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1I, 21-23). That it was 304 DiNKARD, BOOK IX. the archangel, of the form of words (rastakd mifay4) which is the innermost and most comprehensive encompassment (parvand) and best-congregated embodiment (véh-ramaktdm kerpd) of the intelligent omniscience of the religion’. 3. The divisions of ¢hzs germ of germs, and the origin of the other primitive sayings of the good religion, are the divisibility of the portions (bak) of the Ahunavair. 4. The Ahf of the Ahd-vairyé of the Ahunavair is the first creature? which, as regards the first, is specially that creature which is really derzved from the creator Adhaymazd, and its adaptation is owing to mankind. 5. The thought (mit)* that exists with the first is with the word that is Vairyé, his ‘will, which is in the second created existence (dAmth), which, as regards the first, is specially the primitive secondary state (dadtgarth) of those who are specially characterised by it, who exist as z¢ were with ¢hat character, and have become, 7% that way, in association wth the second creature. 6. The conjunction of the first creature—whose origin (yehevdnisnd), which is the liturgy, is a co-existence whose origin had occurred—is the source for the saying; and the distribution of the portions thereof is the whole saying of a liturgical kind; also its name is Yatha-ahdvairy6, the spirit through which it is set going is the lore of the religion, needful among the creatures, the creations arose through wisdom for that purpose, and they, too, weve produced on the solicitation of recited before the other creations is clearly stated in Pahl. Yas. XIX, 2-5, 17-20. 1 See Pahl. Yas. XIX, 24-27. ® Ibid. 29. 8 Ibid. P4z. mit=Av. maiti=manas. CHAPTER XLVII, 3-10. 305 the archangel!; besides this, that archangels ave wise in speaking, and through wisdom are they archangels. 7. And this, too, about the same words, that the statement is the best-worded which is spoken, or to be spoken?; and the obscurity is not about the sound of the word-elements, but about the manifold nature of the actual meaning (kabedih-i sang-t£5), which is the character of the statement, in the words of the epitome. 8, This, too, that mankind guard the soul from hell by learning, reciting, and practising z¢, and the body from death® by likewise perpetually persevering therein. g. This, too, that, as ¢o the first apportionment of the Ahunavair, whose name is the Bakaén Ahunavair, when, thoroughly accomplishing z¢ (avavidar) unanxiously (astdakih4), ome chants z¢ in a ceremonial, the good work is as when one chants a hundred authorities (radth) of the Gathas, thoroughly accomplishing ¢4em unanxiously*; and when, accomplishing z¢ (vid@4r) anxiously, ove chants zt, such a ceremonial amounts to’ as much as ten with any other authority®. 10. This, too, that, through the same apportionment, while ove solemnizes the summing up of the first completion °, which is the Stéd-yast, as it becomes the rite of one newly initiated (navak-né@par)’, on that day
210. This, too, that, through the same apportionment, while ove solemnizes the summing up of the first completion °, which is the Stéd-yast, as it becomes the rite of one newly initiated (navak-né@par)’, on that day 1 See Pahl. Yas. XIX, 20. 2 Ibid. 24. 5 Ibid. 25, 26. ‘ Ibid. 6, 7. The MS. has yo instead of 535 ‘100,’ by mistake. 5 Ibid. 8. The MS. has ‘unanxiously’ by mistake. ® Possibly Yas. LIX, 32-34. 7 Commonly called Néndbar (see Sls. X, 2, XIII, 2; Dd. LXXIX, 4, 11, 12). (37] x 306 DINKARD, BOOK IX. they make the soul of the solemnizer pass three times into the supreme heaven ?. 11. About the grievous sinfulness of imperfectly accomplishing (avid4r) the Bakan Ahunavair *. 12. This, too, that it is made by him in subjection to Atharmazd, as the first creature made, who gives the body in service to him who is the ruler, and in discipleship to him who is the high-priest of the religion®; for this reason, because they are suitable for lordship and mastership in the worldly exzstence. 13. He who is the highest lord aud master is the creator Adhaymazd, and, owing to the same reason, when it made their subjection that ¢o the creator Athaymazd, he has made 7¢ as the first creature made. 14. This, too, that it is taught by it to keep the body in the service of the king of kings‘, whose origin Adhaymazd keeps in 4zs possession; for this reason, because, when _4zs origin is kept in the possession of Adhaymazd, Atharymazd is over his own if a good ruler is made; him who is thus prepared, when also the worldly existence is necessary for Atharmazd, he maintains as ruler when the creation is instructed. 15. This, too, that the reward of Vohfman is appropriated (khvésinidd) by him who indicates anything which is virtuous, who also utters virtuous recitation, awd who likewise teaches perfect abstinence from sin to mankind’. 16. For this reason, because the indication of anything virtuous, the utterance of recitation wisely, ad abstinence from 1 See Pahl. Yas. XIX, g-rr. 2 Ibid. 12-15. 5 Ibid. 28, 29. ‘ Ibid. 30. ® Ibid. 31, 32. CHAPTER XLVII, 11-20. 307 sin are, as 2f weve, a lodgment materially in good people owing spiritually to the archangels, Vohtman éeng more particularly the instigator therein ; and, owing to the same reason, e in whom there is a like proficiency is of like good works with Vohtman, and adapted to the good works arises the like reward.
317. This, too, that the dominion is given to Athaymazd by him who may perform those works, is manifest from the phrase Tad mazda tava khshathrem, &c. and its meaning, which is this: ‘That, O Atharmazd@! is this dominion of thine, dy which benefits (vehag4n6) are given ¢o him who is justly living and poor?’ 18. Which ts a deliverance for this reason, because Athaymazd created no dominion for the more particular preservation of the poor and the creatures of the worldly exestence from the destroyer; dt, for the purpose of control over the dominion of 42m whose strength of rule is the cause of preservation for the poor—which is continually the wish of Athaymazd—the dominion is given to Adhaymazd. 19. And this, too, that, through preservation from the adversary, he has assisted his poor who have preserved friendship for the Spitam4n?; the adversity of the creatures is the advancement of religion, by supporting the religion; and a friend of the Spittam4n becomes an assistant of the supporters of religion. 20, About the entrance (dén y4tdndakth) of the destroyer of the creatures from without °, and the helplessness of the beneficent spirit owing thereto. 1 See Pahl. Yas. XIX, 35, Yas. LIII, 9 d, and Chap. XLV, 1o. 3 Ibid. 36. 5 Ibid. 39. X 2 308 DiNKARD, BOOK Ix. 21. About the girding on of this saying of the religion of Adhaymazd by the three degrees (padm4n), which are good thoughts, good words, and good deeds; éy the four classes, which are priesthood, warriorship, husbandry, and artisanship; and by the five chieftainships, which are house-rule, village-rule, tribe-rule, province-rule, and the supreme Zaratistship; and the one summing up (hangerdikth) which is the liberality of the good ruler}. 22. Righteousness is perfect excellence. CuapTer XLVIII. Baké Nask. 1. The second fargard is the Ashem® of the Bakan®; it is by it that perfect excellence is produced for every one who produces for any one else that which is suitable for him‘; for this reason, because, for the sake of perfect production, there ts much unprofitable production, éu¢ profitable production is suitably producing. 2. This, too, that the reward of every good work is given by it to mankind, which keeps mankind in diligence when it instructs®; because, as the business of all good works is that which instructs and keeps mankind in diligence, the reward of good works which man- ? See Pahl. Yas. XIX, 44-55. ? See Chap. III, 1n; it is here expressed by its Pahlavi equivalent aharayth. This fargard is still extant in Yas, XX. § See Chap. XLVI], 2. “ See Pahl. Yas. XX, 1. 5 Ibid. 2. CHAPTER XLVII, 21-XLIX, 4. 309 kind can appropriate by diligence is appropriated by it. 3. And this, too, that advancement is given by it to every good work !.
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.
1I, 21-23). That it was 304 DiNKARD, BOOK IX. the archangel, of the form of words (rastakd mifay4) which is the innermost and most comprehensive encompassment (parvand) and best-congregated embodiment (véh-ramaktdm kerpd) of the intelligent omniscience of the religion’. 3. The divisions of ¢hzs germ of germs, and the origin of the other primitive sayings of the good religion, are the divisibility of the portions (bak) of the Ahunavair. 4. The Ahf of the Ahd-vairyé of the Ahunavair is the first creature? which, as regards the first, is specially that creature which is really derzved from the creator Adhaymazd, and its adaptation is owing to mankind. 5. The thought (mit)* that exists with the first is with the word that is Vairyé, his ‘will, which is in the second created existence (dAmth), which, as regards the first, is specially the primitive secondary state (dadtgarth) of those who are specially characterised by it, who exist as z¢ were with ¢hat character, and have become, 7% that way, in association wth the second creature. 6. The conjunction of the first creature—whose origin (yehevdnisnd), which is the liturgy, is a co-existence whose origin had occurred—is the source for the saying; and the distribution of the portions thereof is the whole saying of a liturgical kind; also its name is Yatha-ahdvairy6, the spirit through which it is set going is the lore of the religion, needful among the creatures, the creations arose through wisdom for that purpose, and they, too, weve produced on the solicitation of recited before the other creations is clearly stated in Pahl. Yas. XIX, 2-5, 17-20. 1 See Pahl. Yas. XIX, 24-27. ® Ibid. 29. 8 Ibid. P4z. mit=Av. maiti=manas. CHAPTER XLVII, 3-10. 305 the archangel!; besides this, that archangels ave wise in speaking, and through wisdom are they archangels. 7. And this, too, about the same words, that the statement is the best-worded which is spoken, or to be spoken?; and the obscurity is not about the sound of the word-elements, but about the manifold nature of the actual meaning (kabedih-i sang-t£5), which is the character of the statement, in the words of the epitome. 8, This, too, that mankind guard the soul from hell by learning, reciting, and practising z¢, and the body from death® by likewise perpetually persevering therein. g. This, too, that, as ¢o the first apportionment of the Ahunavair, whose name is the Bakaén Ahunavair, when, thoroughly accomplishing z¢ (avavidar) unanxiously (astdakih4), ome chants z¢ in a ceremonial, the good work is as when one chants a hundred authorities (radth) of the Gathas, thoroughly accomplishing ¢4em unanxiously*; and when, accomplishing z¢ (vid@4r) anxiously, ove chants zt, such a ceremonial amounts to’ as much as ten with any other authority®. 10. This, too, that, through the same apportionment, while ove solemnizes the summing up of the first completion °, which is the Stéd-yast, as it becomes the rite of one newly initiated (navak-né@par)’, on that day
210. This, too, that, through the same apportionment, while ove solemnizes the summing up of the first completion °, which is the Stéd-yast, as it becomes the rite of one newly initiated (navak-né@par)’, on that day 1 See Pahl. Yas. XIX, 20. 2 Ibid. 24. 5 Ibid. 25, 26. ‘ Ibid. 6, 7. The MS. has yo instead of 535 ‘100,’ by mistake. 5 Ibid. 8. The MS. has ‘unanxiously’ by mistake. ® Possibly Yas. LIX, 32-34. 7 Commonly called Néndbar (see Sls. X, 2, XIII, 2; Dd. LXXIX, 4, 11, 12). (37] x 306 DINKARD, BOOK IX. they make the soul of the solemnizer pass three times into the supreme heaven ?. 11. About the grievous sinfulness of imperfectly accomplishing (avid4r) the Bakan Ahunavair *. 12. This, too, that it is made by him in subjection to Atharmazd, as the first creature made, who gives the body in service to him who is the ruler, and in discipleship to him who is the high-priest of the religion®; for this reason, because they are suitable for lordship and mastership in the worldly exzstence. 13. He who is the highest lord aud master is the creator Adhaymazd, and, owing to the same reason, when it made their subjection that ¢o the creator Athaymazd, he has made 7¢ as the first creature made. 14. This, too, that it is taught by it to keep the body in the service of the king of kings‘, whose origin Adhaymazd keeps in 4zs possession; for this reason, because, when _4zs origin is kept in the possession of Adhaymazd, Atharymazd is over his own if a good ruler is made; him who is thus prepared, when also the worldly existence is necessary for Atharmazd, he maintains as ruler when the creation is instructed. 15. This, too, that the reward of Vohfman is appropriated (khvésinidd) by him who indicates anything which is virtuous, who also utters virtuous recitation, awd who likewise teaches perfect abstinence from sin to mankind’. 16. For this reason, because the indication of anything virtuous, the utterance of recitation wisely, ad abstinence from 1 See Pahl. Yas. XIX, g-rr. 2 Ibid. 12-15. 5 Ibid. 28, 29. ‘ Ibid. 30. ® Ibid. 31, 32. CHAPTER XLVII, 11-20. 307 sin are, as 2f weve, a lodgment materially in good people owing spiritually to the archangels, Vohtman éeng more particularly the instigator therein ; and, owing to the same reason, e in whom there is a like proficiency is of like good works with Vohtman, and adapted to the good works arises the like reward.
317. This, too, that the dominion is given to Athaymazd by him who may perform those works, is manifest from the phrase Tad mazda tava khshathrem, &c. and its meaning, which is this: ‘That, O Atharmazd@! is this dominion of thine, dy which benefits (vehag4n6) are given ¢o him who is justly living and poor?’ 18. Which ts a deliverance for this reason, because Athaymazd created no dominion for the more particular preservation of the poor and the creatures of the worldly exestence from the destroyer; dt, for the purpose of control over the dominion of 42m whose strength of rule is the cause of preservation for the poor—which is continually the wish of Athaymazd—the dominion is given to Adhaymazd. 19. And this, too, that, through preservation from the adversary, he has assisted his poor who have preserved friendship for the Spitam4n?; the adversity of the creatures is the advancement of religion, by supporting the religion; and a friend of the Spittam4n becomes an assistant of the supporters of religion. 20, About the entrance (dén y4tdndakth) of the destroyer of the creatures from without °, and the helplessness of the beneficent spirit owing thereto. 1 See Pahl. Yas. XIX, 35, Yas. LIII, 9 d, and Chap. XLV, 1o. 3 Ibid. 36. 5 Ibid. 39. X 2 308 DiNKARD, BOOK Ix. 21. About the girding on of this saying of the religion of Adhaymazd by the three degrees (padm4n), which are good thoughts, good words, and good deeds; éy the four classes, which are priesthood, warriorship, husbandry, and artisanship; and by the five chieftainships, which are house-rule, village-rule, tribe-rule, province-rule, and the supreme Zaratistship; and the one summing up (hangerdikth) which is the liberality of the good ruler}. 22. Righteousness is perfect excellence. CuapTer XLVIII. Baké Nask. 1. The second fargard is the Ashem® of the Bakan®; it is by it that perfect excellence is produced for every one who produces for any one else that which is suitable for him‘; for this reason, because, for the sake of perfect production, there ts much unprofitable production, éu¢ profitable production is suitably producing. 2. This, too, that the reward of every good work is given by it to mankind, which keeps mankind in diligence when it instructs®; because, as the business of all good works is that which instructs and keeps mankind in diligence, the reward of good works which man- ? See Pahl. Yas. XIX, 44-55. ? See Chap. III, 1n; it is here expressed by its Pahlavi equivalent aharayth. This fargard is still extant in Yas, XX. § See Chap. XLVI], 2. “ See Pahl. Yas. XX, 1. 5 Ibid. 2. CHAPTER XLVII, 21-XLIX, 4. 309 kind can appropriate by diligence is appropriated by it. 3. And this, too, that advancement is given by it to every good work !.
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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