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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Cuarpter CLXV, 1. About the purport of the evidence of the three codes of the Mazda-worshipping religion, one as regards the other, there is verbal evidence of the G&thic from the Hadha-mathric and the Law, and about the Hadha-mathric and the Law from the Gathas. 2. The purport, too, of the statement shat occurs is this of a ruler putting aside the commands of an enemy—which are declared, zz many passages (divak) of the Hadha-mathric and even of the Legal, 4o de worthiness of death—the purport Jeng in the words of a GA&thic phrase (nisang) ¢had is 1 See p. 407, n. 2. ® Compare Dk. VIII, Chap. I, 13, 14. D{NKARD, BOOK III. 409 even this :—‘ He who is a good ruler is a desire and bringing on of fortune for me (va/am)'! 3. All rulers also for the world have arisen for their own, and for maintaining him who is high-priest; they are submissive, and ay one accomplishing their commands—which are putting aside the commands of their enemy—is, owing to their submissiveness, authorisedly maintaining his own person and wealth zn the world thereby, avd in the world there is no place, mor yet a share of anything therefrom, on account of which he becomes offended by the world. 4. The evidence of the Hadha-mathric and of the Legal about a G&thic statement is the purport of these words in a GAthic phrase, that ‘not for him who is rightly proceeding is ¢here further ruin? ;’ and the evidence from the Hadha-mathric is even this which states that ‘rectitude assists a man like a regiment a thousand strong 3;’ also for the proportion of rectitude in 42s possession there is no disturbance whatever, and from the hurtful (vinasig4n6) from without 4e is thus protected, because fully-worshipping (pdr-yaz4n) performance is freedom from danger from the want of freedom from wickedness (2-adarvandih) of the enemy, as regards benefit, through the doing of injury by him. 5. And on account of the superior knowledge of the spiritual evzstence, moreover, for the Gathas, above the intermediate Hadha-mathric and the lower knowledge of the Law, the purpose of the GAthic was for the statements of the Legal azd the Hadhamathric, and the provision of the Hadha-mathric 1 Pahl. Yas. L, 1a. 2 Pahl. Yas. XXIX, 5c. 8 Dk. IX, Chap. XX, 4. 410 OTHER DETAILS OF NASKS. and the Legal was evidently for the statements of the Gathas. Cuarter CXCVII. 6. One! is ¢ka¢, on account of him who gave the Legal, and is also the protector of a priestly master who is given over to the Hadha-mathric, azd the Gathic, through which the purity of the good creations arises, ove is more steadfastly to aggrandise and develope them. . . . . DINKARD.—BOOK IV? 1. Obeisance Zo the Mazda-worshipping religion which is opposed to the demons ad is the ordinance of Adhaymazd.
2. . . . DINKARD.—BOOK IV? 1. Obeisance Zo the Mazda-worshipping religion which is opposed to the demons ad is the ordinance of Adhaymazd. * This is the fourth of ‘the ten admonitions of the righteous Sénév about the law of the Mazda-worshipping religion.’ In the seventh book of the Dinkard it is stated that ‘as regards the highpriests this, too, is said on the subject of Séndév, that one hundred years of the religion elapse when Sénév is born, and two hundred years when he passes away; he was also the first Mazda-worshipper with a life of a hundred years (100 khay4), and who walks forth upon this earth with a hundred disciples.’ This last clause clearly identifies him with the ‘Saéna, son of Ahdm-stud, who first appeared upon this earth with a hundred pupils,’ as stated in Yt. XIII, 97 (see Darmesteter, Zextes pehlois relatifs au Judatsme, premitre partie, p. 3, n. 2). * This book commences with an account of the seven archangels, and, illustrative of the ‘desirable dominion’ personified in Shatraver, the fourth of them, a statement is made of the legendary history of the efforts made by the good rulers, from Vist&sp to Khfisréi Anésharavan, for the preservation of Avesta and Pahlavi DINKARD, BOOK Iv. All 2. The fourth do0% is matter for instruction from the statements selected, from the instruction of the good religion, by the saintly (hQ-fravardd) Atar-farnbag?, son of Farukhd-z4d and leader of those of the good religion. 3. From the Selection of Customary Instruction ? there is ¢his:—Number one is the actual original evolution *, resembling only himself azd not designed (kimik). 4. uméer two, the duplication of the first among those akin (khvéstg4n) owing to the consciousness of creation—which is the first—is Vohiman; but z¢ zs his origin, concealed from the destroyer, which is the reason of the creation. 10. Number three is the original creature Ashavahist*—due to development among those akin, one out of another—who possesses the third place among the archangels, for the reverence of the first. . . . . 12. Number four, the perfect sovereignty among literature. Most of this statement has been already translated at the end of Haug’s Essay on Pahlavi, from a less perfect MS. than B, but, as some of the accompanying text is obscure, it has now been necessary to translate the whole of it to ascertain its connection clearly, although only so much of this translation is here given as will indicate this connection in a general way. * Who held a religious disputation with the accursed Abélis in the presence of the Khalffah Al-M4mfan (a. p. 813-833), as stated in the Madig4n-i Gugastak Ab4lis. He appears to have been the first compiler of the Dinkard, especially of its first two Books which are still undiscovered (see Dk. III, Chap. last, 9, in Introduction; Sg. IV, 107, IX, 3, X, 55). Dk. IV, V are taken from his statements, as well as a portion of Dk. III, Chap. CXLII.
3He appears to have been the first compiler of the Dinkard, especially of its first two Books which are still undiscovered (see Dk. III, Chap. last, 9, in Introduction; Sg. IV, 107, IX, 3, X, 55). Dk. IV, V are taken from his statements, as well as a portion of Dk. III, Chap. CXLII. 3 Aydind Amfké vigtnd, evidently the name of a treatise compiled by AtQr-farnbag. 8 That is, Atharmazd. * See Dk. VIII, Chap. XXXVII, 14: 412 OTHER DETAILS OF NASKS. those akin, is named Shatraver'!, the necessity of the stored-up (avar-gid6) nature of a spiritual lord arisen from the reverence of the perfectly just doer Ashavahist, who is the third in arising from him who is the second, Vohfiman, who is the first creature. . . . 19. So, too, the sovereignty of the religion i is ever specially good sovereignty azd@ triumphant, and the true religion is confident ; the will of the sacred beings in the world is progress, and the comprisal of every knowledge is in the Mazda-worshipping religion; the correct attainment of its good sovereignty and their joint statement are together really on account of their concealed good protection and progressive production, one for the other. 20. They strive for the powerful maintenance of the religious good monarchy of rulers, trusty 27 religion through practising Mazdaworship; the law of the rulers is custom, and their custom is religious. 21. Vistasp?, the king when he became relieved (pardakhté) from the war with Ar'gdsp%, sent to the chief rulers about the acceptance of the religion, ‘and the writings* of the Mazda-worshipping religion, which are studded with all knowledge through resources and learning of many kinds, and aéso the tongue of a Magian man (Magé6i-gabr4), arisen 2 the very same instructed duty, it is expedient you should send (sedrinédd) ¢herewith.” 22. Now 1 See Dk. IX, Chap. XLII, 1. 2 See Dk. VIII, Chaps. XI, 1, XIII, 15. 5 Ibid. XI, 4. ‘ Haug’s MS. omits this passage: va/ sar-khfidayan madam padir6ftand-f déné firfstaké, va-nipiktha-t; and, even when it is supplied from B, a few more words appear to be still wanting. DiNKARD, BOOK Iv. 413 Arezrfsp6', and others from outside of Khvaniras?, came to Frashéstar for religious enquiry, with complete intelligence for the most who did so. 23. D&rdi’, son of D4rdt, ordered the preservation of two written copies of the whole Avesta and Zand, according to the receiving of z¢ dy Zaratst from Atthaymazd; one in the treasury of Shapig4n ‘*, and one in the fortress of written documents.
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.
1Cuarpter CLXV, 1. About the purport of the evidence of the three codes of the Mazda-worshipping religion, one as regards the other, there is verbal evidence of the G&thic from the Hadha-mathric and the Law, and about the Hadha-mathric and the Law from the Gathas. 2. The purport, too, of the statement shat occurs is this of a ruler putting aside the commands of an enemy—which are declared, zz many passages (divak) of the Hadha-mathric and even of the Legal, 4o de worthiness of death—the purport Jeng in the words of a GA&thic phrase (nisang) ¢had is 1 See p. 407, n. 2. ® Compare Dk. VIII, Chap. I, 13, 14. D{NKARD, BOOK III. 409 even this :—‘ He who is a good ruler is a desire and bringing on of fortune for me (va/am)'! 3. All rulers also for the world have arisen for their own, and for maintaining him who is high-priest; they are submissive, and ay one accomplishing their commands—which are putting aside the commands of their enemy—is, owing to their submissiveness, authorisedly maintaining his own person and wealth zn the world thereby, avd in the world there is no place, mor yet a share of anything therefrom, on account of which he becomes offended by the world. 4. The evidence of the Hadha-mathric and of the Legal about a G&thic statement is the purport of these words in a GAthic phrase, that ‘not for him who is rightly proceeding is ¢here further ruin? ;’ and the evidence from the Hadha-mathric is even this which states that ‘rectitude assists a man like a regiment a thousand strong 3;’ also for the proportion of rectitude in 42s possession there is no disturbance whatever, and from the hurtful (vinasig4n6) from without 4e is thus protected, because fully-worshipping (pdr-yaz4n) performance is freedom from danger from the want of freedom from wickedness (2-adarvandih) of the enemy, as regards benefit, through the doing of injury by him. 5. And on account of the superior knowledge of the spiritual evzstence, moreover, for the Gathas, above the intermediate Hadha-mathric and the lower knowledge of the Law, the purpose of the GAthic was for the statements of the Legal azd the Hadhamathric, and the provision of the Hadha-mathric 1 Pahl. Yas. L, 1a. 2 Pahl. Yas. XXIX, 5c. 8 Dk. IX, Chap. XX, 4. 410 OTHER DETAILS OF NASKS. and the Legal was evidently for the statements of the Gathas. Cuarter CXCVII. 6. One! is ¢ka¢, on account of him who gave the Legal, and is also the protector of a priestly master who is given over to the Hadha-mathric, azd the Gathic, through which the purity of the good creations arises, ove is more steadfastly to aggrandise and develope them. . . . . DINKARD.—BOOK IV? 1. Obeisance Zo the Mazda-worshipping religion which is opposed to the demons ad is the ordinance of Adhaymazd.
2. . . . DINKARD.—BOOK IV? 1. Obeisance Zo the Mazda-worshipping religion which is opposed to the demons ad is the ordinance of Adhaymazd. * This is the fourth of ‘the ten admonitions of the righteous Sénév about the law of the Mazda-worshipping religion.’ In the seventh book of the Dinkard it is stated that ‘as regards the highpriests this, too, is said on the subject of Séndév, that one hundred years of the religion elapse when Sénév is born, and two hundred years when he passes away; he was also the first Mazda-worshipper with a life of a hundred years (100 khay4), and who walks forth upon this earth with a hundred disciples.’ This last clause clearly identifies him with the ‘Saéna, son of Ahdm-stud, who first appeared upon this earth with a hundred pupils,’ as stated in Yt. XIII, 97 (see Darmesteter, Zextes pehlois relatifs au Judatsme, premitre partie, p. 3, n. 2). * This book commences with an account of the seven archangels, and, illustrative of the ‘desirable dominion’ personified in Shatraver, the fourth of them, a statement is made of the legendary history of the efforts made by the good rulers, from Vist&sp to Khfisréi Anésharavan, for the preservation of Avesta and Pahlavi DINKARD, BOOK Iv. All 2. The fourth do0% is matter for instruction from the statements selected, from the instruction of the good religion, by the saintly (hQ-fravardd) Atar-farnbag?, son of Farukhd-z4d and leader of those of the good religion. 3. From the Selection of Customary Instruction ? there is ¢his:—Number one is the actual original evolution *, resembling only himself azd not designed (kimik). 4. uméer two, the duplication of the first among those akin (khvéstg4n) owing to the consciousness of creation—which is the first—is Vohiman; but z¢ zs his origin, concealed from the destroyer, which is the reason of the creation. 10. Number three is the original creature Ashavahist*—due to development among those akin, one out of another—who possesses the third place among the archangels, for the reverence of the first. . . . . 12. Number four, the perfect sovereignty among literature. Most of this statement has been already translated at the end of Haug’s Essay on Pahlavi, from a less perfect MS. than B, but, as some of the accompanying text is obscure, it has now been necessary to translate the whole of it to ascertain its connection clearly, although only so much of this translation is here given as will indicate this connection in a general way. * Who held a religious disputation with the accursed Abélis in the presence of the Khalffah Al-M4mfan (a. p. 813-833), as stated in the Madig4n-i Gugastak Ab4lis. He appears to have been the first compiler of the Dinkard, especially of its first two Books which are still undiscovered (see Dk. III, Chap. last, 9, in Introduction; Sg. IV, 107, IX, 3, X, 55). Dk. IV, V are taken from his statements, as well as a portion of Dk. III, Chap. CXLII.
3He appears to have been the first compiler of the Dinkard, especially of its first two Books which are still undiscovered (see Dk. III, Chap. last, 9, in Introduction; Sg. IV, 107, IX, 3, X, 55). Dk. IV, V are taken from his statements, as well as a portion of Dk. III, Chap. CXLII. 3 Aydind Amfké vigtnd, evidently the name of a treatise compiled by AtQr-farnbag. 8 That is, Atharmazd. * See Dk. VIII, Chap. XXXVII, 14: 412 OTHER DETAILS OF NASKS. those akin, is named Shatraver'!, the necessity of the stored-up (avar-gid6) nature of a spiritual lord arisen from the reverence of the perfectly just doer Ashavahist, who is the third in arising from him who is the second, Vohfiman, who is the first creature. . . . 19. So, too, the sovereignty of the religion i is ever specially good sovereignty azd@ triumphant, and the true religion is confident ; the will of the sacred beings in the world is progress, and the comprisal of every knowledge is in the Mazda-worshipping religion; the correct attainment of its good sovereignty and their joint statement are together really on account of their concealed good protection and progressive production, one for the other. 20. They strive for the powerful maintenance of the religious good monarchy of rulers, trusty 27 religion through practising Mazdaworship; the law of the rulers is custom, and their custom is religious. 21. Vistasp?, the king when he became relieved (pardakhté) from the war with Ar'gdsp%, sent to the chief rulers about the acceptance of the religion, ‘and the writings* of the Mazda-worshipping religion, which are studded with all knowledge through resources and learning of many kinds, and aéso the tongue of a Magian man (Magé6i-gabr4), arisen 2 the very same instructed duty, it is expedient you should send (sedrinédd) ¢herewith.” 22. Now 1 See Dk. IX, Chap. XLII, 1. 2 See Dk. VIII, Chaps. XI, 1, XIII, 15. 5 Ibid. XI, 4. ‘ Haug’s MS. omits this passage: va/ sar-khfidayan madam padir6ftand-f déné firfstaké, va-nipiktha-t; and, even when it is supplied from B, a few more words appear to be still wanting. DiNKARD, BOOK Iv. 413 Arezrfsp6', and others from outside of Khvaniras?, came to Frashéstar for religious enquiry, with complete intelligence for the most who did so. 23. D&rdi’, son of D4rdt, ordered the preservation of two written copies of the whole Avesta and Zand, according to the receiving of z¢ dy Zaratst from Atthaymazd; one in the treasury of Shapig4n ‘*, and one in the fortress of written documents.
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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