Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1in §§ 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.’ 33. About the collapse of the sovereignty of Iran, it also states this, namely: ‘ That very villain (mar), O Zaratast! brings those provinces on to running astray, so that he may make those quite dissevered which constitute the existence of that powerful sovereignty; and then he is a thorough assailant of the righteous, then he is am assailant of the righteous with eagerness. 34. That same deadly ove (mar), O Zaratist! does not continue living long afterwards; moreover his offspring disappear (that is, they perish utterly); but his soul falls to the bottom of the gloomy existence which is horrible hell, and upon their bodies every kind of unseemly unhappiness comes from themselves, owing to their own actions when they give approval to the imprisonment of a guardian of spiritual afazrs who is eloquent, true-speaking, avd righteous. 35. Against that deadly ove he contends, O Zaratdst! for the spiritual lordship azd priestly authority that I approve as good for the whole embodied existence; also against the preparation of a decree to produce evil decisions, and against the dismissal of litigants, whether heterodox or orthodox, who are of a family of serfs of a far-situated village and are making petitions.’ 36. ‘And as ¢o the land, too, over which he wanders, the evil spirit utterly devastates their country through pestilence and other misery; and, moreover, strife which is tormenting falls upon that CHAPTER VII, 33-39. 93 country, besides demon-worship which is iniquitous, and besides slander which is iniquitous. 37. And the strife which is iniquitous is not to be dissipated (apAst-aitand) from that country, nor the demonworshippers who ave iniquitous, nor the slander which is iniquitous, before the ¢zme when they give approval to him, to the priest who is a guardian of spiritual afazrs, who is eloquent, true-speaking, and righteous; and it is when they give him approval, that they obtain healthfulness for their country when they pray for z¢, and not irregularly from him, O Zaratist!’
238. And this which is recounted is a statement that is execrated (nafrig-aitd) by many, details from the Avesta as to occurrences ‘hat will arise after Vistasp until the dispersion (angévisn6) of the sovereignty of Iran from the country of Iran; 2¢ 2s also declared that this which is written happened to the knowledge of those of the world. 39. This, too, is about the evidence of. the above :—‘ And if this which is declared from the Avesta, as to what happens after Kai-Vistasp until the end of the sovereignty of Iran, should not have happened, and z¢ being the pre-eminence of the Avesta which really became this present treasure, it thereby ensues, owing to its position in that /former', and the manifest absence of the destruction of those rulers and high-priests from Vistasp onwards in this la¢ter ?, that it could not be connected with us 3’ } The above declaration from the Avesta. * The present Avesta itself. * Meaning perhaps that, for some good reason, it could not be communicated to us in the extant Avesta. If § 39 be not a later addition to this chapter, it implies that the prophetical quotations from the Avesta, regarding the history of the religion after the time 94 DINKARD, BOOK VII. Cuapter VIII. 1. About the marvellousness which is manifested and is openly specified after the collapsing of the sovereignty of Iran avd the country of Iran; a@dso the end of the millennium of Zaratdst and the arrival of Afishédar the descendant of Zaratist'. 2. There is this marvellousness, really overthrowing the blessedness of the knowledge of former government, revealed by the Avesta about the ninth and tenth centuries, that which is an indicator of circumstances (aéd@findith) now visible, such as the dispersion of the sovereignty of Iran from the country of Iran, the disturbance of just law and custom, the predominance of those wzth dishevelled hair ?, avd the haughty profession of ecclesiastics *. 3. Also the collection and even connection of all their four systems of belief (vévari-hastan6) * to- of Vistasp, were no more extant in the Avesta, when the Dinkard was compiled, than they are now. ' The contents of Chaps. VII-XI have some connection with the following summary in Dk. VIII, xiv, 11, 12:—‘ And about the nature of the advancement of the people of the period, the separation of centuries and millenniums, avd the signs, wonders, and perplexity which are manifested in the world at the end of each millennium in the world. Also as to the birth and arrival of Afishédar, son of Zaratfist, at the end of the first millennium, and a report of him and his time, and of the many destroyers of the organizers of the period between Zaratfist’s millennium and the coming of Afishédar.’
3Also as to the birth and arrival of Afishédar, son of Zaratfist, at the end of the first millennium, and a report of him and his time, and of the many destroyers of the organizers of the period between Zaratfist’s millennium and the coming of Afishédar.’ * This meaning for vig4rd6-vars is chiefly based upon the use of vigard in AV. XXXIV, 5, for a woman’s hair being ‘combed.’ These invaders of Iran from the east, at the end of the first millennium of the religion, are mentioned in Byt. II, 22, 24, 28; III, 1, 6, 13. They are called ‘ Turkish demons’ in § 47. S The Byzantine Christians. « Zoroastrianism, Muhammadanism, Christianity, and _ either Judaism or Idolatry. CHAPTER VIII, I-7. 95 gether for the upper rank; the coming of one working with the sacred beings to the inferior, the transient, and the captive of the period; and the dispersion and downfall of dependent and _ public men in their time. 4. The disappearance of a disposition for wisdom from the foreigners zz the countries of Iran, which is an indication of shame a¢ the truth of the religion, and a¢ the praise, peace, liberality, azd other goodness whose provision has lodgement in a disposition for wisdom. 5. Also the abundance of the decisions of apostasy, the falsehood, deceit, slander, quarre'someness, fraudulence, ingratitude, discord, stinginess, and other vileness whose real connection is a disposition to devour, neglecting heedfulness for the archangels of fire, water, and worldly exzstence'. 6. The oppressiveness of infidelity azd idol-worship, the scarcity of freedom, the extreme predominance of avarice in the individuals (tan6) of mankind, the plenitude of different opinions about witchcraft, axd the much inclination of many for paralyzing the religion of the sacred beings. 7. The annihilation of the sovereignty of mankind one over the other, the desolation of localities and settlements by severe actual distress, and the evil foreign potentates who ave, one after the other, scattering the valiant; the destruction among cattle and the defilement of the spirit of enjoyment, owing to the lodgement of lamentation and weeping zz the countries of Iran, the clamour of the demon-worshipper in the country, avd the unobtainable stature, non-existent strength, blighted destiny, and short 1 Ashavahisté, Khardad, and Spendarmad. 96 DINKARD, BOOK VII. life of mankind. 8. Also the abundance of ordinances (Ayin6)! of various descriptions, the approval of the apostate among tyrants and the non-approval of the Zoti? who is well-disposed and wise, the coming of the Zoti to want, avd all the other adversity, disruption, and running astray which ave overpowering even in districts azd localities of the countries of Iran.
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.
1in §§ 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.’ 33. About the collapse of the sovereignty of Iran, it also states this, namely: ‘ That very villain (mar), O Zaratast! brings those provinces on to running astray, so that he may make those quite dissevered which constitute the existence of that powerful sovereignty; and then he is a thorough assailant of the righteous, then he is am assailant of the righteous with eagerness. 34. That same deadly ove (mar), O Zaratist! does not continue living long afterwards; moreover his offspring disappear (that is, they perish utterly); but his soul falls to the bottom of the gloomy existence which is horrible hell, and upon their bodies every kind of unseemly unhappiness comes from themselves, owing to their own actions when they give approval to the imprisonment of a guardian of spiritual afazrs who is eloquent, true-speaking, avd righteous. 35. Against that deadly ove he contends, O Zaratdst! for the spiritual lordship azd priestly authority that I approve as good for the whole embodied existence; also against the preparation of a decree to produce evil decisions, and against the dismissal of litigants, whether heterodox or orthodox, who are of a family of serfs of a far-situated village and are making petitions.’ 36. ‘And as ¢o the land, too, over which he wanders, the evil spirit utterly devastates their country through pestilence and other misery; and, moreover, strife which is tormenting falls upon that CHAPTER VII, 33-39. 93 country, besides demon-worship which is iniquitous, and besides slander which is iniquitous. 37. And the strife which is iniquitous is not to be dissipated (apAst-aitand) from that country, nor the demonworshippers who ave iniquitous, nor the slander which is iniquitous, before the ¢zme when they give approval to him, to the priest who is a guardian of spiritual afazrs, who is eloquent, true-speaking, and righteous; and it is when they give him approval, that they obtain healthfulness for their country when they pray for z¢, and not irregularly from him, O Zaratist!’
238. And this which is recounted is a statement that is execrated (nafrig-aitd) by many, details from the Avesta as to occurrences ‘hat will arise after Vistasp until the dispersion (angévisn6) of the sovereignty of Iran from the country of Iran; 2¢ 2s also declared that this which is written happened to the knowledge of those of the world. 39. This, too, is about the evidence of. the above :—‘ And if this which is declared from the Avesta, as to what happens after Kai-Vistasp until the end of the sovereignty of Iran, should not have happened, and z¢ being the pre-eminence of the Avesta which really became this present treasure, it thereby ensues, owing to its position in that /former', and the manifest absence of the destruction of those rulers and high-priests from Vistasp onwards in this la¢ter ?, that it could not be connected with us 3’ } The above declaration from the Avesta. * The present Avesta itself. * Meaning perhaps that, for some good reason, it could not be communicated to us in the extant Avesta. If § 39 be not a later addition to this chapter, it implies that the prophetical quotations from the Avesta, regarding the history of the religion after the time 94 DINKARD, BOOK VII. Cuapter VIII. 1. About the marvellousness which is manifested and is openly specified after the collapsing of the sovereignty of Iran avd the country of Iran; a@dso the end of the millennium of Zaratdst and the arrival of Afishédar the descendant of Zaratist'. 2. There is this marvellousness, really overthrowing the blessedness of the knowledge of former government, revealed by the Avesta about the ninth and tenth centuries, that which is an indicator of circumstances (aéd@findith) now visible, such as the dispersion of the sovereignty of Iran from the country of Iran, the disturbance of just law and custom, the predominance of those wzth dishevelled hair ?, avd the haughty profession of ecclesiastics *. 3. Also the collection and even connection of all their four systems of belief (vévari-hastan6) * to- of Vistasp, were no more extant in the Avesta, when the Dinkard was compiled, than they are now. ' The contents of Chaps. VII-XI have some connection with the following summary in Dk. VIII, xiv, 11, 12:—‘ And about the nature of the advancement of the people of the period, the separation of centuries and millenniums, avd the signs, wonders, and perplexity which are manifested in the world at the end of each millennium in the world. Also as to the birth and arrival of Afishédar, son of Zaratfist, at the end of the first millennium, and a report of him and his time, and of the many destroyers of the organizers of the period between Zaratfist’s millennium and the coming of Afishédar.’
3Also as to the birth and arrival of Afishédar, son of Zaratfist, at the end of the first millennium, and a report of him and his time, and of the many destroyers of the organizers of the period between Zaratfist’s millennium and the coming of Afishédar.’ * This meaning for vig4rd6-vars is chiefly based upon the use of vigard in AV. XXXIV, 5, for a woman’s hair being ‘combed.’ These invaders of Iran from the east, at the end of the first millennium of the religion, are mentioned in Byt. II, 22, 24, 28; III, 1, 6, 13. They are called ‘ Turkish demons’ in § 47. S The Byzantine Christians. « Zoroastrianism, Muhammadanism, Christianity, and _ either Judaism or Idolatry. CHAPTER VIII, I-7. 95 gether for the upper rank; the coming of one working with the sacred beings to the inferior, the transient, and the captive of the period; and the dispersion and downfall of dependent and _ public men in their time. 4. The disappearance of a disposition for wisdom from the foreigners zz the countries of Iran, which is an indication of shame a¢ the truth of the religion, and a¢ the praise, peace, liberality, azd other goodness whose provision has lodgement in a disposition for wisdom. 5. Also the abundance of the decisions of apostasy, the falsehood, deceit, slander, quarre'someness, fraudulence, ingratitude, discord, stinginess, and other vileness whose real connection is a disposition to devour, neglecting heedfulness for the archangels of fire, water, and worldly exzstence'. 6. The oppressiveness of infidelity azd idol-worship, the scarcity of freedom, the extreme predominance of avarice in the individuals (tan6) of mankind, the plenitude of different opinions about witchcraft, axd the much inclination of many for paralyzing the religion of the sacred beings. 7. The annihilation of the sovereignty of mankind one over the other, the desolation of localities and settlements by severe actual distress, and the evil foreign potentates who ave, one after the other, scattering the valiant; the destruction among cattle and the defilement of the spirit of enjoyment, owing to the lodgement of lamentation and weeping zz the countries of Iran, the clamour of the demon-worshipper in the country, avd the unobtainable stature, non-existent strength, blighted destiny, and short 1 Ashavahisté, Khardad, and Spendarmad. 96 DINKARD, BOOK VII. life of mankind. 8. Also the abundance of ordinances (Ayin6)! of various descriptions, the approval of the apostate among tyrants and the non-approval of the Zoti? who is well-disposed and wise, the coming of the Zoti to want, avd all the other adversity, disruption, and running astray which ave overpowering even in districts azd localities of the countries of Iran.
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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