Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II, 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 wise has said about z¢, that even from the management of disordered possessions which are impaired ¢here is advantage through the power of wisdom; and they (the sacred beings) select and cleanse and uplift the good works zz such manner as a precious stone (sag khél) from the water, and gold brocade? from the dust. 4. My pleasure, also, is as much increased through the information due to the same courtesy, and I have a new and great desire for the arrival of information, continuously from henceforth, about the perfect courageousness, enduring humility, good works, worshipping, favouring position, and eagerness of soul of you who ave recounted your great thoughtfulness for religion and have provided good works. 5. On account of the universal renown (aspéharakAnih) of the good people of Khvantras*, which is yours, owing to the favour that is your complete happiness, ardently azd joyfully most desired, and constantly so, when ¢heve are opportunities of seeing you—though it is supposed ¢o de the advantage of your own religion, joy of soul, courteousness, and proper constancy—since my will vesedes among you, you make known and command my actions, through the will of the sacred beings. 1 Reading dipaké-f zahabéa. * The central region of the earth, containing all the lands best known to the Iranians (see Dd. XC, 3). 382 EPISTLES OF MANOSKIHAR. Cuarter II. 1. Then comes that itself! which is dictated zz the middle of your epistle, azd, thereupon, it lays hold of me, and, owing to its hellish gloom, pallid appearance, and hellish effect, benediction is perplexedly dispensed by me in terror for my heart and mind; I fave, also, grievously repented, as regards my own former arrangements in my warfare of violence—which were undeceptive in the balance pertaining to Rashnfi*—of any real falsity of the co-existent oze*® I may have produced. 2. Responsible for the malice aad annoyance of unjust kinds which are encountering ws is the fiend of great strength, who is unobserving, seductive, astute in evil, eager for causing annihilation (gastdkfin-varen), ad full of deceit, so that z¢ is possible for him to render doubtful, whex so deceived, even him who is most a listener to essential righteoushess, most desirous of steadfast truth, most performing proper religious customs, most acquainted with good ideas, most amazingly careful of 42s soul, most approved in the most wounding hell-brought conflict, and most at home (khAnagtktfm) in truth of all kinds, and to show him a semblance of reality in unreality, avd of unreality in reality. 3. Just as even that similitude which is mentioned in revelation thus: ‘He intends righteousness aad considers 1 J has ‘the writing.’ 2 See Dd. XIV, 4.
23. Just as even that similitude which is mentioned in revelation thus: ‘He intends righteousness aad considers 1 J has ‘the writing.’ 2 See Dd. XIV, 4. * The evil spirit who is supposed to be, for a time, co-existent with the beneficent spirit of Adharmasd, EPISTLE I, CHAPTER II, I~5. 283 about it thus: “A good work is done by me,” and he acquires fiendishness—that is, it becomes a source of sin for him—who shall bring forth water without holy-water to ome contaminated by dead matter (nas-hémand), or who shall bring ¢¢ forth without holy-water on a concealed oy dark lace in the night’’ 4. And about this I Aave no doubt, that the wish of that spirit is not coincident with righteousness, for it is realised, understood, amd known that, as regards his own creatures, he is not careful for the proper movement of body and for the long living of life; so that the furtherance azd continuance of these, which are his original resources of body and activities (khap4r4n6) of life, become, for him who is among them (the fiend’s creatures), an increase of the propitiation of the sacred beings, of the practice of religion, and of the advancement and benediction of the teachings of just high-priests 2. 5. /¢ is also manifest from the constantly-operating arrangement of manuseripts and synodical statemehts, about which Afarg* wrote without falsifying the religion avd apart from controversies; because among them (the fiend’s creatures) is te who has said they are like unto that which is now written 1 Quoted from Pahl. Vend. VII, 194-196, with some slight variations from the existing text. The meaning is that it is quite possible to commit sin by doing a good action in an impropet manner. * That is, even the wicked, when they seek welfare, have to take to teligious practices. * A commentator whose opinions are frequently quoted in the Pahlavi translations of the Avesta (see Sls. I, 3). J has ‘about which the splendour (afrand) of the religion is without falsehood.’ 284 EPISTLES OF MANOsKfHaR. by him himself about it, and it has arranged much deliverance from sin}. 6. Of this, too, I am aware, that, except there where a purifier is in no way reached, his great duty—which is just the purification zz which there is a washer who is cleansed (mastd@6) in the religious mode for the profession of the priesthood— is then a means which the high-priests should allow*. 7. A washing which is not religiously ritualistic is ranked as an operation among the useless ones; z¢ 7s vicious and grievously criminal, because the special means which, by preserving the soul §, is the perfect happiness of men, is the puri- * That is, any one who explains the scriptures in a new fashion to suit his own purposes, which he thereby represents as beneficial, is merely carrying out the wishes of the fiend. The author is here, referring to the heretical teachings of his brother, regarding purification, which are further described in the sequel.
3The author is here, referring to the heretical teachings of his brother, regarding purification, which are further described in the sequel. 2 That is, whenever a properly-qualified purifier is procurable, the priests should require him to purify any one who happens to be defiled by contact with dead matter by means of the Bareshnim ceremony (see App. IV). It appears from the sequel, and from Eps. II and III, that the heresy of Zad-sparam consisted chiefly of a misinterpretation of Vend. VIII, 278-299 (see App. V), which passage directs that a man in the fields, who has touched a corpse not yet eaten by dogs or birds, shall wash himself fifteen times with bull’s urine, that he shall then run to some village, asking three different men on the way to cleanse him with the proper ceremony, and if they decline they each take upon themselves a share of the sin; when arrived at the village he shall ask a fourth time to be cleansed, and if no one will perform the ceremony he must wash himself with bull’s urine and water in the ordinary manner, and shall be clean. The erroneous teaching of Zad-sparam was that the fifteen times’ washing was sufficient, without the subsequent ceremonial cleansing ; and the object of these epistles was to combat that view of the law. _ * The ceremonial purification is supposed to cleanse the soul, | EPISTLE I, CHAPTER II, 6-12. 285 fication of men. 8. /¢ is said': ‘The purification of men cleansingly is a something (attd) for the soul that should be after perfect birth; when they have been fully born the purification of others is the one thing which is good for the soul.’ 9. And it is shown zm another place that it is possible to obtain possession of purification also for the soul through purification of the body, even as it is said that a purifier is requested by him. 10. And it is necessary for him to speak thus: ‘I have thus stood close by the body of him who is dead; I am no wisher for z¢ by thought, I am no wisher for zt by word, I am no wisher for zt by deed; which is the reason—that is, on account of pollution—it is not possible to seek good works by thought, word, or deed, axd it demands purification for me, that is, wash me thoroughly?!’ 11. As it is thereby declared that when he whose body is not purified, until they thoroughly wash him, is not able to seek good works by thought, word, ov deed, and is not able to purify his soul, it is then a matter for the truly wise ¢o seek even for purification of the soul by the purification of the body, for whose religious purification are those ¢htngs which are unsubdued (asikand) in the religious ritual. 12. When these are thus the statements of former upholders of the religion and high-priests of the religion, he who is more intelligent azd more active whereas ordinary washing cleanses the body only, and is spiritually useless. 1 In Pahl. Vend. V, 65, X, 35, being a translation of a quotation from the Gathas or sacred hymns (Yas. XLVII, 5, c).
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.
1II, 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 wise has said about z¢, that even from the management of disordered possessions which are impaired ¢here is advantage through the power of wisdom; and they (the sacred beings) select and cleanse and uplift the good works zz such manner as a precious stone (sag khél) from the water, and gold brocade? from the dust. 4. My pleasure, also, is as much increased through the information due to the same courtesy, and I have a new and great desire for the arrival of information, continuously from henceforth, about the perfect courageousness, enduring humility, good works, worshipping, favouring position, and eagerness of soul of you who ave recounted your great thoughtfulness for religion and have provided good works. 5. On account of the universal renown (aspéharakAnih) of the good people of Khvantras*, which is yours, owing to the favour that is your complete happiness, ardently azd joyfully most desired, and constantly so, when ¢heve are opportunities of seeing you—though it is supposed ¢o de the advantage of your own religion, joy of soul, courteousness, and proper constancy—since my will vesedes among you, you make known and command my actions, through the will of the sacred beings. 1 Reading dipaké-f zahabéa. * The central region of the earth, containing all the lands best known to the Iranians (see Dd. XC, 3). 382 EPISTLES OF MANOSKIHAR. Cuarter II. 1. Then comes that itself! which is dictated zz the middle of your epistle, azd, thereupon, it lays hold of me, and, owing to its hellish gloom, pallid appearance, and hellish effect, benediction is perplexedly dispensed by me in terror for my heart and mind; I fave, also, grievously repented, as regards my own former arrangements in my warfare of violence—which were undeceptive in the balance pertaining to Rashnfi*—of any real falsity of the co-existent oze*® I may have produced. 2. Responsible for the malice aad annoyance of unjust kinds which are encountering ws is the fiend of great strength, who is unobserving, seductive, astute in evil, eager for causing annihilation (gastdkfin-varen), ad full of deceit, so that z¢ is possible for him to render doubtful, whex so deceived, even him who is most a listener to essential righteoushess, most desirous of steadfast truth, most performing proper religious customs, most acquainted with good ideas, most amazingly careful of 42s soul, most approved in the most wounding hell-brought conflict, and most at home (khAnagtktfm) in truth of all kinds, and to show him a semblance of reality in unreality, avd of unreality in reality. 3. Just as even that similitude which is mentioned in revelation thus: ‘He intends righteousness aad considers 1 J has ‘the writing.’ 2 See Dd. XIV, 4.
23. Just as even that similitude which is mentioned in revelation thus: ‘He intends righteousness aad considers 1 J has ‘the writing.’ 2 See Dd. XIV, 4. * The evil spirit who is supposed to be, for a time, co-existent with the beneficent spirit of Adharmasd, EPISTLE I, CHAPTER II, I~5. 283 about it thus: “A good work is done by me,” and he acquires fiendishness—that is, it becomes a source of sin for him—who shall bring forth water without holy-water to ome contaminated by dead matter (nas-hémand), or who shall bring ¢¢ forth without holy-water on a concealed oy dark lace in the night’’ 4. And about this I Aave no doubt, that the wish of that spirit is not coincident with righteousness, for it is realised, understood, amd known that, as regards his own creatures, he is not careful for the proper movement of body and for the long living of life; so that the furtherance azd continuance of these, which are his original resources of body and activities (khap4r4n6) of life, become, for him who is among them (the fiend’s creatures), an increase of the propitiation of the sacred beings, of the practice of religion, and of the advancement and benediction of the teachings of just high-priests 2. 5. /¢ is also manifest from the constantly-operating arrangement of manuseripts and synodical statemehts, about which Afarg* wrote without falsifying the religion avd apart from controversies; because among them (the fiend’s creatures) is te who has said they are like unto that which is now written 1 Quoted from Pahl. Vend. VII, 194-196, with some slight variations from the existing text. The meaning is that it is quite possible to commit sin by doing a good action in an impropet manner. * That is, even the wicked, when they seek welfare, have to take to teligious practices. * A commentator whose opinions are frequently quoted in the Pahlavi translations of the Avesta (see Sls. I, 3). J has ‘about which the splendour (afrand) of the religion is without falsehood.’ 284 EPISTLES OF MANOsKfHaR. by him himself about it, and it has arranged much deliverance from sin}. 6. Of this, too, I am aware, that, except there where a purifier is in no way reached, his great duty—which is just the purification zz which there is a washer who is cleansed (mastd@6) in the religious mode for the profession of the priesthood— is then a means which the high-priests should allow*. 7. A washing which is not religiously ritualistic is ranked as an operation among the useless ones; z¢ 7s vicious and grievously criminal, because the special means which, by preserving the soul §, is the perfect happiness of men, is the puri- * That is, any one who explains the scriptures in a new fashion to suit his own purposes, which he thereby represents as beneficial, is merely carrying out the wishes of the fiend. The author is here, referring to the heretical teachings of his brother, regarding purification, which are further described in the sequel.
3The author is here, referring to the heretical teachings of his brother, regarding purification, which are further described in the sequel. 2 That is, whenever a properly-qualified purifier is procurable, the priests should require him to purify any one who happens to be defiled by contact with dead matter by means of the Bareshnim ceremony (see App. IV). It appears from the sequel, and from Eps. II and III, that the heresy of Zad-sparam consisted chiefly of a misinterpretation of Vend. VIII, 278-299 (see App. V), which passage directs that a man in the fields, who has touched a corpse not yet eaten by dogs or birds, shall wash himself fifteen times with bull’s urine, that he shall then run to some village, asking three different men on the way to cleanse him with the proper ceremony, and if they decline they each take upon themselves a share of the sin; when arrived at the village he shall ask a fourth time to be cleansed, and if no one will perform the ceremony he must wash himself with bull’s urine and water in the ordinary manner, and shall be clean. The erroneous teaching of Zad-sparam was that the fifteen times’ washing was sufficient, without the subsequent ceremonial cleansing ; and the object of these epistles was to combat that view of the law. _ * The ceremonial purification is supposed to cleanse the soul, | EPISTLE I, CHAPTER II, 6-12. 285 fication of men. 8. /¢ is said': ‘The purification of men cleansingly is a something (attd) for the soul that should be after perfect birth; when they have been fully born the purification of others is the one thing which is good for the soul.’ 9. And it is shown zm another place that it is possible to obtain possession of purification also for the soul through purification of the body, even as it is said that a purifier is requested by him. 10. And it is necessary for him to speak thus: ‘I have thus stood close by the body of him who is dead; I am no wisher for z¢ by thought, I am no wisher for zt by word, I am no wisher for zt by deed; which is the reason—that is, on account of pollution—it is not possible to seek good works by thought, word, or deed, axd it demands purification for me, that is, wash me thoroughly?!’ 11. As it is thereby declared that when he whose body is not purified, until they thoroughly wash him, is not able to seek good works by thought, word, ov deed, and is not able to purify his soul, it is then a matter for the truly wise ¢o seek even for purification of the soul by the purification of the body, for whose religious purification are those ¢htngs which are unsubdued (asikand) in the religious ritual. 12. When these are thus the statements of former upholders of the religion and high-priests of the religion, he who is more intelligent azd more active whereas ordinary washing cleanses the body only, and is spiritually useless. 1 In Pahl. Vend. V, 65, X, 35, being a translation of a quotation from the Gathas or sacred hymns (Yas. XLVII, 5, c).
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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