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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1® A settlement east of Persia formed, or fortified, by Siyavash (see Bd. XXIX, ro, Byt. ITI, 25). 10 See Chap. XXXVII, 36. " Or kang-f raftar may mean ‘jaunty youth;’ but it is evidently an attempt to account for the name Kangdesz as ‘the fortress of the kang (“youth”).’ ® The son of Siyavash (see Chap. XXXVI, 3, Bd. XXXI, 25). [18] S 258 DADISTAN-f Dinfk. Iran and Taran; the purity of the sacred fire? of great glory avd the recital of the liturgy exist there, and the practice of religious rites (din6) is provided. 7. The custom, also, of him (Peshyétand) and es companions and coadjutors (ham-b4r), in the appointed millenniums, is the great advancement of religion and good works in other quarters likewise *. 8. But, secondly, as to the whereabouts of the places which are theirs—just like his—of which there is no disquisition by me, this also is even owing to my not remembering *. 1 Literally ‘fire of Varahrn.’ 2 He is expected to be summoned by the angels to restore the religious rites to the world, after the conflict of the nations in a future age (see Byt. III, 25-42). 5 In the detailed account of the contents of the Sfidkar (or StQidgar) Nask, given in the ninth book of the Dinkard, the latter part of its fifteenth fargard is said to have been ‘on the seven immortal rulers who are produced in the region of Khvantras, and also about the determination of their glory, and the goodness, too, of their assistants and living sovereignty in both worlds. The tree opposed to harm is on Airan-vég in the place of most excavations (fréh-nigan4n?). G6k-paté is in the non-Aryan countries. Peshyétanfi son of Vistasp is in Kangdes of the hundred-ribbed shape (sad-dandakd kerpih?), in which a myriad of the exalted, who wear black marten fur (mfin styah samfir yakhsenund), are righteous listeners out of the retinue of Peshyétanfi son of VistAsp. Fradakhstd son of the mortal Khfimbtks, who is sovereign on the water of Naivték. Ashavazd son of PérQdakhstd, who is sovereign over the most manifest among uplands, the plain of Pésinds. Bardzd the causer of strife. And of the father-in-law’s race (khast-t6magag?) of the famous Vistdsp. is Ae who is called Kai-Khfsrét, who produces even an advance of thy religion of the Mazda-worshippers, and also understands about 14; and who gives my good practices further blessings, so that the world maintains my doings with benedictions. Perfect is the excellence of righteousness.’ In this list of the immortal rulers of ancient times, the names of Bardzd and Kaf-Khfsréf are substituted for those of Yést6 and CHAPTER XC, 7—XCI, 4. 259 CHAPTER XCI. 1. As ¢o the ninetieth question and reply, that which you ask is thus: From what is the sky made, and with what is it prepared ?
2259 CHAPTER XCI. 1. As ¢o the ninetieth question and reply, that which you ask is thus: From what is the sky made, and with what is it prepared ? 2. The reply is this, that the sky is a dome (gardtin), wide and lofty; its inside and whole width and boundaries (Akhyakth4), besides its material existence, are the stone of light, of all stones the hardest! azd most beautiful; and the grandeur of its spirit and even z¢s internal bow * are like those of mighty warriors arrayed. 3. And that material of the sky reached unto the place where promise-breaking words exist*, amd was without need of preparation; as it is said of places such as those—where wisdom is a witness about ¢Lem—that that which is not even itself a place, and its place does not yet exist, is without need of any preparing‘. 4. The light is for existing things, and they cherish a faculty (ntydth) of motion also of two Yakhmayfsad in our text. Barfzd is the Ibairaz of Bd. XXIX, 6, and, possibly, the Av. Berezyarsti of Fravardin Yt. ror. 1 The same notion as that indicated in Genesis by the word ‘ firmament.’ * The rainbow. * Probably meaning that the sky extends downwards, below the horizon, as far as the second grade of hell, that for ‘evil words,’ Dfis-hfikht (see Sls. VI, 3, note). ‘ The word div4k, ‘place’ (ziv4k in the Sasanian inscription of Nagqs-i Rustam, but traditionally pronounced gin4&k), seems to be here taken in the etymological sense of ziv4k, that is, ‘a livingplace.’ The text refers to the period, in the beginning, when the sky was indefinite space unprepared for the residence of creatures and merely a region of light (see Bd. I, 2), the light mentioned in § 4. Its preparation is referred to in §§ 8, 9. S 2 260 DADISTAN-{ DINIK. kinds, ¢ha¢ causing motion and that of movables'; as mobility is mentioned about thought? and immobility about material things. 5. Immovables are not moved, while movables are moved by their power of movement; and those movables, that way causing motion, are afterwards themselves a moving secret cause of motion, and then a cause of motion is not moving the movable, since z¢ is not incapable of causing motion secretly by movement of itself. 6. Just as the force (kQnisnd) of a movement exists azd does not become a force; only then it is declared by wisdom, that the causers of motion have been the causing of motion by force before movement, and, being unmoved, they are subsequently made to move by the force; later on, the causers of motion fave to cause motion, by their power of causing motion, zz the non-causers of motion, from which it is certain though the force of a movement exists it does not become a force ; but, finally, that whzch zs prepared with a source of activity °, before force, becomes unmoved.
37. Natures without need of the trouble of a preparer are distinguished from such ; where movement occurs through every force, the championship of a position (g4h) not made to move—except, indeed, of that whose force, when it is unmoved by other force, is its own—is unmoving and thirstless‘. 8. /¢ 1 Mrq has ‘movables aad immovables’ instead of this clause. * Perhaps we should read ‘the spirits,’ by inserting an additional medial stroke in the Pahlavi word. ® Reading takhshinikih4, instead of the unintelligible tQkhshtiktha. The author has so nearly lost sight of his argument in the mazes of his verbiage that there is some uncertainty about the translation of this paragraph. * That is, the guardians of a place exposed to all attacks (as CHAPTER XCI, 5—I0. 261 was restored immovably when ¢here was an approach to the sky of that actual contender for the place, the fiend, and the sky was shaken by him; for connected with the sky were arranged so many possessors of all resources, dignified (afrankid) by their own allpowerful position and that well-operating, mighty, undrawn bow!, righteous and well-discoursing (hdfravakhsh), and many good spirits, gloriously cooperating for the preparation of the sky. 9. For that which was not even itself a place?, when 7¢ is thus henceforth really a place, is 2 want of preparing; azd, in the preparation of that visible place, with the material of the sky is mingled that triumphing, powerful spirit who made its existence a seeking for principle azd seeking for intention, drawing up from below and drawing down from above, so that through that seeking for principle it becomes a concord, the resting-place of united champions, and unadmonishable through that power of seeking for intention; such as this z¢ zs if, indeed, zt be the will of him, the creator of all goodness. 10. And it is said summarily that the sky was shaken in the Zerzod of disturbance and restored with trouble; and, if the guardian spirits are in freedom from disturbance through the glory of the creator, when there is not even a place for it prepared by themselves‘, and ¢hezy nature and own the sky is supposed to be), unless it is a stronghold in itself, must be always on the alert. ? The rainbow; reading atang dar fin. * That is, ‘a living-place’ (see § 3 n). * Reading dtdd, ‘seen ;’ but it may be st6 for sti, ‘ material.’ ‘ That is, while the sky was still indefinite space, the region of light, but no dwelling-place; although the guardian spirits had 262 DADISTAN-? DINnik. strength are approving the trouble of preparation, it is not moved?, except by the creatures of Azs will, a will which is subduing. CuarpTer XCII. 1. As ¢o the ninety-first question and reply, that which you ask is thus: Of waters and rivers, and whatever water is good, is Arekdvistr? the greatest (mas), or some other water or good river; and, again, where is the place of Arekdvisdr ?
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® A settlement east of Persia formed, or fortified, by Siyavash (see Bd. XXIX, ro, Byt. ITI, 25). 10 See Chap. XXXVII, 36. " Or kang-f raftar may mean ‘jaunty youth;’ but it is evidently an attempt to account for the name Kangdesz as ‘the fortress of the kang (“youth”).’ ® The son of Siyavash (see Chap. XXXVI, 3, Bd. XXXI, 25). [18] S 258 DADISTAN-f Dinfk. Iran and Taran; the purity of the sacred fire? of great glory avd the recital of the liturgy exist there, and the practice of religious rites (din6) is provided. 7. The custom, also, of him (Peshyétand) and es companions and coadjutors (ham-b4r), in the appointed millenniums, is the great advancement of religion and good works in other quarters likewise *. 8. But, secondly, as to the whereabouts of the places which are theirs—just like his—of which there is no disquisition by me, this also is even owing to my not remembering *. 1 Literally ‘fire of Varahrn.’ 2 He is expected to be summoned by the angels to restore the religious rites to the world, after the conflict of the nations in a future age (see Byt. III, 25-42). 5 In the detailed account of the contents of the Sfidkar (or StQidgar) Nask, given in the ninth book of the Dinkard, the latter part of its fifteenth fargard is said to have been ‘on the seven immortal rulers who are produced in the region of Khvantras, and also about the determination of their glory, and the goodness, too, of their assistants and living sovereignty in both worlds. The tree opposed to harm is on Airan-vég in the place of most excavations (fréh-nigan4n?). G6k-paté is in the non-Aryan countries. Peshyétanfi son of Vistasp is in Kangdes of the hundred-ribbed shape (sad-dandakd kerpih?), in which a myriad of the exalted, who wear black marten fur (mfin styah samfir yakhsenund), are righteous listeners out of the retinue of Peshyétanfi son of VistAsp. Fradakhstd son of the mortal Khfimbtks, who is sovereign on the water of Naivték. Ashavazd son of PérQdakhstd, who is sovereign over the most manifest among uplands, the plain of Pésinds. Bardzd the causer of strife. And of the father-in-law’s race (khast-t6magag?) of the famous Vistdsp. is Ae who is called Kai-Khfsrét, who produces even an advance of thy religion of the Mazda-worshippers, and also understands about 14; and who gives my good practices further blessings, so that the world maintains my doings with benedictions. Perfect is the excellence of righteousness.’ In this list of the immortal rulers of ancient times, the names of Bardzd and Kaf-Khfsréf are substituted for those of Yést6 and CHAPTER XC, 7—XCI, 4. 259 CHAPTER XCI. 1. As ¢o the ninetieth question and reply, that which you ask is thus: From what is the sky made, and with what is it prepared ?
2259 CHAPTER XCI. 1. As ¢o the ninetieth question and reply, that which you ask is thus: From what is the sky made, and with what is it prepared ? 2. The reply is this, that the sky is a dome (gardtin), wide and lofty; its inside and whole width and boundaries (Akhyakth4), besides its material existence, are the stone of light, of all stones the hardest! azd most beautiful; and the grandeur of its spirit and even z¢s internal bow * are like those of mighty warriors arrayed. 3. And that material of the sky reached unto the place where promise-breaking words exist*, amd was without need of preparation; as it is said of places such as those—where wisdom is a witness about ¢Lem—that that which is not even itself a place, and its place does not yet exist, is without need of any preparing‘. 4. The light is for existing things, and they cherish a faculty (ntydth) of motion also of two Yakhmayfsad in our text. Barfzd is the Ibairaz of Bd. XXIX, 6, and, possibly, the Av. Berezyarsti of Fravardin Yt. ror. 1 The same notion as that indicated in Genesis by the word ‘ firmament.’ * The rainbow. * Probably meaning that the sky extends downwards, below the horizon, as far as the second grade of hell, that for ‘evil words,’ Dfis-hfikht (see Sls. VI, 3, note). ‘ The word div4k, ‘place’ (ziv4k in the Sasanian inscription of Nagqs-i Rustam, but traditionally pronounced gin4&k), seems to be here taken in the etymological sense of ziv4k, that is, ‘a livingplace.’ The text refers to the period, in the beginning, when the sky was indefinite space unprepared for the residence of creatures and merely a region of light (see Bd. I, 2), the light mentioned in § 4. Its preparation is referred to in §§ 8, 9. S 2 260 DADISTAN-{ DINIK. kinds, ¢ha¢ causing motion and that of movables'; as mobility is mentioned about thought? and immobility about material things. 5. Immovables are not moved, while movables are moved by their power of movement; and those movables, that way causing motion, are afterwards themselves a moving secret cause of motion, and then a cause of motion is not moving the movable, since z¢ is not incapable of causing motion secretly by movement of itself. 6. Just as the force (kQnisnd) of a movement exists azd does not become a force; only then it is declared by wisdom, that the causers of motion have been the causing of motion by force before movement, and, being unmoved, they are subsequently made to move by the force; later on, the causers of motion fave to cause motion, by their power of causing motion, zz the non-causers of motion, from which it is certain though the force of a movement exists it does not become a force ; but, finally, that whzch zs prepared with a source of activity °, before force, becomes unmoved.
37. Natures without need of the trouble of a preparer are distinguished from such ; where movement occurs through every force, the championship of a position (g4h) not made to move—except, indeed, of that whose force, when it is unmoved by other force, is its own—is unmoving and thirstless‘. 8. /¢ 1 Mrq has ‘movables aad immovables’ instead of this clause. * Perhaps we should read ‘the spirits,’ by inserting an additional medial stroke in the Pahlavi word. ® Reading takhshinikih4, instead of the unintelligible tQkhshtiktha. The author has so nearly lost sight of his argument in the mazes of his verbiage that there is some uncertainty about the translation of this paragraph. * That is, the guardians of a place exposed to all attacks (as CHAPTER XCI, 5—I0. 261 was restored immovably when ¢here was an approach to the sky of that actual contender for the place, the fiend, and the sky was shaken by him; for connected with the sky were arranged so many possessors of all resources, dignified (afrankid) by their own allpowerful position and that well-operating, mighty, undrawn bow!, righteous and well-discoursing (hdfravakhsh), and many good spirits, gloriously cooperating for the preparation of the sky. 9. For that which was not even itself a place?, when 7¢ is thus henceforth really a place, is 2 want of preparing; azd, in the preparation of that visible place, with the material of the sky is mingled that triumphing, powerful spirit who made its existence a seeking for principle azd seeking for intention, drawing up from below and drawing down from above, so that through that seeking for principle it becomes a concord, the resting-place of united champions, and unadmonishable through that power of seeking for intention; such as this z¢ zs if, indeed, zt be the will of him, the creator of all goodness. 10. And it is said summarily that the sky was shaken in the Zerzod of disturbance and restored with trouble; and, if the guardian spirits are in freedom from disturbance through the glory of the creator, when there is not even a place for it prepared by themselves‘, and ¢hezy nature and own the sky is supposed to be), unless it is a stronghold in itself, must be always on the alert. ? The rainbow; reading atang dar fin. * That is, ‘a living-place’ (see § 3 n). * Reading dtdd, ‘seen ;’ but it may be st6 for sti, ‘ material.’ ‘ That is, while the sky was still indefinite space, the region of light, but no dwelling-place; although the guardian spirits had 262 DADISTAN-? DINnik. strength are approving the trouble of preparation, it is not moved?, except by the creatures of Azs will, a will which is subduing. CuarpTer XCII. 1. As ¢o the ninety-first question and reply, that which you ask is thus: Of waters and rivers, and whatever water is good, is Arekdvistr? the greatest (mas), or some other water or good river; and, again, where is the place of Arekdvisdr ?
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.
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