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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 The name of an early editor of the Dinkard, whose selections from various religious writings form the fourth and fifth books of that extensive work in its present form. He lived after the Muhammadan conquest of Persia, and probably in the eighth century of the Christian era. 5 That is, 524 or 42 rfpis. CHAPTER LXXXVIII, 8-14. 253 account of the merit due to the continuous ceremonial of the sacred beings it is more authorisedly ordered of those who solemnize all the religious rites twice’, 11. But as to 42m who would undertake all the religious rites twice for 350 dirhams, but is not able to conduct ¢hem unless he puts to it some of his own wealth, so that the progress may be acceptable to him as they conduct ¢em through repetition, he should not undertake chem owing to the reasons written in another chapter of ours?, since z¢ tends much more to neediness. 12, And more like unto the ancient sceptics (vim4nakd) have become the disciples, among whom disagreement and enmity are produced, as is written in the same writing (khadQ-gdn namak6)8; and, owing to admonishing words, these become enviousness and maliciousness unto the disciples, and trouble and disagreement less becoming among you and more contentious about you. 13. And at the time zz which a great stipend existed, ¢hey contended with him through whose greatness and abundance of stipend their conflict was caused, one with the other, through envy; and now, too, they aways squabble aéout his deficient stipend, by which they will tempt them, on account of zés inadequacy, for the sake of a way for preserving life, as was shown by my metaphor in the other chapter‘. 14. When those who, through need of employment in the rites of religion, or the recitations’ 1 This is also stated in Chap. LXVI, 32. * See Chap. LXVI, 24-26. 5 Ibid. * See Chap. LXVI, 28, 29. 5 It is uncertain whether these are the correct technical meanings of késh and dér. 254 DADISTAN-! Dinix. which are its wisdom, would at once produce enmity, and the friends of religion, are for each of two sides, zt is important to look to the procuring of forgiveness, kind regards, and the progress of the elect (pasandak4n®) in the duty of the faithful. CHAPTER LX X XIX. 1. As ¢o the eighty-eighth question axd reply, that which you ask is thus: When a man resolves within himself thus: ‘Zz the summer! time I w// go into P4rs, and will give so much money for the high-priesthood, on account of the fires and other matters which are as greatly advantageous,’ though he himself does not come into Pars, du¢ sends the money according to his intention, or in excess of it, unto the high-priests—so that he is like the great who send in excess of that unto the highpriests?—that, as the benefit is greater which is more maintained, they may provide for the fires of every kind and other matters, is then his proceeding of sending to P4rs, for that purpose, a sin, or not ?
22. The reply is this, that if his coming be indispensable for the design he would undertake, then it is indispensable for him to accomplish his own mental undertaking ; but in suffering which is excited and not avoidable, when ¢here is really no possibility 1 Assuming that hamé4n stands for haminé. * Mrq omits this phrase. © CHAPTER LXXXIX, I—XC, 2. 255 of his travelling himself, any one whom he sends in his place, more particularly on ¢ha¢ account, is not acceptable by the approval of the angels who have realized the affliction in 42s good thought, but the good work is to be eagerly well-considered. 3. Good gifts, and every office (g4s) about good works which it is possible to perform, are what are commendable zm the well-housed man that is not able to work himself); they are avoidable by him when not of good race, and are not indispensable for him whenever the good work is not announced. 4. When able to manage z¢ himself z¢ is better; and when otherwise, his appointment of a faithful person over zts preparation, and 4zs accomplishment of the work of selector are expedient. CuaPTerR XC. 1. As to the eighty-ninth question and reply, that which you ask is thus: Who, and how many are they who are without the religion (adinéth) du¢ are made immortal, and for what purpose is their immortality? 2. Where is the place they, each one, possess sovereignty, and zz the place where they possess sovereignty are there people of the good religion of every kind, or how are they; are ¢here sacred fires? and appointed worship, or how is 1 Mrq adds, ‘he longs for good giving end good consideration ; important and virtuous is he when able to do it ;’ but the sentence is hardly grammatical. 3 Literally ‘ fires of Varahran’ (see Chap. XXXI, 7). 256 DApIsTAN-{f DINfK. it; and for what purpose is each one of their sovereignties ? 3. The reply is this, that the immortal rulers of the region of glory, Khvaniras', are said ¢o de seven: one is Ydst6, son of Fry4n?; the Avesta name of one is Yakhmdydsad*, son of the same Fry4n; the name of one is Fradhakhsté, son of the Khumbiks *; the name of one is Ashavazang, son of Pérddakhstéth 5; one is the tree opposed to harm ®; 1 The central one of the seven regions of the earth, which is supposed to contain all the countries best known to the Iranians, and to be as large as the other six regions put together (see Bd. XI, 2-6). The name is here corrupted into Khvandiras. 4 Av. Y6isté yO Fryananam of Abdn Yt. 81, Fravardin Yt. 120, who had to explain ninety-nine enigmas propounded to him by the ~ evil Akhtya. In P&z. this name is corrupted into Gést-f Fryané, whose explanation of thirty-three enigmas propounded by Akht the wizard, and proposal of three enigmas in his turn form the subject of a Pahlavi tale published with AV. He is not included among the immortals mentioned in Bd. XXIX, 5, 6, and Dk. (see § 8, note), but is one of those specified in Byt. II, 1.
3He is not included among the immortals mentioned in Bd. XXIX, 5, 6, and Dk. (see § 8, note), but is one of those specified in Byt. II, 1. 5 No doubt, the Av, Ashem-yahmAi-usta (‘righteousness for which be blessing’) who precedes Yéist6 in Fravardin Yt. 120. He is the Asim-f Yam4hust of Bd. XXIX, 5, who is said to reside in the district of the river Naivtak; but he is not mentioned in Dk. The names YakhmAy(sad, Fradhakhstd, and Ashavazang are written in Pazand, which accounts for their irregular spelling. ‘ Av. Fradhékhsti Khusbya of Fravardin Yt. 138. In Dk. he is said to be ruler on the Nafvt4k waters, but in Bd. he is called Parsadg4 Hvembya residing in the plain of PésyAnsaf. * Av. Ashavazdang the Pourudhakhstiyan of Aban Yt. 72, Fravardin Yt.112. He is the Ashavazd son of Pourudhakhst in Bd., and is said to rule in the plain of PésyAnsaf in Dk. ® The many-seeded tree, said to grow in the wide-formed ocean, and also in Airan-vég, on which the Saéna bird (simurgh) is supposed to sit and shake off the seeds, which are then conveyed by the bird Kamrés to the waters gathered by Tistar, who rains them down on the earth with the water; hence the growth of fresh vegetation when the rainy season commences (see Rashnu Yt. 17, Bd. XXXVI, 2, XXIX, 5, Mkh. LXII, 37-42). CHAPTER XC, 3-6. 257 one is Gépatshah!; and one is Peshyétand ’, who is called after the Aitravék6-miy4n6 °. 4. The reign of Gépatshah is over the land of Gépatd *, coterminous with Airan-vég, on the bank (bar) of the water of the Dattth*; azd he keeps watch over the ox Hadhayas’, through whom occurs the complete perfection of primitive man*®. 5. The reign of Peshydtand is in Kangdez®, and he resides in the illustrious Kangdez which the noble Sty4vash !° formed through his glory, 4e who is called the erratic youth™ of the illustrious Kay4nians. 6. And through his powerful spirit @vose increase of cultivation and the ruler Kai-Khisrét?? among the highest of the mountains in the countries of ’ Either a title or son of Aghrérad, brother of Frasty4v of Tar (see Bd. XXIX, 5, XXXI, 20-22). He is a righteous minotaur according to Mkh. LXII, 31-36. * Here written Patsh4yétand, but he is the Peshydtant of Chap. XXXVI, 36. * The Xatru-mty4n river in Kangdesz (see Bd. XX, 31). ‘ Which is a non-Aryan country according to Dk., but Bd. (XXIX, 5) calls it ‘the land of the Saukavastan,’ and Mkh. (XLIV, 24-35, LXII, 31) places G6patshah in Afran-vég. 5 See Chap. XXI, 2. ® Av. D4itya, a river which flows out of Afrfn-vég (see Bd. XX, 13). 7 See Chap. XXXVII, 99. * Referring either to the complete peopling of the earth by emi- gration on the back of this ox in ancient times, or to the immortality produced at the resurrection by tasting an elixir, of which the fat of this ox is one of the ingredients. ® A settlement east of Persia formed, or fortified, by Siyavash (see Bd. XXIX, ro, Byt. ITI, 25). 10 See Chap. XXXVII, 36.
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.
12 The name of an early editor of the Dinkard, whose selections from various religious writings form the fourth and fifth books of that extensive work in its present form. He lived after the Muhammadan conquest of Persia, and probably in the eighth century of the Christian era. 5 That is, 524 or 42 rfpis. CHAPTER LXXXVIII, 8-14. 253 account of the merit due to the continuous ceremonial of the sacred beings it is more authorisedly ordered of those who solemnize all the religious rites twice’, 11. But as to 42m who would undertake all the religious rites twice for 350 dirhams, but is not able to conduct ¢hem unless he puts to it some of his own wealth, so that the progress may be acceptable to him as they conduct ¢em through repetition, he should not undertake chem owing to the reasons written in another chapter of ours?, since z¢ tends much more to neediness. 12, And more like unto the ancient sceptics (vim4nakd) have become the disciples, among whom disagreement and enmity are produced, as is written in the same writing (khadQ-gdn namak6)8; and, owing to admonishing words, these become enviousness and maliciousness unto the disciples, and trouble and disagreement less becoming among you and more contentious about you. 13. And at the time zz which a great stipend existed, ¢hey contended with him through whose greatness and abundance of stipend their conflict was caused, one with the other, through envy; and now, too, they aways squabble aéout his deficient stipend, by which they will tempt them, on account of zés inadequacy, for the sake of a way for preserving life, as was shown by my metaphor in the other chapter‘. 14. When those who, through need of employment in the rites of religion, or the recitations’ 1 This is also stated in Chap. LXVI, 32. * See Chap. LXVI, 24-26. 5 Ibid. * See Chap. LXVI, 28, 29. 5 It is uncertain whether these are the correct technical meanings of késh and dér. 254 DADISTAN-! Dinix. which are its wisdom, would at once produce enmity, and the friends of religion, are for each of two sides, zt is important to look to the procuring of forgiveness, kind regards, and the progress of the elect (pasandak4n®) in the duty of the faithful. CHAPTER LX X XIX. 1. As ¢o the eighty-eighth question axd reply, that which you ask is thus: When a man resolves within himself thus: ‘Zz the summer! time I w// go into P4rs, and will give so much money for the high-priesthood, on account of the fires and other matters which are as greatly advantageous,’ though he himself does not come into Pars, du¢ sends the money according to his intention, or in excess of it, unto the high-priests—so that he is like the great who send in excess of that unto the highpriests?—that, as the benefit is greater which is more maintained, they may provide for the fires of every kind and other matters, is then his proceeding of sending to P4rs, for that purpose, a sin, or not ?
22. The reply is this, that if his coming be indispensable for the design he would undertake, then it is indispensable for him to accomplish his own mental undertaking ; but in suffering which is excited and not avoidable, when ¢here is really no possibility 1 Assuming that hamé4n stands for haminé. * Mrq omits this phrase. © CHAPTER LXXXIX, I—XC, 2. 255 of his travelling himself, any one whom he sends in his place, more particularly on ¢ha¢ account, is not acceptable by the approval of the angels who have realized the affliction in 42s good thought, but the good work is to be eagerly well-considered. 3. Good gifts, and every office (g4s) about good works which it is possible to perform, are what are commendable zm the well-housed man that is not able to work himself); they are avoidable by him when not of good race, and are not indispensable for him whenever the good work is not announced. 4. When able to manage z¢ himself z¢ is better; and when otherwise, his appointment of a faithful person over zts preparation, and 4zs accomplishment of the work of selector are expedient. CuaPTerR XC. 1. As to the eighty-ninth question and reply, that which you ask is thus: Who, and how many are they who are without the religion (adinéth) du¢ are made immortal, and for what purpose is their immortality? 2. Where is the place they, each one, possess sovereignty, and zz the place where they possess sovereignty are there people of the good religion of every kind, or how are they; are ¢here sacred fires? and appointed worship, or how is 1 Mrq adds, ‘he longs for good giving end good consideration ; important and virtuous is he when able to do it ;’ but the sentence is hardly grammatical. 3 Literally ‘ fires of Varahran’ (see Chap. XXXI, 7). 256 DApIsTAN-{f DINfK. it; and for what purpose is each one of their sovereignties ? 3. The reply is this, that the immortal rulers of the region of glory, Khvaniras', are said ¢o de seven: one is Ydst6, son of Fry4n?; the Avesta name of one is Yakhmdydsad*, son of the same Fry4n; the name of one is Fradhakhsté, son of the Khumbiks *; the name of one is Ashavazang, son of Pérddakhstéth 5; one is the tree opposed to harm ®; 1 The central one of the seven regions of the earth, which is supposed to contain all the countries best known to the Iranians, and to be as large as the other six regions put together (see Bd. XI, 2-6). The name is here corrupted into Khvandiras. 4 Av. Y6isté yO Fryananam of Abdn Yt. 81, Fravardin Yt. 120, who had to explain ninety-nine enigmas propounded to him by the ~ evil Akhtya. In P&z. this name is corrupted into Gést-f Fryané, whose explanation of thirty-three enigmas propounded by Akht the wizard, and proposal of three enigmas in his turn form the subject of a Pahlavi tale published with AV. He is not included among the immortals mentioned in Bd. XXIX, 5, 6, and Dk. (see § 8, note), but is one of those specified in Byt. II, 1.
3He is not included among the immortals mentioned in Bd. XXIX, 5, 6, and Dk. (see § 8, note), but is one of those specified in Byt. II, 1. 5 No doubt, the Av, Ashem-yahmAi-usta (‘righteousness for which be blessing’) who precedes Yéist6 in Fravardin Yt. 120. He is the Asim-f Yam4hust of Bd. XXIX, 5, who is said to reside in the district of the river Naivtak; but he is not mentioned in Dk. The names YakhmAy(sad, Fradhakhstd, and Ashavazang are written in Pazand, which accounts for their irregular spelling. ‘ Av. Fradhékhsti Khusbya of Fravardin Yt. 138. In Dk. he is said to be ruler on the Nafvt4k waters, but in Bd. he is called Parsadg4 Hvembya residing in the plain of PésyAnsaf. * Av. Ashavazdang the Pourudhakhstiyan of Aban Yt. 72, Fravardin Yt.112. He is the Ashavazd son of Pourudhakhst in Bd., and is said to rule in the plain of PésyAnsaf in Dk. ® The many-seeded tree, said to grow in the wide-formed ocean, and also in Airan-vég, on which the Saéna bird (simurgh) is supposed to sit and shake off the seeds, which are then conveyed by the bird Kamrés to the waters gathered by Tistar, who rains them down on the earth with the water; hence the growth of fresh vegetation when the rainy season commences (see Rashnu Yt. 17, Bd. XXXVI, 2, XXIX, 5, Mkh. LXII, 37-42). CHAPTER XC, 3-6. 257 one is Gépatshah!; and one is Peshyétand ’, who is called after the Aitravék6-miy4n6 °. 4. The reign of Gépatshah is over the land of Gépatd *, coterminous with Airan-vég, on the bank (bar) of the water of the Dattth*; azd he keeps watch over the ox Hadhayas’, through whom occurs the complete perfection of primitive man*®. 5. The reign of Peshydtand is in Kangdez®, and he resides in the illustrious Kangdez which the noble Sty4vash !° formed through his glory, 4e who is called the erratic youth™ of the illustrious Kay4nians. 6. And through his powerful spirit @vose increase of cultivation and the ruler Kai-Khisrét?? among the highest of the mountains in the countries of ’ Either a title or son of Aghrérad, brother of Frasty4v of Tar (see Bd. XXIX, 5, XXXI, 20-22). He is a righteous minotaur according to Mkh. LXII, 31-36. * Here written Patsh4yétand, but he is the Peshydtant of Chap. XXXVI, 36. * The Xatru-mty4n river in Kangdesz (see Bd. XX, 31). ‘ Which is a non-Aryan country according to Dk., but Bd. (XXIX, 5) calls it ‘the land of the Saukavastan,’ and Mkh. (XLIV, 24-35, LXII, 31) places G6patshah in Afran-vég. 5 See Chap. XXI, 2. ® Av. D4itya, a river which flows out of Afrfn-vég (see Bd. XX, 13). 7 See Chap. XXXVII, 99. * Referring either to the complete peopling of the earth by emi- gration on the back of this ox in ancient times, or to the immortality produced at the resurrection by tasting an elixir, of which the fat of this ox is one of the ingredients. ® A settlement east of Persia formed, or fortified, by Siyavash (see Bd. XXIX, ro, Byt. ITI, 25). 10 See Chap. XXXVII, 36.
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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