Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1CHAPTER VIII, 45-55. 105 48. ‘And he 4as then to attract men, contented and discontented, mostly through the incentive of duty; he who is not contented (that is, not agreeing with what he says) contentedly pays respect to him, O Zaratdst! (so that he brings him into the religion). 49. Likewise, through that club, he makes oxe press in the same manner; so that ome is distressed by his hand to hold others 7m contempt, through the valiant arm and through the youthful bodily organs. 50. And he attaches power and triumph to his religion of Athaymazd, and through that power and triumph they become ever respected thenceforth, when those arrive who are the sons of Zaratist, who shall produce the renovation in an existence undecaying and immortal, hungerless and thirstless, the long-continued perpetuity including all.’ 51. And about the separation (burinak6) of the ten centuries in the one millennium of Zaratist, and the tidings of Adshédar', son of Zaratdst, it says also this, namely : ‘ When that century fully elapses which is the first of the religion of the Mazdaworshippers, from the time when Zaratist came forward to zs conference, what is the separation of this first century?’ 52. And Adhaymazd spoke thus: ‘The sun conceals zése/f’ 53. ‘What is the separation after the second, third, fourth, 7/¢4, sixth, seventh, eighth, ninth, ev tenth century?’ 54. And Adharvmazd spoke thus: ‘The sun conceals ztse/f’ 55. Then, when thirty winters of the tenth century are unelapsed (that is, thirty winters ave remaining) a maiden, who is Shemig-abf 2, walks up ? See Chap. I, 42. * ‘Having a renowned father,’ the Zvaris of Av. Srittad-fedhri, Yt. XU, 141. 106 DINKARD, BOOK VII. to the water; she that is the mother of that famous Adshédar, and her former lineage is from Vé6hdr6é6-t Frahdny4n! in the family of IsadvAstar, the son of Zaratist that is brought forth by Arang. 56. Then she sits in that water and drinks z¢, and she kindles in a high degree those germs which were the third of the last that the righteous Zaratist was dropping forth originally, and they introduce that son whose name is the Developer of Righteousness*. 57. Though she is fifteen years old, the girl (kanig) Zas not before that associated with men$; nor afterwards, when she becomes pregnant, fas she done so before the time when she gives birth. 58. When that man becomes thirty years old, the sun stands still in the zenith (bAlist6) of the sky for the duration of ten days azd ten nights, and it arrives again at that place where it was first appointed by allotment, where it occupies one finger-6readth out of the four finger-dveadths, and it shines over all the regions which are seven. 59. So, too, O Zaratist! of them themselves, their declaration is thus, that they know that the separation of the millennium, which this religion Zas heard about by listening, is thus ; azd of those who do not even then know, that it is something which is different.
259. So, too, O Zaratist! of them themselves, their declaration is thus, that they know that the separation of the millennium, which this religion Zas heard about by listening, is thus ; azd of those who do not even then know, that it is something which is different. 60. Then, when that man becomes thirty years old, he confers with the archangels, the good rulers and good providers; oz the morrow, in the daylight of the day, zt zs moreover manifest, when the embodied existence is thus undistressed—without 1 See Yt. XIII, 97. * The Pahlavi interpretation of Afishédar which is an imperfect transcript of the Av. Ukhshyad-ereta of Yt. XIII, 128. 5 Pahl. ‘levatd gabraané bara vepaytdd.’ CHAPTER VIII, 56-IX, 2. 107 a Kai and without a Karap (that is, not deaf and blind to the affairs of the sacred beings), and is to be appropriated (that is, has not made its own self apart from the affairs of the sacred beings), and is produced full of life—that it has become extending (v4lan), and remains again great 2” various places in Atran-vég where the good Daitt? zs. 61. These are the characteristics as regards the two centuries which are the ninth and tenth; the accuracy of what was to come has continued and this has happened, and both are declared as regards the accuracy which is stated on evidence as to what will happen. Cuapter IX. 1. About the marvellousness which is after the end of the millennium of Zaratdst and the arrival of Adshédar, until the end of the millennium of Adshédar and the arrival of Aftishédar-m4h ; and as to tidings of the same period. 2. The marvellousness of Afishédar as to birth 2, glory of person, sayings and actions; the standing of the sun ten days amid the sky *; the perishing of the fiend of the four-legged race; the production of a three-spring cloudless influence‘ for vegetation; the weakening of superfluity ad destitution; the extreme strengthening of alliance; the gratification due to the good friendship of foreigners; the great increase of the wisdom of religion; and the praise 1 See Chap. III, 51,54; Bd. XX, 13. It is the name of a river. ? See Chap. VIII, 55-57. 8 See Chap. VIII, 58. ‘ Pahl. ‘ 3-zaremdé an-avargarth.’ 108 DINKARD, BOOK VII. of Atshédar’s smiting wth a serpent-scourge of several kinds zm the religion of the Mazda-worshippers.
3III, 51,54; Bd. XX, 13. It is the name of a river. ? See Chap. VIII, 55-57. 8 See Chap. VIII, 58. ‘ Pahl. ‘ 3-zaremdé an-avargarth.’ 108 DINKARD, BOOK VII. of Atshédar’s smiting wth a serpent-scourge of several kinds zm the religion of the Mazda-worshippers. 3. The mightiness of the resources in the fifth century of the same millennium; the manifestation of the wizard Mahrkds' for seven years, in the year which is reported in all the regions which are seven; the coming on azd arrival of the winter of Mahrkds, the perishing of most of mankind axd animals within three winters and in the fourth, through the awful ness of those winters azd the witchcraft of Mahrkis ; and the dying away of Mahrkds of scanty progeny (gasdk6-zahisn5), during the fourth winter, through the Dahman Afrin?. 4. The opening of the en- - closure made by Yim, the coming of mankind and animals therefrom, azd the complete progress of mankind and animals again, arising specially from them. 5. After those winters, the abundant and great increase in the milk of cattle, and the abundant nourishment of mankind by milk; the less distress of body zz cattle, the fullness and prosperity of the world, the celebrity of assembled mankind, ad the great increase of liberality. 6. Also the feebleness 1 Av. Mahrkfisha of Westergaard’s Fragment VIII, 2, who is evidently a wizard or fiend; according to Pahl. Vd. II, 49 (Sp.) the evil winter which was foretold to Yim is called’ the winter of Markfis. In later times this name has been understood as Heb. Malkés, ‘autumnal rain;’ so the idea of the fatal freezing winter of Mahrkfs, the intender of death, was abandoned for that of the deluging rain of Malkés, as in Mkh. XXVII, 28. In Dd. XXXVII, 94, both snow and rain are mentioned as produced by Mahrkfis or Markds (as it is always written in Pahlavi), and in Sd. IX, 5 only his name is stated. The most complete account of him is given in our text. 2 The Afrin of the Ameshdspends. CHAPTER IX, 3-10. 109 of poverty among mankind, jus? like what revelation mentions thus: ‘Even so he, O Zaratfst! though he be more unfortunate than he who is accepting from him, is like the creator whose bounty of permanent liberality does thus, in the embodied existence, remain in his dwelling.’ 7. And this, too, it says, namely: ‘When that winter passes away, of which 2¢ ¢s said that 2¢ zs boisterous and destructive !, then a wild beast, black and wide-travelling, walks up to the Mazda-worshippers, and thus it thinks, that they who worship Mazda wil/ therefore not finally hate us more than him who is their own progeny, the son whom they thus bring up as a Mazda-worshipper here de/ow, in fondness and freedom from malice towards wellyielding cattle.
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.
1CHAPTER VIII, 45-55. 105 48. ‘And he 4as then to attract men, contented and discontented, mostly through the incentive of duty; he who is not contented (that is, not agreeing with what he says) contentedly pays respect to him, O Zaratdst! (so that he brings him into the religion). 49. Likewise, through that club, he makes oxe press in the same manner; so that ome is distressed by his hand to hold others 7m contempt, through the valiant arm and through the youthful bodily organs. 50. And he attaches power and triumph to his religion of Athaymazd, and through that power and triumph they become ever respected thenceforth, when those arrive who are the sons of Zaratist, who shall produce the renovation in an existence undecaying and immortal, hungerless and thirstless, the long-continued perpetuity including all.’ 51. And about the separation (burinak6) of the ten centuries in the one millennium of Zaratist, and the tidings of Adshédar', son of Zaratdst, it says also this, namely : ‘ When that century fully elapses which is the first of the religion of the Mazdaworshippers, from the time when Zaratist came forward to zs conference, what is the separation of this first century?’ 52. And Adhaymazd spoke thus: ‘The sun conceals zése/f’ 53. ‘What is the separation after the second, third, fourth, 7/¢4, sixth, seventh, eighth, ninth, ev tenth century?’ 54. And Adharvmazd spoke thus: ‘The sun conceals ztse/f’ 55. Then, when thirty winters of the tenth century are unelapsed (that is, thirty winters ave remaining) a maiden, who is Shemig-abf 2, walks up ? See Chap. I, 42. * ‘Having a renowned father,’ the Zvaris of Av. Srittad-fedhri, Yt. XU, 141. 106 DINKARD, BOOK VII. to the water; she that is the mother of that famous Adshédar, and her former lineage is from Vé6hdr6é6-t Frahdny4n! in the family of IsadvAstar, the son of Zaratist that is brought forth by Arang. 56. Then she sits in that water and drinks z¢, and she kindles in a high degree those germs which were the third of the last that the righteous Zaratist was dropping forth originally, and they introduce that son whose name is the Developer of Righteousness*. 57. Though she is fifteen years old, the girl (kanig) Zas not before that associated with men$; nor afterwards, when she becomes pregnant, fas she done so before the time when she gives birth. 58. When that man becomes thirty years old, the sun stands still in the zenith (bAlist6) of the sky for the duration of ten days azd ten nights, and it arrives again at that place where it was first appointed by allotment, where it occupies one finger-6readth out of the four finger-dveadths, and it shines over all the regions which are seven. 59. So, too, O Zaratist! of them themselves, their declaration is thus, that they know that the separation of the millennium, which this religion Zas heard about by listening, is thus ; azd of those who do not even then know, that it is something which is different.
259. So, too, O Zaratist! of them themselves, their declaration is thus, that they know that the separation of the millennium, which this religion Zas heard about by listening, is thus ; azd of those who do not even then know, that it is something which is different. 60. Then, when that man becomes thirty years old, he confers with the archangels, the good rulers and good providers; oz the morrow, in the daylight of the day, zt zs moreover manifest, when the embodied existence is thus undistressed—without 1 See Yt. XIII, 97. * The Pahlavi interpretation of Afishédar which is an imperfect transcript of the Av. Ukhshyad-ereta of Yt. XIII, 128. 5 Pahl. ‘levatd gabraané bara vepaytdd.’ CHAPTER VIII, 56-IX, 2. 107 a Kai and without a Karap (that is, not deaf and blind to the affairs of the sacred beings), and is to be appropriated (that is, has not made its own self apart from the affairs of the sacred beings), and is produced full of life—that it has become extending (v4lan), and remains again great 2” various places in Atran-vég where the good Daitt? zs. 61. These are the characteristics as regards the two centuries which are the ninth and tenth; the accuracy of what was to come has continued and this has happened, and both are declared as regards the accuracy which is stated on evidence as to what will happen. Cuapter IX. 1. About the marvellousness which is after the end of the millennium of Zaratdst and the arrival of Adshédar, until the end of the millennium of Adshédar and the arrival of Aftishédar-m4h ; and as to tidings of the same period. 2. The marvellousness of Afishédar as to birth 2, glory of person, sayings and actions; the standing of the sun ten days amid the sky *; the perishing of the fiend of the four-legged race; the production of a three-spring cloudless influence‘ for vegetation; the weakening of superfluity ad destitution; the extreme strengthening of alliance; the gratification due to the good friendship of foreigners; the great increase of the wisdom of religion; and the praise 1 See Chap. III, 51,54; Bd. XX, 13. It is the name of a river. ? See Chap. VIII, 55-57. 8 See Chap. VIII, 58. ‘ Pahl. ‘ 3-zaremdé an-avargarth.’ 108 DINKARD, BOOK VII. of Atshédar’s smiting wth a serpent-scourge of several kinds zm the religion of the Mazda-worshippers.
3III, 51,54; Bd. XX, 13. It is the name of a river. ? See Chap. VIII, 55-57. 8 See Chap. VIII, 58. ‘ Pahl. ‘ 3-zaremdé an-avargarth.’ 108 DINKARD, BOOK VII. of Atshédar’s smiting wth a serpent-scourge of several kinds zm the religion of the Mazda-worshippers. 3. The mightiness of the resources in the fifth century of the same millennium; the manifestation of the wizard Mahrkds' for seven years, in the year which is reported in all the regions which are seven; the coming on azd arrival of the winter of Mahrkds, the perishing of most of mankind axd animals within three winters and in the fourth, through the awful ness of those winters azd the witchcraft of Mahrkis ; and the dying away of Mahrkds of scanty progeny (gasdk6-zahisn5), during the fourth winter, through the Dahman Afrin?. 4. The opening of the en- - closure made by Yim, the coming of mankind and animals therefrom, azd the complete progress of mankind and animals again, arising specially from them. 5. After those winters, the abundant and great increase in the milk of cattle, and the abundant nourishment of mankind by milk; the less distress of body zz cattle, the fullness and prosperity of the world, the celebrity of assembled mankind, ad the great increase of liberality. 6. Also the feebleness 1 Av. Mahrkfisha of Westergaard’s Fragment VIII, 2, who is evidently a wizard or fiend; according to Pahl. Vd. II, 49 (Sp.) the evil winter which was foretold to Yim is called’ the winter of Markfis. In later times this name has been understood as Heb. Malkés, ‘autumnal rain;’ so the idea of the fatal freezing winter of Mahrkfs, the intender of death, was abandoned for that of the deluging rain of Malkés, as in Mkh. XXVII, 28. In Dd. XXXVII, 94, both snow and rain are mentioned as produced by Mahrkfis or Markds (as it is always written in Pahlavi), and in Sd. IX, 5 only his name is stated. The most complete account of him is given in our text. 2 The Afrin of the Ameshdspends. CHAPTER IX, 3-10. 109 of poverty among mankind, jus? like what revelation mentions thus: ‘Even so he, O Zaratfst! though he be more unfortunate than he who is accepting from him, is like the creator whose bounty of permanent liberality does thus, in the embodied existence, remain in his dwelling.’ 7. And this, too, it says, namely: ‘When that winter passes away, of which 2¢ ¢s said that 2¢ zs boisterous and destructive !, then a wild beast, black and wide-travelling, walks up to the Mazda-worshippers, and thus it thinks, that they who worship Mazda wil/ therefore not finally hate us more than him who is their own progeny, the son whom they thus bring up as a Mazda-worshipper here de/ow, in fondness and freedom from malice towards wellyielding cattle.
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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