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110. 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!’ 11. And about the advice to Zaratist there is this, too, namely: ‘7 ou hast to become reverent to them?, so that mankind may become reverent to thee.’ 12. About considering the time of the days and nights as all for good accumulation in good works there is this, too, that whoever is diligent azd always doing good works, avd that whoever shall perform as many good works as is possible for him, is given as much reward? as is his desire. 13. It is righteousness ¢hat zs perfect excellence. CHAPTER XLIV. Varstmdnsar Nash. 1. Zz the twenty-first fargard, Vohd-khshathrem‘, 2¢ is said by Adhavmazd thus: ‘I produced, O Zaratdst! the desire for a good ruler®;’ and this, too, zs sazd, that, when there ts a desire for a 1 See Pahl. Yas, XLIX, g d. . 3 Ibid. rod. 5 Ibid. 11 d. ‘ See Chap. XXI, 1 n; it is here written vohf-khshatar in Pahlavi, and is called the 22nd fargard by mistake. 5 See Pahl. Yas. L, 1a. CHAPTER XLII, 9—-XLIV, 7. 295 good ruler suitable for a share of the world, whoever is suitable for a share of the world [is a development of that character also, owing to the share which is given him, and by him who is himself also developing the character, by giving him a share]}, giving the share is producing a helper (vigid4r), production of a helper is a perfect action?, and superiority of action is owing to thought and speech. 2. About ¢he place where the best wealth is the produce of water, earth, and plants; also its best supplication is lamentation for the religion, and the sovereignty is liberality. 3. About favours dang begged from the sacred beings, even with words controverting the response of the sacred beings; the favours for the worthy are to be contended /or worthily. 4. About the connection of the power of intelligent remembrance and wise discrimination, one with the other. 5. About the attraction of the mercy of the spirit azd leadership *, together, into the supreme heaven (garédm4n6), for observation regarding the good creatures. 6. About the begging avd teaching of that intelligence which is with the increase of good works; also the imperceptible acquirement ¢ of wealth occurs thereby. 7. This, too, that whoever gives himself up, with humility and reverence, to him who is a high-priest of the true religion, is proficient (far’zanaki-ait) in the religion®; and the benefit produced by him, for him who is good, is the liberality ? The passage in brackets was at first omitted in the MS. by mistake, and subsequently interlined and written in the margin with a different ink. ? See Pahl. Yas. L, 1c. 5 Ibid. 4a. ‘ Ibid. 5 a. 5 Ibid. 5c. 296 DINKARD, BOOK IX.
2The passage in brackets was at first omitted in the MS. by mistake, and subsequently interlined and written in the margin with a different ink. ? See Pahl. Yas. L, 1c. 5 Ibid. 4a. ‘ Ibid. 5 a. 5 Ibid. 5c. 296 DINKARD, BOOK IX. which is provided for the sacred beings’. 8. About Atharmazd having created water, plants, animals?, and the law of the primitive religion for the nourishment, arrangement, and succession of the creatures. 9. About the comfort of the spirit of the liturgy of the religion when he who is a man of credible wisdom and superior disposition utters it *. 10. This, too, that the wicked ove who does not believe the deception that he teaches to others, which is his through his own spiritual lord, yet, when he teaches multitudes (kabed4n), is convinced by it, attains—as the end of that teaching— eminence (padgahth) for bare-faced deceit (barahnako fradépth), public falsehood, and disjointed belief. 11, And about mankind deg bodily prepared also for the future existence by fire and melted ore‘; in the worldly existence the acquitted and incriminated, as regards the law, have become thereby manifest®, avd, in the future existence, the torment of the wicked and the gratification of the righteous *®. 12. About Vohiman and Ashavahist deg invoked’ for assistance also in danger from the wicked, and about appropriating the best existence through righteousness alone. 13. And this, too, that a happy coming of men to the supreme heaven exists for the righteous, du¢ no*® coming of any one from the wicked. ? See Pahl. Yas. L, 6a. 2 Tbid. 7a. * Ibid. 8c; névagtar is written by mistake for névagtar, ‘superior,’ in the MS. “ Ibid. 9 b and Chap. XXXII, 25. ® Ibid. 9 a. ® Ibid. gc. 7 Ibid. roc. * Assuming that rAf stands for 14. CHAPTER XLIv, 8-18. 14. About the enmity of the Kat! sodomite (v4épd)? Akht, the heretic of the dark existence °, to Zaratiist; and the causing of disturbance (siklinidan6), éy him and the wicked of similar kinds to him, among those who follow Zaratist is extreme, and the primeval hellish existence is for them ‘. 15. About the closing of the abode of the Kat and Karap from virtuousness*; and this, too, that they do not develope the worldly existences, nor attend to the spirit, but they contract the world and dissipate the spirit °. 16. About the worthiness of the sovereignty of Kai-Vist4sp’, on account of great ability and activity, apart even from superintending. 17. About the praise of Frashdéstar® for his having given Hv6b6 ® in marriage to Zarat(st, the praise of Hv6bé for her complete reverence of Zaratdst, and admonition to Zaratist as to making Hv6bo privileged for the post of house-mistress'*, 18. About the praise of Gamasp"™ for begging fortune and for wisdom in appropriating the excellence of the primitive righteousness ; a/so hts affection for the sovereignty and Jor the recitation of revelation, in which ¢here is assistance of Zaratist through command of Voht- * See Bk. VIII, Chap. XXXV, 13 n.
3VIII, Chap. XXXV, 13 n. ® See Pahl. Yas. L, 12 a. S Akhty6 dusdau temanguhau of Yt. V, 82; the wizard Akht of the tale of Yést-f Fry4nd. * See Pahl. Yas. L, 14 ¢. ® Ibid. 14 a. ® Ibid. 14 b. 7 Tbid. 16 a and Bk. VIII, Chap. XI, 1. * Ibid. 17 a and Bk. VIII, Chap. XXXVIII, 68. * Ibid. 17 b. Av. Hvdévi of Yt. XIII, 139, XVI, 13; she was daughter of Frashéstar and wife of Zaratfst. 10 Ibid. 17.¢. ” Ibid. 18 a and Bk. VIII, Chap. XXXVIII, 68. 298 DINKARD, BOOK IX. man!, 19. About the praise of Matdék-m4h? for his accepting azd exercising—and on account of his exercising—the upholding and propagation of the religion; a/so the yelling, united assault, evil food, and other affliction owing to the wicked z# the earlier half of the night, which is that which Zaratist Aad, for a like reason, to bear; and the reciting of the law of Adhaymaz@$, for the joy of the sacred beings, and his appropriation of the best existence. 20. About the abounding of Zaratdst in complete mindfulness of the origin of learning, and z¢s development by him‘; both the object and the advantage of knowledge—which is the reigning of Vohiman in the body—ée:ng the means of developing the world in righteousness®, 21. About the perfection of the ceremonial* and obeisance of Zaratist, and the superiority’ of his recompense ®; also advice to him as to worshipping Adhaymazd pre-eminently, and the primeval angels by their own names °® according to their greatness. 22. It is the excellence of righteousness ¢hat zs perfect. CuapTer XLV. Varstménsar Nash. 1. The twenty-second fargard, Vahistéisti, is about the perfection of the prayers" of the good religion, and information thereon. 1 See Pahl. Yas. L, 18 b. * Ibid. 19 a and Chap. XXIV, 1. 5 Ibid. 19 c. * Ibid. 21 a. ® Ibid. 21 b. ® Ibid. 22 a. 7 Assuming that evartth stands for avartarth. ® See Pahl. Yas. L, 22 b. ® Ibid. 22 ¢. 10 See Chap. XXII, 1 n. 1 See Pahl. Yas. LI, 1 a. CHAPTER XLIV, I9-XLV, 4. 299 2. About the glory of a family of some houses that has come to the Spitamas', even before the coming of Zaratist; the knowledge and habit of organization and priestly authority of those arzsing from that family; the existence therein of houses, villages, communities, azd districts; z¢s attracting and exalting mankind, from vice to virtue, by propriety of words and actions; and it convinces those of the world even till the arrival of the good religion. 3. And this, too, that the existence of Kai- Vistasp—that desire of Zaratdst >—and of Frashdéstar of the Hvébas 3, is owing to it. 4. About the praise of Périfast*, daughter of Zaratist, for loving the good religion with wisdom and acting éy the advice of the religion, having given erself contentedly in womanly service (zanoih) to Zarathst®; er complete accomplishment 1 The family from which ZaratQst, Mafdék-m4h, and PérfsAst were descended. Its name originated with Spitéma, an ancestor of Zaratist nine generations back. Compare Chap. XXXIX, 23.
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.
110. 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!’ 11. And about the advice to Zaratist there is this, too, namely: ‘7 ou hast to become reverent to them?, so that mankind may become reverent to thee.’ 12. About considering the time of the days and nights as all for good accumulation in good works there is this, too, that whoever is diligent azd always doing good works, avd that whoever shall perform as many good works as is possible for him, is given as much reward? as is his desire. 13. It is righteousness ¢hat zs perfect excellence. CHAPTER XLIV. Varstmdnsar Nash. 1. Zz the twenty-first fargard, Vohd-khshathrem‘, 2¢ is said by Adhavmazd thus: ‘I produced, O Zaratdst! the desire for a good ruler®;’ and this, too, zs sazd, that, when there ts a desire for a 1 See Pahl. Yas, XLIX, g d. . 3 Ibid. rod. 5 Ibid. 11 d. ‘ See Chap. XXI, 1 n; it is here written vohf-khshatar in Pahlavi, and is called the 22nd fargard by mistake. 5 See Pahl. Yas. L, 1a. CHAPTER XLII, 9—-XLIV, 7. 295 good ruler suitable for a share of the world, whoever is suitable for a share of the world [is a development of that character also, owing to the share which is given him, and by him who is himself also developing the character, by giving him a share]}, giving the share is producing a helper (vigid4r), production of a helper is a perfect action?, and superiority of action is owing to thought and speech. 2. About ¢he place where the best wealth is the produce of water, earth, and plants; also its best supplication is lamentation for the religion, and the sovereignty is liberality. 3. About favours dang begged from the sacred beings, even with words controverting the response of the sacred beings; the favours for the worthy are to be contended /or worthily. 4. About the connection of the power of intelligent remembrance and wise discrimination, one with the other. 5. About the attraction of the mercy of the spirit azd leadership *, together, into the supreme heaven (garédm4n6), for observation regarding the good creatures. 6. About the begging avd teaching of that intelligence which is with the increase of good works; also the imperceptible acquirement ¢ of wealth occurs thereby. 7. This, too, that whoever gives himself up, with humility and reverence, to him who is a high-priest of the true religion, is proficient (far’zanaki-ait) in the religion®; and the benefit produced by him, for him who is good, is the liberality ? The passage in brackets was at first omitted in the MS. by mistake, and subsequently interlined and written in the margin with a different ink. ? See Pahl. Yas. L, 1c. 5 Ibid. 4a. ‘ Ibid. 5 a. 5 Ibid. 5c. 296 DINKARD, BOOK IX.
2The passage in brackets was at first omitted in the MS. by mistake, and subsequently interlined and written in the margin with a different ink. ? See Pahl. Yas. L, 1c. 5 Ibid. 4a. ‘ Ibid. 5 a. 5 Ibid. 5c. 296 DINKARD, BOOK IX. which is provided for the sacred beings’. 8. About Atharmazd having created water, plants, animals?, and the law of the primitive religion for the nourishment, arrangement, and succession of the creatures. 9. About the comfort of the spirit of the liturgy of the religion when he who is a man of credible wisdom and superior disposition utters it *. 10. This, too, that the wicked ove who does not believe the deception that he teaches to others, which is his through his own spiritual lord, yet, when he teaches multitudes (kabed4n), is convinced by it, attains—as the end of that teaching— eminence (padgahth) for bare-faced deceit (barahnako fradépth), public falsehood, and disjointed belief. 11, And about mankind deg bodily prepared also for the future existence by fire and melted ore‘; in the worldly existence the acquitted and incriminated, as regards the law, have become thereby manifest®, avd, in the future existence, the torment of the wicked and the gratification of the righteous *®. 12. About Vohiman and Ashavahist deg invoked’ for assistance also in danger from the wicked, and about appropriating the best existence through righteousness alone. 13. And this, too, that a happy coming of men to the supreme heaven exists for the righteous, du¢ no*® coming of any one from the wicked. ? See Pahl. Yas. L, 6a. 2 Tbid. 7a. * Ibid. 8c; névagtar is written by mistake for névagtar, ‘superior,’ in the MS. “ Ibid. 9 b and Chap. XXXII, 25. ® Ibid. 9 a. ® Ibid. gc. 7 Ibid. roc. * Assuming that rAf stands for 14. CHAPTER XLIv, 8-18. 14. About the enmity of the Kat! sodomite (v4épd)? Akht, the heretic of the dark existence °, to Zaratiist; and the causing of disturbance (siklinidan6), éy him and the wicked of similar kinds to him, among those who follow Zaratist is extreme, and the primeval hellish existence is for them ‘. 15. About the closing of the abode of the Kat and Karap from virtuousness*; and this, too, that they do not develope the worldly existences, nor attend to the spirit, but they contract the world and dissipate the spirit °. 16. About the worthiness of the sovereignty of Kai-Vist4sp’, on account of great ability and activity, apart even from superintending. 17. About the praise of Frashdéstar® for his having given Hv6b6 ® in marriage to Zarat(st, the praise of Hv6bé for her complete reverence of Zaratdst, and admonition to Zaratist as to making Hv6bo privileged for the post of house-mistress'*, 18. About the praise of Gamasp"™ for begging fortune and for wisdom in appropriating the excellence of the primitive righteousness ; a/so hts affection for the sovereignty and Jor the recitation of revelation, in which ¢here is assistance of Zaratist through command of Voht- * See Bk. VIII, Chap. XXXV, 13 n.
3VIII, Chap. XXXV, 13 n. ® See Pahl. Yas. L, 12 a. S Akhty6 dusdau temanguhau of Yt. V, 82; the wizard Akht of the tale of Yést-f Fry4nd. * See Pahl. Yas. L, 14 ¢. ® Ibid. 14 a. ® Ibid. 14 b. 7 Tbid. 16 a and Bk. VIII, Chap. XI, 1. * Ibid. 17 a and Bk. VIII, Chap. XXXVIII, 68. * Ibid. 17 b. Av. Hvdévi of Yt. XIII, 139, XVI, 13; she was daughter of Frashéstar and wife of Zaratfst. 10 Ibid. 17.¢. ” Ibid. 18 a and Bk. VIII, Chap. XXXVIII, 68. 298 DINKARD, BOOK IX. man!, 19. About the praise of Matdék-m4h? for his accepting azd exercising—and on account of his exercising—the upholding and propagation of the religion; a/so the yelling, united assault, evil food, and other affliction owing to the wicked z# the earlier half of the night, which is that which Zaratist Aad, for a like reason, to bear; and the reciting of the law of Adhaymaz@$, for the joy of the sacred beings, and his appropriation of the best existence. 20. About the abounding of Zaratdst in complete mindfulness of the origin of learning, and z¢s development by him‘; both the object and the advantage of knowledge—which is the reigning of Vohiman in the body—ée:ng the means of developing the world in righteousness®, 21. About the perfection of the ceremonial* and obeisance of Zaratist, and the superiority’ of his recompense ®; also advice to him as to worshipping Adhaymazd pre-eminently, and the primeval angels by their own names °® according to their greatness. 22. It is the excellence of righteousness ¢hat zs perfect. CuapTer XLV. Varstménsar Nash. 1. The twenty-second fargard, Vahistéisti, is about the perfection of the prayers" of the good religion, and information thereon. 1 See Pahl. Yas. L, 18 b. * Ibid. 19 a and Chap. XXIV, 1. 5 Ibid. 19 c. * Ibid. 21 a. ® Ibid. 21 b. ® Ibid. 22 a. 7 Assuming that evartth stands for avartarth. ® See Pahl. Yas. L, 22 b. ® Ibid. 22 ¢. 10 See Chap. XXII, 1 n. 1 See Pahl. Yas. LI, 1 a. CHAPTER XLIV, I9-XLV, 4. 299 2. About the glory of a family of some houses that has come to the Spitamas', even before the coming of Zaratist; the knowledge and habit of organization and priestly authority of those arzsing from that family; the existence therein of houses, villages, communities, azd districts; z¢s attracting and exalting mankind, from vice to virtue, by propriety of words and actions; and it convinces those of the world even till the arrival of the good religion. 3. And this, too, that the existence of Kai- Vistasp—that desire of Zaratdst >—and of Frashdéstar of the Hvébas 3, is owing to it. 4. About the praise of Périfast*, daughter of Zaratist, for loving the good religion with wisdom and acting éy the advice of the religion, having given erself contentedly in womanly service (zanoih) to Zarathst®; er complete accomplishment 1 The family from which ZaratQst, Mafdék-m4h, and PérfsAst were descended. Its name originated with Spitéma, an ancestor of Zaratist nine generations back. Compare Chap. XXXIX, 23.
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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