Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1who 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. 9. The maintenance of no ritual (epandth) of the religion of the sacred beings; the weakness, suffering, and evil habits of those of the good religion; the lamentation and recantation (kh Ost Qkih) of the upholders of the religion; azd the wickedness and extermination of good works in most of the countries of Iran. 10. Also much other misery in these two centuries is recounted in the Avesta, which passed away with them and is also now so visible therein, and manifestly occurs in them. 11. This, too, is a statement (nisang-1) as to them, wzch revelation mentions thus: ‘That is the age mingled with iron (that is, from every side they perceive z¢ zs of iron) in which they bring forth into life him who is a sturdy praying apostate. 12. This is their sturdiness, that their approval is unobservant of both doctrines (4inak6); and this is their praying, that whenever z¢ zs possible for them they shall cause misery to others; aé/so when an old man publicly advances into a crowd (galak6) of youths, owing to the evil times in which that man who is learned is born, they are unfriendly ¢o 42m (that is, they are no friends of the high-priests of the priestly assembly). 13. They are freely speaking (that is, 1 Or it may be héné, ‘ squadrons.’ ? The chief officiating priest in religious ceremonies. CHAPTER VIII, 8-16. 97 they utter phrases smoothly), they are wicked and are fully maliciously talking, so that they shall make the statements of priests and high-priests useless ; they also tear asunder the spiritual lordship and priestly authority, and shall bring the ruler and priestly authority into evil behaviour as vicious, but they bring together those who ave singular. 14. Anything they say is always mischief (agth), and that district which had a judge they cast into the smiting precinct, into hell; it is misery without any intermission they shall inflict therein, till they attain unto damnation (darvandih) through the recitation they persevere in, do¢h he who is the evil progeny disseminated by the apostate avd he who is the villainous wolf full of disaster avd full of depravity.’
215. ‘Here delow they fight, the friend with him who is a friend, they also defraud (zivénd) him of his own work (that is, whenever z¢ zs possible for them, they shall seize upon his property), and they give it to him from whom they obtain prosperity in return; if not, they seek him who is acting as a confederate (nishin-gdn), and they make that other one defraud the poor man (so that they shall seize upon his property); they also cheat him when he shall make complaint. 16. I shad/ not again produce such for thee, no friend here for him who is a friend, no brother for him who is a brother, no son for him who is a father, nor yet a father for him who is a son; admonished, dé not convinced, they become the abode of the will of the place, so that they subsist in every single place where it is necessary for them ¢o ée, in each that is necessary for them they march on together, and on the way they reflect upon the path of blessedness and the [47] H 98 DiNKARD, BOOK VII. manifold learning they utter owing to knowledge of me}. 17. ‘These three, our increase, learning, and reward, we fully understand through the ascendancy of him who is ignoble, amd through the downfall of him who is noble axzd@ superior to him of little thorough instruction who, in every thing, wz/7 be at the foot of the tyrant. 18. Thinking of a priest one becomes spiritual, thinking of a tyrant oe becomes a Kavig?; a demon zz disposition is an incipient demon, a Kavig zz disposition is himself attracted towards a youth.’ 19. Then, when character and wisdom recede from the countries of Ir4n (that is, they depart), so that destitution and also winter, produced by demons who are worshipping the demon, rush together from the vicinity of disaster (véighn) on to the countries of Iran, where even rain becomes scanty and pestilence is secretly advancing and deceiving, so that deaths become numerous; thus even 4e of perverted wisdom, who is wicked, and the apostate also, who is unrighteous, rush together in companionship. 20. As what ove says they a// exclaim thus: ‘ Consume and destroy, O ruler! for z¢ is to be consumed and destroyed by thee; destroy even the fire, consume even as food those who are the protection of the association enforcing religious obedience, and those leading on the poor man of the righteous dispensation by their guidance.’ 21. So that they shall make him thoroughly detached and smite him; 1 So far, this statement (§§ 11-16) seems to be ascribed to Aftharmazd; but what follows (§§ 17, 18, 20) appears to represent the sentiments of some Ir4nians of those later times. ® See Chap. II, 9 n. CHAPTER VIII, 17-26. 99 likewise wisdom is the wealth they bring him, avd it is when property is being carried off by them, ¢ha/ the wisdom conveyed by them arises.
3® See Chap. II, 9 n. CHAPTER VIII, 17-26. 99 likewise wisdom is the wealth they bring him, avd it is when property is being carried off by them, ¢ha/ the wisdom conveyed by them arises. 22. ‘And in that age, O righteous ome of the Spitamas! the coming of my desire is not purely for thee, nor is a thorough belief of the departure of life, so that the bringing avd conducting of a speaker of promises (mitvag6v) is not necessary; those of the perfect apostate injure this discourse of thine, the Avesta and Zand, so that they shall make 7¢ thoroughly weak ; azd those of the perfect apostate harass their own souls, for love of the wealth which he produced.’ 23. And about the ninth and tenth centuries this also it says, that, ‘as that age proceeds, this is what occurs, O Zaratist of the Spitimas! when many apostates utter the righteousness of priestly instruction and authority, whzck is wickedness towards me, they cause begging for water, they wither vegetation, and they put down all excellence which is due to the manifestation of righteousness.’ 24. Again Zaratist enquired of him thus: ‘What do they so produce by that, O Adhaymazd! when they cause begging for water, they wither vegetation, and they put down all excellence due to the manifestation of righteousness?’ 25. And Adharymazd spoke thus: ‘ They so produce those things among them, O Zaratist! when they mention a greater reward for bantlings avd relations than that of their own souls (that is, they talk more concerning their allowance, where it is that for their own). 26. Moreover, they give to the Kigs amd Karaps, for some repute w2¢h the shepherd people of the husbandman, and with the swift-horsed people of the warrior, as H 2 100 DINKARD, BOOK VII. though they would provide us! here éedow with a large share of meat, that they would make our privilege, just as we’ here supply him with meat whom we render greatly precious. 27. The property of even a wicked man here delow, O Zaratdst! in the average. opinion among the disorganized (andr4stAn6) is a dignified provision (that is, we form a strong opinion, the approval of which is more to be asserted as dezng the opinion of a poor righteous man, about a worthy righteous man whose manifest righteousness is a homage (frandmisné) to duty and good works).’
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.
1who 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. 9. The maintenance of no ritual (epandth) of the religion of the sacred beings; the weakness, suffering, and evil habits of those of the good religion; the lamentation and recantation (kh Ost Qkih) of the upholders of the religion; azd the wickedness and extermination of good works in most of the countries of Iran. 10. Also much other misery in these two centuries is recounted in the Avesta, which passed away with them and is also now so visible therein, and manifestly occurs in them. 11. This, too, is a statement (nisang-1) as to them, wzch revelation mentions thus: ‘That is the age mingled with iron (that is, from every side they perceive z¢ zs of iron) in which they bring forth into life him who is a sturdy praying apostate. 12. This is their sturdiness, that their approval is unobservant of both doctrines (4inak6); and this is their praying, that whenever z¢ zs possible for them they shall cause misery to others; aé/so when an old man publicly advances into a crowd (galak6) of youths, owing to the evil times in which that man who is learned is born, they are unfriendly ¢o 42m (that is, they are no friends of the high-priests of the priestly assembly). 13. They are freely speaking (that is, 1 Or it may be héné, ‘ squadrons.’ ? The chief officiating priest in religious ceremonies. CHAPTER VIII, 8-16. 97 they utter phrases smoothly), they are wicked and are fully maliciously talking, so that they shall make the statements of priests and high-priests useless ; they also tear asunder the spiritual lordship and priestly authority, and shall bring the ruler and priestly authority into evil behaviour as vicious, but they bring together those who ave singular. 14. Anything they say is always mischief (agth), and that district which had a judge they cast into the smiting precinct, into hell; it is misery without any intermission they shall inflict therein, till they attain unto damnation (darvandih) through the recitation they persevere in, do¢h he who is the evil progeny disseminated by the apostate avd he who is the villainous wolf full of disaster avd full of depravity.’
215. ‘Here delow they fight, the friend with him who is a friend, they also defraud (zivénd) him of his own work (that is, whenever z¢ zs possible for them, they shall seize upon his property), and they give it to him from whom they obtain prosperity in return; if not, they seek him who is acting as a confederate (nishin-gdn), and they make that other one defraud the poor man (so that they shall seize upon his property); they also cheat him when he shall make complaint. 16. I shad/ not again produce such for thee, no friend here for him who is a friend, no brother for him who is a brother, no son for him who is a father, nor yet a father for him who is a son; admonished, dé not convinced, they become the abode of the will of the place, so that they subsist in every single place where it is necessary for them ¢o ée, in each that is necessary for them they march on together, and on the way they reflect upon the path of blessedness and the [47] H 98 DiNKARD, BOOK VII. manifold learning they utter owing to knowledge of me}. 17. ‘These three, our increase, learning, and reward, we fully understand through the ascendancy of him who is ignoble, amd through the downfall of him who is noble axzd@ superior to him of little thorough instruction who, in every thing, wz/7 be at the foot of the tyrant. 18. Thinking of a priest one becomes spiritual, thinking of a tyrant oe becomes a Kavig?; a demon zz disposition is an incipient demon, a Kavig zz disposition is himself attracted towards a youth.’ 19. Then, when character and wisdom recede from the countries of Ir4n (that is, they depart), so that destitution and also winter, produced by demons who are worshipping the demon, rush together from the vicinity of disaster (véighn) on to the countries of Iran, where even rain becomes scanty and pestilence is secretly advancing and deceiving, so that deaths become numerous; thus even 4e of perverted wisdom, who is wicked, and the apostate also, who is unrighteous, rush together in companionship. 20. As what ove says they a// exclaim thus: ‘ Consume and destroy, O ruler! for z¢ is to be consumed and destroyed by thee; destroy even the fire, consume even as food those who are the protection of the association enforcing religious obedience, and those leading on the poor man of the righteous dispensation by their guidance.’ 21. So that they shall make him thoroughly detached and smite him; 1 So far, this statement (§§ 11-16) seems to be ascribed to Aftharmazd; but what follows (§§ 17, 18, 20) appears to represent the sentiments of some Ir4nians of those later times. ® See Chap. II, 9 n. CHAPTER VIII, 17-26. 99 likewise wisdom is the wealth they bring him, avd it is when property is being carried off by them, ¢ha/ the wisdom conveyed by them arises.
3® See Chap. II, 9 n. CHAPTER VIII, 17-26. 99 likewise wisdom is the wealth they bring him, avd it is when property is being carried off by them, ¢ha/ the wisdom conveyed by them arises. 22. ‘And in that age, O righteous ome of the Spitamas! the coming of my desire is not purely for thee, nor is a thorough belief of the departure of life, so that the bringing avd conducting of a speaker of promises (mitvag6v) is not necessary; those of the perfect apostate injure this discourse of thine, the Avesta and Zand, so that they shall make 7¢ thoroughly weak ; azd those of the perfect apostate harass their own souls, for love of the wealth which he produced.’ 23. And about the ninth and tenth centuries this also it says, that, ‘as that age proceeds, this is what occurs, O Zaratist of the Spitimas! when many apostates utter the righteousness of priestly instruction and authority, whzck is wickedness towards me, they cause begging for water, they wither vegetation, and they put down all excellence which is due to the manifestation of righteousness.’ 24. Again Zaratist enquired of him thus: ‘What do they so produce by that, O Adhaymazd! when they cause begging for water, they wither vegetation, and they put down all excellence due to the manifestation of righteousness?’ 25. And Adharymazd spoke thus: ‘ They so produce those things among them, O Zaratist! when they mention a greater reward for bantlings avd relations than that of their own souls (that is, they talk more concerning their allowance, where it is that for their own). 26. Moreover, they give to the Kigs amd Karaps, for some repute w2¢h the shepherd people of the husbandman, and with the swift-horsed people of the warrior, as H 2 100 DINKARD, BOOK VII. though they would provide us! here éedow with a large share of meat, that they would make our privilege, just as we’ here supply him with meat whom we render greatly precious. 27. The property of even a wicked man here delow, O Zaratdst! in the average. opinion among the disorganized (andr4stAn6) is a dignified provision (that is, we form a strong opinion, the approval of which is more to be asserted as dezng the opinion of a poor righteous man, about a worthy righteous man whose manifest righteousness is a homage (frandmisné) to duty and good works).’
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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