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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This 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 !. 4. He who is understanding good works, and yet a suppliant, has thereby made the learned foolish (éz4n akhantdtntd@é) ; whoever possesses authority through virtuousness? is more particularly for rewarding the doers of good works; whoever, too, can make true decision® and adjudication is more particularly for causing the bridge judgment of a criminal, and for thrusting 42m aside owing to the exhaustion of 42s good works; and whoever, too, can exercise mediation avd wisdom is more particularly for the good government of the world. 5. Of righteousness the excellence is perfect. CuaPpTreR XLIX. Baké Nask. 1. The third fargard is the Yénhé-hatam?: there is here taught by it the worship of Adhavmazd, which is the law of Afhaymazd, that is, its law is virtuous®, 2. This, too, that the worship of Adtharymazd is occasioned by it, which is the asking for life for beings dy mankind’. 3. dud this, too, that the ritual of the males and females of the righteous occurs ¢krough it, which is the obeisance for the archangels*. 4. And the atone- 1 See Pahl. Yas. XX, 3. * Ibid. 4. ® Ibid. 5. * See Chap. IV, 1 n; it is here written YAanhé-hatam in Pahlavi. This fargard is still extant in Yas, XXI. 5 See Pahl. Yas. XXI, 1. § Ibid. 2, 3. 310 DINKARD, BOOK IX. ment for crimes (vagag4n6), because it is a gratification, is all for Adhaymazd personally therefrom ; and in connection therewith it amounts to a gratification for Adharmazd. 5. Here one mentions three particulars! which are in one’s worship of Adhaymazd of every description. 6. One is when the design (d4d@6) of the person is virtuous, because it is restrained by some virtuousness of thought; this is that which amounts to worship and obeisance for Adharmazd personally. 7. One is when it teaches an asking for life for mankind, and its ordinance is the protection, nourishment, and other assistance and gratification of mankind; a friend of the primitive worldly creation of mankind produced it, amd it comes into connection with the bridge judgment of mankind, for the worship and gratification of Afharmazd. 8. And one is when ome would celebrate the obeisance for the archangels, which is for the sake of strengthening the archangels, each separately, in ¢hezy control of the business of preparing amd managing the world; because z¢ is declared by revelation ¢ha¢ to worship is this, that the ceremonial may reach this bridge? in company with one (padvand), for the worship and gratification of Adhaymazd; the archangel who is to be strengthened by the ceremonial is one, and mankind are developed by the strength of the archangel. g. Of righteousness perfect is the excellence. 1 See Pahl. Yas. XXI, 3. ® The Xinvad bridge (see Chap. XX, 3).
2g. Of righteousness perfect is the excellence. 1 See Pahl. Yas. XXI, 3. ® The Xinvad bridge (see Chap. XX, 3). CHAPTER XLIX, 5-L, 5. 311 Cuarter L. Baké Nask. 1. Propitiation for the creator Afhaymazd, and a scornful dole for the evil spirit. 2. The fourth fargard is the Yantm-man6! of the Baké, about the praise of Zaratdst, that is, his jurisdiction, invocation of blessing (y4n6)?, and speaking 27 reply were such as are declared by the sacred text. 3. This, too, that that jurisdiction of his arose before the blessing, that is, this one decision is made by him about his own, that his own person is first made deserving by him through virtue, and then virtue is prayed for by him’. 4. This, too, that he has attributed the source and result to Adhaymazd, who gives joy to Atharmazd; for the source and result of various advantages and various joys are desirable for joy itself, as joy is the acme (réésman) of every happiness of him whose joy has made an offering (adstéfrid6) to Athaymazd, because his decision is this, that by him whose joy arises from that thing which is the will of AdXhaymazd, its source and result are attributed to Afharmazd. 5. This, too, that the good work, which is a gratification dy lawful gratifiers ¢, becomes appropriated by him who shall perform that which is truly reverent ; even for this reason, because he who isa lawful gratifier of others, through true reverence, as intended to gratify through the practice of his reverence, and, when thus the gratifier of those persons, the good work of gratification 1 SeeChap.V,1n. 7? See Pahl. Yas. XXVIII,o. * Ibid. ra. 4 Ibid. 2c. 312 DINKARD, BOOK IX. by lawful gratifiers becomes appropriated. 6. This, too, that the wisdom of Vohfiman! is advanced by him who utters a discourse through Vohfman ; for this reason, because the wisdom of Vohiman and its advancement are mostly through discourse. 7. This, too, that the plentifulness and satisfaction of cattle ! are taught by him who properly maintains the cattle which are in his possession; even for this reason, owing to the multitudes thus de/onging to him who properly maintains the cattle which are in his possession, he gains his profit azd pleasure therefrom, and others, who see that gain, are instructed, even as much as he, about the proper maintenance of cattle for their own profit and pleasure.
38. This, too, that benefit? decg given for the benefit of the worthy man is taught by him who keeps the benefit that is his as the property of the sacred beings; even for this reason, because he gives the benefit that is his unto the worthy man for the purpose of keeping z¢ for the advantage of the sacred beings, and others are instructed about it. 9. This, too, that prosperity® demg given, in both existences ?, to him who is generous and worthy is taught by him who gives benefit to a worthy man possessing body and life; even for this reason, because a worldly exzstence and a spiritual one are both his, also his worldly extstence is in this existence, avd the spiritual ove in that existence wherefrom satisfaction for the giving of benefit arrives. 10, This, too, that by him who shall cause reverence* of the good, even this is taught, that the sacred 1 See Pahl. Yas. XXVIII, 1 c, where Ptg and Mf4 have Vohfman instead of valman. 3 Ibid. 2 b. 5 Ibid. 2 c. * Ibid. 4 b. CHAPTER L, 6-14. 313 beings gratify him who is practising their will ; even for this reason, because good for him, by whom the reverence is practised, becomes the reply of satisfaction, avd the throne of the sacred beings is certain. 11. This, too, that Ze who was at first has taught even this to mankind, that supplicants' for the favour of the sacred beings gratify the sacred beings by being contented (padvéz); even for this reason, because the welcome of a sacred being, supplied by command from the religion, is a virtuousness in the world distinct from that, and the production of a course of generosity, from the sacred beings to mankind, arises really through the contentment of the favoured ; and mankind thereby become freer from doubt, and believe more in the sacred beings. 12. This, too, that his soul is delivered, or wzl/ be delivered, into the supreme heaven *, who das given something to him who praises the sacred beings and the good ; even for this reason, because even through liberality as to wealth, and the production of a way to the supreme heaven, z¢ is manifest ¢4a¢ anything given to the praisers of the sacred beings and the good is a greater liberality. 13. This, too, that the reverence ® of those needing reverence is occasioned by him who teaches the sacved word (vékakS) to the good ; even for this reason, because he who is a good teacher of revelation (dén6) can bring 2z¢ into use for the reverence, advantage, avd joy of the sacred beings and the good. 14. This, too, that acquaintance with the religion of Afhaymazd ® is disclosed to his own by him who loves Vohfiman ; even for this reason, because true See Pahl. Yas. XXVIII, 4 c. 2 Thid. 4 a. 3 Ibid. 4b. 314 DINKARD, BOOK Ix.
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.
1This 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 !. 4. He who is understanding good works, and yet a suppliant, has thereby made the learned foolish (éz4n akhantdtntd@é) ; whoever possesses authority through virtuousness? is more particularly for rewarding the doers of good works; whoever, too, can make true decision® and adjudication is more particularly for causing the bridge judgment of a criminal, and for thrusting 42m aside owing to the exhaustion of 42s good works; and whoever, too, can exercise mediation avd wisdom is more particularly for the good government of the world. 5. Of righteousness the excellence is perfect. CuaPpTreR XLIX. Baké Nask. 1. The third fargard is the Yénhé-hatam?: there is here taught by it the worship of Adhavmazd, which is the law of Afhaymazd, that is, its law is virtuous®, 2. This, too, that the worship of Adtharymazd is occasioned by it, which is the asking for life for beings dy mankind’. 3. dud this, too, that the ritual of the males and females of the righteous occurs ¢krough it, which is the obeisance for the archangels*. 4. And the atone- 1 See Pahl. Yas. XX, 3. * Ibid. 4. ® Ibid. 5. * See Chap. IV, 1 n; it is here written YAanhé-hatam in Pahlavi. This fargard is still extant in Yas, XXI. 5 See Pahl. Yas. XXI, 1. § Ibid. 2, 3. 310 DINKARD, BOOK IX. ment for crimes (vagag4n6), because it is a gratification, is all for Adhaymazd personally therefrom ; and in connection therewith it amounts to a gratification for Adharmazd. 5. Here one mentions three particulars! which are in one’s worship of Adhaymazd of every description. 6. One is when the design (d4d@6) of the person is virtuous, because it is restrained by some virtuousness of thought; this is that which amounts to worship and obeisance for Adharmazd personally. 7. One is when it teaches an asking for life for mankind, and its ordinance is the protection, nourishment, and other assistance and gratification of mankind; a friend of the primitive worldly creation of mankind produced it, amd it comes into connection with the bridge judgment of mankind, for the worship and gratification of Afharmazd. 8. And one is when ome would celebrate the obeisance for the archangels, which is for the sake of strengthening the archangels, each separately, in ¢hezy control of the business of preparing amd managing the world; because z¢ is declared by revelation ¢ha¢ to worship is this, that the ceremonial may reach this bridge? in company with one (padvand), for the worship and gratification of Adhaymazd; the archangel who is to be strengthened by the ceremonial is one, and mankind are developed by the strength of the archangel. g. Of righteousness perfect is the excellence. 1 See Pahl. Yas. XXI, 3. ® The Xinvad bridge (see Chap. XX, 3).
2g. Of righteousness perfect is the excellence. 1 See Pahl. Yas. XXI, 3. ® The Xinvad bridge (see Chap. XX, 3). CHAPTER XLIX, 5-L, 5. 311 Cuarter L. Baké Nask. 1. Propitiation for the creator Afhaymazd, and a scornful dole for the evil spirit. 2. The fourth fargard is the Yantm-man6! of the Baké, about the praise of Zaratdst, that is, his jurisdiction, invocation of blessing (y4n6)?, and speaking 27 reply were such as are declared by the sacred text. 3. This, too, that that jurisdiction of his arose before the blessing, that is, this one decision is made by him about his own, that his own person is first made deserving by him through virtue, and then virtue is prayed for by him’. 4. This, too, that he has attributed the source and result to Adhaymazd, who gives joy to Atharmazd; for the source and result of various advantages and various joys are desirable for joy itself, as joy is the acme (réésman) of every happiness of him whose joy has made an offering (adstéfrid6) to Athaymazd, because his decision is this, that by him whose joy arises from that thing which is the will of AdXhaymazd, its source and result are attributed to Afharmazd. 5. This, too, that the good work, which is a gratification dy lawful gratifiers ¢, becomes appropriated by him who shall perform that which is truly reverent ; even for this reason, because he who isa lawful gratifier of others, through true reverence, as intended to gratify through the practice of his reverence, and, when thus the gratifier of those persons, the good work of gratification 1 SeeChap.V,1n. 7? See Pahl. Yas. XXVIII,o. * Ibid. ra. 4 Ibid. 2c. 312 DINKARD, BOOK IX. by lawful gratifiers becomes appropriated. 6. This, too, that the wisdom of Vohfiman! is advanced by him who utters a discourse through Vohfman ; for this reason, because the wisdom of Vohiman and its advancement are mostly through discourse. 7. This, too, that the plentifulness and satisfaction of cattle ! are taught by him who properly maintains the cattle which are in his possession; even for this reason, owing to the multitudes thus de/onging to him who properly maintains the cattle which are in his possession, he gains his profit azd pleasure therefrom, and others, who see that gain, are instructed, even as much as he, about the proper maintenance of cattle for their own profit and pleasure.
38. This, too, that benefit? decg given for the benefit of the worthy man is taught by him who keeps the benefit that is his as the property of the sacred beings; even for this reason, because he gives the benefit that is his unto the worthy man for the purpose of keeping z¢ for the advantage of the sacred beings, and others are instructed about it. 9. This, too, that prosperity® demg given, in both existences ?, to him who is generous and worthy is taught by him who gives benefit to a worthy man possessing body and life; even for this reason, because a worldly exzstence and a spiritual one are both his, also his worldly extstence is in this existence, avd the spiritual ove in that existence wherefrom satisfaction for the giving of benefit arrives. 10, This, too, that by him who shall cause reverence* of the good, even this is taught, that the sacred 1 See Pahl. Yas. XXVIII, 1 c, where Ptg and Mf4 have Vohfman instead of valman. 3 Ibid. 2 b. 5 Ibid. 2 c. * Ibid. 4 b. CHAPTER L, 6-14. 313 beings gratify him who is practising their will ; even for this reason, because good for him, by whom the reverence is practised, becomes the reply of satisfaction, avd the throne of the sacred beings is certain. 11. This, too, that Ze who was at first has taught even this to mankind, that supplicants' for the favour of the sacred beings gratify the sacred beings by being contented (padvéz); even for this reason, because the welcome of a sacred being, supplied by command from the religion, is a virtuousness in the world distinct from that, and the production of a course of generosity, from the sacred beings to mankind, arises really through the contentment of the favoured ; and mankind thereby become freer from doubt, and believe more in the sacred beings. 12. This, too, that his soul is delivered, or wzl/ be delivered, into the supreme heaven *, who das given something to him who praises the sacred beings and the good ; even for this reason, because even through liberality as to wealth, and the production of a way to the supreme heaven, z¢ is manifest ¢4a¢ anything given to the praisers of the sacred beings and the good is a greater liberality. 13. This, too, that the reverence ® of those needing reverence is occasioned by him who teaches the sacved word (vékakS) to the good ; even for this reason, because he who is a good teacher of revelation (dén6) can bring 2z¢ into use for the reverence, advantage, avd joy of the sacred beings and the good. 14. This, too, that acquaintance with the religion of Afhaymazd ® is disclosed to his own by him who loves Vohfiman ; even for this reason, because true See Pahl. Yas. XXVIII, 4 c. 2 Thid. 4 a. 3 Ibid. 4b. 314 DINKARD, BOOK Ix.
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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