Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
117. ‘They are giving more assistance when *® zt zs the corpse of a wicked Zerson,; concerning them, too, I tell thee, O Zaratist the Spttaman! that they sad/ arrive in the ninth and tenth centuries* who are the spawn of the fiend (drigé haindy4k6) and the cesspool (rikhd4r) of the evil spirit; even one of them is more to be destroyed than ten idolators (déviyast6) 4y him they shall make pure, that is, the people shall make him quite void of wealth who is a priest without recitation and commendation. 18. And they, who w// de full 1 Pahl. géran-tagisnd = Av. hebvainti in Yas, XXXVIII, 3 and Av. thraot6é-st4d in Yas. LXVIII, 6, &c. It is the second species of liquid in Bd. XXI, 1. * Only nine are mentioned in Bd. XXI, 1, namely: semen, urine, sweat, skin-fluid, tears, blood, oil, saliva, and milk. * Assuming that mfin stands for amat as in Bk. VIII, Chap. XXI, ro. ‘ If these centuries are dated from ‘the coming of the religion,’ according to the incorrect Arabian chronology of the Bundahis, they extended from a.p. 393 or 435 to 593 or 635 (see Byt. III, 11n). In the ninth century lived king Yagdakard (a.p. 399-420), surnamed ‘the sinner’ by the priesthood because he tolerated other religions, and the heretic Mazdak who was put to death in A.D. §28. In the tenth century the Muhammadan religion arose, and the Sasanian dynasty tottered to its fall. If it were not for the manifest errors in the Bundahis chronology, this passage in our text might be important for fixing the age of the Pahlavi version of this Nask, (37) s 258 DINKARD, BOOK IX. many 7# the future, shall bring prostration upon him who is an innocent person, the husbandman who watches the frog of the ditch (zak-i gtlagd vazagh) so that he may keep z¢ away from mankind; and they execute ill-contrived commands. 19. They also produce destruction for these of mine, and speak of the living state, to these of my religion, thus: “When living is an expediency 2¢ zs in our way;” they are wicked, they dwindle through greatness and even terror, that is, they shall commit sin through leadership and vassalage! who are smiting thee, and they speak folly who are smiting this pure religion of thine, O Spit4m4n !’ 20. ‘They, too, who recite this thy revelation of the Mazda-worshippers, say ¢at the distinction (nisén) of those others from those who are thine, even those whom they hurt, is this, that they plunder, they a@/so think scornfully of this thy ceremonial, and think scornfully of the obeisances (ntyAyisnd) and of both those blessings from me, the Avesta and Zand which I, who am the most propitious of spirits, spoke forth to thee. 21. They also injure the ceremonial of him who is perfectly righteous’, even the obeisance arisen from a disciple of Zaratist the Spitam4n ; ad they chant that which is a settled effusion (bav4-hankhetint6 régth) that is very evil, as a perfect deed for mankind, which those of very evil deeds call joy +.’ 1 See Pahl. Yas. XXXII, 11a. 2 Ibid. 11.
2Yas. XXXII, 11a. 2 Ibid. 11. ® Ibid. 12 a, which has corrupted régih into résh; the former, corresponding better with the original Av. raunghayen, can be compared with Pers. rfhidan, rézfdan; or it might mean ‘imposture,’ compare Pers. rfgan. ‘ Ibid. 12 b. CHAPTER XXXII, 19-25. 259 22. ‘ They seek sovereignty as a devouring (grehmak6), that is, they seek privilege for a bribe, and in their abode is he who is very evil in thought, that is, they seek with this design, that, for the hundred which another gives up, they may take two hundred away from the other’; they destroy the best existence *, they destroy their own souls, and they destroy the world of material beings. 23. Then they who are privileged shall convey that sovereignty of the Kik and Karap?, even those that are the worst-ruling who are in the country, unto him who is best-ruling in house, village, community, and province; and then both shall keep up an uproar, he who is well-ruling and also he who is ill-ruling, and he who is ill-ruling is beaten, and he is delivered up to the best-ruling ruler. 24. And then, among them, 4e who seeks for a devouring (grehmak3®) of all that which is animate, as well as that which is inanimate, is Ze who is desirous of assault and complaint; and he who fears him who is a righteous man of mine allots 4ém comfort, and is he who watches those who are an exposition of righteousness‘, and who would be wizards or witches, so that ¢he authoritces shall inflict punishment «fom them.’ 25. And this, too, zs stated, namely: ‘The malice of many malicious omes demands that they shall inflict punishment o# sinners*® when they put (padmigénd) life into the body, that is, they give life * See Pahl. Yas. XXXII, 13.a; the exact meaning of grehmakd (Av. gerehma) is uncertain, and the last verb is literally ‘I may take.’ 3 Ibid. 13 b. ® Ibid. 14, 15a, and Bk. VIII, Chap. XXXV, 13 n. * Ibid. 13.c. 5 Ibid. 16 c. $2 260 -DiNKARD, BOOK IX. back to the body; but for that purpose the metal, melted forth, arises full upon the earth, which does not wreak vengeance o# him who is righteous, and does wreak vengeance oz him who is wicked, when I, who am Afhaymazd, produce the renovation among the existences’. 26. Thus, too, that which becomes a healthful world—a healthful one that is thus mine—never first becomes that further sick one which, apart from me, is even now the immortal and manifest place where vengeance exists*; and they become also aware, through that sovereignty of mine, that, apart from me, even now immortal is the material world of righteousness.’ 27. Excellence ¢haé zs perfect is righteousness. CuHaPTteR X XXIII. Varstmansar Nask. 1. The tenth fargard, Yathdis’, is about the renovation of the universe in the words of Atharmazd to Zarattst, thus: ‘I have produced the effecter of the renovation, the causer of righteousness, Sésh4ns, of whom mankind say that he does not come; and yet he wz// come, for the righteous, with that glory which becomes all-brilliance.’
32. About the scrutiny and consideration for moderation in a high-priest’s performance of every * At the resurrection all men are said to be purified in melted metal which hurts only those who have been wicked (see Bd. XXX, 19, 20). * That is, the earth never becomes hell. * See Chap. X, 1 n; it is here written yas44fs in Pahlavi. CHAPTER XXXII, 26—XXXIII, 5. 261 duty ¢here is this, too, that the desire of that nonassailant, who is a producer of benefit among kinsmen, among confederates, azd among serfs’, as regards anything whatever, is accomplishing the will, and is a friend, of Afhaymazd; and the spirit lodging in him is not deceived by him. 3. And advice about distance from him in whom similarity of disposition ¢o the fiend and arrogance are oppressive, and who is scorning kinsmen, a sharp liar with serfs?, giving offence (véshin-dahisn6) ¢0 confederates, careless of cattle *, azd unfriendly ¢o the wretched. 4. About the bridge on which ¢here is access to Athaymazd‘, and he who reaches the best existence is visibly, or invisibly, proceeding wéz/e offering up (adzdah4n-sagitfin). 5. And the teaching of the primitive faith to Zaratist dy Atharmazd, who remained embodying the Ahunavair (ahdnavairtant) as the Zéti® of the world; and at the time of the renovation Zarattist, who was from the sons of Aézemné, is in the position of Zéti® of the whole 1 See Pahl. Yas. XXXIII, 3 a, b. * Ibid. 4b. ® Ibid. 4c. * Ibid. 5c. ° Ibid. 6a. It is said, in Bd. XXX, 30, that Afharmazd comes to the world as Zéti, or chief officiating priest, with Srésh as assistant priest, just before the renovation. Here it is not absolutely certain whether Adharmazd, or Zaratfis/, is meant as Zéti on this first occurrence of the word. * Reading min A¢-zemn64n pavan zét gas; Ayazem being an ancestor of Zaratfist, eleven generations back, the grandfather of Spitama, and the name being variously written Aiazemn, Ayazem, Nay4zem, and Aizim in different MSS. Another reading is min 3 zam6n khipd zét gas, ‘from three-fold procreation, has the happy position of Zéti,’ referring to the legendary account of Zaratfst’s origin, as detailed in the seventh book of the Dfnkard. The position of the Zéti is at the north end of the ceremonial area. 262 DINKARD, BOOK IX. world; Vohfvastd, son of Snédé!, from the countries of those of the religion, in the post of H4van4n?; fsvand, son of Varéz, from the countries of Taran, in the post of Atarevakhsh ; Sén6, son of Hdmstiv, from the countries of the Séndn’, in the post of Frabard4r; and Vistasp, who was from the sons of Nédar‘, in the post of Srésh4var’z. 6. About the power and triumph which that ceremonial becomes, even through the all-brilliance of the immortal renovation of the whole creation in that existence. 7. This, too, that the evil spirit ® . 1 This and the two following persons are the Vohvasti son of Snaoya, Isvad som of Varaza, and Saéna son of Ahfim-st0d, of Yt. XIII, 96, 97.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
117. ‘They are giving more assistance when *® zt zs the corpse of a wicked Zerson,; concerning them, too, I tell thee, O Zaratist the Spttaman! that they sad/ arrive in the ninth and tenth centuries* who are the spawn of the fiend (drigé haindy4k6) and the cesspool (rikhd4r) of the evil spirit; even one of them is more to be destroyed than ten idolators (déviyast6) 4y him they shall make pure, that is, the people shall make him quite void of wealth who is a priest without recitation and commendation. 18. And they, who w// de full 1 Pahl. géran-tagisnd = Av. hebvainti in Yas, XXXVIII, 3 and Av. thraot6é-st4d in Yas. LXVIII, 6, &c. It is the second species of liquid in Bd. XXI, 1. * Only nine are mentioned in Bd. XXI, 1, namely: semen, urine, sweat, skin-fluid, tears, blood, oil, saliva, and milk. * Assuming that mfin stands for amat as in Bk. VIII, Chap. XXI, ro. ‘ If these centuries are dated from ‘the coming of the religion,’ according to the incorrect Arabian chronology of the Bundahis, they extended from a.p. 393 or 435 to 593 or 635 (see Byt. III, 11n). In the ninth century lived king Yagdakard (a.p. 399-420), surnamed ‘the sinner’ by the priesthood because he tolerated other religions, and the heretic Mazdak who was put to death in A.D. §28. In the tenth century the Muhammadan religion arose, and the Sasanian dynasty tottered to its fall. If it were not for the manifest errors in the Bundahis chronology, this passage in our text might be important for fixing the age of the Pahlavi version of this Nask, (37) s 258 DINKARD, BOOK IX. many 7# the future, shall bring prostration upon him who is an innocent person, the husbandman who watches the frog of the ditch (zak-i gtlagd vazagh) so that he may keep z¢ away from mankind; and they execute ill-contrived commands. 19. They also produce destruction for these of mine, and speak of the living state, to these of my religion, thus: “When living is an expediency 2¢ zs in our way;” they are wicked, they dwindle through greatness and even terror, that is, they shall commit sin through leadership and vassalage! who are smiting thee, and they speak folly who are smiting this pure religion of thine, O Spit4m4n !’ 20. ‘They, too, who recite this thy revelation of the Mazda-worshippers, say ¢at the distinction (nisén) of those others from those who are thine, even those whom they hurt, is this, that they plunder, they a@/so think scornfully of this thy ceremonial, and think scornfully of the obeisances (ntyAyisnd) and of both those blessings from me, the Avesta and Zand which I, who am the most propitious of spirits, spoke forth to thee. 21. They also injure the ceremonial of him who is perfectly righteous’, even the obeisance arisen from a disciple of Zaratist the Spitam4n ; ad they chant that which is a settled effusion (bav4-hankhetint6 régth) that is very evil, as a perfect deed for mankind, which those of very evil deeds call joy +.’ 1 See Pahl. Yas. XXXII, 11a. 2 Ibid. 11.
2Yas. XXXII, 11a. 2 Ibid. 11. ® Ibid. 12 a, which has corrupted régih into résh; the former, corresponding better with the original Av. raunghayen, can be compared with Pers. rfhidan, rézfdan; or it might mean ‘imposture,’ compare Pers. rfgan. ‘ Ibid. 12 b. CHAPTER XXXII, 19-25. 259 22. ‘ They seek sovereignty as a devouring (grehmak6), that is, they seek privilege for a bribe, and in their abode is he who is very evil in thought, that is, they seek with this design, that, for the hundred which another gives up, they may take two hundred away from the other’; they destroy the best existence *, they destroy their own souls, and they destroy the world of material beings. 23. Then they who are privileged shall convey that sovereignty of the Kik and Karap?, even those that are the worst-ruling who are in the country, unto him who is best-ruling in house, village, community, and province; and then both shall keep up an uproar, he who is well-ruling and also he who is ill-ruling, and he who is ill-ruling is beaten, and he is delivered up to the best-ruling ruler. 24. And then, among them, 4e who seeks for a devouring (grehmak3®) of all that which is animate, as well as that which is inanimate, is Ze who is desirous of assault and complaint; and he who fears him who is a righteous man of mine allots 4ém comfort, and is he who watches those who are an exposition of righteousness‘, and who would be wizards or witches, so that ¢he authoritces shall inflict punishment «fom them.’ 25. And this, too, zs stated, namely: ‘The malice of many malicious omes demands that they shall inflict punishment o# sinners*® when they put (padmigénd) life into the body, that is, they give life * See Pahl. Yas. XXXII, 13.a; the exact meaning of grehmakd (Av. gerehma) is uncertain, and the last verb is literally ‘I may take.’ 3 Ibid. 13 b. ® Ibid. 14, 15a, and Bk. VIII, Chap. XXXV, 13 n. * Ibid. 13.c. 5 Ibid. 16 c. $2 260 -DiNKARD, BOOK IX. back to the body; but for that purpose the metal, melted forth, arises full upon the earth, which does not wreak vengeance o# him who is righteous, and does wreak vengeance oz him who is wicked, when I, who am Afhaymazd, produce the renovation among the existences’. 26. Thus, too, that which becomes a healthful world—a healthful one that is thus mine—never first becomes that further sick one which, apart from me, is even now the immortal and manifest place where vengeance exists*; and they become also aware, through that sovereignty of mine, that, apart from me, even now immortal is the material world of righteousness.’ 27. Excellence ¢haé zs perfect is righteousness. CuHaPTteR X XXIII. Varstmansar Nask. 1. The tenth fargard, Yathdis’, is about the renovation of the universe in the words of Atharmazd to Zarattst, thus: ‘I have produced the effecter of the renovation, the causer of righteousness, Sésh4ns, of whom mankind say that he does not come; and yet he wz// come, for the righteous, with that glory which becomes all-brilliance.’
32. About the scrutiny and consideration for moderation in a high-priest’s performance of every * At the resurrection all men are said to be purified in melted metal which hurts only those who have been wicked (see Bd. XXX, 19, 20). * That is, the earth never becomes hell. * See Chap. X, 1 n; it is here written yas44fs in Pahlavi. CHAPTER XXXII, 26—XXXIII, 5. 261 duty ¢here is this, too, that the desire of that nonassailant, who is a producer of benefit among kinsmen, among confederates, azd among serfs’, as regards anything whatever, is accomplishing the will, and is a friend, of Afhaymazd; and the spirit lodging in him is not deceived by him. 3. And advice about distance from him in whom similarity of disposition ¢o the fiend and arrogance are oppressive, and who is scorning kinsmen, a sharp liar with serfs?, giving offence (véshin-dahisn6) ¢0 confederates, careless of cattle *, azd unfriendly ¢o the wretched. 4. About the bridge on which ¢here is access to Athaymazd‘, and he who reaches the best existence is visibly, or invisibly, proceeding wéz/e offering up (adzdah4n-sagitfin). 5. And the teaching of the primitive faith to Zaratist dy Atharmazd, who remained embodying the Ahunavair (ahdnavairtant) as the Zéti® of the world; and at the time of the renovation Zarattist, who was from the sons of Aézemné, is in the position of Zéti® of the whole 1 See Pahl. Yas. XXXIII, 3 a, b. * Ibid. 4b. ® Ibid. 4c. * Ibid. 5c. ° Ibid. 6a. It is said, in Bd. XXX, 30, that Afharmazd comes to the world as Zéti, or chief officiating priest, with Srésh as assistant priest, just before the renovation. Here it is not absolutely certain whether Adharmazd, or Zaratfis/, is meant as Zéti on this first occurrence of the word. * Reading min A¢-zemn64n pavan zét gas; Ayazem being an ancestor of Zaratfist, eleven generations back, the grandfather of Spitama, and the name being variously written Aiazemn, Ayazem, Nay4zem, and Aizim in different MSS. Another reading is min 3 zam6n khipd zét gas, ‘from three-fold procreation, has the happy position of Zéti,’ referring to the legendary account of Zaratfst’s origin, as detailed in the seventh book of the Dfnkard. The position of the Zéti is at the north end of the ceremonial area. 262 DINKARD, BOOK IX. world; Vohfvastd, son of Snédé!, from the countries of those of the religion, in the post of H4van4n?; fsvand, son of Varéz, from the countries of Taran, in the post of Atarevakhsh ; Sén6, son of Hdmstiv, from the countries of the Séndn’, in the post of Frabard4r; and Vistasp, who was from the sons of Nédar‘, in the post of Srésh4var’z. 6. About the power and triumph which that ceremonial becomes, even through the all-brilliance of the immortal renovation of the whole creation in that existence. 7. This, too, that the evil spirit ® . 1 This and the two following persons are the Vohvasti son of Snaoya, Isvad som of Varaza, and Saéna son of Ahfim-st0d, of Yt. XIII, 96, 97.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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