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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1' 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.’ 12. About the deliverance of all creatures through the liturgy 1, and, so long as it is continued by them, z¢ zs for the power through which the immortality of the separate creations is prepared in the renovation of the universe ; the increase of the good creatures through the complete continuance of the liturgy, and the existence of purity and development of goodness in the world when he who is a good ruler arrives. 13. The arising of the spiritual creation, the first thought of Adharymazd ; and, as to the creatures of Atharmazd, first the spiritual achievement, and then the material formation and the mingling of spirit with matter; [the advancement of the creatures thereby, through his wisdom azd the righteousness of Vohdiman being lodged ? in the creatures,] and all good creatures being goaded (zakhamt-hastand) thereby into purity and joyfulness. 14. This, too, that a complete understanding of things arises through Vohiman having made a home in one's reason (v4rém). 15. About the great reward of him who shall produce benefit for cattle *; also the deceitfully and seductively assuming of religion and colouring of thought, talking of righteousness and adopting evil practices, through the recitation of righteousness even hypocritically (davansth4-£) ; and an instance of the reward of an undutiful (avar’zid4r) apos- ? See Pahl. Yas. XXXI, 6b. * Ibid. 6c. The passage in brackets occurs only in K. > Ibid. roa, b. CHAPTER XXXI, 12-18. 249 tate1. 16. About the work of the creator; and, for the completion thereof, the most eminent is understood ¢o de when the world and religion were formed? by him, when life was given by him to those possessing bodies’, and * he provides instruction and em- ° ployment * for it, and when spiritual life (hQk6)* was given by him to the wishful maz, so that he may more fwdly appropriate a share of the worldly and spiritual exzstences. 17. He who makes complete mindfulness” lodge in Azs body consults complete mindfulness, and’, through the much investigation of 47s spiritual life (ahv6d) and mind into the attraction of both spirits— that which is good and also ¢ha¢ which is evil—each separately for its own appliances, and zzéo the duties of the religion of Afthaymazd, is explaining the inefficiency of mankind, as regards the dissipation of their sin, because Athaymazd is aware of all they practise, that which is public and that, too, which is concealed®. 18. The great reward of him who is liberal of gifts (d4sar) from his own property to a 1 See Pahl. Yas. XXXI, roc. 2 Ibid.11a. = ®_ Ibid. r1b. * So originally in B, but altered into ‘when,’ by the repairer of the MS., so as to agree with K. 5 See Pahl. Yas. XXXI, r1c.
218. The great reward of him who is liberal of gifts (d4sar) from his own property to a 1 See Pahl. Yas. XXXI, roc. 2 Ibid.11a. = ®_ Ibid. r1b. * So originally in B, but altered into ‘when,’ by the repairer of the MS., so as to agree with K. 5 See Pahl. Yas. XXXI, r1c. * B has kamak, ‘desire,’ with ‘the wishful’ in the plural, and this might agree better with Pahl. Yas. XXXI, 11¢, but not with the next clause in the sentence here, where both nominative and verb are in the singular. ; 7 See Pahl. Yas. XXXI, 12c. This term is the Pahl. equivalent of Av. 4rmaiti which is usually personified as the female archangel Spendarmad. * The MS. K is left unfinished at this point, merely adding the words expressed by ‘into the attraction of,’ in this translation. For the remainder of Bk. IX the only known MS. authority is B. ® See Pahl. Yas. XXXI, 13. 250 DINKARD, BOOK IX. righteous man’; and this, too, that whoever gives him who is wicked ? a gift, for the sake of improper expectations, assists darkness and not light. 19. This, too, that the worst ruler is he of evil ' religion and evil deeds, who even for a bribe* would not occasion happiness ; he who is a destroyer of an innocent man; also the grievous state of punishment of that person, in hell, who shall make that wicked one a ruler*. 20. And advice to mankind as to providing a judge and guardian over every dwelling, the probation of a man for appointment 4o that important duty, and the development of all creations zn the world when its ruler is sagacious °. 21. Also causing the disturbance (va-siklintdan6) of the evil spirit for satisfying a man who is rightly thinking, rightly speaking, and rightly acting ; the opposition ¢o a righteous man of a wicked one belonging to the evil spirit, who is an evil-reciting and improperly-disputing apostate ; the enticement (ldsintd@an6) of mankind to devious ways (Av4rth4), éy an apostate, deeng more than that which attracts to the true way for a righteous man; and afterwards also, in the end, the defeat of the army of the fiend by him who is beneficial 4o mankind. 22. Advice to mankind about abstaining from the suite of him who is an apostate, not hearing and not solemnizing the Avesta and Zand of the sacred beings from him ®; also the evil behaviour (dfis-barisnth), slander, strife, death, and fear in the world owing to apostates’, 23. Advice to upholders of the religion about the means of thoroughly understanding apos- 1 See Pahl. Yas. XXXI, 14 b. 2 Ibid. r4c. > Ibid. 15 b. * Ibid. 15. 5 Ibid. 16a. * Ibid. 18 a. 7 Ibid. 18 b. CHAPTER XXXI, I9-28. 251 tates, and preparing avd keeping a weapon for them’, so that he who is authorised and fearless may be more eager for truthful speaking; ad, when the religion of Adhavmazad is liked by him, his truthful speaking and other righteousness have then allured (kAamakintdd) ?.
3CHAPTER XXXI, I9-28. 251 tates, and preparing avd keeping a weapon for them’, so that he who is authorised and fearless may be more eager for truthful speaking; ad, when the religion of Adhavmazad is liked by him, his truthful speaking and other righteousness have then allured (kAamakintdd) ?. 24. Also what happens in the three neghd¢s*, for the assistance and preservation of the righteous, through wat zs accomplished dy the propitious fire‘; and the progress of his lamentation who deceives and vexes a righteous man’, and is leading the wicked éy their own befitting deeds to hell® 25. This, too, that the complete worthiness which exzsts in Khd7dad and Amfrdad@’ arises zz him who maintains the prerogative which is his * through virtuousness, who must become such a friend of whatever is his own spirit, through zs actions ®, as the creator is of his own creatures. 26. This, too, that whatever is thus in the world is perfect, when every one thinks, speaks, avd shall act just like his spiritual lord and high-priest’®; so that a good ruler is he with whom virtuous speaking arises, as well as proper action’, 27. Ad this, too, that the lodgment of Athaymazd in the worldly evestence is most in the person of that ruler!?, and that lodgment in him is manifest. 28. The excellence of righteousness is perfect. Pahl. Yas. XXXI, 18 c. * Ibid. 19 b. ® After death. “ See Pahl. Yas. XXXI, 19 c and Chap. XII, 4. ® Ibid. 20a. ® Ibid. 20c. 7 Ibid. 21a and Chap. XIX, 1. ® Ibid. 21b. ® Ibid. 2c. ” Tbid. 22a. 1 Ibid. 22 b. 12 Ibid. 22¢. 252 DINKARD, BOOK IX. CuarTteR XXXII. Varstmdansar Nask. 1. The ninth fargard, Hvaétumaiti', is about the coming of three deceitful demons, and ¢heir making supplication (l4gak-karth) ¢o Atharymazd?, so that he should consider and reward those aggrieved by him, and it would amount to strength for them in destroying the creatures. 2. The disgorging (akhv4rdan}6) of supplication dy those demons clamorously upwards from an abyss, amd the statement of one that 4e zs * the kindred that is undeceitful, of another one that he zs the serfdom that is undeceitful, and of the third one that he is the confederacy that is undeceitful, was in these words, namely: ‘We are those spirits when the kinsman, confederate, and serf* do not break promises, one with the other ; we are not really these that are no implements of thine, 4z¢ our religion axd law are thine, and we do thy will; we become assistants of Aimwho is thy friend, and injurers of 42m who is thy enemy‘; and from thee we beg a position in the existence that is best, the reward that is a reward of the worthy.’ 3. The reply of Athaymazd to them was thus: ‘ You rush out, astute in evil, to the extremity (bQn) of that horrible gloom ®; so you are all from the demon, your race is really from Evil Thought, that * See Chap. IX, rn. ? See Pahl. Yas. XXXII, ra. 5 Literally ‘I am. “ See Pahl. Yas. XXXII, 1c. ® Compare Pahl. Vend. XIX, 147. CHAPTER XXXII, I-5. 253
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.
1' 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.’ 12. About the deliverance of all creatures through the liturgy 1, and, so long as it is continued by them, z¢ zs for the power through which the immortality of the separate creations is prepared in the renovation of the universe ; the increase of the good creatures through the complete continuance of the liturgy, and the existence of purity and development of goodness in the world when he who is a good ruler arrives. 13. The arising of the spiritual creation, the first thought of Adharymazd ; and, as to the creatures of Atharmazd, first the spiritual achievement, and then the material formation and the mingling of spirit with matter; [the advancement of the creatures thereby, through his wisdom azd the righteousness of Vohdiman being lodged ? in the creatures,] and all good creatures being goaded (zakhamt-hastand) thereby into purity and joyfulness. 14. This, too, that a complete understanding of things arises through Vohiman having made a home in one's reason (v4rém). 15. About the great reward of him who shall produce benefit for cattle *; also the deceitfully and seductively assuming of religion and colouring of thought, talking of righteousness and adopting evil practices, through the recitation of righteousness even hypocritically (davansth4-£) ; and an instance of the reward of an undutiful (avar’zid4r) apos- ? See Pahl. Yas. XXXI, 6b. * Ibid. 6c. The passage in brackets occurs only in K. > Ibid. roa, b. CHAPTER XXXI, 12-18. 249 tate1. 16. About the work of the creator; and, for the completion thereof, the most eminent is understood ¢o de when the world and religion were formed? by him, when life was given by him to those possessing bodies’, and * he provides instruction and em- ° ployment * for it, and when spiritual life (hQk6)* was given by him to the wishful maz, so that he may more fwdly appropriate a share of the worldly and spiritual exzstences. 17. He who makes complete mindfulness” lodge in Azs body consults complete mindfulness, and’, through the much investigation of 47s spiritual life (ahv6d) and mind into the attraction of both spirits— that which is good and also ¢ha¢ which is evil—each separately for its own appliances, and zzéo the duties of the religion of Afthaymazd, is explaining the inefficiency of mankind, as regards the dissipation of their sin, because Athaymazd is aware of all they practise, that which is public and that, too, which is concealed®. 18. The great reward of him who is liberal of gifts (d4sar) from his own property to a 1 See Pahl. Yas. XXXI, roc. 2 Ibid.11a. = ®_ Ibid. r1b. * So originally in B, but altered into ‘when,’ by the repairer of the MS., so as to agree with K. 5 See Pahl. Yas. XXXI, r1c.
218. The great reward of him who is liberal of gifts (d4sar) from his own property to a 1 See Pahl. Yas. XXXI, roc. 2 Ibid.11a. = ®_ Ibid. r1b. * So originally in B, but altered into ‘when,’ by the repairer of the MS., so as to agree with K. 5 See Pahl. Yas. XXXI, r1c. * B has kamak, ‘desire,’ with ‘the wishful’ in the plural, and this might agree better with Pahl. Yas. XXXI, 11¢, but not with the next clause in the sentence here, where both nominative and verb are in the singular. ; 7 See Pahl. Yas. XXXI, 12c. This term is the Pahl. equivalent of Av. 4rmaiti which is usually personified as the female archangel Spendarmad. * The MS. K is left unfinished at this point, merely adding the words expressed by ‘into the attraction of,’ in this translation. For the remainder of Bk. IX the only known MS. authority is B. ® See Pahl. Yas. XXXI, 13. 250 DINKARD, BOOK IX. righteous man’; and this, too, that whoever gives him who is wicked ? a gift, for the sake of improper expectations, assists darkness and not light. 19. This, too, that the worst ruler is he of evil ' religion and evil deeds, who even for a bribe* would not occasion happiness ; he who is a destroyer of an innocent man; also the grievous state of punishment of that person, in hell, who shall make that wicked one a ruler*. 20. And advice to mankind as to providing a judge and guardian over every dwelling, the probation of a man for appointment 4o that important duty, and the development of all creations zn the world when its ruler is sagacious °. 21. Also causing the disturbance (va-siklintdan6) of the evil spirit for satisfying a man who is rightly thinking, rightly speaking, and rightly acting ; the opposition ¢o a righteous man of a wicked one belonging to the evil spirit, who is an evil-reciting and improperly-disputing apostate ; the enticement (ldsintd@an6) of mankind to devious ways (Av4rth4), éy an apostate, deeng more than that which attracts to the true way for a righteous man; and afterwards also, in the end, the defeat of the army of the fiend by him who is beneficial 4o mankind. 22. Advice to mankind about abstaining from the suite of him who is an apostate, not hearing and not solemnizing the Avesta and Zand of the sacred beings from him ®; also the evil behaviour (dfis-barisnth), slander, strife, death, and fear in the world owing to apostates’, 23. Advice to upholders of the religion about the means of thoroughly understanding apos- 1 See Pahl. Yas. XXXI, 14 b. 2 Ibid. r4c. > Ibid. 15 b. * Ibid. 15. 5 Ibid. 16a. * Ibid. 18 a. 7 Ibid. 18 b. CHAPTER XXXI, I9-28. 251 tates, and preparing avd keeping a weapon for them’, so that he who is authorised and fearless may be more eager for truthful speaking; ad, when the religion of Adhavmazad is liked by him, his truthful speaking and other righteousness have then allured (kAamakintdd) ?.
3CHAPTER XXXI, I9-28. 251 tates, and preparing avd keeping a weapon for them’, so that he who is authorised and fearless may be more eager for truthful speaking; ad, when the religion of Adhavmazad is liked by him, his truthful speaking and other righteousness have then allured (kAamakintdd) ?. 24. Also what happens in the three neghd¢s*, for the assistance and preservation of the righteous, through wat zs accomplished dy the propitious fire‘; and the progress of his lamentation who deceives and vexes a righteous man’, and is leading the wicked éy their own befitting deeds to hell® 25. This, too, that the complete worthiness which exzsts in Khd7dad and Amfrdad@’ arises zz him who maintains the prerogative which is his * through virtuousness, who must become such a friend of whatever is his own spirit, through zs actions ®, as the creator is of his own creatures. 26. This, too, that whatever is thus in the world is perfect, when every one thinks, speaks, avd shall act just like his spiritual lord and high-priest’®; so that a good ruler is he with whom virtuous speaking arises, as well as proper action’, 27. Ad this, too, that the lodgment of Athaymazd in the worldly evestence is most in the person of that ruler!?, and that lodgment in him is manifest. 28. The excellence of righteousness is perfect. Pahl. Yas. XXXI, 18 c. * Ibid. 19 b. ® After death. “ See Pahl. Yas. XXXI, 19 c and Chap. XII, 4. ® Ibid. 20a. ® Ibid. 20c. 7 Ibid. 21a and Chap. XIX, 1. ® Ibid. 21b. ® Ibid. 2c. ” Tbid. 22a. 1 Ibid. 22 b. 12 Ibid. 22¢. 252 DINKARD, BOOK IX. CuarTteR XXXII. Varstmdansar Nask. 1. The ninth fargard, Hvaétumaiti', is about the coming of three deceitful demons, and ¢heir making supplication (l4gak-karth) ¢o Atharymazd?, so that he should consider and reward those aggrieved by him, and it would amount to strength for them in destroying the creatures. 2. The disgorging (akhv4rdan}6) of supplication dy those demons clamorously upwards from an abyss, amd the statement of one that 4e zs * the kindred that is undeceitful, of another one that he zs the serfdom that is undeceitful, and of the third one that he is the confederacy that is undeceitful, was in these words, namely: ‘We are those spirits when the kinsman, confederate, and serf* do not break promises, one with the other ; we are not really these that are no implements of thine, 4z¢ our religion axd law are thine, and we do thy will; we become assistants of Aimwho is thy friend, and injurers of 42m who is thy enemy‘; and from thee we beg a position in the existence that is best, the reward that is a reward of the worthy.’ 3. The reply of Athaymazd to them was thus: ‘ You rush out, astute in evil, to the extremity (bQn) of that horrible gloom ®; so you are all from the demon, your race is really from Evil Thought, that * See Chap. IX, rn. ? See Pahl. Yas. XXXII, ra. 5 Literally ‘I am. “ See Pahl. Yas. XXXII, 1c. ® Compare Pahl. Vend. XIX, 147. CHAPTER XXXII, I-5. 253
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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