Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
112. 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. 5 Assuming that hQ-hamb4mftha stands for hi-hang4mfha, just as hanbém is a common variant of hang4m. It might also mean ‘good times,’ but it seems to represent the incorrect word amAvandth in Pahl. Yas. XLIV, 9 e, which each of the four MS. authorities spells differently. Mf4 has hfi-dandfh which, no doubt, stands for an original hit-zandth, ‘good community,’ a fair translation of Av. haozathwa, and well expressed by ‘ good assemblies.’ . * See Pahl. Yas. XLIV, 104. 7 Ibid. roe, in which zaké-f ought to be z6r-? according to Pt4, Mf4, with which J2 partly agrees. ® Assuming that nivArfind stands for nivardand. ® See Pahl. Yas. XLIV, r1b. T2 276 DINKARD, BOOK IX. this, too, namely: ‘Thou art beneficial, thou art high-priest and master, and through thee exists the religion which is propitious!; thou art brother and companion of all the benefiters, and thus thy friend* is Vohdman.’ 13. Perfect zs the excellence of righteousness. CuHapTER XXXIX. Varstmdnsar Nask. 1. /m the sixteenth fargard, Kamnamaéza‘%, about departure to any land whatever ‘, in renewed search of fortune, ¢here zs also this, namely: ‘Do not stay away discontentedly from this thy ceremonial and obeisance, O Zaratdst! through love of us, when they do not satisfy thee—mezther thy own, nor the confederate, nor the companion, nor the serf, nor the wicked tyrant’—by whom those who are demons are wont to be worshipped. 2. And where and when thou art far from us, even then do not stand aloof from our affairs; and also when the affairs of the worldly existence shall not stand well for thee, even then thou shouldst reverence us and shouldst pay us homage.’ 3. So also this, that the wish of the evil spirit is thus: ‘Thou shouldst not reverence and shouldst not pay homage to the archangels; and here ® the people shall possess neither lordship, nor priestly instruction—that is, ruler and 1 See Pahl. Yas. XLIV, 11d. 2 Ibid. rre. > See Chap. XVI, rn; it is here written kAmnaméz6 in Pahlavi. * See Pahl. Yas. XLV, 1a. 5 Ibid. 1b, c, d. 5 In this world. CHAPTER XXXVIII, 13-XXXIX, 9. 277 high-priest—and their desire is not for perfect righteousness.’ 4. And this, too, zs said, namely: ‘Of the contracted ! spirituality and deficient wealth *, owing to the little progress of men who are self-gratifiers, thou art aware, O Zaratist! thou who art no seeker of this—that is, this want of opulence of thine—because thou dost not know z¢*; éu¢ I perceive those words of complaint of thine, of which I demand an account from thee‘.’ 5. And this, foo, namely: ‘Thou art aware of the gratification of desire® dy us who are archangels, and whzch we give for the gratification that thou bringest forth (zihi#); we also give thee the liberty which a friend gives to him who is a friend 5.’
2And this, foo, namely: ‘Thou art aware of the gratification of desire® dy us who are archangels, and whzch we give for the gratification that thou bringest forth (zihi#); we also give thee the liberty which a friend gives to him who is a friend 5.’ 6. About what occurs in future ages®: the experienced (arvand4n) who are beneficial through teaching and practising wisdom’, and the thirst of youths is increased by them; by the assistance of complete mindfulness they improve the world of righteousness and produce distress for the fiend ; and the advantage due to virtue extends to them *. 7. And this, too, that he who is evilly oppressive has died off through his own deeds®. 8. About always opposing villains with as much strength as exists, so that he who is a good ruler !, whose highpriest is the bounteous liturgy (M4nsarsfend), may become predominant ™ over Wrath. 9. About the praise of the renovators ¢here is this, * Assuming that tak stands for tang. * See Pahl. Yas. XLV, 2b. 3 Tbid. 2a. * Ibid. 2c. 5 Ibid. 2d. * Ibid. 3a. 7 Ibid. 3c. ® Ibid. 3d. ® Ibid. 4c. 10 Ibid. 4d. " Ibid. ga. 278 DINKARD, BOOK IX. too, namely: ‘ Blessings on good understanding and also on Mitvé, whose punishment of sinners they shall inflict for this consideration, that 4e zs intelligent and friendly (mity6-pan)'.’ 10. And, about adjudication as oa kinsman (nafsman) of any one whatever, ¢here is this, too, namely: ‘Through a revival of Rashnf, whoever is righteous and also whoever is wicked—that is, every one—is to be kept for judicial investigation®.’ 11. This, too, namely : ‘A kinsman is to be considered as virtuous 3%, by whom his own soul is preserved from wickedness 4,’ 12, And this, too, namely: ‘So thy high-priest is he whose own religion is pure ®,’ 13. About the characteristics of the fiend, the broken-down (khastak6) M4nih®,and the destruction of the wicked who were listening to him, that which came from him who was monarch. 14. And this, too, namely: ‘ The wicked one, who gives my world to that which the malicious? Aharman has established as supremacy (l4l 4th), is he who is a self-wounding ° demon that is set going for the death of the world of righteousness which he praises. 15. The cere- 1 See Pahl. Yas. XLV, 5b. For Mitrd see Bk. VIII, Chap. XLIV, 16 n. * Ibid. 5 c. For Rashn@ see Bk. VIII, Chap. XX, 153 n. 5 Ibid. 5 d. ‘ Ibid. se. 5 Ibid. 7 e. * The arch-heretic who was born in a.p. 215-6, first preached his doctrines on the coronation day of king Shahpfr I (zoth March, 242), and was put to death by order of Bahram I in a.p. 276-7 (see Néldeke’s Gesch. der Sas. pp. 47, 412, 415). From the mode in which he and his followers are mentioned in §§ 13-16, it would seem that the original Pahlavi version of this Nask must have been made at a time when this heresy was still fresh in men’s memories, as it would have been in the first half of the fourth century, when AtOrp4d-i M4raspendn was collecting and revising the sacred books.
3™ See Pahl. Yas. XLV, 8 a. 8 Ibid. 8b. CHAPTER XXXIX, 10-19. 279 monial of righteousness is not such as that he praises, O Zaratist! the priestly authority of the worldly settlements (géh4n4n) that he mentions thus: “In priestly authority and high-priestship | am better (saptr) and am better suitable ;” and not so, O Zaratist! is that excretion (matrisn6)! he stirs up for mankind; that whzck he mentions to them becomes a perpetual effusion from him, and they who stirred up the excretion afterwards think it theirs, avd that which is a perfect ceremonial of the demons occurs. 16. Through the opposing arrival of Srésh *, the righteous, the ruler is in vexation with that person ; that ruler who is a protection of these others through good emanation *—not through evil living—and at every time a distresser of the wicked *.’ 17. About the peculiarity of attracters ¢o the religion, and the good works of those attracted °. 18. About the signs of the last times, which ave the millenniums of the sons of Zaratdst. 19. This, too, that they cause disturbance (a4raménd) unto the sovereignty, and ¢ey who are Kais and Karaps‘*, those even who are the most evilruling in the country—who by villanous deeds are those who destroy the existence of mankind through statements, and destroy their own souls ?— adso destroy the material world which, confused by them, 1 Compare Pahl. Yas. XLVII, 10 b. ? See Bk. VIII, Chap. IX, 3 n. ® See Pahl. Yas. XLV, 8c,d. This last word (hQ-zahisnth) ought certainly to be hQ-zivisnith, ‘good living.’ * Ibid. 8e. 5 Ibid. rod, e. * Ibid. 11a; also see Bk. VIII, Chap. XXXV,13n. T [bid. 11 b, c. 280 DINKARD, BOOK IX. is more beloved than righteousness; even the sovereignty is a scanty shelter, among the existences, from those whose command is villanous, when they produce ¢hat which is vicious and deliver their pupils (Amoikhtag4nd) to that which is ¢hezr end (afdam), to the fiendish abode’. 20. And here, too, about the praise of the family of the Fry4naks? it speaks thus: ‘ Righteousness comes up, O Sptt4m4n! from the descendants and posterity of Taran; when extracted by the Frydnaks 2¢ is stated ® just as chough it were by Taran; through the assistance of complete mindfulness they develope the world * of righteousness and produce distress for the fiend; they likewise think about z¢ with Good Thought, O Zaratist! and thou shouldst bring forth (zayés) their gratification ® from us, who are archangels, by words, that is, do thou demand 7¢.’ 21. This, too, zs satd, namely: ‘ This liberality which is for thee is for us who are archangels ; by him who shall provide liberality for thee *, it is provided for us.’ 22. About the praise of Vist&ésp there is this, too, namely: ‘ Kat-Vistasp? as propitiated thee, among the existences, by liberal giving ; that Vistasp, whose coming forth to thee in distress is through the reign of Vohdman, has developed the material world of righteousness; thou 1 See Pahl. Yas. XLV, rre,
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.
112. 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. 5 Assuming that hQ-hamb4mftha stands for hi-hang4mfha, just as hanbém is a common variant of hang4m. It might also mean ‘good times,’ but it seems to represent the incorrect word amAvandth in Pahl. Yas. XLIV, 9 e, which each of the four MS. authorities spells differently. Mf4 has hfi-dandfh which, no doubt, stands for an original hit-zandth, ‘good community,’ a fair translation of Av. haozathwa, and well expressed by ‘ good assemblies.’ . * See Pahl. Yas. XLIV, 104. 7 Ibid. roe, in which zaké-f ought to be z6r-? according to Pt4, Mf4, with which J2 partly agrees. ® Assuming that nivArfind stands for nivardand. ® See Pahl. Yas. XLIV, r1b. T2 276 DINKARD, BOOK IX. this, too, namely: ‘Thou art beneficial, thou art high-priest and master, and through thee exists the religion which is propitious!; thou art brother and companion of all the benefiters, and thus thy friend* is Vohdman.’ 13. Perfect zs the excellence of righteousness. CuHapTER XXXIX. Varstmdnsar Nask. 1. /m the sixteenth fargard, Kamnamaéza‘%, about departure to any land whatever ‘, in renewed search of fortune, ¢here zs also this, namely: ‘Do not stay away discontentedly from this thy ceremonial and obeisance, O Zaratdst! through love of us, when they do not satisfy thee—mezther thy own, nor the confederate, nor the companion, nor the serf, nor the wicked tyrant’—by whom those who are demons are wont to be worshipped. 2. And where and when thou art far from us, even then do not stand aloof from our affairs; and also when the affairs of the worldly existence shall not stand well for thee, even then thou shouldst reverence us and shouldst pay us homage.’ 3. So also this, that the wish of the evil spirit is thus: ‘Thou shouldst not reverence and shouldst not pay homage to the archangels; and here ® the people shall possess neither lordship, nor priestly instruction—that is, ruler and 1 See Pahl. Yas. XLIV, 11d. 2 Ibid. rre. > See Chap. XVI, rn; it is here written kAmnaméz6 in Pahlavi. * See Pahl. Yas. XLV, 1a. 5 Ibid. 1b, c, d. 5 In this world. CHAPTER XXXVIII, 13-XXXIX, 9. 277 high-priest—and their desire is not for perfect righteousness.’ 4. And this, too, zs said, namely: ‘Of the contracted ! spirituality and deficient wealth *, owing to the little progress of men who are self-gratifiers, thou art aware, O Zaratist! thou who art no seeker of this—that is, this want of opulence of thine—because thou dost not know z¢*; éu¢ I perceive those words of complaint of thine, of which I demand an account from thee‘.’ 5. And this, foo, namely: ‘Thou art aware of the gratification of desire® dy us who are archangels, and whzch we give for the gratification that thou bringest forth (zihi#); we also give thee the liberty which a friend gives to him who is a friend 5.’
2And this, foo, namely: ‘Thou art aware of the gratification of desire® dy us who are archangels, and whzch we give for the gratification that thou bringest forth (zihi#); we also give thee the liberty which a friend gives to him who is a friend 5.’ 6. About what occurs in future ages®: the experienced (arvand4n) who are beneficial through teaching and practising wisdom’, and the thirst of youths is increased by them; by the assistance of complete mindfulness they improve the world of righteousness and produce distress for the fiend ; and the advantage due to virtue extends to them *. 7. And this, too, that he who is evilly oppressive has died off through his own deeds®. 8. About always opposing villains with as much strength as exists, so that he who is a good ruler !, whose highpriest is the bounteous liturgy (M4nsarsfend), may become predominant ™ over Wrath. 9. About the praise of the renovators ¢here is this, * Assuming that tak stands for tang. * See Pahl. Yas. XLV, 2b. 3 Tbid. 2a. * Ibid. 2c. 5 Ibid. 2d. * Ibid. 3a. 7 Ibid. 3c. ® Ibid. 3d. ® Ibid. 4c. 10 Ibid. 4d. " Ibid. ga. 278 DINKARD, BOOK IX. too, namely: ‘ Blessings on good understanding and also on Mitvé, whose punishment of sinners they shall inflict for this consideration, that 4e zs intelligent and friendly (mity6-pan)'.’ 10. And, about adjudication as oa kinsman (nafsman) of any one whatever, ¢here is this, too, namely: ‘Through a revival of Rashnf, whoever is righteous and also whoever is wicked—that is, every one—is to be kept for judicial investigation®.’ 11. This, too, namely : ‘A kinsman is to be considered as virtuous 3%, by whom his own soul is preserved from wickedness 4,’ 12, And this, too, namely: ‘So thy high-priest is he whose own religion is pure ®,’ 13. About the characteristics of the fiend, the broken-down (khastak6) M4nih®,and the destruction of the wicked who were listening to him, that which came from him who was monarch. 14. And this, too, namely: ‘ The wicked one, who gives my world to that which the malicious? Aharman has established as supremacy (l4l 4th), is he who is a self-wounding ° demon that is set going for the death of the world of righteousness which he praises. 15. The cere- 1 See Pahl. Yas. XLV, 5b. For Mitrd see Bk. VIII, Chap. XLIV, 16 n. * Ibid. 5 c. For Rashn@ see Bk. VIII, Chap. XX, 153 n. 5 Ibid. 5 d. ‘ Ibid. se. 5 Ibid. 7 e. * The arch-heretic who was born in a.p. 215-6, first preached his doctrines on the coronation day of king Shahpfr I (zoth March, 242), and was put to death by order of Bahram I in a.p. 276-7 (see Néldeke’s Gesch. der Sas. pp. 47, 412, 415). From the mode in which he and his followers are mentioned in §§ 13-16, it would seem that the original Pahlavi version of this Nask must have been made at a time when this heresy was still fresh in men’s memories, as it would have been in the first half of the fourth century, when AtOrp4d-i M4raspendn was collecting and revising the sacred books.
3™ See Pahl. Yas. XLV, 8 a. 8 Ibid. 8b. CHAPTER XXXIX, 10-19. 279 monial of righteousness is not such as that he praises, O Zaratist! the priestly authority of the worldly settlements (géh4n4n) that he mentions thus: “In priestly authority and high-priestship | am better (saptr) and am better suitable ;” and not so, O Zaratist! is that excretion (matrisn6)! he stirs up for mankind; that whzck he mentions to them becomes a perpetual effusion from him, and they who stirred up the excretion afterwards think it theirs, avd that which is a perfect ceremonial of the demons occurs. 16. Through the opposing arrival of Srésh *, the righteous, the ruler is in vexation with that person ; that ruler who is a protection of these others through good emanation *—not through evil living—and at every time a distresser of the wicked *.’ 17. About the peculiarity of attracters ¢o the religion, and the good works of those attracted °. 18. About the signs of the last times, which ave the millenniums of the sons of Zaratdst. 19. This, too, that they cause disturbance (a4raménd) unto the sovereignty, and ¢ey who are Kais and Karaps‘*, those even who are the most evilruling in the country—who by villanous deeds are those who destroy the existence of mankind through statements, and destroy their own souls ?— adso destroy the material world which, confused by them, 1 Compare Pahl. Yas. XLVII, 10 b. ? See Bk. VIII, Chap. IX, 3 n. ® See Pahl. Yas. XLV, 8c,d. This last word (hQ-zahisnth) ought certainly to be hQ-zivisnith, ‘good living.’ * Ibid. 8e. 5 Ibid. rod, e. * Ibid. 11a; also see Bk. VIII, Chap. XXXV,13n. T [bid. 11 b, c. 280 DINKARD, BOOK IX. is more beloved than righteousness; even the sovereignty is a scanty shelter, among the existences, from those whose command is villanous, when they produce ¢hat which is vicious and deliver their pupils (Amoikhtag4nd) to that which is ¢hezr end (afdam), to the fiendish abode’. 20. And here, too, about the praise of the family of the Fry4naks? it speaks thus: ‘ Righteousness comes up, O Sptt4m4n! from the descendants and posterity of Taran; when extracted by the Frydnaks 2¢ is stated ® just as chough it were by Taran; through the assistance of complete mindfulness they develope the world * of righteousness and produce distress for the fiend; they likewise think about z¢ with Good Thought, O Zaratist! and thou shouldst bring forth (zayés) their gratification ® from us, who are archangels, by words, that is, do thou demand 7¢.’ 21. This, too, zs satd, namely: ‘ This liberality which is for thee is for us who are archangels ; by him who shall provide liberality for thee *, it is provided for us.’ 22. About the praise of Vist&ésp there is this, too, namely: ‘ Kat-Vistasp? as propitiated thee, among the existences, by liberal giving ; that Vistasp, whose coming forth to thee in distress is through the reign of Vohdman, has developed the material world of righteousness; thou 1 See Pahl. Yas. XLV, rre,
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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