Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1327 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. 16. This, too, that by him who produces the benediction of him that is a conductor of investigation and a righteous judge, and who shall also occasion the reverence of the good, the teaching of the advantage of the righteous! is likewise performed; even for this reason, because the essentials (m4dig4n) of the advantage of the world are two— one owing to justice, avd one owing to generosity —and it is declared hat the advantage of zm who possesses the blessings of the judges is owing to the justice of the judges, and the advantage of zm who is reverent 4o the good is owing to the generosity of the good in developing the world, and the righteous teach about 2¢. 17. Righteousness is perfect excellence. Cuapter LIII. Baké Nask. 1. The seventh fargard, Ta-ve-urvata’, is chat by him who possesses advantage through virtue, the world of righteousness is freed from® destruction*; even for this reason, because the possession of advantage through virtue arises through the nonparticipation of the demons and the vile therein, and the participation of the sacred beings azd the 1 See Pahl. Yas. XXX, 11 ¢. 2 See Chap. VIII, 1 n. * Assuming that mfin, ‘which,’ stands for min. * See Pahl. Yas. XXXI, 1 b. 328 DINKARD, BOOK Ix. good; and, when ome shall act so, the advantage of spiritual origin becomes more powerful through guarding the advantage from the destroyers. 2. This, too, that, by him who welcomes Adthaymazd in Ais person, apostates are likewise forced to make the religion of Adhaymazd progressive!; even for this reason, because owing to? the apostasy of apostates deimg a religion produced éy Aharman, they are only able to make the religion progressive through the appellation of Adhaymazd; apostasy and priesthood, and the apostates and priests, are fraternal opponents, and whenever the priesthood and multitudes of the priesthood are triumphant, multitudes of the apostates of apostasy perish (adshénd), and when the multitudes of the apostates of apostasy are bold, the priests of the priesthood are weak; and the priests are superior 7” power and success when their priesthood is properly limited, and their properly-limited priesthood, too— which can arise through mankind—consists in the welcome precedence of Adhaymazd.
23. About the completeness (sfdrikih) of the priesthood in that quality now, when the priests of the multitude are the habitation (méh6n6) of Adharmazd, and the power of the priests of the priesthood Aas increased, the valour of the apostates of apostasy is smitten, and the apostates are defeated dy the abundant splendour of the priests, also their power as regards making the religion of Aharman progressive through the appellation of Adhaymazd is fettered, and they keep apostasy concealed’. 1 See Pahl. Yas. XXXI, 1 c. ? Assuming that 14, ‘ not,’ stands for raf. 5 The passage in the Pahlavi commentary on this Nask, which CHAPTER LIII, 2-7. 329 4. And then also they, with the appellation of priests, truly speak and teach the religion of Athaymazd, and make 7z¢ progressive, just as it is solemnized and made easy by them, even though the will of the sacred beings de unheard and undesired through apostasy. 5. This, too, that he proclaims the miraculousness of Athaymazd}, who shall appoint for ordeal that which is certainly a doubt; even for this reason, because, through accomplishing an ordeal, that which is doubtful is forcibly rendered visible (véndvdahakt-attd) to the eyes, as certain clearness, through the power of the spirit, whzch is itself a miracle of Athaymazd. 6. This, too, that by him who shall make a public decision thereon, as fo the acquitted and convicted*, gratification is afforded to him whose maintenance of the dispute? is righteous ; even for this reason, because the needful is delivered by him to its own requirer who thereby becomes even renowned. 7. This, too, that even the rite of ordeal [is produced] by him [who is an advantage to the righteous; for this reason, because the rite of ordeal is for the advancement of the ordeal, and the religious ordeal] proceeds through sovereignty; these righteous are those of the good religion, and their advantage is that belonging to the multitude, which is the sovereignty now, and every one who is given for that advantage, to the is here described, must evidently have been written shortly after some great triumph of the priesthood over some heresy, probably either that of M4nf, or that of Mazdak. * See Pahl. Yas. XXXI, 2 b. * Ibid. 3 a. ® Ibid. 3 b. The words in brackets translate a passage inserted in the MS. at the time the folios were patched, like that in Chap. LI, 7, 8. 330 DINKARD, BOOK 1X. righteous of those of the good religion, becomes the performer of any rite of ordeal really produced, because the origin of that giving of advantage is even the rite of ordeal. 8. This, too, that by him who gives a priest and righteous man for propagating the religion, the rite of ordeal is also proclaimed; even for this reason, because the teacher and one rightly merciful (hQ-amirztd4r) give! the sacred text by which even the rite of ordeal is declared.
38. This, too, that by him who gives a priest and righteous man for propagating the religion, the rite of ordeal is also proclaimed; even for this reason, because the teacher and one rightly merciful (hQ-amirztd4r) give! the sacred text by which even the rite of ordeal is declared. 9. This, too, that 4e who recites the revelation of Atthaymazd, and who shall do z¢ with exceeding goodness, becomes an increaser of wisdom ; even for this reason, because the wisdom of a man increases in these two ways, either he speaks and teaches himself, or he exemplifies the excellence of a portion to the wise who become speakers and teachers of wisdom. 10. This, too, that his homage is for Afharmazd, who thoroughly teaches a righteous employer of animals and human beings (kiv4 vavir) that he considers 42m as their controller (dastébar); because, since the productiveness of the completion of the creatures is produced through the nourishment of the creatures dy Athaymazd through his fulfilling his own productiveness, that righteous employer zz the world is zzéended for the nourish- . ment of his creatures, owing to that outward subjection and propitiation of theirs, avd the righteous employer is connected with /4e?r subjection and propitiation for the creator. 11. This, too, that by him who gives thought to the religion of Zaratdst, the soul is given to Zara- ? Assuming that yehevfnd, ‘ they are,’ stands for yehabfind. CHAPTER LIII, 8-15. 331 tdst; even for this reason, because with a man’s having given thought to the religion of Zaratdst is connected the receiving of his soul éy Zaratdst for preservation from hell. 12. This, too, that by him who teaches the nature of the sacred beings to mankind, consultation with Adhaymazd is also further taught; even for this reason, because the nature of the sacred beings is consulting a spiritual lord, and becomes also the consulting of Adhaymazd.
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.
1327 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. 16. This, too, that by him who produces the benediction of him that is a conductor of investigation and a righteous judge, and who shall also occasion the reverence of the good, the teaching of the advantage of the righteous! is likewise performed; even for this reason, because the essentials (m4dig4n) of the advantage of the world are two— one owing to justice, avd one owing to generosity —and it is declared hat the advantage of zm who possesses the blessings of the judges is owing to the justice of the judges, and the advantage of zm who is reverent 4o the good is owing to the generosity of the good in developing the world, and the righteous teach about 2¢. 17. Righteousness is perfect excellence. Cuapter LIII. Baké Nask. 1. The seventh fargard, Ta-ve-urvata’, is chat by him who possesses advantage through virtue, the world of righteousness is freed from® destruction*; even for this reason, because the possession of advantage through virtue arises through the nonparticipation of the demons and the vile therein, and the participation of the sacred beings azd the 1 See Pahl. Yas. XXX, 11 ¢. 2 See Chap. VIII, 1 n. * Assuming that mfin, ‘which,’ stands for min. * See Pahl. Yas. XXXI, 1 b. 328 DINKARD, BOOK Ix. good; and, when ome shall act so, the advantage of spiritual origin becomes more powerful through guarding the advantage from the destroyers. 2. This, too, that, by him who welcomes Adthaymazd in Ais person, apostates are likewise forced to make the religion of Adhaymazd progressive!; even for this reason, because owing to? the apostasy of apostates deimg a religion produced éy Aharman, they are only able to make the religion progressive through the appellation of Adhaymazd; apostasy and priesthood, and the apostates and priests, are fraternal opponents, and whenever the priesthood and multitudes of the priesthood are triumphant, multitudes of the apostates of apostasy perish (adshénd), and when the multitudes of the apostates of apostasy are bold, the priests of the priesthood are weak; and the priests are superior 7” power and success when their priesthood is properly limited, and their properly-limited priesthood, too— which can arise through mankind—consists in the welcome precedence of Adhaymazd.
23. About the completeness (sfdrikih) of the priesthood in that quality now, when the priests of the multitude are the habitation (méh6n6) of Adharmazd, and the power of the priests of the priesthood Aas increased, the valour of the apostates of apostasy is smitten, and the apostates are defeated dy the abundant splendour of the priests, also their power as regards making the religion of Aharman progressive through the appellation of Adhaymazd is fettered, and they keep apostasy concealed’. 1 See Pahl. Yas. XXXI, 1 c. ? Assuming that 14, ‘ not,’ stands for raf. 5 The passage in the Pahlavi commentary on this Nask, which CHAPTER LIII, 2-7. 329 4. And then also they, with the appellation of priests, truly speak and teach the religion of Athaymazd, and make 7z¢ progressive, just as it is solemnized and made easy by them, even though the will of the sacred beings de unheard and undesired through apostasy. 5. This, too, that he proclaims the miraculousness of Athaymazd}, who shall appoint for ordeal that which is certainly a doubt; even for this reason, because, through accomplishing an ordeal, that which is doubtful is forcibly rendered visible (véndvdahakt-attd) to the eyes, as certain clearness, through the power of the spirit, whzch is itself a miracle of Athaymazd. 6. This, too, that by him who shall make a public decision thereon, as fo the acquitted and convicted*, gratification is afforded to him whose maintenance of the dispute? is righteous ; even for this reason, because the needful is delivered by him to its own requirer who thereby becomes even renowned. 7. This, too, that even the rite of ordeal [is produced] by him [who is an advantage to the righteous; for this reason, because the rite of ordeal is for the advancement of the ordeal, and the religious ordeal] proceeds through sovereignty; these righteous are those of the good religion, and their advantage is that belonging to the multitude, which is the sovereignty now, and every one who is given for that advantage, to the is here described, must evidently have been written shortly after some great triumph of the priesthood over some heresy, probably either that of M4nf, or that of Mazdak. * See Pahl. Yas. XXXI, 2 b. * Ibid. 3 a. ® Ibid. 3 b. The words in brackets translate a passage inserted in the MS. at the time the folios were patched, like that in Chap. LI, 7, 8. 330 DINKARD, BOOK 1X. righteous of those of the good religion, becomes the performer of any rite of ordeal really produced, because the origin of that giving of advantage is even the rite of ordeal. 8. This, too, that by him who gives a priest and righteous man for propagating the religion, the rite of ordeal is also proclaimed; even for this reason, because the teacher and one rightly merciful (hQ-amirztd4r) give! the sacred text by which even the rite of ordeal is declared.
38. This, too, that by him who gives a priest and righteous man for propagating the religion, the rite of ordeal is also proclaimed; even for this reason, because the teacher and one rightly merciful (hQ-amirztd4r) give! the sacred text by which even the rite of ordeal is declared. 9. This, too, that 4e who recites the revelation of Atthaymazd, and who shall do z¢ with exceeding goodness, becomes an increaser of wisdom ; even for this reason, because the wisdom of a man increases in these two ways, either he speaks and teaches himself, or he exemplifies the excellence of a portion to the wise who become speakers and teachers of wisdom. 10. This, too, that his homage is for Afharmazd, who thoroughly teaches a righteous employer of animals and human beings (kiv4 vavir) that he considers 42m as their controller (dastébar); because, since the productiveness of the completion of the creatures is produced through the nourishment of the creatures dy Athaymazd through his fulfilling his own productiveness, that righteous employer zz the world is zzéended for the nourish- . ment of his creatures, owing to that outward subjection and propitiation of theirs, avd the righteous employer is connected with /4e?r subjection and propitiation for the creator. 11. This, too, that by him who gives thought to the religion of Zaratdst, the soul is given to Zara- ? Assuming that yehevfnd, ‘ they are,’ stands for yehabfind. CHAPTER LIII, 8-15. 331 tdst; even for this reason, because with a man’s having given thought to the religion of Zaratdst is connected the receiving of his soul éy Zaratdst for preservation from hell. 12. This, too, that by him who teaches the nature of the sacred beings to mankind, consultation with Adhaymazd is also further taught; even for this reason, because the nature of the sacred beings is consulting a spiritual lord, and becomes also the consulting of Adhaymazd.
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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