|
HISTORY OF THE PERSIAN EMPIRE |
Translated by E. W. West, from Sacred Books of the East, Oxford University Press, 1897.
1.
Propitiation for the creator Ohrmazd and all angels.
2.
The first of the twenty-two fargards of the Bag [1] is the Ahunwar [2] of the
Bagan [3], about the production by Ohrmazd, before every creation apart
from the archangel [4], and on the solicitation of the archangel, of the
form of words (rastako milaya) which is the innermost and most
comprehensive encompassment (parvand) and best-congregated embodiment (veh-ramaktum
kerpo) of the intelligent omniscience of the religion [5].
3.
The divisions of this germ of germs, and the origin of the other
primitive sayings of the good religion, are the divisibility of the portions (bako)
of the Ahunwar. 4. The Ahu of the Ahu-vairyo of the Ahunwar is the first
creature [6] which, as regards the first, is specially that creature which is
really derived from the creator Ohrmazd, and its adaptation is owing to
mankind. 5. The thought (mit) [7] that exists with the first is with the word
that is Vairyo, his 'will,' which is in the second created existence (damih),
which, as regards the first, is specially the primitive secondary state (dadigarih)
of those who are specially characterized by it, who exist as it were with
that character, and have become, in that way, in
association with the second creature. 6. The conjunction of the first
creature -- whose origin (yehevunishno), which is the liturgy, is a existence
whose origin had occurred-is the source for the saying; and the
distribution of the portions thereof is the whole saying of a liturgical kind;
also its name is Yatha-ahu-vairyo, the spirit through which it is set going is
the lore of the religion, needful among the creatures, the creations arose
through wisdom for that purpose, and they, too, were produced on the
solicitation of the archangel [8]; besides this, that archangels are wise
in speaking, and through wisdom are they archangels.
7.
And this, too, about the same words, that the ;statement is the best-worded
which is spoken, or to be spoken [9]; and the obscurity is not about the
sound of the word-elements, but about the manifold nature of the actual meaning
(kabedih-i sang-icho), which is the character of the statement, in the words of
the epitome. 8. This, too, that mankind guard the soul from hell by learning,
reciting, and practicing it, and the body from death [10] by likewise
perpetually persevering therein.
9.
This, too, that, as to the first apportionment of the Ahunwar, whose name
is the Bagan Ahunwar, when, thoroughly accomplishing it (avavidar) unanxiously (asudakiha),
one chants it in a ceremonial, the good work is as when one chants
a hundred authorities (radih) of the Gathas, thoroughly accomplishing them
unanxiously [11]; and when, accomplishing it (vidar) anxiously, one chants
it, such a ceremonial amounts to as much as ten with any other
authority [12]. 10. This, too, that, through the same apportionment, while
one solemnizes the summing up of the first completion [13], which is the Stud-yasn,
as it becomes the rite of one newly initiated (navak-napar) [14], on that
day they make the soul of the solemnizer pass three times into the supreme
heaven [15].
11.
About the grievous sinfulness of imperfectly accomplishing (avidar) the Bagan
Ahunwar [16].
12.
This, too, that it is made by him in subjection to Ohrmazd, 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 [17]; for this
reason, because they are suitable for lordship and mastership in the
worldly existence. 13. He who is the highest lord and master is
the creator Ohrmazd, and, owing to the same reason, when it made their
subjection that to the creator Ohrmazd, 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 [18], whose origin Ohrmazd keeps in his possession; for this
reason, because, when his origin is kept in the possession of Ohrmazd,
Ohrmazd is over his own if a good ruler is made; him who is thus prepared, when
also the worldly existence is necessary for Ohrmazd, he maintains as
ruler when the creation is instructed.
15.
This, too, that the reward of Vohuman is appropriated (khvesinido) by him who
indicates anything which is virtuous, who also utters virtuous recitation, and
who likewise teaches perfect abstinence from sin to mankind [19]. 16. For this
reason, because the indication of anything virtuous, the utterance of recitation
wisely, and abstinence from sin are, as it were, a lodgment
materially in good people owing spiritually to the archangels, Vohuman 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 Vohuman, and adapted
to the good works arises the like reward.
17.
This, too, that the dominion is given to Ohrmazd by him who may perform those works,
manifest from the phrase Tad Mazda tava khshathrem, &c. and its
meaning, which is this: 'That, O Ohrmazd! is this dominion of thine, by which
benefits (vehagano) are given to him who is justly living and poor
[20].' 18. Which is a deliverance this reason, because Ohrmazd created no
dominion 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 continually the wish of Ohrmazd
-- the dominion is given to Ohrmazd.
19.
And this, too, that, through preservation from the adversary, he has
assisted his poor who have preserved friendship for the Spitaman [21]; the
adversity of the creatures is the advancement of religion, by supporting
the religion; and a friend of the Spitaman becomes an assistant of the
supporters of religion. 20. About the entrance (den yatundakih) of the destroyer
of the creatures from without [22], and the helplessness of the
beneficent spirit thereto.
21.
About the girding on of this saying of the religion of Ohrmazd by the three
degrees (padman), which are good thoughts, good words, and good deeds; by the
four classes, which are priesthood, warriorship, husbandry, and artisanship; and
by the five chieftainships, which are house-rule, village-rule, tribe-rule,
province-rule, and the supreme Zartoshtship [[Zarathushtrotema]]; and the one
summing up (hangerdikih) which is the liberality of the good ruler [23].
22.
Righteousness is perfect excellence.
NOTES:
1.
The third of the Nasks and fourth of the Gathic division (see Bk. 8, Chap. 1.9,
12). It is an analytical commentary upon the Gathas and the texts associated
with them in the two preceding Nasks, devoting a separate fargard to each ha,
and selecting very short phrases, or portions (Av. bagha), for explanation and
comment; so short that it is usually difficult to identify them in their Pahlavi
disguise. The first three fargards are still extant in Yas. 19-21, and a
translation of their Pahlavi versions will be found in the Nask Fragments at the
end of this volume; but whether the Pahlavi versions, consulted by the writer of
the Denkard, were identical with those in the present Yasna is uncertain.
2.
The name of the Yatha-ahu-vairyo formula (see Bk. 8, Chap. 1.7). This fargard is
still extant in Yas. 19.
3.
That is, 'of the apportionments,' or 'of those analyzed.'
4.
Possibly the archangel Vohuman, the first of the creatures, may he meant;
although the Bundahishn places his creation after the recitation of the Ahunwar
(see Bd. 1.21-23). That it was recited before the other creations is clearly
stated in Pahl. Yas. 19.2-5, 17-20.
5.
See Pahl. Yas. 19.24-27.
6.
Ibid. 29.
7.
Ibid. Paz. mit = Av. maiti = manas.
8.
See Pahl. Yas. 19.20.
9.
Ibid. 24.
10.
Ibid. 25, i6.
11.
Ibid. 6, 7. The MS. has drk instead of drz '100' by mistake.
12.
Ibid. 8. The MS. has 'unanxiously' by mistake.
13.
Possibly Yas. 59.32-34.
14.
Commonly called Nonabar (see Sls. 10.2, 13.2; Dd. 79.4, 11, 12).
15.
See Pahl. Yas. 19.9-11.
16.
Ibid. 12-15.
17.
Ibid. 28, 29.
18.
Ibid. 30.
19.
Ibid. 31, 32.
20.
See Pahl. Yas. 19.35, Yas. 53.9 d, and Chap. 45.10.
21.
Ibid. 36.
22.
Ibid. 39.
23.
Pahl. Yas. 19.44-55.
1.
The second fargard is the Ashem [1] of the Bagan [2]; it is by that
perfect excellence is produced for everyone who produces for anyone else that
which is suitable for him [3]; for this reason, because, for the sake of perfect
production, there is much unprofitable production, but profitable
production 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 [4]; because, as the business of all good works is that which
instructs and keeps mankind in diligence. the reward of good works which mankind
can appropriate by diligence is appropriated by it. 3. And this, too, that
advancement is given by it to every good work [5].
4.
He who is understanding good works, and yet a suppliant, has thereby made
the learned foolish (azan akhanidinido); whoever possesses authority through
virtuousness [6] is more particularly for rewarding the doers of good works;
whoever, too, can make true decision [7] 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 particularly for the good
government of the world.
5.
Of righteousness the excellence is perfect.
NOTES:
1.
See Chap. 3.1 n; it is here expressed by its Pahl. equivalent aharayih. This fargard
is still extant in Yas. 20.
2.
see Chap. 47.2
3.
See Pahl. Yas. 20.1.
4.
Ibid. 2.
5.
See Pahl. Yas. 20.3.
6.
Ibid. 4.
7.
Ibid. 5.
1.
The third fargard is the Yenhe-hatam [1]: there is here taught by it the worship
of Ohrmazd, which is the law of Ohrmazd, that is, its law is virtuous [2]. 2.
This, too, that the worship of Ohrmazd is occasioned by it, which is the asking
for life for beings by mankind [2]. 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 [3]. 4. And the atonement for crimes
(vajagano), because it is a gratification, is all for Ohrmazd personally
therefrom; and in connection therewith it amounts to a gratification for Ohrmazd.
5.
Here one mentions three particulars [4] which are in one's worship of Ohrmazd of
every description. 6. One is when the design (dado) of the person is virtuous,
because it is restrained by some virtuousness of thought; this is that which
amounts to worship and obeisance for Ohrmazd personally. 7. One is when
it teaches an asking for life for mankind, and its ordinance is the protection,
nourishment, and other assistance and gratification of mankind; a
friend of the primitive worldly creation of mankind produced it, and it
comes into connection with the bridge judgment of mankind, for the
worship and gratification of Ohrmazd. 8. And one is when one would
celebrate the obeisance for the archangels, which is for the sake of
strengthening the archangels, each separately, in their control of the
business of preparing and managing the world; because it is declared by
revelation that to worship is this, that the ceremonial may reach
this bridge [5] in company with one (padvand), for the worship and gratification
of Ohrmazd; 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.
NOTES:
1.
See Chap. 4.1 n; it is here written Yanhe-hatam in Pahlavi. This fargard is
still extant in Yas. 21.
2.
See Pahl. Yas. 21.1.
3.
Ibid. 2, 3.
4.
See Pahl. Yas. 21.3.
5.
The Chinwad bridge (see Chap. 20.3).
1.
Propitiation for the creator Ohrmazd, and a scornful dole for the evil
spirit.
2.
The fourth fargard is the Yanim-mano [1] of the Bag, about the praise of
Zartosht, that is, his jurisdiction, invocation of blessing (yano) 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
decision 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 [3].
4.
This, too, that he has attributed the source and result to Ohrmazd, who
gives joy to Ohrmazd; for the source and result of various
advantages and various joys are desirable for joy itself, as joy is the
acme (roeshman) of every happiness of him whose joy has made an
offering (austofrido) to Ohrmazd, because his decision is this, that by him
whose joy arises from that thing which is the will of Ohrmazd, its source and
result are attributed to Ohrmazd. 5. This, too, that the good work, which is
a gratification by lawful gratifiers [4], 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 gratifier of those
persons, the good work of gratification by lawful gratifiers becomes
appropriated. 6. This, too, that the wisdom of Vohuman [5] is advanced by him
who utters a discourse through Vohuman; for this reason, because the wisdom of
Vohuman and its advancement are mostly through discourse. 7. This, too, that the
plentifulness and satisfaction of cattle [5] 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 possession, he gains his profit and measure
therefrom, and 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 [6] 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 [7] being given, in both existences [6], 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
existence, and the spiritual one in that existence wherefrom
satisfaction for the giving of benefit arrives. 10. This, too, that by him who
shall cause reverence [8] of the good, even this is taught, that the sacred
beings gratify him who is practicing their will; even for this reason, because
good for him, by whom the reverence is practiced, becomes the reply of
satisfaction, and the throne of the sacred beings is certain.
11.
This, too, that he who was at first has taught even this to mankind, that
supplicants [9] for the favor of the sacred beings gratify the sacred
beings by being contented (padvaz); 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 mankind, arises really through the contentment of the favored; and
mankind thereby become freer from doubt, and believe more in the sacred
beings.
12.
This, too, that his soul is delivered, or will be delivered, into the
supreme heaven [10], who has 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 given to the praisers of the sacred beings and the
good is a greater liberality. 13. This, too, that the reverence [11] of those
needing reverence is occasioned by him who teaches the sacred word (vachako)
to the good; even for this reason, because he who is a good teacher of
revelation (deno) can bring if into use for the reverence, advantage, and joy of
the sacred beings and the good.
14.
This, too, that acquaintance with the religion of Ohrmazd [11] is disposed to
his own by him who loves Vohuman [11] even for this reason, because true
knowledge arises from the discrimination of pure wisdom, and the pure attainment
of the most discriminative spiritual lord (ahvo) to the mind, through the purity
that constitutes the way within the mind of a spiritual lord, the purity which
becomes that way through the lodgment of Vohuman there. 15. This, too, that
righteousness is taught [12] by him who keeps his mind connected
with righteousness; even for this reason, because his mind attains to an effort
for authority, and, ridden by the effort, attains to its acquisition.
16. This, too, that by him who gives commands about the progress of the concerns
of Ohrmazd, this is also taught to mankind, namely, when one sees the
throne of Ohrmazd [13]; even for this reason, because it is possible to see that
throne through the complete progress of the will of Ohrmazd in the
world; and whoever gives commands about the progress of the concerns of
Ohrmazd, the will of Ohrmazd is necessary in him, the progressive share of those
concerns for the people of the world being shown, which is seen even through
that foundation of completeness that becomes the throne of Ohrmazd for mankind.
17.
This, too, that by him who welcomes Ohrmazd in himself [14], matters only
known by even a high-priest are then taught to mankind; even for this reason,
because instruction and knowledge are mostly those through a high-priest, and by
him who welcomes Ohrmazd in himself, a spiritual lord is then prayed for, who
becomes glorious and praised for that which is to be taught, and mankind are
taught by him. 18. This, too, that by any one good, who is a servant and pleaser
of a good ruler, a good person may be brought forward, to him. who is the ruler,
for benefit [15]; even for this reason, because a good man associates other good
people with him in the benefit that happens to him, and his character,
temper, and disposition are thus due to that; but when bringing himself
forward to rulers, through reverence and gratification of the
rulers, other good people may also be brought forward by him for that benefit.
19. This, too, that by him who shall virtuously make an accumulation, the
way of prosperity [16] from the sacred beings is disclosed to his own; even for
this reason, because virtuous accumulation is provided through unnumbered (apenavado)
grants of a decider, and, when it is so, he becomes the treasurer of the
sacred beings.
20.
This, too, that by him who produces advantage for the archangels, the gift of
him who is suitable for the sovereignty [17] of the immature (kham) world is
solicited; even for this reason, because the advantage which is produced for the
archangels being for the sake of his own, the advantage of the immature
creation solicited -- the supreme advantage of the primitive good creations --
becomes a virtuous ruler. 21. This, too, that by him who is a praiser of an
archangel, the good religion is praised; even for this reason, because the good
religion is praise of the archangels, and the praise of the archangels is the
good religion. 22. This, too, that the religion of the sacred beings is made
progressive [17] by him who shall make an offering (austofrido) to the
sacred beings; even for this reason, because making an offering to the sacred
beings strengthens the up-holders of religion, and the progress of religion
occurs through upholders of religion.
23.
This, too, that by him who shall make mankind quite zealous (garemoko) for doing
good works, the reward of the good works is also made liberal for mankind; even
for this reason, because the producer of the origin is also the producer of the
result. 24. This, too, that above the multitude is the praise of the man who is
assisting those of virtuous will, who is also the nourishment of the creatures
through virtuousness, and whose accumulation is also owing to virtuousness; even
for this reason, because whoever is assisting those of virtuous will is an
increaser of virtuousness in the world, whoever is the nourishment of the
creatures through virtuousness is a producer of the paternity of creatures, and
he whose accumulation is owing to virtuousness becomes an improver of the
world. 25. This, too, that by him who assists him who is ignorant (khasht), is
given and taught to supplicants that which is suitable for them. 26. To assist
him who is ignorant is this, such as forming the province, district, domain, and
family; maintaining the abode and house of a follower of Vishtasp (Vishtaspano),
the fortress and stronghold, and the homestead (khan) of the agricultural
peasant; repairing a rugged road; building bridges over rivers; managing a
river, aqueduct, or brook; populating desolate places; and doing
other things, owing to which any retention (girift-ae) of the comfort and
advantage of mankind in the world occurs. 27. And by him who shall do these
things, the assistance even of him who is born afterwards, the making of that
which is a very advantageous thing suitable for mankind, and also the
doing of this for others, are taught.
28.
This, too, that it is revealed (chashto) of the spiritual existence that
that which is wisdom is for Ohrmazd, for him who is wisdom -- that is, it
teaches that acquired wisdom is for him whose innate wisdom is
good -- even for this reason, because the spirit, this that has come into his
possession, which is acquired wisdom, is given by it to the progeny of Ohrmazd,
which is innate wisdom, to increase it; and Ohrmazd is gratified thereby.
29.
Of a summary about the continuance that was, the progress of the material
existence, and the continuance that will be [18], there is
also this: about the continuance that was, which is the beginning, there
are the essential thought and beneficent production of the good and
evil material existence of its good goodness, and that of its evil
vileness; about the progress of the material existence, which is
intermediate, there are the dutiful doing of good works, righteousness,
and having reward, the committal of crime, wickedness, and having the
bridge penalty; and about the continuance that will be, which is
the last, there are the government, with wisdom, of that supremely good one
who is the origin of all the multitudinous creatures (vasikan), the
triumph of goodness over vileness, the admissibility of the good, the
inadmissibility of the bad, and the purity of the restoration of the good
creatures.
30.
Of righteousness perfect is the excellence.
NOTES:
1.
See Chap. 5.1 n.
2.
See Pahl. Yas. 28.0.
3.
Ibid. 1 a.
4.
Ibid. 2 c.
5.
See Pahl. Yas. 28.1 c, where Pt4 and Mf4 have Vohuman instead of valman.
6.
Ibid. 2 b.
7.
Ibid. 2 c.
8.
Ibid. 4 b.
9.
See Pahl. Yas. 28.4 c.
10.
Ibid. 4 a.
11.
Ibid. 4 b.
12.
See Pahl. Yas. 28.4 c.
13.
Ibid. 5 b.
14.
Ibid. 6 a.
15.
See Pahl. Yas. 28.6 b.
16.
Ibid. 7 a.
17.
Ibid. 7 c.
18.
The three periods of the universe: the past eternity, the present existence, and
the future eternity.
1.
The fifth fargard, Khshmaibya [1], is about this, that complaint is made by
Goshorun [2] that there did not exist anyone who properly keeps
the cattle that are in his possession; even for this reason, because cattle are
increased by such, and others, through design (ahang) and a desire for that
increase, act by his example and keep cattle properly; but the
complaint of Goshorun is that he does not exist. 2. This, too, that by
him who gives orders about the advancement of the concerns of the sacred
beings, the care of cattle is produced, and his soul attains to the sacred
beings; even for this reason, because the care of cattle is a principal thing in
the advancement of the concerns of the sacred beings, and also for the
preservation of the soul. 3. This, too, that by him who keeps cattle with a
controller (dastobar) who is a cattle-master [3], even a friend of him who is
the creator of cattle is taught to the cattle -- the cattle-master and he who is
wise in the nourishment, protection, and multiplication of cattle -- even for
this reason, because when his cattle are kept with a controller who is a
nourisher, protector, and multiplier of cattle, the friendship of a nourisher
for the nourished, of a protector for the protected, and of a multiplier
for the multipliable is also exhibited by him; and the design of the
creator for the creation, through affection, is that of a nourisher for the
nourished, of a protector for the protected, and of a multiplier
for the multipliable.
4.
This, too, that by him who maintains an animal with propriety, it is presented
to the sacred beings; even for this reason, because when it is maintained
by him with propriety, the will of the sacred beings drives him on, and when the
will of the sacred beings drives him on, it is presented by him to the sacred
beings. 5. This, too, that when one shall admit the male of animals at
the proper time, the mastery (sardarinidano) of the animal is also taught
by him; even for this reason, because the admission of the male of the
animals is the essential business in the multiplication of cattle, and he who is
a multiplier has also taught the mastery of the animals. 6. This, too, that by
him who does not slaughter an animal until it attains to full growth, the
formation of a store for cattle is also taught; even for this reason, because,
from the increasing cattle produced, the profit of mankind arises, and on
account of the liking of mankind for profit, they persevere more fully in
cultivating cattle, and provide a store for them.
7.
This, too, that it is he who is the more powerful of beings -- that is,
strength is what is more in use by him [4] -- whose proceeding is for him
who is his own, so that he supplies that which it is necessary to supply; even
for this reason, because needful bountifulness to one's own needy ones
arises through lawful thoughts, lawful thoughts are provided by expelling greed,
lust, wrath, disgrace, envy, and other fiends from the body, and a man
expelling a fiend from his body becomes of efficient strength. 8. This,
too, that he is a very powerful person, for invocation [4], supplication: and
attaining to good works, who possesses wealth for the high-priest of the
priests, who shall also procure decisions and judgment always justly, and who
likewise becomes humble and reverent to the good; even for this
reason, because the wealth of multitudes of mankind is for maintaining the
desires and pleasure of the body, for procuring decisions and judgment whereto
their wishes tend, and for others becoming humble and reverent to them
even when their design is vicious; but he who possesses wealth for
invocation and connection with the wisdom of the religion, through
the high-priest of the religion, and shall procure just decisions and judgment, and
becomes humble and reverent to the good, is a putter away of that
design and one who, through the putting away of that design, becomes a
capable and very powerful person.
9.
This, too, that everyone is made to persevere at his proper duty, as
to any excellent thing, by him who holds the reward of the diligent, as the
sacred beings are proceeding with a pure needy one; for this
reason, because the toiling of the body of a person at his proper duty is
induced by a desire of reward. 10. This, too, that by him whose mouth (yong)
[5] and its appliances are for virtue, the possession of Vohuman is then
explained, through this mode, because the maintenance of the mouth and its
appliances as virtuous becomes so, when, through protection and assistance of
the good, and defeat and smiting of the vile, the reformation of the
world occurs; and this, too, is so, when there is an existence of
preparation. of the friend of the good and the enemy of the vile, and of
friendship of the good and enmity of the vile, through understanding good and
evil; and the understanding of good and evil is through possession of Vohuman, and
that possession of Vohuman becomes also an explainer of Vohuman.
11.
This, too, that by him who gives commands about the progress of the concerns of
the sacred beings, his own knowledge of every kind is also developed; even for
this reason, because the command being necessary for the personal
duty of the good, they also develop the knowledge of every kind for which that
commanding of duty and its auspiciousness are suitable. 12. This, too,
that by him who teaches the good, the good work is then appropriated which is
also an assistance of Zartosht through speaking of the religion; even for this
reason, because, on account of those of the religion of Zartosht who really
constitute the renovation of the universe, the speaking connected with
Zartosht -- through the teaching of the good and teachers not of the same
religion -- and the assistance through speaking of the religion become the good
work appropriated.
13.
This, too, that by him who gives anything to that person who praises the sacred
beings and the good, a throne is appropriated in yonder world
[6] even on the mention of it. 14. This, too, that by him who is teaching
that which is for the propitious, the damage that is owing to want of resources
[7] in religion is shut out of the world; even for this reason, because, owing
to that, he increases the resources of religion of every kind and the
advantage 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 [8].
16.
This, too, that by him who gives himself in service unto him who is the supreme
king of kings, the way of good thinking [9], of the assistance of
pleasure, and of the production of sovereignty by Ohrmazd is disclosed to
his own; even for this reason, because the original reason of virtue is the
worthiness of 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 existence, and a recompensing (pado-dahak) leader of the
creatures who steadfastly give themselves 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.
17.
Righteousness is excellence that is perfect.
NOTES:
1.
See Chap. 6.1 n; it is here written khshmaibe in Pahlavi.
2.
See Pahl. Yas. 29.1
3.
Ibid. 2 a.
4.
See Pahl. Yas. 29.3 c.
5.
See Pahl. Yas. 29.7 c.
6.
See Pahl. Yas. 29.8 c.
7.
Ibid. 9 b.
8.
See Pahl. Yas. 29.10 c.
9.
Ibid. 10 b; we should probably read hu-manishnih, 'pleasant dwelling,' instead
of hu-minishnih.
1.
The sixth fargard, Ad-ta-vakhshya [1], is this, that by him who is a wise
upholder of the dignity of a priest's leadership, the priestly assembly [2]
wanted for performing religious rites (deno) 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 (amuko) of
accomplishments. 2. This, too, that by him whose habits are virtuous the
glorification of Ohrmazd [3] is 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 Ohrmazd himself. 3. This, too, that by him
who speaks virtuous words the performance even of the worship of Vohuman [3] 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 Vohuman. 4. This, too, that the ceremonial which he
whose way is virtuous shall accomplish becomes greater [4] thereby; even for
this reason, because the sacred beings come more particularly to the ceremonial
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 [5] of the teaching of religion; even for this reason,
because 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 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, discrimination [6] as to the regulation of duties is taught to
mankind; even for this reason, because the possessor of authority through virtue
is a man who becomes a decider and ruler, and mankind learn and practice
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 Zartosht; 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 Zartosht; by him who is thereby ennobled (vaspu-harakani-aito)
the religion of Zartosht is then put on, and whoever has put on the
religion of Zartosht [has given himself to Zartosht. 8. This, too, that by him
who] [7] gives the leadership [to him who is suitable for the leadership] [7]
even the wisdom of that man is increased; for this reason, because even
the wisdom of the suitable, through which they accomplish 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 [8], is assisted 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 is of a different kind, even then both are associates
in discriminating, and are powerful connections of one another. 10. This, too,
that he who shall do that thing from which advantage of the sacred beings
arise is empowered to discriminate truly that which is sagacious [9] 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 tile temporal existence
of the world contributes also to the power of him who is sagacious in
discriminating truly as to thought, word, and deed.
11.
This, too, that by him who thinks of the affairs of Ohrmazd the eternity (hamayikih)
of Ohrmazd [10] and also the consideration of his own eternity by Ohrmazd
are thought of; even on this account, because mankind mind and serve Ohrmazd for
the sake of even the hope [10] of eternal benefit from him; and 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 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
anarchical and from making the world sickly. 13. This, too, that by him who
shall practice 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 anything virtuous, and who possesses
authority through virtue, mankind are controlled to persist (maninidano) in
virtue for receiving a reward [11]; even for this reason, because he whose
desire is virtuous seeks happiness for everyone -- a preeminent desire for the
happiness of human existence being the desire of mankind for virtue --
and by him who requires that, and strives for it fully, so far as
possible for him, anyone 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
[12]; even for this reason, because, on account of the possession of happiness
through appropriation of the sacred beings, he possesses it through the
assistance and gratification 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 receiving a reward.
16.
This, too, that by him who produces the benediction of him that is a
conductor of investigation and a righteous judge, and who shall also
occasion the reverence of the good, the teaching of the advantage of the
righteous [13] is likewise performed; even for this reason, because the
essentials (madigan) 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 generosity of the good in developing the world, and the
righteous teach about it.
17.
Righteousness is perfect excellence.
NOTES:
1.
See Chap. 7.1 n; it is here written at-takhshe in Pahlavi.
2.
See Pahl. Yas. 30.1 a.
3.
Ibid. 1 b.
4.
Ibid. 1 c.
5.
Ibid. 2 a.
6.
See Pahl. Yas. 30.2 b.
7.
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.
8.
See Pahl. Yas. 30.3 b.
9.
See Pahl. Yas. 30.3 c.
10.
Ibid. 4 c.
11.
See Pahl. Yas. 30.10 b.
12.
Ibid. 10 c.
13.
See Pahl. Yas. 30.11 c.
1.
The seventh fargard, Ta-ve-urvata [1], is that by him who possesses
advantage through virtue, the world of righteousness is freed from [2]
destruction [3]; 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 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 Ohrmazd in his person, apostates are likewise forced to make
the religion of Ohrmazd progressive [4]; even for this reason, because owing to
[5] the apostasy of apostates being a religion produced by Ahriman, they
are only able to make the religion progressive through the appellation of
Ohrmazd; 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 (aoshend),
and when the multitudes of the apostates of apostasy are bold, the priests of
the priesthood 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 -- conssists in the welcome precedence of
Ohrmazd.
3.
About the completeness (sporikih) of the priesthood in that quality now,
when the priests of the multitude are the habitation (mehono) of Ohrmazd, and
the power of the priests of the priesthood has increased, the valor of
the apostates of apostasy is smitten, and the apostates are defeated by the
abundant splendor of the priests, also their power as regards making the
religion of Ahriman progressive through the appellation of Ohrmazd is fettered, and
they keep apostasy concealed [6].
4.
And then also they, with the appellation of priests, truly speak and teach the
religion of Ohrmazd, and make it progressive, just as it is solemnized
and made easy by them, even though the will of the sacred beings be
unheard and undesired through apostasy.
5.
This, too, that he proclaims the miraculousness of Ohrmazd [7], 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 (venavdahaki-aito) to the eyes, as certain clearness,
through the power of the spirit, which is itself a miracle of Ohrmazd. 6.
This, too, that by him who shall make a public decision thereon, as to the
acquitted and convicted [8], gratification is afforded to him whose maintenance
of the dispute [8] is righteous; even for this reason, because the needful is
delivered by him to its own requirer who thereby becomes even renowned.
7. This, too, that even the rite of ordeal [is produced] [9] 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 everyone
who is given for that advantage, to the righteous of those of the good
religion, becomes the performer of any rite of ordeal really produced, because
the origin of that giving of advantage is even the rite of ordeal. 8. This, too,
that by him who gives a priest and righteous man for propagating the
religion, the rite of ordeal is also proclaimed; even for this reason, because
the teacher and one rightly merciful (hu-amur'zidar) give [10] the sacred
text by which even the rite of ordeal is declared.
9.
This, too, that he who recites the revelation of Ohrmazd, and who shall
do it with exceeding goodness, becomes an increaser of wisdom; even for this
reason, because the wisdom of a man increases in these two ways, either he
speaks and teaches himself, or he exemplifies the excellence of a portion
to the wise who become speakers and teachers of wisdom. 10. This, too, that his
homage is for Ohrmazd, who thoroughly teaches a righteous employer of animals
and human beings (kira vavir) that he considers him as their controller (dastobar);
because, since the productiveness of the completion of the creatures is produced
through the nourishment of the creatures by Ohrmazd through his
fulfilling his own productiveness, that righteous employer in the world
is intend for the nourishment of his creatures, owing to that outward
subjection and propitiation of theirs, and the righteous employer is
connected with their subjection and propitiation for the creator.
11.
This, too, that by him who gives thought to the religion of Zartosht, the soul
is given to Zartosht; even for this reason, because with a man's having
given thought to the religion of Zartosht is connected the receiving of his soul
by Zartosht for preservation from hell. 12. This, too, that by him who
teaches the nature of the sacred beings to mankind, consultation with Ohrmazd is
also further taught; even for this reason, because the nature of the sacred
beings is consulting a spiritual lord, and becomes also the consulting of
Ohrmazd.
13.
This, too, that by him who keeps the produce of sheep as the property of Ohrmazd,
a sheep is given to him who is diligent and moderate [11]; even for this
reason, because produce kept as the property of Ohrmazd is for being given
for good works, being given for good works is being truly kept as
a beginning for the possession of produce, and a beginning truly kept is kept
even through a sheep, as a beginning of excellence, in the control (dastobarih)
of him who is a diligent and moderate shepherd [12]. 14. This, too, that
by him who is liberal to the liberal the increase owing to developers is brought
into the world; even for this reason, because a liberal man, on account
of even that gift given back to the worthy, becomes even for us -- through the
development of the world -- him who is first praised therein with the sacred
beings. 15. This, too, that whoever shall form a store for sheep, becomes an
agent even in the development of sheep by the creator; because, on
account of the increase of sheep through the existence of nourishment for them having
arisen, whoever has arranged nourishment for sheep, becomes an agent even in
the development of sheep by the creator. 16. This, too, that by
him who teaches inward prayer (vachako) to the good, it is also taught to
eaters; even for this reason, because, everything connected with eating being
declared by the religion, when the religion is taught by any one to
the good, in which even that information is proclaimed, even eaters are taught
about it. 17. This, too, that whoever maintains a sheep, or human being,
as our property, is taught to maintain it through the high-priest of Zartosht;
even for this reason, because it is so maintained as the property of the
sacred beings, when he maintains it as the property of Zartosht.
18.
This, too, that by him who gave predominance to those of the nature of Gayomard
[13], the sovereignty also of those of the religion of Zartosht is desired; even
for this reason, because the religion of Zartosht is the nature of Gayomard, and
the nature of Gayomard is the religion of Zartosht. 19. This, too, that when one
is alone among rulers a way of speaking to the rulers such words as are really
true is thereby provided; even for this reason, because the utterance of blessings
by a solitary person is for advantage. 20. This, too, that by him who
keeps the sovereignty which is his within the will of Ohrmazd, the best thing is
done unto Ohrmazd; even for this reason, because a sovereignty is so kept within
the will of Ohrmazd when he who is the ruler gives to Ohrmazd the individuality
in which is the sovereignty, and when its proximity and closeness have given to
Ohrmazd that thing which is best and supreme.
21.
This, too, that when one teaches the sayings (vachako) of the
benefiters, the information which is owing to the religion is illustrated [14]
by him to his own; even for this reason, because the knowledge of religion,
which is in its causing liberality by him, is increased even by the repeated
inquiry of disciples. 22. This, too, that by him who teaches an applicant the
virtuous way and doctrine (pand) the liturgy is then taught; even for this
reason, because knowledge arises through the virtuous course of the liturgy
[15]. 23. This, too, that by him who thinks of the affairs of virtue, the
liturgy is maintained and taught with virtuousness [15]; even for this
reason, because the maintenance of the liturgy with virtuousness arises through
virtuous thinking.
24.
This, too, that whoever shall provide the nourishment of creatures with
propriety, his Vohuman (good thought) is Ohrmazd's progeny [16]; and
whoever properly maintains those which are in his keeping, his position becomes
Ohrmazd's fatherhood of Vohuman [17]; even for this reason, because every proper
nourishing is that in which the nourished becomes an offspring such as Vohuman
unto Ohrmazd; and every proper protection of the creatures, over those which are
protected by it, is a fatherhood such as that of Ohrmazd over Vohuman. 25. This,
too, that by him who shall provide nourishment with propriety for the
creation which is good, it is taught that the good creation was produced
by Ohrmazd; even for this reason, because from the nourishment of the creation
with propriety, together with the discriminating action of the nourisher,
the goodness of the nourished is also evident, from the goodness of the
nourished creation the goodness of him who is its creator is evident, and
the creator of the good creation is Ohrmazd himself.
26.
This, too, that whoever shall spiritually make Ohrmazd the ruler over his own
person becomes a ruler as to actions [18]; even for this reason, because whoever
is making Ohrmazd ruler over his person is a leader of wisdom, a leader of
wisdom is a decider taking account of sin and good works, taking account of sin
and good works is abstaining from sin and practicing good works, and owing to
abstinence from sin and practicing good works one becomes a ruler over
actions. 27. This, too, that Spandarmad [19] is given to Ohrmazd by him who is
as reverent unto Ohrmazd as a daughter unto a father; even for this reason,
because the Spandarmadic nature (Spandarmadih) is provided by him for Ohrmazd.
28.
This, too, that for him who thinks of the care of cattle there arises
that wisdom [20] which the control (patih) of cattle gives; even for this
reason, because the nature of the wisdom for a production of cattle is provided
in mankind, and, when mankind apply their thoughts to seeking that
wisdom, they obtain it. 29. This, too, that by him who is admitting the
male to cattle at the proper time, the care of cattle is also
thought of; even for this reason, because the admittance of the male becomes
productiveness, and whoever [21] would cause productiveness thinks also of
nourishment.
30.
This, too, that by him who has prepared himself for the priests the way to
yonder [22] world is taught; even for this reason, because the way to
yonder world is declared by the religion, and its indicator is the
priest; therefore, by him who is prepared for the priests, through discipleship,
that way is known and is made known. 31. This, too, that in him who shall
do that which is something that is an assistance to the renovation of the
universe, thoughts of the bounty (dahih) of the creator arise; even for this
reason, because creativeness is through thinking of the renovation, thinking of
the renovation arises through the renovation, the renovation arises through
anything which is done that is an assistance of the renovation, the doing of
anything that is an assistance of the renovation is through thinking of
sagacity, and thinking of sagacity becomes thoughts of the bounty of the
creator.
32.
This, too, that by him who loves the affairs of the archangels a heart and mind
[23], for not being misled from the way of the sacred beings, are
recommended to mankind; even for this reason, because from the religion of the
sacred beings being loved arises increasing power of the sacred
beings, from the increasing power of the sacred beings arises their
greater authority among mankind, and from the greater authority of the sacred
beings among mankind arises the resistance of heart and mind of mankind, even in
their not being misled by the very demons. 33. This, too, that whoever shall act
with reverence to Vohuman sees the sin which is concealed in him mingled
with good works thereby [24]; even for this reason, because reverence for
Vohuman becomes submission (herih) in virtuousness, with virtuous submission are
connected freedom from Kikship and from Karbship [25], and with freedom from
Kikship and from Karbship is connected one sound of life and eye,
whereby he is an observant decider, and atonement for sin arises from good
works.
34.
This, too, that by him who shall provide liberality for the liberal, the giving
of a loan [26] to mankind is also taught; even for this reason, because liberal
giving by anyone is accounting for his own debt, and he endeavors to repay it
fully observantly and with complete gratification; besides that, the power of
liberality becomes extendible among mankind, and through loans and other
gifts [26] of generosity (dahishnikih) they become ardent. 35. This, too, that
by him who pays homage (franamedo) to the affairs of Ohrmazd, as much as he is
able, the non-injury of the innocent is also taught; even for this reason,
because to intervene further (frovaftano) with the affairs of Ohrmazd, as much
as possible, is first to commit no sin and to perform as many good
works as possible, and abstaining from the essentials of sin is
non-injury of the innocent. 36. This, too, that by him who possesses a ruler and
high-priest Ohrmazd is spiritually made ruler over his person [27]; even for
this reason, because, through the requirement of Ohrmazd, the angels are lord
and master of the worldly existence of that man.
37.
This, too, that whoever decides duty and opinion becomes also an informer of
others; even for this reason, because it informs others that he is possessing
wisdom, and this is what is said, that 'the wisdom of a man is evident from his
deciding as to affairs.' 38. This, too, that whoever shall provide nurture with
propriety becomes also an indicator (dakhshakinidar) [28] for others;
even for this reason, because the happiness of the nurturer becomes also a happy
indicator even for thee; and this, too, is what one says, that
'always good, happy, and free from serfs [29] is he who is not a master of
vagabonds (pado-i puan).'
39.
This, too, that by him who is a ruler who, by a command given, appoints him who
is liturgical (mansarik), and gives anything to him which it is desirable to
give, the necessary demeanor for true and virtuous statements [30] is taught;
even for this reason, because the uttering of true and virtuous statements, in
fearlessness [30] of rulers, is owing to a well established sovereignty, and
their well-established sovereignty is more particularly through these two things,
good commanding and helpfulness; when they establish that liturgical one by
a command given it is good commanding, and when they give anything to him which
it is desirable to give the helpfulness is provided; also, owing to their good
commanding, the helpfulness is a good establishment of the sovereignty,
owing to a well established sovereignty there is fearlessness also in
uttering true and virtuous statements, and, owing to freedom from concealment in
uttering true and virtuous statements, the necessary demeanor for true and
virtuous statements arises. 40. This, too, that he who gives personal
service unto the king of kings, and who considers the product (bar) as the
property of Ohrmazd, is empowered for indicating the acquitted and convicted
[31] by the spirits, his indicators of the acquitted and convicted;
even for this reason, because the person being given in service to the
king of kings is the preparation (nivarishno) of subjection, and the product
being considered as the property of Ohrmazd is to consider the innocence of its
origin (bun) and to make the product well-selecting (hu-chinako) through
virtuousness; owing to the progress of these two, the virtuousness in the world
becomes great and increasing productiveness for all the good spiritual
and worldly existences which are in it, even those who are angels
indicating the acquitted and convicted.
41.
This, too, that by him who becomes immortal progress [32] for him who is
immortally progressive, complete progress [32] is given to him who is completely
progressive; and its routine (dadistan), too, is even this, that by him who
wishes [33] to make that which is his own soul immortal, and would afford it
assistance, every benefit is given to him who is a supplicant for every
benefit and becomes a giver of every benefit which he begs, which becomes
an assistance to him whom he asks in attaining thereto. 42. This, too, that
whoever gratifies that which is enjoyment renders his soul immortal; even for
this reason, because the soul subsists through good works, and good works are
all those which gratify enjoyment. 43. This, too, that whoever keeps himself
always in good works [34] has produced perfection and happiness by any goodness
and worthiness of his; even for this reason, because keeping oneself always in
good works becomes perfect diligence in industry, within perfect diligence in
industry is also comprised opposition to any harm whatever, and it is opposite
to harm and perfect goodness that are worthy of every happiness.
44.
This, too, that by him who possesses wealth as high-priest of the priests,
predominance as their high-priest is maintained [35] and taught; even for this
reason, because the provision of sovereignty and its progress are really through
wealth. 45. This, too, that by him who would act for the pleasure of others,
owing to virtue, the growth and increase owing to Vohuman [36] are produced;
even for this reason, because that which has given virtuous pleasure is the
nourishment of the creatures by the producer of increase and growth.
46.
This, too, that by him who welcomes Ohrmazd in himself [37], and teaches
good works to mankind, every virtuous instruction is taught; even for this
reason, because the welcoming of Ohrmazd in oneself is the non-committal
of sin, and the teaching of good works to mankind is more particularly the
performance of good works oneself; innocence and the practicing of good works
are the end of every instruction, and he in whom they exist becomes a teacher of
every goodness. 47. This, too, that by him who shall occasion benefit through
him who is a propagator of good works, the evidence of him who is well-informed
[38] is taught through one well-informed; even for this reason, because
the chief evidence as to sagacity is to occasion benefit for the good. 48. This,
too, that by him who gives commands as to the affairs of Ohrmazd, Ohrmazd is
made welcome in his person [37]; even for this reason, because the throne
of Ohrmazd in the worldly existence is more particularly in a ruler of
well-commanding person.
49.
The excellence of righteousness is perfect.
NOTES:
1.
See Chap. 8.1 n.
2.
Assuming that mun, 'which,' stands for min.
3.
See Pahl. Yas. 31.1 b.
4.
See Pahl. Yas. 31.1 c.
5.
Assuming that la, 'not,' stands for rai.
6.
The passage in the Pahlavi commentary on this Nask, which is here described,
must evidently have been written shortly after some great triumph of the
priesthood over some heresy, probably either that of Mani, or that of Mazdak.
7.
See Pahl. Yas. 31.2 b.
8.
Ibid. 3 a.
9.
Ibid. 3 b. The words in brackets translate a passage inserted in the MS. at the
time the folios were patched, like that in Chap. 52.7, 8.
10.
Assuming that yehevund, 'they are,' stands for yehabund.
11.
See Pahl. Yas. 31.10 a.
12.
Ibid. 10 b.
13.
See Pahl. Yas. 31.11 b, and Bk. 8, Chap. 13.1.
14.
See Pahl. Yas. 31.6 a.
15.
Ibid. 6 b.
16.
Ibid. 8 a.
17.
Ibid. 8 b.
18.
See Pahl. Yas. 31.8 c.
19.
Ibid. 9 a, and Bk. 8, Chap. 9.3.
20.
Ibid. 9 a.
21.
Assuming that min,' from,' stands for mun.
22.
See Pahl. Yas. 31.9 b.
23.
Ibid. 12 b.
24.
See Pahl. Yas. 31.13 c, where, after homanih, J2, Pt4, and Mf4 insert the
following words: vinas den avo kirfako gumikhto yekavimunedo, madam aharayih ac
sardar homanih.
25.
Pahl. akikih va-akarapih; see Bk. 8, Chap. 35.13 n for the two idolatrous
priestly tribes here alluded to. On its second occurrence the first word is
corrupted into akas which closely resembles akigih in Pahlavi letters.
26.
See Pahl. Yas. 31.14 b.
27.
See Pahl. Yas. 31.16 a.
28.
Ibid. 17 c.
29.
Pahl. avaruno; but, as freedom from servants is not exactly an Oriental idea of
happiness, the word may also he read analono, a possible variant of analano, 'unlamenting.'
30.
See Pahl. Yas. 31.19 b.
31.
See Pahl. Yas. 31.19 c.
32.
Ibid. 21 a; amarg-rubishnih and hamak-rabishnih are Pahlavi translations of Av.
Ameretat and Haurvatat, as may be seen in Ibid. 6 b.
33.
Written yetibuned with mu above it as a partial correction into yezbemuned which
is evidently the proper word.
34.
See Pahl. Yas. 31.21 a.
35.
Ibid. 21 b.
36.
Ibid. 21 c.
1.
The eighth fargard, Hvaetumaiti [1], is that by him who teaches wisdom to others
the not being deceived by an apostate into confusing a righteous one (aharubo-barishih)
is also taught [2]; even for this reason, because he who has taught is not
deceived.
2.
This, too, that by him who is as reverent unto Ohrmazd as a daughter unto
a father, and who is also a gratifier of virtuous doers, Spandarmad [3] is made
one of the archangels, and one is also made to love her; even
for this reason, because through that Spandarmadic one being reverent unto
Ohrmazd, and the gratification of the good by him, the archangels love and
preserve her Spandarmadic nature (Spandarmadigih). 3. This, too, that he who is
loving Vohuman is taught by his wisdom not to destroy (nasaninidano) [4] the
religion of Ohrmazd; even for this reason, because wisdom maintains the religion
in virtue, and others are taught about it.
4.
This, too, that by him who gives himself in discipleship unto the priests, and
who asks again that which he does not understand, learning (amuko) is taught;
even for this reason, because the asking for knowledge again by him who
has given himself in discipleship to a wise priest, increases knowledge;
and the friends of knowledge, therefore, make him an example, and shall practice
asking again, that which they do not understand, from the disciples of
the priests.
5.
This, too, that whoever is in accordance with Zartosht, through pure
affection, becomes, in like manner, him who is giving strength to the
will of the archangels and the commands of the good; even for this
reason, because these two capabilities are of the special nature of
Zartosht. 6. This, too, that through the discrimination of him who loves [5]
Vohuman, Ohrmazd is gratified; even for this reason, because one loving Vohuman
is loving wisdom and has taught wisdom, wisdom taught is discrimination,
and the discriminator becomes a gratifier of Ohrmazd.
7.
This, too, that whoever gives thought to the religion of Zartosht is taught
wisdom; even for this reason, because all the wisdom of the good religion is
taught to him by giving thought. 8. This, too, that whoever has kept
wealth in the control [6] of Zartosht becomes taught, and is one who
is reverent to the benefiters; even for this reason, because whoever is reverent
to the supporters of religion keeps wealth in the control of the
supporters of religion, and, when kept by him in their control, it is
kept by him in that of Zartosht.
9.
This, too, that his destiny is connected with himself who practices industry.
10. This, too, that his good works for arranging the creation become his own who
has fully prepared his own person.
11.
The excellence of righteousness is perfect.
NOTES:
1.
See Chap. 9.1 n; it is here written khvamaito in Pahlavi.
2.
See Pahl. Yas. 32.1-4.
3.
See Pahl. Yas. 32.2 c, and Bk. 8, Chap. 9.3.
4.
Ibid. 4 c.
5.
Ibid. 8 c. It is possible to read the verbal stem gosh, 'here,' instead of dosh
(Av. zush); but this is hardly possible in § 2, and goshidano is not the usual
Pahlavi for 'to hear.'
6.
See Pahl. Yas. 32.9 b.
1.
The ninth fargard, Yathaish [1], is that by him who praises Ohrmazd his work
in the Gathic lore [2] is taught; even for this reason, because the reason of
the praise even of Ohrmazd is for his works, and by him who extols any work the
performance of that work is also taught; moreover the work of Ohrmazd, which
is the Gathic lore, is pure goodness. 2. This, too, that by him who
increases the propagators of good works priestly-controlled action (radik-kunishnih)
[3] is taught; even for this reason, because the advancement of merit and the
action of priestly chieftainship are the two maxims (vachako) of one who, when there
is reason, exalts progressive merit when he increases the propagators of
good works; and when progressive merit is exalted priestly-controlled action is
praised and also taught.
3.
This, too, that what is worthy, and what is coveted for every worthy man, is
produced by him for whom the command of the liturgy is the reckoning for him who
is habitually sagacious; and this statement also indicates the explanation of
rulers and all who are needing those of the world for one combined
effort, who, in the immature world, have to trust a command that is at
one time sagacious. 4. This, too, that personal assistance is liberally given (radinido)
to the creatures of the good beings by him whose deeds are an
assistance of the renovation of the universe; and this statement, too,
also indicates the great power of any good work whatever, because every
good work, being an assistance of the renovation, becomes liberality to
the immature (kham) creation.
5.
This, too, that whoever teaches to a son reverence unto his father has
also appropriated the reward for reverence unto the creator for teaching that
person; even for this reason, because express reverence unto parents and service
to them are connected with reverence unto the creator and service to him.
6.
This, too, that whoever is personally progress for him who is his own [4] --
that is, for any one whatever among those who are needing him -- becomes the
happiness of the. creator who is the maker of the original good creations; and
this statement also indicates as to whom it is, when, through him whose
decision is progress -- which arises through that which occurs when
the decision is given that becomes for every one that which is needful for him
-- there is happiness that is concentratedd. 7. This, too, that by him who is
causing benefit for him who is a cultivator cattle [5] are multiplied; even for
this reason, because a gratifier of the performers of tillage is multiplying
tillage, and cattle are the chief tillage of the world.
8.
This, too, that the religion which is the way of righteousness is made his own
[6] by him who is a good thinker about the religion of righteousness.; and this
statement, too, also indicates the limit of reliance (astishno) upon the good
religion; because whoever is not a good thinker about the good religion, even
though he be a reciter of revelation, becomes really an apostate; whoever is a
good thinker, but not about the good religion, become really an infidel;
and whoever thinks truly becomes a good thinker about religious righteousness
and the statements in the good religion. 9. And about three statements, the
bringer forward for all mankind is your submission to the sacred beings;
one is of the produce (bar), one of the origin (bun), and one of the body and
life; that of the produce is the exertion from which there is produce,
that of the origin is the advantage for which the origin is requisite, and that
of the body and life is the thought of the proposer (rayinidar), which
considered both as submission to the sacred beings. 10. This, too, that
connected with the sitting-place of the sage is the excessiveness of the
pleasure [7] for those causing pleasure, for the upper classes (avarigano) of
Iran, and for the energy (patukih) [7] of the diligent.
11.
Excellence that is perfect is righteousness.
NOTES:
1.
See Chap. 10.1 n; it is here written yatayish in Pahlavi.
2.
See Pahl. Yas. 33.1 a.
3.
See Pahl. Yas. 33.1 b.
4.
See Pahl. Yas. 33.3 a.
5.
Ibid. 3 b, c.
6.
Ibid. 5 c.
7.
See Pahl. Yas. 33.13 a.
1.
The tenth fargard, Ya-shyaothana [1], is that for him who is practicing
good works [2] as much as it is possible for him to do, an efficacious
reason for the renovation of the universe is afforded assistance;
even for this reason, when every good work is an assistance to the renovation,
then -- according to the declaration that whoever does much more good work is
more assisting the renovation -- by him who is practicing good works as much as
it is possible for him to do, an efficacious reason for the renovation is
afforded assistance. 2. This, too, that the apostate [3], who is the seduction
of mankind, is injured by him who devotes himself to Ohrmazd; even for this
reason, because he is dislodged and is elucidated (adivagi-aito roshani-aito), and
there arises a class of mankind who see the admission (parva-nakih) of
the apostate into hell, and he is disabled when it is seen by them.
3.
This, too, that by him who is eager [4] for knowledge, knowledge is grasped and
taught; even for this reason, because knowledge is taught through that which is
the instruction of every science and the original desire for it, and
mankind shall extol his knowledge; it is also coveted by them for being
taught, and they mount and grasp it. 4. This, too, that to slay [5] an apostate
is taught by the good one who is united (hami-ait) with a good man; even
for this reason, because the destruction (aosh) of Ahriman arises from the union
of the good. 5. This, too, that by him who is a disturber (vishuftar) as to
Vohuman the production of development through Vohumanic rule [6] is taught;
sinners lawfully subjected to the bridge judgment (puhalinido) for Vohumanic
disturbance, and the command for it by rulers and high-priests, being a
preparation for the development of the world.
6.
This, too, that a great ordinance [7] is taught by him whose ceremonial [8] is
for Ohrmazd; even for this reason, because a comprehension of Ohrmazd and
serving him are the foundation of joy (parkan bun), and the ownership and
concentration (hangerdikih) of all good works are themselves the great ordinance
of the faithful whose preparation is through the ownership, and their welcome is
more particularly in the ceremonial; owing to the same reason, the original
possession of the great ordinance of the ceremonial which is Ohrmazd's own, and of
other good works -- even though relating to the ceremonial of Ohrmazd
of every kind owing thereto -- is necessary for the manifestation of the great
ordinance, and is incorporated (ham-tanu) with it when it becomes
manifest as a great ordinance, or as more than a great ordinance; even then its
extent (valishno) is over this joy. 7. This, too, that the performance (sakhtarih)
of a ceremonial [9] of the needy is a gift to the worthy of the creation,
and a gift to the worthy of the creation is the attraction (hakhtarih) of a
ceremonial of the needy.
8.
This, too, that the way of righteousness [10], also that through which that way
is seen, and likewise the reward of those lonely-laboring (aevar'zikan)
therein are taught by him whose deeds are an advantage to the sacred
beings; even for this reason, because the advantage of the sacred beings is the
advantage of the multitude, and the advantage of the multitude, which is itself
the religion of the sacred beings that is a guide, is the way of righteousness
and also that through which is the reward of those lonely-laboring. 9. This,
too, that even the reward of a teacher of professionals, which is the profit of
the profession, is liberally given and appropriated for the professionals
taught; even for this reason, because the business of the sacred beings has
profited by the instruction (amuko).
10.
Excellence that is perfect is righteousness.
NOTES:
1.
See Chap. 11.1 n; it is here written ya-shaotno in Pahlavi.
2.
See Pahl. Yas. 34.1 a.
3.
Ibid. 8 a.
4.
see Pahl. Yas. 34.9 a.
5.
Ibid. 10 c.
6.
Ibid. 11 b.
7.
Ibid. 12 a, b.
8.
Ibid. 12 a.
9.
See Pahl. Yas. 34.12 a.
10.
Ibid. 12 c.
1.
The eleventh fargard, the Yasna [1], is that the whole of the good works which
are to accomplish, and those, too, which are accomplished [2], are
appropriated by the righteous man who teaches virtue [3] to the righteous; even
for this reason, of the good works which one accomplishes, and those,
too, which are accomplished, there is all one store (anbar), from the
work (var'zo) of the original good creation even to the renovation of the
universe, and ever afresh the teaching of virtue by those who are
righteous comes to the accumulation of the righteous and the accomplishment of
that store, and they, too, are in possession of that store, in
partnership with the other righteous. 2. This, too, that it is because he
would do the best for his own [4], whose meditation of the liturgy is for those
who are archangels, and who also maintains, for the assistance of the good, the
strength which is his for the existences. 3. And this statement indicates the
great participation of any one in that store, because when that store is really
an accumulation of work on the way, for the partners in that store who have
done more, and also those who have accomplished less, and remains,
moreover, in the possession of them all, then, as to those accomplishing
more of it, through the original possession of most of that work, and also
through that which occurs when the accomplishers have attained to that
plenty more particularly owing to their more labor, and likewise through the
property. liberally, largely, and lordlily, of those accomplishing more, and the
indigence, unafflictedly [5], scantily, and subordinately, of those
accomplishing less, it is reasonable to speak of that store as in
their possession, and of their superiority as greatly over those
accomplishing less. 4. This too that his work is good work whose liberality is
for the archangels; even for this reason, because through a little labor for the
sacred beings, which is itself that liberality, he contributes duty and good
works.
5.
This, too, that it becomes best for him, in both existences [6], who teaches a
wishing for living in diligence to mankind; even for this reason, because he is
a preserver of them through the wishing for living, and his soul, through
the diligence owing to him attains perfection, here from mankind and in yonder
world from the sacred beings. 6. This, too that the ceremonial and
obeisance of Ohrmazd [7] are performed by him who is in the way of like thinking
and like praising of the law of Ohrmazd with all the worshippers of Ohrmazd. 7.
This, too, that he is in the leadership of his religion [8] who makes the
knowledge of religion ever afresh; even for this reason, because every item of
knowledge which he provides increases some greatness of it. 8. This, too, that
he is in the service of his religion [8] who demands the knowledge of religion
ever afresh; even for this reason, because so long as he demands more, he
becomes nearer to a knowledge of religion.
9.
This, too, that mankind's wishing for life is authorized (dastovarinido) by him
who authorizes the production of anything for mankind; even for this reason,
because authority (dastobarih) over the production of anything is conjoined with
that which is for the wishing for life; so that whosever production of anything
is authorizedly, their life is free from any discomfort; and whosever
wishing for lire is authorizedly, his production of anything is also
authorizedly. 10. This, too, that acceptance, hints, and words are given [9] to
Ohrmazd by him who asks again, that which he does not understand of the
religion, from him who does understand; even for this reason, because knowledge
is completed through these three things: obtainment, hints, and speaking,
and all three are asked again by him who does not understand. 11. This, too,
that the words of Ohrmazd [10] are taught by him who teaches the acceptance,
remembrance, and speaking of the religion; even for this reason, because
this is the recital of that compendium (hangerdikih).
12.
This, too, that the care [11] and reverence of fire are provided by him
who is liberal to a fire as regards anything he supplies for the care and
reverence which others shall provide for the fire, and he becomes equally
rewarded for it 13. This, too, that by him who teaches the religion of Ohrmazd
with joyfulness [12], the care and reverence of fire are provided as declared by
the religion; even for this reason, because even that which is taught by
him combines with the action due to that teaching. 14. This, too, that the
obeisance [13] to those requiring obeisance is arranged by him who
loves Vohuman. 15. This, too, that fire is strengthened -- for that work,
achieved in the future existence, which is the greatest [14] that exists -- by
him who invokes fire with the title of fire; even for this reason, because the
title is put by him upon a nature that is laudable, and when invoked by him with
that title the praised one is then strengthened by him.
16.
This, too, that he becomes informed as to the religion of Ohrmazd [15], who
teaches the religion of Ohrmazd with pleasure; even for this reason, because
every knowledge is exercised and increased by teaching. 17. This, too,
that Ohrmazd is propitiated by the excellent sagacity of him who teaches
virtuous words and actions [16]; even for this reason, because sagacity has two
parts, the speakable and the workable. 18. This, too, that the bodily form (kerpo)
of Ohrmazd is praised as perfection (nevakotumih) [17] by him who elevates (balistinedo)
his own soul [18] to the station of the sun [19]; even for this reason, because
that bodily form of Ohrmazd exists, and becomes the loftiest and most perfect in
the station of the sun.
19. This, too, that all excellence is purely produced for Ohrmazd by him who has root in the possession of Ohrmazd; even for this reason, because, when a root is given to him, fruit is also produced by him, and all excellence is both root and fruit [20]. 20. This, too, that Ohrmazd is invoked with the title 'lord' [21] by him whom Ohrmazd calls; even for this reason, because the interpretation of 'Ohrmazd' is really with the words 'greatly wise lord' (mas danak khudai). 21. This, too, that the names of the sacred beings which are invoked [22] are the praise glorified by any one, and by him who glorifies them they are named; even for this reason, because the names of the sacred beings are the glorification due to their names of praise. 22. This, too, that among those of the same class (ham-goharan), when he shall do it for one race [23], benefit is produced by him for other races within that class; among those of the same races (ham-tokhmakanan), when he shall produce benefit for one species, it is done by him also for o