Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1“ How are those men purified, O righteous one/ who shall stand up by a corpse which ts very dry and dead a year?” (See Pahl. Vend. VIII, 107, 108.) The reply is this, that “those men are purified ; EPISTLE Ill, 12-15. 363 they consider themselves as clean z¢ is more grievously sinful; just as when they do not wash with the Bareshniim, as adove written, du¢ consider themselves as clean through washing fifteen times, as above written, or on account of any washing what-ever distinct from the Bareshnim, 2? is more grievously sinful; because, when they do not wash with a Bareshniim, as adove written, du¢ wash for fifteen times, as aéove written, or any washing whatever distinct from the Bareshnim, as aéove written, they do not become clean, through the professional washing which is decreed, from that pollution which remains}, 13. When without similar trouble and great judiciousness they go unto water and fire, the sin is grievous; and when they go tothe bowl (padm4n6) for ablution of the sacred twigs? z¢ is non-ablution advisedly, and to perform the ceremonial therewith would not be authorised. 14. And, zz like manner, the washing of polluted Hém ¢wags*, for any indispensable purpose, with the Bareshniim ceremony, as above written, is not possible. 15. Therefore, so that we may obtain as z¢ were a remedy for it, I wash with the Bareshndm ceremony, as above written ; to keep the mind steadfast and to attain to a remedy I wash with the Bareshnim, as above written; and to bestow the indispensable, comprehensive Bareshndm, as aéove written, is indeed a good work suitable for the discreet and liberated for sf ts not 4 the dry from that dryness—that is, it would not act from this polluted /hing—/shal the existence of dry diffusion as arisen.” 1 Even after the best ordinary washing. 2 See Dd. XLII, 5. § See Dd. XLVIII, 16. 364 EPISTLES OF MANOSKIHAR. from bonds, and the purification of body and soul is connected with it. 16. These ¢hzngs those of the primitive faith, who provided for the moderns, ave communicated, whose position was above us moderns who are now the law (gtin) of others, and are teachers and rulers; our station as regards them is the position (g4sth) of disciples to spiritual masters, that of listeners and servitors to form az#d hold the opinion, about the same and other ¢hzmgs, which those of the primitive faith formed; and the teaching of even one of those high-priests is greater and higher than our sayings and decisions.
217. And as ¢o every custom there may be in the country of Iran, about casting away the Bareshnim ceremony, as written by me, and about all the polluted, as above written—whom 2¢ is possible to wash, for any indispensable reason whatever, with the Bareshniim as written by me, avd one does not wash with the Bareshnim as wrz¢ten by me, dud is ordered to wash for fifteen times, as written by me, and to pronounce as clean—and wich is established as a rule ome is urged to practise, if Zad-sparam or any one else 4as ordered, said, or decided in the name of authority ¢hat one is to do so, or has established 2¢ as a rule, or set z¢ going, this is to give authoritatively my opinion, decision, and enactment upon it likewise. 18. That ¢hose same sayings are short-sighted (aé-vénak6), ¢ha¢t same order is unlawfully geven, that same decision is false teaching, that same rule is vicious, ¢ha¢ same setting going is grievously sinful, and ¢a¢ same authority is not to be accepted ; z¢ is a practice, therefore, not to be performed, and whoever fas performed it, is to EPISTLE III, 16-22. 365 engage quickly zz renunciation of it. 19. And he who as decreed in the country of Irdn, in the name of authority, washing of other kinds as all-remedial for the polluted, as adove written, and has established a rule of that description is to be considered as a heretic (aharm6k6) deserving death. 20. So, when through his wilfulness that kind of injury without enlightenment (b4m) is decreed, and a rule of that description is established, as adove written, and one rendered polluted is washed fifteen times with bull’s urine aad once with water, or 7m whatever other mode that is distinct from the Bareshnim ceremony as written by me, ¢hough it is possible to wash him, for any indispensable reason whatever, with the Bareshntim as adove written, then, his renunciation of six being accomplished, he is to be washed again at the nine ablution seats (magh)! with the Bareshnim as written by me; and until | washed again, as written by me, 4e is not to go to water and fire and the bowl for ablution. 21. And this epistle is written by me, in my own hand-writing, for the sake of a/7 members whatever of the good religion of the country of Iran becoming aware of the opinion, apprehension, avd appreciation of the commands of religion entertained by me, MAndséthar, son of Yid4an-Yim; and several copies are finished zz the month of the triumphant Horvadad of the year 250 of Yazdakard*. 22. In trustfulness and gratitude to the sacred beings, and homage to the exalted pontiff sex¢ from® 1 See § 6. ® The third month of the Parsi year 250, which corresponded to the interval between the 14th June and 13th July, 881. 5 Reading min, as in Ep. II, ix, 14, instead of mfin, ‘ who.’ 366 EPISTLES OF MANOsKfHAR.
3® The third month of the Parsi year 250, which corresponded to the interval between the 14th June and 13th July, 881. 5 Reading min, as in Ep. II, ix, 14, instead of mfin, ‘ who.’ 366 EPISTLES OF MANOsKfHAR. the creator Athaymazd, the heavenly, most righteous, and glorified Zaratist the Spitaman. 23. For the sake of obtainments of prayers the one thing is the righteousness of the Spitam4n; great, good, and perfect is Zaratdst; one only is the way of perfect righteousness, which is the way of those of the primitive faith ; all the others, appointed afresh, are no ways. 1 Compare Dd. XCIV, 14, Ep. II, ix,15. This epistle is followed, in K35, by the Selections of Z4d-sparam, of which the first portion is translated in the fifth volume of the Sacred Books of the East. Il. III. IV. ~ 3-6 Oe === . _ oro —--- APPENDIX. LEGENDS RELATING TO KERESASP. THE NIRANG-I KUSTL THE MEANING OF KHVETUK-DAS. THE BARESHNUM CEREMONY. FINDING A CORPSE IN THE WILDERNESS. OBSERVATIONS. 1. For all divisions of the translations into sentences or sections the translator is responsible, as such divisions are rarely made in the manuscripts. 2-6. (The same as on page 2.) 7. The manuscripts mentioned are :— Bzg (written a.p. 1679), a Persian Rivayat, No. 29 in the University Library at Bombay. BK, J, K35, Mro (as described on page 278). L4 (written about a.p. 1324), a Vendidad with Pahlavi, in the India Office Library in London. M7 (written a. p. 1809), miscellaneous Parsi-Persian writings, No. 7 of the Haug Collection in the State Library at Munich. APPENDIX. I. LEGENDS RELATING TO KERESASP. Tue Avesta informs us that KeresAspa was a son of Thrita the SAman, and the brother of Urvakhshaya'. From the name of his father’s family he is sometimes called SAma Keresdspa?, but his more usual title is Naremanau or Nairimanau, ‘the manlyminded®.’ He is described as ‘a youthful hero, wearing side-locks and carrying a club‘, to whom the witch Knathaiti® attached herself; she whom Zaratist promised to destroy by means of the apostle Saoshyas, who is to be born hereafter*. And his body is watched over by 99,999 guardian spirits’. See Yas. IX, 30, 31. * See Fravardin Yt. 61,136. Hence he is often called Sam in Pahlavi works (see Bd. XXIX, 7, 9, Byt. III, 60, 61); and, in a passage interpolated in some manuscripts of the Shahnamah, we are informed that Gars&sp was son of Atrat, son of Sam, which is evidently a reminiscence of Keresfsp being a son of Thrita the S4man (see also Bd. XXXI, 26, 27). ® See Aban Yt. 37, Ram Yt. 27, Zamy4d Yt. 38, 40, 44. Hence we have Sam, son of Narim4n, as the grandfather of Rustam in the Shahn4mah. 4 See Yas. IX, 33. M. de Harlez converts the side-locks into some weapon called gaésus, but this word still survives in Pers. gés or gésQ, ‘ringlet, side-lock.’ 5 See Vend. I, 36. Or it may be‘ the witch whom one destroys, or to whom one prays,’ if we translate the name. ® See Vend. XIX, 18.
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.
1“ How are those men purified, O righteous one/ who shall stand up by a corpse which ts very dry and dead a year?” (See Pahl. Vend. VIII, 107, 108.) The reply is this, that “those men are purified ; EPISTLE Ill, 12-15. 363 they consider themselves as clean z¢ is more grievously sinful; just as when they do not wash with the Bareshniim, as adove written, du¢ consider themselves as clean through washing fifteen times, as above written, or on account of any washing what-ever distinct from the Bareshnim, 2? is more grievously sinful; because, when they do not wash with a Bareshniim, as adove written, du¢ wash for fifteen times, as aéove written, or any washing whatever distinct from the Bareshnim, as aéove written, they do not become clean, through the professional washing which is decreed, from that pollution which remains}, 13. When without similar trouble and great judiciousness they go unto water and fire, the sin is grievous; and when they go tothe bowl (padm4n6) for ablution of the sacred twigs? z¢ is non-ablution advisedly, and to perform the ceremonial therewith would not be authorised. 14. And, zz like manner, the washing of polluted Hém ¢wags*, for any indispensable purpose, with the Bareshniim ceremony, as above written, is not possible. 15. Therefore, so that we may obtain as z¢ were a remedy for it, I wash with the Bareshndm ceremony, as above written ; to keep the mind steadfast and to attain to a remedy I wash with the Bareshnim, as above written; and to bestow the indispensable, comprehensive Bareshndm, as aéove written, is indeed a good work suitable for the discreet and liberated for sf ts not 4 the dry from that dryness—that is, it would not act from this polluted /hing—/shal the existence of dry diffusion as arisen.” 1 Even after the best ordinary washing. 2 See Dd. XLII, 5. § See Dd. XLVIII, 16. 364 EPISTLES OF MANOSKIHAR. from bonds, and the purification of body and soul is connected with it. 16. These ¢hzngs those of the primitive faith, who provided for the moderns, ave communicated, whose position was above us moderns who are now the law (gtin) of others, and are teachers and rulers; our station as regards them is the position (g4sth) of disciples to spiritual masters, that of listeners and servitors to form az#d hold the opinion, about the same and other ¢hzmgs, which those of the primitive faith formed; and the teaching of even one of those high-priests is greater and higher than our sayings and decisions.
217. And as ¢o every custom there may be in the country of Iran, about casting away the Bareshnim ceremony, as written by me, and about all the polluted, as above written—whom 2¢ is possible to wash, for any indispensable reason whatever, with the Bareshniim as written by me, avd one does not wash with the Bareshnim as wrz¢ten by me, dud is ordered to wash for fifteen times, as written by me, and to pronounce as clean—and wich is established as a rule ome is urged to practise, if Zad-sparam or any one else 4as ordered, said, or decided in the name of authority ¢hat one is to do so, or has established 2¢ as a rule, or set z¢ going, this is to give authoritatively my opinion, decision, and enactment upon it likewise. 18. That ¢hose same sayings are short-sighted (aé-vénak6), ¢ha¢t same order is unlawfully geven, that same decision is false teaching, that same rule is vicious, ¢ha¢ same setting going is grievously sinful, and ¢a¢ same authority is not to be accepted ; z¢ is a practice, therefore, not to be performed, and whoever fas performed it, is to EPISTLE III, 16-22. 365 engage quickly zz renunciation of it. 19. And he who as decreed in the country of Irdn, in the name of authority, washing of other kinds as all-remedial for the polluted, as adove written, and has established a rule of that description is to be considered as a heretic (aharm6k6) deserving death. 20. So, when through his wilfulness that kind of injury without enlightenment (b4m) is decreed, and a rule of that description is established, as adove written, and one rendered polluted is washed fifteen times with bull’s urine aad once with water, or 7m whatever other mode that is distinct from the Bareshnim ceremony as written by me, ¢hough it is possible to wash him, for any indispensable reason whatever, with the Bareshntim as adove written, then, his renunciation of six being accomplished, he is to be washed again at the nine ablution seats (magh)! with the Bareshnim as written by me; and until | washed again, as written by me, 4e is not to go to water and fire and the bowl for ablution. 21. And this epistle is written by me, in my own hand-writing, for the sake of a/7 members whatever of the good religion of the country of Iran becoming aware of the opinion, apprehension, avd appreciation of the commands of religion entertained by me, MAndséthar, son of Yid4an-Yim; and several copies are finished zz the month of the triumphant Horvadad of the year 250 of Yazdakard*. 22. In trustfulness and gratitude to the sacred beings, and homage to the exalted pontiff sex¢ from® 1 See § 6. ® The third month of the Parsi year 250, which corresponded to the interval between the 14th June and 13th July, 881. 5 Reading min, as in Ep. II, ix, 14, instead of mfin, ‘ who.’ 366 EPISTLES OF MANOsKfHAR.
3® The third month of the Parsi year 250, which corresponded to the interval between the 14th June and 13th July, 881. 5 Reading min, as in Ep. II, ix, 14, instead of mfin, ‘ who.’ 366 EPISTLES OF MANOsKfHAR. the creator Athaymazd, the heavenly, most righteous, and glorified Zaratist the Spitaman. 23. For the sake of obtainments of prayers the one thing is the righteousness of the Spitam4n; great, good, and perfect is Zaratdst; one only is the way of perfect righteousness, which is the way of those of the primitive faith ; all the others, appointed afresh, are no ways. 1 Compare Dd. XCIV, 14, Ep. II, ix,15. This epistle is followed, in K35, by the Selections of Z4d-sparam, of which the first portion is translated in the fifth volume of the Sacred Books of the East. Il. III. IV. ~ 3-6 Oe === . _ oro —--- APPENDIX. LEGENDS RELATING TO KERESASP. THE NIRANG-I KUSTL THE MEANING OF KHVETUK-DAS. THE BARESHNUM CEREMONY. FINDING A CORPSE IN THE WILDERNESS. OBSERVATIONS. 1. For all divisions of the translations into sentences or sections the translator is responsible, as such divisions are rarely made in the manuscripts. 2-6. (The same as on page 2.) 7. The manuscripts mentioned are :— Bzg (written a.p. 1679), a Persian Rivayat, No. 29 in the University Library at Bombay. BK, J, K35, Mro (as described on page 278). L4 (written about a.p. 1324), a Vendidad with Pahlavi, in the India Office Library in London. M7 (written a. p. 1809), miscellaneous Parsi-Persian writings, No. 7 of the Haug Collection in the State Library at Munich. APPENDIX. I. LEGENDS RELATING TO KERESASP. Tue Avesta informs us that KeresAspa was a son of Thrita the SAman, and the brother of Urvakhshaya'. From the name of his father’s family he is sometimes called SAma Keresdspa?, but his more usual title is Naremanau or Nairimanau, ‘the manlyminded®.’ He is described as ‘a youthful hero, wearing side-locks and carrying a club‘, to whom the witch Knathaiti® attached herself; she whom Zaratist promised to destroy by means of the apostle Saoshyas, who is to be born hereafter*. And his body is watched over by 99,999 guardian spirits’. See Yas. IX, 30, 31. * See Fravardin Yt. 61,136. Hence he is often called Sam in Pahlavi works (see Bd. XXIX, 7, 9, Byt. III, 60, 61); and, in a passage interpolated in some manuscripts of the Shahnamah, we are informed that Gars&sp was son of Atrat, son of Sam, which is evidently a reminiscence of Keresfsp being a son of Thrita the S4man (see also Bd. XXXI, 26, 27). ® See Aban Yt. 37, Ram Yt. 27, Zamy4d Yt. 38, 40, 44. Hence we have Sam, son of Narim4n, as the grandfather of Rustam in the Shahn4mah. 4 See Yas. IX, 33. M. de Harlez converts the side-locks into some weapon called gaésus, but this word still survives in Pers. gés or gésQ, ‘ringlet, side-lock.’ 5 See Vend. I, 36. Or it may be‘ the witch whom one destroys, or to whom one prays,’ if we translate the name. ® See Vend. XIX, 18.
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.
No commentary for this page.