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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In § 21 K35 has pavan bfn-f Pfrs, 5 K35 omits the last letter of valman. * Or, it may be ‘to the precincts.’ 5 Literally ‘I.’ * Reading li mfn, instead of lanman, ‘we.’ CHAPTER LXVI, 4—I0. 203 tion of stipend is more necessary to arise with me than! other men, owing to the position of religion, not the other portion (s4n6) of all religious rites; therefore, it is more authorisedly received and conducted by me when I accept readily and again intrust the work; but I direct so that they pray thoroughly, and it brings on much business to its c/ostng point ; moreover, 2f I seize upon it, even then I should be authorised, for this is the stipend of religion.’ 7. Should they seize this that is authorisedly theirs, or not? Azd is zt the custom of a man who is frequently ordering all the religious rites to reduce his gift for the ceremonial, or not ? 8. Order some one to decide for us clearly, when they do not dispute the gift for the ceremonial, or when they do dispute z¢, how is then its great advantage ; and the harmfulness that exists therein, in many ways and many modes, when they give an insufficient gift for the ceremonial. 9. Is the property which is given up as a gift for the ceremonial— so long as it thus becomes the remuneration which one gives to a receiver of remuneration (mozdé6bar)—that property which they can seize? 10. And is the work which is done, ov deputed, and its great advantage, more than they would perform when, in the period of the evil millenniums 2, they diminish the gift for the ceremonial; avd in how many modes * Reading li min, instead of the imperfect word lanm. 2 Of the twelve millenniums of time, mentioned in Chap.XXXVII, 11 n, the most evil one is said to have been that in which the author lived, the millennium of Hashédar (about a.p. 600-1600 according to the chronology of Bund. and Byt.), for ‘mankind become most perplexed in that perplexing time’ (see Byt. II, 62, 63), a period of great tribulation for the religion of the Masda-worshippers. 204 DADISTAN-! DiNfK. does its harm then proceed therefrom? 11. Of whom are all the religious rites always more authorisedly ordered, of that priestly man, or of that disciple? 12. For what reason, also, is it proper to diminish the gift for all the religious rites of him who is a priestly man, or to give z¢ in excess? 13. When they do not diminish the gift for the ceremonial, and z¢ is given in excess, in what manner does its great advantage then arise therefrom ; and why azd through what source (békh) is it possible for advantage to arise therefrom? 14. When they diminish the gift what harm to it (the ceremonial) is then possible to arise therefrom, amd how is z¢ better when they give the gift for the ceremonial ?
214. When they diminish the gift what harm to it (the ceremonial) is then possible to arise therefrom, amd how is z¢ better when they give the gift for the ceremonial ? 15. For when the family householders, with those of the good religion of Iran, are early (pés) weth every single celebration of all the religious rites with holy-water, in the land of PArs, unless they are in distress, their gift is then 4oo dirhams’; and we have given more than this, eve 450 dirhams ?, for it. 16. And now should it be needful, when we diminish anything from the 400 dirhams, or from the 450° dirhams, of their gift, they would then not accept z¢ from us, azd they speak thus: ‘For 400 dirhams, or at least for 350 dirhams‘; nothing less do we ? About 140 rfipts (see Chap. LII, 1 n). Mrq has 300 dirhams. ® About 157} rfipis. M14 has 350 dirhams. The actual value of all these sums depends upon the cost of the necessaries of life in P4rs in the ninth century. 5 M14 has ‘350.’ * About 1224 rfipis. K35 has 4ngfn, ‘so,’ instead of gigand, ‘dirham’ (the two words being nearly alike in Pahl. letters) ; this would alter the phrase as follows :—‘ or less; as to 350, so paltry a thing we do not accept.’ CHAPTER LXVI, II-20. 205 accept. 17. Bué there are needy men! who always come to us and speak thus: ‘For 350 dirhams we will twice conduct all the religious rites with holywater ?, as you have always ordered us before for 400 dirhams; order z¢ only of us, for shouldst thou have z¢ managed by priestly men, they always say that they should always perform a curtailment (k4starih) of the religious rites and ceremonies of the sacred beings, ad that all the religious rites are not authorisedly ordered except of them.’ 18, Although a priest (aérpatd) who becomes a ruler of the ceremonial should be doubly a decider, yet order some one to explain to us clearly concerning these questions, as asked by us. 19. The reply is this, that the max of the good religion who intended to order all the religious rites is he whose desire is goodness, and he should be a decider of questions about it. 20. As to the priest who spoke thus :—‘ Thou shouldst order z¢ of me for 350° dirhams, as you have always given before your business was arranged ; and it becomes your own non-religious share of the duty, to be authorisedly given, because you have proceeded with the alleged demeanour of the country and for the purpose of intercession; and all the ' The disciples, who are represented as applicants for employment. 2 That is, in the most solemn manner, and with all appliances. It appears from Chap. LXXXVIII, 9, that the religious rites without holy-water were then performed for 120 to 150 dirhams, or little more than one-third the fee demanded for those with holy-water ; whereas the merit of some rites with holy-water is said to be a hundred times as great as that of the same rites without holy-water (see Sls. XVI, 6). 5 Mrgq has ‘400’ here, but see § 2. 206 DADISTAN-? DINIK.
3XVI, 6). 5 Mrgq has ‘400’ here, but see § 2. 206 DADISTAN-? DINIK. religious rites with holy-water are such as they solemnize repeatedly (pavan dér), among which there are many in which! I act and am very well performing’—the gift of 350 dirhams is then not excessive remuneration for him. 21. As to the disciple who spoke thus :—‘ For 350 dirhams I will ¢wzce? conduct all the religious rites in the land? of Paérs’—such of them as they then conduct repeatedly are not many in the aggregate (£inak6), and they certainly damage his (the man’s) property, and all the religious rites of fire, through that deficiency. 22. And they would accept it on this account, that through a love of righteousness they might cause an advantage (khangtnak6d) unto all those religious rites by their own inferior eminence*, 23. And he extends and impels the ceremonial of the sacred beings into much progress who promotes it through that eminence which is owing to his own wealth, azd which is thus more possessed of a share (bén) of the ceremonial of the sacred beings and of the good work of praise—except, indeed, a like good work of praise of his—when they shall cause that manifestation of eminence’, 24. So that the orderer of the good work understands that that which is diminished by him® is the eminence 1 Reading mfin, ‘which,’ instead of amat, ‘when’ (see Chap. LXII, 4n). 2 The cipher ‘2’ is omitted in the Pahl. text here, but see §§ 3,17. 5 K35 has bfin, instead of bfim (see § 3). * Or, it may be ‘by the eminence of their own wealth,’ as afr, ‘inferior,’ and khél, ‘ wealth, property,’ are alike in Pahlavi; but neither reading is quite satisfactory here. ® By a proper disbursement of wealth. * When he diminishes his payment. CHAPTER LXVI, 21-27. 207 of the disciple, which his own wealth as to order for those who are not able to give wealth which is their own property for it; azd he makes no curtailment (bangisn6) of those scanty remunerations. 25. And if that disciple should accept as remuneration less than is the custom for all the religious rites, ¢he orderer is not undiminished in wealth }, for the reason that the good effect owing to the advantage of holy-water is such as when they conduct them repeatedly, unless it be necessary to conduct them in a manner as 2f unpaid (pavan agaztd). 26. That curtailment of the good effect is not afterwards demandable (pasin-sakhuntk8), if it Aas to be accepted by him; and if that acceptance of less remuneration by him be an opposing of him to the malice and ill-temper (vush4t) of the priests, this also is not ¢he way that they should cause progress as regards their own duszness.
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.
1In § 21 K35 has pavan bfn-f Pfrs, 5 K35 omits the last letter of valman. * Or, it may be ‘to the precincts.’ 5 Literally ‘I.’ * Reading li mfn, instead of lanman, ‘we.’ CHAPTER LXVI, 4—I0. 203 tion of stipend is more necessary to arise with me than! other men, owing to the position of religion, not the other portion (s4n6) of all religious rites; therefore, it is more authorisedly received and conducted by me when I accept readily and again intrust the work; but I direct so that they pray thoroughly, and it brings on much business to its c/ostng point ; moreover, 2f I seize upon it, even then I should be authorised, for this is the stipend of religion.’ 7. Should they seize this that is authorisedly theirs, or not? Azd is zt the custom of a man who is frequently ordering all the religious rites to reduce his gift for the ceremonial, or not ? 8. Order some one to decide for us clearly, when they do not dispute the gift for the ceremonial, or when they do dispute z¢, how is then its great advantage ; and the harmfulness that exists therein, in many ways and many modes, when they give an insufficient gift for the ceremonial. 9. Is the property which is given up as a gift for the ceremonial— so long as it thus becomes the remuneration which one gives to a receiver of remuneration (mozdé6bar)—that property which they can seize? 10. And is the work which is done, ov deputed, and its great advantage, more than they would perform when, in the period of the evil millenniums 2, they diminish the gift for the ceremonial; avd in how many modes * Reading li min, instead of the imperfect word lanm. 2 Of the twelve millenniums of time, mentioned in Chap.XXXVII, 11 n, the most evil one is said to have been that in which the author lived, the millennium of Hashédar (about a.p. 600-1600 according to the chronology of Bund. and Byt.), for ‘mankind become most perplexed in that perplexing time’ (see Byt. II, 62, 63), a period of great tribulation for the religion of the Masda-worshippers. 204 DADISTAN-! DiNfK. does its harm then proceed therefrom? 11. Of whom are all the religious rites always more authorisedly ordered, of that priestly man, or of that disciple? 12. For what reason, also, is it proper to diminish the gift for all the religious rites of him who is a priestly man, or to give z¢ in excess? 13. When they do not diminish the gift for the ceremonial, and z¢ is given in excess, in what manner does its great advantage then arise therefrom ; and why azd through what source (békh) is it possible for advantage to arise therefrom? 14. When they diminish the gift what harm to it (the ceremonial) is then possible to arise therefrom, amd how is z¢ better when they give the gift for the ceremonial ?
214. When they diminish the gift what harm to it (the ceremonial) is then possible to arise therefrom, amd how is z¢ better when they give the gift for the ceremonial ? 15. For when the family householders, with those of the good religion of Iran, are early (pés) weth every single celebration of all the religious rites with holy-water, in the land of PArs, unless they are in distress, their gift is then 4oo dirhams’; and we have given more than this, eve 450 dirhams ?, for it. 16. And now should it be needful, when we diminish anything from the 400 dirhams, or from the 450° dirhams, of their gift, they would then not accept z¢ from us, azd they speak thus: ‘For 400 dirhams, or at least for 350 dirhams‘; nothing less do we ? About 140 rfipts (see Chap. LII, 1 n). Mrq has 300 dirhams. ® About 157} rfipis. M14 has 350 dirhams. The actual value of all these sums depends upon the cost of the necessaries of life in P4rs in the ninth century. 5 M14 has ‘350.’ * About 1224 rfipis. K35 has 4ngfn, ‘so,’ instead of gigand, ‘dirham’ (the two words being nearly alike in Pahl. letters) ; this would alter the phrase as follows :—‘ or less; as to 350, so paltry a thing we do not accept.’ CHAPTER LXVI, II-20. 205 accept. 17. Bué there are needy men! who always come to us and speak thus: ‘For 350 dirhams we will twice conduct all the religious rites with holywater ?, as you have always ordered us before for 400 dirhams; order z¢ only of us, for shouldst thou have z¢ managed by priestly men, they always say that they should always perform a curtailment (k4starih) of the religious rites and ceremonies of the sacred beings, ad that all the religious rites are not authorisedly ordered except of them.’ 18, Although a priest (aérpatd) who becomes a ruler of the ceremonial should be doubly a decider, yet order some one to explain to us clearly concerning these questions, as asked by us. 19. The reply is this, that the max of the good religion who intended to order all the religious rites is he whose desire is goodness, and he should be a decider of questions about it. 20. As to the priest who spoke thus :—‘ Thou shouldst order z¢ of me for 350° dirhams, as you have always given before your business was arranged ; and it becomes your own non-religious share of the duty, to be authorisedly given, because you have proceeded with the alleged demeanour of the country and for the purpose of intercession; and all the ' The disciples, who are represented as applicants for employment. 2 That is, in the most solemn manner, and with all appliances. It appears from Chap. LXXXVIII, 9, that the religious rites without holy-water were then performed for 120 to 150 dirhams, or little more than one-third the fee demanded for those with holy-water ; whereas the merit of some rites with holy-water is said to be a hundred times as great as that of the same rites without holy-water (see Sls. XVI, 6). 5 Mrgq has ‘400’ here, but see § 2. 206 DADISTAN-? DINIK.
3XVI, 6). 5 Mrgq has ‘400’ here, but see § 2. 206 DADISTAN-? DINIK. religious rites with holy-water are such as they solemnize repeatedly (pavan dér), among which there are many in which! I act and am very well performing’—the gift of 350 dirhams is then not excessive remuneration for him. 21. As to the disciple who spoke thus :—‘ For 350 dirhams I will ¢wzce? conduct all the religious rites in the land? of Paérs’—such of them as they then conduct repeatedly are not many in the aggregate (£inak6), and they certainly damage his (the man’s) property, and all the religious rites of fire, through that deficiency. 22. And they would accept it on this account, that through a love of righteousness they might cause an advantage (khangtnak6d) unto all those religious rites by their own inferior eminence*, 23. And he extends and impels the ceremonial of the sacred beings into much progress who promotes it through that eminence which is owing to his own wealth, azd which is thus more possessed of a share (bén) of the ceremonial of the sacred beings and of the good work of praise—except, indeed, a like good work of praise of his—when they shall cause that manifestation of eminence’, 24. So that the orderer of the good work understands that that which is diminished by him® is the eminence 1 Reading mfin, ‘which,’ instead of amat, ‘when’ (see Chap. LXII, 4n). 2 The cipher ‘2’ is omitted in the Pahl. text here, but see §§ 3,17. 5 K35 has bfin, instead of bfim (see § 3). * Or, it may be ‘by the eminence of their own wealth,’ as afr, ‘inferior,’ and khél, ‘ wealth, property,’ are alike in Pahlavi; but neither reading is quite satisfactory here. ® By a proper disbursement of wealth. * When he diminishes his payment. CHAPTER LXVI, 21-27. 207 of the disciple, which his own wealth as to order for those who are not able to give wealth which is their own property for it; azd he makes no curtailment (bangisn6) of those scanty remunerations. 25. And if that disciple should accept as remuneration less than is the custom for all the religious rites, ¢he orderer is not undiminished in wealth }, for the reason that the good effect owing to the advantage of holy-water is such as when they conduct them repeatedly, unless it be necessary to conduct them in a manner as 2f unpaid (pavan agaztd). 26. That curtailment of the good effect is not afterwards demandable (pasin-sakhuntk8), if it Aas to be accepted by him; and if that acceptance of less remuneration by him be an opposing of him to the malice and ill-temper (vush4t) of the priests, this also is not ¢he way that they should cause progress as regards their own duszness.
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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