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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1. 266 DADISTAN-! DINK. which is seen where it reaches up with the heaviness and weight of earth, and then is discerned in the plain! accompanied by the dragging of the whirling wind which would carry z¢ afar to settle like ¢hat which is owing to dust ; it (the atmosphere) is called Andarvaé (‘the intermediate air’), and the wind isa whirlwind. 8. As the water is lighter, and owing to the more strongly dragging wind on the ocean than that which exists on the plain, so, also, the water from the ocean is much more in proportion, and transportable farther up than the dust? from the plain. 9. And as in the midst of a plain a medium whirlwind of wind is expanded into the wide plain by a medium dragging of the wind, and plenty of much buffeting is the violence of the dragging of winds, a whirlwind of wind which is seen very lofty and large is unknown; so, also, ove is ignorant of what is spreading among the movements of the sea. 10. The water of that full and abundant flowing— which is through the power and glory of the heavenly angels and Tistar’s control of the work—is blown up, both by the well-characterised water-drawing power, and also by the force of varzous kinds, the dragging, and upward blowing of the winds, into the atmosphere ; and thence it rains the complete rain, as they /ave recounted from observation and much full evidence. 11. The demon who resists the doengs of Tistar— and the glorious Tistar, meeting him, properly drives back such improper resistance of his—is 1 Referring to the frequent small whirlwinds, sweeping up the dust, which accompany every complete change of wind in dry climates. * K35 omits the first two letters of afr4, ‘dust,’ by mistake. CHAPTER XCII, 8-14. 267 a demon of the name of Ap4ésh?, which is interpreted as ‘the destruction of water’ (A4p-aésh). 12, He contends, moreover, with the uppermost and \owermost water ; and desirous of z¢s destruction that demon contends at three periods: first, for the non-existence of rain; secondly, for converting z¢ znto a cause of damage to a place; and thirdly, at the place of producing z¢ with advantage; and the struggling is like a tree (vand) which is set moving. 13. The seizers of the feminine? pure water are a benefit for the existences of the whole world; and the formation of rain, and the triumph and ascendancy of Tistar over the demon, through that seizing (falanth) of water, are due to the creator who strengthens him, the archangels who have him assisted‘, the religious who reverence him, and the worldly beings who glorify him. 14. Very properly do the archangels propitiate 42, and mankind promote the strength and power, which are engaged about the business, by glorifying aud invoking the good spirit who increases them in consequence of glorifying ad worship, ad through which 1 Av. Apaosha, the demon of drought, who, in the form of a black horse, is said in the Tistar Yast to fight with Tistar in the ocean. Here his name is written Apahésh, but see Bd. VII, 8-12.
2Apaosha, the demon of drought, who, in the form of a black horse, is said in the Tistar Yast to fight with Tistar in the ocean. Here his name is written Apahésh, but see Bd. VII, 8-12. * Reading m4dagik. According to Bd. XVI, 6 the sky, metal, wind, and fire are always male, while water, earth, plants, and fish are always female, and all other creations are of both sexes. Water and earth are also personified as female angels. ® In his first encounter with Ap4ésh, Tistar is vanquished, and attributes his defeat to his not being invoked by name in the ceremonies, whereupon Aftharmazd invokes him by name so as to give him enormous strength, when he returns to the conflict and conquers the demon (see Tistar Yt. 20-28, Bd. VII, 8-10), “ Reading afyyarinénd, as in M14 and J; in K35 it is written like 4yénd rivénd,‘ they come aad liberate.’ 268 DADISTAN-f DINIK. arises that advantageousness! of his—which owing to that benefit is the benefit of every one else—for this advantageous business. 15. And Ttstar shall gradually (padmantkth4) seize upon the water to distribute z¢ liberally, assiduously a similitude of that which a learned ruler said, in extolling a wise high-priest, that, ‘just as the wind draws the up-flying water from rivers and springs and from seas, Tistar, through his own liberality, bestows the prepared apportionments of the whole production for the advantage of the creatures dy the will of the sacred beings, and makes z¢ rain. 16. And through that which he shall purposely seize to distribute suitably he distributes the water purified, he moistens the pleasant exzstences of animals and plants and spares? the polluted, he provides for the thirsty®, he causes harm to the dye-like bloody ome, and he makes the world thrive. 17. When that wide-spread liberality of his, the production of rain, is from the pure, healing water which he shall thus seize gradually and with just apportionment, azd when through that acquiring of water-seizings the rivers, springs, avd other existences (shavandag4n®) are well-expanding, and even the diminution which is owing to the wasting (atrikhtagth) of rivers and springs does not occur thereby, zt zs thus, too, the lordly, by a law (d4d@5) moderate and varied—if the regulation (gin) is to reach away from the region—are as much contributing, as " Reading sfidakth instead of f yQdakih, ‘which is unity.’ Mr4 has nadfikth, ‘ benefit.’ 2 Or ‘forgives’ (bakhshéd6). 5 Mrgq and J have ‘he causes the thirsty to drink.’ CHAPTER XCIII, I15—XCIV, I. 269 Tistar is by causing rain for the region and the good, to the aggrandizement of the many grades! and the replenishment of the region and creatures ®.’ Cuarter XCIV. 1. And® those of the primitive faith, the ancients of those acquainted with the religion‘, thus considered, ¢haé in the spirit of life (ahv6)® there is ' Or ‘to the great aggrandizement of the grades.’
3and the replenishment of the region and creatures ®.’ Cuarter XCIV. 1. And® those of the primitive faith, the ancients of those acquainted with the religion‘, thus considered, ¢haé in the spirit of life (ahv6)® there is ' Or ‘to the great aggrandizement of the grades.’ ® Reading dam, as in M14 and J, instead of gadman, ‘glory.’ The chapter appears to break off here, without any reference to the queries about hail and snow; but it is uncertain if any portion of the work be here omitted (owing to loss of folios in some older MS.) because the author does not always reply to all clauses of the questions, as may be noticed in Chap. XXXVII. One reason, however, for supposing that some of the text is here lost is the allusion, in Chaps. XVII, 20, XVIII, 2, to a chapter no longer extant in Dd. ® The first eleven sections of this chapter are quoted from the beginning of the sixth book of the Dinkard, which commences as follows :—‘ The propitiation of the creator Afharmasd is even in the benedictions of the religion of Masda-worship; this, too, was the settled decision of those of the primitive faith. The sixth ook is on a compendium (vasang) which was prepared by those of the primitive faith to maintain about the sayings of the religion of Masda-worship ;’ and then proceeds as in our text, with the variations and additional matter mentioned in the foot-notes. It is hardly probable that these quotations were intended as a conclusion to any reply, the beginning of which may be lost, as they refer to a variety of subjects; but they may have been selected by the author as authoritative opinions sufficiently comprehensive for his general peroration. At any rate they show that-the Dinkard must have been in existence in its present form before the Dadistan-f Dinik ‘was written. All the MSS. have this peroration written continuously with the preceding chapter, without stop or break of any kind to indicate a change of subject. 4 Dk. has ‘the ancients of the wise.’ 5 Dk. adds ‘ of men.’ 270 pApisTAn-f Dfnfk. a thought and one appointed who’ holds the position (g4s), amd there is a fiend who stops? the way; and in the thought there is a word appointed which holds the position, avd there is a fiend who stops the way®. 2. In the sfzrzt of life* is a thought and Spendaymad® (‘bountiful devotion’) holds the position, avd the fiend Tarémat'® (‘scornful thought’) stops the way; in the thought is a word axd Ard’ (‘the righteous’) holds the position, and Varené ® (‘lust’) stops the way; in the word is a deed and Diné ® (‘religion’), the good, holds the position, and self-conceit 1 Dk. has ‘ which is appointed and,’ &c. 2 Literally ‘holds.’
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. 266 DADISTAN-! DINK. which is seen where it reaches up with the heaviness and weight of earth, and then is discerned in the plain! accompanied by the dragging of the whirling wind which would carry z¢ afar to settle like ¢hat which is owing to dust ; it (the atmosphere) is called Andarvaé (‘the intermediate air’), and the wind isa whirlwind. 8. As the water is lighter, and owing to the more strongly dragging wind on the ocean than that which exists on the plain, so, also, the water from the ocean is much more in proportion, and transportable farther up than the dust? from the plain. 9. And as in the midst of a plain a medium whirlwind of wind is expanded into the wide plain by a medium dragging of the wind, and plenty of much buffeting is the violence of the dragging of winds, a whirlwind of wind which is seen very lofty and large is unknown; so, also, ove is ignorant of what is spreading among the movements of the sea. 10. The water of that full and abundant flowing— which is through the power and glory of the heavenly angels and Tistar’s control of the work—is blown up, both by the well-characterised water-drawing power, and also by the force of varzous kinds, the dragging, and upward blowing of the winds, into the atmosphere ; and thence it rains the complete rain, as they /ave recounted from observation and much full evidence. 11. The demon who resists the doengs of Tistar— and the glorious Tistar, meeting him, properly drives back such improper resistance of his—is 1 Referring to the frequent small whirlwinds, sweeping up the dust, which accompany every complete change of wind in dry climates. * K35 omits the first two letters of afr4, ‘dust,’ by mistake. CHAPTER XCII, 8-14. 267 a demon of the name of Ap4ésh?, which is interpreted as ‘the destruction of water’ (A4p-aésh). 12, He contends, moreover, with the uppermost and \owermost water ; and desirous of z¢s destruction that demon contends at three periods: first, for the non-existence of rain; secondly, for converting z¢ znto a cause of damage to a place; and thirdly, at the place of producing z¢ with advantage; and the struggling is like a tree (vand) which is set moving. 13. The seizers of the feminine? pure water are a benefit for the existences of the whole world; and the formation of rain, and the triumph and ascendancy of Tistar over the demon, through that seizing (falanth) of water, are due to the creator who strengthens him, the archangels who have him assisted‘, the religious who reverence him, and the worldly beings who glorify him. 14. Very properly do the archangels propitiate 42, and mankind promote the strength and power, which are engaged about the business, by glorifying aud invoking the good spirit who increases them in consequence of glorifying ad worship, ad through which 1 Av. Apaosha, the demon of drought, who, in the form of a black horse, is said in the Tistar Yast to fight with Tistar in the ocean. Here his name is written Apahésh, but see Bd. VII, 8-12.
2Apaosha, the demon of drought, who, in the form of a black horse, is said in the Tistar Yast to fight with Tistar in the ocean. Here his name is written Apahésh, but see Bd. VII, 8-12. * Reading m4dagik. According to Bd. XVI, 6 the sky, metal, wind, and fire are always male, while water, earth, plants, and fish are always female, and all other creations are of both sexes. Water and earth are also personified as female angels. ® In his first encounter with Ap4ésh, Tistar is vanquished, and attributes his defeat to his not being invoked by name in the ceremonies, whereupon Aftharmazd invokes him by name so as to give him enormous strength, when he returns to the conflict and conquers the demon (see Tistar Yt. 20-28, Bd. VII, 8-10), “ Reading afyyarinénd, as in M14 and J; in K35 it is written like 4yénd rivénd,‘ they come aad liberate.’ 268 DADISTAN-f DINIK. arises that advantageousness! of his—which owing to that benefit is the benefit of every one else—for this advantageous business. 15. And Ttstar shall gradually (padmantkth4) seize upon the water to distribute z¢ liberally, assiduously a similitude of that which a learned ruler said, in extolling a wise high-priest, that, ‘just as the wind draws the up-flying water from rivers and springs and from seas, Tistar, through his own liberality, bestows the prepared apportionments of the whole production for the advantage of the creatures dy the will of the sacred beings, and makes z¢ rain. 16. And through that which he shall purposely seize to distribute suitably he distributes the water purified, he moistens the pleasant exzstences of animals and plants and spares? the polluted, he provides for the thirsty®, he causes harm to the dye-like bloody ome, and he makes the world thrive. 17. When that wide-spread liberality of his, the production of rain, is from the pure, healing water which he shall thus seize gradually and with just apportionment, azd when through that acquiring of water-seizings the rivers, springs, avd other existences (shavandag4n®) are well-expanding, and even the diminution which is owing to the wasting (atrikhtagth) of rivers and springs does not occur thereby, zt zs thus, too, the lordly, by a law (d4d@5) moderate and varied—if the regulation (gin) is to reach away from the region—are as much contributing, as " Reading sfidakth instead of f yQdakih, ‘which is unity.’ Mr4 has nadfikth, ‘ benefit.’ 2 Or ‘forgives’ (bakhshéd6). 5 Mrgq and J have ‘he causes the thirsty to drink.’ CHAPTER XCIII, I15—XCIV, I. 269 Tistar is by causing rain for the region and the good, to the aggrandizement of the many grades! and the replenishment of the region and creatures ®.’ Cuarter XCIV. 1. And® those of the primitive faith, the ancients of those acquainted with the religion‘, thus considered, ¢haé in the spirit of life (ahv6)® there is ' Or ‘to the great aggrandizement of the grades.’
3and the replenishment of the region and creatures ®.’ Cuarter XCIV. 1. And® those of the primitive faith, the ancients of those acquainted with the religion‘, thus considered, ¢haé in the spirit of life (ahv6)® there is ' Or ‘to the great aggrandizement of the grades.’ ® Reading dam, as in M14 and J, instead of gadman, ‘glory.’ The chapter appears to break off here, without any reference to the queries about hail and snow; but it is uncertain if any portion of the work be here omitted (owing to loss of folios in some older MS.) because the author does not always reply to all clauses of the questions, as may be noticed in Chap. XXXVII. One reason, however, for supposing that some of the text is here lost is the allusion, in Chaps. XVII, 20, XVIII, 2, to a chapter no longer extant in Dd. ® The first eleven sections of this chapter are quoted from the beginning of the sixth book of the Dinkard, which commences as follows :—‘ The propitiation of the creator Afharmasd is even in the benedictions of the religion of Masda-worship; this, too, was the settled decision of those of the primitive faith. The sixth ook is on a compendium (vasang) which was prepared by those of the primitive faith to maintain about the sayings of the religion of Masda-worship ;’ and then proceeds as in our text, with the variations and additional matter mentioned in the foot-notes. It is hardly probable that these quotations were intended as a conclusion to any reply, the beginning of which may be lost, as they refer to a variety of subjects; but they may have been selected by the author as authoritative opinions sufficiently comprehensive for his general peroration. At any rate they show that-the Dinkard must have been in existence in its present form before the Dadistan-f Dinik ‘was written. All the MSS. have this peroration written continuously with the preceding chapter, without stop or break of any kind to indicate a change of subject. 4 Dk. has ‘the ancients of the wise.’ 5 Dk. adds ‘ of men.’ 270 pApisTAn-f Dfnfk. a thought and one appointed who’ holds the position (g4s), amd there is a fiend who stops? the way; and in the thought there is a word appointed which holds the position, avd there is a fiend who stops the way®. 2. In the sfzrzt of life* is a thought and Spendaymad® (‘bountiful devotion’) holds the position, avd the fiend Tarémat'® (‘scornful thought’) stops the way; in the thought is a word axd Ard’ (‘the righteous’) holds the position, and Varené ® (‘lust’) stops the way; in the word is a deed and Diné ® (‘religion’), the good, holds the position, and self-conceit 1 Dk. has ‘ which is appointed and,’ &c. 2 Literally ‘holds.’
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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