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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1is, therefore, miraculous. 19. Then it is always necessary for me, who am in want of leisure, to write unto you so much writing of the harassing of annoyers and against disputes, of whose end there is no conception in my heart. Cuapter VI. 1. When at azy time I write more pleasantly, this directs you to understand that still with the steadfast are my affection and natural lowly-mindedness ; afterwards, too, that which Aafpens when you have kept me wide away from the way of brotherhood, and higher even than a father, master, leader, ruler, or high-priest, is due to the fame and happiness of 1 The Kinvad bridge, or passage to heaven (see Dd. XX, 3); meaning that he would have been ready to lose his life for the sake of his brother. * The heart to write of the ‘happiness and enjoyment’ of § 17. EPISTLE II, CHAPTER V, 17-VI, 4. 349 my body azd life, not 4o affection of character, but the position of religion ad the command of the sacred beings. 2. On that account, when you have seen the pure religiousness, the learned knowledge, and the repose-promoting truth of the invisible (avéndpth) of which my? heart is leaping with evidence, so that you are steadfast even unto the néid asta-fa (‘not though the body’) of which Zaratdst the Spitaman spoke*—and, because, turned by me to the religion which is thy passport (parvanakd) to the best existence, you have understood ¢hat it is the organizer of the greatest protection, even that is supposed by me—I undergo all the terror of the “period in hope of the supreme recompense. 3. And the position that that religion Aas given, which on that account is mine, you have that way considered as supremacy *; and if, sent from you or another person, the opposition of one of the same religion is seen ¢o de the dispersion and disruption of the appointed profession, I act against the continuance of the opposition, and as steadfastly as the series (zarah) of submissiveness and gratification of your priestly lordship Aas done tome. 4. And this will be undoubtedly realised by you, that if you do not turn away from this decree which is not preservative, but, Jeng appointed, I reach out from 1 The MS. J ends at this point, but the continuation of the text, as far as the word ‘important’ in Chap. IX, 7, is interpolated in Dd. XXXVII, 33 in the same MS. 3 In Vend. XIX, 26, ‘not though the body, not though the life, not though the consciousness should part asunder,’ would he curse the good, Masda-worshipping religion. ® He now proceeds from persuasion to an assertion of his authority, accompanied by threats, 350 EPISTLES OF MAN(OSETHAR. the country of Iran!, then I skad/ become its greatest attacker of you. 5. And so I consider that from my opposition it is possible for more harm to happen unto you than from many accusers who are like the leader of those of the good religion, the many who are as 2¢ were of like fame with me.
2the country of Iran!, then I skad/ become its greatest attacker of you. 5. And so I consider that from my opposition it is possible for more harm to happen unto you than from many accusers who are like the leader of those of the good religion, the many who are as 2¢ were of like fame with me. 6. And also from my. departure, and the nonexistence of one that is a friend of yours, who, like me, is less able to be for your harm than he who is one of the many accusers of whom it is I who am the restrainer, you know this, that my coming is on account of the affection of some and the reverence of others. 7. From the exercise of religion I do not at all fall away, and for the sake of the position of the religion I am maintaining opposition? to any one; even when he is a friend who is loved by me, I am then his antagonist. 8. Fate (ztk6)* is the great truth of the vacant, the form (and4m)* which has procured the light of life. Cuapter VII. 1. A well-reflecting Zerson, moreover, is able to understand that which is written by me, in private, in writing unto the good peopée of Sirkan, as perhaps a legitimate copy® of a writing of that kind from 1 Referring to his intended visit to Sirkan (see Chaps. V, 5, VII, 3, Ep. I, xi, 4). 3 J has ‘I am an opposition.’ Or ‘living.’ * Or ‘the time (hang4m).’ 5 The MSS. have pind, instead of pa&ind. This copy of Ep.I is mentioned in Ep. I, xi, 10. EPISTLE II, CHAPTER VI, 5-—VII, 4. 351 me may be near you; and it was like the production of some one for the tearing and rending of his own limbs, and for the purpose of bringing on that remedy—the burning, torturing medicine that is religious '—whose purpose is to remain away from the steadfast while aézding by the commands of religion. 2. This same epistle?, which was one of very great incompleteness, and one as z¢ were thinking very severely, was similar to the decision (azad *) ¢o which I Aave come on the same subject, which ts written of below and again; and accompanying this epistle was a man of my own with a further epistle*. 3. I am discharging (vig4rak6) my own duty as regards it®, where I so arrange affairs of every kind which z¢ is possible for me to complete for a period of three months *, aad come myself to where you are, and that mastery (étrth) which is prepared is again arranged when it is wanted by them’. 4. You save already become a reserver (khamostdar) and rapid preparer of the adaptation of words in which cogency exzsts, and have clearly explained 1 Probably meaning ‘remorse.’ 3 Ep. I. ® Chald. 8, referring to his general mandate (Ep. III) mentioned again in Chap. VIII, 1. ‘ The temporary epistle to Z4d-sparam (mentioned in Ep. I, xi, 1, 5), of which no copy has been preserved. ® J begins as follows:—‘And I wi// come later on and more combatively, when it is requisite for the sacred beings (or for them); I am also myself in possession of an opportunity as regards it.’ * This period for his visit to Sirkfn is also mentioned in Ep. I, xi, 4.
3® J begins as follows:—‘And I wi// come later on and more combatively, when it is requisite for the sacred beings (or for them); I am also myself in possession of an opportunity as regards it.’ * This period for his visit to Sirkfn is also mentioned in Ep. I, xi, 4. 7 Or ‘dy the sacred beings;’ the words yasdén and s4n being written alike. 352 EPISTLES OF MANOsxfHaR. as much as is in sight about the reason of altering that decree, concerning which your opinion is written with great judiciousness. 5. But as ¢o the understanding which prompted you to write properly, and not to alter the rites ad purifications of the Avesta, and about the duty of purifying the purifiers}, such as has entered into the practice of the good, the propriety is declared in the teaching of the highpriests; and to do 2z¢ better, so far as is possible, is to strive forwards in goodness. 6. Also, as regards changing the law of the fifteen times washing ?, just as 2¢ zs for Iran zz which purifiers are to be found, it is ordered for places to be found without purifiers; ad z¢ zs in the countries of Iran that the order is given regarding purifiers not thus appointed for the work. CuaptTer VIII. 1. To arrange again for approval the other matters, of which a portion is written adout by you, an epistle * is again prepared in advance for Sirk4n, Shiraz, and other p/aces, so as thus to make your decree a writing of bygone offence. 2. Because, if your despatch (firtst) prepared this new proceeding, and you do not turn away from it, and do not recede through opposition avd accumulation of vexation, and these others, too, like thee, shall 1 J has ‘and not to alter the purification im the rites of the Avesta.’ * See Chaps. III, 2, IX, 2, Ep. I, ii, 6, note. * Ep. III, also mentioned as a ‘decision’ in Chap. VII, 2. EPISTLE II, CHAPTER VII, 5—-VIII, 5. 353
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.
1is, therefore, miraculous. 19. Then it is always necessary for me, who am in want of leisure, to write unto you so much writing of the harassing of annoyers and against disputes, of whose end there is no conception in my heart. Cuapter VI. 1. When at azy time I write more pleasantly, this directs you to understand that still with the steadfast are my affection and natural lowly-mindedness ; afterwards, too, that which Aafpens when you have kept me wide away from the way of brotherhood, and higher even than a father, master, leader, ruler, or high-priest, is due to the fame and happiness of 1 The Kinvad bridge, or passage to heaven (see Dd. XX, 3); meaning that he would have been ready to lose his life for the sake of his brother. * The heart to write of the ‘happiness and enjoyment’ of § 17. EPISTLE II, CHAPTER V, 17-VI, 4. 349 my body azd life, not 4o affection of character, but the position of religion ad the command of the sacred beings. 2. On that account, when you have seen the pure religiousness, the learned knowledge, and the repose-promoting truth of the invisible (avéndpth) of which my? heart is leaping with evidence, so that you are steadfast even unto the néid asta-fa (‘not though the body’) of which Zaratdst the Spitaman spoke*—and, because, turned by me to the religion which is thy passport (parvanakd) to the best existence, you have understood ¢hat it is the organizer of the greatest protection, even that is supposed by me—I undergo all the terror of the “period in hope of the supreme recompense. 3. And the position that that religion Aas given, which on that account is mine, you have that way considered as supremacy *; and if, sent from you or another person, the opposition of one of the same religion is seen ¢o de the dispersion and disruption of the appointed profession, I act against the continuance of the opposition, and as steadfastly as the series (zarah) of submissiveness and gratification of your priestly lordship Aas done tome. 4. And this will be undoubtedly realised by you, that if you do not turn away from this decree which is not preservative, but, Jeng appointed, I reach out from 1 The MS. J ends at this point, but the continuation of the text, as far as the word ‘important’ in Chap. IX, 7, is interpolated in Dd. XXXVII, 33 in the same MS. 3 In Vend. XIX, 26, ‘not though the body, not though the life, not though the consciousness should part asunder,’ would he curse the good, Masda-worshipping religion. ® He now proceeds from persuasion to an assertion of his authority, accompanied by threats, 350 EPISTLES OF MAN(OSETHAR. the country of Iran!, then I skad/ become its greatest attacker of you. 5. And so I consider that from my opposition it is possible for more harm to happen unto you than from many accusers who are like the leader of those of the good religion, the many who are as 2¢ were of like fame with me.
2the country of Iran!, then I skad/ become its greatest attacker of you. 5. And so I consider that from my opposition it is possible for more harm to happen unto you than from many accusers who are like the leader of those of the good religion, the many who are as 2¢ were of like fame with me. 6. And also from my. departure, and the nonexistence of one that is a friend of yours, who, like me, is less able to be for your harm than he who is one of the many accusers of whom it is I who am the restrainer, you know this, that my coming is on account of the affection of some and the reverence of others. 7. From the exercise of religion I do not at all fall away, and for the sake of the position of the religion I am maintaining opposition? to any one; even when he is a friend who is loved by me, I am then his antagonist. 8. Fate (ztk6)* is the great truth of the vacant, the form (and4m)* which has procured the light of life. Cuapter VII. 1. A well-reflecting Zerson, moreover, is able to understand that which is written by me, in private, in writing unto the good peopée of Sirkan, as perhaps a legitimate copy® of a writing of that kind from 1 Referring to his intended visit to Sirkan (see Chaps. V, 5, VII, 3, Ep. I, xi, 4). 3 J has ‘I am an opposition.’ Or ‘living.’ * Or ‘the time (hang4m).’ 5 The MSS. have pind, instead of pa&ind. This copy of Ep.I is mentioned in Ep. I, xi, 10. EPISTLE II, CHAPTER VI, 5-—VII, 4. 351 me may be near you; and it was like the production of some one for the tearing and rending of his own limbs, and for the purpose of bringing on that remedy—the burning, torturing medicine that is religious '—whose purpose is to remain away from the steadfast while aézding by the commands of religion. 2. This same epistle?, which was one of very great incompleteness, and one as z¢ were thinking very severely, was similar to the decision (azad *) ¢o which I Aave come on the same subject, which ts written of below and again; and accompanying this epistle was a man of my own with a further epistle*. 3. I am discharging (vig4rak6) my own duty as regards it®, where I so arrange affairs of every kind which z¢ is possible for me to complete for a period of three months *, aad come myself to where you are, and that mastery (étrth) which is prepared is again arranged when it is wanted by them’. 4. You save already become a reserver (khamostdar) and rapid preparer of the adaptation of words in which cogency exzsts, and have clearly explained 1 Probably meaning ‘remorse.’ 3 Ep. I. ® Chald. 8, referring to his general mandate (Ep. III) mentioned again in Chap. VIII, 1. ‘ The temporary epistle to Z4d-sparam (mentioned in Ep. I, xi, 1, 5), of which no copy has been preserved. ® J begins as follows:—‘And I wi// come later on and more combatively, when it is requisite for the sacred beings (or for them); I am also myself in possession of an opportunity as regards it.’ * This period for his visit to Sirkfn is also mentioned in Ep. I, xi, 4.
3® J begins as follows:—‘And I wi// come later on and more combatively, when it is requisite for the sacred beings (or for them); I am also myself in possession of an opportunity as regards it.’ * This period for his visit to Sirkfn is also mentioned in Ep. I, xi, 4. 7 Or ‘dy the sacred beings;’ the words yasdén and s4n being written alike. 352 EPISTLES OF MANOsxfHaR. as much as is in sight about the reason of altering that decree, concerning which your opinion is written with great judiciousness. 5. But as ¢o the understanding which prompted you to write properly, and not to alter the rites ad purifications of the Avesta, and about the duty of purifying the purifiers}, such as has entered into the practice of the good, the propriety is declared in the teaching of the highpriests; and to do 2z¢ better, so far as is possible, is to strive forwards in goodness. 6. Also, as regards changing the law of the fifteen times washing ?, just as 2¢ zs for Iran zz which purifiers are to be found, it is ordered for places to be found without purifiers; ad z¢ zs in the countries of Iran that the order is given regarding purifiers not thus appointed for the work. CuaptTer VIII. 1. To arrange again for approval the other matters, of which a portion is written adout by you, an epistle * is again prepared in advance for Sirk4n, Shiraz, and other p/aces, so as thus to make your decree a writing of bygone offence. 2. Because, if your despatch (firtst) prepared this new proceeding, and you do not turn away from it, and do not recede through opposition avd accumulation of vexation, and these others, too, like thee, shall 1 J has ‘and not to alter the purification im the rites of the Avesta.’ * See Chaps. III, 2, IX, 2, Ep. I, ii, 6, note. * Ep. III, also mentioned as a ‘decision’ in Chap. VII, 2. EPISTLE II, CHAPTER VII, 5—-VIII, 5. 353
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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