Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
124. 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 bangh, son of Rastare-vaghent of Yt. XIII, 106, better known as Zaratfst, son of Atirp&d in his old age, for whom the Andar’z-t Atrpad-t Maraspendan was written. 1 Whose pedigree is traced back to MAnfisfthar in Bd. XXXIII, 3. 2 Probably some disciple of M4nih, the heretic who had been put to death a.p. 276-7. Mazdag was put to death a.p. 528. See S.B.E., vol. xxxvii, pp. 257 n, 278 n. CHAPTER VII, 21-27. 89 wolves zz the performance of gratifying their desires, like that of the wolf’s progeny behind the mother. 25. Moreover, they form their lineage through the mothers; buying their women as sheep, they shall carry off for profit even that son or brother who is the progeny, those that we have produced for your companionship; you are not predominant, but have remained in companionship ; you do not even believe them, éu¢ you do not establish an ordeal, although zt zs evident that you will be acquitted; they lie even to ¢heiy children, so that the advance of the promise-breaker is through them, and even in their own persons ",’ 26. Here it speaks about the organization of the religion dy the glorified? Khasrét, son of Kavad, thus: ‘ Upon their lingering behind, a man is produced who is righteous, the Glorified ome, an approver (khénid4r) of speech who is wise, whom the convocation, on hearing the words that he utters, speaks of as a high-priest; that is when he gives out penance (sréshigih), so that he may effect the punishment of sinners. 27. The constant outpouring of perplexity (pé# sharidan) dy the perverters is the fear of that hero, as regards that ? This quotation, from a Pahlavi version of an Avesta text, would probably be very applicable to the state of the Persian people at many periods in the fourth and fifth centuries, when heresy was prevalent and orthodox Zoroastrianism was by no means universal. Some of the evils mentioned are inseparable from slavery at all times. ? Literally ‘immortal-soulled, Andédshak-rfib4n, the usual title of king Khfisré I, who reigned a.p. 531-578. Before he became king, a. p. 328 or 529, he had summoned an assembly of priests to condemn the heretic Mazdag, when the last important revision of the Pahlavi versions of the Avesta probably took place (see Byt. I, 6-8, and Néldeke’s Gesch. der Sas. pp. 463-466). go DINKARD, BOOK VII.
2531-578. Before he became king, a. p. 328 or 529, he had summoned an assembly of priests to condemn the heretic Mazdag, when the last important revision of the Pahlavi versions of the Avesta probably took place (see Byt. I, 6-8, and Néldeke’s Gesch. der Sas. pp. 463-466). go DINKARD, BOOK VII. convocation, when he casts them forth by expulsion from the vicinity, so that he may make ¢hem extinguished very quickly; owing to that, they, whose producer is even he who is a person destroying the righteous man, become gloomy on account of the Glorified ove, through zs smiting the spiritual life of apostasy ; 7us¢ as now, when he who is gloomy, and of scattered intellect, is gloomy owing to you of the Spitamas.’ 28. This, too, it states, namely : ‘In every way, I tell thee, O Zaratist of the Spitamas! that their time is mistrustful (avévar) as to him who is an open friend, azd most deceitful both to the wicked and the righteous; the Glorified one is a controller (ayikhtar) exalting the creatures, and whoever is possessing the creatures of the righteous oves 1, so that he remains again at work in the doings of the Glorified ove, is he who is a combiner of the actions and an utterer of the true replies of that Glorified one.’ 29. And about the occurrence of a symptom of the devastators of the sovereignty axd religion of the country of Iran one wonder, which is associated with the religion, is even this whzch it mentions thus: ‘Thereupon, when the first symptom of a ravager of the country occurs, O righteous Zaratdst! then the more aggressive and more unmerciful zx malice becomes the tyrant of the country, and through him, too, they ravage (réshénd) the house, through him the village, through him the community, through him the province, avd through him even the whole of that manifestation zz the country of any teaching whatever that occurs ¢hrough ‘the ravager of the country; and so the country should » Of the good spirits. CHAPTER VII, 28-32. g!I keep a man who is observant and learned on the watch, because information is in his mind. 30. Thereupon, when the second symptom of a ravager v the country occurs, @¢.) . 6. 1 1 ww ee
3CHAPTER VII, 28-32. g!I keep a man who is observant and learned on the watch, because information is in his mind. 30. Thereupon, when the second symptom of a ravager v the country occurs, @¢.) . 6. 1 1 ww ee 31. Thereupon, when the third symptom of a ravager of the country occurs, the priestly people are disturbing the tradition, so that they speak nothing wisely; it is even on this account they do not accept them, and it is not when ome speaks truly ¢Aa¢ the ravager of the country believes them, and through him, too, they ravage the house, through him the village, through him the community, through him the province, and through him even the whole of that manifestation zz the country of any teaching whatever that occurs through the ravager of the country ; and so, too, the country should keep a man who is observant azd learned on the watch, because information is in his mind. 32. Thereupon, when the fourth symptom of a ravager of the country occurs, it upsets the replenishment of the fires, and upsets those men of the righteous, so that they shall not undertake the care of them ; and thus they shall not convey the holy-water to him who is a priestly authority, so that they may not produce the seizing upon the stipend of the priestly authorities 4y him who is the ravager of the country ; through him, too, they ravage the house, through him the village, through him the community, through him ¢he province, and through him even the whole of that 1 The whole of this section is omitted in the old MS., evidently by mistake. Perhaps the second symptom of devastation was connected with the evil deeds of the warrior class, but this is very uncertain. Passages of four or five words are also omitted by the MS. in §§ 31, 32. 92 DINKARD, BOOK VII. manifestation zz the country of any teaching whatever that occurs through the ravager of the country ; and so, too, the country should keep a man who is observant avd learned on the watch, because information is in his mind.’
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.
124. 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 bangh, son of Rastare-vaghent of Yt. XIII, 106, better known as Zaratfst, son of Atirp&d in his old age, for whom the Andar’z-t Atrpad-t Maraspendan was written. 1 Whose pedigree is traced back to MAnfisfthar in Bd. XXXIII, 3. 2 Probably some disciple of M4nih, the heretic who had been put to death a.p. 276-7. Mazdag was put to death a.p. 528. See S.B.E., vol. xxxvii, pp. 257 n, 278 n. CHAPTER VII, 21-27. 89 wolves zz the performance of gratifying their desires, like that of the wolf’s progeny behind the mother. 25. Moreover, they form their lineage through the mothers; buying their women as sheep, they shall carry off for profit even that son or brother who is the progeny, those that we have produced for your companionship; you are not predominant, but have remained in companionship ; you do not even believe them, éu¢ you do not establish an ordeal, although zt zs evident that you will be acquitted; they lie even to ¢heiy children, so that the advance of the promise-breaker is through them, and even in their own persons ",’ 26. Here it speaks about the organization of the religion dy the glorified? Khasrét, son of Kavad, thus: ‘ Upon their lingering behind, a man is produced who is righteous, the Glorified ome, an approver (khénid4r) of speech who is wise, whom the convocation, on hearing the words that he utters, speaks of as a high-priest; that is when he gives out penance (sréshigih), so that he may effect the punishment of sinners. 27. The constant outpouring of perplexity (pé# sharidan) dy the perverters is the fear of that hero, as regards that ? This quotation, from a Pahlavi version of an Avesta text, would probably be very applicable to the state of the Persian people at many periods in the fourth and fifth centuries, when heresy was prevalent and orthodox Zoroastrianism was by no means universal. Some of the evils mentioned are inseparable from slavery at all times. ? Literally ‘immortal-soulled, Andédshak-rfib4n, the usual title of king Khfisré I, who reigned a.p. 531-578. Before he became king, a. p. 328 or 529, he had summoned an assembly of priests to condemn the heretic Mazdag, when the last important revision of the Pahlavi versions of the Avesta probably took place (see Byt. I, 6-8, and Néldeke’s Gesch. der Sas. pp. 463-466). go DINKARD, BOOK VII.
2531-578. Before he became king, a. p. 328 or 529, he had summoned an assembly of priests to condemn the heretic Mazdag, when the last important revision of the Pahlavi versions of the Avesta probably took place (see Byt. I, 6-8, and Néldeke’s Gesch. der Sas. pp. 463-466). go DINKARD, BOOK VII. convocation, when he casts them forth by expulsion from the vicinity, so that he may make ¢hem extinguished very quickly; owing to that, they, whose producer is even he who is a person destroying the righteous man, become gloomy on account of the Glorified ove, through zs smiting the spiritual life of apostasy ; 7us¢ as now, when he who is gloomy, and of scattered intellect, is gloomy owing to you of the Spitamas.’ 28. This, too, it states, namely : ‘In every way, I tell thee, O Zaratist of the Spitamas! that their time is mistrustful (avévar) as to him who is an open friend, azd most deceitful both to the wicked and the righteous; the Glorified one is a controller (ayikhtar) exalting the creatures, and whoever is possessing the creatures of the righteous oves 1, so that he remains again at work in the doings of the Glorified ove, is he who is a combiner of the actions and an utterer of the true replies of that Glorified one.’ 29. And about the occurrence of a symptom of the devastators of the sovereignty axd religion of the country of Iran one wonder, which is associated with the religion, is even this whzch it mentions thus: ‘Thereupon, when the first symptom of a ravager of the country occurs, O righteous Zaratdst! then the more aggressive and more unmerciful zx malice becomes the tyrant of the country, and through him, too, they ravage (réshénd) the house, through him the village, through him the community, through him the province, avd through him even the whole of that manifestation zz the country of any teaching whatever that occurs ¢hrough ‘the ravager of the country; and so the country should » Of the good spirits. CHAPTER VII, 28-32. g!I keep a man who is observant and learned on the watch, because information is in his mind. 30. Thereupon, when the second symptom of a ravager v the country occurs, @¢.) . 6. 1 1 ww ee
3CHAPTER VII, 28-32. g!I keep a man who is observant and learned on the watch, because information is in his mind. 30. Thereupon, when the second symptom of a ravager v the country occurs, @¢.) . 6. 1 1 ww ee 31. Thereupon, when the third symptom of a ravager of the country occurs, the priestly people are disturbing the tradition, so that they speak nothing wisely; it is even on this account they do not accept them, and it is not when ome speaks truly ¢Aa¢ the ravager of the country believes them, and through him, too, they ravage the house, through him the village, through him the community, through him the province, and through him even the whole of that manifestation zz the country of any teaching whatever that occurs through the ravager of the country ; and so, too, the country should keep a man who is observant azd learned on the watch, because information is in his mind. 32. Thereupon, when the fourth symptom of a ravager of the country occurs, it upsets the replenishment of the fires, and upsets those men of the righteous, so that they shall not undertake the care of them ; and thus they shall not convey the holy-water to him who is a priestly authority, so that they may not produce the seizing upon the stipend of the priestly authorities 4y him who is the ravager of the country ; through him, too, they ravage the house, through him the village, through him the community, through him ¢he province, and through him even the whole of that 1 The whole of this section is omitted in the old MS., evidently by mistake. Perhaps the second symptom of devastation was connected with the evil deeds of the warrior class, but this is very uncertain. Passages of four or five words are also omitted by the MS. in §§ 31, 32. 92 DINKARD, BOOK VII. manifestation zz the country of any teaching whatever that occurs through the ravager of the country ; and so, too, the country should keep a man who is observant avd learned on the watch, because information is in his mind.’
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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