* As directed in Vend. VIII, 299 (see App. V).
® Reading va& sakhfn, but this is uncertain.
Epistle Ii, Chapter Iv, 3-V, 2. 343
obtained? 6. If your pcople should abandon that
which 7s most indispensable, and your account of
the gossip, as regards that which the whole realm
has done, de not according to the commands of reli-
gion and to sound wisdom; azd if it has not come
completely to your knowledge as the washing of the
purifiers of the country of Irdn—because, when you
do not fix the number even of their footsteps!, z¢ is
certain that your understanding of their disposition
and virtuous practice is even less—then it was
necessary for you to determine the reason that all
the purifiers in the country of Iran always wash that
way that is declared as improper, with whatever
certainty z¢ de uttered ory written.
1. If this which is said by you be a knowledge
that is replete (avk4r) with advantage, why was it
then necessary for you to keep z¢ as z¢ were con-
cealed? from me, when I thus consider that, if a
knowledge should be rightly obtained by you, it
should then have been needful for you to report
unto me on the first rumour’ from every oxe who
is well-enlightened (hi-bam)? 2. If this decree
1 Referring probably either to the distance of the Bareshnim place from pure objects, or to the distances between the holes or ablution seats, and from them to the furrows, mentioned in Vend. IX, 12, 14, 18, 22 (see App. IV).
2 Reading nihan6, as in J, but K35 and BK omit the first letter.
* Assuming that may4g is a pseudo-Huzvaris equivalent of avag (Pers. 4v4,; maya being the true Huzvaris of 42, ‘water.’
344 EPISTLES OF MANOSKIHAR.
seemed so to you before, between when you have
been in Pars and this “me’when in Sirkan, z¢ was
not well considered with those acquainted with the
religion, the wise azd the high-priests, avd not even
reported. 3. If not conceived by you before, then
what learned acquaintance with the religion was
acquired by you in Sarakhs! and Shiraz, about
which you are enlightened? 4. And before it was
to be well considered amid observation axd medita-
tion? what high-priest was obtained by you in Shiraz,
who, when it was well considered with him, in com-
pletely securing himself, kept you away from deli-
beration to be decided with me azd other priestly
men and high-priests ?
5. If not decided by you in Pars on account of
breaking away from me, that is as though you your-
self understand that I am to keep, zz my own person,
not even in the rank of discipleship unto you, but
in that which is like servitude; and my coming’,
which is on your account, is even an accumulation
of harm azd distrust (tars) which you have amassed
for yourself by aving written and acted, and has
made me suffer sorrow (vidvarinidd) in my own
person. 6. If it had been shown to me by you ¢hat
it would be the preservation of the religion, it would
then have incited me to accept z¢ steadfastly. 7. If,
1 A town in the extreme north-east of Khurasan, between Nishah- ptihar and Marv, but nearer the latter city. When in this town Zad-sparam probably came in contact with the Tughazghuz men- tioned in Chap. I, 12.
* J inserts the words ‘by you, and through your good considera- tion z/ was more properly undeceiving, if done, then.’
* Referring to his intended visit to Sirkan, mentioned in Chaps. VI, 4,0PV OF of Ep Tan a
Epistle Ii, Chapter V, 3-Ii. 345
for the sake of co-operation with me, a lawful decree
had been even more privately propagated by you,
and if the religious demonstration about it were con-
servative and correct, it would then have been less
vexatious for you to explain z¢ to me than to others
who ave less acquaintance with the decrees and
declaration of revelation; and if a difference had
arisen thereon, a correct reply would then have
come to you more fully from me. 8. And if you
conceive that it is not necessary to demonstrate z¢ to
me through the declaration in revelation, that deli-
verance which it is not necessary to announce is not
to be so decreed, even in another place. 9. And,
just as even in Pars, if zt were not decreed by you
in Sirkan on that account, when ‘your conception
was that they would not accept z¢# from you, it
was necessary for you to know that, because it was
not possible for you to provide much interval for
demonstration.
10. If zts purport de now considered by you, when
you are moving as to the writing from Shiraz *—
which writes fully of your acquirement and interpre-
tation of it, and of a mutilated deliverance ?—the
arrangements for iniquity on this subject are many.
11. And one of them is the erroneous writing® which
is with me, for you conceive that they would accept
from me your vzew, as zt were swearing (sOkandik6)
that it does not go to the filth accumulated for*+
* Referring probably to Ep. I, which appears to have been written from Shiraz after holding a general assembly (see Chap. I, 11, Ep. I, iii, 13); but this epistle, judging from the remark in the text, was probably written after Manfisihar had left Shiraz, as was also Ep. III (see Chap. VIII, 1).
2 From pollution. ® See Chap. II, 1.
* Assuming that the Paz. pgs4hu stands for paz sakh-i; but,
346 EPISTLES OF MANUOSKIHAR.
Zarattist, and does not contend with him; and that
the opposition (hamémalih) does not strive for a
new law, aud does not increase the evil of the spirit
and the world, since it labours for the hoard of
the soul.
12. And, persistently concealed, that was done by
thee, owing to which is the anguish of my life; for
7¢ is annoying when a wound of the soul is not actu-
ally realised by means of the decree; but if, too,
it should. be really avoidable, z¢ is then even said
that ignorance itself would be regenerative (navazt-
dartha), since z¢ is not dubious to me, unless a
matured knowledge of creation and some of that
even of the angels should be in sight. 13. Also
through their much talking, which is like Visaris?,
and much affliction, which is like the eradication
of life, ‘here is a perpetual demonstration then zz
every place of the country of Iran, where this infor-
mation aout its religion shall arrive, cat they then
consider thee as an apostate and an enemy of the
religion.
14. And through this eager procedure of yours
many troops in the provinces, who ave to horse
(aspinidand) themselves, have joined Atdrd-pad?;
* Meaning that he should have preferred being ignorant of such a decree, unless it exhibited far more knowledge of the truth than it actually did.
? So written here in Pazand; but, no doubt, the demon Vizaresha (the Vizardsh of Dd. XXXII, 4, XXXVII, 44), who carries off the souls of the wicked, is meant.
* The name, apparently, of some rival of his in authority, who is also mentioned in Chap. IX, 11.
Epistle Ii, Chapter V, 12-16. 347
for, inasmuch as those most mounted on horses? are
the washers? of Sirkan, who would have always
thought about their abundance which is due to the
archangels, they have spoken with opponents about
this interpretation of the section of scrzpture (vidak)’,
and so become similarly testifying’, thus: ‘We do
not conceive it is necessary to demand thy reason for
this most grievous disaster’, a thing which is more
complete through your elucidation of doubt and the
power of the enemy, owing to this way which is
appointed by thee.’ 15. And on that account, too,
zt is more disquieting unto me, when I am aware
both of the origin of this perplexity azd the sur-
passing contamination which is possible to arise
from it. ;
16. And you always so observe as not to leap
(14 atyyakhtan®) without looking before ; but tem-
porary observation is nothing really of. that whzch,
by a well-stinging similitude, is what onze observes,
with the eyesight looking well forward, when dust of
many kinds is domesticated with the sight of the
' Reading asp-varakantim, and this meaning tallies well with the previous mention of troops horsing themselves; but J, by pre- fixing a stroke, changes the word into vAspéharak4nttim, ‘ those most renowned among the spheres.’
2 The ceremonial washers or priests.
* The term vidak is applied to sections or chapters of the Avesta in Dd. XLVII, 1, 5, 6, LXVI, 4; and here it must be applied to the Avesta of Vend. VIII or IX, to which the misinter- pretations of Zad-sparam specially referred.
* J has ‘and so given similar testimony, which is written by them of a priest of your fame, and written by them to me.’
5 The diminution of their means of livelihood by the decrease of ceremonial washing, more than their apprehension of the sinfulness of such decrease.
348 EPISTLES OF MANOUSKIHAR.
eye; and if his intellect be not judicious he is won-
derfully deceived by it; and should it be even when
he mentions the existence of two moons, sas z¢
become more proved thereby? 17. /¢zs a custom
of the most provoking in itself, and presented dis-
quietingly when I, who believe with a fervent mind,
would have delivered the life even of my body over
to the perplexing bridge? for your happiness and
enjoyment. 18. Also, on account of my want of
leisure, even the information which is presented,
asking peace, is information I believe with a gene-
rous mind; and deng aware regarding my want of
leisure is both an advantage and harmful, and the
heart to write of them? is, therefore, miraculous.
19. Then it is always necessary for me, who am in
want of leisure, to write unto you so much writing
of the harassing of annoyers azd against disputes, of
whose end there is no conception in my heart.
CuaptTer VI.
1. When at azy time I write more pleasantly, this
directs you to understand that still with the stead-
fast are my affection and natural lowly-mindedness ;
afterwards, too, that which happens when you have
kept me wide away from the way of brotherhood,
and higher even than a father, master, leader, ruler,
or high-priest, is due to the fame and happiness of
* The Xinvad bridge, or passage to heaven (see Dd. XX, 3); meaning that he would have been ready to lose his life for the sake of his brother.
2 The heart to write of the ‘ happiness and enjoyment’ of § 17.
Epistle Ii, Chapter V, 17-—Vi, 4. 349
3. And the position that that religion fas given,
which on that account is mine, you have that way
considered as supremacy *; and if, sent from you or
another person, the opposition of oze of the same
religion is seen ¢o de the dispersion and disruption
of the appointed profession, I act against the con-
tinuance of the opposition, and as steadfastly as the
series (zarah) of submissiveness and gratification of
your priestly lordship Aas done to me. 4. And this
will be undoubtedly realised by you, that if you do
not turn away from this decree which is not pre-
servative, but, deg appointed, I reach out from
1 The MS. J ends at this point, but the continuation of the text, as far as the word ‘important’ in Chap. IX, 7, is interpolated in Dd. XXXVII, 33 in the same MS.
2 In Vend. XIX, 26, ‘not though the body, not though the life, not though the consciousness should part asunder,’ would he curse the good, Mazda-worshipping religion.
* He now proceeds from persuasion to an assertion of his authority, accormpanied by threats.
350 EPISTLES OF MANUOUSKIHAR.
the country of Iran}, then I sza// become its great-
est attacker of you. 5. And so I consider that
from my opposition it is possible for more harm to
happen unto you than from many accusers who are
like the leader of those of the good religion, the
many who are as 2¢ were of like fame with me.
6. And also from my departure, and the non-
existence of ove that is a friend of yours, who, like
me, is less able to be for your harm than he who ts
one of the many accusers of whom it is I who am
the restrainer, you know this, that my coming is on
account of the affection of some and the reverence
of others. 7. From the exercise of religion I do
not at all fall away, and for the sake of the position
of the religion I am maintaining opposition? to any
one; even when he is a friend who is loved by me,
I am then his antagonist. 8. Fate (zik6)* is the
great truth of the vacant, the form (anda4m)* which
has procured the light of life.
