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17. This, too, that the evil spirit ® . 1 This and the two following persons are the Vohvasti son of Snaoya, Isvad som of Varaza, and Saéna son of Ahfim-st0d, of Yt. XIII, 96, 97. * In the great ceremonies of ancient times the Havan4n appears to have been the priest who attended to the Hém-mortar, and his position was near the north-west corner of the ceremonial area; the Atarevakhsh was the priest who fed the fire, and his position was near the south-west corner; the Frabardar was the priest who brought the necessary utensils, and his position was near the northeast corner; and the Srésh4var’s was the priest who kept general order, his position being at the south end, facing the Zéti at the north end. Besides these five priests, mentioned in our text, there were three others enumerated in Visp. III, 1; Vend. V, 58, VII, 17, 18, the water-bringer near the south-east corner, the washer on the west side, and the cleanser on the east side. In modern times the Zéti retains his ancient duties of chief priest, while the Raspi (Bk. VIII, Chap. VII, 5, 9) combines the duties of the seven others, being called by the Zéti (in Visp. III, 1) to take the place of each of them in succession. 5 Av. Sdinindm of Yt. XIII, 144, probably the people about Samarkand (see Bd. XII, 13n, XV, 29). * See Yt. V, 98. 5 One folio of B is here lost, containing the end of this chapter and the beginning of the next. The passage missing was equivalent to about roo lines of this translation, of which perhaps onefourth belonged to this chapter and three-fourths to the next.. CHAPTER XXXIII, 6—XxXxIVv, 2. 263 CuarpTreR XXXIV. Varastmdénsar Nask. it is possible to come he through virtuous deeds and through virtuous thoughts.’ nm. And this, too, ke spoke, namely: ‘That Good Thought! of mine proceeds avd notices the thoughts of the embodied existence, avd of the good words and the deeds he reports again those referring to me, as often as three times in the same day, both of those who are liberal ¢o thee', O Spitam4n! and of those who are illiberal to thee. o. The struggling of the demons’, for the putting down of all benefit from mankind, as not produced the obtainment of their capability for that benefit which arises for mankind through the future existence; so that that one evil is more grievous than every evil which the demons imagine for mankind, when the latter are frightened by them from the way of the sacred beings, and are wicked; and harder for them ave the praisers of righteousness among the apostates and the rest of the creation, through ther praise of righteousness, even when very many praise zz. p. About the progress of Armat® and Tarékmat perpetually among the creatures, the disclosure of Armat Zo mankind, and of righteousness Zo TArék- 1 See Pahl. Yas. XXXIV, 7a. * Ibid. roc.
2p. About the progress of Armat® and Tarékmat perpetually among the creatures, the disclosure of Armat Zo mankind, and of righteousness Zo TArék- 1 See Pahl. Yas. XXXIV, 7a. * Ibid. roc. 8 Ibid. ga, rob, r1b. Av, Armaiti, ‘ devotion,’ the female archangel Spendarmad, entitled ‘complete mindfulness’ in §§ g, s. Tarékmat (Av. tar6maiti), the arch-demon of contempt and disobedience (Bd. XXVIII, 14), is her special opponent. 264 — DINKARD, BOOK IX. mat; the listening of that vile Tardkmat to falsehood, and the distance! of righteousness from him who is vile is like hat of a sheep fled (stsd)? from mankind. g. And this, too, that the evil spirit is beaten* by complete mindfulness, in the struggle of those having mighty ones, just as a powerful man beats him who is a reverent creation (niy4yin dahisn6)*; and the pure Zaratfist is produced dy Atharmazd, as well as the power of Khirdad and Amirdad ®, which acts forcibly for giving value (farg) and preparing the creatures. vy. About the opposition of Adhaymazd to the demons‘, and the valuation of the deeds of mankind which exist for greater jurisdiction? azd more advantage of the primitive good creation; and in any doubtfulness ove zs to perform the ceremonial of the sacred beings. s. About cases where the good-will of the spirit of complete mindfulness makes mankind attain to the good religion; and their spiritual joy® arises from the purification of their own religion through virtuous exercise of will. #. About the desire for a reward for anything whatever, and the great advantage owing to a reward of the desires of mankind; aso the appropriation of the reward through the operation of the sacred beings:—‘Even through the ruler (pad) of that dominion of yours do I produce the renovation of the existences by my will®, I who am Athaymazd,’ u. Excellence is righteousness ¢hat zs perfect. " See Pahl. Yas. XXXIV, 8c. ® Ibid. gc. 5 Ibid. roc. * Ibid. 8b. ® Ibid. r1a and Chap. XIX, 1. * Ibid. 11. 7 Ibid. 12a, ® Ibid. 13 b. ® Ibid. 15 c. CHAPTER XXXIV, 9-XXXV, 5. 265 CHAPTER XXXV. Varstmdansar Nask. 1. The twelfth fargard, the Yasna}, is about the manifestation of good thoughts, good words, and good deeds by the religion?; the lodgment of the religion in good thoughts, good words, and good deeds; and whoever possesses good thoughts, whoever has good words, and whoever has good deeds, by him righteousness and the reward of the righteous are possessed. 2. This, too, that neither is he, who is not to be born for Zaratist, an issue from parents who are not righteous, nor yet is he, for him, who is a manifestation of the righteous.
32. This, too, that neither is he, who is not to be born for Zaratist, an issue from parents who are not righteous, nor yet is he, for him, who is a manifestation of the righteous. 3. This, too, zs sazd, namely: ‘Thou shouldst give a glad-thinking desire for a spiritual lord, and an easy-bodied constitution, to their minds, the religion which I spoke forth ¢o thee; so that the greatest, best, and most beneficial of existences °, that ave those which cattle ave wanting from men, are water, pasture, and freedom from danger‘; and those which men ave wanting from cattle are also - food and clothing.’ 4. This, too, that that which mankind ought to give to the sacred beings is a power for completeness of control; and that which the sacred beings ought to give to men is ever that which is good for them. 5. And this, too, that thou who art Afharmazd also suppliest z¢ from those sacred beings, and thou who art Zaratist also teachest 7¢ thoroughly to that best-ruling sovereignty ® and authority. ? See Chap. XII, rn; it is here written yast in Pahlavi. ? See Pahl. Yas. XXXV, 4-6. 5 Tbid. 9. * Ibid. 11. 5 Ibid. 13. 266 DINKARD, BOOK IX. 6. This, too, zs satd, namely: ‘ Let no one practise ill-perpetrated deeds, even though in a wilderness when far from publicity, nor in distress, O Spttam4n! because Athaymazd, the observer of everything, is aware of them; and the rule is ¢#a¢ just as any one whatever of the embodied existence thinks, speaks, and practises, so great is his punishment. 7. And this, too, that the best ceremonial and obeisance! are the ceremonial and obeisance of a righteous man. 8. About begging for life and receiving 2¢, there is this, that z¢ zs customarily due to two methods (baba): one, through leadership of righteousness’, is that ¢hrough which z¢ is evident that z¢ zs owing to virtuousness ; and one, through service of righteousness ?, is that which is not an evidence that z¢ zs owing to viciousness. 9. About ¢he case where virtuousness is producing authority over truth, and truth over the tongue, so that thou speakest words through the will of Adhaymazd. to. And this, too, zs said, namely: ‘I am the propitious spirit who was at first and ever will be, and am not really deceived by anything.’ 11. About fire Jeng given dy Atharmazd for shelter and assistance 4y the protection of mankind ; zts maintenance and assistance éy mankind; and the openheartedness of the spirit of fire for him who shall perform obeisance to it, and for him who is to perform obeisance to it®, 12. The work which is the greatest that exists, aad is accomplished in the future existence‘, whereby the creatures become pure, * See Pahl. Yas. XXXV, 19. 3 Ibid. 22. * See Pahl. Yas. XXXVI, 4, 5. * Ibid. 6. CHAPTER XXXV, 6-17. 267
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.
17. This, too, that the evil spirit ® . 1 This and the two following persons are the Vohvasti son of Snaoya, Isvad som of Varaza, and Saéna son of Ahfim-st0d, of Yt. XIII, 96, 97. * In the great ceremonies of ancient times the Havan4n appears to have been the priest who attended to the Hém-mortar, and his position was near the north-west corner of the ceremonial area; the Atarevakhsh was the priest who fed the fire, and his position was near the south-west corner; the Frabardar was the priest who brought the necessary utensils, and his position was near the northeast corner; and the Srésh4var’s was the priest who kept general order, his position being at the south end, facing the Zéti at the north end. Besides these five priests, mentioned in our text, there were three others enumerated in Visp. III, 1; Vend. V, 58, VII, 17, 18, the water-bringer near the south-east corner, the washer on the west side, and the cleanser on the east side. In modern times the Zéti retains his ancient duties of chief priest, while the Raspi (Bk. VIII, Chap. VII, 5, 9) combines the duties of the seven others, being called by the Zéti (in Visp. III, 1) to take the place of each of them in succession. 5 Av. Sdinindm of Yt. XIII, 144, probably the people about Samarkand (see Bd. XII, 13n, XV, 29). * See Yt. V, 98. 5 One folio of B is here lost, containing the end of this chapter and the beginning of the next. The passage missing was equivalent to about roo lines of this translation, of which perhaps onefourth belonged to this chapter and three-fourths to the next.. CHAPTER XXXIII, 6—XxXxIVv, 2. 263 CuarpTreR XXXIV. Varastmdénsar Nask. it is possible to come he through virtuous deeds and through virtuous thoughts.’ nm. And this, too, ke spoke, namely: ‘That Good Thought! of mine proceeds avd notices the thoughts of the embodied existence, avd of the good words and the deeds he reports again those referring to me, as often as three times in the same day, both of those who are liberal ¢o thee', O Spitam4n! and of those who are illiberal to thee. o. The struggling of the demons’, for the putting down of all benefit from mankind, as not produced the obtainment of their capability for that benefit which arises for mankind through the future existence; so that that one evil is more grievous than every evil which the demons imagine for mankind, when the latter are frightened by them from the way of the sacred beings, and are wicked; and harder for them ave the praisers of righteousness among the apostates and the rest of the creation, through ther praise of righteousness, even when very many praise zz. p. About the progress of Armat® and Tarékmat perpetually among the creatures, the disclosure of Armat Zo mankind, and of righteousness Zo TArék- 1 See Pahl. Yas. XXXIV, 7a. * Ibid. roc.
2p. About the progress of Armat® and Tarékmat perpetually among the creatures, the disclosure of Armat Zo mankind, and of righteousness Zo TArék- 1 See Pahl. Yas. XXXIV, 7a. * Ibid. roc. 8 Ibid. ga, rob, r1b. Av, Armaiti, ‘ devotion,’ the female archangel Spendarmad, entitled ‘complete mindfulness’ in §§ g, s. Tarékmat (Av. tar6maiti), the arch-demon of contempt and disobedience (Bd. XXVIII, 14), is her special opponent. 264 — DINKARD, BOOK IX. mat; the listening of that vile Tardkmat to falsehood, and the distance! of righteousness from him who is vile is like hat of a sheep fled (stsd)? from mankind. g. And this, too, that the evil spirit is beaten* by complete mindfulness, in the struggle of those having mighty ones, just as a powerful man beats him who is a reverent creation (niy4yin dahisn6)*; and the pure Zaratfist is produced dy Atharmazd, as well as the power of Khirdad and Amirdad ®, which acts forcibly for giving value (farg) and preparing the creatures. vy. About the opposition of Adhaymazd to the demons‘, and the valuation of the deeds of mankind which exist for greater jurisdiction? azd more advantage of the primitive good creation; and in any doubtfulness ove zs to perform the ceremonial of the sacred beings. s. About cases where the good-will of the spirit of complete mindfulness makes mankind attain to the good religion; and their spiritual joy® arises from the purification of their own religion through virtuous exercise of will. #. About the desire for a reward for anything whatever, and the great advantage owing to a reward of the desires of mankind; aso the appropriation of the reward through the operation of the sacred beings:—‘Even through the ruler (pad) of that dominion of yours do I produce the renovation of the existences by my will®, I who am Athaymazd,’ u. Excellence is righteousness ¢hat zs perfect. " See Pahl. Yas. XXXIV, 8c. ® Ibid. gc. 5 Ibid. roc. * Ibid. 8b. ® Ibid. r1a and Chap. XIX, 1. * Ibid. 11. 7 Ibid. 12a, ® Ibid. 13 b. ® Ibid. 15 c. CHAPTER XXXIV, 9-XXXV, 5. 265 CHAPTER XXXV. Varstmdansar Nask. 1. The twelfth fargard, the Yasna}, is about the manifestation of good thoughts, good words, and good deeds by the religion?; the lodgment of the religion in good thoughts, good words, and good deeds; and whoever possesses good thoughts, whoever has good words, and whoever has good deeds, by him righteousness and the reward of the righteous are possessed. 2. This, too, that neither is he, who is not to be born for Zaratist, an issue from parents who are not righteous, nor yet is he, for him, who is a manifestation of the righteous.
32. This, too, that neither is he, who is not to be born for Zaratist, an issue from parents who are not righteous, nor yet is he, for him, who is a manifestation of the righteous. 3. This, too, zs sazd, namely: ‘Thou shouldst give a glad-thinking desire for a spiritual lord, and an easy-bodied constitution, to their minds, the religion which I spoke forth ¢o thee; so that the greatest, best, and most beneficial of existences °, that ave those which cattle ave wanting from men, are water, pasture, and freedom from danger‘; and those which men ave wanting from cattle are also - food and clothing.’ 4. This, too, that that which mankind ought to give to the sacred beings is a power for completeness of control; and that which the sacred beings ought to give to men is ever that which is good for them. 5. And this, too, that thou who art Afharmazd also suppliest z¢ from those sacred beings, and thou who art Zaratist also teachest 7¢ thoroughly to that best-ruling sovereignty ® and authority. ? See Chap. XII, rn; it is here written yast in Pahlavi. ? See Pahl. Yas. XXXV, 4-6. 5 Tbid. 9. * Ibid. 11. 5 Ibid. 13. 266 DINKARD, BOOK IX. 6. This, too, zs satd, namely: ‘ Let no one practise ill-perpetrated deeds, even though in a wilderness when far from publicity, nor in distress, O Spttam4n! because Athaymazd, the observer of everything, is aware of them; and the rule is ¢#a¢ just as any one whatever of the embodied existence thinks, speaks, and practises, so great is his punishment. 7. And this, too, that the best ceremonial and obeisance! are the ceremonial and obeisance of a righteous man. 8. About begging for life and receiving 2¢, there is this, that z¢ zs customarily due to two methods (baba): one, through leadership of righteousness’, is that ¢hrough which z¢ is evident that z¢ zs owing to virtuousness ; and one, through service of righteousness ?, is that which is not an evidence that z¢ zs owing to viciousness. 9. About ¢he case where virtuousness is producing authority over truth, and truth over the tongue, so that thou speakest words through the will of Adhaymazd. to. And this, too, zs said, namely: ‘I am the propitious spirit who was at first and ever will be, and am not really deceived by anything.’ 11. About fire Jeng given dy Atharmazd for shelter and assistance 4y the protection of mankind ; zts maintenance and assistance éy mankind; and the openheartedness of the spirit of fire for him who shall perform obeisance to it, and for him who is to perform obeisance to it®, 12. The work which is the greatest that exists, aad is accomplished in the future existence‘, whereby the creatures become pure, * See Pahl. Yas. XXXV, 19. 3 Ibid. 22. * See Pahl. Yas. XXXVI, 4, 5. * Ibid. 6. CHAPTER XXXV, 6-17. 267
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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