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1. For completion little is observed by me; and a man of my own, in a position of authority (sông gâh), comes with a second epistle 3 for that priestly man, opposing, disputing, showing the harm, making

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aware of the deliverance 1, and applying for arrangement. 2. And the man who comes as a co-operator is announced by me, and the rite which is accomplished by him is so till further notice, which is for my further epistle 2; 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 3 should have been in the vicinity, then interviews with me, with a few words, would have been more preservative than trying to convert that wretchedness (vakhâr) into that which is customary (pîsakŏ) even by further writing and much information. 4. And even now my prospect 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; and I may go myself into the presence of that same priestly man for the arrangement of the indispensable duties, and may diffuse this arrangement properly 4. 5. But there are many reasons for private reflection (nâhîdŏ) on account of which a descent from position is an evil resource; and this once a temporary epistle is written by me to him, and comes with this epistle 5. 6. And

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[paragraph continues] Yazdân-pânak 1, a man who is instructed 2, shall come to him, who is friendly to custom (âînag-îyâr), and of like rank with his own man who is faithful; and I will write further and more controversially to him, and give the information advisedly with which I shall acquaint him, so that it may be more explanatory to him.

7. But if through this which is written by me, or through myself 3, he should come immediately (digandyîs) unto Pârs, I shall then be seeking an opportunity even for the retirement of him himself; I do not abominate it (madam lâ mansôm) when it is necessary for them and 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 they should not be molested before 4.

9. May the arrangement and restoration and benediction of the revelation (dîn 6) of the Mazda-worshipping religion reach a climax! and may the

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eminence of you listeners 1 to the primeval religion consist in long-continued, supreme prosperity, through all happiness! then, through such thoughtful friends, the acquaintance with 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 and scribe is ordered that he do not alter any of 2 the words (mârîk), 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 it to that same man, Yazdân-pânak, along with that epistle, so that it may come to him 3, for there are times when I seem aware that it is better so. 11. And may the angels increase and enlarge your many new things with full measure and complete exaltation! the pleasure, peace 4, righteousness, prosperity, commendation, and happiness of the powerful 5 who are all-controlling and happy-ending.

12. Mânûskîhar, son of Yûdân-Yim, has written it in the day and month of Spendarmad 6, in the

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enjoyment of righteousness, the glorification of the religion, trustfulness to the angels, and gratitude unto the creator Aûharmazd, the archangels, and all the angels of the spiritual and the angels of the worldly existences. 13. Praise to the month (mâh) of like kind which is exalted in its name with this.


320:3 Not Ep. II, but one which preceded it (see § 5, note).

321:1 From pollution, by means of the Bareshnûm ceremony.

321:2 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.

321:3 His brother Zâd-sparam.

321:4 This intended visit to Sîrkân is also mentioned in Ep. II, v, 5; vi, 4, 6; vii, 3.

321:5 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, p. 322 could not have been Ep. II, as that was written after Ep. III, and was the further epistle promised in § 6.

322:1 Or, perhaps, Yazdân-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.D. 1009 (see Indian Antiquary, vol. ix, pp. 266, 267), and the very similar name, Yazd-panâh, occurs as the name of a Parsi convert to Christianity who was put to death about A.D. 541 (see Hoffmann's Auszüge aus syrischen Akten persischer Märtyrer, p. 87).

322:2 Assuming that dinhârdŏ stands for zinhârîdŏ.

322:3 If I should come personally.

322:4 Referring probably to further matters of complaint, which he did not think it advisable to notice seriously until the present controversy was settled.

323:1 Reading nyôkhshîdârânŏ, as in J, instead of avakhshîdârânŏ.

323:2 Reading min, instead of mûn, 'who.'

323:3 To Zâd-sparam. This copy was that mentioned in Ep. II, vii, I.

323:4 Reading slam, as in J; the other MSS. have shnuman, 'propitiation,' the two words being nearly alike in Pahlavi letters.

323:5 Reading patûgânŏ; J has padvandânŏ, 'connections,' by inserting a stroke.

323:6 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.Y. 249. The date of this epistle, therefore, corresponds to the 15th March, 881.

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