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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. 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‘. 12. You should understand that of the same kind is the similitude of the three teachings, of which you have written, with this similitude which I Aave portrayed® and ordered to form and scheme, so that you may look at it more clearly, from a proper regard for your own deliverance*, for the sharp ? Reading rt, as in J, instead of the 14, ‘not,’ of K35 and BK. * That is, the circumstances are too unpropitious for any one to come to a decision without consulting those who are better qualified to judge, as is also the case when commentators disagree. * Reading min zak rab& Satvahar4n, but this is doubtful, because K35 has min rab& 4har4n with zak Sat written above min raba; BK has min zak Saté (or dad) raba 4har4n (or kh4r4n), which is merely reading the same characters in a different order ; while J omits most of thé doubtful phrase, having merely min zak-i, which, with the alteration of rAst-tag into rasttar, changes the meaning into the following :—*‘ because that which is through the conjunction of Satvaharfn is more correct than that of Satvaharan, and that which is through the conjunction of Padramgos, that is done.’ * Or ‘that remains the effect.’ ® Reading nisanintdd; K35 and BK omit the first letter so as to convert the word into dfhanfnidé, which might mean ‘ presented.’ * From pollution. There is some temptation to use the word ‘salvation’ for baigisn, but this would introduce ideas that were, no doubt, foreign to the author’s mind. 336 EPISTLES OF MANOSKTHAR. intellectuality of the re-explainers of what zs not well-considered 7” connection with zts purpose (4hank6), and for the accumulation of opinions that is steadfast in the law of the ancients azd orders you to heed z¢. 13. For, owing to the miraculousness and pre-eminence of that}, he who thinks to restore the good ideas of the ancients does not himself understand the knowledge in that wisdom of the ancients, azd@ does not keep his own presumption (mfnth) lowly and teachable; much, too, which is through his own learning is declared ¢o de out of it (the law), and how he orders us to understand # is dy his own opinion ’. Cuapter III. 1. /é¢ is disquieting about this, too, which is declared in your writing *, as regards your vehement desire and embarrassment (rdizdth) for a new law, and your wish and longing for the establishment of the law of the apostles‘; as also that which you have done about the gathering of the details of statements from the three teachings®, and about * The ancient law, as contained in the difficult language of the Avesta. * That is, commentators are apt to attribute to the scriptures many opinions which really originate in themselves. * The decree mentioned in Chap. II, 1.
2* That is, commentators are apt to attribute to the scriptures many opinions which really originate in themselves. * The decree mentioned in Chap. II, 1. ‘ That is, the new law which the future apostles, Hfishédar, Hfshédar-m4h, and Sésh4ns (see Dd. II, 10) are expected to bring, SO as to restore the religion in preparation for the resurrection. * Those of Médyék-m&h, Afarg, and Sésh4ns (see Ep. I, v, 1, 6). EPISTLE IJ, CHAPTER II, 13—IIl, 4. 337 causing the rapid bringing of the new law. 2. And on account of your embarrassment and wrong-doing (vadag) they would give up the Frasnateé (‘ washing upwards’) and Upasnateé (‘washing downwards’), to bring the fifteen ¢mes which are without ordinance (bavA 4tnak6), that are after it?, back to the fifteen which are a portion of the ordinance (atnakd vai). 3. As ¢o the three times, each of which times ome runs a mile (h4sar) even until he obtains a purifier’, since peradventure thy mile (parasang), too, mght become more, all the good work is written purposely (ag-karth4) of three miles and more‘. 4. And that, too, which the high-priests have so appointed, when fe has striven in that manner for three persons*,or that sin and retribution of his is apportioned unto them amd brought to the balance (sangag-Atntd), is because that commission and retribution of sin mzght now, peradventure, be ' These terms are quoted from Vend. VIII, 276, 279 (see App. V), and are thus explained in Pahlavi in Chap. IV, 2. * Referring, apparently, to the second mention of the fifteen washings, in Pahl. Vend. VIII, 281, which does not occur in the Avesta text (‘the ordinance’), but refers to its previous occurrence in § 279 of the Avesta. But, perhaps, the author means that they would confound the final washing appointed in Vend. VIII, 299 with the preliminary washing appointed in the previous § 279. 5 See Vend. VIII, 280, 287, 291 (compare App. V and Ep. I, ii, 6, note). ‘ After the polluted person has thrice run a mile, he is to run further (see Vend. VIII, 294) to some inhabited spot; from which directions the author concludes that any excess of distance is immaterial. K35 and BK have ‘four miles and more,’ but this seems to be a copyist’s blunder. * To purify him, and, if they refuse, they each take a share of his sin (see Vend. VIII, 280-293). [18] Zz 338 EPISTLES OF MANOsKfHAR. allotted unto the priest!; for if e were impure (palist6) there would be no one whatever who would properly perform the purification as it is necessary.
3* To purify him, and, if they refuse, they each take a share of his sin (see Vend. VIII, 280-293). [18] Zz 338 EPISTLES OF MANOsKfHAR. allotted unto the priest!; for if e were impure (palist6) there would be no one whatever who would properly perform the purification as it is necessary. 5. Then it as become indispensable for you to perform the purification, for that operation—so suitable for the discreet where ‘he who has deen by the dead?, so that he has become polluted, and even ‘the stars and moon and sun shine upon his life discontentedly’—is just as fit for the exalted when there is great ‘propitiation of fire, water, earth, cattle, righteous males, and righteous women’ thereby. 6. So great is z¢s value that where there is no purification of the body z¢ is not possible to purify the life azd soul; and when there is a man in a realm who is able to perform it, that man is not justifiable except when he shall perform 2¢. 7. Finally, when that pre-eminent operation is beng accomplished, over which ¢here is in revelation and the perfect information due to revelation that supreme control which you are so disputing in the religion—which even through your trifling (khardak65) in the name of authority is becoming a struggle (patk4r-yeheviin)—then, though it may not be possible for you to perform z¢ yourself, it should thereupon be the duty of some one of your disceples to perform it in your sight, so that you may be aware of the rite, even apart from the great resources in ¢hat most learned (4zt(im) acquaintance 1 Who is to purify him finally with the Bareshnfim ceremony. * Referring to Vend.IX, 161-163, quoted at length in Ep. I, iv, 3. * Reading mahtsté, but it can also be read Mazdayasté, ‘ Mazda-worshipping.’ EPISTLE II, CHAPTER III, 5—II. 339 with revelation which is associated with you}. 8. Also from that which is repeatedly written by you with understanding of the rite, as regards all three teachings?, z¢ is manifest those rites are mentioned even as those which are more maintained, and are not those which are unnecessary to perform. 9. You are a something therein that ¢ends to preserve * a little of what it is not possible for thee to attain fully in any mode; when thou shalt obtain the operations of the voice‘, and the water and bull’s urine, as well as the three men‘, or thou shalt give a man® to wash therein, the intellect of those controlling is then, indeed, not preservative therein. 10. It is proper also for you to consecrate the water and bull’s urine by that ritual which is in all three teachings, to prepare your own ritualistic liquid and other things which are approved among you with mutual assistance, amd to appoint a purifier who das performed fully acceptably ad been wanted. 11. Then, to give ou¢ properly to the country that the purification is according to my order, I always
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.
111. 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‘. 12. You should understand that of the same kind is the similitude of the three teachings, of which you have written, with this similitude which I Aave portrayed® and ordered to form and scheme, so that you may look at it more clearly, from a proper regard for your own deliverance*, for the sharp ? Reading rt, as in J, instead of the 14, ‘not,’ of K35 and BK. * That is, the circumstances are too unpropitious for any one to come to a decision without consulting those who are better qualified to judge, as is also the case when commentators disagree. * Reading min zak rab& Satvahar4n, but this is doubtful, because K35 has min rab& 4har4n with zak Sat written above min raba; BK has min zak Saté (or dad) raba 4har4n (or kh4r4n), which is merely reading the same characters in a different order ; while J omits most of thé doubtful phrase, having merely min zak-i, which, with the alteration of rAst-tag into rasttar, changes the meaning into the following :—*‘ because that which is through the conjunction of Satvaharfn is more correct than that of Satvaharan, and that which is through the conjunction of Padramgos, that is done.’ * Or ‘that remains the effect.’ ® Reading nisanintdd; K35 and BK omit the first letter so as to convert the word into dfhanfnidé, which might mean ‘ presented.’ * From pollution. There is some temptation to use the word ‘salvation’ for baigisn, but this would introduce ideas that were, no doubt, foreign to the author’s mind. 336 EPISTLES OF MANOSKTHAR. intellectuality of the re-explainers of what zs not well-considered 7” connection with zts purpose (4hank6), and for the accumulation of opinions that is steadfast in the law of the ancients azd orders you to heed z¢. 13. For, owing to the miraculousness and pre-eminence of that}, he who thinks to restore the good ideas of the ancients does not himself understand the knowledge in that wisdom of the ancients, azd@ does not keep his own presumption (mfnth) lowly and teachable; much, too, which is through his own learning is declared ¢o de out of it (the law), and how he orders us to understand # is dy his own opinion ’. Cuapter III. 1. /é¢ is disquieting about this, too, which is declared in your writing *, as regards your vehement desire and embarrassment (rdizdth) for a new law, and your wish and longing for the establishment of the law of the apostles‘; as also that which you have done about the gathering of the details of statements from the three teachings®, and about * The ancient law, as contained in the difficult language of the Avesta. * That is, commentators are apt to attribute to the scriptures many opinions which really originate in themselves. * The decree mentioned in Chap. II, 1.
2* That is, commentators are apt to attribute to the scriptures many opinions which really originate in themselves. * The decree mentioned in Chap. II, 1. ‘ That is, the new law which the future apostles, Hfishédar, Hfshédar-m4h, and Sésh4ns (see Dd. II, 10) are expected to bring, SO as to restore the religion in preparation for the resurrection. * Those of Médyék-m&h, Afarg, and Sésh4ns (see Ep. I, v, 1, 6). EPISTLE IJ, CHAPTER II, 13—IIl, 4. 337 causing the rapid bringing of the new law. 2. And on account of your embarrassment and wrong-doing (vadag) they would give up the Frasnateé (‘ washing upwards’) and Upasnateé (‘washing downwards’), to bring the fifteen ¢mes which are without ordinance (bavA 4tnak6), that are after it?, back to the fifteen which are a portion of the ordinance (atnakd vai). 3. As ¢o the three times, each of which times ome runs a mile (h4sar) even until he obtains a purifier’, since peradventure thy mile (parasang), too, mght become more, all the good work is written purposely (ag-karth4) of three miles and more‘. 4. And that, too, which the high-priests have so appointed, when fe has striven in that manner for three persons*,or that sin and retribution of his is apportioned unto them amd brought to the balance (sangag-Atntd), is because that commission and retribution of sin mzght now, peradventure, be ' These terms are quoted from Vend. VIII, 276, 279 (see App. V), and are thus explained in Pahlavi in Chap. IV, 2. * Referring, apparently, to the second mention of the fifteen washings, in Pahl. Vend. VIII, 281, which does not occur in the Avesta text (‘the ordinance’), but refers to its previous occurrence in § 279 of the Avesta. But, perhaps, the author means that they would confound the final washing appointed in Vend. VIII, 299 with the preliminary washing appointed in the previous § 279. 5 See Vend. VIII, 280, 287, 291 (compare App. V and Ep. I, ii, 6, note). ‘ After the polluted person has thrice run a mile, he is to run further (see Vend. VIII, 294) to some inhabited spot; from which directions the author concludes that any excess of distance is immaterial. K35 and BK have ‘four miles and more,’ but this seems to be a copyist’s blunder. * To purify him, and, if they refuse, they each take a share of his sin (see Vend. VIII, 280-293). [18] Zz 338 EPISTLES OF MANOsKfHAR. allotted unto the priest!; for if e were impure (palist6) there would be no one whatever who would properly perform the purification as it is necessary.
3* To purify him, and, if they refuse, they each take a share of his sin (see Vend. VIII, 280-293). [18] Zz 338 EPISTLES OF MANOsKfHAR. allotted unto the priest!; for if e were impure (palist6) there would be no one whatever who would properly perform the purification as it is necessary. 5. Then it as become indispensable for you to perform the purification, for that operation—so suitable for the discreet where ‘he who has deen by the dead?, so that he has become polluted, and even ‘the stars and moon and sun shine upon his life discontentedly’—is just as fit for the exalted when there is great ‘propitiation of fire, water, earth, cattle, righteous males, and righteous women’ thereby. 6. So great is z¢s value that where there is no purification of the body z¢ is not possible to purify the life azd soul; and when there is a man in a realm who is able to perform it, that man is not justifiable except when he shall perform 2¢. 7. Finally, when that pre-eminent operation is beng accomplished, over which ¢here is in revelation and the perfect information due to revelation that supreme control which you are so disputing in the religion—which even through your trifling (khardak65) in the name of authority is becoming a struggle (patk4r-yeheviin)—then, though it may not be possible for you to perform z¢ yourself, it should thereupon be the duty of some one of your disceples to perform it in your sight, so that you may be aware of the rite, even apart from the great resources in ¢hat most learned (4zt(im) acquaintance 1 Who is to purify him finally with the Bareshnfim ceremony. * Referring to Vend.IX, 161-163, quoted at length in Ep. I, iv, 3. * Reading mahtsté, but it can also be read Mazdayasté, ‘ Mazda-worshipping.’ EPISTLE II, CHAPTER III, 5—II. 339 with revelation which is associated with you}. 8. Also from that which is repeatedly written by you with understanding of the rite, as regards all three teachings?, z¢ is manifest those rites are mentioned even as those which are more maintained, and are not those which are unnecessary to perform. 9. You are a something therein that ¢ends to preserve * a little of what it is not possible for thee to attain fully in any mode; when thou shalt obtain the operations of the voice‘, and the water and bull’s urine, as well as the three men‘, or thou shalt give a man® to wash therein, the intellect of those controlling is then, indeed, not preservative therein. 10. It is proper also for you to consecrate the water and bull’s urine by that ritual which is in all three teachings, to prepare your own ritualistic liquid and other things which are approved among you with mutual assistance, amd to appoint a purifier who das performed fully acceptably ad been wanted. 11. Then, to give ou¢ properly to the country that the purification is according to my order, I always
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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