Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1III, 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 not now abandon routine of that kind, then your children, your own precious oes who are beloved— of whom I know that you make them love you, and do not, moreover, diminish in your protection of them—shall be your accusers; and they shall abandon confidence zz me as refuge and guardian, and in the sacred beings, through want of advice and want of guardianship. 3. The fires of the sacred fires whose manager is a guard azd protection such as I, lest they skoudd not obtain such an officiating priest (z6t6), w2// have in defence and guardianship of themselves to make back to ¢heir Shiraz abode. 4. And J myself shal? have to retire (agviraztdand) from the countries of Iran, and to wander forth to far distant realms where I sha// not hear a rumour about your evil deeds. 5. In my occupation, moreover, my fortune (sukfin) may de to wander forth by water even to China, or by land even to Arim!?; but ¢o de carried off by V4é?, that uplifter, is much more my desire than when I am there where, owing to you, I hear that, as regards the glorifying of the sacred beings, which, because of my reply obtained above, wou/d then de as much as death to me; z¢ would also be the ending of that internal strife, so distasteful (aparvdrakS) to me, which is like 42s who as to struggle with his own life. 1 The eastern empire of the Romans, that is, Asia Minor and the neighbouring regions. * The bad V4é, who carries off the soul (see Dd. XXX, 4). 18] Aa 354 EPISTLES OF MAN(SKiHAR. CuapTer IX. 1. This, too, this aged one (afizvard6') orders, that, as to the polluted of the countries of Irdn, when they do not obtain another washer, their way is then through thoroughly washing ¢hemselves?. 2. For you who are understanding the rite and capable of washing, azd are the most forward and intelligent of the religious, so long as your previous washing is a way of no assistance, there is this tediously-worded epistle ; moreover, all their sin you assign for your own affliction®, whose after-course is thus for their Paz£adasa (‘ fifteenfo/d’) washing ‘, at the time they shall-abandon, as distasteful, that sin which is a new development by way of Upasnateé (‘washing downwards’)*; and the sinfulness is his who established that law for them. 3. And yours are truly creatures of a fetid pool (gand-4v6), who, as regards my motive, always speak about it just as they spoke thus to a priest §: ‘Why as the savoury meat-offering not become forgotten by thee, w&z/e the firewood and incense, because it is not possible to eat ¢hem up, are quite ' From this it appears clearly that Man@séihar was an aged man when these epistles were written, though not too old to travel. The previous allusion to old age, however, in Chap. I, 9, may not have referred to himself. * As provided in Vend. VIII, 299 (see App. V).
2The previous allusion to old age, however, in Chap. I, 9, may not have referred to himself. * As provided in Vend. VIII, 299 (see App. V). * J omits alag, ‘affliction ;’ and in K35 it is doubtful whether it be struck out, or not. , * See Chap. III, 2 for both these terms. 5 Implying that the laity were inclined to attribute his own strict enforcement of ceremonies, requiring the employment of the priesthood, to interested motives. EPISTLE II, CHAPTER IX, I-7. 355 forgotten?’ 4. Also, as a similitude of your affairs, they are saying that z¢ zs as though the stipend of guardianship were always to be demanded just z# accordance with omissions of duty (avag mAntdtha)'. 5. So that even while the trifle of trifles which exists as an interval from the title of leadership unto ¢hat of high-priestship—in which, except a title that is no joy of the strictly religious, there is nothing whatever—is, that way, to prepare a source of dispute as to the work which you do for the guardianship, it should, therefore, be a sufficiency (khv4r-b4r), where your own supreme work is purification itself; and to do either what is taught, or is advantageous, would be withdrawing from the country a demand which 4as caused disturbance (balfibaktnid6); to subdue z¢ thou shouldst always so decide the daily allowances’. 6. And, to-day, I 4ave, on that account, written everything sternly, because that which another person arranges and speaks so opposed ¢o me in evil appearance—which is little fit 4o de prepared—when I write seasonably, and with friendly and brotherly exaltation, you direct and persevere more expressly in preparing, so that portion upon portion is thus brought forth. 7. In good old age® the great law of after-restoration is a harsh remedy, and, on that 1 That is, the laity attributed his brother’s laxity, on the other hand, to sheer neglect of duty, and had, therefore, begun to consider his supervision hardly worth paying for. * Meaning that by adherence to long-established custom, as regards both priestly work and priestly allowances, the laity would be better satisfied and more easily managed. * Reading hfi-kahébanth; J has merely kahébanfh, ‘old age, antiquity.’ He appears to be referring rather to the antiquity of the Avesta law, than to his own old age. Aa2 356 EPISTLES OF MANOSKfHAR.
3* Reading hfi-kahébanth; J has merely kahébanfh, ‘old age, antiquity.’ He appears to be referring rather to the antiquity of the Avesta law, than to his own old age. Aa2 356 EPISTLES OF MANOSKfHAR. supposition, where a vz/e is shown to descend from their three teachings, and is itself regarded as true, and the wisdom of the period as impotent (an6zéharik6d), you yourself fully imagine (hO-minéd3)? that further restoration is not an important? and foremost thing. 8. Those of different faiths of various kinds fave many usages and perplexing kinds of doubt, even about the accomplishment and explanation of the statements of the high-priests ¢, for on this subject, about old age (gin4nth), and even about sprinkling and about yourself accomplishing the religious rz¢es, you are wisely for a preservation of the equally wise experience of the profession; and as to the heterodox, that writing which realised that even now memory is opposing you is itself evil-wishing®, and you know 2¢ is your own arrangement. 9. This, too, they® say that, if 2¢ de on that account that the purifiers shall not always so perform the purification by all three teachings, or every rite which is proper according to one teaching, it will be necessary ¢hat the purifiers shall abandon purification. 10. Then about old age, the performance of the ceremonial’, avd the many times of this which 1 See Chap. III, 1, Ep. I, v, 1, 6. 2 J has khavitnéd, ‘you know.’ He deprecates all further investigation into the meaning of the scriptures, which had already been explained by three old commentators, as he doubted the religious wisdom of the age in which he lived. 5 The continuation of the text in J ends at this point. « The commentators. 5 That is, the decree of Z4d-sparam, though itself objectionable, was opposed to the heterodox who wished for further innovations. ® The heterodox. 7 Referring perhaps to the performance of the Vendid4d service EPISTLE II, CHAPTER IX, 8-15. 357 are mentioned as ¢hough this were proper, z¢ is stated as regards how it is proper that, when on account of those of the good religion they always proceed just as is mentioned in the Zand teaching of the Avesta’, it will then be necessary ¢/a¢ they shall abandon the religion. 11. And many other sayings of things like unto these are scattered about (zerkhfint-attd), and are named near Atdvd-p4d? as hints from you; for this reason they are reckoned (khaprag-aft6) in the thoughts of men. 12. And this much is written by me in distressing haste; I consider z¢ complete, and may peace and every happiness perpetually become hospitably attainable ad accomplishable for you thereby, through the severe anguish azd discomfort, and the eternal distress and despondency of the healer of affliction, MAantséthar, son of Yidan-Yim, director of the profession of priests of Pars and Kirm4n®.
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.
1III, 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 not now abandon routine of that kind, then your children, your own precious oes who are beloved— of whom I know that you make them love you, and do not, moreover, diminish in your protection of them—shall be your accusers; and they shall abandon confidence zz me as refuge and guardian, and in the sacred beings, through want of advice and want of guardianship. 3. The fires of the sacred fires whose manager is a guard azd protection such as I, lest they skoudd not obtain such an officiating priest (z6t6), w2// have in defence and guardianship of themselves to make back to ¢heir Shiraz abode. 4. And J myself shal? have to retire (agviraztdand) from the countries of Iran, and to wander forth to far distant realms where I sha// not hear a rumour about your evil deeds. 5. In my occupation, moreover, my fortune (sukfin) may de to wander forth by water even to China, or by land even to Arim!?; but ¢o de carried off by V4é?, that uplifter, is much more my desire than when I am there where, owing to you, I hear that, as regards the glorifying of the sacred beings, which, because of my reply obtained above, wou/d then de as much as death to me; z¢ would also be the ending of that internal strife, so distasteful (aparvdrakS) to me, which is like 42s who as to struggle with his own life. 1 The eastern empire of the Romans, that is, Asia Minor and the neighbouring regions. * The bad V4é, who carries off the soul (see Dd. XXX, 4). 18] Aa 354 EPISTLES OF MAN(SKiHAR. CuapTer IX. 1. This, too, this aged one (afizvard6') orders, that, as to the polluted of the countries of Irdn, when they do not obtain another washer, their way is then through thoroughly washing ¢hemselves?. 2. For you who are understanding the rite and capable of washing, azd are the most forward and intelligent of the religious, so long as your previous washing is a way of no assistance, there is this tediously-worded epistle ; moreover, all their sin you assign for your own affliction®, whose after-course is thus for their Paz£adasa (‘ fifteenfo/d’) washing ‘, at the time they shall-abandon, as distasteful, that sin which is a new development by way of Upasnateé (‘washing downwards’)*; and the sinfulness is his who established that law for them. 3. And yours are truly creatures of a fetid pool (gand-4v6), who, as regards my motive, always speak about it just as they spoke thus to a priest §: ‘Why as the savoury meat-offering not become forgotten by thee, w&z/e the firewood and incense, because it is not possible to eat ¢hem up, are quite ' From this it appears clearly that Man@séihar was an aged man when these epistles were written, though not too old to travel. The previous allusion to old age, however, in Chap. I, 9, may not have referred to himself. * As provided in Vend. VIII, 299 (see App. V).
2The previous allusion to old age, however, in Chap. I, 9, may not have referred to himself. * As provided in Vend. VIII, 299 (see App. V). * J omits alag, ‘affliction ;’ and in K35 it is doubtful whether it be struck out, or not. , * See Chap. III, 2 for both these terms. 5 Implying that the laity were inclined to attribute his own strict enforcement of ceremonies, requiring the employment of the priesthood, to interested motives. EPISTLE II, CHAPTER IX, I-7. 355 forgotten?’ 4. Also, as a similitude of your affairs, they are saying that z¢ zs as though the stipend of guardianship were always to be demanded just z# accordance with omissions of duty (avag mAntdtha)'. 5. So that even while the trifle of trifles which exists as an interval from the title of leadership unto ¢hat of high-priestship—in which, except a title that is no joy of the strictly religious, there is nothing whatever—is, that way, to prepare a source of dispute as to the work which you do for the guardianship, it should, therefore, be a sufficiency (khv4r-b4r), where your own supreme work is purification itself; and to do either what is taught, or is advantageous, would be withdrawing from the country a demand which 4as caused disturbance (balfibaktnid6); to subdue z¢ thou shouldst always so decide the daily allowances’. 6. And, to-day, I 4ave, on that account, written everything sternly, because that which another person arranges and speaks so opposed ¢o me in evil appearance—which is little fit 4o de prepared—when I write seasonably, and with friendly and brotherly exaltation, you direct and persevere more expressly in preparing, so that portion upon portion is thus brought forth. 7. In good old age® the great law of after-restoration is a harsh remedy, and, on that 1 That is, the laity attributed his brother’s laxity, on the other hand, to sheer neglect of duty, and had, therefore, begun to consider his supervision hardly worth paying for. * Meaning that by adherence to long-established custom, as regards both priestly work and priestly allowances, the laity would be better satisfied and more easily managed. * Reading hfi-kahébanth; J has merely kahébanfh, ‘old age, antiquity.’ He appears to be referring rather to the antiquity of the Avesta law, than to his own old age. Aa2 356 EPISTLES OF MANOSKfHAR.
3* Reading hfi-kahébanth; J has merely kahébanfh, ‘old age, antiquity.’ He appears to be referring rather to the antiquity of the Avesta law, than to his own old age. Aa2 356 EPISTLES OF MANOSKfHAR. supposition, where a vz/e is shown to descend from their three teachings, and is itself regarded as true, and the wisdom of the period as impotent (an6zéharik6d), you yourself fully imagine (hO-minéd3)? that further restoration is not an important? and foremost thing. 8. Those of different faiths of various kinds fave many usages and perplexing kinds of doubt, even about the accomplishment and explanation of the statements of the high-priests ¢, for on this subject, about old age (gin4nth), and even about sprinkling and about yourself accomplishing the religious rz¢es, you are wisely for a preservation of the equally wise experience of the profession; and as to the heterodox, that writing which realised that even now memory is opposing you is itself evil-wishing®, and you know 2¢ is your own arrangement. 9. This, too, they® say that, if 2¢ de on that account that the purifiers shall not always so perform the purification by all three teachings, or every rite which is proper according to one teaching, it will be necessary ¢hat the purifiers shall abandon purification. 10. Then about old age, the performance of the ceremonial’, avd the many times of this which 1 See Chap. III, 1, Ep. I, v, 1, 6. 2 J has khavitnéd, ‘you know.’ He deprecates all further investigation into the meaning of the scriptures, which had already been explained by three old commentators, as he doubted the religious wisdom of the age in which he lived. 5 The continuation of the text in J ends at this point. « The commentators. 5 That is, the decree of Z4d-sparam, though itself objectionable, was opposed to the heterodox who wished for further innovations. ® The heterodox. 7 Referring perhaps to the performance of the Vendid4d service EPISTLE II, CHAPTER IX, 8-15. 357 are mentioned as ¢hough this were proper, z¢ is stated as regards how it is proper that, when on account of those of the good religion they always proceed just as is mentioned in the Zand teaching of the Avesta’, it will then be necessary ¢/a¢ they shall abandon the religion. 11. And many other sayings of things like unto these are scattered about (zerkhfint-attd), and are named near Atdvd-p4d? as hints from you; for this reason they are reckoned (khaprag-aft6) in the thoughts of men. 12. And this much is written by me in distressing haste; I consider z¢ complete, and may peace and every happiness perpetually become hospitably attainable ad accomplishable for you thereby, through the severe anguish azd discomfort, and the eternal distress and despondency of the healer of affliction, MAantséthar, son of Yidan-Yim, director of the profession of priests of Pars and Kirm4n®.
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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