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16. 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). 7. About the praise of Zaratist ¢here is this, too, namely: ‘ Thy sweetness and mildness are shown to the worldly existences, thy leadership of the religion is through Vohfiman, avd thou art well conversant with righteousness‘. 8. About the praise of Frashéstar’s ardour in the leadership of good works, in virtuousness 5, listening éo instruction, and truthful speaking, and in pasturing (fshegth), cultivating the world, achieving benefit (sdd5 tasht@4rih), and not giving leadership to villains*’. 9. About the praise also of the energy and high-priestship of GAmasp’. 10. About the protection of the good 1 See Pahl. Yas. XLVIII, 3 b, c. 2 Tbid. 4a. ® Assuming that amat stands for mfn, their Iranian equivalents being much alike. , * See Pahl. Yas. XLVIII, 5 a, b, c. 5 Ibid. 8a, b, c and Bk. VIII, Chap. XXXVIII, 68 n. ® Ibid. 9 a, b, in which Pt4, Mf4 have tashfd4r instead of the khvastar of Ks, J2; regarding fshegth (=Av. fsheng’hy6) see Bk. VIII, Chap. XXII, 6 n. 7 Ibid, 9 d and Bk. VIII, Chap. XXXVIII, 68 n. CHAPTER XLII, 4—XLIII, 2. 291 creations by Vohfiman, azd that, too, of the souls of the righteous 6y Spendaymad also}. 11. About the punishment of the wicked ruder who is seizing anything unlawfully in his realm. 12. Also about the grievous punishment of the wicked, evil-thinking, evil-speaking, evil-doing, heretical (dQs-dén6), evil ruler in hell*, 13. About the reply of the archangels to Zaratdst, as to the reward begged by him, to make 42m satisfied about it®. 14. It is righteousness that zs perfect excellence. CuapTer XLIII. Varstmadnsar Nask. 1. The twentieth fargard, Kad-méi-urv4‘, is about anything whatever Jeng begged as provision for the soul®, and as to the speaking of Shatraver ° to Zaratist thus: ‘Thou shouldst think thus, O Sptt4m4n! that Athaymazd assists thee.’ 2. This, too, 2s sazd, that the creatures of Afthaymazd live through Khavdad@’, are immortal through Amdvdad’, possess complete mindfulness of Athaymazd through 1 See Pahl. Yas. XLVIII, 10 a, b, c and Bk. VIII, Chap. IX, 3n. * Ibid. 11a, b. 8 Ibid. 12b,d. In Pt4, Mf4, § b is as follows: ‘Mn Zaratis/d Aigin lak Vohfiman;’ being correctly limited according to the Avesta text. ‘ See Chap. XX, 1n; it is here written kad-m6g-ravaké in Pahlavi. ® See Pahl. Yas. XLIX, 1a. * An archangel who is a personification of the Avesta phrase khshathra-vairya, ‘ desirable dominion.’ * For these three archangels see Chaps. XII, 25 n, XIX, 1 n, and Bk. VIII, Chap. IX, 3. U2 292 DINKARD, BOOK IX. Spendavmad@’?, and fossess him as ruler through Shatraver.
2Yas. XLIX, 1a. * An archangel who is a personification of the Avesta phrase khshathra-vairya, ‘ desirable dominion.’ * For these three archangels see Chaps. XII, 25 n, XIX, 1 n, and Bk. VIII, Chap. IX, 3. U2 292 DINKARD, BOOK IX. Spendavmad@’?, and fossess him as ruler through Shatraver. 3. About wealth éeng begged owing to virtuousness ¢here is this, too, that, to him who, owing to virtuousness, begs that which is not allowed to him owing to the oppressiveness of the vile, or on account of some other opposition, they then give essentially that reward, in the spiritual exzstence which ts greater and better than that wealth. 4. About the cattle suitable for that warrior who possesses virtuous habits avd strength ?, through the assistance of the will of the sacred beings and for the benefit of Iran and the defeat of the diminishing foreign force (kastarth-i an-Air4n6). 5. About the seizure * of mankind for the advancement of the admonition axa command of the sacred beings, so far as force is an assistant to them in knowledge due to the sacred beings‘; and their appropriation of the best existence through the advancement of that admonition azd command. 6. About the assistance of the righteous, on the passage to the best existence, by the spirit of the wisdom of sovereignty, liberality, avd truth, Aharisvang § and the angel Hém *, 7. About the reason of the three steps walked forward éy the Zéti from the place of the Zéti, while uttering the Avesta (avistak6é-gébisntha), after the ? See note 7, preceding page. 2 See Pahl. Yas. XLIX, 3 a, c. 5 Ibid. 7 d. ‘ This proviso implies some faint perception of the absurdity of trying to assist almighty beings by human force. ® See Bk. VIII, Chap. IX, 3 n. ® A personification of the Av. Haoma plant, an infusion of the dried twigs of which is used in the religious ceremonial. Yas. IX and X are devoted to his praise. CHAPTER XLII, 3-8. 293 end of the ritual for the fire, on delivering (parvdzisn6) the offering of holy-water to the water }, being the leading up of the archangels, always a¢ the end of an assembly of conference wz¢h Zaratdst, by three steps from the earth to the sun station, through ¢he places of good thoughts, good words, and good deeds *. 8. Advice to Zaratist also as to the nature of the archangels ; likewise a reminder to worship on ¢heir
38. Advice to Zaratist also as to the nature of the archangels ; likewise a reminder to worship on ¢heir 1 See Pahl. Yas. XLIX, 8a. This refers to the proceedings of the chief officiating priest in the ceremonial, after the conclusion of the Atas Ny4yis (Yas. LXII) and just before the beginning of the Abn Nyfyis (Yas. LXV), during the recital of Yas. LXIV which chiefly consists of a repetition of §§ 6-11 of this GAthic ha (Yas. L=XLIX of the Pahlavi version). These proceedings are detailed in the rubrics, partially in J2 and more fully in Pt4, Mf4, as follows :—After reciting Av. Yas. L, 7 d ‘the Bars6m (Av. baresman, see Bk. VIII, Chap. XLIV, 65 n) is to be taken up from the M4h-rf,’ or crescent-topped Barsém-stand, ‘and one step is to be set forth in the direction of the Frabard4r’ (the imaginary assistant priest whose station is near the north-east corner of the ceremonial area, or to the left of the Zéti, see Chap. XXXIII, 5 n), ‘at this place of taking up the Barsé6m from the Bars6ém-stand, and of going on to the position of the Frabardar, a beginning of Yas. L, 8 a is to be made in walking towards the beginning of the fire place, until Yas. L, 11 d is to be uttered,’ in the following manner :—After ‘mad vau one step is to be set forth, and homage to be offered to the holy-water ;’ after ‘pad4is one step, and homage to be offered to the holy-water;’ after ‘y4& frasrfta fgayau one step is to be set forth, and he is to go on to the position of the Abard’ (the imaginary assistant priest whose station is near the south-east corner, so that the progress of the Zé6ti towards the fire is along the left-hand side of the ceremonial area), and, after reciting the rest of the Gathic text to the end of Yas. L, 11 d, ‘homage is to be offered to the fire, and he is to go away to the position of the Zéti.’ 2 The three lower grades of heaven, intermediate between the earth and the best existence or supreme heaven (Garédman), and situated in the stations of the stars, moon, and sun, respectively (see AV. VII-X, Mkh. VII, 9-12). 294 DINKARD, BOOK IX. account after separation from the sight of them. g. And this, too, zs sazd, that ¢heve arises therefrom a conception (ham-giriftarih), 6y him whose disposition and character are sagacious', also as to the adaptation of his own deeds to that nature of his. 10. And about the good affinity of Zaratdst, even for abundance of good works, there is this, too, namely : ‘So, for all those deeds which thou hast to accomplish, ana which are also accomplished, there is reward for thee through their righteousness, O Zaratist!’
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.
16. 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). 7. About the praise of Zaratist ¢here is this, too, namely: ‘ Thy sweetness and mildness are shown to the worldly existences, thy leadership of the religion is through Vohfiman, avd thou art well conversant with righteousness‘. 8. About the praise of Frashéstar’s ardour in the leadership of good works, in virtuousness 5, listening éo instruction, and truthful speaking, and in pasturing (fshegth), cultivating the world, achieving benefit (sdd5 tasht@4rih), and not giving leadership to villains*’. 9. About the praise also of the energy and high-priestship of GAmasp’. 10. About the protection of the good 1 See Pahl. Yas. XLVIII, 3 b, c. 2 Tbid. 4a. ® Assuming that amat stands for mfn, their Iranian equivalents being much alike. , * See Pahl. Yas. XLVIII, 5 a, b, c. 5 Ibid. 8a, b, c and Bk. VIII, Chap. XXXVIII, 68 n. ® Ibid. 9 a, b, in which Pt4, Mf4 have tashfd4r instead of the khvastar of Ks, J2; regarding fshegth (=Av. fsheng’hy6) see Bk. VIII, Chap. XXII, 6 n. 7 Ibid, 9 d and Bk. VIII, Chap. XXXVIII, 68 n. CHAPTER XLII, 4—XLIII, 2. 291 creations by Vohfiman, azd that, too, of the souls of the righteous 6y Spendaymad also}. 11. About the punishment of the wicked ruder who is seizing anything unlawfully in his realm. 12. Also about the grievous punishment of the wicked, evil-thinking, evil-speaking, evil-doing, heretical (dQs-dén6), evil ruler in hell*, 13. About the reply of the archangels to Zaratdst, as to the reward begged by him, to make 42m satisfied about it®. 14. It is righteousness that zs perfect excellence. CuapTer XLIII. Varstmadnsar Nask. 1. The twentieth fargard, Kad-méi-urv4‘, is about anything whatever Jeng begged as provision for the soul®, and as to the speaking of Shatraver ° to Zaratist thus: ‘Thou shouldst think thus, O Sptt4m4n! that Athaymazd assists thee.’ 2. This, too, 2s sazd, that the creatures of Afthaymazd live through Khavdad@’, are immortal through Amdvdad’, possess complete mindfulness of Athaymazd through 1 See Pahl. Yas. XLVIII, 10 a, b, c and Bk. VIII, Chap. IX, 3n. * Ibid. 11a, b. 8 Ibid. 12b,d. In Pt4, Mf4, § b is as follows: ‘Mn Zaratis/d Aigin lak Vohfiman;’ being correctly limited according to the Avesta text. ‘ See Chap. XX, 1n; it is here written kad-m6g-ravaké in Pahlavi. ® See Pahl. Yas. XLIX, 1a. * An archangel who is a personification of the Avesta phrase khshathra-vairya, ‘ desirable dominion.’ * For these three archangels see Chaps. XII, 25 n, XIX, 1 n, and Bk. VIII, Chap. IX, 3. U2 292 DINKARD, BOOK IX. Spendavmad@’?, and fossess him as ruler through Shatraver.
2Yas. XLIX, 1a. * An archangel who is a personification of the Avesta phrase khshathra-vairya, ‘ desirable dominion.’ * For these three archangels see Chaps. XII, 25 n, XIX, 1 n, and Bk. VIII, Chap. IX, 3. U2 292 DINKARD, BOOK IX. Spendavmad@’?, and fossess him as ruler through Shatraver. 3. About wealth éeng begged owing to virtuousness ¢here is this, too, that, to him who, owing to virtuousness, begs that which is not allowed to him owing to the oppressiveness of the vile, or on account of some other opposition, they then give essentially that reward, in the spiritual exzstence which ts greater and better than that wealth. 4. About the cattle suitable for that warrior who possesses virtuous habits avd strength ?, through the assistance of the will of the sacred beings and for the benefit of Iran and the defeat of the diminishing foreign force (kastarth-i an-Air4n6). 5. About the seizure * of mankind for the advancement of the admonition axa command of the sacred beings, so far as force is an assistant to them in knowledge due to the sacred beings‘; and their appropriation of the best existence through the advancement of that admonition azd command. 6. About the assistance of the righteous, on the passage to the best existence, by the spirit of the wisdom of sovereignty, liberality, avd truth, Aharisvang § and the angel Hém *, 7. About the reason of the three steps walked forward éy the Zéti from the place of the Zéti, while uttering the Avesta (avistak6é-gébisntha), after the ? See note 7, preceding page. 2 See Pahl. Yas. XLIX, 3 a, c. 5 Ibid. 7 d. ‘ This proviso implies some faint perception of the absurdity of trying to assist almighty beings by human force. ® See Bk. VIII, Chap. IX, 3 n. ® A personification of the Av. Haoma plant, an infusion of the dried twigs of which is used in the religious ceremonial. Yas. IX and X are devoted to his praise. CHAPTER XLII, 3-8. 293 end of the ritual for the fire, on delivering (parvdzisn6) the offering of holy-water to the water }, being the leading up of the archangels, always a¢ the end of an assembly of conference wz¢h Zaratdst, by three steps from the earth to the sun station, through ¢he places of good thoughts, good words, and good deeds *. 8. Advice to Zaratist also as to the nature of the archangels ; likewise a reminder to worship on ¢heir
38. Advice to Zaratist also as to the nature of the archangels ; likewise a reminder to worship on ¢heir 1 See Pahl. Yas. XLIX, 8a. This refers to the proceedings of the chief officiating priest in the ceremonial, after the conclusion of the Atas Ny4yis (Yas. LXII) and just before the beginning of the Abn Nyfyis (Yas. LXV), during the recital of Yas. LXIV which chiefly consists of a repetition of §§ 6-11 of this GAthic ha (Yas. L=XLIX of the Pahlavi version). These proceedings are detailed in the rubrics, partially in J2 and more fully in Pt4, Mf4, as follows :—After reciting Av. Yas. L, 7 d ‘the Bars6m (Av. baresman, see Bk. VIII, Chap. XLIV, 65 n) is to be taken up from the M4h-rf,’ or crescent-topped Barsém-stand, ‘and one step is to be set forth in the direction of the Frabard4r’ (the imaginary assistant priest whose station is near the north-east corner of the ceremonial area, or to the left of the Zéti, see Chap. XXXIII, 5 n), ‘at this place of taking up the Barsé6m from the Bars6ém-stand, and of going on to the position of the Frabardar, a beginning of Yas. L, 8 a is to be made in walking towards the beginning of the fire place, until Yas. L, 11 d is to be uttered,’ in the following manner :—After ‘mad vau one step is to be set forth, and homage to be offered to the holy-water ;’ after ‘pad4is one step, and homage to be offered to the holy-water;’ after ‘y4& frasrfta fgayau one step is to be set forth, and he is to go on to the position of the Abard’ (the imaginary assistant priest whose station is near the south-east corner, so that the progress of the Zé6ti towards the fire is along the left-hand side of the ceremonial area), and, after reciting the rest of the Gathic text to the end of Yas. L, 11 d, ‘homage is to be offered to the fire, and he is to go away to the position of the Zéti.’ 2 The three lower grades of heaven, intermediate between the earth and the best existence or supreme heaven (Garédman), and situated in the stations of the stars, moon, and sun, respectively (see AV. VII-X, Mkh. VII, 9-12). 294 DINKARD, BOOK IX. account after separation from the sight of them. g. And this, too, zs sazd, that ¢heve arises therefrom a conception (ham-giriftarih), 6y him whose disposition and character are sagacious', also as to the adaptation of his own deeds to that nature of his. 10. And about the good affinity of Zaratdst, even for abundance of good works, there is this, too, namely : ‘So, for all those deeds which thou hast to accomplish, ana which are also accomplished, there is reward for thee through their righteousness, O Zaratist!’
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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