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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 That is, he would drive the morbid ideas from his brother’s mind. * Meaning the practice of the Bareshnfim ceremony, for which the priests were specially required. “ Probably because they saw no necessity for the presence of the fire at the sacred ceremonies. He is warning his brother that his heretical teachings would soon make the people imagine that they could dispense with the priesthood altogether. EPISTLE II, CHAPTER I, I5-Il, 3. 331 always give more than he who is a priest; and, a¢ last, no one ever accepts avy except him who is astute in evil and wicked}. Cuapter II. 1. I fave also examined that writing? in detail, and z¢ is very unprepared for the remarks of the learned and those acquainted with the religion, for the sentences concocted ave to be divided, and the slender demonstration is disconnected (aparvandid); so I consider that z¢ is not sent to be seen, as regards which such a course would, indeed, be a cause of terror to purifiers. 2. /¢ is so written that, while on account of ¢ha¢ same terror they are very much alarmed, and are thorough in maintaining the duty of the continuance of care for water and bull's urine *®, and of the formula of the operation, they shall more fully perform ¢¢ as a duty provided for high-priests; even from that I am more fully of opinion that your like judgment and own concession have produced this explanation. 3. When I saw in the decree, such as that which you have written, that each time ove comes unto a purifier who washes zz such manner as is declared 1 That is, some priest who teaches such heresies. These terms are those applied to the demons themselves in Pahl. Vend. XIX, 140, 141, 147. 2 The decree of Z4d-sparam, a copy of which had been sent to him by the people of Sirk4n (see Ep. I, iv, 7). ® The two liquids used in the purifying ceremony of the Bareshnfim (see App. IV). 332 EPISTLES OF MANOsKfHAR, in revelation—which is evident, indeed, from Aes existence when 4e is a religious purifier, ard also from your priestly lordship’s knowledge of the rite; indeed, there is no use of ¢#at same decree unless the scripture of revelation, likewise, be so—te is to do z¢ with very strict observation, zow, since, owing to the reception of terror by the purifiers, that preparation is evidently to produce, as regards their own disposition and movements, much harm and irregularity, and perplexed thoughts among the people, the discredit of the decreer is generated therefrom, and it would have been more reasonable to consider the terror and doubt of the purifiers in another way.
24. That which is so explained by you as though it would remain accomplished azd would be in notice —and this is written by you like as it were from a teaching of some description—is not proper; because, thus, every rite in the performance of the desired operation, even by one semg/e teaching, is suitable, whzch, like the preparation for the statements of lying litigants, is very like, d«¢ not correct. 5. For when there are some who have furthered Médyék-m4h' better than the teaching of Afarg', z¢ is well when every single rite in the teaching is right; and as ¢o his rite 2# is not very clear that deliverance? is promoted by maintaining z¢. 6. Even on that occaston when Médydk-méh has mentioned threefold washing, axd Afarg once washing’, Médy6k-mah is the after deponent and Afarg the prior * See Ep. I, vy, 1. * From pollution. * In Pahl. Vend. 1X, 132,7 (see App. 1V), where the threefold washing is connected with the name of Afarg, and the once washing with that of Médyék-m4h; but Ep. I, vi, 7-9 agrees with the statement here. EPISTLE II, CHAPTER II, 4-9. 333 deponent!; and, on that account, the statement is to be made as long as Médyék-méh is preserved, dué¢ as regards the opinion of the words of Afarg 7z¢ is to be maintained in a state of preservation. 7. As to that which Afarg as said*®, that ‘two purifiers are requisite, Médyék-mah as also said that one is plenty; and, since the teaching of Sésh4ns? is similar evidence to his, as to that which is said by him, they have thus been more unanimous that when there is one it would be proper; and as several high-priests have announced just the same evidence, avd Afarg himself azd other priests have been of the same opinion where 2¢ is the performance of the beginning of the Vikaya (‘exorcism’)*, Médy6k-m4h is preserved. 8. Not on this account, that Afarg is more preservative® through once washing, is the operation to be performed according to the teaching of Afarg, but the once washing from Afarg who is the prior deponent, avd the one purifier from Médyék-m4h who is the most corroborated are to be accepted and to be conducted. 9. And even the computers of the stars would make the position of the stars which exists when that of the sun azd moon is from the direction (min zik) of Satvaharan®, that of Saturn from the direc- 1 The words pasfmal, ‘after deponent,’ and pésm4l, ‘prior deponent,’ are here written alike (see Ep. I, vi, 10, note). * In Pahl. Vend. IX, 132, 6 (see App. IV and compare Ep. I, vi, 1-4). * See Ep. I, v, 1. * See Ep. I, vi, 6. * From pollution (see § 6). * The high-priest of the Parsis in Bombay is of opinion that the names of the three ‘directions’ mentioned in this section are the Pahlavi forms of the names of three of the lunar mansions, whose 334 EPISTLES OF MANOSK{HAR.
3* See Ep. I, v, 1. * See Ep. I, vi, 6. * From pollution (see § 6). * The high-priest of the Parsis in Bombay is of opinion that the names of the three ‘directions’ mentioned in this section are the Pahlavi forms of the names of three of the lunar mansions, whose 334 EPISTLES OF MANOSK{HAR. tion of Avénak, and that of Mars from the direction of Padramgés, a position whzch sends much good, and is said ¢o ée capable of undoubtedly (anarangak) bringing on maturity of strength. 10. That this is to be seen as an occurrence (gast6) is a conjunction (nazdak6) which is not possible’, because, if the conjunction of Satvaharan de exact, yet, since Saturn and Mars are not at ¢hezr conjunctions(min nazdak), its effect is not a good configuration (khdp tanf) ; if the conjunction of Avénak de exact, yet, since the sun, moon , and Mars are not at their conjunctions, its effect is not good; and if the conjunction of Padramgés de exact, yet, since the sun, moon, and Saturn are not® at their conjunctions, the effect is P4zand appellations are given in Bd. II, 3; and he identifies Satvahardn with Kahtsar, Avénak with Avdem, and Padramgés with Padévar. The reading of all these names is, however, very uncertain. Satvaharan is written Satéharan three times out of the five occurrences of the name, and the first syllable might easily be read Gaht=Kaht, so as to correspond with the P4zand; on the other hand, the reading Sat corresponds with Sata-bhishag or Sata-t4rak4, the Sanskrit name of the 25th lunar mansion, Kahtsar. As P4z. Avdem seems to be merely Pahl. afdfim, ‘last,’ I prefer identifying Avénak (which can also be read Avérak) with the ninth lunar mansion, Avra (Avrak in Bd. VII, 1, Avrak in Zs. VI, 1), the Sans. Aslesha. Padramgés is also written Padramgés twice out of the three occurrences of the name; its identification with Padévar makes it the first lunar mansion, the Sans. Asvint. The aspect of the heavens, therefore, which is here mentioned as very auspicious, has the sun and new moon in the latter part of Aquarius, Saturn in the first part of Aries, and Mars in the latter part of Cancer, that is, twice as far from Saturn as the latter is from the sun and moon. 1 That is, it very rarely happens ; as rarely as the exact agreement of three different commentators, whom these three conjunctions are intended to represent. * Reading mitr6 m4h, instead of Médyék-m4h. * The MSS. omit 14, ‘not,’ by mistake. EPISTLE II, CHAPTER II, IO-12. 335 not good; on account of! which, in any conjunction which is not exact, they believe z¢ possible for a firm mind also to accomplish this auspicious labour (sukh-varzisn6), but they say the just and wise should make the decision*. 11. So that this one is a very good position, because that which is truly issuing (rast-tag) through the conjunction of Satvaharén is from that mighty Satvaharan’, and that of Satvaharan deeng better through the conjunction of Padramgés, that is done‘.
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.
12 That is, he would drive the morbid ideas from his brother’s mind. * Meaning the practice of the Bareshnfim ceremony, for which the priests were specially required. “ Probably because they saw no necessity for the presence of the fire at the sacred ceremonies. He is warning his brother that his heretical teachings would soon make the people imagine that they could dispense with the priesthood altogether. EPISTLE II, CHAPTER I, I5-Il, 3. 331 always give more than he who is a priest; and, a¢ last, no one ever accepts avy except him who is astute in evil and wicked}. Cuapter II. 1. I fave also examined that writing? in detail, and z¢ is very unprepared for the remarks of the learned and those acquainted with the religion, for the sentences concocted ave to be divided, and the slender demonstration is disconnected (aparvandid); so I consider that z¢ is not sent to be seen, as regards which such a course would, indeed, be a cause of terror to purifiers. 2. /¢ is so written that, while on account of ¢ha¢ same terror they are very much alarmed, and are thorough in maintaining the duty of the continuance of care for water and bull's urine *®, and of the formula of the operation, they shall more fully perform ¢¢ as a duty provided for high-priests; even from that I am more fully of opinion that your like judgment and own concession have produced this explanation. 3. When I saw in the decree, such as that which you have written, that each time ove comes unto a purifier who washes zz such manner as is declared 1 That is, some priest who teaches such heresies. These terms are those applied to the demons themselves in Pahl. Vend. XIX, 140, 141, 147. 2 The decree of Z4d-sparam, a copy of which had been sent to him by the people of Sirk4n (see Ep. I, iv, 7). ® The two liquids used in the purifying ceremony of the Bareshnfim (see App. IV). 332 EPISTLES OF MANOsKfHAR, in revelation—which is evident, indeed, from Aes existence when 4e is a religious purifier, ard also from your priestly lordship’s knowledge of the rite; indeed, there is no use of ¢#at same decree unless the scripture of revelation, likewise, be so—te is to do z¢ with very strict observation, zow, since, owing to the reception of terror by the purifiers, that preparation is evidently to produce, as regards their own disposition and movements, much harm and irregularity, and perplexed thoughts among the people, the discredit of the decreer is generated therefrom, and it would have been more reasonable to consider the terror and doubt of the purifiers in another way.
24. That which is so explained by you as though it would remain accomplished azd would be in notice —and this is written by you like as it were from a teaching of some description—is not proper; because, thus, every rite in the performance of the desired operation, even by one semg/e teaching, is suitable, whzch, like the preparation for the statements of lying litigants, is very like, d«¢ not correct. 5. For when there are some who have furthered Médyék-m4h' better than the teaching of Afarg', z¢ is well when every single rite in the teaching is right; and as ¢o his rite 2# is not very clear that deliverance? is promoted by maintaining z¢. 6. Even on that occaston when Médydk-méh has mentioned threefold washing, axd Afarg once washing’, Médy6k-mah is the after deponent and Afarg the prior * See Ep. I, vy, 1. * From pollution. * In Pahl. Vend. 1X, 132,7 (see App. 1V), where the threefold washing is connected with the name of Afarg, and the once washing with that of Médyék-m4h; but Ep. I, vi, 7-9 agrees with the statement here. EPISTLE II, CHAPTER II, 4-9. 333 deponent!; and, on that account, the statement is to be made as long as Médyék-méh is preserved, dué¢ as regards the opinion of the words of Afarg 7z¢ is to be maintained in a state of preservation. 7. As to that which Afarg as said*®, that ‘two purifiers are requisite, Médyék-mah as also said that one is plenty; and, since the teaching of Sésh4ns? is similar evidence to his, as to that which is said by him, they have thus been more unanimous that when there is one it would be proper; and as several high-priests have announced just the same evidence, avd Afarg himself azd other priests have been of the same opinion where 2¢ is the performance of the beginning of the Vikaya (‘exorcism’)*, Médy6k-m4h is preserved. 8. Not on this account, that Afarg is more preservative® through once washing, is the operation to be performed according to the teaching of Afarg, but the once washing from Afarg who is the prior deponent, avd the one purifier from Médyék-m4h who is the most corroborated are to be accepted and to be conducted. 9. And even the computers of the stars would make the position of the stars which exists when that of the sun azd moon is from the direction (min zik) of Satvaharan®, that of Saturn from the direc- 1 The words pasfmal, ‘after deponent,’ and pésm4l, ‘prior deponent,’ are here written alike (see Ep. I, vi, 10, note). * In Pahl. Vend. IX, 132, 6 (see App. IV and compare Ep. I, vi, 1-4). * See Ep. I, v, 1. * See Ep. I, vi, 6. * From pollution (see § 6). * The high-priest of the Parsis in Bombay is of opinion that the names of the three ‘directions’ mentioned in this section are the Pahlavi forms of the names of three of the lunar mansions, whose 334 EPISTLES OF MANOSK{HAR.
3* See Ep. I, v, 1. * See Ep. I, vi, 6. * From pollution (see § 6). * The high-priest of the Parsis in Bombay is of opinion that the names of the three ‘directions’ mentioned in this section are the Pahlavi forms of the names of three of the lunar mansions, whose 334 EPISTLES OF MANOSK{HAR. tion of Avénak, and that of Mars from the direction of Padramgés, a position whzch sends much good, and is said ¢o ée capable of undoubtedly (anarangak) bringing on maturity of strength. 10. That this is to be seen as an occurrence (gast6) is a conjunction (nazdak6) which is not possible’, because, if the conjunction of Satvaharan de exact, yet, since Saturn and Mars are not at ¢hezr conjunctions(min nazdak), its effect is not a good configuration (khdp tanf) ; if the conjunction of Avénak de exact, yet, since the sun, moon , and Mars are not at their conjunctions, its effect is not good; and if the conjunction of Padramgés de exact, yet, since the sun, moon, and Saturn are not® at their conjunctions, the effect is P4zand appellations are given in Bd. II, 3; and he identifies Satvahardn with Kahtsar, Avénak with Avdem, and Padramgés with Padévar. The reading of all these names is, however, very uncertain. Satvaharan is written Satéharan three times out of the five occurrences of the name, and the first syllable might easily be read Gaht=Kaht, so as to correspond with the P4zand; on the other hand, the reading Sat corresponds with Sata-bhishag or Sata-t4rak4, the Sanskrit name of the 25th lunar mansion, Kahtsar. As P4z. Avdem seems to be merely Pahl. afdfim, ‘last,’ I prefer identifying Avénak (which can also be read Avérak) with the ninth lunar mansion, Avra (Avrak in Bd. VII, 1, Avrak in Zs. VI, 1), the Sans. Aslesha. Padramgés is also written Padramgés twice out of the three occurrences of the name; its identification with Padévar makes it the first lunar mansion, the Sans. Asvint. The aspect of the heavens, therefore, which is here mentioned as very auspicious, has the sun and new moon in the latter part of Aquarius, Saturn in the first part of Aries, and Mars in the latter part of Cancer, that is, twice as far from Saturn as the latter is from the sun and moon. 1 That is, it very rarely happens ; as rarely as the exact agreement of three different commentators, whom these three conjunctions are intended to represent. * Reading mitr6 m4h, instead of Médyék-m4h. * The MSS. omit 14, ‘not,’ by mistake. EPISTLE II, CHAPTER II, IO-12. 335 not good; on account of! which, in any conjunction which is not exact, they believe z¢ possible for a firm mind also to accomplish this auspicious labour (sukh-varzisn6), but they say the just and wise should make the decision*. 11. So that this one is a very good position, because that which is truly issuing (rast-tag) through the conjunction of Satvaharén is from that mighty Satvaharan’, and that of Satvaharan deeng better through the conjunction of Padramgés, that is done‘.
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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