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1239 of strife ; the advancement of the Mazda-worshipping religion of Zaratist in the world dy Gés-adrvan, on the production of Zaratdst for the assistance of cattle; ad the preservation of cattle and other good creations through complete satisfaction a¢ the progress of the religion. 6. This, too, was said to Gés-afrvan, that is: ‘I assert unto thee the passing away of devastation, that is, the existence of a remedy /or the misery owing to the evil spirit!, for which no creature would be produced by me—me who am Atthaymazad— when a remedy for the misery owing to him had not been known to me.’ 7. This, too, that the wish of the evil spirit was thus: ‘Thou shouldst never produce a creature, O Adhaymazd! and ‘there should be here no spiritual lordship, no priestly authority, and no desire for perfect righteousness, ov necessity for duty and good works. 8. The enquiry of Gésairvan, thus: ‘For whom am I appointed and formed ??’ and the reply to her, thus: ‘For him who is diligent azd moderate ®.’ g. Also the friend and nourishment (srayisn6) begged for cattle 4y Gés-adrvan, the righteous man produced for the assistance of cattle 6y Adhaymazd, and the sweetness in water and plants for the nourishment of cattle, so that he is privileged to feed and keep cattle who gives them pasture 2” reality, and is also diligent zz the production of cattle, that is, he gives them pasture, and is thereby proclaimed a cattle-guardian (pasds-hadrv6) for them who makes the cattle fully develope‘; and also ' See Pahl. Yas. XXIX, 6a. 3 Tbid. 1 a. 8 Ibid. 6c. * Ibid. 2 b. 240 DINKARD, BOOK IX. he who gives the wicked Wrath, the foreigner, a beating, so that he may make zm stupefied?. 10. The development of cattle 6y Atharymazd, advice to mankind as to moderate eating *, and the grievous bridge judgment of him who as unlawfully produced distress for the cattle whom Gés-airvan is kindly regarding, with loving eyes %, in the spiritual exzstence, in bodily contact with (ham-kerp6-t) the archangels and in bodily contact with the light of the sun, so that Zer hands are more powerful ; she who replies to the sacred beings, and the sacred beings reply to her‘. 11, About the statements of Adharymazd ¢here ts this, too, that is: ‘I am a calculator of those words 5 by which they assert ¢a¢ the existence of worldly beings is for the sake of that of both existences; I am aware of the actions which are practised by those in the material existence, 6o¢4 demons and men; of whatever they practise * I am the decider and lord, and it is such as my will reguzves 7, even for the last change of existence ; and I look upon all that with that wisdom and sagacity of mine which was, which is, and which ever w7d/ be.’ 12, The formation of a reward for worldly beings by Adhaymazd, through the propitious liturgy (mAnsarsfend) ® which has become the precursor of the benefiters; that is, their high-priest, who Aas 1 See Pahl. Yas. XXIX, 2c. ® Ibid. 7 b.
2Yas. XXIX, 2c. ® Ibid. 7 b. ’ Pahl. kimaké-détsar= Av. vouru-d6ithra, an epithet of Rata, ‘liberality’ (see Chap. XXIV, 3), and Saoka, ‘ prosperity ;’ but here applied to G6s-afirvan. * Some words in § ro occur also in Pahl. Yas. XXIX, 3. 5 See Pahl. Yas. XXIX, 4. 6 Ibid. 4b. 7 Ibid. 4c. ® Ibid. 7 a. CHAPTER XXIX, IO-XXX, 4. 241 a propitiousness and intelligence that are all-bene- ficial, is he wth the liturgy. 13. And about the uniqueness and incomparableness of Zaratist among mankind, through Azs desire for righteousness and Ais understanding the means of defeating the destroyer? and teaching the creatures. 14. Righteousness is perfect excellence. CuHaPTER XXX, Varstménsar Nask. 1. The seventh fargard, Ad-ta-vakhshya?, is regarding the maintenance of the worship and obeisance of the religion and the spirit of the liturgy ; and this, too, that the spirit of the ceremonial of him who is a right-thinking, intelligent, and wise* man is quickly mixed up with the light of the sun, and connected with the accomplishment of the wishes and the joy of the archangels. 2. About the choice of will 6y mankind, and the existence of a way to reward through ¢hezr decision. 3. About advice to mankind as to seeking that position in which it is possible to remain long with fondness, and as 4o reciting and teaching‘ the revelation of the sacred beings. 4. And, from the statement of Zaratist, about the shouting of the demon Aresh* to mankind, hus: 1 See Pahl. Yas. XXIX, 8 c. * See Chap. VII, 1; it is here written at-tag-vakhshé in Pahlavi in both MSS. 3 See Pahl. Yas. XXX, 1 a,c. * Ibid. 2c. 5 See Chap. XXXI, 6; the demon of envy, or malice, called Aréshk, or Arashk, in Bd. XV, 18, XXVIII, 16. (37) R 242 DINKARD, BOOK Ix. ‘Adhaymazd and Aharman have been two brothers in one womb}, and out of them the archangel ? liked that which is evil ®, through what occurs when the understanders of it 4ave mentioned the worship of the demons and this, that, after it, you shoud present cattle to the planetary dodies and the demons.’ 5. About the falsity of the demon Aresh, the separate origin of light and darkness, the goodness of the material exzstence of light for determining what is done, and the evil of that of darkness.
3About the falsity of the demon Aresh, the separate origin of light and darkness, the goodness of the material exzstence of light for determining what is done, and the evil of that of darkness. 6. The grumbling of the evil spirit thus: ‘I am he whose thoughts ave evil, O beneficent spirit! he whose words ave evil, and he whose deeds ave evil‘; what is dark is my garment which is very thick, with lower corners where, so far as many go, z¢ zs still darker ®; evil thoughts, evil words, and evil deeds are my food, and I love those of them who are in that place through evil thoughts, evil words, and evil deeds.’ 7. And the speaking of Adharmazd@ thus: ‘1 am he whose thoughts are good, O evil spirit! he whose words ave good, and he whose deeds ave good*; the sky is my garment, which was first produced from that substance of the worldly exzs¢ences which is created as the stone above all stones’, that is, every jewel is set in it; good thoughts, good words, and good deeds are my food, and I love those of them who are in that place 1 See Pahl. Yas. XXX, 3a. This materialization of the Gathic text, here reported as the utterance of a malicious demon, corresponds very closely with the statement of the Armenian Eznik quoted in Haug’s Essays, p. 13. 3 That is, the arch-demon who was archangel of the demons. 8 See Pahl. Yas. XXX, 5a. ‘ Ibid.3b. © Referring to hell. * See Pahl. Yas. XXX, 3 b. 7 Ibid. 5 b. CHAPTER XXX, 5-II. 243 through good thoughts, good words, azd good deeds.’ 8. This, too, that true discrimination is not for them, the demons! astute in evil; and they never truly discriminate whose will is that of Akéman?* 9. And about the sickening (vtmarinidan6) of the patron spirits of mankind, dy the demons %, through the deceit of man towards man owing to the deceit of the demons; and the approach of mankind to evil proceedings on ¢he part of the spiritual lordship, through those patron spirits +. 10. Also the sending of monarchy and the wisdom of religion, 6y Adhaymazd, for the preservation of the creatures; the recurrence of the mission® whereby ¢here ave injury and affliction for the demons and sovereignty again for Adhaymazd, and they possess the reward of Vohfiman ® and what is required dy the sacred beings; and the predominance of man over demon, in the end, the good over the evil, and the righteous over the wicked; also about the nature of those wo are producing the renovation of the universe. 11. This, too, that is a declaration: ‘ They are those, O Zaratist the Spitaman! who shall produce the renovation, they have escaped (girekhtd) among the existences, they are _ * See Pahl. Yas. XXX, 6a. * Evil thought (see Bk. VIII, Chap. IX, 3). 3 See Pahl. Yas. XXX, 6c. * The ahQ, or patron spirit, having become diseased and incapable of true ahvéfh, or spiritual lordship, through the action of the demons.
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.
1239 of strife ; the advancement of the Mazda-worshipping religion of Zaratist in the world dy Gés-adrvan, on the production of Zaratdst for the assistance of cattle; ad the preservation of cattle and other good creations through complete satisfaction a¢ the progress of the religion. 6. This, too, was said to Gés-afrvan, that is: ‘I assert unto thee the passing away of devastation, that is, the existence of a remedy /or the misery owing to the evil spirit!, for which no creature would be produced by me—me who am Atthaymazad— when a remedy for the misery owing to him had not been known to me.’ 7. This, too, that the wish of the evil spirit was thus: ‘Thou shouldst never produce a creature, O Adhaymazd! and ‘there should be here no spiritual lordship, no priestly authority, and no desire for perfect righteousness, ov necessity for duty and good works. 8. The enquiry of Gésairvan, thus: ‘For whom am I appointed and formed ??’ and the reply to her, thus: ‘For him who is diligent azd moderate ®.’ g. Also the friend and nourishment (srayisn6) begged for cattle 4y Gés-adrvan, the righteous man produced for the assistance of cattle 6y Adhaymazd, and the sweetness in water and plants for the nourishment of cattle, so that he is privileged to feed and keep cattle who gives them pasture 2” reality, and is also diligent zz the production of cattle, that is, he gives them pasture, and is thereby proclaimed a cattle-guardian (pasds-hadrv6) for them who makes the cattle fully develope‘; and also ' See Pahl. Yas. XXIX, 6a. 3 Tbid. 1 a. 8 Ibid. 6c. * Ibid. 2 b. 240 DINKARD, BOOK IX. he who gives the wicked Wrath, the foreigner, a beating, so that he may make zm stupefied?. 10. The development of cattle 6y Atharymazd, advice to mankind as to moderate eating *, and the grievous bridge judgment of him who as unlawfully produced distress for the cattle whom Gés-airvan is kindly regarding, with loving eyes %, in the spiritual exzstence, in bodily contact with (ham-kerp6-t) the archangels and in bodily contact with the light of the sun, so that Zer hands are more powerful ; she who replies to the sacred beings, and the sacred beings reply to her‘. 11, About the statements of Adharymazd ¢here ts this, too, that is: ‘I am a calculator of those words 5 by which they assert ¢a¢ the existence of worldly beings is for the sake of that of both existences; I am aware of the actions which are practised by those in the material existence, 6o¢4 demons and men; of whatever they practise * I am the decider and lord, and it is such as my will reguzves 7, even for the last change of existence ; and I look upon all that with that wisdom and sagacity of mine which was, which is, and which ever w7d/ be.’ 12, The formation of a reward for worldly beings by Adhaymazd, through the propitious liturgy (mAnsarsfend) ® which has become the precursor of the benefiters; that is, their high-priest, who Aas 1 See Pahl. Yas. XXIX, 2c. ® Ibid. 7 b.
2Yas. XXIX, 2c. ® Ibid. 7 b. ’ Pahl. kimaké-détsar= Av. vouru-d6ithra, an epithet of Rata, ‘liberality’ (see Chap. XXIV, 3), and Saoka, ‘ prosperity ;’ but here applied to G6s-afirvan. * Some words in § ro occur also in Pahl. Yas. XXIX, 3. 5 See Pahl. Yas. XXIX, 4. 6 Ibid. 4b. 7 Ibid. 4c. ® Ibid. 7 a. CHAPTER XXIX, IO-XXX, 4. 241 a propitiousness and intelligence that are all-bene- ficial, is he wth the liturgy. 13. And about the uniqueness and incomparableness of Zaratist among mankind, through Azs desire for righteousness and Ais understanding the means of defeating the destroyer? and teaching the creatures. 14. Righteousness is perfect excellence. CuHaPTER XXX, Varstménsar Nask. 1. The seventh fargard, Ad-ta-vakhshya?, is regarding the maintenance of the worship and obeisance of the religion and the spirit of the liturgy ; and this, too, that the spirit of the ceremonial of him who is a right-thinking, intelligent, and wise* man is quickly mixed up with the light of the sun, and connected with the accomplishment of the wishes and the joy of the archangels. 2. About the choice of will 6y mankind, and the existence of a way to reward through ¢hezr decision. 3. About advice to mankind as to seeking that position in which it is possible to remain long with fondness, and as 4o reciting and teaching‘ the revelation of the sacred beings. 4. And, from the statement of Zaratist, about the shouting of the demon Aresh* to mankind, hus: 1 See Pahl. Yas. XXIX, 8 c. * See Chap. VII, 1; it is here written at-tag-vakhshé in Pahlavi in both MSS. 3 See Pahl. Yas. XXX, 1 a,c. * Ibid. 2c. 5 See Chap. XXXI, 6; the demon of envy, or malice, called Aréshk, or Arashk, in Bd. XV, 18, XXVIII, 16. (37) R 242 DINKARD, BOOK Ix. ‘Adhaymazd and Aharman have been two brothers in one womb}, and out of them the archangel ? liked that which is evil ®, through what occurs when the understanders of it 4ave mentioned the worship of the demons and this, that, after it, you shoud present cattle to the planetary dodies and the demons.’ 5. About the falsity of the demon Aresh, the separate origin of light and darkness, the goodness of the material exzstence of light for determining what is done, and the evil of that of darkness.
3About the falsity of the demon Aresh, the separate origin of light and darkness, the goodness of the material exzstence of light for determining what is done, and the evil of that of darkness. 6. The grumbling of the evil spirit thus: ‘I am he whose thoughts ave evil, O beneficent spirit! he whose words ave evil, and he whose deeds ave evil‘; what is dark is my garment which is very thick, with lower corners where, so far as many go, z¢ zs still darker ®; evil thoughts, evil words, and evil deeds are my food, and I love those of them who are in that place through evil thoughts, evil words, and evil deeds.’ 7. And the speaking of Adharmazd@ thus: ‘1 am he whose thoughts are good, O evil spirit! he whose words ave good, and he whose deeds ave good*; the sky is my garment, which was first produced from that substance of the worldly exzs¢ences which is created as the stone above all stones’, that is, every jewel is set in it; good thoughts, good words, and good deeds are my food, and I love those of them who are in that place 1 See Pahl. Yas. XXX, 3a. This materialization of the Gathic text, here reported as the utterance of a malicious demon, corresponds very closely with the statement of the Armenian Eznik quoted in Haug’s Essays, p. 13. 3 That is, the arch-demon who was archangel of the demons. 8 See Pahl. Yas. XXX, 5a. ‘ Ibid.3b. © Referring to hell. * See Pahl. Yas. XXX, 3 b. 7 Ibid. 5 b. CHAPTER XXX, 5-II. 243 through good thoughts, good words, azd good deeds.’ 8. This, too, that true discrimination is not for them, the demons! astute in evil; and they never truly discriminate whose will is that of Akéman?* 9. And about the sickening (vtmarinidan6) of the patron spirits of mankind, dy the demons %, through the deceit of man towards man owing to the deceit of the demons; and the approach of mankind to evil proceedings on ¢he part of the spiritual lordship, through those patron spirits +. 10. Also the sending of monarchy and the wisdom of religion, 6y Adhaymazd, for the preservation of the creatures; the recurrence of the mission® whereby ¢here ave injury and affliction for the demons and sovereignty again for Adhaymazd, and they possess the reward of Vohfiman ® and what is required dy the sacred beings; and the predominance of man over demon, in the end, the good over the evil, and the righteous over the wicked; also about the nature of those wo are producing the renovation of the universe. 11. This, too, that is a declaration: ‘ They are those, O Zaratist the Spitaman! who shall produce the renovation, they have escaped (girekhtd) among the existences, they are _ * See Pahl. Yas. XXX, 6a. * Evil thought (see Bk. VIII, Chap. IX, 3). 3 See Pahl. Yas. XXX, 6c. * The ahQ, or patron spirit, having become diseased and incapable of true ahvéfh, or spiritual lordship, through the action of the demons.
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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