Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 From this and Ep. II, v, 14 it would appear that the priests at that time maintained a body of troops for the protection of their followers. * That is, regarding the proper maintenance of the priesthood, which had already engaged his anxious attention during the lifetime of his father. ® The word var may either mean ‘ashes’ (see Sls. II, 49), alluding to clearing out the fire, or it may mean ‘ordeal’ (see Sis. XIII, 17). * See Dd. I, 14. This name is written Shirasé once, Sirasd thrice, and Sir4sd four times in K35. Mdandskihar appears to have come to Shiraz on this occasion to hold a general assembly of the priests and kading members of the community, and he wrote this epistle from that city (see Ep. II, i, 11; v, ro). EPISTLE I, CHAPTER III, 11-17. 291 14. The fifth is this, that the custom of providing for all the duties even of the sacred fire (Atd7) by me, and my own desire!, trained hand ?, unhardened mind, and unhardened heart for managing many things should have become the joy of my mind. 15. Then, too, from haveng read such writing and such news the healer of distress would be thoroughly connected with my heart and mind, owzxg to which my intellect would have become quickly fatigued (mA4ndak$6) by a limited preparation of phrases. 16. The sixth is this, that even he who is a rescued ° and better-operating (hi-dagtar) man— when, owing to the writing of a learned man of the realm who is desiring the truth, 4e is so perplexed * on account of a doubt of increasing the after-tearing of the same perplexity—as no doubt of the falsity and little training existent in the worldly. 17. The seventh is this, that if none of these six of which I Aave written should exist, even then your approved cleverness (stvagd4rth), extolled freedom from strife, hereafter-discerning and complete mind- 1 Reading kAmaké, instead of the unintelligible kamfin. * The MSS. omit the last letter of yadman. 8 That is, delivered from contamination or sin; vfrikht6 is probably to be traced to Av. vit+irikhta, rather than to vi+ rikhta (Pers. gurékht). “ K35 has a blank space here, and again a few words further on, but it is doubtful if any words be missing. ‘The spaces are filled up in J and BK, apparently by guess, as follows: J has ‘he sees so perplexing a chance, concerning which, owing to the increase of after-tearing of the same perplexity and the arrival of evil, Ae is doubtful, Aas no doubt,’ &c. And BK has ‘fe is so perplexed on account of no doubt of the falsity and little training ‘haf existed in the worldly for increasing the after-tearing of the same perplexity, has no doubt, &c.’ U 2 292 EPISTLES OF MANOSKfHAR. fulness, practised? attention to the good, and much affection ? for the faithful—so kindly regarding, truly judging, and with a liking for praising (sridand), as regards whatever I write truly ad with true conviction—are, I consider, to make provision, and have realised a preparation striven for. Cuarter IV.
2attention to the good, and much affection ? for the faithful—so kindly regarding, truly judging, and with a liking for praising (sridand), as regards whatever I write truly ad with true conviction—are, I consider, to make provision, and have realised a preparation striven for. Cuarter IV. 1. I have also seen the spiritual life* in the writing which is in such statements of incompleteness ‘, and owing to the same reason they should not cease from the operation® of washing you—whom may the angels protect!—with the Bareshndm ceremony®. 2. Because the ancients have said that, when it shall be discarded from use, every water, fire, plant, righteous man, avd animal, and all the creatures of Atthaymazd are afflicted, diminished, and made to leap away. 3. As it is said in revelation that, as to him who stands dy a dead body upon which the Nasts? 4as rushed®, ‘anusé zt, Spitama Zara- 1 J has biratdaké, ‘extolled,’ instead of varsidak4, ‘practised.’ * Reading dikhsharmfh asin J; the other MSS. have m instead of f. 5 Reading did ahvéth; but it can also be read stihandth, in which case the translation would be:—‘And my worldly condition.’ * Meaning the incomplete kind of purification which their statements complained of, or his referred to. 5 K35 and BK omit the r in kardaké. ® See App. IV. 7 The fiend of corruption (see Dd. XVII, 7). ® The three Avesta passages here quoted, with their Zand (Pahlavi translation), are from Vend. IX, 161-163, and are freely translated (trans. D) thus:—‘It grieves the sun, indeed, O Spitama EPISTLE I, CHAPTER IV, I-3. 293 thustra! aésha y4! paiti-irista avad? hvare 4-tapayéiti®,anusé hau mau, anusé avé st4rdé4 —discontentedly, moreover, O Zaratist the Spitaman! does the sun shine upon him who fas been by the dead, so discontentedly [does the moon]®, thus discontentedly do the stars—khshn4vayéiti zt, Spitama Zarathustra! aéshé n& yé yaozd4- ‘thry6, yad aétem® paiti-iristem fra-nasim kerenaoiti—the man who is purifying propitiates them, O Zaratist the Spittam4n! when ke operates on him who has been by the dead, om whom the Nasis is put forth, azd he has become farted from the sacred twigs ’—he propitiates fire, he propitiates Zarathustra! to shine upon a man defiled by the dead ; it grieves the moon, it grieves the stars. That man delights them, © Spitama Zarathustra! who cleanses from the Nasu those whom she has defiled ; he delights the fire, he delights the water, he delights the earth, he delights the cow, he delights the trees, he delights the faithful, both men and women.’ The Avesta text is given according to the standard edition of Westergaard (IX, 41, 42), and all variants of any importance, in the three MSS. here used, are mentioned in the notes. These passages are also referred to in Ep. II, iii, 5. 1 K35 and BK insert the last three words, anus6é 4v4 staré, here. 3 J inserts ya here. 5 J has 4-tApayaéta, but K35 and BK omit the word.
3here used, are mentioned in the notes. These passages are also referred to in Ep. II, iii, 5. 1 K35 and BK insert the last three words, anus6é 4v4 staré, here. 3 J inserts ya here. 5 J has 4-tApayaéta, but K35 and BK omit the word. * K35 and BK have khshathr6é-chinanghé, ‘of a desire of authority ’ (which occurs in Fravardin Yt. 112 as the name of a man) instead of avé st4r6, which they have inserted earlier. They also leave a blank space for the words maman akhOrsandfh4, ‘moreover, discontentedly’ (which begin the Pahlavi translation), as if they were descended from a damaged original. 5 All three MSS. omit the words in brackets, which are necessary to complete the Pahlavi version. * K35 and BK omit aétem. 7 J has ‘who has become polluted,’ which separation from the sacred twigs (see Dd. XLIII, 5), or other ceremonial apparatus, implies. The phrase is omitted in Pahl. Vend. IX, 162. 294 EPISTLES OF MANOsxfHaR. water, he propitiates animals azd plants!, he propitiates the righteous man?*, he propitiates the righteous woman, both of them,’ as zn the Avesta® of it:—khshn4vayéiti 4tarem, &c. 4. When ¢fere is no purifier all the angels of the worldly exzstence become afflicted and dissatisfied ; and religious purifiers who are intelligent are even now not to keep backward the work of purification, just as 7¢ has come to them by practice from those of the primitive faith, and are not to diminish it. 5. To change a good work properly appointed they shall not accept a law which is not right, a good work not properly appointed‘; not to do the work thereof is accounted very sagacious azd perfectly wise; and through your freedom from inferiority ® the glorifying, commendation, praise, and blessing are your own. 6. For it is said that in all the work of forming and maintaining the law (d4dist4nd) those of the primitive faith were very greatly particular about every single thing; and as 4o the whole operation of that proceeding into which they have entered, those of the primitive faith have become aware of the power which veszdes in true authority. 7. But, otherwise’, the routine which is brought out 1 J has ‘he propitiates plants,’ as in Pahl. Vend. IX, 163. * Literally ‘male.’ ’ The initial words of which here follow their Pahlavi translation, instead of preceding it. * J omits these six words. 5 Reading afrétarih, as in BK; K35 had originally avartarih, ‘pre-eminence,’ as in J, but the copyist wrote afré (=aparva) over the avarta, as a correction, leaving it doubtful whether he meant afrétarth or aparvarth, ‘want of education.’ * That is, unless confirmed by the decisions of the ancients. EPISTLE I, CHAPTER IV, 4-9. 295
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 From this and Ep. II, v, 14 it would appear that the priests at that time maintained a body of troops for the protection of their followers. * That is, regarding the proper maintenance of the priesthood, which had already engaged his anxious attention during the lifetime of his father. ® The word var may either mean ‘ashes’ (see Sls. II, 49), alluding to clearing out the fire, or it may mean ‘ordeal’ (see Sis. XIII, 17). * See Dd. I, 14. This name is written Shirasé once, Sirasd thrice, and Sir4sd four times in K35. Mdandskihar appears to have come to Shiraz on this occasion to hold a general assembly of the priests and kading members of the community, and he wrote this epistle from that city (see Ep. II, i, 11; v, ro). EPISTLE I, CHAPTER III, 11-17. 291 14. The fifth is this, that the custom of providing for all the duties even of the sacred fire (Atd7) by me, and my own desire!, trained hand ?, unhardened mind, and unhardened heart for managing many things should have become the joy of my mind. 15. Then, too, from haveng read such writing and such news the healer of distress would be thoroughly connected with my heart and mind, owzxg to which my intellect would have become quickly fatigued (mA4ndak$6) by a limited preparation of phrases. 16. The sixth is this, that even he who is a rescued ° and better-operating (hi-dagtar) man— when, owing to the writing of a learned man of the realm who is desiring the truth, 4e is so perplexed * on account of a doubt of increasing the after-tearing of the same perplexity—as no doubt of the falsity and little training existent in the worldly. 17. The seventh is this, that if none of these six of which I Aave written should exist, even then your approved cleverness (stvagd4rth), extolled freedom from strife, hereafter-discerning and complete mind- 1 Reading kAmaké, instead of the unintelligible kamfin. * The MSS. omit the last letter of yadman. 8 That is, delivered from contamination or sin; vfrikht6 is probably to be traced to Av. vit+irikhta, rather than to vi+ rikhta (Pers. gurékht). “ K35 has a blank space here, and again a few words further on, but it is doubtful if any words be missing. ‘The spaces are filled up in J and BK, apparently by guess, as follows: J has ‘he sees so perplexing a chance, concerning which, owing to the increase of after-tearing of the same perplexity and the arrival of evil, Ae is doubtful, Aas no doubt,’ &c. And BK has ‘fe is so perplexed on account of no doubt of the falsity and little training ‘haf existed in the worldly for increasing the after-tearing of the same perplexity, has no doubt, &c.’ U 2 292 EPISTLES OF MANOSKfHAR. fulness, practised? attention to the good, and much affection ? for the faithful—so kindly regarding, truly judging, and with a liking for praising (sridand), as regards whatever I write truly ad with true conviction—are, I consider, to make provision, and have realised a preparation striven for. Cuarter IV.
2attention to the good, and much affection ? for the faithful—so kindly regarding, truly judging, and with a liking for praising (sridand), as regards whatever I write truly ad with true conviction—are, I consider, to make provision, and have realised a preparation striven for. Cuarter IV. 1. I have also seen the spiritual life* in the writing which is in such statements of incompleteness ‘, and owing to the same reason they should not cease from the operation® of washing you—whom may the angels protect!—with the Bareshndm ceremony®. 2. Because the ancients have said that, when it shall be discarded from use, every water, fire, plant, righteous man, avd animal, and all the creatures of Atthaymazd are afflicted, diminished, and made to leap away. 3. As it is said in revelation that, as to him who stands dy a dead body upon which the Nasts? 4as rushed®, ‘anusé zt, Spitama Zara- 1 J has biratdaké, ‘extolled,’ instead of varsidak4, ‘practised.’ * Reading dikhsharmfh asin J; the other MSS. have m instead of f. 5 Reading did ahvéth; but it can also be read stihandth, in which case the translation would be:—‘And my worldly condition.’ * Meaning the incomplete kind of purification which their statements complained of, or his referred to. 5 K35 and BK omit the r in kardaké. ® See App. IV. 7 The fiend of corruption (see Dd. XVII, 7). ® The three Avesta passages here quoted, with their Zand (Pahlavi translation), are from Vend. IX, 161-163, and are freely translated (trans. D) thus:—‘It grieves the sun, indeed, O Spitama EPISTLE I, CHAPTER IV, I-3. 293 thustra! aésha y4! paiti-irista avad? hvare 4-tapayéiti®,anusé hau mau, anusé avé st4rdé4 —discontentedly, moreover, O Zaratist the Spitaman! does the sun shine upon him who fas been by the dead, so discontentedly [does the moon]®, thus discontentedly do the stars—khshn4vayéiti zt, Spitama Zarathustra! aéshé n& yé yaozd4- ‘thry6, yad aétem® paiti-iristem fra-nasim kerenaoiti—the man who is purifying propitiates them, O Zaratist the Spittam4n! when ke operates on him who has been by the dead, om whom the Nasis is put forth, azd he has become farted from the sacred twigs ’—he propitiates fire, he propitiates Zarathustra! to shine upon a man defiled by the dead ; it grieves the moon, it grieves the stars. That man delights them, © Spitama Zarathustra! who cleanses from the Nasu those whom she has defiled ; he delights the fire, he delights the water, he delights the earth, he delights the cow, he delights the trees, he delights the faithful, both men and women.’ The Avesta text is given according to the standard edition of Westergaard (IX, 41, 42), and all variants of any importance, in the three MSS. here used, are mentioned in the notes. These passages are also referred to in Ep. II, iii, 5. 1 K35 and BK insert the last three words, anus6é 4v4 staré, here. 3 J inserts ya here. 5 J has 4-tApayaéta, but K35 and BK omit the word.
3here used, are mentioned in the notes. These passages are also referred to in Ep. II, iii, 5. 1 K35 and BK insert the last three words, anus6é 4v4 staré, here. 3 J inserts ya here. 5 J has 4-tApayaéta, but K35 and BK omit the word. * K35 and BK have khshathr6é-chinanghé, ‘of a desire of authority ’ (which occurs in Fravardin Yt. 112 as the name of a man) instead of avé st4r6, which they have inserted earlier. They also leave a blank space for the words maman akhOrsandfh4, ‘moreover, discontentedly’ (which begin the Pahlavi translation), as if they were descended from a damaged original. 5 All three MSS. omit the words in brackets, which are necessary to complete the Pahlavi version. * K35 and BK omit aétem. 7 J has ‘who has become polluted,’ which separation from the sacred twigs (see Dd. XLIII, 5), or other ceremonial apparatus, implies. The phrase is omitted in Pahl. Vend. IX, 162. 294 EPISTLES OF MANOsxfHaR. water, he propitiates animals azd plants!, he propitiates the righteous man?*, he propitiates the righteous woman, both of them,’ as zn the Avesta® of it:—khshn4vayéiti 4tarem, &c. 4. When ¢fere is no purifier all the angels of the worldly exzstence become afflicted and dissatisfied ; and religious purifiers who are intelligent are even now not to keep backward the work of purification, just as 7¢ has come to them by practice from those of the primitive faith, and are not to diminish it. 5. To change a good work properly appointed they shall not accept a law which is not right, a good work not properly appointed‘; not to do the work thereof is accounted very sagacious azd perfectly wise; and through your freedom from inferiority ® the glorifying, commendation, praise, and blessing are your own. 6. For it is said that in all the work of forming and maintaining the law (d4dist4nd) those of the primitive faith were very greatly particular about every single thing; and as 4o the whole operation of that proceeding into which they have entered, those of the primitive faith have become aware of the power which veszdes in true authority. 7. But, otherwise’, the routine which is brought out 1 J has ‘he propitiates plants,’ as in Pahl. Vend. IX, 163. * Literally ‘male.’ ’ The initial words of which here follow their Pahlavi translation, instead of preceding it. * J omits these six words. 5 Reading afrétarih, as in BK; K35 had originally avartarih, ‘pre-eminence,’ as in J, but the copyist wrote afré (=aparva) over the avarta, as a correction, leaving it doubtful whether he meant afrétarth or aparvarth, ‘want of education.’ * That is, unless confirmed by the decisions of the ancients. EPISTLE I, CHAPTER IV, 4-9. 295
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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