The Fourth book of the dnkird The extant book iv of the Dnkird is in fact a rsum, made by durfarrbay, of the book vn-nmag.1 Epigraph: niyyin dn mazdesn juddv ohrmazdddestn.

cahrum az gbinh vizd az veh-dn-hamg hufravard durfarrbay farroxzdn hudnn pby hamg dar az vn nmag vizin.

Dk iv M 409-415 M 409 hd.

k. bunt- xvad-iz mng, n cimg. do. doh naxvist andar ugn az (k ?) dahin /bun/ ast

fradum vahman ; b- bun az ebgad vahn ast dahin cim. ud do ud abrg bavandag-nigerinh vnhed k andar d xr do () /ham-/rynin, d ry ped and bahr and bun nsth, c- bun nm abg nmcit az jud-kh (jud-vnagh ?) ud hambidgh mad. az do hambidg peszin- rst husz bd n yed ; ud pez kanrag tz-sgh brd. d ry dn n yed hn tz-sg do kust dred bahrn baxhed. c k ped kh stgn xvad abrn. dn az ham +cim ka-z garded ped xvadh yed. ham k n vinrhed cn tis az cim. ud do-iz k k xvad cim n, b doh az cim, ud n nimyed abar buntagh ud stgnh kh k. kh ud hambidgh donn n kh kh, b k k. abrg andar maragh ped ham n. ud do-nmh M410 g baved ka k abg k gbhed ; eny k k judg k nm.

si. si bun nm az abzn , andar +ugn, k abar do ; aavahit

dred andar amehrspendn gyg sidgar, ped fradum tarsaghh. c az furin frz, fradum dahin andar ddr tarsaghh baved sidgar. cn xvad ast ddr ohrmazd fradum, didgar vahman ast fradum dahin, sidgar tarsagh aavahit bavhist pedi vahman tarsaghh az ohrmazd, az ohrmazd bavndrh. ud ham handzag xvadyh peristingh ud bannagh peristagh, az bun dahin rn, stgn ped cihr, ud bannagn peristagh xm xvadyn handzin.

cahr. /cahrum/ andar +ugn xvadyh nmhist

ahrever aparzd ox vnag, bd yistan az pahlum rst-kirdr tarsaghh aavahit ast sidgar ped bavin az y didgar vahman ast fradum dm. ayxust zn driyun abg murzin sryin.

u- ped * /hamnfh/ /abyuxt/ ox-kmagh ud dn abzng th, sn xrad ud gsrd xrad vahman ham-zahagg

1 Le livre IV ne serait-il pas un rsum, une sorte de table des matires schmatique, mais tout de mme dtaille, dun ouvrage plus considrable ? J.-P. de Manasce, Une encyclopdie mazdenne, le Dnkart, Paris, 1958, 28-9.

zahag, ermn-xvyinh ud sk aavahit hamnfg, ud ped hamnfh hamxgh frz-franminh oxg xvadyh ud radg dn dmn ryndrh, ud ebgad nftrh, ud hamg-xvrh mehndrh. h-iz ravg-dnh yazdn andar ghn, ravg-xvadyh + hn ped kmag andar dmn, u-n ravg-xvadyh ravg-dnh ast M 411 rsth peymn. ud xvadyh mdayn ped xv nirg dn vbargnh, ud dn mdayn ped nirg xv rsth ; abzagh andar abzagn gbinn (abzag-gbinn ?) ud gumzagh andar gumzag gbinn harv do vnag hambidg kuing, pedrag hamstrn taggh ravg ; hamgnag ped gbin kunin vnag- ta mng abrzing sm huk ud hn xvd harv do vnag ped sardh ud hukh, u- snixr-vidzinh, cn pedrift sted. ghngn abzagh ud gumzagh-z druz pedi ham vnhed cn (ped razmh ?)

/hm-spsh/ (hm-sphh ?), ud pez andar gumzagh, ud pez kefth vnag abg hambidgn kuin. dn-z dn ud xvadyh ham fryisth huxvadyh prz, ud dn rst vbar ud km yazdn andar ghn ravgh, ud parvastagh harv dngh andar dn mazdesn, drust-pettyinh - huxvadyh, ud hamnfh -n genn

/ud ped/ hupnagh ud ravg-dahinh -n k did ry-iz dahyubedn dn vbar, dngn dahyubedh amvand dtan, mazdesn-varzh abar toxend dahyubedn dd vn, u-n vn dng.

vitsp h ka az krezr abg arzsp pardaxt bd sarxvadyn abar pedriftan dn, frstag ud nibgh az vispghh psd, mazdesn dn, ped vas vnag abzr ud frahang ; ud bd /hamzegr/ frahd /-uzvn/ /muvmard/ abg frstd.

/spitg/ ud arzrsp ud abrg M 412 az b xvanirah ped dn-pursinh fratar mad hend, spurr-ghh vis kird.

dry dryn hamg abestg ud zand cn zardut az ohrmazd pedrift nibitag do peccn k ped ganz /asabgn/ k ped diz nibit dtan framd.

val alknn abestg ud zand cn abzagh andar mad std hamg-iz azi harv c az vizend ud uftagrh aleksander, ud vr

ud rb hrmyn andar rn ahr pargandagh ^ /c/ nibitag /ud/ c uzvn-abespring ped dastvar mnd std andar har cn frz mad std nigh dtan ahrh ydgr kirdan framd.

y bay ardaxr hn h pbagn ped rst-dastvarh tsar hn-z hamg pargandag hamg dar xvst. tsar abar mad, hn k frz pedrift, ud abrg az dastvar hit. ud n-z framn dd k : frz amh harv nigzin an baved az dn mazdesn, c nn-z ghh ud dnin azi frd nst.

buhr hn h ardaxrn nibgh-z az dn b abar bizekh ud stargbinh, ud cannin, ud zamn ud gyg, ud ghr ud jahin, ud bavin ud vinhin, ud jadag-vihirh, ud gbgh, ud abrg kirrgh ud abzr andar hindgn ud hrm abrg-iz zamgh pargandag bd abz ham vurd, ud abg abestg abz handxt,

harv hn drust peccn ganz /asabgn/ ddan M 413 framd, ud stndan hamg (S ) /erestn/ abar dn mazdesn uskr kird.

buhr hn h ohrmazdn hamg kivargn ped pehikrin abvahnag kirdan hamg gbin uskr ud vizyin vurd. pas az bxtan durbd ped gbin pesxt abg hamg avn jud-sardagn ud vase-umurdn-z jud-ristagn, n-z guft k : nn ka-mn dn ped /st/ b dd kas-iz agdnh b n hilem, u- abar toxg toem. ud hamgnag kird.

im bay husr hn h kavdn cn-i ahlemgh ud sstrh spurr-hamstrh vnd, ped pdgh az dn abar harv cahr pag ghh ud uskrin gugng vash b abzd. n-z ped * /dehn-hanzamanh/ (vehn-hanzamanh ?) guft k : rsth dn mazdesn b /dned/ uiyrn ped uskrin stgh tuvn ped

/st/ ddan. ud abardar abzng ud /p-xrad/ bdan, mdayn n ped uskr b ped abzagh menin gbin ud kunin ud veh-mng-vzinh mnsrg-abzagh-zinh yazdn yed. u-mn ohrmazd-mubed hn xvand xvnem k mng-vninh andar amh pdghist. u-mn * /fran-vizrh/ mng-vninh gtg-handzag-nimyinh-z harv do vnag spurrg azin xvst xvhem. abg-iz hn zdh-kirdrh yazdn vspuhragnh abar rn ry rn ahr ped hamg az dn mazdesn frz raft M 414 pngn hangad-dngh * /hamzinh/ -z hm xvanirah, hn ghn ped juttarh pehikr nst. n vash abestg-vzg ped abzag-gbinh nibg peyrying az mdayn ydgrh ud

/pdram-iz vzg/ andar gbin ghnin dt sted. pas-iz hamg [] /xng/ dngh dn mazdesn d-iz ry -mn nxt sted k ka hamg vrumand-uskrinh bgnag az dn mazdesn dehn d gyg rasend ped ng-and-dninh-ud-uskrinh bgnag az dn mazdesn ud dnin ayftan pdgndan, sd-ud-

* /vaxt-krh/ gtgn vurdan n yend cand andar umurin rad- ped v-vizyinh ud v-uskrdan vaxt. abardum xvyinh framyem hmis /muvmardn/ vng rdar ud huxmdar ud veh ng ng a-sdagh abestg ud zand uskrdan, ud aybin azi dngh ghngn arzngh abzdan. avn k gtgn nxtan ddr ud abdh mngn, cnh dahin az ddr fradum ayftan n yistan, ayb hamg ayftan yistan, guft, ped kam dnin varang ; aven k pdgh az dn * /ast / pez hangdag ast nxtan yistan guft ped uskrgar ; ud hn k rn nimdan ped +dng +dngh dtan ud az hn cn harv dngh bun dn, ham ped nirg mngg ud ham ped /pdgndrh/ gtgg, hn kas M 415 dngh guft ka-z-i az kadm abestg pdgh /hmis/ n dt, g-iz ped pdgh az

dn hangrd k xvkrh ped hamg frz /dehn/ (yazdn ?)-zdagn burd.

One : One is also the principle and similar to itself, and has no

reason. Two: Two is duality, the first among the Intelligences, from the

origin of the creation, is first Vohu Manah. But its origin is because of Onslaught which is the reason of its creation. If we carefully examine two and other (numbers) it will be seen that, as regards these two things, they have the same direction; for this reason it is not true that a number of origins (or, principles) should have the (same) number of parts; because the name of origin in particular implies non-unity and association (or, contrariness). (To expect) a harmonious and true composition from two associates (or, contraries) is not possible, and at the border they, with a sharp point, are cut (or, delimited). For this reason it is not possible that the (one) with a sharp point which has two sides be divided into parts. Because on which is steadfast in unity is itself indivisible. For the same reason even if it turns it comes (back) according to its essence. Likewise, the one is not established like a thing which is due to a reason. And the two is not one (by) one, (each one) being its proper reason, but the duality is due to a reason; and this shows the state of being principle, steadfastness and unity of the one. The unity and contrariness (/ association) of the two do not (mean) unity to unity but one to one. The other numbers are in the same manner. Then the name of two implies that one with one is said; if not each on separated has one name.

Three: The original name of three comes from the addition of one

to two, among the Intelligences. It is Aa Vahita which has the third place among the Ama Spta, and as respect2 it is the first creation. Because from the (spiritual) creation on the first creation among (the creations of) the creator is Respect, and it is the third; since the first is Ahura Mazd himself, the creator; the second is Vohu Manah, the first creation; and the third is the respectful Aa Vahita from which is generated the respectfulness of Vohu Manah towards Ahura Mazd, through the generation of Ahura Mazd. Similarly, the worthiness of worship of the kings and the subjects willingness to serve are truly by nature from the original creation on; and the subjects willingness to serve matches the character of the kings.

Four: The fourth among the Intelligences, kingship, is named

Xra Vairya; he is grosso modo ahu lord, and he could be generated through the best and righteous Respect, that is, Aa Vahita who is the third through generation by the second (in rank), Vohu Manah who is the first creation.

2 . tarsaghh renders Av. ai- f.; but ahlyh (rendering Av. aa-) is more proper

here.

Ay.xusta, (molten) metal, the arms (of kinship); the poor, with salvation and protection.3

The desire of the lord4 is joined, by kingship, to the peace of the holy religion5 (as twin, such as:) the innate wisdom and acquired wisdom which are cognate (and) born of Vohumanah; the desire for Airyaman6 and Saok which are closely related to Aa Vahita; and the advancement, by kinship and friendly, of the kingship according to ahu and the religion according to ratu (a ritual term) for the guidance of the creatures, the driving away of the onslaught (aii.gaiti-), and the exaltation of all-delightfulness7. Thus is also the propagation of the religion of the Yazata in the world and the prevalence of the kingship of the kings (ruling) at will among the creatures. The prevalence of the kingship and the propagation of the religion imply truth (and, or) measure8. kingship is chiefly (prevalent) through its own force (and) the truth (trustworthiness) of the religion; and religion is chiefly (propagated) through the force of kingship and its own truth (righteousness); purity in pure words (or, among those with pure words) and mixture in mixed words (or, among those with mixed verbiage) both of these two kinds of words are contrary and in conflict, and it (that is, the religion) is swiftly propagated in the face of the contraries; in the same way as the word, the deed is like the fire which kindles both dry firewood and wet firewood, (fire is opposed to both properties) in coldness and dryness, and it melts snow, as it has been acknowledged. The deceit will be defeated9 by the worldlings in the state of purity and also in the state of mixture, like being in the same army in a battlefield, in the state of mixture and also in different kinds of difficulty that one has to strive with adversaries. So too (can be said of) religion and kingship, the good rule will be victorious, the true and credible religion and the will of the Yazata in the world will be current, and the comprisal of every knowledge in the Dan Mzdayasni, the second endurance of good rule (/ kingship), and the kingship of both (religion and rule), and by good protection and for the prevalence of one (with the help of) the other, the kings hold the religion credible, and the priests hold the kingship strong, the kings (lords of the land) will be diligent as a Madayasna in their practice of laws and ordinances, and their ordinances are religious.

Once king Vitspa got through the war with Arja.aspa, he sent to the chief rulers, regarding the acceptance of the religion, messengers and books belonging to the Dan Mzdayasni (= Avesta) which was

3 . Cf. Sr I.4 xarahe vairyehe ay.xusrtahe mardiki ry.driaove:

xvadyh ped kmag [ahrever mng] ayxust [han vidxt] ud murzin ud sryin driyun. Cf. also Dk iii, M 136-137.

4 . ox-kmagh/ ox kmag rendering Av. ah vairy. 5 . dn abzng th. Cf. Vd 3.1 xtaa dana vaca: th [abg vehn] dn ped

gbin. 6 . ermn-xvyinh rendering Av. airym iy. 7 . hamg-xvrh rendering Av. visp. xvra- adj., an epithet of Paradise. 8 . rsth and peymn continue the older technical term aa for order, truth,

harmony, law. 9 . Cf. Y 31.4 vanam drujm: vnhed druz.

inscribed10 about all knowledge, concerning materials (or, ritual implements) and instruments of many kinds; and he sent with them some Magi who were teaching (priests) with bound tongue11. Spiti, rzrspa and others from outside Xvaniraa came to Fraaotra to study the religion, and he despatched them full of information.

Drayavahu son of Drayavahu (that is, Darius Codomannus) ordered that the whole Avesta and Zand as Zarautra had received from Ahura Mazd two copies of the book (Avesta and Zand) be preserved, one in the Royal Treasury, the other in the Fortress of Archives.

Valag, descendant of Arak (or, Arsaces Vologeses) ordered that of the Avesta and Zand as assembled in purity, and also of the teaching as derived therefrom, everything that had survived the damage and turmoil of Alexander and the pillage and robbery of the Greeks, in a scattered state all over Ernahr (= Persia), whether in written (form) or in oral transmission, as remained as Canon, be preserved (exactly) as it had reached in the (Aryan) Land, and he ordered (the chiefs of) the land to make a record of it.

His (late) majesty king of kings Ardar son of Pbag on the true authority of Tsar, summoned all those scattered teachings (to be brought) to the court. Tsar acquitted himself well (in the undertaking); he approved one, and left out of the canon the rest. He (that is, Ardar) issued this order also: For us any other exposition will be according to the Dan Mzdayasni, since now there is no lack of information and knowledge in it.

The king of kings buhr son of Ardar collected again even the books out of the religion (i.e. other texts than the Avesta and Zand) concerning medicine12, astrology13, motion14, time and space15, substance and accident16, (substantial change:) becoming and decay17, accidental change18, logic19, and other arts and crafts20, which were dispersed in India, Byzantium and also in other lands, and collated

10 . psd lit. adorned, cf. nibs- to write < *ni-paisa-. 11 . frahd-uzvendering Av. hit.hizvah-. 12 . bizekh/ biehkh, , . 13 . stargbinh, , . 14 . cannin, , . 15 . zamn, , . gyg, , . 16 . ghr, , . jahin, , . 17 . bavin, , . vinhin, , . 18 . jadag-vihirh = vihirin jadagn, cf. Dk iii M 161 nirg ghr ud vihirin

jadagn ud cihr tan, GV 12.79 vihirin jadagn. Pers. vihirin Gr. . See Ammonius, In Aristotelis Categorias Commentarium, 105.

19 . gbgh, , . 20 . abrg kirrgh ud abzr, cf. Dk vii abrg pag ud kirrgh. abzr/ pag: . kirrgh: , .

them (by inspiration from) the Avesta21; a correct copy of all those (writings) he ordered to be deposited in the Royal Treasury. And he put forward for deliberation the setting up of all the erring upon the Dan Mzdayasni.

The king of kings buhr son of Ohrtmazd, to make, through disputation, all notables of the country22 without any pretext, brought all discourses23 for discussion and examination. After durbd won the ordeal apropos of the discourses against24 all those sectarians of different sorts and also immense in number, he (the king) said: Now that we have seen the Religion concretely25, we shall no longer let anyone (to be) of evil religion, and we shall exercise greater zeal. He did so accordingly.

His (present) majesty, the king of kings, Husr son of Kavd, once he vanquished heresy and tyranny (that were) with complete opposition, he abundantly increased, through the revelation of the religion, the detailed knowledge and deliberation of all the four classes. He also said this in the assembly of the countries (of Persia)26: Know, O intelligent ones, that the truth of the Dan Mzdayasni can be seen concretely with confidence through deliberation. However, it is possible to become superior (and) holy and of foreknowledge27 basically not through deliberation, but through the purity of thought (/ heart), speech and action, the movement of the good spirit28, and the worship of the Yazata by the pure (/ sacred) formulas. And, verily, we call that (person) High-priest of Ahura Mazd (ohrmazd-mubed)29 by whom has been made manifest to us the spiritual insight (or, the vision of the world of thought)30, and we persistently request of him the explanation of (difficult) questions and the vision of the world of thought, like a cosmorama31, both these kinds in complete manner. Furthermore, thanks to the Yazata, especially for the Aryans, Ern-ahr advanced according to the teachings of the Dan Mzdyasni, that is, the perfect knowledge taught by the ancients to the whole of Xvaniraa those who are aware do not have a difference (of view) nor a dispute. So much has been preserved in the Avesta language32

21 . abg abestg abz handxt. Cf. Dk iii M 406 abg pdgh az abestg abz

handxt. 22 . Cf. Gv 10. 67. 23 . gbin, , . 24 . bxtan durbd ped gbin abg hamg avn, cf. M(an.) 2.1 abg

avn ped harv-tis bxt. bxtan durbd ped gbin pesxt, cf. Pamnh 12.1 dn durbd

pedi pesxt kird bxt. 25 . ped st, cf. Syr. in person. 26 . Or, maybe, vehn-hanzamanh, cf VAM 70 hanzaman vehn. 27 . Cf. Dk iv M 415 hn panz abzngh pxradh ud abrg -n nm andar

dn guft sted, Dk v M 437 abzngh ud pxradh ud purnkh zardut. 28 . veh-mng-vzinh, cf. Dk iii M 102 mng-vzinh srg, M 103

mng-dvrinh xmeng. 29 . Cf. KKZ 4 u-m kird nm kirdr ohrmazd mubed, ohrmazd yazd ped nm. 30 . mng-vninh Arab. . Cf. Dk iii M 231, viii M 639, viii M 747. 31 . gtg-handzag-nimyinh, cf Dk iii gtg-nimyin. 32 . abestg-vzg, cf. Dk iii M 80 niyyin ddr ohrmazd kas xvard

abestg-vzg.

through pure words33, embellished in the Scripture from texts and memoranda, as well as in the didactic books in the vernacular. As the whole source of knowledge is the Dan Mzdayasni, for this reason we have recognized that all rational viewpoints in the (foreign) countries, external to the Dan Mzdayasni, reach this place, as many new sciences and viewpoints, alien to the Dan Mzdayasni, as there are to be found or to present, they cannot bring so much benefit and profit34 to earthlings as (may be) brought profit in the memorization according to the rules35 through much investigation and deliberation. With utmost solicitude we decree that all Magian men who are clear-sighted, humble, of good personality and good, should deliberate the Avesta and Zand without negligence and even afresh, and should increase in a worthy manner the knowledge of worldlings (by) what is acquired therefrom. Those who say that earthlings cannot at all attain to the knowledge of the Creator, the marvels of the spiritual existences, and the mode of the primeval creation proceeded from the creator, or else they can attain totally to that, are to be regarded as deficient in knowledge and irrational (lit. governed by lust). Those who say that it can be known, in part, (by) the revelation of the religion, and, in part, through inference by analogy, should be held to be deliberators. And the one who demonstrates (it), should be regarded as wise and versed in the religion. Since the origin of all knowledge is the religion, alike through its spiritual potency and alike through material manifestation, someone said wisely: Even when he had not anything of the revelation of the Avesta with himself, he still intended, through the revelation of the religion, that he ought to present, through teaching, the duties to the fellow-countrymen36.

panz. panzum andar +ugn pessazagh ped xvadyh td

abzng bavandag-menin spendarmed ast /zahg/ ped dahinh * /zahagh/, ham-zahag-nirgh mng ud gtg, ud mngn ud gtgg nirg tan [] mrinn ud /grvn/ hmis

& /vx/ ud gtg ped bavandagh [] azi ud pedi andar abg bavandag []-nsagh-iz cigm-iz menin ud gbin ud kunin. c-n hampeyvann -z gtgn abzag-dahinh pur-nkh br, u- gumzag-pedrinh ast n mad sted cn hampeyvann (D 10

) hn panz abzngh pxradh ud abrg -n nm andar dn guft sted.

a. aum andar +ugn ped abzng ud bavandag-meninh hamg-ravinh hurdad ped peyvann pur-sardag abg pdgndan dmn xvkrh hangm ud humeninh ud hupnagh ud rh

33 . abzag-gbin. abzag renders Av. rzu- straight, right. Cf. ruxa-,

arvacah-. 34 . sd-ud-vaxtkrh, cf. Dk iii M 157 sdkrh, MHD 35, 9 bar ud vaxt

xvstag. 35 . umurin rad-, cf. Av. ratu.mrt- adj. 36 . dehn-zdagn, cf. Syr. .

harv-krh ud harv-crh ud pedrin ud xvying spurrghh /abyuxt/ /amurdadh ?/ (hamndh ?) ud fravahr ud by ud ox ud u ud xrad, ud k ka abrg mng (T65 * , S

)/-krh/ /gyn-mgh/ tan vinrdr ud ryndr /hend/ mrinumandh gh-dtrh gyn tan pez

peyvastagh pn nihuftr xr mng ud hn n (T65 ..., S ... ) /peyvannin ?/ cimg xvnhed a-sdagh ped ayftan -n k did.

haft. haftum hupnagh abg hamg-ravinh amarg-ravinh ast peymng ud ramagg amurdad abzng ud anhangirdnd ud hangirdgh /dsagn/ thmag zahag pur-sph zahagn mngn hend ped zahagh zahagn thmag hmis gtg dsagn azih vas vnag ped peyvann vidard az umr dahinn.

azin k-bavinh ud ped haft hangirdg spurrgh ud pur-sardag-

spurrndrh ud hm-sph xvkrh stndrh, ud pedi przh yazdn n vnag guft az d nivist pdg.

dmn-in dastvar gh dn-dngh guft k : k k dm

xvkrh c ud cn kr barin ped ghh az mnsrgbarn dnghn abrdar dnhed.

abar-n akanragh zamn pdgh k baved-n-yistan

dahin b andar zamn guft. ud andar-n sazin kanrag-zamnh abar vinrin hamh bd

baved ud k did n-z pdgh guft k : harv bd baved, ud harv baved bd baved.

/hvand-an/ gyg abar ast ud n-tis, b gyg tisn

cand tisn, tis kanragumand ; ud gyg-iz hamg az tuhgh, ud tuhgh mng gygg akanrag guft ped abastagh cn ped zamn ddr asth akanrag-zamnh ^ /abar-z-in/ nst-tis guft cn []bd baved.

baxt M 417 -in abar hn brihndrh ped kunin, ud kunin abar

hn kirdrn, brn-z [] andar mngn gtgg xvad /any/ vizd /kamh ?/ guft. baxt abar hn az mngn, kunin abar hn az gtgn.

handzin () vning andarvygn d-z rnn abardar ped & /candh/ u-n & (T 65 * ) /gryh/ hn ham-

nihdag, hn-z jud-nihdag, ulh ud frdh ud abrg kust-vardinh andar zamg-peymnh baved ; u- abzr cam ud cbzag.

[Regarding] their creatures the (spiritual) guide versed in the

knowledge of the religion said : what is the duty (/ function) of the creatures one by one, and how it should be applied, is better known through the information of those who bear the sacred formulas, the versed in the religion.

Concerning their infinity of Time, one revelation told by them (the

wise, the guide) is the impossibility of the (material) creation except in Time.

And in the passing of finite time, concerning the working order

(and) union of past and future they told this revelation too: everything past becomes future, and everything future becomes past.

Equally, (the guide said that) Space applies to being and nothing;

but the space of things is equal to (those) things, (and) things are finite. All Space is also from the Void, and the Void is said to be spatial (and) infinite through being unbounded (/indefinite), just as the existence of the Creator (is said) to be infinite in time through Time. Concerning nothing, they said that it is like that which was will be (/ past becomes future).

Fate is said to concern the destining for action, and action concerns

the agents; even the destiny which belongs to the world of life (for) a worldly being (should not act) but according to his own free choice. Fate concerns that which comes from the world of thought (/ the spiritual); action concerns that which comes from the world of life (/ the material).

The reckoning of visible airy beings up to the luminaries which are

higher regarding (their) quantity, and their declination, those of the same position and also those of a different position, the upwardness (or, apogee), downwardness (or, perigee), and the circular motions to other sides, (all these subjects) are pertaining to Geometry. And its instruments are the eyes and a small stick.

ryinh candh andarg /donn k ?/ xr nirg k nirg

xr n ped cbzag /xvhend ?/. ryinh ped +dibrh handxtan ghh ham- & (T65

* ) /dagrh ?/ ud hvand- /sangh ?/ ud * /vz-nivgh ?/ fryist md soxan amaragnh ud zying (nizying ?) xva-srdh nmcitg ayyrh cn vas-nmh k tis

* /gryh ?/ srdh /zying ?/ anngh tisn ped nm ast nmcitgdum cim-gbgh.

/gyn vd ?/ xvand abar spurrg-pedih peszin gynvarn ped hamh ta ud b.

* /spurr-vahnh?/ xvardagn ayftagh ped nsagh

hangirdg k ghngn * (D 10 * ) /ryndrh?/ ped hm sar-xvadyh [ % ] ud andar xr vimand parvast- * /dsagh/ ped thmagn guft. dn-z hangirdg ped

(D 10 ) /xvardagn/ cn tis-iz ped bahrn. tis tis asth abar brdagh d abg c abrdagh cand vnag. u- * /ast / ped baxin cn b az rd. ast ped /nirgg/ cn /fragmin?/ (franmin?/ ayb M 418 avitbin az sard garm abrg (T65, D10 ) cn xn gn ud by mizag ud ud handin handdr. ud vas vardin pyagh ped /nivann?/ cn bm az peyrg, ud peyrg az brh, ud brh az rn. ud ast ped kunin cn xnag az mardm. ud ast ped thmag cn mug az mug. ud ast ped mg kunin abg thmag cn mardm az mardm. ud ast az an mg ped im-n. ud ast ped an cn bdh az vrn ayb rdn; ud dsth az dd ayb and abrg . ud * /ast / ped cnh c vnag ud kanrag abrg cnh tis az tis. ud ast ped bmgh ayb vurdagh cn az vahmn ahr. ud ast ped furin ast fradum azih k-n jud jud azih cn mnsrgbarn dnghn veh dnend.

abyin hamg az avitb ped cand vnag baxt n juttar. nikhdrn peymn-gbinh dd dn n-z azin pursd

k : yed-bd kanragumand ayb n ? ud tuvn-dngh and-cand yed-bd ayb fry ? ud k [:] did /parvanng/ ayb n ? ud agar yed-bd n kanragumand, hn n-yed-bd xvnend c, ud c vimand ud tuvn, c hn yed-bd ? kunin hamg andar zamn ayb b-z zamn ? nivistag ab-frazm yed ayb n ? ud hamg kiryed baved nn ped dngh parvastag ayb n ? ud agar abg bun M 419 nirk-kuninh-iz akanrag-zamnh dn dnin gbed, ud pas peyrstag c, peyrstr k, u- tuvn cihrk-kuninh ped c ?

Those who criticize the moderate discourse of the Law and

Religion ask them this too: Is the possible finite or not? And the power of knowledge is coextensive with the possible or goes beyond it? Do they comprise each other or not? And if the possible is not finite, what is that which they call impossible, what is (its) definition and power, and what is (the definition and power of) the possible? Is all action within Time, or also outside Time? Is it possible for a thing begun to have no end? And is everything which is done comprised by knowledge or not? And if you state that the knowledge of the religion

is for an infinite time with the original potentiality of action, then what is well-prepared, and who is the well-preparer, and by what is his power of natural action?

ud drutag-xvyinh n-z k : ka km-hanzftrn ddr cim

nikhin az styin ped c juttar, ud garzin-burdnhrh ped c pdg ?

tis- vas cn cim kamgarmh /bbil/ zamg hn az zamg

zamng * /handmnh ?/ xvard b fradg /vrag ?/ az hn ped nmrz cand u- k andak-drh az hn nmrzg ud k xvdh ud abrg andarvy zamgg andarg v-estinh az hn ped nmrz do vnag : k azr-hanggh abz-

vatag az hn ta ud kam-pdgh ped * /abrkkar-u ?/ /cim ? cam ?/, k kam-zrh * /st/gtg-abzr-u ?/

cam ped nirg-ddrh ahrmin abar.

/hit-/knh-in ped bxtin az (D10 ) /dognag/ bm stgn drubuth guft.

k azadr andar-z vanh y vndag, rst-gbin andar-z

grn-meninh, ud andar-z gursagh ped pahlum- /cinh/ vizn abar kird sted.

huthmagh ghr-gugyh pdgdar kuned k * //37, ud

pas-iz cimkkuninh dahebedn ry ham abarmngh grmg dtan. k-z abz avn ped abestg pdg thmag umurdan n dnist ka abz vindd- pdg bd ped +abarmngh hangrd.

y bay ardar hn h pbagn, parzdagh - xvadyh az cand pid ud niyg ry, ped M 420 dahebedh kam-sazgh. ud dn-ghn abar p-iz madan guftan-z dnghn avi gh bd y bay hn /n/ (harv do ?) ghn sd abz-ryinh ped xvarrah. ud n-z guft k : peyrstag n vazurg p-iz az rasin y xvarrahumand ud y-iz vm fraznag-ghh ud vahn toxin baved. eny hn a-peyrst (D10 ) /jastag/ p az madan n aybhed.

He who does not strike even at a time of victory one who is

defeated, speaks the truth even at a time of fury, and is generous even at a time of hunger, has made a choice in the collection of the best.38

37 . Cf. Dk iii M 234 sd harv do ghn. 38 . Cf. Dk vi (51) M 482.

A good seed manifests the evidence of stock more than S39; and afterwards those who have S, because of the rational actions of the rules, their nobility should be always held dear. Even he who cannot trace back his descent to those revealed in the Avesta, when he acquires S, he must be considered in position of nobility.

His (late) Majesty Ardar, king of kings, son of Pbag, by reason of the deprival of kingship from his ancestors was less worthy in rulership. However those acquainted with Religion predicted his arrival, and even they were aware that His Majesty would re-organize the benefit of the (two) world(s) through Fortune. It is said (in the Avesta) that: A well-prepared, such a great one, even before (his) arrival, the Fortunate one, and also the Wise of the period, would be the cause of striving. Otherwise, as un-prepared accident before its arrival would not be perceived.

baxin kardagh starumrn ped hangrin dred cim andar

bun /d sgh ?/ bahrn nm nm abg marag & (D10 * ) kr-barinh xrad /xvh ?/ hn abrg-iz vas vnag

(S ) /peymn ?/ az nibg zamg-peymnh pdgh. myagvarh handg starumrn pez zamg-peymnh, ud hn bizekn ped cn- * /hambanninh/ (hambavinh ?) ud stinh ud /viin/ hambidgn ped cihr40 xvst. ud cnh bavin vinhin, ud cannin jumbin tisn, ud zamn gyg nxtan, ud /furin/ (varin ?) az /vurdr ?/, ud ghr az jahin, ud asth az pdgh, ud c, juttar-tish az asth xb vizdan, ud ped nmcitig nsagh dt sted jadag-vihirh kirrgh andar amaragnh ped ham-furingh ud az ham ghr jahinh ud mg gtg cigmiz gring (kuning ?) ud knag juttarh ped juttanh ud jahinh jud jud judgn ped /dsag/ vspuhragnh az xv baxtg thmag-bunh cn aspn az fradum asp, vdrangn az [ ] fradum vdrang, ud drust-abesprM421inh ud pedriftrh vinrdan hamthmag ped dsag pdgh nmcitgdar ped cnh.

pe-n vnag- bun ghr thmag n cn camn vng nirgh

b-z * /handmnh ?/ vning tis dngh-iz akanrag-zamnh ped ham nirg ud hmis dahin, u- /dsag/ ped peyvann cn bm az peyrg abz kird yistan-z xvbar ddr ped xv nirg hamgnag guft.

39 . It seems that sptkl is the same word as syptkn (syptkl?) in Kirdrs

inscriptions. 40 . Cf Dk iii M 162 handg tanbizekh ped tanbizekh abar-z cn

hambanninh ud vinringh ud vibingh hambidgn ped cihr.

azin dn dngh veh r xvadyh dn burdr dng k xvadyh meh xvady cim. k abyingh dnin sd, sd xvvand, ud k azih ped xvadh bd yistan guft.

yazdn-in km framn an-hambasn guft. dnin-in abar tis guft. tuvn-in abar n kirdan n b abar-z abz- * /hangh/

az kirdan jum abrg kirdan guft. ddvarh-in az dn vizr ddr framn abar cihr ghn

darmn bazdum ud dd-iz abar astinh az ham b spurrgh abrdar ped do guft, k abmusth, k xvarrah-pdrh. ud az ham cim tzin /dognag/ pdgnd, k ped tan, k ped xvstag.

andar jud jud vnag (D10 , S ) /(vnag-)n vas?/ ud mnsrgbarn ddghn dnend k abar hn kas ped vinhgrh (S ) /ham nimn?/ gbed k gugy ham, dn-i gbed ud /xustg/ baved ped nigryh az xvad vinhgrh bzin c dd-ghn dnend.

bavin-in andar stumand M 422 az ham-bavinh k n baved

guft cn az hambavin b ud xk xitn xnag bavin, ud az hambavinh ped hamn vinhin.

ast-in abar tis ud abar-z /n-/tis, ud tish abar ast ud abar-z

nst, n guft k abar tuhgh asth, ud abar bd baved tish. myag-in handzin hn andar /dahin/ (jahin?) azabar

(S ) nirg kunin andar hn asth n uskrd. dahin-in ped cim ud kr ud cim c abyinh d c abg

abyinh guft. bannag-abuxdrh-in abar y guft k ped cr n bed. dnist-in kanrag-zamng ud dng pez dngh akanrag-

zamn guft. acr-n-bd-in frz peyrstan n uskrd. ud bun-in ped stgnh nimdan pas tis azi pdgh guft. duox-in tr xvand rn n.

hambidgn-in cn garmh ud sardh ud xvdh ud hukh andar d tan mzing pesxt (S & ) /-agh kg ?/, ud pen zndagh-iz vinirdan. ud vahn pettying tann az-iz mehmnh vinhingrn cn sardh ud hukh hn vibin mad az-iz bavingrn cn garmh ud xvdh. ud harv cahr ped peymng hamrasinh vinrin, ud ped frybd ud abbd vibin. u- bd cim k asth. jud- (D10 ) /dahinn-z ?/ n hamg k did pedragg hamstrg. /dum/ hambidgh kudh, b M423 jud jud hn xv vspuhragn pedrag hambidg cn sard garm ud huk +xvd nmcitg spuxtrh, ud abg hn kustagg hamstr rasin hn-z n spzing b pdrn-krg andar * /mixtagh/, ud /h ? an ?/ ped ham-n hukh abg garmh, sardh abg +xvdh. ud hamdahing huszagh garmh abg xvdh, ud sardh abg hukh. ud bastgh -n duvizr az genn ped hn bun mzin hukh abg garmh, ud sardh abg xvdh. /n ?/ n garmh abg sardh, ud xvdh abg-iz hukh nazdg /pettdan ?/ yistan ; ud abg-iz (S & ) /hamvrh ?/ kudan -n nn-z k did cand pettgh ud a-varding std n yistan. pez ham-cim tann andar gumzagh. pas-iz ped d n hambidgn genn a-szingh. ud andar-z tan mag kudrh

/kirdag/ ham-parvannh. ud hn vibin hn az vinhingrn, ped fryh az stbndrh - hn bavingr pedrag hambidg, ud

ped kamh az hambannh b (S ) /kidan ? / - az hn bavingr mg ; hn az bavingrn, ped kamh az nbin xvad br bavingr ud ped fryh az abgh vinhingr - mg ; ud andar stbndrh -n hamstrn abg nbin -n hambidgn pez b * /kidrh ?/ -n jud-dahinn mg, ud abrg cand vnag margh ud vibin n az d n vahn bavin n M 424 az hambidgn guft.

They said: The contraries such as hotness, coldness, wetness, and

dryness are in composition and effective, and through them is the establishing of life. And the cause of the lasting of the bodies is even from the dwelling of the agents of corruption such as coldness and dryness through which comes destruction, and also from (the dwelling of) the agents of generation such as hotness and wetness. All four in moderate contact bring establishment, and through excess and deficiency destruction. And its reason was one, existence. Different creatures are not all the opponents and adversaries of each other. Indeed the contraries strive (with each other), but each separately is contrary of its own opposite, for example cold especially repels hot, and dry wet; and the contact of one with its side contrary does not cause repulsion, but hindrance in mixture, for example (the contact of) dryness with hotness, and (that of) coldness with wetness. Those of the same creation (are in concord, for example) the concord of hotness

with wetness, and coldness with dryness. Those whose connection is difficult to be separated from each other, through the original mixtures, are: (the connection of) dryness with hotness, and (that of) coldness and wetness. Neither hotness can stay near coldness, nor also wetness near dryness, and with their constant strife of one toward the other, they can not stay in constancy and immutable. For the same reason also, the bodies in the state of mixture (can not endure). Then, in this manner, the contraries are in incompatibility with each other; and in one body they are always in strife and encircle each other. The destruction results from the agents of corruption, in excess through defeating the agents of generation which are their direct contraries, and in deficiency by closely drawing it out from the agents of generation which are mixed with; (it? results) from the agents of generation, in deficiency through the warding off of its own result as an agent of generation, and in excess through being with the agents of corruption which are mixed with; and in defeating their adversaries, and warding off their contraries, and through drawing different creations, and some other kinds of death and destruction which are not from causes such as these nor from the contraries.

cn vizdrh kadr-z- ped xvkrn az

/prydkn/ abrg u-n abrg-iz avizring andar ryndrh abar-astinh avi * /pardazinh/ [:] u- apardazinh

/parzdagh/ prydk mard ka- abestg ud zand drust-vzh pd, u- pdgh ghngn ghndan, ud ( ) /frxh/ (franh ?) vizrdan, ud jud-pehikrn rangh pdgndan, ud /hzing ?/ handxtan ud /hxtagn ?/ hukh ud /namgenh ?/, ud yazin yazdn dastvarh dahyubedn vizr ud ddvarh kivargn kirdan.

ud cahr pag mardm ped xvkrh vizdr ped pursin pesox

cimg abvahnag, ud cdrh ud yatrh ud abrg srnn niybag ravg dtan /spurrg yed (yist)/ ped xb a-parzd u- abristag dtan az mag griftrh pedi abzn-xvyinh dn-ghh ryndrh ud abrg hn xr ud abzagh-drinh harvisp-gh gumn-vizr driyun nyndr mazdesn dn u- abniyz ng mdayn ud (D10 * ) /nibgh ?/ ped xv-nmh rstan pardazin ud nixvrin n bd n /gryd ?/ ped pedxh ud abbmh tang ud abrg bavandakkarh

* /kam-cihing ?/ dtan. ped abaxh kirbag mizd apprh vinh pas-iz tzinh cim k

xvh mizd ud axvh tzin guft.

cim-in ped framn-spzh dahyubedn marg-puhl-arzngh vas, u- k /vid/ ped framn-spzh M 425 bann hamg vinh ped ruvn-framnh xvadyh-iz ud (T 65 ) /dn xvarrah ?/, u- bast sted hn * /a-dastvarh ?/ gryh hn grnh.

k abg * /hit-dnh/ brd-rhh az bzndr

ruvn-bizek guft. myagvarh rn ahr ped pahlumh /zay ?/-meynh ghn

sar-ryninh pez mrinn azih ud * /mhanh ?/ haft-kivar xvadyn pedi mehmnh dn ud kayn abrg xvarrah c andak ud avin peyvann ud azin yin hmis cim mehh ud abardarh bm ud cimg hn h rn dahyubed ud baxin xvadyh haft-kivar xvadyn az ham dahyubedh, ud brh az ham xvarrah, ud bm az ham brh, ud dngh az ham dn, abrdar abzr az ham hamg, nirgh az ham nimn, nn uzmyin az ham vid-rhh, ud tankirdrh az ham nirg, ud pnagh az ham pdrh, abarzh /hamg ?/ rn abrg ham rynin ry hn-z b-kivar dnin, hamg ud abzr, kirrgh ud hunar, ud /ty/ ud bdh ud tuvngh ud hmis abying pen /vaxt/ ped xvg. abar xvadyh y rn dahyubed ud abrd azi. myagvarh rn abar-i rst xustgh handzag-abzrh-iz tis hangrd sted ham ped bun xvh ud ham ped (T65 ) pedih. ud frstagn az b-kivar ka-n az abdh vidimsh dd b tuth ud vidimuth ud * /gitagh ?/ ud mndagh abar pdgM426hist pen n

/afssd/ ud b // vistxh abar /burd/. ng /handmn ?/ abrdar ped soxan xv dtan an tis n burd

nmcitg ayyrh u. k ped fradum * /handmnh ?/ andar gbgh p xvadyn b n mnd ka n az stardh bd ped ast dil [:] uiyr dtan az b mnd g-iz vizr ped vadxradh ud agahngh abar n kird [c n (T65 )] /c-n ?/ dnist k azr hn xvarrah brh n vas dil b sted ud xvard-nigerinh bd ka-n abz-iz bahr * // dd ped v-vistxndrh abz uzmd. soxan h-iz hn p xvadyn cand kr b n mnd hangirdgh handxtan ped xb dt. andar fran-pursdrh-vizrdrh p- * (T65, D10 ** ) /soxanh/ b ped hn cn frzvn-kuninh ahlemgn p az xvad-griftrh d st n kirdan p az xvad ud pursed.

soxan ud fran ham-pehikrn niydan andar-z pehikr fry-

gbinh n nixvrdan ud fran xb b niydan ud andar-z pehikr

pursin k vizrin hn vas vizrin vas /rang ?/ b nxtan. bavandag ud ayrdndrh n k tan xb pdg b % /kirdan/ abz pursdan gbin hampehikrn /bann ?/ avarding pedi ud angryinh c hampehikr n xv avi n dd hn xvad xv pedi n hit ud az sdag-bzinh xvbarh ped xvad M 427 xv n hit bzin dr varangh * (S ** ) /vh ?/ ud nimyingarh pahrzdan ped bxtagh rsth harv vnag abgumn bd c vnag azi b n std ped /vaxr ?/ tzh xustgh pdgndan, hn dnist n yistan cim dnist n yistan nimd [:] ud az-iz hampehikr xvst nmcitg n. ud dr ka-z kr- pedi rynd std n styd, u-n rst-iz ped krgh hn xvand sdumand ud pedriftag. meh-sd dahin abrdar hn hm dahin uskrd. andar

frz-rasinh krn vidarg v ud toxdan hunar-vindinh (S * , T65 , D10 ) /h ?/ meh [:] guft.

uzmdrn-in * /do hu ud du ?/ ped hamnibardg

kugh, k abz-vatag az y did ryninh brag ud zn * /ud gurdh ?/ (vinirdagh ?) ud pedxh-iz tan sryin azi stadan pas andar hamkuninh /stdan/ n ped xb-uzmdrh hangrd.

rd [:] hn [:] k tis xv, ud rst hn k ranzin ped c abar

c. ud spsdr hn sps-ns, ud sps-ns hn xvand k :

//-spsh bavin xv ud did angh madan yistan n mad sted ud pas abrg * /zdh ?/ dd cand tuvn bd pez gbin kunin spsdrh std.

ka-n cim pursd amaragnh v-dsth rdn abrg

zdhkirdrn xvn abrg zdh-vindinn ud v-dumenh apparagn abrg anghkirdrn zinndagn abrg mustumandn az hn zdh-vindinn zdhkirdrn mustumandn /mustegarn/ k v-nirgh emd az sps, ud bm az kn guft.

ud pid-iz ud pus ud asazg pdix ud ped handzag abar

vurd avindinh-iz +mihrbnh ped hmis kird. +mustumand hn ped hmis must-abarmndan abar fryisth (T65, D10 ) /ham/ xr pdgh daxag nimd.

pen pehikrn abar dn kadm-gyn-z kas ddestnumand kirdan ud d rangh pdgndan ahlemg-iz vase-umurd pdifrh kirdan n framd.

nibg-in /tark/ xvnend ped dryin dvn hangrd

anasth ud ped tis-iz mar n grinh [:] pdgh gbin brn ham (/im) nibg niyz n bd andar ham nibg pdg kird.

hindg-dibrh ped hamtgh vsp-dibrh ud nibg xvnend ped hamtgh gbin hangm /nsagn n dnist.

hindg, megistg hrmy, ud abrg az hn n abg bun nibg ped ganz /asabgn ?/ h handxt, ud c.

andar-n viryin abg # / cim-/xvstrn ham ghh h

nimd. nibg-in vrumandn ng rst. c az b-kivar vurd //

nigerd ud vizust, frz n hit, nignh ud bgnag-nmh ry n kam pedrift. ud bd ka vaxin dngh ry v-iz styd pez nm M 429 b-kivarg nibgh nihd, n vizd.

k-in nibg ud mdayn ped bavandakkarh harv ghh ud dnin andar nibgh ud mdaynh pdg n kird, b-n jud jud az bun nibg ud mdayn xv xvst. ud +hangirdg xvnend nibg- ped ganz /asabgn ?/ bar hamg soxan.

andar-n tan mardmn cahr pag ghn ped baxin : abar

sar srnh, ud abar dast arstrh, ud abar akam vstrh, ud abar py hudoxh. ud azabar cahr (T65 ) /pag abar gyn abar-z gyn ox-ud-xvadyh guft.

gbin- ayb kirdag- ped do gyg /jast ?/ hn pas az

hamg [:] hn pag abrdar hangrd. rn ham peymn styed, frybd abbd nikhed. ped hrm

flsf, ud ped hindgn dng, ud ped abrg +gyg nsag hn abrdar styd k gbin-nizmnh azin pdghist, fraznagn rnahr pessannd std.

Concerning the book called Tarka (reasoning, logic), and

supposed to be the (delirious) speech of the Deva, the proof of its falsehood and not to take it at all into account did not require the discourses outside the same book, and they proved in the same book.

They did not recognize the Indian script (Brhm lipi) to be equal to the All-writing (Visp-dibrh), nor the book called Dpavykaraa

(the book of grammatical analysis) equal to the treatises of the savants of the time.

The Indian d/glwk (an unknown astronomical book, Gra-koa-ka? Grahakohaka?), the Greek ( of Ptolemaios), and other (writings) of that sort, were put, with the original books (i.e. the books in the original languages), in the Royal Treasury, and so forth.

They were arranged in (the Royal Library) and presented (for consulting) to the seekers of the reason41 and also to the (seekers of) information42.

The scholars prepared the books over again. Those (books) which had been brought from abroad were considered and examined, nor were they neglected or slightingly received on account of their inferiority and foreign name. It happened that, for the growth of knowledge, they became even more praised, and even the foreign names were not left but attached to the books. No single book or text was found which comprehended any information and knowledge in the books and texts, but (information and knowledge) were sought, one by one, from their own original books and texts. They call the book about all topics in the Royal Treasury the Hangirdg (Compendium).

They said regarding the body of man that: it is divided (in the likeness of) the world of life, between four professions: the head corresponds to Priesthood; the hands to Warriorhood; the belly to Husbandry; and the feet to Artisanship. And above the four professions, as regards the breathing soul: it also corresponds to Lordship.

A discourse or an action which happens in one of these conditions

is considered more (appropriate): that of after education, and that of a profession.

The Aryans praise measure, and censure excess and deficiency. Of

the philosophers of Byzantium, the sage (budha) of India, the savant of other places, those who showed skill in dialectics, were more praised, and the wise of the Aryan Kingdom (= Persia) approved them.

dngn fryist vindin h-iz hn az xvadyn abr arzngh

madan ped vazurg hambr ud drubuth ud abar az arzngh bahr-grinh (kuninh ?) ped grn bm ud puhl dar ud nh drend, ud andar nixvrn abar peymng /br ? bahr ?/-vindinh pahrz az hn hg n /hilend/ ud n-z cihrg ped ng bahr (T65 * ) /xvyin/ * /vinastrh ?/ rdrh bavend xv mngh mn ud vis ud zand ud deh, ud mn d-z : / ?/ /br/ ped anarzngn gh-M430grinh dngn abg xvst meh-ghh andar

41 . that is to say, the teachers (Skt. kraika), cf. VZ b cim-xvstrn

nimdan. 42. that is, the students, cf. GV 1.8.

xvadyn h-iz andar pymr mihgr-xvyinh vas- * * /bunth-iz ?/ abrg pedyrag azi zyhed, ud andar * /afrahangh ?/ * /a-rifth ?/ pedrinh pur-bzinh y xvady kmag [:] - ped hn afrahangh ud abrg kird hn kmag rh abr vehh gh (T65 ) /nib ?/ ud nazd-kuninh-iz [:] - mngg gh abar pedrakkuinh ud crh hn y xvady ud abrg abar ham (/ im) dar abr nigerend ud hn-z ry gh-vinrinh /mizag ?/ veh dnend.

slrn /peyvhing ?/ mard abar nftan kam-

/peyvh ?/ kas vz ped ham (im) cim az nazdgh slrn toxdan n xv / peyvh ?/ dsth h-iz ka * /a-pedih-iz ?/ abrg gyg abyed u- az rzin gyg- crag nst.

dngan ka-n acrh pedruftagh az slrn ayb hit-

peristinh [:] ud toxgh pedi abesprin hunsandh azi baved dn veh menend ud sn-meninh-iz xv n sd az dar ped

/hit/ az griftrh ud frz /nd/ ped andar hit xvyingh hangrend [:] u-n nimyin hn sdumand ud kunin andarn ud brn-stinh ast pessazagh baved.

dngn dar avi franmin hangg frz az hn yazdn nh

abrdar dend /pdixyn ?/ dngn /darbnn ?/ rdn kirdspsn avi-emdn drmgn ud ped M 431

/acr ?/ hn-z bm, u-n ped bar-dahinh h-iz niyzumandn.

dngn /rz ? ranz ?/ ud pih rzg ud bm ud hambr slg

handzag b nsend, ud vazurgh-iz mng xr ud * /dagrzamnh ?/ peyrst sted ry abar xv cn baxin zamng-iz niybag ped rzg az sidgar ped hambr vingarh ud az atarsing apahrz n /ud abvinh/ dh bahrvar ud dngh bar pezftr bavend.

tan dt dnist kr avi bd sted xb b nxtan andar rmin

az spurr-xvkrh tuvn-smn aparzd &* /azih/ ng hunsandh zvistan. ud abrg kird dnist.

agar-it vurraved hamuxtan ka-z kr fraznag nazdg, ud ka juttar

viybnh ud gumn aybin ud xvyin av viybngarn vas-vnag.

k-m hamzed ? dn dastvar dng. c-m hamzed ? se pahlumh, k pahlum dar ud nh ud ped tan

pasn. mizd c xvhed ? kirbag. cn-um tuvn hamuxtan ? (T65 , D10 )

/dastvar dn/ gbed. k-m frz nayed ? xvad frz av ! ped kadm rh ? ped vahman-mehmnh. ped c abzr mehmnnam? ped bavandag-meninh. ped c handzam bavandagmeninh? ped xrad uiyrh-

nigerdrh.

/am/ jr- vzag do b hamz! hangad se kun ud hangad se hil!

c hilam, c kunam? hilam dumat ud duxt ud duvart, kunam humat ud hxt ud huvart.

u-t d harv hamg frrn. Who will instruct me? The wise guides of the religion. What will they instruct me? Three best things, that is, the best of

here, that of there, and that in the Final Body. What will they ask as reward? Good works. How can I get instruction? The guides of the religion say. Who will lead me forward? Go yourself forward! By what way? By (way of) the lodging of Good Thought (Vohu

Manah). By which means (can) I lodge it? By perfect-mindedness. How can I hoard perfect-mindedness up? By carefully observing

through wisdom. Teach (me) in short two Formulas! Do completely three (things), give completely up three! What (should) I give up, what (should) I do? I give up evil thought,

evil word, evil deed; I do good thought, good word, good deed. These are all the righteous instructions for you.