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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
132. This, too, that by him who loves the affairs of the archangels a heart and mind?, for not being misled from the way of the sacred beings, are recommended to mankind; even for this reason, because from the religion of the sacred beings dang loved arzses increasing power of the sacred beings, from the increasing power of the sacred beings arises their greater authority among mankind, and from the greater authority of the sacred beings among mankind arises the resistance of heart and mind of mankind, even in their not being misled by the very demons. 33. This, too, that whoever shall act with reverence #o Vohiman sees the sin which is concealed in 42m mingled with good works there- 1 See Pahl. Yas. XXXI, g b. ? Ibid. 12 b, 336 DINKARD, BOOK Ix. by'; even for this reason, because reverence for Vohfiman becomes submission (hérih) in virtuousness, with virtuous submission are connected freedom from Ktkship and from Karapship?, and with freedom from Kikship and from Karapship zs connected one sound of life and eye, whereby he zs an observant decider, and atonement /or sin arises from good works. 34. This, too, that by him who shall provide liberality for the liberal, the giving of a loan® to mankind is also taught; even for this reason, because liberal giving by any one is accounting for his own debt, and he endeavours to repay 2¢ fully observantly and with complete gratification ; besides that, the power of liberality becomes extendible among mankind, avd through loans and other gifts of generosity (dahisnikth) they become ardent. 35. This, too, that by him who pays homage (fran4méqd6) to the affairs of Adharymazd, as much as he is able, the non-injury of the innocent is also taught ; even for this reason, because to intertwine further (frévéftan6) with the affairs of Adhaymazd, as much as possible, is first to commit no sin and to perform as many good works as possible, and abstaining from the essentials of sin is non-injury of the innocent. 36. This, too, that by him who possesses a ruler and high-priest Adhaymazd is 1 See Pahl. Yas. XXXI, 13 c, where, after hOmanif, Ja, Pt4, and Mf4q insert the following words: vinds dén avd kirfaké gimikhtd yekavimfinédd, madam ahardyth aé sardar hémaniA. ? Pahl. akikth va-akarapth; see Bk. VIII, Chap. XXXV, 13 n for the two idolatrous priestly tribes here alluded to. On its second occurrence the first word is corrupted into 4k4s which closely resembles akigth in Pahlavi letters. ® See Pahl. Yas. XXXI, 14 b. CHAPTER LIII, 34-39. 337 spiritually made ruler over his person'; even for this reason, because, through the requirement of Atharmazd, the angels are lord and master of the worldly exestence of that man.
2® See Pahl. Yas. XXXI, 14 b. CHAPTER LIII, 34-39. 337 spiritually made ruler over his person'; even for this reason, because, through the requirement of Atharmazd, the angels are lord and master of the worldly exestence of that man. 37. This, too, that whoever decides duty and opinion becomes also an informer of others; even for this reason, because it informs others that 4e zs possessing wisdom, and this is what is said, that ‘the wisdom of a man is evident from zs deciding as to affairs.’ 38. This, too, that whoever shall provide nurture with propriety becomes also an indicator (dakhshaktintd4r)? for others; even for this reason, because the happiness of the nurturer becomes also a happy indicator even for thee; and this, too, is what ove says, that ‘always good, happy, and free from serfs* is he who is not a master of vagabonds (pad6-t pdan).’ 39. This, too, that by him who is a ruler who, by a command given, appoints him who is liturgical (m4nsartk), and gives anything to him which it is desirable to give, the necessary demeanour for true and virtuous statements‘ is taught; even for this reason, because the uttering of true and virtuous statements, in fearlessness * of rulers, is owing to a well-established sovereignty, and their wellestablished sovereignty is more particularly through these two ¢hzngs, good commanding and helpfulness ; when they establish that liturgical ove by a command given z¢ is good commanding, and when they give 1 See Pahl. Yas. XXXI, 16 a. 3 Ibid. 17 ¢. 3 Pahl. av4rQind; but, as freedom from servants is not exactly an Oriental idea of happiness, the word may also be read an4l6n8, a possible variant of an4lané, ‘ unlamenting.’ * See Pahl. Yas. XXXI, 19 b. (37] Zz 338 DINKARD, BOOK IX. anything to him which it is desirable to give the helpfulness is provided; also, owing to their good commanding, the helpfulness is a good establishment of the sovereignty, owing to a well-established sovereignty cere is fearlessness also in uttering true and virtuous statements, and, owing to freedom from concealment in uttering true and virtuous statements, the necessary demeanour for true and virtuous statements arises. 40. This, too, that he who gives personal service unto the king of kings, and who considers the product (bar) as the property of Adhaymazd, is empowered for indicating the acquitted and convicted? dy the spirits, his indicators of the acquitted and convicted ; even for this reason, because the person de¢mg given in service to the king of kings is the preparation (nivarisnd) of subjection, and the product demg considered as the property of Afhaymazd is to consider the innocence of z¢s origin (bn) and to make the product wellselecting (hd-4inak6) through virtuousness; owing to the progress of these two, the virtuousness in the world becomes great and increasing productiveness for all the good spiritual and worldly existences which are in it, even those who are angels indicating the acquitted and convicted.
341. This, too, that by him who becomes immortal progress? for him who is immortally progressive, complete progress? is given to him who is completely progressive ; and its routine (dAdist4n), too, 1 See Pahl. Yas. XXXI, 19 c. * Ibid. 21a; amarg-rfbisnth and ham4k-rfibisnfh are Pahlavi translations of Av. ameretéd and haurvat4d, as may be seen in Ibid. 6 b. CHAPTER LIII, 40-46. 339 is even this, that by him who wishes! to make that which is his own soul immortal, avd would afford z¢ assistance, every benefit is given to him who is a supplicant for every benefit azd becomes a giver of every benefit which he begs, which becomes an assistance to him whom he asks in attaining thereto, 42. This, too, that whoever gratifies that which is enjoyment renders 42s soul immortal; even for this reason, because the soul subsists through good works, and good works are all those which gratify enjoyment. 43. This, too, that whoever keeps himself always in good works? has produced perfection and happiness by any goodness and worthiness of his ; even for this reason, because keeping oneself always in good works becomes perfect diligence in industry, within perfect diligence in industry is also comprised opposition to any harm whatever, and it is opposition to harm and perfect goodness that are worthy of every happiness. 44. This, too, that by him who possesses wealth as high-priest of the priests, predominance as their high-priest is maintained * avd taught; even for this reason, because the provision of sovereignty and zés progress are really through wealth. 45. This, too, that by him who would act for the pleasure of others, owing to virtue, the growth amd increase owing to Vohtiman‘ are produced; even for this reason, because that which has given virtuous pleasure is the nourishment of the creatures by the producer of increase and growth. 46. This, too, that by him who welcomes Athar- 1 Written yetibunéd with mf above it as a partial correction into yesbemfinéd which is evidently the proper word. ® See Pahl. Yas. XXXI, 21a. * Ibid, 21b. ‘4 Ibid. arc. Z2 340 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.
132. This, too, that by him who loves the affairs of the archangels a heart and mind?, for not being misled from the way of the sacred beings, are recommended to mankind; even for this reason, because from the religion of the sacred beings dang loved arzses increasing power of the sacred beings, from the increasing power of the sacred beings arises their greater authority among mankind, and from the greater authority of the sacred beings among mankind arises the resistance of heart and mind of mankind, even in their not being misled by the very demons. 33. This, too, that whoever shall act with reverence #o Vohiman sees the sin which is concealed in 42m mingled with good works there- 1 See Pahl. Yas. XXXI, g b. ? Ibid. 12 b, 336 DINKARD, BOOK Ix. by'; even for this reason, because reverence for Vohfiman becomes submission (hérih) in virtuousness, with virtuous submission are connected freedom from Ktkship and from Karapship?, and with freedom from Kikship and from Karapship zs connected one sound of life and eye, whereby he zs an observant decider, and atonement /or sin arises from good works. 34. This, too, that by him who shall provide liberality for the liberal, the giving of a loan® to mankind is also taught; even for this reason, because liberal giving by any one is accounting for his own debt, and he endeavours to repay 2¢ fully observantly and with complete gratification ; besides that, the power of liberality becomes extendible among mankind, avd through loans and other gifts of generosity (dahisnikth) they become ardent. 35. This, too, that by him who pays homage (fran4méqd6) to the affairs of Adharymazd, as much as he is able, the non-injury of the innocent is also taught ; even for this reason, because to intertwine further (frévéftan6) with the affairs of Adhaymazd, as much as possible, is first to commit no sin and to perform as many good works as possible, and abstaining from the essentials of sin is non-injury of the innocent. 36. This, too, that by him who possesses a ruler and high-priest Adhaymazd is 1 See Pahl. Yas. XXXI, 13 c, where, after hOmanif, Ja, Pt4, and Mf4q insert the following words: vinds dén avd kirfaké gimikhtd yekavimfinédd, madam ahardyth aé sardar hémaniA. ? Pahl. akikth va-akarapth; see Bk. VIII, Chap. XXXV, 13 n for the two idolatrous priestly tribes here alluded to. On its second occurrence the first word is corrupted into 4k4s which closely resembles akigth in Pahlavi letters. ® See Pahl. Yas. XXXI, 14 b. CHAPTER LIII, 34-39. 337 spiritually made ruler over his person'; even for this reason, because, through the requirement of Atharmazd, the angels are lord and master of the worldly exestence of that man.
2® See Pahl. Yas. XXXI, 14 b. CHAPTER LIII, 34-39. 337 spiritually made ruler over his person'; even for this reason, because, through the requirement of Atharmazd, the angels are lord and master of the worldly exestence of that man. 37. This, too, that whoever decides duty and opinion becomes also an informer of others; even for this reason, because it informs others that 4e zs possessing wisdom, and this is what is said, that ‘the wisdom of a man is evident from zs deciding as to affairs.’ 38. This, too, that whoever shall provide nurture with propriety becomes also an indicator (dakhshaktintd4r)? for others; even for this reason, because the happiness of the nurturer becomes also a happy indicator even for thee; and this, too, is what ove says, that ‘always good, happy, and free from serfs* is he who is not a master of vagabonds (pad6-t pdan).’ 39. This, too, that by him who is a ruler who, by a command given, appoints him who is liturgical (m4nsartk), and gives anything to him which it is desirable to give, the necessary demeanour for true and virtuous statements‘ is taught; even for this reason, because the uttering of true and virtuous statements, in fearlessness * of rulers, is owing to a well-established sovereignty, and their wellestablished sovereignty is more particularly through these two ¢hzngs, good commanding and helpfulness ; when they establish that liturgical ove by a command given z¢ is good commanding, and when they give 1 See Pahl. Yas. XXXI, 16 a. 3 Ibid. 17 ¢. 3 Pahl. av4rQind; but, as freedom from servants is not exactly an Oriental idea of happiness, the word may also be read an4l6n8, a possible variant of an4lané, ‘ unlamenting.’ * See Pahl. Yas. XXXI, 19 b. (37] Zz 338 DINKARD, BOOK IX. anything to him which it is desirable to give the helpfulness is provided; also, owing to their good commanding, the helpfulness is a good establishment of the sovereignty, owing to a well-established sovereignty cere is fearlessness also in uttering true and virtuous statements, and, owing to freedom from concealment in uttering true and virtuous statements, the necessary demeanour for true and virtuous statements arises. 40. This, too, that he who gives personal service unto the king of kings, and who considers the product (bar) as the property of Adhaymazd, is empowered for indicating the acquitted and convicted? dy the spirits, his indicators of the acquitted and convicted ; even for this reason, because the person de¢mg given in service to the king of kings is the preparation (nivarisnd) of subjection, and the product demg considered as the property of Afhaymazd is to consider the innocence of z¢s origin (bn) and to make the product wellselecting (hd-4inak6) through virtuousness; owing to the progress of these two, the virtuousness in the world becomes great and increasing productiveness for all the good spiritual and worldly existences which are in it, even those who are angels indicating the acquitted and convicted.
341. This, too, that by him who becomes immortal progress? for him who is immortally progressive, complete progress? is given to him who is completely progressive ; and its routine (dAdist4n), too, 1 See Pahl. Yas. XXXI, 19 c. * Ibid. 21a; amarg-rfbisnth and ham4k-rfibisnfh are Pahlavi translations of Av. ameretéd and haurvat4d, as may be seen in Ibid. 6 b. CHAPTER LIII, 40-46. 339 is even this, that by him who wishes! to make that which is his own soul immortal, avd would afford z¢ assistance, every benefit is given to him who is a supplicant for every benefit azd becomes a giver of every benefit which he begs, which becomes an assistance to him whom he asks in attaining thereto, 42. This, too, that whoever gratifies that which is enjoyment renders 42s soul immortal; even for this reason, because the soul subsists through good works, and good works are all those which gratify enjoyment. 43. This, too, that whoever keeps himself always in good works? has produced perfection and happiness by any goodness and worthiness of his ; even for this reason, because keeping oneself always in good works becomes perfect diligence in industry, within perfect diligence in industry is also comprised opposition to any harm whatever, and it is opposition to harm and perfect goodness that are worthy of every happiness. 44. This, too, that by him who possesses wealth as high-priest of the priests, predominance as their high-priest is maintained * avd taught; even for this reason, because the provision of sovereignty and zés progress are really through wealth. 45. This, too, that by him who would act for the pleasure of others, owing to virtue, the growth amd increase owing to Vohtiman‘ are produced; even for this reason, because that which has given virtuous pleasure is the nourishment of the creatures by the producer of increase and growth. 46. This, too, that by him who welcomes Athar- 1 Written yetibunéd with mf above it as a partial correction into yesbemfinéd which is evidently the proper word. ® See Pahl. Yas. XXXI, 21a. * Ibid, 21b. ‘4 Ibid. arc. Z2 340 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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