Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 In Pahl. Vend. V, 65, X, 35, being a translation of a quotation from the Gathas or sacred hymns (Yas. XLVII, 5, c). * Quoted, with some variation, from Pahl. Vend. VIII, 283, 284 (see App. V). 286 EPISTLES OF MANOSK{HAR. in the religion of the Mazda-worshippers in every house, village, tribe, and province—and, very much more the man who is righteous, of fluent speech, speaking the truth, who fas chanted the sacred hymns, acquainted with the ritual, trained for the work, of renowned disposition, and a friend of the soul—is competent for the purification which z¢ is very important to prepare, to think of, and to promote. 13. When the period is so unworthy, the fiend so abundantly contentious, and the hasty preparer of holy-water of such base origin (dds-vékh)'— which happens, moreover, when the good are equally low-minded (ham-bAstd-mfnisnd)—we strive for what encourages the preparation of that even which is a collectively virtuous profession. 14. Then, too, there remains such rising in strength of many new things from very many countries, which is particularly grievous distress and danger to us; they deliver tokens of them to us applaudingly, and the expansibility of the words of the delivering diffuser of these and also other religious customs, as the sacred beings’ own persistency and complete glory, is a great and powerful capability. Cuapter III. 1. This, too, I am begging of you, that you may be desiring the truth, and ¢sa¢ Vohfiman?, who, 1 This seems to be an allusion to the unworthiness of some of the priests of the period (compare Ep. II, i, 13; v, 14). * The archangel personifying ‘good thought’ (see Dd. ILI, 13). EPISTLE I, CHAPTER II, 13-III, 6. 287 when a ruler (shah) of yours, is an interpreter (p440k5) about the writing which! I write, may as regardfully and accommodatingly observe and direct as the variety of dispositions Jermits. 2. For you are of like opinion with me, to inform again the most initiated?; so that I am more steadfastlydetermined (afsttk4n5-minisntar) thereon, 3. And if there be anything that seems to you otherwise, direct some one to point z¢ out again, with the reason for maintaining z¢ which occurs to you, just as a household companion is a responder avd has spoken . again for the sake of pointing out again; for there are many reasons, on account of which your kindlyregardful observation is needful, which are to be written about. 4. The first is this, that the penmanship of the spirits is not the profession of me and others; and as to him by whom a theory (farh4ng) not universally operating is disseminated, which is dzstenct from his more indispensable occupation, ¢here is then no command for his teaching axd apostleship therein. 5. On that account, too, the wise avd the seekers for truth uphold the body of opinion about the statements of the writing of the spirits‘, and, therefore, direct less of the ingenuity of preparing again the penmanship of various tidings.
25. On that account, too, the wise avd the seekers for truth uphold the body of opinion about the statements of the writing of the spirits‘, and, therefore, direct less of the ingenuity of preparing again the penmanship of various tidings. 6. The second is this, that, in the distress (dahyakd) of this grievous time, he to whom 1 Reading ¢ instead of va, ‘and.’ 2 That is, to severely admonish their high-priest, as he does in Ep. II. > That is, he disclaims all pretensions to inspiration on the part of himself and his contemporaries. * The inspired scriptures. ——E———————e— ror ———————e ees eee 7 ns 288 EPISTLES OF MANOSKfHAR. adherence and much indebtedness even as to his forefathers have remained, is well-lamenting, owing to the proposals (d4dané) of the unfriendly, and much harm has occurred through the conflicting (Ardtk5) offer of remedies azd lawful provision of means, full of trouble, except, indeed, to the upholder of religion who is more worldly-managing ; and investigation by opponents is grievous danger, full of things inopportune avd unnecessary for accomplishment. 7. The third is this, that a wise man who is a high-priest of the spirit-retaining? religion and acquainted with opinions, when also himself properly humble, fearless, and benedictive in the world, is then even, owing to his estimating* pardonings and \ong-continued dexterity (dér ztvafakth), united with the good creations in affliction and vexation. 8. And,on account of information about the worldly and spiritual misery of former evils of many kinds—always as much in the religion, and in the thoughts of others‘, as one delivers up his heart to ingenious verbiage and for the preparation of phrases—he speaks as in the question z2 revelation, thus’: ‘“Who in the bodily existence 1 Referring to the risk of unfriendly and destructive criticism of the scriptures. 2 J has ‘spirit-observing,’ by changing girisnd into nigtrisnd. ® Reading andasth; the reference being to the sympathy acquired by a high-priest through performing his duty of appointing atonements for sins confessed to him. * Assuming that aisané stands for afsand, 5 J has only ‘as one speaks out his heart for ingenious verbiage and phrases, thus.’ The question and reply here quoted seem to be no longer extant in the Avesta. ; EPISTLE 1, CHAPTER III, 7—IO. 289 is more quickly fortunate ?” azd it is answered thus: “The youth who is observant azd humble, O Zaratist! who, as regards both that which has happened and that whzchk happens, also sees that which is evil and good with gratitude, just like that also which happens unto another ;”’ because he knows this, that from this is a benefit, for he knows happiness and also misery’. 9. The glorified leader of those of the good religion, Hér-Frévag?, son of Farukhdzad, wrote: ‘It is he understands the consequence of his own action; and z¢ is his great household attendant, and the worldly desire provided at the Kinvad bridge® becomes less watchful.’
39. The glorified leader of those of the good religion, Hér-Frévag?, son of Farukhdzad, wrote: ‘It is he understands the consequence of his own action; and z¢ is his great household attendant, and the worldly desire provided at the Kinvad bridge® becomes less watchful.’ 10. The fourth is this, that I av more universally hoping about the property of the profession and the much duty fit for the truly wise, zz such manner as even that zz which the glorified and greatlylearned leader of those of the good religion, Yadan- Yim 4, son of Shahpdhar, always urged on a priestly man with many sons avd equally clever ® discourse. 1 It is doubtful whether this last clause be a portion of the quotation, or not. 3 This name is corrupted into Hé-Férvag in the MSS., but Atdr- Frébag is probably intended. He was the compiler of a great part of the Dinkard, and is also mentioned in Dd. LXXXVIII, 8. The names Atr and Hér are synonymous, both meaning ‘fire. The passage quoted in the text has the same form (beginning with the word héman4d4j, ‘it is’) as nearly all the sections of the third book of the Dinkard, but it has not yet been discovered among them. * Here written Kis-vidarg (see Dd. XX, 3). * So written in J, but K35 and BK have the syllable dan somewhat corrupted. The person meant, both here and in Chap. VII, 5, was probably the author’s father, though Bd. XXXIII, 11 seems to make Yfidan-Yim the son of Vahram-shad. * Reading ham-g6ké6, but J has ham-dfidaké, ‘of the same family;’ it also omits several other words by mistake, [18] U 290 EPISTLES OF MANOSKIHAR. 11. That was through my instigation, alone and with little assistance, in the beginning; and, on account of the deficiency of warriors }, the abundance of opponents, the very rapid arrival of disturbance, and the fourfold supplication for keeping away the ruin ov hasty unlawful maintenance of the fires of the Mazda-worshippers, my constant distress is such that most of my time speaks of the same subject *% 12. They may leave the abundance of despondency and thoughtfulness of the bodily existence to such remedial writing of his, unto whom the pleasantly comfortable thought of an evaded (virikht6) seizure is requisite, but ¢here is little worldly leisure for me for writing more zz this direction (han4-runtar). 13. And specially in this passing ¢¢#e—when, alike limited by the coming of the period of giving daily supplies to the performers of worship, azd dy the ever-triumphant fire and z¢s produce’, it was necessary for me to go to Shiraz* on account of some indispensable provision of means—the work was much avd the leisure little. 1 From this and Ep. II, v, 14 it would appear that the priests at that time maintained a body of troops for the protection of their followers. * That is, regarding the proper maintenance of the priesthood, which had already engaged his anxious attention during the lifetime of his father.
The 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.
11 In Pahl. Vend. V, 65, X, 35, being a translation of a quotation from the Gathas or sacred hymns (Yas. XLVII, 5, c). * Quoted, with some variation, from Pahl. Vend. VIII, 283, 284 (see App. V). 286 EPISTLES OF MANOSK{HAR. in the religion of the Mazda-worshippers in every house, village, tribe, and province—and, very much more the man who is righteous, of fluent speech, speaking the truth, who fas chanted the sacred hymns, acquainted with the ritual, trained for the work, of renowned disposition, and a friend of the soul—is competent for the purification which z¢ is very important to prepare, to think of, and to promote. 13. When the period is so unworthy, the fiend so abundantly contentious, and the hasty preparer of holy-water of such base origin (dds-vékh)'— which happens, moreover, when the good are equally low-minded (ham-bAstd-mfnisnd)—we strive for what encourages the preparation of that even which is a collectively virtuous profession. 14. Then, too, there remains such rising in strength of many new things from very many countries, which is particularly grievous distress and danger to us; they deliver tokens of them to us applaudingly, and the expansibility of the words of the delivering diffuser of these and also other religious customs, as the sacred beings’ own persistency and complete glory, is a great and powerful capability. Cuapter III. 1. This, too, I am begging of you, that you may be desiring the truth, and ¢sa¢ Vohfiman?, who, 1 This seems to be an allusion to the unworthiness of some of the priests of the period (compare Ep. II, i, 13; v, 14). * The archangel personifying ‘good thought’ (see Dd. ILI, 13). EPISTLE I, CHAPTER II, 13-III, 6. 287 when a ruler (shah) of yours, is an interpreter (p440k5) about the writing which! I write, may as regardfully and accommodatingly observe and direct as the variety of dispositions Jermits. 2. For you are of like opinion with me, to inform again the most initiated?; so that I am more steadfastlydetermined (afsttk4n5-minisntar) thereon, 3. And if there be anything that seems to you otherwise, direct some one to point z¢ out again, with the reason for maintaining z¢ which occurs to you, just as a household companion is a responder avd has spoken . again for the sake of pointing out again; for there are many reasons, on account of which your kindlyregardful observation is needful, which are to be written about. 4. The first is this, that the penmanship of the spirits is not the profession of me and others; and as to him by whom a theory (farh4ng) not universally operating is disseminated, which is dzstenct from his more indispensable occupation, ¢here is then no command for his teaching axd apostleship therein. 5. On that account, too, the wise avd the seekers for truth uphold the body of opinion about the statements of the writing of the spirits‘, and, therefore, direct less of the ingenuity of preparing again the penmanship of various tidings.
25. On that account, too, the wise avd the seekers for truth uphold the body of opinion about the statements of the writing of the spirits‘, and, therefore, direct less of the ingenuity of preparing again the penmanship of various tidings. 6. The second is this, that, in the distress (dahyakd) of this grievous time, he to whom 1 Reading ¢ instead of va, ‘and.’ 2 That is, to severely admonish their high-priest, as he does in Ep. II. > That is, he disclaims all pretensions to inspiration on the part of himself and his contemporaries. * The inspired scriptures. ——E———————e— ror ———————e ees eee 7 ns 288 EPISTLES OF MANOSKfHAR. adherence and much indebtedness even as to his forefathers have remained, is well-lamenting, owing to the proposals (d4dané) of the unfriendly, and much harm has occurred through the conflicting (Ardtk5) offer of remedies azd lawful provision of means, full of trouble, except, indeed, to the upholder of religion who is more worldly-managing ; and investigation by opponents is grievous danger, full of things inopportune avd unnecessary for accomplishment. 7. The third is this, that a wise man who is a high-priest of the spirit-retaining? religion and acquainted with opinions, when also himself properly humble, fearless, and benedictive in the world, is then even, owing to his estimating* pardonings and \ong-continued dexterity (dér ztvafakth), united with the good creations in affliction and vexation. 8. And,on account of information about the worldly and spiritual misery of former evils of many kinds—always as much in the religion, and in the thoughts of others‘, as one delivers up his heart to ingenious verbiage and for the preparation of phrases—he speaks as in the question z2 revelation, thus’: ‘“Who in the bodily existence 1 Referring to the risk of unfriendly and destructive criticism of the scriptures. 2 J has ‘spirit-observing,’ by changing girisnd into nigtrisnd. ® Reading andasth; the reference being to the sympathy acquired by a high-priest through performing his duty of appointing atonements for sins confessed to him. * Assuming that aisané stands for afsand, 5 J has only ‘as one speaks out his heart for ingenious verbiage and phrases, thus.’ The question and reply here quoted seem to be no longer extant in the Avesta. ; EPISTLE 1, CHAPTER III, 7—IO. 289 is more quickly fortunate ?” azd it is answered thus: “The youth who is observant azd humble, O Zaratist! who, as regards both that which has happened and that whzchk happens, also sees that which is evil and good with gratitude, just like that also which happens unto another ;”’ because he knows this, that from this is a benefit, for he knows happiness and also misery’. 9. The glorified leader of those of the good religion, Hér-Frévag?, son of Farukhdzad, wrote: ‘It is he understands the consequence of his own action; and z¢ is his great household attendant, and the worldly desire provided at the Kinvad bridge® becomes less watchful.’
39. The glorified leader of those of the good religion, Hér-Frévag?, son of Farukhdzad, wrote: ‘It is he understands the consequence of his own action; and z¢ is his great household attendant, and the worldly desire provided at the Kinvad bridge® becomes less watchful.’ 10. The fourth is this, that I av more universally hoping about the property of the profession and the much duty fit for the truly wise, zz such manner as even that zz which the glorified and greatlylearned leader of those of the good religion, Yadan- Yim 4, son of Shahpdhar, always urged on a priestly man with many sons avd equally clever ® discourse. 1 It is doubtful whether this last clause be a portion of the quotation, or not. 3 This name is corrupted into Hé-Férvag in the MSS., but Atdr- Frébag is probably intended. He was the compiler of a great part of the Dinkard, and is also mentioned in Dd. LXXXVIII, 8. The names Atr and Hér are synonymous, both meaning ‘fire. The passage quoted in the text has the same form (beginning with the word héman4d4j, ‘it is’) as nearly all the sections of the third book of the Dinkard, but it has not yet been discovered among them. * Here written Kis-vidarg (see Dd. XX, 3). * So written in J, but K35 and BK have the syllable dan somewhat corrupted. The person meant, both here and in Chap. VII, 5, was probably the author’s father, though Bd. XXXIII, 11 seems to make Yfidan-Yim the son of Vahram-shad. * Reading ham-g6ké6, but J has ham-dfidaké, ‘of the same family;’ it also omits several other words by mistake, [18] U 290 EPISTLES OF MANOSKIHAR. 11. That was through my instigation, alone and with little assistance, in the beginning; and, on account of the deficiency of warriors }, the abundance of opponents, the very rapid arrival of disturbance, and the fourfold supplication for keeping away the ruin ov hasty unlawful maintenance of the fires of the Mazda-worshippers, my constant distress is such that most of my time speaks of the same subject *% 12. They may leave the abundance of despondency and thoughtfulness of the bodily existence to such remedial writing of his, unto whom the pleasantly comfortable thought of an evaded (virikht6) seizure is requisite, but ¢here is little worldly leisure for me for writing more zz this direction (han4-runtar). 13. And specially in this passing ¢¢#e—when, alike limited by the coming of the period of giving daily supplies to the performers of worship, azd dy the ever-triumphant fire and z¢s produce’, it was necessary for me to go to Shiraz* on account of some indispensable provision of means—the work was much avd the leisure little. 1 From this and Ep. II, v, 14 it would appear that the priests at that time maintained a body of troops for the protection of their followers. * That is, regarding the proper maintenance of the priesthood, which had already engaged his anxious attention during the lifetime of his father.
The 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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