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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1CuarpTer 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 ? 2. The reply is this, that z¢ zs the water of Arekdvisdr ; and what has gushed from Arekdvisidr is as large a mass as all the water in the world ® except the Arvand‘; within the wide-formed ocean z¢ is dominant over the thousand cascades (pashan) and thousand lakes * of the waters, and its place is most renowned throughout the spheres. 3. There flows the water of Arekdvistir in a forest, the source of all seeds, whereby the species whzch plants possess are assimilated (aédinagtdd) by it, and healing existences of all kinds are mingled wth z¢ from medicinal plants. 4. The abundant power of the been created as representatives of the creatures, both spiritual and material, which were to be afterwards produced (see Bd. I, 8). ' That is, when afterwards prepared as a dwelling-place the sky remains unmoved by evil beings. 2 See Chap. XXXVII, 118. * Compare Yas. LXIV, 12, Aban Yt. 3. * A name of the river Tigris (see Zs. VI, 20). 5 As this ocean is supposed to encircle the world, the whole earth is within it. * Compare Yas. LXIV, 17, Aban Yt. 4, ror. CHAPTER XCII, I-6. 263 coming of healing to the purifying water is like the nature of the existences which it acquires, and then the nature which it thus acquires for its own the water draws up by the power which is drawing water to itself. 5. The water of Arekdvisir is on Albdrz', and flows even to the summit of the star station during the coming of the healing of purification, even unto Hokhir the lofty 2, all-gorgeous amd brilliant ; thence z¢s flowing is effected * into the lake of a summit to Albarz, Mount Ads,hindtim *, which is in the middle of the wide-formed ocean. 6. And from that flowing of waters that destined river, the utter destruction of every night, comes on in the light of a dawn; by the sprinkling of spray (pash-pashan®) it extends through the seven regions of the earth, and from it arise the growth of their plants avd the coming of the healing of purification; that which is called a drop (srisk) of the primeval creatures de/ug a particle (aham) of water of the bulk of a horse 5. ? The chain of mountains supposed to surround the world and reach to heaven (see Chap. XX, 3, Bd. XII, 1, 3); owing to its height any water from its summit must flow downwards to reach the lowermost grade of heaven, called the star station. ® Av. Hukairya berezé, the Hfgar of Bd. XII, 5, XXIV, 17, probably a western summit of the mythic Albfirs. ® Mrq4 and J have nik@ni-aftd, ‘is precipitated,’ instead of kanf-ait.
2® Av. Hukairya berezé, the Hfgar of Bd. XII, 5, XXIV, 17, probably a western summit of the mythic Albfirs. ® Mrq4 and J have nik@ni-aftd, ‘is precipitated,’ instead of kanf-ait. ‘ The Av. us Hindvad,‘up the Hindva,’ of Tistar Yt. 32, a mountain summit where the clouds gather; it is the Afisindém mountain of Bd. XII, 6, XIII, 5, said to be of the ruby material of the sky. In Bd. XIII, 4 the lake is said to be on the summit of Hfgar. 5 Referring to the term aspé-kehrpa applied to waters in Haftan Yt. 13, Tistar Yt. 8, 46. 264 DApISsTAN-f Dinfk. CuapTer XCIII. 1. As fo the ninety-second question and reply, that which you ask is thus: From what place should Tistar! seize the water? How does it pass into a cloud, and how does he make the cloud move on? How does it rain upon the world? How can he carry on a struggle with demons, and with which demon can he carry z¢on? How does this always happen with the hail and snow, whenever hail and snow occur? And who can force away that hail and snow ? 2. The reply is this, that the high-priests have thus said, that Tistar seizes a place whzch is called ‘abysmal’ (vardnak)’, that is the last place of filtration in the ocean, avd there are no removal of any kind and causing rain from any other place. 3. And the cause of its (the rain’s) establishment is spiritually active, more particularly, however, through two kinds of material agency: one is that which is the rule (mang) in the atmosphere of the earth, whereby it is drawn up in atoms similarly to smoke, and in larger masses, well-soaring from the rivers ; and one is that which blows with the power of the well-operating wind, and the blowing of the great united breath (ham-v4é) and strength of the com- ? The angel who is supposed to produce rain, being a personification of the star Tistar or Sirius. His production of rain and conflict with the demons of drought and thunder are detailed in Bd. VII, 1-13. 2 Assuming that the word is meant as a translation of Av. vairya, a term which is applied to the depths or depressed basins of the ocean in Yas. LXIV, 17, 18, Abin Yt. ror, Zamy4d Yt. 51. CHAPTER XCIII, I-7. 265 munity (£andig4noth) of spirits', from the fully perfect distillation (p Or-hd-zahigth) of the mighty ocean to the upper vegzons, and thereby the clouds are blown.
3LXIV, 17, 18, Abin Yt. ror, Zamy4d Yt. 51. CHAPTER XCIII, I-7. 265 munity (£andig4noth) of spirits', from the fully perfect distillation (p Or-hd-zahigth) of the mighty ocean to the upper vegzons, and thereby the clouds are blown. 4. Afterwards, it (the rain) speeds in the cloud, through the great strength of the mighty wind, to where ¢herve is a necessity for zt, to divert z¢ from where ¢here is no necessity ; and so long as ¢here isa necessity for z¢ it (the cloud) discharges. 5. And when ¢here is a necessity and it causes rain, and the necessity is for no more acquisitions of water, and the advantage is the effect of water upon the place, and it distributes z¢ to the existing rivers for the use of the sea, and it causes rain agazm, it thereby produces even new water, new flowing, new coming of healing to plants, new growth, new golden colouring to lands, new purification to animals, new procreation, new proper breathings for other creatures, new dawn, and new ¢himgs of that description. 6. The thriving of the world makes the advantage and perfection of the good creation increase ; and, apart from a great craving for the effect of the glory of the spirits in the operations of cultivation and the performance of spiritual mysteries, z¢ is said labours are aided even for one gloriously destined. 7. And Tistar in seizing the water should seize upon the great strength of the wind of whirlwinds (gardin4k4n), which is figuratively (minisnitk) the dragging and blowing that follow the whirling; and the purified water is expanded amd carried up aloft to the higher regions of the atmosphere, just as that 1 Altering mfnisnd, ‘thought,’ into ‘spirits’ by inserting an extra medial stroke, as in Mr4 and J. . 266 DADISTAN-! DINK.
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.
1CuarpTer 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 ? 2. The reply is this, that z¢ zs the water of Arekdvisdr ; and what has gushed from Arekdvisidr is as large a mass as all the water in the world ® except the Arvand‘; within the wide-formed ocean z¢ is dominant over the thousand cascades (pashan) and thousand lakes * of the waters, and its place is most renowned throughout the spheres. 3. There flows the water of Arekdvistir in a forest, the source of all seeds, whereby the species whzch plants possess are assimilated (aédinagtdd) by it, and healing existences of all kinds are mingled wth z¢ from medicinal plants. 4. The abundant power of the been created as representatives of the creatures, both spiritual and material, which were to be afterwards produced (see Bd. I, 8). ' That is, when afterwards prepared as a dwelling-place the sky remains unmoved by evil beings. 2 See Chap. XXXVII, 118. * Compare Yas. LXIV, 12, Aban Yt. 3. * A name of the river Tigris (see Zs. VI, 20). 5 As this ocean is supposed to encircle the world, the whole earth is within it. * Compare Yas. LXIV, 17, Aban Yt. 4, ror. CHAPTER XCII, I-6. 263 coming of healing to the purifying water is like the nature of the existences which it acquires, and then the nature which it thus acquires for its own the water draws up by the power which is drawing water to itself. 5. The water of Arekdvisir is on Albdrz', and flows even to the summit of the star station during the coming of the healing of purification, even unto Hokhir the lofty 2, all-gorgeous amd brilliant ; thence z¢s flowing is effected * into the lake of a summit to Albarz, Mount Ads,hindtim *, which is in the middle of the wide-formed ocean. 6. And from that flowing of waters that destined river, the utter destruction of every night, comes on in the light of a dawn; by the sprinkling of spray (pash-pashan®) it extends through the seven regions of the earth, and from it arise the growth of their plants avd the coming of the healing of purification; that which is called a drop (srisk) of the primeval creatures de/ug a particle (aham) of water of the bulk of a horse 5. ? The chain of mountains supposed to surround the world and reach to heaven (see Chap. XX, 3, Bd. XII, 1, 3); owing to its height any water from its summit must flow downwards to reach the lowermost grade of heaven, called the star station. ® Av. Hukairya berezé, the Hfgar of Bd. XII, 5, XXIV, 17, probably a western summit of the mythic Albfirs. ® Mrq4 and J have nik@ni-aftd, ‘is precipitated,’ instead of kanf-ait.
2® Av. Hukairya berezé, the Hfgar of Bd. XII, 5, XXIV, 17, probably a western summit of the mythic Albfirs. ® Mrq4 and J have nik@ni-aftd, ‘is precipitated,’ instead of kanf-ait. ‘ The Av. us Hindvad,‘up the Hindva,’ of Tistar Yt. 32, a mountain summit where the clouds gather; it is the Afisindém mountain of Bd. XII, 6, XIII, 5, said to be of the ruby material of the sky. In Bd. XIII, 4 the lake is said to be on the summit of Hfgar. 5 Referring to the term aspé-kehrpa applied to waters in Haftan Yt. 13, Tistar Yt. 8, 46. 264 DApISsTAN-f Dinfk. CuapTer XCIII. 1. As fo the ninety-second question and reply, that which you ask is thus: From what place should Tistar! seize the water? How does it pass into a cloud, and how does he make the cloud move on? How does it rain upon the world? How can he carry on a struggle with demons, and with which demon can he carry z¢on? How does this always happen with the hail and snow, whenever hail and snow occur? And who can force away that hail and snow ? 2. The reply is this, that the high-priests have thus said, that Tistar seizes a place whzch is called ‘abysmal’ (vardnak)’, that is the last place of filtration in the ocean, avd there are no removal of any kind and causing rain from any other place. 3. And the cause of its (the rain’s) establishment is spiritually active, more particularly, however, through two kinds of material agency: one is that which is the rule (mang) in the atmosphere of the earth, whereby it is drawn up in atoms similarly to smoke, and in larger masses, well-soaring from the rivers ; and one is that which blows with the power of the well-operating wind, and the blowing of the great united breath (ham-v4é) and strength of the com- ? The angel who is supposed to produce rain, being a personification of the star Tistar or Sirius. His production of rain and conflict with the demons of drought and thunder are detailed in Bd. VII, 1-13. 2 Assuming that the word is meant as a translation of Av. vairya, a term which is applied to the depths or depressed basins of the ocean in Yas. LXIV, 17, 18, Abin Yt. ror, Zamy4d Yt. 51. CHAPTER XCIII, I-7. 265 munity (£andig4noth) of spirits', from the fully perfect distillation (p Or-hd-zahigth) of the mighty ocean to the upper vegzons, and thereby the clouds are blown.
3LXIV, 17, 18, Abin Yt. ror, Zamy4d Yt. 51. CHAPTER XCIII, I-7. 265 munity (£andig4noth) of spirits', from the fully perfect distillation (p Or-hd-zahigth) of the mighty ocean to the upper vegzons, and thereby the clouds are blown. 4. Afterwards, it (the rain) speeds in the cloud, through the great strength of the mighty wind, to where ¢herve is a necessity for zt, to divert z¢ from where ¢here is no necessity ; and so long as ¢here isa necessity for z¢ it (the cloud) discharges. 5. And when ¢here is a necessity and it causes rain, and the necessity is for no more acquisitions of water, and the advantage is the effect of water upon the place, and it distributes z¢ to the existing rivers for the use of the sea, and it causes rain agazm, it thereby produces even new water, new flowing, new coming of healing to plants, new growth, new golden colouring to lands, new purification to animals, new procreation, new proper breathings for other creatures, new dawn, and new ¢himgs of that description. 6. The thriving of the world makes the advantage and perfection of the good creation increase ; and, apart from a great craving for the effect of the glory of the spirits in the operations of cultivation and the performance of spiritual mysteries, z¢ is said labours are aided even for one gloriously destined. 7. And Tistar in seizing the water should seize upon the great strength of the wind of whirlwinds (gardin4k4n), which is figuratively (minisnitk) the dragging and blowing that follow the whirling; and the purified water is expanded amd carried up aloft to the higher regions of the atmosphere, just as that 1 Altering mfnisnd, ‘thought,’ into ‘spirits’ by inserting an extra medial stroke, as in Mr4 and J. . 266 DADISTAN-! DINK.
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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