» See Pahl. Yas. XLIX, 7 b. • Ibid. 7 d.
* Ibid. IOC. * Ibid. 11 c.
Chapter Lxv, 9-Lxvi, 3, 379
law of virtuous usage, and others, through which the
dwelling, preparation, and living of mankind in the
world arise, and the appropriation of any complete
mindfulness of that performer is the exaltation which
is his owing to that great performance.
14. It is righteousness that is perfect excellence.
Chapter LXVI. Bako Nask.
I. /»the twentieth fargarfl?,VohA-khshathrem\
it is also stated by AAharma-^rf to ZaratA^t the
SpltdmAn thus : ' They who are now in sovereignty
are privileged, the human being who is a wicked
lying tyrant being not now in sovereignty; more-
over, thou shouldst cause some one to thoroughly
smite (bard vknin-ai) him who is causing decep-
tion in the embodied world by lamentation (^Ivan),
and they cause the preservation of death, ruin, and
falsehood because they would cause the preservation
of his effects (mamana^ var ae b6^1n6nd).' 2.
And this, too, namely: *When the sovereignty
should be given by them unto him who is good *,
they would be preserved through that sovereignty of
his; moreover, thou shouldst cause some one to
thoroughly smite him who is made deceitful by
lamentation, and so also death, ruin, and falsehood/
3. This, too, that by him who shall provide com-
plete mindfulness^ for his own, righteousness is
produced; even for this reason, because, through
^ See Chap. XXI, in; it is here written v6h0-khshatar in Pahlavi.
» See Pahl. Yas. L, i a. * Ibid. 2 b.
380 dInKAJU), book DC.
complete mindfulness, the discerning eye of life,
which is righteousness, is enlightened. 4. This, too,
that the coveted thing (ljt6) which it is expedient
for sovereignty to give away * is taught by him who
shall provide sovereignty for him who is all-pro-
gressive (ham&k-rAbi^no) ; even for this reason,
because the observation, consideration, and action
of him who is an all-progressive ruler are about that
which is coveted by the multitude and is an ad-
vantage for the sovereignty which it is expedient to
produce.
5. This, too, that what is produced by the words
of Vohftman ^ is taught by him who shall perform the
ceremonial of the sacred beings with the thoughts of
Vohfiman ; even for this reason, because, the mind
being with the thoughts of Vohftman, the tongues of
the faithful are habituated (khClklnt^/ako) in the
statements of Vohtiman. 6. This, too, that inno-
cence from discontinued (am&nd) good works is
taught by him who remains in virtue ; even for this
reason, because th^ are atoned for by him even
among important good works.
7. This, too, that the original causer of goodness
is assisted in causing goodness by him whose funda-
mental gift (btin dahi5"n5) among the existences is
that he supplies that which it is requisite for him to
give ; even for this reason, because in a work, upon
which one remains with a thousand men, when one
man is bringing his own strength to the labour
therein, the 999 other men are assisted by him in
that work.
8. This, too, that the way of righteousness' is
' See Pahl. Yas. L, 2 b. » Ibid. 3 b. » Ibid. 13 c.
Chapter Lxvi, 4-Lxvii, I. 38 1
not concealed, but taught, by him who is a good
considerer as to righteousness ; even for this reason,
because the sap and root of his righteousness are
owing to undiverted thought. 9. This, too, that
its being unnecessary to provide repletion for those
who are cattle^ is taught by him who keeps cattle
as a controller for benefiters ; even for this reason,
because they teach and command him.
10. This, too, that housewifery ^ being performed
is taught by that wife who shall joyfully pay rever-
ence to her husband ; even for this reason, because
her housewifery is for the satisfaction of the hus-
band, the satisfaction is through her reverence, and
the reverence arises through joy. 11. This, too,
that to love the religion through knowledge' is
taught by him who is peaceful (pa^/minlk) and
Voh6manic to it; even for this reason, because
VohAmanic peacefulness is understood as religion.
12. And this, too, that the gratification of Aiihar-
masrrf* is caused by him who teaches for AAhar-
masr^.
13. It is righteousness that is perfect excellence.
Chapter LXVII. Bakif Nask.
I. In the twenty-first fargarof, Vahi^tdi^ti*, it is
proclaimed by the righteous Zaratiirt, that the cere-
monial is performed by him owing to whom our
^ See Pahl. Yas. L, 14 b. » Ibid. 17 c.
» Ibid. 18 b. * Ibid. 20 c.
• See Chap. XXII, i n.
382 DtNKAiU), BOOK IX*
worship IS good thinking. 2. This, too, thatVo-
hOman and the liturgy are lodging in the body of
him in whose body the religion is lodging ; and so
is the spirit of goodness, which is peace (pa^min). \
3. This, too, that the good religion is taught ia
word and deed by him who shall achieve the giving
of thought (mlni^n-dahih) /^VohAman in the cere-
monial. 4. This, too, that the archangels become
lodging in the body of him who loves VohUman;
even for this reason, because their lodging is in
light, purity, and perfume, and the body is illu-
minated, purified, and perfumed by VohAman.
5. This, too, that mankind are made diligent in
the performance of good works by him who shall
provide gifts for the doers of good works. 6. This,
too, that by him who loves the beneficial way\
even others are put in the same way and taught
7. This, too, that he gives his daughter in daughter-
hood to his fatherhood ^, who teaches to the daughter
reverence towards her father ; even for this reason,
because she is made steadfast in daughterhood by
him. 8. This, too, that the authority of Vohftman
is taught by him who keeps the talent which is his
for virtue; even for this reason, because from the
authority of goodness arise the advantage and free-
dom from strife of the sciences (hftnarinS).
9. This, too, that a daughter is given to a father
for womanly service (n^^manlh^), 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, by him who instructs
* See Pahl. Yas. LII, 2 d.
' Ibid. 4 a. In § 9 (as in Chap. XLV, 4) there appears to be no confinement of the meaning to matrimony.
CHAPTER LXVII, 2-LXVni, I. 383
the wife of a man in housewifery ; because the ad-
"vantageous womanly service of a woman for a man
arises through reverence towards her husband and
good training in housewifery. 10. This, too, that
even the reverence of a wife towards a husband is
produced by him who gives a woman unto a man ;
because the giver of possession (khft^lh) becomes
praiseworthy even by the act of having given that
possession.
II. This, too, that origin and effect (bAn va-bar)
are produced for Afiharmasr^/ by him who gives
what is necessary unto AAharma^^ and teaches
perpetual preservation ; what is properly necessary
being the origin of the preservation which is the
effect of what is properly necessary. 1 2. 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 being the body, and the door of the
house being the ear, eye, and mouth.
13. It is the excellence of righteousness that is perfect.
Chapter LXVII I.
Boko Nask,
I. The beginning of the twenty-second fargar^,
the Airyaman^ is the last question (fra^no) be-
yond the five GAthas ; it is taught for the dominion
of AAharma^^ only by him — that is, it is making
him ruler of himself — who shall do that which is
declared by the passage: — Yi ere-8:e^y6i ddh!
^ See Chap. XXIII, in; it is here written aireman5 in Pahlavi.
384 DiNKAJSi), BOOK DC.
drigaov6 vahyd ^ : who gives delights (vdyagAnfi)
to him who is a right-living poor man * — ^preserva-
tion from the destroyer, and the consuinination of
every happiness.
2. It is perfect excellence that is righteousness.
Chapter LXIX.
1 . About a selection from the whole Yart ' refer- ring to the developer (vakhshlnlrf&r-h6m6nd).
2. Those are beneficial who increase for the de-
veloper, that is, they shall occasion benefit (nfi-
vaklh) for him who would occasion that benefit
which is for others*. 3. Thus the righteous fftan
who produces perfect thought is he who comes upon
it through Vohdman ®, 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 Afiharmas^'s and as to what is ZaratArt's — is that
he slays in moderation.
4. Regarding him who is an oppressive man who
is righteous, the reply spoken is thus : * The reward
of the smiter and developer — that man of whom one
' See Yas. LIII, 9 d.
« See Pahl. Yas. LII, 9 d, and Chaps. XLV, 10, XLVII, 17.
* The twenty-first Nask, or original Yasna (see Bk. VIII, Chap. XL VI, i). 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 Dinkar^, or by some earlier writer. So far as its statements have yet been traced, nearly all of them originate in the Gdthas, or in the Yasna Haptanghditi ; but § 45 quotes a passage from the Bako Nask (Yas. XIX).
* Compare Pahl. Yas. XLII, i a.
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
Gdthic\ because, when privileged (pi^/6khshil),
he who is wicked is thus he who is righteous, and
also he who is privileged is unprivileged */
5. Zarat6rt proceeded with the smiting at the
wicked, and as to that proceeding Aflharma^^i? spoke
thus : * Thou shouldst thus proceed with smiting at
the wicked by ordinance (dd^/ist&n), because thus
they have thee and the righteous of every kind as
ruler. 6. Also through my decree (pavan-ii man
vi^lr) one produces the ritual of ordeal, which
realizes that which is real, so that one may make
that which is dark fully light. 7. Thine, too, is so
much the sovereignty of AAharma^^/, thus through
worship, that its requisite (khvcistako) privilege is
thus maintained through virtue, because thou, who
art thus, art more unconfined (an4k6jl^ar) to the
world through the furtherance and development of
righteousness; great, indeed, is he who trusts the
righteous man for righteousness, and great is he
who trusts the wicked man for wickedness.'
8. As to that utterance (farmiyi^nS) ZaratCl^t
spoke thus: *An open annoyer is the righteous
man — the benefiter disclosed by Adharma^rf — that
loves the embodied world of righteousness, and
demands its reverence (tarsakiylh) for the pro-
portion of righteousness therein, that is, he knows
the proportion of duty and good works,* 9. Re-
» See Bk. VIU, Chap. I, 5 n. » See Chap. LXI, 1 1.
[37] C C
386 DfNKAiJD, BOOK IX.
garding the worldly existence^ the reply spoken is
thus : * That which is again contaminated (gftmikht-
td) by the demons becomes abundant so long as
that which is proper is again contaminated with the
demons ; andy so long as there is a developer, they
subsist for their own substances, so that it is pos-
sible for them to seek benefit for their own, and
they are smiters of the righteous/
10. Regarding him who is a wise smiter, S6sh&ns^
spoke in reply thus : * It arises through his way
when it is again contaminated/
11. As to that mischief (drfi^i^no) Aiiharmasaf
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 privi-
leged and not unprivileged.'
13. As to that disclosure (h^^i^nS) VohAman*
spoke thus : ' I aggrandize that spiritual lord and
that priestly master who is my righteousness in
person.'
14. As to that utterance Spendarma^f* spoke
thus: *So do thou perfect (bard vadidAn) him
whose information subsists — a man that becomes
wise — who is as an emblem of my religion ; because
he has worshipped that which is ours, so that he has
retained property in our possession, through whose
words there is a furtherance of the world of right-
eousness. 15. That is my arrangement, and that
my wish — that is, what is necessary for me — ^and I
