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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
113. 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. 14. This, too, that the recitation of revelation is performed for mankind by him who extends the propagation of the religion®; even for this reason, because, owing to the gratification of virtuous practisers, virtue increases. 15. This, too, that the religion of Adhavmazd is made progressive* by him who shall perform the ceremonial of Adharymazd; even for this reason, because through that performance of his occurs the blessing of the provider of the rite (ntranginid4r). 16. This, too, that that perfectly righteous man of just judgment is protected from the annoying spirit* by him who possesses the resemblance (A4ngdnagth) unto Vohdman that they behold and resources through virtue; even for this reason, because the vexation which is partaken by him (he spirit), owing to the just judgment among those of the nature (4thartk4An) of mankind, is redoubled (dék4nt-aitd) by their pleasure owing to the Vohimanic resemblance, avd the annoying spirit 1 See Pahl. Yas. XLIII, 8 b. 3 Ibid. 17 ¢. 5 Ibid. 15 d, 17 c. « Ibid. 11 e. 364 pINKARD, BOOK IX. is disabled (akArt-hénd)! by that accumulated vexation which occurs for his annoyance. 17. This, too, that the exploits of the archangels are taught by him who is really capable in what pertains to the archangels; even for this reason, because they become the hope of a consoling (védvar) end, and are also indicative of the renovation of the universe, the hope of a virtuous end. 18, This, too, that the words of him who is Zaratdst, that ‘people shall become supplicant,’ are taught by him who is for the benefiters; even for this reason, because they who are benefiters, on account of an inclination for the religion, make others eager for the religion, and make them mount for prayer. 19. And this, ¢oo, that by him who gives anything to a righteous man, this is also done that some one else may give even to him who is vile; even for this reason, because a foundation of liberality is thereby prepared for him ?, 20. Perfect righteousness is excellence. CuarTeR LX. Bakd Nask, 1. The fourteenth fargard, Ad-fravakhshya’, is that whatever is instruction is to be listened to‘ here as much as is possible, avd he who is not to be 1 The Pz, equivalent of aka4rth-hémand. ? Implying that he is himself vile who gives to the righteous merely to induce others to give to himself. 3 See Chap. XV, 1 n; it is here written ad-fravakhshé in Pahlavi. * See Pahl. Yas. XLIV, ra. CHAPTER LIX, 17—-LX, 4. 365 taught is allowed an opportunity for listening by Zaratist.
2? Implying that he is himself vile who gives to the righteous merely to induce others to give to himself. 3 See Chap. XV, 1 n; it is here written ad-fravakhshé in Pahlavi. * See Pahl. Yas. XLIV, ra. CHAPTER LIX, 17—-LX, 4. 365 taught is allowed an opportunity for listening by Zaratist. 2. This, too, that by him who would be a causer of procreation for performers of labour, the perfect nature of the performance of the first next-of-kin marriage! is praised; because causing the procreation of performers of labour is the fatherhood of mankind, the proper fatherhood of mankind is through the proper production of progeny, the proper progeny of the producer is through the accomplishment of progeny among his own, according to the disposition of the first creatures, and the accomplishment of progeny among one’s own is next-of-kin marriage; and that which occurs, when a causer of the procreation of performers of labour praises the fatherhood of mankind, zs that next-of-kin marriage is also praised by him. 3. This, too, that by him whose creatures are in virtue, owing to his virtuous nourishment of the creatures, the performance of next-of-kin marriage ? is taught, avd the virtue is his virtue; even on this account, because, for the sake of keeping the creatures in virtue, he allows (andézéqd@6) for the virtuous disposition pertaining to the multitude, and that which is born he produces (dahé@%) as lineage from the next-of-kin marriage pertaining to the multitude. 4. This, too, that Spendaymad is in daughterhood* to Adhaymazd is taught by him whose wisdom is through complete mindfulness ; even for this reason, 1 See Pahl. Yas. XLIV, 4 a. 2 Ibid. 4c. §§ 2-5 have been already translated, somewhat differently, in S. B. E., vol. xviii, pp. 395, 396. ® Ibid. 4d. For Spendarmad see Bk. VIII, Chap. IX, 3. 366 DiNKARD, BOOK IX. because 42s wisdom and complete mindfulness are within limits which are Afhaymazd and Spendarmad, the wisdom deng that of Athaymazd, the complete mindfulness that of Spendaymad, and the complete mindfulness deg the offspring of the wisdom just as Spendaymad is of Atharmazd; and, owing to this, the assertion is reasonable that, by him whose complete mindfulness is connected with wisdom, it is taught shat Spendarmad is in daughterhood to Atharmazd. 5. This, too, that thus the exercise of that daughterhood is taught by him whose righteousness is through complete mindfulness, and whose ceremonial is also through complete mindfulness ; that is, he shall perform the ceremonial and other good works fully mindfully.
35. This, too, that thus the exercise of that daughterhood is taught by him whose righteousness is through complete mindfulness, and whose ceremonial is also through complete mindfulness ; that is, he shall perform the ceremonial and other good works fully mindfully. 6. This, too, that mankind are attracted to religious good deeds by him who shall provide benefit for the people through actions azd words; even for this reason, because those actions are religious good deeds, and, when instituted by him, others are also taught by him. 7. This, too, that reverence for Vohdman? is taught by him who shall make that which is contaminated obvious to the eye, so that what is dark Jdecomes light; even for this reason, because the display of the work of Vohiman thereby has also taught the offer of reverence for Vohdman. 8. And this, too, that the ceremonial is taught with complete mindfulness? only éy Aim who teaches words and actions with complete mindfulness. 9. Perfect righteousness is excellence. 1 See Pahl. Yas. XLIV, ge. * Ibid. roa, CHAPTER LX, 5—LXI, 4. 367 CuapTer LXI. Baké Nask. 1. The fifteenth fargard, Kamnamaéza|, is about the reply of Aftharymazd to Zaratdst, as to that which was asked by him thus: ‘ To which lands ao I step ??’ and it is thus: ‘Do thou march (sagitdn) there where the man, in whose person righteousness is connected with complete mindfulness, is welcome ; this, too, is where happy is he from whom there is no complaint.’ 2. This, too, that mankind are made diligent in good works by him who produces progress for good works; even for this reason, because mankind attain progress 2” manifest duty who engage more particularly zz good works. 3. This, too, that the teaching of religion is the public action which is prescribed by him who would produce exertion for the righteous, that is, benefit for those of the good religion; even for this reason, because the multitude (kabedan) approach the religion, and are taught and practise z¢, on account of a desire for benefit. 4. This, too, that z¢ zs in a province of even exhausted production® that it is taught by him who appoints a virtuous governor over the province; even for this reason, because a virtuous governor of a province becomes a teacher of ability and good works to those of the province. 1 See Chap. XVI,1n; it is here written kamnamézd in Pahlavi. * See Pahl. Yas. XLV, 1 a; reading va/ kadar damfkan vamam (=g4mam, see Chap. LVIII, 4). 5 Ibid. 4 b. 368 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.
113. 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. 14. This, too, that the recitation of revelation is performed for mankind by him who extends the propagation of the religion®; even for this reason, because, owing to the gratification of virtuous practisers, virtue increases. 15. This, too, that the religion of Adhavmazd is made progressive* by him who shall perform the ceremonial of Adharymazd; even for this reason, because through that performance of his occurs the blessing of the provider of the rite (ntranginid4r). 16. This, too, that that perfectly righteous man of just judgment is protected from the annoying spirit* by him who possesses the resemblance (A4ngdnagth) unto Vohdman that they behold and resources through virtue; even for this reason, because the vexation which is partaken by him (he spirit), owing to the just judgment among those of the nature (4thartk4An) of mankind, is redoubled (dék4nt-aitd) by their pleasure owing to the Vohimanic resemblance, avd the annoying spirit 1 See Pahl. Yas. XLIII, 8 b. 3 Ibid. 17 ¢. 5 Ibid. 15 d, 17 c. « Ibid. 11 e. 364 pINKARD, BOOK IX. is disabled (akArt-hénd)! by that accumulated vexation which occurs for his annoyance. 17. This, too, that the exploits of the archangels are taught by him who is really capable in what pertains to the archangels; even for this reason, because they become the hope of a consoling (védvar) end, and are also indicative of the renovation of the universe, the hope of a virtuous end. 18, This, too, that the words of him who is Zaratdst, that ‘people shall become supplicant,’ are taught by him who is for the benefiters; even for this reason, because they who are benefiters, on account of an inclination for the religion, make others eager for the religion, and make them mount for prayer. 19. And this, ¢oo, that by him who gives anything to a righteous man, this is also done that some one else may give even to him who is vile; even for this reason, because a foundation of liberality is thereby prepared for him ?, 20. Perfect righteousness is excellence. CuarTeR LX. Bakd Nask, 1. The fourteenth fargard, Ad-fravakhshya’, is that whatever is instruction is to be listened to‘ here as much as is possible, avd he who is not to be 1 The Pz, equivalent of aka4rth-hémand. ? Implying that he is himself vile who gives to the righteous merely to induce others to give to himself. 3 See Chap. XV, 1 n; it is here written ad-fravakhshé in Pahlavi. * See Pahl. Yas. XLIV, ra. CHAPTER LIX, 17—-LX, 4. 365 taught is allowed an opportunity for listening by Zaratist.
2? Implying that he is himself vile who gives to the righteous merely to induce others to give to himself. 3 See Chap. XV, 1 n; it is here written ad-fravakhshé in Pahlavi. * See Pahl. Yas. XLIV, ra. CHAPTER LIX, 17—-LX, 4. 365 taught is allowed an opportunity for listening by Zaratist. 2. This, too, that by him who would be a causer of procreation for performers of labour, the perfect nature of the performance of the first next-of-kin marriage! is praised; because causing the procreation of performers of labour is the fatherhood of mankind, the proper fatherhood of mankind is through the proper production of progeny, the proper progeny of the producer is through the accomplishment of progeny among his own, according to the disposition of the first creatures, and the accomplishment of progeny among one’s own is next-of-kin marriage; and that which occurs, when a causer of the procreation of performers of labour praises the fatherhood of mankind, zs that next-of-kin marriage is also praised by him. 3. This, too, that by him whose creatures are in virtue, owing to his virtuous nourishment of the creatures, the performance of next-of-kin marriage ? is taught, avd the virtue is his virtue; even on this account, because, for the sake of keeping the creatures in virtue, he allows (andézéqd@6) for the virtuous disposition pertaining to the multitude, and that which is born he produces (dahé@%) as lineage from the next-of-kin marriage pertaining to the multitude. 4. This, too, that Spendaymad is in daughterhood* to Adhaymazd is taught by him whose wisdom is through complete mindfulness ; even for this reason, 1 See Pahl. Yas. XLIV, 4 a. 2 Ibid. 4c. §§ 2-5 have been already translated, somewhat differently, in S. B. E., vol. xviii, pp. 395, 396. ® Ibid. 4d. For Spendarmad see Bk. VIII, Chap. IX, 3. 366 DiNKARD, BOOK IX. because 42s wisdom and complete mindfulness are within limits which are Afhaymazd and Spendarmad, the wisdom deng that of Athaymazd, the complete mindfulness that of Spendaymad, and the complete mindfulness deg the offspring of the wisdom just as Spendaymad is of Atharmazd; and, owing to this, the assertion is reasonable that, by him whose complete mindfulness is connected with wisdom, it is taught shat Spendarmad is in daughterhood to Atharmazd. 5. This, too, that thus the exercise of that daughterhood is taught by him whose righteousness is through complete mindfulness, and whose ceremonial is also through complete mindfulness ; that is, he shall perform the ceremonial and other good works fully mindfully.
35. This, too, that thus the exercise of that daughterhood is taught by him whose righteousness is through complete mindfulness, and whose ceremonial is also through complete mindfulness ; that is, he shall perform the ceremonial and other good works fully mindfully. 6. This, too, that mankind are attracted to religious good deeds by him who shall provide benefit for the people through actions azd words; even for this reason, because those actions are religious good deeds, and, when instituted by him, others are also taught by him. 7. This, too, that reverence for Vohdman? is taught by him who shall make that which is contaminated obvious to the eye, so that what is dark Jdecomes light; even for this reason, because the display of the work of Vohiman thereby has also taught the offer of reverence for Vohdman. 8. And this, too, that the ceremonial is taught with complete mindfulness? only éy Aim who teaches words and actions with complete mindfulness. 9. Perfect righteousness is excellence. 1 See Pahl. Yas. XLIV, ge. * Ibid. roa, CHAPTER LX, 5—LXI, 4. 367 CuapTer LXI. Baké Nask. 1. The fifteenth fargard, Kamnamaéza|, is about the reply of Aftharymazd to Zaratdst, as to that which was asked by him thus: ‘ To which lands ao I step ??’ and it is thus: ‘Do thou march (sagitdn) there where the man, in whose person righteousness is connected with complete mindfulness, is welcome ; this, too, is where happy is he from whom there is no complaint.’ 2. This, too, that mankind are made diligent in good works by him who produces progress for good works; even for this reason, because mankind attain progress 2” manifest duty who engage more particularly zz good works. 3. This, too, that the teaching of religion is the public action which is prescribed by him who would produce exertion for the righteous, that is, benefit for those of the good religion; even for this reason, because the multitude (kabedan) approach the religion, and are taught and practise z¢, on account of a desire for benefit. 4. This, too, that z¢ zs in a province of even exhausted production® that it is taught by him who appoints a virtuous governor over the province; even for this reason, because a virtuous governor of a province becomes a teacher of ability and good works to those of the province. 1 See Chap. XVI,1n; it is here written kamnamézd in Pahlavi. * See Pahl. Yas. XLV, 1 a; reading va/ kadar damfkan vamam (=g4mam, see Chap. LVIII, 4). 5 Ibid. 4 b. 368 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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