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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1g. This, too, that a daughter is given to a father for womanly service (nésmanth?), and so also a wife to another man, by him who teaches reverence, towards father and husband, to the daughter and the other woman; and so, too, dy 42m who instructs 1 See Pahl. Yas. LII, 2d. * Ibid. 4a. In § 9 (as in Chap. XLV, 4) there appears to be no confinement of the meaning to matrimony. CHAPTER LXVII, 2—LXVIII, I. 383 the wife of a man in housewifery ; because the advantageous womanly service of a woman for a man arises through reverence towards fer husband and good training in housewifery. 10. This, too, that even the reverence of a wife towards a husband is produced by him wo gives a woman unto a man; because the giver of possession (khddth) becomes praiseworthy even by the act of aving given that possession. 11, This, too, that origin and effect (bOn va-bar) are produced for Afhaymazd by him who gives what is necessary unto Afthaymazd and teaches perpetual preservation; what is properly necessary beng the origin of the preservation whzch zs the effect of what is properly necessary. 12. This, too, that dominion is acquired for the house of him who keeps the door of the house an opening for the wise ; the house demg the body, and the door of the house deng the ear, eye, and mouth. 13. It is the excellence of righteousness ¢haé ts perfect. CuaptTer LXVIII. Baké Nask. 1. The beginning of the twenty-second fargard, the Airyaman}, is the last question (frasné) beyond the five Gathas; it is taught for the dominion of Adhaymazd only by him—that is, it is making him ruler of himself—who shall do that which is declared by the passage:—Y4 erezegy6éi daht 1 See Chap. XXIII, 1 n; it is here written afremand in Pahlavi. 384 DINKARD, BOOK IX. drigaové vahy6!: who gives delights (vayag4nd) to him who is a right-living poor man *—preservation from the destroyer, and the consummation of every happiness. 2. It is perfect excellence ¢hat zs righteousness. CuarTer LXIX, 1. About a selection from the whole Yast? referring to the developer (vakhshintd4r-hémé6nd). 2. Those are beneficial who increase for the developer, that is, they shall occasion benefit (névakth) for him who would occasion that benefit which is for others‘. 3. Thus the righteous man who produces perfect thought is 4e who comes upon it through Vohiman°, and the benefit of him who is an open annoyer °—the righteous man who is a smiter of the wicked, and who developes as to what is Athaymaza’s and as to what is Zaratist’s—is that he slays in moderation. 4. Regarding him who is an oppressive man who is righteous, the reply spoken is ¢hus: ‘The reward of the smiter and developer—that man of whom one 1 See Yas. LIII, 9 d. * See Pahl. Yas. LII, 9 d, and Chaps. XLV, ro, XLVII, 17.
24. Regarding him who is an oppressive man who is righteous, the reply spoken is ¢hus: ‘The reward of the smiter and developer—that man of whom one 1 See Yas. LIII, 9 d. * See Pahl. Yas. LII, 9 d, and Chaps. XLV, ro, XLVII, 17. 5 The twenty-first Nask, or original Yasna (see Bk. VIII, Chap. XLVI, 1). It is not very clear, from this chapter and from what is stated about it in Chap. I, 2, whether this selection was compiled by the author of the Dinkard, or by some earlier writer. So far as its statements have yet been traced, nearly all of them originate in the G&thas, or in the Yasna Haptanghaiti; but § 45 quotes a passage from the Baké Nask (Yas. XIX). * Compare Pahl. Yas. XLII, 1a. 5 Compare Pahl. Yas. XXVIII, 2 a, where Jz, Pt4, Mf4 have bara yehamtfn4né pavan Vohfiman. * Compare Pahl. Yas. XLII, 8 b. CHAPTER LXVIII, 2—LXIX, 9. 385 knows the smiting and developing—is the very evil reward of him who is wicked; just as his smiting, as an evil reward for him from those two spirits, is that very evil practice loved by him who is wicked ; even for this reason every righteous individual is — Gathic!, because, when privileged (paddkhshAi), he who is wicked is thus he who is righteous, and also he who is privileged is unprivileged 2.’ 5. Zaratist proceeded with the smiting at the wicked, and as to that proceeding Athaymazd spoke thus: ‘Thou shouldst thus proceed with smiting at the wicked by ordinance (d4dist4n), because thus they have thee and the righteous of every kind as ruler. 6. Also through my decree (pavan-ié man vigir) one produces the ritual of ordeal, which realizes that which is real, so that ove may make that which is dark fully light. 7. Thine, too, is so much the sovereignty of Adhavmazd, thus through worship, that its requisite (khv4stak6) privilege is thus maintained through virtue, because thou, who art thus, av¢ more unconfined (anAkésidar) to the world through the furtherance amd development of righteousness; great, indeed, is he who trusts the righteous man for righteousness, and great is he who ¢rusts the wicked man for wickedness.’ 8. As to that utterance (farm4yisnd) Zaratdst spoke thus: ‘An open annoyer is the righteous man—the benefiter disclosed 46y Atharymazd—that loves the embodied world of righteousness, and demands its revefence (tarsakdyth) for the proportion of righteousness therein, that is, he knows the proportion of duty and good works,’ 9g. Re- 1 See Bk. VIII, Chap. I, 5 n. ® See Chap. LXI, 11. [37] cc 386 DINKARD, BOOK IX. garding the worldly existence, the reply spoken is thus: ‘ That which is again contaminated (gimikhtéa) éy the demons becomes abundant so long as that which is proper is again contaminated with the demons; and, so long as there zs a developer, they subsist for their own substances, so that z¢ is possible for them to seek benefit for their own, and they are smiters of the righteous.’
310. Regarding him who is a wise smiter, Séshanst spoke zz reply thus: ‘It arises through his way when it is again contaminated.’ 11, As to that mischief (drogisnd) Atharmazd spoke thus: ‘ Happy is he from whom there is no mischief.’ 12. Regarding? him who has come, the Yim of splendour °, he spoke thus: ‘ He attains his reward who is no smiter and no developer, not privileged and not unprivileged.’ 13. As to that disclosure (h@éisnd) Vohfiman‘* spoke thus: ‘I aggrandize that spiritual lord and that priestly master who is my righteousness in person.’ 14. As to that utterance Spendarmad‘ spoke thus: ‘So do thou perfect (bav4 vadiddn) him whose information subsists—a man that becomes wise—who is as an emblem of my religion; because he as worshipped that which is ours, so that he has retained property in our possession, through whose words ¢here is a furtherance of the world of righteousness. 15. That is my arrangement, and that my wish—that is, what is necessary for me—and I ' See Bk. VIII, Chap. XIV, 14. * Assuming that 14, ‘not,’ stands for raf. * Av. Yim6é khshaét6 (see Bk. VIII, Chap. XIII, 6, 7), * See Bk, VIII, Chap. IX, 3. CHAPTER LXIX, 10-20. 387 love that which thou fully understandest, that is, that arrangement which is righteousness; also whatever discourse and perfect performance, thou askest of us, O Zaratist! in complete mindfulness, I now practise by the work of each hand; observe thoroughly that which I am performing, azd thou, too, aré accomplishing. 16. In worship thou, O Zaratdst! art liberal, who art liberal in ceremonial ; for thee, whose body believes, controversy is not lavish (rad) for the sake of the wealth bestowed; the reward of Zaratist the developer is for developing, the reward of Zaratist the smiter is for smiting, and the reward of Zaratdst the smiter and developer is for smiting and developing. 17. At the bridge judgment of him whose name the fire calls for participation, as when they repeatedly pour the melted ore upon him in the throat, thou shouldst pray near him alive—him whose love is for virtue—so that he may perform duty and good works with fearlessness ; with his desire, too, it is expedient to know that z¢ zs done by him on account of necessity.’ 18. As to that utterance Afhaymazd spoke thus: ‘Such is the upward attraction (14]4-hangisnth) of Shatraver! for him who is ours. 19. As to that question (frashnd) Athaymazd spoke thus: ‘Such has happened to him who is ours through Vohdman ; he ought to come to our religion through virtue. 20, Truly he, O Zaratist! is privileged for the sovereignty, who confines 4zs ears ¢o this religion, that he may make 2z¢ fully progressive ; who is given immortality through this, and kind regard for the will of him wo is the best of that religion of mine, 1 See Chap. XLIII, 1. It is here written Shatréver. Cc2 388 DiINKARD, BOOK IX. O Zaratist! and who assists the furtherance of this world of mine in righteousness.’
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.
1g. This, too, that a daughter is given to a father for womanly service (nésmanth?), and so also a wife to another man, by him who teaches reverence, towards father and husband, to the daughter and the other woman; and so, too, dy 42m who instructs 1 See Pahl. Yas. LII, 2d. * Ibid. 4a. In § 9 (as in Chap. XLV, 4) there appears to be no confinement of the meaning to matrimony. CHAPTER LXVII, 2—LXVIII, I. 383 the wife of a man in housewifery ; because the advantageous womanly service of a woman for a man arises through reverence towards fer husband and good training in housewifery. 10. This, too, that even the reverence of a wife towards a husband is produced by him wo gives a woman unto a man; because the giver of possession (khddth) becomes praiseworthy even by the act of aving given that possession. 11, This, too, that origin and effect (bOn va-bar) are produced for Afhaymazd by him who gives what is necessary unto Afthaymazd and teaches perpetual preservation; what is properly necessary beng the origin of the preservation whzch zs the effect of what is properly necessary. 12. This, too, that dominion is acquired for the house of him who keeps the door of the house an opening for the wise ; the house demg the body, and the door of the house deng the ear, eye, and mouth. 13. It is the excellence of righteousness ¢haé ts perfect. CuaptTer LXVIII. Baké Nask. 1. The beginning of the twenty-second fargard, the Airyaman}, is the last question (frasné) beyond the five Gathas; it is taught for the dominion of Adhaymazd only by him—that is, it is making him ruler of himself—who shall do that which is declared by the passage:—Y4 erezegy6éi daht 1 See Chap. XXIII, 1 n; it is here written afremand in Pahlavi. 384 DINKARD, BOOK IX. drigaové vahy6!: who gives delights (vayag4nd) to him who is a right-living poor man *—preservation from the destroyer, and the consummation of every happiness. 2. It is perfect excellence ¢hat zs righteousness. CuarTer LXIX, 1. About a selection from the whole Yast? referring to the developer (vakhshintd4r-hémé6nd). 2. Those are beneficial who increase for the developer, that is, they shall occasion benefit (névakth) for him who would occasion that benefit which is for others‘. 3. Thus the righteous man who produces perfect thought is 4e who comes upon it through Vohiman°, and the benefit of him who is an open annoyer °—the righteous man who is a smiter of the wicked, and who developes as to what is Athaymaza’s and as to what is Zaratist’s—is that he slays in moderation. 4. Regarding him who is an oppressive man who is righteous, the reply spoken is ¢hus: ‘The reward of the smiter and developer—that man of whom one 1 See Yas. LIII, 9 d. * See Pahl. Yas. LII, 9 d, and Chaps. XLV, ro, XLVII, 17.
24. Regarding him who is an oppressive man who is righteous, the reply spoken is ¢hus: ‘The reward of the smiter and developer—that man of whom one 1 See Yas. LIII, 9 d. * See Pahl. Yas. LII, 9 d, and Chaps. XLV, ro, XLVII, 17. 5 The twenty-first Nask, or original Yasna (see Bk. VIII, Chap. XLVI, 1). It is not very clear, from this chapter and from what is stated about it in Chap. I, 2, whether this selection was compiled by the author of the Dinkard, or by some earlier writer. So far as its statements have yet been traced, nearly all of them originate in the G&thas, or in the Yasna Haptanghaiti; but § 45 quotes a passage from the Baké Nask (Yas. XIX). * Compare Pahl. Yas. XLII, 1a. 5 Compare Pahl. Yas. XXVIII, 2 a, where Jz, Pt4, Mf4 have bara yehamtfn4né pavan Vohfiman. * Compare Pahl. Yas. XLII, 8 b. CHAPTER LXVIII, 2—LXIX, 9. 385 knows the smiting and developing—is the very evil reward of him who is wicked; just as his smiting, as an evil reward for him from those two spirits, is that very evil practice loved by him who is wicked ; even for this reason every righteous individual is — Gathic!, because, when privileged (paddkhshAi), he who is wicked is thus he who is righteous, and also he who is privileged is unprivileged 2.’ 5. Zaratist proceeded with the smiting at the wicked, and as to that proceeding Athaymazd spoke thus: ‘Thou shouldst thus proceed with smiting at the wicked by ordinance (d4dist4n), because thus they have thee and the righteous of every kind as ruler. 6. Also through my decree (pavan-ié man vigir) one produces the ritual of ordeal, which realizes that which is real, so that ove may make that which is dark fully light. 7. Thine, too, is so much the sovereignty of Adhavmazd, thus through worship, that its requisite (khv4stak6) privilege is thus maintained through virtue, because thou, who art thus, av¢ more unconfined (anAkésidar) to the world through the furtherance amd development of righteousness; great, indeed, is he who trusts the righteous man for righteousness, and great is he who ¢rusts the wicked man for wickedness.’ 8. As to that utterance (farm4yisnd) Zaratdst spoke thus: ‘An open annoyer is the righteous man—the benefiter disclosed 46y Atharymazd—that loves the embodied world of righteousness, and demands its revefence (tarsakdyth) for the proportion of righteousness therein, that is, he knows the proportion of duty and good works,’ 9g. Re- 1 See Bk. VIII, Chap. I, 5 n. ® See Chap. LXI, 11. [37] cc 386 DINKARD, BOOK IX. garding the worldly existence, the reply spoken is thus: ‘ That which is again contaminated (gimikhtéa) éy the demons becomes abundant so long as that which is proper is again contaminated with the demons; and, so long as there zs a developer, they subsist for their own substances, so that z¢ is possible for them to seek benefit for their own, and they are smiters of the righteous.’
310. Regarding him who is a wise smiter, Séshanst spoke zz reply thus: ‘It arises through his way when it is again contaminated.’ 11, As to that mischief (drogisnd) Atharmazd spoke thus: ‘ Happy is he from whom there is no mischief.’ 12. Regarding? him who has come, the Yim of splendour °, he spoke thus: ‘ He attains his reward who is no smiter and no developer, not privileged and not unprivileged.’ 13. As to that disclosure (h@éisnd) Vohfiman‘* spoke thus: ‘I aggrandize that spiritual lord and that priestly master who is my righteousness in person.’ 14. As to that utterance Spendarmad‘ spoke thus: ‘So do thou perfect (bav4 vadiddn) him whose information subsists—a man that becomes wise—who is as an emblem of my religion; because he as worshipped that which is ours, so that he has retained property in our possession, through whose words ¢here is a furtherance of the world of righteousness. 15. That is my arrangement, and that my wish—that is, what is necessary for me—and I ' See Bk. VIII, Chap. XIV, 14. * Assuming that 14, ‘not,’ stands for raf. * Av. Yim6é khshaét6 (see Bk. VIII, Chap. XIII, 6, 7), * See Bk, VIII, Chap. IX, 3. CHAPTER LXIX, 10-20. 387 love that which thou fully understandest, that is, that arrangement which is righteousness; also whatever discourse and perfect performance, thou askest of us, O Zaratist! in complete mindfulness, I now practise by the work of each hand; observe thoroughly that which I am performing, azd thou, too, aré accomplishing. 16. In worship thou, O Zaratdst! art liberal, who art liberal in ceremonial ; for thee, whose body believes, controversy is not lavish (rad) for the sake of the wealth bestowed; the reward of Zaratist the developer is for developing, the reward of Zaratist the smiter is for smiting, and the reward of Zaratdst the smiter and developer is for smiting and developing. 17. At the bridge judgment of him whose name the fire calls for participation, as when they repeatedly pour the melted ore upon him in the throat, thou shouldst pray near him alive—him whose love is for virtue—so that he may perform duty and good works with fearlessness ; with his desire, too, it is expedient to know that z¢ zs done by him on account of necessity.’ 18. As to that utterance Afhaymazd spoke thus: ‘Such is the upward attraction (14]4-hangisnth) of Shatraver! for him who is ours. 19. As to that question (frashnd) Athaymazd spoke thus: ‘Such has happened to him who is ours through Vohdman ; he ought to come to our religion through virtue. 20, Truly he, O Zaratist! is privileged for the sovereignty, who confines 4zs ears ¢o this religion, that he may make 2z¢ fully progressive ; who is given immortality through this, and kind regard for the will of him wo is the best of that religion of mine, 1 See Chap. XLIII, 1. It is here written Shatréver. Cc2 388 DiINKARD, BOOK IX. O Zaratist! and who assists the furtherance of this world of mine in righteousness.’
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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