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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1CHAPTER LXXXI, 18—LXxxIl, 5: 243 and shall take his money, dé has not performed the ceremonial, what is then the decision; and what is then the decision aéou¢ the man who ordered the ceremonial ? 2. The reply is this, that the merit of a ceremonial not performed is not set going, and does not come to the soul of the undertaker who shall take money for it, zor even ¢o that of the orderer who gave money for it. 3. But, as ¢o him who is the orderer, since his mental meritoriousness is so steadfast that he gave his money, the efficacy (tQb4n) of the good work, mentally his own, Aas not stayed away from him, because he gave money authorisedly ‘for the good work; the decision, then, aéou¢ him is such as about him to whom harm occurs in performing a good work for the religion. 4. It is said that the angels so recompense him that he does not consider it as any other harm; and as much as the good money given! for the sacred feast * and ceremonial is then the pleasure whzch comes unto his soul, as much as would have been possible to arise in the world from that money. 5. And he who shall take his money, and did not perform his ceremonial, is just as though he had abstracted from the angels * and the righteous guardian spirits, avd destroyed, as much propitiation as would have been possible from that ceremonial ; and he is, therefore, overwhelmed by it‘, and expiates 2¢ in the soul. 1 Mrq has ‘the money given by him,’ which may be correct. ® See Chap. XLVII, 1. ® K35 has ‘the good.’ ‘ Or, we might perhaps read ‘thereby it is his overwhelming (astarfd6),’ supposing astarid6 to be a technical term implying a R 2 244 DADISTAN-f DINiK. CuarpTeR LX XXIII. 1. As ¢o the eighty-second question and reply, that which you ask is thus: Is it necessary for a priestly man ! ¢haé¢ he should undertake all the religious rites and other ceremonials, or in what way is it ? 2. The reply is this, that a priestly man should necessarily undertake all the religious rites avd other ceremonials, because the deciding and advising performers of the ceremonial, ¢hese same priestly men, well understand the merit ov demerit, the propriety or impropriety, of the ceremonial. 3. When the undertaker and conductor of all the religious rites is a priestly man, ove is more hopeful of ¢hecr progress in merit. 4. As to the priestly man who shall undertake all the religious rites, if fe de living comfortably (hQ-zivisnd) on a share of our house-rulership?, flogging, as appears probable from a passage in Farh. Okh. p. 34, ll. 1, 2, which, when restored to its form in the oldest MSS., runs as follows:—Astaridan6é 4skarfh astarasp4n snas pavan vinds, which may be translated ‘the manifestation of “ overwhelming” is the blow of horsewhips for sin;’ assuming that astarasp is equivalent to asp6 astar, the usual translation of Av. aspahé astraya, ‘with a horsewhip.’
2aspahé astraya, ‘with a horsewhip.’ ' The term magavég-gabra probably means strictly ‘a man of a priestly family,’ as distinguished from a priest appointed from the laity, an appointment that seems to have been occasionally made in former times (see Bd. Introd. p. xxxiii, note 1). According to the Nirangistan any virtuous man or woman can perform certain priestly duties under certain circumstances (see Sls. X, 3), but would not, of course, be magavég, ‘priestly, or of priestly family.’ ? Reading m4npatih, instead of magépatth, ‘ priesthood,’ which words are often confounded in Pahlavi, being written very nearly alike. And assuming that hatém, ‘if my,’ stands for hatém4n, ‘if our ;’ Mr4 has atfkhsh, ‘without exertion,’ but hatds, ‘if his,’ would be a more probable emendation, as it occurs in the next section. CHAPTER LXXXIII, I—LXXXIV, I. 245 village-rulership, tribe-rulership, and province-rulership, and his needful support of religion remain the consideration as to his living comfortably, and he have no need for the stipend of all the religious rites, then the rule for him is to distribute properly that recompense of the sacred feast!, which is to be given for all the religious rites, among the solemnizers*, 5. If z¢ de needful for him, the priestly man, as he is suitable, is not changed— whereby good management is not attained—and 7f z¢ de needful even for his consideration of all those religious rites, his performance in the duty and ministration is then an approval of worthiness and management. 6. When they shall act so, all those religious rites are more meritoriously managed; and one day the solemnizers are brought from the fag-end (sar) into the rank of priestly manhood, which is the stipend for all the religious rites that they shall expressly take authorisedly, and are, therefore, worthy of it®. CuapreR LX XXIV. 1. As to the eighty-third question and reply, that which you ask is thus: Is it desirable to give 1 See Chap. XLVII, r. 2 That is, if the chief priest has already a sufficient income, he is not to appropriate the fees for such occasional ceremonies, but to distribute them among his assistants, who are the actual solemnizers. ® That is, when the chief priest requires the fees for his own support, the reward of his assistants must be the fact that they are rendering themselves competent to undertake the responsibility of the chief priest at some future time. 246 DADISTAN-f D{NiK. in excess the gift for the ceremonial which it is not desirable to diminish ?
3246 DADISTAN-f D{NiK. in excess the gift for the ceremonial which it is not desirable to diminish ? 2. The reply is this, that z¢ is proper not to diminish a gift where z¢ zs the gift' for a ceremonial, and the reasons for it are many. 3. One is this, that a gift is the money which in another good work suffices for the accomplishment of the good work, azd the good work of a righteous gift? is a great good work, avd not to diminish 7¢ is sure worthiness among the explainers. 4. When the sacred feast® and the gift for the ceremonial are supplied in excess, even that which is an excess of gift is an excess of liberality to the performers of the ceremonial, and has realized (frar4st5) an excess of good works that is commendable. Cuarprer LXXXV. 1. As to the eighty-fourth question and reply, that which you ask is thus: As ¢o a gift for the ceremonial which they do not reduce, and while they give z¢ in excess, in what manner is then its great advantage, and how and in how many modes is it possible to occur ? 2. The reply is this, that the advancement of the ceremonial of the sacred beings is by so much as the gift is more fully given; and the great advantage of the good work is more, and its reasons many, therefrom. 3. The desire of this wealth, which has come for the sake of the good work, is an experience ’ M14 omits the repetition of the words afgh dahisnd-t. ? See Chap. XLIV, rg. ® See Chap. XLVII, 1. CHAPTER LXXXIV, 2—LXXXvV, 7. 247 of the comfortable living of the angels, by whom the solemnizers are aggrandized, and is proper apart from zés great judiciousness ; to diminish z¢ is improper. 4. When the gift for the ceremonial is abundantly given, the performers of the ceremonial, who, with much trouble annoying them, ave solemnized the Avesta and chanted the hymns (GAthas), and obtain the stipend of their solemnizing from the remuneration of the solemnization, are living comfortably, thriving, and blessed. 5. And also the undertakers of all the religious rites who, by means of the hope of rightful religion, render ove certain as to the way to the distant awful place’, and tempt the longers for righteousness into the religion®, undertake all the religious rites and ceremonial of the sacred beings for the sake of the stipend of proper diligence. 6. And reasoning thought is cognizant as regards the advantageousness due to the undertakers and solemnizers of all the religious rites, and a great stipend is more obtained and observed for them than for amy other profession. 7. The sons, too, of priests and disciples strive for the words prayed’, and are more eager for their prayers;'and many, likewise, shall engage for all the religious rites, and become more diffusive of the religion (dind balisntktar); and, in like manner, the proper, more attainable, azd more propitious path of the good for saving the soul becomes wider‘.
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.
1CHAPTER LXXXI, 18—LXxxIl, 5: 243 and shall take his money, dé has not performed the ceremonial, what is then the decision; and what is then the decision aéou¢ the man who ordered the ceremonial ? 2. The reply is this, that the merit of a ceremonial not performed is not set going, and does not come to the soul of the undertaker who shall take money for it, zor even ¢o that of the orderer who gave money for it. 3. But, as ¢o him who is the orderer, since his mental meritoriousness is so steadfast that he gave his money, the efficacy (tQb4n) of the good work, mentally his own, Aas not stayed away from him, because he gave money authorisedly ‘for the good work; the decision, then, aéou¢ him is such as about him to whom harm occurs in performing a good work for the religion. 4. It is said that the angels so recompense him that he does not consider it as any other harm; and as much as the good money given! for the sacred feast * and ceremonial is then the pleasure whzch comes unto his soul, as much as would have been possible to arise in the world from that money. 5. And he who shall take his money, and did not perform his ceremonial, is just as though he had abstracted from the angels * and the righteous guardian spirits, avd destroyed, as much propitiation as would have been possible from that ceremonial ; and he is, therefore, overwhelmed by it‘, and expiates 2¢ in the soul. 1 Mrq has ‘the money given by him,’ which may be correct. ® See Chap. XLVII, 1. ® K35 has ‘the good.’ ‘ Or, we might perhaps read ‘thereby it is his overwhelming (astarfd6),’ supposing astarid6 to be a technical term implying a R 2 244 DADISTAN-f DINiK. CuarpTeR LX XXIII. 1. As ¢o the eighty-second question and reply, that which you ask is thus: Is it necessary for a priestly man ! ¢haé¢ he should undertake all the religious rites and other ceremonials, or in what way is it ? 2. The reply is this, that a priestly man should necessarily undertake all the religious rites avd other ceremonials, because the deciding and advising performers of the ceremonial, ¢hese same priestly men, well understand the merit ov demerit, the propriety or impropriety, of the ceremonial. 3. When the undertaker and conductor of all the religious rites is a priestly man, ove is more hopeful of ¢hecr progress in merit. 4. As to the priestly man who shall undertake all the religious rites, if fe de living comfortably (hQ-zivisnd) on a share of our house-rulership?, flogging, as appears probable from a passage in Farh. Okh. p. 34, ll. 1, 2, which, when restored to its form in the oldest MSS., runs as follows:—Astaridan6é 4skarfh astarasp4n snas pavan vinds, which may be translated ‘the manifestation of “ overwhelming” is the blow of horsewhips for sin;’ assuming that astarasp is equivalent to asp6 astar, the usual translation of Av. aspahé astraya, ‘with a horsewhip.’
2aspahé astraya, ‘with a horsewhip.’ ' The term magavég-gabra probably means strictly ‘a man of a priestly family,’ as distinguished from a priest appointed from the laity, an appointment that seems to have been occasionally made in former times (see Bd. Introd. p. xxxiii, note 1). According to the Nirangistan any virtuous man or woman can perform certain priestly duties under certain circumstances (see Sls. X, 3), but would not, of course, be magavég, ‘priestly, or of priestly family.’ ? Reading m4npatih, instead of magépatth, ‘ priesthood,’ which words are often confounded in Pahlavi, being written very nearly alike. And assuming that hatém, ‘if my,’ stands for hatém4n, ‘if our ;’ Mr4 has atfkhsh, ‘without exertion,’ but hatds, ‘if his,’ would be a more probable emendation, as it occurs in the next section. CHAPTER LXXXIII, I—LXXXIV, I. 245 village-rulership, tribe-rulership, and province-rulership, and his needful support of religion remain the consideration as to his living comfortably, and he have no need for the stipend of all the religious rites, then the rule for him is to distribute properly that recompense of the sacred feast!, which is to be given for all the religious rites, among the solemnizers*, 5. If z¢ de needful for him, the priestly man, as he is suitable, is not changed— whereby good management is not attained—and 7f z¢ de needful even for his consideration of all those religious rites, his performance in the duty and ministration is then an approval of worthiness and management. 6. When they shall act so, all those religious rites are more meritoriously managed; and one day the solemnizers are brought from the fag-end (sar) into the rank of priestly manhood, which is the stipend for all the religious rites that they shall expressly take authorisedly, and are, therefore, worthy of it®. CuapreR LX XXIV. 1. As to the eighty-third question and reply, that which you ask is thus: Is it desirable to give 1 See Chap. XLVII, r. 2 That is, if the chief priest has already a sufficient income, he is not to appropriate the fees for such occasional ceremonies, but to distribute them among his assistants, who are the actual solemnizers. ® That is, when the chief priest requires the fees for his own support, the reward of his assistants must be the fact that they are rendering themselves competent to undertake the responsibility of the chief priest at some future time. 246 DADISTAN-f D{NiK. in excess the gift for the ceremonial which it is not desirable to diminish ?
3246 DADISTAN-f D{NiK. in excess the gift for the ceremonial which it is not desirable to diminish ? 2. The reply is this, that z¢ is proper not to diminish a gift where z¢ zs the gift' for a ceremonial, and the reasons for it are many. 3. One is this, that a gift is the money which in another good work suffices for the accomplishment of the good work, azd the good work of a righteous gift? is a great good work, avd not to diminish 7¢ is sure worthiness among the explainers. 4. When the sacred feast® and the gift for the ceremonial are supplied in excess, even that which is an excess of gift is an excess of liberality to the performers of the ceremonial, and has realized (frar4st5) an excess of good works that is commendable. Cuarprer LXXXV. 1. As to the eighty-fourth question and reply, that which you ask is thus: As ¢o a gift for the ceremonial which they do not reduce, and while they give z¢ in excess, in what manner is then its great advantage, and how and in how many modes is it possible to occur ? 2. The reply is this, that the advancement of the ceremonial of the sacred beings is by so much as the gift is more fully given; and the great advantage of the good work is more, and its reasons many, therefrom. 3. The desire of this wealth, which has come for the sake of the good work, is an experience ’ M14 omits the repetition of the words afgh dahisnd-t. ? See Chap. XLIV, rg. ® See Chap. XLVII, 1. CHAPTER LXXXIV, 2—LXXXvV, 7. 247 of the comfortable living of the angels, by whom the solemnizers are aggrandized, and is proper apart from zés great judiciousness ; to diminish z¢ is improper. 4. When the gift for the ceremonial is abundantly given, the performers of the ceremonial, who, with much trouble annoying them, ave solemnized the Avesta and chanted the hymns (GAthas), and obtain the stipend of their solemnizing from the remuneration of the solemnization, are living comfortably, thriving, and blessed. 5. And also the undertakers of all the religious rites who, by means of the hope of rightful religion, render ove certain as to the way to the distant awful place’, and tempt the longers for righteousness into the religion®, undertake all the religious rites and ceremonial of the sacred beings for the sake of the stipend of proper diligence. 6. And reasoning thought is cognizant as regards the advantageousness due to the undertakers and solemnizers of all the religious rites, and a great stipend is more obtained and observed for them than for amy other profession. 7. The sons, too, of priests and disciples strive for the words prayed’, and are more eager for their prayers;'and many, likewise, shall engage for all the religious rites, and become more diffusive of the religion (dind balisntktar); and, in like manner, the proper, more attainable, azd more propitious path of the good for saving the soul becomes wider‘.
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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