Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. 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. knowledge arises from the discrimination of pure wisdom, and the pure attainment of the most discriminative spiritual lord (ah v6) to the mind, through the purity that constitutes the way within the mind of a spiritual lord, the purity which becomes that way through the lodgment of Vohfman there. 15. This, too, that righteousness is taught! dy him who keeps 4zs mind connected with righteousness ; even for this reason, because his mind attains to an effort for authority, and, ridden by the effort, attains to zs acquisition. 16. This, too, that by him who gives commands about the progress of the concerns of Adharmazd, this is also taught to mankind, namely, when one sees the throne of Athaymazd@?; even for this reason, because it is possible to see that throne through the complete progress of the will of Athavmazd in the world; azd whoever gives commands about the progress of the concerns of Athaymazd, the will of Adhaymazd is necessary in him, the progressive share of those concerns for the people of the world Jeng shown, which is seen even through that foundation of completeness that becomes the throne of Athaymazd for mankind. 17. This, too, that by him who welcomes Atharmazd in himself *®, matters only known by even a highpriest are then taught to mankind; even for this reason, because instruction and knowledge are mostly those through a high-priest, and by him who welcomes Atharmazd in Azmself, a spiritual lord is then prayed for, who becomes glorious and praised for that which is to be taught, and mankind are taught by him. 18. This, too, that by any one good, who 1 See Pahl. Yas. XXVIII, 4c. Ibid. gb. * Ibid. 6a. CHAPTER L, 15-22. 315 is a servant and pleaser of a good ruler, a good person may be brought forward, to him who is the ruler, for benefit!; even for this reason, because a good man associates other good people with him in the benefit that happens to him, and 4zs character, temper, and disposition are thus due to that; but when bringing himself forward to rulers, through reverence and gratification of the rulers, other good people may also be brought forward by him for that benefit. 19. This, too, that by him wo shall virtuously make an accumulation, the way of prosperity? from the sacred beings is disclosed to his own ; even for this reason, because virtuous accumulation is provided through unnumbered (a pénav4d6) grants of a decider, and, when z¢ zs so, he becomes the treasurer of the sacred beings.
2from the sacred beings is disclosed to his own ; even for this reason, because virtuous accumulation is provided through unnumbered (a pénav4d6) grants of a decider, and, when z¢ zs so, he becomes the treasurer of the sacred beings. 20. This, too, that by him who produces advantage for the archangels, the gift of him who is suitable for the sovereignty® of the immature (kh4m) world is solicited ; even for this reason, because the advantage which is produced for the ‘archangels being for the sake of his own, the advantage of the immature creation solicited—the supreme advantage of the primitive good creations—becomes a virtuous ruler. 21. This, too, that by him who is a praiser ® of an archangel, the good religion is praised ; even for this reason, because the good religion is praise of the archangels, avd the praise of the archangels is the good religion. 22. This, too, that the religion of the sacred beings is made progressive * by him who shall make an offering (adstéfritdd) ¢o the 1 See Pahl. Yas. XXVIII, 6 b. 3 Ibid. 7 a. 3 Tbid. 7 c. 316 DINKARD, BOOK IX. sacred beings ; even for this reason, because making an offering ¢o the sacred beings strengthens the upholders of religion, and the progress of religion occurs through upholders of religion. 23. This, too, that by him who shall make mankind quite zealous (garem6k35) for doing good works, the reward of the good works is also made liberal for mankind; even for this reason, because the producer of the origin is also the producer of the result. 24. This, too, that above the multitude is the praise of the man who is assisting those of virtuous will, who is also the nourishment of the creatures through virtuousness, and whose accumulation is also owing to virtuousness ; even for this reason, because whoever is assisting those of virtuous will is an increaser of virtuousness in the world, whoever is the nourishment of the creatures through virtuousness is a producer of the paternity of creatures, and he whose accumulation is owing to virtuousness becomes an improver of the world. 25. This, too, that by him who assists him who is ignorant (khast), is given and taught to supplicants that which is suitable for them. 26. To assist him who is ignorant is this, such as forming the province, district, domain, and family ; maintaining the abode and house of a follower of Vistasp (Vist4sp4nd), the fortress and stronghold, and the homestead (kh4n) of the agricultural peasant ; repairing a rugged road ; building bridges over rivers ; managing a river, aqueduct, or brook ; populating desolate places ; and doing other things, owing to which any retention (gtrift-aé) of the comfort and advantage of mankind in the world occurs. 27. And by him who shall do these things, the assistance even of him who is born afterwards, CHAPTER L, 23-30. 317 the making of that which is a very advantageous thing suitable for mankind, and also the doing of this for others, are taught.
327. And by him who shall do these things, the assistance even of him who is born afterwards, CHAPTER L, 23-30. 317 the making of that which is a very advantageous thing suitable for mankind, and also the doing of this for others, are taught. 28. This, too, that it is revealed (£4sht6) of the spiritual existence ¢at that which is wisdom is for Atthaymazd, for him who is wisdom—that is, it teaches ¢hat acquired wzsdom is for him whose innate wisdom is good—even for this reason, because the spirit, this that has come into his possession, which is acquired wisdom, is given by it to the progeny of Adhaymazd, which is innate wisdom, to increase z¢; and Afharmazd is gratified thereby. 29. Of a summary about the continuance that ‘was, the progress of the material existence, and the continuance ¢hat will be}, there is also this :—about the continuance ¢kat was, which is the beginning, there are the essential thought and beneficent production of the good and evil material existence of its good goodness, and that of z¢s evil vileness; about the progress of the material exzstence, which is intermediate, ¢here are the dutiful doing of good works, righteousness, and having reward, the committal of crime, wickedness, avd having the bridge fenalty ; and about the continuance that will be, which is the last, there are the government, with wisdom, of that supremely good oxe who is the origin of all the multitudinous creatures (vasik4n), the triumph of goodness over vileness, the admissibility of the good, the inadmissibility of the bad, azd the purity of the restoration of the good creatures. 30. Of righteousness perfect is the excellence. * The three periods of the universe :—the past eternity, the present existence, and the future eternity. 318 DINKARD, BOOK IX. Cuapter LI. Baké Nask.
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.
114. 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. knowledge arises from the discrimination of pure wisdom, and the pure attainment of the most discriminative spiritual lord (ah v6) to the mind, through the purity that constitutes the way within the mind of a spiritual lord, the purity which becomes that way through the lodgment of Vohfman there. 15. This, too, that righteousness is taught! dy him who keeps 4zs mind connected with righteousness ; even for this reason, because his mind attains to an effort for authority, and, ridden by the effort, attains to zs acquisition. 16. This, too, that by him who gives commands about the progress of the concerns of Adharmazd, this is also taught to mankind, namely, when one sees the throne of Athaymazd@?; even for this reason, because it is possible to see that throne through the complete progress of the will of Athavmazd in the world; azd whoever gives commands about the progress of the concerns of Athaymazd, the will of Adhaymazd is necessary in him, the progressive share of those concerns for the people of the world Jeng shown, which is seen even through that foundation of completeness that becomes the throne of Athaymazd for mankind. 17. This, too, that by him who welcomes Atharmazd in himself *®, matters only known by even a highpriest are then taught to mankind; even for this reason, because instruction and knowledge are mostly those through a high-priest, and by him who welcomes Atharmazd in Azmself, a spiritual lord is then prayed for, who becomes glorious and praised for that which is to be taught, and mankind are taught by him. 18. This, too, that by any one good, who 1 See Pahl. Yas. XXVIII, 4c. Ibid. gb. * Ibid. 6a. CHAPTER L, 15-22. 315 is a servant and pleaser of a good ruler, a good person may be brought forward, to him who is the ruler, for benefit!; even for this reason, because a good man associates other good people with him in the benefit that happens to him, and 4zs character, temper, and disposition are thus due to that; but when bringing himself forward to rulers, through reverence and gratification of the rulers, other good people may also be brought forward by him for that benefit. 19. This, too, that by him wo shall virtuously make an accumulation, the way of prosperity? from the sacred beings is disclosed to his own ; even for this reason, because virtuous accumulation is provided through unnumbered (a pénav4d6) grants of a decider, and, when z¢ zs so, he becomes the treasurer of the sacred beings.
2from the sacred beings is disclosed to his own ; even for this reason, because virtuous accumulation is provided through unnumbered (a pénav4d6) grants of a decider, and, when z¢ zs so, he becomes the treasurer of the sacred beings. 20. This, too, that by him who produces advantage for the archangels, the gift of him who is suitable for the sovereignty® of the immature (kh4m) world is solicited ; even for this reason, because the advantage which is produced for the ‘archangels being for the sake of his own, the advantage of the immature creation solicited—the supreme advantage of the primitive good creations—becomes a virtuous ruler. 21. This, too, that by him who is a praiser ® of an archangel, the good religion is praised ; even for this reason, because the good religion is praise of the archangels, avd the praise of the archangels is the good religion. 22. This, too, that the religion of the sacred beings is made progressive * by him who shall make an offering (adstéfritdd) ¢o the 1 See Pahl. Yas. XXVIII, 6 b. 3 Ibid. 7 a. 3 Tbid. 7 c. 316 DINKARD, BOOK IX. sacred beings ; even for this reason, because making an offering ¢o the sacred beings strengthens the upholders of religion, and the progress of religion occurs through upholders of religion. 23. This, too, that by him who shall make mankind quite zealous (garem6k35) for doing good works, the reward of the good works is also made liberal for mankind; even for this reason, because the producer of the origin is also the producer of the result. 24. This, too, that above the multitude is the praise of the man who is assisting those of virtuous will, who is also the nourishment of the creatures through virtuousness, and whose accumulation is also owing to virtuousness ; even for this reason, because whoever is assisting those of virtuous will is an increaser of virtuousness in the world, whoever is the nourishment of the creatures through virtuousness is a producer of the paternity of creatures, and he whose accumulation is owing to virtuousness becomes an improver of the world. 25. This, too, that by him who assists him who is ignorant (khast), is given and taught to supplicants that which is suitable for them. 26. To assist him who is ignorant is this, such as forming the province, district, domain, and family ; maintaining the abode and house of a follower of Vistasp (Vist4sp4nd), the fortress and stronghold, and the homestead (kh4n) of the agricultural peasant ; repairing a rugged road ; building bridges over rivers ; managing a river, aqueduct, or brook ; populating desolate places ; and doing other things, owing to which any retention (gtrift-aé) of the comfort and advantage of mankind in the world occurs. 27. And by him who shall do these things, the assistance even of him who is born afterwards, CHAPTER L, 23-30. 317 the making of that which is a very advantageous thing suitable for mankind, and also the doing of this for others, are taught.
327. And by him who shall do these things, the assistance even of him who is born afterwards, CHAPTER L, 23-30. 317 the making of that which is a very advantageous thing suitable for mankind, and also the doing of this for others, are taught. 28. This, too, that it is revealed (£4sht6) of the spiritual existence ¢at that which is wisdom is for Atthaymazd, for him who is wisdom—that is, it teaches ¢hat acquired wzsdom is for him whose innate wisdom is good—even for this reason, because the spirit, this that has come into his possession, which is acquired wisdom, is given by it to the progeny of Adhaymazd, which is innate wisdom, to increase z¢; and Afharmazd is gratified thereby. 29. Of a summary about the continuance that ‘was, the progress of the material existence, and the continuance ¢hat will be}, there is also this :—about the continuance ¢kat was, which is the beginning, there are the essential thought and beneficent production of the good and evil material existence of its good goodness, and that of z¢s evil vileness; about the progress of the material exzstence, which is intermediate, ¢here are the dutiful doing of good works, righteousness, and having reward, the committal of crime, wickedness, avd having the bridge fenalty ; and about the continuance that will be, which is the last, there are the government, with wisdom, of that supremely good oxe who is the origin of all the multitudinous creatures (vasik4n), the triumph of goodness over vileness, the admissibility of the good, the inadmissibility of the bad, azd the purity of the restoration of the good creatures. 30. Of righteousness perfect is the excellence. * The three periods of the universe :—the past eternity, the present existence, and the future eternity. 318 DINKARD, BOOK IX. Cuapter LI. Baké Nask.
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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