Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
185 time, as some one} says unto Rashn, ove of the sacred beings, and about many besides this ove, thus: ‘ All who are creatures of the beneficent spirit are distressed by their persecution, dz¢ put trust in those men, Arezvak and those three others.’ 12, And of the organizers of the period is Artakhshatar’?, son of Papak, as it says even this about him, namely: ‘Which is that ruler who is powerful, more striving than the Kaydns, and mighty, an embodiment of the sacred commandments and awfully armed*; in whose abode Ahartsvang ‘, the virtuous azd radiant, walks forth in maiden form, beneficent and very strong, well-formed, highgirded, and truthful, of illustrious race and noble ? 13. Whoever it is that, on the occurrence of strife, seeks prosperity for 4zmself with his own arm; whoever it is that, on the occurrence of strife, encounters the enemies with his own arm.’ 14. Tanvasar ° is also for his assistance, as it says associate (ham-péfgar) of the Christian ecclesiastic Akvan, and yells out ten admonitions contradicting those of the righteous Sénév who is mentioned in § 6 (see Peshotan’s edition, vol. v, pp. 239, 311). It does not follow that he was a contemporary of Sénév, and here he seems to be placed fully two centuries later. 1 Probably Afiharmazd. 2 The founder of the Sas4nian dynasty, who reigned as king of the kings of Persia, a.p. 226-241. 3 Most of these qualities are applied to the angel Srésh, the personification of obedience (see Yas. LVII,1); also to Kavi Vistaspa and Karsna, son of Zbaurvamt, in Yt. XIII, gg, 106. * Av. Ashis vanguhi, ‘good rectitude,’ personified as a female angel ; her description is given in Yt. XIII, 107, and is similar to that of Anahita in Yt. V, 64. 5 So spelt here and in §§ 17, 18, thrice in all; it is also thrice spelt Tansar, in Dk. III, last chapter, 7; IV, 25, 25, and this mis-spelling has led to the mis-pronunciation Tésar. It appears, however, that Tanvasar is a transposition of Tanvars, ‘hairy- 86 DINKARD, BOOK VII.
2V, 64. 5 So spelt here and in §§ 17, 18, thrice in all; it is also thrice spelt Tansar, in Dk. III, last chapter, 7; IV, 25, 25, and this mis-spelling has led to the mis-pronunciation Tésar. It appears, however, that Tanvasar is a transposition of Tanvars, ‘hairy- 86 DINKARD, BOOK VII. this, too, about them: ‘ Zaratist asked again thus: ‘“Who is he who is the most salutary for a country, which the demons fave exhausted of everything virtuous, over which his authority is brought and which is wicked and teaching falsehood?” 15. Adharymazd spoke thus: “ An autocrat (sAst4r), to cure a country, who sas not gone mad (that is, he does not annoy the good) and is well-directing (that is, he gives virtuous commands), who is a/so of noble race, and likewise a priest who is acquainted with war, of a famous province, and righteous, are most salutary for that country. 16. And I tell thee this, that the apostasy of destruction is 7ust like the four-legged wolf which the world gives up to running astray (vardak-takhshisnth) (that is, owing to its action they are leading z¢ off as astray; which is so that even he who is not opulent is rendered sickly, that they (the apostates) may take away his things by the hand of the assassin (khdnyAn); and they shall lead the world, the dwelling for 42s residence, into wandering. 17. But that wicked (av4rfn6) strife descended upon that country, besides that wicked demon-worship, besides that wicked slander; and not even that wicked strife, nor that wicked demonworship, nor that wicked slander, is dissipated from bodied,’ because we are told that Tansar, or Tanvasar, was so called on account of all his limbs being covered with hair (vars). This statement occurs in the introduction to Tanvasar’s letter to Gushnaspshah (Ar. Gasnasf-sh4h), king of Padashkhvargar (Ar. Farshvadgar) and Tabaristén ; and is made on the authority of an old Pahlavi copyist, Bahram Khfrz4d, whose Pahlavi was translated into Arabic by Ibn al-Muqaffa in the middle of the eighth century, and that into Persian early in the thirteenth century (see Darmesteter’s edition in Journal Asiatique for 1894, Pp. 185-250, 502-555): CHAPTER VII, 15-20. 87 that country until ¢he ¢¢2me when they attach the grant of approval to him, the spiritual leader, the eloquent (par-gdftar), truthful-speaking, and righteous Tanvasar. 18. And it is when they grant approval to the spiritual leader, the truthful speaker of eloquence, the righteous Tanvasar, that those of the country obtain redress (béshézag4nth) when they seek 2¢, and no deviation (anaydinakéth) from the religion of Zaratdst.”’
318. And it is when they grant approval to the spiritual leader, the truthful speaker of eloquence, the righteous Tanvasar, that those of the country obtain redress (béshézag4nth) when they seek 2¢, and no deviation (anaydinakéth) from the religion of Zaratdst.”’ 19. As to the nature of the questions and statements of the organizer of the religion, AtarpAd? son of Mavaspend, about the connection of the glory with the race, it also says this, that ‘though righteousness may arise from the statements and prosperity of the Tdrdnians when extracted by questions, z¢ zs said that its acceptance occurs there through complete mindfulness?; they benefit the embodied world of righteousness, and produce distress for the fiend; in like manner, they rely upon Vohimané, and Zaratist is their delight through the report of the birth of Zaratdst from us who are archangels. 20. This liberality for thee is from us who are archangels, and Atarpad, the very best well-destined maz arose; and this, too, do thou say about him, that it is the steel age in which that man, the organizer of development and organizer of righteousness, Atarpad son of Mavaspend, of the convocation, begets Avarethrabau *’ ’ A high-priest who was prime minister of king Shahpfhar II (A.D. 309-379). He is often mentioned in Pahlavi writings, but in the Avesta he is only alluded to, apparently, by the title RAstarevaghent in Yt. XIII, 106. ? A translation of Av. spenta-Armaiti, the archangel Spendarmad. 5 So written, all three times in Pazand. He is the Avarethra- 88 DINKARD, BOOK VII. 21. This Avarethrabau, too, is an organizer whose righteous guardian spirit we reverence, and 7% memory of Mantséthar, the well-destined, and a progenitor of Atdrypdd?, it says that ‘only from him comes Avarethrabau ;’ and ‘hen also arises this one of the adversaries of the religion, the apostate of apostates, whom they have even called the Mazdaglike (Mazdagtg-i#)* 22. As it says this, too, about them, namely: ‘This religion of mine thou dost survey with thoughts of spiritual life, thou dost very thoroughly inspect z¢, O Zaratist! when many, aware of apostates, call the performance of righteousness and even the priesthood innocence, and few are frank and practising z¢” 23. In the revelation of the Mazda-worshippers is this, namely: ‘ Thoroughly look into revelation, and seek a remedy for them and any whatever of them who have become disturbing in the embodied existence, and uncaptivated by the orthodox (Ayin-ad ménd) righteousness which is owing to the perfect existences ; and so they divide the religion of the Mazda-worshippers through division of race, they speak regarding the action of their own followers, and give the endowment to their own. 24. They grant supplies of food, so that they may say the food is proportional to the hunger ; they speak of procreation, azd say that they say lineage is through the mothers; and they approve of wolfishness, so that they would act something like
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.
185 time, as some one} says unto Rashn, ove of the sacred beings, and about many besides this ove, thus: ‘ All who are creatures of the beneficent spirit are distressed by their persecution, dz¢ put trust in those men, Arezvak and those three others.’ 12, And of the organizers of the period is Artakhshatar’?, son of Papak, as it says even this about him, namely: ‘Which is that ruler who is powerful, more striving than the Kaydns, and mighty, an embodiment of the sacred commandments and awfully armed*; in whose abode Ahartsvang ‘, the virtuous azd radiant, walks forth in maiden form, beneficent and very strong, well-formed, highgirded, and truthful, of illustrious race and noble ? 13. Whoever it is that, on the occurrence of strife, seeks prosperity for 4zmself with his own arm; whoever it is that, on the occurrence of strife, encounters the enemies with his own arm.’ 14. Tanvasar ° is also for his assistance, as it says associate (ham-péfgar) of the Christian ecclesiastic Akvan, and yells out ten admonitions contradicting those of the righteous Sénév who is mentioned in § 6 (see Peshotan’s edition, vol. v, pp. 239, 311). It does not follow that he was a contemporary of Sénév, and here he seems to be placed fully two centuries later. 1 Probably Afiharmazd. 2 The founder of the Sas4nian dynasty, who reigned as king of the kings of Persia, a.p. 226-241. 3 Most of these qualities are applied to the angel Srésh, the personification of obedience (see Yas. LVII,1); also to Kavi Vistaspa and Karsna, son of Zbaurvamt, in Yt. XIII, gg, 106. * Av. Ashis vanguhi, ‘good rectitude,’ personified as a female angel ; her description is given in Yt. XIII, 107, and is similar to that of Anahita in Yt. V, 64. 5 So spelt here and in §§ 17, 18, thrice in all; it is also thrice spelt Tansar, in Dk. III, last chapter, 7; IV, 25, 25, and this mis-spelling has led to the mis-pronunciation Tésar. It appears, however, that Tanvasar is a transposition of Tanvars, ‘hairy- 86 DINKARD, BOOK VII.
2V, 64. 5 So spelt here and in §§ 17, 18, thrice in all; it is also thrice spelt Tansar, in Dk. III, last chapter, 7; IV, 25, 25, and this mis-spelling has led to the mis-pronunciation Tésar. It appears, however, that Tanvasar is a transposition of Tanvars, ‘hairy- 86 DINKARD, BOOK VII. this, too, about them: ‘ Zaratist asked again thus: ‘“Who is he who is the most salutary for a country, which the demons fave exhausted of everything virtuous, over which his authority is brought and which is wicked and teaching falsehood?” 15. Adharymazd spoke thus: “ An autocrat (sAst4r), to cure a country, who sas not gone mad (that is, he does not annoy the good) and is well-directing (that is, he gives virtuous commands), who is a/so of noble race, and likewise a priest who is acquainted with war, of a famous province, and righteous, are most salutary for that country. 16. And I tell thee this, that the apostasy of destruction is 7ust like the four-legged wolf which the world gives up to running astray (vardak-takhshisnth) (that is, owing to its action they are leading z¢ off as astray; which is so that even he who is not opulent is rendered sickly, that they (the apostates) may take away his things by the hand of the assassin (khdnyAn); and they shall lead the world, the dwelling for 42s residence, into wandering. 17. But that wicked (av4rfn6) strife descended upon that country, besides that wicked demon-worship, besides that wicked slander; and not even that wicked strife, nor that wicked demonworship, nor that wicked slander, is dissipated from bodied,’ because we are told that Tansar, or Tanvasar, was so called on account of all his limbs being covered with hair (vars). This statement occurs in the introduction to Tanvasar’s letter to Gushnaspshah (Ar. Gasnasf-sh4h), king of Padashkhvargar (Ar. Farshvadgar) and Tabaristén ; and is made on the authority of an old Pahlavi copyist, Bahram Khfrz4d, whose Pahlavi was translated into Arabic by Ibn al-Muqaffa in the middle of the eighth century, and that into Persian early in the thirteenth century (see Darmesteter’s edition in Journal Asiatique for 1894, Pp. 185-250, 502-555): CHAPTER VII, 15-20. 87 that country until ¢he ¢¢2me when they attach the grant of approval to him, the spiritual leader, the eloquent (par-gdftar), truthful-speaking, and righteous Tanvasar. 18. And it is when they grant approval to the spiritual leader, the truthful speaker of eloquence, the righteous Tanvasar, that those of the country obtain redress (béshézag4nth) when they seek 2¢, and no deviation (anaydinakéth) from the religion of Zaratdst.”’
318. And it is when they grant approval to the spiritual leader, the truthful speaker of eloquence, the righteous Tanvasar, that those of the country obtain redress (béshézag4nth) when they seek 2¢, and no deviation (anaydinakéth) from the religion of Zaratdst.”’ 19. As to the nature of the questions and statements of the organizer of the religion, AtarpAd? son of Mavaspend, about the connection of the glory with the race, it also says this, that ‘though righteousness may arise from the statements and prosperity of the Tdrdnians when extracted by questions, z¢ zs said that its acceptance occurs there through complete mindfulness?; they benefit the embodied world of righteousness, and produce distress for the fiend; in like manner, they rely upon Vohimané, and Zaratist is their delight through the report of the birth of Zaratdst from us who are archangels. 20. This liberality for thee is from us who are archangels, and Atarpad, the very best well-destined maz arose; and this, too, do thou say about him, that it is the steel age in which that man, the organizer of development and organizer of righteousness, Atarpad son of Mavaspend, of the convocation, begets Avarethrabau *’ ’ A high-priest who was prime minister of king Shahpfhar II (A.D. 309-379). He is often mentioned in Pahlavi writings, but in the Avesta he is only alluded to, apparently, by the title RAstarevaghent in Yt. XIII, 106. ? A translation of Av. spenta-Armaiti, the archangel Spendarmad. 5 So written, all three times in Pazand. He is the Avarethra- 88 DINKARD, BOOK VII. 21. This Avarethrabau, too, is an organizer whose righteous guardian spirit we reverence, and 7% memory of Mantséthar, the well-destined, and a progenitor of Atdrypdd?, it says that ‘only from him comes Avarethrabau ;’ and ‘hen also arises this one of the adversaries of the religion, the apostate of apostates, whom they have even called the Mazdaglike (Mazdagtg-i#)* 22. As it says this, too, about them, namely: ‘This religion of mine thou dost survey with thoughts of spiritual life, thou dost very thoroughly inspect z¢, O Zaratist! when many, aware of apostates, call the performance of righteousness and even the priesthood innocence, and few are frank and practising z¢” 23. In the revelation of the Mazda-worshippers is this, namely: ‘ Thoroughly look into revelation, and seek a remedy for them and any whatever of them who have become disturbing in the embodied existence, and uncaptivated by the orthodox (Ayin-ad ménd) righteousness which is owing to the perfect existences ; and so they divide the religion of the Mazda-worshippers through division of race, they speak regarding the action of their own followers, and give the endowment to their own. 24. They grant supplies of food, so that they may say the food is proportional to the hunger ; they speak of procreation, azd say that they say lineage is through the mothers; and they approve of wolfishness, so that they would act something like
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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