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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
116. And, afterwards, the grumbling of the evil spirit maliciously, at that vexation, thus: ‘I have produced, for the annoyance? of azy upholder of that religion of thine, 99,999 wizards, 99,999 wolf-worshippers °, and 99,999 apostates.’ 17. Athaymazd spoke to Zaratdst thus: ‘ Maintain this religion steadfastly, for through the assistance of this religion I, who am Aftharymazd, w2// be with thee, and the omniscient wisdom becomes thine, and extends to thy disciples, Matd@ék-m4h‘, Parshadgavé 5, Sénd°, Kai-Vistasp, Frashéstar, and Gamasp’, the teacher of public observance and will to the righteous, destdes many of the people who are diligent and even those who are idle, and their good works and praise w2// be owned by thee.’ 18. Like- 1 Or it may be ‘in his own particular soul (nisman).’ 2 Pahl. réshid4rth, which B omits. 5 This term, gQrg-yazak6 (=Av. vehrkay4za), does not occur in the extant Avesta. 4 See § 1. 5 Av. Parshad-gau of Yt. XIII, 96 (compare Paz. Parsadgé of Bd. XXIX, 5). This name can also be read Frad&dayand and be compared with Av. Fradhidaya of Yt. XIII, 97. ® Av. Saéna of Yt. XIII, 97, who is said to have ‘first set forth upon this earth with a hundred disciples.’ Further details about him are given in Chap. XXXIII, 5. In the third and seventh books of the Dinkard his name is written S€ndv (for Séndk or Sénéé) which has been read DayQn by Peshotan (Dk. pp. 308-314 of English translation), as pointed out by Darmesteter in his Zexées Pehivis relatifs au Judaisme, p. 3, n. 2. In Dk. VII he is said to have been a high-priest who was born in the rooth year of the religion, and died in its 2ooth year. 7 See Bk. VIII, Chap. XXXVIII, 68. CHAPTER XXIV, 16—-XXV, I. 231 wise about the worldly display of the religion to Zaratist 6y Adharmazd, the accepting of the religion éy Zaratist through recitation and faith, and the reverence of the Ahunavair?! dy Zaratist. 19. Also about Adharymazd having created the creatures in the spiritual axzstence, and their allotment out to the worldly exzstence, the superiority of the righteous man as compared with other creatures, and, among mankind, of him who is relying on the provisions of the law and z¢s unchangeableness from goodness, avd who is a teacher and provider of teaching as ¢o the pre-eminent existence of the good religion of the sacred beings. 20. And a summary about the bringing together of that fire which is the residue of a fire in a house, for the reverence of that water which is nearest to the dwelling, and of any spirit of a kinsman; and as to him who leaves that fire, water, and spirit, and, on account of a similar desire, reverences another fire, water, and spirit, 6¢¢ none of them can accept that ceremonial, and the acceptance of that man’s ceremonial 4y the others w2// have occurred just when the former three are reverenced by him. 21. Righteousness is perfect excellence. CHAPTER XXV. Varstmansar Nask.
221. Righteousness is perfect excellence. CHAPTER XXV. Varstmansar Nask. 1. The second fargard, Yath4-ahd-vairy6 %, is about the worthiness, as to worldly and spiritual virtue, in a ruler and zz the production of a high- ? See Bk. VIII, Chap. I, 7. * The Ahunavair (see Bk. VIII, Chap. I, 7) upon which this fargard is a commentary quoting some text on the subject in § 2. 232 DEINKARD, BOOK IX. priest's efficiency ; and they ave been suitable for leadership and priestly authority with whom ¢here zs an existence of it; a/so other talent through which sovereignty and priestly authority are appropriated, and which the ruler or high-priest himself possesses. 2. ‘My wish (désh), O Zaratdst! is that thou de in spiritual lordship and priestly authority, because thou art, O Zaratdst! provided with a spiritual lord and possessing priestly instruction—that is, they consider thee, too, as high-priest—and it is because thine is the accomplishment of rites, that thou art quite preserved when ¢heve zs an encounter of the demons with thee—that is, a dispute of apostates with thee.’ 3. It is non-possession of a ruler and high-priest, 07 non-possession of a ruler’, ‘hat became the nature and law of the demons; and the maintenance of Adhaymazd and the archangels, as ruler and high-priest, and the dominion of Adharmazd are combined with beneficence. 4. This, too, that through righteousness a priestly instructor (rad@6) is a ruler at will, a sage and benefactor, a cherisher and cleanser (Asnid4r) of the poor; also the fitness for the supreme heaven (garédmAnikih) of all those who ave accepting the religion which proceeds from Zaratdst. 5. Of righteousness the excellence is perfect. CHAPTER XXVI. Varstmaénsar Nask. 1. The third fargard, Ashem-vohQ?’, is about 1 K omits these five words, and B has a blank space for the letters khOd in khOd4f, ‘ruler,’ 3 See Chap. III, 1 n. CHAPTER XXV, 2-XXVII, 2. 233 admonition as to the praising of righteousness, which is itself the production of true awe of Adharmazd, the perfection of existences, the better state of prayers ', and the greatest assemblage of righteousness, good breeding, humility (avépatagth), awe of the spiritual exzstence, extreme joyfulness, and comfort and enlightenment of soul. 2. Adso the equipment (padmdkth) of him who is practising as a high-priest is righteousness and the maintenance of the worship azd obeisance for the spirit of righteousness. 3. Of righteousness perfect is the excellence. CHAPTER X XVII. Varstménsar Nask. 1. The fourth fargard, Yénhé-hatam?, states that Adharmazd spoke to Zaratist the Spitam4n thus: ‘Utter the words of the ceremonial and obeisance for us who are Athaymazd and®* the archangels, because they are, O Zaratdst! thy ritual for water‘, ritual for plants, ritual for a guardian spirit of the righteous, and ritual for an angel of a spiritual existence, or who is even appointed for a worldly exstence,’
3thy ritual for water‘, ritual for plants, ritual for a guardian spirit of the righteous, and ritual for an angel of a spiritual existence, or who is even appointed for a worldly exstence,’ 2. And Zaratist spoke thus: ‘I w2// utter the words of Adhaymazd, which are opposed to harm 1 K omits ‘ of prayers.’ 2 See Chap. IV, 1n. The texts quoted in this fargard appear to be no longer extant. * B omits ‘ Afharmasd and.’ ‘ K omits ‘ritual for water.’ 234 DINKARD, BOOK IX. and are the ordinance of Afthaymazd, those of the ceremonial and obeisance for you who are archangels.’ 3. Of righteousness perfect is the excellence. Cuarrer XXVIII. Varstmdnsar Nask. 1. The fifth fargard, Yantm-mand6!, is about the beneficence azd worthiness of Zaratist, through the virtuousness of his thoughts, words, azd deeds ?; the priority of Adhaymazd 8, and the first possession of obeisance (nty4yisn6) to him; the mindful performance of obeisance ¢o the sacred beings, ad all the merit of obeisance 40 the sacred beings; the excellence of receiving a righteous man, of bringing fire together, and of maintaining the good religion ; the elementary (kh4m) wisdom‘ of the creator, and the consideration of every duty towards his will and creation; the outward indication as to propitious discrimination and of what is done dy those who are propitious ; azd the existence of every kind of selfattraction dy Zaratdist towards the religion, from first to last, through the complete reasoning thought that arose solely through obeisance ¢o the sacred beings. 2. This, too, that ‘thou art come to the supreme heaven (garédm4n)°5, O righteous Zaratdst! thou 2 See Chap. V, rn. ? See Pahl. Yas. XXVIII, o. S Ibid. 1 b. 4 Ibid. rc. 5 Ibid. 4a. CHAPTER XXVII, 3—XXVIII, 4. 225
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.
116. And, afterwards, the grumbling of the evil spirit maliciously, at that vexation, thus: ‘I have produced, for the annoyance? of azy upholder of that religion of thine, 99,999 wizards, 99,999 wolf-worshippers °, and 99,999 apostates.’ 17. Athaymazd spoke to Zaratdst thus: ‘ Maintain this religion steadfastly, for through the assistance of this religion I, who am Aftharymazd, w2// be with thee, and the omniscient wisdom becomes thine, and extends to thy disciples, Matd@ék-m4h‘, Parshadgavé 5, Sénd°, Kai-Vistasp, Frashéstar, and Gamasp’, the teacher of public observance and will to the righteous, destdes many of the people who are diligent and even those who are idle, and their good works and praise w2// be owned by thee.’ 18. Like- 1 Or it may be ‘in his own particular soul (nisman).’ 2 Pahl. réshid4rth, which B omits. 5 This term, gQrg-yazak6 (=Av. vehrkay4za), does not occur in the extant Avesta. 4 See § 1. 5 Av. Parshad-gau of Yt. XIII, 96 (compare Paz. Parsadgé of Bd. XXIX, 5). This name can also be read Frad&dayand and be compared with Av. Fradhidaya of Yt. XIII, 97. ® Av. Saéna of Yt. XIII, 97, who is said to have ‘first set forth upon this earth with a hundred disciples.’ Further details about him are given in Chap. XXXIII, 5. In the third and seventh books of the Dinkard his name is written S€ndv (for Séndk or Sénéé) which has been read DayQn by Peshotan (Dk. pp. 308-314 of English translation), as pointed out by Darmesteter in his Zexées Pehivis relatifs au Judaisme, p. 3, n. 2. In Dk. VII he is said to have been a high-priest who was born in the rooth year of the religion, and died in its 2ooth year. 7 See Bk. VIII, Chap. XXXVIII, 68. CHAPTER XXIV, 16—-XXV, I. 231 wise about the worldly display of the religion to Zaratist 6y Adharmazd, the accepting of the religion éy Zaratist through recitation and faith, and the reverence of the Ahunavair?! dy Zaratist. 19. Also about Adharymazd having created the creatures in the spiritual axzstence, and their allotment out to the worldly exzstence, the superiority of the righteous man as compared with other creatures, and, among mankind, of him who is relying on the provisions of the law and z¢s unchangeableness from goodness, avd who is a teacher and provider of teaching as ¢o the pre-eminent existence of the good religion of the sacred beings. 20. And a summary about the bringing together of that fire which is the residue of a fire in a house, for the reverence of that water which is nearest to the dwelling, and of any spirit of a kinsman; and as to him who leaves that fire, water, and spirit, and, on account of a similar desire, reverences another fire, water, and spirit, 6¢¢ none of them can accept that ceremonial, and the acceptance of that man’s ceremonial 4y the others w2// have occurred just when the former three are reverenced by him. 21. Righteousness is perfect excellence. CHAPTER XXV. Varstmansar Nask.
221. Righteousness is perfect excellence. CHAPTER XXV. Varstmansar Nask. 1. The second fargard, Yath4-ahd-vairy6 %, is about the worthiness, as to worldly and spiritual virtue, in a ruler and zz the production of a high- ? See Bk. VIII, Chap. I, 7. * The Ahunavair (see Bk. VIII, Chap. I, 7) upon which this fargard is a commentary quoting some text on the subject in § 2. 232 DEINKARD, BOOK IX. priest's efficiency ; and they ave been suitable for leadership and priestly authority with whom ¢here zs an existence of it; a/so other talent through which sovereignty and priestly authority are appropriated, and which the ruler or high-priest himself possesses. 2. ‘My wish (désh), O Zaratdst! is that thou de in spiritual lordship and priestly authority, because thou art, O Zaratdst! provided with a spiritual lord and possessing priestly instruction—that is, they consider thee, too, as high-priest—and it is because thine is the accomplishment of rites, that thou art quite preserved when ¢heve zs an encounter of the demons with thee—that is, a dispute of apostates with thee.’ 3. It is non-possession of a ruler and high-priest, 07 non-possession of a ruler’, ‘hat became the nature and law of the demons; and the maintenance of Adhaymazd and the archangels, as ruler and high-priest, and the dominion of Adharmazd are combined with beneficence. 4. This, too, that through righteousness a priestly instructor (rad@6) is a ruler at will, a sage and benefactor, a cherisher and cleanser (Asnid4r) of the poor; also the fitness for the supreme heaven (garédmAnikih) of all those who ave accepting the religion which proceeds from Zaratdst. 5. Of righteousness the excellence is perfect. CHAPTER XXVI. Varstmaénsar Nask. 1. The third fargard, Ashem-vohQ?’, is about 1 K omits these five words, and B has a blank space for the letters khOd in khOd4f, ‘ruler,’ 3 See Chap. III, 1 n. CHAPTER XXV, 2-XXVII, 2. 233 admonition as to the praising of righteousness, which is itself the production of true awe of Adharmazd, the perfection of existences, the better state of prayers ', and the greatest assemblage of righteousness, good breeding, humility (avépatagth), awe of the spiritual exzstence, extreme joyfulness, and comfort and enlightenment of soul. 2. Adso the equipment (padmdkth) of him who is practising as a high-priest is righteousness and the maintenance of the worship azd obeisance for the spirit of righteousness. 3. Of righteousness perfect is the excellence. CHAPTER X XVII. Varstménsar Nask. 1. The fourth fargard, Yénhé-hatam?, states that Adharmazd spoke to Zaratist the Spitam4n thus: ‘Utter the words of the ceremonial and obeisance for us who are Athaymazd and®* the archangels, because they are, O Zaratdst! thy ritual for water‘, ritual for plants, ritual for a guardian spirit of the righteous, and ritual for an angel of a spiritual existence, or who is even appointed for a worldly exstence,’
3thy ritual for water‘, ritual for plants, ritual for a guardian spirit of the righteous, and ritual for an angel of a spiritual existence, or who is even appointed for a worldly exstence,’ 2. And Zaratist spoke thus: ‘I w2// utter the words of Adhaymazd, which are opposed to harm 1 K omits ‘ of prayers.’ 2 See Chap. IV, 1n. The texts quoted in this fargard appear to be no longer extant. * B omits ‘ Afharmasd and.’ ‘ K omits ‘ritual for water.’ 234 DINKARD, BOOK IX. and are the ordinance of Afthaymazd, those of the ceremonial and obeisance for you who are archangels.’ 3. Of righteousness perfect is the excellence. Cuarrer XXVIII. Varstmdnsar Nask. 1. The fifth fargard, Yantm-mand6!, is about the beneficence azd worthiness of Zaratist, through the virtuousness of his thoughts, words, azd deeds ?; the priority of Adhaymazd 8, and the first possession of obeisance (nty4yisn6) to him; the mindful performance of obeisance ¢o the sacred beings, ad all the merit of obeisance 40 the sacred beings; the excellence of receiving a righteous man, of bringing fire together, and of maintaining the good religion ; the elementary (kh4m) wisdom‘ of the creator, and the consideration of every duty towards his will and creation; the outward indication as to propitious discrimination and of what is done dy those who are propitious ; azd the existence of every kind of selfattraction dy Zaratdist towards the religion, from first to last, through the complete reasoning thought that arose solely through obeisance ¢o the sacred beings. 2. This, too, that ‘thou art come to the supreme heaven (garédm4n)°5, O righteous Zaratdst! thou 2 See Chap. V, rn. ? See Pahl. Yas. XXVIII, o. S Ibid. 1 b. 4 Ibid. rc. 5 Ibid. 4a. CHAPTER XXVII, 3—XXVIII, 4. 225
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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