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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* The eighth month, Avan. * That is, on the tenth day of the eighth month, when both day and month are Avan, i in which case there would be three Avan dedications, but only two are to be used as here directed. [18] L 146 DApISTAN-! pDinfk. religion is provided. 2. In a place of ¢haé district there is no one who rightly knows the commentary and ‘the proper amd improper’, so that he comes forth into a place of such decay (sapakh4n); and the people of the district—who constantly order all the religious rites (din6”) of many sacred ceremonies from any poor man of the various persons from other districts whose skill and superintending are not 4he his, but they constantly come 4o that district—shall constantly receive from him all the many religious rites and many sacred ceremonies. 3. And that man, who is revered and skilful, proceeds not undejectedly (14 anaskandth4) and bashfully ¢o his own superintending position, the position of the religion and position of the skill which are his; he does not demand any employment in the district or any award (din4) from the district, and does not know how to pro ide any other employment or award, in which there would be axy fitness for him. 4. Are the people of the district—on account of the skill and activity which that man has exercised in religion, due to the performance of all the religious rites and sacred ceremonies which they constantly order— ‘ From this it would appear that a treatise called ‘Sh4yast Lashayast’ existed a thousand years ago, which probably bore some resemblance to Sls., the work which now bears the same name. * The words ham4&k diné, translated ‘all the religious rites’ both here and elsewhere, are a technical term which (as I am informed by Dastfr Peshotanji Behramji, the high-priest of the Parsis in Bombay) is applied to ‘ those obligatory religious rites and festivals that every Parsi is bound to observe by performing certain. ceremonies, in his or her name, with the assistance of priests engaged for the purpose. These rites and festivals include the Rapithvan, the Gahambars, the Fravardigén, the monthly festivals, &c.’ CHAPTER XLIV, 2-9. 147 thereupon to prepare that man a stipend (bahar)', and is it necessary for them to give a stipend to that man, or how is it necessary to act; and is it necessary for them to collect z¢ for him, or not? 5. And of the much advantage of all the religious rites and work is it necessary to speak thus: ‘ Until the é2me that thou hadst come it was not possible’ for us to order except of him who is inferior to thee,’ or how is z¢ to be done? 6, Is it necessary to collect a stipend for him on account of the benefit and reasoning thought (vfrmatd) on other subjects, of which 4e was the means, or how is it necessary for the superintendent of our people to collect such stipend of skill, position, and religion ?
26, Is it necessary to collect a stipend for him on account of the benefit and reasoning thought (vfrmatd) on other subjects, of which 4e was the means, or how is it necessary for the superintendent of our people to collect such stipend of skill, position, and religion ? 7. The reply is this, that a man of such description as written adove, and superintending the exercise of skill and provision of ability, is very worthy of a stipend and courtesy (khfipth); also, through good management of all religious rites and the ceremony of the sacred beings, 4e is very confident in any uncertainty. 8. Therefore it is necessary to consider that he manages more openly and better than those whose skill and ability are not “e his; and also as regards stipend and reasoning thought, owing to the worthiness of the ceremony of the sacred beings, his are more whose skill, ability, and activity in religion are greater. 9g. And as ¢o a man who is as written adove—when all those religious rites and ceremonies are well-managed by him, and his repeated direction and right continuance of proper duties are an accumulation of his own reasoning ? Literally ‘a share’ of the produce of the district, analogous to tithes. ; L 2 148 DApIsTAN-i DiNik. thought and great capability, and are ordered of him with great solicitude—one is also to considey him a stipendiary! thereby, and a thriving acquirement of ample reasoning thought. 10. And as ¢o him, moreover, who is less skilled than he, azd of inferior position, by as much as he is not so worthy, 42s custom is therefore to produce a want of himself again. 11. But he who 4as much skill should have? a great stipend, and he of medium ability should have? a medium one, he having less means of benefiting worthily, maturely, and necessarily. 12. And the value is as it is said in revelation thus: ‘The stipend they should announce to him who is an upholder of religion is two shares, azd to him who is mediocre only one, to him whose Jot is inferior.’ 13. That man is a master and high-priest® whose usage also (4in-1£5) is wise, and in ability, goodness, and skill is the best of ¢hose of the religion of the Mazda-worshippers, which is the religion of wise upholders. 14. And the exercise of his religious disposition—originally possessing a religious stipend—which they shall order of him in ¢haé place, and that of the other worthy ones and applicants in the place and coming applying to the place, as much 1 Literally ‘a shareholder.’ _ * Assuming that the adverbial suffix -fhd may be taken here (as it can be probably in all cases) as the P4z. conditional form haé of the verb ‘to be,’ equivalent to the more usual forms aé, de, and the Huz. h6man4e (see Chap. XLVIII, 23).
3conditional form haé of the verb ‘to be,’ equivalent to the more usual forms aé, de, and the Huz. h6man4e (see Chap. XLVIII, 23). 5 Or, rad dast6bar may mean ‘an awarding high-priest,’ as he is called rad, ‘master, chief,’ in virtue of his power of sentencing sinners and governing the religious body, and he is called dast6bar, ‘ upholder of customs,’ in virtue of his control over rites and ceremonies. CHAPTER XLIV, 10-19. 149 as it is worth azd happens éo ée their own want, one is to altogether thoroughly well consider for him. 15. Good destiny is not fulfilled by granting ¢o those applying, dé through forward ability, the forward, kind-hearted!, avd extreme skill provided, amd grand position he is worthy of much stipend, amd it is important to make ¢hem stipendiary in their own gradation of applying. 16. For the observance of moderation azd the granting of applications are mutually destructive, ad it is discriminatively said that the high-priest Gamdsp of the Hvévas? considered, in that mode, the much skill of that good superintendent de¢mg without a stipend as not disproportionate, dz¢ most justly very moderate. 17. Moreover, to collect for all except for one skilful man, and to provide a stipend for any other applicants, is not right; and the limits should be* moderate, for each one really shares the moderate apportionments according to his own want, apart even from the sacred ceremony. 18. But to collect for such a man, who /as kind-heartedly superintended by rule during reasoning thought, is a greater good work than to approve even him wo is superintending much more authoritatively. 19. And he who das himself requested is to obtain everything last; for, except 7# that case when a virtuous doer as in any 1 Literally ‘ good-hearted.’ . * The Av. Gamaspa Hvégva (or Hvéva) of Yas. XLV, 17, L, 18, Fravardin Yt. 103. He was high-priest and prime minister of Kai- Vist&sp ; but probably the opinion of some much later GamAsp is here erroneously attributed to him, much in the same way as the comparatively modern Book of Enoch is attributed to Enoch, ‘the seventh from Adam,’ in Jude, 14. > Reading h4é instead of -ih4, as in § 11. 150 DApISTAN-! DiNiK. mode begged a livelihood! azd is not capable of earning it—so that something even of the righteous gifts? of clothing is begged by him—to live in idleness is not the way to be assisted; du¢ he who has not himself requested, and is wise, is to beg a suit of clothes (rakht-han4). 20. They give to the good provider of gifts much praise, avd for the preservation of the perfect giver are many religious friends *, ad the position of the upholders of religion‘; so it is necessary to give, and to consider z# as provided for the great female whom revelation greatly celebrates®, that patron spirit (ah) connected with religion, as it is said that zz the opinion of Him4n‘, the high-priest, the propitious religion is, as z¢ were, the way of saving their souls’. 1 Mrq has zivisnd, and K35 has zivandan.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* The eighth month, Avan. * That is, on the tenth day of the eighth month, when both day and month are Avan, i in which case there would be three Avan dedications, but only two are to be used as here directed. [18] L 146 DApISTAN-! pDinfk. religion is provided. 2. In a place of ¢haé district there is no one who rightly knows the commentary and ‘the proper amd improper’, so that he comes forth into a place of such decay (sapakh4n); and the people of the district—who constantly order all the religious rites (din6”) of many sacred ceremonies from any poor man of the various persons from other districts whose skill and superintending are not 4he his, but they constantly come 4o that district—shall constantly receive from him all the many religious rites and many sacred ceremonies. 3. And that man, who is revered and skilful, proceeds not undejectedly (14 anaskandth4) and bashfully ¢o his own superintending position, the position of the religion and position of the skill which are his; he does not demand any employment in the district or any award (din4) from the district, and does not know how to pro ide any other employment or award, in which there would be axy fitness for him. 4. Are the people of the district—on account of the skill and activity which that man has exercised in religion, due to the performance of all the religious rites and sacred ceremonies which they constantly order— ‘ From this it would appear that a treatise called ‘Sh4yast Lashayast’ existed a thousand years ago, which probably bore some resemblance to Sls., the work which now bears the same name. * The words ham4&k diné, translated ‘all the religious rites’ both here and elsewhere, are a technical term which (as I am informed by Dastfr Peshotanji Behramji, the high-priest of the Parsis in Bombay) is applied to ‘ those obligatory religious rites and festivals that every Parsi is bound to observe by performing certain. ceremonies, in his or her name, with the assistance of priests engaged for the purpose. These rites and festivals include the Rapithvan, the Gahambars, the Fravardigén, the monthly festivals, &c.’ CHAPTER XLIV, 2-9. 147 thereupon to prepare that man a stipend (bahar)', and is it necessary for them to give a stipend to that man, or how is it necessary to act; and is it necessary for them to collect z¢ for him, or not? 5. And of the much advantage of all the religious rites and work is it necessary to speak thus: ‘ Until the é2me that thou hadst come it was not possible’ for us to order except of him who is inferior to thee,’ or how is z¢ to be done? 6, Is it necessary to collect a stipend for him on account of the benefit and reasoning thought (vfrmatd) on other subjects, of which 4e was the means, or how is it necessary for the superintendent of our people to collect such stipend of skill, position, and religion ?
26, Is it necessary to collect a stipend for him on account of the benefit and reasoning thought (vfrmatd) on other subjects, of which 4e was the means, or how is it necessary for the superintendent of our people to collect such stipend of skill, position, and religion ? 7. The reply is this, that a man of such description as written adove, and superintending the exercise of skill and provision of ability, is very worthy of a stipend and courtesy (khfipth); also, through good management of all religious rites and the ceremony of the sacred beings, 4e is very confident in any uncertainty. 8. Therefore it is necessary to consider that he manages more openly and better than those whose skill and ability are not “e his; and also as regards stipend and reasoning thought, owing to the worthiness of the ceremony of the sacred beings, his are more whose skill, ability, and activity in religion are greater. 9g. And as ¢o a man who is as written adove—when all those religious rites and ceremonies are well-managed by him, and his repeated direction and right continuance of proper duties are an accumulation of his own reasoning ? Literally ‘a share’ of the produce of the district, analogous to tithes. ; L 2 148 DApIsTAN-i DiNik. thought and great capability, and are ordered of him with great solicitude—one is also to considey him a stipendiary! thereby, and a thriving acquirement of ample reasoning thought. 10. And as ¢o him, moreover, who is less skilled than he, azd of inferior position, by as much as he is not so worthy, 42s custom is therefore to produce a want of himself again. 11. But he who 4as much skill should have? a great stipend, and he of medium ability should have? a medium one, he having less means of benefiting worthily, maturely, and necessarily. 12. And the value is as it is said in revelation thus: ‘The stipend they should announce to him who is an upholder of religion is two shares, azd to him who is mediocre only one, to him whose Jot is inferior.’ 13. That man is a master and high-priest® whose usage also (4in-1£5) is wise, and in ability, goodness, and skill is the best of ¢hose of the religion of the Mazda-worshippers, which is the religion of wise upholders. 14. And the exercise of his religious disposition—originally possessing a religious stipend—which they shall order of him in ¢haé place, and that of the other worthy ones and applicants in the place and coming applying to the place, as much 1 Literally ‘a shareholder.’ _ * Assuming that the adverbial suffix -fhd may be taken here (as it can be probably in all cases) as the P4z. conditional form haé of the verb ‘to be,’ equivalent to the more usual forms aé, de, and the Huz. h6man4e (see Chap. XLVIII, 23).
3conditional form haé of the verb ‘to be,’ equivalent to the more usual forms aé, de, and the Huz. h6man4e (see Chap. XLVIII, 23). 5 Or, rad dast6bar may mean ‘an awarding high-priest,’ as he is called rad, ‘master, chief,’ in virtue of his power of sentencing sinners and governing the religious body, and he is called dast6bar, ‘ upholder of customs,’ in virtue of his control over rites and ceremonies. CHAPTER XLIV, 10-19. 149 as it is worth azd happens éo ée their own want, one is to altogether thoroughly well consider for him. 15. Good destiny is not fulfilled by granting ¢o those applying, dé through forward ability, the forward, kind-hearted!, avd extreme skill provided, amd grand position he is worthy of much stipend, amd it is important to make ¢hem stipendiary in their own gradation of applying. 16. For the observance of moderation azd the granting of applications are mutually destructive, ad it is discriminatively said that the high-priest Gamdsp of the Hvévas? considered, in that mode, the much skill of that good superintendent de¢mg without a stipend as not disproportionate, dz¢ most justly very moderate. 17. Moreover, to collect for all except for one skilful man, and to provide a stipend for any other applicants, is not right; and the limits should be* moderate, for each one really shares the moderate apportionments according to his own want, apart even from the sacred ceremony. 18. But to collect for such a man, who /as kind-heartedly superintended by rule during reasoning thought, is a greater good work than to approve even him wo is superintending much more authoritatively. 19. And he who das himself requested is to obtain everything last; for, except 7# that case when a virtuous doer as in any 1 Literally ‘ good-hearted.’ . * The Av. Gamaspa Hvégva (or Hvéva) of Yas. XLV, 17, L, 18, Fravardin Yt. 103. He was high-priest and prime minister of Kai- Vist&sp ; but probably the opinion of some much later GamAsp is here erroneously attributed to him, much in the same way as the comparatively modern Book of Enoch is attributed to Enoch, ‘the seventh from Adam,’ in Jude, 14. > Reading h4é instead of -ih4, as in § 11. 150 DApISTAN-! DiNiK. mode begged a livelihood! azd is not capable of earning it—so that something even of the righteous gifts? of clothing is begged by him—to live in idleness is not the way to be assisted; du¢ he who has not himself requested, and is wise, is to beg a suit of clothes (rakht-han4). 20. They give to the good provider of gifts much praise, avd for the preservation of the perfect giver are many religious friends *, ad the position of the upholders of religion‘; so it is necessary to give, and to consider z# as provided for the great female whom revelation greatly celebrates®, that patron spirit (ah) connected with religion, as it is said that zz the opinion of Him4n‘, the high-priest, the propitious religion is, as z¢ were, the way of saving their souls’. 1 Mrq has zivisnd, and K35 has zivandan.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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