Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1® Reading vag-régisndih; but J omits the first letter, and thereby converts the word into apardasaisnth, ‘ want of leisure.’ * J has merely ‘the statements are when deliberation and conjecture become at once needful.’ * Reading hané r4i, as in J; the other MSS. have hané 18. 5 Or, perhaps, ‘strict observations’ here, and ‘strict observers’ further on. EPISTLE I, CHAPTER X, I-5. 317 well-weighed zdeas, in whose heart and mind, owing to that other writing}, the existence of doubtfulness may fully remain; and, owing to that, this much re-explanation Aas, indeed, seemed to me good. 3. And then the desire? to sprinkle® in many modes is also an incorrect presentation‘, on which same subject there is this in consideration, that afterwards, peradventure, the same priestly man® by whom it is written may come—whose assured wisdom * may the angels make steadfast! and whom my approaching causing a purifier to travel for various quarters fas occasioned to write it—so that while they are, therefore, awed by him, and shall provide more completely for use the full measure of water and bull’s urine, the complete words of the Avesta, and other proper rites, they shall proceed more approvably. 4. And if z¢ de even not auxiliary for the same purpose (4han6) ¢hat 2¢ was written by him—except, indeed, through consideration of its details—no reason for a writing of that kind is to be assigned. 5. But if for the reason z¢ was written by him z¢ ée manifest as an existence which is very little threatening, then I consider his opinion, which is in his decree, not so perplexing; and, till’ now, the perplexing consideration was more particularly as 1 To which he is replying. * Reading adfn g&m, but this is doubtful. * The Huz. verb zerfkfintané, ‘to sprinkle,’ is not found in the glossaries, but is readily traceable to Chald. Pt. ‘ Reading arashnf{k6-46-dahisnfh. 5 Meaning his brother, Z4d-sparam. ® The usual Pahlavi phrase for the Av. 4sn6 khratus or instinctive wisdom (see Dd. XL, 3). 7 Assuming that val stands for va/. 318 EPISTLES OF MANUSKIHAR. to that, when, owing to the great learning thereof to be seen by me, this was not doubtful, that as ¢o the great opinion of the world aéou¢ the existing law of the profession of the priesthood, azd the practice of all those of the good religion of the realm, they should make a decree only by the deliberation of me and other priestly men and religious observers’. 6. For if even he retorts a further statement? as to the appointed observance, z¢s origin is then also a propagation from the diverse teachings of those great high-priests of those of the primitive faith, wko were they who have been formerly great.
26. For if even he retorts a further statement? as to the appointed observance, z¢s origin is then also a propagation from the diverse teachings of those great high-priests of those of the primitive faith, wko were they who have been formerly great. 7. On account of the depth and much intricacy of the religion they mention many opinions and well-considered decrees which were likewise formed devoid of uniformity, avd the utterance of the different opinions of the priests is with the reciters of the Nasks; but even among themselves the most supremely just high-priests were of a different opinion, different judgment, different teaching, different interpretation, and different practice only in the peace, mutual friendship, and affection which they had together. 8. Just as that even which was prominent about these chief priests (magépat4nd magdpatd), whose names were Attrd-Frébagvindad and Atdré-bigéd, who have been, each separately, the high-priest of the realm of the true religion and the scholar of the age. 1 Implying that the more learning there is manifest in an erroneous teaching, the more necessary it is to submit it to careful examination. * Reading fragé vak paté-yekavim(néd, and assuming that the last word stands for patd-fstéd, EPISTLE I, CHAPTER X, 6—II. 319 9. To many, when an opinion is afterwards so obtained, pertaining to the high-priests zz the Spiritual existence!, zt is as is said about Zarattst the Spitam4n, that ‘the first time when the archangels are seen by him, the Spitam4n, 7? is then supposed by him that they are Atndar, Sara, N&kistyya, Taatrév, and Zatrié?, who are most mighty *.’ 10. From such as those the decree and its original perversity (bdn-g4stikéth) and scanty preservativeness are so written and prepared, and afterwards, also, your opinion is that way irritated by the habit of good thinking—of which there is so much manifest‘ from those of the primitive faith and the high-priests—because even its words and those written with 2, and the completeness of will and religion which is written, inclined the mind away from the teaching of the high-priests. 11. But as the same decree, ov that which is resembling the same decree, is appointed (vakhtd) 1 That is, such as have passed away. * These are the last five of the arch-demons who are the special opponents of the archangels, being corruptions of the Avesta names Indra, Sauru, Naunghaithya, Tauru, and Zairika (see Bd. 1,27). The name of the first arch-demon, Akéman, is omitted here, probably dy the mistake of some copyist, as six names are wanted to make up the number of the archangels exclusive of Adharmasd himself. * J continues as follows :—‘“of the demons.” 10. Written with the wretchedness (vakh4rih) and savageness of such as those, the oppressiveness and disaster of a decree of that description, and its original perversity,’ &c. (as in the text).
3* J continues as follows :—‘“of the demons.” 10. Written with the wretchedness (vakh4rih) and savageness of such as those, the oppressiveness and disaster of a decree of that description, and its original perversity,’ &c. (as in the text). ‘ In the decree, which was so written as to appear to be directly derived from the teachings of the commentators, but, at the same time, so warped their statements as to lead astray. Hence, it might be compared to the conversion of an archangel into an archfiend through a mental hallucination, as mentioned in § 9. 5 J omits these last eight words. 320 EPISTLES OF MANOsxiHaR. and specially decided, and is not to be accepted from him, and the operation is not to be performed thereby, its position is then to be considered, dy those steadfast 2 the practice of the pre-eminent religion, with the most advanced understanding and discernment, which are the thought of its true station in the religion of the Mazda-worshippers. 12. And other religious decrees, intelligently preservative of the soul, which are made known azd declared from the teaching of truthful high-priests of the religion of the Mazda-worshippers, are to be suitably accepted and fulfilled. 13. And since this opinion (dastak6) of mine is, moreover, from the writing of Afarg, even about the preservation of different interpretations and different teachings, not specially owing to unobtainable statements of this shattered’ religion of the Mazda-worshippers, nor even éo distress through simultaneous strife, but owing to the desire of true opinions which as existed, there is safety abundantly, but temporarily, from the scribbling of the opposing, partial, and injurious writing of that priestly man?. Cuapter XI. 1. For completion little is observed by me; and a man of my own, 7” a position of authority (séng gah), comes with a second epistle* for that priestly man, opposing, disputing, showing the harm, making 1 Reading han4 giring, but it can also be read 4n adarog, ‘that undeceitful.’ 2 ZAd-sparam. * Not Ep. II, but one which preceded it (see § 5, note). EPISTLE I, CHAPTER X, I2—XI, 6. 321 aware of the deliverance}, and applying for arrangement. 2. And the man who comes as a co-operator is announced by me, and the rite which is accomplished by him is so till further so¢ice, which is for my further epistle?; because a double elucidation about that which it is necessary to arrange from afar is a custom more suitable for the discreet.
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.
1® Reading vag-régisndih; but J omits the first letter, and thereby converts the word into apardasaisnth, ‘ want of leisure.’ * J has merely ‘the statements are when deliberation and conjecture become at once needful.’ * Reading hané r4i, as in J; the other MSS. have hané 18. 5 Or, perhaps, ‘strict observations’ here, and ‘strict observers’ further on. EPISTLE I, CHAPTER X, I-5. 317 well-weighed zdeas, in whose heart and mind, owing to that other writing}, the existence of doubtfulness may fully remain; and, owing to that, this much re-explanation Aas, indeed, seemed to me good. 3. And then the desire? to sprinkle® in many modes is also an incorrect presentation‘, on which same subject there is this in consideration, that afterwards, peradventure, the same priestly man® by whom it is written may come—whose assured wisdom * may the angels make steadfast! and whom my approaching causing a purifier to travel for various quarters fas occasioned to write it—so that while they are, therefore, awed by him, and shall provide more completely for use the full measure of water and bull’s urine, the complete words of the Avesta, and other proper rites, they shall proceed more approvably. 4. And if z¢ de even not auxiliary for the same purpose (4han6) ¢hat 2¢ was written by him—except, indeed, through consideration of its details—no reason for a writing of that kind is to be assigned. 5. But if for the reason z¢ was written by him z¢ ée manifest as an existence which is very little threatening, then I consider his opinion, which is in his decree, not so perplexing; and, till’ now, the perplexing consideration was more particularly as 1 To which he is replying. * Reading adfn g&m, but this is doubtful. * The Huz. verb zerfkfintané, ‘to sprinkle,’ is not found in the glossaries, but is readily traceable to Chald. Pt. ‘ Reading arashnf{k6-46-dahisnfh. 5 Meaning his brother, Z4d-sparam. ® The usual Pahlavi phrase for the Av. 4sn6 khratus or instinctive wisdom (see Dd. XL, 3). 7 Assuming that val stands for va/. 318 EPISTLES OF MANUSKIHAR. to that, when, owing to the great learning thereof to be seen by me, this was not doubtful, that as ¢o the great opinion of the world aéou¢ the existing law of the profession of the priesthood, azd the practice of all those of the good religion of the realm, they should make a decree only by the deliberation of me and other priestly men and religious observers’. 6. For if even he retorts a further statement? as to the appointed observance, z¢s origin is then also a propagation from the diverse teachings of those great high-priests of those of the primitive faith, wko were they who have been formerly great.
26. For if even he retorts a further statement? as to the appointed observance, z¢s origin is then also a propagation from the diverse teachings of those great high-priests of those of the primitive faith, wko were they who have been formerly great. 7. On account of the depth and much intricacy of the religion they mention many opinions and well-considered decrees which were likewise formed devoid of uniformity, avd the utterance of the different opinions of the priests is with the reciters of the Nasks; but even among themselves the most supremely just high-priests were of a different opinion, different judgment, different teaching, different interpretation, and different practice only in the peace, mutual friendship, and affection which they had together. 8. Just as that even which was prominent about these chief priests (magépat4nd magdpatd), whose names were Attrd-Frébagvindad and Atdré-bigéd, who have been, each separately, the high-priest of the realm of the true religion and the scholar of the age. 1 Implying that the more learning there is manifest in an erroneous teaching, the more necessary it is to submit it to careful examination. * Reading fragé vak paté-yekavim(néd, and assuming that the last word stands for patd-fstéd, EPISTLE I, CHAPTER X, 6—II. 319 9. To many, when an opinion is afterwards so obtained, pertaining to the high-priests zz the Spiritual existence!, zt is as is said about Zarattst the Spitam4n, that ‘the first time when the archangels are seen by him, the Spitam4n, 7? is then supposed by him that they are Atndar, Sara, N&kistyya, Taatrév, and Zatrié?, who are most mighty *.’ 10. From such as those the decree and its original perversity (bdn-g4stikéth) and scanty preservativeness are so written and prepared, and afterwards, also, your opinion is that way irritated by the habit of good thinking—of which there is so much manifest‘ from those of the primitive faith and the high-priests—because even its words and those written with 2, and the completeness of will and religion which is written, inclined the mind away from the teaching of the high-priests. 11. But as the same decree, ov that which is resembling the same decree, is appointed (vakhtd) 1 That is, such as have passed away. * These are the last five of the arch-demons who are the special opponents of the archangels, being corruptions of the Avesta names Indra, Sauru, Naunghaithya, Tauru, and Zairika (see Bd. 1,27). The name of the first arch-demon, Akéman, is omitted here, probably dy the mistake of some copyist, as six names are wanted to make up the number of the archangels exclusive of Adharmasd himself. * J continues as follows :—‘“of the demons.” 10. Written with the wretchedness (vakh4rih) and savageness of such as those, the oppressiveness and disaster of a decree of that description, and its original perversity,’ &c. (as in the text).
3* J continues as follows :—‘“of the demons.” 10. Written with the wretchedness (vakh4rih) and savageness of such as those, the oppressiveness and disaster of a decree of that description, and its original perversity,’ &c. (as in the text). ‘ In the decree, which was so written as to appear to be directly derived from the teachings of the commentators, but, at the same time, so warped their statements as to lead astray. Hence, it might be compared to the conversion of an archangel into an archfiend through a mental hallucination, as mentioned in § 9. 5 J omits these last eight words. 320 EPISTLES OF MANOsxiHaR. and specially decided, and is not to be accepted from him, and the operation is not to be performed thereby, its position is then to be considered, dy those steadfast 2 the practice of the pre-eminent religion, with the most advanced understanding and discernment, which are the thought of its true station in the religion of the Mazda-worshippers. 12. And other religious decrees, intelligently preservative of the soul, which are made known azd declared from the teaching of truthful high-priests of the religion of the Mazda-worshippers, are to be suitably accepted and fulfilled. 13. And since this opinion (dastak6) of mine is, moreover, from the writing of Afarg, even about the preservation of different interpretations and different teachings, not specially owing to unobtainable statements of this shattered’ religion of the Mazda-worshippers, nor even éo distress through simultaneous strife, but owing to the desire of true opinions which as existed, there is safety abundantly, but temporarily, from the scribbling of the opposing, partial, and injurious writing of that priestly man?. Cuapter XI. 1. For completion little is observed by me; and a man of my own, 7” a position of authority (séng gah), comes with a second epistle* for that priestly man, opposing, disputing, showing the harm, making 1 Reading han4 giring, but it can also be read 4n adarog, ‘that undeceitful.’ 2 ZAd-sparam. * Not Ep. II, but one which preceded it (see § 5, note). EPISTLE I, CHAPTER X, I2—XI, 6. 321 aware of the deliverance}, and applying for arrangement. 2. And the man who comes as a co-operator is announced by me, and the rite which is accomplished by him is so till further so¢ice, which is for my further epistle?; because a double elucidation about that which it is necessary to arrange from afar is a custom more suitable for the discreet.
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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