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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1g. About enquiring of him who is acquainted with religion and a wise priest concerning the religion, and hearing of 7¢ from him °; also well understanding z¢ through wisdom. 10. About abstaining 1 See Bk. VIII, Chaps. XI, 1, XIII, 15. ? See Bk. VIII, Chap. XIV, 12. 3 A title of Pashyétand, son of king Vistésp, who remains immortal as chief high-priest of Kangdez, whence he is expected to come to restore the religious rites in Irén and the rest of the world (see Bd. XXIX, 5, Byt. III, 25-32, 36-38, 41, 42, 51, 52). * See Bk. VIII, Chap. XIV, 13. 5 Ibid. 14. 6 See Pahl. Yas. XLVII, 3, b. 286 DINKARD, BOOK IX. from the secret proceedings (nthan-héméndth) of a deceitful ad seductive apostate’. 11. This, too, 2s said, namely: ‘Thou shouldst also not fall into the downcast imprisonment (nikfn alakth) through the teaching they deceive, where they thus mislead thee to the downcast imprisonment which is hell.’ 12, About mankind attaining to the wisdom of an angel (yédaté danégth)? through the grades of intellect, ability, avd religion. 13. This, too, zs sazd, namely: ‘/¢ zs for that way when mankind cause the disturbance (siklinénd) of that which is a vile religion for want of a way, when even this is produced from among the creatures, in which is the opening of a passage for mankind to him, where the evil spirit is. dwelling avd making thee surrender, and on account of the stupefying Akémané*. 14. This, too, that, through the sovereignty of sagacity, every one a/ last arrives at that way. 15. And this, too, that 4y him, who shall persistently perform good works or sin w2¢h fearlessness, z¢ zs to be hereupon considered that his performance is mindful‘, and that the best thing for mankind, after birth, is purification from sin °. 16. This, too, that the food and maintenance of the priests defend upon the husbandmen*. 17. This, too, that coveted is now the pleasure and strength of mankind due to the cattle of Khavdad and 1 See Pahl. Yas, XLVII, 3c. % The use of 6 for 4 sometimes occurs in MSS. from Iran. The word can also be read shavandagth, ‘ existence,’ but this meaning is less likely. $ See Bk. VIII, Chap. IX, 3 n. 4 See Pahl. Yas. XLVII, 4c. 5 Ibid. 5c. * Ibid. 5 d. CHAPTER XLI, I1-23. . 287 Amirdad}, 18. About the oppressiveness of Wrath and Envy, amd the destruction of both through complete mindfulness and possession of Good Thought*, 19. And this zs sazd, namely: ‘I made the religion of righteousness a combining desire (véyak-t h4m-dahisn6 8), and all mankind’s own selves ave to be forced into that desire; also its involuntary seeking of immortality is the reign of the will of all mankind, and advantage always arises from it*.’ 20. This, too, that the care of cattle is reverence of Atharmazd >,
2This, too, that the care of cattle is reverence of Atharmazd >, 21. About the progress * of righteousness ¢here is this, too, that that greatness ° is generated therefrom, and its seekers—who are human beings—Aave demanded the supreme predominance in the best existence. 22. About the praise of the period of the renovation of the universe there is this, too, that, at that time, those who are doubtful about it are all disclosed to publicity’; a/so the last reward and bridge zudgment of the worthy. 23. About the lawfulness of that which occurs through the destruction by Vohdman ’, who is himself the spiritual lord of the arrangement, ¢here is this, too, that the wicked, 1 See Pahl. Yas. XLVII, 6a, b; also Chap. XIX, 1. * Ibid. 7a, b. 5 Ibid. 7 c, where, however, this last word can be read asaminisnd, ‘ unalarming’ (asahamtnisnd in Pt4, Mf4), and the corresponding word in Pahl, Yas. XXXIV, rob can be read asamisné, ‘intrepid ;’ but, as these meanings are difficult to reconcile with those of the original Av. hithaos, hith4m, it seems more probable that the first syllables asam or asaham, should be read hisam or hisdm, a mere transcript of Av. hitham. * Ibid. 8a. . 5 Ibid. 8b. * Perhaps these two words, rfibakth, ‘ progress,’ and rab4fh, ‘ greatness,’ should be alike, but it is doubtful which is correct. 7 See Pahl. Yas. XLVII, gb. 5 Ibid. gc. 288 DINKARD, BOOK IX. at that time, become aware of their own wickedness, when their bodies are dissipated. 24. About the destruction of the good works of the wicked, also that of their own souls, that of their spiritual existences, and that of ‘her material bodies'. 25. And this, too, that at the time of the renovation of the universe occurs the approach of the wisdom of our sovereignty to that of the best of mankind, and that glory is put on by it through which the destruction of the bad and the development of the good arise; also the sagacity which exists in VohQman extends to those who are its friends *. 26. This, too, that ¢here are those who are extenders of the days, and they are beneficial in the country ®; and their custom, where they have arisen, is an opponent of him who is a wrathful person ‘. 27. And this, too, that they shall thereupon excite (1414 vadidandafid) a brother and sister with mutual desire, so that they shall form a next-of-kin marriage with unanimity; and before midday they generate a sublime radiance, centred in the face, and trembling passion °, and they mage the radiance grow up, openly manifest, to an altitude of the height of three spears of the length of three reeds each®; and 1 See Pahl. Yas. XLVII, 11 ¢. 9 Ibid. 11d. 5 Ibid. 12. * Ibid. 12 d.
3Yas. XLVII, 11 ¢. 9 Ibid. 11d. 5 Ibid. 12. * Ibid. 12 d. 5 Reading as follows :—l4l4 zerkhfind r6shan6 pavan mfy4n réd biland navéndaké khrés, but some of the words can be read otherwise, as in S. B. E., vol. xviii, p. 395, or with further variations ; and it is doubtful if the verb is to be construed with the words that follow it, contrary to the usual Pahlavi rule, as there is no other trace of Avesta construction in this section. Neither the Avesta, nor the Pahlavi, version of this chapter of the GAthas makes any allusion to the subjects mentioned in §§ 27, 28. * It appears from Dd. XLIII, 5 that this total of nine reeds would be about forty-eight human feet of fourteen finger-breadths CHAPTER XLI, 24—XLII, 3. 289 after midday they have learnt expulsion (ranakth) }, and shall remove the fiend who was before a destroyer. 28. About ¢hose who girdle themselves where they shall perform ¢hery proper duty, and are thus all-beneficent for decng seen. 29. Perfect is the excellence of righteousness. CuapTer XLII. Varstmdnsar Nask. 1. The nineteenth fargard, Ad m4-yav4?, is about the protection 4y a protector for the protection of the distressed ones of the renovation of the universe®, 2, About the impossibility of convincing those who have not attained to the fundamental reason (bin 4im) of belief, before making them comprehensibly reliant upon the existence of the creator, which is the fundamental reason of belief. 3. About the grievous suffering (vim4rth) of the religion owing to him who is a wicked judge, whose effusions (rézidan6) on the judgment seat are injudicious, malevolent, avd enemies, of wisdom; also his wounding is owing to truth‘, and zs annoyance owing to the truthful, and the evil spirit is lodging in him; “kewzse the advantage Zo the religion and the great reward of just judges, and the introduction (see Farh. Ofm, p. 41, 1. 1), or ro} inches, each; so that the height here mentioned would be about forty-two English feet. * The capability of expelling fiends. 8 See Chap. XIX, 1n; it is here written ad-m4g-yQv in Pahlavi. ® See Pahl. Yas, XLVIII, 1a. * Ibid. 2a, b. (37] U 290 DINKARD, BOOK IX. (madam-barisnth) of a desire for leadership in virtuousness!. 4. About separation from the friendship of a wicked, ill-judging, unintelligent, and idle person, in whom wrath and envy are coiled up (avarp2kd)* 5. About the good government of securers of their own necks (Aavarman) from viciousness, and the bad government of those repeatedly culpable (lakhv4r-A4hdg4n) owing to viciousness. 6. And this, too, that the wicked themselves are wicked to their own and make them fit for hell, even as to those who’ are precious to them and more beloved than righteousness ; and ¢her reign, too, is a scanty protection (gasQk6 sr4yisn6).
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.
1g. About enquiring of him who is acquainted with religion and a wise priest concerning the religion, and hearing of 7¢ from him °; also well understanding z¢ through wisdom. 10. About abstaining 1 See Bk. VIII, Chaps. XI, 1, XIII, 15. ? See Bk. VIII, Chap. XIV, 12. 3 A title of Pashyétand, son of king Vistésp, who remains immortal as chief high-priest of Kangdez, whence he is expected to come to restore the religious rites in Irén and the rest of the world (see Bd. XXIX, 5, Byt. III, 25-32, 36-38, 41, 42, 51, 52). * See Bk. VIII, Chap. XIV, 13. 5 Ibid. 14. 6 See Pahl. Yas. XLVII, 3, b. 286 DINKARD, BOOK IX. from the secret proceedings (nthan-héméndth) of a deceitful ad seductive apostate’. 11. This, too, 2s said, namely: ‘Thou shouldst also not fall into the downcast imprisonment (nikfn alakth) through the teaching they deceive, where they thus mislead thee to the downcast imprisonment which is hell.’ 12, About mankind attaining to the wisdom of an angel (yédaté danégth)? through the grades of intellect, ability, avd religion. 13. This, too, zs sazd, namely: ‘/¢ zs for that way when mankind cause the disturbance (siklinénd) of that which is a vile religion for want of a way, when even this is produced from among the creatures, in which is the opening of a passage for mankind to him, where the evil spirit is. dwelling avd making thee surrender, and on account of the stupefying Akémané*. 14. This, too, that, through the sovereignty of sagacity, every one a/ last arrives at that way. 15. And this, too, that 4y him, who shall persistently perform good works or sin w2¢h fearlessness, z¢ zs to be hereupon considered that his performance is mindful‘, and that the best thing for mankind, after birth, is purification from sin °. 16. This, too, that the food and maintenance of the priests defend upon the husbandmen*. 17. This, too, that coveted is now the pleasure and strength of mankind due to the cattle of Khavdad and 1 See Pahl. Yas, XLVII, 3c. % The use of 6 for 4 sometimes occurs in MSS. from Iran. The word can also be read shavandagth, ‘ existence,’ but this meaning is less likely. $ See Bk. VIII, Chap. IX, 3 n. 4 See Pahl. Yas. XLVII, 4c. 5 Ibid. 5c. * Ibid. 5 d. CHAPTER XLI, I1-23. . 287 Amirdad}, 18. About the oppressiveness of Wrath and Envy, amd the destruction of both through complete mindfulness and possession of Good Thought*, 19. And this zs sazd, namely: ‘I made the religion of righteousness a combining desire (véyak-t h4m-dahisn6 8), and all mankind’s own selves ave to be forced into that desire; also its involuntary seeking of immortality is the reign of the will of all mankind, and advantage always arises from it*.’ 20. This, too, that the care of cattle is reverence of Atharmazd >,
2This, too, that the care of cattle is reverence of Atharmazd >, 21. About the progress * of righteousness ¢here is this, too, that that greatness ° is generated therefrom, and its seekers—who are human beings—Aave demanded the supreme predominance in the best existence. 22. About the praise of the period of the renovation of the universe there is this, too, that, at that time, those who are doubtful about it are all disclosed to publicity’; a/so the last reward and bridge zudgment of the worthy. 23. About the lawfulness of that which occurs through the destruction by Vohdman ’, who is himself the spiritual lord of the arrangement, ¢here is this, too, that the wicked, 1 See Pahl. Yas. XLVII, 6a, b; also Chap. XIX, 1. * Ibid. 7a, b. 5 Ibid. 7 c, where, however, this last word can be read asaminisnd, ‘ unalarming’ (asahamtnisnd in Pt4, Mf4), and the corresponding word in Pahl, Yas. XXXIV, rob can be read asamisné, ‘intrepid ;’ but, as these meanings are difficult to reconcile with those of the original Av. hithaos, hith4m, it seems more probable that the first syllables asam or asaham, should be read hisam or hisdm, a mere transcript of Av. hitham. * Ibid. 8a. . 5 Ibid. 8b. * Perhaps these two words, rfibakth, ‘ progress,’ and rab4fh, ‘ greatness,’ should be alike, but it is doubtful which is correct. 7 See Pahl. Yas. XLVII, gb. 5 Ibid. gc. 288 DINKARD, BOOK IX. at that time, become aware of their own wickedness, when their bodies are dissipated. 24. About the destruction of the good works of the wicked, also that of their own souls, that of their spiritual existences, and that of ‘her material bodies'. 25. And this, too, that at the time of the renovation of the universe occurs the approach of the wisdom of our sovereignty to that of the best of mankind, and that glory is put on by it through which the destruction of the bad and the development of the good arise; also the sagacity which exists in VohQman extends to those who are its friends *. 26. This, too, that ¢here are those who are extenders of the days, and they are beneficial in the country ®; and their custom, where they have arisen, is an opponent of him who is a wrathful person ‘. 27. And this, too, that they shall thereupon excite (1414 vadidandafid) a brother and sister with mutual desire, so that they shall form a next-of-kin marriage with unanimity; and before midday they generate a sublime radiance, centred in the face, and trembling passion °, and they mage the radiance grow up, openly manifest, to an altitude of the height of three spears of the length of three reeds each®; and 1 See Pahl. Yas. XLVII, 11 ¢. 9 Ibid. 11d. 5 Ibid. 12. * Ibid. 12 d.
3Yas. XLVII, 11 ¢. 9 Ibid. 11d. 5 Ibid. 12. * Ibid. 12 d. 5 Reading as follows :—l4l4 zerkhfind r6shan6 pavan mfy4n réd biland navéndaké khrés, but some of the words can be read otherwise, as in S. B. E., vol. xviii, p. 395, or with further variations ; and it is doubtful if the verb is to be construed with the words that follow it, contrary to the usual Pahlavi rule, as there is no other trace of Avesta construction in this section. Neither the Avesta, nor the Pahlavi, version of this chapter of the GAthas makes any allusion to the subjects mentioned in §§ 27, 28. * It appears from Dd. XLIII, 5 that this total of nine reeds would be about forty-eight human feet of fourteen finger-breadths CHAPTER XLI, 24—XLII, 3. 289 after midday they have learnt expulsion (ranakth) }, and shall remove the fiend who was before a destroyer. 28. About ¢hose who girdle themselves where they shall perform ¢hery proper duty, and are thus all-beneficent for decng seen. 29. Perfect is the excellence of righteousness. CuapTer XLII. Varstmdnsar Nask. 1. The nineteenth fargard, Ad m4-yav4?, is about the protection 4y a protector for the protection of the distressed ones of the renovation of the universe®, 2, About the impossibility of convincing those who have not attained to the fundamental reason (bin 4im) of belief, before making them comprehensibly reliant upon the existence of the creator, which is the fundamental reason of belief. 3. About the grievous suffering (vim4rth) of the religion owing to him who is a wicked judge, whose effusions (rézidan6) on the judgment seat are injudicious, malevolent, avd enemies, of wisdom; also his wounding is owing to truth‘, and zs annoyance owing to the truthful, and the evil spirit is lodging in him; “kewzse the advantage Zo the religion and the great reward of just judges, and the introduction (see Farh. Ofm, p. 41, 1. 1), or ro} inches, each; so that the height here mentioned would be about forty-two English feet. * The capability of expelling fiends. 8 See Chap. XIX, 1n; it is here written ad-m4g-yQv in Pahlavi. ® See Pahl. Yas, XLVIII, 1a. * Ibid. 2a, b. (37] U 290 DINKARD, BOOK IX. (madam-barisnth) of a desire for leadership in virtuousness!. 4. About separation from the friendship of a wicked, ill-judging, unintelligent, and idle person, in whom wrath and envy are coiled up (avarp2kd)* 5. About the good government of securers of their own necks (Aavarman) from viciousness, and the bad government of those repeatedly culpable (lakhv4r-A4hdg4n) owing to viciousness. 6. And this, too, that the wicked themselves are wicked to their own and make them fit for hell, even as to those who’ are precious to them and more beloved than righteousness ; and ¢her reign, too, is a scanty protection (gasQk6 sr4yisn6).
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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