Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1voha. * That is, as to the fire, &c. mentioned in § 11. * Referring to the heretical decree about which he is writing. * See App. IV. ® See also Ep. II, iii, 12. The word generally used in these EPISTLE I, CHAPTER VII, 12-VIII, I. 309 in ceremonial ablution (pA4dy4v6), are cast into (va/) the bull’s urine and water, that is taught even z# the same manner ; the zzward prayer (v4g6)', even for when one does not cast ¢hem, is in the existing teaching, which is proper. 17. Then, too, on account of the cheapness? and harmlessness of the pebbles the purifiers are less curtailing as to them, and to drink the thing so is well-curative in performance. 18. In the existing teaching of imperfect purifiers it should be very advantageous to maintain it as easy; moreover, it is not said of it ¢hat ¢¢ is not suitable, and in the teaching of Afarg it is said that it is proper. Carter VIII. 1, As ¢o that which is written 8 that it is declared in the Sakédim ask‘, that the consecrated bull’s epistles is sang, ‘stone,’ but Chap. IX, 6 has sagthaké, and Pahl. Vend. IX, 132, ¢ mentions sagak, ‘a pebble,’ as being cast into (dén) the consecrated water and bull’s urine, without specifying any number. The practice appears not to be mentioned in the Persian Riv4yats, and seems now obsolete ; the addition of a small quantity of the ashes of the sacred fire to the bull’s urine, which. is tasted at the beginning of the rite, is, however, mentioned in the Riv4yats. * See Dd. LXXIX, 2. The prayer or grace has to be taken inwardly, that is, murmured, before the drinking mentioned in § 17. According to this text provision seems to have been made for not using the pebbles, by means of a special prayer. * Or ‘value,’ as arginth means both. ° In the epistle to which he is replying. * This was the eighteenth of the lost books of the Masda-worshippers (see Sls. X, 25, note). It was one of the seven law books, and treated of many legal matters. Among the contents of its first thirty sections the following items are mentioned by the Dinkard, 310 EPISTLES OF MANOSKTHAR.
2* This was the eighteenth of the lost books of the Masda-worshippers (see Sls. X, 25, note). It was one of the seven law books, and treated of many legal matters. Among the contents of its first thirty sections the following items are mentioned by the Dinkard, 310 EPISTLES OF MANOSKTHAR. urine, when it becomes fetid, is to be stirred up (bav4 agArddinisnd), and they should not carry z¢ forth so to the fire, so that the stench extends to the fire; because, if that stench extends to the fire, on account of the moisture avd through carrying bodily refuse (htgar)! on and forth to the fire, it overwhelms it; that is taught zz like manner lest, and owing to what is said, it then seemed to one that the bodily refuse and pollution of fetid bull’s urine is on account of the stench. 2. But it is proper to observe it more fully mindfully, perfectly completely, ‘and with better understanding, because that which is said by it, that the carrying of bodily refuse forth to the fire overwhelms 2z¢, is not on account of the pollution of the bull’s urine, but the proportion of the sin through this; so that it becomes the origin of as much sin for him as that pollution of the bull’s urine; but the stench, on account of moisture, is like 42m even who shall bring clean and purified water into the fire, avd thereby becomes sinful? and one of these passages probably contained the statement quoted in our text:—‘On carrying forth the holy-water and also the pot (digd-&) to the fire, that is, wth purified and thoroughly-washed hands; and the sin of carrying ¢hem forth with unpurified and imperfectly-washed hands. On preserving the pot and the other things, whose use is with the fire, from defilement with bodily refuse ; when, through want of care, defilement occurs, and any one shall carry :# unawares to the fire, he who is careless overwhelms #/ thereby. . . . On lawfully warming the bull’s urine on the fire, and the sin when #7 is not done lawfully.’ 1 See Dd. XLVIII, 19, note. * The argument is that the urine being a consecrated liquid, its corruption is not contaminating (provided it be not occasioned by foreign matter, as alluded to in § 7); but if the stench be sufficient to extinguish or injure the fire, it is as sinful to expose the fire to its influence as it would be to injure the fire with holy-water. EPISTLE I, CHAPTER VIII, 2-6. 311 3. This, too, is a saying, that the proportion of the sin is mentioned not on account of the pollution of the bull’s urine; it is said Zo de a counterpart even of that whzch is declared of the care of the flesh of the ass and pig, so that when they shall now carry unto the fire more than the proportion which is ordered, it overwhelms z¢ through carrying bodily refuse forth to the fire, and even then that flesh, investigated as to purity, is mentioned as a supply for the season-festival?.
34. The fetid bull’s urine is itself likewise prepared, so that on this account it is ordered that z¢ is to be stirred up, that so long as z¢ is stirred up they may thereupon order the use of it; if then z¢ is to be rendered quite useless, ¢here is afterwards no necessity for stirring it. 5. The stirring is declared a purification as regards polluted ¢hzngs, where bodily refuse is only such that z¢ is not endless, and so pure that it purifies even that of another. 6. When 2¢ is written of it itself, that z¢ is thus declared in the Sak4dim ask, that consecrated bull’s urine which is fetid is to be stirred up for the fire, z¢ is afterwards declared that z¢ is not speaking only of the bull’s urine whzch is provided those three days*; but that, too, which is old amd consecrated, 1 So the damage to the fire is not occasioned by any impurity of the flesh of the ass or pig (which could be used for a sacred feast), but by the excessive quantity brought to it. The pig was formerly domesticated by the Parsis (see Sls. II, 58), but they have long since adopted the prejudices of the Hindus and Muhammadans as regards its uncleanness. ? Referring probably to the times of the three washings, subsequent to the chief ceremony, which take place after the third, sixth, and ninth nights, respectively, (see Vend. 1X, 136, 140, 144.) 312 EPISTLES OF MANOSKIHAR. become fetid amd is stirred again, when they keep it in use, is proper. 7. And that which the Sakaddm has declared is, specially, that one of the high-priests - has individually said: ‘That stench is mentioned with reference to the occasion when a stench reaches it of a different kind from that which exists naturally in it.’ CuapTer IX. 1. And as ¢o that which is written’, that ‘ the teachings of Médyék-m4h, Afarg, and Séshans? have all three come and remained, and, on that account, whoever as washed just as they always wash therein is certain that he is worthy.’ 2. Also, ‘should it have been as z¢ were proper to them, would Médyék-m4h have said that “not even the purifier is single ?”’ 3. Amd the rest as written on that subject, which, on account of its acute observation, Aas seemed ¢o d¢ from their statements; they, however, Have not decided it so by the teaching which is in their names, as was indicated by me before *. 4. But I do not so understand that ‘if those should have been all the particulars of the peculiarity of all three teachings, would ¢he teachings of Médyék-m4h and Séshans have said, concerning any one who should have so washed that the purifier was single, that it is suitable, because the highpriests have been thus very unanimous that when 1 In the epistle to which he is replying. ? See Chap. V, 1. 5 See Chap. VI, 2-4. EPISTLE I, CHAPTER VIII, 7—IX, 7. 313 there is one he is unsuitable!? 5. And when it should be to them as z¢ were proper that, apart from . the hands, the other? customary farts (pisakd)
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.
1voha. * That is, as to the fire, &c. mentioned in § 11. * Referring to the heretical decree about which he is writing. * See App. IV. ® See also Ep. II, iii, 12. The word generally used in these EPISTLE I, CHAPTER VII, 12-VIII, I. 309 in ceremonial ablution (pA4dy4v6), are cast into (va/) the bull’s urine and water, that is taught even z# the same manner ; the zzward prayer (v4g6)', even for when one does not cast ¢hem, is in the existing teaching, which is proper. 17. Then, too, on account of the cheapness? and harmlessness of the pebbles the purifiers are less curtailing as to them, and to drink the thing so is well-curative in performance. 18. In the existing teaching of imperfect purifiers it should be very advantageous to maintain it as easy; moreover, it is not said of it ¢hat ¢¢ is not suitable, and in the teaching of Afarg it is said that it is proper. Carter VIII. 1, As ¢o that which is written 8 that it is declared in the Sakédim ask‘, that the consecrated bull’s epistles is sang, ‘stone,’ but Chap. IX, 6 has sagthaké, and Pahl. Vend. IX, 132, ¢ mentions sagak, ‘a pebble,’ as being cast into (dén) the consecrated water and bull’s urine, without specifying any number. The practice appears not to be mentioned in the Persian Riv4yats, and seems now obsolete ; the addition of a small quantity of the ashes of the sacred fire to the bull’s urine, which. is tasted at the beginning of the rite, is, however, mentioned in the Riv4yats. * See Dd. LXXIX, 2. The prayer or grace has to be taken inwardly, that is, murmured, before the drinking mentioned in § 17. According to this text provision seems to have been made for not using the pebbles, by means of a special prayer. * Or ‘value,’ as arginth means both. ° In the epistle to which he is replying. * This was the eighteenth of the lost books of the Masda-worshippers (see Sls. X, 25, note). It was one of the seven law books, and treated of many legal matters. Among the contents of its first thirty sections the following items are mentioned by the Dinkard, 310 EPISTLES OF MANOSKTHAR.
2* This was the eighteenth of the lost books of the Masda-worshippers (see Sls. X, 25, note). It was one of the seven law books, and treated of many legal matters. Among the contents of its first thirty sections the following items are mentioned by the Dinkard, 310 EPISTLES OF MANOSKTHAR. urine, when it becomes fetid, is to be stirred up (bav4 agArddinisnd), and they should not carry z¢ forth so to the fire, so that the stench extends to the fire; because, if that stench extends to the fire, on account of the moisture avd through carrying bodily refuse (htgar)! on and forth to the fire, it overwhelms it; that is taught zz like manner lest, and owing to what is said, it then seemed to one that the bodily refuse and pollution of fetid bull’s urine is on account of the stench. 2. But it is proper to observe it more fully mindfully, perfectly completely, ‘and with better understanding, because that which is said by it, that the carrying of bodily refuse forth to the fire overwhelms 2z¢, is not on account of the pollution of the bull’s urine, but the proportion of the sin through this; so that it becomes the origin of as much sin for him as that pollution of the bull’s urine; but the stench, on account of moisture, is like 42m even who shall bring clean and purified water into the fire, avd thereby becomes sinful? and one of these passages probably contained the statement quoted in our text:—‘On carrying forth the holy-water and also the pot (digd-&) to the fire, that is, wth purified and thoroughly-washed hands; and the sin of carrying ¢hem forth with unpurified and imperfectly-washed hands. On preserving the pot and the other things, whose use is with the fire, from defilement with bodily refuse ; when, through want of care, defilement occurs, and any one shall carry :# unawares to the fire, he who is careless overwhelms #/ thereby. . . . On lawfully warming the bull’s urine on the fire, and the sin when #7 is not done lawfully.’ 1 See Dd. XLVIII, 19, note. * The argument is that the urine being a consecrated liquid, its corruption is not contaminating (provided it be not occasioned by foreign matter, as alluded to in § 7); but if the stench be sufficient to extinguish or injure the fire, it is as sinful to expose the fire to its influence as it would be to injure the fire with holy-water. EPISTLE I, CHAPTER VIII, 2-6. 311 3. This, too, is a saying, that the proportion of the sin is mentioned not on account of the pollution of the bull’s urine; it is said Zo de a counterpart even of that whzch is declared of the care of the flesh of the ass and pig, so that when they shall now carry unto the fire more than the proportion which is ordered, it overwhelms z¢ through carrying bodily refuse forth to the fire, and even then that flesh, investigated as to purity, is mentioned as a supply for the season-festival?.
34. The fetid bull’s urine is itself likewise prepared, so that on this account it is ordered that z¢ is to be stirred up, that so long as z¢ is stirred up they may thereupon order the use of it; if then z¢ is to be rendered quite useless, ¢here is afterwards no necessity for stirring it. 5. The stirring is declared a purification as regards polluted ¢hzngs, where bodily refuse is only such that z¢ is not endless, and so pure that it purifies even that of another. 6. When 2¢ is written of it itself, that z¢ is thus declared in the Sak4dim ask, that consecrated bull’s urine which is fetid is to be stirred up for the fire, z¢ is afterwards declared that z¢ is not speaking only of the bull’s urine whzch is provided those three days*; but that, too, which is old amd consecrated, 1 So the damage to the fire is not occasioned by any impurity of the flesh of the ass or pig (which could be used for a sacred feast), but by the excessive quantity brought to it. The pig was formerly domesticated by the Parsis (see Sls. II, 58), but they have long since adopted the prejudices of the Hindus and Muhammadans as regards its uncleanness. ? Referring probably to the times of the three washings, subsequent to the chief ceremony, which take place after the third, sixth, and ninth nights, respectively, (see Vend. 1X, 136, 140, 144.) 312 EPISTLES OF MANOSKIHAR. become fetid amd is stirred again, when they keep it in use, is proper. 7. And that which the Sakaddm has declared is, specially, that one of the high-priests - has individually said: ‘That stench is mentioned with reference to the occasion when a stench reaches it of a different kind from that which exists naturally in it.’ CuapTer IX. 1. And as ¢o that which is written’, that ‘ the teachings of Médyék-m4h, Afarg, and Séshans? have all three come and remained, and, on that account, whoever as washed just as they always wash therein is certain that he is worthy.’ 2. Also, ‘should it have been as z¢ were proper to them, would Médyék-m4h have said that “not even the purifier is single ?”’ 3. Amd the rest as written on that subject, which, on account of its acute observation, Aas seemed ¢o d¢ from their statements; they, however, Have not decided it so by the teaching which is in their names, as was indicated by me before *. 4. But I do not so understand that ‘if those should have been all the particulars of the peculiarity of all three teachings, would ¢he teachings of Médyék-m4h and Séshans have said, concerning any one who should have so washed that the purifier was single, that it is suitable, because the highpriests have been thus very unanimous that when 1 In the epistle to which he is replying. ? See Chap. V, 1. 5 See Chap. VI, 2-4. EPISTLE I, CHAPTER VIII, 7—IX, 7. 313 there is one he is unsuitable!? 5. And when it should be to them as z¢ were proper that, apart from . the hands, the other? customary farts (pisakd)
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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