Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
122. This, too, ¢ka¢ this thinking as to righteousness? is taught only by him—that is, he thinks—whose petition for righteousness is ever afresh. 23. This, too, that the religion is interrogated* by him who is submissive ¢o superiors and similarly situated (ham-g4k) 4o inferiors. 24. This, too, that the state of the present wor/d (latammanih) for the Mazda-worshipping religion is thoroughly taught where whatever becomes a progress > of the religion is whatever is purification for mankind; even for this reason, because the want of progress of the religion is owing to the want of purification of mankind as to the fiend, and when a human being is purified from the fiend, the progress of the religion becomes different. 25. This, too, that pleasure is taught to him who is a friend ° Evidently the many-seeded tree of all germs, opposed to harm and called the proper-curing, energetic-curing, and all-curing ; it is renowned in Afran-vég and grows in the wide-formed ocean near the Gdkerené, or white-Hém plant, which latter is one of the ingredients of the elixir producing immortality in the future existence (see Bd. IX, 5, 6, XVIII, 9, XXVII, 2, XXIX, 5). * See Pahl. Yas. XLII, 9 d which Pty and Mfq supply as follows :—Aédfind avd han4-t lak 4t&s rad6 hém6nam pavan nty4yisnd. 5 Ibid. ge. ‘ Ibid. roc. 5 Ibid. 11 d. * Ibid. 14 a. CHAPTER LVIII, 21-29. 359 only by him—that is, he gives it—who is a pleasure to him who is a friend; and its routine is really this, that by him who causes pleasure to friends, his having caused pleasure is taught also to them. 26. This, too, that, owing to him whom Atharymazd teaches joy, it is taught ¢hat gratification’ comes from Atthaymazd; even for this reason, because he is exalted, even in the worldly exis¢ence, through that joy which is supreme, and mankind are thereby taught. 27. This, too, that the augmentation of indications as to intellect is taught to him who is a vigorous-minded (tisté-minisnd) man?, by him whose own progress is that towards his own sacred beings ; even for this reason, because he fully considers, and delivers the decision, of his own powers, of those, too, of 42s contemporaries (ham-budik4n6), and likewise of the chivalry (4irth) of the age ; and others are taught about z¢ by him. 28. This, too, that the spirit of Adhaymazd® is expounded only by him—that is, he loves z¢—whose close _ exposition is of Adhaymaza ; even for this reason, because he becomes similarly loved with Adhaymazd, so that‘... 29. And this, too, that the reward is taught in the publicity of the sun® by him whose friendship is for the Spitam4n, which also increases in the day—that is, it is necessary to perform duty and good works in the day—but he does not put z¢ aside the second day ; even for this reason, because friendship for the religion is through kind regard ; 1 See Pahl. Yas. XLII, 14 b. * Ibid. 15 c. ® Ibid. 16 a. “ Some clause appears to be omitted here. 5 See Pahl. Yas. XLII, 16 d. 360 DINKARD, BOOK IX.
2Yas. XLII, 14 b. * Ibid. 15 c. ® Ibid. 16 a. “ Some clause appears to be omitted here. 5 See Pahl. Yas. XLII, 16 d. 360 DINKARD, BOOK IX. and duty in one day, only to put z¢ aside for the second day, becomes affliction (vésh) aé the bridge of judgment; also the sun is the most kindlyregarding and swiftest of those visible. 30. Excellence ¢hat is perfect zs righteousness. CuarTer LIX. Bako Nask. 1. The thirteenth fargard, Tad-thw4-peres4!, is that the obeisance ? of the archangels is performed by him who is educated in the recitation for the archangels of ove learned in the religion, which is when fe has to understand the recitation and to maintain the recitation of revelation with propriety, which is when an enumeration, or form (Ainak6), as to the qualities of the archangels exists, which is the obeisance for the sacred beings. 2. For, on this subject, oxe mentions seven kinds of men, educated, - or well-educated, or ill-educated, who are connected with it in statements by those of the world; the merely educated man, particularly also the physician, explains this which is not mentioned azd does not occur, that z¢ zs well, or ill, disposed‘; the merely well-educated man, particularly also the physician, explains this which is mentioned ad occurs, that z¢ 2s well-disposed ; the merely ill-educated man, and 1 See Chap. XIV, 1; it is here written tad-spag-peres in Pahlavi. ? See Pahl. Yas. XLII, 1 b. 5 These appear to be the four kinds of ordinary men, and the three kinds of physicians, detailed in the following clauses. ‘ Khu (P4z.) ayézv dasfm. CHAPTER LVIII, 30-LIX, 7. 361 also the physician, explains this which is mentioned and occurs, that 7¢ zs ill-disposed; and the merely uneducated man explains anything whatever that is really life’. 3. One educated in the recitation for the sacred beings, who when—on account of the necessity of speaking evil about a learned man—Ze is mischievous (an4g), so that he keeps in viciousness, axa has remained in the obeisance for the sacred beings, is called not ransomed (14 takhttk). 4. One ill-educated in the recitation for the sacred beings, which is when z¢ happens that he keeps in viciousness, becomes even an apostate who is acquainted with the religion. 5. Owe uneducated in what fertains to the sacred beings is of two kinds, either good? and void of learning, or an evil one who is void of knowledge; the good and void of learning worships the sacred beings unobservantly with the proper rites, and the evil oxe who is void of knowledge thinks to worship the sacred beings unobservantly with improper rites, and as no means of trustworthy reliance upon the religion of the sacred beings and their obeisance. 6. And one well-educated in what fertains to the sacred beings, through the three words of the connected series (ham-padvandisnih) which is good (khu) and learned *, and through what Zertazns ¢o the sacred beings, expounds faithfully the object of the obeisance for the sacred beings.
36. And one well-educated in what fertains to the sacred beings, through the three words of the connected series (ham-padvandisnih) which is good (khu) and learned *, and through what Zertazns ¢o the sacred beings, expounds faithfully the object of the obeisance for the sacred beings. 7. This, too, that, by him who teaches to mankind tat thing which becomes their hope of eternity, mankind are taught to come to the religion of * Apparently khay4-& badly written in B. * Paz. khu. * Probably ‘ good thoughts, good words, and good deeds.’ 362 DINKARD, BOOK IX. the sacred beings; even for this reason, because the Vohimanic attainment? to the religion of the sacred beings is to be required wisely for them, its requirement wisely for them is a benefit for the steadfast and becomes a consideration (minth) for them, and the consideration of the benefit of the steadfast is through hope of the eternity which is provided for the benefit, on account of which the hope of eternity —which is the basis—is the reason even of the acceptance of the religion. 8. This, too, that the perfection of the first among the existences? is taught by him who as retentively remembered his words ; even for this reason, because remembrance is the acme of every perfection. 9. This, too, that he becomes a nourisher of good works who shall perform good works publicly; even for this reason, because others are taught thereby, and good works increase in the world. 10. This, too, that by him who has fruit in the possession of Athaymazd the development of the world in virtue * is taught; even for this reason, because a lawful preserver and a producer of liberality arise through the fruit, they enlarge the root of the power of the angel of liberality, and pluck z¢s fruit; the world is improved thereby, azd mankind are taught about z¢. 11. This, too, that, through complete mindfulness, words and actions‘ are truly taught by him whose ceremonial is for complete mindfulness; even for this reason, because there are both words amd actions in the ceremonial. 12, This, too, that the sagacious creativeness (far’zanak dahth) of Athaymazd is taught, which is 1 See Pahl. Yas. XLIII, 1 e. 2 Ibid. 2 b. 3 Ibid. 2 d. ‘ Ibid. 6 c. CHAPTER LIX, 8-16. 363 the exposition, to Adhaymazd?, of the production of the renovation; even for this reason, because the advantage of the sagacity of Adhaymazd is the consequence of its beginning, and z¢s middle is through the power of the goodness and knowledge of him himself, and because z# zs destiny as regards the creations; and whoever possesses that power for the assistance of the renovation, is extolled for that sagacity, and peop/e are taught thereby. 13. This, too, that the reward of Zaratdst is appropriated by him who decides about duty and opinion?; even for this reason, because, through that discrimination, 4e zs similar to Zaratdst.
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.
122. This, too, ¢ka¢ this thinking as to righteousness? is taught only by him—that is, he thinks—whose petition for righteousness is ever afresh. 23. This, too, that the religion is interrogated* by him who is submissive ¢o superiors and similarly situated (ham-g4k) 4o inferiors. 24. This, too, that the state of the present wor/d (latammanih) for the Mazda-worshipping religion is thoroughly taught where whatever becomes a progress > of the religion is whatever is purification for mankind; even for this reason, because the want of progress of the religion is owing to the want of purification of mankind as to the fiend, and when a human being is purified from the fiend, the progress of the religion becomes different. 25. This, too, that pleasure is taught to him who is a friend ° Evidently the many-seeded tree of all germs, opposed to harm and called the proper-curing, energetic-curing, and all-curing ; it is renowned in Afran-vég and grows in the wide-formed ocean near the Gdkerené, or white-Hém plant, which latter is one of the ingredients of the elixir producing immortality in the future existence (see Bd. IX, 5, 6, XVIII, 9, XXVII, 2, XXIX, 5). * See Pahl. Yas. XLII, 9 d which Pty and Mfq supply as follows :—Aédfind avd han4-t lak 4t&s rad6 hém6nam pavan nty4yisnd. 5 Ibid. ge. ‘ Ibid. roc. 5 Ibid. 11 d. * Ibid. 14 a. CHAPTER LVIII, 21-29. 359 only by him—that is, he gives it—who is a pleasure to him who is a friend; and its routine is really this, that by him who causes pleasure to friends, his having caused pleasure is taught also to them. 26. This, too, that, owing to him whom Atharymazd teaches joy, it is taught ¢hat gratification’ comes from Atthaymazd; even for this reason, because he is exalted, even in the worldly exis¢ence, through that joy which is supreme, and mankind are thereby taught. 27. This, too, that the augmentation of indications as to intellect is taught to him who is a vigorous-minded (tisté-minisnd) man?, by him whose own progress is that towards his own sacred beings ; even for this reason, because he fully considers, and delivers the decision, of his own powers, of those, too, of 42s contemporaries (ham-budik4n6), and likewise of the chivalry (4irth) of the age ; and others are taught about z¢ by him. 28. This, too, that the spirit of Adhaymazd® is expounded only by him—that is, he loves z¢—whose close _ exposition is of Adhaymaza ; even for this reason, because he becomes similarly loved with Adhaymazd, so that‘... 29. And this, too, that the reward is taught in the publicity of the sun® by him whose friendship is for the Spitam4n, which also increases in the day—that is, it is necessary to perform duty and good works in the day—but he does not put z¢ aside the second day ; even for this reason, because friendship for the religion is through kind regard ; 1 See Pahl. Yas. XLII, 14 b. * Ibid. 15 c. ® Ibid. 16 a. “ Some clause appears to be omitted here. 5 See Pahl. Yas. XLII, 16 d. 360 DINKARD, BOOK IX.
2Yas. XLII, 14 b. * Ibid. 15 c. ® Ibid. 16 a. “ Some clause appears to be omitted here. 5 See Pahl. Yas. XLII, 16 d. 360 DINKARD, BOOK IX. and duty in one day, only to put z¢ aside for the second day, becomes affliction (vésh) aé the bridge of judgment; also the sun is the most kindlyregarding and swiftest of those visible. 30. Excellence ¢hat is perfect zs righteousness. CuarTer LIX. Bako Nask. 1. The thirteenth fargard, Tad-thw4-peres4!, is that the obeisance ? of the archangels is performed by him who is educated in the recitation for the archangels of ove learned in the religion, which is when fe has to understand the recitation and to maintain the recitation of revelation with propriety, which is when an enumeration, or form (Ainak6), as to the qualities of the archangels exists, which is the obeisance for the sacred beings. 2. For, on this subject, oxe mentions seven kinds of men, educated, - or well-educated, or ill-educated, who are connected with it in statements by those of the world; the merely educated man, particularly also the physician, explains this which is not mentioned azd does not occur, that z¢ zs well, or ill, disposed‘; the merely well-educated man, particularly also the physician, explains this which is mentioned ad occurs, that z¢ 2s well-disposed ; the merely ill-educated man, and 1 See Chap. XIV, 1; it is here written tad-spag-peres in Pahlavi. ? See Pahl. Yas. XLII, 1 b. 5 These appear to be the four kinds of ordinary men, and the three kinds of physicians, detailed in the following clauses. ‘ Khu (P4z.) ayézv dasfm. CHAPTER LVIII, 30-LIX, 7. 361 also the physician, explains this which is mentioned and occurs, that 7¢ zs ill-disposed; and the merely uneducated man explains anything whatever that is really life’. 3. One educated in the recitation for the sacred beings, who when—on account of the necessity of speaking evil about a learned man—Ze is mischievous (an4g), so that he keeps in viciousness, axa has remained in the obeisance for the sacred beings, is called not ransomed (14 takhttk). 4. One ill-educated in the recitation for the sacred beings, which is when z¢ happens that he keeps in viciousness, becomes even an apostate who is acquainted with the religion. 5. Owe uneducated in what fertains to the sacred beings is of two kinds, either good? and void of learning, or an evil one who is void of knowledge; the good and void of learning worships the sacred beings unobservantly with the proper rites, and the evil oxe who is void of knowledge thinks to worship the sacred beings unobservantly with improper rites, and as no means of trustworthy reliance upon the religion of the sacred beings and their obeisance. 6. And one well-educated in what fertains to the sacred beings, through the three words of the connected series (ham-padvandisnih) which is good (khu) and learned *, and through what Zertazns ¢o the sacred beings, expounds faithfully the object of the obeisance for the sacred beings.
36. And one well-educated in what fertains to the sacred beings, through the three words of the connected series (ham-padvandisnih) which is good (khu) and learned *, and through what Zertazns ¢o the sacred beings, expounds faithfully the object of the obeisance for the sacred beings. 7. This, too, that, by him who teaches to mankind tat thing which becomes their hope of eternity, mankind are taught to come to the religion of * Apparently khay4-& badly written in B. * Paz. khu. * Probably ‘ good thoughts, good words, and good deeds.’ 362 DINKARD, BOOK IX. the sacred beings; even for this reason, because the Vohimanic attainment? to the religion of the sacred beings is to be required wisely for them, its requirement wisely for them is a benefit for the steadfast and becomes a consideration (minth) for them, and the consideration of the benefit of the steadfast is through hope of the eternity which is provided for the benefit, on account of which the hope of eternity —which is the basis—is the reason even of the acceptance of the religion. 8. This, too, that the perfection of the first among the existences? is taught by him who as retentively remembered his words ; even for this reason, because remembrance is the acme of every perfection. 9. This, too, that he becomes a nourisher of good works who shall perform good works publicly; even for this reason, because others are taught thereby, and good works increase in the world. 10. This, too, that by him who has fruit in the possession of Athaymazd the development of the world in virtue * is taught; even for this reason, because a lawful preserver and a producer of liberality arise through the fruit, they enlarge the root of the power of the angel of liberality, and pluck z¢s fruit; the world is improved thereby, azd mankind are taught about z¢. 11. This, too, that, through complete mindfulness, words and actions‘ are truly taught by him whose ceremonial is for complete mindfulness; even for this reason, because there are both words amd actions in the ceremonial. 12, This, too, that the sagacious creativeness (far’zanak dahth) of Athaymazd is taught, which is 1 See Pahl. Yas. XLIII, 1 e. 2 Ibid. 2 b. 3 Ibid. 2 d. ‘ Ibid. 6 c. CHAPTER LIX, 8-16. 363 the exposition, to Adhaymazd?, of the production of the renovation; even for this reason, because the advantage of the sagacity of Adhaymazd is the consequence of its beginning, and z¢s middle is through the power of the goodness and knowledge of him himself, and because z# zs destiny as regards the creations; and whoever possesses that power for the assistance of the renovation, is extolled for that sagacity, and peop/e are taught thereby. 13. This, too, that the reward of Zaratdst is appropriated by him who decides about duty and opinion?; even for this reason, because, through that discrimination, 4e zs similar to Zaratdst.
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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