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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
19. 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 one of the body and life ; that of the produce is the exertion from which ¢here is produce, that of the origin is the advantage for which the origin is requisite, and that of the body and life is the thought of the proposer (rayintd@4r), which considered both as submission ¢o the sacred beings. 10. This, too, that connected with the sitting-place of the sage is the excessiveness of the pleasure! for those causing pleasure, for the upper classes (avartg4n6) of Irn, and for the energy (patdkth)! of the diligent. 11. Excellence ¢hat zs perfect is righteousness. Cuarter LVI. Baké Nask. 1. The tenth fargard, Y4-skyaothan4?, is ¢hat, for him who is practising good works * as much as z¢ is possible for him 40 do, an efficacious reason for the renovation of the universe is afforded assistance ; even for this reason, when every good work is an assistance fo the renovation, then—according to the declaration ¢hat whoever does much more good work is more assisting the renovation—by him who is practising good works as much as 2¢ is possible for him Zo do, an efficacious reason for the renovation is afforded assistance. 2. This, too, that the apostate‘, who is the seduction of mankind, is injured by him who devotes himself to Aftthaymazd; even for this reason, because he is dislodged and is elucidated ’ See Pahl. Yas. XXXIII, 13 a. * See Chap. XI, 1; it is here written y4-shaétnd in Pahlavi. 5 See Pahl. Yas. XXXIV, 1 a. * Ibid. 8 a. 346 DINKARD, BOOK IX. (adiv4gt-aitd réshant-attd), and there arises a class of mankind who see the admission (parvénakth) of the apostate into hell, and he is disabled when 2z¢ zs seen by them. 3. This, too, that by him who is eager! for knowledge, knowledge is grasped and taught ; even for this reason, because knowledge is taught through that which is the instruction of every science and the original desire for it, and mankind shall extol his knowledge; it is also coveted by them for deng taught, and they mount and grasp z¢. 4. This, too, that to slay * an apostate is taught by the good one who is united (hami-ait) with a good man; even for this reason, because the destruction (adsh) of Aharman arises from the union of the good. 5. This, too, that by him who is a disturber (vishdft4r) as to Vohfiman the production of development through Vohimanic rule*® is taught; sinners lawfully subjected to the bridge judgment (pdhalinidd) for Vohtimanic disturbance, and the command for it by rulers and high-priests, being a preparation for the development of the world.
26. This, too, that a great ordinance‘ is taught by him whose ceremonial ° is for Afthaymazd ; even for this reason, because a comprehension of Atharmazd and serving him are the foundation of joy (park4n bain), and the ownership and concentration (hangeraikth) of all good works are themselves the great ordinance of the faithful whose preparation is through the ownership, and their welcome is more particularly in the ceremonial; owing to the same 1 See Pahl. Yas. XXXIV, 9 a. ® Ibid. roc. 5 Ibid. r1 b. * Ibid. 12 a, b. ® Ibid. 12a. CHAPTER LVI, 3-10. 347 reason, the original possession of the great ordinance of the ceremonial which is Athaymaza’s own, and of other good works—even though relating to the ceremonial of Athaymazd of every kind owing thereto—is necessary for the manifestation of the great ordinance, and is incorporated (ham-tand) with zt when it becomes manifest as a great ordinance, or as more than a great ordinance; even then its extent (v4lisn6) is over this joy. 7. This, too, that the performance (sakht4rih) of a ceremonial? of the needy is a gift to the worthy of the creation, and a gift to the worthy of the creation is the attraction (hAkhtarth) of a ceremonial of the needy. 8. This, too, that the way of righteousness *, also that through which that way is seen, azd likewise the reward of those lonely-labouring (aévar’ztk4n) therein are taught by him whose deeds are an advantage Zo the sacred beings ; even for this reason, because the advantage of the sacred beings is the advantage of the multitude, and the advantage of the multitude, which is itself the religion of the sacred beings that is a guide, is the way of righteousness and also that through which is the reward of those lonely-labouring. 9. This, too, that even the reward of a teacher of professionals, which is the profit of the profession, is liberally given and appropriated for the professionals taught; even for this reason, because the business of the sacred beings has profited by the instruction (4m0k6). 10. Excellence that ts perfect is righteousness. 1 See Pahl. Yas. XXXIV, 12 a. ® Ibid. 12 c. 348 DINKARD, BOOK IX. Cuapter LVII. Bako Nash.
310. Excellence that ts perfect is righteousness. 1 See Pahl. Yas. XXXIV, 12 a. ® Ibid. 12 c. 348 DINKARD, BOOK IX. Cuapter LVII. Bako Nash. 1. The eleventh fargard, the Yasna}, is ¢hat the whole of the good works which are to accomplish, and those, too, which are accomplished ?, are appropriated éy the righteous max who teaches virtue * to the righteous; even for this reason, of the good works which ove accomplishes, axd those, too, which are accomplished, ¢here is all one store (anb4r), from the work (var'z5) of the original good creation even to the renovation of the universe, and ever afresh the teaching of virtue dy ¢hose who are righteous comes to the accumulation of the righteous and the accomplishment of that store, azd they, too, are in possession of that store, zz partnership with the other righteous. 2. This, too, that z¢ zs because he would do the best for his own‘, whose meditation of the liturgy is for those who are archangels, and who also maintains, for the assistance of the good, the strength which is his for the existences. 3. And this statement indicates the great participation of any one in that store, because when that store is really an accumulation of work on the way, for the partners in that store who ave done more, and also those who have accomplished less, avd remains, moreover, in the possession of them all, then, as ¢o those accomplishing more of it, through the original possession of most of that work, and also through that which occurs when the accomplishers have attained to that plenty more particularly owing to their more labour, and likewise through the property, liberally, ? See Chap. XII, 1 n; it is here written yast6 in Pahlavi. * See Pahl. Yas. XXXV, 5. 5 Ibid. 4. * Ibid. 6. CHAPTER LvIl, 1-8. 349 largely, and lordlily, of those accomplishing more, and the indigence, unafflictedly’, scantily, and subordinately, of those accomplishing less, z¢ zs reasonable to speak of that store as in their possession, and of ther superiority as greatly over those accomplishing less, 4. This, too, that his work is good work whose liberality is for the archangels; even for this reason, because through a little labour for the sacred beings, which is itself that liberality, he contributes duty and good works.
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.
19. 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 one of the body and life ; that of the produce is the exertion from which ¢here is produce, that of the origin is the advantage for which the origin is requisite, and that of the body and life is the thought of the proposer (rayintd@4r), which considered both as submission ¢o the sacred beings. 10. This, too, that connected with the sitting-place of the sage is the excessiveness of the pleasure! for those causing pleasure, for the upper classes (avartg4n6) of Irn, and for the energy (patdkth)! of the diligent. 11. Excellence ¢hat zs perfect is righteousness. Cuarter LVI. Baké Nask. 1. The tenth fargard, Y4-skyaothan4?, is ¢hat, for him who is practising good works * as much as z¢ is possible for him 40 do, an efficacious reason for the renovation of the universe is afforded assistance ; even for this reason, when every good work is an assistance fo the renovation, then—according to the declaration ¢hat whoever does much more good work is more assisting the renovation—by him who is practising good works as much as 2¢ is possible for him Zo do, an efficacious reason for the renovation is afforded assistance. 2. This, too, that the apostate‘, who is the seduction of mankind, is injured by him who devotes himself to Aftthaymazd; even for this reason, because he is dislodged and is elucidated ’ See Pahl. Yas. XXXIII, 13 a. * See Chap. XI, 1; it is here written y4-shaétnd in Pahlavi. 5 See Pahl. Yas. XXXIV, 1 a. * Ibid. 8 a. 346 DINKARD, BOOK IX. (adiv4gt-aitd réshant-attd), and there arises a class of mankind who see the admission (parvénakth) of the apostate into hell, and he is disabled when 2z¢ zs seen by them. 3. This, too, that by him who is eager! for knowledge, knowledge is grasped and taught ; even for this reason, because knowledge is taught through that which is the instruction of every science and the original desire for it, and mankind shall extol his knowledge; it is also coveted by them for deng taught, and they mount and grasp z¢. 4. This, too, that to slay * an apostate is taught by the good one who is united (hami-ait) with a good man; even for this reason, because the destruction (adsh) of Aharman arises from the union of the good. 5. This, too, that by him who is a disturber (vishdft4r) as to Vohfiman the production of development through Vohimanic rule*® is taught; sinners lawfully subjected to the bridge judgment (pdhalinidd) for Vohtimanic disturbance, and the command for it by rulers and high-priests, being a preparation for the development of the world.
26. This, too, that a great ordinance‘ is taught by him whose ceremonial ° is for Afthaymazd ; even for this reason, because a comprehension of Atharmazd and serving him are the foundation of joy (park4n bain), and the ownership and concentration (hangeraikth) of all good works are themselves the great ordinance of the faithful whose preparation is through the ownership, and their welcome is more particularly in the ceremonial; owing to the same 1 See Pahl. Yas. XXXIV, 9 a. ® Ibid. roc. 5 Ibid. r1 b. * Ibid. 12 a, b. ® Ibid. 12a. CHAPTER LVI, 3-10. 347 reason, the original possession of the great ordinance of the ceremonial which is Athaymaza’s own, and of other good works—even though relating to the ceremonial of Athaymazd of every kind owing thereto—is necessary for the manifestation of the great ordinance, and is incorporated (ham-tand) with zt when it becomes manifest as a great ordinance, or as more than a great ordinance; even then its extent (v4lisn6) is over this joy. 7. This, too, that the performance (sakht4rih) of a ceremonial? of the needy is a gift to the worthy of the creation, and a gift to the worthy of the creation is the attraction (hAkhtarth) of a ceremonial of the needy. 8. This, too, that the way of righteousness *, also that through which that way is seen, azd likewise the reward of those lonely-labouring (aévar’ztk4n) therein are taught by him whose deeds are an advantage Zo the sacred beings ; even for this reason, because the advantage of the sacred beings is the advantage of the multitude, and the advantage of the multitude, which is itself the religion of the sacred beings that is a guide, is the way of righteousness and also that through which is the reward of those lonely-labouring. 9. This, too, that even the reward of a teacher of professionals, which is the profit of the profession, is liberally given and appropriated for the professionals taught; even for this reason, because the business of the sacred beings has profited by the instruction (4m0k6). 10. Excellence that ts perfect is righteousness. 1 See Pahl. Yas. XXXIV, 12 a. ® Ibid. 12 c. 348 DINKARD, BOOK IX. Cuapter LVII. Bako Nash.
310. Excellence that ts perfect is righteousness. 1 See Pahl. Yas. XXXIV, 12 a. ® Ibid. 12 c. 348 DINKARD, BOOK IX. Cuapter LVII. Bako Nash. 1. The eleventh fargard, the Yasna}, is ¢hat the whole of the good works which are to accomplish, and those, too, which are accomplished ?, are appropriated éy the righteous max who teaches virtue * to the righteous; even for this reason, of the good works which ove accomplishes, axd those, too, which are accomplished, ¢here is all one store (anb4r), from the work (var'z5) of the original good creation even to the renovation of the universe, and ever afresh the teaching of virtue dy ¢hose who are righteous comes to the accumulation of the righteous and the accomplishment of that store, azd they, too, are in possession of that store, zz partnership with the other righteous. 2. This, too, that z¢ zs because he would do the best for his own‘, whose meditation of the liturgy is for those who are archangels, and who also maintains, for the assistance of the good, the strength which is his for the existences. 3. And this statement indicates the great participation of any one in that store, because when that store is really an accumulation of work on the way, for the partners in that store who ave done more, and also those who have accomplished less, avd remains, moreover, in the possession of them all, then, as ¢o those accomplishing more of it, through the original possession of most of that work, and also through that which occurs when the accomplishers have attained to that plenty more particularly owing to their more labour, and likewise through the property, liberally, ? See Chap. XII, 1 n; it is here written yast6 in Pahlavi. * See Pahl. Yas. XXXV, 5. 5 Ibid. 4. * Ibid. 6. CHAPTER LvIl, 1-8. 349 largely, and lordlily, of those accomplishing more, and the indigence, unafflictedly’, scantily, and subordinately, of those accomplishing less, z¢ zs reasonable to speak of that store as in their possession, and of ther superiority as greatly over those accomplishing less, 4. This, too, that his work is good work whose liberality is for the archangels; even for this reason, because through a little labour for the sacred beings, which is itself that liberality, he contributes duty and good works.
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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