2 Reading pésm4l, as equivalent-to the pésm4l or péstmal previously used; but the word can also be read pasimal, ‘after deponent,’ which would be inconsistent with the context. The two terms are very liable to be confounded in writing Pahlavi, and in Ep. II, ii, 6 they are again written alike, though put in opposition to each other. The ‘prior deponent’ is Afarg.
* That is, ‘about this one time,’ as J has it.
* In the epistle to which he is replying.
° The words pavan kamistth, both here and in §§ 5, 6, would be better translated ‘as a desideratum, or desired quantity;’ but in
Epistle I, Chapter Vi, Io—Vii, 4. 305
one cup of bull's urine, which are well alike (véh-
mal)!, are requisite; axd iz the same manner it is
said in the teaching of Médyék-méah, that “the water
and bull’s urine, when it is possible, are all to be
thoroughly consecrated; when not—and, at the
lowest, one cup of water and one cup of bull’s urine,
which are well alike, for every single person—/hey
are to be set down zz that place and are afterwards
to be mingled together*.”. 2. And since two teach-
ings have so stated, are we to perform the operation
more preservatively* and according to a more cor-
rect opinion than this?’
3. Also, ‘a correct apportionment is not under-
stood by us, and clear reasons ave not come to our
knowledge that a less measure of the thing is
proper. 4. But I well imagine (hQ-minam) this is
not the operation of the purzfying cup (tastiks),
where a less thing is not proper, becauge the infor-
mation with which they have existed—owing to
that information of theirs, of which a former high-
priest and deliberator was the communicator—is
that which was heard by me, that there are some
who, for the sake of diminishing the measure of
water aud bull's urine, speak of this apportionment
thus: ‘Visithresid‘, in everything the operation
Pahl. Vend. IX, 132, ¢ the phrase is pavan kamistih, which can mean only ‘at the minimum, or least.’
? In Pahl. Vend. IX, 132, c, where this statement occurs, the first letter of this word is omitted, which converts it into shum4r, ‘alike.’ Either word may be correct, but véh-m4l occurs twice in this section.
* This statement of Médyék-mah seems no longer extant in the Pahlavi Vendidad.
* That is, in a way more delivering from pollution and sin,
* This word, which probably means ‘in whatever is varied,’ was
[18] Xx
306 EPISTLES OF MANUOUSKIHAR.
7. This is that which is equally perpetual: it is
very important for the purifiers to keep the intellect
of life in operation, axd for the good to become
mentally a powerful giver of aid to them; and now,
too, a purifier is ordered to keep in use his own most
universal equal measure. 8. That which is per-
ceived by me, and as come to my knowledge, more
particularly when washed by myself, is the keeping
in use an equal measure*. 9. And even if there be
a purifier who does not completely keep in use the
evidently the beginning of an Avesta phrase whose Pahlavi transla- tion concludes the sentence. ‘The phrase does not appear to be extant elsewhere.
* That is, just sufficient to wet the body.
* His father (see Chap. III, 10).
* That is, the two liquids should be provided in equal quantities,
EPISTLE I, CHAPTER VII, 5-II. 307
consecrated water and bull’s urine, still then zz is not
worse than when it does not really arise from the
same origin’, and its religious rite also does not
take place.
10. Also the words of both the solemnization of
the Vendidad and the recitation: of the Avesta are
likewise to be uttered by him; because? ‘ Zaratist
enquired of Atharmazd adout it thus: “ How shall
I purify® where he does not attain unto the Air-
yema *—there are some who say where everything is
anus6 (‘discontented’)*? 11. How as. to the fire,
how as to the water, how as to the earth, how as to
animals, how as to plants, how as to the righteous
man, how as to the righteous woman, how as to the
stars, how as to the moon, how as to the sun, how
as to the endless light, how as to the independent
light®, how as to all the prosperity, created by
which differs from the present practice, as stated in the Persian othe sane ; thus, Mro, fol. 104 a, mentions 3} mans of water and 1% man of bull’s urine as suitable quantities to be provided. This _ section is omitted in J, probably by mistake.
1 Apparently deprecating the use of mingled liquids derived from various sources.
* The passage quoted here is from Pahl. Vend. XI, 1-5, with a few variations.
* Pahl. Vend. inserts ‘as to the abode.’
® Referring to Vend. IX, 161-163 (see Chap. IV, 3).
® This clause is omitted in Pahl. Vend., being merely a repetition of the preceding one, the Av. anaghra raofau being first trans- lated by asarag réshandih, and then partially transliterated by
308 EPISTLES OF MANOSKTHAR.
Atharvmazd!, which is a manifestation of righteous-
ness?” 12. And Afthaymazd spoke to him thus:
“Thou shalt chant the purification “turgy, O Zara-
tdst!—that is, fully solemnize a Vendidéd service—
then he becomes purified, &’c.,”’ as mentioned by me
above*. 13. Where they do not make ¢hem solem-
nize a Vendidad so that they keep in operation that
which is written of it as a rite, this does not drive
pollution from any one; and then, too, they should
abandon the commands of a decree of leaders who
are not over them ®*.
14. Keep the Bareshnim cevemony* in operation,
so that the consecrated water and bull’s urine are in
the proportion whzch is taught by the high-priests of
the religion, unless a scarcity occurs as regards
these. 15. Then ¢ogether with it, also, this is Zo de
observed, that what is mentioned in two teachings is
certainly more correct ; afterwards, too, where a pos-
sibility for it is not obtained by them, ¢here is what
is mentioned as suitable by one teaching, and I do
not decide ¢haz z¢ is not an expediency.
16. And as ¢o that, also, whzch is written con- cerning the three hundred pebbles ® that, sprinkled
anagrag rdshano. As sar means ‘head, end’ in Pahlavi (hardly ever ‘beginning’), the only meaning common to the two terms asarag and anagrag seems to be ‘without a head or superior, independent,’ that is, in this case, independent of the light of other luminaries.
' K35 has ‘righteousness, created by Attharmazd,. but this is evidently a mistake, as ‘righteousness’ does not translate the original Av. vohf.
* That is, as to the fire, &c. mentioned in § rr.
* Referring to the heretical decree about which he is writing.
* See App. IV.
* See also Ep. IJ, iii, 12. The word general!y used in these
BPIsiLeE J. CHAPTER VII, 12-VIII, I. 309
in ceremonial ablution (pAdy4v5), are cast into (va/)
the bull's urine and water, that is taught even zz the
same manner ; the zzward prayer (v4g6)', even for
when ove does not cast ¢hem, is in the existing
teaching, which is proper. 17. Then, too, on ac-
count of the cheapness? and harmlessness of the
pebbles the purifiers are less curtailing as to them,
and to drink the thing so is well-curative in per-
formance. 18. In the existing teaching of imperfect
purifiers it should be very advantageous to maintain
it as easy; moreover, it is not said of it ¢hat¢ zt is not
suitable, and in the teaching of Afarg it is said that
it is proper. 7
CuHapter VIII.
1. As to that which is written *, that it is declared in the Sakédim Vass‘, that the consecrated bull’s
epistles is sang, ‘stone,’ but Chap. IX, 6 has sagt#ako, and Pahl. Vend. IX, 132, ¢ mentions sagak,‘a pebble,’ as being cast into (dén) the consecrated water and bull’s urine, without specifying any number. The practice appears not to be mentioned in the Persian Rivayats, and seems now obsolete ; the addition of a small quantity of the ashes of the sacred fire to the bull’s urine, which is tasted at the beginning of the rite, is, however, mentioned in the Rivdyats.
* See Dd. LXXIX, 2. The prayer or grace has to be taken in- wardly, that is, murmured, before the drinking mentioned in § 17. According to this text provision seems to have been made for not using the pebbles, by means of a special prayer.
? Or ‘value,’ as arganth means both.
* In the epistle to which he is replying.
* This was the eighteenth of the lost books of the Mazda-wor- shippers (see Sls. X, 25,note). It was one of the seven law books, and treated of many legal matters. Among the contents of its first thirty sections the following items are mentioned by the Dinkard,
310 EPISTLES OF MANUSKIHAR.
urine, when it becomes fetid, is to be stirred up
(bavA agdrddinisnd), and they should not carry z¢
forth so to the fire, so that the stench extends to the
fire; because, if that stench extends to the fire, on
account of the moisture azd through carrying bodily
refuse (higar)! on and forth to the fire, it over-
whelms it; that is taught zz like manner lest, and
owing to what is said, it then seemed to one that
the bodily refuse and pollution of fetid bull’s urine
is on account of the stench. 2. But it is proper to
observe it more fully mindfully, perfectly completely,
and with better understanding, because that which
is said by it, that the carrying of bodily refuse forth
to the fire overwhelms z¢, is not on account of the
pollution of the bull’s urine, but the proportion of
the sin through this; so that it becomes the origin
of as much sin for him as that pollution of the bull’s
urine; but the stench, on account of moisture, is
like 42m even who shall bring clean azd purified
water into the fire, azd thereby becomes sinful?.
and one of these passages probably contained the statement quoted in our text :—‘On carrying forth the holy-water and also the pot (dig6-£) to the fire, that is, wth purified and thoroughly-washed hands; amd the sin of carrying “hem forth with unpurified and imperfectly-washed hands. On preserving the pot and the other things, whose use is with the fire, from defilement with bodily refuse ; when, through want of care, defilement occurs, avd any one shall carry z# unawares to the fire, he who is careless over- whelms 77 thereby. . . . On lawfully warming the bull’s urine on the fire, and the sin when 7 is not done lawfully.’
1 See Dd. XLVIII, ro, note.
* The argument is that the urine being a consecrated liquid, its corruption is not contaminating (provided it be not occasioned by foreign matter, as alluded to in § 7); but if the stench be sufficient to extinguish or injure the fire, it is as sinful to expose the fire to its influence as it would be to injure the fire with holy-water.
EPISTLE I, CHAPTER VIII, 2—6. Sr
3. This, too, is a saying, that the proportion of
the sin is mentioned not on account of the pollution
of the bull’s urine; it is said zo de a counterpart even
of that whzch is declared of the care of the flesh of
the ass and pig, so that when they shall now carry
unto the fire more than the proportion which is
ordered, it overwhelms z¢ through carrying bodily
refuse forth to the fire, and even then that flesh,
investigated as to purity, is mentioned as a supply
for the season-festival?.
4. The fetid bull’s urine is itself likewise prepared,
so that on this account it is ordered that z¢ is to be
stirred up, that so long as 7¢ is stirred up they may
thereupon order the use of it; if then z¢ is to be
rendered quite useless, there is afterwards no neces-
sity for stirring it. 5. The stirring is declared a
purification as regards polluted ¢hzugs, where bodily
refuse is only such that z¢ is not endless, and so
pure that it purifies even that of another.
6. When 2z¢ is written of it itself, that z¢ is thus
declared in the Sakadim ask, that consecrated
bull’s urine which is fetid is to be stirred up for the
fire, z¢ is afterwards declared that z¢ is not speaking
only of the bull's urine whzch is provided those three
days’; but that, too, which is old aud consecrated,
