Pahlavi Texts, Part IV: Contents of the Nasks — SBE Vol. 37 (trans. E. W. West, 1892)
English·1879–1910·trans. E. W. West·370 passages
The text · part 12 of 18
I, 21-23). That it was
304 DiNKARD, BOOK IX.
the archangel, of the form of words (rastakd mifay4) which is the innermost and most comprehensive encompassment (parvand) and best-congregated embodiment (véh-ramaktdm kerpd) of the intelligent omniscience of the religion’.
3. The divisions of ¢hzs germ of germs, and the origin of the other primitive sayings of the good religion, are the divisibility of the portions (bak) of the Ahunavair. 4. The Ahf of the Ahd-vairyé of the Ahunavair is the first creature? which, as regards the first, is specially that creature which is really derzved from the creator Adhaymazd, and its adaptation is owing to mankind. 5. The thought (mit)* that exists with the first is with the word that is Vairyé, his ‘will, which is in the second created existence (dAmth), which, as regards the first, is specially the primitive secondary state (dadtgarth) of those who are specially characterised by it, who exist as z¢ were with ¢hat character, and have become, 7% that way, in association wth the second creature. 6. The conjunction of the first creature—whose origin (yehevdnisnd), which is the liturgy, is a co-existence whose origin had occurred—is the source for the saying; and the distribution of the portions thereof is the whole saying of a liturgical kind; also its name is Yatha-ahdvairy6, the spirit through which it is set going is the lore of the religion, needful among the creatures, the creations arose through wisdom for that purpose, and they, too, weve produced on the solicitation of recited before the other creations is clearly stated in Pahl. Yas. XIX, 2-5, 17-20.
1 See Pahl. Yas. XIX, 24-27.
® Ibid. 29. 8 Ibid. P4z. mit=Av. maiti=manas.
CHAPTER XLVII, 3-10. 305
the archangel!; besides this, that archangels ave wise in speaking, and through wisdom are they archangels.
7. And this, too, about the same words, that the statement is the best-worded which is spoken, or to be spoken?; and the obscurity is not about the sound of the word-elements, but about the manifold nature of the actual meaning (kabedih-i sang-t£5), which is the character of the statement, in the words of the epitome. 8, This, too, that mankind guard the soul from hell by learning, reciting, and practising z¢, and the body from death® by likewise perpetually persevering therein.
g. This, too, that, as ¢o the first apportionment of the Ahunavair, whose name is the Bakaén Ahunavair, when, thoroughly accomplishing z¢ (avavidar) unanxiously (astdakih4), ome chants z¢ in a ceremonial, the good work is as when one chants a hundred authorities (radth) of the Gathas, thoroughly accomplishing ¢4em unanxiously*; and when, accomplishing z¢ (vid@4r) anxiously, ove chants zt, such a ceremonial amounts to’ as much as ten with any other authority®. 10. This, too, that, through the same apportionment, while ove solemnizes the summing up of the first completion °, which is the Stéd-yast, as it becomes the rite of one newly initiated (navak-né@par)’, on that day
10. This, too, that, through the same apportionment, while ove solemnizes the summing up of the first completion °, which is the Stéd-yast, as it becomes the rite of one newly initiated (navak-né@par)’, on that day
‘ Ibid. 6, 7. The MS. has yo instead of 535 ‘100,’ by mistake.
5 Ibid. 8. The MS. has ‘unanxiously’ by mistake.
® Possibly Yas. LIX, 32-34.
7 Commonly called Néndbar (see Sls. X, 2, XIII, 2; Dd. LXXIX, 4, 11, 12).
(37] xp. 306 they make the soul of the solemnizer pass three times into the supreme heaven ?.
11. About the grievous sinfulness of imperfectly accomplishing (avid4r) the Bakan Ahunavair *.
12. This, too, that it is made by him in subjection to Atharmazd, as the first creature made, who gives the body in service to him who is the ruler, and in discipleship to him who is the high-priest of the religion®; for this reason, because they are suitable for lordship and mastership in the worldly exzstence.
13. He who is the highest lord aud master is the creator Adhaymazd, and, owing to the same reason, when it made their subjection that ¢o the creator Athaymazd, he has made 7¢ as the first creature made.
14. This, too, that it is taught by it to keep the body in the service of the king of kings‘, whose origin Adhaymazd keeps in 4zs possession; for this reason, because, when _4zs origin is kept in the possession of Adhaymazd, Atharymazd is over his own if a good ruler is made; him who is thus prepared, when also the worldly existence is necessary for Atharmazd, he maintains as ruler when the creation is instructed.
15. This, too, that the reward of Vohfman is appropriated (khvésinidd) by him who indicates anything which is virtuous, who also utters virtuous recitation, awd who likewise teaches perfect abstinence from sin to mankind’. 16. For this reason, because the indication of anything virtuous, the utterance of recitation wisely, ad abstinence from
sin are, as 2f weve, a lodgment materially in good people owing spiritually to the archangels, Vohtman éeng more particularly the instigator therein ; and, owing to the same reason, e in whom there is a like proficiency is of like good works with Vohtman, and adapted to the good works arises the like reward.
17. This, too, that the dominion is given to Athaymazd by him who may perform those works, is manifest from the phrase Tad mazda tava khshathrem, &c. and its meaning, which is this: ‘That, O Atharmazd@! is this dominion of thine, dy which benefits (vehag4n6) are given ¢o him who is justly living and poor?’ 18. Which ts a deliverance for this reason, because Athaymazd created no dominion for the more particular preservation of the poor and the creatures of the worldly exestence from the destroyer; dt, for the purpose of control over the dominion of 42m whose strength of rule is the cause of preservation for the poor—which is continually the wish of Athaymazd—the dominion is given to Adhaymazd.
19. And this, too, that, through preservation from the adversary, he has assisted his poor who have preserved friendship for the Spitam4n?; the adversity of the creatures is the advancement of religion, by supporting the religion; and a friend of the Spittam4n becomes an assistant of the supporters of religion. 20, About the entrance (dén y4tdndakth) of the destroyer of the creatures from without °, and the helplessness of the beneficent spirit owing thereto.
1 See Pahl. Yas. XIX, 35, Yas. LIII, 9 d, and Chap. XLV, 1o. 3 Ibid. 36. 5 Ibid. 39. X 2
308 DiNKARD, BOOK Ix.
21. About the girding on of this saying of the religion of Adhaymazd by the three degrees (padm4n), which are good thoughts, good words, and good deeds; éy the four classes, which are priesthood, warriorship, husbandry, and artisanship; and by the five chieftainships, which are house-rule, village-rule, tribe-rule, province-rule, and the supreme Zaratistship; and the one summing up (hangerdikth) which is the liberality of the good ruler}.
22. Righteousness is perfect excellence.
CuapTer XLVIII. Baké Nask.
1. The second fargard is the Ashem® of the Bakan®; it is by it that perfect excellence is produced for every one who produces for any one else that which is suitable for him‘; for this reason, because, for the sake of perfect production, there ts much unprofitable production, éu¢ profitable production is suitably producing. 2. This, too, that the reward of every good work is given by it to mankind, which keeps mankind in diligence when it instructs®; because, as the business of all good works is that which instructs and keeps mankind in diligence, the reward of good works which man-
? See Pahl. Yas. XIX, 44-55.
? See Chap. III, 1n; it is here expressed by its Pahlavi equivalent aharayth. This fargard is still extant in Yas, XX.
§ See Chap. XLVI], 2. “ See Pahl. Yas. XX, 1.
5 Ibid. 2.
CHAPTER XLVII, 21-XLIX, 4. 309
kind can appropriate by diligence is appropriated by it. 3. And this, too, that advancement is given by it to every good work !.
This fargard is still extant in Yas, XX.
§ See Chap. XLVI], 2. “ See Pahl. Yas. XX, 1.
5 Ibid. 2.
CHAPTER XLVII, 21-XLIX, 4. 309
kind can appropriate by diligence is appropriated by it. 3. And this, too, that advancement is given by it to every good work !.
4. He who is understanding good works, and yet a suppliant, has thereby made the learned foolish (éz4n akhantdtntd@é) ; whoever possesses authority through virtuousness? is more particularly for rewarding the doers of good works; whoever, too, can make true decision® and adjudication is more particularly for causing the bridge judgment of a criminal, and for thrusting 42m aside owing to the exhaustion of 42s good works; and whoever, too, can exercise mediation avd wisdom is more particularly for the good government of the world.
5. Of righteousness the excellence is perfect.
CuaPpTreR XLIX. Baké Nask.
1. The third fargard is the Yénhé-hatam?: there is here taught by it the worship of Adhavmazd, which is the law of Afhaymazd, that is, its law is virtuous®, 2. This, too, that the worship of Adtharymazd is occasioned by it, which is the asking for life for beings dy mankind’. 3. dud this, too, that the ritual of the males and females of the righteous occurs ¢krough it, which is the obeisance for the archangels*. 4. And the atonep. 310ment for crimes (vagag4n6), because it is a gratification, is all for Adhaymazd personally therefrom ; and in connection therewith it amounts to a gratification for Adharmazd.
1 See Pahl. Yas. XX, 3. * Ibid. 4. ® Ibid. 5.
* See Chap. IV, 1 n; it is here written YAanhé-hatam in Pahlavi. This fargard is still extant in Yas, XXI.
5 See Pahl. Yas. XXI, 1. § Ibid. 2, 3.
5. Here one mentions three particulars! which are in one’s worship of Adhaymazd of every description.
6. One is when the design (d4d@6) of the person is virtuous, because it is restrained by some virtuousness of thought; this is that which amounts to worship and obeisance for Adharmazd personally.
7. One is when it teaches an asking for life for mankind, and its ordinance is the protection, nourishment, and other assistance and gratification of mankind; a friend of the primitive worldly creation of mankind produced it, amd it comes into connection with the bridge judgment of mankind, for the worship and gratification of Afharmazd. 8. And one is when ome would celebrate the obeisance for the archangels, which is for the sake of strengthening the archangels, each separately, in ¢hezy control of the business of preparing amd managing the world; because z¢ is declared by revelation ¢ha¢ to worship is this, that the ceremonial may reach this bridge? in company with one (padvand), for the worship and gratification of Adhaymazd; the archangel who is to be strengthened by the ceremonial is one, and mankind are developed by the strength of the archangel.
g. Of righteousness perfect is the excellence.
1 See Pahl. Yas. XXI, 3. ® The Xinvad bridge (see Chap. XX, 3).
g. Of righteousness perfect is the excellence.
1 See Pahl. Yas. XXI, 3. ® The Xinvad bridge (see Chap. XX, 3).
CHAPTER XLIX, 5-L, 5. 311
Cuarter L. Baké Nask.
1. Propitiation for the creator Afhaymazd, and a scornful dole for the evil spirit.
2. The fourth fargard is the Yantm-man6! of the Baké, about the praise of Zaratdst, that is, his jurisdiction, invocation of blessing (y4n6)?, and speaking 27 reply were such as are declared by the sacred text. 3. This, too, that that jurisdiction of his arose before the blessing, that is, this one decision is made by him about his own, that his own person is first made deserving by him through virtue, and then virtue is prayed for by him’.
4. This, too, that he has attributed the source and result to Adhaymazd, who gives joy to Atharmazd; for the source and result of various advantages and various joys are desirable for joy itself, as joy is the acme (réésman) of every happiness of him whose joy has made an offering (adstéfrid6) to Athaymazd, because his decision is this, that by him whose joy arises from that thing which is the will of AdXhaymazd, its source and result are attributed to Afharmazd. 5. This, too, that the good work, which is a gratification dy lawful gratifiers ¢, becomes appropriated by him who shall perform that which is truly reverent ; even for this reason, because he who isa lawful gratifier of others, through true reverence, as intended to gratify through the practice of his reverence, and, when thus the gratifier of those persons, the good work of gratification
by lawful gratifiers becomes appropriated. 6. This, too, that the wisdom of Vohfiman! is advanced by him who utters a discourse through Vohfman ; for this reason, because the wisdom of Vohiman and its advancement are mostly through discourse. 7. This, too, that the plentifulness and satisfaction of cattle ! are taught by him who properly maintains the cattle which are in his possession; even for this reason, owing to the multitudes thus de/onging to him who properly maintains the cattle which are in his possession, he gains his profit azd pleasure therefrom, and others, who see that gain, are instructed, even as much as he, about the proper maintenance of cattle for their own profit and pleasure.
8. This, too, that benefit? decg given for the benefit of the worthy man is taught by him who keeps the benefit that is his as the property of the sacred beings; even for this reason, because he gives the benefit that is his unto the worthy man for the purpose of keeping z¢ for the advantage of the sacred beings, and others are instructed about it.
9. This, too, that prosperity® demg given, in both existences ?, to him who is generous and worthy is taught by him who gives benefit to a worthy man possessing body and life; even for this reason, because a worldly exzstence and a spiritual one are both his, also his worldly extstence is in this existence, avd the spiritual ove in that existence wherefrom satisfaction for the giving of benefit arrives. 10, This, too, that by him who shall cause reverence* of the good, even this is taught, that the sacred
1 See Pahl. Yas. XXVIII, 1 c, where Ptg and Mf4 have Vohfman instead of valman. 3 Ibid. 2 b. 5 Ibid. 2 c. * Ibid. 4 b.
CHAPTER L, 6-14. 313
beings gratify him who is practising their will ; even for this reason, because good for him, by whom the reverence is practised, becomes the reply of satisfaction, avd the throne of the sacred beings is certain.
11. This, too, that Ze who was at first has taught even this to mankind, that supplicants' for the favour of the sacred beings gratify the sacred beings by being contented (padvéz); even for this reason, because the welcome of a sacred being, supplied by command from the religion, is a virtuousness in the world distinct from that, and the production of a course of generosity, from the sacred beings to mankind, arises really through the contentment of the favoured ; and mankind thereby become freer from doubt, and believe more in the sacred beings.
12. This, too, that his soul is delivered, or wzl/ be delivered, into the supreme heaven *, who das given something to him who praises the sacred beings and the good ; even for this reason, because even through liberality as to wealth, and the production of a way to the supreme heaven, z¢ is manifest ¢4a¢ anything given to the praisers of the sacred beings and the good is a greater liberality. 13. This, too, that the reverence ® of those needing reverence is occasioned by him who teaches the sacved word (vékakS) to the good ; even for this reason, because he who is a good teacher of revelation (dén6) can bring 2z¢ into use for the reverence, advantage, avd joy of the sacred beings and the good.
14. This, too, that acquaintance with the religion of Afhaymazd ® is disclosed to his own by him who loves Vohfiman ; even for this reason, because true
See Pahl. Yas. XXVIII, 4 c. 2 Thid. 4 a. 3 Ibid. 4b.
314 DINKARD, BOOK Ix.
14. This, too, that acquaintance with the religion of Afhaymazd ® is disclosed to his own by him who loves Vohfiman ; even for this reason, because true
See Pahl. Yas. XXVIII, 4 c. 2 Thid. 4 a. 3 Ibid. 4b.
314 DINKARD, BOOK Ix.
knowledge arises from the discrimination of pure wisdom, and the pure attainment of the most discriminative spiritual lord (ah v6) to the mind, through the purity that constitutes the way within the mind of a spiritual lord, the purity which becomes that way through the lodgment of Vohfman there. 15. This, too, that righteousness is taught! dy him who keeps 4zs mind connected with righteousness ; even for this reason, because his mind attains to an effort for authority, and, ridden by the effort, attains to zs acquisition. 16. This, too, that by him who gives commands about the progress of the concerns of Adharmazd, this is also taught to mankind, namely, when one sees the throne of Athaymazd@?; even for this reason, because it is possible to see that throne through the complete progress of the will of Athavmazd in the world; azd whoever gives commands about the progress of the concerns of Athaymazd, the will of Adhaymazd is necessary in him, the progressive share of those concerns for the people of the world Jeng shown, which is seen even through that foundation of completeness that becomes the throne of Athaymazd for mankind.
17. This, too, that by him who welcomes Atharmazd in himself *®, matters only known by even a highpriest are then taught to mankind; even for this reason, because instruction and knowledge are mostly those through a high-priest, and by him who welcomes Atharmazd in Azmself, a spiritual lord is then prayed for, who becomes glorious and praised for that which is to be taught, and mankind are taught by him. 18. This, too, that by any one good, who
is a servant and pleaser of a good ruler, a good person may be brought forward, to him who is the ruler, for benefit!; even for this reason, because a good man associates other good people with him in the benefit that happens to him, and 4zs character, temper, and disposition are thus due to that; but when bringing himself forward to rulers, through reverence and gratification of the rulers, other good people may also be brought forward by him for that benefit. 19. This, too, that by him wo shall virtuously make an accumulation, the way of prosperity? from the sacred beings is disclosed to his own ; even for this reason, because virtuous accumulation is provided through unnumbered (a pénav4d6) grants of a decider, and, when z¢ zs so, he becomes the treasurer of the sacred beings.
from the sacred beings is disclosed to his own ; even for this reason, because virtuous accumulation is provided through unnumbered (a pénav4d6) grants of a decider, and, when z¢ zs so, he becomes the treasurer of the sacred beings.
20. This, too, that by him who produces advantage for the archangels, the gift of him who is suitable for the sovereignty® of the immature (kh4m) world is solicited ; even for this reason, because the advantage which is produced for the ‘archangels being for the sake of his own, the advantage of the immature creation solicited—the supreme advantage of the primitive good creations—becomes a virtuous ruler. 21. This, too, that by him who is a praiser ® of an archangel, the good religion is praised ; even for this reason, because the good religion is praise of the archangels, avd the praise of the archangels is the good religion. 22. This, too, that the religion of the sacred beings is made progressive * by him who shall make an offering (adstéfritdd) ¢o the
1 See Pahl. Yas. XXVIII, 6 b. 3 Ibid. 7 a. 3 Tbid. 7 c.
p. 316
sacred beings ; even for this reason, because making an offering ¢o the sacred beings strengthens the upholders of religion, and the progress of religion occurs through upholders of religion.
23. This, too, that by him who shall make mankind quite zealous (garem6k35) for doing good works, the reward of the good works is also made liberal for mankind; even for this reason, because the producer of the origin is also the producer of the result.
24. This, too, that above the multitude is the praise of the man who is assisting those of virtuous will, who is also the nourishment of the creatures through virtuousness, and whose accumulation is also owing to virtuousness ; even for this reason, because whoever is assisting those of virtuous will is an increaser of virtuousness in the world, whoever is the nourishment of the creatures through virtuousness is a producer of the paternity of creatures, and he whose accumulation is owing to virtuousness becomes an improver of the world. 25. This, too, that by him who assists him who is ignorant (khast), is given and taught to supplicants that which is suitable for them. 26. To assist him who is ignorant is this, such as forming the province, district, domain, and family ; maintaining the abode and house of a follower of Vistasp (Vist4sp4nd), the fortress and stronghold, and the homestead (kh4n) of the agricultural peasant ; repairing a rugged road ; building bridges over rivers ; managing a river, aqueduct, or brook ; populating desolate places ; and doing other things, owing to which any retention (gtrift-aé) of the comfort and advantage of mankind in the world occurs. 27. And by him who shall do these things, the assistance even of him who is born afterwards,
CHAPTER L, 23-30. 317
the making of that which is a very advantageous thing suitable for mankind, and also the doing of this for others, are taught.
27. And by him who shall do these things, the assistance even of him who is born afterwards,
CHAPTER L, 23-30. 317
the making of that which is a very advantageous thing suitable for mankind, and also the doing of this for others, are taught.
28. This, too, that it is revealed (£4sht6) of the spiritual existence ¢at that which is wisdom is for Atthaymazd, for him who is wisdom—that is, it teaches ¢hat acquired wzsdom is for him whose innate wisdom is good—even for this reason, because the spirit, this that has come into his possession, which is acquired wisdom, is given by it to the progeny of Adhaymazd, which is innate wisdom, to increase z¢; and Afharmazd is gratified thereby.
29. Of a summary about the continuance that ‘was, the progress of the material existence, and the continuance ¢hat will be}, there is also this :—about the continuance ¢kat was, which is the beginning, there are the essential thought and beneficent production of the good and evil material existence of its good goodness, and that of z¢s evil vileness; about the progress of the material exzstence, which is intermediate, ¢here are the dutiful doing of good works, righteousness, and having reward, the committal of crime, wickedness, avd having the bridge fenalty ; and about the continuance that will be, which is the last, there are the government, with wisdom, of that supremely good oxe who is the origin of all the multitudinous creatures (vasik4n), the triumph of goodness over vileness, the admissibility of the good, the inadmissibility of the bad, azd the purity of the restoration of the good creatures.
30. Of righteousness perfect is the excellence.
* The three periods of the universe :—the past eternity, the present existence, and the future eternity.
p. 318
Cuapter LI. Baké Nask.
30. Of righteousness perfect is the excellence.
* The three periods of the universe :—the past eternity, the present existence, and the future eternity.
p. 318
Cuapter LI. Baké Nask.
1. The fifth fargard, KhshmaibyA}, is about this, that complaint is made by Gés-adrvan?® that there did not exist any one who properly keeps the cattle that are in his possession; even for this reason, because cattle are increased by such, and others, through design (Ahang) and a desire for that increase, act by his example and keep cattle properly ; du¢ the complaint of Gés-afirvan is ¢hat he does not exist. 2. This, too, that by him who gives orders about the advancement of the concerns of the sacred beings, the care of cattle is produced, and his soul attains to the sacred beings; even for this reason, because the care of cattle is a principal thing in the advancement of the concerns of the sacred beings, and also for the preservation of the soul. 3. This, too, that by him who keeps cattle with a controller (dastdbar) who is a cattle-master *, even a friend of him who is the creator of cattle is taught to the cattle—the cattle-master and he who is wise in the nourishment, protection, and multiplication of cattle—even for this reason, because when his cattle are kept with a controller who is a nourisher, protector, and multiplier of cattle, the friendship of a nourisher for the nourished, of a protector for the protected, and of a multiplier for the multipliable is also exhibited by him ; ad the design of the creator for the creation, through affection, is that of a nourisher for the nourished, of a protector for the protected, and of a multiplier for the multipliable.
1 See Chap. VI, 1 n; it is here written khshm4ibé in Pahlavi. 2 See Pahl. Yas. XXIX, 1. 3 Ibid. 2 a.
CHAPTER LI, 1-8. 319
4. This, too, that by him who maintains an animal with propriety, it is presented to the sacred beings ; even for this reason, because when z¢ is maintained by him with propriety, the will of the sacred beings drives him on, and when the will of the sacred beings drives him on, it is presented by him to the sacred beings. 5. This, too, that when ove shall admit the male of animals at the proper time, the mastery (sarddrinidand) of the animal is also taught by him; even for this reason, because the admission of the male of the animals is the essential business in the multiplication of cattle, and he who is a multiplier has also taught the mastery of the animals.
6. This, too, that by him who does not slaughter an animal until it attains to full growth, the formation of a store for cattle is also taught; even for this reason, because, from the increasing cattle produced, the profit of mankind arises, avd on account of the liking of mankind for profit, they persevere more fully in cultivating cattle, and provide a store for them.
7. This, too, that 2¢ zs he who is the more powerful of beings—that is, strength is what is more in use dy him !—whose proceeding is for him who is his own, so that he supplies that which it is necessary to supply ; even for this reason, because needful bountifulness ¢o one’s own needy ones arises through lawful thoughts, lawful thoughts are provided by expelling greed, lust, wrath, disgrace, envy, avd other fiends from the body, and a man expelling a fiend from zs body becomes of efficient strength. 8. This, too, that he is a very powerful person, for invocation’, supplication, and attaining to good works,
? See Pahl. Yas. XXIX, 3 c.
p. 320
who possesses wealth for the high-priest of the priests, who shall also procure decisions and judgment always justly, and who likewise becomes humble azd reverent to the good; even for this reason, because the wealth of multitudes of mankind is for maintaining the desires and pleasure of the body, for procuring decisions and judgment whereto their wishes tend, azd for others becoming humble and reverent zo them even when ¢her design is vicious; du¢ he who possesses wealth for invocation and connection wztk the wisdom of the religion, through the high-priest of the religion, and shall procure just decisions and judgment, and becomes humble and reverent ¢o the good, is a putter away of that design and ove who, through the putting away of that design, becomes a capable and very powerful person.
9. This, too, that every one is made to persevere at Azs proper duty, as ¢o any excellent thing, by him who holds the reward of the diligent, as the sacred beings are proceeding wz/k a pure needy one; for this reason, because the toiling of the body of a person at 4zs proper duty is induced dy a desire of reward, 10. This, too, that by him whose mouth (yéng)! and z¢s appliances ave for virtue, the possession of Vohiiman is then explained, through this mode, because the maintenance of the mouth and z¢s appliances as virtuous becomes so, when, through protection and assistance of the good, and defeat and smiting of the vile, the reformation of the world occurs; and this, too, is so, when ¢here zs an existence of preparation of the friend of the good and the enemy
1 See Pahl. Yas, XXIX, 7 c.
CHAPTER LI, 9-14. 321
of the vile, and of friendship of the good and enmity of the vile, through understanding good and evil; and the understanding of good and evil is through possession of Vohfiman, azd that possession of Vohdman becomes also an explainer of Vohtman.
Yas, XXIX, 7 c.
CHAPTER LI, 9-14. 321
of the vile, and of friendship of the good and enmity of the vile, through understanding good and evil; and the understanding of good and evil is through possession of Vohfiman, azd that possession of Vohdman becomes also an explainer of Vohtman.
11. This, too, that by him who gives commands about the progress of the concerns of the sacred beings, his own knowledge of every kind is also developed; even for this reason, decause the command dezng necessary for the personal duty of the good, they also develope the knowledge of every kind for which that commanding of duty and z¢s auspiciousness are suitable. 12. This, too, that by him who teaches the good, the good work is then appropriated which is also an assistance of Zaratdst through speaking of the religion; even for this reason, because, on account of those of the religion of Zaratist who really constitute the renovation of the universe, the speaking connected with Zarattst— through the teaching of the good azd teachers not of the same religion—and the assistance through speaking of the religion become the good work appropriated.
13. This, too, that by him who gives anything to that person who praises the sacred beings and the good, a throne is appropriated 2% yonder wor/d’, even on the mention of z¢. 14. This, too, that by him who is teaching that which is for the propitious, the damage that is owing to want of resources? in religion is shut out of the world; even for this reason, because, owing to that, he increases the resources of religion of every kind, avd the ad-
? See Pahl. Yas. XXIX, 8 c. 8 Ibid. 9 b. (37) Yp. 322 vantage therefrom, in the world. 15. This, too, that by him who is bringing him who is righteous forth to the rulers, for beneficence, the utmost assistance is then afforded; even for this reason, because an expectation of the utmost beneficence is further attached by him to the place of obtainment |.
16. This, too, that by him who gives Azmself in service unto him who is the supreme king of kings, the way of good thinking*, of the assistance of pleasure, and of the production of sovereignty by Adhavmazd is disclosed to his own; even for this reason, because the original reason of virtue is the worthiness of mankind owing to the creator and their service unto the creator, and, therefore, as he who is a well-ruling monarch is a creator in the worldly existence, and a recompensing (padd-dahak) leader of the creatures who steadfastly give ¢hemselves in service to him, it is then given by him to the creator also; and I teach, besides, ¢Aa¢ the origin of the virtue of worthiness, which is attached by the creator to his own, is the way that is stated above, and other virtue is also disclosed to his own thereby.
17. Righteousness is excellence that zs perfect.
Cuaprer LII, Baké Nask.
1. The sixth fargard, Ad-t4-vakhshy4, is this, that by him who is a wise upholder of the dignity
1 See Pahl. Yas. XXIX, 10 c.
17. Righteousness is excellence that zs perfect.
Cuaprer LII, Baké Nask.
1. The sixth fargard, Ad-t4-vakhshy4, is this, that by him who is a wise upholder of the dignity
1 See Pahl. Yas. XXIX, 10 c.
? Ibid. 10 b; we should probably read hi-m4nisnfh, ‘ pleasant dwelling,’ instead of hQ-mtnisnth.
3 See Chap. VII, 1 n; it is here written at-takhshé in Pahlavi.
CHAPTER LI, I5-LI, 5. 323
of a priest’s leadership, the priestly assembly! wanted for performing religious rites (dén6) is enlarged ; for this reason, because the nature of the person, whose resources are bounty for the needy, eagerly becomes a causer of exertion for the teaching (4mk6) of accomplishments. 2. This, too, that by him whose habits are virtuous the glorification of Atdharmazd? is accomplished and taught; even on this account, for the sake of whatever advantage and pleasure are due to virtue, they, indeed, whose habits are virtuous, glorify him, moreover, who is the creator of those virtuous habits, who is Athaymazd himself. 3. This, too, that by him who speaks virtuous words the performance even of the worship of Vohdman? is also taught; even on this account, because of the comeliness and desirableness of virtue, the good make it an example and speak virtuous words, and virtuous speaking is the worship of Vohtman. 4. This, too, that the ceremonial which he whose way is virtuous shall accomplish becomes greater® thereby; even for this reason, because the sacred beings come more particularly to the ceremonial of those of pure dispositions azd virtuous ways, and accept 2¢.
5. This, too, that he who is a producer of benefit for promoters of good works becomes an extender * of the teaching of religion; even for this reason, because from producing benefit for promoters of good works avzses an increase of good works, from an increase of good works avzses further progress of the will of the sacred beings, from further progress of the will of the sacred beings arzses more progress
1 See Pahl. Yas. XXX, 1 a. ® Tbid. 1 b. 8 Ibid. 1 c. ‘ Tbid, 2 a.
324 DiNKARD, BOOK IX.
of the good religion, avd from more progress of the good religion arises an extension of the teaching of the good religion in the world. 6. This, too, that by him who possesses authority through virtue, discrimination! as to the regulation of duties is taught to mankind; even for this reason, because the possessor of authority through virtue is a man who becomes a decider avd ruler, and mankind learn and practise to exercise the disposition, habits, and custom of rulers.
as to the regulation of duties is taught to mankind; even for this reason, because the possessor of authority through virtue is a man who becomes a decider avd ruler, and mankind learn and practise to exercise the disposition, habits, and custom of rulers.
7. This, too, that Ze who is a giver of the needful to his own needy ones has given himself to Zaratdst ; even for this reason, because the needful dezng given to one’s own needy ones is the existence of true liberality, which is a compendium of the religion of Zaratist; by him who is thereby ennobled (v4sf0harak4nt-ait6) the religion of Zaratist is then put on, and whoever Aas put on the religion of Zaratdst [has given himself to Zaratdst. 8. This, too, that by him who]? gives the leadership [to him who is suitable for the leadership]? even the wisdom of that man is increased; for this reason, because even the wisdom of the suitable, through which they accomplish that leadership, when the leadership comes to them, grows further with the glory of that duty.
g. This, too, that he who 4as to select the better of two ways, which are good and bad, is assisted
' See Pahl. Yas. XXX, 2 b.
* The words in brackets are the translation of a passage that was inserted in the MS. at the time the folios were patched. The original copyist of the MS. has evidently omitted a passage, but whether the repairer has made the insertion merely by guessing from the context (which is quite possible), or by referring to some other MS., is uncertain.
5 See Pahl. Yas. XXX, 3 b.
CHAPTER LII, 6-12. 325
to do so by the benefiters’ ordeal of fire and ore; even for this reason, because that is discrimination by the eye of wisdom, which is the way of good intention, avd the benefiters are decisive declarers of acquittal and incrimination through fire and metal, the two good discriminators ; and when the business zs of a different kind, even then both ave associates in discriminating, and are powerful connections of one another. 10. This, too, that he who shall do that thing from whzch advantage of the sacred beings arises, is empowered to discriminate truly that which is sagacious! in thought, word, azd deed; even for this reason, because from doing anything for the advantage of the sacred beings arzses the reign of the will of the sacred beings in the world, from the reign of the will of the sacred beings in the world arises the freedom from danger of the temporal existence of the world, avd the freedom from danger of the temporal existence of the world contributes also to the power of him who is sagacious in discriminating truly as to thought, word, azd deed.
11. This, too, that by him who thinks of the affairs of Athaymazd the eternity (ham4ytkih) of Atthaymazd? and also the consideration of his own eternity é6y Adhaymazd are thought of; even on this account, because mankind mind and_ serve Atharmazd for the sake of even the hope? of eternal benefit from him; azd they who think of him, through the eternal benefit due to him, are themselves increasing that benefit which is eternal, and it is thought eternal by him that thinks of that eternal ¢hzng his own eternity. 12. This, too, that
1 See Pahl. Yas. XXX, 3 c. 2 Ibid. 4 c.
p. 326
he who restrains a person from reverence of the demons, has diverted him from making the world sickly; even for this reason, because whoever Aas restrained a person from reverence of the demons, has diverted a demon from making the world anarchical and from making the world sickly. 13. This, too, that by him who shall practise liberality benefit for the sun is caused, and by him who shall cause benefit for the sun benefit is caused also for the nature of the body of mankind; even for this reason, because z¢ zs declared ¢hat the sun has progressed through the radiance and glory of the liberal, and the nature of the body of mankind is preserved by the sun.
14. This, too, that by him whose desire is for anything virtuous, and who possesses authority through virtue, mankind are controlled to persist (m4ntintdan6) in virtue for receiving a reward !; even for this reason, because 4é whose desire is virtuous seeks happiness for every one—a pre-eminent desire for the happiness of human existence demg the desire of mankind for virtue—and by him who requires that, and strives for z¢ fully, so far as possible for him, any one whatever is brought to persist in virtue and to constrain the spirit for reward; and by him who possesses authority through virtue the continuance of mankind in authority and their persistence and instruction in virtue are attached to good works and are brought to reward. 15. This, too, that by him who possesses happiness through appropriation of the sacred beings mankind are attached to the sacred beings for receiving a reward ?; even for this reason, because, on account of the possession of
’ See Pahl. Yas. XXX, ro b. 2 Ibid. 10 c.
CHAPTER LII, I13-LIII, I. 327
happiness through appropriation of the sacred beings, he possesses z/ through the assistance and gratification of the good, and mankind shall therefore make him an example; it also becomes a good work for them, and they adhere to the sacred beings for receiving a reward.
p. 327
happiness through appropriation of the sacred beings, he possesses z/ through the assistance and gratification of the good, and mankind shall therefore make him an example; it also becomes a good work for them, and they adhere to the sacred beings for receiving a reward.
16. This, too, that by him who produces the benediction of him that is a conductor of investigation and a righteous judge, and who shall also occasion the reverence of the good, the teaching of the advantage of the righteous! is likewise performed; even for this reason, because the essentials (m4dig4n) of the advantage of the world are two— one owing to justice, avd one owing to generosity —and it is declared hat the advantage of zm who possesses the blessings of the judges is owing to the justice of the judges, and the advantage of zm who is reverent 4o the good is owing to the generosity of the good in developing the world, and the righteous teach about 2¢.
17. Righteousness is perfect excellence.
Cuapter LIII. Baké Nask.
1. The seventh fargard, Ta-ve-urvata’, is chat by him who possesses advantage through virtue, the world of righteousness is freed from® destruction*; even for this reason, because the possession of advantage through virtue arises through the nonparticipation of the demons and the vile therein, and the participation of the sacred beings azd the
1 See Pahl. Yas. XXX, 11 ¢. 2 See Chap. VIII, 1 n.
* Assuming that mfin, ‘which,’ stands for min.
* See Pahl. Yas. XXXI, 1 b.
328 DINKARD, BOOK Ix.
good; and, when ome shall act so, the advantage of spiritual origin becomes more powerful through guarding the advantage from the destroyers. 2. This, too, that, by him who welcomes Adthaymazd in Ais person, apostates are likewise forced to make the religion of Adhaymazd progressive!; even for this reason, because owing to? the apostasy of apostates deimg a religion produced éy Aharman, they are only able to make the religion progressive through the appellation of Adhaymazd; apostasy and priesthood, and the apostates and priests, are fraternal opponents, and whenever the priesthood and multitudes of the priesthood are triumphant, multitudes of the apostates of apostasy perish (adshénd), and when the multitudes of the apostates of apostasy are bold, the priests of the priesthood are weak; and the priests are superior 7” power and success when their priesthood is properly limited, and their properly-limited priesthood, too— which can arise through mankind—consists in the welcome precedence of Adhaymazd.
3. About the completeness (sfdrikih) of the priesthood in that quality now, when the priests of the multitude are the habitation (méh6n6) of Adharmazd, and the power of the priests of the priesthood Aas increased, the valour of the apostates of apostasy is smitten, and the apostates are defeated dy the abundant splendour of the priests, also their power as regards making the religion of Aharman progressive through the appellation of Adhaymazd is fettered, and they keep apostasy concealed’.
1 See Pahl. Yas. XXXI, 1 c. ? Assuming that 14, ‘ not,’ stands for raf. 5 The passage in the Pahlavi commentary on this Nask, which
CHAPTER LIII, 2-7. 329
4. And then also they, with the appellation of priests, truly speak and teach the religion of Athaymazd, and make 7z¢ progressive, just as it is solemnized and made easy by them, even though the will of the sacred beings de unheard and undesired through apostasy.
5. This, too, that he proclaims the miraculousness of Athaymazd}, who shall appoint for ordeal that which is certainly a doubt; even for this reason, because, through accomplishing an ordeal, that which is doubtful is forcibly rendered visible (véndvdahakt-attd) to the eyes, as certain clearness, through the power of the spirit, whzch is itself a miracle of Athaymazd. 6. This, too, that by him who shall make a public decision thereon, as fo the acquitted and convicted*, gratification is afforded to him whose maintenance of the dispute? is righteous ; even for this reason, because the needful is delivered by him to its own requirer who thereby becomes even renowned. 7. This, too, that even the rite of ordeal [is produced] by him [who is an advantage to the righteous; for this reason, because the rite of ordeal is for the advancement of the ordeal, and the religious ordeal] proceeds through sovereignty; these righteous are those of the good religion, and their advantage is that belonging to the multitude, which is the sovereignty now, and every one who is given for that advantage, to the is here described, must evidently have been written shortly after some great triumph of the priesthood over some heresy, probably either that of M4nf, or that of Mazdak.
* See Pahl. Yas. XXXI, 2 b. * Ibid. 3 a.
® Ibid. 3 b. The words in brackets translate a passage inserted in the MS. at the time the folios were patched, like that in Chap. LI, 7, 8.
p. 330
righteous of those of the good religion, becomes the performer of any rite of ordeal really produced, because the origin of that giving of advantage is even the rite of ordeal. 8. This, too, that by him who gives a priest and righteous man for propagating the religion, the rite of ordeal is also proclaimed; even for this reason, because the teacher and one rightly merciful (hQ-amirztd4r) give! the sacred text by which even the rite of ordeal is declared.
8. This, too, that by him who gives a priest and righteous man for propagating the religion, the rite of ordeal is also proclaimed; even for this reason, because the teacher and one rightly merciful (hQ-amirztd4r) give! the sacred text by which even the rite of ordeal is declared.
9. This, too, that 4e who recites the revelation of Atthaymazd, and who shall do z¢ with exceeding goodness, becomes an increaser of wisdom ; even for this reason, because the wisdom of a man increases in these two ways, either he speaks and teaches himself, or he exemplifies the excellence of a portion to the wise who become speakers and teachers of wisdom. 10. This, too, that his homage is for Afharmazd, who thoroughly teaches a righteous employer of animals and human beings (kiv4 vavir) that he considers 42m as their controller (dastébar); because, since the productiveness of the completion of the creatures is produced through the nourishment of the creatures dy Athaymazd through his fulfilling his own productiveness, that righteous employer zz the world is zzéended for the nourish- . ment of his creatures, owing to that outward subjection and propitiation of theirs, avd the righteous employer is connected with /4e?r subjection and propitiation for the creator.
11. This, too, that by him who gives thought to the religion of Zaratdst, the soul is given to Zara-
? Assuming that yehevfnd, ‘ they are,’ stands for yehabfind.
CHAPTER LIII, 8-15. 331
tdst; even for this reason, because with a man’s having given thought to the religion of Zaratdst is connected the receiving of his soul éy Zaratdst for preservation from hell. 12. This, too, that by him who teaches the nature of the sacred beings to mankind, consultation with Adhaymazd is also further taught; even for this reason, because the nature of the sacred beings is consulting a spiritual lord, and becomes also the consulting of Adhaymazd.
12. This, too, that by him who teaches the nature of the sacred beings to mankind, consultation with Adhaymazd is also further taught; even for this reason, because the nature of the sacred beings is consulting a spiritual lord, and becomes also the consulting of Adhaymazd.
13. This, too, that by him who keeps the produce of sheep as the property of Aihaymazd, a sheep is given to him who is diligent aza@ moderate’; even for this reason, because produce kept as the property of Atharymazd is for decng given for good works, bang given for good works is Jeng truly kept as a beginning for the possession of produce, and a beginning truly kept is kept even through a sheep, as a beginning of excellence, in the control (dastébarth) of him who is a diligent azd moderate shepherd ®.
14. This, too, that by him who is liberal to the liberal the increase owing to developers is brought into the world; even for this reason, because a liberal man, on account of even that gift given back to the worthy, becomes even for us—through the development of the world—him who is first praised therein with the sacred beings. 15. This, too, that whoever shall form a store for sheep, becomes an agent even in the development of sheep dy the creator; because, on account of the increase of sheep through the existence of nourishment for them aving arisen, whoever has arranged nourishment for sheep, becomes an agent even in the de-
1 See Pahl. Yas. XXXI, 10 a. 2 Tbid. 10 b.
p. 332
velopment of sheep 4y the creator. 16. This, too, that by him who teaches zaward prayer (vékak6) to the good, it is also taught Zo eaters; even for this reason, because, everything connected with eating being declared by the religion, when the religion is taught by avy one to the good, in which even that information is proclaimed, even eaters are taught about it. 17. This, too, that whoever maintains a sheep, ov human being, as our property, is taught to maintain it through the high-priest of Zaratdst; even for this reason, because it zs so maintained as the property of the sacred beings, when he maintains 2¢ as the property of Zaratdst.
17. This, too, that whoever maintains a sheep, ov human being, as our property, is taught to maintain it through the high-priest of Zaratdst; even for this reason, because it zs so maintained as the property of the sacred beings, when he maintains 2¢ as the property of Zaratdst.
18. This, too, that by him who gave predominance to those of the nature of GAyémard', the sovereignty also of those of the religion of Zaratist is desired ; even for this reason, because the religion of Zaratdst is the nature of Gayémard, and the nature of Gayémard is the religion of Zaratist.
19. This, too, that when one zs alone among rulers a way of speaking to the rulers such words as ave really true is thereby provided; even for this reason, because the utterance of blessings dy a solitary person is for advantage. 20. This, too, that by him who keeps the sovereignty which is his within the will of Adhaymazd, the best thing is done unto Adhaymazd; even for this reason, because a sovereignty is so kept within the will of Athaymazd when he who is the ruler gives to Adhaymazd the individuality in which is the sovereignty, and when its proximity and closeness have given to Adhaymazd that thing which is best avd supreme.
21. This, too, that when ome teaches the sayings
1 See Pahl. Yas. XXXI, 11 b, and Bk. VIII, Chap. XIII, 1.
CHAPTER LIII, 16-25. 333
(vé£ak5) of the benefiters, the information which is owing to the religion is illustrated! by him to his own; even for this reason, because the knowledge of religion, which is in z¢s causing liberality by him, is increased even by the repeated enquiry of disciples. 22. This, too, that by him who teaches an applicant the virtuous way and doctrine (pand) the liturgy is then taught; even for this reason, because knowledge arises through the virtuous course of the liturgy. 23. This, too, that by him who thinks of the affairs of virtue, the liturgy is maintained and taught with virtuousness?; even for this reason, because the maintenance of the liturgy with virtuousness arises through virtuous thinking.
24. This, too, that whoever shall provide the nourishment of creatures with propriety, his Vohtman (good thought) is Atharmaza’s progeny*®; and whoever properly maintains those which are in his keeping, his position becomes Afhaymaza’s fatherhood of Vohfiman‘; even for this reason, because every proper nourishing is that in which the nourished becomes an offspring such as Vohfman unto Adhaymazd; and every proper protection of the creatures, over those which are protected by it, is a fatherhood such as ¢hat of Adhaymazd over Vohiman. 25. This, too, that by him who shall provide nourishment with propriety /o7 the creation which is good, it is taught that the good creation was produced éy Athaymazd; even for this reason, because from the nourishment of the creation with propriety, ¢ogether with the discriminating action of the nourisher, the goodness of the nourished is also
1 See Pahl. Yas. XXXI, 6 a. 2 Ibid. 6 b. 3 Ibid. 8 a. 4 Ibid. 8 b.
334 DEINKARD, BOOK Ix.
evident, from the goodness of the nourished creation the goodness of him who is its creator is evident, and the creator of the good creation is Adhaymazd himself.
26. This, too, that whoever shall spiritually make Atharmazd the ruler over his own person becomes a ruler as to actions'; even for this reason, because whoever is making Athaymazd ruler over 42s person is a leader of wisdom, a leader of wisdom is a decider taking account of sin and good works, taking account of sin and good works is abstaining from sin and practising good works, and owing to abstinence fyvom sin and practising good works one becomes a ruler over actions. 27. This, too, that Spendaymad? is given to Adhaymazd by him who is as reverent unto Adhavmazd as a daughter unto a father; even for this reason, because the Spendaymadic nature (Sfendarmadath) is provided by him for Atharmazd.
28. This, too, that for him who thinks of the care of cattle ¢heve arises that wisdom * which the control (patth) of cattle gives; even for this reason, because the nature of the wisdom /or a production of cattle is provided in mankind, and, when mankind apply they thoughts to seeking that wisdom, they obtain zt. 29. This, too, that by him who is admitting the male ¢o cattle at the proper time, the care of cattle is also thought of; even for this reason, because the admittance of the male becomes productiveness, and whoever‘ would cause productiveness thinks also of nourishment.
1 See Pahl. Yas. XXXI, 8 c. ? Ibid. 9 a, and Bk. VIII, Chap. IX, 3. 5 Ibid. 9 a. * Assuming that min, ‘from,’ stands for mfn.
CHAPTER LIII, 26-33. 335
30. This, too, that by him who as prepared himself for the priests the way to yonder! wor/d is taught; even for this reason, because the way to yonder world is declared by the religion, and its indicator is the priest; therefore, by him who is prepared for the priests, through discipleship, that way is known and is made known. 31. This, too, that 7 him who shall do that which is something that is an assistance to the renovation of the universe, thoughts of the bounty (dahth) of the creator arise ; even for this reason, because creativeness is through thinking of the renovation, thinking of the renovation arises through the renovation, the renovation arises through anything which is done that is an assistance of the renovation, the doing of anything that is an assistance of the renovation is through thinking of sagacity, and thinking of sagacity becomes thoughts of the bounty of the creator.
32. This, too, that by him who loves the affairs of the archangels a heart and mind?, for not being misled from the way of the sacred beings, are recommended to mankind; even for this reason, because from the religion of the sacred beings dang loved arzses increasing power of the sacred beings, from the increasing power of the sacred beings arises their greater authority among mankind, and from the greater authority of the sacred beings among mankind arises the resistance of heart and mind of mankind, even in their not being misled by the very demons. 33. This, too, that whoever shall act with reverence #o Vohiman sees the sin which is concealed in 42m mingled with good works there-
1 See Pahl. Yas. XXXI, g b. ? Ibid. 12 b,
336 DINKARD, BOOK Ix.
by'; even for this reason, because reverence for Vohfiman becomes submission (hérih) in virtuousness, with virtuous submission are connected freedom from Ktkship and from Karapship?, and with freedom from Kikship and from Karapship zs connected one sound of life and eye, whereby he zs an observant decider, and atonement /or sin arises from good works.
34. This, too, that by him who shall provide liberality for the liberal, the giving of a loan® to mankind is also taught; even for this reason, because liberal giving by any one is accounting for his own debt, and he endeavours to repay 2¢ fully observantly and with complete gratification ; besides that, the power of liberality becomes extendible among mankind, avd through loans and other gifts of generosity (dahisnikth) they become ardent.
35. This, too, that by him who pays homage (fran4méqd6) to the affairs of Adharymazd, as much as he is able, the non-injury of the innocent is also taught ; even for this reason, because to intertwine further (frévéftan6) with the affairs of Adhaymazd, as much as possible, is first to commit no sin and to perform as many good works as possible, and abstaining from the essentials of sin is non-injury of the innocent. 36. This, too, that by him who possesses a ruler and high-priest Adhaymazd is
1 See Pahl. Yas. XXXI, 13 c, where, after hOmanif, Ja, Pt4, and Mf4q insert the following words: vinds dén avd kirfaké gimikhtd yekavimfinédd, madam ahardyth aé sardar hémaniA.
? Pahl. akikth va-akarapth; see Bk. VIII, Chap. XXXV, 13 n for the two idolatrous priestly tribes here alluded to. On its second occurrence the first word is corrupted into 4k4s which closely resembles akigth in Pahlavi letters.
® See Pahl. Yas. XXXI, 14 b.
CHAPTER LIII, 34-39. 337
spiritually made ruler over his person'; even for this reason, because, through the requirement of Atharmazd, the angels are lord and master of the worldly exestence of that man.