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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Dk. IX, Chap. XLVII, affords no assistance, as it does not allude to this passage. * The Pahlavi version of the Av. tad mazd4 tava khshathrem quoted in Dk. 1X, Chap. XLVII, 17. EXTANT FRAGMENTS. 459 whole enunciation of the saying, azd the whole saying was that of Afthaymazd’. 38. For the sake of development Adhaymazd, (for cherishing the creatures,) pronounced the Ahunavair, and in its development ¢here was a summing up, (that is, its end occurred). 39. Quickly, when? destruction arose, (that is’, the destroyer,) and rushed in, even among the wicked he uttered (as resistance) (40) this interdict :—(q41) ‘Neither our thoughts, nor ® teachings, (as I have not taught that which thou hast taught,) nor wisdoms, (for I consider wisdom as virtuousness, and thou considerest z¢ as viciousness,) (42) nor wills, (for my will is a virtuous wish, and thine a vicious o#e,) nor words, (for I speak that which is virtuous, and thou speakest that which is vicious,) nor actions, (for my actions are virtuous, and thine are vicious,) (43) nor religions, (for my religion is the Gathic lore, and thine is witchcraft,) nor souls are themselves in unison, (for as ¢o those who rely upon my things, and those who rely upon thy things, their souls are not in one place;’ he who said this, that even their souls exist, must thus say that ¢hey ave not souls in unison wé¢h ours). 44. Also this saying, which Adhavmazd uttered, has the three degrees, the four classes, (priest, warrior, husbandman, and artisan,) the five chieftainships, (house-ruler, village-ruler, tribe-ruler, province-ruler, ? As the Pahlavi text of the foregoing interpretation is a com- mentary upon an Avesta commentary on an obscure Avesta text, it must be expected to be difficult to translate with certainty. * Pt4, Mf4 omit ‘when;’ but the speaker of the interdict is A@harmagd in Pahl. Yas. XLIV, 2 c-e. > So in J2, Pt4, Mf4. 460 EXTANT FRAGMENTS.
2* Pt4, Mf4 omit ‘when;’ but the speaker of the interdict is A@harmagd in Pahl. Yas. XLIV, 2 c-e. > So in J2, Pt4, Mf4. 460 EXTANT FRAGMENTS. and supreme Zaratdst,) and its summing up is with liberality, (thus it is possible to make z¢ completely for their own, when they deliver themselves up to the priests). 45. Which are the degrees of it? Good thoughts, good words, and good deeds; (they are’, indeed, virtuous among the degrees of religion). 46. Which are the classes? The priest, warrior, husbandman, and artisan, (47) who are the whole day and night with a righteous man, who are thinking rightly, speaking rightly, and acting rightly, (48) who have recognised a priestly authority, (that is, possess a high-priest,) who Aave taught the religion, (that is, have provided a ceremony,) (49) and who, through their actions, are a furtherance of the world of righteousness, (owing to the work they accomplish). 50, Which are the chiefs? The house-ruler, village-ruler, tribe-ruler, province-ruler, and the Zaratfst is the fifth (51) zz those provinces which are other than the Ragha? of Zaratist; wth four chieftainships is the Ragha of Zaratfst. 52. Which are the chiefs of that? The house-ruler, village-ruler, tribe-ruler, and the Zaratfst is the fourth; (that is, when he was in his own province, he also produced its period of prosperity, who arises fourth). 53. How was z¢ when through good thought, (that is, the religion remained in the degree of good thought)? When it arose first in a righteous thinker, (it arose in GAyémard, and he thought for it). 54. How, when through good words? When zt was the bounteous text, (doing good). 55. How, 1 Jz, Pt4, Mf4 indicate hémant (=a!t). ? The ancient city of Raf which stood not far from Teher4n. EXTANT FRAGMENTS, 461 when through good deeds? When z¢ was the praise even of righteousness dy the first creature, (that is, they shall perform the ceremonial, and also other good works, through the GAtha lore). 56. Adharmazd proclaimed; for what was z¢ proclaimed by him? For the righteous spiritual and worldly existence, (for the benefit of the spiritual and worldly extstence). 57. Owing to what desire (owing to what necessity) was the said announcement proclaimed? by him? (So that he shall become) the privileged developer, (he who is a resolute ruler). 58. For how many righteous (is it requisite to utter zt)? (So that one may become) a developer, (even he who may be) an irresolute ruler *, (to whom they reveal these words. So that the glory of the Kay4ns, such as z¢ zs with good rulers, should be even so with evil rulers; with good rulers for this purpose, that so they shall produce more benefit; and with evil rulers for this purpose, that so they shall produce less harm) *, Pahl. Yas. XX=Baké II. The beginning of the second subdivision *. 1, It was a proclamation of Adharymazd, the Ashem vohd vahistem astt5; besides perfect excellence is taught by it to him, (that is, benefit is
3Yas. XX=Baké II. The beginning of the second subdivision *. 1, It was a proclamation of Adharymazd, the Ashem vohd vahistem astt5; besides perfect excellence is taught by it to him, (that is, benefit is ' Pt4, Mf4 have frds gfiftd, as in Pahl. Yas. XX, 9. * Quoted in Dk. IX, Chap. LXIX, 45. 5 §§ 56-58 are repeated at the end of Pahl. Yas. XX, with reference to the Ashem. 4 So in Pt4, Mf4. 5 This Avesta is quoted as part of the Pahlavi version, and is translated, in Pt4, Mf4, by the usual Pahlavi for ‘righteousness is perfect excellence.’ 462 EXTANT FRAGMENTS, produced by it for him,) who shall make self-progress his own, (that is, shall produce that which is necessary to produce,) through vohf vahistem astt}, thus become the summing up of the assertion, (that is, it became its end). 2. UstAast!, ust&é ahmAi? has, besides, taught the righteous of every kind the happy progress which is necessary to arise for the righteous of every kind, (so that ® happiness may be caused thereby); whatever endurance of man (or diligence) it is necessary for the righteous of every kind to occasion is, besides, taught to the righteous of * every kind, (so that one’s happiness may be caused thereby). 3. Hyad ash4i vahist4i ashem? has, besides, taught /Aa¢ all (the duty and good works which are revealed in the text are the whole text (for him whose Avesta and Zand are easy, so that, through z#s Avesta and Zand, he can make manifest all the duty and good works of that whole text,) (4) which teaches® ¢hat the dominion is for righteousness °, (so that, ove may exercise authority through virtuousness, that is, it should be the opinion that it teaches a dominion through virtuousness, so that ove may possess authority through virtuousness ;) (5) which also teaches the truth to that righteous invoker, (so that he may make a true decision ;) (6) and which also teaches the truth to you that are 1 So in Pt4, Mf4; J2 has ‘through one vohfivahistem; and vahistem astf.’ * This phrase of the Ashem, which begins the Avesta of this section, must also be understood as beginning its Pahlavi version. * Only Sp. adds ‘ one’s’ here. 4 Only Sp. has ‘the righteous of,’ but it is in the Avesta text. 5 So in Pt4, Mf. Just as the Ahunavair states that ‘the dominion is for Adharmazd’ (see Pahl. Yas. XIX, 35). EXTANT FRAGMENTS. 463 fraught with advantage, (so that it may produce true judgment). 7Zhese were the three assertions, (that is, three decrees were in it,) (7) azd the whole saying was a proclamation, the whole saying was that of Atharymazd. 8. Aftlhaymazd proclaimed ; (&c., as tn Pahl. Yas. XIX, 56-58). Pahl. Yas. X XI =Baké III. The beginning of the third subdivision '.
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.
1Dk. IX, Chap. XLVII, affords no assistance, as it does not allude to this passage. * The Pahlavi version of the Av. tad mazd4 tava khshathrem quoted in Dk. 1X, Chap. XLVII, 17. EXTANT FRAGMENTS. 459 whole enunciation of the saying, azd the whole saying was that of Afthaymazd’. 38. For the sake of development Adhaymazd, (for cherishing the creatures,) pronounced the Ahunavair, and in its development ¢here was a summing up, (that is, its end occurred). 39. Quickly, when? destruction arose, (that is’, the destroyer,) and rushed in, even among the wicked he uttered (as resistance) (40) this interdict :—(q41) ‘Neither our thoughts, nor ® teachings, (as I have not taught that which thou hast taught,) nor wisdoms, (for I consider wisdom as virtuousness, and thou considerest z¢ as viciousness,) (42) nor wills, (for my will is a virtuous wish, and thine a vicious o#e,) nor words, (for I speak that which is virtuous, and thou speakest that which is vicious,) nor actions, (for my actions are virtuous, and thine are vicious,) (43) nor religions, (for my religion is the Gathic lore, and thine is witchcraft,) nor souls are themselves in unison, (for as ¢o those who rely upon my things, and those who rely upon thy things, their souls are not in one place;’ he who said this, that even their souls exist, must thus say that ¢hey ave not souls in unison wé¢h ours). 44. Also this saying, which Adhavmazd uttered, has the three degrees, the four classes, (priest, warrior, husbandman, and artisan,) the five chieftainships, (house-ruler, village-ruler, tribe-ruler, province-ruler, ? As the Pahlavi text of the foregoing interpretation is a com- mentary upon an Avesta commentary on an obscure Avesta text, it must be expected to be difficult to translate with certainty. * Pt4, Mf4 omit ‘when;’ but the speaker of the interdict is A@harmagd in Pahl. Yas. XLIV, 2 c-e. > So in J2, Pt4, Mf4. 460 EXTANT FRAGMENTS.
2* Pt4, Mf4 omit ‘when;’ but the speaker of the interdict is A@harmagd in Pahl. Yas. XLIV, 2 c-e. > So in J2, Pt4, Mf4. 460 EXTANT FRAGMENTS. and supreme Zaratdst,) and its summing up is with liberality, (thus it is possible to make z¢ completely for their own, when they deliver themselves up to the priests). 45. Which are the degrees of it? Good thoughts, good words, and good deeds; (they are’, indeed, virtuous among the degrees of religion). 46. Which are the classes? The priest, warrior, husbandman, and artisan, (47) who are the whole day and night with a righteous man, who are thinking rightly, speaking rightly, and acting rightly, (48) who have recognised a priestly authority, (that is, possess a high-priest,) who Aave taught the religion, (that is, have provided a ceremony,) (49) and who, through their actions, are a furtherance of the world of righteousness, (owing to the work they accomplish). 50, Which are the chiefs? The house-ruler, village-ruler, tribe-ruler, province-ruler, and the Zaratfst is the fifth (51) zz those provinces which are other than the Ragha? of Zaratist; wth four chieftainships is the Ragha of Zaratfst. 52. Which are the chiefs of that? The house-ruler, village-ruler, tribe-ruler, and the Zaratfst is the fourth; (that is, when he was in his own province, he also produced its period of prosperity, who arises fourth). 53. How was z¢ when through good thought, (that is, the religion remained in the degree of good thought)? When it arose first in a righteous thinker, (it arose in GAyémard, and he thought for it). 54. How, when through good words? When zt was the bounteous text, (doing good). 55. How, 1 Jz, Pt4, Mf4 indicate hémant (=a!t). ? The ancient city of Raf which stood not far from Teher4n. EXTANT FRAGMENTS, 461 when through good deeds? When z¢ was the praise even of righteousness dy the first creature, (that is, they shall perform the ceremonial, and also other good works, through the GAtha lore). 56. Adharmazd proclaimed; for what was z¢ proclaimed by him? For the righteous spiritual and worldly existence, (for the benefit of the spiritual and worldly extstence). 57. Owing to what desire (owing to what necessity) was the said announcement proclaimed? by him? (So that he shall become) the privileged developer, (he who is a resolute ruler). 58. For how many righteous (is it requisite to utter zt)? (So that one may become) a developer, (even he who may be) an irresolute ruler *, (to whom they reveal these words. So that the glory of the Kay4ns, such as z¢ zs with good rulers, should be even so with evil rulers; with good rulers for this purpose, that so they shall produce more benefit; and with evil rulers for this purpose, that so they shall produce less harm) *, Pahl. Yas. XX=Baké II. The beginning of the second subdivision *. 1, It was a proclamation of Adharymazd, the Ashem vohd vahistem astt5; besides perfect excellence is taught by it to him, (that is, benefit is
3Yas. XX=Baké II. The beginning of the second subdivision *. 1, It was a proclamation of Adharymazd, the Ashem vohd vahistem astt5; besides perfect excellence is taught by it to him, (that is, benefit is ' Pt4, Mf4 have frds gfiftd, as in Pahl. Yas. XX, 9. * Quoted in Dk. IX, Chap. LXIX, 45. 5 §§ 56-58 are repeated at the end of Pahl. Yas. XX, with reference to the Ashem. 4 So in Pt4, Mf4. 5 This Avesta is quoted as part of the Pahlavi version, and is translated, in Pt4, Mf4, by the usual Pahlavi for ‘righteousness is perfect excellence.’ 462 EXTANT FRAGMENTS, produced by it for him,) who shall make self-progress his own, (that is, shall produce that which is necessary to produce,) through vohf vahistem astt}, thus become the summing up of the assertion, (that is, it became its end). 2. UstAast!, ust&é ahmAi? has, besides, taught the righteous of every kind the happy progress which is necessary to arise for the righteous of every kind, (so that ® happiness may be caused thereby); whatever endurance of man (or diligence) it is necessary for the righteous of every kind to occasion is, besides, taught to the righteous of * every kind, (so that one’s happiness may be caused thereby). 3. Hyad ash4i vahist4i ashem? has, besides, taught /Aa¢ all (the duty and good works which are revealed in the text are the whole text (for him whose Avesta and Zand are easy, so that, through z#s Avesta and Zand, he can make manifest all the duty and good works of that whole text,) (4) which teaches® ¢hat the dominion is for righteousness °, (so that, ove may exercise authority through virtuousness, that is, it should be the opinion that it teaches a dominion through virtuousness, so that ove may possess authority through virtuousness ;) (5) which also teaches the truth to that righteous invoker, (so that he may make a true decision ;) (6) and which also teaches the truth to you that are 1 So in Pt4, Mf4; J2 has ‘through one vohfivahistem; and vahistem astf.’ * This phrase of the Ashem, which begins the Avesta of this section, must also be understood as beginning its Pahlavi version. * Only Sp. adds ‘ one’s’ here. 4 Only Sp. has ‘the righteous of,’ but it is in the Avesta text. 5 So in Pt4, Mf. Just as the Ahunavair states that ‘the dominion is for Adharmazd’ (see Pahl. Yas. XIX, 35). EXTANT FRAGMENTS. 463 fraught with advantage, (so that it may produce true judgment). 7Zhese were the three assertions, (that is, three decrees were in it,) (7) azd the whole saying was a proclamation, the whole saying was that of Atharymazd. 8. Aftlhaymazd proclaimed ; (&c., as tn Pahl. Yas. XIX, 56-58). Pahl. Yas. X XI =Baké III. The beginning of the third subdivision '.
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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