Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
128. Again he enquired of him thus: ‘Is there so perfect a manifestation here de/ow, in the age of the worldly existence of the religion of the Mazda-worshippers (that is, is there a lodgement of the religion of the Mazda-worshippers in any one)?’ 29. And Athavmazd spoke thus: ‘It is so, among those men of mine’, O Zaratist! for here de/ow there are priests who are eloquent, and they, too, are men voluble and requisite in the embodied existence, all-beneficent and producing the destruction of harm and the wizard ; the people of the wicked tyrant say also regarding them, ¢ha¢, excepting thee, O Zaratdst! they rightly practise righteousness more largely, more powerfully, azd more volubly. 30. Blind are those of the fiend, who are consulting with thee and are unaware of the tyrant; and observant are also those of the fiend who consult with them and think of ¢her intelligence, and oppose the imbecile (an4kasth-atiiménd) apostate who is near them, so that 1 The archangels. 2 Reading minam, instead of madam which is unintelligible here. CHAPTER VIII, 27-34. 101 they say’ this, namely: “As ¢o this which thou tellest us, z¢ is evidently not so as thou sayest,” of which they speak thus: “ This duty of thy man is not mine (that is, it is not necessary for me to perform) nor thine (that is, it is not necessary even for thee to perform), because z¢ is not this which is righteousness (that is, not a good work).” 31. For this one is produced for these words azd thoughts of thine, of whom thou, too, art aware, he who is whatever is here de/ow of Adshédar? of thoughtful controversy, O Zaratist of the Spitamas! for he brings into notice, through the intermingling of his own soul, 42m who is righteous, or has not become so.’ 32. This, too, he says, namely: ‘Of those, O Zaratist of the Spitamas! who come in the ninth and tenth centuries, I tell thee that they are of the fiend of Greed {Azi); it is in 4er womb that they are to be fashioned, they who assist those who would be vicious, through pre-eminence in leadership, or through excellence in subserviency.’ 33. And this, too, it says about them: ‘ Those men are much to be destroyed;’ so it is said by Athaymazd that ‘these who are righteous, who carry away a corpse in this world, distress their fire, according to every high-priest *, and even longflowing water; their bodies, which are really cesspools‘ of a terrible character, become very assisting for the tormentors whose corpses are grievously wicked. 34. Concerning them I tell thee, O Zara- 1 To the apostate. 2 See §§ 55-60 and Chap. I, 42 n. Here spelt Afikhshédar. 3 Reading dastfir, instead of vastar. * Pahl. may4-vakhdfn = Pers. 4b-gfr. 102 DINKARD, BOOK VII.
234. Concerning them I tell thee, O Zara- 1 To the apostate. 2 See §§ 55-60 and Chap. I, 42 n. Here spelt Afikhshédar. 3 Reading dastfir, instead of vastar. * Pahl. may4-vakhdfn = Pers. 4b-gfr. 102 DINKARD, BOOK VII. tist of the Spitdmas! that, in the ninth and tenth centuries, ¢here come those who are the brood of the fiend and the wound-producer (reshgér)! of the evil spirit; even one of them is more to be destroyed than ten demon-worshippers?; ‘they also produce extermination for these who are mine, for these of my religion, whom they call a provision for destruction (that is, when it is possible to live in our way, and ours are wicked, they diminish in superiority). 35. Even the iniquity that they shall commit in leadership and subserviency, the sin which is smiting thee, they call a trifle (khalak5), O pure one of the Spitamas! and the smiter, they say, is Ze whom these of thy religion of Mazda-worshippers smite. 36. Besides thee, O Zaratdst! they distress those duties, too, which ave to be acquired dy thy people (lag4n6); they think scornfully of this ceremonial of thine, scornfully of ¢4y worship, O Zaratdst! and they think scornfully of both the two blessed utterances’, the Avesta and Zand, which were proclaimed to thee dy me who am the most propitious of spirits. 37. They foster villainous outrage, azd they say the best work for mankind is immoderate fighting whose joyfulness is due to actions that are villainous; those, too, ‘hat they exterminate are the existences due to the spirits, they exterminate their own souls, they exterminate the embodied existences of the world ; and they produce lamentation for the soul, avd even the religion, as regards what is the mode of controlling orthodox people ¢ogether with the iniquitous of the same period.’ 38. And this, too, it says, that Zaratist enquired ’ Or it may be riy4g4r, ‘hypocrite.’ 2 Or ‘idolators.’ * Pahl. vafriganth = Av. urvata. CHAPTER VIII, 35-44. 103 of Afharmazd thus: ‘So what ska// we prescribe for those who are not capable, through dexg poor (that is, they have no means), nor have they troops, nor a protector over ¢hem, and they have many persecutors ?’ 39. dad Atharymaazd spoke thus: ‘The strong-minded ! man, through understanding, is a token of the development of those who, not being in the army, are capable; their persecutors also are many, and the passing over of authority is owing to the iniquitous of the same period.’ 40. This, too, it says, that Zaratfist enquired thus: ‘Is he, 0 Adhaymazd! who is a Kai ov a Karap, or he who is a most evil ruler in authority, mingled again with the good ?’ 41. Aza Atharmazd spoke thus : ‘Even he®.’ 42. Zaratdst adso enquired thus: ‘Is he, too, O Atharmazd! who is one of those of the good sovereignty, mingled again with the good ; or these, such as the Katsar and Khakén*?’ 43. And Atdhaymazd spoke thus: ‘Even that former, O Zaratist !’
3Aza Atharmazd spoke thus : ‘Even he®.’ 42. Zaratdst adso enquired thus: ‘Is he, too, O Atharmazd! who is one of those of the good sovereignty, mingled again with the good ; or these, such as the Katsar and Khakén*?’ 43. And Atdhaymazd spoke thus: ‘Even that former, O Zaratist !’ 44. About the same iniquitous‘ this, too, he says, namely: ‘When they are aware and understand about the sayings (galimakS) due to righteousness, they are pleased, so that a bribe seems better to them than duty and good works; they love the darkness rather than light, the existence they love ’ Assuming that to6sht6-mfnisn6 is a miswriting of toshindmifnisnd. ? Thatis, after expiating his misdeeds by his allotted punishment. The last thirteen Pahlavi words of §§ 42, 43 are also added here by mistake in the MS. 5 The Byzantine emperor and the sovereign Kh4n of the invaders from the east. * Mentioned in §§ 37, 39. 104 DINKARD, BOOK VII. is the worst existence rather than the best existence, and they promote difficulty. 45. Concerning them, too, I tell thee that they are more to be destroyed than the leaping (shasf65) serpent which is like a wolf ov a lion, and they ever advance in malice and persecution from that “me till when that man arrives who is Xitré-méhénd! the righteous, with the victorious club. 46. He 4as marched with fifty triplets of men? who are disciples, powerful and tall, looking after duties and ordinances, wideshouldered, stout-armed, aud very hairy (kabedmilth), so that their appearance is rough and of a black colour, wherefore the demon and the iniquity proceeding from him fear them. 47. He also smites the evil spirit, together with Azs creatures; and those three manifest branches, that worship the fiend with simultaneous worship, are really these who march for eminent service on horses, even the Turkish demons with dishevelled hair, the Arab, and also ShedAspé * the ecclesiastical Ardman. * So spelt here, but in Dk. IX, xli, 6, it is Kitrag-méhéné, and other slight variations occur in the best MSS. of Bd. XX, 7, 31; XXIX, 5; Byt. III, 25, 26; Dd. XC, 3; but they can all be traced to an original XKitr6-méhan = Av, Xithré-maéthanem, ‘of the racial home,’ a title applied both to the river and the immortal sacerdotal ruler of Kangdez. The latter is supposed to be Péshyétand, a son of king Vistasp, who is expected to restore religious rites in Irén and throughout the world. 2 With 150 disciples, as stated in Byt. III, 27, 29, 42. Here it is written levatd 50 3-gabraan. * Byt. III, 27, 29, 42, states that they wear black marten fur. * In Byt. III, 3, 5, 8, 21, this name is written ShédAspth which can also be read Shédasfas, and is probably a corrupt pronunciation of the name of some Byzantine emperor or general (such as Theodosius) who had signally defeated the Persians some time in the fifth to seventh century, in which period ZaratQst’s millennium probably ended. CHAPTER VIII, 45-55. 105
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.
128. Again he enquired of him thus: ‘Is there so perfect a manifestation here de/ow, in the age of the worldly existence of the religion of the Mazda-worshippers (that is, is there a lodgement of the religion of the Mazda-worshippers in any one)?’ 29. And Athavmazd spoke thus: ‘It is so, among those men of mine’, O Zaratist! for here de/ow there are priests who are eloquent, and they, too, are men voluble and requisite in the embodied existence, all-beneficent and producing the destruction of harm and the wizard ; the people of the wicked tyrant say also regarding them, ¢ha¢, excepting thee, O Zaratdst! they rightly practise righteousness more largely, more powerfully, azd more volubly. 30. Blind are those of the fiend, who are consulting with thee and are unaware of the tyrant; and observant are also those of the fiend who consult with them and think of ¢her intelligence, and oppose the imbecile (an4kasth-atiiménd) apostate who is near them, so that 1 The archangels. 2 Reading minam, instead of madam which is unintelligible here. CHAPTER VIII, 27-34. 101 they say’ this, namely: “As ¢o this which thou tellest us, z¢ is evidently not so as thou sayest,” of which they speak thus: “ This duty of thy man is not mine (that is, it is not necessary for me to perform) nor thine (that is, it is not necessary even for thee to perform), because z¢ is not this which is righteousness (that is, not a good work).” 31. For this one is produced for these words azd thoughts of thine, of whom thou, too, art aware, he who is whatever is here de/ow of Adshédar? of thoughtful controversy, O Zaratist of the Spitamas! for he brings into notice, through the intermingling of his own soul, 42m who is righteous, or has not become so.’ 32. This, too, he says, namely: ‘Of those, O Zaratist of the Spitamas! who come in the ninth and tenth centuries, I tell thee that they are of the fiend of Greed {Azi); it is in 4er womb that they are to be fashioned, they who assist those who would be vicious, through pre-eminence in leadership, or through excellence in subserviency.’ 33. And this, too, it says about them: ‘ Those men are much to be destroyed;’ so it is said by Athaymazd that ‘these who are righteous, who carry away a corpse in this world, distress their fire, according to every high-priest *, and even longflowing water; their bodies, which are really cesspools‘ of a terrible character, become very assisting for the tormentors whose corpses are grievously wicked. 34. Concerning them I tell thee, O Zara- 1 To the apostate. 2 See §§ 55-60 and Chap. I, 42 n. Here spelt Afikhshédar. 3 Reading dastfir, instead of vastar. * Pahl. may4-vakhdfn = Pers. 4b-gfr. 102 DINKARD, BOOK VII.
234. Concerning them I tell thee, O Zara- 1 To the apostate. 2 See §§ 55-60 and Chap. I, 42 n. Here spelt Afikhshédar. 3 Reading dastfir, instead of vastar. * Pahl. may4-vakhdfn = Pers. 4b-gfr. 102 DINKARD, BOOK VII. tist of the Spitdmas! that, in the ninth and tenth centuries, ¢here come those who are the brood of the fiend and the wound-producer (reshgér)! of the evil spirit; even one of them is more to be destroyed than ten demon-worshippers?; ‘they also produce extermination for these who are mine, for these of my religion, whom they call a provision for destruction (that is, when it is possible to live in our way, and ours are wicked, they diminish in superiority). 35. Even the iniquity that they shall commit in leadership and subserviency, the sin which is smiting thee, they call a trifle (khalak5), O pure one of the Spitamas! and the smiter, they say, is Ze whom these of thy religion of Mazda-worshippers smite. 36. Besides thee, O Zaratdst! they distress those duties, too, which ave to be acquired dy thy people (lag4n6); they think scornfully of this ceremonial of thine, scornfully of ¢4y worship, O Zaratdst! and they think scornfully of both the two blessed utterances’, the Avesta and Zand, which were proclaimed to thee dy me who am the most propitious of spirits. 37. They foster villainous outrage, azd they say the best work for mankind is immoderate fighting whose joyfulness is due to actions that are villainous; those, too, ‘hat they exterminate are the existences due to the spirits, they exterminate their own souls, they exterminate the embodied existences of the world ; and they produce lamentation for the soul, avd even the religion, as regards what is the mode of controlling orthodox people ¢ogether with the iniquitous of the same period.’ 38. And this, too, it says, that Zaratist enquired ’ Or it may be riy4g4r, ‘hypocrite.’ 2 Or ‘idolators.’ * Pahl. vafriganth = Av. urvata. CHAPTER VIII, 35-44. 103 of Afharmazd thus: ‘So what ska// we prescribe for those who are not capable, through dexg poor (that is, they have no means), nor have they troops, nor a protector over ¢hem, and they have many persecutors ?’ 39. dad Atharymaazd spoke thus: ‘The strong-minded ! man, through understanding, is a token of the development of those who, not being in the army, are capable; their persecutors also are many, and the passing over of authority is owing to the iniquitous of the same period.’ 40. This, too, it says, that Zaratfist enquired thus: ‘Is he, 0 Adhaymazd! who is a Kai ov a Karap, or he who is a most evil ruler in authority, mingled again with the good ?’ 41. Aza Atharmazd spoke thus : ‘Even he®.’ 42. Zaratdst adso enquired thus: ‘Is he, too, O Atharmazd! who is one of those of the good sovereignty, mingled again with the good ; or these, such as the Katsar and Khakén*?’ 43. And Atdhaymazd spoke thus: ‘Even that former, O Zaratist !’
3Aza Atharmazd spoke thus : ‘Even he®.’ 42. Zaratdst adso enquired thus: ‘Is he, too, O Atharmazd! who is one of those of the good sovereignty, mingled again with the good ; or these, such as the Katsar and Khakén*?’ 43. And Atdhaymazd spoke thus: ‘Even that former, O Zaratist !’ 44. About the same iniquitous‘ this, too, he says, namely: ‘When they are aware and understand about the sayings (galimakS) due to righteousness, they are pleased, so that a bribe seems better to them than duty and good works; they love the darkness rather than light, the existence they love ’ Assuming that to6sht6-mfnisn6 is a miswriting of toshindmifnisnd. ? Thatis, after expiating his misdeeds by his allotted punishment. The last thirteen Pahlavi words of §§ 42, 43 are also added here by mistake in the MS. 5 The Byzantine emperor and the sovereign Kh4n of the invaders from the east. * Mentioned in §§ 37, 39. 104 DINKARD, BOOK VII. is the worst existence rather than the best existence, and they promote difficulty. 45. Concerning them, too, I tell thee that they are more to be destroyed than the leaping (shasf65) serpent which is like a wolf ov a lion, and they ever advance in malice and persecution from that “me till when that man arrives who is Xitré-méhénd! the righteous, with the victorious club. 46. He 4as marched with fifty triplets of men? who are disciples, powerful and tall, looking after duties and ordinances, wideshouldered, stout-armed, aud very hairy (kabedmilth), so that their appearance is rough and of a black colour, wherefore the demon and the iniquity proceeding from him fear them. 47. He also smites the evil spirit, together with Azs creatures; and those three manifest branches, that worship the fiend with simultaneous worship, are really these who march for eminent service on horses, even the Turkish demons with dishevelled hair, the Arab, and also ShedAspé * the ecclesiastical Ardman. * So spelt here, but in Dk. IX, xli, 6, it is Kitrag-méhéné, and other slight variations occur in the best MSS. of Bd. XX, 7, 31; XXIX, 5; Byt. III, 25, 26; Dd. XC, 3; but they can all be traced to an original XKitr6-méhan = Av, Xithré-maéthanem, ‘of the racial home,’ a title applied both to the river and the immortal sacerdotal ruler of Kangdez. The latter is supposed to be Péshyétand, a son of king Vistasp, who is expected to restore religious rites in Irén and throughout the world. 2 With 150 disciples, as stated in Byt. III, 27, 29, 42. Here it is written levatd 50 3-gabraan. * Byt. III, 27, 29, 42, states that they wear black marten fur. * In Byt. III, 3, 5, 8, 21, this name is written ShédAspth which can also be read Shédasfas, and is probably a corrupt pronunciation of the name of some Byzantine emperor or general (such as Theodosius) who had signally defeated the Persians some time in the fifth to seventh century, in which period ZaratQst’s millennium probably ended. CHAPTER VIII, 45-55. 105
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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