Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1things which are very difficult to do are even such as these: one is not to render the sinfulness famous by the sin; one is not to exalt the opinions of the fiend, and the various sovereignties of the evil one, for the sake of wealth; and one is to beg the recompense of good works from the spirits, and not from the world.’ ’ Dk. has merely ‘ keeps.’ * Dk. has ‘ this, too, is to be considered,’ as a continuation of the preceding section. * Dk. omits ‘ of light.’ “ The oldest MS. of Dk. has ‘ though some of the much happiness of AGharmazd,’ &c., as in the latter part of the section, omitting the passage referring to Aharman and hell; later MSS., however, insert a modified version of the omitted passage, and read as follows : ‘When even here ## is so happy at the period when it should be distressing and the mischievous vexation,of much pain has come; this, too, is to be considered, that misery, indeed, is the calamity (4fatd) there, in hell, when even here #/ is so, though some of the much happiness of Atharmazd,’ &c., as before. This interpolation in Dk. is evidently modern (as the word 4faté is Arabic and not Pahlavi), and was probably composed by a copyist in India who was acquainted with the text of Dk. CHAPTER XCIY, 9-13. 275 mazd—with whom the misery there is not connected—is here so evil. 11. And this, too, was thus considered by them, that that person is the more fortunate’, in whom are soundness of body, happiness, and energy (rayinisnd)?; who has done those things adout which the last wish of him who departs from the world is then thus: ‘I wz// strive to do more;’ and whe shall have exercised much complete abstinence from those things adou¢ which his last wish, when he departs from the world, is then such as ‘I w// strive to do less, and it would have occurred more comfortably for my soul ®.’ 12. Do you good people of those of the good religion of these countries of Iran keep in use the laws appointed dy those of the primitive faith who were high-priests, so that your bodies may become more renowned, and your souls more perfect, in the radiant supreme heaven which‘ is the seat of Atharmazd and the archangels, of the angels and all the guardian spirits of the righteous. 13. So these are so many answers of the questions provided, and are given explanatorily from the exposition of the religion and the statements of the high-priests of ? Dk. has ‘that a person is most fortunate in that.’ * M14 and J have ‘are the appearance of health of body and pleasure ;’ Dk. has ‘is the appearance of perfection.’ * Dk. concludes as follows: ‘who kas done those things which are done, about which o# his last day—when the things of the world depart—his wish is then thus, that ‘more endeavour should be made by me ;’ and has exercised much abstinence from those things adous which his last day’s wish is this, that the endeavour made should not be made.’ The quotations from Dk. end at this point.
2end at this point. * Reading mfin, as in Mr4 and J, instead of amat, ‘ when,’ (see Chap. LXII, 4 n.) T 2 276 DADISTAN-! pinfk. those of the primitive faith, and ave the nature of the teachings ¢ha¢ MAndséthar, son of Yad4n-Yim?, pontiff (rad5) of Pars and Kirm4n*, and director (farm4d4r) ® of the profession of priests, ordered to write. 14. Steadfast in the propitiation and praise of the creator Aftharmazd is the righteousness of obtainments of prayers, perfect is Zaratdst, and one only is the way * which righteousness obtains, the others are no ways; homage to the exalted pontiff sen¢ from the creator Afhaymazd, the heavenly, most righteous Zaratist the Spitam4n. 15. Completed in peace and pleasure, joy and delight; happy for him who reads, and happier for him who keeps z¢ in use and shall take his duty therefrom ‘, if they exist unto time eternal. See p. 3, note 2. * The two southern provinces of Persia, bordering on the Persian Gulf. ® This title seems to be always spelt in Pahlavi with 4 in the middle syllable, so that the form framapu4r in Ndéldeke’s Geschichte der Perser und Araber zur Zeit der Sasaniden, p. 9, must be looked upon as an Arabic corruption, and the idea that it means ‘a preceder or one who has precedence’ can hardly be maintained. It probably stands for farmAfdar, ‘a director or commander,’ not in a military sense. It occurs also in Bd. XXXIII, 2, where the title ‘great farm4dar’ is evidently equivalent to ‘prime minister, or grand vazir,’ but applied to a priest, as farm4d4r is here and in Chap. XLV, 5. * Reading ras, as in Mr4, instead of ra, which is merely an imperfect word. This clause of the sentence is a slight modification of a well-known quotation (said to be taken from the lost part of the H&dékht Nask) which is often used in perorations. 5 Or ‘who keeps to duty and shall do his duty thereby.’ EPISTLES OF MANUSKIHAR. I. TO THE GOOD PEOPLE OF SiRKAN. _ Il. TO HIS BROTHER, ZAD-SPARAM. Ill. TO ALL OF THE GOOD RELIGION IN IRAN. A.D. 881. OBSERVATIONS. 1. For all divisions into chapters and sections the translator is. responsible, as the manuscripts are written continuously, with very few stops marked, and even those are often misplaced. 2-6. (The same as on page 2.) 4. The manuscripts mentioned are :— BK, an old imperfect copy of K35 written in Kirman, but now in Bombay. J (about 60 years old), belonging to Dasttir Jamaspji Minochiharji in Bombay. K35 (probably written a.p. 1572), No. 35 in the University Library at Kopenhagen; upon the text of which this translation is based. Mro (about 150 years old), a Persian Riv4yat, No. 10 of the Haug Collection in the State Library at Munich. EPISTLES OF MANUOSKTHAR. EPISTLE I. TO THE GOOD PEOPLE OF SfRKAN. THrRouGH the name and assistance of the creator Athaymazd and the whole of the sacred beings, all the angels of the spiritual ad the angels of the worldly exzstences.
310 of the Haug Collection in the State Library at Munich. EPISTLES OF MANUOSKTHAR. EPISTLE I. TO THE GOOD PEOPLE OF SfRKAN. THrRouGH the name and assistance of the creator Athaymazd and the whole of the sacred beings, all the angels of the spiritual ad the angels of the worldly exzstences. A copy of the epistle of the priest Mandsihar}, son of Yad4n-Yim, which was composed by him for the good people of Sirk4n?, on the contents of the precepts (vigir-kavd65) which the priest ZAdsparam °, son of Yddan-Yim, prepared. Cuarpter I. 1. J# the name of the sacred beings, who sent you a soul with long life, with provision for proper progress, and with the protection of increase of righteousness and wisdom, may such works and 1 The high-priest of Pars and Kirman (see the heading to Dd., P. 3): 3 Written Sirkén once, Sirkénd twice, and Sirgnd four times, in these epistles. It was a town of considerable importance in former times (see Ouseley’s Oriental Geography, pp. 138~145), about thirty parasangs south of Kirm4n. * He was high-priest of Sirkan and brother of M4n(@séihar (as éxpressly stated in the heading to Ep. II), both being sons of the same father. 280 EPISTLES OF MANUSK{HAR. mysterious dignity, encompassed with! happiness, now possess increasing prosperity and a complete share of pre-eminent welfare and great exaltation in both worlds. 2. The epistle? which was wisely, properly, and with religious demeanour ordered by you, and sent by a courier (patk5), Aas come, and has enveloped and assailed (gastd) me, indeed, with appalling intelligence on other subjects; and if even a portion? of the vast importance and great value, as regards your heavenly concerns, arrangements, and natural and unpremeditated (avartk) prodigies‘, which are for my knowledge, for the sake of courteous (dridik) information, Je owing to intelligence for which the courteousness and proper courageousness are among you, special pleasure is received ‘therewith. 3. And praise is, thereupon, recited by me to the sacred beings, as regards the conflicting affairs even of this disordered (gimé zisntk6) existence ; worldly possessions, as much as are suitable for the assistance of wisdom, are proper, and the gift of virtuous pleasure is the gain of the undeserving good work or prayer they (the sacred beings) shall accept; it causes aggrandizement and is as deserving as even that which the decision of 1 Or, ‘sent down in,’ according as we read parvasté or fréstd. * An epistle complaining of certain heretical teachings of their high-priest, Z4d-sparam, which is no longer extant. ® Reading va hat vahar-ié. * The epistle which he had received from his brother, Z4dsparam, some time before, seems also to have mentioned certain omens (see Ep. II, i, 3). * J omits shayedé, ‘are proper, because it follows the other shayed, ‘are suitable ;’ but it is not always safe to assume that the repetition of a word is a blunder. EPISTLE 1, CHAPTER I, 2-5. 281
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1things which are very difficult to do are even such as these: one is not to render the sinfulness famous by the sin; one is not to exalt the opinions of the fiend, and the various sovereignties of the evil one, for the sake of wealth; and one is to beg the recompense of good works from the spirits, and not from the world.’ ’ Dk. has merely ‘ keeps.’ * Dk. has ‘ this, too, is to be considered,’ as a continuation of the preceding section. * Dk. omits ‘ of light.’ “ The oldest MS. of Dk. has ‘ though some of the much happiness of AGharmazd,’ &c., as in the latter part of the section, omitting the passage referring to Aharman and hell; later MSS., however, insert a modified version of the omitted passage, and read as follows : ‘When even here ## is so happy at the period when it should be distressing and the mischievous vexation,of much pain has come; this, too, is to be considered, that misery, indeed, is the calamity (4fatd) there, in hell, when even here #/ is so, though some of the much happiness of Atharmazd,’ &c., as before. This interpolation in Dk. is evidently modern (as the word 4faté is Arabic and not Pahlavi), and was probably composed by a copyist in India who was acquainted with the text of Dk. CHAPTER XCIY, 9-13. 275 mazd—with whom the misery there is not connected—is here so evil. 11. And this, too, was thus considered by them, that that person is the more fortunate’, in whom are soundness of body, happiness, and energy (rayinisnd)?; who has done those things adout which the last wish of him who departs from the world is then thus: ‘I wz// strive to do more;’ and whe shall have exercised much complete abstinence from those things adou¢ which his last wish, when he departs from the world, is then such as ‘I w// strive to do less, and it would have occurred more comfortably for my soul ®.’ 12. Do you good people of those of the good religion of these countries of Iran keep in use the laws appointed dy those of the primitive faith who were high-priests, so that your bodies may become more renowned, and your souls more perfect, in the radiant supreme heaven which‘ is the seat of Atharmazd and the archangels, of the angels and all the guardian spirits of the righteous. 13. So these are so many answers of the questions provided, and are given explanatorily from the exposition of the religion and the statements of the high-priests of ? Dk. has ‘that a person is most fortunate in that.’ * M14 and J have ‘are the appearance of health of body and pleasure ;’ Dk. has ‘is the appearance of perfection.’ * Dk. concludes as follows: ‘who kas done those things which are done, about which o# his last day—when the things of the world depart—his wish is then thus, that ‘more endeavour should be made by me ;’ and has exercised much abstinence from those things adous which his last day’s wish is this, that the endeavour made should not be made.’ The quotations from Dk. end at this point.
2end at this point. * Reading mfin, as in Mr4 and J, instead of amat, ‘ when,’ (see Chap. LXII, 4 n.) T 2 276 DADISTAN-! pinfk. those of the primitive faith, and ave the nature of the teachings ¢ha¢ MAndséthar, son of Yad4n-Yim?, pontiff (rad5) of Pars and Kirm4n*, and director (farm4d4r) ® of the profession of priests, ordered to write. 14. Steadfast in the propitiation and praise of the creator Aftharmazd is the righteousness of obtainments of prayers, perfect is Zaratdst, and one only is the way * which righteousness obtains, the others are no ways; homage to the exalted pontiff sen¢ from the creator Afhaymazd, the heavenly, most righteous Zaratist the Spitam4n. 15. Completed in peace and pleasure, joy and delight; happy for him who reads, and happier for him who keeps z¢ in use and shall take his duty therefrom ‘, if they exist unto time eternal. See p. 3, note 2. * The two southern provinces of Persia, bordering on the Persian Gulf. ® This title seems to be always spelt in Pahlavi with 4 in the middle syllable, so that the form framapu4r in Ndéldeke’s Geschichte der Perser und Araber zur Zeit der Sasaniden, p. 9, must be looked upon as an Arabic corruption, and the idea that it means ‘a preceder or one who has precedence’ can hardly be maintained. It probably stands for farmAfdar, ‘a director or commander,’ not in a military sense. It occurs also in Bd. XXXIII, 2, where the title ‘great farm4dar’ is evidently equivalent to ‘prime minister, or grand vazir,’ but applied to a priest, as farm4d4r is here and in Chap. XLV, 5. * Reading ras, as in Mr4, instead of ra, which is merely an imperfect word. This clause of the sentence is a slight modification of a well-known quotation (said to be taken from the lost part of the H&dékht Nask) which is often used in perorations. 5 Or ‘who keeps to duty and shall do his duty thereby.’ EPISTLES OF MANUSKIHAR. I. TO THE GOOD PEOPLE OF SiRKAN. _ Il. TO HIS BROTHER, ZAD-SPARAM. Ill. TO ALL OF THE GOOD RELIGION IN IRAN. A.D. 881. OBSERVATIONS. 1. For all divisions into chapters and sections the translator is. responsible, as the manuscripts are written continuously, with very few stops marked, and even those are often misplaced. 2-6. (The same as on page 2.) 4. The manuscripts mentioned are :— BK, an old imperfect copy of K35 written in Kirman, but now in Bombay. J (about 60 years old), belonging to Dasttir Jamaspji Minochiharji in Bombay. K35 (probably written a.p. 1572), No. 35 in the University Library at Kopenhagen; upon the text of which this translation is based. Mro (about 150 years old), a Persian Riv4yat, No. 10 of the Haug Collection in the State Library at Munich. EPISTLES OF MANUOSKTHAR. EPISTLE I. TO THE GOOD PEOPLE OF SfRKAN. THrRouGH the name and assistance of the creator Athaymazd and the whole of the sacred beings, all the angels of the spiritual ad the angels of the worldly exzstences.
310 of the Haug Collection in the State Library at Munich. EPISTLES OF MANUOSKTHAR. EPISTLE I. TO THE GOOD PEOPLE OF SfRKAN. THrRouGH the name and assistance of the creator Athaymazd and the whole of the sacred beings, all the angels of the spiritual ad the angels of the worldly exzstences. A copy of the epistle of the priest Mandsihar}, son of Yad4n-Yim, which was composed by him for the good people of Sirk4n?, on the contents of the precepts (vigir-kavd65) which the priest ZAdsparam °, son of Yddan-Yim, prepared. Cuarpter I. 1. J# the name of the sacred beings, who sent you a soul with long life, with provision for proper progress, and with the protection of increase of righteousness and wisdom, may such works and 1 The high-priest of Pars and Kirman (see the heading to Dd., P. 3): 3 Written Sirkén once, Sirkénd twice, and Sirgnd four times, in these epistles. It was a town of considerable importance in former times (see Ouseley’s Oriental Geography, pp. 138~145), about thirty parasangs south of Kirm4n. * He was high-priest of Sirkan and brother of M4n(@séihar (as éxpressly stated in the heading to Ep. II), both being sons of the same father. 280 EPISTLES OF MANUSK{HAR. mysterious dignity, encompassed with! happiness, now possess increasing prosperity and a complete share of pre-eminent welfare and great exaltation in both worlds. 2. The epistle? which was wisely, properly, and with religious demeanour ordered by you, and sent by a courier (patk5), Aas come, and has enveloped and assailed (gastd) me, indeed, with appalling intelligence on other subjects; and if even a portion? of the vast importance and great value, as regards your heavenly concerns, arrangements, and natural and unpremeditated (avartk) prodigies‘, which are for my knowledge, for the sake of courteous (dridik) information, Je owing to intelligence for which the courteousness and proper courageousness are among you, special pleasure is received ‘therewith. 3. And praise is, thereupon, recited by me to the sacred beings, as regards the conflicting affairs even of this disordered (gimé zisntk6) existence ; worldly possessions, as much as are suitable for the assistance of wisdom, are proper, and the gift of virtuous pleasure is the gain of the undeserving good work or prayer they (the sacred beings) shall accept; it causes aggrandizement and is as deserving as even that which the decision of 1 Or, ‘sent down in,’ according as we read parvasté or fréstd. * An epistle complaining of certain heretical teachings of their high-priest, Z4d-sparam, which is no longer extant. ® Reading va hat vahar-ié. * The epistle which he had received from his brother, Z4dsparam, some time before, seems also to have mentioned certain omens (see Ep. II, i, 3). * J omits shayedé, ‘are proper, because it follows the other shayed, ‘are suitable ;’ but it is not always safe to assume that the repetition of a word is a blunder. EPISTLE 1, CHAPTER I, 2-5. 281
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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