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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. About the grievous sorrow of an aged man, owing to the indolence of any one in youth. 5. About the four things through which, when a man has 1 The first three words of the third ha of the first Gatha (Yas. XXX, 1), here written atd-t4-vakhshfy4 (B) and atévakhshéa (K) in Pahlavi. * The liturgy (mAnsar-spend). N 2 180 DINKARD, BOOK IX. amassed ¢hem in his youth, he becomes very pleased in old age: first, virtuous learning; second, productive wealth; third, a good wife; and fourth, a prosperous dwelling. 6. About the five storeholders! of perfect excellence: industry, diligence, contentment, guileless understanding (ntrikhthdshth), and provision of means. 7. About abstaining from sitting with drunkards. 8. And this, too, that he does not drink varieties of wine (m4é-gunag4n6) with the approval of the sacred beings, who becomes a viciously-disposed assailant and annoyer of others, and a disturber képintd4r) of duties, through drinking varieties of wine. 9g. And this, too, that thou shouldst eat that which is your food where ¢here zs a suitable place. 10. And where z¢ zs eaten by thee it should be lightly, it should not be heavily, so that, when 2¢ zs eaten by thee, a good work is performed, and ¢here zs abstinence from sin, 11. And, so that what thou eatest shall be immortally joyful to thee, where there are poor, provide them a share, and the poor will bless thee; and, as to a poor man who is righteous, the opinion is ¢hat his blessing is best. 12. Excellence that is perfect zs righteousness. Cuapter VIII. Sidkar Nask. 1, The seventh fargard, T 4-ve-urvaté %, is about 1 Reading gang-d4nd; or it may be dfizag4né, ‘seals,’ though this is less likely, as a plural form is rarely used with a numeral. * The first three words of the fourth h4 of the first Gatha (Yas. XXXI, 1), here written ta-va-raté in Pahlavi in both MSS. CHAPTER VII, 6-IX, I. 181 the exhibition to Zarattst of the nature of the four periods in the millennium of Zaratist'. 2. First, the golden, that in which Athaymazd displayed the religion to Zaratdst. 3. Second, the silver, that in which Vistasp ? received the religion from Zaratist. 4. Third, the steel, the period within which the organizer.of righteousness, Atdypad* son of Maraspend, was born. 5. Fourth, the period mingled with iron is this, in which is much propagation of the authority of the apostate and other villains, as regards the destruction of the reign of religion, the weakening of every kind of goodness and virtue, and the disappearance of honour and wisdom from the countries of Ir4n. 6. In the same period is an account of the many perplexities and torments (zakhamt-hastan®) of the period for that desire of the life of the good which subsists in seemliness. 7. Perfect righteousness is excellence. CuHapter IX. Saidkar Nask.
26. In the same period is an account of the many perplexities and torments (zakhamt-hastan®) of the period for that desire of the life of the good which subsists in seemliness. 7. Perfect righteousness is excellence. CuHapter IX. Saidkar Nask. 1. The eighth fargard, Hvaétumaiti‘, is about the abstinence of mankind, for special propitiation, from Jeng unreliant wfon religion, on account of reverence for the evil spirit5; that from the habit of ' Compare Yas. XXXI,14; Byt. I, 1-5. 3 See Bk. VIII, Chap. XI, 1-3. 5 See Bk. VIII, Chap. I, 22. * The appellation of the fifth h& of the first Gatha (Yas. XXXII) which begins with the words akvy4ka Avaétus; it is here written khvatamaité in Pahlavi in both MSS. 5 Compare Yas. XXXII, 3. 182 DINKARD, BOOK IX. being ungirdled, on account of reverence for Andar’ and that for Sdvar*?; that from walking with one boot 8, on account of reverence for TAfrvd and Zart#5 +; that from being harmfully inquisitorial, on account of reverence for Akatash®; and that from the habit of dezng without a serpent-scourge, on account of reverence for all the demons *. 2. About the hungry intention (gusnaké6minisnth) of him who eats’ avd drinks chattering ; the delight of the demons on that account; and advice as regards not speaking a word during eating and drinking. 3. As to the praise and gratification of the sacred beings before eating and drinking, ' Av, Andra, or Indra; one of the arch-demons produced by the evil spirit, and the special opponent of the archangel Ashavahist ; he seduces from virtue and opposes the use of the sacred shirt and girdle (see Bd. I, 27, XXVIII, 8, 10, XXX, 29; Ep. I, x, 9; Pahl. Yas. XLVII, 1). * Av. Sauru; another of the arch-demons and the special opponent of the archangel Shatvair6; he encourages anarchy and drunkenness, and opposes the use of the sacred shirt and girdle (see Bd. I, 27, XXVIII, 9,10, XXX, 29; Ep. I, x, 9). 5 Probably equivalent to ‘ walking in stockings,’ though some think it means ‘ walking barefoot.’ It is sinful on account of the risk of pollution from stepping on impurities. * Av. Tauru and Zairif#a; two more of the arch-demons and the special opponents of the archangels Khardad and Amfrdad ; they produce and diffuse poison, and are propitiated by walking with one boot (see Bd. I, 27, XXVIII, 11, 13, XXX, 29; Ep. I, X, 9). ® Av. Akatasha; ‘the fiend of inquisitiveness, who makes the creatures look away from proper things’ (Bd. XXVIII, 20), and appears to be closely connected with the demon Aeshm, ‘ wrath.’ * See Bd. XXVIII, 21, 22, and Bk. VIII, Chap. XVIII, 2. 7 B omits ‘eats.’ Talking during eating is sinful because the eater has muttered an inward prayer, as a protective spell, the good effect of which would be destroyed by speaking aloud (compare Bk. VIII, Chap. XLIII, 37). CHAPTER IX, 2-7. 183
3XXVIII, 21, 22, and Bk. VIII, Chap. XVIII, 2. 7 B omits ‘eats.’ Talking during eating is sinful because the eater has muttered an inward prayer, as a protective spell, the good effect of which would be destroyed by speaking aloud (compare Bk. VIII, Chap. XLIII, 37). CHAPTER IX, 2-7. 183 and also on finishing ; and the purity ' of the mouth owing to its praise of righteousness*. 4. About him whose ownership of any good work, that they ® may perform, does not attain to the best existence, on account of not possessing a high-priest by habit. 5. About the period of the ceremonial of Srésh 4, the righteous, Jeng mostly on the passing away of the first half of the night, and the announcement ® of him who is the celebrator (yast4r) is for his protection from the fiend spirit. 6. The period of the ceremonial of Rashnd® and Ast4d’ is mostly after that, in the jurisdiction (radih) of the Afshahtn 8, and the announcement of him who is the celebrator is abundance of grain. 7. The period of the ceremonial of Mité° of the wide cattle-pastures, and of the spirit of the pleasure of eating?°, is mostly in the 1 K has ‘ protection.’ * That is, its muttering the Ashem-vohQi formula which is recited thrice, as a conclusion of the inward prayer (see Dd. LXXIX, 1 n). 5 Or it may be ‘he,’ as the optative 3rd plural is often used for the singular ; but it is a doctrine of the religion that a person who causes good works to be done by others, as he does when he employs a priest to perform ceremonies, is as much the owner of the good works as the actual performer is (see Sls. X, 22, 23 for cases of less direct agency). * See Bk. VIII, Chaps. IX, 3, XLIV, 16, and Pahl. Yas. I, 22. ® As an offering, referring to the verb nivaédhayémi, ‘I announce or invite,’ with which most of the clauses of Yas. I. commence. ® See Bk. VIII, Chap. XX, 153, and Pahl. Yas. I, 23. 7 Av. Arstd, ‘rectitude,’ a female angel who assists the soul on its way to the other world (see AV. V, 3). ® The period from midnight till dawn (see Bk. VIII, Chap. XXIX, 9). ® See Bk. VIII, Chap. XLIV, 16. 10 Av. rfma Av4strem, Pahl. ramisnd khvarém, who cooperates with Mitré (see Pahl. Yas. I, 9). 184 D{NKARD, BOOK IX.
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.
14. About the grievous sorrow of an aged man, owing to the indolence of any one in youth. 5. About the four things through which, when a man has 1 The first three words of the third ha of the first Gatha (Yas. XXX, 1), here written atd-t4-vakhshfy4 (B) and atévakhshéa (K) in Pahlavi. * The liturgy (mAnsar-spend). N 2 180 DINKARD, BOOK IX. amassed ¢hem in his youth, he becomes very pleased in old age: first, virtuous learning; second, productive wealth; third, a good wife; and fourth, a prosperous dwelling. 6. About the five storeholders! of perfect excellence: industry, diligence, contentment, guileless understanding (ntrikhthdshth), and provision of means. 7. About abstaining from sitting with drunkards. 8. And this, too, that he does not drink varieties of wine (m4é-gunag4n6) with the approval of the sacred beings, who becomes a viciously-disposed assailant and annoyer of others, and a disturber képintd4r) of duties, through drinking varieties of wine. 9g. And this, too, that thou shouldst eat that which is your food where ¢here zs a suitable place. 10. And where z¢ zs eaten by thee it should be lightly, it should not be heavily, so that, when 2¢ zs eaten by thee, a good work is performed, and ¢here zs abstinence from sin, 11. And, so that what thou eatest shall be immortally joyful to thee, where there are poor, provide them a share, and the poor will bless thee; and, as to a poor man who is righteous, the opinion is ¢hat his blessing is best. 12. Excellence that is perfect zs righteousness. Cuapter VIII. Sidkar Nask. 1, The seventh fargard, T 4-ve-urvaté %, is about 1 Reading gang-d4nd; or it may be dfizag4né, ‘seals,’ though this is less likely, as a plural form is rarely used with a numeral. * The first three words of the fourth h4 of the first Gatha (Yas. XXXI, 1), here written ta-va-raté in Pahlavi in both MSS. CHAPTER VII, 6-IX, I. 181 the exhibition to Zarattst of the nature of the four periods in the millennium of Zaratist'. 2. First, the golden, that in which Athaymazd displayed the religion to Zaratdst. 3. Second, the silver, that in which Vistasp ? received the religion from Zaratist. 4. Third, the steel, the period within which the organizer.of righteousness, Atdypad* son of Maraspend, was born. 5. Fourth, the period mingled with iron is this, in which is much propagation of the authority of the apostate and other villains, as regards the destruction of the reign of religion, the weakening of every kind of goodness and virtue, and the disappearance of honour and wisdom from the countries of Ir4n. 6. In the same period is an account of the many perplexities and torments (zakhamt-hastan®) of the period for that desire of the life of the good which subsists in seemliness. 7. Perfect righteousness is excellence. CuHapter IX. Saidkar Nask.
26. In the same period is an account of the many perplexities and torments (zakhamt-hastan®) of the period for that desire of the life of the good which subsists in seemliness. 7. Perfect righteousness is excellence. CuHapter IX. Saidkar Nask. 1. The eighth fargard, Hvaétumaiti‘, is about the abstinence of mankind, for special propitiation, from Jeng unreliant wfon religion, on account of reverence for the evil spirit5; that from the habit of ' Compare Yas. XXXI,14; Byt. I, 1-5. 3 See Bk. VIII, Chap. XI, 1-3. 5 See Bk. VIII, Chap. I, 22. * The appellation of the fifth h& of the first Gatha (Yas. XXXII) which begins with the words akvy4ka Avaétus; it is here written khvatamaité in Pahlavi in both MSS. 5 Compare Yas. XXXII, 3. 182 DINKARD, BOOK IX. being ungirdled, on account of reverence for Andar’ and that for Sdvar*?; that from walking with one boot 8, on account of reverence for TAfrvd and Zart#5 +; that from being harmfully inquisitorial, on account of reverence for Akatash®; and that from the habit of dezng without a serpent-scourge, on account of reverence for all the demons *. 2. About the hungry intention (gusnaké6minisnth) of him who eats’ avd drinks chattering ; the delight of the demons on that account; and advice as regards not speaking a word during eating and drinking. 3. As to the praise and gratification of the sacred beings before eating and drinking, ' Av, Andra, or Indra; one of the arch-demons produced by the evil spirit, and the special opponent of the archangel Ashavahist ; he seduces from virtue and opposes the use of the sacred shirt and girdle (see Bd. I, 27, XXVIII, 8, 10, XXX, 29; Ep. I, x, 9; Pahl. Yas. XLVII, 1). * Av. Sauru; another of the arch-demons and the special opponent of the archangel Shatvair6; he encourages anarchy and drunkenness, and opposes the use of the sacred shirt and girdle (see Bd. I, 27, XXVIII, 9,10, XXX, 29; Ep. I, x, 9). 5 Probably equivalent to ‘ walking in stockings,’ though some think it means ‘ walking barefoot.’ It is sinful on account of the risk of pollution from stepping on impurities. * Av. Tauru and Zairif#a; two more of the arch-demons and the special opponents of the archangels Khardad and Amfrdad ; they produce and diffuse poison, and are propitiated by walking with one boot (see Bd. I, 27, XXVIII, 11, 13, XXX, 29; Ep. I, X, 9). ® Av. Akatasha; ‘the fiend of inquisitiveness, who makes the creatures look away from proper things’ (Bd. XXVIII, 20), and appears to be closely connected with the demon Aeshm, ‘ wrath.’ * See Bd. XXVIII, 21, 22, and Bk. VIII, Chap. XVIII, 2. 7 B omits ‘eats.’ Talking during eating is sinful because the eater has muttered an inward prayer, as a protective spell, the good effect of which would be destroyed by speaking aloud (compare Bk. VIII, Chap. XLIII, 37). CHAPTER IX, 2-7. 183
3XXVIII, 21, 22, and Bk. VIII, Chap. XVIII, 2. 7 B omits ‘eats.’ Talking during eating is sinful because the eater has muttered an inward prayer, as a protective spell, the good effect of which would be destroyed by speaking aloud (compare Bk. VIII, Chap. XLIII, 37). CHAPTER IX, 2-7. 183 and also on finishing ; and the purity ' of the mouth owing to its praise of righteousness*. 4. About him whose ownership of any good work, that they ® may perform, does not attain to the best existence, on account of not possessing a high-priest by habit. 5. About the period of the ceremonial of Srésh 4, the righteous, Jeng mostly on the passing away of the first half of the night, and the announcement ® of him who is the celebrator (yast4r) is for his protection from the fiend spirit. 6. The period of the ceremonial of Rashnd® and Ast4d’ is mostly after that, in the jurisdiction (radih) of the Afshahtn 8, and the announcement of him who is the celebrator is abundance of grain. 7. The period of the ceremonial of Mité° of the wide cattle-pastures, and of the spirit of the pleasure of eating?°, is mostly in the 1 K has ‘ protection.’ * That is, its muttering the Ashem-vohQi formula which is recited thrice, as a conclusion of the inward prayer (see Dd. LXXIX, 1 n). 5 Or it may be ‘he,’ as the optative 3rd plural is often used for the singular ; but it is a doctrine of the religion that a person who causes good works to be done by others, as he does when he employs a priest to perform ceremonies, is as much the owner of the good works as the actual performer is (see Sls. X, 22, 23 for cases of less direct agency). * See Bk. VIII, Chaps. IX, 3, XLIV, 16, and Pahl. Yas. I, 22. ® As an offering, referring to the verb nivaédhayémi, ‘I announce or invite,’ with which most of the clauses of Yas. I. commence. ® See Bk. VIII, Chap. XX, 153, and Pahl. Yas. I, 23. 7 Av. Arstd, ‘rectitude,’ a female angel who assists the soul on its way to the other world (see AV. V, 3). ® The period from midnight till dawn (see Bk. VIII, Chap. XXIX, 9). ® See Bk. VIII, Chap. XLIV, 16. 10 Av. rfma Av4strem, Pahl. ramisnd khvarém, who cooperates with Mitré (see Pahl. Yas. I, 9). 184 D{NKARD, BOOK IX.
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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