Pahlavi Texts, Part II — SBE Vol. 18 (trans. E. W. West, 1882)
English·1879–1910·trans. E. W. West·375 passages
The text · part 11 of 18
1 From this and Ep. II, v, 14 it would appear that the priests at that time maintained a body of troops for the protection of their followers.
* That is, regarding the proper maintenance of the priesthood, which had already engaged his anxious attention during the lifetime of his father.
® The word var may either mean ‘ashes’ (see Sls. II, 49), alluding to clearing out the fire, or it may mean ‘ordeal’ (see Sis. XIII, 17).
* See Dd. I, 14. This name is written Shirasé once, Sirasd thrice, and Sir4sd four times in K35. Mdandskihar appears to have come to Shiraz on this occasion to hold a general assembly of the priests and kading members of the community, and he wrote this epistle from that city (see Ep. II, i, 11; v, ro).
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14. The fifth is this, that the custom of providing for all the duties even of the sacred fire (Atd7) by me, and my own desire!, trained hand ?, unhardened mind, and unhardened heart for managing many things should have become the joy of my mind.
15. Then, too, from haveng read such writing and such news the healer of distress would be thoroughly connected with my heart and mind, owzxg to which my intellect would have become quickly fatigued (mA4ndak$6) by a limited preparation of phrases.
16. The sixth is this, that even he who is a rescued ° and better-operating (hi-dagtar) man— when, owing to the writing of a learned man of the realm who is desiring the truth, 4e is so perplexed * on account of a doubt of increasing the after-tearing of the same perplexity—as no doubt of the falsity and little training existent in the worldly.
17. The seventh is this, that if none of these six of which I Aave written should exist, even then your approved cleverness (stvagd4rth), extolled freedom from strife, hereafter-discerning and complete mind-
1 Reading kAmaké, instead of the unintelligible kamfin.
* The MSS. omit the last letter of yadman.
8 That is, delivered from contamination or sin; vfrikht6 is probably to be traced to Av. vit+irikhta, rather than to vi+ rikhta (Pers. gurékht).
“ K35 has a blank space here, and again a few words further on, but it is doubtful if any words be missing. ‘The spaces are filled up in J and BK, apparently by guess, as follows: J has ‘he sees so perplexing a chance, concerning which, owing to the increase of after-tearing of the same perplexity and the arrival of evil, Ae is doubtful, Aas no doubt,’ &c. And BK has ‘fe is so perplexed on account of no doubt of the falsity and little training ‘haf existed in the worldly for increasing the after-tearing of the same perplexity, has no doubt, &c.’
U 2
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fulness, practised? attention to the good, and much affection ? for the faithful—so kindly regarding, truly judging, and with a liking for praising (sridand), as regards whatever I write truly ad with true conviction—are, I consider, to make provision, and have realised a preparation striven for.
Cuarter IV.
attention to the good, and much affection ? for the faithful—so kindly regarding, truly judging, and with a liking for praising (sridand), as regards whatever I write truly ad with true conviction—are, I consider, to make provision, and have realised a preparation striven for.
Cuarter IV.
1. I have also seen the spiritual life* in the writing which is in such statements of incompleteness ‘, and owing to the same reason they should not cease from the operation® of washing you—whom may the angels protect!—with the Bareshndm ceremony®.
2. Because the ancients have said that, when it shall be discarded from use, every water, fire, plant, righteous man, avd animal, and all the creatures of Atthaymazd are afflicted, diminished, and made to leap away. 3. As it is said in revelation that, as to him who stands dy a dead body upon which the Nasts? 4as rushed®, ‘anusé zt, Spitama Zara-
1 J has biratdaké, ‘extolled,’ instead of varsidak4, ‘practised.’
* Reading dikhsharmfh asin J; the other MSS. have m instead of f.
5 Reading did ahvéth; but it can also be read stihandth, in which case the translation would be:—‘And my worldly condition.’
* Meaning the incomplete kind of purification which their statements complained of, or his referred to.
5 K35 and BK omit the r in kardaké.
® See App. IV.
7 The fiend of corruption (see Dd. XVII, 7).
® The three Avesta passages here quoted, with their Zand (Pahlavi translation), are from Vend. IX, 161-163, and are freely translated (trans. D) thus:—‘It grieves the sun, indeed, O Spitamap. 293 thustra! aésha y4! paiti-irista avad? hvare 4-tapayéiti®,anusé hau mau, anusé avé st4rdé4 —discontentedly, moreover, O Zaratist the Spitaman! does the sun shine upon him who fas been by the dead, so discontentedly [does the moon]®, thus discontentedly do the stars—khshn4vayéiti zt, Spitama Zarathustra! aéshé n& yé yaozd4- ‘thry6, yad aétem® paiti-iristem fra-nasim kerenaoiti—the man who is purifying propitiates them, O Zaratist the Spittam4n! when ke operates on him who has been by the dead, om whom the Nasis is put forth, azd he has become farted from the sacred twigs ’—he propitiates fire, he propitiates
1 K35 and BK insert the last three words, anus6é 4v4 staré, here.
3 J inserts ya here.
5 J has 4-tApayaéta, but K35 and BK omit the word.
here used, are mentioned in the notes. These passages are also referred to in Ep. II, iii, 5.
1 K35 and BK insert the last three words, anus6é 4v4 staré, here.
3 J inserts ya here.
5 J has 4-tApayaéta, but K35 and BK omit the word.
* K35 and BK have khshathr6é-chinanghé, ‘of a desire of authority ’ (which occurs in Fravardin Yt. 112 as the name of a man) instead of avé st4r6, which they have inserted earlier. They also leave a blank space for the words maman akhOrsandfh4, ‘moreover, discontentedly’ (which begin the Pahlavi translation), as if they were descended from a damaged original.
5 All three MSS. omit the words in brackets, which are necessary to complete the Pahlavi version.
* K35 and BK omit aétem.
7 J has ‘who has become polluted,’ which separation from the sacred twigs (see Dd. XLIII, 5), or other ceremonial apparatus, implies. The phrase is omitted in Pahl. Vend. IX, 162.
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water, he propitiates animals azd plants!, he propitiates the righteous man?*, he propitiates the righteous woman, both of them,’ as zn the Avesta® of it:—khshn4vayéiti 4tarem, &c.
4. When ¢fere is no purifier all the angels of the worldly exzstence become afflicted and dissatisfied ; and religious purifiers who are intelligent are even now not to keep backward the work of purification, just as 7¢ has come to them by practice from those of the primitive faith, and are not to diminish it.
5. To change a good work properly appointed they shall not accept a law which is not right, a good work not properly appointed‘; not to do the work thereof is accounted very sagacious azd perfectly wise; and through your freedom from inferiority ® the glorifying, commendation, praise, and blessing are your own. 6. For it is said that in all the work of forming and maintaining the law (d4dist4nd) those of the primitive faith were very greatly particular about every single thing; and as 4o the whole operation of that proceeding into which they have entered, those of the primitive faith have become aware of the power which veszdes in true authority.
7. But, otherwise’, the routine which is brought out
1 J has ‘he propitiates plants,’ as in Pahl. Vend. IX, 163.
* Literally ‘male.’
’ The initial words of which here follow their Pahlavi translation, instead of preceding it.
* J omits these six words.
5 Reading afrétarih, as in BK; K35 had originally avartarih, ‘pre-eminence,’ as in J, but the copyist wrote afré (=aparva) over the avarta, as a correction, leaving it doubtful whether he meant afrétarth or aparvarth, ‘want of education.’
* That is, unless confirmed by the decisions of the ancients.
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from revelation! and the teaching of the high-priests is then not authorisedly changed by that priestly man whose decree of the fifteen? washings is written in your epistle®; because, on account of the whole and any perversion (gastakth) of the same writing, not of similar utterance with revelation, before which the custom did not exist, I am without doubt as to that decree.
8. And in it*, moreover, is written, declared, axd contained (vangidd) that once washing is mentioned’, until a purifier comes who is acquainted with the ritual, who washes just as declared in revelation. 9. Zo de so washed I consider just as a thing for which he is even now as z¢ were a purifier who is a good washer‘, that of which z¢ is written below and clearly realised that it should not be decreed ; and through the scanty deliverance written therein’ z¢ is manifest it would not be the statement above ®.
1 J has ‘which is brought out with knowledge of the puri/ving cup (tastik), with preservation of faith, and with manifestation from revelation.’
* All three MSS. have ‘sixteen’ in ciphers, but it is evident that Z4d-sparam and his erroneous teaching of the sufficiency of fifteen washings (see Ep. III, 1, 2) are here referred to.
® Reading semag, a Huz. hybrid for ndmak.
* The decree of Zid-sparam, apparently.
* Referring probably to Vend. VIII, 299, which provides a washing for the polluted person by himself, if he can find no one willing to purify him (see App. V).
* That is, for such a purpose any ordinary washer would be sufficient.
7 In Pahl. Vend. VIII, 299, which states that, although pure enough for ordinary purposes, he must still abstain from engaging in ceremonies for others (see App. V).
* That is, it is very different from the propitiation mentioned in § 3.
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10. If learned knowledge, re/ating both to that about inferior matters (agirtarth4) and that about superior matters, de! true authority praised and declared by the great primitive faith, former high-priests and those newly arisen (navakgandak4n6) would be and would have been similarly forward; then, too, it would exist not so much with the priestly men of the time as with the learned officiating priests (magépat4n) of Athaymazd who have been before. 11. And when, moreover, all the Avesta and Zand are easy ¢o a priest®, pre-eminently acquainted with the liturgy azd a supreme Zaratdst, he has attained unto, and should remain with, Adharmazd and the officiating priestship of Atharmazd, and the supreme, world-managing, religion-observing (hd-din-nikah) sovereignty as to religious treatises*. 12. To change then their practice in the law would be entirely an outcry apart from deliberation, and a like violation of the unanimity of the spirits who are the heads avd guardians® of the religion, and of the unanimity of the source of opinion of the good themselves, for the sake of what ts not acceptable.
13. But the statement above ® is, was, and will be that which remains a good idea well considered by them with the centre of thought, as to zs well-
J has ‘because if even for that about superior matters, acquaintance with religion, and learned knowledge there be,’ &c.
* That is, when he knows all the scriptures and commentaries by heart.
§ J omits ‘AQharmazed and.’
* That is, he has full authority to interpret the scriptures.
*® Reading sar4n sard4rAn, but in K35 the two words overlap, so that sar-sard4r4n, ‘head guardians,’ might be intended.
* Probably referring to the quotation from the Vendid4d in § 3.
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operating characteristics, just contention, and complete powerfulness. 14. Also from the teaching of just high-priests, through the preservation of much evidence, and ascertained for the members of the assemblies of various provinces (shat76 shatv6), are shown the opinion amd experience of most priestly men; and to make the various districts (kd stak6 kdstak6) thrivingly steadfast, an unperverted one should be set up in all four quarters (padkés) of the same province.
15. And a semblance of it is apparent even from that which the glorified Nishahpdhar, the supreme officiating priest}, and also other officiating priests of Atharymazd have said, that one ts not to change any teaching of theirs thereon after z¢ zs provided, and not to render useless the statements of other authority thereon. 16. But that which they should accept from them as a certainty is to maintain the statements of other high-priests as pre-eminent ; azd not to change the operation of statements of another description 4as appeared lawful. 17. Even so it was as that same Nishahpthar, in the council of the glorified (anéshakd rfib4né) Khisr6’, king of
1 This mébad of mébads is mentioned in Pahl. Vend. III, rsx, V, 112, VI, 71, VIII, 64, XVI, 10, 17, AV. I, 35, and twenty-four times in the Nirangistén (see Sls. I, 4n). His name is spelt in various ways.
* King Khfisr6, son of Kavad, who is best known by his title Néshirvén, or Anéshirvan, ‘immortal-soulled,’ reigned a.p. 531~ 579; and the statement that Nishahpfhar was one of his councillors (made little more than three centuries after his death, and, therefore, probably correct) is of considerable importance for fixing a limit to the age of those Pahlavi books in which he is mentioned. These books are the Pahlavi Nfrangistan, a late recension of the Pahlavi Vendidad, and the Book of Arda-VirAf, in which last it is
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kings and son of Kavad,—by preserving old things (lig4n6é)—showed that way on whose thoughts they are established, and wrote them unaltered, so that such thoughts thereon became as z¢ were decided ; and their thoughts thereon, after such decree of his, have so become unanimous. 18. Through the importance of Ais assured rank, and the rest which was said by him in the work of sustaining the faithful, he maintains as much as the other state-
18. Through the importance of Ais assured rank, and the rest which was said by him in the work of sustaining the faithful, he maintains as much as the other statements, one dy one, from the deliberative teaching of those high-priests.
CHAPTER V.
1. That writing which comes amid the writing of your epistle is a correct fragment} as regards the nothing in which one is to change the operation properly maintainable, and it is becoming; because, if it be even for him, by whom it is written from the stated that Viraf was called by the name of Nikhshapfir by some. From the statements made in our text it seems probable that the council was employed in revising the Pahlavi Vendidad, in which they were careful not to erase the opinions of older commentators, and thus confirmed their statements by their own authority. It is possible that this council was that mentioned in Byt. I, 7, where the name Nishapfr also occurs, but whether it refers to a man or a city is not quite certain. This council, which seems to have been summoned for condemning the heresy of Mazdak, was held probably two or three years before Khfisr6 came to the throne (see Noldeke: Geschichte der Perser und Araber zur Zeit der Sasaniden, Pp. 465).
1 Reading bangisnth, but it may be bdgisnih, ‘deliverance Srom contamination” The reference is to the decree of Z4d-sparam mentioned in Chap. IV, 7, the ‘writing’ alluded to in Ep. II, ii, 1; iii, 1.
EPISTLE I, CHAPTER IV, 18—v, 4. 299 statements of Médydk-m4h, Afarg, and Sésh4ns’, the several statements axzd teachings of the same high-priests, yet then the elaboration and publication thereof are not such as that which is sent down by his further elaboration®. 2. And thereby it Zas seemed manifest ¢haé zt is sent so that a wish for the spirit may proceed from the truth of z¢s minister (pad6), or from his thought for the desired decision; or his understanding may be of that kind which is warped (vukasté), as though he believed it as other than the exposition of the religion azd the teaching of the high-priests. 3. But until the unparalleled arrival of Sésh4ns? any one not sharing in complete knowledge is not appointed unto a patron spirit (ahvé), and the fiend specially contends more experimentally with the thoughts of the high-priests of the religion for a religious decision.
4. And even the recompense of community‘ of property is that when ome gladly observes pure thoughts; azd the swift action of voluble (pdr) speakers and kind regard of religious characters for deliverance® and for the noticeable undeceitfulness of the same spirit*—which is itself the desire of settled observation that is in it for the sake of the
1 The names of three of the commentators whose opinions are most frequently quoted in the Pahlavi Vendiddd (see Sls. I, 3). Each of them appears to have written a complete ‘teaching’ or dissertation upon the ceremonial laws, from which the quotations are taken (see § 6).
I, 3). Each of them appears to have written a complete ‘teaching’ or dissertation upon the ceremonial laws, from which the quotations are taken (see § 6).
* That is, in collecting the opinions of the ancients, he has twisted them so as to suit his own views.
® The last of the future apostles (see Dd. II, 10), not the commentator of the same name mentioned in § 1.
‘ Literally ‘fraternity.’
5 From pollution or sin. * See § 2.
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same kind of full religious diffusion—are the swift action of the patron spirit, which, for the sake of preparing him for a deliverance that is not falsifying revelation axd zs without disputants, is a kind regard for the deliverance itself of 42m whose spiritual life (hOkS) it is.
5. As ¢o that which is thought by him?’ of those deliverances sent down, completed, azd announced, I consider more particularly about the meaning of one thing, which is their solemnized observance.
6. The solemnized observance of Médyék-méh is in the teaching? of Médydk-méh, and those of Afarg and Séshans are each one meditated and indicated in a teaching ; and the pointedly superior position of each one of them is mentioned by him in hes statement of any teaching and of the decision set up. 7. Also with a kind regard for his own choice he Aas thought it (the former teaching) imperfect, and, on account of what was not attained by it— which was a re-explainer of the same good ideas provided—z¢s dissimilarity to it is not unnoticed * §. But when one hears the re-explainers of a true reply he is well protected (hQ-zinhartdd) by complete mindfulness‘, avd is himself confident that the teaching of Médyék-m4h is not the whole statement of Médyék-méh, for there are many opinions of
1 Zad-sparam the writer of the decree mentioned in § 1.
3 The word £4stakd means usually a written course of teaching or exposition, a commentary, dissertation, or manual of instruction.
* Implying that Z4d-sparam had been more inclined to enforce his own opinions than to examine those of the commentators.
* The Pahl. translation of Av. A4rmaiti, ‘devotion,’ which is usually personified as a female archangel protecting the earth.
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Médyék-mah! which have decided 2” another manner; not ‘hat whatever Médyék-m4h said is not good, dué¢ in the teaching of Médyék-mah 2¢ is certain that even what is not proper is mentioned many times as a possibility *
CuaptTer VI.
1. As ¢o that which is written in that epistle, that in the teaching of Séshdns he thus states, that ‘of both the purifiers necessary he is suitable by whom the ritual is performed ’, they have been similarly very unanimous that when one is incapable (at Q)¢ it is the other at is suitable, who is written of in connection with him; and that, moreover, because the statement of Afarg is in a teaching of his®, and, on
1 J inserts ‘rules which are mentioned in the special teaching of Médyédk-m4h.” It appears probable that the author had access to much more complete commentaries than the fragments now extant in the Pahlavi version of the Vendidad.
2 Meaning, probably, that Médyék-m&h was disposed to relax the rigid enforcement of the law in cases of doubt or difficulty, as the Avesta itself does in several cases.
> Quoted from Pahl. Vend. IX, 132, 4, where it may be read either as an opinion of Afarg (as mentioned in our text), or asa statement of the Pahlavi translator, who would, therefore, appear to have been Séshans. A complete translation of the Pahlavi version of Vend. IX, 1-145 and the commentaries relating to the Bareshnfim ceremony, which are frequently alluded to in these epistles, will be found in App. IV.
* Perhaps ‘impotent,’ as the Rivayats (Mro, fol. 103 a) provide that a purifier shall be neither aged nor youthful, not less than thirty years of age.
5 See note 3, above; from this it appears that Afarg was the earlier commentator.
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that account, that declaration of his seemed ¢o de from him, which is as though z¢ were decided by him. 2. Then, when one reaches the eulogistic (afrasinak6) reply of his re-explainer, owing to his just will it is itself well perceived that Afarg comes into account as one of the high-priests; and that which is the special teaching of Séshans fas mentioned that they have been very unanimous that when there is one he would be suitable’.
3. That evidence, too, which many high-priests, and especially one teaching, are alike diffusing, is stated also in the teaching of Médyék-mah, that when he who is washing? understands the profession, then one purifier is plenty for him. 4. When it is abundantly declared, in particular by two teachings, ‘hat when there is one he is suitable, z¢ is then not to be rendered quite inoperative through the solitary statement of Afarg; for Afarg only said, as it appeared so to him himself, ¢ha¢ ‘two purifiers are requisite*’ 5. The customs of another highpriest are not declared to exist with like evidence ; and this is set aside (spégidd) even by him himself, that another custom is not suitable to exist, because his own view is mentioned as it appeared to him.
6. Those of the primitive faith have been fully * of the custom that other ome selected, as to this, where z¢ is the performance of the Vikaya (‘ exorcism’)5; because its explanation is this, that an
? See Pahl. Vend. IX, 132, 4, but the earlier part of the section refers to statements no longer extant.
2 That is, the person undergoing the purification.
S See Pahl. Vend. IX, 132, 4, Ep. I, ii, 7.
‘ J inserts ‘ of the same opinion.’
* That is, they have considered one purifier sufficient for reciting
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2 That is, the person undergoing the purification.
S See Pahl. Vend. IX, 132, 4, Ep. I, ii, 7.
‘ J inserts ‘ of the same opinion.’
* That is, they have considered one purifier sufficient for recitingp. 303 opinion upon which the priests (magavég4n5) are without dispute is that which he says is the custom of a priest, and the business of the two priests, of whose other custom he speaks as much, is a performance by those two witnesses indicating the same as the priest.
7. This, too, is evident, that, by confession of Afarg, when there is ody one purifier he is to be considered as being suitable’; avd an attainment ¢o more evidence is that which is written by you, that Médyék-mah as said that every customary part (ptsak6) is to be washed three times ?, and now the purifiers do z¢ once. 8. That teaching remains zx the same manner as written by him, but the threefold washing of Médyék-mdh is not a washing to be striven for, but o”e to be well considered, of which he spoke ; and this, too, is not said by him, that when one shall not wash three times it is not proper’. g. Afarg said that when onze shall‘ wash once it is proper, and about this once the opinion of Médyékmah is the after statement, and the opinion of Afarg is the prior statement; avd since in the life of man the first ¢hznmg to be considered is about purity, not the indispensability of washing, and, further, the the passages from the Avesta (see Vend. VIII, 49-62, IX, 118) which are supposed to drive away the fiend (comp. Ep. II, ii, 7).
1 See Pahl. Vend. IX, 132, d.
* See Pahl. Vend. IX, 132,7, where, however, the statement as to three times washing is attributed to Afarg, who is the prior authority quoted (as mentioned in § 9), and that as to once washing is attributed to Médyék-m4h, who is the after authority.
‘ Reading a& instead of va a. This statement is attributed to Médyék-méh in Pahl. Vend. (see note 2, above).
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pollution diminishes, about which it speaks in the religious cleansing, during so many times washing as is declared, then the consideration of it is a consideration about the one time which is the first computation’, 10, That which mentions more than once washing is a contradiction of the prior deponent, not a declaration; and the consideration of that operation, so long as z¢ zs declared, is about the statement of him who das mentioned once washing with the opinion of a prior deponent®, owing to the same veasons. 11. But if it be even that much washing which is the merit of the operation, then the statement of Afarg about these times’ is manifestly very preservative, azd that of Médyék-médh is a necessity for declaration.
CuaptTer VII.
1. And as ¢o that which is written‘, that ‘in the teaching of Afarg z¢ is thus declared, that “for every single person, at the least’, one cup of water and
CuaptTer VII.
1. And as ¢o that which is written‘, that ‘in the teaching of Afarg z¢ is thus declared, that “for every single person, at the least’, one cup of water and
1 In Vend. IX, 48-117 the washings of the several parts of the body are mentioned only once, which is ‘the first computation’ here mentioned.
* Reading pésm4l, as equivalent to the pésm4l or pésftmal previously used; but the word can also be read pasimal, ‘after deponent,’ which would be inconsistent with the context. The two terms are very liable to be confounded in writing Pahlavi, and in Ep. II, ii, 6 they are again written alike, though put in opposition to each other. The ‘prior deponent’ is Afarg.
’ That is, ‘about this one time,’ as J has it.
4 In the epistle to which he is replying.
5 The words pavan kamistth, both here and in § 5, 6, would be better translated ‘as a desideratum, or desired quantity;’ but in
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one cup of bull’s urine, which are well alike (véhm4l)}, are requisite ;” and in the same manner it is said in the teaching of Médy6k-m4h, that “the water and bull’s urine, when it is possible, are all to be thoroughly consecrated; when not—and, at the lowest, one cup of water and one cup of bull’s urine, which are well alike, for every single person—dshey are to be set down zz that place, and are afterwards to be mingled together®.”. 2. And since two teachings have so stated, are we to perform the operation more preservatively*® and according to a more correct opinion than this ?’
3. Also, ‘a correct apportionment is not understood by us, and clear reasons ave not come to our knowledge that a less measure of the thing is proper.’ 4. But I well imagine (hfi-minam) this is not the operation of the purifying cup (tastiks), where a less thing is not proper, because the information with which they have existed—owing to that information of theirs, of which a former highpriest and deliberator was the communicator—is that which was heard by me, that there are some who, for the sake of diminishing the measure of water and bull’s urine, speak of this apportionment thus: ‘Vidithre&id‘, in everything the operation
Pahl. Vend. IX, 132, ¢ the phrase is pavan kamistfh, which can mean only ‘at the minimum, or least.’
1 In Pahl. Vend. IX, 132, ¢, where this statement occurs, the first letter of this word is omitted, which converts it into shum{4r, ‘alike.’ Either word may be correct, but véh-m4l occurs twice in this section.
* This statement of Médy6k-m4h seems no longer extant in the Pahlavi Vendid4d.
5 That is, in a way more delivering from pollution and sin.
“ This word, which probably means ‘in whatever is~aried,’ was
[18] x
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* This statement of Médy6k-m4h seems no longer extant in the Pahlavi Vendid4d.
5 That is, in a way more delivering from pollution and sin.
“ This word, which probably means ‘in whatever is~aried,’ was
[18] x
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which accomplishes this, that is, when ¢here zs as much as is discernible from his body?, is proper.’ 5. And the saying is not perceived by me as a correct apportioning, because the judgment of the greatly-learned leader of those of the good religion, the glorified Ydid4n-Yim?, and of other deliberators, the opinion of good thinkers, was thus, that that saying is spoken about that of which the measure is not declared as the least by the high-priests’ teaching of revelation. 6. Finally, when it is really of the same origin and suitable, then less than the least of that, of which the measure is declared as the least, is not proper, if, owing to much evidence in the teaching which has mentioned z¢ as suitable, z¢ de more of a blessing, and the operation performed thereby de more legitimate ; because that teaching is for confessing that the statements of high-priests are most evidence of the practice.
7. This is that which is equally perpetual : it is very important for the purifiers to keep the intellect of life in operation, and for the good to become mentally a powerful giver of aid to them; and now, too, a purifier is ordered to keep in use his own most universal equal measure. 8. That which. is perceived by me, and as come to my knowledge, more particularly when washed by myself, is the keeping in use an equal measure*, 9. And even if there be a purifier who does not completely keep in use the evidently the beginning of an Avesta phrase whose Pahlavi translation concludes the sentence. The phrase does not appear to be extant elsew here.
1 That is, just sufficient to wet the body.
2 His father (see Chap. III, ro).
5 That is, the two liquids should be provided in equal quantities,p. 307 consecrated water and bull’s urine, still then z¢ is not worse than when it does not really arise from the same origin!, and its religious rite also does not take place.
10. Also the words of both the solemnization of the Vendid4d and the recitation of the Avesta are likewise to be uttered by him; because * ‘ Zaratdst enquired of Afhaymazd aout it thus: “ How shall I purify® where he does not attain unto the Airyem4 *—there are some who say where everything is anus6 (‘discontented’)5? 11. How as to the fire, how as to the water, how as to the earth, how as to animals, how as to plants, how as to the righteous man, how as to the righteous woman, how as to the stars, how as to the moon, how as. to the sun, how as to the endless light, how as to the independent light®, how as to all the prosperity, created by ~
to the sun, how as to the endless light, how as to the independent light®, how as to all the prosperity, created by ~ which differs from the present practice, as stated in the Persian Rivayats ; thus, Mro, fol. 104 a, mentions 3} mans of water and 13 man of bull’s urine as suitable quantities to be provided. This section is omitted in J, probably by mistake.
1 Apparently deprecating the use of mingled liquids derived from various sources.
* The passage quoted here is from Pahl. Vend. XI, 1-5, with a few variations.
* Pahl. Vend. inserts ‘as to the abode.’ ;
‘ The Airyema (written Airy€émé in the MSS.) is Yas. LITII, which commences with the words ‘4 airyem4 ishy6,’ and is the last of the Gatha spells mentioned, in Vend. X, 22, as having to be recited four times in order to exorcise the fiend. The meaning of the question in the text, therefore, is: how is the purification to be effected when all the spells are not recited?
5 Referring to Vend. IX, 161-163 (see Chap. IV, 3).
* This clause is omitted in Pahl. Vend., being merely a repetition of the preceding one, the Av. anaghra raoau being first translated by asarag réshandth, and then partially transliterated by
X 2
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Aftharmazd’, which is a manifestation of righteousness?” 12. And Aftharmazd spoke to him thus: “ Thou shalt chant the purification Zturgy, O Zaratist!—that is, fully solemnize a Vendiddd service— then he becomes purified, c.,”’ as mentioned by me above*. 13. Where they do not make ¢hem solemnize a Vendid4d so that they keep in operation that which is written of it as a rite, this does not drive pollution from any one; and then, too, they should abandon the commands of a decree of leaders who are not over ‘hem’,
14. Keep the Bareshniim ceremony* in operation, so that the consecrated water and bull’s urine are in the proportion which is taught by the high-priests of the religion, unless a scarcity occurs as regards these. 15. Then dogether with it, also, this is 40 be observed, that what is mentioned in two teachings is certainly more correct; afterwards, too, where a possibility for it is not obtained by them, there is what is mentioned as suitable by one teaching, and I do not decide ¢ha¢ z¢ is not an expediency.
16. And as ¢o that, also, which is written concerning the three hundred pebbles ® that, sprinkled anagragréshano. As sar means ‘head, end’ in Pahlavi (hardly ever ‘beginning’), the only meaning common to the two terms asarag and anagrag seems to be ‘without a head or superior, independent,’ that is, in this case, independent of the light of other luminaries.
1 K35 has ‘righteousness, created by Adharmasd,’ but this is evidently a mistake, as ‘righteousness’ does not translate the original Av. voha.
* That is, as to the fire, &c. mentioned in § 11.
* Referring to the heretical decree about which he is writing.
* See App. IV.
® See also Ep. II, iii, 12. The word generally used in these
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voha.
* That is, as to the fire, &c. mentioned in § 11.
* Referring to the heretical decree about which he is writing.
* See App. IV.
® See also Ep. II, iii, 12. The word generally used in thesep. 309 in ceremonial ablution (pA4dy4v6), are cast into (va/) the bull’s urine and water, that is taught even z# the same manner ; the zzward prayer (v4g6)', even for when one does not cast ¢hem, is in the existing teaching, which is proper. 17. Then, too, on account of the cheapness? and harmlessness of the pebbles the purifiers are less curtailing as to them, and to drink the thing so is well-curative in performance. 18. In the existing teaching of imperfect purifiers it should be very advantageous to maintain it as easy; moreover, it is not said of it ¢hat ¢¢ is not suitable, and in the teaching of Afarg it is said that it is proper.
Carter VIII.
1, As ¢o that which is written 8 that it is declared in the Sakédim ask‘, that the consecrated bull’s epistles is sang, ‘stone,’ but Chap. IX, 6 has sagthaké, and Pahl. Vend. IX, 132, ¢ mentions sagak, ‘a pebble,’ as being cast into (dén) the consecrated water and bull’s urine, without specifying any number. The practice appears not to be mentioned in the Persian Riv4yats, and seems now obsolete ; the addition of a small quantity of the ashes of the sacred fire to the bull’s urine, which. is tasted at the beginning of the rite, is, however, mentioned in the Riv4yats.
* See Dd. LXXIX, 2. The prayer or grace has to be taken inwardly, that is, murmured, before the drinking mentioned in § 17. According to this text provision seems to have been made for not using the pebbles, by means of a special prayer.
* Or ‘value,’ as arginth means both.
° In the epistle to which he is replying.
* This was the eighteenth of the lost books of the Masda-worshippers (see Sls. X, 25, note). It was one of the seven law books, and treated of many legal matters. Among the contents of its first thirty sections the following items are mentioned by the Dinkard,
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* This was the eighteenth of the lost books of the Masda-worshippers (see Sls. X, 25, note). It was one of the seven law books, and treated of many legal matters. Among the contents of its first thirty sections the following items are mentioned by the Dinkard,p. 310 urine, when it becomes fetid, is to be stirred up (bav4 agArddinisnd), and they should not carry z¢ forth so to the fire, so that the stench extends to the fire; because, if that stench extends to the fire, on account of the moisture avd through carrying bodily refuse (htgar)! on and forth to the fire, it overwhelms it; that is taught zz like manner lest, and owing to what is said, it then seemed to one that the bodily refuse and pollution of fetid bull’s urine is on account of the stench. 2. But it is proper to observe it more fully mindfully, perfectly completely, ‘and with better understanding, because that which is said by it, that the carrying of bodily refuse forth to the fire overwhelms 2z¢, is not on account of the pollution of the bull’s urine, but the proportion of the sin through this; so that it becomes the origin of as much sin for him as that pollution of the bull’s urine; but the stench, on account of moisture, is like 42m even who shall bring clean and purified water into the fire, avd thereby becomes sinful?
and one of these passages probably contained the statement quoted in our text:—‘On carrying forth the holy-water and also the pot (digd-&) to the fire, that is, wth purified and thoroughly-washed hands; and the sin of carrying ¢hem forth with unpurified and imperfectly-washed hands. On preserving the pot and the other things, whose use is with the fire, from defilement with bodily refuse ; when, through want of care, defilement occurs, and any one shall carry :# unawares to the fire, he who is careless overwhelms #/ thereby. . . . On lawfully warming the bull’s urine on the fire, and the sin when #7 is not done lawfully.’
1 See Dd. XLVIII, 19, note.
* The argument is that the urine being a consecrated liquid, its corruption is not contaminating (provided it be not occasioned by foreign matter, as alluded to in § 7); but if the stench be sufficient to extinguish or injure the fire, it is as sinful to expose the fire to its influence as it would be to injure the fire with holy-water.
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3. This, too, is a saying, that the proportion of the sin is mentioned not on account of the pollution of the bull’s urine; it is said Zo de a counterpart even of that whzch is declared of the care of the flesh of the ass and pig, so that when they shall now carry unto the fire more than the proportion which is ordered, it overwhelms z¢ through carrying bodily refuse forth to the fire, and even then that flesh, investigated as to purity, is mentioned as a supply for the season-festival?.
4. The fetid bull’s urine is itself likewise prepared, so that on this account it is ordered that z¢ is to be stirred up, that so long as z¢ is stirred up they may thereupon order the use of it; if then z¢ is to be rendered quite useless, ¢here is afterwards no necessity for stirring it. 5. The stirring is declared a purification as regards polluted ¢hzngs, where bodily refuse is only such that z¢ is not endless, and so pure that it purifies even that of another.
6. When 2¢ is written of it itself, that z¢ is thus declared in the Sak4dim ask, that consecrated bull’s urine which is fetid is to be stirred up for the fire, z¢ is afterwards declared that z¢ is not speaking only of the bull’s urine whzch is provided those three days*; but that, too, which is old amd consecrated,
1 So the damage to the fire is not occasioned by any impurity of the flesh of the ass or pig (which could be used for a sacred feast), but by the excessive quantity brought to it. The pig was formerly domesticated by the Parsis (see Sls. II, 58), but they have long since adopted the prejudices of the Hindus and Muhammadans as regards its uncleanness.
? Referring probably to the times of the three washings, subsequent to the chief ceremony, which take place after the third, sixth, and ninth nights, respectively, (see Vend. 1X, 136, 140, 144.)
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become fetid amd is stirred again, when they keep it in use, is proper. 7. And that which the Sakaddm has declared is, specially, that one of the high-priests - has individually said: ‘That stench is mentioned with reference to the occasion when a stench reaches it of a different kind from that which exists naturally in it.’
CuapTer IX.
1. And as ¢o that which is written’, that ‘ the teachings of Médyék-m4h, Afarg, and Séshans? have all three come and remained, and, on that account, whoever as washed just as they always wash therein is certain that he is worthy.’ 2. Also, ‘should it have been as z¢ were proper to them, would Médyék-m4h have said that “not even the purifier is single ?”’ 3. Amd the rest as written on that subject, which, on account of its acute observation, Aas seemed ¢o d¢ from their statements; they, however, Have not decided it so by the teaching which is in their names, as was indicated by me before *.
4. But I do not so understand that ‘if those should have been all the particulars of the peculiarity of all three teachings, would ¢he teachings of Médyék-m4h and Séshans have said, concerning any one who should have so washed that the purifier was single, that it is suitable, because the highpriests have been thus very unanimous that when
1 In the epistle to which he is replying. ? See Chap. V, 1. 5 See Chap. VI, 2-4.
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there is one he is unsuitable!? 5. And when it should be to them as z¢ were proper that, apart from . the hands, the other? customary farts (pisakd)
? See Chap. V, 1. 5 See Chap. VI, 2-4.
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there is one he is unsuitable!? 5. And when it should be to them as z¢ were proper that, apart from . the hands, the other? customary farts (pisakd)
should be washed once by them, would Afarg have said it is proper, because washing them three times is not mentioned in the Avesta? 6. And when it would have been as z¢ weve proper that the three hundred pebbles (sang) should not de cast into the water and bull’s urine, would Afarg’s teaching have said that it is proper‘, because there is not a single use for a pebble (sagt#ak5)? 7. And when it would be as z¢ were proper that ke who is washed at the ablution seats (mak) at which any one has been washed during the length of a year, is not injured thereby—only they shall take them away and they are again deposited —would Médyék-mah’s teaching have said that it is proper, because, when the stones (sagd) are again deposited by one, z¢ is to effect the cleansing (vistarisnd) of some one,
1 The writer says he does not understand this argument of his correspondents, because it differs from the view he takes in Chap. VI, 2, but it must be confessed that the meaning of the passage in dispute (Pahl. Vend. IX, 132, 5) is not very clear, as the word ash4yed, ‘he is unsuitable,’ can also be read ae sh&yed, ‘he would be suitable,’ both there and in our text.
* K35 has one line blank here, but this was probably owing to the state of the paper, or some inadvertence of the copyist; as it is evident that none of the text is omitted.
* Compare Chap. VI, 9-11. —
* Compare Chap. VII, 16-18.
® This shows that the places for ablution during the Bareshnim ceremony were, a thousand years ago, the same as now, namely, stones deposited on the ground, not holes dug in the ground, as directed in Vend. IX, 13, 14,16. They are, in fact, the stones or hard material directed to be deposited at the holes in Vend. IX, 29, 30, but they go by the old name for the holes (magh).
314 EPISTLES OF MANOsKTHAR.
IX, 13, 14,16. They are, in fact, the stones or hard material directed to be deposited at the holes in Vend. IX, 29, 30, but they go by the old name for the holes (magh).
314 EPISTLES OF MANOsKTHAR.
and when a shower of rain occurs thereon so ¢hat the whole place shall be thoroughly wetted, inside and outside, it is proper? 8. And if some one says that this is the case of a rite by a teaching of authority, and the rule is by a teaching of private authority, is not the whole rite by any teaching proper, that comszsts in this washing which is thoroughly preserved as they keep z¢ in practice? ?’ 9. The reply is even this, that every rite (niréng) is to be performed zz such manner as ¢hat which is said fo de most preservative, and most connected with the declaration of revelation azd the testimony of the high-priests concerning it. 10. And not for the reason that Médyék-mdh’s ¢eaching is more preservative? as to one rite, and after that something of Afarg is more preservative, is the operation to be performed by the statement of Médydk-mah ; éut whatever is the more preservative of Médyékmah’s is collected from Médyék-méh, all the more preservative of Afarg from Afarg, azd that which is the more preservative of azy other high-priest from that which /as the most preservative approval of the high-priest. 11. That which those high- _ priests ave said, which they decide by just authority, is the commandment of the learned of the realm, which has lawfully arisen over the provinces (shéh4r4nd); but even that statement opposing it whch is much testified and manifestly more of a deliverance, or which is declared as an exposition
1 This string of arguments appears to be quoted from the epistle to which the writer is replying, but as they are separated from their context it is difficult to understand the exact line of argument, or to be sure that they are translated correctly.
* From pollution or sin.
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of the teaching of high-priests of the religion in a dissimilar case, they shall then! wholly accept, and ¢hey are to perform the operation authorisedly and preservatively thereby.
* From pollution or sin.
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of the teaching of high-priests of the religion in a dissimilar case, they shall then! wholly accept, and ¢hey are to perform the operation authorisedly and preservatively thereby.
12. This, too, I so consider, ‘hat even if each separate teaching should be as z¢ were proper, it would then not be determined by them as to the impropriety of the purifying cup, for Médydk-m4h has stated, only as z¢ was apparent to him, that every singlé customary fart is to be washed for three times?, and has not specifically determined that when all shall be so once .it is not proper.
13. By the special teaching of Médyék-mah and the washing which is in the law that says—concerning those interpreting revelation—that whoever becomes quite polluted shall thoroughly wash by that law, so that his deng washed is to be considered as Jeng washed, it (the rite) is not performed by me if, also, that other high-priest Zas said, that every one who becomes quite polluted, avd washes not by the law of the primitive faith, is not to be considered as washed. 14. Then, too, in the special teaching of Médydk-méh 7¢ is not said, of that washing which is washed by the law of those of a portion of the religion (parak-din64n), that it is not proper.
15. He who washes by the law of those of the primitive faith, which many high-priests maintain as excellent, because it is suitable, amd imagines that regarding the threefold washing it should be said that it is not proper, even he—when he also
1 That is, when the dissimilar case arises, or when it is manifestly more efficient. * See Chap. VI, 7.
316 EPISTLES OF MANOsKfHAR.
has become of the same opinion as to this, that the statements of the high-priests are on an equality, and the most evidence of the high-priests is the vight course—would have attained to confidence about this, that in a doubtful matter ¢here should be a high-priest!, and also that of which Afarg and Séshans ave alike understood a similar thing is proper.
CuaptTer X.
1. And as fo the many other matters to which an explicit reply is not written by me—be it the determinableness of it, be it the flow of zzward prayer ?, be it the pouring of the water, and likewise the rest which is written 40 me—the statements, when deliberation and conjecture about such arrangements become needful, are not 4o de made unto the multitude, but wséo the priestly at once®. 2. And this much, also, which is written by me is on this account‘, ‘kat when a writing has come to you which is the purport of my re-explanation, and tt has seemed that it is written after we//-weighed (sakhtak6) observations °, even so they wou/d cause some of those of good desires to understand, who are thoughtful friends of the soul azd observers of
1 To consult about the matters in doubt.
® Reading vag-régisndih; but J omits the first letter, and thereby converts the word into apardasaisnth, ‘ want of leisure.’
® Reading vag-régisndih; but J omits the first letter, and thereby converts the word into apardasaisnth, ‘ want of leisure.’
* J has merely ‘the statements are when deliberation and conjecture become at once needful.’
* Reading hané r4i, as in J; the other MSS. have hané 18.
5 Or, perhaps, ‘strict observations’ here, and ‘strict observers’ further on.
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well-weighed zdeas, in whose heart and mind, owing to that other writing}, the existence of doubtfulness may fully remain; and, owing to that, this much re-explanation Aas, indeed, seemed to me good.
3. And then the desire? to sprinkle® in many modes is also an incorrect presentation‘, on which same subject there is this in consideration, that afterwards, peradventure, the same priestly man® by whom it is written may come—whose assured wisdom * may the angels make steadfast! and whom my approaching causing a purifier to travel for various quarters fas occasioned to write it—so that while they are, therefore, awed by him, and shall provide more completely for use the full measure of water and bull’s urine, the complete words of the Avesta, and other proper rites, they shall proceed more approvably. 4. And if z¢ de even not auxiliary for the same purpose (4han6) ¢hat 2¢ was written by him—except, indeed, through consideration of its details—no reason for a writing of that kind is to be assigned.
5. But if for the reason z¢ was written by him z¢ ée manifest as an existence which is very little threatening, then I consider his opinion, which is in his decree, not so perplexing; and, till’ now, the perplexing consideration was more particularly as
1 To which he is replying.
* Reading adfn g&m, but this is doubtful.
* The Huz. verb zerfkfintané, ‘to sprinkle,’ is not found in the glossaries, but is readily traceable to Chald. Pt.
‘ Reading arashnf{k6-46-dahisnfh.
5 Meaning his brother, Z4d-sparam.
® The usual Pahlavi phrase for the Av. 4sn6 khratus or instinctive wisdom (see Dd. XL, 3).
7 Assuming that val stands for va/.
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to that, when, owing to the great learning thereof to be seen by me, this was not doubtful, that as ¢o the great opinion of the world aéou¢ the existing law of the profession of the priesthood, azd the practice of all those of the good religion of the realm, they should make a decree only by the deliberation of me and other priestly men and religious observers’. 6. For if even he retorts a further statement? as to the appointed observance, z¢s origin is then also a propagation from the diverse teachings of those great high-priests of those of the primitive faith, wko were they who have been formerly great.
6. For if even he retorts a further statement? as to the appointed observance, z¢s origin is then also a propagation from the diverse teachings of those great high-priests of those of the primitive faith, wko were they who have been formerly great.
7. On account of the depth and much intricacy of the religion they mention many opinions and well-considered decrees which were likewise formed devoid of uniformity, avd the utterance of the different opinions of the priests is with the reciters of the Nasks; but even among themselves the most supremely just high-priests were of a different opinion, different judgment, different teaching, different interpretation, and different practice only in the peace, mutual friendship, and affection which they had together. 8. Just as that even which was prominent about these chief priests (magépat4nd magdpatd), whose names were Attrd-Frébagvindad and Atdré-bigéd, who have been, each separately, the high-priest of the realm of the true religion and the scholar of the age.
1 Implying that the more learning there is manifest in an erroneous teaching, the more necessary it is to submit it to careful examination.
* Reading fragé vak paté-yekavim(néd, and assuming that the last word stands for patd-fstéd,
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9. To many, when an opinion is afterwards so obtained, pertaining to the high-priests zz the Spiritual existence!, zt is as is said about Zarattst the Spitam4n, that ‘the first time when the archangels are seen by him, the Spitam4n, 7? is then supposed by him that they are Atndar, Sara, N&kistyya, Taatrév, and Zatrié?, who are most mighty *.’
10. From such as those the decree and its original perversity (bdn-g4stikéth) and scanty preservativeness are so written and prepared, and afterwards, also, your opinion is that way irritated by the habit of good thinking—of which there is so much manifest‘ from those of the primitive faith and the high-priests—because even its words and those written with 2, and the completeness of will and religion which is written, inclined the mind away from the teaching of the high-priests.
11. But as the same decree, ov that which is resembling the same decree, is appointed (vakhtd)
1 That is, such as have passed away.
* These are the last five of the arch-demons who are the special opponents of the archangels, being corruptions of the Avesta names Indra, Sauru, Naunghaithya, Tauru, and Zairika (see Bd. 1,27). The name of the first arch-demon, Akéman, is omitted here, probably dy the mistake of some copyist, as six names are wanted to make up the number of the archangels exclusive of Adharmasd himself.
* J continues as follows :—‘“of the demons.” 10. Written with the wretchedness (vakh4rih) and savageness of such as those, the oppressiveness and disaster of a decree of that description, and its original perversity,’ &c. (as in the text).
* J continues as follows :—‘“of the demons.” 10. Written with the wretchedness (vakh4rih) and savageness of such as those, the oppressiveness and disaster of a decree of that description, and its original perversity,’ &c. (as in the text).
‘ In the decree, which was so written as to appear to be directly derived from the teachings of the commentators, but, at the same time, so warped their statements as to lead astray. Hence, it might be compared to the conversion of an archangel into an archfiend through a mental hallucination, as mentioned in § 9.
5 J omits these last eight words.
320 EPISTLES OF MANOsxiHaR.
and specially decided, and is not to be accepted from him, and the operation is not to be performed thereby, its position is then to be considered, dy those steadfast 2 the practice of the pre-eminent religion, with the most advanced understanding and discernment, which are the thought of its true station in the religion of the Mazda-worshippers. 12. And other religious decrees, intelligently preservative of the soul, which are made known azd declared from the teaching of truthful high-priests of the religion of the Mazda-worshippers, are to be suitably accepted and fulfilled. 13. And since this opinion (dastak6) of mine is, moreover, from the writing of Afarg, even about the preservation of different interpretations and different teachings, not specially owing to unobtainable statements of this shattered’ religion of the Mazda-worshippers, nor even éo distress through simultaneous strife, but owing to the desire of true opinions which as existed, there is safety abundantly, but temporarily, from the scribbling of the opposing, partial, and injurious writing of that priestly man?.
Cuapter XI.
1. For completion little is observed by me; and a man of my own, 7” a position of authority (séng gah), comes with a second epistle* for that priestly man, opposing, disputing, showing the harm, makingp. 321 aware of the deliverance}, and applying for arrangement. 2. And the man who comes as a co-operator is announced by me, and the rite which is accomplished by him is so till further so¢ice, which is for my further epistle?; because a double elucidation about that which it is necessary to arrange from afar is a custom more suitable for the discreet.
1 Reading han4 giring, but it can also be read 4n adarog, ‘that undeceitful.’
2 ZAd-sparam.
* Not Ep. II, but one which preceded it (see § 5, note).