Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 This disciple appears to have been previously sent by Man(skihar to the community he is addressing, most probably to serve as their high-priest. 5 The word is plural, like Elohim in the book of Genesis, but it means ‘God’ in Pers an. ‘ Another name for Garédm4n, the highest heaven, or dwelling of Adharmagd (see Sls. VI, 3, 4). CHAPTER I, I-6. . 5 of resurrection (Akhezisnd) at the renovation of the best existence! 4. As ¢o the interview and important conversation of that asciple of ours (manak), and his going, and that also which he expounded of the religion—that of him who is intimate in interview and conversation with him who is wise and righteous the stunted * good works are then more developing*—and as ¢o the degree of praise which you ordered to write concerning me, much greater than reason, and the important statements full of the observations of friendship as to kind regards, my course about these is also ¢hat which /eads to gratitude. 5. That which you ordered to write about the way of knowing and understanding not being for any one else but for your servant, was owing to your affection, and for the sake of kind regard; but on account of the importance of truth z¢ is more expressly to be regarded as being proper to write also to other spiritual‘ men, as to the learning which is more fully studied by them. 6. For even with the perplexing struggle of the fiend, azd the grievous devastation and collapse (nizérih) which have happened to religious people, after all, through the persistence (khv4parth) of the sacred beings even 1 That is, when this transitory world is purified and made permanent, so as to form a part of heaven, which is expected to take place at the resurrection. 2 Pahl. kazd, which may be compared with Pers. kag, ‘distorted,’ or may be a miswriting of Pahl. kas, ‘small.’ 3 The modern MSS., Mrq and J, add ‘and those which are great are more attainable.’ ‘ The word is main6k (minavad), but the omission of one stroke would make it magég, ‘priestly,’ which was probably the original reading. 6 DADISTAN-! DINIK. now ¢here are pontiffs (radn6), priests, high-priests, judges, and also other religious leaders of those of the religion in various quarters. 7. Moreover, the other priests avd spiritual! men ere enumerated have well considered the commentary (zand) of the text (mAnsar) which is muttered, are acquainted with opinions explaining the religion, ad are, in many places, the cause of preferring good works; with whom also, on account of ¢he7y understanding and knowing about such opinions, the sacred beings are pleased. 8. The desires expressed, and the good wishes as to what is mine and sas happened ¢o me, which you ordered to write, are likewise marks of friendship and kind regard, and owing to them a like measure of ‘friendship and kind regard becomes your ? own.
28. The desires expressed, and the good wishes as to what is mine and sas happened ¢o me, which you ordered to write, are likewise marks of friendship and kind regard, and owing to them a like measure of ‘friendship and kind regard becomes your ? own. 9. As to that which you ordered to write in much friendship azd commendation and profusely about me—as regards the administration of the realm (késhvar dastébarth), of the unity without counterpart (dadigarth), and the singleness co-extensive with any’ duality—if the writing of that, too, were owing to your friendship, even then it seemed Zo me disquieting, owing to this dezzg so much praise. 1o. If in these times and countries ¢here de an understanding of the time and a boasting about any one, if z¢ de graceful as regards him who is a leader of the religion (dind pésd p4t) of long-continued faith, I consider it not suitable for myself*. 11. Though 1 See p. 5, note 4. * All MSS. have ‘thy.’ 5 Although he was himself the ‘director of the profession of priests’ of Pars (see Chap. XCIV, 13), an office which was then equivalent to that of ‘leader of the religion’ (see Chap. XLV, 5). CHAPTER I, 7-16. 7 the praise of a leader (sarydar), raised by agreeable voices 1, is uttered about me, yet I am not pleased when they extol my greatness more than that of their own leader; for my wish is for that praise which is due to my own rank and similar limits, and seems suitable to me; and humility in oneself is as correct as grandeur among inferiors. 12. That which is about the lengthy writing of questions, as 4o your worldly circumstances (stihantha) and worldly affairs, Aas also shown this, that I should write a reply at a time in which I have leisure. 13. That is more important on account of your well-expressed questions and boldness about ambiguous answers, and your ardent desire for the setting aside of time; for the setting aside, or not beginning, of a reply is implied. 14. But owing to the perplexing? struggle on account of the fiend there is little leisure for quick and searching thought, and owing to that which is undecided® ¢here zs dettle for indispensable (frézv4ntk5) work. 15. As to a reply a¢ a period of leisure time, the occurrence of the time appointed is manifested in everything, apart even from the kind regards of friendship, and the“collection of information whereby, owing to my little leisure, it is declared unto you. 16. And I have, too, this confidence, that your questions are written with religious faith axd desiring religious decision; and in the reply the statement of reasons from revelation (diné) is manifold, for ' This translation of mAnd-adv4sikd-&khesaké is somewhat doubtful. ? Or ‘ prodigious.’ * That is, awaiting the high-priest’s judicial and ecclesiastical decision. 8 DADISTAN-! DINIK. guidance which is not destitute of wisdom and which is without risk from every kind of importunity?.
3? Or ‘ prodigious.’ * That is, awaiting the high-priest’s judicial and ecclesiastical decision. 8 DADISTAN-! DINIK. guidance which is not destitute of wisdom and which is without risk from every kind of importunity?. 17. And ¢his same epistle* came in the month Tir’, at such season as, owing to entreaties for three years from the country-folk (désik4n6), and the burden of troubles of the offspring (sarak6) of those of the good religion, the much importunity for arranging what was undecided among them—which, inasmuch as I had no power about investigating that trouble and suffering, was the more indispensable— the arrangements for the preservation and education of disciples‘, amd many private matters which had accumulated, I obtained no opportunity for properly looking over these same questions till the month Shatvat7é65, when I came to Shiraz® and had aé¢ various times a little leisure. 18. And I looked over these same questions; and when I saw the compact writing (ham-dAadakth4yekttbdnisnih) it then seemed to me more important to make each chapter of the questions separate and more explanatory. 19. And I gave the questions to a writer, in the same copy which you ordered to write, azd instructed 42m to write the various chapters, every single question in one chapter; and the several opinions, both due to my acquaintance with the religion and my remembrance in perfection, 1 Or ‘ over-persuasion.’ 2 See § 2. * The fourth month of the Parsi year, which corresponded to July-August in the time of M4n@sfihar. ‘ That is, candidates for the priesthood and young priests. * The sixth month of the Parsi year, which then corresponded to September—October. * From this it would appear that the Dédistan-t Dintk was written at Shiréz which, being the principal city of Pars, was probably the high-priest’s usual residence. CHAPTER I, 17-23. ) both of the decisions (dastébarth) of the ancients and as regards wisdom, are the replies I intend to write below the questions. 20. When there is nothing in such as you ask, concerning which I consider such otherwise, as I write, than what is like that which was once advisedly our different opinion from those high-priests of the ancients who weve better and wiser, and have become our lord (ahvd), master (rad), and high-priest, I have written that}, even though the wsza/ decision on the same subject is such as our high-priests, who are of our family, Zave maintained in particular. 21. Afterwards, moreover, about the sayings of that high-priest whose custom is otherwise there is no difference of opinion expressed*,; and if there be any one for whose opinion I ave acquired perfect reverence, a priestly man acquainted with the religion, who understands aud who manages intelligently, by holding in reverence the ancient treatises and truth, and the sayings of the high-priests, whatever of his is to the purpose, as regards the reply, this also is written as successful illustration.
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 This disciple appears to have been previously sent by Man(skihar to the community he is addressing, most probably to serve as their high-priest. 5 The word is plural, like Elohim in the book of Genesis, but it means ‘God’ in Pers an. ‘ Another name for Garédm4n, the highest heaven, or dwelling of Adharmagd (see Sls. VI, 3, 4). CHAPTER I, I-6. . 5 of resurrection (Akhezisnd) at the renovation of the best existence! 4. As ¢o the interview and important conversation of that asciple of ours (manak), and his going, and that also which he expounded of the religion—that of him who is intimate in interview and conversation with him who is wise and righteous the stunted * good works are then more developing*—and as ¢o the degree of praise which you ordered to write concerning me, much greater than reason, and the important statements full of the observations of friendship as to kind regards, my course about these is also ¢hat which /eads to gratitude. 5. That which you ordered to write about the way of knowing and understanding not being for any one else but for your servant, was owing to your affection, and for the sake of kind regard; but on account of the importance of truth z¢ is more expressly to be regarded as being proper to write also to other spiritual‘ men, as to the learning which is more fully studied by them. 6. For even with the perplexing struggle of the fiend, azd the grievous devastation and collapse (nizérih) which have happened to religious people, after all, through the persistence (khv4parth) of the sacred beings even 1 That is, when this transitory world is purified and made permanent, so as to form a part of heaven, which is expected to take place at the resurrection. 2 Pahl. kazd, which may be compared with Pers. kag, ‘distorted,’ or may be a miswriting of Pahl. kas, ‘small.’ 3 The modern MSS., Mrq and J, add ‘and those which are great are more attainable.’ ‘ The word is main6k (minavad), but the omission of one stroke would make it magég, ‘priestly,’ which was probably the original reading. 6 DADISTAN-! DINIK. now ¢here are pontiffs (radn6), priests, high-priests, judges, and also other religious leaders of those of the religion in various quarters. 7. Moreover, the other priests avd spiritual! men ere enumerated have well considered the commentary (zand) of the text (mAnsar) which is muttered, are acquainted with opinions explaining the religion, ad are, in many places, the cause of preferring good works; with whom also, on account of ¢he7y understanding and knowing about such opinions, the sacred beings are pleased. 8. The desires expressed, and the good wishes as to what is mine and sas happened ¢o me, which you ordered to write, are likewise marks of friendship and kind regard, and owing to them a like measure of ‘friendship and kind regard becomes your ? own.
28. The desires expressed, and the good wishes as to what is mine and sas happened ¢o me, which you ordered to write, are likewise marks of friendship and kind regard, and owing to them a like measure of ‘friendship and kind regard becomes your ? own. 9. As to that which you ordered to write in much friendship azd commendation and profusely about me—as regards the administration of the realm (késhvar dastébarth), of the unity without counterpart (dadigarth), and the singleness co-extensive with any’ duality—if the writing of that, too, were owing to your friendship, even then it seemed Zo me disquieting, owing to this dezzg so much praise. 1o. If in these times and countries ¢here de an understanding of the time and a boasting about any one, if z¢ de graceful as regards him who is a leader of the religion (dind pésd p4t) of long-continued faith, I consider it not suitable for myself*. 11. Though 1 See p. 5, note 4. * All MSS. have ‘thy.’ 5 Although he was himself the ‘director of the profession of priests’ of Pars (see Chap. XCIV, 13), an office which was then equivalent to that of ‘leader of the religion’ (see Chap. XLV, 5). CHAPTER I, 7-16. 7 the praise of a leader (sarydar), raised by agreeable voices 1, is uttered about me, yet I am not pleased when they extol my greatness more than that of their own leader; for my wish is for that praise which is due to my own rank and similar limits, and seems suitable to me; and humility in oneself is as correct as grandeur among inferiors. 12. That which is about the lengthy writing of questions, as 4o your worldly circumstances (stihantha) and worldly affairs, Aas also shown this, that I should write a reply at a time in which I have leisure. 13. That is more important on account of your well-expressed questions and boldness about ambiguous answers, and your ardent desire for the setting aside of time; for the setting aside, or not beginning, of a reply is implied. 14. But owing to the perplexing? struggle on account of the fiend there is little leisure for quick and searching thought, and owing to that which is undecided® ¢here zs dettle for indispensable (frézv4ntk5) work. 15. As to a reply a¢ a period of leisure time, the occurrence of the time appointed is manifested in everything, apart even from the kind regards of friendship, and the“collection of information whereby, owing to my little leisure, it is declared unto you. 16. And I have, too, this confidence, that your questions are written with religious faith axd desiring religious decision; and in the reply the statement of reasons from revelation (diné) is manifold, for ' This translation of mAnd-adv4sikd-&khesaké is somewhat doubtful. ? Or ‘ prodigious.’ * That is, awaiting the high-priest’s judicial and ecclesiastical decision. 8 DADISTAN-! DINIK. guidance which is not destitute of wisdom and which is without risk from every kind of importunity?.
3? Or ‘ prodigious.’ * That is, awaiting the high-priest’s judicial and ecclesiastical decision. 8 DADISTAN-! DINIK. guidance which is not destitute of wisdom and which is without risk from every kind of importunity?. 17. And ¢his same epistle* came in the month Tir’, at such season as, owing to entreaties for three years from the country-folk (désik4n6), and the burden of troubles of the offspring (sarak6) of those of the good religion, the much importunity for arranging what was undecided among them—which, inasmuch as I had no power about investigating that trouble and suffering, was the more indispensable— the arrangements for the preservation and education of disciples‘, amd many private matters which had accumulated, I obtained no opportunity for properly looking over these same questions till the month Shatvat7é65, when I came to Shiraz® and had aé¢ various times a little leisure. 18. And I looked over these same questions; and when I saw the compact writing (ham-dAadakth4yekttbdnisnih) it then seemed to me more important to make each chapter of the questions separate and more explanatory. 19. And I gave the questions to a writer, in the same copy which you ordered to write, azd instructed 42m to write the various chapters, every single question in one chapter; and the several opinions, both due to my acquaintance with the religion and my remembrance in perfection, 1 Or ‘ over-persuasion.’ 2 See § 2. * The fourth month of the Parsi year, which corresponded to July-August in the time of M4n@sfihar. ‘ That is, candidates for the priesthood and young priests. * The sixth month of the Parsi year, which then corresponded to September—October. * From this it would appear that the Dédistan-t Dintk was written at Shiréz which, being the principal city of Pars, was probably the high-priest’s usual residence. CHAPTER I, 17-23. ) both of the decisions (dastébarth) of the ancients and as regards wisdom, are the replies I intend to write below the questions. 20. When there is nothing in such as you ask, concerning which I consider such otherwise, as I write, than what is like that which was once advisedly our different opinion from those high-priests of the ancients who weve better and wiser, and have become our lord (ahvd), master (rad), and high-priest, I have written that}, even though the wsza/ decision on the same subject is such as our high-priests, who are of our family, Zave maintained in particular. 21. Afterwards, moreover, about the sayings of that high-priest whose custom is otherwise there is no difference of opinion expressed*,; and if there be any one for whose opinion I ave acquired perfect reverence, a priestly man acquainted with the religion, who understands aud who manages intelligently, by holding in reverence the ancient treatises and truth, and the sayings of the high-priests, whatever of his is to the purpose, as regards the reply, this also is written as successful illustration.
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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