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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 occurs through fire; and one prays for tt for the sake of the requirements which mankind acquired from the sacred beings. 13. This, too, 2s sazd, namely: ‘Since thou av¢ thus, O Zaratdst! most propitiatory, that is, able to perform most for our pleasure, we are more promptly coming than M4ntskihar was able to come, when thou beggest of us who are archangels, O Zaratdst!!’ 14. About Athaymazd@’s exhibiting the creatures in the future existence to Zaratist. 15. Azd this, too, namely, the all-brilliance of the earth, the allbrilliance of the cattle, the all-brilliance of the plants, and the all-brilliance of every excellence? which is a manifestation of righteousness. 16. About the worshipping of Adhaymazd by worshippers, through advancing? in the religion of AXhaymaza’s covenant (padm4n6), which gave the world his righteousness ; also the good protectiveness of his rule, and of the greatness therein, is owing to it‘, and the name of the ruler is Wisdom®; likewise his ceremonial— performed while the creations owing to him live, when possessing bodies and possessing life *—is a benefit Zo all the worldly and spiritual exzstences. 17. And this, too, zs sazd, namely: ‘Thou art our own’, and also our confederate, O Spttaman! likewise unto us thou comest with the reverence that is good ®; thine, O Zaratdst! are the greatness and completeness in performance®, so that they * See Pahl. Yas. XXXVI, 9-14. For M&nfséithar see Bk. VIII, Chap. XIII, 10, 12, 18. * See Pahl. Yas. XXXVII (=V), 1, 2. 3 Ibid. 4. * Ibid. 3. 5 Ibid. 6. ® Ibid. 7. 7 See Pahl. Yas. XXXIX, 13... ® Ibid. 14. ® See Pahl. Yas. XL, 1. 268 DINKARD, BOOK IX. become thy greatness and completeness, that is, they are thine, O Zaratist! and are boundless onwards from the middle, that is, we give thee a reward! so enormous that, when thou shouldst stand in the . middle of zt, thou wouddst not see to zts limits, the width of the earth, the length of a river, and the height of the sun 2,’
2and are boundless onwards from the middle, that is, we give thee a reward! so enormous that, when thou shouldst stand in the . middle of zt, thou wouddst not see to zts limits, the width of the earth, the length of a river, and the height of the sun 2,’ 18, Zaratdst begged of Adhaymazd thus: ‘Give unto me him who becomes a disciple of men ® of the mighty through meditation for the religion, of them who shall produce the actual progress of this my religion of the Mazda-worshippers, and who wz// also explain the good practices to this ove of mine, even the blessings set forth dy me in the benedictions they possess. 19. And Atharmazd spoke thus: ‘I w// give unto thee him who becomes a disciple of other men of the mighty; they are thy kinsmen and those confederates of theirs, and thine are their companions and their serfs¢, who produce the progress of this thy religion of the Mazda-worshippers. 20. Mostly thine, O Zaratdst! are their worship and their homage; and, through their ceremonial and obeisance, the liberality of him who is worshipped is given to thee, avd righteousness for the soul is with thee; also thy life exists owing to us, and likewise ¢hy body®, O Zaratdst! 21. Forth to thee will I, who am the creator Athaymazd, come in both existences*, as assistance; thou becomest worthy, O Zaratdst! through Khdvdad and Amirdad’, both of them, avd through the gratification of 1 See Pahl. Yas. XL, 3. * This expression for boundless extent occurs in Yas. LX, 4, Yt. XII, 32. ® See Pahl. Yas..XL, 7. * Ibid. ro. ® See Pahl. Yas. XLI, 7. * Ibid. 8. 7 See Chap. XIX, 1. CHAPTER XXXV, 18-XXXVI, 3. 269 me, who am Aftharymazd, by those sayings and deeds which I, who am the most propitious of spirits, proclaimed unto thee.’ 22. Zaratist spoke thus: ‘They have become applicants on him who is powerful wth thee’ 23. And Atharmazd spoke thus: ‘Thou becomest an applicant and powerful in the embodied existence.’ 24. Zaratist spoke thus: ‘Be thou a gratification to us in the slow progress of life, ‘hou most beneficent (hO-dah4ktdm) of existences! that is, thou shouldst give to us?’ 25. And Atharmazd spoke thus: ‘I will gratify thee, O righteous Zaratdst! in that best existence *.’ 26. Excellence ¢hat is perfect zs righteousness, CuapTteR XXXVI. Varstmansar Nask. 1. The thirteenth fargard, Ustavaiti4, is aboutthe great reward of him who, through virtuous procedure, may occasion the benefit of a man® and of the religion of righteousness also. 2. This, too, that the maintenance of righteousness® is through the practice of 27. 3. About the tokens of a righteous man—that is, the evidence of him—and zs reverence for duty and good works; also his imperceptible perversion (kast4rth)—that is, not a single sin is manifest 1 See Pahl. Yas. XLI, 10. * Ibid. 11. ® Ibid. 15. * See Chap. XIII, 1 n. 5 See Pahl. Yas. XLII, 1a. ® Ibid. 1d. a ae 270 DINKARD, BOOK IX,
3Yas. XLI, 10. * Ibid. 11. ® Ibid. 15. * See Chap. XIII, 1 n. 5 See Pahl. Yas. XLII, 1a. ® Ibid. 1d. a ae 270 DINKARD, BOOK IX, in him—and fe zs an accomplisher of the stipulations of Vohiman?, good thoughts, good words, and good deeds, and a comprisal of every goodness in the propitiation of the righteous. 4, About? . . . CuapTrerR XX XVII. Varstmansar Nask. . . . . ‘produced the dawn and noontide (adsh répisf)*. e¢. I fashioned sovereignty and the desired complete mindfulness together *¢, and produced, for more advantageous disclosure, a son (beymanar-aé) for a father®; the disclosure that discloses a male and the impregnation of a female, and in that disclosure a son was produced by me for the father, O Zaratdst!’ /. So the evil spirit observed, and he called upwards from the abyss thus: ‘O beneficent spirit! thou art the creator of all creatures, du¢ 1 will make all thy creatures old, O beneficent spirit! 3 See Pahl. Yas. XLII, 2d. . * Another 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 three-fourths belonged to this chapter and one-fourth to the next. ® See Pahl. Yas, XLIII, gd: afishahind va-rapispind= Av. ushau arem-pithwa. ‘ Ibid. 7b. ° Ibid. 7c. The verbal causative stem vindfn, ‘ cause to find, or obtain, disclose,’ is twice spelt without its first letter, out of four occurrences ; and bermanar is hybrid Zvaris for pfisar, in which berman= pfs. CHAPTER XXXVI, 4—XXXVII, 7. 271 g. About the religion becoming progressive? in every one, through its renovation of the universe and zts future existence, there is this, too, namely: ‘ This thy religion of Zaratdst is the width of the world, and righteousness is the best of religions; this thy religion of Zaratdst is the improvement of the world, which is first supplied 4y righteousness axd complete mindfulness in the reason (v4rém) of those who recite this thy revelation (dén6)? of the Mazda-worshippers, O Zaratdst! this thy good religion is the best which it is possible to provide with righteousness for one’s own. 4. Thou shouldst proclaim this to kinsmen and confederates, to priests and him who is most active in the country; as zo those who will dispute * this thy religion of the Mazda-worshippers, thou shouldst proclaim this over the earth of seven regions, unto that which is the furthest of houses, villages, communities, and provinces: “Do thou openly curse‘ these who are heretical sowards me, thou united Mazda-worship of Zaratist, opposed to the demons, which is the ordinance of Atdharvmazd5!”’
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.
1The 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 occurs through fire; and one prays for tt for the sake of the requirements which mankind acquired from the sacred beings. 13. This, too, 2s sazd, namely: ‘Since thou av¢ thus, O Zaratdst! most propitiatory, that is, able to perform most for our pleasure, we are more promptly coming than M4ntskihar was able to come, when thou beggest of us who are archangels, O Zaratdst!!’ 14. About Athaymazd@’s exhibiting the creatures in the future existence to Zaratist. 15. Azd this, too, namely, the all-brilliance of the earth, the allbrilliance of the cattle, the all-brilliance of the plants, and the all-brilliance of every excellence? which is a manifestation of righteousness. 16. About the worshipping of Adhaymazd by worshippers, through advancing? in the religion of AXhaymaza’s covenant (padm4n6), which gave the world his righteousness ; also the good protectiveness of his rule, and of the greatness therein, is owing to it‘, and the name of the ruler is Wisdom®; likewise his ceremonial— performed while the creations owing to him live, when possessing bodies and possessing life *—is a benefit Zo all the worldly and spiritual exzstences. 17. And this, too, zs sazd, namely: ‘Thou art our own’, and also our confederate, O Spttaman! likewise unto us thou comest with the reverence that is good ®; thine, O Zaratdst! are the greatness and completeness in performance®, so that they * See Pahl. Yas. XXXVI, 9-14. For M&nfséithar see Bk. VIII, Chap. XIII, 10, 12, 18. * See Pahl. Yas. XXXVII (=V), 1, 2. 3 Ibid. 4. * Ibid. 3. 5 Ibid. 6. ® Ibid. 7. 7 See Pahl. Yas. XXXIX, 13... ® Ibid. 14. ® See Pahl. Yas. XL, 1. 268 DINKARD, BOOK IX. become thy greatness and completeness, that is, they are thine, O Zaratist! and are boundless onwards from the middle, that is, we give thee a reward! so enormous that, when thou shouldst stand in the . middle of zt, thou wouddst not see to zts limits, the width of the earth, the length of a river, and the height of the sun 2,’
2and are boundless onwards from the middle, that is, we give thee a reward! so enormous that, when thou shouldst stand in the . middle of zt, thou wouddst not see to zts limits, the width of the earth, the length of a river, and the height of the sun 2,’ 18, Zaratdst begged of Adhaymazd thus: ‘Give unto me him who becomes a disciple of men ® of the mighty through meditation for the religion, of them who shall produce the actual progress of this my religion of the Mazda-worshippers, and who wz// also explain the good practices to this ove of mine, even the blessings set forth dy me in the benedictions they possess. 19. And Atharmazd spoke thus: ‘I w// give unto thee him who becomes a disciple of other men of the mighty; they are thy kinsmen and those confederates of theirs, and thine are their companions and their serfs¢, who produce the progress of this thy religion of the Mazda-worshippers. 20. Mostly thine, O Zaratdst! are their worship and their homage; and, through their ceremonial and obeisance, the liberality of him who is worshipped is given to thee, avd righteousness for the soul is with thee; also thy life exists owing to us, and likewise ¢hy body®, O Zaratdst! 21. Forth to thee will I, who am the creator Athaymazd, come in both existences*, as assistance; thou becomest worthy, O Zaratdst! through Khdvdad and Amirdad’, both of them, avd through the gratification of 1 See Pahl. Yas. XL, 3. * This expression for boundless extent occurs in Yas. LX, 4, Yt. XII, 32. ® See Pahl. Yas..XL, 7. * Ibid. ro. ® See Pahl. Yas. XLI, 7. * Ibid. 8. 7 See Chap. XIX, 1. CHAPTER XXXV, 18-XXXVI, 3. 269 me, who am Aftharymazd, by those sayings and deeds which I, who am the most propitious of spirits, proclaimed unto thee.’ 22. Zaratist spoke thus: ‘They have become applicants on him who is powerful wth thee’ 23. And Atharmazd spoke thus: ‘Thou becomest an applicant and powerful in the embodied existence.’ 24. Zaratist spoke thus: ‘Be thou a gratification to us in the slow progress of life, ‘hou most beneficent (hO-dah4ktdm) of existences! that is, thou shouldst give to us?’ 25. And Atharmazd spoke thus: ‘I will gratify thee, O righteous Zaratdst! in that best existence *.’ 26. Excellence ¢hat is perfect zs righteousness, CuapTteR XXXVI. Varstmansar Nask. 1. The thirteenth fargard, Ustavaiti4, is aboutthe great reward of him who, through virtuous procedure, may occasion the benefit of a man® and of the religion of righteousness also. 2. This, too, that the maintenance of righteousness® is through the practice of 27. 3. About the tokens of a righteous man—that is, the evidence of him—and zs reverence for duty and good works; also his imperceptible perversion (kast4rth)—that is, not a single sin is manifest 1 See Pahl. Yas. XLI, 10. * Ibid. 11. ® Ibid. 15. * See Chap. XIII, 1 n. 5 See Pahl. Yas. XLII, 1a. ® Ibid. 1d. a ae 270 DINKARD, BOOK IX,
3Yas. XLI, 10. * Ibid. 11. ® Ibid. 15. * See Chap. XIII, 1 n. 5 See Pahl. Yas. XLII, 1a. ® Ibid. 1d. a ae 270 DINKARD, BOOK IX, in him—and fe zs an accomplisher of the stipulations of Vohiman?, good thoughts, good words, and good deeds, and a comprisal of every goodness in the propitiation of the righteous. 4, About? . . . CuapTrerR XX XVII. Varstmansar Nask. . . . . ‘produced the dawn and noontide (adsh répisf)*. e¢. I fashioned sovereignty and the desired complete mindfulness together *¢, and produced, for more advantageous disclosure, a son (beymanar-aé) for a father®; the disclosure that discloses a male and the impregnation of a female, and in that disclosure a son was produced by me for the father, O Zaratdst!’ /. So the evil spirit observed, and he called upwards from the abyss thus: ‘O beneficent spirit! thou art the creator of all creatures, du¢ 1 will make all thy creatures old, O beneficent spirit! 3 See Pahl. Yas. XLII, 2d. . * Another 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 three-fourths belonged to this chapter and one-fourth to the next. ® See Pahl. Yas, XLIII, gd: afishahind va-rapispind= Av. ushau arem-pithwa. ‘ Ibid. 7b. ° Ibid. 7c. The verbal causative stem vindfn, ‘ cause to find, or obtain, disclose,’ is twice spelt without its first letter, out of four occurrences ; and bermanar is hybrid Zvaris for pfisar, in which berman= pfs. CHAPTER XXXVI, 4—XXXVII, 7. 271 g. About the religion becoming progressive? in every one, through its renovation of the universe and zts future existence, there is this, too, namely: ‘ This thy religion of Zaratdst is the width of the world, and righteousness is the best of religions; this thy religion of Zaratdst is the improvement of the world, which is first supplied 4y righteousness axd complete mindfulness in the reason (v4rém) of those who recite this thy revelation (dén6)? of the Mazda-worshippers, O Zaratdst! this thy good religion is the best which it is possible to provide with righteousness for one’s own. 4. Thou shouldst proclaim this to kinsmen and confederates, to priests and him who is most active in the country; as zo those who will dispute * this thy religion of the Mazda-worshippers, thou shouldst proclaim this over the earth of seven regions, unto that which is the furthest of houses, villages, communities, and provinces: “Do thou openly curse‘ these who are heretical sowards me, thou united Mazda-worship of Zaratist, opposed to the demons, which is the ordinance of Atdharvmazd5!”’
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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