19, Recasting Iranian Modernity Relations and Social Change Kamran Matin The Sih-rozag in Zoroastrianism A Textual and Historico-Religious Analysis Enrico G. Raffaelli Q Routledge Ter trrcsroup {oNDON AN NeW YORKTo my father, in memoriam sin he USA and Canada 711 The Avenue, New York, NY 10017 Routledge tan imprint of he Taylor & Francs Group. an forma business (©2014 Enrica G. Rat ‘wing fom the publishes Trademark notice: Producto corporate names maybe trademarks oF Contents List of tables rd reader Symbols and abbreviations PARTI Introduction to the Sth-rOzag 1 General notes on the Sth-rdzag 2 Fora chronology of the text The Middle Persian ver and chronology of the text: characteristics PARTI. ‘The Manuscript Tradition of the Sth-rocag 1 The Sth-rdzag in the manuscripts ‘The manuscripts used for the edition of the Avestan and Pahlavi text 3. Notes fora classification of the manuscript the Sth-rdzag 4 Not preceding editions and translations of the ‘STivrdcag in Western languages ition of 4B 44 66 1Vili Contents PART HL Edition and Translation 1 Editorial eriteria 2 Little Stiprazag 3 Great Sth-rdzag PARTIV Commentary Appendix List of lexical items Bibliography Index ® 1 80 120 147 293 314 321 340 Tables 1.1 Avestan and Pahlavi names of the five subdivisions ofthe day 7 12 Anomalous case endings 48 13. Anomalous number endings 19 Ia 19 15 Theday-names ofthe Zoroastrian Calendar 30Symbols and abbreviations Symbols and abbreviations used in the edition and translation of passages cemendation 1g attested in the Avestan manuscripts, but not used by Gelener in his edition of the Sth-rdzag = restoration {abe} = expunction +t = portion of text that cannot be emended sec. m, = secunda mana Tae = abl! 5 ‘abo! = abel! = marginal spel [abel] = portion of text cancelled in the manuseript on = le portion of text {abel = gloss to the Pablavi text Abbreviations of titles of Avestan and Pablavi texts A = Affinagin ny. Nerang 1 aes og. = Aogomadaéea az Afrn Zardust Ba = Burdahisn Dd. = Daidestan't dente Dk = Dénkard G. = Gah H. Hadoxt Nask Mx, = Déidestan i mendg rxrad X. = Nerangesian N = Niayien - Pont Roy. Dd = Pablo Rive asompanying the Diodes dig | % ad. Symbols and abbreviasions xv Pursigntha Reveda le Sthricag Great Sth.réz0g Sapast né Sayast Videvdd Visperad Vistasp Yast Yasna Yast Wicidagihat Zadspram Journal titles abbreviations AAH ACF AnCF AION AOH ‘ASGM AuOr Bor ‘BSOAS SOS DL OrSw ‘Sut Silr TPS Acta Antiqua Academiae Scientiarum Hungaricae Annali di Ca’ Foscari Annuaire du College de France Annali dell Istituto Universitario Orientale di Napoli Acta Orientalia Academia Scientiarum Hungaricae Atti del Sodalizio Glowologico Milanese Aula Orientals Bibliotheca Orientalis Bulletin of the School of Oriental and African Studies Bulletin of the School of Oriental Studies Deuische Literaturzeitung fir Kriti der inernationalen Wissenschaft Die Sprache East and West Indogermanische Forschungen Indo-Iranian Journal Journal Asiatique Journal ofthe American Oriental Society Journal ofthe Cama Oriental Institute Journal of the Royal Asiatic Society Jerusalem Studies in Arabic and Islam Zettschrifi fir vergleichende Sprachforschung auf dem Gebi- ete der Indogermanischen Sprachen ‘Minnchener Studien zur Sprachwissenschaft ‘Name-ye Iran-e Bastin: The hnernational Journal of Ancient Iranian Studies Orientalia Suecana Rivista degli Studi Oriental Studien zur Indologie und tranistik ‘Studia Iranica Transactions of the Philological Society1 General notes on the Sih-razag 1.1 Position in the Avesta and attestations of the title ‘The Sth-rdzag! has come down t of Avestan texts which can be two versions which are almost length. On the basis o 5 a part of the Xwurdag Abestag, a group 0b gin considention a ts compound mtr. The al vale of the kind “ope4. Introduction to the Sth-rBzag, and then says: 30-rdzag Say sih-rdzag w28- Ast KE 2din gowéd ay az bunith 30-rGeag kunitn & Sayed the “major” (meh) tues by quoting two different opinions as to says ast ké Gn T wé8-abestagiar gowed ("some s more Avestan text”) and then ast ké ay pad 30-rdzag pés (as interpret, which can tentatively be translated as “some [say] 4 Forth chonology ofthis vrslon, se Kotwal-Kreyenbock 1952-2009, 3 Cantera 2004; 194-201 (and se also pp. 207-20 ofthe sane ex). '5 The word Sniman sa Pahlavi adaptation of Av-xdnamaine(concming which se 6 For some references on hee festival, see Boyce 20018 10 Those two sentences fave boen prescated flowing Kotwal-Krsyenbrock 1992-200, 3: 116 er, the integration of the verbal frm goed ae the Sein ast be necessary, and deleting he exafe Between J0-dzag and pe see General notes on the Sth-rbzag 5 the Stans that are] foremost inthe th-rdzag""), Shortly after this passage, in 1. 29.16, with regard to the formulae to be recited inthe rite, is said: Smaman, a? Amabraspand an syig an 17 Amahraspand. pas gah pas rz pas miigan pas dn pad 30-rézag pés. Ka 7 Amahraspand né an gvlg gah ud née mahigan (Pas dn pad 30-rézag pes. A possible translation of the passage to the) Snimam ifthe seven Amabraspands (the sniman) of the seven Amahraspands (has to en (those of the) ‘82h, of the day and the month, then those (necessary), (which are) fist ofall in the Sti-rdeag. If the seven Amahraspands are not venerated place”), (the stm inthe Frawardighn fe 1 30-réag pads kardan, abig re pidixsay kar 5 plidxsay kardan ‘be vispacsamca c8 Gn Te pad 30-réag td né Saya: 2 barozatd 2 dabutd be pad 30, Ozag ta né pissy kardan. This passage can be translated as “Any Snman of the Stirrdzag canbe recited; one can recite (the snaman) corresponding tothe day, ‘or any other, except vispadqnica, because this ean be r ‘arazaté and dabus6 (ls0) cannot be recited twice, except i in ascordance with Kotwal-Kreyenbrosk 192-2009, 3: 118, etock, in 192-200, 3119, arte the passage mn away thas lost det th the exception a he plas pad 3.reag pet, which they render as “whish cern the Sra” (but under n. 45200 the sar page, Kwa nd Kreyenock note at this i res rendering, which doesnot ake ino acct the ual meng Of pe), 14 On he dr, typeof consecrated bred, se Choksy 1996, with farther eer, 15 Reaarcingthe Franarivin. «festivity in onour ofthe den, ee Boyee 1955, Malndrs 2000, with Tuer erences, 16 The edition ofthe passage brouly fellows Kowval-Kreyenbrock 1992-2009, 3 128 see also the following oe). 17 The Avestan frm vispottymca quoted inthe passage, introduces the conluding formula ofS. | Probably ean be pad 30-éeag n Syed means hat this formula no be resid ding the Framardign, exept in association withthe Sted. The two Avestan fetes mentioned iprecitation ofthe Sti-rozag can also be found in another Pahlavi text, the Pahlavi Rivayar accompanying the Dades tained in K7b, the frst part of manus in Copenhagen.* This text describes the rituals Sniiman 130-r82ag (“Eniman of the Sth-rdz0 1.2 Structure and contents of the text praised.”* The first 30 paragraphs are dedicated tothe. General notes on the Sth-rozag 7 8 and 332 are performed ach in honou of ne of de the Sthrdang are dedicated (on this ceremony, se Moc Karan 2010 one of the Gas, Reg Psnnin 1990, wih futher referenses. te basis of which 8531 and 32 were dedicated to Apa Napit and Haoma isms ation of § 33 to Dab ime, These invocations are Formed ibe recalled that the five subi ‘ae Dpor 13pm Sep pm-L2am, i shin 12-6 Sraosa/ Rag Ant Sse Raat ‘The gh Rapiina forms part of the Zovsstian day only in the suroer months, wimer months the hous8 Introduction fo the Sthe®zag, (vispa- ratu-), which it defines as being thirty-three and qualifies as nazdiéta- pai ind the period hauauant™)" Here, ly has the meaning of “patron ent is supported by a Pahlavi passage, Di. ‘of the Nask Pazén, the 33*rad I nazdi of ratu- nazdista- pairis.hdwuani-), and exp! ‘ask specified which of these rads were material and which spiritual, and what their hierarchy was (ké Gand méndg cand gétig, ud kadar dudigar ud kadar sidigar az méndgin General notes on the Sih-r6zag 9 .s8tigan “how many are spiritual and how many material, and which is the second ‘This passage rats associ ‘The importance ber 33 is also reflected in a number of passages of Pahlavi and New Persian Zoroastrian texts. 130 Forthe text of Dk 87.17, Se Dénkart 1966: 113 66sup 13-6 31 Despite the above-mentioned passage refering othe contents ofthe Nask Pacer, which posiy ctained the Sidzag, ro eves seem to support the ienificaton ofthese 33 nam with he 33 eis to whom the paragraphs ofthe Sohrang are cede. Kotwal and Boyd (in 151 9, 1.88) refer and wasltd in Dhabhar 1932: 328-29 (wth rer references ina. | on p. 329. Another interpretation ofthe ature ofthe 3 rats ofthe formula has been roposed by Kees peily 1996a: $0-102 and 1998: 498-80, Aacordng tthe Blan Scholar these represent 3 portions of atx ut together ino fist phase ofthe canonization of ian texts. A struct in 33 pars would have been erates aso often canonized ‘ntwo following phases of the history ofthe Avesta, the las of which ents would cece the above-mentioned 5d Yaon Nast. Despite its 2 sage, version af the New Persian Zaroastin txt Sugund nme which refers 1033 types ofomh (see Unvala 192, 148,19; Dhabha 1932: 3),10. Introduction tothe Stherbzag woetive formulae, The large Both versions ofthe Sth-dzag te composed of nvcatve for ited injory ofthe paragraphs praise ot onl th en to whom hey are delat, but loon or ore divine and spa ete, penal or sberc prope prayers and scred tex mythical gues or aspects ofthe phsical or lta. ‘mundane world . ‘Below isa list ofthe names mentioned in the various paragraphs: Ahura Mazda/ AmaSa Span inthe a0 (in the dua) ! Yauuan (in. Gaokorana ‘Ap (inthe pur.) 11, HuuarorSueta ‘12. Mah / Gauu Aéuud.data (in S. J) -Gaom Aéuud.datahe Uruuan (in the plur.) Frauaaf (in 8. 2)/ Gaui Poura sara (in S. 1) ~ Gaom Pour.sarahe Uni- the plu.) FrawuaSi (in S. 2) Gou8 TaBan (only inS. ‘Ahura Mazda / AmaSa Spanta (in the plur.) Mi6ra / Raman Sraoka Rafinu / Arstit /Srazuxsa Vacah (nS. 1) ~ 3razuxda Vac (in S. 2) Agaungm Frauuagi (inthe plu) ‘Ama / Varadrayna / Uparatat Raman / Veiiu / OB48a / Zruuan Vata / Ham.v ‘Ahura Mazda smaa Spanta (in the plu) General notes on the Sih-rbzag 11 (only nS. 1)/Srott(only in. 1)/ Rasastat (only in S. 1)/X°aronab/ Sauuah / Paron ianam X*arenah (in. 1)~ Ariana X°aranah (in S, 2)/ ‘Kaiualia Xaronah / Ax’arota X’aronah / ZaraQustrahe X°aronah 26, Arstat / Gairi Usidarona 27. Asman/ Vahista Ahu A§aongm Zam / Asah (in the plur ) {Soi (in the plur) ! Gai arata X°aronah 25, USicdarona / Gairi (in 31, Naptar Apam (in S. 2)~ Apam Napat (in 8. 2)/ Ap (in the plur.) 32. Haoma 33. Dahma Afriti /Damois Upamana and many of the sec ities venerated in the Avesta. The concluding formulae of S | and S. 2, fal and material yazatas™ and various categor entities connected to the cult of the dead. I-rdzag was composed with the purpose of providing protection to the deceased, In fact, invoking all these entities provides the maximum Possible protection tothe soul of the deceased. The repetition ofthe invocation to Ahura Mazdé and Spontas reflects the pre-eminence of these entities Zoroastrian pantheot ‘The repeated mention of some other enites in more than one passage of the te on the other hand, should not be interpreted as a rfl ‘gious importance. Furthermore, neither the excl the secondary placement, in some paragraphs, entity, are due to religious reasons, These features are due, rath the formulae containing these invocations appear to have been transposed to the ‘SiterOzag from other texts." tears noting here that almost the group of the Amosa $34 shouldbe recalled that azote propel scriie” fo fut12 Introduction to the Sth-rozag hr Gzag) there General notes on the St-rzag 13 ct, oF its transfiguration on a metaphysical pl ted as “We sac Yazamaide expresses not only that of the group of persons taking Part or ordering the ritual to be carried out.® Furthermore, the middle voice of 42 See Dr. 1.216 hat yacamale may be coordinated with a frm of ation “Sugeest tha although an ial aynose meaning is defined in verbe et son objet de son action un avantage personnel.” As suggested ly, the indicative mood of yazamaide expresses “die turgischen Geschehens, des Vortrags der Verehrungsge~ bete unter der Anteilnahme der Versammelten.” Fang therefore express tw 2 For a chronology of the text 2.1 Introductory note dzag poses the dating elements are analyzed, $0 crystallized, common to all Avestan texts, Below, some hypotheses can be made as to 211 Correspondences between Sth-roang and other Avestan texts paragraphs 1, 8/15/23, 1 ive gahs and the concluding of of S 1 paragraph 32 of &.2 and numer- the parts ofthe Sth-rdzag with eorrespond- fences to the Yasna were drawn from it (or from a proto-version of it; sce also 1.2.2). S213 recas in Ye 8; the one 0 arabs of S220 rca S22 eure the invocation to Dap in 2 See also below as eg sotespondense beeen the thang snd he insoductory and cinching foul oF te Yass,16 Introduction to the Sth-r0zag “Texts which have not come down to us may have included additional correspond 1004, various pats ofthe STh.rdeag were not Jong paragraph 9 of Niyayign (dedicated to Atar), Le. Ny. 5.5-6 and yoverned by the formula xnaoGra yasniica ‘wo texts, itis much more probabl Differently clude invocations corresponding to portions ofS. I. Some of | ns do not occur in other texts.’ In each Yast, these invocations are luctory formula by ssnaofra yasndica vahmaica xsnaobraica the concluding formula by yasnomca vahmamea aojasca ‘The presence of these invocations reflects the relationship 'S0-S1) and Paraino 2012, Fr ober he Strang and Ny. Spasages in For achronology 17 transposed into the Avestan hymns from the Sili-rdeag. The opening and closi formulae of the Yat, in fact, are portion: Ee if 4 ‘onda ‘manuscripts. ion of the Sth-rdzag (some, for 7 Produced during the transmission of the text because of with anomalous endings are listed according to their type. ‘These forms are marked in bold. They will be analyzed following the order of the paragraphs in which they occur. 2 Nominative invent ofgenie S975 an arent madara Stig dr yi haptringa madaStaxaronanhanca badsaziia s ™ S27 ihe ay afaonan ocanhd spars S2Te __vahitahe enh afoonan reccanho WipO.e@rs »b. Nominative accusative instead of genitive b Nominative /accusativeinstend ofgenitve S126 aitatt vald yet at spade Sbtte ata atid yet ar spomtdmattioom & Nominative fastend of voeative ae ered Oa a 9 eae ae ROE S19 Aharon rats S29 ar’ spor rabesttira yaamaide18 Introduction to the Sth-rozag For achronology 19 Table 13 Anomalous number endings a, Singular instead of plural a ‘aoxt6indmand yezatahe SLidab S133b uprdi dimoiS upamanat abd dtahe urundfrawuasin yazamaide 200m pour sareéahe urund frassuafin yacamalde fam pouresarebahe urand frewuasin yaxamaide ©. Accusative instead of genitive Saee Table 14 Anomalous gender endings 1, Masculine /neuter instead of feminine S128b S12 eh S22 b-© gaom atuud datahe wran’ fauatin yazamaide {200m pouru sarebahe rund frawuatim yacamaide 822968 $1260 arktatd fradaygazbahe 5.2260 __aritiam fraddgaddom yasancide a a ind s.130d Feminine instead of maseuline ———— ee 8.2284 wispd garaito ofa. adr pours.x 0rd masdabita aaana cake rotaud fc yezamatde SRIbSbIS b2I6 S266 yazamaide S276 + and huxSaBra- (“of good S291 the object of pazamaide, S2gah4a/S.219a —afdunam varr his sand spond feauuagalis yecamatde _ tad of the accusative can be seen forall the mascu Sze line a- stems in the plural in S 2 (they are all the object of yazamaide). It should be remembered that the nominative functions as an accusative, especially in the ot ited by Skjzrve in 2009: 107, the nominative must surely have been S.2ete ofthe texts, Amasa spon huxsadra has an addition to these sections of paragraphs and thet so in its other occurrence, in Y.2.2 (where it isthe object of dliese yes Instrumental instead of “L introduce sacrifc Fi jould be noted that the accusatives plural S12b - (ania), spanta-(spant) and huxSabra- (/ucxSaér’) occurs in sequence in S.22b (where they are followed, say Soaie &, Vayhauue manaijhe, a phrase contair is part of the group of nominal forms of S. 1 by xSmimaine, xinaotira or by the formulae yasnamca th. Vocative instead of genitive 1arenot in the genitive, Among these, the group of forms S19 alter Gl chara mazd patra20 Introduction to the Sth-rzag, jon to the introductory formula and the concluding formula of ‘as can be seen inthe Appendix, in ¥. 1.2 and the these two passages, itis included in a series of| red by the context? The genitives ‘numerous. In adi Yt 2, vayhauwe manage 16. which is the case tarabat- (who defe paragraphs and their par- the introductory formulae i | For a chronology 21 8. Tec. In markdiki Ori dripauue, marédika- (“mercy”) and Oraiié (which protects the poor”) gular, This phrase is governed by the nominal forms or the formulae requiring the geni Grad. driya- are never attested in the ge (but the genitive singu- should then be noted that passage attests drigauud.” dikai Oralld.driyauue was put inthe text because its re relatively easy to trace in the Avesta and were considered equivalents forms. morphological ending may possibly be jt In the Sth-rézag are found various stems in ina, from amafa-, found for the frst ), a8 well as the genitive ind in S.2.13). Here should plural of saraéa-, saradanam, introduces a relative clause which contains afa- and ratw-, sarodanamca yéi hard agahe ratawud (“of the Sarabas, who are ramus of Order”). Perhaps the formula analyzed here was preferred tothe latter because it was shorter, and probably, its ‘semantic difference from it was not noticed. ‘5.2.6 ¢. Sarada and afauuana, objects of yazamaide, are respectively the nomic native plural of saraéa- and the a- thematization of afauuar- (“holy”). Saraéa 2. webr-menisrt; dh; amdwandih fast ki hu-mihrh goed, ast ké am evanelh goed) Trarwénidartom az any damn (pad anata agar Rardan): asm xrad i obrmazidid (Lai az 68 Tes]: g08asrid xrad Tobrmazddad [ini az Dn: had Wahman wehith 2d kit rian T ahlenwn be 0 dn t Pahlom Axwan Wahman baréd, ud handéminth 1 Ohrmazd Wahman hwnd; az an sag paydag usahistat vohu mand hace gatuud ‘aramid korotd; #2 yate kard ést0d, x Jamag pad zitan did ést@d zarrén psd omandg be kunéd ws aba dahed; kes yast kard ested be-é Famag pad ahlan-dad dad été, d-8 zarrén paid asémen pestd be kuntd wes aba dahéd: KE-$yaSt nékard estéd jamageiz pad ahlaw-dad né dd ested, td Tan i pason rewan brahnag, ‘pasén Ohrmazd yast be kundd, u-8 méndg ¥ Gahan kar 7 wast 1ag né az yazdin, 1g az yazdan gospand hénd I méndg, ws gétig wastarg éspandan: w-s amawandih éd kil ka anérén dehan tk abdg did be abesthend, pad rah Ty; 1-5 amawandth € kit eran dehan tk aba did Ash darénd, pad ‘rahi oy; de hénd ke andar menisn tmardéman gah darénd: Wahman ud AkSman; ka Wahman gah giréd, Akiman az andh dwared; ka Akiman gah giréd. Walman dndh eahee farwidirih dit hamdg Gn I Gannag Mendig dam be tarwendd. Asn xrad ud gosisrid xrad 2 méndg Tweh hind k8 andar tan I mardimiin be did éstdnd; w-San xanag Jud; aon xrad éstisnth pad gésdsrid rad: gOsOsrtd xrad pad sn xrad 0 x88 Syd kardan; KE dsn-xrad nést,gO8ésriid xrad abar né bawed. ke _86Ssrtdxrad né hammést éstéd, dsn xrad be 6 kar né ded burdan; aon xrad ud _g0Sdsritd xrad mehmanth pad Wahman ud Mansarspand. ck andar di. Hangéidag iWahman pad gétg gcspand dad éstéd: dion pad geilg gdspand wucurg std Edom 4 Wahman pad méndg ud geig wucurg sid]; (der ‘acquired wisdom, created by Ohrmaza [that which (derives) from the Re that is, the goodness of Wahman is this, thet Wehman brings the souls ofthe righteous to the Best Existence and Wahman introduces Ohrmazd (Go them); (this) is revealed by that passage: “Vohu Manah arose from the golden for him who has accomplished the rituals and in whose favour a garment has been given to the Zots, (Wahman) makes (a garment) coloured gold and gives $4 vor DDD 55 om 2984 Edition and Translation ‘it to him; for him for whom a (Funeral) ritual has been performed, but the garment has been given in charity, he makes (a garment) coloured gold and silver and gives it to him; the soul of him for whom no (funeral) rituals have been performed, and for whom no garment has been given in charity, is naked until the Future body, and perform the rituals for him atthe Future body, and the s I make him a garmer from the cattle of the spi material world); and yasds, and his material garment is of cattle (of the /ahman occupies the place, AKOman goes away from there; when the place, Wahman has no place there; and his (» Wal being overcoming is this, that he triumphs overall the creatures of the Evil S Innate wisdom and acquired wisdom are two good spirits which are placed in the human body; and their seats are separate; the durability of innate wisdom (occurs) bby means of acquired wisdom; acquired wisdom can become one’s own through innate wisdom; he who dk 8S inate wisdom cannot obtain acquired 3s of Wahman; as catle are of great bene ‘of great benefit in the spiritual and material 3.! afahe vahistahe sra8Stahe airliamand isiche? sirahe mazdaédtahe saokatié vanhuiié vouru doi6raiié mazdaéi 3. 'hl'dyh¥ p'hlwm ¥ nywk (Y) ylm'n'how 'dényht ¥ ‘pe Y whemadd’t' ZK° (¥) impr MNW mltwm'n'*'dlompnirh BRA OBYDWNyt swk V SPYL Y k'mk-dwys? Y ‘whrozadd’® ¥ *hiw6?*59" myn ¥ hweémyh HIVES” rewhit"" ‘hl'dyh ¥ p'hlwm 4 lng B29 5 T12 om om ZK to OBYDWA) but ads ZY mpm = PAD om. fom ZK to OBYDIA 6 ‘dnin’ 29 10 "D29-Ti2om. from tothe end ofthe paragraph bt ads \nymt cin adn BIN ct yt MN W's 2 0 AYT py p's LA SEKI nb ey T AYR adem om Litle Stherozag 85 Ly) AYR tush ” KRA AYS PHN ‘hl'dphest'dingh (0'd} OL ghtm'n'twb’n’ OZLIVNIn' AB-& nywhyh'® PWN dyan’ Hi PHN dyin mph ‘B'tyk-c AYS dyin’ MN OLE* yim'n’ HINA AYK d'm'n’ 'y drwstyh W "bys'cinyh” BOYHWNyt "YHBW! sswt'wnnd AB-t swt"wmndyh HNA AYK hm'k nywkyh MN mynowk nf OL gytykn! mh *YHYTYWNyt "OD" swt * spon” ‘dwyswl BRA OL *sp'® ‘psp iyt W Fidwyswl BRA OL} *sp'S* PWN dhyin' BRA HLKWNyt’ AP-8 SPYLyh HNA “Iwb'n® ¥ dhnd’n’ AMT-5'n' BYN dsp 'pl’s PWN dst n® YBLWNi YHW- “§ SDYA W dlwe *he®? LAWHL *SDRWNyt™ AYK-8 p'ipl’s ¥ "DYNA °SDYA® pis LA“OBYDWNE” AP-s k'mk-dwyslyh HINA” AYK BYN KRA AYS 'y} “hnveSne® AB-S hngusytk NWLA cygwn' NYLYA PWN gynydy wewlg swt" Yywnee ‘rows! PIN myravk Wyk” weve swt? 3. ahlapth tpahlom i nek; Ermansewahisnth tabzar T ohrmazddad [an méndg k2 ‘mardoman ér-menisn be kund); Sog i weh Fkimag-dBysar Tobrmazddad Vahlaw Fay mandg i hu-éa8mih; hid Ardwahist ahliyth 7 pahlom kis tan hamdg ahlayth abarig-ie har kas pad ahlayihstayisnih 6 Garédman twin Sudan, ws nékih pad ddan #d kitxwad pad ddan nék abarig-c kas nék pad didan az dy. Erman- 2ewahhisnth 2d kidman ray drustth ud basasisnth xwalked ddan. Sag sidémand, 1u-§ stdomandih &d kit hamag nékih az méndgin 6 géiigin Mah awaréd ta sid ‘abespardan Ardvisir be 6 Spas abesparéd. ud Spa pad dahiin be baxtéd. Us wehih éd riwain T druwandan ka-san andar duiox padifrah pad dadestan burd awed, 3-5 déw ud druc aci8 aba frsted, kits pada a-dadestan déw padis né kunéd; ws kimag-daysarth éd ki andar har kas hu-éasm. Us hangasideg 12 ma D29 1 Prox b29 1 yk B29 1s NPSE D29 16 pom 029 17 byscumn 029 18 YHBWNye DIS 30 OBYDINYD29 31 fy 29 32 hci 029 33 po DD86 Edition and Translation ars; Civin dtaxs pad getig wuzurg sid, edOn-iz Ardwahist pad méndg ud getig ‘wucurg sti); 3. (of) best righteousness, beautiful; (of) the desire of Erman, powerful, er- ated by Ohemazd, (that sp humans humble}; (of) the good $0g, of desirous gaze, ereated by Ohrmazd, holy, (tha that is, Ardwahist i best righteousness, because all his body is righteousnes and moreover, everyone can go to Garsdman by praising righteousness; and hi beauty in appearance appearance and, moreoves ot {2K} OBYDW Nyt" A¥S-c MNW PWN gynydy dlgw OBYDWNy AYS OLE BYN mynin' YHBWNyt" AB-§ gytudy 4 1 nM’, PS this paragraphs intoduced by xénamain thee 2 F2, Kho, MB, PS1~allaastustae EI -alaadtahe KIS, LL 3 PS1—Geldne: marae 4 Gelder Grad drracuee MP, Kh EI - Odi drape F2— Orla. darapue K17, PIA MB, 5S beth POV em 6 T12,P40.0m, Yond 7 ‘sync D9 8 T12,PA0.0m fom AY 10 1S yirwkawbyh 029 Little StherSzag 87 Swhswst’ PEN gyndy wewlg swt’ ‘wegwne stlywl mymvk W gytydy KRA 2wewlg swt? driyasan [hi aqrdxsust dyin ayixsust pad getig har 2 wacurg sid]: 4. (of) Sabrewar (5 tection of the poor {that of the lor, and the ruler, and he isthe responder and the knower (of ‘the creatures) who intercedes forthe creatures before Ohrmazd; and itis he who gives (= the thought of interceding) in the mind of any person who intercedes in the world for the poor. And his material element is metal; as metal in the mate- rial world is of great benefit, in the same way is Sahrewar of great benefit in both worlds, spiritual and material '. of the good Sponta Armaitis of Rats, good, of broad vision, created by Mazd8, holy; 3. spndrme Y SPYL Y “dl-mynint' UpHt ¥ SPYL Y R’mk-dwysl Y ‘whrmzdd't Y ‘hiwb® AB-5" SPYLyh HNA AYK hnn’k dhsn' (¥} *7fewnyl! PIEN spndrmt’ /M) cygwn' MYA ‘whol gwspnd “ywRiwst? 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