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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. This, too, that the devastation by Vohiman’ is taught dy him whose rule is for Adhaymazd; even for this reason, because he smites sinners and destroys among villains. 8. This, too, that virtuous people are increased in a province® by him who appoints a virtuous governor of the province. 9. This, too, that virtuous instruction is provided azd explained by him who loves Vohiman®. ro. And this, too, that vir- ' See Pahl. Yas. XLVII, 2 b. 2 Tbid. 4a. 5 Ibid. 5d. ‘ Ibid. 6c. 5 Ibid. 7d. 6 Ibid. 8a. 7 Thid. gc. § Ibid. 12 a, and compare Chap. LXI, 4. 9 Ibid. 12 b. CHAPTER LXIII, 3-LXIV, 3. 373 tuous deeds! are set going by him who teaches learned sayings and virtuous deeds to him who is good; even for this reason, because the reception of the progressive supply of virtue by the learned becomes more complete. 11. Perfect is the excellence of righteousness. CuapTer LXIV. Baké Nash. 1. The eighteenth fargard, Ad-m4-yav4 %, is chad, through his complete mindfulness *, the teaching of mankind in virtue is by him, and they become properly intelligent® through him, whose actions are those which are more daughterly, that is, as reverent unto Athaymazd as a daughter unto a father; even for this reason, because his display of the complete mindfulness which is instinctive (Asntk) is through action, and that action, acquired (srfitik) for the thoughts of mankind, is kindled by him and 4as become properly intelligent. 2. This, too, that proper intelligence of things arises for oxe completely mindful?, even for a daughter to a father, through that complete mindfulness which is instinctive, whereby that lust is excluded which is most violently reverenced by the male (kfsn6), and, devoid of that, the reverence is assimilated (Angunthinidd) most strongly to one’s reverence unto the creator. 3. This, too, that discrimination of the affairs of the sacred beings through wisdom ‘ is taught by him 1 See Pahl. Yas. XLVII, 12 c. * See Chap. XIX, 1n; it is here written ad-m4-y fv in Pahlavi. 5 See Pahl. Yas. XLVIII, 5 c. * Ibid. 6 b. 374 DEINKARD, BOOK IX. whose learning is in the affairs of the sacred beings ; even for this reason, because discrimination of the affairs of the sacred beings is specially that which is advantageous zz the end, and the advantageousness zn the.end is seen through learning ; avd, apart from that, he who is learned in the affairs of the sacred beings has taught discrimination of the affairs of the sacred beings through his wisdom 1.
24. This, too, that the joyfulness in righteousness is taught to Frashéstar by him—that is, he would make him ardent in the performance of duty and good works*—who das thoroughly expounded Khirdad and Amirdad to Frashéstar ’, that is, he maintains Azm as his high-priest. 5. This, too, that he who shall perform good works ever afresh, has taught him to become ardent in duty and good works, 6. This, too, that Adhaymazd supplies guardianship‘ to him who gives pleasure to Adhavmazda; even for this reason, because a giver of pleasure to Aihaymazd is any one who ts a true servant of Athaymazd, and Atharymazd becomes the guardian of a true servant. 7. This, too, that they ever amount to a master of all commands® for him who is a benefit and sovereignty for that which arises; even owing to this reason, because, in establishing azd arranging that which is an absurd (4s k(n) or a virtuous law, the command issued, which is another amd further observation of the advantage of the creatures, prepares ? Assuming that ar’gd, ‘ value,’ stands for khiradé, which is very similarly written in Pahlavi letters. * See Pahl. Yas. XLVIII, 8 a. 5 See Chap. XIX, 1, and Bk. VIII, Chap. XXXVIII, 68. * See Pahl. Yas. XLVIII, 8b. 5 Ibid. 8d. CHAPTER LXIV, 4—I0. 375 that which is ever an attainable benefit among the creatures, by means of which, even after symptoms of the life of one’s body, it is governed through setting going the usage of that law, and is connected with his mastery of command and zs sovereignty. 8. This, too, that Vohiman’s faving guarded the creature-forming (d4mth) of Atharmazd? is taught by him whose rule is for Adhaymazd; on this account, because he whose rule is for Adhaymazd has taught the inclination for (padisAi) demg guarded, on this account, because the inclination of the creatures of that ruler for deg guarded by the power of goodness, avd the creatures being guarded by the power of goodness have published the power of goodness, which is Vohiman, to the multitude. 9. Here is about the reply to Zaratdst concerning the wicked, thus: ‘Upon arrival in the fiend’s abode’, through an immature (kh4m) death, they are unprivileged, so that every misery is theirs, and z¢ is not possible for them to seek a remedy.’ 10. This, too, that the spirit of reverence comes through invocation to the assistance * of him who is reverent unto the benefiters; even for this reason, because the spirits respond more particularly to that invoker who becomes their worshipper preponderantly (vaspoharakAnth4) ; and for each one of the spirits there is preponderantly a form of worship, as the spirit of liberality is more particularly worshipped through helpfulness (vigtd@4r-dahisnith), the spirit of truth through exact truth (hd-rdstth), the spirit of a promise through true promising (hd-mitvéth), 1 See Pahl. Yas. XLVIII, 10 a, b, and Chap. LXIII, 6. 3 Ibid. 11d. 5 Ibid. 12. 376 DINKARD, BOOK IX.
3Yas. XLVIII, 10 a, b, and Chap. LXIII, 6. 3 Ibid. 11d. 5 Ibid. 12. 376 DINKARD, BOOK IX. and the spirit of sovereignty through good sovereignty; and, even so, the worship of the spirit of reverence consists preponderantly in reverence unto the benefiters. 11. This, too, that he whose rule is for Athaymazd becomes a supplicant for that which is coveted (tst5) from Atharmazd'; even for this reason, because what is wisely begged from the sacred beings and rulers, for rendering one’s own self worthy, occurs as a benefit owing to the sacred beings and rulers. 12. About the reply of Atharymazd to Zaratist, when asked by him about his own, 4s confederate °, and zs serf, thus: ‘He is thine own, he ¢#y confederate, and he ¢hy serf, even when and where he ts a righteous offspring who produces the progress of this thy religion of Mazda-worship, and recites zt openly even unto 4zm he knows, who provides the public benedictions, this good practice of thine, that is, he maintains what zs provided dy thee as benedictions *.’ 13. Perfect is the excellence of righteousness. CuapTer LXV, Bako Nask. 1. The nineteenth fargard, Kad-méi-urva‘4, is that the sheep-nature (p4hth)® is taught to him who * See Pahl. Yas. XLVIII, 12 d. ® Ibid. 7c. 5 Ibid. 7 d. * See Chap. XX, 1n; it is here written kad-mék-ravd in Pahlavi. * See Pahl, Yas. XLIX, 1b. The distinction made in the Pahlavi text, here and in § 3, by using the scriptural term p4h and the general word géspend for the sheep, might perhaps be imitated in English by using the word ‘flock’ for p&h, but this would not express the meaning exactly. CHAPTER LXIV, II-Lxv, 8. 377 zs a sheep (géspend), even for this reason, because the sheep is still among sheep (pah-i# dén). 2. This, too, that by him who provides pasture for sheep, mankind are nourished (sr4yinid6)? through the sheep; even for this reason, because the nourishment of mankind is through the sheep, and ¢hat of the sheep through pasture. 3. This, too, that the - sheep of the present wor/dly state is expounded to him who is a sheep (p4h) to Zaratdst, that is, he has Zaratist as a high-priest; even for this reason, because still a sheep (p&h-i&) is a sheep. 4. This, too, that strength in virtue is increased and taught by him who produces joyfulness? through seeking gradual development, so that he would do that thing which gives him joyfulness, that is, he would do that thing which becomes his long-continued joy; even for this reason, because increase of strength arises more particularly from pleasure, the pleasure that one zs gradually attaining (dér-padA)). 5. This, too, that by him who shall provide the ceremonial of the sacred beings, the joyfulness ? owing to the sacred beings is then connected with his own; even for this reason, because the coming of the sacred beings to it occurs.
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.
17. This, too, that the devastation by Vohiman’ is taught dy him whose rule is for Adhaymazd; even for this reason, because he smites sinners and destroys among villains. 8. This, too, that virtuous people are increased in a province® by him who appoints a virtuous governor of the province. 9. This, too, that virtuous instruction is provided azd explained by him who loves Vohiman®. ro. And this, too, that vir- ' See Pahl. Yas. XLVII, 2 b. 2 Tbid. 4a. 5 Ibid. 5d. ‘ Ibid. 6c. 5 Ibid. 7d. 6 Ibid. 8a. 7 Thid. gc. § Ibid. 12 a, and compare Chap. LXI, 4. 9 Ibid. 12 b. CHAPTER LXIII, 3-LXIV, 3. 373 tuous deeds! are set going by him who teaches learned sayings and virtuous deeds to him who is good; even for this reason, because the reception of the progressive supply of virtue by the learned becomes more complete. 11. Perfect is the excellence of righteousness. CuapTer LXIV. Baké Nash. 1. The eighteenth fargard, Ad-m4-yav4 %, is chad, through his complete mindfulness *, the teaching of mankind in virtue is by him, and they become properly intelligent® through him, whose actions are those which are more daughterly, that is, as reverent unto Athaymazd as a daughter unto a father; even for this reason, because his display of the complete mindfulness which is instinctive (Asntk) is through action, and that action, acquired (srfitik) for the thoughts of mankind, is kindled by him and 4as become properly intelligent. 2. This, too, that proper intelligence of things arises for oxe completely mindful?, even for a daughter to a father, through that complete mindfulness which is instinctive, whereby that lust is excluded which is most violently reverenced by the male (kfsn6), and, devoid of that, the reverence is assimilated (Angunthinidd) most strongly to one’s reverence unto the creator. 3. This, too, that discrimination of the affairs of the sacred beings through wisdom ‘ is taught by him 1 See Pahl. Yas. XLVII, 12 c. * See Chap. XIX, 1n; it is here written ad-m4-y fv in Pahlavi. 5 See Pahl. Yas. XLVIII, 5 c. * Ibid. 6 b. 374 DEINKARD, BOOK IX. whose learning is in the affairs of the sacred beings ; even for this reason, because discrimination of the affairs of the sacred beings is specially that which is advantageous zz the end, and the advantageousness zn the.end is seen through learning ; avd, apart from that, he who is learned in the affairs of the sacred beings has taught discrimination of the affairs of the sacred beings through his wisdom 1.
24. This, too, that the joyfulness in righteousness is taught to Frashéstar by him—that is, he would make him ardent in the performance of duty and good works*—who das thoroughly expounded Khirdad and Amirdad to Frashéstar ’, that is, he maintains Azm as his high-priest. 5. This, too, that he who shall perform good works ever afresh, has taught him to become ardent in duty and good works, 6. This, too, that Adhaymazd supplies guardianship‘ to him who gives pleasure to Adhavmazda; even for this reason, because a giver of pleasure to Aihaymazd is any one who ts a true servant of Athaymazd, and Atharymazd becomes the guardian of a true servant. 7. This, too, that they ever amount to a master of all commands® for him who is a benefit and sovereignty for that which arises; even owing to this reason, because, in establishing azd arranging that which is an absurd (4s k(n) or a virtuous law, the command issued, which is another amd further observation of the advantage of the creatures, prepares ? Assuming that ar’gd, ‘ value,’ stands for khiradé, which is very similarly written in Pahlavi letters. * See Pahl. Yas. XLVIII, 8 a. 5 See Chap. XIX, 1, and Bk. VIII, Chap. XXXVIII, 68. * See Pahl. Yas. XLVIII, 8b. 5 Ibid. 8d. CHAPTER LXIV, 4—I0. 375 that which is ever an attainable benefit among the creatures, by means of which, even after symptoms of the life of one’s body, it is governed through setting going the usage of that law, and is connected with his mastery of command and zs sovereignty. 8. This, too, that Vohiman’s faving guarded the creature-forming (d4mth) of Atharmazd? is taught by him whose rule is for Adhaymazd; on this account, because he whose rule is for Adhaymazd has taught the inclination for (padisAi) demg guarded, on this account, because the inclination of the creatures of that ruler for deg guarded by the power of goodness, avd the creatures being guarded by the power of goodness have published the power of goodness, which is Vohiman, to the multitude. 9. Here is about the reply to Zaratdst concerning the wicked, thus: ‘Upon arrival in the fiend’s abode’, through an immature (kh4m) death, they are unprivileged, so that every misery is theirs, and z¢ is not possible for them to seek a remedy.’ 10. This, too, that the spirit of reverence comes through invocation to the assistance * of him who is reverent unto the benefiters; even for this reason, because the spirits respond more particularly to that invoker who becomes their worshipper preponderantly (vaspoharakAnth4) ; and for each one of the spirits there is preponderantly a form of worship, as the spirit of liberality is more particularly worshipped through helpfulness (vigtd@4r-dahisnith), the spirit of truth through exact truth (hd-rdstth), the spirit of a promise through true promising (hd-mitvéth), 1 See Pahl. Yas. XLVIII, 10 a, b, and Chap. LXIII, 6. 3 Ibid. 11d. 5 Ibid. 12. 376 DINKARD, BOOK IX.
3Yas. XLVIII, 10 a, b, and Chap. LXIII, 6. 3 Ibid. 11d. 5 Ibid. 12. 376 DINKARD, BOOK IX. and the spirit of sovereignty through good sovereignty; and, even so, the worship of the spirit of reverence consists preponderantly in reverence unto the benefiters. 11. This, too, that he whose rule is for Athaymazd becomes a supplicant for that which is coveted (tst5) from Atharmazd'; even for this reason, because what is wisely begged from the sacred beings and rulers, for rendering one’s own self worthy, occurs as a benefit owing to the sacred beings and rulers. 12. About the reply of Atharymazd to Zaratist, when asked by him about his own, 4s confederate °, and zs serf, thus: ‘He is thine own, he ¢#y confederate, and he ¢hy serf, even when and where he ts a righteous offspring who produces the progress of this thy religion of Mazda-worship, and recites zt openly even unto 4zm he knows, who provides the public benedictions, this good practice of thine, that is, he maintains what zs provided dy thee as benedictions *.’ 13. Perfect is the excellence of righteousness. CuapTer LXV, Bako Nask. 1. The nineteenth fargard, Kad-méi-urva‘4, is that the sheep-nature (p4hth)® is taught to him who * See Pahl. Yas. XLVIII, 12 d. ® Ibid. 7c. 5 Ibid. 7 d. * See Chap. XX, 1n; it is here written kad-mék-ravd in Pahlavi. * See Pahl, Yas. XLIX, 1b. The distinction made in the Pahlavi text, here and in § 3, by using the scriptural term p4h and the general word géspend for the sheep, might perhaps be imitated in English by using the word ‘flock’ for p&h, but this would not express the meaning exactly. CHAPTER LXIV, II-Lxv, 8. 377 zs a sheep (géspend), even for this reason, because the sheep is still among sheep (pah-i# dén). 2. This, too, that by him who provides pasture for sheep, mankind are nourished (sr4yinid6)? through the sheep; even for this reason, because the nourishment of mankind is through the sheep, and ¢hat of the sheep through pasture. 3. This, too, that the - sheep of the present wor/dly state is expounded to him who is a sheep (p4h) to Zaratdst, that is, he has Zaratist as a high-priest; even for this reason, because still a sheep (p&h-i&) is a sheep. 4. This, too, that strength in virtue is increased and taught by him who produces joyfulness? through seeking gradual development, so that he would do that thing which gives him joyfulness, that is, he would do that thing which becomes his long-continued joy; even for this reason, because increase of strength arises more particularly from pleasure, the pleasure that one zs gradually attaining (dér-padA)). 5. This, too, that by him who shall provide the ceremonial of the sacred beings, the joyfulness ? owing to the sacred beings is then connected with his own; even for this reason, because the coming of the sacred beings to it occurs.
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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