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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
146. 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. mazda in himself, and teaches good works to mankind, every virtuous instruction is taught; even for this reason, because the welcoming of Adhaymazd in oneself is the non-committal of sin, avd the teaching of good works to mankind is more particularly the performance of good works oneself; innocence and the practising of good works are the end of every instruction, and 4e in whom they exist becomes a teacher of every goodness. 47. This, too, that by him who shall occasion benefit through him who is a propagator of good works, the evidence of him who zs well-informed? is taught through one wellinformed ; even for this reason, because the chief evidence as to sagacity is to occasion benefit for the good. 48. This, too, that by him who gives commands as to the affairs of Athaymazd, Athaymazd is made welcome in 4zs person! ; even for this reason, because the throne of Afhaymazd in the worldly existence is more particularly in a ruler of wellcommanding person. 49. The excellence of righteousness is perfect. CuaptTer LIV. Baké Nask. 1. The eighth fargard, Hvaétumaiti’, is chat by him who teaches wisdom to others the not being deceived by an apostate into confusing a righteous one (aharfibd-bartsth) is also taught*; even for this reason, because he who as taught is not deceived. 1 See Pahl. Yas. XXXI, 22 c. Ibid. 22 a. ® See Chap. IX, 1 n; it is here written khvamaft6 in Pahlavi. * See Pahl. Yas. XXXII, 1-4. CHAPTER LIII, 47-LIv, 6. 341 2. This, too, that by him who is as reverent uxto Atharmazd as a daughter wzfo a father, and who is also a gratifier of virtuous doers, Spendaymad? is made one of the archangels, and ove is also made to love er; even for this reason, because through that Spendarmadic one decng reverent unto Atharmazd, and the gratification of the good éy him, the archangels love and preserve her Spendaymadic nature (Spendarmaaigih). 3. This, too, that he who is loving Vohdman is taught by his wisdom not to destroy (nas4ninidan6)? the religion of Adhavmazd; even for this reason, because wisdom maintains the religion in virtue, and others are taught about it. 4. This, too, that by him who gives Azmself in discipleship unto the priests, avd who asks again that which he does not understand, learning (4mfk96) is taught ; even for this reason, because the asking for “knowledge again dy him who has given himself in discipleship to a wise priest, increases knowledge ; and the friends of knowledge, therefore, make him an example, and shall practise asking again, that which they do not understand, from the disciples of the priests.
25. This, too, that whoever is 2” accordance with Zaratist, through pure affection, becomes, in like manner, 42m who is giving strength Zo the will of the archangels and the commands of the good ; even for this reason, because these two capabilities ave of the special nature of Zaratfist. 6. This, too, that through the discrimination of him who loves* Vohfiiman Aa- 1 See Pahl. Yas. XXXII, 2 c, and Bk. VIII, Chap. IX, 3. 2 Ibid. 4 ¢. * Ibid. 8c. It is possible to read the verbal stem gésh, ‘hear,’ 342 DINKARD, BOOK Ix. harmazd is gratified; even for this reason, because one loving Vohtman is loving wisdom and has taught wisdom, wisdom taught is discrimination, and the discriminator becomes a gratifier of Adhaymazd. 7. This, too, that whoever gives thought to the religion of Zaratdst is taught wisdom ; even for this reason, because all the wisdom of the good religion is taught to him by giving thought. 8. This, too, that whoever Aas kept wealth in the control? of Zaratist becomes taught, azd is one who is reverent to the benefiters ; even for this reason, because whoever is reverent o the supporters of religion keeps wealth in the control of the supporters of religion, and, when kept by him in their control, it is kept by him in that of Zaratdst. 9. This, too, that his destiny is connected with himself who practises industry. 10. This, too, that his good works for arranging the creation become his own who has fully prepared his own person. 11. The excellence of righteousness is perfect. CuartTer LV. Baké Nask. 1. The ninth fargard, Yathais?, is chat by him who praises Adharymazd 47s work in the Gathic lore® is taught; even for this reason, because the reason of the praise even of Afhaymazd is for 42s works, and by him who extols any work the performance instead of désh (Av. zush) ; but this is hardly possible in § 2, and gSshtfdan is not the usual Pahlavi for ‘to hear.’ * See Pahl. Yas. XXXII, 9 b. * See Chap. X, 1 n; it is here written yat@yfs in Pahlavi. 5 See Pahl. Yas, XXXIII, 1 a. CHAPTER LIV, 7-LV, 5. 343 of that work is also taught; moreover the work of Attharmazd, which ts the Gathic lore, is pure goodness. 2. This, too, that by him who increases the propagators of good works priestly-controlled action (radik-kQnisnth)! is taught ; even for this reason, because the advancement of merit and the action of priestly chieftainship are the two maxims (v4éak6) of one who, when ¢here is reason, exalts progressive merit when he increases the propagators of good works; and when progressive merit is exalted priestlycontrolled action is praised and also taught. 3. This, too, that what is worthy, azd what is coveted for every worthy man, is produced by him ‘for whom the command of the liturgy is the reckon-
33. This, too, that what is worthy, azd what is coveted for every worthy man, is produced by him ‘for whom the command of the liturgy is the reckon- ing for him who is habitually sagacious ; and this statement also indicates the explanation of rulers and all who are needing those of the world for one combined effort, who, in the immature world, save to trust a command that is a¢ one time sagacious. 4. This, too, that personal assistance is liberally given (radinidd) to the creatures of the good dengs by him whose deeds are an assistance of the renovation of the universe; and this statement, too, also indicates the great power of any good work whatever, because every good work, dezmg an assistance of the renovation, becomes liberality 4o the immature (kh4m) creation. 5. This, too, that whoever teaches to a son reverence unto 4zs father has also appropriated the reward for reverence unto the creator for teaching that person ; even for this reason, because express reverence unto parents and service to them are connected 1 See Pahl. Yas. XXXII, 1 b. 344 DINKARD, BOOK IX. with reverence unto the creator and service to him. 6. This, too, that whoever is personally progress for him who is his own!—that is, for any one whatever among those who are needing him—becomes the happiness of the creator who is the maker of the original good creations; and this statement also indicates as to whom 7¢ zs, when, through him whose decision is progress—which avzses through that which occurs when the decision is given that becomes for every one that which is needful for him—there is happiness that is concentrated. 7. This, too, that by him who is causing benefit for him who is a cultivator cattle ? are multiplied; even for this reason, because a gratifier of the performers of tillage is multiplying tillage, azd cattle are the chief tillage of the world. 8. This, too, that the religion which is the way of righteousness is made his own® by him who is a good thinker about the religion of righteousness ; and this statement, too, also indicates the limit of reliance (astisnd) upon the good religion ; because whoever is not a good thinker about the good religion, even though he be a reciter of revelation, becomes really an apostate; whoever is a good thinker, dz¢ not about the good religion, becomes really an infidel ; and whoever thinks truly becomes a good thinker about religious righteousness and the statements in the good religion. 9. And about three statements, the bringer forward for all mankind is your submission to the sacred beings ; one is of the produce (bar), one of the origin (b(n), and 1 See Pahl. Yas. XXXIII, 3 a. 3 Ibid. 3bc . 3 Ibid. § c. CHAPTER LV, 6-LVI, 2. 345
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.
146. 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. mazda in himself, and teaches good works to mankind, every virtuous instruction is taught; even for this reason, because the welcoming of Adhaymazd in oneself is the non-committal of sin, avd the teaching of good works to mankind is more particularly the performance of good works oneself; innocence and the practising of good works are the end of every instruction, and 4e in whom they exist becomes a teacher of every goodness. 47. This, too, that by him who shall occasion benefit through him who is a propagator of good works, the evidence of him who zs well-informed? is taught through one wellinformed ; even for this reason, because the chief evidence as to sagacity is to occasion benefit for the good. 48. This, too, that by him who gives commands as to the affairs of Athaymazd, Athaymazd is made welcome in 4zs person! ; even for this reason, because the throne of Afhaymazd in the worldly existence is more particularly in a ruler of wellcommanding person. 49. The excellence of righteousness is perfect. CuaptTer LIV. Baké Nask. 1. The eighth fargard, Hvaétumaiti’, is chat by him who teaches wisdom to others the not being deceived by an apostate into confusing a righteous one (aharfibd-bartsth) is also taught*; even for this reason, because he who as taught is not deceived. 1 See Pahl. Yas. XXXI, 22 c. Ibid. 22 a. ® See Chap. IX, 1 n; it is here written khvamaft6 in Pahlavi. * See Pahl. Yas. XXXII, 1-4. CHAPTER LIII, 47-LIv, 6. 341 2. This, too, that by him who is as reverent uxto Atharmazd as a daughter wzfo a father, and who is also a gratifier of virtuous doers, Spendaymad? is made one of the archangels, and ove is also made to love er; even for this reason, because through that Spendarmadic one decng reverent unto Atharmazd, and the gratification of the good éy him, the archangels love and preserve her Spendaymadic nature (Spendarmaaigih). 3. This, too, that he who is loving Vohdman is taught by his wisdom not to destroy (nas4ninidan6)? the religion of Adhavmazd; even for this reason, because wisdom maintains the religion in virtue, and others are taught about it. 4. This, too, that by him who gives Azmself in discipleship unto the priests, avd who asks again that which he does not understand, learning (4mfk96) is taught ; even for this reason, because the asking for “knowledge again dy him who has given himself in discipleship to a wise priest, increases knowledge ; and the friends of knowledge, therefore, make him an example, and shall practise asking again, that which they do not understand, from the disciples of the priests.
25. This, too, that whoever is 2” accordance with Zaratist, through pure affection, becomes, in like manner, 42m who is giving strength Zo the will of the archangels and the commands of the good ; even for this reason, because these two capabilities ave of the special nature of Zaratfist. 6. This, too, that through the discrimination of him who loves* Vohfiiman Aa- 1 See Pahl. Yas. XXXII, 2 c, and Bk. VIII, Chap. IX, 3. 2 Ibid. 4 ¢. * Ibid. 8c. It is possible to read the verbal stem gésh, ‘hear,’ 342 DINKARD, BOOK Ix. harmazd is gratified; even for this reason, because one loving Vohtman is loving wisdom and has taught wisdom, wisdom taught is discrimination, and the discriminator becomes a gratifier of Adhaymazd. 7. This, too, that whoever gives thought to the religion of Zaratdst is taught wisdom ; even for this reason, because all the wisdom of the good religion is taught to him by giving thought. 8. This, too, that whoever Aas kept wealth in the control? of Zaratist becomes taught, azd is one who is reverent to the benefiters ; even for this reason, because whoever is reverent o the supporters of religion keeps wealth in the control of the supporters of religion, and, when kept by him in their control, it is kept by him in that of Zaratdst. 9. This, too, that his destiny is connected with himself who practises industry. 10. This, too, that his good works for arranging the creation become his own who has fully prepared his own person. 11. The excellence of righteousness is perfect. CuartTer LV. Baké Nask. 1. The ninth fargard, Yathais?, is chat by him who praises Adharymazd 47s work in the Gathic lore® is taught; even for this reason, because the reason of the praise even of Afhaymazd is for 42s works, and by him who extols any work the performance instead of désh (Av. zush) ; but this is hardly possible in § 2, and gSshtfdan is not the usual Pahlavi for ‘to hear.’ * See Pahl. Yas. XXXII, 9 b. * See Chap. X, 1 n; it is here written yat@yfs in Pahlavi. 5 See Pahl. Yas, XXXIII, 1 a. CHAPTER LIV, 7-LV, 5. 343 of that work is also taught; moreover the work of Attharmazd, which ts the Gathic lore, is pure goodness. 2. This, too, that by him who increases the propagators of good works priestly-controlled action (radik-kQnisnth)! is taught ; even for this reason, because the advancement of merit and the action of priestly chieftainship are the two maxims (v4éak6) of one who, when ¢here is reason, exalts progressive merit when he increases the propagators of good works; and when progressive merit is exalted priestlycontrolled action is praised and also taught. 3. This, too, that what is worthy, azd what is coveted for every worthy man, is produced by him ‘for whom the command of the liturgy is the reckon-
33. This, too, that what is worthy, azd what is coveted for every worthy man, is produced by him ‘for whom the command of the liturgy is the reckon- ing for him who is habitually sagacious ; and this statement also indicates the explanation of rulers and all who are needing those of the world for one combined effort, who, in the immature world, save to trust a command that is a¢ one time sagacious. 4. This, too, that personal assistance is liberally given (radinidd) to the creatures of the good dengs by him whose deeds are an assistance of the renovation of the universe; and this statement, too, also indicates the great power of any good work whatever, because every good work, dezmg an assistance of the renovation, becomes liberality 4o the immature (kh4m) creation. 5. This, too, that whoever teaches to a son reverence unto 4zs father has also appropriated the reward for reverence unto the creator for teaching that person ; even for this reason, because express reverence unto parents and service to them are connected 1 See Pahl. Yas. XXXII, 1 b. 344 DINKARD, BOOK IX. with reverence unto the creator and service to him. 6. This, too, that whoever is personally progress for him who is his own!—that is, for any one whatever among those who are needing him—becomes the happiness of the creator who is the maker of the original good creations; and this statement also indicates as to whom 7¢ zs, when, through him whose decision is progress—which avzses through that which occurs when the decision is given that becomes for every one that which is needful for him—there is happiness that is concentrated. 7. This, too, that by him who is causing benefit for him who is a cultivator cattle ? are multiplied; even for this reason, because a gratifier of the performers of tillage is multiplying tillage, azd cattle are the chief tillage of the world. 8. This, too, that the religion which is the way of righteousness is made his own® by him who is a good thinker about the religion of righteousness ; and this statement, too, also indicates the limit of reliance (astisnd) upon the good religion ; because whoever is not a good thinker about the good religion, even though he be a reciter of revelation, becomes really an apostate; whoever is a good thinker, dz¢ not about the good religion, becomes really an infidel ; and whoever thinks truly becomes a good thinker about religious righteousness and the statements in the good religion. 9. And about three statements, the bringer forward for all mankind is your submission to the sacred beings ; one is of the produce (bar), one of the origin (b(n), and 1 See Pahl. Yas. XXXIII, 3 a. 3 Ibid. 3bc . 3 Ibid. § c. CHAPTER LV, 6-LVI, 2. 345
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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