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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
117. Righteousness is excellence that zs perfect. Cuaprer LII, Baké Nask. 1. The sixth fargard, Ad-t4-vakhshy4, is this, that by him who is a wise upholder of the dignity 1 See Pahl. Yas. XXIX, 10 c. ? Ibid. 10 b; we should probably read hi-m4nisnfh, ‘ pleasant dwelling,’ instead of hQ-mtnisnth. 3 See Chap. VII, 1 n; it is here written at-takhshé in Pahlavi. CHAPTER LI, I5-LI, 5. 323 of a priest’s leadership, the priestly assembly! wanted for performing religious rites (dén6) is enlarged ; for this reason, because the nature of the person, whose resources are bounty for the needy, eagerly becomes a causer of exertion for the teaching (4mk6) of accomplishments. 2. This, too, that by him whose habits are virtuous the glorification of Atdharmazd? is accomplished and taught; even on this account, for the sake of whatever advantage and pleasure are due to virtue, they, indeed, whose habits are virtuous, glorify him, moreover, who is the creator of those virtuous habits, who is Athaymazd himself. 3. This, too, that by him who speaks virtuous words the performance even of the worship of Vohdman? is also taught; even on this account, because of the comeliness and desirableness of virtue, the good make it an example and speak virtuous words, and virtuous speaking is the worship of Vohtman. 4. This, too, that the ceremonial which he whose way is virtuous shall accomplish becomes greater® thereby; even for this reason, because the sacred beings come more particularly to the ceremonial of those of pure dispositions azd virtuous ways, and accept 2¢. 5. This, too, that he who is a producer of benefit for promoters of good works becomes an extender * of the teaching of religion; even for this reason, because from producing benefit for promoters of good works avzses an increase of good works, from an increase of good works avzses further progress of the will of the sacred beings, from further progress of the will of the sacred beings arzses more progress 1 See Pahl. Yas. XXX, 1 a. ® Tbid. 1 b. 8 Ibid. 1 c. ‘ Tbid, 2 a. 324 DiNKARD, BOOK IX. of the good religion, avd from more progress of the good religion arises an extension of the teaching of the good religion in the world. 6. This, too, that by him who possesses authority through virtue, discrimination! as to the regulation of duties is taught to mankind; even for this reason, because the possessor of authority through virtue is a man who becomes a decider avd ruler, and mankind learn and practise to exercise the disposition, habits, and custom of rulers.
2as to the regulation of duties is taught to mankind; even for this reason, because the possessor of authority through virtue is a man who becomes a decider avd ruler, and mankind learn and practise to exercise the disposition, habits, and custom of rulers. 7. This, too, that Ze who is a giver of the needful to his own needy ones has given himself to Zaratdst ; even for this reason, because the needful dezng given to one’s own needy ones is the existence of true liberality, which is a compendium of the religion of Zaratist; by him who is thereby ennobled (v4sf0harak4nt-ait6) the religion of Zaratist is then put on, and whoever Aas put on the religion of Zaratdst [has given himself to Zaratdst. 8. This, too, that by him who]? gives the leadership [to him who is suitable for the leadership]? even the wisdom of that man is increased; for this reason, because even the wisdom of the suitable, through which they accomplish that leadership, when the leadership comes to them, grows further with the glory of that duty. g. This, too, that he who 4as to select the better of two ways, which are good and bad, is assisted ' See Pahl. Yas. XXX, 2 b. * The words in brackets are the translation of a passage that was inserted in the MS. at the time the folios were patched. The original copyist of the MS. has evidently omitted a passage, but whether the repairer has made the insertion merely by guessing from the context (which is quite possible), or by referring to some other MS., is uncertain. 5 See Pahl. Yas. XXX, 3 b. CHAPTER LII, 6-12. 325 to do so by the benefiters’ ordeal of fire and ore; even for this reason, because that is discrimination by the eye of wisdom, which is the way of good intention, avd the benefiters are decisive declarers of acquittal and incrimination through fire and metal, the two good discriminators ; and when the business zs of a different kind, even then both ave associates in discriminating, and are powerful connections of one another. 10. This, too, that he who shall do that thing from whzch advantage of the sacred beings arises, is empowered to discriminate truly that which is sagacious! in thought, word, azd deed; even for this reason, because from doing anything for the advantage of the sacred beings arzses the reign of the will of the sacred beings in the world, from the reign of the will of the sacred beings in the world arises the freedom from danger of the temporal existence of the world, avd the freedom from danger of the temporal existence of the world contributes also to the power of him who is sagacious in discriminating truly as to thought, word, azd deed.
311. This, too, that by him who thinks of the affairs of Athaymazd the eternity (ham4ytkih) of Atthaymazd? and also the consideration of his own eternity é6y Adhaymazd are thought of; even on this account, because mankind mind and_ serve Atharmazd for the sake of even the hope? of eternal benefit from him; azd they who think of him, through the eternal benefit due to him, are themselves increasing that benefit which is eternal, and it is thought eternal by him that thinks of that eternal ¢hzng his own eternity. 12. This, too, that 1 See Pahl. Yas. XXX, 3 c. 2 Ibid. 4 c. 326 DINKARD, BOOK IX. he who restrains a person from reverence of the demons, has diverted him from making the world sickly; even for this reason, because whoever Aas restrained a person from reverence of the demons, has diverted a demon from making the world anarchical and from making the world sickly. 13. This, too, that by him who shall practise liberality benefit for the sun is caused, and by him who shall cause benefit for the sun benefit is caused also for the nature of the body of mankind; even for this reason, because z¢ zs declared ¢hat the sun has progressed through the radiance and glory of the liberal, and the nature of the body of mankind is preserved by the sun. 14. This, too, that by him whose desire is for anything virtuous, and who possesses authority through virtue, mankind are controlled to persist (m4ntintdan6) in virtue for receiving a reward !; even for this reason, because 4é whose desire is virtuous seeks happiness for every one—a pre-eminent desire for the happiness of human existence demg the desire of mankind for virtue—and by him who requires that, and strives for z¢ fully, so far as possible for him, any one whatever is brought to persist in virtue and to constrain the spirit for reward; and by him who possesses authority through virtue the continuance of mankind in authority and their persistence and instruction in virtue are attached to good works and are brought to reward. 15. This, too, that by him who possesses happiness through appropriation of the sacred beings mankind are attached to the sacred beings for receiving a reward ?; even for this reason, because, on account of the possession of ’ See Pahl. Yas. XXX, ro b. 2 Ibid. 10 c. CHAPTER LII, I13-LIII, I. 327 happiness through appropriation of the sacred beings, he possesses z/ through the assistance and gratification of the good, and mankind shall therefore make him an example; it also becomes a good work for them, and they adhere to the sacred beings for receiving a reward.
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.
117. Righteousness is excellence that zs perfect. Cuaprer LII, Baké Nask. 1. The sixth fargard, Ad-t4-vakhshy4, is this, that by him who is a wise upholder of the dignity 1 See Pahl. Yas. XXIX, 10 c. ? Ibid. 10 b; we should probably read hi-m4nisnfh, ‘ pleasant dwelling,’ instead of hQ-mtnisnth. 3 See Chap. VII, 1 n; it is here written at-takhshé in Pahlavi. CHAPTER LI, I5-LI, 5. 323 of a priest’s leadership, the priestly assembly! wanted for performing religious rites (dén6) is enlarged ; for this reason, because the nature of the person, whose resources are bounty for the needy, eagerly becomes a causer of exertion for the teaching (4mk6) of accomplishments. 2. This, too, that by him whose habits are virtuous the glorification of Atdharmazd? is accomplished and taught; even on this account, for the sake of whatever advantage and pleasure are due to virtue, they, indeed, whose habits are virtuous, glorify him, moreover, who is the creator of those virtuous habits, who is Athaymazd himself. 3. This, too, that by him who speaks virtuous words the performance even of the worship of Vohdman? is also taught; even on this account, because of the comeliness and desirableness of virtue, the good make it an example and speak virtuous words, and virtuous speaking is the worship of Vohtman. 4. This, too, that the ceremonial which he whose way is virtuous shall accomplish becomes greater® thereby; even for this reason, because the sacred beings come more particularly to the ceremonial of those of pure dispositions azd virtuous ways, and accept 2¢. 5. This, too, that he who is a producer of benefit for promoters of good works becomes an extender * of the teaching of religion; even for this reason, because from producing benefit for promoters of good works avzses an increase of good works, from an increase of good works avzses further progress of the will of the sacred beings, from further progress of the will of the sacred beings arzses more progress 1 See Pahl. Yas. XXX, 1 a. ® Tbid. 1 b. 8 Ibid. 1 c. ‘ Tbid, 2 a. 324 DiNKARD, BOOK IX. of the good religion, avd from more progress of the good religion arises an extension of the teaching of the good religion in the world. 6. This, too, that by him who possesses authority through virtue, discrimination! as to the regulation of duties is taught to mankind; even for this reason, because the possessor of authority through virtue is a man who becomes a decider avd ruler, and mankind learn and practise to exercise the disposition, habits, and custom of rulers.
2as to the regulation of duties is taught to mankind; even for this reason, because the possessor of authority through virtue is a man who becomes a decider avd ruler, and mankind learn and practise to exercise the disposition, habits, and custom of rulers. 7. This, too, that Ze who is a giver of the needful to his own needy ones has given himself to Zaratdst ; even for this reason, because the needful dezng given to one’s own needy ones is the existence of true liberality, which is a compendium of the religion of Zaratist; by him who is thereby ennobled (v4sf0harak4nt-ait6) the religion of Zaratist is then put on, and whoever Aas put on the religion of Zaratdst [has given himself to Zaratdst. 8. This, too, that by him who]? gives the leadership [to him who is suitable for the leadership]? even the wisdom of that man is increased; for this reason, because even the wisdom of the suitable, through which they accomplish that leadership, when the leadership comes to them, grows further with the glory of that duty. g. This, too, that he who 4as to select the better of two ways, which are good and bad, is assisted ' See Pahl. Yas. XXX, 2 b. * The words in brackets are the translation of a passage that was inserted in the MS. at the time the folios were patched. The original copyist of the MS. has evidently omitted a passage, but whether the repairer has made the insertion merely by guessing from the context (which is quite possible), or by referring to some other MS., is uncertain. 5 See Pahl. Yas. XXX, 3 b. CHAPTER LII, 6-12. 325 to do so by the benefiters’ ordeal of fire and ore; even for this reason, because that is discrimination by the eye of wisdom, which is the way of good intention, avd the benefiters are decisive declarers of acquittal and incrimination through fire and metal, the two good discriminators ; and when the business zs of a different kind, even then both ave associates in discriminating, and are powerful connections of one another. 10. This, too, that he who shall do that thing from whzch advantage of the sacred beings arises, is empowered to discriminate truly that which is sagacious! in thought, word, azd deed; even for this reason, because from doing anything for the advantage of the sacred beings arzses the reign of the will of the sacred beings in the world, from the reign of the will of the sacred beings in the world arises the freedom from danger of the temporal existence of the world, avd the freedom from danger of the temporal existence of the world contributes also to the power of him who is sagacious in discriminating truly as to thought, word, azd deed.
311. This, too, that by him who thinks of the affairs of Athaymazd the eternity (ham4ytkih) of Atthaymazd? and also the consideration of his own eternity é6y Adhaymazd are thought of; even on this account, because mankind mind and_ serve Atharmazd for the sake of even the hope? of eternal benefit from him; azd they who think of him, through the eternal benefit due to him, are themselves increasing that benefit which is eternal, and it is thought eternal by him that thinks of that eternal ¢hzng his own eternity. 12. This, too, that 1 See Pahl. Yas. XXX, 3 c. 2 Ibid. 4 c. 326 DINKARD, BOOK IX. he who restrains a person from reverence of the demons, has diverted him from making the world sickly; even for this reason, because whoever Aas restrained a person from reverence of the demons, has diverted a demon from making the world anarchical and from making the world sickly. 13. This, too, that by him who shall practise liberality benefit for the sun is caused, and by him who shall cause benefit for the sun benefit is caused also for the nature of the body of mankind; even for this reason, because z¢ zs declared ¢hat the sun has progressed through the radiance and glory of the liberal, and the nature of the body of mankind is preserved by the sun. 14. This, too, that by him whose desire is for anything virtuous, and who possesses authority through virtue, mankind are controlled to persist (m4ntintdan6) in virtue for receiving a reward !; even for this reason, because 4é whose desire is virtuous seeks happiness for every one—a pre-eminent desire for the happiness of human existence demg the desire of mankind for virtue—and by him who requires that, and strives for z¢ fully, so far as possible for him, any one whatever is brought to persist in virtue and to constrain the spirit for reward; and by him who possesses authority through virtue the continuance of mankind in authority and their persistence and instruction in virtue are attached to good works and are brought to reward. 15. This, too, that by him who possesses happiness through appropriation of the sacred beings mankind are attached to the sacred beings for receiving a reward ?; even for this reason, because, on account of the possession of ’ See Pahl. Yas. XXX, ro b. 2 Ibid. 10 c. CHAPTER LII, I13-LIII, I. 327 happiness through appropriation of the sacred beings, he possesses z/ through the assistance and gratification of the good, and mankind shall therefore make him an example; it also becomes a good work for them, and they adhere to the sacred beings for receiving a reward.
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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