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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Yas. 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. ® Reading lakhvar petami-hastand (or petam gAstand) which probably refers to the later missions of Afshédar, Afishédarm4h, and Séshans (see Bk. VIII, Chap. XIV, 12-14). ® See Pahl. Yas. XXX, 8 b. R 2 244 DiNKARD, BOOK IX. vigilant! in seeking righteousness, and gentle-voiced; and, as regards righteousness in thought, they convert into righteousness anything virtuous which belongs to them.’ 12. About the statement of chose praised it is recited that it is thus mentioned in the GAthas : ‘So we are with ¢hose who are thine—that is, we are thine own—by us this renovation is to be produced in the existences*.’ 13. About the perpetual convocation he/d dy the archangel regarding the production of the future existence *. 14. This, too, that 4e zs an extender of the days of those who defeat the army of the fiend* and clothe themselves wzth deeds of shining light, and also those of a virtuous body, who are these: the priest, the warrior, the husbandman, and the man who is a ruler; with whom are Aharisvang® and the spirit of liberality (radih)*; they meditate with good thoughts (hd-minisnth)? and joy, and, with pleasure to themselves, they give the world into the guardianship of Athaymazd, and also of Ashavahist®, when they possess the religion of Adhaymazd as a ruler. 15. This, too, that 4e, whose thoughts are through a high-priest who possesses a patron spirit, always thinks that which is virtuous, azd his sagacity increases °, : 16. And about advice to mankind as to three things, through which the renovation and happy progress of the creatures arise, xame/y, seeking the ' Pahl. zén-havand=Av, zaénangha. 9 See Pahl. Yas. XXX, ga. 5 Ibid. g b. * Ibid. roa. 5 The female angel of perfect rectitude (see Bk. VITI, Chap. IX, 3). ® See Chap. XXIV, 3. 7 See Pahl. Yas. XXX, rob. ® Ibid. roc and Bk. VIII, Chap. XXXVII, 14. ® See Pahl. Yas, XXX, gc. CHAPTER XXX, 12-XXXI, 3. 245 true religion, abstaining from injuring the creatures, and striving for the benefit of mankind. 17. The excellence of righteousness is perfect. CuaPTeER XXXI. Varstmansar Nask.
2Yas. XXX, rob. ® Ibid. roc and Bk. VIII, Chap. XXXVII, 14. ® See Pahl. Yas, XXX, gc. CHAPTER XXX, 12-XXXI, 3. 245 true religion, abstaining from injuring the creatures, and striving for the benefit of mankind. 17. The excellence of righteousness is perfect. CuaPTeER XXXI. Varstmansar Nask. 1. The eighth fargard, T4-ve-urvat4', is about advice as to reciting * the revelation, the information therefrom for the faithful, about which ¢hey have to report to the unfaithful, by mentioning conspicuous specimens azd explanatory knowledge, and éy thinking of anything whatever which ¢hey have to accept, or even which ¢hey have not to accept ®; adso, for one called ¢o the religion, the advantage owing to the attraction of mankind to the numerous actual disciplehood of the religion, and the increasing greatness materially, and further reward spiritually, owing to the numerous disciplehood ; and the progress of the religion of Adhaymazd even among the irreligious (adén64n) ¢ and actual apostates °. . 2. This, too, that the life of the creatures of Atharmazd and also all other benefit are owing to Atharmazd® and the inclination (kamvarzéak6) of Athaymazd thereto; moreover, reward and recompense come from Adharymazd. 3. And the creatures of Aharman proceed from Aharman, all misery is owing to Aharman, and Aharman becomes worse and more oppressive and a further producer of misery when they worship him. 1 See Chap. VIII, 1n; it is here written tag-va-ratd in Pahlavi in both MSS. ® See Pahl. Yas. XXXI, ra. * B omits these last eight words. * K has akdén64n, ‘infidels.’ ® See Pahl. Yas. XXXI, 1c. * Ibid. 2c. 246 DINKARD, BOOK IX. 4. About the continuance and arranging of both spirits as to their own creations (stt) and the selfacting of their own appliances ; the achievement of each one through his own natural resources and through the trifling (gadaganik) operation of the other; the spiritual lordship and priestly authority, true confession and the progress of the good religion, being from Atharmazd, and, through enmity éo the creatures of Adthaymazd, Aharman is contesting these. 5. Adhavmazd, for setting aside that contester, is the producer of true intelligence, and gave language and also the ritual of ordeal'; the invocation of the sacred beings *® for assistance, and the arrival of an angel for the assistance of the invokers; the overcoming of their affliction, the production of their immunity and even righteousness, and also of that good ruler * who is a reminder of Atharymazd, and the restoration of bodies, which zs the hope of all good creations, ave through the sacred beings being invoked for assistance and ¢hezr arrival where the diffusion ‘ is that of virtuous knowledge through Vohdman‘, the good religion which is whatever may be the knowledge ® of all those who are, and were, and will be. 6. About the shouting of the demon Aresh? to 1 See Pahl. Yas. XXXI, 3b, c. * Ibid. 4a, b. ° Ibid. 4c. * K has ‘ceremonial.’ ® See Pahl. Yas. XXXI, 5 b.
36. About the shouting of the demon Aresh? to 1 See Pahl. Yas. XXXI, 3b, c. * Ibid. 4a, b. ° Ibid. 4c. * K has ‘ceremonial.’ ® See Pahl. Yas. XXXI, 5 b. * K has hf-d4naktfh, ‘sagacity.’ 7 The demon of envy, as in Chap. XXX, 4. The occurrence of his dialogue with ZaratQst in this place explains the word splay which is found twice in Pahl. Yas. XXXI, 5 b, and has been read ha-v4rth, ‘good judgment,’ or hQ-vaharth, ‘good fortune.’ In the MSS. called Pt4 and Mf4, in Geldner’s edition of the Avesta, this Pahlavi word is both times separated into two thus: “0°” !P which may be read avd Aresh, ‘to Aresh,’ and the whole CHAPTER XXXI, 4-IT. | 247 Zaratdst and the reply of Zaratist as to the advice of Adharymazd and whatever is on the same subject, just as revelation (dén6) states it, that the demon Aresh spoke to him thus: ‘ Then the Frandmam }, O Zaratist! is applicable to the assembly of demons who sit in the same place three nights and four days on account of thee.’ 7. Zaratist enquired of him thus: ‘O Aresh, thou most deceitful to me! what recompense wozld there be for it éo me, if I should worship you in words?’ 8. And Aresh, the most deceitful of demons, spoke to him thus: ‘Thou wouldst become predominant among mankind, through producing at will among the existences just as is requisite for thyself; and thou wouddst become immortal, O Spttaman!’ 9. Zaratist also enquired of him thus: ‘O Aresh, most deceitful of demons ! as to the people by whom you are worshipped, whether for the birth of a son, ov even for a concubine sought for enjoyment, so that the favour is considered by them as your property, how can any one of them be immortal ?’ 10. And Aresh, the most deceitful of demons, coz/d not tell him who had the more intelligence. 11. So Zaratist spoke thus : ‘lam for that dezng and I like him, that is, 1 am his § 5b may be translated as follows:—‘ The gift of understanding through Good Thought is that wéch thou shouldst give unto me (that is, that wisdom thou shouldst proclaim to me as virtuousness), which is fo me (through what perfazns to it) that which is for Aresh (that is, through that wisdom which is virtuousness it shall become possible for me to give a reply to Aresh).’ The reply here mentioned appears to be that given in § 11 of our text; and the name Aresh explains the word ereshi in the original Avesta text as meaning ‘envy’ and being equivalent to araska. ' The Masda-worshipper’s profession of faith, beginning with the word Av. fravarané (Yas. I, 23)=Pahl. frandmam. 248 DINKARD, BOOK IX. own and would transact his affairs, and I wz// recite the law and the benedictions of the sagacious Atharymazd, the gratifier of desires.’
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.
1Yas. 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. ® Reading lakhvar petami-hastand (or petam gAstand) which probably refers to the later missions of Afshédar, Afishédarm4h, and Séshans (see Bk. VIII, Chap. XIV, 12-14). ® See Pahl. Yas. XXX, 8 b. R 2 244 DiNKARD, BOOK IX. vigilant! in seeking righteousness, and gentle-voiced; and, as regards righteousness in thought, they convert into righteousness anything virtuous which belongs to them.’ 12. About the statement of chose praised it is recited that it is thus mentioned in the GAthas : ‘So we are with ¢hose who are thine—that is, we are thine own—by us this renovation is to be produced in the existences*.’ 13. About the perpetual convocation he/d dy the archangel regarding the production of the future existence *. 14. This, too, that 4e zs an extender of the days of those who defeat the army of the fiend* and clothe themselves wzth deeds of shining light, and also those of a virtuous body, who are these: the priest, the warrior, the husbandman, and the man who is a ruler; with whom are Aharisvang® and the spirit of liberality (radih)*; they meditate with good thoughts (hd-minisnth)? and joy, and, with pleasure to themselves, they give the world into the guardianship of Athaymazd, and also of Ashavahist®, when they possess the religion of Adhaymazd as a ruler. 15. This, too, that 4e, whose thoughts are through a high-priest who possesses a patron spirit, always thinks that which is virtuous, azd his sagacity increases °, : 16. And about advice to mankind as to three things, through which the renovation and happy progress of the creatures arise, xame/y, seeking the ' Pahl. zén-havand=Av, zaénangha. 9 See Pahl. Yas. XXX, ga. 5 Ibid. g b. * Ibid. roa. 5 The female angel of perfect rectitude (see Bk. VITI, Chap. IX, 3). ® See Chap. XXIV, 3. 7 See Pahl. Yas. XXX, rob. ® Ibid. roc and Bk. VIII, Chap. XXXVII, 14. ® See Pahl. Yas, XXX, gc. CHAPTER XXX, 12-XXXI, 3. 245 true religion, abstaining from injuring the creatures, and striving for the benefit of mankind. 17. The excellence of righteousness is perfect. CuaPTeER XXXI. Varstmansar Nask.
2Yas. XXX, rob. ® Ibid. roc and Bk. VIII, Chap. XXXVII, 14. ® See Pahl. Yas, XXX, gc. CHAPTER XXX, 12-XXXI, 3. 245 true religion, abstaining from injuring the creatures, and striving for the benefit of mankind. 17. The excellence of righteousness is perfect. CuaPTeER XXXI. Varstmansar Nask. 1. The eighth fargard, T4-ve-urvat4', is about advice as to reciting * the revelation, the information therefrom for the faithful, about which ¢hey have to report to the unfaithful, by mentioning conspicuous specimens azd explanatory knowledge, and éy thinking of anything whatever which ¢hey have to accept, or even which ¢hey have not to accept ®; adso, for one called ¢o the religion, the advantage owing to the attraction of mankind to the numerous actual disciplehood of the religion, and the increasing greatness materially, and further reward spiritually, owing to the numerous disciplehood ; and the progress of the religion of Adhaymazd even among the irreligious (adén64n) ¢ and actual apostates °. . 2. This, too, that the life of the creatures of Atharmazd and also all other benefit are owing to Atharmazd® and the inclination (kamvarzéak6) of Athaymazd thereto; moreover, reward and recompense come from Adharymazd. 3. And the creatures of Aharman proceed from Aharman, all misery is owing to Aharman, and Aharman becomes worse and more oppressive and a further producer of misery when they worship him. 1 See Chap. VIII, 1n; it is here written tag-va-ratd in Pahlavi in both MSS. ® See Pahl. Yas. XXXI, ra. * B omits these last eight words. * K has akdén64n, ‘infidels.’ ® See Pahl. Yas. XXXI, 1c. * Ibid. 2c. 246 DINKARD, BOOK IX. 4. About the continuance and arranging of both spirits as to their own creations (stt) and the selfacting of their own appliances ; the achievement of each one through his own natural resources and through the trifling (gadaganik) operation of the other; the spiritual lordship and priestly authority, true confession and the progress of the good religion, being from Atharmazd, and, through enmity éo the creatures of Adthaymazd, Aharman is contesting these. 5. Adhavmazd, for setting aside that contester, is the producer of true intelligence, and gave language and also the ritual of ordeal'; the invocation of the sacred beings *® for assistance, and the arrival of an angel for the assistance of the invokers; the overcoming of their affliction, the production of their immunity and even righteousness, and also of that good ruler * who is a reminder of Atharymazd, and the restoration of bodies, which zs the hope of all good creations, ave through the sacred beings being invoked for assistance and ¢hezr arrival where the diffusion ‘ is that of virtuous knowledge through Vohdman‘, the good religion which is whatever may be the knowledge ® of all those who are, and were, and will be. 6. About the shouting of the demon Aresh? to 1 See Pahl. Yas. XXXI, 3b, c. * Ibid. 4a, b. ° Ibid. 4c. * K has ‘ceremonial.’ ® See Pahl. Yas. XXXI, 5 b.
36. About the shouting of the demon Aresh? to 1 See Pahl. Yas. XXXI, 3b, c. * Ibid. 4a, b. ° Ibid. 4c. * K has ‘ceremonial.’ ® See Pahl. Yas. XXXI, 5 b. * K has hf-d4naktfh, ‘sagacity.’ 7 The demon of envy, as in Chap. XXX, 4. The occurrence of his dialogue with ZaratQst in this place explains the word splay which is found twice in Pahl. Yas. XXXI, 5 b, and has been read ha-v4rth, ‘good judgment,’ or hQ-vaharth, ‘good fortune.’ In the MSS. called Pt4 and Mf4, in Geldner’s edition of the Avesta, this Pahlavi word is both times separated into two thus: “0°” !P which may be read avd Aresh, ‘to Aresh,’ and the whole CHAPTER XXXI, 4-IT. | 247 Zaratdst and the reply of Zaratist as to the advice of Adharymazd and whatever is on the same subject, just as revelation (dén6) states it, that the demon Aresh spoke to him thus: ‘ Then the Frandmam }, O Zaratist! is applicable to the assembly of demons who sit in the same place three nights and four days on account of thee.’ 7. Zaratist enquired of him thus: ‘O Aresh, thou most deceitful to me! what recompense wozld there be for it éo me, if I should worship you in words?’ 8. And Aresh, the most deceitful of demons, spoke to him thus: ‘Thou wouldst become predominant among mankind, through producing at will among the existences just as is requisite for thyself; and thou wouddst become immortal, O Spttaman!’ 9. Zaratist also enquired of him thus: ‘O Aresh, most deceitful of demons ! as to the people by whom you are worshipped, whether for the birth of a son, ov even for a concubine sought for enjoyment, so that the favour is considered by them as your property, how can any one of them be immortal ?’ 10. And Aresh, the most deceitful of demons, coz/d not tell him who had the more intelligence. 11. So Zaratist spoke thus : ‘lam for that dezng and I like him, that is, 1 am his § 5b may be translated as follows:—‘ The gift of understanding through Good Thought is that wéch thou shouldst give unto me (that is, that wisdom thou shouldst proclaim to me as virtuousness), which is fo me (through what perfazns to it) that which is for Aresh (that is, through that wisdom which is virtuousness it shall become possible for me to give a reply to Aresh).’ The reply here mentioned appears to be that given in § 11 of our text; and the name Aresh explains the word ereshi in the original Avesta text as meaning ‘envy’ and being equivalent to araska. ' The Masda-worshipper’s profession of faith, beginning with the word Av. fravarané (Yas. I, 23)=Pahl. frandmam. 248 DINKARD, BOOK IX. own and would transact his affairs, and I wz// recite the law and the benedictions of the sagacious Atharymazd, the gratifier of desires.’
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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