^ See Pahl. Yas. XLV, 19 e. " Ibid. 19 b.
' See Chap. XVII, in; it is here written s/endmat5 in Pahlavi.
* See Pahl. Yas. XLVI, 2 c. » Ibid. 2 d.
• Ibid. 3 c. ' Ibid. 5 b.
CHAPTER LXI, 14-LXni, 2. 37 1
has come to him — is every benefit which occurs to
him who is good ; all for his good every benefit is
given to every one good by way of similarity in race,
species, and nature, and every benefit is given in the
way of complete giving which is possible for it.
7. This, too, that whoever shall justly inflict
sentence and judgment, really according to the de-
claration regarding one acquitted or convicted ^, be-
comes praiseworthy; even for this reason, because
the origin of the judgment is the ritual of the
ordeal. 8. And this, too, that by him who gives to
him who is wise that which is needful for him, an
immense* and strong foundation for learning is
produced, and the knowledge in the world is aug-
mented.
9. Perfect excellence is righteousness.
Chapter LXI 1 1. Bakl{ NasL
1. The seventeenth fargar^, Y^zl^ is that who-
ever maintains the benedictions of the religion *, and
shall uphold its commands, has thereby made even
others learn it ; even for this reason, because through
this it is much more possible for him to attract others
to the religion ; andy as to the origin and means of
attraction, the attraction is this, that he himself
maintains the benedictions of the religion, and the
means of attraction are this, that he is an upholder
of the commands of the religion.
2. This, too, that *by him who shall perform the ritual of an ordeal which is accomplished, the Km-
' See Pahl. Yas. XLVI, 6 b. « Ibid. 6 c.
» See Chap. XVIII, i n. * See Pahl. Yas. XLVII, i d.
B b 2
372 T>iSKARD, BOOK IX.
vzd passage ^ is made known ; even for this reason, |
because those even wAo have accomplished what is I
a work of the spirit become witnesses, one about
the other, as to the facts. 3. This, too, that by him
who shall perform that thing whereby a change
occurs from evil to good ^, even that change which
is the renovation of the universe is made known, by
means even of the evidence of a partial change as
regards a perpetual change.
4. This, too, that by him who shall produce gene-
rosity for the tillers^ of the world it is then de-
veloped ; even for this reason, because they become
more diligent in tilling the world. 5. This, too,
that by him who shall produce benefit for the poor,
a development * of the world is produced for them ;
even for this reason, because through that reason
they increase more.
6. This, too, that the creature-forming (d&mth)
of AAharma^^* is occasioned by him whose rule* is
for Atiharmasof; even for this reason, because he
becomes a holder and attendant of good works.
7. This, too, that the devastation by VohAman ^ is
taught by him whose rule is for AAharmajsr^; even
for this reason, because he smites sinners and de-
stroys 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 vir-
tuous instruction is provided and explained by him
who loves VohGman*. 10. And this, too, that vir-
^ See Pahl. Yas. XLVII, 2 b. » Ibid. 4 a. » Ibid. 5 d.
* Ibid. 6 c. » Ibid. 7 d. • Ibid. 8 a, ' Ibid. 9 c. * Ibid. 12 a, and compare Chap. LXI, 4.
• 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.
1 1. Perfect is the excellence of righteousness.
Chapter LXIV. Bako Nask.
3. This, too, that discrimination of the affairs of the sacred beings through wisdom * is taught by him
^ See Pahl. Yas. XLVII, 12 c.
' See Chap. XIX, in; it is here written a^-md-yClv in Pahlavi.
» See Pahl. Yas. XLVIII, 5 c. • Ibid 6 b.
374 DtNKAJJD, 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 in the end, and the advantageousness
in the end is seen through learning ; and, 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 \
4. This, too, that the joyfulness in righteousness
is taught to Frash6jtar by him — that is, he would
make him ardent in the performance of duty and
good works * — who has thoroughly expounded Khdr-
da^/ and Amdrda^ to Frashdrtar ^ that is, he main-
tains him 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 AAharma^^ supplies
guardianship * to him who gives pleasure to AAhar-
ma^fl? ; even for this reason, because a giver of plea-
sure to Aftharma^^ is any one who is a true ser-
vant of Aillharma^^, and AAharma^rf 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 and arranging
that which is an absurd (d^kftn) or a virtuous law, the
command issued, which is another and further ob-
servation of the advantage of the creatures, prepares
* Assuming that ar'^o, 'value,' stands for khira</6, which is very similarly written in Pahlavi letters.
« See Pahl. Yas. XLVIII, 8 a.
» See Chap. XIX, i, and Bk. VIII, Chap. XXXVIII, 68.
* See Pahl. Yas. XLVIII, 8 b. » Ibid. 8 d.
Chapter Lxiv, 4-Io. 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 his sovereignty*
8. This, too, that VohAman s having guarded the
creature-forming (d^mlh) of AClharmasrrf ^ is taught
6y him whose rule is for Afiharma^rf; on this
account, because he whose rule is for A£lharma-3:flf
has taught the inclination for (paaflsi!) being
guarded, on this account, because the inclination of
the creatures of that ruler for being guarded by the
power of goodness, and the creatures being guarded
by the power of goodness have published the power
of goodness, which is Vohflman, to the multitude*
9. Here is about the reply to ZaratArt concerning
the wicked, thus : * Upon arrival in the fiend*s
abode", through an immature (khim) death, they
are unprivileged, so that every misery is theirs, and
it 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 preponder-
antly (vds/Aharak^nlhd) ; 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 (vi^l^4r-dahi^nlh), the spirit
of truth through exact truth (hA-r&stlh), the spirit
of a promise through true promising (hA-mitr6lh),
* See Pahl. Yas. XLVIII, 10 a, b, and Chap. LXIII, 6. ' Ibid. 1 1 d. ' Ibid. 12 a.
Chapter LXV. Bako Nask.
I. The nineteenth fargar^, Ka^-m6i-urv4*, is that the sheep-nature (plhlh)* is taught to him who
^ See Pahl. Yas. XLVIII, 12 d. • Ibid. 7 c. » Ibid 7 d.
* See Chap. XX, in; it is here written ka(/-mdk-rav6 in Pahlavi.
• See Pahl^ Yas. XLIX, i b. The distinction made in the Pahlavi text, here and in § 3, by using the scriptural term p&h and the general word gd spend for the sheep, might perhaps be imi- tated in English by using the word * flock ' for p&h, but this would not express the' meaning exactly.
376 dInkaju), book IX.
and the spirit of sovereignty through go6d sover- I
eignty; and, even so, the worship of the spirit of "
reverence consists preponderantly in reverence unto
the benefiters. 1 1 - This, too, that he whose rule is
for AAharmasraf becomes a supplicant yi7r that which
is coveted {tst6) from A^iharma^^^; 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.
1 2. About the reply of AAharma^fl? to Zaratiixt,
when asked by him about his own, his confederate *,
and his serf, thus : * He is thine own, he thy con-
federate, and he thy serf, even when and where he is
a righteous offspring who produces the progress of
this thy religion of Masr^a-worship, and recites it
openly even unto him he knows, who provides the
public benedictions, this good practice of thine, that
is, he maintains what is provided 6y thee as bene-
dictions '.'
1 3. Perfect is the excellence 0/ righteousness.
Chapter Lxiv, I I-Lxv, 8. 377
is a sheep (gds/end), even for this reason, because
the sheep is still among sheep (p4h-i>J d6n). 2.
This, too, that by him who provides pasture for
sheep, mankind are nourished (sriyinl^o)* through
the sheep ; even for this reason, because the nourish-
ment of mankind is through the sheep, and that of
the sheep through pasture. 3. This, too, that the
sheep of the present worldly state is expounded to
him who is a sheep (pd,h) to ZaratA^, that is, he
has ZaratA^t as a high-priest ; even for this reason,
because still a sheep (p&h-ii^) 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-con-
tinued joy ; even for this reason, because increase of
strength arises more particularly from pleasure, the
pleasure that one is gradually attaining (d^r-pa^4f).
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.
6. This, too, that the wisdom^ of Zaratfl^t is
taught and displayed by him who gives thought to
the religion of Zaratd^t. 7. This, too, that the
tongue^ is instructed (farhin^tnlflfS) in speech by
him who becomes discriminating through wisdom.
8. And this, too, that preparation * is taught to them
who are benefiters of Zaratii^t, or who are so of the
religion; even for this reason, because, owing to
* See Pahl. Yas. XLIX, i b.
« IbiA 5 b. » Ibid. 6 c. * Ibid. 6 d.
378 bInkaiu), book ix.
that action, disposition, and attraction which are now
theirs, they prepare mankind for the religion of
ZaratArt. 9. This, too, that whoever teaches the
virtuous way to others, they become his through
the knowledge of being instructed; even for this
reason, because through the enlightenment of that
way, they see and act, and are thereby instructed.
10. This, too, that the obeisance^ for the arch-
angels is performed by him who is a praiser of the
archangels* 11. This, too, that assistance is taken*
from the sacred beings by him who gives to him
who is a supplicant that which is dear to him,
because he himself is made worthy by his assistance,
and, when made worthy by it, it is then taken by
him ; and the supplicant is he who is not a suppli-
cant through his mouth, but through worthiness, and
what is dear is that which is good about him.
12. This, too, that its being within the day till
dawn (va/ aOsh)* is taught by him — that is, he
would make it as a signal (dakh shako)* — ^who is
in obeisance, so that he may not neglect till another
day the duty and good works which it is requisite
for him to perform within the day; even for this
reason, because to cause the preservation of the
dawn from debased incompatibility (h^r hanbfishlh)
of duties, it is made exalted by him over the duties.
13. This, too, that complete mindfulness is taught
among the existences* by him whose thought among
the existences is that he shall perform that thing
which is possible to remain good in the world, such
as the provision of good sovereignty, orthodoxy, the
