* These are the last five of the arch-demons who are the special opponents of the archangels, being corruptions of the Avesta names Indra, Sauru, Naunghaithya, Tauru, and Zairifa (see Bd. I, 27). The name of the first arch-demon, Akéman, is omitted here, probably by the mistake of some copyist, as six names are wanted to make up the number of the archangels exclusive of Adhaymazd himself.
* J continues as follows :—‘“of the demons.” to. Written with the wretchedness (vakh4rih) and savageness of such as those, the oppressiveness and disaster of a decree of that descrip- tion, and its original perversity,’ &c. (as in the text).
* In the decree, which was so written as to appear to be directly derived from the teachings of the commentators, but, at the same time, so warped their statements as to lead astray. Hence, it might be compared to the conversion of an archangel into an arch- fiend through a mental hallucination, as mentioned in § 9.
® J omits these last eight words.
320 EPISTLES OF MANOSKIHAR.
and specially decided, and is not to be accepted
from him, and the operation is not to be performed
thereby, its position is then to be considered, dy
those steadfast zz the practice of the pre-eminent
religion, with the most advanced understanding and
discernment, which are the thought of its true sta-
tion in the religion of the Mazda-worshippers. 12.
And other religious decrees, intelligently preserva-
tive of the soul, which are made known azd declared
from the teaching of truthful high-priests of the
religion of the Mazda-worshippers, are to be suitably
accepted and fulfilled. 13. And since this opinion
(dastak6) of mine is, moreover, from the writing
of Afarg, even about the preservation of different
interpretations and different teachings, not specially
owing to unobtainable statements of this shattered?
religion of the Mazda-worshippers, nor even /o dis-
tress through simultaneous strife, but owing to the
desire of true opinions which 4as existed, there is
safety abundantly, but temporarily, from the scrib-
bling of the opposing, partial, and injurious writing
of that priestly man.
CHAPTER XI.
1. For completion little is observed by me; and
a man of my own, zz a position of authority (sébng
gah), comes with a second epistle® for that priestly
man, opposing, disputing, showing the harm, making
’ Reading- hana giring, but it can also be read 4n adarog, ‘that undeceitful.’
2 Zad-sparam.
* Not Ep. II, but one which preceded it (see § g, note).
Epistle I, Chapter X, I2—-X], 6. 227
aware of the deliverance 1, and applying for arrange-
ment. 2. And the man who comes as a co-operator
is announced by me, aud the rite which is accom-
plished by him is so till further zofzce, which is for
my further epistle?; because a double elucidation
about that which it is necessary to arrange from afar
is a custom more suitable for the discreet.
3. If that same priestly man* should have been
in the vicinity, then interviews wztk me, with a few
words, would have been more preservative than ¢vy-
emg to convert that wretchedness (vakh4r) into that
which is customary (pisak6) even by further writing
and much information. 4. And even now my pros-
pect is a well-considering demand for explanation, so
that, if the duties which are suitable for the discreet
be really disposable for it, it is proper so to arrange
what it is possible for me to complete for three
months; azd | may go myself into the presence of
that same priestly man for the arrangement of the
indispensable duties, and may diffuse this arrange-
ment properly’. 5. Sut there are many reasons
for private reflection (nahidd) on account of which
a descent from position is an evil resource; and ¢hzs
once a temporary epistle is written by me to him,
and comes with this epistle’. 6. And Yazdan-
? From pollution, by means of the Bareshnflm ceremony.
2 Probably referring to Ep. II, till the arrival of which (or that of Ep. III) they were to act as directed by the priest he sends with this epistle.
* His brother Zad-sparam.
* This intended visit to Sirkan is also mentioned in Ep. II, v, 5; vi, 4, 6; vii, 3.
* Being apprehensive that personal interference might lead to altercations derogatory to his dignity, he prefers trying the effect of writing in the first place. The temporary epistle, here referred to,
322 ‘EPISTLES OF MANUOSKIHAR.
Sete ee meme er ee Ao wpa ee ee ea
panak?, a man who is instructed’, shall come to him,
who is friendly to custom (Ainag-iy4r), and of like
rank with his own man who is faithful; azd I well
write further azd more controversially to him, and
give the information advisedly with which I shad/
acquaint him, so that zt may Je more explanatory
to him.
7. But if through this which is written by me, or
through myself*, he should come immediately (di-
gandyis) unto Pars, I shalZ then be seeking an
opportunity even for the retirement of him himself;
I do not abominate 7¢ (madam 14 mansém) when
it is necessary for them avd private, as is better.
8. As to these other diffusions of arrangements
which are pre-eminently the resources of that priestly
man, and the acquaintance with revelation which is
sought by him, for the sake of the advantage of the
religion ¢key should not be molested before *.
9. May the arrangement and restoration and
benediction of the revelation (din6é) of the Mazda-
worshipping religion reach a climax! azd may the
could not have been Ep. II, as that was written after Ep. III, and was the further epistle promised in § 6.
* Or, perhaps, Yazgdin-pahnak. This was a common Parsi name in former times, as it is found in two of the Pahlavi inscriptions in the Kanheri caves, dated a.p. roog (see Indian Antiquary, vol. ix, pp. 266, 267), and the very similar name, Yazd-pan4h, occurs as the name of a Parsi convert to Christianity who was put to death about A.D. 541 (see Hoffmann’s Ausziige aus syrischen Akten persischer Martyrer, p. 87).
° If I should come personally.
* Referring probably to further matters of complaint, which he did not think it advisable to notice seriously until the present controversy was settled.
Epistle I, Chapter Xi, 7—-I2. $23
eminence of you listeners! to the primeval religion
consist in long-continued, supreme prosperity, through
all happiness! then, through such thoughtful friends,
the acquaintance wth its difficult teaching and
mighty words, which is to increase that gratitude
of yours to me for my decisions, is made a blessing
to you, if you observe therein a good idea which
seems to you important, when it reaches your sight.
10. The correct writer azd scribe is ordered that
he do not alter azy of* the words (m4rik), while he
writes a fair copy of this epistle of mine, which is
written by me to you, and he orders some one to give
zt to that same man, Yazdan-panak, along with that
epistle, so that it may come to him, for there are
times when I seem aware that z¢ is better so. wr. And
may the angels increase aud enlarge your many new
things with full measure and complete exaltation !
the pleasure, peace *, righteousness, prosperity, com-
mendation, axd happiness of the powerful® who are
all-controlling azd happy-ending.
12. Manfsf#thar, son of Yidan-Yim, as written 2t im the day aud month of Spendaymad’*, in the
* Reading nydkhshidaran6, as in J, instead of avakhshi- darano.
? Reading min, instead of min, ‘who.’
* To Zad-sparam. This copy was that mentioned in Ep. IJ, vii, I.
* Reading s/am, as in J; the other MSS. have shnuman, ‘pro- pitiation,’ the two words being nearly alike in Pahlavi letters.
® Reading patfigan6; J has padvand4nd, ‘connections,’ by inserting a stroke.
* The fifth day of the twelfth month of the Parsi year; and, as Ep. III (which was evidently written after further consideration) is dated in the third month of a. y. 250, this must have been written in A.¥. 249. The date of this epistle, therefore, corresponds to the 15th March, 88r.
> ie
324 EPISTLES OF MANOUSKIHAR.
enjoyment of righteousness, the glorification of the
religion, trustfulness to the angels, and gratitude
unto the creator Afthaymazd, the archangels, aud
all the angels of the spiritual azd the angels of
the worldly exestences. 13. Praise to the month
(mah) of like kind which is exalted in its name
with this.
| ag ta oc ae Bd pa Ue
TO HIS BROTHER, ZAD-SPARAM.
Copy of an epistle of the priest MAnfsZihar, son
of Yidan-Yim, which was prepared by him for the
priest, zs brother, Zaa-sparam’. |
1. Jz the name of the sacred beings who shall
keep exalted the pre-eminent success of your priestly
lordship, accomplishing your wishes in both worlds,
I am longing for the children—formerly promoting
health of body—and for activity, and fully desirous,
and in every mode a thanksgiver unto the sacred
beings, for the well-abiding eyesight, peace, and
understanding of your priestly lordship.
2. The epistle that came from you in the month Avan * which Nivshahpthar* was ordered to write,
? See the heading to Ep. I.
* This appears to have been the original form of the name Nikh- shahpGhar or Nishahpthar, applied both to a man (see Ep. I, iv, 15,17) and to a city in Khurds4n, and in this place it is not quite
326 EPISTLES OF MANUSKIHAR.
and.... by me from!....and...., would have
been quite desirable to increase my gratitude unto
the sacred beings for the health and salutation of
your priestly lordship, though it had been merely to
write intelligence of your own condition; for your
writing of the epistle is not such as ¢hat of the dis-
tant who write in duplicate, but like chat of neigh-
bours who think that everything new should always
be really mutual information. 3. As ¢o that, too,
which you ordered to write about omens azd such
occurrences—for which my form of words is not as
is twice specified within the epistle, and from hence-
forth oze should order to write intelligence more
clearly—moreover, on account of want of leisure
on many subjects, my heart is not disengaged even
for the understanding of omens.
4. I apprize your priestly lordship that in this
certain whether a man or a city is alluded to. The text, as it stands in the MSS., is as follows:—‘NA&mak®6 zitand dén bidana Avand man Nivshahpthar nipistand farmidd va madd. This can be translated as in our text, if the word va be omitted; but, if this word be retained and mtin be changed into min, the translation would be as follows :—‘ The epistle which some one was ordered by you to write in the month Avan from Nivshahptihar, and which came.’ Now it is evident from Ep. I that Zad-sparam must have been in Sirkan for some time previous to the date of that epistle, 15th March 881, and, therefore, probably in the previous Novem- ber; but, at the same time, it must be noticed that there are allu- sions in this second epistle (see Chaps. I, 12, V, 3) to his having been formerly at Sarakhs and among the Tughazghuz, that is, in the extreme east of Khurdsan; it is, therefore, just possible that he may have been at Nivshahpthar, on his way to Sirkan in the south, in November.
‘ J and BK attempt to fill up the blank with the words késhvar arg, ‘the value of the realm;’ but the original text probably stood thus :—‘ and was received by me from so and so, the names having been torn off in some intermediate MS.
Epistle Ii, Chapter I, 3-8. 324
interval (tahik6)! a written statement has come unto
me that the good feople of Sirkan are, indeed, so
enveloped by you zz distress, despondency, and
trouble that its counterpart was when ¢here was a
liberation of our glorified fathers from the state of .
material existence. 5. For such as the insufficiency
of the whole life of such was then to me, so even is
the wounding and damage which comes zow to my
understanding and intellect. 6. The whole life of
such is on the confines of the pure existence, a con-
test wth the complete incorrectness that remains
contaminating the liturgy by which the greatest |
intelligence of the religion of the Mazda-worshippers
is aided; a little also, finally, of sagacity and observ-
ance of the apportionment of the more grievous
impostures and more frightful delusions.
7. And, first of all, as to when your completely
vile idea first destroyed your own enlightenment,
and quite subdued your seconding of me, is inoppor-
tune (avidanda) for me; and that ordinance *, which
though it be also right, is then even grandeur, be-
cause z¢ is a law of the realm and an opinion of the
world, 8. When even in the mansion of various
thoughts, the residence of the assembly of Pars, and
many other conventions to deliberate, and the united
opinions of a thousand priestly men (magav6dg)
of the good religion theréon, it could remain unal-
tered, then, also, the various good thoughts and
opposing considerations that, a/ong with me, the
1 Since he heard from his correspondent. The word cannot
be tisgak6, ‘nine days,’ as that would not tally with the dates of
Eps. I and III.
