' See Pahl. Yas. XLII, 2 a. « Ibid. 2 c.
» Ibid. 2 d. * Ibid. 2 e. » Ibid. 3 b.
CHAPTER LVm, 2-1 1. 355
even for this reason, because he is making mankind
long for that way. 9. This, too, that heat is given
to fire ^ by him who tells truth to the invokers ; even
for this reason, because the adversary — owing to
the heat of the fire achieved by the indicator of
truth — is more particularly subdued by the strength
of that just one.
10. This, too, that the assistants for the renova-
tion of the universe are the decrees of Virtisp ^ —
which are through VohAman — of Sdsh^ns ® and Kal-
Kh<isr61*; even for this reason, because the frag-
ments are possessing a renewer which is their own
completion *, and the completion — which is through
the assistance of the renovation by Viit^sp — is
through what occurs when the religion is set going
by him, through which the renovation arises; and
the triumph of the completion, which is through an
ordinance by S6shdns, is through what occurs when
through the ordinance there is thus a decree which
sets aside all distress from the creatures, and gives
the ordinance to the whole material existence, that
which is living and also that which is dead. 11. This,
too, that whoever intrusts it with a command given —
which command given intrusts him who supplies the
command from revelation — and it worships what is
* See PahlYas. XLII, 4 d.
« See Bk. VIII, Chaps. XI, i, XIII, 15.
' See Pahl. Yas. XLII, 4 e, and Bk. VIII, Chap. XIV, 14.
* In the MS. the letters sr6 are omitted from this name which might, therefore, be read Kaydnag; but Kat-Khi!lsr6t (see Chap. XXIII) is considered as one of the assistants of the renovation (Dd. XXXVI, 3), probably on account of his opposition to idolatry (Bd. XVII, 7).
' Pahl. maman bShar&n5 kasht&r-hdmdnd-i nafmian spdrikth.
A a 2
356 visKARD, BOOK IX.
necessary to worship, is thereby displayed among the existences as the progeny of Aftharmasa? *.
1 2. This, too, that the defeat of the bad and the
acceptance of the good ^ are taught by him who shall
provide a righteous gift for the worthy; because
both are therein. 1 3. This, too, that ability for even
the transformation of the creatures * of Afiharma^rf
is taught by him who loves VohAman ; even for this
reason, because the forward-dragging, and also the
backward-dragging, power — which is in mankind — is
qualified, through changeableness of will, for even
the actions of the Vohiimanic nature. 14. This,
too, that power is taught, to that spirit through
whom the creatures are changed, by him whose
wisdom is for that which is wisdom ; even for this
reason, because that spirit is wisdom, and increases
in mankind through instruction. 15. This, too, that
by him who praises the religion like a disciple, and
who also teaches ii like a priest*, it is shown fAai
SdshAns * really comes ; even for this reason, because
the religion, from the first praiser and teacher donm
to the last praiser and teacher, is connected by dis-
cipleship and priesthood, and S6sh&ns becomes a
disciple tn the end, and the last priest.
16. This, too, that the wisdom of AOharma^fl?* is
taught by him who shall supply decisions and adju-
dication from the religion ; even for this reason,
because the decision of religion is the wisdom of
Atiharma^rf. 17. This, too, that complete mindful-
ness, so that they are not deceived*, is taught
^ See Pahl Yas. XLII, 5 b. « Ibid. 5 d.
' Ibid. 5 e; assuming that dim-var'^ixnih, 'accomplishment
of the creatures,' stands for dSm-vare/ixnlh.
* Ibid. 6 d. ^ Ibid. 6 e.
Chapter Lviii, I2-20. 357
through wisdom by him who is as reverent to AAhar-
TCi^iZd as a daughter to a father ; even for this reason,
because the reverence of a daughter unto a father
arises mostly through natural sympathy (4hang-!
^itrlk), and through the intellectual complete mind-
fulness of the daughter.
18. This, too, that maintaining the destinies
(vakht^n) of the body through the command of
the creator is taught by him who teaches the
righteous man and the wicked one that thing which
becomes comfort to them, to the righteous man as
to his body, and to the wicked one as to his soul ;
even for this reason, because he becomes a friend of
the creatures, a friend of the creatures is also a
friend of creativeness, and a friend of the creator
maintains body and wealth through the command of
the creator, and others are taught by him. 19. This,
too, that joy owing to him who is powerful is taught
him who is righteous only by him — that is, he is
conveying him to the rulers for benefit ^ — who is an
assistance of him who is righteous through capa-
bility, that is, he shall do it through exertion of
power ; even for this reason, because, when he has
provided as much assistance as it is possible for him
to do, his praise arises through that benefit which is
pre-eminent thrqugh his exertion. 20. This, too,
that the benefit ^sovereignty for that which arises^
is taught only by him who always thoroughly teaches
authority (patlh) up to dictatorship (visp6-far-
mAnlh); that is, he teaches to others that thing
which always arises for them up to dictatorial autho-
rity ; this is where it is connected by them with the
^ See Pahl. Yas. XLII, 8 c. * Ibid 8 d.
358 DiNKAiU), BOOK IX.
renovation of the universe through the control which is in the tree of germs ^
2 1 . This, too, that he becomes liberal to fire ^ who
shall perform work for fire that is its protection, and
so it is taught about it through the obeisance by him
whose liberality — that is his through the obeisance —
becomes liberal, and whose declaration, that arises
as to VohAman, possesses wealth through virtue.
22. This, too, thai this thinking as to righteousness^
is taught only by him — that is, he thinks — ^whose
petition for righteousness is ever afresh. 23. This,
too, that the religion is interrogated* by him who
is submissive to superiors and similarly situated
(ham-^dk) to inferiors.
24. This, too, that the state of the present world
(latammanlh) for the Ma^^a-worshipping religion
is thoroughly taught where whatever becomes a pro-
gress ^ of the religion is whatever is purification for
mankind ; even for this reason, because the want
of progress of the religion is owing to the want of
purification of mankind as to the fiend, and when
a human being is purified from the fiend, the pro-
gress of the religion becomes different. 25. This,
too, that pleasure is taught to him who is a friend ^
* Evidently the many- seeded tree of all germs, opposed to hann and called the proper-curing, energetic-curing, and all-curing ; it is renowned in Airdn-v^ and grows in the wide-formed ocean near the G6keren6, or white-Hdm plant, which latter is one of the ingredients of the elixir producing immortality in the future existence (see Bd. IX, 5, 6, XVIII, 9, XXVII, 2, XXIX, 5).
* Ibid. 9e. * Ibid. 10 c. * Ibid. 11 d ' Ibid. 14 a.
Chapter Lviii, 2i-29. 359
only by him — that is, he gives it — who is a pleasure
to him who is a friend ; and its routine is really
this, that by him who causes pleasure to friends, his
having caused pleasure is taught also to them.
26. This, too, that, owing to him whom AAharma^^
teaches joy, it is taught that gratification^ comes
from AAha/Tna^^; even for this reason, because he
is exalted, even in the worldly existence, through that
joy which is supreme, and mankind are thereby
taught.
27. This, too, that the augmentation of indica-
tions as to intellect is taught to him who is a
vigorous-minded (td^tS-mlni^nS) man^ by him
whose own progress is that towards his own sacred
beings ; even for this reason, because he fully con-
siders, and delivers the decision, of his own powers,
of those, too, of his contemporaries (ham-bu^i-
kin6), and likewise of the chivalry (>§lrlh) of the
age ; and others are taught about it by him. 28 . This,
too, that the spirit of Afthamias^^ is expounded
only by him — that is, he loves it — ^whose close
exposition is of AAharma^r^ ; even for this reason, be-
cause he becomes similarly loved with Atiharma^^,
so that * . . . 29. And this, too, that the reward is
taught in the publicity of the sun* by him whose
friendship is for the Splt4m&n, which also increases
in the day — that is, it is necessary to perform duty
and good works in the day — but he does not put it
aside the second day ; even for this reason, because
friendship for the religion is through kind regard ;
^ See Pahl. Yas. XLII, 14 b. » Ibid. 15 c
" Ibid. 16 a. * Some clause appears to be omitted here.
» See Pahl. Yas. XLII, 16 d.
360 dInKA^D, book IX.
and duty in om day, only to put it aside for the
second day, becomes affliction (v6sh) at the bridge
of judgment; also the sun is the most kindly-
regarding and swiftest of those visible.
30. Excellence that is perfect is righteousness.
Chapter LIX. BakS Nask.
I. The thirteenth fargar^/, Ta^-thw4-peresi\
is that the obeisance * of the archangels is performed
by him who is educated in the recitation for the
archangels of one learned in the religion, which is
when he has to understand the recitation and to
maintain the recitation of revelation with propriety,
which is when an enumeration, or form (dtnako), as
to the qualities of the archangels exists, which is the
obeisance for the sacred beings. 2. For, on this
subject, one mentions seven kinds ofmen^^ educated,
or well-educated, or ill-educated, who are connected
with it in statements by those of the world ; the
merely educated tPtan, particularly also the physician,
explains this which is not mentioned and does not
occur, that it is well, or ill, disposed * ; the merely
well-educated man, particularly also the physician,
explains this which is mentioned and occurs, that
it is well-disposed ; the merely ill-educated man, and
* See Chap. XIV, in; it is here written ta</-s/dg-peres in Pahlavi.
« See Pahl. Yas. XLIII, i b.
® These appear to be the four kinds of ordinary men, and the three kinds of physicians, detailed in the following clauses.
* Khu (Pdz.) aydz; dfijtm.
Chapter Lviii, 3o-Lix, 7. 36 1
also the physician, explains this which is mentioned
and occurs, that it is ill-disposed ; and the merely
uneducated man explains anything whatever that is
really life \ 3. One educated in the recitations^
the sacred beings, who when — on account of the
necessity of speaking evil about a learned man — he
is mischievous (anig), so that he keeps in vicious-
ness, and has remained in the obeisance for the
sacred beings, is called not ransomed (14 tAkhtIk),
4. One ill-educated in the recitation yj?r the sacred
beings, which is when it happens that he keeps in
viciousness, becomes even an apostate who is ac-
quainted with the religion. 5. One uneducated in
what pertains to the sacred beings is of two kinds,
either good* and void of learning, or an evil one
who is void of knowledge ; the good and void of
learning worships the sacred beings unobservantly
with the proper rites, and the evil one who is void of
knowledge thinks to worship the sacred beings un-
observantly with improper rites, and has no means
of trustworthy reliance upon the religion of the
sacred beings and their obeisance. 6. And one
well-educated in what pe^'tains to the sacred beings,
through the three words of the connected series
(ham-pa^vandi^nlh) which is good (khu) and
learned ^, and through what pertains to the sacred
beings, expounds faithfully the object of the
obeisance for the sacred beings.
7. This, too, that, by him who teaches to man-
kind that thing which becomes their hojJe of eter-
nity, mankind are taught to come to the religion of
* Apparently khay&-ii badly written in B.
« Piz. khu.
' Probably ' good thoughts, good words, and good deeds.'
362 vi^KARD, BOOK IX.
the sacred beings ; even for this reason, because the
Vohiimanic attainment ^ to the religion of the sacred
beings is to be required wisely for them, its require-
ment wisely for them is a benefit for the steadfast
and becomes a consideration (mtnlh) for them, and
the consideration of the benefit of the steadfast is
through hope of the eternity which is provided for
the benefit, on account of which the hope of eternity
— which is the basis — is the reason even of the
acceptance of the religion.
8. This, too, that the perfection of the first among
the existences ^ is taught by him who Aas retentively
remembered his words ; even for this reason, because
remembrance is the acme of every perfection,
9. This, too, that he becomes a nourisher of good
works who shall perform good works publicly; even
for this reason, because others are taught thereby,
and good works increase in the world. 10. This,
too, that by him who has fruit in the possession of
A^ihdLrm^jsd the development of the world in virtue ^
is taught; even for this reason, because a lawful
preserver and a producer of liberality arise through
the fruit, they enlarge the root of the power of the
angel 0/ liberality, and pluck its fruit ; the world is
improved thereby, and mankind are taught about //.
II. This, too, that, through complete mindfulness,
words and actions * are truly taught by him whose
ceremonial is for complete mindfulness; even for
this reason, because there are both words and actions
in the ceremonial.
