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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1z, Adhaymazd spoke thus: ‘I wd exalt this which is beloved by thee, the religion of the Mazdaworship of Zaratist, opposed to the demons, which is the ordinance of Afharmazd. 7. If this which is thine had not been further loved by me, the Mazdaworship of Zaratdst, that is opposed to the demons ana is the ordinance of Afthaymazd, would have lapsed into disaster (vindsisnd) °, so that the pro- 1 See Pahl. Yas. XLIII, 8c. 3 Ibid. 11d. 5 Ibid. 13.c. * Assuming that naférin6 stands for nafrind. 5 See Pahl. Yas. I, 65. 6 See Pahl. Yas. XLIII, 19 d. 272 _ -DINKARD, BOOK Ix. fession of the religion of the Mazda-worshippers would be destroyed, that is, the religion would not have become progressive, amd no one would ée after the benefiters. 4. But, owing to that /ove, O Zaratdst! the religion of the Mazda-worshippers becomes progressive } even then up to the production of the renovation of the universe, even then until the perpetual life of the existences, even then till the raising up of the dead, avd even then up to the full atonement of the spirits.’ 2, About deinmg despised in hell; the wicked are scornful to a wicked one, and to the spirits apart from the wicked; and it is the creator who, even after saving the others from hell, and the three nights stewing in hell *, zs to cause the preservation of them also—after those three nights—from that misery, and every one attains to happiness. m. This, too, that Zaratdst enquired of Afhaymazd thus: ‘How have the ignorant demons, O Athaymazd! ever been good rulers*? How do they think of them in the world thus, ¢4a¢ their happiness arose from them?’ #. And Athaymazd spoke thus: ‘They have been demons, O Zaratist! and evilruling; not well-ruling, even for a reward, do they produce the work of righteousness ¢.’ o. Perfect righteousness is excellence. 1 See Pahl. Yas. XLIII, 15d, 17d. * The three nights’ final punishment of those worthy of death, to be inflicted at the time of the resurrection (see Bd. XXX, 13, 16). 3 See Pahl. Yas. XLII, 20. * Ibid. 20e. CHAPTER XXXVII, &—-XXXVIII, 5. 273 CuaprerR XX XVIII. Varstmadnsar Nask.
21 See Pahl. Yas. XLIII, 15d, 17d. * The three nights’ final punishment of those worthy of death, to be inflicted at the time of the resurrection (see Bd. XXX, 13, 16). 3 See Pahl. Yas. XLII, 20. * Ibid. 20e. CHAPTER XXXVII, &—-XXXVIII, 5. 273 CuaprerR XX XVIII. Varstmadnsar Nask. 1. The fifteenth fargard, Ad-fravakhshy4}, is about the seven? perfections of the admonitions of the religion. 2. First, association with the beneficent spirit of the creator, through hearing *, learning, and practising his religion; ad this, too, that thereby arises the preservation of the good creation when the destroyer is separated (vangtd). 3. Second, about separation from the destructive evil spirit ‘, and the contempt which is due to his arrogance and falsehood, the chief of all his vice. 4. Third, governing the temper® by good thoughts, good words, and good deeds; and this, that, whoever of you does not so use this liturgy as thought and word °, they w2// not allot him light, they wz/Z not allot 42m the best existence, avd he is miserable up to the last’. 5. Fourth, about the perfection of the nature of next-of-kin marriage’, which is when z¢ zs a giving of one’s own (khddih-dahisnth) ; and the decision 1 See Chap. XV, 1n; it is here written ad-fravakhshé in Pahlavi. * Only six are numbered in our text, but the seventh seems to be detailed in § 9. 5 See Pahl. Yas. XLIV, 1a. * Ibid. 1d, e. 5 Ibid. 3 a. Ibid. 3c, d. 7 Ibid. 3e. * Ibid. 4a. There is nothing whatever about next-of-kin marriage in the original Avesta text of this G4tha, but the Pahlavi translators (in order to interpolate authority for such marriages) took advantage of the Avesta speaking metaphorically of Magda as being father of Good Thought (Vohfman), and of Bountiful Devotion (Spendarmad) as being Masda’s daughter ; while they ignored the old tradition that VohQman was created defore Spendarmad (see Bd. I, 23, 26). A translation of the Pahlavi version of this Gatha passage is given in S. B. E., vol. xviii, pp. 392, 393- (37] T 274 DINKARD, BOOK IX.
3I, 23, 26). A translation of the Pahlavi version of this Gatha passage is given in S. B. E., vol. xviii, pp. 392, 393- (37] T 274 DINKARD, BOOK IX. given adout it, which is the goodness of one’s own progeny for the manifestation of progeny ; also the relationship, sturdiness, effectiveness, advantageousness, ownership, and giving z next-of-kin marriage. 6. J¢ts first accomplishment was dy the creator Athavmazd in the fatherhood of Vohdman?! who was the first progeny, and from that arising of the practice (var’z-yehevanth) came the progress of the spiritual and worldly creatures and much connected therewith, such as the arising of splendour from light, radiance from splendour, amd lustrousness from radiance, and the fully progressive diffusion and succession of mankind till the renovation of the universe ; also, through spiritual and worldly passing on in the spiritual and worldly exestences, Spendarmad@’s* acceptance of the motherly glory was an ennoblement. 7. Fifth, about providing axd maintaining the high-priests * who are provided with a spiritual lord and possessing priestly instruction ; the listening of his authorities of every kind to Athaymazd, and the reward of the beneficent good works‘ of the high-priesthood, ave authority for Adhaymazd; and the reward of the good works of the high-priesthood is ¢heiy relation ¢o the best existence. 8. Sixth, about the praise, obeisance, and ceremonial® for the creator Atharmazd; and this, too, that further conference wth Vohtman ° arises, and wisdom avd advantage” are taught by 1 See Pahl. Yas. XLIV, 4c. 3 Ibid. 4d. S Ibid. ga. * Rather doubtful, as the repairer of the MS. has omitted the first two Pahlavi letters of kirfak6, ‘good works,’ when writing the word on a patch. ® See Pahl. Yas. XLIV, 6a, b, d. * Ibid. 6d. 7 Ibid. 6e, 7a. CHAPTER XXXVIII, 6-12. 275 him thus: ‘Thou shouldst be a supplicant for the immortal progress of the soul?, O Zaratist! so that Atharymazd may be lord of the creatures *, and the practice of propitiation é6y mankind may de that for him, also a proportion of the ordering of obeisance®,’ 9. About the sovereignty of Adhaymazd 4—even through the reward given a¢ the bridge of judgment —which is in his good assemblies’, those of the restorer of the world, the destroyer of the evil ome, and the benefiter. 10. This, too, zs sazd, namely: ‘ Thou becomest, through complete mindfulness, O Spitam4n! a perpetual adopter (girift4r) of this ceremonial of mine.’ 11. About Afharmazd having given power’ to the creatures, the preparation® of the power, and the contempt ® for the evil spirit and his appliances ; Atharmazd and the creations gave that contempt back to the evil spirit and the primary (k4dmon) demons who are those produced by the demons. 12. About the glorification of Zaratdst there zs 1 See Pahl. Yas. XLIV, 7c. ® Ibid. 7e. ® Ibid. 8a. ‘ Ibid. 9c. This appears to be the seventh ‘perfection’ mentioned in § 1.
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.
1z, Adhaymazd spoke thus: ‘I wd exalt this which is beloved by thee, the religion of the Mazdaworship of Zaratist, opposed to the demons, which is the ordinance of Afharmazd. 7. If this which is thine had not been further loved by me, the Mazdaworship of Zaratdst, that is opposed to the demons ana is the ordinance of Afthaymazd, would have lapsed into disaster (vindsisnd) °, so that the pro- 1 See Pahl. Yas. XLIII, 8c. 3 Ibid. 11d. 5 Ibid. 13.c. * Assuming that naférin6 stands for nafrind. 5 See Pahl. Yas. I, 65. 6 See Pahl. Yas. XLIII, 19 d. 272 _ -DINKARD, BOOK Ix. fession of the religion of the Mazda-worshippers would be destroyed, that is, the religion would not have become progressive, amd no one would ée after the benefiters. 4. But, owing to that /ove, O Zaratdst! the religion of the Mazda-worshippers becomes progressive } even then up to the production of the renovation of the universe, even then until the perpetual life of the existences, even then till the raising up of the dead, avd even then up to the full atonement of the spirits.’ 2, About deinmg despised in hell; the wicked are scornful to a wicked one, and to the spirits apart from the wicked; and it is the creator who, even after saving the others from hell, and the three nights stewing in hell *, zs to cause the preservation of them also—after those three nights—from that misery, and every one attains to happiness. m. This, too, that Zaratdst enquired of Afhaymazd thus: ‘How have the ignorant demons, O Athaymazd! ever been good rulers*? How do they think of them in the world thus, ¢4a¢ their happiness arose from them?’ #. And Athaymazd spoke thus: ‘They have been demons, O Zaratist! and evilruling; not well-ruling, even for a reward, do they produce the work of righteousness ¢.’ o. Perfect righteousness is excellence. 1 See Pahl. Yas. XLIII, 15d, 17d. * The three nights’ final punishment of those worthy of death, to be inflicted at the time of the resurrection (see Bd. XXX, 13, 16). 3 See Pahl. Yas. XLII, 20. * Ibid. 20e. CHAPTER XXXVII, &—-XXXVIII, 5. 273 CuaprerR XX XVIII. Varstmadnsar Nask.
21 See Pahl. Yas. XLIII, 15d, 17d. * The three nights’ final punishment of those worthy of death, to be inflicted at the time of the resurrection (see Bd. XXX, 13, 16). 3 See Pahl. Yas. XLII, 20. * Ibid. 20e. CHAPTER XXXVII, &—-XXXVIII, 5. 273 CuaprerR XX XVIII. Varstmadnsar Nask. 1. The fifteenth fargard, Ad-fravakhshy4}, is about the seven? perfections of the admonitions of the religion. 2. First, association with the beneficent spirit of the creator, through hearing *, learning, and practising his religion; ad this, too, that thereby arises the preservation of the good creation when the destroyer is separated (vangtd). 3. Second, about separation from the destructive evil spirit ‘, and the contempt which is due to his arrogance and falsehood, the chief of all his vice. 4. Third, governing the temper® by good thoughts, good words, and good deeds; and this, that, whoever of you does not so use this liturgy as thought and word °, they w2// not allot him light, they wz/Z not allot 42m the best existence, avd he is miserable up to the last’. 5. Fourth, about the perfection of the nature of next-of-kin marriage’, which is when z¢ zs a giving of one’s own (khddih-dahisnth) ; and the decision 1 See Chap. XV, 1n; it is here written ad-fravakhshé in Pahlavi. * Only six are numbered in our text, but the seventh seems to be detailed in § 9. 5 See Pahl. Yas. XLIV, 1a. * Ibid. 1d, e. 5 Ibid. 3 a. Ibid. 3c, d. 7 Ibid. 3e. * Ibid. 4a. There is nothing whatever about next-of-kin marriage in the original Avesta text of this G4tha, but the Pahlavi translators (in order to interpolate authority for such marriages) took advantage of the Avesta speaking metaphorically of Magda as being father of Good Thought (Vohfman), and of Bountiful Devotion (Spendarmad) as being Masda’s daughter ; while they ignored the old tradition that VohQman was created defore Spendarmad (see Bd. I, 23, 26). A translation of the Pahlavi version of this Gatha passage is given in S. B. E., vol. xviii, pp. 392, 393- (37] T 274 DINKARD, BOOK IX.
3I, 23, 26). A translation of the Pahlavi version of this Gatha passage is given in S. B. E., vol. xviii, pp. 392, 393- (37] T 274 DINKARD, BOOK IX. given adout it, which is the goodness of one’s own progeny for the manifestation of progeny ; also the relationship, sturdiness, effectiveness, advantageousness, ownership, and giving z next-of-kin marriage. 6. J¢ts first accomplishment was dy the creator Athavmazd in the fatherhood of Vohdman?! who was the first progeny, and from that arising of the practice (var’z-yehevanth) came the progress of the spiritual and worldly creatures and much connected therewith, such as the arising of splendour from light, radiance from splendour, amd lustrousness from radiance, and the fully progressive diffusion and succession of mankind till the renovation of the universe ; also, through spiritual and worldly passing on in the spiritual and worldly exestences, Spendarmad@’s* acceptance of the motherly glory was an ennoblement. 7. Fifth, about providing axd maintaining the high-priests * who are provided with a spiritual lord and possessing priestly instruction ; the listening of his authorities of every kind to Athaymazd, and the reward of the beneficent good works‘ of the high-priesthood, ave authority for Adhaymazd; and the reward of the good works of the high-priesthood is ¢heiy relation ¢o the best existence. 8. Sixth, about the praise, obeisance, and ceremonial® for the creator Atharmazd; and this, too, that further conference wth Vohtman ° arises, and wisdom avd advantage” are taught by 1 See Pahl. Yas. XLIV, 4c. 3 Ibid. 4d. S Ibid. ga. * Rather doubtful, as the repairer of the MS. has omitted the first two Pahlavi letters of kirfak6, ‘good works,’ when writing the word on a patch. ® See Pahl. Yas. XLIV, 6a, b, d. * Ibid. 6d. 7 Ibid. 6e, 7a. CHAPTER XXXVIII, 6-12. 275 him thus: ‘Thou shouldst be a supplicant for the immortal progress of the soul?, O Zaratist! so that Atharymazd may be lord of the creatures *, and the practice of propitiation é6y mankind may de that for him, also a proportion of the ordering of obeisance®,’ 9. About the sovereignty of Adhaymazd 4—even through the reward given a¢ the bridge of judgment —which is in his good assemblies’, those of the restorer of the world, the destroyer of the evil ome, and the benefiter. 10. This, too, zs sazd, namely: ‘ Thou becomest, through complete mindfulness, O Spitam4n! a perpetual adopter (girift4r) of this ceremonial of mine.’ 11. About Afharmazd having given power’ to the creatures, the preparation® of the power, and the contempt ® for the evil spirit and his appliances ; Atharmazd and the creations gave that contempt back to the evil spirit and the primary (k4dmon) demons who are those produced by the demons. 12. About the glorification of Zaratdst there zs 1 See Pahl. Yas. XLIV, 7c. ® Ibid. 7e. ® Ibid. 8a. ‘ Ibid. 9c. This appears to be the seventh ‘perfection’ mentioned in § 1.
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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