamikdmin® as feeling the influence of upari; see the gloss. (I 
do not of course see a masc. in wibhitim in agreement with °kdminam, 
but upart may possible govern it.) Notice varsh (vrish) in the rare 
sense of ‘bestowing’. Kuru = varzishn as infin. for imper. Baharah 
as more original; otherwise bahrah; burishn as older; otherwise barishn; see 
altern. crude form dur in Gl. to Arda Viraf. Read géyad for the misprint. 

2. Td seems sometimes dual nt. in the Gathas = ¢é, referring to 

_ khshathrem and bdgem; but with bdgem, masc. td = téu would be natural. 

Otherwise td = téna = eo. Yé(e)cha is either 1% sg. indic. or conj., cp. 

yacha(m) (2); or read yaé(é)ché with many MSS., acc. dual neut. We might 

think of Ashayaé(é)ch@ = ‘and to Ashi’ for Ashd yéchd (yaéchd). Déis is 
2nd so. opt. from aor. stem of dé transferred to the a conjug.; otherwise 
doishé as 274 se, gunated sa aor. imper. of dis = ‘show me’. Some might 
suggest: ‘To You primarily, O M. A., and for Ashi, may we arrange (dézs- 
dméi (?)) the district (khshathrem (?)) in our possession (¢stéis); may we through 
grace partake of (vahmdiddid? as corruption from vanghdmaidi (?), or some 
similar form, to aor. of van, vans) your support’. D. ins. @ with DJ. (@) 

has vddimamam curiously again (4), also ésht 7, om. va before first std (c); 

M.1 as Sp. (K.°). No yée)chéd = ydché in the Pahl.; see also Y. 30, 1. 

Was déis rendered in the 34 pers. as if an aor. of dis? Ddidi, which might 

be regarded as = déc§, as a 224 se. = yehabiindi in Y. 28, 7, here freely 

z= Pd. Isht stands in Zend characters in all MSS. Ner.’s prithivydm 
should hardly be within the brackets; the more correct samprnamanasé 


y 


596 


was his seco,d thought. Varchhitam (?) is for zsht transcribed only by the Pahl. 
lr. vam (so also J.*) points to Lekim. 


3. Read final » Géushéd is adverbially used ‘to You let them 


assemble with the ear (that is, to hear) who are guided by Your (cere- 
monially prescribed (sic) moral) actions’. Some prefer the Vedic sense of 
ghosha, ‘with loud call’ (cp. Yt. 10, 85), but ep. also geushais, Y. 30, 2. 
I now prefer hémyanti = ‘let them come’. Whether ve can be the object — 
which the pious ‘lean upon’, ‘hold to’ is a question; but read as a possible — 
altern.; ‘who incline to You (séreté(é)) in their actions’, or ‘are governed — 
by You (gen. for abl. (?)) as to their actions’. Ukhdhdi§ as ‘chanted words 
of the ritual’, ‘hymns and recitations’. D. and M.t have védéndad in ¢, gl. 
Notwithstanding avd, ham-sdtinishnd might be infin. for imper. conj., and so _ 
render °yantd; but a conj. imper. only would literally render Syanti, — 
‘Would’st provide’ for vddéndi (also equalling ‘may’st thou’, or ‘provide 
thou’) points to hémanih. Ner.’s labhah seems to render khirsandih (so 
read); nydkshiddr was prob. translit. naddkth® = gubhena; but sarve renders (?) 
hem = ham (sic). Karomi shows that he read héman for homand. Parisphutam 
for Ashavahisht6 again prob. points to association with the Fire. Prithak kar®— 
renders dakhshakin®; elsewhere chihna is used. Karoti can hardly stand 
in ¢; read ‘Thou makest distinctly separated’. J.4 has karmandah (so). Shun- 
ida(a@)r as more orig., otherwise shan®. Read gundh. 
4. Read /yén. Kuthraé and ki (= ‘whither’ and ‘where ’), like their 
English equivalents, often express mere despondent interrogative. But in 
English the fuller form is much more expressive: ‘Where is the fseratu 
(see p. 495, concrete, or abstract ‘thrift ’) by the side of the dri (cp. arf). 
This is the same thing as ‘is there a fseratu- - - ?’, but much better ex- 
pressed. Some prefer dréi§ 4 = ‘with preparation’, ‘easily’, and merezhdikd, 
as nom. D. has vddindiid aigh in a, va aigh yamt? 4 in 6, Jindk 7 va, gl, MA 
om. aigh jindk, (6) gl. D. has atgh Vohiman ¢, hand é lak c. Aigh Asha- 
vahishto would be better as gl. J.* has also kila;,J.3, J.4, J.*, om. Mahdj? 
in c. Parisphutam may be once more rendered ‘bright’, or ‘brilliant’ as” 
= Ashavahisht6* (the Fire); °bhuvanam shows that pahlim was taken as = 
vahisht = ‘heaven’. Buna‘ is probably miswritten for dundah which occurs in 
MSS. *Ashné for a part of the char. in Ashavahisht leaves the last unexplained. 
5. Véidad(t), poss. to vidh = ‘cherish with veneration *, or to ow + da 
sense of ‘produce’ (?), ‘develope the cattle-culture’, ‘multiplying the herd’, or 
vidad({) = vindad(t), ‘acquire as a blessing’, not as ‘wailing’ Y.29,1, or ‘get 
additional herds’; see the previous v., cp. Y. 50, 2. Elsewhere I have 
remarked that ‘gaining’ was less the object than ‘preserving’ the threatened 

























597 


herds; yet acquisition was of course desired. Nemanhé. with some = ‘with 
modesty’, I would not abandon the religious sense. Ddthaé(é)ibyé with some 
rather = ‘those established in character’, ‘the willing’. Khshayds with 
some = ‘being able’, but the vdstrya was a representative saint, an ideal 
agricultural chief; his office was conceived as blessing the ‘clean’ creation. 
Some prefer ashivdo, ‘endowed with blessings, or rewards’, or again with 
‘property’; but if ever ashavan is in place it is here with the vdstrya. 
D. has zak pirsih, aighat levatman (a), himand, M. héman (6); D. has 
valman 7, DJ. and D. pddakhshdhth for shalitdih, M.1 zakash in c. The 
Pahl. trlr. had probably before him the reading yd thwd = minat, hence 
his pérsih. It is hardly probable, although it is possible that peresds stand- 
ing before him as peresas(§) as a 2"4 sg. = peresd may have influenced him; 
see has = 3° se. hémandd (freely). Each of the present participles is 
rendered in different places freely, possibly on account of the rareness of 
the use of the present part. in Pahl. One would suppose that avd, not- 
withstanding its position, ought to apply to dahishnd, and that ¢ might be 
read: ‘and to the creation in the sovereignty’. ‘As righteous (or endowed 
with blessings) he wisely designated’ should be considered fairly reproduced 
by ‘His is wisdom through righteousness, whose is he who is the just rad 
for the creation’ (so). Ner. was not misled by ménat. It is curious that he 
does not notice either pirsih, or peresds. J.4 has kurydt in b gl.; and J. 
kuryati (sic) in c. Haug’s MS. partly corrected the Sandhi. Read perhaps akhar. 


6. Read as(k)yd, and final x9. ‘The better than the good’ = swm- 


mum bonum to the worshipper. This is certain; he approaches it in Y. 42, 3, 


and the ché carries on the connection, ‘who also gives, or completes (radh) 
that according to his, the vdstrya’s prayer, vérdi is A. M.’. With dazdé(@): 
‘Who receives (?) the highest beatitude - .’; this must be the vdstrya, and 
this destroys the sense unless we change the language, reading Mazdd 
with the best MSS., but Ahwrd is alone reported. D. has shapirih - - valman 
éin a, vadak, 7 ’s as DJ., aigh min - +7 valman - - védindnd in d, gl., 
rdi in c, and vddéndnd (so M.), in ¢, gl. Vardi with rédad(¢) should be 
considered fairly rendered. Ahurd M. is thrown into the gen. with no 
impropriety whatever. According to the gloss, and aside from the Gatha, 
vidditt refers to punishment, but aside from the gloss, ‘by whom the radih 
is not fully given to Him- - -. Ner. varies greatly from both Gatha and 
Pahl. Uztamandm uttamatvam might be intended to render vahyd vanhzus 
as ‘that bestness (sic) of the best things’ rather than the Pahl. dative 
sense. Paribhramati means here ‘turns’ in the sense of ‘ending a straight 
course’; and not ‘wanders about’; see its Pahl. and Gathic. J.%, J.* have 





598 


kuryati (sic) in 6, J.3 nikrishta inc. Read perhaps dkhir; we may accept 
the doubtful word as bundah. 


7. Read final - Immortality arising from the idea of excessively 


prolonged life, as the name of the Seven. Amesha meant ‘eternally deathless’. 
Health and Wholeness = ‘total weal’. Spenistd m. poss. instr. Tévisht u, 
duals in apposition with A. and H., not instr. sg. Senhé(é) with some, ‘I 
pray for’, ‘I hope for’. Aside from the gl. Ameréddd and H. would be 
acc. of course, also tak(sh)ishné (is it tvakshishnd?). Read ¢ altern.; ‘. « which 
energy, etc., 7s in the teaching (loc.) of the Good Mind’. D. has yehabind? . . 
tashiddr, va for first ach, has harvarich (or aér°), om. 7; M.t tvakshiddr (?) 
(or tékhsh°), homandé in a; D. ach, for 7, om. @ after mina®; in 6; D. ins. 4 
bef. téiban® in c. J.* ig defective here, so J.4; their orig. was probably in 
bad condition. J.? ig complete. Perhaps c, gl. is better thus; ‘since that 
is learned by assiduous study, that which it is necessary -- to do’. Deht 
as more orig. Parsi, otherwise dihé (2); we should expect dih, or deh; 
see the Pahl. 


8. Read final @ The two vidushé(é) would naturally refer to ¢6z. 
Akoya (if not a denom. from aka (?) = ‘Iwill do evil to ”) is in antithesis to 
usta, and both are adverbial, one instr, (?), the other loc., and not further 
declined. If akéyd seems suspicious as a fem: instr., consider akovd, by 


divergent declension, or with the suffix va, an instr.; 93 is often miswritten 


for »); cp. mruyad(t) = mrucdd(t). Read as altern: ‘To Thee will I speak - - 
for he is satisfied with his counsel (?) who speaks to the wise’. D. zak 
akds (a); D. om. # and the two va’s in 6, D. zak ménsar - - zak t keds - 

@ danék in c. Without gl. as altern.: ‘For thus this which is Thine is to 
be spoken (vakshyd as fut, part. or freely as fut. 1st Sg.); (6)-there is a 
smiter of the wicked, and in happiness (see the loc.) is Righteousness to be 
maintained (c) for that is the Manthra’s bestowed gratification - -. If iyam 
is read with J.3, P. in c, then dénih is understood from a, gl. Does sam- 
ddhdnayet mean ‘set in motion’, ‘cause to stir, or advance’? Or is it a 
denom. from the noun? Read guyad. 


9. Read final ¢. As to randibyd see p. 450 on Y. 31, 2. Khshnitem 


is, with my alternative, perhaps better understood in its secondary sense of 
‘satisfaction’. It can be referred to the two parties, one of them being 
the ‘evil’ party, just as asht§ can; see Y. 48, 12. The sanctity of the holy 
one of the two dsaydo carries off the awkwardness of attributing a khshnid(t) 
and an ‘ashi’, or possibly also a ‘rdma’ to the evil. If it were not for 
the presence of the righteous in one of the rdna (rdnoibya) the expression 


" 


‘ 


599 


khshnitem would not have been applied to both; its application to both 
is difficult. Khshusté need not at all necessarily mean ‘melted’ only. 
Its primary and Gathic meaning is ‘beaten out’. Tdpayé(e)iti, Yt. 17, 20 is 
not at all decisive; the forged instrument was ‘hot’. Or, if molten iron 
was there intended, then the word was applied to ‘melted’ metal 
only in the later Avesta. Dakhshta is clearly referred to ‘utensils’ in the 
later Avesta; the Pahl. associates the word with the utensils of the offering, 
and Khshathra was the god presiding over metals positively without exclusive 
reference to melted iron or brass, while yet he bears the name ayokhshusta, 
cp. Yt. 2, 2, 8.1, 4. The ‘bath of melted brass’ was a development of 
the later Zoroastrianism. Ahvéhi, if equalling ‘in the (two) worlds’ (cp. 
 Y. 28, 2, and Y. 29, 5 (?)) is a transfer to the a declension. We should 
expect anhvo® (anhwé), or anhusd. We might possibly read aibi-ahvahi, 
18 dual (ah + aid?) = ‘will we two use the iron (cp. Ind. as + abhi) to 
make a weapon, (ddvéi from dd = dha). Savayéd (read sdvayé) is, (see.ddo), 
a 224 so., caus., or denom. of sw; with some a gen. inf. = ‘to help’. Some 
might colour; ‘let us (Vistaspa + Z.) two take pains (?) with the forged 
iron to have a weapon’. D. has °tarth, M.1 seems shndytniddrih in a, D. 
om. 7, has biéikht6 va, M.' dirikht (so I prefer at present), D., ¢ sdkhar a, gl.; 
D. has asind 7 + + pavan kol@ . - zak p.° in b. I prefer now déiréd, if to 
ridané. The init. a’s should be distinguished, whether a@ priv., or @ Yee- 
_bekhiinishné = dakhstem considered as one of the sacrificial implements. 
J.3 may read jyot?; anupakdrindm may be explained by a false translit. of 
asind as adino = ‘the lawless’. Did nigchayena = a read nipishtd?; no 
letters like », p appear in the MSS. Could the syllable nis = ‘apart’ have 
been associated with ‘striking apart’ in forging the iron? Gdédham 
shows that DJ.’s pavan sdkht was read. Dehad as more orig. Parsi; other- 
wise dihad. Jthdn, or jahdn: 77° is more original. 





10. Read final @  Marekhshaité(é) is well in place in its natural 
sense after v.9. With some anydtha ahmad(t) sic (see the MSS.) = ‘without 
occasion from us’. Hunus; hunavd, and huntiwyd (so) seem proper names in 
Yt. 13, 100, Yt. 19, 86; so poss. here. Some have thought of the Huns(?); 
we certainly have the Turks in Tur@. Gad(t) (cp. Y. 48, 1) poss. ex- 
clamatory = ‘so may it be’, Amen; or = ghed(t), but ¢é(@) final is difficult. 
(Gaté(¢) as infin. ‘I pray for Asha with the Good Ashi to come’ had circu- 
lated for many years as a suggested reading; later gaé(é)thé(é) was suggested 
as a conjecture). Some might colour: ‘Therefore the man who will destroy me 
without occasion from our side (anydthd ahmad(t), O M. is a son of the 
house of the enemy - - - for myself I call the Law here with a happy lot 


600 


in my tribe (gaéthé)’. D. has zaka@i « - I min zak A. in a, am6(2) or am va 
in a, gl.; zak dam - - hindshako (so M.1) @ (6). 7 gandk, gl., la for 4 - -, 7 
shapir in c. Vadényén may = ‘do thou’. The gl. and the 7 (om. by D.) 
spoil this trl. Read: ‘Thus the man who slays me in a different manner 
from that, O A., that one is the H. of the D.’s creation - ’. Yo is Sp.’s 
insertion = min = (?) ydt. J.3(2), J.4, J.* read sapratipaksham, doing away 
with the aprati? of C., P. Read note 5 in accordance. The sense in my 
trl. is preserved. We may consider dyinah imperfectly written in the 
MS., as an equivalent of dyin. Paiddyish would be more in New Pers. 
fashion, but I transcribe as Parsi. 

11. Achisté may mean ‘who has declared himself’ or ‘who is declared’, 
3'¢ sg. pret. mid. of chéd(f) with augment or prepositional preix a =a 
(original Pahl. initial » = @ or d; the word stood in the Pahl.). Some 
might colour: ‘Who, O M. is true to Sp. Z.? who is seriously (ashd@) his 
disciple? Where is devoted Obedience? And who has distinguished himself — 
in honesty (V. M.) as true toward the revelation’? D. has valman 2, (a) va 
min (8), pavan rddih, (b, gl.) min min (?) aigh for va pavan (c). Of course we 
might read: ‘Who is Z.’s friendly man?’ The trlr. read vdo; (see the MSS.) 
= Lekiim, so in c; he shows no ignorance of vd, so Ner.; in Y; 31, 9.Nem 
renders vd = vd, and the Pahl. trlr. does not render Lekim. Ner. has 
his eye rather on the Gathd here. He may have read javid for désté (see 
the char.) = ‘apart from men’, “separated among them’; cp. antare in the 
sense of ‘division’, yet also = ‘among’. One might suspect nirmalatayd — 
to = ‘with clearness’; but see the Pahl. Bundah-m.° occurs in other MSS. 


12. The differences of opinion as to this verse are very great. I 
refer Vaé(é)pyé to vip gunated, plus the suffix ya in the sense of the Persian — 
gholémbérah, paederast. Others as = relictus ab omnibus. Peretd I refer 
to peretdo of the next v., as a loc. sing. of °fw in the sense of ‘strait’, 
time of trial’, orig. sense ‘bridge’, cp. the Chinvad(#), or possibly, ep.’ Y. 48, 2 
meng peretha(°d). A very interesting opinion has long circulated privately 









that pereto-zemd = ‘exiled from the land’, in itself a very possible render- 
ing, but see the next verse. I take wriraost as = ruraodt (so) = ‘grew up’. 
Others regard the root as rudh runadh® = ‘was barred out’, ‘hindered’; — 


‘when he was hindered from abiding in it? (asté as gen. inf. from ah). I 
take asté as simply equalling ‘body’, ‘when grown was bis body in it, the 
scene of temptation’. Véed is taken by some as the Ved. vdj@ in the sense © 
of the ‘two horses’. Zédishenii as connected with jeh = ‘to snap the 
lips’; aodereschd as = ‘of water’, gen. of aodare (cp. adhar as possibly = 
‘rain- water’, cp. nar, neres). ‘Although his two horses snapping after 


601 


‘water, turn in here, toward this place from which he was shut out’. I think 


that the dual charataschd may more probably refer to the two names, if 
not to the two parties, Vaé(épyé and Kevind. ‘When they two approach 
him (dramatic present for past) with the impure strength of venereal 
passion’. Zédisheni (cp. vizdistam, Pahl. pdktéim). 1 cp. ddhar in the sense 
of ‘bosom’ (reference to the organ involved in the crime of paederasty). 
It will be seen that I prefer to proceed with the exercise of the faculty of 
judgment, rather to construct renderings which have only the merit of 
differing from predecessors. These latter are however always valuable as 
alternative conjectures to keep the inventive faculty in play. D. om. first 
4, (a), has aighash, afam, (2), gl. M.1 has atsh yat? ; D. has min dén (?) man, 
(c). Shnayinéd Kik is better, so D. Aluni is erroneously taken as the verbal 
form. Urtraost, like wriddyatd, Y. 44, 20 (which see) is rendered by 
rdnak®, but in what sense? Does it mean ‘incite my development’, ‘further 
my growth’ in the body? Or does the Persian (see a) give the correct 
clue? Perhaps ‘in the cold which is accustomed sin’ (c) would be better; cold 
of itself in the later Zoroastrianism is the work of the Evil One. The trlr. 
read sarat’ (2) which suggested ‘cold’ (see a). The letters 0, d in Pahl. might 
also spell vad = ‘bad’, hence possibly ‘sin’, or else the meaning suggested 
‘sin’; or aoderes may have recalled aota as = ‘cold’, But charatas might be 


rendered by vddinéd, and zéisheni more naturally suggests ‘sin’, but see 


a <, 


: 


—. —"  *, 





the order. The Parsi-pers. trlr. took pereto in the sense of ‘street’. Read 
gundh, and perhaps dyinah, J.° inserts jananti in a, gl; J. reads °kdle 
na mitratdm (2) pra’. Ner. transliterated shndsinéd, pl. jdnanti as seeing 
two subjects, curiously both omitted. . Jd¢#i° may point to the meaning of 
aoderescha. 

13. Td may = téw (rather than ¢dn?) referring to the two K. and 
K. of vy. 12, or it may simply = eo = ‘therefore’, ténd, and dregvatd may 
be pl. acc.: ‘Therefore the (daé(é)na of the righteous crushes (mard, myid) 
the wicked’; but the gen. eresdus rather suggests a genitive dreguvato. 
Others would render; ‘the person of the righteous destroys the person of 
the wicked’. Others again; ‘the soul of the wicked destroys the existence (?) 
of the righteous’; but haithtm (for haithyam = satyam) is an adverb. Then 
the Pahl. may after all be right: ‘the soul of the righteous relates (mar 
+ d) these things truly’. Nasvéo would more naturally mean ‘reaching’, 
Dut if it refers to the subject of the preceding verb, the sense must be evil 
‘reaching to harm’, It is however not impossible that the last line was 
intended to express the action of the soul (2), or religion, of the just. Such 
skippings are not unknown in the Avesta, cp. Y. 43, 3, where the last line 


does not appear to refer to the one immediately preceding. Read as altern: 
76 


602 





























‘Then the soul of the righteous crushes that of the wicked truly, whose — 
soul makes reproaches openly on the C. Bridge, the soul of the righteous 
by his deeds and his words reaching the paths of Asha (beyond the Bridge)’, — 
D. reads jéh in a, has zak ¢ valman in 6, M.! om. nafshman in c, D. has pavan 
Ahar°. The dual of the Pahl., with the gloss, recalls the sins alluded to 
in v. 12. Mar va jéh may be altern. trl. for mared°, mar rendering the 
1% syllable, and duit? being misread, The real trl. of mared? is hdshmir®, 
And ribins might be read; see the Pers.; ‘that soul of whom’. J.3 has 
*yor, J.3 seems diner (so read). J.* shows signs of Jihvaydm; J* has jihvdm. 
Correcting to °vdydm or °vayd, we might read: ‘the path of right® is 
destroyed by their tongue - .’, Ner. prob. read Pahl. géf#; see the Pahl. 
of the Pers. (the Pers. being itself obscure); see bhuvana®. Lekhyakam « - 
gananam (so) reflect hoshntir®; bumbdaim is onomatopoetic. Perhaps I must 
abandon jeh in the Parsi-pers. Git (?) = gétt (so sometimes) is probably 
written, but see Y. 53, 6. Ruwdn as more Parsi, otherwise rawdn (ravan). 
Khriishéd is probably a clerical blunder, or it may be meant for a Parsi 3ra sg. 

14. Possibly, ‘not faithful to the precepts’. Some might render: 
‘Not obedient to the establishments or to the institutions are the K., far (2) 
(arém?, cp. dré) from field labour, injuring (séidé to sad as in sddra@) the 
herd without any occasion (2) (@rdis 4, i. e. readily) in spite of their actions 4 
and their vows; yea this vow (yé séenhd = ‘which vow’) will bring them at 4 
last into Satan’s house’. I take arzm as in the sense of ara (cp. Ar(a)maiti 
= ard°). Ardi§ 4 1 take in a kindred sense as equalling ‘in the matter of — 
complete well-being for the kine injuring, or not inculeating (favouring) 
(the nééd carried down from line a): , Senhé as loc. of °u. We might 
suspect 75 sevhd; ‘who shall present these (irrational) praises at last in Hell’; 


cp. the reverse in Y. 45, 8. Read senhdischa, and final - -D. has them 


insertion in 4, gl. with yekavimiind; M.* has *minéd in b, gl.; D. va man 
calm? inc, Kar = ‘husbandry’ here as the ‘duty’. . Through some ac- 
cident ardis, often correctly recognized, is rendered as possessing @ priv., 
or is the force of Zé felt from a? In Y. 38, 5 séid° is rendered by a word 
kindred to dmékhténd (sic). But note apadinan kiishishnth as an altern. i 
pointing to a poss. connection with the root sddrd, © might be read aside 
from its orig. and with gloss; ‘which teachings are delivering them [their — 
own souls] to the - -’. J4 has cikhdpayanti (sic), and cishydpayanti, J.* has -— 
cikhy® in the first instance; J.3 has gikhyd in the second instance, all in b; ‘4 
J3, J* have gikhyd? in ce; J.4 hag gishya°. Nirvane curiously corresponds | 
to apadmdn, but see it — afdim, apémem in c, We might render c; ‘be- 
cause (but see the Pahl.) they are teaching thus, the household (2) of the 


603 
D. in their end deliver [their own soul(s)] to the castigation’; but °san- 
natdm (acc. of goal) should be read. Burand as more orig. Parsi; other- 
wise arand. Hstéd written under dmiz® was intended to follow dmdkhd. 
Read perhaps dkhar, I supposed the very imperfect letters in c to be an 
attempted imitation of demand; but such is their wretched condition that I 
now think lad-khdnah may have been meant! 

15. Or we might colour: ‘What reward Z. promised beforehand, 
Mazda, will meet (will fulfil, vouch for) in Garodman. That I promise 
myself (chivish?) from V. M. and your real (Ashdchd) helps’. I hardly think 
however that this excellent meaning lies directly in the words. Chivishi 
poss. to a chév, 18 sg. mid. ish aor; ‘I will take’, or ‘I will speak, declare 
these things’. But I think chevish? must at least have originated from a 
use of chdish = chésh, as a strengthened chish; the 6 once introduced, was 
changed into the cognate v; chéist may have been the cause of the con- 
fusion; form 37? sg. pass. aor. like ageshi. Whether a 1* sg. zsh aor. of 
chi is the real form = chédisht = chéshi = chayishi (2) like agayish?, is 
doubtful. Read final to D. has min mozd in a, °dnd pésh in b, zak 
lektiim in e. 


16. Some might render magahyd khshathréd: ‘owing to the force of 
his devotion’, I would never render kishathréd without attaching its meaning 
more or less directly to the sense in which it is most prominently used. 
A commonplace ‘by force of’ is hardly poss. in the Gatha. <Athd né sazdydi 


’ usta, according to some scholars is: ‘thus will it be to us pleasing that he 


should command us’. Us#d (orig. loc. of °t7), is, I think, exclamatory, quasi 
indeclinable, and used here as the subject to ast¢ understood. The infin. 
is predicative. D. has khitddyth, javidich, in a; M.\ zésh in 6, (but may not 
zakash (so M.t) be the true reading ?). D. has ? with DJ. in 4, and mindavam 
2 in }, el.; D., as DJ. in c. Read as altern. without gl.: ‘V. is successfully 
deserving (gaining) through the sovereignty of the Magianship - - + it is 
that which is (at mén) wise (= chistém) according to A.’s estimate (= ‘as 
he conceived by, or with, A.’), He the bountiful Ahura, (¢ in aéténdt is 
gl.) - ’. Avarmand, cp. Y. 32, 13 poss. = ‘the haughty’. Levatman pd = 
paddis, Y. 50, 8 (see also Visp. 16, 2, Sp.) shows that the trlr. did not 
err here from ignorance; he distrusted an obvious trl., and fell back upon 
patois = padih (Y. 45, 11). J.4 has Kai, J.* Kai Vir, JP Kai. Nirvane 
shows again the interesting mistransliteration; fare° was read farj° sug- 
gesting farjdm; c freely conveys the general idea. 

17. Some might be inclined to consider, hardly to adopt, the desiderative 
of dha, didhish® as an emendation for daé(¢)ddist; cp. the adject. nominal 































604 


form didhishu; (cp. RV., X, 18, 8 hastagrdbhdsya didhishés tdve *dém pdtyur — 
janitvudm abhi sdm babhiitha) ‘This F. the H. has presented to me a beloved . 
person that I should wed her, as A. M. can bestow a desired gift upon a 
good being (? daé¢)naydi vanhuydi) to attain the desire (cp. gridh) of — 
Righteousness’. The Pahl. trlr. (with the later Avesta, and the later tra-_ 
dition) names the wife of Z. Hvégvi, obviously a fem. of Hvogva. We may — 
then suppose that Frashaostra was an elder brother, or father (so the Pahl. 
trlr.), and presented her to Z., which would place this composition celebrat- _ 
ing the event at an earlier period in Z.’s life, whereas Y. 53, as celebrating — 
the marriage of his daughter would fall some fifteen years later. That Z.’s — 
daughter, Pouruchista, was afterwards married to a Jamaspa, and that 
Frashaostra and a Jamaspa were supposed to have been brothers makes: 
scarcely any difficulty, as names have in all ages constantly descended from 
father to son; also an elder brother might present a bride. Perhaps this 
bride’s name was Chisti (cp. paouruchista); or she may have been regarded a 
as impersonating ‘wisdom’; cp. similar Semitic use; see Y. 29, 1. 
There the Kine (i. e. the people) wail (gerezhdd) for the help of Asha. If 
this piece were composed at the marriage stage of Z.’s life, the troubles © 
were fresh to him; few victories had been won; and the wailing cry was 
appropriate. Read is(k)yam. D. has frashdshtar 7 - + nikezdd kerpat in a, 
ychabiindd, gl.; diné ¢ shapir - - va 2ak 4 Gné, or avd (?) b, om. va (so Mt) 
inc. Read dentman as better than dartman. The trir, saw the intens., 
also improp. conj. (see D.), also the imper. rendered by the conj. Arete 
here perhaps = ‘the desired thing’. Gerez®, as = grih®, suggested griha, 
hence the blunder in c; gridh is the underlying word, or garh, J.* has 
also Hiog® (the letter resembling rte is av old fashioned o). J.* has also” 
mulyena and prob. patarajnt?, or jad? (anusvara omitted). J.4 is reported 
patardjndmcha. Ner. inserted sadai’va on account of the syllable °am. 
which in Pahl. char. might be read ham, suggesting hamd. Yédchandm - 
‘the object of prayer’ here, = ‘the thing to be desired’. Dei points to 
yehabtinéd (2) as a 274 pl, imper. Better ‘through (or as) the worth, the 
valued price of Righteousness’, I suppose that pata® must have reference 
to house-furniture; house-drapery. I had followed Sp.’s griha® in 4 
uncertainty. I had no intention to maintain (myself personally) any connec- 
tion between gariram and ciras. iu 


18, Read final and Leligionem suam. Some scholars would tak 


Parendo as nom. sg. masc., and I think this well possible. Also khshathre 
mananhé vanheus is rendered, as paourvatdtem in Y. 33, 14 ought to be 
i e. as ‘predominance in piety’ (?). Rapén might be a pres part., 


605 


joicing in Thee’. Verenté(¢) 34 sg. (cp. vrinite, see also Y. 43, 16) or again 
3r4 pl. (stem vera). Read as altern.: ‘O De J. Hv. they are choosing -- -; 
they obtaining’ (v#dé pl.), etc.; see 8. B. E. XXXI, p. 185. Rapén should 
equal ‘joyfully receive’ perhaps; ‘which Thine (Thy saints) joyfully receive’. 
Or, reading rapem (see MSS.); ‘that I may rejoicingly--’. D. om. 7 after zak, 
has gadman va, otherwise as DJ., but has frdrind, and 7 lak. M.1 as KS 
(Sp.). As Pahl. without Gaitha, read; ‘He whois: -’. Védo is taken as 
abl. gen. of origin or causality; (c)is free, perhaps, ‘a making of joy to (of, or 
for) this one who is Thine’; rapén as pres. part. = ‘Thou making joy’. 
Nirvanajiah is not accidental; two renderings again blend in it; farja° and 
fared, the first. suggesting farjdm = ‘end’, are spelt by the same Pahl. 
char., see elsewhere. Huastdbhydm shows yadman read for gadman (same 
characters in Pahl.). J.* has abhildshapsayd (sic); uttamamandh was intended; 
the visarga was accidentally omitted. For ‘through the person (man) of i 
read ‘as regards the person’; i. e. ‘for him’; or ‘as established by the 
person of superior - ’. Manyatdé is one of Ner.’s abstracts, or poss. a pres. 
part. act., cp. manyané? (prop. name); ‘through his thoughtful (?) good conduct’ 
(see the Pahl.). I cannot improve on khér-i-md; but it is barely possible 
that # may be the letter deciphered m, and carelessly scrawled for h, (hd, 
the pl.), or again khurhd (?) = nourishment’ = darendo to bar (?) = ‘to eat’. 

19. Some scholars might prefer: ‘That should every (?) man take (?) 
to himself (?) (ahmdi, see the Pahl.), gaining it as his possession, who seeks 
after the heavenly life. He should recognize Mazda’s commands as the best 
for his actions in life’. Tad(t) refers back to tad(t) in v. 18. Mid. forms 
of da, dhd occur in active sense in the Veda, and oftener in the Gatha; 
for ‘gives’ we need not read dazd? (J.2 now an Oxford MS.). Vaée(é)demné 
poss. = ‘acquiring’, but see the connection. Ahmdi poss. = ‘to us’, better 
‘to him - - - who (yé)’.. ‘Seeking after life’ recalls ahimbis as = *aswm- 
bhiksh. By ‘through the deeds the better’ understand, ‘the highest good’ 
(= vanhéus vahyéd elsewhere) which is realized by obeying the laws in the 


‘deeds of life’, Read final qs. D. has maidydk°®, man min, om. ash (a), 


zak ¢ din 7, om. 7 bef. pavan (6), has 7 shapir (c). M.t as K.5. I had ven- 
tured on mozdd, but read as altern. mozd va. ‘The trir. seems to render 
dazdé(é) by ‘gift received’; see avd nafshman. But for the gl. dkds-dahishnih 
might be an adj. (bahuy.) = vaé(¢)d°. Read in ¢ (lit.) ‘through the deed 
_ of his life good’, jan of course gen. J. has avabodhanam, J.*, J.4, P. jivitavyam, 
J.* vidadhyate (so), J.2 J.* jévitavyam vi; J.4as J.3 inc, gl. except kambalam for 
sam®; J.* as J3. Ner.’s anayoh is pure error. Perhaps c. gl. is better 
_ thus; ‘he makes energetic by (in) deed what ¢s spoken by word’. Sambalam 





606 


must = tékhshék°*, see Parsi-pers. kushishn. 1 have read Sivitasya, after 
C.’s jévitasyam ((?)so reported). *Or tdshaké was read altern., ep. Y..50, 1. 

20. Daidydi infin. in sense of imper.; hentt understood. In 8. B. E. 
XXXI, p. 186 I render Ashem in the acc. Perhaps my verbatim here is 
better. Ashem, nom, with V. M. (sociative instr.), and then Aramaiti (ob- 
liquely mentioned). These three represent the Immortals, who are referred 
to also in verse 22, and they are hazaosha like the seven in Yt. 13, 83. 
Some scholars refer all directly to the people. ‘Then are ye all in common 
with us to afford advancement with the congregation (Voht Mananha), and 
the Law (Ashem) in that manner in which (?) (= yads) Ar(a)maiti is prescribed 
to us (wkhdhé nom. sg. fem. ?), while ye pray, lowly in mind (nemanhd) for 
the help of Mazda, desiring it’, Yazemndonhé may of course = ‘being 
sacrificed to’. Chagedé, formerly thought to be a dual, is a nom. pl. from 
a stem. chaged probably related to kd (kan), poss. by reduplication. Can it 
be a deponent participle?, cp. dvareté. Some might colour: ‘Do Ye with 
united powers afford all service to the Faith (Ashem) in common with the 
congregation (Voh@ M.), as (ydi§) the religious devotion (Ar.) is prescribed — 
(wkhdhé), since Ye are praying for M.’s help, lowly in mind (nemanhd), — 
desiring it’, I would now modify: ‘Ye, or they, the Holy Order, (personified), 
together with the Good Mind (personified) are of one accord (with each 
other) to afford us (i. e. let them afford us) Your help, being sacrificed to, and 
desiring for us (ep. Y. 46, 2) Mazda’s - .’. D. as DJ., but om. first 7 in a. | 
Chagedé is accidentally rendered by vddéindni (so, better than °dnd (same 
char.). The trlr. understood chagvdo, Y. 46, 2, and chagemd, Y. 38, 3, see 
his kémak, J.3 sampitrnena. One does not expect vachanam karaniyam in | 
the sense ‘the word is to be executed’; ‘to be obeyed’, and so ‘heard’ is _ 
better. Punyam seems governed by dadémi, but ‘sanctity is to be practised 
so long as until the word is to be fulfilled with . -’; SO possibly. 

21. Some might render: ‘That man, who through disposition, word, 
and deed of faith (Ar(a)matérs) is ennobled (sperté) will himself of his own 
person (daé(é)nd) exalt (spénvad(t) as a verb) the law (Ashem), from grace 
(vohti mananhé) will A, give him the power (khshathrem) thereto. 1 will 
pray Him (Mazda [°dah]) for the happy contingency, or reward’. Spenvad(t), looks 
more like a neut. adj. or part.; see Ashem. In the effort to dissever this 
word from the root of spenta (spa = ¢gvd, ea), some might think of pan (ep. 
skar = kar, spag = pag); the will glorify Asha by his religious wisdom, 
words, and deeds 7 etc. “Dichas gabra 7 in a, mozdé (or m° va), min valman, 
and tarsakdish (sic vid.) in c, M1 as K5 (Sp.). I was too unfavourable to 
the trlr. in 3; read; ‘andof the sovereignty through Y.’. Perhaps ‘recom- 
pense and the reward’ would be better everywhere. I have been too cautious 













607 
perhaps in reading min; the clumsy mén valman of D. and the Parsi-pers. 
is better; see Ner., or drop the mn, as it is quite absurd to treat the 
Pahl. without the slightest emendation; ‘that I pray for as, or in regard to 
(pavan) the good revering recognition’, J.* has sampirna, Ner.’s voc. in ¢ 
is a natural transition. He takes tarsakdsh (°akdsih) too literally, as was 
natural. I have elsewhere given reasons why tarsakdsth should express 
‘venerating recognition in the sense of recompense’. 

22. Vaé(¢)dd, reminds us of Ashdd(t) hachd Mazddo (?) vaé(é)dd ye im 
ddd(t). Ahura should not be said ‘to know’ Himself; although one of the 
Seven might be meant. Some might colour: ‘Since to me upon my prayer 
M. A. according to His custom (ashdd(t) hachd@) assigns (vaé(e)dd) the best, 
he and the eternal ‘ones, I - - - approach Him with prayer’. But Z. is 
here instigating the faithful to liberality in the sacrifice. Ndménis is a 
peculiar instr. Whether a transfer to the a declension (; read °ndis) explains 
it is a question; perhaps the word, like wsté, had become indeclinably 


fixed., or the word is namédis, the letter j having lost its end became n }. 


This seems the most probable. D. has yezbekhtinam, om. 7 in c, M.1 as K.5 
(Sp.). Li = méi properly belongs in the text, or, more probably, a dz after 
mtn has fallen out. The gl. in 6 is harmless enough, That in ¢ is correct 
and important. J.3, J have tvam in b, J.3 jidtvd. The formation mat + 
td occurs often with Ner. J.* also has °mattamam. lzaddn is plainly written, 
not yazddn or yazadan. 


Gatha(a) Vahishtdisti(i). 


For introduction, summary, and further comments, see 8. B. E. 
vol. XXXI, p. 187—189. Changes in opinions arrived at since its publication 
are not always noted here, and it is taken for granted that the contents 
of the other work are carefully read, as they form an integral part of this 
exposition. 

1. Some scholars suggest: ‘The dearest wish of Z. runs thus - -’, 
Others see an historical past in sr@v?, supposing that it proves Z, to have 
been no longer living. Some suggest eis before yaé(é)chd, ‘and to those’; 
this is well possible. Some recoil so decidedly from dadben in the sense of 
‘deceived’ that they would alter the text without authority from MSS. to 
daden, I have also given an alternative to this effect. Others would reduce 
daben to dven (cp. daibishenti from dvish). This dven is referred to a root 
du = ‘to have desire for’ (?); ‘and to all those who desire (?) the word 
and works of his good religion, and learn them’, comparing Sansk. dévas(?). 


608 : 


If the line must be shortened, omitthe chd of saskachd, particularly with the 
sense ‘discipulos’; ‘and those (or to those) who constitute themselves (daden) 
disciples, (or secure converts for him) in the words and deeds of the good 
religion’. Reading daben, cp. MSS. and the Pahl. we have conversions, as 
in Y. 31, 3, Y. 46, 12, cp. the ‘Friendlies’, the -Fryfna, a converted 
border tribe. It is far from improbable that the priestly warrior Z. 
had ‘converted’ many by the sword, and hoped to convert still more, 
and, as the language stands in the MSS. such an idea would seem 
to be before us in the present verse, hence my strict rendering. I prefer 
ukhdhaé ete. as instr., although -the acc. pl. is also very possible. I do not — 
prefer the acc. at the end of the sentence. If sask@ is a verbal form, 
then: ‘and. may they who deceived him learn, or fulfil, the words and 
actions of the good religion’. The reading saskachd is of course shortened 
from sasakenchd. I have preferred it as the reading of the two oldest 
MSS. Saskdcha = saSkan or °@n, cannot be in its orig, shape. If it were 
saskad, we see at once sasakan redup. (sasdk°) and this sask° is offered by 
several MS. which read saskemchd*. The readings sasen® would afford us 
perhaps too easy a solution; sa§ can be easily explained as = saksh s 
aor. stem of sak (sach). Some scholars might think it an impf. for sasy° 
sachy® (2) as § = S(k)y = chy in Savdi, etc. Read as altern. d, a 


those (or to those) who gave contributions, and will learn the words - ~’, : 


D. has ahartibé 7+- 4 srabo-+ ghal for avd, M1 mindavam I, D. 7 denman « - va : 
zand (a). D. has valman for avd, and mdnpat or °tdn (so) (6). M.1 has ha-dhitinéd, 
D. tag-dilth (c), D. zak valmanich i, d. The glosses destroy the trl. as a 

reproduction, but there is only a single word of the orig. trl. which does 
not give the root meaning; and these, as ever, were our first sources of 


S é “a 
information as to the Zend language, and its literature. Zm expresses yé : 
" 


rae 


misread as yé, or rendered as a dual neut.; m is gl.; °e¢ determined the 
outward form of 2¢m lazily written. The trlr. well know that yé(ejet = — 
hat, see Y. 44, 6, b, etc. Only accidental error is present. Of course the 
first personal cast throughout is no error at.all, but most intelligent free- 
dom, as in Y, 43, 16, etc. Ner. freely takes up the first pers. in a, see 
Y. 43, 16 and elsewhere where Z. speaks in the 3" pers. Perhaps Ner. 
meant. ddhyatam; but ‘priority’ suits at least the Pahl. trl.’s mistaken. gl. 
Yavdi suggested ydva, hence dhdnyam, etc. Read dehdd, ki paigh® as better; 
frébtar as nearer old Parsi than firéb°; vdganad might be intended, but I 
hesitated from the absence of the vowel sign.* J.* has saskachd@ (important). 

2. We should expect seven syllables in ¢, 18 division, Vésta-aspé_ 
was probably spoken. Some scholars would render; ‘And they give.them- 
selves trouble to content (khshném) Him, and rather (Him than Sat 
















609 
for his praise’, Khshnim, like any other action-noun may be sometimes 
infin, in its use, here hardly so, As is seen elsewhere, I prefer my altern. 
‘propitiating worship’ at Y. 48, 12, so read 8. B. KE. XXXI, p. 159. I there 
decide on a corresponding reading of the Pahl. as against Ner. raored(f) 
(var + fra (*pravri(t)) = ‘confessing’, and so ‘piously’; others ‘rather’, 
‘preferring’. Saos(k)yantd, with some in dat. sense ‘to the 8.’, is gen. 
with the Din, D. has va kiinishnd, aish 7, (a), has as DJ. but frandmishnidich 
in 6. M. has va Z. in c, D. has rds rds (d). The trlr. took schaitd directly 
in the sense of ‘teaching’, ‘establish by teaching’. J. om. asau, J.4 has 
mind, Haug manasd, J, J4, J, C., have sushtatayd, P. only sush{utayd, 
I suggested sw + stutyd as = shndyiniddrth, and in view of niydyishnd 
Srandmishné;, J.* has dehi from a later hand, J.’ seems to have it struck 
out; J.4 has yat, J.*, yatu, so C., P. (d). Read the misprinted word khdlis, 

3. Read the final gs. yy was very reluctantly written long after it 


was disapproved of by me, and solely in order to present a uniformity in 
usage throughout, as I had adopted it after Westergaard in portions printed 
very long ago. I regard this scrupulousness now as wholly mistaken in an 
extended work of this kind, necessarily occupying so long a period in print- 
ing; improvements should be freely adopted under these circumstances even 
at the sacrifice of uniformity, due notice being given in the notes. Yageui 
is fem., ep. Ved yahi. I was inclined to refer paitydstem to yat, “pratiyattam 
(¢ becoming s before ¢) in the sense of ‘striver’, ‘assister’, so aibhyastd 
vy. 5 (so reading), *abhiyatta (from yat, cp. yam); but the word may well 
possibly be referred to ah = as, = ‘to be’ in the sense indicated, Is it 
pati + dsta = ‘householder’? We have however two superfluous syllables. 
Is dstem to be read? If so it must be in this sense of ‘householder’, 
‘house-lord’; the prep. seems needed for the sense ‘helper’. Huddni = su 
+ dha, ‘well establishing’, and, in this sense ‘wise’, or indeed simply 


‘liberal’, ‘beneficent things’. The letter »», instead of ly, was probably 
occasioned by the false synthesis to huddnvareshvd. It should of course 
be resolved, and lL should be restored. D, has zakich 7 in a, minat in b, 


astishnth, zsh (30 M.‘) in c, hamparstdan, or °parsidé «+ va bandak, om. va 
after dino (so) in d. Reserving alternatives for this place, I rendered the 
text with severe impartiality. Omitting ? with DJ. and Ner. we have: 
‘And him, O thou. -- ‘daughter born’, ‘one of the daughters’, yazui = 
= zdkb (not exact). Vohiman is gen. by pos.; pavan-yekaviminishnih may 


well be a compos.; patih is altern. trir. rather than mere gl. Read: ‘Ac- 


cording to that which is V.’s abiding-by thee [or according to that correct, 
77 





610 


or pious, authority which is for thee] according to righteousness, and the 
wisdom - -’. (Notice well that the Pahl. trlr. again translates the word 
Mazddosché (a) as an abstract, showing himself the pioneer here also, and the 
noun mazdé undoubtedly sometimes = medhé). Omitting afash twice as 
gl., we can escape the marring 3'4 pers, Avé hampiirsishné may well be 
infin. for imper. Read: ‘then consult thou (thine be the consulting) with 
thy wisdom with the increase of the perfect mind; that which exists in a 
beneficently wise manner [the dé] do thou love’, (déshishno infin. for imper. 
and referring to var). Some accidental cause exists for Ner.’s omission to 
render Pordchisté. He here gives the first syllable = sampirnam. In vy. 4 
he does not name her, calling her merely the saimprdptam (nt.) in a, and again 
he avoids the name in b, ¢, of v. 4, using his intelligent prépnotu. His 
Pahl. MS. must have been deficient, or he doubted the proper name. He 
has Jamdspah. There could be no difficulty in writing the word P. in Sansk. 
as a proper name. J.* has ajijdtd(?)janat, J4 ajijdtdjanat, C., the same, 
but P. has ja@¢é crossed out. I must apologize for my former chaotic mis- 
print. Unfortunately at the last moment I left in the proof-sheet the remains 
of an emendation to ajanishthdh (see the Pahl.), but I preferred a 3r4 pers. ; 
see my trl., and read ajanishta; or with ajanishtha(h) ((2)so) translate, ‘thou 
wast born(?)’. Iam unable to give a very satisfactory explanation of ajijdta°, 
whether = aijijat@ = ‘born of the genital organ(?)’; cp, aij = ‘slippery’ 
is a question. Possibly ‘born of the sender (?)’, ‘the disposing head’ anji = 
aji(?). Pédd, so, as more Parsi than paidd. Read Pahl. bentman. 


4. w was another antiquated character which I had erroneously allowed 
to stand in order to avoid a breach of uniformity, and from the lack of 
a type; read now pw = 6, and w_ = A, also the final ys. I erroneously 


felt myself committed to w= % or hv by having printed early parts of 
this work before the distinction had been noticed by scholars. Westergaard 
used yw , Spiegel for hv or h. This verse is a graphic response, 


of the bride to the pious injunctions of v. 3. Tam is obviously the poetical 
repetition of tém in the previous verse, and on no account to be violated 
without authority from MSS. Yd is yéna in the sense of ‘since’, or ‘when is 
‘when he shall obtain me from my father’; that is, ‘as I become his wife’. 
Some would refer véddd(t) to Ved. vidh = ‘to serve’ (used of the Gods), 
as if for the sake of variety. I still prefer the more obvious meaning. Vé 
is superfluous, but may mean ‘ your offered bridegroom’. All the datives, — 
in accordance with poetic diction and Iranian usage, refer to ¢énvad(f) 


i 













611 


hanhus (ast@ understood). Béd(#) is the Vedic dé¢ = ‘verily’; or dzed(t) 
may be a miswriting for davad(t), in which case we need no asté under- 
stood. I have acceded to the reading ashéuné in S. B. E. XXXI, p. 192, 
but I now prefer as above: ‘to the righteous one, the master’ to the right- 
eous ones, the vdstryaé(é)ibyo (poetic repetition). Then in antithesis, and in 
allusion to the injunctions in v. 3, mé (read mdz) béd(£)(?) us; ‘to me de the 
understanding which you enjoin upon me (see the preceding verse). Hanhus 
= strth, For etymology cp. perhaps Ved. sasé = ‘grass’, ‘food’. This 
with changed suffix would be *sast = hanhu (?). One writer regards the 
word as a reduplication of the root han = san (cp. Ved. sdti). For us I 
compare ushi (Pahlavi hishth). The Pahlavi read meébéet us. Otherwise 
one might think, of a perfect, ‘bédus’, to bandh ‘for me binding (?) the 


solemn convenant, may Ahura bestow the blessing’. Or we might regard 


the various readings for mé which suggest mé@jig, connecting it with daddd(f) 
as mén.daddd(t): ‘May Ahura, confirming this (d¢dws), give attention to 
the good soul for ever’. At this difficult place all suggestions are 
welcome. Mé may represent méc, or mém may represent mam, or 
méan, ménd (gen.). Others put the strophe in the mouth of the bride- 
eroom changing tém to tam without MSS., and omitting the two °n?’s 
render: ‘I will love her with ardour (speredd) who will serve my father, 
and her husband, and the servants, and the connection - -’ (The good lady 
would have been well occupied). D. has afash valmanich 7, nésmanth (80); 
M.! seems zannih possibly for zanth = ‘cohabitation’ in 6, D. mozd va, va 
mazdinidar (?), or wa mazdayasnidar (2), or namazdinidar (?) and hiishih 
twice in c, and dénd (dind) 7 in d, gl. I have as usual been too adverse to 
the Pahl. Hiéaspir7k = ‘well-subjected’ is far from certain, Sipurdan = 
‘to trust’ might suggest ‘well-trusting’, or an active ‘well-subjecting’ 
would be nearer the Gatha. We should hardly venture to compare sabda- 
rah = catamitus, paedicator as figuratively used in such a connection 
as this; ‘the violently ardent affection’(?). The 1** conj. is not rendered. 
Paithyaé(é)ché without being mistaken for fedhrd, = abidarih or abidar, 
was yet reproduced by ab#, the ideas of ‘master’ and ‘father’ not having 
been considered far apart. Venvad(?) was read as from the reflexive pron., 
many others being baffled. Hanhus well = sirth; masiniddér or mazdyas- 
niddr (2) or mazdintdar points to mé@ béd(t) suggesting mébad (a purely-parsi 
word!); see also Ner.’s gurukdryam (the 1* pers. pron. was not seen’). J.* om. 
tvam, (a) has susvddu (so), (c) om. sarveshdm, (d). Cobhanam = haspirik. Ner. 
seems to have seen hd + siparth = ‘perfection’, hence his peripdrnam, 
and he read dahishné for déshishnd. Aba rdi is not rendered, being pro- 


, bably discarded as an error. Prdpnotu may correspond mechanically in its 


612 
place to the word Périchisté, if line c begins after pdlayati, but it is itself 
So proper and sensible that it cannot be intended as a translation of 


Péruchisté. It shows however the curious reluctance on the part of Ner. to 
reproduce the name. De/ is corrected from dehad; istdd, or éstdd. 


5. Séaéenit stands in close connection with saddré, the suffix only being 
different; how to explain the formation is difficult, sah + van as a pl. nt. (?) 
The reading vademné if to vad, ‘I speaking’, stultifies mraom? if to vadhit, 
‘I about to marry advise you marrying ones’ it would seem sententious for 
the place, whereas vaé(é)demné is very Gathic, and goes with vaé(é)dédam. 
Aibyastd (so I would now prefer) is either = aibi-yatta (so naturally) to 
yat = ‘strive after’, athematic. conjug. (exceptionally), or nom. voc. pl. of 
the past part. (of yat), or 254 pl. of ah = as, cp. as + abhi, ‘gain’, ‘get 
in your power’ ah = as + abhi. This I would explain as in the sense of 
- + vigvdny abhy astu satibhagad »+ RY. VII, 1, 32. But as ever, the old 
reading must not be too contemptuously disregarded; abyaschd may equal 
‘from these things’ irreg. abl. for instr. being placed after the noun for 
emphasis. With ahim - + vanhéus mananhd, cp. Y. 43, 1. The 7 of aintm 
(sic) is the so-called Pahlavi letter » with inherent @ = ya. The word does 
not represent ainyam, it is ainyam, and should be so written. Vévenhata 
to Ved. vévdsate. Hushénem corresponds mechanically with sushdnd = ‘easy 
to be gained’, and ‘good reward’, but it is far more in the spirit of the 
context to compare kshd = ‘dwelling place’, and to regard nem as the 
usual suffix, *suksh@na = home-happiness’; hét = ‘to him’ or ‘to her’. 
D. has 7 sakhtindn (? or °dn avé dz° (?)); Hitésh in a, zak ich?-~- zak tan 
(M.+ 2%), valman minishn®, mindavam 7 in b. D. va amat, kirfak 7, rds 7 
atdno, valman hiiminishnih (so M.!) valman Hiéités, gés 7 in d. The Pahl. 
trlr. did not omit am with gébishnd = mraom? from ignorance; as need 
hardly be said, accidental causes existed of course. Perhaps pavan = ‘on 
account of’, ‘for the benefit of the maidens’ (force of dat). Demano if not 
gl. is primary altern. trl. for mén° to a mdn = ‘dwell’. Ménishné also (?) 
=, men° and ma@z°, alone of itself makes this Pahl. trl. of this strophe to 
competent scholars of more importance than much otherwise closer trl., for 
it proves that the Pahl. trlr. was the first author of the rendering menchd 
(maz)dazdim = animadvert®’. Elsewhere the trlr. erroneously (?) renders 
men, méng = li, but these ménishno’s (as translated by Ner.) gave the 
indication on which Haug rendered mei° = mentem. Even as to their form, — 
it is necessary to say that they may, as alternatively, be infin. for 2™4 pl. — 
imper ; see the preceding °¢dén, and read; ‘let there be a turning (appli- 
cation, dahishnih) of the thoughts dy you (= ‘turn ye your thoughts’) to both 


& 








613 


the worlds (= 4) {when ye understand (khaviténéd may be 2™4 pl.) - - -]’. 
Vivenhath, was. referred to van, in the sense of ‘acquisition’, he notices 
the reduplication as elsewhere.. All but J.3 and P. om. thalokam. J.* has 
mérgasya without the usual irrational gr for g; J.thas sydt yatah punyam, J.* 
punya (so) margah (d). Ner. wellavoids the trl. of demano which adds to the 
probability that it is gl. Mahat punyam (a) seems a free trl. of Hitdsh; Ner. 
may mean; ‘and it is (that is, the meaning of the name is) ‘great sanctity’ ; 
so let it be understood’. One might put the | before yat swmanasd (= a 
hi-minishnih); and mahat-punyasya (so) again = 7 Hitosh. ‘The place of 
the greatly righteous one’; so on the whole better. Poss. vaginad* is a better 
translit. (?); rakdm = /ekim is the Pahl. printed by oversight for shuma; ék is 
preferred as more Parsi, otherwise yak. *Pahl. 34 sg. °éd induced vdgdnéd (so). 

6. Read yw for the antiquated w, and final ys. This verse offers 


special difficulties, and an entire line seems interpolated. One writer would 
eliminate drajé hachd, as gloss, following authority. Another cast, widely 
diverging from certainty and depending on radical changes in the text 
might be somewhat as follows: ‘Here are honest men, there honest 
women - : - He who is an adherent of the lie, shall not tread (enter patdt 
(?) for pithd) the holy circle (Ind. pradhim). If you act kindly (? vayit.bere- 
d(u)byé), want will vanish from you; but comfort will vanish ((?)ndsad(t)) when 
you heretically neglect your duty, through these ye destroy the heavenly 
life’. Others more correctly, and following me partly: ‘Thus is it true, ye 
men and women. I, the righteous (?) whom ye see here, I rob Satan of 
suecess. Far from their (or your) person, from the loving (? = vaytt.- 
beredubyé) may want remain, and welfare from those forgetful of duty - -’. 
The tendency is to eliminate the difficulties. I think it more probable 
that the first line, which is clear, was a formula taken from a lost verse. 
‘These things are true’ would be a natural heading, well adapted to the 
context. I restrict emendations as usual. I of course meant to read y@ 
mé (= méi) which is no emendation; see the MSS. (since reported) ; 
rath(e)mé I refer to ratha, figuratively, ‘a waggoner’, ‘a guide’. Spashuthad 
I regarded alternatively as an irregular form of the verbal noun = ‘an 
(over)seer’, or ‘guardian’, or alternatively as a second plural, ‘ye view’. 
I now prefer this latter, » miswritten for » also = y with inherent a = ya, 
°yathd. Then yemi, yeme, or yemé (see the MSS.) might refer to the two 
sexes just mentioned, the verb however continuing pl., and having as sub- 
ject the naréd - - - jénayd, yemé (?) being merely in apposition (yemd might 
be read). Ayé(e)se(é) .. para with the abl. in the sense of ‘exorcize’; root 
yam, yas = yachchh as elsewhere. Héigs was regarded by Haug as a gen, 


614 


of hi. But we have no analaga by which to estimate the gen. of Ai. I sug- 
gested for lack of better a root form from Ai = st, st, = ‘to bind’, de- 
clined after the é declension, meaning ‘the fixed characteristic’, ‘the nature’, 
or (as in 8. B. KE. XXXI, p. 192) perhaps better as ‘the association », ‘the 
allied party’ of the D. Vayda, as the proper name, better in the ‘evil’ sense ; 
there are the two senses. Others, as if to vt, or vod = van, ‘to those who 
cherish inclination’. Duséarethem to bar in the sense of ‘light’ = ‘dis- 
honour’, or to dar = ‘to eat’. Nasad(t) in a natural if ‘evil? sense ; 
others read nasad(f) (?) = ‘(want) will vanish’. I take (de)jid(t).aretaé(é)ibyd 
as a poetical parallelism, or repetition of vaya bered(ujbyd, a principle greatly 
neglected in the prosaic exegesis of ancient poetical matter. D. om ¢ kold, 
has néshman (so M.1), has the vowels of Jeh (a), has frad (2 sic) dahishnth 
aighash nafsman tant (tand) aétind - ‘, dashtano (see Pers.) (6), has nafsh- 
man 7, om. second atgh (d) has darvand 7, gas 7 tamman (e). Read zak 
Jindk in the gl. We must be grateful for hints in this shattered trl., and 
these hints may be the echoes of original truth. Rdthemd = bahar, to 
radh (2), or rd; hamishak (not in brackets) may possibly reflect a form of 


yam, (yé mé (me, mé(é) were never seen), but yé also = méin (ash). Ayé(e)sé(@) 


as infin. = ‘for, or in the desire’? — ‘desires’ (the D.). If Addé = ash, 
Haug’s gen. of hi = si (?) was anticipated. Adftéd, if = patha (J.*, ete.) 
might recall pat = ‘to fall’; vay = adshishnd Suggests destructive in- 
fluence. Andis as in Y. 29, 9; 32, 45;, and in y: 8, as adv. = ‘toward’ 
with @ priv. (?); manahim as — ‘spiritual’ (¢ ménavadén). The glosses in- 


crease the divergence from literal exactness here. J.* seems ndryaschit ; 
6, c, in J.4 are written on the margin by a second hand; J.4 seems bir- 
bhartti (sic), J.* seems bibhakti (sic), J.3 seeras yat for yé in c; J.3, J.4 J* have 
apagaiahi; JA has °shddyam for °kh?; J3, 5.4 maranam, C., P., mar. 
Mar in the Pahl. gl. was mistaken for mar = ‘calculation’, hence lekh?®. 
Bahar was evidently confused with Babd also — dvdram. Praharakartd 
Without doubt takes up the idea in paspanth; the gl. is senseless, Ner. 
takes Vaya in the good sense, reading the Pahl. hi-dahishn (sO poss.) = 
susiddham (so), whereas bered® was read berez® = uttamam, sampirna(h) or 
*ptirnam. Mind would look more like Parsi; perhaps kunand was meant as 
= vidginand (the MS. is obscure); hamishah, so for hami®; Read pdsbdnt 
for the misprint, and perhaps kunad = vagiinad (?), read naedéki, burand as ; 
more orig., as Pers. better barand. I hesitated to write dabinad, vdgtinad; % 
péddish as more Parsi; Pers. paiddyish. a 

7. Some scholars would change the text radically here; but the diffi- 
culty lies almost wholly in (‘)vizayathd magém tem and Vayd. How can — 
yathra mainyus dregvatd be said of the Same subject? Magém is perhaps — 


a BON ik et 








615 


the most sacred of expressions, for ‘the holy cause’, or ‘the Saviour’. Common 
sense must here come to our relief. As in the case of daben (vy. 1), we 
must understand something like salud virtute. Some very able writers seem 
to hold that no transition of tone from condemnation to praise can take 
place in the same connection here, while yet their exegesis at times pro- 
poses the most startling changes. Some would render (more agreeably 
than my necessitated rendering); ‘while trustful devotion remains in the 
hearts, in the character, of the wedded pair (dénéi hakhtaydo) - +’. But 
dzhus is beyond all doubt an evil expression, see Mainyo-i-khard (West) 2, 
13, 14 dzh kdmat ma kun; kut dzh dev née fréved, see also 8, 15; 15, 31, 
etc., showing the life of the idea. Here I refer to no ¢ranslation of the 
Avesta, but to Parsi literature. The later meaning was ‘greed’, ‘avarice’, 
often personified as a demon. The original and oldest, that is, the Gathic, 
meaning included, as we see here, the idea of lust, or else the idea of lust 
was the only earlier meaning. Manifestly ‘avarice’ cannot be the meaning 
here. Reading hakhtyéo with K.®, we have the loc. dual of hakhti meaning 
‘the two thighs’, ‘in the root of the two thighs’; cp. RV., X, 86, 16, nd 
sége ydsya rdmbate ’ntard sakthyd kdprit, séd ice ydsya romagdm nishedisho 
vijrimbhate - - -. (I much regret allusion to indecencies). ‘Sensual desire 
seated in the heart, and in the sexual organ’ is indicated. It is not likely 
that a demon should be spoken of as ‘seated in the foundation of the 
character of the wedded’. Moreover this latter view necessitates taking 
anasad(t) as if for anqsad(t): ‘while there in the heart the spirit of evil-- - 
will vanish (?)’. Seldom, if ever was a form of nag (= ‘to vanish’) written 
like the aorist of nag (= ‘to reach’), that is, with the nasal; cp. ndngi? 
In paraché - - » aordché we have strong analogy with para avara = ‘ab- 
ove and below’; to this we may well accede. Mainyus dregvaté is obviously 
the dzhus directly preceding. (I)vizayathd is referred by some to ji = ‘to 
- conquer’; ‘Ye conquer your devotion’. Others ‘ye defend the maga (the 
association)’. Having an eye to the sexual allusions, and to the marriage 
occasion, I refer the word to zan = ‘bring forth’. ‘Ye bring forth the 
Maga (concrete), ye bring forth one of the royal line of saving princes, 
 Saos(k)yaiits, and not the offspring of adultery and deception (the Druj)’. 
For the sense ‘produce’, to the stem jdéya (from jan) + vi, varying from the 
Meaning ‘be born’, cp. pumdnsam jdyate putram among other unstances; 
see P. W. What other sense can be given? To assume that 77 = ‘to con- 
quer’ here becomes 27, whereas it elsewhere universally remains j/ in the 
Zend is permissible, but difficult. As to the last line, some very radical 
changes have been suggested, such perhaps as vahyd for vayd, and vanheus 
for vachd. Vaydi is read by others as a dative infin. from v7, cp. vdyas 


ee 












616 


‘and the assenting word will be to you in the end as joy’. I cannot dis- 
connect vayd from vayit.bered(u)byd (see the remarks on v. 6). That ex- 
pression might perhaps refer to the evil Vayu (recall the two natures of 
Vayu).* If Vayu is ‘evil’ in v. 6, he must be so here. The voc. form 
suits the connection well. It must’ be intended for an. expression of 
triumph. Or, if we are forced to take mtzhdem in an evil sense, and magem 
also as representing the false SaoS(k)yafit (one of the line), we must then 
consider Vayé as an exclamation uttered in misery. D. has valman néshman 
pavan zak 7 magih (a), amash (so M.1), azitkd (sic M.t as K.5) pavan bin 7 
(0), atgh hamdi, vazlinéd, aydmtinishnd (so M.1) (c), aétindch ash, d. The 
trir. regards the mizhdem as = supplicium. Sdtanéd is peculiar for zaredisté, 
see the idea of motion in réibdk dahishné = zarazddo in Y. 31, 1. ‘Un- 
alloyed’ is verified by the Shikand Gimanik V. in the sense indicated. 
There is no question that Az@ (or Az#k, see D.) is applied to the venereal 
proclivity rather than to cupidity by the ancient Pahl. scholar here. The 
demons may be alluded to as ‘entering the body’ of the female. The gl. 
to 6 is natural; but a (!) + ydmténishnd might be relieved by dydm°; 
init. # = @ or a, ‘from there is the arrival of the spirit of the wicked’; but 
see Ner. Déshishn is spelt with the same letters as dishahi, and I had set it 
in this place fortified in my opinion by Ner.’s mitratvam, but see the Parsi- 
pers. Ner. also mistransliterated adshishn with hi-dahishn (same letters). 
My ‘DJ. and P. ins.’ refers to ash afterward struck out from the text which 
was in type. The gloss sth@nam makes the trl. still more awkward. Ner. 
takes the view that the gl. in a refers to the virtuous female. Sarve points 
to hamd?, so, erroneously deciphered from ¢» of amat., poss. from the 
amash, or hamash of DJ. and M.1; see hamd? in Pahl. gl. Notice Ner.’s treat- 
ment of avéjaké saritarih Ner. read .att = dste mitrat® (semi-colon before 
aste). As to the improbable mitratvam sukha® see above. Zandn as Parsi 
pl., but the MS. is indistinct. Jéd seems more Persian, jeh as more Parsi. 
Read @ i = varman ? (c). Akhir is used by some for the noun, others pro- 
nounce @khar. *IfVaya be present(?), he is the only later God in the Gatha. 


8. Andis points to hukhshathrais. Dafshnyd to dab. Zahydchd (so 
transcribe) was referred many years ago to jas; jén(e)ram, of two syllables 
is apparently fem.; kArin(e)ram likewise of two syllables. The ché may 
be regarded as superfluous. The Demoness of the evil mentioned in v. 6 
is probably referred to as inspiring, or associated with the enemy, or we 
may have false writing. At all events a gap of lost verses is to be ac- 


cepted. In what sense is the delivering (daddti) of the female (?) smiter J 


mentioned? Doubtless dereed = ‘in bonds’ gives the answer. Rdmam we 


617 


should naturally render ‘rest from them’ to the homes, and - -’, so poss.; 
see S. B. E. XXXI, p. 193, but the same verb governs ‘the foe’ and this 
‘peace’; and the Pahl. trlr., both here and in Y. 49, 1, insists on ‘enforced 
inactivity’, ‘pause’, ‘check in his invading career’ as the meaning. This 
may well be the truth. ‘Let him deliver the bloody assailant in chains, 
and let him grant his (her) helplessness (his (her) fettering) to the farms and the 
hamlets’. It is also not. at all impossible that rémam is altogether a diff. 
word from réma = ‘rest’, and possibly a false writing was induced by the 
term. of khriineramcha, ramchd, and the word is remem or rdmem (cp. remé 
of Y. 29, 1 and rdmem of Y.49, 4) ‘bloody smiter and envious (?) assailant’. 
Ai§ need not be taken merely as a particle. It may be a poetical repetition; 
see ands. Or it may mean ‘in this matter’, ‘by occasion of these things’. 
Dvafshé, if in its original form, is difficult of explanation. The hint of the 
Pahl. trlr. coincides with the context both here and in Y. 44,14. ‘Deceivers’ 
is a good rendering. Seeking other explanations, we may have a compos.; 
recall Ved. dhu inasense ‘agitate’, ‘scatter’ + a/fS (as in afSchithra, etc.). 
Nothing is more consonant with the usage of language than the carrying-over 
of such a sense as ‘disperse the water (of irrigation)’ or ‘with desolation 
flood the land with rivers by destroying their confines’, cp. the Parsi word 
vidvan, P. biydban, applied even in the sense ‘misled’, *seduced’, originally 
meaning ‘desert’, ‘waterless’, so dva/shé might = ‘desolators’; even a literal 
sense might well apply, (cp. vivdpad(t) Y. 32, 11 = viydpad(t), and vid- 
potemem = viydp°). Consider the root of dvds, + fsha for fshd as for 
psd (cp. fshu for psw) ‘attackers of the flocks’(?). With vigorous changes of 
text (aneshd for andis 4, naraim for jéneram) some might propose: ‘Power- 
less shall be the malefactors, and the deceivers, and to be deprived of every 
advantage (lit. starved out). Let them all cry aloud. Through good rulers 
of men - - let one give quiet to land and to people. Let the deceiver run 
into the bands of death: -’(?). M.1 has vddinyén (a), D va zanishn, om. va 
before khras° (b), has m for d in ha-khiiddi, avo for val, va mar 7, om. va 
before résh, has va pavan, manishnd, va vis ydtind (c) M.'va min, D. va fréft, 7 
shikuftam rds, 7 mahisté, M.1 margth, D, om. (d). Any one who would find 
fault with this Pahl. trlr., rich as it is in valuable hints, would manifest a 
fatal lack of judgment. Where error is most mixed with truth, there the 
truth may be most precious. Andis, as ever, erroneously as a neg. ad- 
verbial expression. Zanishn is free. Jéh va mar go together as well 
explaining the ‘sinners’; they may have suggested themselves on account 
of the outward form of jénerdm; but we can hardly accept this explanation 
here, as they occur in Y. 51, 13, which see. At all events they freely 
describe jén(e)ram as applying to the evil. Govikhrinih va a = khriine- 


. 


618 


ramchd; arméshtih and akdrth = ramamcha; dig erroneously (?) as prep. or 
adv. of motion, etc. Adfténd (aside from the mistaken gl.) might = pat 
in the sense of ‘fall upon’, ‘rush’; see ¢ratd; Shikift as = derezé is free, the 
enchaining being ‘terrible’, or it is erroneous; possibly dar(e)sh = ‘daring’ 
was seen. I don’t know that it would be fair to read J.3’s samaran(n)dm 
(so) (a) as a corruption from samarana® = ‘battle ’, and so nearer the idea of 
‘hostile shrieking’; the variation may be accidental, According to samérach® 
(J.*) he read khriis® as= ards (same char.) = aé(éjurus, see Y. 50, 10; ‘sound’ 
was hardly indicated. Jéh (in the Pahl. char.) may have suggested the first 
syllable of dakhshak, else whence chihnam, or did Jjeh = ‘harlot’ suggest 
some corporeal fluid expressed by a word meaning ‘sign’? cp. dakhshta = 
‘menstruation’, and ‘sign’ (so, better). Mar was mistaken for mar — ‘cal- 
culation’, ‘record’. Chhedakartari renders guikhriinih and résh, etc. Prabhaté 
shows that vésh was read for vis; ghorandhakdram is free, but exaggerated 
for shikiift. Firéb°, or firib, is probably older than farib°; khréshidar as 
more orig.; otherwise with some khurdsh°, and kharésh° ; wandh (sic). 

9. Read as altern.: ‘With false believers the tormentor makes Thy 
helpers rejected’. Some scholars, following a very old suggestion, render 
vaé(é)shd simply ‘hell’ properly comparing Vd. 8, 35; I prefer a concrete. 
An agent is present. Our first impression is to read dvaé(é)shd for vaé(é)shé 
(with the Pahl. trlr.), and our last opinion does not differ much from that. . 
Compare the addition of a dental in douj, dbish. If a dental may be added 
at one stage of the language, a dental may fall off at another; see also the 
word in the daughter language, bésh. Otherwise Ved. bhish(@) (= ‘with 
terror’) might throw light on the matter; ‘the terrible one’. Reading 
vishd, we might possibly understand ‘ poison’, with allusion to the poison 
brought to the wicked by the spirits of the lost on their entrance into Hell, 
and transferred to the figurative and concrete sense of ‘evil-minded’ (ep. 
the vishavant dragon, Y. 9, 11, also the ‘poison-casting’, azhdis vishovaée(é)- 
pahé(é), Y. 9, 80). Some scholars, reading rdsté (emended) as a form equi- 
valent to the Vedic rish + ni = ‘to stick full’, ‘to fill’, would render: a 
‘Hell is full of unbelievers’. Others: ‘To the unbelieving belongs (Sk. rddh) ; 
hell’. 7éi as a nom. pl. is a great mistake. Narepis is taken by one 
scholar as ‘men -expelling’, to ‘those who expelled Z.’. I prefer ‘hero- 
Supporting’, ‘adherents to the cause’, nar + pi (= ‘to nourish’). Rij7s, 
so I prefer with some of the oldest MS., and with the Pahl. trlr. I can only 
refer it to Ved. rich = ‘to abandon’, as = ‘rejected’, ‘exiled’, cp. the hostile 
combination who were adverse to Z., Y. 46, 1. Rédst? (to réd); I translate 
‘renders’; cp. Ved. rddh in the sense of ‘bring to a state’, in the Rik 
generally however in the ‘good’ sense, but here rdsti must express some 


> ow 





















619 


‘evil’ result. Others.suggest raj#s, n. pl. in the sense ‘men of Ragha’, 
comparing rajéid(t). ‘The men of Ragha who expel their heroes narepis (2) 
are peshdtanuvd, damned’ (?) (so one scholar). There is little probability 
however that Z. was ever expelled from Ragha,. if indeed he was (as Y. 19, 18 
seems to indicate) a native of the place. The later documents are never 
to be trusted on historical points. Aé(é)shasd shows the curiously extended 
form. We should expect aé(é)shd = ésha. But, as in zshdsa, we have both 
the sh of zsh (esh), and the s = chchh, of ichchha, see on Y.31, 4. I render 
‘through the wish’, that is, ‘the evil prayers of the opposed creed which 
strives to conquer the holy order’. Dé is a mere help which is sometimes 
still used in pronouncing, or writing, j, as in the word, Djdmdspa; jid(t)- 
aretd (instr.) equals aretd-jid(f)4 = ‘virtue-conquering’, ‘truth- slaying’, 


‘opposed to the holy order of the Zarathustrian creed’. Peshdtan(u)vd (gen.) 


is the Peshotan, the reprobate, either the ‘excluded person’, or the ‘ Bridge- 
person’, one who cannot pass the Chinvad(t)(or °vaiit); so, distinctly in 
the Pahl, ‘a person without; i. e. not passing over’ the Bridge’. Others 
prefer a nom. pl.: ‘Those forgetful of duty (n. pl.) are excluded, or damned’. 
I have translated as ever, as directly as possible, and with no desire to 
repudiate the most probable renderings simply because they have been 
suggested before by the Pahl. trlr. Some have coloured: ‘Hell is full of 
unbelievers - - those forgetful of duty are excommunicated. Is it the 
righteous Lord who deprives them of life and freedom?’ D. has vd béshishn, 
M.t va véshishnd, M.' vddinyén, D, and M.1 réshinénd (a), D. 2to bef. yek° 
(0), D., wigh padakhshalth, min valman, spells daregish va dsdno diff. (d). 
Hémnuninidér may be denom. = ‘believers’ (?). Mdstt is freely recognized 
in drdstér by the Pahl. trlr. Rijistnénd (? réjinénd) points to riji5 in an 
etymological sense. Aé(¢)shasd to bavihtin® = ‘wish’; jéd(t) freely = zado. 
Dastébarth helps out bindakih = aretd, from dastébar above. Peshdtan(u)vd 
one of the most familiar ideas to the Parsis of all ages is rendered by 
‘persons without the Bridge’, i. e. those who cannot pass the Chinvad(?). 
Jydtéus was probably included with hémithydd(t), and freely rendered by 
makhitinéd (jydtu itself had been easily recognized; see Y.31, 15; Y. 32, 12, 
etc.). Hémithydad(t) was again and further expressed by haméstdrinéd. 
Whence come kininédo (Ner. dveshasya) for itoischa? Yatdis (9 as Pahl. y 
with inherent «) would not help much; yati hardly accounts for kin®. Pos- 
sibly it is pure gloss, kdmak being regarded as expressing vasé - itdischd. 
Asano seems free for vahyd. I suppose duhkritena (so) must be intelligently 
free: of what is it the imitation? Vaé(¢)shd = piddm; samdrachand(h) = 
drastér (this time) = raj?§ (so); labdh®? = narepis (with °rep® (so) = rap 
= labdh!); tandvaragundha = ‘the tandpihar = ‘sin’ + ha(d), Pers. sign of pl. 


620 


Theirs is the evil’ should refer to the sinners, cp. teshém tandvar®. For 
the last time let me say that censure expressed upon these ancient native 
translations on account of the shattered condition of their syntax is uncalled- 
for, and may be now said to be abandoned by all scholars who understand 
them. Sometimes no syntax is attempted in them, and often they follow 
texts which have long since disappeared; but, as indicating the root-ideas 
present, they have taught us the beginnings of Zend Philology, and there- 
fore should be studied in all their bearings for additional light. 


621 


Improvements, alternatives and corrections. 


The full notice of the errata of pp. 1—153 will be given later 
together with those of pp. 154— 393 not yet fully in type; p. 398, 
read gairim, and dmikhtan; p. 399, read mathra for mathra; -p. 404, 
read = srayéni; p. 407, read ydith®, viparyayi; p. 408, read 
asidak and vdizhdim; p. 409, iS, and yemaleltni, 4th line from 
bottom; p. 411, stenaccha; p. 415, avésham; p. 422, jiv for jiv; p. 425, 
yal tashidar, not kardar; p. 427, vindid and vindéd; p. 430 34 line 
from the bottom read ‘change of application’ for ‘change of accent’; 
p. 435 dlokayitacha; p. 441, A not A; p. 444, read 1s pl. 13 line from 
bottom; p. 450, middle, read vahyaio; p. 452, read tarsagai, not for tarsa- 


kasi; p. 454, read achchhedah only; p. 457 read ‘oS (not &) having in- 


herent a’; p. 459, dayé(e)ité(é); p. 460, read afrtikhtan, and pronunciation ; 
after hamptirséd6 insert (so reading). I attempted an extreme economy 
in words; p. 473, read min akharih (? or akharash), also asridim; p. 474, 
read ‘(k)yaothnem’, and ‘at the end of the line’ (not sentence); p. 478, — 
read 4th from top raspatak* (as in Y. 44, 2); also insert ‘if we read °kritam’ 
after ‘Ner. seems’, 9* line from top. There is little choice between vichithrdi 
and °thdi, it was after printing page 478 that I finally selected °thdi, and 
°thahya as in the texts; p. 479, read viyavaninid; p. 482, read ‘since’; 
p. 487, read ‘hamik’; p.489 middle, read vicharayita for vichdy°, a shock- 
ing misprint such as I had hoped that a friend who saw the proof-sheet 
would notice and report to me; p. 490, read ‘pacchatye’ with later acquired 
MSS., omit the rest; p. 492, vij is hardly to be considered with fra- 
voizhdim; the perfect is intensive; p. 493, ha-kurunem, read ha-kurenem ; 
p. 494, omit comma after blessing; p. 499, read °tayai for *taya, 5 line 
from bottom; p. 505, I meant of course that Ner. saw the exaggeration of 
demun*(?) = demand which seems to occur(?); p. 510, I now by all means prefer 
tarsagdi, so in v. 5; p. 512, tarsagdih for tarsagai, but this is more doubt- 
ful, perhaps it is tarsagAi ash; notice that it is something given by a su- 
perior to a receiver, and therefore not ‘reverence’ in the usual sense; 
p. 534, last line read hevt?; p. 539, nydkhshishnd; but either has authority; 
p. 544, vrijanydn(s); p. 584, read uttamamanasah 6™ line from the bottom; 
p. 589, I now prefer to transliterate tarsagaih, or tarsagahih, to tarsakaish, 
10% line from the top (Dec. 1890). 


*1 Some of these misprints have been later corrected. 


622 


Page 10, read Sanctitatis; p. 11, Ardibahisht; p. 12, radh°; p. 13, 
Zarath° for Zarth®, or ‘°namanase = to the perfect. m.’, but I now 
prefer saiipurnamanase , voc., ‘O perfect-minded’; p. 21, yushmat; p. 23, 
Wik; p. 29, édin; p. 37, line 9t ‘abundant’ for ‘excellent’; p. 47, agh; 
p. 52, ‘ordeal’ for ‘service’, gazishné as in the Parsi-persian for yaz®, ‘in 
case that in the ordeal the biting may not be for me’; p. 74, avam; p. 80, 
ahtimbis; p. 96, as altern. read ‘Bos (masc. (?)) parte’ (frustatim, per par- 
tes); p. 12k, “let them’; p. 345, gundh (Parsi-p); p. 353, giyad; p. 359, 
gunah; p. 361, or ‘barand’, Amakht-éstéd + mi-amiizad; p. 375, dehad, ‘vagtind’ 
or ‘vagtinad’, or ‘fartbtar’; p. 376, bentman; p. 377, khalig, or Janishthah’, 
k@’im-mand ; p. 379, paripurnam; p. 383, or ‘vagtinad * (sic), or ‘dabinad’* 
(sic); p. 385, hamishah, pasbani; p. 386, nazdtki, or ‘barand’; p. 387, or 
‘dabinad’* (sic); p. 388, zahydcha; p. 389, ‘jih’ or ‘jeh’; p. 391, or ‘khu- 
rushidar*’, or ‘faribandah’ or ‘firj° ’, or ‘farib’ (faréb). Pages 355 —393 have 
been printed many years, hence the more frequent alternatives and improve- 
ments suggested. As stated provisionally on page XXV in 1892, I have 
used the proper v instead of w = v in the entire Gatha Ustavaiti for the 
reasons there given and while warning readers as to the peculiar w = » 
in the rest of the book. I have elsewhere also purposely varied from 
S.B.E. XXXI (1887), and even from the Commentary (1890) here and there 
as opinions have advanced. The student should of course prefer the later 
opinion where two vary from each other. It would have been beneath the 
dignity of this most difficult subject had I refrained from improvements up 
to the last deterred by a regard for a petty uniformity as to every minute 
detail, an error into which I fell in my earlier edition. It is mechanically 
impossible to print such a work in a distant country without a lapse of time 
during which opinions change. I would repeat again what I formerly intimated, 
which is that I have studiously avoided the foolish if fashionable custom of 
stating emphatically views which I do not believe to be true; up to the 
last I give the less probable suggestions in the notes, or in the frequent 
alternatives. Finally I would remind my readers that my dictionary of the 
Gathas has long been in manuscript, and that I hope now to furnish it, 
only delaying to complete a Sanskrit rendering as a preliminary study. My 
dictionary will be curtailed, and if time is given, will cover the entire 
Avesta texts. (Feb. 1894),