" 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 afra, ‘dust,’ by mistake.

CHAPTER XCIIt, 8-14. 267

a demon of the name of Apdadsh?, which is inter-
preted as ‘the destruction of water’ (Ap-adsh).
12. He contends, moreover, with the uppermost
and lowermost water ; and desirous of z¢s destruction
that demon contends at three periods: first, for the
non-existence of rain; secondly, for converting 2z¢
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 ascen-
dancy of Tistar over the demon, through that
seizing (falanih) 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 42m, and man-
kind promote the strength and power, which are
engaged about the business, by glorifying ad in-
voking the good spirit who increases them in conse-
quence of glorifying azd worship, avd through which

* 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 Apahdsh, but see Bd. VII, 8-12.

? Reading madagik. 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 Apaésh, Tistar is vanquished, and attributes his defeat to his not being invoked by name in the cere- monies, whereupon Afharmazd invokes him by name so as to give him enormous strength, when he returns to the conflict and con- quers the demon (see Tistar Yt. 20-28, Bd. VII, 8-10).

* Reading aiyy4rinénd, as in Mrq and J; in K 35 it is written like 4yénd rivénd, ‘ they come and liberate.’

268 DADISTAN-{ DINIK.

arises that advantageousness! of his—which owing
to that benefit is the benefit of every one else—for
this advantageous business.

15. And Tistar shall gradually (padmanikiha)
seize upon the water tg distribute z¢ liberally, assidu-
ously 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 azd 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 pur-
posely seize to distribute suitably he distributes the
water purified, he moistens the pleasant evestences
of animals azd plants and spares? the polluted, he
provides for the thirsty*, he causes harm to the
dye-like bloody oe, 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, azd other existences
(shavandag4n6) are well-expanding, and even the
diminution which is owing to the wasting (airikh-
tagih) of rivers and springs does not occur thereby,
2¢ zs thus, too, the lordly, by a law (dad6) moderate
and varied—if the regulation (gtin) is to reach away
from the region—are as much contributing, as

* Reading sfidakth instead of f y&dakih, ‘which is unity.’ Mr4 has nadfiktfh, ‘ benefit.’

Or ‘forgives’ (bakhshéd6).

* Mrq4 and J have ‘he causes the thirsty to drink.’

Chapter Xciii, 15—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 ?.’

CHAPTER XCIV.

1. And those of the primitive faith, the ancients
of those acquainted with the religion‘, thus con-
sidered, that in the spzrvzt of life (ahvd)® there is

* Or ‘to the great aggrandizement of the grades.’

* Reading dam, as in Mrq 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 Atthaymazd is even in the benedictions of the religion of Mazda-worship; this, too, was the settled decision of those of the primitive faith. The sixth dook is on a compendium (vasang) which was prepared by those of the primitive faith to maintain about the sayings of the religion of Mazda-worship ;’ and then proceeds as in our text, with the varia- tions 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-i Dinik was written. All the MSS. have this peroration written con- tinuously with the preceding chapter, without stop or break of any kind to indicate a change of subject.

* Dk. has ‘the ancients of the wise.’ ® Dk. adds ‘ of men.’

270 DApISTAN-i DINIK.

a thought and one appointed who? holds the posi-
tion (g As), azd there is a fiend who stops? the way;
and in the thought there is a word appointed which
holds the position, azd there is a fiend who stops
the way®. 2. In the sfzrzt of life* is a thought and
Spendaymad® (‘bountiful devotion’) holds the posi-
tion, avd the fiend Tardmat® (‘scornful thought’) stops
the way; in the thought is a word aud Ard’ (‘the
righteous’) holds the position, and Varend ® (‘lust’)
stops the way; in the word is a deed azd Diné ® (‘re-
ligion’), the good, holds the position, and self-conceit

1 Dk. has ‘ which is appointed and,’ &c.

2 Literally ‘ holds.’

* It is evident from the context that something is omitted here, and Dk. supplies the following :—‘and in the word there is a deed for the appointed position, avd there is a fiend who stops the way. And in the spzrzt of life is a heart (val6m) avd Vohfiiman (“good thought”’) holds the position, and Akémané (“evil thought’) stops the way; and in the heart is a will avd Srdsh (“attention ”) holds the position, and Aeshm (“wrath”) stops the way.’ It seems probable that the author did not mean to quote the latter sentence of this passage.

* Dk. has ‘and in the will.’

® The female archangel, who is a personification of Av. spezta armaiti, and has special charge of the earth and virtuous women (see Bd. I, 26, Sls. XV, 20-24).

* Here written Tarédkmatd (Av. tarémaiti); he is the arch- demon of disobedience, also called Naiinghas (see Bd. XXVIII, 14, XXX, 29).

" Av. areta, a title of the female angel Arshisang or Ashisang (Av. ashis vanguhi, ‘good rectitude’), whose name is given to the 25th day of the Parsi month (see Bd. XXII, 4, XXVII, 24, Sls. XXII, 25, XXIII, 4).

* Av. varena, ‘desire,’ personified as a demon (see Bd. XXVIII, 25).

» Av. daéna personified as an angel whose name is given to the tenth month and 24th day of the month of the Parsi year, and is also coupled with the names of other angels to form appellations

Chapter Xciv, 2-5. 271

(khfid-déshagth) stops the way. 3. We men of all
descriptions! have to become very? cautious that,
while we do not desist from that way *, we do not
go on to the way of the demons amd fiends *.
4. For the struggling of men® is zz these three ®
ways and paths; azd whoever is saved in these
three ® ways and paths is saved from every place,
and whoever is misled there comes into the hands
of the demons azd fiends’, and is thenceforth not
master (salita) of himself, except when he shall
do that which the fiends order him °.

5. And this, too, was thus considered by them,
that that nature only is good when it® shall not
do unto another whatever is not good for its own
self!°; and that wisdom only is good when it
thoroughly" understands ow to utilize the advan-
tage’? of that happiness which has occurred, and
shall 1% not suffer vexation oz account of harm which
has not occurred ; and that intellect only is good which

+ Dk. omits the words ‘of all descriptions ;’ it also places § 3 after § 4.

2 Dk. omits ‘very.’ * Dk. has ‘from the way of the angels.’

* Dk. has‘ go after the fiends.’

® Dk. has ‘and the struggling of the fiend with men,’ and places this section after § 2.

® Dk. has ‘such’ instead of ‘three’ in both places.

7 Dk. has ‘comes then to the hands of the fiends.’

* Dk. then proceeds with § 3, ‘and we men have to become cautious,’ &c.

* Dk. has ‘which,’ instead of ‘when it,’ both here and in the next clause.

” Literally ‘to eat the fruit.’ 8 Dk. has ‘ does,’

272 DADISTAN-? DINIK.

understands that it does not understand that which it does not understand.

6. And this, too, was thus considered by them,
that ove is to become! a friend of every one, and
this is thy nature?; also, bring them on into®
goodness, and this is thy wisdom; also, consider
them as thine own, and this is thy religion; also,
through them it shall produce* happiness, and this
is thy soul ®.

7. And this, too, was thus considered by them,
that, when ® ove shall do even that which he knows
to be sin’, that is disobedience, azd disobedience
is the nature of the adversary; when ome shall not
do even that which he knows to be a good work,
that is cupidity (varendikih), azd cupidity is the
wisdom of the adversary *; azd when one shall do®
even that which he does not know /o de a good
work or a sin, until it comes fully to! Zzs knowledge,

1 Dk. has ‘it is the becoming.’ 2 Dk. has ‘ wisdom.’

* Or‘through.’ Dk. omits this clause, substituting ‘and this, too, was thus considered by them,’

* Dk. has ‘do thou produce.’

5 Dk. continues as follows :—‘ And this, too, was thus considered by them, that nature is that which deceives no one, wisdom is that which does not deceive itself, and religion is that which is whatever knows where owe should perform good works.’

® Reading amat, instead of miin, ‘which,’ in all three clauses (see Chap. LXII, 4n); Dk. omits the word altogether.

” Dk. has ‘shall not do even that which he knows to be a good work,’ as in the second clause which it omits.

* This clause is omitted by Mr4, J, BK, and the oldest MS. of Dk.; later MSS. of Dk. give it as follows: ‘should they do even

that they know to be a sin, that is lustful (varendik), and lustful
is the wisdom of the adversary.’
® Dk. has ‘ does.’

12 Dk. has ‘ before it comes unto.’

Chapter Xciv, 6-8. 273

that is self-conceit, and self-conceit is the religion of

the adversary 1.

8. And this, too, was thus considered by them,
that Aharman? would do everything for the injury
of Athavmazd, du¢t when it is done by him? 2¢ is
then an injury of him himself, azd an advantage of
Aftharymazd; and Athayvmazd would do everything
for his own advantage, avd when it is done by him
zt is then, indeed 4, an advantage of him himself, but
an injury of Aharman ®,