Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And through its production by those who w2d/ de his sons, Atshédar, A tshédar-mé4h, and Séshans', the renovation in the existence of the creatures of Adhaymazd is immortal; and a more remindful statement of its splendour, glory, amd marvellousness is a statement ¢haé is written and found below ?. 43. And there have also been others before Zaratast, the prophet (vakhshvar) of desired fame in the Mazda-worshipping religion; for it is declared that, at times, some came from the spiritual decngs to him who was more of a leader, and mankind have become as captivated by the solicitation avd interrogation of that affair, as now by the solicitation and interrogation of the religion; the necessity for that period is not now necessary, because all mankind * The Pahlavi transcripts of the Avesta names, Ukhshyad-ereta, Ukhshyad-nemangh, and Saoshyds, of the three apostles expected to revive and renovate the Parsi religion in successive millenniums. According to the imperfect chronology of the Bundahis, the millennium of Aushédar-méh has now nearly one-fourth elapsed. 3 See Chap. XI, 7-11. 16 DINKARD, BOOK VII. are made acquainted with the religion, and Zaratdst of the Spttamas, whose guardian spirit is righteous, is to be reverenced. : 44. Now, that which is declared in the world is written, about the splendour, glory, and marvellousness of the prophet of the Mazda-worshipping religion, the best of creations, whose guardian spirit is reverenced, Zaratist of the Sp{tamas; and ten chapters are published here, as to the information from the Avesta, and 7” benediction of the religion of Adhaymazd?. 45. That of it which is before the birth of that glorious one from 4zs mother zz the present wordd. 46. That of it which is from the birth of that illustrious ove onwards, ¢// his coming to a conference wth Atharmacd. 47. That of it which is from the conference onwards, till his pre-eminence over prophecy in the world, axd the acceptance of the religion dy the exalted Kat-VistAsp. , 48. That of it which is onwards from that, till the departure (vikhéz6) of that pure soul to the existence which is best. 49. That of it which is also successively after that, in the reign of the obedient king Kai-Vistasp. 50. That of it which is after that, until the collapse (angAvisnd) of the sovereignty of Irn. 51. That of it which is also after that, until the end of the millennium of Zaratdst avd the arrival of Adshédar. 52. That of it which is also after that, until che end of the millennium of Adshédar and the arrival of Adshédar-méh. . * Then follow the headings of these ten Chapters (II to XI). CHAPTER I, 44—II, 3. 17 53. That of it which is also after that, until the end of the millennium of Adshédar-m4h and the arrival of Séshans. 54. And that of it from the arrival of the Triumphant Benefiter, x#/z/ the wonder of the renovation anzd future existence; a statement of them each separately. Cuapter II.
217 53. That of it which is also after that, until the end of the millennium of Adshédar-m4h and the arrival of Séshans. 54. And that of it from the arrival of the Triumphant Benefiter, x#/z/ the wonder of the renovation anzd future existence; a statement of them each separately. Cuapter II. 1. About the marvellousness of the manifestations before } the birth of that most auspicious of offsprings from Azs mother ?. 2. One marvel is this which is declared, that the creator passed on that glory of Zaratdst through the material existences of the creatures * to Zaratist; when the command arose from Atharvmazd, the coming of that glory from the spiritual existence to the worldly, and 4o the material substance (mdaty4td) of Zaratist, is manifested as a great wonder to the multitude (va/ kabed4né). 3. Fust as revelation mentions z¢ thus: ‘ Thereupon, when Atharmazd had produced the material (dahisnd) of Zaratdst, the glory then, in the ‘ The MS. has patas for pés. ? The contents of this chapter are thus mentioned in the summary of the Spend Nask (Dk. VIII, xiv, 1 in S.B.E., vol. xxxvii, p. 31):—‘ The Spend contains particulars about the origin and combination of the material exrsfence, guardian spirit, and soul (or glory) of Zaratfist; how the creation of each one occurred in the spiritual exzsfence, and 1m what mode z/ was produced for the worldly exzs/ence; how their connection with the parents arose, the coming of the parents together, the combination in the mother, and the birth from the mother; and whatever is on the same subject.’ > The writer uses two Arabic words: mAdty4t6-i ‘#alqé.’ {47] Cc 18 DINKARD, BOOK VII. presence of Adhaymazd, fled on sowards the material of Zaratast, on to that germ ; from that germ it fled on, on Zo the light which is endless}; from the light which is endless? it fled on, on to that of the sun; from that of the sun it fled on, on Zo the moon; from that moon it fled on, on to those stars; from those stars it fled on, on to the fire which was in the house of Zéis*; and from that fire it fled on, on to the wife of Frahimrvaz4-zdis*, when she brought forth that girl who became the mother of Zaratdst.’ 4. Of that splendour, escaped at the same time into the earth and into the sky, the father-in-law’s ignorance is declared, so that it is said by those in. the village of the more instructed and invoking Zois*, as to the self-combustion whzch burns the fire, that fuel is not necessary for its use. 5. Then they went on to the governor (kéd@6), and he explained ' fo them concerning that same (that is, he spoke to them) thus: ‘ The full glory of embodied existence ? Perplexed by the repetitions, some copyist has evidently omitted this phrase by mistake. * Pahl. anagar, a transcript of Av. anaghra which is always translated by Pahl. asar, ‘endless.’ The ‘endless light’ is the abode of Afbarmazd, see Bd. I, 2. 8 Written in Pazand.
3Perplexed by the repetitions, some copyist has evidently omitted this phrase by mistake. * Pahl. anagar, a transcript of Av. anaghra which is always translated by Pahl. asar, ‘endless.’ The ‘endless light’ is the abode of Afbarmazd, see Bd. I, 2. 8 Written in Pazand. ‘ Also written in Pazand. In Bd. XXXII, ro, it is stated that ‘the name of the father of the mother of Zaratfist was Frahimrav4’ (or Feredhimruvané in the Iranian version); but very little reliance can be placed on such Pazand readings of names originally written in Pahlavi. 5 Here written in Pahlavi letters which can also be read Zandth. In the text, the two preceding adjectives, farhakhtar va-khv4n, might be read Fara4kht-ruvanan as the beginning of the name. But, as it stands, the text implies that Zé6fs, the father-in-law of his son Frahim-rvan4’s wife, was the master of the house, which is the usual oriental arrangement. CHAPTER II, 4-9. 19 is the glory of life afar¢ from the body, so that all diligence devoid of this is only movement.’ 6. And z¢ zs declared that the demons, on account of their defeat by that glory in maintaining! adversity for the girl, weve bringing on to that district three armaments (hén6), winter, the demon of pestilence, and oppressive enemies; and a suspicion was cast by them into the minds of those of the district, that this harm happened to the district owing to the witchcraft of this girl; so that those of the district quarreled dreadfully with the parents, as to the witchcraft of antagonism z# the girl, and about putting er out from that district. 7. And the father of that girl spoke even these words to those of the district, with much reason, about the unjust assertion of witchcraft relative to the girl, that is: ‘When this girl was brought forth among those of mine, her whole destiny (vakhsh) was afterwards set forth dy that manifest radiance of fire, where it brought out radiance from all over her in the dark night. 8. When this girl sits in the interior of the house, wherein there is no fire, and © in the chamber (sarAt) of fire they increase z¢s intensity (bdrz5), it is lighter there, where avd when this girl sits, than there where they increase the intensity of the fire; o”e is dazzled by the radiance from her body, and that of a wizard would not have been so glorious.’ 9. Even then, owing to the influence (sArtnisn6) of the demons, and the Kavig and Karap? of the » Reading darth, but it may be g4rfh for karth, ‘ producing.’ ? The Karaps were apparently idolatrous priests, especially those before the conversion of Vistésp by Zaratfist; one being called ‘a wizard’ in Chap. III, 5, 42-44, another ‘ unsanctified’ in LV, 24, C2 20 DINKARD, BOOK VII.
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.
1And through its production by those who w2d/ de his sons, Atshédar, A tshédar-mé4h, and Séshans', the renovation in the existence of the creatures of Adhaymazd is immortal; and a more remindful statement of its splendour, glory, amd marvellousness is a statement ¢haé is written and found below ?. 43. And there have also been others before Zaratast, the prophet (vakhshvar) of desired fame in the Mazda-worshipping religion; for it is declared that, at times, some came from the spiritual decngs to him who was more of a leader, and mankind have become as captivated by the solicitation avd interrogation of that affair, as now by the solicitation and interrogation of the religion; the necessity for that period is not now necessary, because all mankind * The Pahlavi transcripts of the Avesta names, Ukhshyad-ereta, Ukhshyad-nemangh, and Saoshyds, of the three apostles expected to revive and renovate the Parsi religion in successive millenniums. According to the imperfect chronology of the Bundahis, the millennium of Aushédar-méh has now nearly one-fourth elapsed. 3 See Chap. XI, 7-11. 16 DINKARD, BOOK VII. are made acquainted with the religion, and Zaratdst of the Spttamas, whose guardian spirit is righteous, is to be reverenced. : 44. Now, that which is declared in the world is written, about the splendour, glory, and marvellousness of the prophet of the Mazda-worshipping religion, the best of creations, whose guardian spirit is reverenced, Zaratist of the Sp{tamas; and ten chapters are published here, as to the information from the Avesta, and 7” benediction of the religion of Adhaymazd?. 45. That of it which is before the birth of that glorious one from 4zs mother zz the present wordd. 46. That of it which is from the birth of that illustrious ove onwards, ¢// his coming to a conference wth Atharmacd. 47. That of it which is from the conference onwards, till his pre-eminence over prophecy in the world, axd the acceptance of the religion dy the exalted Kat-VistAsp. , 48. That of it which is onwards from that, till the departure (vikhéz6) of that pure soul to the existence which is best. 49. That of it which is also successively after that, in the reign of the obedient king Kai-Vistasp. 50. That of it which is after that, until the collapse (angAvisnd) of the sovereignty of Irn. 51. That of it which is also after that, until the end of the millennium of Zaratdst avd the arrival of Adshédar. 52. That of it which is also after that, until che end of the millennium of Adshédar and the arrival of Adshédar-méh. . * Then follow the headings of these ten Chapters (II to XI). CHAPTER I, 44—II, 3. 17 53. That of it which is also after that, until the end of the millennium of Adshédar-m4h and the arrival of Séshans. 54. And that of it from the arrival of the Triumphant Benefiter, x#/z/ the wonder of the renovation anzd future existence; a statement of them each separately. Cuapter II.
217 53. That of it which is also after that, until the end of the millennium of Adshédar-m4h and the arrival of Séshans. 54. And that of it from the arrival of the Triumphant Benefiter, x#/z/ the wonder of the renovation anzd future existence; a statement of them each separately. Cuapter II. 1. About the marvellousness of the manifestations before } the birth of that most auspicious of offsprings from Azs mother ?. 2. One marvel is this which is declared, that the creator passed on that glory of Zaratdst through the material existences of the creatures * to Zaratist; when the command arose from Atharvmazd, the coming of that glory from the spiritual existence to the worldly, and 4o the material substance (mdaty4td) of Zaratist, is manifested as a great wonder to the multitude (va/ kabed4né). 3. Fust as revelation mentions z¢ thus: ‘ Thereupon, when Atharmazd had produced the material (dahisnd) of Zaratdst, the glory then, in the ‘ The MS. has patas for pés. ? The contents of this chapter are thus mentioned in the summary of the Spend Nask (Dk. VIII, xiv, 1 in S.B.E., vol. xxxvii, p. 31):—‘ The Spend contains particulars about the origin and combination of the material exrsfence, guardian spirit, and soul (or glory) of Zaratfist; how the creation of each one occurred in the spiritual exzsfence, and 1m what mode z/ was produced for the worldly exzs/ence; how their connection with the parents arose, the coming of the parents together, the combination in the mother, and the birth from the mother; and whatever is on the same subject.’ > The writer uses two Arabic words: mAdty4t6-i ‘#alqé.’ {47] Cc 18 DINKARD, BOOK VII. presence of Adhaymazd, fled on sowards the material of Zaratast, on to that germ ; from that germ it fled on, on Zo the light which is endless}; from the light which is endless? it fled on, on to that of the sun; from that of the sun it fled on, on Zo the moon; from that moon it fled on, on to those stars; from those stars it fled on, on to the fire which was in the house of Zéis*; and from that fire it fled on, on to the wife of Frahimrvaz4-zdis*, when she brought forth that girl who became the mother of Zaratdst.’ 4. Of that splendour, escaped at the same time into the earth and into the sky, the father-in-law’s ignorance is declared, so that it is said by those in. the village of the more instructed and invoking Zois*, as to the self-combustion whzch burns the fire, that fuel is not necessary for its use. 5. Then they went on to the governor (kéd@6), and he explained ' fo them concerning that same (that is, he spoke to them) thus: ‘ The full glory of embodied existence ? Perplexed by the repetitions, some copyist has evidently omitted this phrase by mistake. * Pahl. anagar, a transcript of Av. anaghra which is always translated by Pahl. asar, ‘endless.’ The ‘endless light’ is the abode of Afbarmazd, see Bd. I, 2. 8 Written in Pazand.
3Perplexed by the repetitions, some copyist has evidently omitted this phrase by mistake. * Pahl. anagar, a transcript of Av. anaghra which is always translated by Pahl. asar, ‘endless.’ The ‘endless light’ is the abode of Afbarmazd, see Bd. I, 2. 8 Written in Pazand. ‘ Also written in Pazand. In Bd. XXXII, ro, it is stated that ‘the name of the father of the mother of Zaratfist was Frahimrav4’ (or Feredhimruvané in the Iranian version); but very little reliance can be placed on such Pazand readings of names originally written in Pahlavi. 5 Here written in Pahlavi letters which can also be read Zandth. In the text, the two preceding adjectives, farhakhtar va-khv4n, might be read Fara4kht-ruvanan as the beginning of the name. But, as it stands, the text implies that Zé6fs, the father-in-law of his son Frahim-rvan4’s wife, was the master of the house, which is the usual oriental arrangement. CHAPTER II, 4-9. 19 is the glory of life afar¢ from the body, so that all diligence devoid of this is only movement.’ 6. And z¢ zs declared that the demons, on account of their defeat by that glory in maintaining! adversity for the girl, weve bringing on to that district three armaments (hén6), winter, the demon of pestilence, and oppressive enemies; and a suspicion was cast by them into the minds of those of the district, that this harm happened to the district owing to the witchcraft of this girl; so that those of the district quarreled dreadfully with the parents, as to the witchcraft of antagonism z# the girl, and about putting er out from that district. 7. And the father of that girl spoke even these words to those of the district, with much reason, about the unjust assertion of witchcraft relative to the girl, that is: ‘When this girl was brought forth among those of mine, her whole destiny (vakhsh) was afterwards set forth dy that manifest radiance of fire, where it brought out radiance from all over her in the dark night. 8. When this girl sits in the interior of the house, wherein there is no fire, and © in the chamber (sarAt) of fire they increase z¢s intensity (bdrz5), it is lighter there, where avd when this girl sits, than there where they increase the intensity of the fire; o”e is dazzled by the radiance from her body, and that of a wizard would not have been so glorious.’ 9. Even then, owing to the influence (sArtnisn6) of the demons, and the Kavig and Karap? of the » Reading darth, but it may be g4rfh for karth, ‘ producing.’ ? The Karaps were apparently idolatrous priests, especially those before the conversion of Vistésp by Zaratfist; one being called ‘a wizard’ in Chap. III, 5, 42-44, another ‘ unsanctified’ in LV, 24, C2 20 DINKARD, BOOK VII.
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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