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Pahlavi Texts, Part II — SBE Vol. 18 (trans. E. W. West, 1882)

English·1879–1910·trans. E. W. West·375 passages

The text · part 12 of 18

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.

3. If that same priestly man® should have been in the vicinity, then interviews with me, with a few words, would have been more preservative than ¢vying to convert that wretchedness (vakh4r) into that which is customary (p{sak6) even by further writing and much information. 4. And even now my prospect is a well-considering demand for explanation, so that, if the duties which are suitable for the discreet be really disposable for it, it is proper so to arrange what it is possible for me to complete for three months; azd 1 may go myself into the presence of that same priestly man for the arrangement of the indispensable duties, and may diffuse this arrangement properly‘. 5. Bu¢ there are many reasons for private reflection (nahidd) on account of which a descent from position is an evil resource; and ¢hzs once a temporary epistle is written by me to him, and comes with this epistle’. 6. And Yazd4n-

1 From pollution, by means of the Bareshnfim ceremony.

* Probably referring to Ep. II, till the arrival of which (or that of Ep. III) they were to act as directed by the priest he sends with this epistle.

* His brother Z4d-sparam.

* This intended visit to Sirk4n is also mentioned in Ep. II, v, 5; vi, 4, 6; vii, 3.

5 Being apprehensive that personal interference might lead to altercations derogatory to his dignity, he prefers trying the effect of writing in the first place. The temporary epistle, here referred to,

(18) Y

322 EPISTLES OF MANOsKfHAR.

p4nak}, a man who is instructed’, shall come to him, who is friendly to custom (Atnag-ty4r), azd of like rank with his own man who is faithful; azd I wll write further ad more controversially to him, and give the information advisedly with which I shal/ acquaint him, so that z¢ may de more explanatory to him. .

7. But if through this which is written by me, or through myself’, he should come immediately (digandyts) unto Pars, I shal? then be seeking an opportunity even for the retirement of him himself; I do not abominate z¢# (madam 14 mansém) when it is necessary for them avd private, as is better.

8. As to these other diffusions of arrangements which are pre-eminently the resources of that priestly man, and the acquaintance with revelation which is sought by him, for the sake of the advantage of the religion ¢key should not be molested before *.

g. May the arrangement and restoration and benediction of the revelation (din6) of the Mazdaworshipping religion reach a climax! and may the could not have been Ep. II, as that was written after Ep. III, and was the further epistle promised in § 6.

* Or, perhaps, Yasdan-pahnak. This was a common Parsi name in former times, as it is found in two of the Pahlavi inscriptions in the Kanheri caves, dated a.p. 1009 (see Indian Antiquary, vol. ix, pp: 266, 267), and the very similar name, Yazd-pan4h, occurs as the name of a Parsi convert to Christianity who was put to: death about A. D. 541 (see Hoffmann’s Ausziige aus syrischen Akten persischer Martyrer, p. 87).

* Assuming that dinh4rd6 stands for zinhartdé.

* If I should come personally.

* Referring probably to further matters of complaint, which he did not think it advisable to notice seriously until the present controversy was settled.

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eminence of you listeners! to the primeval religion consist in long-continued, supreme prosperity, through all happiness! then, through such thoughtful friends, the acquaintance wth its difficult teaching and mighty words, which is to increase that gratitude of yours to me for my decisions, is made a blessing to you, if you observe therein a good idea which seems to you important, when it reaches your sight.

10. The correct writer azd scribe is ordered that he do not alter azy of the words (m4rik), while he writes a fair copy of this epistle of mine, which is written by me to you, and he orders some one to give z¢ to that same man, Yazd4n-panak, along with that epistle, so that it may come to him’, for there are temes when I seem aware that z¢ is better so. 11. And may the angels increase and enlarge your many new things with full measure and complete exaltation! the pleasure, peace ‘, righteousness, prosperity, commendation, and happiness of the powerful ® who are all-controlling azd happy-ending.

12. MAntséthar, son of Yaidan-Yim, Aas written zt im the day and month of Spendaymad‘*, in the

* Reading nyékhshfd4rané, as in J, instead of avakhshid4rand.

* Reading min, instead of mfin, ‘who,’

* To Z&d-sparam. This copy was that mentioned in Ep. II, vii, 1.

* Reading s/am, as in J; the other MSS. have shnuman, ‘propitiation,’ the two words being nearly alike in Pahlavi letters.

® Reading patiig4néd; J has padvand4né, ‘connections,’ by inserting a stroke.

* The fifth day of the twelfth month of the Parsi year; and, as Ep. III (which was evidently written after further consideration) is dated in the third month of a.y. 250, this must have been written in a.¥. 249. The date of this epistle, therefore, corresponds to the rsth March, 881.

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III (which was evidently written after further consideration) is dated in the third month of a.y. 250, this must have been written in a.¥. 249. The date of this epistle, therefore, corresponds to the rsth March, 881.

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enjoyment of righteousness, the glorification of the religion, trustfulness to the angels, and gratitude unto the creator Athaymazd, the archangels, and all the angels of the spiritual and the angels of the worldly existences. 13. Praise to the month (mah) of like kind which is exalted in its name with this.

EPISTLE II,

TO HIS BROTHER, ZAD-SPARAM.

Copy of an epistle of the priest MAndséthar, son of Yaidan-Yim, which was prepared by him for the priest, 42s brother, ZAa-sparam’.

Cuapter I.

1. Ja the name of the sacred beings who shall keep exalted the pre-eminent success of your priestly lordship, accomplishing your wishes in both worlds, I am longing for the children—formerly promoting health of body—and for activity, and fully desirous, and in every mode a thanksgiver unto the sacred beings, for the well-abiding eyesight, peace, and understanding of your priestly lordship.

2. The epistle that came from you in the month
AvAn 2, which Nivshahpthar * was ordered to write,

' See the heading to Ep. I.

* The eighth month of the Parsi year, which must have been A.¥. 249 (see Ep. I, xi, 12, note). This month corresponded to the interval between the 11th November and the roth December, 880; but it is evident from Chaps. VII, 2, VIII, 1 that this reply was written about the same time as Ep. III, that is, in the interval between the 14th June and 13th July, 881.

* This appears to have been the original form of the name Nikhshahpfihar or Nishahpfhar, applied both to a man (see Ep. I, iv, 15, 17) and to a city in Khur4s4n, and in this place it is not quitep. 326 and.... by me from'....and...., would have been quite desirable to increase my gratitude unto the sacred beings for the health and salutation of your priestly lordship, though it had been merely to write intelligence of your own condition; for your writing of the epistle is not such as that of the distant who write in duplicate, but like that of neighbours who think that everything new should always be really mutual information. 3. As ¢o that, too, which you ordered to write about omens and such occurrences—for which my form of words is not as is twice specified within the epistle, and from henceforth ove should order to write intelligence more clearly—moreover, on account of want of leisure on many subjects, my heart is not disengaged even for the understanding of omens.

4. I apprize your priestly lordship that in this

4. I apprize your priestly lordship that in this certain whether a man or a city is alluded to. The text, as it stands in the MSS., is as follows:—‘N&maké zitand dén bidana Av4nd mon NivshahpOhar nipistand farmidd va madd.’ This can be translated as in our text, if the word va be omitted; but, if this word be retained and mfin be changed into min, the translation would be as follows :—‘ The epistle which some one was ordered by you to write in the month Avan from Nivshahpthar, and which came.’ Now it is evident from Ep. I that Z4d-sparam must have been in Sirkan for some time previous to the date of that epistle, 15th March 881, and, therefore, probably in the previous November; but, at the same time, it must be noticed that there are allusions in this second epistle (see Chaps. I, 12, V, 3) to his having been formerly at Sarakhs and among the Tughazghuz, that is, in the extreme east of Khurds4n; it is, therefore, just possible that he may have been at Nivshahpflhar, on his way to Sirk4n in the south, in November.

1 J and BK attempt to fill up the blank with the words késhvar arg, ‘the value of the realm;’ but the original text probably stood thus :—‘ and was received by me from so and so, the names having been torn off in some intermediate MS.

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interval (tahtk6)! a written statement has come unto me that the good people of Strkan are, indeed, so enveloped by you 2x distress, despondency, and trouble that its counterpart was when ‘here was a liberation of our glorified fathers from the state of material existence. 5. For such as the insufficiency of the whole life of such was then to me, so even is the wounding and damage which comes zow to my understanding and intellect. 6. The whole life of such is on the confines of the pure existence, a contest with the complete incorrectness that remains contaminating the liturgy by which the greatest intelligence of the religion of the Mazda-worshippers is aided; a little also, finally, of sagacity and observance of the apportionment of the more grievous impostures and more frightful delusions.

7. And, first of all, as to when your completely vile idea first destroyed your own enlightenment, and quite subdued your seconding of me, is inopportune (avidan4) for me; and that ordinance *, which though it be also right, is then even grandeur, because 7¢ is a law of the realm and an opinion of the world. 8. When even in the mansion of various thoughts, the residence of the assembly of Pars, and many other conventions to deliberate, and the united opinions of a thousand priestly men (magavég) of the good religion thereon, it could remain unaltered, then, also, the various good thoughts and opposing considerations that, a/ong with me, the

1 Since he heard from his correspondent. The word cannot be ttsgak6, ‘nine days,’ as that would not tally with the dates of Eps. I and III.

* Referring probably to the Bareshnfim ceremony which Z4dsparam wished to dispense with in many cases.

The word cannot
be ttsgak6, ‘nine days,’ as that would not tally with the dates of
Eps. I and III.

* Referring probably to the Bareshnfim ceremony which Z4dsparam wished to dispense with in many cases.

p. 328

minds of other heads of the religion Aave promoted, and shaped or altered decisions thereon, and settled and issued orders thereon, could not have seen a grievance (seg) therein. 9. And this, too, should be observed among your requirements}, that when the fattiness? of the body is in wrinkles (41n), so that four perfect ones of the period are provided, even then the opinion of a high-priest of the religion is greater than every opinion, du¢ the law of the realm of vartous kinds*® is only through the deliberation of the same perfect ones; to make him decide then is not proper ‘.

10. And it would be desirable for you to take account of that which is said thus: ‘ Thou shouldst not practise that, O Zaratdst! when thou and three or four companions, in the village of a thanksgiver of the assembly, shall say this: “Such is an evil notion.”’ 11. These words of his are then not taken into account by you; and 2¢ is firmly and wth acute observation determined by you, and thought preservative for yourself, that even the sin be not privately (andarg) declared by me unto the assembly which has deliberated at Shiraz’. 12. You order this, and

1 J omits this phrase.

* Reading mésakh or miskh4&; but it may be masagfh, ‘squeezing.’

* J has merely the words, ‘even then the opinion of the highpriest for the realm,’ which gives a reverse meaning to the text.

« It appears from this, that when a supreme high-priest became very old, his worldly duties were put in commission, by being intrusted to a committee of four of the most learned priests; but the opinion of the superannuated high-priest was still supreme in spiritual matters, though not to be trusted in worldly affairs.

® Whither M4ndséihar had specially gone to hold this assembly before writing Ep. I (see Ep. I, iii, 13).

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z¢ is known that if it were a statement of yours in the assembly of the Tughazghuz'!, you would have been still less a speaker in private.

13. I consider that you are as much under-hand (atr) about this, as regards yourself, as Zaratist? the club-footed (apafrébd) when he arranged his garments (vakhshakth4), and his club-foot is itself overspread thereby even to himself, so that he was then approved as good® by some of those of Kirman* when they heard of z¢, and those of Rat® (R4zik4n6) wrote a reply that, if Ze should be appointed by you also at a distance, 4e would then be approved by them likewise as good. 14. This idea of yours is more heinous than that act of his, the reply from vartous sides is more mischievous, the disgrace among the people is more unslumberable, the load upon the soul is more consumingly heavy, and the

14. This idea of yours is more heinous than that act of his, the reply from vartous sides is more mischievous, the disgrace among the people is more unslumberable, the load upon the soul is more consumingly heavy, and the

* The MSS. have Tughzghuz in Pazand. Mas’dudi states (a.p.
943) that the Zaghazghaz were a powerful Turkish tribe who dwelt between Khurf4sin and China, in and around the town of Kfisan, and not very far from the supposed sources of the Ganges. They had become Manicheans, having been converted from idolatry to the heretical form of Mazda-worship taught by Mazdak (see Mas’audi, ed. Barbier de Meynard, vol. i, pp. 214, 288, 299, quoted at length in a note to Sis. VI, 7). It would seem from the allusion in our text that Z4d-sparam had recently been among these Zaghazghaz, and might have imbibed some of their heretical opinions, so as to lead to this controversy with his brother and the orthodox people of Sirkén. That he had recently been in the extreme north-east of Khur4s4n is further shown by the allusion to Sarakhs in Chap. V, 3.

* Evidently some recent pretender to the supreme high-priesthood, who had endeavoured to conceal the deformity that disqualified him for that office.

* That is, fit for the dignity he aspired to.

* Here written Girm4n (see Dd. XCIV, 13).

® Near Teheran.

330 EPISTLES OF MANOsKfHAR.

severance from, and contest with, Aihaymazd and Zaratdst become more incalculably perplexing. 15. And this, too, is my summing up (khaptr)!—when your own acquaintance with the religion and salvation of soul are 7% such force—by the parable (4ngunt-attak6) of that physician of the body who, when they asked about destroying the toothache, thereupon gave his reply thus: ‘ Dig z¢ out!’ and they rejoined thus: ‘He is always wanted as our physician, so that he may cure even a tooth which is diseased ;’ I woudd extract its teeth? more plentifully and wz¢k more suspicion than he.

16. And if, also, those of the good religion in the country of Iran be, therefore, always in want of the learning and acquaintance with religion of 42s priestly lordship, so that he disperses the profession and the preparation and management of the remedy® of many diseases, then he throws it away as a profession, and there is not much of a necessity for the wisdom and learning of Azs priestly lordship. 17. For ¢here are some of the present time would never vouchsafe approval of a presiding fire*, which is in many modes an advance of foreign habits; azd of many things which are in writing, of a nature easier and more comfortable in a worldly sense, they offer and

1 J converts the phrase into ‘very heinous to me,’ by reading avir and adding giran.

2 That is, he would drive the morbid ideas from his brother’s mind.

* Meaning the practice of the Bareshnfim ceremony, for which the priests were specially required.

2 That is, he would drive the morbid ideas from his brother’s mind.

* Meaning the practice of the Bareshnfim ceremony, for which the priests were specially required.

“ Probably because they saw no necessity for the presence of the fire at the sacred ceremonies. He is warning his brother that his heretical teachings would soon make the people imagine that they could dispense with the priesthood altogether.

EPISTLE II, CHAPTER I, I5-Il, 3. 331 always give more than he who is a priest; and, a¢ last, no one ever accepts avy except him who is astute in evil and wicked}.

Cuapter II.

1. I fave also examined that writing? in detail, and z¢ is very unprepared for the remarks of the learned and those acquainted with the religion, for the sentences concocted ave to be divided, and the slender demonstration is disconnected (aparvandid); so I consider that z¢ is not sent to be seen, as regards which such a course would, indeed, be a cause of terror to purifiers. 2. /¢ is so written that, while on account of ¢ha¢ same terror they are very much alarmed, and are thorough in maintaining the duty of the continuance of care for water and bull's urine *®, and of the formula of the operation, they shall more fully perform ¢¢ as a duty provided for high-priests; even from that I am more fully of opinion that your like judgment and own concession have produced this explanation.

3. When I saw in the decree, such as that which you have written, that each time ove comes unto a purifier who washes zz such manner as is declared

1 That is, some priest who teaches such heresies. These terms
are those applied to the demons themselves in Pahl. Vend. XIX,
140, 141, 147.

2 The decree of Z4d-sparam, a copy of which had been sent to him by the people of Sirk4n (see Ep. I, iv, 7).

® The two liquids used in the purifying ceremony of the Bareshnfim (see App. IV).

332 EPISTLES OF MANOsKfHAR, in revelation—which is evident, indeed, from Aes existence when 4e is a religious purifier, ard also from your priestly lordship’s knowledge of the rite; indeed, there is no use of ¢#at same decree unless the scripture of revelation, likewise, be so—te is to do z¢ with very strict observation, zow, since, owing to the reception of terror by the purifiers, that preparation is evidently to produce, as regards their own disposition and movements, much harm and irregularity, and perplexed thoughts among the people, the discredit of the decreer is generated therefrom, and it would have been more reasonable to consider the terror and doubt of the purifiers in another way.

4. That which is so explained by you as though it would remain accomplished azd would be in notice —and this is written by you like as it were from a teaching of some description—is not proper; because, thus, every rite in the performance of the desired operation, even by one semg/e teaching, is suitable, whzch, like the preparation for the statements of lying litigants, is very like, d«¢ not correct.
5. For when there are some who have furthered Médyék-m4h' better than the teaching of Afarg', z¢ is well when every single rite in the teaching is right; and as ¢o his rite 2# is not very clear that deliverance? is promoted by maintaining z¢. 6. Even on that occaston when Médydk-méh has mentioned threefold washing, axd Afarg once washing’, Médy6k-mah is the after deponent and Afarg the prior

* See Ep. I, vy, 1. * From pollution.

* In Pahl. Vend. 1X, 132,7 (see App. 1V), where the threefold washing is connected with the name of Afarg, and the once washing with that of Médyék-m4h; but Ep. I, vi, 7-9 agrees with the statement here.

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deponent!; and, on that account, the statement is to be made as long as Médyék-méh is preserved, dué¢ as regards the opinion of the words of Afarg 7z¢ is to be maintained in a state of preservation.

7. As to that which Afarg as said*®, that ‘two purifiers are requisite, Médyék-mah as also said that one is plenty; and, since the teaching of Sésh4ns? is similar evidence to his, as to that which is said by him, they have thus been more unanimous that when there is one it would be proper; and as several high-priests have announced just the same evidence, avd Afarg himself azd other priests have been of the same opinion where 2¢ is the performance of the beginning of the Vikaya (‘exorcism’)*, Médy6k-m4h is preserved. 8. Not on this account, that Afarg is more preservative® through once washing, is the operation to be performed according to the teaching of Afarg, but the once washing from Afarg who is the prior deponent, avd the one purifier from Médyék-m4h who is the most corroborated are to be accepted and to be conducted.

9. And even the computers of the stars would make the position of the stars which exists when that of the sun azd moon is from the direction (min zik) of Satvaharan®, that of Saturn from the direc-

1 The words pasfmal, ‘after deponent,’ and pésm4l, ‘prior deponent,’ are here written alike (see Ep. I, vi, 10, note).

* In Pahl. Vend. IX, 132, 6 (see App. IV and compare Ep. I, vi, 1-4).

* See Ep. I, v, 1. * See Ep. I, vi, 6.

* From pollution (see § 6).

* The high-priest of the Parsis in Bombay is of opinion that the names of the three ‘directions’ mentioned in this section are the Pahlavi forms of the names of three of the lunar mansions, whose

p. 334

* See Ep. I, v, 1. * See Ep. I, vi, 6.

* From pollution (see § 6).

* The high-priest of the Parsis in Bombay is of opinion that the names of the three ‘directions’ mentioned in this section are the Pahlavi forms of the names of three of the lunar mansions, whosep. 334 tion of Avénak, and that of Mars from the direction of Padramgés, a position whzch sends much good, and is said ¢o ée capable of undoubtedly (anarangak) bringing on maturity of strength. 10. That this is to be seen as an occurrence (gast6) is a conjunction (nazdak6) which is not possible’, because, if the conjunction of Satvaharan de exact, yet, since Saturn and Mars are not at ¢hezr conjunctions(min nazdak), its effect is not a good configuration (khdp tanf) ; if the conjunction of Avénak de exact, yet, since the sun, moon , and Mars are not at their conjunctions, its effect is not good; and if the conjunction of Padramgés de exact, yet, since the sun, moon, and Saturn are not® at their conjunctions, the effect is

P4zand appellations are given in Bd. II, 3; and he identifies Satvahardn with Kahtsar, Avénak with Avdem, and Padramgés with Padévar. The reading of all these names is, however, very uncertain. Satvaharan is written Satéharan three times out of the five occurrences of the name, and the first syllable might easily be read Gaht=Kaht, so as to correspond with the P4zand; on the other hand, the reading Sat corresponds with Sata-bhishag or Sata-t4rak4, the Sanskrit name of the 25th lunar mansion, Kahtsar. As P4z. Avdem seems to be merely Pahl. afdfim, ‘last,’ I prefer identifying Avénak (which can also be read Avérak) with the ninth lunar mansion, Avra (Avrak in Bd. VII, 1, Avrak in Zs. VI, 1), the Sans. Aslesha. Padramgés is also written Padramgés twice out of the three occurrences of the name; its identification with Padévar makes it the first lunar mansion, the Sans. Asvint. The aspect of the heavens, therefore, which is here mentioned as very auspicious, has the sun and new moon in the latter part of Aquarius, Saturn in the first part of Aries, and Mars in the latter part of Cancer, that is, twice as far from Saturn as the latter is from the sun and moon.

1 That is, it very rarely happens ; as rarely as the exact agreement of three different commentators, whom these three conjunctions are intended to represent.

* Reading mitr6 m4h, instead of Médyék-m4h.

* The MSS. omit 14, ‘not,’ by mistake.

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not good; on account of! which, in any conjunction which is not exact, they believe z¢ possible for a firm mind also to accomplish this auspicious labour (sukh-varzisn6), but they say the just and wise should make the decision*. 11. So that this one is a very good position, because that which is truly issuing (rast-tag) through the conjunction of Satvaharén is from that mighty Satvaharan’, and that of Satvaharan deeng better through the conjunction of Padramgés, that is done‘.

11. So that this one is a very good position, because that which is truly issuing (rast-tag) through the conjunction of Satvaharén is from that mighty Satvaharan’, and that of Satvaharan deeng better through the conjunction of Padramgés, that is done‘.

12. You should understand that of the same kind is the similitude of the three teachings, of which you have written, with this similitude which I Aave portrayed® and ordered to form and scheme, so that you may look at it more clearly, from a proper regard for your own deliverance*, for the sharp

? Reading rt, as in J, instead of the 14, ‘not,’ of K35 and BK.

* That is, the circumstances are too unpropitious for any one to come to a decision without consulting those who are better qualified to judge, as is also the case when commentators disagree.

* Reading min zak rab& Satvahar4n, but this is doubtful, because K35 has min rab& 4har4n with zak Sat written above min raba; BK has min zak Saté (or dad) raba 4har4n (or kh4r4n), which is merely reading the same characters in a different order ; while J omits most of thé doubtful phrase, having merely min zak-i, which, with the alteration of rAst-tag into rasttar, changes the meaning into the following :—*‘ because that which is through the conjunction of Satvaharfn is more correct than that of Satvaharan, and that which is through the conjunction of Padramgos, that is done.’

* Or ‘that remains the effect.’

® Reading nisanintdd; K35 and BK omit the first letter so as to convert the word into dfhanfnidé, which might mean ‘ presented.’

* From pollution. There is some temptation to use the word ‘salvation’ for baigisn, but this would introduce ideas that were, no doubt, foreign to the author’s mind.

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intellectuality of the re-explainers of what zs not well-considered 7” connection with zts purpose (4hank6), and for the accumulation of opinions that is steadfast in the law of the ancients azd orders you to heed z¢. 13. For, owing to the miraculousness and pre-eminence of that}, he who thinks to restore the good ideas of the ancients does not himself understand the knowledge in that wisdom of the ancients, azd@ does not keep his own presumption (mfnth) lowly and teachable; much, too, which is through his own learning is declared ¢o de out of it (the law), and how he orders us to understand # is dy his own opinion ’.

Cuapter III.

1. /é¢ is disquieting about this, too, which is declared in your writing *, as regards your vehement desire and embarrassment (rdizdth) for a new law, and your wish and longing for the establishment of the law of the apostles‘; as also that which you have done about the gathering of the details of statements from the three teachings®, and about

* The ancient law, as contained in the difficult language of the Avesta.

* That is, commentators are apt to attribute to the scriptures many opinions which really originate in themselves.

* The decree mentioned in Chap. II, 1.

* That is, commentators are apt to attribute to the scriptures many opinions which really originate in themselves.

* The decree mentioned in Chap. II, 1.

‘ That is, the new law which the future apostles, Hfishédar,
Hfshédar-m4h, and Sésh4ns (see Dd. II, 10) are expected to bring,
SO as to restore the religion in preparation for the resurrection.

* Those of Médyék-m&h, Afarg, and Sésh4ns (see Ep. I, v, 1, 6).

EPISTLE IJ, CHAPTER II, 13—IIl, 4. 337 causing the rapid bringing of the new law. 2. And on account of your embarrassment and wrong-doing (vadag) they would give up the Frasnateé (‘ washing upwards’) and Upasnateé (‘washing downwards’), to bring the fifteen ¢mes which are without ordinance (bavA 4tnak6), that are after it?, back to the fifteen which are a portion of the ordinance (atnakd vai).

3. As ¢o the three times, each of which times ome runs a mile (h4sar) even until he obtains a purifier’, since peradventure thy mile (parasang), too, mght become more, all the good work is written purposely (ag-karth4) of three miles and more‘. 4. And that, too, which the high-priests have so appointed, when fe has striven in that manner for three persons*,or that sin and retribution of his is apportioned unto them amd brought to the balance (sangag-Atntd), is because that commission and retribution of sin mzght now, peradventure, be

' These terms are quoted from Vend. VIII, 276, 279 (see
App. V), and are thus explained in Pahlavi in Chap. IV, 2.

* Referring, apparently, to the second mention of the fifteen washings, in Pahl. Vend. VIII, 281, which does not occur in the Avesta text (‘the ordinance’), but refers to its previous occurrence in § 279 of the Avesta. But, perhaps, the author means that they would confound the final washing appointed in Vend. VIII, 299 with the preliminary washing appointed in the previous § 279.

5 See Vend. VIII, 280, 287, 291 (compare App. V and Ep. I, ii, 6, note).

‘ After the polluted person has thrice run a mile, he is to run further (see Vend. VIII, 294) to some inhabited spot; from which directions the author concludes that any excess of distance is immaterial. K35 and BK have ‘four miles and more,’ but this seems to be a copyist’s blunder.

* To purify him, and, if they refuse, they each take a share of his sin (see Vend. VIII, 280-293).

[18] Zz

338 EPISTLES OF MANOsKfHAR.

allotted unto the priest!; for if e were impure (palist6) there would be no one whatever who would properly perform the purification as it is necessary.

* To purify him, and, if they refuse, they each take a share of his sin (see Vend. VIII, 280-293).

[18] Zz

338 EPISTLES OF MANOsKfHAR.

allotted unto the priest!; for if e were impure (palist6) there would be no one whatever who would properly perform the purification as it is necessary.

5. Then it as become indispensable for you to perform the purification, for that operation—so suitable for the discreet where ‘he who has deen by the dead?, so that he has become polluted, and even ‘the stars and moon and sun shine upon his life discontentedly’—is just as fit for the exalted when there is great ‘propitiation of fire, water, earth, cattle, righteous males, and righteous women’ thereby. 6. So great is z¢s value that where there is no purification of the body z¢ is not possible to purify the life azd soul; and when there is a man in a realm who is able to perform it, that man is not justifiable except when he shall perform 2¢.

7. Finally, when that pre-eminent operation is beng accomplished, over which ¢here is in revelation and the perfect information due to revelation that supreme control which you are so disputing in the religion—which even through your trifling (khardak65) in the name of authority is becoming a struggle (patk4r-yeheviin)—then, though it may not be possible for you to perform z¢ yourself, it should thereupon be the duty of some one of your disceples to perform it in your sight, so that you may be aware of the rite, even apart from the great resources in ¢hat most learned (4zt(im) acquaintance

1 Who is to purify him finally with the Bareshnfim ceremony.

* Referring to Vend.IX, 161-163, quoted at length in Ep. I, iv, 3.

* Reading mahtsté, but it can also be read Mazdayasté, ‘ Mazda-worshipping.’

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with revelation which is associated with you}.

8. Also from that which is repeatedly written by you with understanding of the rite, as regards all three teachings?, z¢ is manifest those rites are mentioned even as those which are more maintained, and are not those which are unnecessary to perform.
9. You are a something therein that ¢ends to preserve * a little of what it is not possible for thee to attain fully in any mode; when thou shalt obtain the operations of the voice‘, and the water and bull’s urine, as well as the three men‘, or thou shalt give a man® to wash therein, the intellect of those controlling is then, indeed, not preservative therein.

10. It is proper also for you to consecrate the water and bull’s urine by that ritual which is in all three teachings, to prepare your own ritualistic liquid and other things which are approved among you with mutual assistance, amd to appoint a purifier who das performed fully acceptably ad been wanted.
11. Then, to give ou¢ properly to the country that the purification is according to my order, I always

11. Then, to give ou¢ properly to the country that the purification is according to my order, I always

1 That is, even when not performing the ceremony himself, his presence would be desirable, for the sake of securing due attention to all the details, with which his superior knowledge must make him better acquainted than his subordinates.

9 See § 1.

* Reading bikhtand; the MSS. divide the word, so as to convert it into bar 4 tan,‘ without a body.’ The meaning is that by his presence he is, at all events, able to secure some efficiency in the ceremony, when he is compelled to intrust its performance to subordinates who are not fully competent.

* In the prayers and exorcisms. ® See § 4.

* That is, one thoroughly qualified (the priest mentioned in § 4) who requires no special supervision.

340 EPISTLES OF MANOsxfHaR.

perform z¢ more acceptably than that of other purifiers. 12. For the water avd bull’s urine are all consecrated by me, and the three hundred pebbles (sang?) are cast into them (adbas) by me, just as it is directed; the operation is also directed by me in the three days? when it is performed, and all the customary farts are washed three times by me’; the ablution seats (mak6) are also arranged by me anew for every single person, and the use of washed seats is not ordered by me therein‘; every rite of the washing by the purifier is also so performed by me as all three teachings have mentioned as perfection. 13. You become the best of the district, as regards the minutiae (bartkidd4n) of the purification that is within your duty, so long as they excite the sight 5, dz¢ which are curtailed (kazd) by you in the way of washing disclosed to me®, while, when it should be performed by you in this manner, your performance would be equally constantly extolled ad your writing praised.

14. When, then, you write of it that they should always perform it just as now, the falsity therein is

1 See Ep. I, vii, 16.

* The ‘three washings’ mentioned in Pahl. Vend. IX, 132, o (see App. IV); referring probably to those after the third, sixth, and ninth nights (see Vend. 1X, 136, 140, 144), that is, on the fourth, seventh, and tenth days of the Bareshnim ceremony. Most of this clause is omitted in J.

® As said to have been directed by M&édy6k-mah (see Chap. II, 6, Ep. I, vi, 7), though the extant Pahlavi Vendid4d (IX, 132, 7) attributes the order to Afarg.

* Compare Ep. I, ix, 7, Pahl. Vend. IX, 1332, ¢, s.

5 J has ‘so long as they advance the purification as much as possible by a resemblance so approved.’

® In the heretical decree under consideration.

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* Compare Ep. I, ix, 7, Pahl. Vend. IX, 1332, ¢, s.

5 J has ‘so long as they advance the purification as much as possible by a resemblance so approved.’

® In the heretical decree under consideration.

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grievous (yagar), and I know none worse; for this washing and professional purification which one is to keep in operation—as is declared by revelation, the teaching of high-priests, and those of the primitive faith who are esteemable'—you withdraw (madam daréd5) from the midst of ws. 15. That which you understand yourself is that unto Adhavmazd the confederate good creatures are as z¢ were defiled, and in the eyes of the good and wise they are as tt were propitiatory towards the mischievous Vaé*. 16. And your words about it are just as they say concerning a beggar*, where a garment is given to him, thus: ‘ Wash the dirt (414g) on him thoroughly clean ;’ and that garment they shall take is put upon the fire avd burnt; and he spoke thus: ‘My dirt was a comfort.’

Cuaprter IV.

1. /¢* is both explained again and summarized thus :—If the decree be from a law of Zaratist, is it so decreed as he spoke it ? and if they should never perform by that, do not bring the Avesta and zts exposition into the midst of z¢. 2. For the fifteen times of which you have written, if from the revelation of Zaratist, are his mode of washing fifteen times upwards and fifteen times downwards 5, a rule

1 That is, by the Avesta and Zand.

* Reading an&ké V4é; he is the demon that carries off the soul (see Dd. XXX, 4). Even the best creatures are imperfect in the eyes of Adharmasd and the righteous.

* Reading niy4skar, instead of the niy&sar of the MSS.

* His own line of argument. 5 See Chap. III, 2.

342 EPISTLES OF MANOsKfHAR.

which is fulfilled. 3. /¢ is said, if one’s deftlement be owing to depositing any bodily refuse (higar-1), then nothing of this is ever necessary for him, for one reckoning (mar-1)! will smite that which he takes hold of with a finger and 2¢ is clean, or it will smite a golden yellow clean, or whatever? it shall smite is clean; but nothing merely clean is purified, unless a demon be clean °.

4. And this, too, is very amazing to me, that when this is not taken into account by you, that when there should be, and one should obtain, no purifier* it would then be necessary for him to operate himself>, how then is this knowledge obtained ty you, on which information (4gahth) das reached you, that the purifying of all the purifiers of the country of Irdn is just as they should always perform z¢. 5. When, as I consider, there is then no complete acquaintance wth the management of a house in you, its own master, in what manner then is your account of the gossip*, and your information, about all the purifiers of the country of Iran

1 That is, a single washing, which is sufficient for ordinary defilements unconnected with the dead.

2 This is doubtful; the word seems to be &1ké in P&zand, but, as the Av. f and @ are much alike in Iranian MSS., it may be read AQk-& and the phrase would then be ‘or it will smite a penis clean.’

* That is, cleanliness can no more be considered purification than a demon, who is supposed to be an embodiment of impurity, can be considered clean.

* J has ‘ when there should be no purifier it would be necessary to beg the help of a chief of the religion, and when one should not obtain shat.’

® As directed in Vend. VIII, 299 (see App. V).

* Reading vaé sakhfn, but this is uncertain.

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obtained? 6, If your Zeople should abandon that which ts most indispensable, and your account of the gossip, as regards that which the whole realm has done, de not according to the commands of religion and to sound wisdom ; and if it has not come completely to your knowledge as the washing of the purifiers of the country of Iran—because, when you do not fix the number even of their footsteps’, z¢ is certain that your understanding of their disposition and virtuous practice is even less—then it was necessary for you to determine the reason that all the purifiers in the country of Iran always wash that way that is declared as improper, with whatever certainty z¢ de uttered ov written.

Cyarter V.

1. If this which is said by you be a knowledge that is replete (avk4r) with advantage, why was it then necessary for you to keep z¢ as zf were concealed? from me, when I thus consider that, if a knowledge should be rightly obtained by you, it should then have been needful for you to report unto me on the first rumour? from every one who is well-enlightened (hQ-b4am)? 2. If this decree

1 Referring probably either to the distance of the Bareshnfim place from pure objects, or to the distances between the holes or ablution seats, and from them to the furrows, mentioned in Vend. - IX, 12, 14, 18, 22 (see App. IV).

* Reading nth&nd, as in J, but K35 and BK omit the first letter.

* Assuming that may4g is a pseudo-Huzvéris equivalent of fivag (Pers. 4v4); may4 being the true Huzvaris of 42, ‘water.’

344 EPISTLES OF MAN(SKfHAR.

seemed so to you before, between when you have been in Pars and this é2me when in StrkAn, z¢ was not well considered with those acquainted with the religion, the wise and the high-priests, azd not even reported. 3. If not conceived by you before, then what learned acquaintance with the religion was acquired by you in Sarakhs! and Shirdz, about which you are enlightened? 4. And before it was to be well considered amid observation and meditation? what high-priest was obtained by you in Shiraz, who, when it was well considered with him, in completely securing himself, kept you away from deliberation to be decided with me and other priestly men and high-priests ?

4. And before it was to be well considered amid observation and meditation? what high-priest was obtained by you in Shiraz, who, when it was well considered with him, in completely securing himself, kept you away from deliberation to be decided with me and other priestly men and high-priests ?

5. If not decided by you in P&rs on account of breaking away from me, that is as though you yourself understand that I am to keep, 22 my own person, not even in the rank of discipleship unto you, but in that which is like servitude; and my coming’, which is on your account, is even an accumulation of harm azd distrust (tars) which you 4ave amassed for yourself by having written and acted, and has made me suffer sorrow (vidvarintdd) in my own person. 6. If it had been shown to me by you ¢hat it would be the preservation of the religion, it would then have incited me to accept z¢ steadfastly. 7. If,

1 A town in the extreme north-east of Khurésan, between Nishahpahar and Marvy, but nearer the latter city. When in this town Zad-sparam probably came in contact with the Tughazghuz mentioned in Chap. I, 12.

3 J inserts the words ‘by you, and through your good consideration :/ was more properly undeceiving, if done, then.’

® Referring to his intended visit to SirkAn, mentioned in Chaps. VI, 4, 6, VII, 3, Ep. I, xi, 4.

p. 345

for the sake of co-operation with me, a lawful decree had been even more privately propagated by you, and if the religious demonstration about it were conservative and correct, it would then have been less vexatious for you to explain z¢ to me than to others who have less acquaintance with the decrees and declaration of revelation; axzd if a difference had arisen thereon, a correct reply would then have come to you more fully from me. 8. And if you conceive that it is not necessary to demonstrate 2¢ to me through the declaration in revelation, that deliverance which it is not necessary to announce is not to be so decreed, even in another place. 9. And, just as even in P4rs, if 2¢ weve not decreed by you in Sirk4n on that account, when your conception was that they would not accept z¢ from you, it was necessary for you to know that, because it was not possible for you to provide much interval for demonstration.

10. If z¢s purport de now considered by you, when you are moving as to the writing from Shiraz'— which writes fully of your acquirement and interpretation of it, and of a mutilated deliverance?—the arrangements for iniquity on this subject are many.
11. And one of them is the erroneous writing® which is with me, for you conceive that they would accept from me your view, as t¢ were swearing (sékandtk6) that it does not go to the filth accumulated for*

11. And one of them is the erroneous writing® which is with me, for you conceive that they would accept from me your view, as t¢ were swearing (sékandtk6) that it does not go to the filth accumulated for*

' Referring probably to Ep. I, which appears to have been written from Shirés after holding a general assembly (see Chap. I, 11, Ep. I, iii, 13); but this epistle, judging from the remark in the text, was probably written after M4nfissihar had left Shiraz, as was also Ep. III (see Chap. VIII, 1).

* From pollution. ® See Chap. II, 1.

* Assuming that the P4z. pgs4hu stands for pas s&kh-1; but,

346 EPISTLES OF MANOSKfHAR.

Zaratdst, and does not contend with him; and that the opposition (hamémalth) does not strive for a new law, and does not increase the evil of the spirit and the world, since it labours for the hoard of the soul.

12. And, persistently concealed, that was done by thee, owing to which is the anguish of my life; for z¢ is annoying when a wound of the soul is not actually realised by means of the decree; but if, too, it should be really avoidable, z¢ is then even said that ignorance itself would be regenerative (navaz(d@4rih4), since z¢ is not dubious to me, unless a matured knowledge of creation and some of that even of the angels should be in sight’. 13. Also through their much talking, which is like Visaris?, and much affliction, which is like the eradication of life, ¢here is a perpetual demonstration then 7” every place of the country of Iran, where this information aéoud its religion shall arrive, ¢ha¢ they then consider thee as an apostate and an enemy of the religion.

14. And through this eager procedure of yours many troops in the provinces, who save to horse (asptntdand) themselves, Aave joined Atdré-pad?;

as Av. g and d are much alike, it may be pds4hu, which, when written in Pahlavi letters, can also be read pad géh4n, ‘protector of the world ;’ or pdsahu may be merely a corruption of padshah=p4dakhshah, ‘sovereign.’

1 Meaning that he should have preferred being ignorant of such a decree, unless it exhibited far more knowledge of the truth than it actually did.

2 So written here in Pazand; but, no doubt, the demon Vizaresha (the Vizarésh of Dd. XXXII, 4, XXXVII, 44), who carries off the souls of the wicked, is meant.

* The name, apparently, of some rival of his in authority, who is also mentioned in Chap. IX, r1.

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2 So written here in Pazand; but, no doubt, the demon Vizaresha (the Vizarésh of Dd. XXXII, 4, XXXVII, 44), who carries off the souls of the wicked, is meant.

* The name, apparently, of some rival of his in authority, who is also mentioned in Chap. IX, r1.

p. 347

for, inasmuch as those most mounted on horses! are the washers? of Strkén, who would have always thought about their abundance which is due to the archangels, they have spoken with opponents about this interpretation of the section of scripture (vidak)’, and so become similarly testifying‘, thus: ‘We do not conceive it is necessary to demand thy reason for this most grievous disaster, a thing which is more complete through your elucidation of doubt and the power of the enemy, owing to this way which is appointed by thee.’ 15. And on that account, too, z¢ is more disquieting unto me, when I am aware both of the origin of this perplexity avd the surpassing contamination which is possible to arise from it.

16. And you always so observe as not to leap (lA atyy dkhtand) without looking before ; but temporary observation is nothing really of that wzch, by a well-stinging similitude, is what one observes, with the eyesight looking well forward, when dust of many kinds is domesticated with the sight of the

1 Reading asp-v4rak4ntQm, and this meaning tallies well with the previous mention of troops horsing themselves; but J, by prefixing a stroke, changes the word into vaspéharak4ntfim, ‘ those most renowned among the spheres.’

% The ceremonial washers or priests.

$ The term vidak is applied to sections or chapters of the Avesta in Dd. XLVII, 1, 5, 6, LXVI, 4; and here it must be applied to the Avesta of Vend. VIII or IX, to which the misinterpretations of Z4d-sparam specially referred.

* J has ‘and so given similar testimony, which is written by them of a priest of your fame, and written by them to me.’

* The diminution of their means of livelihood by the decrease of ceremonial washing, more than their apprehension of the sinfulness of such decrease.

348 EPISTLES OF MANOsKfHAR.

eye; and if his intellect be not judicious he is wonderfully deceived by it; and should it be even when he mentions the existence of two moons, Aas zt become more proved thereby? 17. /¢ 2s a custom of the most provoking in itself, and presented disquietingly when I, who believe with a fervent mind, would have delivered the life even of my body over to the perplexing bridge! for your happiness aad enjoyment. 18. Also, on account of my want of leisure, even the information which is presented, asking peace, is information I believe with a generous mind; and éemg aware regarding my want of leisure is both an advantage and harmful, and the heart to write of them? is, therefore, miraculous. 19. Then it is always necessary for me, who am in want of leisure, to write unto you so much writing of the harassing of annoyers and against disputes, of whose end there is no conception in my heart.

is, therefore, miraculous. 19. Then it is always necessary for me, who am in want of leisure, to write unto you so much writing of the harassing of annoyers and against disputes, of whose end there is no conception in my heart.

Cuapter VI.

1. When at azy time I write more pleasantly, this directs you to understand that still with the steadfast are my affection and natural lowly-mindedness ; afterwards, too, that which Aafpens when you have kept me wide away from the way of brotherhood, and higher even than a father, master, leader, ruler, or high-priest, is due to the fame and happiness of

1 The Kinvad bridge, or passage to heaven (see Dd. XX, 3); meaning that he would have been ready to lose his life for the sake of his brother.

* The heart to write of the ‘happiness and enjoyment’ of § 17.

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my body azd life, not 4o affection of character, but the position of religion ad the command of the sacred beings. 2. On that account, when you have seen the pure religiousness, the learned knowledge, and the repose-promoting truth of the invisible (avéndpth) of which my? heart is leaping with evidence, so that you are steadfast even unto the néid asta-fa (‘not though the body’) of which Zaratdst the Spitaman spoke*—and, because, turned by me to the religion which is thy passport (parvanakd) to the best existence, you have understood ¢hat it is the organizer of the greatest protection, even that is supposed by me—I undergo all the terror of the “period in hope of the supreme recompense.

3. And the position that that religion Aas given, which on that account is mine, you have that way considered as supremacy *; and if, sent from you or another person, the opposition of one of the same religion is seen ¢o de the dispersion and disruption of the appointed profession, I act against the continuance of the opposition, and as steadfastly as the series (zarah) of submissiveness and gratification of your priestly lordship Aas done tome. 4. And this will be undoubtedly realised by you, that if you do not turn away from this decree which is not preservative, but, Jeng appointed, I reach out from

1 The MS. J ends at this point, but the continuation of the text,
as far as the word ‘important’ in Chap. IX, 7, is interpolated in
Dd. XXXVII, 33 in the same MS.

3 In Vend. XIX, 26, ‘not though the body, not though the life, not though the consciousness should part asunder,’ would he curse the good, Masda-worshipping religion.

® He now proceeds from persuasion to an assertion of his authority, accompanied by threats,p. 350 the country of Iran!, then I skad/ become its greatest attacker of you. 5. And so I consider that from my opposition it is possible for more harm to happen unto you than from many accusers who are like the leader of those of the good religion, the many who are as 2¢ were of like fame with me.

the country of Iran!, then I skad/ become its greatest attacker of you. 5. And so I consider that from my opposition it is possible for more harm to happen unto you than from many accusers who are like the leader of those of the good religion, the many who are as 2¢ were of like fame with me.

6. And also from my. departure, and the nonexistence of one that is a friend of yours, who, like me, is less able to be for your harm than he who is one of the many accusers of whom it is I who am the restrainer, you know this, that my coming is on account of the affection of some and the reverence of others. 7. From the exercise of religion I do not at all fall away, and for the sake of the position of the religion I am maintaining opposition? to any one; even when he is a friend who is loved by me, I am then his antagonist. 8. Fate (ztk6)* is the great truth of the vacant, the form (and4m)* which has procured the light of life.

Cuapter VII.

1. A well-reflecting Zerson, moreover, is able to understand that which is written by me, in private, in writing unto the good peopée of Sirkan, as perhaps a legitimate copy® of a writing of that kind from

1 Referring to his intended visit to Sirkan (see Chaps. V, 5, VII, 3,
Ep. I, xi, 4).

3 J has ‘I am an opposition.’

Or ‘living.’ * Or ‘the time (hang4m).’

5 The MSS. have pind, instead of pa&ind. This copy of Ep.I is mentioned in Ep. I, xi, 10.

p. 351

me may be near you; and it was like the production of some one for the tearing and rending of his own limbs, and for the purpose of bringing on that remedy—the burning, torturing medicine that is religious '—whose purpose is to remain away from the steadfast while aézding by the commands of religion. 2. This same epistle?, which was one of very great incompleteness, and one as z¢ were thinking very severely, was similar to the decision (azad *) ¢o which I Aave come on the same subject, which ts written of below and again; and accompanying this epistle was a man of my own with a further epistle*. 3. I am discharging (vig4rak6) my own duty as regards it®, where I so arrange affairs of every kind which z¢ is possible for me to complete for a period of three months *, aad come myself to where you are, and that mastery (étrth) which is prepared is again arranged when it is wanted by them’.

4. You save already become a reserver (khamostdar) and rapid preparer of the adaptation of words in which cogency exzsts, and have clearly explained

1 Probably meaning ‘remorse.’ 3 Ep. I.

® Chald. 8, referring to his general mandate (Ep. III) mentioned again in Chap. VIII, 1.

‘ The temporary epistle to Z4d-sparam (mentioned in Ep. I, xi,
1, 5), of which no copy has been preserved.

® J begins as follows:—‘And I wi// come later on and more combatively, when it is requisite for the sacred beings (or for them); I am also myself in possession of an opportunity as regards it.’

* This period for his visit to Sirkfn is also mentioned in Ep. I, xi, 4.

7 Or ‘dy the sacred beings;’ the words yasdén and s4n being written alike.

352 EPISTLES OF MANOsxfHaR.

as much as is in sight about the reason of altering that decree, concerning which your opinion is written with great judiciousness. 5. But as ¢o the understanding which prompted you to write properly, and not to alter the rites ad purifications of the Avesta, and about the duty of purifying the purifiers}, such as has entered into the practice of the good, the propriety is declared in the teaching of the highpriests; and to do 2z¢ better, so far as is possible, is to strive forwards in goodness.

6. Also, as regards changing the law of the fifteen times washing ?, just as 2¢ zs for Iran zz which purifiers are to be found, it is ordered for places to be found without purifiers; ad z¢ zs in the countries of Iran that the order is given regarding purifiers not thus appointed for the work.

CuaptTer VIII.

1. To arrange again for approval the other matters, of which a portion is written adout by you, an epistle * is again prepared in advance for Sirk4n, Shiraz, and other p/aces, so as thus to make your decree a writing of bygone offence. 2. Because, if your despatch (firtst) prepared this new proceeding, and you do not turn away from it, and do not recede through opposition avd accumulation of vexation, and these others, too, like thee, shall

1 J has ‘and not to alter the purification im the rites of the
Avesta.’

* See Chaps. III, 2, IX, 2, Ep. I, ii, 6, note.

* Ep. III, also mentioned as a ‘decision’ in Chap. VII, 2.

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