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 13 of 18
® 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.
37. This, too, that whoever decides duty and opinion becomes also an informer of others; even for this reason, because it informs others that 4e zs possessing wisdom, and this is what is said, that ‘the wisdom of a man is evident from zs deciding as to affairs.’ 38. This, too, that whoever shall provide nurture with propriety becomes also an indicator (dakhshaktintd4r)? for others; even for this reason, because the happiness of the nurturer becomes also a happy indicator even for thee; and this, too, is what ove says, that ‘always good, happy, and free from serfs* is he who is not a master of vagabonds (pad6-t pdan).’
39. This, too, that by him who is a ruler who, by a command given, appoints him who is liturgical (m4nsartk), and gives anything to him which it is desirable to give, the necessary demeanour for true and virtuous statements‘ is taught; even for this reason, because the uttering of true and virtuous statements, in fearlessness * of rulers, is owing to a well-established sovereignty, and their wellestablished sovereignty is more particularly through these two ¢hzngs, good commanding and helpfulness ; when they establish that liturgical ove by a command given z¢ is good commanding, and when they give
1 See Pahl. Yas. XXXI, 16 a. 3 Ibid. 17 ¢.
3 Pahl. av4rQind; but, as freedom from servants is not exactly an Oriental idea of happiness, the word may also be read an4l6n8, a possible variant of an4lané, ‘ unlamenting.’
* See Pahl. Yas. XXXI, 19 b.
(37] Zzp. 338 anything to him which it is desirable to give the helpfulness is provided; also, owing to their good commanding, the helpfulness is a good establishment of the sovereignty, owing to a well-established sovereignty cere is fearlessness also in uttering true and virtuous statements, and, owing to freedom from concealment in uttering true and virtuous statements, the necessary demeanour for true and virtuous statements arises. 40. This, too, that he who gives personal service unto the king of kings, and who considers the product (bar) as the property of Adhaymazd, is empowered for indicating the acquitted and convicted? dy the spirits, his indicators of the acquitted and convicted ; even for this reason, because the person de¢mg given in service to the king of kings is the preparation (nivarisnd) of subjection, and the product demg considered as the property of Afhaymazd is to consider the innocence of z¢s origin (bn) and to make the product wellselecting (hd-4inak6) through virtuousness; owing to the progress of these two, the virtuousness in the world becomes great and increasing productiveness for all the good spiritual and worldly existences which are in it, even those who are angels indicating the acquitted and convicted.
41. This, too, that by him who becomes immortal progress? for him who is immortally progressive, complete progress? is given to him who is completely progressive ; and its routine (dAdist4n), too,
1 See Pahl. Yas. XXXI, 19 c.
* Ibid. 21a; amarg-rfbisnth and ham4k-rfibisnfh are Pahlavi translations of Av. ameretéd and haurvat4d, as may be seen in Ibid. 6 b.
CHAPTER LIII, 40-46. 339
is even this, that by him who wishes! to make that which is his own soul immortal, avd would afford z¢ assistance, every benefit is given to him who is a supplicant for every benefit azd becomes a giver of every benefit which he begs, which becomes an assistance to him whom he asks in attaining thereto, 42. This, too, that whoever gratifies that which is enjoyment renders 42s soul immortal; even for this reason, because the soul subsists through good works, and good works are all those which gratify enjoyment. 43. This, too, that whoever keeps himself always in good works? has produced perfection and happiness by any goodness and worthiness of his ; even for this reason, because keeping oneself always in good works becomes perfect diligence in industry, within perfect diligence in industry is also comprised opposition to any harm whatever, and it is opposition to harm and perfect goodness that are worthy of every happiness.
44. This, too, that by him who possesses wealth as high-priest of the priests, predominance as their high-priest is maintained * avd taught; even for this reason, because the provision of sovereignty and zés progress are really through wealth. 45. This, too, that by him who would act for the pleasure of others, owing to virtue, the growth amd increase owing to Vohtiman‘ are produced; even for this reason, because that which has given virtuous pleasure is the nourishment of the creatures by the producer of increase and growth.
46. This, too, that by him who welcomes Athar-
1 Written yetibunéd with mf above it as a partial correction into yesbemfinéd which is evidently the proper word. ® See Pahl. Yas. XXXI, 21a. * Ibid, 21b. ‘4 Ibid. arc.
Z2
p. 340
46. This, too, that by him who welcomes Athar-
1 Written yetibunéd with mf above it as a partial correction into yesbemfinéd which is evidently the proper word. ® See Pahl. Yas. XXXI, 21a. * Ibid, 21b. ‘4 Ibid. arc.
Z2
p. 340
mazda in himself, and teaches good works to mankind, every virtuous instruction is taught; even for this reason, because the welcoming of Adhaymazd in oneself is the non-committal of sin, avd the teaching of good works to mankind is more particularly the performance of good works oneself; innocence and the practising of good works are the end of every instruction, and 4e in whom they exist becomes a teacher of every goodness. 47. This, too, that by him who shall occasion benefit through him who is a propagator of good works, the evidence of him who zs well-informed? is taught through one wellinformed ; even for this reason, because the chief evidence as to sagacity is to occasion benefit for the good. 48. This, too, that by him who gives commands as to the affairs of Athaymazd, Athaymazd is made welcome in 4zs person! ; even for this reason, because the throne of Afhaymazd in the worldly existence is more particularly in a ruler of wellcommanding person. 49. The excellence of righteousness is perfect.
CuaptTer LIV. Baké Nask.
1. The eighth fargard, Hvaétumaiti’, is chat by him who teaches wisdom to others the not being deceived by an apostate into confusing a righteous one (aharfibd-bartsth) is also taught*; even for this reason, because he who as taught is not deceived.
1 See Pahl. Yas. XXXI, 22 c. Ibid. 22 a. ® See Chap. IX, 1 n; it is here written khvamaft6 in Pahlavi. * See Pahl. Yas. XXXII, 1-4.
CHAPTER LIII, 47-LIv, 6. 341
2. This, too, that by him who is as reverent uxto Atharmazd as a daughter wzfo a father, and who is also a gratifier of virtuous doers, Spendaymad? is made one of the archangels, and ove is also made to love er; even for this reason, because through that Spendarmadic one decng reverent unto Atharmazd, and the gratification of the good éy him, the archangels love and preserve her Spendaymadic nature (Spendarmaaigih). 3. This, too, that he who is loving Vohdman is taught by his wisdom not to destroy (nas4ninidan6)? the religion of Adhavmazd; even for this reason, because wisdom maintains the religion in virtue, and others are taught about it.
4. This, too, that by him who gives Azmself in discipleship unto the priests, avd who asks again that which he does not understand, learning (4mfk96) is taught ; even for this reason, because the asking for “knowledge again dy him who has given himself in discipleship to a wise priest, increases knowledge ; and the friends of knowledge, therefore, make him an example, and shall practise asking again, that which they do not understand, from the disciples of the priests.
5. This, too, that whoever is 2” accordance with Zaratist, through pure affection, becomes, in like manner, 42m who is giving strength Zo the will of the archangels and the commands of the good ; even for this reason, because these two capabilities ave of the special nature of Zaratfist. 6. This, too, that through the discrimination of him who loves* Vohfiiman Aa-
1 See Pahl. Yas. XXXII, 2 c, and Bk. VIII, Chap. IX, 3. 2 Ibid. 4 ¢. * Ibid. 8c. It is possible to read the verbal stem gésh, ‘hear,’
342 DINKARD, BOOK Ix.
harmazd is gratified; even for this reason, because one loving Vohtman is loving wisdom and has taught wisdom, wisdom taught is discrimination, and the discriminator becomes a gratifier of Adhaymazd.
7. This, too, that whoever gives thought to the religion of Zaratdst is taught wisdom ; even for this reason, because all the wisdom of the good religion is taught to him by giving thought. 8. This, too, that whoever Aas kept wealth in the control? of Zaratist becomes taught, azd is one who is reverent to the benefiters ; even for this reason, because whoever is reverent o the supporters of religion keeps wealth in the control of the supporters of religion, and, when kept by him in their control, it is kept by him in that of Zaratdst.
9. This, too, that his destiny is connected with himself who practises industry. 10. This, too, that his good works for arranging the creation become his own who has fully prepared his own person.
11. The excellence of righteousness is perfect.
CuartTer LV. Baké Nask.
1. The ninth fargard, Yathais?, is chat by him who praises Adharymazd 47s work in the Gathic lore® is taught; even for this reason, because the reason of the praise even of Afhaymazd is for 42s works, and by him who extols any work the performance instead of désh (Av. zush) ; but this is hardly possible in § 2, and gSshtfdan is not the usual Pahlavi for ‘to hear.’
* See Pahl. Yas. XXXII, 9 b.
* See Chap. X, 1 n; it is here written yat@yfs in Pahlavi.
5 See Pahl. Yas, XXXIII, 1 a.
CHAPTER LIV, 7-LV, 5. 343
of that work is also taught; moreover the work of Attharmazd, which ts the Gathic lore, is pure goodness. 2. This, too, that by him who increases the propagators of good works priestly-controlled action (radik-kQnisnth)! is taught ; even for this reason, because the advancement of merit and the action of priestly chieftainship are the two maxims (v4éak6) of one who, when ¢here is reason, exalts progressive merit when he increases the propagators of good works; and when progressive merit is exalted priestlycontrolled action is praised and also taught.
3. This, too, that what is worthy, azd what is coveted for every worthy man, is produced by him
‘for whom the command of the liturgy is the reckon-
3. This, too, that what is worthy, azd what is coveted for every worthy man, is produced by him
‘for whom the command of the liturgy is the reckoning for him who is habitually sagacious ; and this statement also indicates the explanation of rulers and all who are needing those of the world for one combined effort, who, in the immature world, save to trust a command that is a¢ one time sagacious. 4. This, too, that personal assistance is liberally given (radinidd) to the creatures of the good dengs by him whose deeds are an assistance of the renovation of the universe; and this statement, too, also indicates the great power of any good work whatever, because every good work, dezmg an assistance of the renovation, becomes liberality 4o the immature (kh4m) creation.
5. This, too, that whoever teaches to a son reverence unto 4zs father has also appropriated the reward for reverence unto the creator for teaching that person ; even for this reason, because express reverence unto parents and service to them are connected
1 See Pahl. Yas. XXXII, 1 b.
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with reverence unto the creator and service to him. 6. This, too, that whoever is personally progress for him who is his own!—that is, for any one whatever among those who are needing him—becomes the happiness of the creator who is the maker of the original good creations; and this statement also indicates as to whom 7¢ zs, when, through him whose decision is progress—which avzses through that which occurs when the decision is given that becomes for every one that which is needful for him—there is happiness that is concentrated. 7. This, too, that by him who is causing benefit for him who is a cultivator cattle ? are multiplied; even for this reason, because a gratifier of the performers of tillage is multiplying tillage, azd cattle are the chief tillage of the world.
8. This, too, that the religion which is the way of righteousness is made his own® by him who is a good thinker about the religion of righteousness ; and this statement, too, also indicates the limit of reliance (astisnd) upon the good religion ; because whoever is not a good thinker about the good religion, even though he be a reciter of revelation, becomes really an apostate; whoever is a good thinker, dz¢ not about the good religion, becomes really an infidel ; and whoever thinks truly becomes a good thinker about religious righteousness and the statements in the good religion. 9. And about three statements, the bringer forward for all mankind is your submission to the sacred beings ; one is of the produce (bar), one of the origin (b(n), and
1 See Pahl. Yas. XXXIII, 3 a. 3 Ibid. 3bc . 3 Ibid. § c.
CHAPTER LV, 6-LVI, 2. 345
9. And about three statements, the bringer forward for all mankind is your submission to the sacred beings ; one is of the produce (bar), one of the origin (b(n), and
1 See Pahl. Yas. XXXIII, 3 a. 3 Ibid. 3bc . 3 Ibid. § c.
CHAPTER LV, 6-LVI, 2. 345
one of the body and life ; that of the produce is the exertion from which ¢here is produce, that of the origin is the advantage for which the origin is requisite, and that of the body and life is the thought of the proposer (rayintd@4r), which considered both as submission ¢o the sacred beings. 10. This, too, that connected with the sitting-place of the sage is the excessiveness of the pleasure! for those causing pleasure, for the upper classes (avartg4n6) of Irn, and for the energy (patdkth)! of the diligent. 11. Excellence ¢hat zs perfect is righteousness.
Cuarter LVI. Baké Nask.
1. The tenth fargard, Y4-skyaothan4?, is ¢hat, for him who is practising good works * as much as z¢ is possible for him 40 do, an efficacious reason for the renovation of the universe is afforded assistance ; even for this reason, when every good work is an assistance fo the renovation, then—according to the declaration ¢hat whoever does much more good work is more assisting the renovation—by him who is practising good works as much as 2¢ is possible for him Zo do, an efficacious reason for the renovation is afforded assistance. 2. This, too, that the apostate‘, who is the seduction of mankind, is injured by him who devotes himself to Aftthaymazd; even for this reason, because he is dislodged and is elucidated
’ See Pahl. Yas. XXXIII, 13 a.
* See Chap. XI, 1; it is here written y4-shaétnd in Pahlavi.
5 See Pahl. Yas. XXXIV, 1 a. * Ibid. 8 a.
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(adiv4gt-aitd réshant-attd), and there arises a class of mankind who see the admission (parvénakth) of the apostate into hell, and he is disabled when 2z¢ zs seen by them.
3. This, too, that by him who is eager! for knowledge, knowledge is grasped and taught ; even for this reason, because knowledge is taught through that which is the instruction of every science and the original desire for it, and mankind shall extol his knowledge; it is also coveted by them for deng taught, and they mount and grasp z¢. 4. This, too, that to slay * an apostate is taught by the good one who is united (hami-ait) with a good man; even for this reason, because the destruction (adsh) of Aharman arises from the union of the good. 5. This, too, that by him who is a disturber (vishdft4r) as to Vohfiman the production of development through Vohimanic rule*® is taught; sinners lawfully subjected to the bridge judgment (pdhalinidd) for Vohtimanic disturbance, and the command for it by rulers and high-priests, being a preparation for the development of the world.
6. This, too, that a great ordinance‘ is taught by him whose ceremonial ° is for Afthaymazd ; even for this reason, because a comprehension of Atharmazd and serving him are the foundation of joy (park4n bain), and the ownership and concentration (hangeraikth) of all good works are themselves the great ordinance of the faithful whose preparation is through the ownership, and their welcome is more particularly in the ceremonial; owing to the same
1 See Pahl. Yas. XXXIV, 9 a. ® Ibid. roc. 5 Ibid. r1 b. * Ibid. 12 a, b. ® Ibid. 12a.
CHAPTER LVI, 3-10. 347
reason, the original possession of the great ordinance of the ceremonial which is Athaymaza’s own, and of other good works—even though relating to the ceremonial of Athaymazd of every kind owing thereto—is necessary for the manifestation of the great ordinance, and is incorporated (ham-tand) with zt when it becomes manifest as a great ordinance, or as more than a great ordinance; even then its extent (v4lisn6) is over this joy. 7. This, too, that the performance (sakht4rih) of a ceremonial? of the needy is a gift to the worthy of the creation, and a gift to the worthy of the creation is the attraction (hAkhtarth) of a ceremonial of the needy.
8. This, too, that the way of righteousness *, also that through which that way is seen, azd likewise the reward of those lonely-labouring (aévar’ztk4n) therein are taught by him whose deeds are an advantage Zo the sacred beings ; even for this reason, because the advantage of the sacred beings is the advantage of the multitude, and the advantage of the multitude, which is itself the religion of the sacred beings that is a guide, is the way of righteousness and also that through which is the reward of those lonely-labouring. 9. This, too, that even the reward of a teacher of professionals, which is the profit of the profession, is liberally given and appropriated for the professionals taught; even for this reason, because the business of the sacred beings has profited by the instruction (4m0k6).
10. Excellence that ts perfect is righteousness.
1 See Pahl. Yas. XXXIV, 12 a. ® Ibid. 12 c.
p. 348
Cuapter LVII. Bako Nash.
10. Excellence that ts perfect is righteousness.
1 See Pahl. Yas. XXXIV, 12 a. ® Ibid. 12 c.
p. 348
Cuapter LVII. Bako Nash.
1. The eleventh fargard, the Yasna}, is ¢hat the whole of the good works which are to accomplish, and those, too, which are accomplished ?, are appropriated éy the righteous max who teaches virtue * to the righteous; even for this reason, of the good works which ove accomplishes, axd those, too, which are accomplished, ¢here is all one store (anb4r), from the work (var'z5) of the original good creation even to the renovation of the universe, and ever afresh the teaching of virtue dy ¢hose who are righteous comes to the accumulation of the righteous and the accomplishment of that store, azd they, too, are in possession of that store, zz partnership with the other righteous. 2. This, too, that z¢ zs because he would do the best for his own‘, whose meditation of the liturgy is for those who are archangels, and who also maintains, for the assistance of the good, the strength which is his for the existences. 3. And this statement indicates the great participation of any one in that store, because when that store is really an accumulation of work on the way, for the partners in that store who ave done more, and also those who have accomplished less, avd remains, moreover, in the possession of them all, then, as ¢o those accomplishing more of it, through the original possession of most of that work, and also through that which occurs when the accomplishers have attained to that plenty more particularly owing to their more labour, and likewise through the property, liberally,
? See Chap. XII, 1 n; it is here written yast6 in Pahlavi. * See Pahl. Yas. XXXV, 5. 5 Ibid. 4. * Ibid. 6.
CHAPTER LvIl, 1-8. 349
largely, and lordlily, of those accomplishing more, and the indigence, unafflictedly’, scantily, and subordinately, of those accomplishing less, z¢ zs reasonable to speak of that store as in their possession, and of ther superiority as greatly over those accomplishing less, 4. This, too, that his work is good work whose liberality is for the archangels; even for this reason, because through a little labour for the sacred beings, which is itself that liberality, he contributes duty and good works.
This, too, that his work is good work whose liberality is for the archangels; even for this reason, because through a little labour for the sacred beings, which is itself that liberality, he contributes duty and good works.
5. This, too, that it becomes best for him, in both existences *, who teaches a wishing for living in diligence to mankind; even for this reason, because he is a preserver of them through the wishing for living, and zs soul, through the diligence owing to him, attains perfection, here from mankind and in yonder world from the sacred beings. 6. This, too, that the ceremonial and obeisance of Afhaymazd’ are performed by him who is in the way of like thinking and like praising of the law of Athaymazd with all the worshippers of Atthaymazd. 7. This, too, that he is in the leadership of his religion* who makes the knowledge of religion ever afresh; even for this reason, because every item of knowledge which he provides increases some greatness of it. 8. This, too, that he is in the service of his religion * who demands the knowledge of religion ever afresh; even for this reason, because so long as he demands more, he becomes nearer to a knowledge of religion.
1 Pahl. abéshtha, but it should perhaps be avéstha, ‘ unabundantly.’ 3 See Pahl. Yas. XXXYV, 9g. 5 Ibid. 19. 4 Ibid. 22.
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g. This, too, that mankind’s wishing for life is authorised (dastovarinidd) by him who authorises the production of anything for mankind; even for this reason, because authority (dastébarth) over the production of anything is conjoined with that which is for the wishing for life; so that whosever production of anything is authorisedly, their life is free from any discomfort; and whosever wishing for life is authorisedly, his production of anything is also authorisedly. 10. This, too, that acceptance, hints, and words are given! to Afhaymazd by him who asks again, that which he does not understand of the religion, from him who does understand ; even for this reason, because knowledge is completed through these three ¢hzmgs: obtainment, hints, and speaking, and all three are asked again by him who does not understand. 11. This, too, that the words of Adharymazd? are taught by him who teaches the acceptance, remembrance, and speaking of the religion; even for this reason, because this is the recital of. that compendium (hangeraikth).
12. This, too, that the care? azd reverence of fire are provided by him who is liberal to a fire as regards anything he supplies for the care and reverence which o¢hers shall provide for the fire, and he becomes equally rewarded for it. 13. This, too, that by him who teaches the religion of Adharmazd with joyfulness‘, the care and reverence of fire are
! See Pahl. Yas. XXXV, 25. * Ibid. 27.
5 See Pahl. Yas. XXXVI, 1. This section implies that the attendant who feeds a fire with fuel supplied by others, obtains an equal share of merit with them.
* Ibid. 4, 5. |
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See Pahl. Yas. XXXV, 25. * Ibid. 27.
5 See Pahl. Yas. XXXVI, 1. This section implies that the attendant who feeds a fire with fuel supplied by others, obtains an equal share of merit with them.
* Ibid. 4, 5. |
CHAPTER LVII, 9-19. 351
provided as declared by the religion; even for this reason, because even that which zs taught by him combines with the action due to that teaching. 14. This, too, that the obeisance! 4o those requiring obeisance is arranged éy 42m who loves Vohdman. 15. This, too, that fire is strengthened—for that work, achieved in the future existence, which is the greatest ? that exists—by him who invokes fire with the title of fire; even for this reason, because the title is put by him upon a nature that is laudable, and when invoked by him with that title the praised one is then strengthened by him.
16. This, too, that he becomes informed as to the religion of Afhaymazd®, who teaches the religion of Athaymazd with pleasure; even for this reason, because every knowledge is exercised amd increased by teaching. 17. This, too, that Adhaymazd is propitiated by the excellent sagacity of him who teaches virtuous words and actions‘; even for this reason, because sagacity as two parts, the speakable and the workable. 18. This, too, that the bodily form (kerpd) of Adharymazd is praised as perfection (névakdétdmth)> by him who elevates (balistinéd@d) his own soul® to the station of the sun’; even for this reason, because that bodily form of Athaymazd exists, and becomes the loftiest and most perfect in the station of the sun.
19. This, too, that all excellence is purely produced for Atharmazd by him who has root in the
7 Ibid. 16; the highest grade of heaven below the supreme heaven, which latter is called Garédmén (see Sls. VI, 3 n).
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possession of Adharymazd; even for this reason, because, when a root is given to him, fruit is also produced by him, and all excellence is 0¢h root and fruit!, 20. This, too, that Adhaymazd is invoked with the title ‘lord?’ by him whom Athaymazd calls; even for this reason, because the interpretation of ‘Athaymaza’ is really with ¢he words ‘ greatly wise lord’ (mas d4n4k khdd@4i). 21. This, too, that the names of the sacred beings whzch are invoked * are the praise glorified by any one, and by him who glorifies them they are named; even for this reason, because the names of the sacred beings are the glorification due to their names of praise. 22. This, too, that among those of the same class (ham-géhar4n), when he shall do z¢ for one race‘, benefit is produced by him for other races within that class; among those of the same races (hamt6khmak4n4n), when he shall produce benefit for one species, z¢ zs done by him also for other species within that race; and among the same species (ham sara4dakS), when he shall produce benefit for one individual (kerp6), z¢ zs done by him for other individuals within that species.
23. This, too, that his personality (khddih) is the sacred beings’ own’, who maintains the rites ° with the assistance of the righteous. 24. This, too, that his own is in the guardianship’ of the sacred beings, whose vehemence is through Good Thought ;
1 See Pahl. Yas. XXXVII (=V), 2. ® Ibid. 6.
5 See Pahl. Yas. XXXVIII, 10-12. * Ibid. 13-15.
5 See Pahl. Yas. XXXIX, 13.
® Assuming that prey atdn stands for pxy 4yinan, as mQn atan is ungrammatical.
7 See Pahl. Yas. XXXIX, 15.
CHAPTER LVII, 20-LVIII, I. 353
even for this reason, because his bravery is for the law. 25. This, too, that life is given to mankind by him who shall do that which is able to remain good for them. 26. This, too, that the friendship of Afthaymazd is appropriated by him who has Adthavmazd as a guardian, and perpetual guardianship is appropriated by him who teaches to mankind that thing which becomes their perpetual guardianship zm yonder world.
27. This, too, that he causes righteousness! who thinks of anything which is virtuous. 28. This, too, that he has caused the good commands and propitiousness ? of Adharymazd, who gives Azs body and life to the sacred beings; and body and life are given to the sacred beings by him who affords friendship to the religion of Zaratist. 29. And this, too, that to him who affords friendship to Afhaymazd it occurs owing to the guardianship of Adhaymazd; and that guardianship is perpetually * connected with him who teaches to others that thing which always constitutes their companionship with the sacred beings.
30. Excellence ¢hat is perfect zs righteousness.
30. Excellence ¢hat is perfect zs righteousness.
Cuapter LVIII. Baké Nask. 1, The twelfth fargard, Ustavaiti®, is that the
benefit of him who is reverent ¢o the benefiters is the benefit of any one whatever®; even for this
1 See Pahl. Yas, XL, 7.
2 See Pahl. Yas. XLI, 6. 8 Ibid. 7. ‘ Ibid. 17. 5 See Chap. XIII, 1 n; it is here written afistaft6 in Pahlavi, * See Pahl. Yas. XLII, 1 a.
(37] Aap. 354 reason, because the benefit of the immature creation is owing to carrying ou¢ the commands of a benefiting spiritual lord. 2. This, too, that whoever pleases superiors by submission, is pleased by inferiors. 3. This, too, that by him who gives thought to the religion of Zaratdst, that which is best for his own in every mode! is produced, because he has attained to the religion who is listening best. 4. This, too, that virtue is taught by him to all the creatures of the beneficent spirit, 4o the righteous whose stepping forth (fravamisn6) is for the righteous ; even for this reason, because the creatures of the beneficent spirit are all of one nature, ad the stepping forth (fragdmisn6) and hastening of the limbs of one body become those of the whole of that body. 5. This, too, that his spirit is connected with Adhaymazd*, and his knowledge is accepted, who loves Vohfiman ; even for this reason, because the spirit who is the original spiritual lord of knowledge is VohOman. 6. This, too, that just giving is taught by him whose words are through Vohfman!?; even for this reason, because the speaking of virtuous words becomes the teaching of knowledge in which ¢here is also just giving.
7. This, too, that joy which is of long duration is produced‘ for his own by him who brings forth strength through virtue, azd who also assists him who is unborn; even for this reason, because joy which is perpetual increases by both. 8. This, too, that by him who is an assistance of those in the proper way, the proper way is taught to mankind §;
1 See Pahl. Yas. XLII, 2 a. 2 Ibid. 2c. 5 Ibid. 2 d. ‘ Ibid. 2 e. 5 Ibid. 3 b.
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even for this reason, because 4e 7s making mankind long for that way. 9. This, too, that heat is given to fire? by him who ¢e//s truth to the invokers; even for this reason, because the adversary—owing to the heat of the fire achieved dy the indicator of truth—is more particularly subdued by the strength of that just one.
9. This, too, that heat is given to fire? by him who ¢e//s truth to the invokers; even for this reason, because the adversary—owing to the heat of the fire achieved dy the indicator of truth—is more particularly subdued by the strength of that just one.
10. This, too, that the assistants for the renovation of the universe are the decrees of Vistasp*— which are through Vohidman—of Sdéshans * and Kali- Khdsrét‘; even for this reason, because the fragments are possessing a renewer which is their own completion 5, and the completion—which is through the assistance of the renovation by Vistaésp—is through what occurs when the religion is set going by him, through which the renovation arises; and the triumph of the completion, which is through an ordinance by Sésh4ns, is through what occurs when through the ordinance ¢here is thus a decree which sets aside all distress from the creatures, and gives the ordinance ¢o the whole material existence, that which is living and also that which is dead. 11. This, too, that whoever intrusts it with a command given— which command given intrusts him who supplies the command from revelation—and it worships what is
? See Pahl. Yas, XLII, 4 d.
? See Bk. VII, Chaps. XI, 1, XII, 1g.
® See Pahl. Yas. XLII, 4, and Bk. VIII, Chap. XIV, 14.
‘In the MS. the letters sré are omitted from this name which might, therefore, be read Kay4nag; but Kaf-Khfsréf (see Chap. XXIII) is considered as one of the assistants of the renovation (Dd. XXXVI, 3), probably on account of his opposition to idolatry (Bd. XVII, 7).
necessary to worship, is thereby displayed among the existences as the progeny of Afharmazd'.
12. This, too, that the defeat of the bad and the acceptance of the good ? are taught by him who shall provide a righteous gift for the worthy; because both are therein. 13. This, too, that ability for even the transformation of the creatures* of Afhaymazd is taught by him who loves Vohdman ; even for this reason, because the forward-dragging, and also the backward-dragging, power—which is in mankind—is qualified, through changeableness of will, for even the actions of the Vohdmanic nature. 14. This, too, that power is taught, to that spirit through whom the creatures are changed, by him whose wisdom is for that which is wisdom ; even for this reason, because that spirit is wisdom, avd increases in mankind through instruction. 15. This, too, that by him who praises the religion like a disciple, and who also teaches z¢ like a priest‘, it is shown chat Sésh4ns ‘ really comes ; even for this reason, because the religion, from the first praiser and teacher down to the last praiser and teacher, is connected by discipleship and priesthood, and Séshans becomes a disciple zz the end, and the last priest.
16. This, too, that the wisdom of Athaymaz¢@'® is taught by him who shall supply decisions and adjudication from the religion; even for this reason, because the decision of religion is the wisdom of Athaymazd. 17. This, too, that complete mindfulness, so that they are not deceived’, is taught
? See Pahl. Yas. XLII, 5 b. 3 Ibid. 5 d.
3 Ibid. 5 e; assuming that d4m-var’sisnth, ‘accomplishment of the creatures,’ stands for dam-vardisnth.
* Ibid. 6 d. 5 Ibid. 6 e.
CHAPTER LVIII, 12-20. 357
through wisdom by him who is as reverent ¢o Adharmazd as a daughter ¢o a father; even for this reason, because the reverence of a daughter unto a father arises mostly through natural sympathy (Ahang-i Aitrik), and through the intellectual complete mindfulness of the daughter.
18, This, too, that maintaining the destinies (vakht4n) of the body through the command of the creator is taught by him who teaches the righteous man and the wicked ove that thing which becomes comfort to them, 4o the righteous man as to 4zs body, and ¢o the wicked one as to hzs soul; even for this reason, because he becomes a friend of the creatures, a friend of the creatures is also a friend of creativeness, azd a friend of the creator maintains body azd wealth through the command of the creator, ad others are taught by him. 19. This, too, that joy owing to him who is powerful is taught him who is righteous only by him—that is, 4e is conveying him to the rulers for benefit '—who is an assistance of him who is righteous through capability, that is, he shall do it through exertion of power ; even for this reason, because, when he as provided as much assistance as 2¢ is possible for him to do, his praise arises through that benefit which is pre-eminent through his exertion. 20. This, too, that the benefit of sovereignty for that which arises? is taught only by him who always thoroughly teaches authority (patth) up to dictatorship (vispé-farmAnth); that is, he teaches to others that thing which always arises for them up to dictatorial authority; this is where it is connected by them with the
1 See Pahl. Yas. XLII, 8c. ® Ibid. 8 d.
p. 358
renovation of the universe through the control which is in the tree of germs’.
21. This, too, that he becomes liberal to fire ? who shall perform work for fire that is its protection, and so it is taught about z¢ through the obeisance by him whose liberality—that is his through the obeisance— becomes liberal, axa whose declaration, that arises as to Vohfiman, possesses wealth through virtue.
22. This, too, ¢ka¢ this thinking as to righteousness? is taught only by him—that is, he thinks—whose petition for righteousness is ever afresh. 23. This, too, that the religion is interrogated* by him who is submissive ¢o superiors and similarly situated (ham-g4k) 4o inferiors.
22. This, too, ¢ka¢ this thinking as to righteousness? is taught only by him—that is, he thinks—whose petition for righteousness is ever afresh. 23. This, too, that the religion is interrogated* by him who is submissive ¢o superiors and similarly situated (ham-g4k) 4o inferiors.
24. This, too, that the state of the present wor/d (latammanih) for the Mazda-worshipping religion is thoroughly taught where whatever becomes a progress > of the religion is whatever is purification for mankind; even for this reason, because the want of progress of the religion is owing to the want of purification of mankind as to the fiend, and when a human being is purified from the fiend, the progress of the religion becomes different. 25. This, too, that pleasure is taught to him who is a friend °
Evidently the many-seeded tree of all germs, opposed to harm and called the proper-curing, energetic-curing, and all-curing ; it is renowned in Afran-vég and grows in the wide-formed ocean near the Gdkerené, or white-Hém plant, which latter is one of the ingredients of the elixir producing immortality in the future existence (see Bd. IX, 5, 6, XVIII, 9, XXVII, 2, XXIX, 5).
* See Pahl. Yas. XLII, 9 d which Pty and Mfq supply as follows :—Aédfind avd han4-t lak 4t&s rad6 hém6nam pavan nty4yisnd.
5 Ibid. ge. ‘ Ibid. roc. 5 Ibid. 11 d.
* Ibid. 14 a.
CHAPTER LVIII, 21-29. 359
only by him—that is, he gives it—who is a pleasure to him who is a friend; and its routine is really this, that by him who causes pleasure to friends, his having caused pleasure is taught also to them. 26. This, too, that, owing to him whom Atharymazd teaches joy, it is taught ¢hat gratification’ comes from Atthaymazd; even for this reason, because he is exalted, even in the worldly exis¢ence, through that joy which is supreme, and mankind are thereby taught.
27. This, too, that the augmentation of indications as to intellect is taught to him who is a vigorous-minded (tisté-minisnd) man?, by him whose own progress is that towards his own sacred beings ; even for this reason, because he fully considers, and delivers the decision, of his own powers, of those, too, of 42s contemporaries (ham-budik4n6), and likewise of the chivalry (4irth) of the age ; and others are taught about z¢ by him. 28. This, too, that the spirit of Adhaymazd® is expounded only by him—that is, he loves z¢—whose close _ exposition is of Adhaymaza ; even for this reason, because he becomes similarly loved with Adhaymazd, so that‘... 29. And this, too, that the reward is taught in the publicity of the sun® by him whose friendship is for the Spitam4n, which also increases in the day—that is, it is necessary to perform duty and good works in the day—but he does not put z¢ aside the second day ; even for this reason, because friendship for the religion is through kind regard ;
1 See Pahl. Yas. XLII, 14 b. * Ibid. 15 c. ® Ibid. 16 a. “ Some clause appears to be omitted here. 5 See Pahl. Yas. XLII, 16 d.
p. 360
Yas. XLII, 14 b. * Ibid. 15 c. ® Ibid. 16 a. “ Some clause appears to be omitted here. 5 See Pahl. Yas. XLII, 16 d.
p. 360
and duty in one day, only to put z¢ aside for the second day, becomes affliction (vésh) aé the bridge of judgment; also the sun is the most kindlyregarding and swiftest of those visible.
30. Excellence ¢hat is perfect zs righteousness.
CuarTer LIX. Bako Nask.
1. The thirteenth fargard, Tad-thw4-peres4!, is that the obeisance ? of the archangels is performed by him who is educated in the recitation for the archangels of ove learned in the religion, which is when fe has to understand the recitation and to maintain the recitation of revelation with propriety, which is when an enumeration, or form (Ainak6), as to the qualities of the archangels exists, which is the obeisance for the sacred beings. 2. For, on this subject, oxe mentions seven kinds of men, educated,
- or well-educated, or ill-educated, who are connected with it in statements by those of the world; the merely educated man, particularly also the physician, explains this which is not mentioned azd does not occur, that z¢ zs well, or ill, disposed‘; the merely well-educated man, particularly also the physician, explains this which is mentioned ad occurs, that z¢ 2s well-disposed ; the merely ill-educated man, and
1 See Chap. XIV, 1; it is here written tad-spag-peres in Pahlavi.
? See Pahl. Yas. XLII, 1 b.
5 These appear to be the four kinds of ordinary men, and the three kinds of physicians, detailed in the following clauses.
‘ Khu (P4z.) ayézv dasfm.
CHAPTER LVIII, 30-LIX, 7. 361
also the physician, explains this which is mentioned and occurs, that 7¢ zs ill-disposed; and the merely uneducated man explains anything whatever that is really life’. 3. One educated in the recitation for the sacred beings, who when—on account of the necessity of speaking evil about a learned man—Ze is mischievous (an4g), so that he keeps in viciousness, axa has remained in the obeisance for the sacred beings, is called not ransomed (14 takhttk). 4. One ill-educated in the recitation for the sacred beings, which is when z¢ happens that he keeps in viciousness, becomes even an apostate who is acquainted with the religion. 5. Owe uneducated in what fertains to the sacred beings is of two kinds, either good? and void of learning, or an evil one who is void of knowledge; the good and void of learning worships the sacred beings unobservantly with the proper rites, and the evil oxe who is void of knowledge thinks to worship the sacred beings unobservantly with improper rites, and as no means of trustworthy reliance upon the religion of the sacred beings and their obeisance. 6. And one well-educated in what fertains to the sacred beings, through the three words of the connected series (ham-padvandisnih) which is good (khu) and learned *, and through what Zertazns ¢o the sacred beings, expounds faithfully the object of the obeisance for the sacred beings.
6. And one well-educated in what fertains to the sacred beings, through the three words of the connected series (ham-padvandisnih) which is good (khu) and learned *, and through what Zertazns ¢o the sacred beings, expounds faithfully the object of the obeisance for the sacred beings.
7. This, too, that, by him who teaches to mankind tat thing which becomes their hope of eternity, mankind are taught to come to the religion of
* Apparently khay4-& badly written in B.
* Paz. khu.
* Probably ‘ good thoughts, good words, and good deeds.’
p. 362
the sacred beings; even for this reason, because the Vohimanic attainment? to the religion of the sacred beings is to be required wisely for them, its requirement wisely for them is a benefit for the steadfast and becomes a consideration (minth) for them, and the consideration of the benefit of the steadfast is through hope of the eternity which is provided for the benefit, on account of which the hope of eternity —which is the basis—is the reason even of the acceptance of the religion.
8. This, too, that the perfection of the first among the existences? is taught by him who as retentively remembered his words ; even for this reason, because remembrance is the acme of every perfection.
9. This, too, that he becomes a nourisher of good works who shall perform good works publicly; even for this reason, because others are taught thereby, and good works increase in the world. 10. This, too, that by him who has fruit in the possession of Athaymazd the development of the world in virtue * is taught; even for this reason, because a lawful preserver and a producer of liberality arise through the fruit, they enlarge the root of the power of the angel of liberality, and pluck z¢s fruit; the world is improved thereby, azd mankind are taught about z¢.
11. This, too, that, through complete mindfulness, words and actions‘ are truly taught by him whose ceremonial is for complete mindfulness; even for this reason, because there are both words amd actions in the ceremonial.
12, This, too, that the sagacious creativeness (far’zanak dahth) of Athaymazd is taught, which is
1 See Pahl. Yas. XLIII, 1 e. 2 Ibid. 2 b. 3 Ibid. 2 d. ‘ Ibid. 6 c.
CHAPTER LIX, 8-16. 363
the exposition, to Adhaymazd?, of the production of the renovation; even for this reason, because the advantage of the sagacity of Adhaymazd is the consequence of its beginning, and z¢s middle is through the power of the goodness and knowledge of him himself, and because z# zs destiny as regards the creations; and whoever possesses that power for the assistance of the renovation, is extolled for that sagacity, and peop/e are taught thereby. 13. This, too, that the reward of Zaratdst is appropriated by him who decides about duty and opinion?; even for this reason, because, through that discrimination, 4e zs similar to Zaratdst.
13. This, too, that the reward of Zaratdst is appropriated by him who decides about duty and opinion?; even for this reason, because, through that discrimination, 4e zs similar to Zaratdst.
14. This, too, that the recitation of revelation is performed for mankind by him who extends the propagation of the religion®; even for this reason, because, owing to the gratification of virtuous practisers, virtue increases. 15. This, too, that the religion of Adhavmazd is made progressive* by him who shall perform the ceremonial of Adharymazd; even for this reason, because through that performance of his occurs the blessing of the provider of the rite (ntranginid4r). 16. This, too, that that perfectly righteous man of just judgment is protected from the annoying spirit* by him who possesses the resemblance (A4ngdnagth) unto Vohdman that they behold and resources through virtue; even for this reason, because the vexation which is partaken by him (he spirit), owing to the just judgment among those of the nature (4thartk4An) of mankind, is redoubled (dék4nt-aitd) by their pleasure owing to the Vohimanic resemblance, avd the annoying spirit
1 See Pahl. Yas. XLIII, 8 b. 3 Ibid. 17 ¢. 5 Ibid. 15 d, 17 c. « Ibid. 11 e.
364 pINKARD, BOOK IX.
is disabled (akArt-hénd)! by that accumulated vexation which occurs for his annoyance.
17. This, too, that the exploits of the archangels are taught by him who is really capable in what pertains to the archangels; even for this reason, because they become the hope of a consoling (védvar) end, and are also indicative of the renovation of the universe, the hope of a virtuous end. 18, This, too, that the words of him who is Zaratdst, that ‘people shall become supplicant,’ are taught by him who is for the benefiters; even for this reason, because they who are benefiters, on account of an inclination for the religion, make others eager for the religion, and make them mount for prayer.
19. And this, ¢oo, that by him who gives anything to a righteous man, this is also done that some one else may give even to him who is vile; even for this reason, because a foundation of liberality is thereby prepared for him ?,
20. Perfect righteousness is excellence.
CuarTeR LX.
Bakd Nask,
1. The fourteenth fargard, Ad-fravakhshya’, is that whatever is instruction is to be listened to‘ here as much as is possible, avd he who is not to be
1 The Pz, equivalent of aka4rth-hémand.
? Implying that he is himself vile who gives to the righteous merely to induce others to give to himself.
3 See Chap. XV, 1 n; it is here written ad-fravakhshé in Pahlavi.
* See Pahl. Yas. XLIV, ra.
CHAPTER LIX, 17—-LX, 4. 365
taught is allowed an opportunity for listening by Zaratist.
? Implying that he is himself vile who gives to the righteous merely to induce others to give to himself.
3 See Chap. XV, 1 n; it is here written ad-fravakhshé in Pahlavi.
* See Pahl. Yas. XLIV, ra.
CHAPTER LIX, 17—-LX, 4. 365
taught is allowed an opportunity for listening by Zaratist.
2. This, too, that by him who would be a causer of procreation for performers of labour, the perfect nature of the performance of the first next-of-kin marriage! is praised; because causing the procreation of performers of labour is the fatherhood of mankind, the proper fatherhood of mankind is through the proper production of progeny, the proper progeny of the producer is through the accomplishment of progeny among his own, according to the disposition of the first creatures, and the accomplishment of progeny among one’s own is next-of-kin marriage; and that which occurs, when a causer of the procreation of performers of labour praises the fatherhood of mankind, zs that next-of-kin marriage is also praised by him.
3. This, too, that by him whose creatures are in virtue, owing to his virtuous nourishment of the creatures, the performance of next-of-kin marriage ? is taught, avd the virtue is his virtue; even on this account, because, for the sake of keeping the creatures in virtue, he allows (andézéqd@6) for the virtuous disposition pertaining to the multitude, and that which is born he produces (dahé@%) as lineage from the next-of-kin marriage pertaining to the multitude.
4. This, too, that Spendaymad is in daughterhood* to Adhaymazd is taught by him whose wisdom is through complete mindfulness ; even for this reason,
1 See Pahl. Yas. XLIV, 4 a.
2 Ibid. 4c. §§ 2-5 have been already translated, somewhat differently, in S. B. E., vol. xviii, pp. 395, 396.
® Ibid. 4d. For Spendarmad see Bk. VIII, Chap. IX, 3.
366 DiNKARD, BOOK IX.
because 42s wisdom and complete mindfulness are within limits which are Afhaymazd and Spendarmad, the wisdom deng that of Athaymazd, the complete mindfulness that of Spendaymad, and the complete mindfulness deg the offspring of the wisdom just as Spendaymad is of Atharmazd; and, owing to this, the assertion is reasonable that, by him whose complete mindfulness is connected with wisdom, it is taught shat Spendarmad is in daughterhood to Atharmazd. 5. This, too, that thus the exercise of that daughterhood is taught by him whose righteousness is through complete mindfulness, and whose ceremonial is also through complete mindfulness ; that is, he shall perform the ceremonial and other good works fully mindfully.
5. This, too, that thus the exercise of that daughterhood is taught by him whose righteousness is through complete mindfulness, and whose ceremonial is also through complete mindfulness ; that is, he shall perform the ceremonial and other good works fully mindfully.
6. This, too, that mankind are attracted to religious good deeds by him who shall provide benefit for the people through actions azd words; even for this reason, because those actions are religious good deeds, and, when instituted by him, others are also taught by him. 7. This, too, that reverence for Vohdman? is taught by him who shall make that which is contaminated obvious to the eye, so that what is dark Jdecomes light; even for this reason, because the display of the work of Vohiman thereby has also taught the offer of reverence for Vohdman.
8. And this, too, that the ceremonial is taught with complete mindfulness? only éy Aim who teaches words and actions with complete mindfulness.
9. Perfect righteousness is excellence.
1 See Pahl. Yas. XLIV, ge. * Ibid. roa,
CHAPTER LX, 5—LXI, 4. 367
CuapTer LXI. Baké Nask.
1. The fifteenth fargard, Kamnamaéza|, is about the reply of Aftharymazd to Zaratdst, as to that which was asked by him thus: ‘ To which lands ao I step ??’ and it is thus: ‘Do thou march (sagitdn) there where the man, in whose person righteousness is connected with complete mindfulness, is welcome ; this, too, is where happy is he from whom there is no complaint.’
2. This, too, that mankind are made diligent in good works by him who produces progress for good works; even for this reason, because mankind attain progress 2” manifest duty who engage more particularly zz good works. 3. This, too, that the teaching of religion is the public action which is prescribed by him who would produce exertion for the righteous, that is, benefit for those of the good religion; even for this reason, because the multitude (kabedan) approach the religion, and are taught and practise z¢, on account of a desire for benefit.
4. This, too, that z¢ zs in a province of even exhausted production® that it is taught by him who appoints a virtuous governor over the province; even for this reason, because a virtuous governor of a province becomes a teacher of ability and good works to those of the province.
1 See Chap. XVI,1n; it is here written kamnamézd in Pahlavi.
* See Pahl. Yas. XLV, 1 a; reading va/ kadar damfkan vamam (=g4mam, see Chap. LVIII, 4).
5 Ibid. 4 b.
p. 368
1 See Chap. XVI,1n; it is here written kamnamézd in Pahlavi.
* See Pahl. Yas. XLV, 1 a; reading va/ kadar damfkan vamam (=g4mam, see Chap. LVIII, 4).
5 Ibid. 4 b.
p. 368
5. This, too, that the good protection of fire? is taught by him whose words are through Vohdman, and who also would provide a time for the ordeal of that which is doubtful; even for this reason, because 4e whose words are utterable through Vohdman, and who would provide a time /or the ordeal of that which is doubtful, teaches the provision of care for the operative fire, owing to that which occurs when what 7s accomplished, about one acquitted or convicted dy the fire, is declared, and mankind shall provide more particularly for the brilliancy of the fire, and the wicked more for assistance and protection from it.
6. This, too, that whoever shall provide about him who liberally gives Azmself in discipleship? unto the priests, has thereby taught even by the mention of the high-priest ; even for this reason, because the person dezng given in discipleship unto the priests, the religion practised by the high-priest arises also for mention, and whoever shall provide generosity for that person, has increased amd also taught that action, which is religion, even by the mention made.
7. This, too, that men and women® are taught as being given in discipleship‘ to Zaratdst by him’ who keeps his own males and females in the control of Zaratist. 8, This, too, that goodness is taught by him to those (valman) who are good, so that they _ produce it who give to that righteous ove the worthiness which is through that wealth; the righteous one who is worthy is one of the good religion for whose production of the worthiness which is through that wealth it is sought, and that wealth which is
1 See Pahl. Yas. XLV, 7c. 3 Ibid. 9 d. 5 Ibid. roa. 4 Ibid. rob.
CHAPTER LXI, 5-13. 369
coveted is wealth of little trouble ad much advantage, through the goodness and idea of virtue of the giver to the account of him who is the accepter of the good worthiness. 9. This, too, that through his Hinvad passage (Kis-vidarg) it is taught that they shall step forth (fr6v4m4nd)'; and by him who goes on through anything (éis) openly, when he Aas proceeded publicly on the right path, one passed away on the Kinvad passage is taught.
9. This, too, that through his Hinvad passage (Kis-vidarg) it is taught that they shall step forth (fr6v4m4nd)'; and by him who goes on through anything (éis) openly, when he Aas proceeded publicly on the right path, one passed away on the Kinvad passage is taught.
10. This, too, that by him whose ceremonial is through complete mindfulness it is taught that the world produces abundance through complete mindfulness*; even for this reason, because it is taught by him, through that disposition of his for the sacred beings (pavan zak-t valman yazdan6é khim), ,¢ha¢ the developed world is shown ¢o de theirs; and here delow it is fully taught by him, that Khdvdad and Amfvdad *—that is, the sacred beings—produce z¢ for the benefiters. 11. This, too, that thus he who is wicked, even he who is privileged, becomes unprivileged at that time when every one understands, that is, when righteousness is aloft. 12. This, too, that when he who is privileged is Vistasp ‘, likewise he who is privileged is the righteous Zaratist 5, and so he who is the wicked Argasp ° is unprivileged.
13. This, too, that creation is taught by him to
1 See Pahl. Yas. XLV, roe, and Bk. VIII, Chap. XIV, 8.
® Ibid. 12. ® See Chap. XIX, 1.
* See Pahl. Yas. XLV, 13e.
5 Ibid. 14a, which is supplied by Pt4, Mf4, thus :—Zaratistd man lak aharfibd déstd.
* See Bk. VIII, Chap. XI, 4.
[37] Bb
p. 370
Atthaymazd, so that he creates, and this, too, that the archangels are taught by his will, whose contentment! is through that of the archangels, so that he observes the conclusion in the affairs of the archangels. 14. And this, too, that wisdom is taught to him who is Zaratdst—so that it becomes his—by him whose thoughts are for Zaratist? and for the religion of Zaratdst. 15. Perfect is the excellence of righteousness,
Cuapter LXII. Baké Nask.
1. The sixteenth fargard, Spemta-mainyd ’, is that the religion is lodging in him who is himself wise, or becomes a hearer of the wise. 2. This, too, that the deeds of complete mindfulness are practised* and taught by him who becomes himself completely mindful. 3. This, too, that whoever shall openly perform good works becomes a nourisher of good works.
4. This, too, that the spirit of fatherhood becomes lodging in him who nourishes the creatures with propriety®. 5. This, too, that pasture is given ® to cattle is taught by him who shall provide care for cattle, because the giving of pasture to them with care is advantageous.
6. This, too, that all for his good who becomes a benefit to him who is good’—/¢hrough that which
1 See Pahl. Yas. XLV, 19. ® Ibid. 19 b.
5 See Chap. XVII, 1n; it is here written sfendmatd in Pahlavi. .