* See Pahl. Yas. XIX, 20. « Ibid. 24. » Ibid. 25, 26.
* Ibid. 6, 7. The MS. has 1^^ instead of ^1^ * 100,' by mistake.
' Ibid. 8. The MS. has 'unanxiously' by mistake.
* Possibly Yas. LIX, 32-34.
^ Commonly called Ndndbar (see Sis. X, 2, XIII, 2 ; Dd. LXXIX, 4, II, 12).
3o6 dJnkaiu), book ix,
they make the soul of the solemnizer pass three times into the supreme heaven \
1 1 . About the grievous sinfulness of imperfectly accomplishing (avi^Jfir) the Bakan Ahunavair*.
12. This, too, that it is made by him in subjection
^0 Aiiharmasr^, as the first creature made, who gives
the body in service to him who is the ruler, and
in discipleship to him who is the high-priest of the
religion ^ ; for this reason, because they are suitable
/or lordship and mastership in the worldly eocistefice.
13. He who is the highest lord and master is the
creator AAhannajsr^, and, owing to the same reason,
when it made their subjection that to the creator
Aiiharma^^^af, he has made it as the first creature
made.
14. This, too, that it is taught by it to keep the
body in the service of the king of kings *, whose
origin Aiiharmasr^jf keeps in his possession ; for this
reason, because, when his origin is kept in the
possession of Aftharmasf^, Atiha;^ma£r^/ is over his
own if a good ruler is made ; him who is thus pre-
pared, when also the worldly existence is necessary'
for AAharmasr^, he maintains as ruler when the
creation is instructed.
15. This, too, that the reward of Vohftman is
appropriated (khv^sinl^o) by him who indicates
anything which is virtuous, who also utters virtuous
recitation, and who likewise teaches perfect absti-
nence from sin to mankinds 16. For this reason,
because the indication of anything virtuous, the
utterance of recitation wisely, and abstinence from
^ See Pahl. Yas. XIX, 9-1 1. 2 j^id. 12-15.
» Ibid. 28, 29. * Ibid. 30. ^ Ibid. 31, 32.
Chapter Xlvii, 1 1-20. 307
sin are, as it were, a lodgment materially in good
people owing spiritually to the archangels, Vohft-
man being more particularly the instigator therein ;
and, owing to the same reason, he in whom there is
a like proficiency is of like good works with VohA-
man, and adapted to the good works arises the like
reward.
17. This, too, that the dominion is given to
Aftharmas:^ by him who may perform those works,
is manifest from the phrase Ta^ mazdS. tavH
khshathrem, &c. and its meaning, which is this:
' That, O Adharma^^! is this dominion of thine, by
which benefits {v eh agin 6) are given to him who is
justly living and poor \' 18. Which is a deliverance
for this reason, because Aiiharma-sr^ created no do-
minion for the more particular preservation of the
poor and the creatures of the worldly existence from
the destroyer ; but, for the purpose of control over
the dominion of him whose strength of rule is the
cause of preservation for the poor — ^which is con-
tinually the wish of Aiiha^mae'rf — the dominion is
given to Afiharma^^.
19. And this, too, that, through preservation
from the adversary, he has assisted his poor who
have preserved friendship for the Spltdmdn^; the
adversity of the creatures is the advancement of
religion, by supporting the religion ; and a friend of
the Spltdmdn becomes an assistant of the supporters
of religion, 20. About the entrance (d6n yitiin-
^afaklh) of the destroyer of the creatures from with-
out ^ and the helplessness of the beneficent spirit
owing thereto.
^ See Pahl. Yas. XIX, 35, Yas. LIII, 9 d, and Chap. XLV, 10. ' Ibid. 36. ' Ibid. 39.
3o8 dInkard, book ix.
21. About the girding on of this saying of the
religion of Adharmsizd by the three degrees (pa//-
m&n), which are good thoughts, good words, and
good deeds; dy the four classes, which are priest-
hood, warriorship, husbandry, and artisanship ; and
6y the five chieftainships, which are house-rule,
village-rule, tribe-rule, province-rule, and the su-
preme ZaratiiJtship ; and the one summing up
(hanger^lklh) which is the liberality of the good
ruler \
22. Righteousness is perfect excellence.
Chapter XLVIII. Bak^ Nask.
I. The second fargar^f is the Ash em* of the
Bak4n^; it is by it that perfect excellence is pro-
duced for every one who produces for any one else
that which is suitable for him*; for this reason,
because, for the sake of perfect production, there is
much unprofitable production, but profitable pro-
duction is suitably producing. 2. This, too, that
the reward of every good work is given by it to
mankind, which keeps mankind in diligence when
it instructs * ; because, as the business of all good
works is that which instructs and keeps mankind
in diligence, the reward of good works which man-
' See Pahl. Yas. XIX, 44-55.
* See Chap. Ill, in; it is here expressed by its Pahlavi
equivalent ahardyih. This fargar^ is still extant in Yas. XX.
» See Chap. XLVII, 2. * See Pahl. Yas. XX, i.
» Ibid. 2.
Chapter Xlvii, 2i-Xlix, 4. 309
kind can appropriate by diligence is appropriated
by it. 3. And this, too, that advancement is given
by it to every good work ^.
4. He who is understanding good works, and yet
a suppliant, has thereby made the learned foolish
{dztn akhanl^lnlrfS) ; whoever possesses authority
through virtuousness * is more particularly for re-
warding the doers of good works; whoever, too,
can make true decision^ and adjudication is more
particularly for causing the bridge judgment of a
criminal, and for thrusting him aside owing to the
exhaustion of his good works ; and whoever, too,
can exercise mediation and wisdom is more par-
ticularly for the good government of the world.
Chapter XLIX. BakS Nask.
I. The third fargaraf is the Y^NhS-hitSm* :
there is here taught by it the worship of AAhar-
m2Jzd, which is the law of Aftharma^a?, that is, its
law is virtuous ^ 2. This, too, that the worship
of AAharmasTflf is occasioned by it, which is the
asking for life for beings by mankind®. 3. And
this, too, that the ritual of the males and females
of the righteous occurs through it, which is the
obeisance for the archangels®. 4. And the atone-
* See Pahl. Yas. XX, 3. » Ibid. 4. ' Ibid. 5.
* See Chap. IV, in; it is here written Ydnh^-hdt&m in Pahlavi. This fargar^ is still extant in Yas. XXI.
* See Pahl. Yas. XXI, i. • Ibid. 2, 3.
3IO DiNKAlU), BOOK IX.
ment /or crimes (va^agdnS), because it is a grati-
fication, is all for AGharmasrflf personally therefrom ;
and in connection therewith it amounts to a gratifi-
cation for Aftharmasr^.
5. Here one mentions three particulars ^ which are in one's worship of Aiiharma^// of every description.
6. One is when the design (d&do) of the person is
virtuous, because it is restrained by some virtuous-
ness of thought; this is that which amounts to
worship and obeisance /or AAharma^^ personally.
7. One is when it teaches an asking for life for man-
kind, and its ordinance is the protection, nourish-
ment, and other assistance and gratification of man-
kind ; a friend of the primitive worldly creation of
mankind produced it, and it comes into connection
wti/i the bridge judgment of mankind, for the wor-
ship and gratification of A{iha;^ma^^/. 8. A fid one
is when one would celebrate the obeisance /or the
archangels, which is for the sake of strengthening
the archangels, each separately, in their control of
the business of preparing and managing the worid ;
because it is declared by revelation that to worship
is this, that the ceremonial may reach this bridge ^
in company with one (pa^fvand), for the worship
a7id gratification of Atiharmasr^; the archangel who
is to be strengthened by the ceremonial is one, and
mankind are developed by the strength of the
archangel.
9. Of righteousness perfect is the excellence.
* See Pahl. Yas. XXI, 3.
« The KXxmd bridge (see Chap. XX, 3).
Chapter Xlix, 5-L, 5. 3h
Chapter L. BakS Nask.
1. Propitiation for the creator AixhsLrmzzd, and a scornful AoX^for the evil spirit
2. The fourth fargar^f is the Y4nlm-man6^ of
the Bak6, about the praise of Zaratliit, that is, his
jurisdiction, invocation of blessing (y fin 6) 2, and
speaking in reply were such as are declared by the
sacred text. 3. This, too, that that jurisdiction of
his arose before the blessing, that is, this one de-
cision is made by him about his own, that his own
person is first made deserving by him through virtue,
and then virtue is prayed for by him ^
4, This, too, that he has attributed the source
and result to AGharmas:^, who gives joy to Aiihar-
msizd; for the source and result ^various advan-
tages and various joys are desirable for joy itself, as
joy is the acme (r6S^man) of every happiness 0/
him whose joy has made an offering (a{!lst6frl^6)
to Afiharmasr^, because his decision is this, that by
him whose joy arises from that thing which is the
will of Atiharmasr^, its source and result are attri-
buted to AAharmasr^. 5. This, too, that the good
work, which is a gratification by lawful gratifiers *,
becomes appropriated by him who shall perform
that which is truly reverent ; even for this reason,
because he who is a lawful gratifier of others, through
true reverence, has intended to gratify through the
practice of his reverence, and, when thus the grati-
fier of those persons, the good work of gratification
* See Chap. V, in. •See Pahl. Yas. XXVIU, o. » Ibid, i a. ^ Ibid. 2 c.
312 dInkaju), book IX. (
by lawful gratifiers becomes appropriated. 6. This, too, that the wisdom of Vohftman ^ is advanced by |
him who utters a discourse through VohOman ; for
this reason, because the wisdom of VohAman and its
advancement are mostly through discourse. 7. This,
too, that the plentifulness and satisfaction of cattle ^
are taught by him who properly maintains the cattle
which are in his possession ; even for this reason,
owing to the multitudes thus belonging to him who
properly maintains the cattle which are in his pos-
session, he gains his profit and pleasure therefrom,
a«^ others, who see that gain, are instructed, even
as much as he, about the proper maintenance of
cattle for their own profit and pleasure.
8. This, too, that benefit^ being given for the
benefit of the worthy man is taught by him who
keeps the benefit that is his as the property of the
sacred beings ; even for this reason, because he
gives the benefit that is his unto the worthy man for
the purpose of keeping it for the advantage of the
sacred beings, and others are instructed about it
9. This, too, that prosperity® being given, in both
existences ^, to him who is generous and worthy is
taught by him who gives benefit to a worthy man
possessing body and life; even for this reason,
because a worldly existence and a spiritual one are
both his, also his worldly existence is in this exist-
ence, and the spiritual one in that existence where-
from satisfaction for the giving of benefit arrives.
ID. This, too, that by him who shall cause reverence*
of the good, even this is taught, that the sacred
1 See Pahl. Yas. XXVIII, i c, where Pt4 and Mf4 have VohClman instead of valman.
' Ibid. 2 b. ' Ibid. 2 c. * Ibid. 4 b.
Chapter L, 6-14. 313
beings gratify him who is practising their will ; even
for this reason, because good for him, by whom the
reverence is practised, becomes the reply of satisfac-
tion, and the throne of the sacred beings is certain.
1 1. This, too, that he who was at first has taught
even this to mankind, that supplicants^ for the
favour of the sacred beings gratify the sacred beings
by being contented (pzclvdz) ; even for this reason,
because the welcome of a sacred being, supplied by
command from the religion, is a virtuousness in the
world distinct from that, and the production of a
course of generosity, from the sacred beings to man-
kind, arises really through the contentment of the
favoured ; and mankind thereby become freer from
doubt, and believe more in the sacred beings.
1 2. This, too, that his soul is delivered, or will be
delivered, into the supreme heaven ^ who h4is given
something to him who praises the sacred beings and
the good ; even for this reason, because even through
liberality as to wealth, and the production of a way
to the supreme heaven, it is manifest that anything
g^ven to the praisers of the sacred beings and the
good is a greater liberality. 1 3. This, too, that the
reverence ^ of those needing reverence is occasioned
by him who teaches the sacred word (v^Jiako) to
the good ; even for this reason, because he who is
a good teacher of revelation (d6n6) can bring it into
use for the reverence, advantage, and joy of the
sacred beings and the good.
14. This, too, that acquaintance with the religion
of AOharmaar^/ ^ is disclosed to his own by him who
loves VohAman ; even for this reason, because true
