* See Pahl. Yas. XXIX, 8 c. * Ibid. 9 b.
32 2 dJnkaiu), book IX.
vantage therefrom, in the world. 15. This, too,
that by him who is bringing him who is righteous
forth to the rulers, for beneficence, the utmost
assistance is then afforded; even for this reason,
because an expectation of the utmost beneficence is
further attached by him to the place of obtainment *.
16. This, too, that by him who gives At?nself in
service unto him who is the supreme king of kings,
the way of good thinking*, 0/ the assistance of
pleasure, and 0/ the production of sovereignty by
AAharma^rf is disclosed to his own ; even for this
reason, because the original reason of virtue is the
worthiness 0/ mankind owing to the creator and
their service unto the creator, and, therefore, as he
who is a well-ruling monarch is a creator in the
-worldly exisUnce, and a recompensing (pa^o-dahik)
leader of the creatures who steadfastly give them-
selves in service to him, it is then given by him to
the creator also ; and I teach, besides, that the origin
of the virtue of worthiness, which is attached by the
creator to his own, is the way that is stated above,
and other virtue is also disclosed to his own thereby.
1 7. Righteousness is excellence that is perfect.
Chapter LII. Bako Nask.
I. The sixth fargar^, A//-tA-vakhshyi^ is this, that by him who is a wise upholder of the dignity
1 See Pahl. Yas. XXIX, 10 c.
* Ibid. 10 b; we should probably read hft-mdnijnth, 'pleasant dwelling,' instead ofhii-mtni^nih.
' See Chap. VII, in; it is here written at-takhsh£ in Pahlavi.
Chapter Li, I5-Lii, 5. 323
of a priest s leadership, the priestly assembly ^ wanted
for performing religious rites (d^n6) is enlarged ;
for this reason, because the nature of the person,
whose resources are bounty for the needy, eagerly
becomes a causer of exertion for the teaching
(imiiko) of accomplishments. 2. This, too, that by
him whose habits are virtuous the glorification of
A<iharma^^2 jg accomplished and taught ; even on
this account, for the sake of whatever advantage
and pleasure are due to virtue, they, indeed, whose
habits are virtuous, glorify him, moreover, who is the
creator of those virtuous habits, who is Atiharmagrf
himself. 3. This, too, that by him who speaks
virtuous words the performance even of the worship
of Vohfiman ^ is also taught ; even on this account,
because of the comeliness and desirableness of virtue,
the good make it an example and speak virtuous
words, and virtuous speaking is the worship of
Vohiiman. 4. This, too, that the ceremonial which
he whose way is virtuous shall accomplish becomes
greater^ thereby; even for this reason, because the
sacred beings come more particularly to the cere-
monial of those of pure dispositions and virtuous
ways, and accept it.
5. This, too, that he who is a producer of benefit
for promoters of good works becomes an extender *
of the teaching of religion ; even for this reason, be-
cause from producing benefit for promoters of good
works arises an increase of good works, from an
increase of good works arises further progress of the
will of the sacred beings, from further progress of
the will of the sacred beings arises more progress
^ See Pahl. Yas. XXX, i a. » Ibid, i b.
' Ibid. I c. * Ibid. 2 a.
324 DiNKAltZ), BOOK IX.
of the good religion, and from more progress of the
good religion arises an extension of the teaching of
the good religion in the world. 6. This, too, that
by him who possesses authority through virtue, dis-
crimination* as to the regulation of duties is taught
to mankind ; even for this reason, because the pos-
sessor of authority through virtue is a man who
becomes a decider and ruler, a7id mankind learn
and practise to exercise the disposition, habits, and
custom of rulers.
7. This, too, that he who is a giver of the needful
to his own needy ones has given himself to ZaratArt ;
even for this reason, because the needful being given
to one's own needy ones is the existence of true
liberality, which is a compendium of the religion of
Zaratft^t; by him who is thereby ennobled (vds/Cl-
harakAnl-alto) the religion of Zaratflrt is then put-
on, and whoever has put on the religion of ZaratA^t
[has given himself to Zaratti^t. 8. This, too, that
by him who]* gives the leadership [to him who is
suitable for the leadership]^ even the wisdom of
that man is increased ; for this reason, because even
the wisdom of the suitable, through which they ac-
complish that leadership, when the leadership comes
to them, grows further with the glory of that duty.
9. This, too, that he who has to select the better of two ways, which are good and bad ^, is assisted
' See Pahl. Yas. XXX, 2 b.
* The words in brackets are the translation of a passage that was inserted in the MS. at the time the folios were patched. The original copyist of the MS. has evidently omitted a passage, but whether the repairer has made the insertion merely by guessing from the context (which is quite possible), or by referring to some other MS., is uncertain.
'' See Pahl. Yas. XXX, 3 b.
Chapter Lii, 6-12. 325
to do SO by the benefiters' ordeal of fire and ore ;
even for this reason, because that is discrimination
by the eye of wisdom, which is the way of good
intention, and the benefiters are decisive declarers
of acquittal and incrimination through fire and metal,
the two good discriminators ; and when the business
ts of ^ different kind, even then both are associates
in discriminating, and are powerful connections of
one another. lo. This, too, that he who shall do
that thing from which advantage of the sacred beings
arises, is empowered to discriminate truly that which
is sagacious * in thought, word, and deed ; even for
this reason, because from doing anything for the
advantage of the sacred beings arises the reign of
the will of the sacred beings in the world, from the
reign of the will of the sacred beings in the world
arises the freedom from danger of the temporal
existence of the world, and the freedom from danger
of the temporal existence of the world contributes
also to the power of him who is sagacious in dis-
criminating truly as to thought, word, and deed.
II. This, too, that by him who thinks of the
affairs of A^iharma^rf the eternity (hamdylkfh) of
Aflharma-s^ ^ and also the consideration of his own
eternity dy Afiharma^fl? are thought of; even on
this account, because mankind mind and serve
Afiharmas:^ for the sake of even the hope^ of
eternal benefit from him ; a7id they who think of
him, through the eternal benefit due to him, are
themselves increasing that benefit which is eternal,
and it is thought eternal by him that thinks of that
eternal thing his own eternity. 12. This, too, that
» See Pahl. Yas. XXX, 3 c. " Ibid. 4 c.
326 d!nkaju), book ix.
he who restrains a person from reverence of the
demons, has diverted him from making the world
sickly; even for this reason, because whoever has
restrained a person from reverence of the demons,
has diverted a demon from making the world anar-
chical and from making the world sickly. 13. This,
too, that by him who shall practise liberality benefit
for the sun is caused, and by him who shall cause
benefit for the sun benefit is caused also for the
nature of the body of mankind; even for this
reason, because it is declared that the sun has
progressed through the radiance and glory of the
liberal, and the nature of the body of mankind is
preserved by the sun.
14. This, too, that by him whose desire is for any- thing virtuous, and who possesses authority through virtue, mankind are controlled to persist (mininl- rfan6) in virtue for receiving a reward ^ ; even for this reason, because he whose desire is virtuous seeks hap- piness for every one — a pre-eminent desire for the happiness of human existence being the desire of mankind for virtue — and by him who requires that, and strives for // fully, so far as possible for him, any one whatever is brought to persist in virtue and to constrain the spirit for reward; and by him who possesses authority through virtue the continuance of mankind in authority and their persistence and instruction in virtue are attached to good works and are brought to reward. 15. This, too, that by him who possesses happiness through appropriation of the sacred beings mankind are attached to the sacred beings for receiving a reward ^ ; even for this reason, because, on account of the possession of
' See Pahl. Yas. XXX, 10 b. « Ibid. 10 c.
CHAPTER LII, 13-Lni, I. 327
happiness through appropriation of the sacred beings,
he possesses // through the assistance and gratifica-
tion of the good, and mankind shall therefore make
him an example ; it also becomes a good work for
them, and they adhere to the sacred beings for re-
ceiving a reward.
16. This, too, that by him who produces the
benediction of him that is a conductor of investi-
gation and a righteous judge, and who shall also
occasion the reverence of the good, the teaching of
the advantage of the righteous^ is likewise per-
formed ; even for this reason, because the essentials
(md^/lg^n) of the advantage of the world are two —
one owing to justice, and one owing to generosity
— and it is declared that the advantage of him who
possesses the blessings of the judges is owing to
the justice of the judges, and the advantage of him
who is reverent to the good is owing to the gene-
rosity of the good in developing the world, and
the righteous teach about it.
17. Righteousness is perfect excellence.
Chapter LI 1 1. Baku Nask.
I. The seventh fargar^, Td-v^-urvdti^ is that
by him who possesses advantage through virtue,
the world of righteousness is freed from ' destruc-
tion * ; even for this reason, because the possession
of advantage through virtue arises through the non-
participation of the demons and the vile therein,
and the participation of the sacred beings and the
* See Pahl. Yas. XXX, 1 1 c. * See Chap. VIII, i n. ' Assuming that m^n, 'which,' stands for min.
* See Pahl. Yas. XXXI, i b.
328 dInKA/JZ), book IX.
good ; and, when one shall act so, the advantage
of spiritual origin becomes more powerful through
guarding the advantage from the destroyers. 2.
This, too, that, by him who welcomes Aiiharmai://
in his person, apostates are likewise forced to make
the religion of Aflharma^^ progressive * ; even for
this reason, because owing to^ the apostasy of
apostates being a religion produced by Aharman,
they are only able to make the religion progressive
through the appellation of Atiharma^^^^ ; apostasy
and priesthood, and the apostates and priests, are
fraternal opponents, and whenever the priesthood
and multitudes of the priesthood are triumphant,
multitudes of the apostates of apostasy perish
(adsh^nd), and when the multitudes of the apos-
tates of apostasy are bold, the priests of the priest-
hood are weak ; and the priests are superior in
power and success when their priesthood is properly
limited, and their properly-limited priesthood, too —
which can arise through mankind — consists in the
welcome precedence of Adharmaar^.
3. About the completeness (s/6riklh) of the
priesthood in that quality now, when the priests of
the multitude are the habitation (m6h6n6) of Adhar-
ma^^, and the power of the priests of the priesthood
has increased, the valour of the apostates of apos-
tasy is smitten, and the apostates are defeated by
the abundant splendour of the priests, also their
power as regards making the religion of Aharman
progressive through the appellation of Aflharmasrf
is fettered, and they keep apostasy concealed ^
» See Pahl. Yas. XXXI, i c.
^ Assuming that 1^, * not,* stands for rSt.
' The passage in the Pahlavi commentary on this Nask, which
Chapter Liii, 2-7. 329
4. And then also they, with the appellation of
priests, truly speak and teach the religion of
AdiharmdLsdy and make // progressive, just as it is
solemnized and made easy by them, even though
the will 0/ the sacred beings 6e unheard and un-
desired through apostasy.
5. This, too, that he proclaims the miraculousness
of A6harma-8'rf\ who shall appoint for ordeal that
which is certainly a doubt; even for this reason,
because, through accomplishing an ordeal, that which
is doubtful is forcibly rendered visible (v^n^z/da-
hakl-atto) to the eyes, ^j certain clearness, through
the power of the spirit, which is itself a miracle of
AOharma^rf. 6. This, too, that by him who shall
make a public decision thereon, as to the acquitted
and convicted ^ gratification is afforded to him
whose maintenance of the dispute ^ is righteous ;
even for this reason, because the needful is de-
livered by him to its own requirer who thereby
becomes even renowned. 7. This, too, that even
the rite of ordeal [is produced] ^ by him [who is an
advantage to the righteous ; for this reason, because
the rite of ordeal is for the advancement of the
ordeal, and the religious ordeal] proceeds through
sovereignty ; these righteous are those of the good
religion, and their advantage is that belonging to
the multitude, which is the sovereignty now, and
every one who is given for that advantage, to the
